Al Adab Al Mufrad Imam Al Bukhari

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jk PUBLISHER’S NOTE
A ll praises belong to Allah, Lord of all that exists. May His peace
and perfect blessings be upon the Prophet, Muhammad (sallallahu
alayhi wa sallam), the members of his respected household, his entire
companions and those who follow their lines of conduct till the Last
Day.
The importance of sticking to correct moral norms cannot be

overemphasized. Allah – the Mighty and Sublime – had extolled
the Prophet (sallallahu alayhi wa sallam) as being upon “an exalted
(standard of) character” (al-Qalam: 4). And congruently, He – the
Exalted – urged “whoever hopes for meeting Allah and the Last Day
and remembers Allah much” to follow the good examples of the
Messenger of Allah (sallallahu alayhi wa sallam). The Messenger of
Allah (sallallahu alayhu wa sallam) himself expressed that, “I have
been sent to perfect excellent character.”
Al-Adab al-Mufrad contains these perfect morals of the Prophet

(sallallahu alayhi wa sallam), the sayings of his Companions (radiya
Allahu anhum) and their beautiful conduct giving a picture of the
blessed society that was established by the Prophet (sallallahu alayhi
wa sallam) and his Companions.
Dakwah Corner Publications is pleased to present this book to our

esteemed reader in a decent, first-rate form. The translation of the
book published by UK Islamic Academy (reviewed and edited) was
placed adjacent to the Arabic text based on the checking and editing of
some of the leading scholars of hadith in our times. Each hadith was
followed with its grade in terms of authenticity or otherwise according
i
to the rulings of Shaykh Muhammad Naasiruddeen alAlbaanee (may
Allah shower blessings on him). It is our belief that this invaluable
treasure has not been so suitably presented to the English audience.
We ask Allah – the Almighty - to make it a work done to seek His

Face alone. May He accept the humble effort, forgive us in this world
and the hereafter and admit us into His Paradise. May Allah’s peace
and blessings be upon His Messenger.
Farid Ullah Bin Ahmed Hussein

Managing Director
jk CONTENTS
Introduction 1
Chapter 1: On The Words Of Allah The Exalted: “We Have

Enjoined Man To Be Kind To His Parents.” (al-‘Ankabūt 29: 8) 13
Chapter 2: On Dutifulness To One’s Mother 14
Chapter 3: On Dutifulness To One’s Father 16
Chapter 4: On Dutifulness To Parents, Even If Their

Treatment Is Unjust 17
Chapter 5: On Kind Words To Parents 17
Chapter 6: On Repaying Parents 19
Chapter 7: Disobedience To Parents 22
Chapter 8: “Allah Curses Whoever Curses His Parents” 24
Chapter 9: On Being Dutiful To Parents As Long As That

Does Not Entail Disobedience To Allah 25
Chapter 10: One Who Finds His Parents And (Despite

That) Does Not Enter The Garden 27
Chapter 11: Allah Will Prolong The Life Of Someone

Dutiful Towards His Parents 28
Chapter 12: One Should Not Ask Forgiveness For His

Father If He Is Not A Muslim 29
Chapter 13: Kindness To The Non-Muslim Parent 30
Chapter 14: A Person Should Not Revile His Parents 33
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Al-Adab Al-Mufrad
Chapter 15: The Punishment For Disobeying Parents 34
Chapter 16: Making Parents Weep 35
Chapter 17: The Supplication Of Parents 35
Chapter 18: Offering Islam To A Christian Mother 38
Chapter 19: Dutifulness Towards Parents After Their Death 39
Chapter 20: Charitable Acts Towards Whom One’s Father

Was Charitable 42
Chapter 21: Do Not Cut Off Relations With One Who Had
Ties With Your Father Otherwise Your Light Would Be Put Out 43
Chapter 22: Love Is Inherited 44
Chapter 23: A Man Should Not Call His Father By His

Name Nor Sit Down Before He Does Nor Walk Ahead Of Him 44
Chapter 24: Can A Man Call His Father By His Kunya? 45
Chapter 25: The Duty Of Maintaining Ties Of Kinship 46
Chapter 26: Maintaining Ties Of Kinship 47
Chapter 27: The Excellence of Maintaining Family Ties 50
Chapter 28: Maintaining Ties Of Kinship Will Prolong Life 52
Chapter 29: Allah Loves the One Who Maintains His Ties Of Kinship 53
Chapter 30: Being Dutiful To The Nearest Relative And

Then The Next Nearest 54
Chapter 31: Mercy Will Not Descend On People When

There Is Someone Among Them Who Severs Ties Of Kinship 56
Chapter 32: The Sin Of Someone Who Severs Ties Of Kinship 56
iv
Chapter 33: The Punishment Of The One Who Cuts Off
Ties Of Kinship In This World 58
Chapter 34: The One Who Maintains Ties Of Kinship Is

Not Merely The One Who Reciprocates 59
Chapter 35: The Excellence Of The One Who Maintains

Relations With Relatives Who Are Unjust 59
Chapter 36:. Those Who Maintained Ties Of Kinship In

The Jāhiliyya And Then Became Muslim 61
Chapter 37: Maintaining Ties Of Kinship With The Non-

Muslim And Giving Him Gifts 62
Chapter 38: Learn Your Lineages So That You Can

Maintain Ties Of Kinship 63
Chapter 39: Can A Mawlā Say, “I Am From So And So”? 64
Chapter 40: The Mawlā Of A People Is One Of Them 65
Chapter 41: Whoever Cares For One Or Two Daughters 66
Chapter 42: Whoever Provides For Three Sisters. 68
Chapter 43: The Excellence Of Someone Who Looks

After His Daughter After She Has Been Sent Back Home. 68
Chapter 44: One Who Dislikes A Man To Wish For The

Death Of Daughters 69
Chapter 45: A Child Is A Cause Of Niggardliness And A

Cause Of Cowardice 70
Chapter 46: Carrying A Child On One’s Shoulders 71
Chapter 47: The Child Is One’s Delight 72
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Al-Adab Al-Mufrad
Chapter 48: One Who Makes Supplication That His

Companion May Have Much Money And Many Children 74
Chapter 49: Mothers Are Merciful 75
Chapter 50: Kissing Children 76
Chapter 51: Good Conduct From The Parent And His Duty
Towards His Child 77
Chapter 52: The Dutifulness Of A Father Towards His Child 79
Chapter 53: One Who Does Not Show Mercy Will Not Be
Shown Mercy  79
Chapter 54: Mercy Consists Of A Hundred Parts 81
Chapter 55: The Recommendation To Be Kind To Neighbours 82
Chapter 56: The Neighbour’s Right 83
Chapter 57:One Should Begin With One’s Neighbour 84
Chapter 58: Give To The Neighbour Whose Door Is The

Nearest To You  86
Chapter 59: The Nearest And Then The Next Nearest Of Neighbours 87
Chapter 60: On The One Who Closes His Door To His Neighbour 88
Chapter 61: A Muslim Should Not Sate Himself Without

First Seeing To The Needs Of His Neighbour 89
Chapter 62: Water Should Be Added To Broth So That It

Can Be Shared With Neighbours 89
Chapter 63: The Best Of Neighbours 91
Chapter 64: The Good Neighbour 91
vi
Chapter 65: A Bad Neighbour 92
Chapter 66: That A Person Should Not Harm His Neighbour 93
Chapter 67: Of Women Neighbours – That One Should

Not Disdain What The Other Gives Her, Though It Be Only
The Hooves Of A Sheep 96
Chapter 68: The Neighbour’s Complaint 97
Chapter 69: One Who Annoys His Neighbour Until He

Makes Him Leave 99
Chapter 70: The Jewish Neighbour 100
Chapter 71: Nobility 101
Chapter 72: Of Fair Recompense For Both The Observant

And The Erring 102
Chapter 73: The Virtue Of Providing For Orphans 103
Chapter 74: The Virtue Of Providing For One’s Orphans 103
Chapter 75: The Virtue Of Providing For An Orphan From

One’s Parents 104
Chapter 76: The Best House Is A House Where Orphans

Are Well-Treated 106
Chapter 77: Be Like A Merciful Father Towards Orphans 106
Chapter 78: The Virtue Of A Woman Who Perseveres

With Her Child And Does Not Marry 109
Chapter 79: On Upbringing The Orphan 109
Chapter 80: The Virtue Of One Whose Child Has Died 110
Chapter 81: One Whose Miscarried Child Dies 114
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Chapter 82: On Being A Good Master 116
Chapter 83: On Being A Bad Owner 118
Chapter 84: Selling A Slave Among The Bedouins 120
Chapter 85: On Forgiving The Slave 121
Chapter 86: When A Slave Steals 122
Chapter 87: On The Slave Who Commits A Sin 123
Chapter 88: The One Who Seals Things Before Entrusting

Them To His Servant For Fear Of Suspecting Him Unjustly 124
Chapter 89: The One Who Counts Out Things To His

Servant Lest It Arouse Suspicion 125
Chapter 90: On Disciplining Servants 126
Chapter 91: Do Not Say, “May Allah Make Your Face Ugly” 127
Chapter 92: Avoid Striking The Face 128
Chapter 93: The One Who Slaps His Slave Should Free
Him Although He Is Under No Obligation To Do So 129
Chapter 94: The Qisas (Retaliation) Of The Slave 132
Chapter 95: On Clothing Slaves From The Clothes Oneself Wears 135
Chapter 96: Abusing Slaves 136
Chapter 97: Should A Person Help His Slave? 137
Chapter 98: Do No Burden A Slave With Work Beyond His Capacity 138
Chapter 99: A Man’s Maintenance Of His Slave And His

Servant Is Sadaqa (Charity) 139
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Chapter 100: When Someone Dislikes Eating With His Slave 141
Chapter 101: The Master Should Feed His Slave What He

Feeds Himself 142
Chapter 102: Should A Man’s Servant Sit With Him When He Eats? 142
Chapter 103: When The Slave Is Sincere To His Master 144
Chapter 104: The Slave Is A Guardian 146
Chapter 105: The One Who Wished He Were A Slave 147
Chapter 106: One Should Not Say “Abdī: (My Slave)” 148
Chapter 107: Should One Say “Sayyidī: (My Master)”? 149
Chapter 108: A Man Is The Shepherd Of His Family 150
Chapter 109: The Woman Is A Shepherd 151
Chapter 110: Someone For Whom A Favour Is Done And

He Repays It  152
Chapter 111: Someone Who Cannot Repay Someone,

Should Make Supplication For Him 154
Chapter 112: The One Who Does Not Thank People 154
Chapter 113: A Man’s Assistance To His Brother 155
Chapter 114: The Good People In This World Are The

Good People In The Next World 157
Chapter 115: Every Right Action Is Sadaqa 159
Chapter 116: Removing Harmful Things 161
Chapter 117: Good Words 163
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Chapter 118: Going Out To The Vegetable-Garden And

Carrying Things In A Sack On One’s Shoulders To The House 164
Chapter 119: Going Out To An Estate 167
Chapter 120: A Muslim Is The Mirror Of His Brother 168
Chapter 121: Playing And Joking Which Is Not Permitted 170
Chapter 122: The Person Who Guides To Good 170
Chapter 123: Excusing And Pardoning People 171
Chapter 124: Cheerfulness Towards People 173
Chapter 125: Smiling 175
Chapter 126: Laughter 177
Chapter 127: When He Faced Someone, He Faced Him

Completely And When He Turned Away, He Turned Away
Completely  178
Chapter 128: The Person Who Is Consulted Is In A Position Of Trust 179
Chapter 129: Consultation 181
Chapter 130: The Sin Of Someone Who Gives His Brother

Wrong Advice 182
Chapter 131: Love Between People 182
Chapter 132: Friendship 183
Chapter 133: Joking 184
Chapter 134: Joking With A Child 187
Chapter 135: Good Character 188
x
Chapter 136:-The Contentment Of The Self 191
Chapter 137: Avarice 194
Chapter 138: Good Character When They Have

Understanding Of The Dīn 195
Chapter 139: Miserliness 202
Chapter 140: Good Property For A Good Man 204
Chapter 141: The One Who Is Secure In His Property 205
Chapter 142: Cheerfulness 206
Chapter 143: What Is Necessary About Helping Someone In Distress 208
Chapter 144: The Person Who Makes Supplication To

Allah To Make His Character Good 210
Chapter 145: The Believer Is Not A Defamer 211
Chapter 146: The Person Who Curses 214
Chapter 147: The Person Who Curses His Slave And Then Frees Him 215
Chapter 148: Cursing Each Other With The Curse Of

Allah, With The Anger Of Allah And With The Fire 216
Chapter 149: Cursing The Unbeliever 217
Chapter 150: Slander 217
Chapter 151: The Person Who Hears About An Indecency

And Then Spreads It About 219
Chapter 152: The Fault-Finder 220
Chapter 153: On Praising People Excessively 223
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Chapter 154: The Person Who Praises His Companion

When He Feels Sure Of Him 225
Chapter 155: Throwing Dust In The Faces Of Those Who

Praise People 227
Chapter 156: The Person Who Praises In Poetry 230
Chapter 157: Giving To A Poet When You Fear His Evil 231
Chapter 158: Do Not Honour Your Friend In A Way That

Will Be Burdensome For Him 231
Chapter 159: Visiting 232
Chapter 160: The Person Who Visits People And Eats With Them 233
Chapter 161: The Excellence Of Visiting 236
Chapter 162: When A Man Loves People, But Cannot

Equal Them In Deeds 236
Chapter 163: The Excellence Of The Older Person 238
Chapter 164: Respect For The Old 239
Chapter 165: The Old Person Should Be The First To Speak And Ask 240
Chapter 166: When An Older Person Does Not Speak,

Can The Youngest Speak Then? 242
Chapter 167: Making The Old The Leaders 243
Chapter 168: Fruits Are Given To The Youngest Of Children 244
Chapter 169: Mercy Towards The Child 245
Chapter 170: Embracing The Child 246
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Chapter 171: A Man Kissing A Baby Girl 247
Chapter 172: Stroking The Head Of A Child 248
Chapter 173: A Man Saying, “My Son” To A Child  249
Chapter 174: Be Merciful To Those On Earth 251
Chapter 175: Mercy Towards The Family 252
Chapter 176: Mercy To Animals 254
Chapter 177: Taking The Egg From A Small Bird 256
Chapter 178: The Bird InThe Cage 257
Chapter 179: To Promote Good Among People 258
Chapter 180: Lying Is Not Proper 259
Chapter 181: The Person Who Is Patient When People Injure Him 260
Chapter 182: Enduring Injury 261
Chapter 183: Promoting Unity Among People 262
Chapter 184: When You Lie To A Man And He Believes You 264
Chapter 185: Do Not Make A Promise To Your Brother

And Then Break It  264
Chapter 186: Attacking Lineage 265
Chapter 187: A Man’s Love For His People 265
Chapter 188: Cutting Oneself Off From People 266
Chapter 189: Separating From A Muslim 269
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Chapter 190: The Person Who Cuts Himself Off From His
Brother For A Year 272
Chapter 191: Those Who Refuse To Speak To Each Other 273
Chapter 192: Hatred 274
Chapter 193: The Salām (Greeting) Makes Up For Shunning Someone 277
Chapter 194: Separating Young People 278
Chapter 195: Someone Giving Advice To His Brother

When He Has Not Been Asked For Advice 278
Chapter 196: The One Who Dislikes Bad Examples 279
Chapter 197: What Was Mentioned About Tricks And Deception 280
Chapter 198: Defamation 280
Chapter 199: Providing Water 282
Chapter 200: When Two People Revile Each Other, The

Responsibility For What They Say Rests On The First To Speak 283
Chapter 201: Those Who Revile Each Other Are Two

Satans Accusing And Denying Each Other 285
Chapter 202: To Revile A Muslim Is To Err 287
Chapter 203: The Person Who Does Not Say Things

Directly To People 292
Chapter 204: When Someone Says To Another,“O

Hypocrite!” Due to An Interpretation He Did 293
Chapter 205: The One Who Addresses His Brother As “O

Unbeliever! (Kāfir)” 295
Chapter 206: The Gloating Of Enemies 296
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Chapter 207: Extravagance In Property 297
Chapter 208: Those Who Squander 298
Chapter 209: Keeping Houses Tidy 299
Chapter 210: Building Expenses 300
Chapter 211: A Man Working With His Workers 300
Chapter 212: Taking Pride In Tall Buildings 301
Chapter 213: The Person Who Builds 303
Chapter 214: The Spacious Dwelling 305
Chapter 215: The Person Who Has An Upper Storey 306
Chapter 216: Adorning Buildings 307
Chapter 217: Leniency 309
Chapter 218: Moderation In Livelihood 313
Chapter 219: What The Slave Is Given For Gentleness 314
Chapter 220: Calming People 314
Chapter 221: Roughness 316
Chapter 222: Maintaining Property 318
Chapter 223: The Supplication Of One Wronged 319
Chapter 224: Prayer For Provision “Owing to Allah’s

words (to ask Him, Exalted is He), ‘Provide for us and You
are the best of Providers.’ ” (5: 114) 320
Chapter 225: Injustice Is Darkness 320
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Al-Adab Al-Mufrad
Chapter 226: The Expiation Of Someone Who Is Ill 326
Chapter 227: Visiting Someone Ill During The Night 329
Chapter 228: The Sick Person Will Be Credited For The

Things That He Would Have Done If He Had Been Healthy 332
Chapter 229: Are The Words Of The Person Who Is Ill, “I

Am In Pain” A Complaint? 337
Chapter 230: Visiting The Person Who Has Fainted 339
Chapter 231: On Visiting Children Who Are Ill 340
Chapter 232: Giving Food To Someone Whose Family Is III 341
Chapter 233: Visiting The Bedouins 342
Chapter 234: Visiting The Sick 343
Chapter 235: The Person Who Visits A Sick Person Making

Supplication That He Gets Well 347
Chapter 236: The Excellence Of Visiting Someone Who Is Ill 348
Chapter 237: Regarding The Person Who Is ILL And The

One Who Visits Him 349
Chapter 238: The One Who Prays In The Presence Of The

Sick Person  350
Chapter 239: Visiting A Non-Muslim 350
Chapter 24O: What To Say To Someone Who Is Ill 351
Chapter 241: What The Sick Person Answers 353
Chapter 242: Visiting Someone Who Is Erring (Fāsiq) 354
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Chapter 243: Women Visiting A Man Who Is Ill 355
Chapter 244: The Person Who Dislikes Visitors Looking

At Other Things In The House 355
Chapter 245: Visiting Someone With Eye Trouble 356
Chapter 246: Where Does The Person Visiting A Sick Person Sit? 358
Chapter 247: What A Man Does In His House 359
Chapter 248: When A Man Loves His Brother He Should Tell Him. 361
Chapter 249: When Someone Loves A Man, He Should

Not Quarrel With Him Nor Ask About Him 363
Chapter 250: The Intelligence Is In The Heart 364
Chapter 251: Arrogance 365
Chapter 252: The Person Who Takes Revenge For Injustice 372
Chapter 253: Mutual Help In Scarcity And Famine 374
Chapter 254: Experience 376
Chapter 255: The Person Who Feeds One Of His Brothers

In Allah (A Muslim) 377
Chapter 256: The Alliance In The Time Of Ignorance 378
Chapter 257: Brotherhood 379
Chapter 258: There Is No Alliance In Islam 379
Chapter 259: The One Who Soaks’ Himself In The Rain

When The First Rain Falls 380
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Chapter 260: Sheep Are A Blessing 381
Chapter 261: Camels Are A Cause Of Pride To Their Owners 383
Chapter 262: A Man Going Back To Live As A Bedouin 385
Chapter 263: The One Who Lives In (Remote) Villages 386
Chapter 264: Going Out To The Water-Courses 387
Chapter 265: The Person Who Wants To Conceal The

Secret And To Sit With Each Group Of People So That He
Can Understand Their Behaviour 388
Chapter 266: Diligence In Affairs 389
Chapter 267: Forbearance In Affairs 391
Chapter 268: Tyranny 392
Chapter 269: Accepting Gifts 396
Chapter 270: One May Not Accept Gifts If It Leads To Hatred 397
Chapter 271: Modesty 398
Chapter 272: What One Should Say In The Morning 402
Chapter 273: The Person Who Prays For Someone Else 403
Chapter 274: The Best Of Supplications 404
Chapter 275: One Should Be Forthright In Supplication

For Allah Cannot Be Forced 406
Chapter 276: Raising The Hands In Supplication 407
Chapter 277: The Best Way Of Asking For Forgiveness 411
xviii
Chapter 278: The Supplication For A Brother While He Is Absent 414
Chapter 279: Praying To Allah Even For Minor Things 417
Chapter 280: Salutation To The Prophet   424
Chapter 281: The Person Who Hears The Prophet 

Mentioned In His Presence And Does Not Send Salutation To Him 426
Chapter 282: The Supplication Of A Man Against One

Who Has Wronged Him 430
Chapter 283: The One Who Makes Supplication For A Long Life 431
Chapter 284: Your Supplication Is Answered So Long As

You Do Not Become Impatient 433
Chapter 285: The One Who Seeks Refuge In Allah From Laziness 434
Chapter 286: Allah Is Angered By One Who Does Not Ask From Him 435
Chapter 287: Supplication In The Ranks Of Battle In Allah’s Way 436
Chapter 288: The Supplications Of The Prophet   437
Chapter 289: Supplication In Heavy Rain And Ordinary Rain 449
Chapter 290: Supplication For Death 450
Chapter 291: The Supplications Of The Prophet   450
Chapter 292: Supplication In Affliction 460
Chapter 293: The Istikhara Prayer 462
Chapter 294: When A Ruler Is Feared 466
Chapter 295: What Is Stored Up As Reward And Wage For

The Person Who Makes Supplication 468
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Al-Adab Al-Mufrad
Chapter 296: The Virtues Of Supplication. 469
Chapter 297: Supplication When The Wind Gusts 471
Chapter 298: Do Not Curse The Wind 472
Chapter 299: Supplication During Lightning 473
Chapter 300: When One Hears Thunder 474
Chapter 301: One Who Asks Allah For Good Health 475
Chapter 302: Supplication For Affliction Is Disliked 477
Chapter 303: One Who Seeks Refuge From The Trouble Of Affliction 478
Chapter 304: One Who Quotes A Man’s Words During Censure 479
Chapter 305: Backbiting 480
Chapter 306: Backbiting: The Words Of Allah, “Do Not

Backbite One Another” 482
Chapter 307: Slandering The Dead 483
Chapter 308: One Who Strokes The Head Of A Child

Accompanied By His Father And Blesses Him 484
Chapter 309: Mutual Love And Trust Between Muslims 485
Chapter 310: Honouring A Guest And Serving Him Yourself 486
Chapter 311: The Entertainment Of A Guest 488
Chapter 312: Hospitality Is For three Days 489
Chapter 313: (A Guest Should) Not Stay With Someone

To The Point That He Causes Him Inconvenience By The
Length Of His Stay 489
xx
Chapter 314: Whoever Is In The Compound Of Someone’s House 490
Chapter 315: When A Guest Is Deprived 491
Chapter 316: Serving Your Guest Yourself 491
Chapter 317: One Who Brings His Guest Food And Then
Stands Up To Pray 492
Chapter 318: A Man Spending For His Family 495
Chapter 319: There Is A Reward For Everything, Even A

Morsel Offered To One’s Wife To Eat 497
Chapter 320: Supplication In The Last Third Of The Night 497
Chapter 321:A Man’s Words, “So-And-So, The Black With

Curly Hair” Or “Tall, Short” When He Intends To Describe
Him And Does Not Mean To Slander Him 499
Chapter 322: One Who Does Not See Any Harm In A Historical Story 501
Chapter 323: One Who Shields A Muslim 502
Chapter 324: A Man Saying, “People Are Destroyed” 503
Chapter 325: Do Not Call A Hypocrite “Sayyid (Master)” 504
Chapter 326: What A Man Should Say When He Is Praised 504
Chapter 327: One Should Not Say About Something He

Does Not Know, “Allah Knows It” 506
Chapter 328: The Rainbow 507
Chapter 329: The Milky Way 507
Chapter 330: One Who Dislikes For It To Be Said, “O Allah,

Place Me In The Abiding Abode Of Your Mercy” 508
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Al-Adab Al-Mufrad
Chapter 331: Do Not Curse Time 509
Chapter 332: A Man Should Not Look Sharply At His

Brother When He Turns Away 510
Chapter 333: Saying To Another Man, “Waylaka, Pity On You” 511
Chapter 333: Building 514
Chapter 335: A Man Saying, “Lā: Wa Abīka, No: By Your Father” 515
Chapter 336: When A Person Seeks Something, He

Should Ask For It Simply And Not Flatter 517
Chapter 337: A Man’s Words, “May Him Who Hates You Not Prosper!’  518
Chapter 338: A Man Should Not Say, “Allah And So-And-So” 519
Chapter 339: A Man Saying “What Allah Wills And You Will” 519
Chapter 340: Singing And Play 520
Chapter 341: True Faith And Good Behaviour 522
Chapter 342: Wa Ya’tīka Bil Akhbāri Man Lam Tuzawwidī,

News Will Come To You From Someone You Did Not Expect 524
Chapter 343: Wishing For What Is Disliked 525
Chapter 344: Do Not Call The Grape “Karm” 525
Chapter 345: A Man Saying, “Wayhaka, Pity On You” 526
Chapter 346: A Man Saying, “Ya Hantāh, O Person” 526
Chapter 347: A Man Saying, “I Do Not Feel Active” 528
Chapter 348: The Person Who Seeks Refuge From Laziness 528
xxii
Chapter 349: A Man’s Words, “Nafsī Laka Al-Fidā’u, May
My Self Be Your Ransom!” 529
Chapter 350: A Man Saying, “May My Father And Mother

Be Your Ransom” 531
Chapter 351: A Man Saying, “My Son” To Someone Whose

Father Did Not Become Muslim 532
Chapter 352: A Man Should not Say, “Khabuthat Nafsi (I

Am Overcome By Nausea)” 533
Chapter 353: The Kunya Of Abu’l-Hakam 534
Chapter 354: The Prophet  Liked A Good Name 536
Chapter 355: Swiftness In Walking 536
Chapter 356: The Names That Allah, The Mighty And

Exalted, Loves The Most  537
Chapter 357: Changing A Name To Another Name 539
Chapter 358: The Name That Allah, The Mighty And

Exalted, Hates The Most 540
Chapter 359: One Who Calls Another Person Using The

asghīr (Diminutive Form) Of His Name 541
Chapter 360: Calling A Man By The Name He Loves The Most 541
Chapter 361: Changing The Name “‘Asiya (Rebellious)” 542
Chapter 362: Sarm (Separation) 543
Chapter 363: Ghurāb (Crow) 544
Chapter 364: Shihāb (Flame) 545
Chapter 365: Al-‘As (Rebel) 545
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Al-Adab Al-Mufrad
Chapter 366: One Who Calls His Companion And Shortens

Or Leaves Out Part Of His Name 546
Chapter 367: Zahm (Crowd) 548
Chapter 368: Barra (Pious) 549
Chapter 369: Aflah (Most Fortunate) 550
Chapter 370: Rabāh (Profit)  551
Chapter 371: The Names Of Prophets 552
Chapter 372: Hazn (Rough) 554
Chapter 373: The Prophet’s Name  And His Kunya 555
Chapter 374: May An Idol-Worshipper Be Called By A Kunya? 556
Chapter 375: A Kunya For A Child 557
Chapter 376: Having A Kunya Before Having A Child 558
Chapter 377: The Kunya For Women 559
Chapter 378: One Who Gives A Man A Kunya By Something

Or Someone Related To Him 560
Chapter 379: How One Should Walk With Great Men 561
Chapter 380: Abundance Of Friends Entails Abundance Of Enemies 562
Chapter 381: There Is Wisdom In Some Poetry 563
Chapter 382: The Good In Poetry Is Like The Good In

Speech And Some Of It Is Bad 566
Chapter 383: One Who Is Asked To Recite Poetry 568
xxiv
Chapter 384: One Who Disliked Someone Being
Obsessed By Poetry  569
Chapter 385: One Who Says, “There Is some Magic In Eloquence” 570
Chapter 386: Poetry Which Is Disliked 571
Chapter 387: Talkativeness 571
Chapter 388: Wishing 573
Chapter 389: When One Says Of A Man, A Thing, Or A

Horse, “It Is A Sea” 574
Chapter 390: Beating For Mistakes In Pronunciation 575
Chapter 391: A Man Describing Something By Saying,

“laysa bi shay-in”, “It Is Nothing” Meaning That “It Is Not True” 576
Chapter 392: Indirect Allusion 577
Chapter 393: Divulging A Secret 578
Chapter 394: Mockery And The Words Of Allah, The

Mighty And Exalted, “People should not mock other
people.” (al-Hujurāt 49: 11) 579
Chapter 395: Deliberation In Things 580
Chapter 396: One Who Guides In An Alley Or On A Path 581
Chapter 397: One Who Misleads A Blind Person 582
Chapter 398: Outrage 582
Chapter 399: The Punishment For Outrage 583
Chapter 400: Noble Descent 584
xxv
Al-Adab Al-Mufrad
Chapter 401: The Arwāh (Spirits) Are A Unified Army 586
Chapter 402: A Man Saying, “Subhāna Allah, Glory Be To

Allah!” When He Is Amazed 587
Chapter 403: Wiping The Ground With The Hand 589
Chapter 404: Slings 590
Chapter 405: Do Not Curse The Wind 591
Chapter 406: A Man’s Words, “We Have Been Given Rain

By The Rising Of Such-And-Such And Such-And-Such (A Star)” 592
Chapter 407: What A Man Says When He Sees Clouds 593
Chapter 408: Omens 594
Chapter 409: The Excellence Of Someone Who Takes No

Notice Of Omens 595
Chapter 410: Concerning Superstition, Against The Jinn 596
Chapter 411: Good Omens 597
Chapter 412: Seeing Blessing In A Good Name 598
Chapter 413: Bad Luck In A Horse 598
Chapter 414: The Sneeze 600
Chapter 415: What To Say When You Sneeze 601
Chapter 416: Wishing Mercy On The One Who Sneezes 602
Chapter 417:-When Someone Hears A Sneeze, And Says,

“AI-Hamdu Lillāh, Praise Be To Allah” 605
Chapter 418: How To Wish Mercy On A Person When You

Hear A Sneeze 605
xxvi
Chapter 419: When Someone Does Not Praise Allah, You
Should Not Pray For Mercy For Him 607
Chapter 420: What Should Someone Who Sneezes Say First? 608
Chapter 421: Of One Who Says, “May Allah Have Mercy

On You If You Praised Allah” 610
Chapter 422: Do Not Say, “Āb” 610
Chapter 423: When Someone Sneezes Several Times 611
Chapter 424: When A Jew Sneezes 612
Chapter 425: How A Man Prays For Mercy For A Woman

When She Sneezes 613
Chapter 426: Yawning 614
Chapter 427: One Who Says, “Labbayk (At Your Service)”

When He Answers 614
Chapter 428: A Man Standing Up For His Brother 615
Chapter 429: A Man Standing Up For A Man Sitting Down 620
Chapter 430: When Someone Yawns, He Should Put His

Hand Over His Mouth 621
Chapter 431: Should Anyone Delouse Someone Else’s Head? 622
Chapter 432: Shaking The Head And Biting The Lips In Amazement 625
Chapter 433: A Man Striking His Hand On His Thigh When

He Is Amazed Or For Some Other Reason 626
Chapter 434: When A Man Strikes His Brother’s Thigh

And Does Not Intend Any thing Bad By It 628
xxvii
Al-Adab Al-Mufrad
Chapter 435: One Who Dislikes Being Seated While

Others Are Standing Up 632
Chapter 436: [This World Is More Worthless In The Sight

Of Allah Than A Dead Goat] 634
Chapter 437: What A Man Says When His Foot Goes Numb 635
Chapter 438: [Tidings To Certain Companions] 636
Chapter 439: Shaking Hands With Children 637
Chapter 440: Shaking Hands 638
Chapter 441: A Woman Stroking A Child’s Head 639
Chapter 442: Embracing 639
Chapter 443: A Man Kissing His Daughter 641
Chapter 444: Kissing The Hand 641
Chapter 445: Kissing The Foot 643
Chapter 446: A Man Rising Out Of Respect For Another Man 644
Chapter 447: Giving The Greeting First 645
Chapter 448: To Disseminate The Greeting 646
Chapter 449: One Who Gives The Greeting First 647
Chapter 450: The Virtue Of The Greeting 649
Chapter 451: As-Salām (Salām) Is One Of The Names Of

Allah, The Mighty And Majestic 651
Chapter 452: It Is A Duty For One Muslim To Greet

Another Muslim When He Meets Him 652
xxviii
Chapter 453: The Person Walking Greets The Person Sitting Down 653
Chapter 454: The Person Riding Greets The Person Sitting 654
Chapter 455: May The Person Walking Greet The Person Riding? 655
Chapter 456: The Small Group Greets The Large Group 655
Chapter 457: The Young Person Greets The Old 656
Chapter 458: The End Of The Greeting 657
Chapter 459: The Person Who Greets By A Gesture 658
Chapter 460: Make It Heard When You Greet 659
Chapter 461: One Who Goes Out To Greet And Is Himself Greeted 660
Chapter 462: The Greeting When Someone Comes To An Assembly 661
Chapter 463: The Greeting When Someone Gets Up From

An Assembly 661
Chapter 464: The Duty Of Someone Who Gives The

Greeting When He Stands Up 662
Chapter 465: The Person Who Perfumes His Hand For

The Handshake. 663
Chapter 466: Greeting Those You Know And Those You Do Not Know 664
Chapter 467: To Sit In Front Of The House Or On The

Road And The Necessary Conduct 665
Chapter 468: One Should Not Greet A Person Who Leads

A Sinful Life 667
Chapter 469: Not Greeting The Person Wearing Khalūq

Perfume And Those Who (Openly) Commit Offences 668
xxix
Al-Adab Al-Mufrad
Chapter 470: Greeting The Amīr 670
Chapter 471: Greeting The Sleeper 674
Chapter 472: Hayyaka Allah Min Ma’rifah (May Allah Give

You Long Life) 675
Chapter 473: Marhaban (Welcome) 675
Chapter 474: How To Return The Greeting 676
Chapter 475: One Who Does Not Return The Greeting 678
Chapter 476: One Who Is Miserly With The Greeting 680
Chapter 477: The Greeting To Children 681
Chapter 478: Women Greeting Men 682
Chapter 479: Greeting Women 683
Chapter 480: One Who Dislikes To Greet A Particular

Person In A Group 685
Chapter 481: How Was The Verse Of Veiling Revealed? 686
Chapter 482: Three Times Of Undress 688
Chapter 483: A Man Eating With His Wife 689
Chapter 484: When Someone Enters A House Which Is Uninhabited 690
Chapter 485: “Let Those Your Right Hands Own Ask You
For Permission To Enter.”(Al-Nūr 24: 58) 691
Chapter 486: The Words Of Allah: “When Your Children

Reach Puberty” (al-Nūr 24: 59) 692
Chapter 487: Asking Permission To Come In To Visit One’s Mother 692
xxx
Chapter 488: Asking Permission To Enter Where One’s Father Is 693
Chapter 489: Asking Permission To Enter To One’s Father

And One’s Child 694
Chapter 490: Asking Permission From A Sister 694
Chapter 491: Asking Your Brother For Permission To Enter 695
Chapter 492: Asking Permission Three Times 696
Chapter 493: Asking Permission To Enter Without Greeting 697
Chapter 494: When Someone Looks Without Permission,

His Eye Is Gouged Out 698
Chapter 495: Seeking Permission Is To Avoid Unlawful Looking 699
Chapter 496: When A Man Greets Another Man In His Room 700
Chapter 497: A Man’s Invitation Is His Permission 702
Chapter 498: How Does A Person Stand At The Door? 704
Chapter 499: When Someone Asks Permission To Enter

And Is Told, “Wait Until I Come Out”, Where Should He Sit? 705
Chapter 500: Knocking On A Door 706
Chapter 501: When One Enters Without Asking Permission 706
Chapter 502: When Someone Says, “Can I Come In?” And

Does Not Give A Greeting 708
Chapter 503: How To Ask Permission To Enter 710
Chapter 504: One Who Is Inquired: “Who Is It?” And Answered, “Me” 710
xxxi
Al-Adab Al-Mufrad
Chapter 505: When One Asks Permission And Is Told,

“Enter With Peace” 711
Chapter 506: Looking Into Houses 712
Chapter 507: The Virtue Of Someone Who Enters His

House With “Salam” 714
Chapter 508: When Someone Does Not Mention Allah

When He Enters The House, Satan Spends The Night In It 715
Chapter 509: Where One Is Not Obliged To Ask Permission 716
Chapter 510: Asking Permission In Shops In The Market 717
Chapter 511: How To Ask Permission From Persians

(Meaning In Other Than Arabic Language) 718
Chapter 512: When The Dhimmi Writes And Gives The

Greeting, He Is To Be Answered 719
Chapter 513: Do Not Give The People Of The Dhimma

The Greeting First 720
Chapter 514: A Person Greeting The Dhimmi With A Gesture 721
Chapter 515: How To Answer The People Of The Dhimma 722
Chapter 516: The Greeting To The Assembly Which

Includes Both Muslims And Idol-Worshippers 723
Chapter 517: How Does One Write To The People Of The Book? 724
Chapter 518: When The People Of -The Book Say, “As-

Sām ‘Alaykum (Death Be Upon You)” 725
Chapter 519: The People Of The Book Are Forced To The

Narrowest Part Of The Road 726
Chapter 520: How To Make Supplication For A Dhimmi 726
xxxii
Chapter 521: When Someone Greets A Christian Unknowingly 728
Chapter 522: When One Says, “So-And-So Sends You His Greetings” 728
Chapter 523: Answering A Letter 729
Chapter 524: Letters To Women And Replying To Them 729
Chapter 525: How To Write The Beginning Of A Letter 730
Chapter 526: “Ammā Ba‘d, To Proceed” 731
Chapter 527: Beginning Letters With “In The Name Of

Allah, The Merciful, The Compassionate” 732
Chapter 528: The One Who Is Mentioned First In A Letter 733
Chapter 529: Kayfa Asbahta (How Are You This Morning?) 734
Chapter 530: The One Who Writes At The End Of A Letter,

“Peace Be Upon You And The Mercy Of Allah, So-And-So
Son Of So-And-So, On The 18th Of The Month” 736
Chapter 531: How Are You? 737
Chapter 532: How To Answer When Someone Asks You,

“How Are You This Morning?” 738
Chapter 533: The Best Assembly Is The Most Spacious One 740
Chapter 534: Facing The Qibla 741
Chapter 535: When Someone Stands Up And Then

Returns To His Place 741
Chapter 536: Sitting On The Road 742
Chapter 537: Making Room In A Gathering 743
xxxiii
Al-Adab Al-Mufrad
Chapter 538: A Man Sitting At The Edge Of A Gathering 743
Chapter 539: Do Not Separate Two People 744
Chapter 540: Stepping Over People To Approach The

Leader Of A Gathering 745
Chapter 541: The Dearest Of People To A Man Are Those

Who Sit With Him 747
Chapter 542: Does A Man Put His Foot In Front Of

Someone He Is Sitting With? 748
Chapter 543: When A Man In A Group Of People Spits 749
Chapter 544: Gatherings On Roads 750
Chapter 545: One Who Sits Dangling His Feet In A Well

And Uncovers His Legs 751
Chapter 546: When A Man Rises In An Assembly To Give

His Place To Someone, That Person Should Not Accept 754
Chapter 547: The Trust 754
Chapter 548: When He Turned Round, He Did So Fully 755
Chapter 549: When A Man Is Sent To Another Man For

Some Reason And He Does Not Tell Him What It Is 756
Chapter 550: Should One Ask, “Where Have You Come From?” 757
Chapter 551: One Who Listens To People’s Conversation

When They Do Not Wish It 758
Chapter 552: Sitting On A Raised Seat 759
Chapter 553: When One Sees People Conversing

Confidentially He Should Not Enter Where They Are 763
xxxiv
Chapter 554: Two Should Not Converse To The Exclusion Of A Third 764
Chapter 555: When There Are Four People 765
Chapter 556: When A Man Sits With Another Man, He

Should Ask His Permission To Leave 766
Chapter 557: Do Not Sit In The Edge Of The Sunlight 766
Chapter 558: Squatting Wrapped Up In A Garment 767
Chapter 559: One Who Has A Pillow Offered To Him 768
Chapter 560: Squatting 769
Chapter 561: Sitting Cross-Legged 770
Chapter 562: Wrapping Oneself Up 771
Chapter 563: One Who Kneels 773
Chapter 564: Lying Down 774
Chapter 565: Lying On One’s Face 775
Chapter 566: Only Give Or Take Things With The Right Hand 776
Chapter 567: Where One Should Put His Sandals When He Sits Down 776
Chapter 568: Satan Comes With The Stick Or Something

That He Throws On The Bed 777
Chapter 569: One Who Spends The Night On A Flat Roof

Without Any Protection Around It 778
Chapter 570: Should One Let His Feet Dangle When He Sits? 779
Chapter 571: What One Should Say When He Goes Out

For Something 780
xxxv
Al-Adab Al-Mufrad
Chapter 572: Can A Man Put His Feet Out In Front Of His
Companions And Can He Lie Down In Their Presence? 781
Chapter 573: What To Say In The Morning 784
Chapter 574: What To Say In The Evening 786
Chapter 575: What To Say When You Go To Bed 789
Chapter 576: The Virtue Of Praying When Going To Sleep 793
Chapter 577: Placing One’s Hand Under One’s Cheek 795
Chapter 578: [The Excellence Of Subhāna’llāh, Al-Hamdu

Lillāh And Allāhu Akbar] 796
Chapter 579: When Someone Gets Up From His Bed And

Then Goes Back, He Should Dust It 797
Chapter 580: What To Say When You Wake Up In The Night 798
Chapter 581: The Person Who Goes To Sleep With Oil On His Hand 799
Chapter 582: Putting Out Lamps 799
Chapter 583: A Fire Is Not Left Burning In A House When

People Sleep 801
Chapter 584: Happiness On Seeing The Rain 802
Chapter 585: Hanging Up A Whip In The Room 803
Chapter 586: Locking The Door At Night 804
Chapter 587: Bringing Children In When Evening Falls 804
Chapter 588: Making Animals Fight Each Other 805
Chapter 589: The Barking Of Dogs And The Braying Of Donkeys 805
xxxvi
Chapter 590: When You Hear The Cock 807
Chapter 591: Do Not Curse Fleas 807
Chapter 592: Sleeping At Midday 808
Chapter 593: Sleeping At The End Of The Day 810
Chapter 594: Banquet 811
Chapter 595: Circumcision 812
Chapter 596: Female Circumcision 812
Chapter 597: Invitation To A Circumcision 813
Chapter 598: Amusement After A Circumcision 814
Chapter 599: The Invitation Of The Dhimmi 815
Chapter 600: Circumcising Slave-Girls 815
Chapter 601: Circumcision Of An Older Person 816
Chapter 602: An Invitation When A Child Is Born 818
Chapter 603: Putting Something In A Child’s Mouth (Tahnīk) 819
Chapter 604: Supplication At Birth 820
Chapter 605: The Person Who Praises Allah When A

Child Is Born If He Is Well-Formed And Is Not Concerned
Whether It Is A Boy Or A Girl 821
Chapter 606: Shaving The Pubic Hair 821
Chapter 607: The Time For Cutting The Nails And Hair 822
Chapter 608: Gambling 823
xxxvii
Al-Adab Al-Mufrad
Chapter 609: Betting A Cock 824
Chapter 610: One Who Says To His Companion, “Come

On, I’ll Make A Bet With You” 824
Chapter 611: Betting A Pigeon 825
Chapter 612: Doing The Camel-Chant For Women 826
Chapter 613: Singing 826
Chapter 614: One Who Does Not Greet Backgammon Players 828
Chapter 615: The Sin Of The One Who Plays Backgammon 828
Chapter 616: Teaching Manners And Removing Those

Who Play Backgammon And The People Of Trivial Pursuits
(Ahl Al-Batil) 830
Chapter 617: A Believer Is Not Bitten From The Same Hole Twice 832
Chapter 618: One Who Shoots At Night 833
Chapter 619: When Allah Wants To Take The Soul Of One

Of His Slaves In Some Land, He Gives Him A Reason For Going There 834
Chapter 620: One Who Blows His Nose In His Garment 835
Chapter 621: Whispering 835
Chapter 622: Suspicion 837
Chapter 623: The slave-Girl And Wife Shaving the Husband 839
Chapter 624: Plucking The Armpits 839
Chapter 625: Good Observance of Relations 840
Chapter 626: Recognition 841
Chapter 627: Children Playing With Nuts 841
xxxviii
Chapter 628: Slaughtering Pigeons  843
Chapter 629: The Person Who Has A Need Is The Person

With The Greatest Right To Go Out For It 844
Chapter 630: When Someone Spits While He Is With People 844
Chapter 631: When A Man Speaks To People, He Should

Not Turn To One Particular Person 845
Chapter 632: Excessive Curiosity 845
Chapter 633: Excessive Words 846
Chapter 634: The Two-Faced Person 847
Chapter 635: The Sin Of The Two-Faced Person 848
Chapter 636: The Worst Person Is The One From Whom Evil Is Feared 848
Chapter 637: Modesty 849
Chapter 638: Coarseness 850
Chapter 639: If You Are Not Modest, Then You Can Do

Whatever You Like 851
Chapter 640: Anger 852
Chapter 641: What Someone Should Say When He Is Angry 852
Chapter 642: A Person Should Be Silent When He Is Angry 853
Chapter 643: Love The One You Love In Measure 854
Chapter 644: Do Not Let Your Anger Be Destruction 855
xxxix
Al-Adab Al-Mufrad
Transliteration Chart
‫أ‬ a
‫ آ‬. ‫ى‬ ā
‫ب‬ b
‫ت‬ t
‫ث‬ th
‫ج‬ j
‫ح‬ h
‫خ‬ kh
‫د‬ d
‫ذ‬ dh
‫ر‬ r
‫ز‬ z
‫س‬ s
‫ش‬ sh
‫ص‬ s
‫ض‬ d
‫ط‬ t
‫ظ‬ z
‫ع‬ ‛
‫غ‬ gh
‫ف‬ f
‫ق‬ q
‫ك‬ k
‫ل‬ l
‫م‬ m
‫ن‬ n
‫ه‬-‫ﮫ‬-‫ھ‬ h
‫و‬ w
‫( و‬as a long vowel) ū
‫ي‬ y
‫( ى‬as a long vowel) ī
’
‫ء‬
xl
َ. Fathah a
.ِ Kasrah i
ُ. Dammah u
.ّ Shaddah Double letter
.ْ Sukun Absence of vowel
xli
jk INTRODUCTION
A Brief Biography of Imam Al-Bukhaaree
He is Ameer al-Huffaadh (leader of the great scholars of hadeeth),

Sayyid al-Fuqahaa (the chief of the scholars of Islamic Jurisprudence),
Abu Abdullah, Muhammad bin Ismaa’eel bin Ibrahim bin al-Mugeerah
bin Bardizbah al-Ju’fee al-Bukhaaree. The name al-Bukhaaree is an
ascription to his place of birth, Bukhara (Uzbek: Bukhoro) in present
day Uzbekistan.
Imam al-Bukhaaree was born on Friday, 13th of Shawwal, 194 AH

after the Jum’ah prayer.
His Family
His father, Abu al-Hasan, Ismaa’eel bin Ibrahim al-Ju’fee was

also an eminent scholar of hadeeth who learnt from Imam Malik
(rahimahullah) and met other great scholars such as Abdullah bin
Mubarak and Hammad bin Zayd (rahimahumallah). Ahmad bin Hafs
related that shortly before his death, Imam al-Bukhaaree’s father said,
“I do not know any single dirham in my wealth from an unlawful
means or a dirham from an ambiguity.”
However, Abu al-Hasan died while al-Bukhaaree was only a child.

So the Imam grew up under the tutelage of his mother who was also a
righteous woman and an ardent worshipper.
1
Al-Adab Al-Mufrad
His Early Studies
As a young boy, Imam al-Bukhaaree learnt the Qur’an, studied

many books on the Islamic Sciences and heard and narrated ahaadeeth
from the scholars of his time. Since then, he was known to be
intelligent, brilliant and hardworking. Muhammad bin Abee Hatim
(rahimahullah) said, “I asked Abu Abdullah, ‘How did your affair
start?’ He replied, ‘I was inspired to memorize hadeeth when I was in
school.’ So I enquired, ‘How old were you then?’ He answered, ‘Ten
years old or younger. Then I used to attend the classes of ad-Daakhilee
and others. One day while he was teaching the people he said, ‘Sufyan
narrated from Abee Zubayr who reported from Ibrahim.’ So I said
to him that, ‘Abu Zubayr did not report (narrations) from Ibrahim.’
He berated me, but I said, ‘Refer to the source.’ So he went in and
checked it and then came out and said to me, ‘what then is it, O young
man?’ I answered, ‘It is Zubayr bin Adiyy who related from Ibrahim.’
He took a pen from me and corrected his book. He then said, ‘You’re
correct.’’”
When Imam al-Bukhaaree was asked how old he was then, he said,
“I was only eleven years old.” He continued, “By the time I turned
sixteen, I had memorized the books of Ibn al-Mubaarak and Wakee’
and known their rulings.” Haashid bin Ismaa’eel, who was together
with Imam al-Bukhaaree as a student said, “In our student days in
Basra, he would memorize whatever he heard and he did not use to
write (due to the strength and reliability of his memory).”
Abu Bakr al-Kaloozaanee said, “I have not seen any one like
Muhammad bin Ismaa’eel (al-Bukhaaree); when he holds a book
of Knowledge and looks at it, (reading it) once, he memorizes it
completely from that one (reading).”
2
His Journeys for Learning
Imam Al-Bukhaaree traveled to the Arabian Peninsula in 210 AH

at age 16 together with his old mother and his brother to perform hajj.
He later stayed in Madeenah where he commenced the compilation
of his monumental work on the biographies of narrators of hadeeth
called Taareeq al-Kabeer. His journeys in search of knowledge also
took him to places like Basra, Kufah, Shaam, Hums, Asqalaan, Egypt
and Baghdad learning from the scholars of the cities.
During a trip to Baghdad, the Scholars of Baghdad intended to

test his brilliance and intelligence. They mixed up the chains of
transmission for 100 ahaadeeth giving completely different Isnaad
(chain of transmission) for a completely different Matn (text) such
that it would require the one who knows the hadeeth together with
their chains of transmission to be able to distinguish between them.
The 100 ahaadeeth with their mixed up chains of transmission were
distributed amongst ten scholars who would examine Imam Bukhaaree
one after the other.
People were gathered to witness the event and during the test, for
each of the hadeeth read with the chain of transmission (as mixed
up), Imaam Bukhaaree said, “I do not know.” People wondered at the
answer of Ameer al-Mu’mineen fee al-Hadeeth!
After all the examiners had finished questioning him concerning

the narrations, he turned to the first and said, “Concerning your first
hadeeth, it is such and such…”, citing the correct chain of transmission
for the text. He did the same thing to the second examiner until he read
all 100 ahaadeeth with their correct chains of transmission and texts
to the 10 examiners. Hence, the Scholars attested to his knowledge
of Prophetic narrations and narrators and respected his dexterity and
precision.
3
Al-Adab Al-Mufrad
His Teachers
Having travelled far and wide in his pursuit of knowledge, Imam

al-Bukhaaree studied under the leading scholars in his time. Al-
Bukhaaree recalled, “When I visited Balkh, they requested me to
dictate to them from (the narrations) of every person from whom I
had written hadeeth. So I narrated 1000 hadeeth to them from 1000
persons from whom I had written down hadeeth.”
Therefore, due to their large number and eminence those who

wrote the biography of the Imam would either classify his teachers
according to their city of residence or according to their ranking as
reporters of hadeeth.
Here, Allah willing, it will suffice to only mention some of them:
- Imam Makkee bin Ibraaheem
- ‘Abdan bin ‘Uthman
- Yahya bin Yahya
- Qutaybah bin Sa’eed
- Ahmad bin Hanbal
- Ishaq bin Rahwayh
- ‘Alee bin al-Madeenee
- Yahya bin Ma’een (may Allah shower blessings on them all).
His Students
It has been reported that a large number of people, some of whom

were scholars in their own respects attended the learning circles of the
4
Imam. Sometimes in a single lesson, up to 10,000 people would be
present listening to him – may Allah shower blessings on him.
Some of his major students are: Imaam Muslim bin Hajjaaj bin
Muslim al-Neesabooree (who compiled Saheeh Muslim), Imaam
Abubakr bin Abee Dunya, Imaam Abu ’Issa Muhammad bin ‘Issa
at-Tirmidhee (the author of Sunan at-Tirmidhee), Abu Qaasim al-
Baghawee, Abubakr al-Bazzaar, Imaam Abubakr bin Ishaaq bin
Khuzaymah amongst others – may Allah shower blessings on them
all.
Imam al-Bukhaaree’s Death
He passed away on the night of ‘Eid al-Fitr, 1st of Shawwal, 265 AH

in the city of Khartank.
His Works:
Some of the works of Imam al-Bukhaaree include:
- Tareekh al-Kabeer
- Tareekh al-Awsat
- Tareekh as-Sageer on the biographies of the narrators of hadeeth.
- Khalq Af’aal al-‘Ibaad on the fact that the actions of man are created.
- Raf’u al-Yadayn about the raising the hands in the different postures
during the Salaat.
- Al-Qiraa’at Khalf al-Imam basically on the recommendation of

reciting Soorat al-Faatihah behind the imam during obligatory prayers.
5
Al-Adab Al-Mufrad
- Birr al-Waalidayn regarding dutifulness to parents.
- Saheeh al-Bukhaaree: In this book, he stipulated to compile only

ahaadeeth that fulfill the stipulated conditions for a Saheeh (authentic)
hadeeth. He also stipulated that the compilation would cover a wide
range of subjects such as Worship, Rulings, Virtues of Deeds, Etiquette
and Character, Stories of the Past Peoples and Prophets (peace and
blessings be upon them), the Signs of the Last Hour.
These stipulations were due to the fact that the earlier compilations
of hadeeth were either relatively brief, containing only narrations on
a single subject or few others or restricted to the reports of one or few
of the Companions from their students. In some cases, ahaadeeth and
reports from the Companions were put together but were not subject
based.
Those who based their compilations on the different subjects

like Imam Maalik bin Anas and Imaam Abubakr bin Abee Shaybah
amongst others still had a number of narrations in their compilations
not fulfilling the generally accepted conditions for a Saheeh Hadeeth.
Imam al-Bukhaaree named the book, “Al-Jaami’ as-Saheeh al-

Musnad al-Mukhtasar min Umoori Rasoolillaahi wa Sunanihi wa
ayyaamihi” meaning “The Summarized Compilation of Authentic
Narrations from the Affairs of the Prophet (sallallaahu alayhi
wasallam), his Sunnah and his Days.” It contains 9,082 ahaadeeth and
has been widely read and taught all over the Islamic World since its
compilation. Imam Shamsuddeen adh-Dhahabee (rahimahullah) said,
“But for the Book, Saheeh al-Bukhaari, it is the most important book
in Islam, and the most honored after the Qur’aan…”
- Al-Adab al-Mufrad: This book deals exclusively with the subject of

moral etiquettes in Islam, focusing on the customs and traditions of
the early Muslims. Although Kitab al-Adab (The Book of Manners)
contained in Saheeh al-Bukhaaree explores the same subject, Al-
Adab al-Mufrad was basically compiled as a separate work. So while
6
Kitab al-Adab has 128 sections with 256 hadeeths, al-Adab al-Mufrad
contains 644 sections with 1,322 ahaadeeth and narrations from the
pious predecessors.
Therefore, al-Adab al-Mufrad comprises more benefits from the

daily life of the Prophet (sallallaahu alayhi wasallam), his companions
and the early Muslims. Also, while Imam al-Bukhaaree stipulated to
collect only authentic ahaadeeth in his Saheeh as mentioned earlier,
al-Adab al-Mufrad includes ahaadeeth and reports that are either
Saheeh (Authentic), or Hasan (Sound) or Da’eef (Weak).
Regarding the significance of the book, Imam Abdur-Rahman al-

Yamaanee al-Mu’allamee – may Allah be pleased with him – said,
“Those who really know Islam and stick to it have regularly emphasized
that the weakness and failings and other forms of decadence that has
befallen the Muslims were due to their distance from the reality of
Islam; and I think that is owing to some things:
One: Mixing up what is not from the religion with that which is from it.
Two: Weak certainty about that which is from the religion.
Three: Not acting according to the rulings of the religion.
I believe that knowing the authentically related prophetic manners

in worship and dealings; while at home, during journeys, while with
others or alone, while active and inactive, and during wakefulness and
sleep, while eating and drinking, during talk and silence and other
aspects of human engagements and sticking to following it as is easy
is the only remedy to those ailments. Many of those etiquettes are
easy upon the soul; so if one acts by what is easy for him of it while
abstaining from what contradicts it, he does not take long – Allah
willing – before he seeks to improve upon it.
So, after a while, he becomes a model in that for others. And by

following that true guidance and adopting that great character – even
7
Al-Adab Al-Mufrad
if to some extent – the heart is illuminated, the mind is delighted, the

soul becomes tranquil, and so, certainty becomes deep-rooted and the
actions become good. When those who follow this path become large
in number, those ailments soon disappear by Allah’s leave.
From the simplest of the compilations from the Books of Sunnah

about the manners of the Prophet is the book, Al-Adab al-Mufrad by
Imam Muhammad bin Ismaa’eel al-Bukhaaree (may Allah be pleased
with him): Imam al-Bukhaaree is famously known and his works
are the best in quality and authenticity. This book of his, I mean al-
Adab al-Mufrad, is, after his book - al-Jaami’u as-Saheeh -, the most
deserving of been given attention by the one who seeks to follow the
Sunnah. This is because he carefully and painstakingly collected and
preserved it pointing out the salient points of benefit (in it).
However, the Ummah has unfortunately fallen short regarding

the book; its manuscripts are very nice, and it has been repeatedly
published. However, it is as if it does not exist because they (those
publications) are error laden in their chains of report and text:
errors that would not be discerned except by those well grounded in
knowledge.”
Therefore, this publication of the English translation of al-Adab

al-Mufrad takes its uniqueness in the following:
1. The Arabic text was based on the checking and editing of:
i. Imam Muhammad Naasiruddeen Al-Albaanee (rahimahullah)

in Saheeh and Da’eef Al-Adab al-Mufrad (Daar as-Siddeeq
and Muassasat ar-Rayyaan, 1420 AH).
ii. Dr. Muhammad Luqman as-Salafee in Rashsh al-Barad

Sharh al-Adab al-Mufrad by (Daar ad-Daa’ee lin-Nashr wat-
Taozee’ and Markaz al-‘Allaamah Abdul-‘Azeez bin Baaz,
1426 AH).
8
iii. Shaykh Sameer bin Ameen az-Zuhayree in Kitab al-Adab
al-Mufrad.
2. The English translation is placed adjacent to the Arabic text.
3. The grade of each hadeeth or narration was appended according

to the checking and grading of Imam Muhammad Naasiruddeen al-
Albaanee (rahimahullah) in his books, Saheeh and Da’eef Al-Adab
al-Mufrad.
4. To aid the understanding of the ahaadeeth and narrations, brief

commentaries were supplied. Some of the comments were direct
quotations of the explanations of the scholars while others, for brevity
were only summarized from the comments of the scholars about the
hadeeth. Here also, the work depended basically on:
i. Saheeh and Da’eef al-Adab al-Mufrad by Imam Al-Albaanee.
ii. Sharh Saheeh al-Adab al-Mufrad by Shaykh Husayn al-

‘Awaayisha (Al-Maktabat al-Islamiyyah, Cairo, 1425).
iii. Rashsh al-Barad Sharh al-Adab al-Mufrad by Dr.

Muhammad Luqman as-Salafee.
Benefits were also drawn from some of the works of other

scholars such as Shaykh Muhammad bin Saalih al-‘Uthaymeen
(rahimahullah), Shaykh Saleem bin ‘Eid al-Hilaalee (hafizahullah)
and Shaykh Fadlullaah al-Jeelaanee (rahimahullah).
I would like to thank Brother Fareed Hussein, the Director,

Dakwah Corner, Makkah al-Mukarramah, who suggested the work at
Makkah during the Hajj 1430 AH. He also facilitated its completion
and undertook its publication and distribution. I beg Allah – the Most
High – to reward him abundantly. My sincere appreciation also goes
to the members of my household for their understanding during the
compilation of the work; may Allah reward their patience with good in
9
Al-Adab Al-Mufrad
this world and the Garden in the Hereafter. Abu Asma, Abdul-Hakeem
Harun, did the type-setting of the work – jazahullahu khayran.
I beseech Allah, the Mighty and Sublime to bless this humble

effort and make it beneficial to all out of His Mercy and Benevolence.
May He pardon our mistakes and shortcomings and bring it on our
scales of good deeds on the Day whereon neither wealth nor sons will
avail, except him who comes to Allâh with a clean heart
Our invocations conclude that: All praise is due to Allah the Lord
of all that exist.
Abu Naasir Ibrahim Abdur-Rauf

Kaduna, Nigeria.
Dhul-Qa’dah, 1432 AH (19th October, 2011).
10
In The Name Of Allah The Merciful, The Compassionate
 ‫ان ِب َو ِالدَ ْي ِه ُح ْسنًا‬ َ ‫اب َق ْو ِل ِه تَ َع َالى‬

ِ ‫و َو َّص ْي َنا‬
َ ‫األ ْن َس‬ ُ ‫ َب‬- ١‎
Chapter 1: On The Words Of Allah The Exalted: “We Have

Enjoined Man To Be Kind To His Parents.” (al-‘Ankabūt 29: 8)
ِ ‫الدار وأوما بِ ي ِد ِه إِ َلى َد ِار َعب ِد‬

‫اهلل‬ ْ َ َ ‫احب َه ِذ ِه‬
ِ ‫ َح َد َث َنا َص‬:‫ال‬ َ ‫ع ْن َأبِ ي َع ْمرو‬-١‎
َ َ‫الش ْي َب ِاني ق‬ َ
ُّ ‫ْلع َم ِل َأ َح‬ َ ُ ُ ‫ود ر ِضي‬

ُ ‫ َس َأ ْل‬:‫اهلل َع ْن ُه‬
ِ ‫ب إِ َلى‬
‫اهلل‬ َ ‫ت ال َّنبِ َّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم أ ُّي ا‬ ٍ
َ َ ‫ْب ِن َم ْس ُع‬
ِ ‫ ((ث َُّم بِ ُّر ا ْل َو ِال َد‬:‫ال‬
))‫ين‬ َ َ‫أي ؟ ق‬ ُ ‫((الصال َُة َع َلى َوق ِْت َها)) قُ ْل‬
ُّ ‫ ث َُّم‬:‫ت‬ َّ َ َ‫َع َّز َو َج َّل ؟ ق‬
:‫ال‬
ْ ‫ال َحدَّ ث َِني بِ ِه َّن َو َل ِو‬

‫اس َت َز ْد ُّت ُه‬ ِ ‫يل‬
َ َ‫ ق‬-‎))‫اهلل‬ ِ ِ‫اد ِفي َسب‬ َ َ‫ ث َُّم َأ ُّي ؟ ق‬:‫ت‬
ِ ْ‫ ((ث َُّم ج‬:‫ال‬
ُ ‫ال َه‬ ُ ‫قُ ْل‬
ٌ ‫ َص ِح‬.‫اد ِنى‬
‫يح‬ َ ‫َل َز‬
1. Abū ‘Amr ash-Shaybānī said: “The owner of this house (and he

pointed to the house of ‘Abdullāh b. Mas‘ūd) said, ‘I asked the Prophet
 which action Allah, the Mighty and Exalted, loves best.’ He said,
‘Prayer at its proper time.’ I asked, ‘And after that?’ He said, ‘Then
dutifulness to parents.’ I asked, ‘And after that?’ He said, ‘Then jihād
in the way of Allah.’” He said: “He told me about these things. If I had
asked him to tell me more, he would have told me more.” (Authentic)
Commentary: The hadeeth exhorts towards observing the Prayers at their
stipulated times, and being dutiful to parents. It also shows the keenness
of the companions of Allah’s Messenger  for good deeds, and the
importance of giving responses to questions based on the condition and need
of the questioner. Otherwise, he  had mentioned faith in Allah and His
Messenger, Jihad and the well-performed pilgrimage, in that order, in other
narrations as the dearest deeds to Allah – the most High.
13
Al-Adab Al-Mufrad
‫ب ِفي ِر َضا ا ْل َو ِال ِد َو َس َخ ُط‬

ِّ ‫الر‬ ُ ‫اهلل ب ِن عمر ر ِضي‬
َ َ‫ه ق‬‎ُ ‫اهلل َع ْن‬
ِ :‫ال‬ ِ ‫ َع ْن َعب ِد‬-٢‎
َّ ‫((ر َضا‬ َ َ َ َ ُ ْ ْ
ِ ‫ْلو‬
‫ َح َس ٌن‬.))‫الد‬ َ ‫ب ِفي َس َخ ِط ا‬
ِّ ‫الر‬
َّ
2. ‘Abdullāh b. ‘Umar said: “The pleasure of the Lord lies in tbe

pleasure of the parent. The anger of the Lord lies in the anger of the
parent.” (Sound)
Commentary: This is because Allah – the Mighty and Exalted – has ordered
obedience and dutifulness to the parent. So, they must be obeyed except when
they order disobedience to Allah, the most High. The hadeeth is also reported
from the Messenger  as from his saying and graded authentic by Imam
Al-Albaanee in Silsilat al-Ahaadeeth is-Saheehah (516).
ُ ‫ باب ِبر ْا‬- ٢‎

‫أل ِّم‬ ُّ ٌ َ
Chapter 2: On Dutifulness To One’s Mother
‫ َيا‬:‫ت‬ ُ ‫ عن به ٍز ب ِن ح ِكيم عن َأبِ ِيه عن جدِّ ِه (مع ِاوي َة ب ِن حي َد َة) ر ِضي‬-٣‎

ُ ‫اهلل َع ْن ُه قُ ْل‬ َ َ ْ َ ْ َ َ ُ َ ْ َ ْ َ ٍ َ ْ ْ َ ْ َ
ُ :‫ال‬
ُ ‫((أ َّم َك)) قُ ْل‬
‫ َم ْن َأب ُّر؟‬:‫ت‬ َ َ‫ت َم ْن َأب ُّر؟ ق‬ ُ :‫ال‬
ُ ‫((أ َّم َك)) قُ ْل‬ َ َ‫اهلل َم ْن َأ َب ُّر ؟ ق‬
ِ ‫ول‬َ ‫َر ُس‬
َ َ َ ‫((أب‬ َ َ‫ت َم ْن َأب ُّر ؟ ق‬ ُ :‫ق َا َل‬
ُ ‫((أ َّم َك)) قُ ْل‬
‫ح َس ٌن‬.))
َ َ ‫ب فَ اْألق َْر‬
‫ب‬ َ ‫اك ث َُّم اْألق َْر‬ َ :‫ال‬
3. On the authority of Bahz b. Hakim from his father through his

grand-father, Mu‘āwiya b. Haida, who said: “I asked, ‘Messenger of
Allah, towards whom should I be dutiful?’ He said, ‘Your mother.’
I asked, ‘Then towards whom?’ He replied, ‘Your mother.’ Again I
asked, ‘Then towards whom?’ He answered, ‘Your mother.’ I said,
‘Then towards whom should I be dutiful?’ He said, ‘Your father, and
then the next nearest relative and then the next nearest.’ ” (Sound)
14
Commentary: (1) The eargerness of the companions of Allah’s Messenger
 to know the ranks of good deeds is shown in this hadeeth. (2) Preference
is given for the mother because she suffered the difficulties of pregnancy, child
birth, breast-feeding and general care. (3) The fact that the nearest relatives
should take precedence over others than them when we show kindness is also
evinced in the narration.
‫ام َر َأ ًة‬ ُ ‫اس ر ِضي‬

َ َ‫اهلل َع ْن ُه َما َأ َّن ُه َأ َت ُاه َر ُج ٌل فَ ق‬
ُ ‫ال إِ ِّني َخ َط ْب‬ ِ َ
ْ ‫ت‬ َ َ ٍ ‫ َع ْن َعطاء َع ِن ْاب ِن َع َّب‬-٤‎
ُ ‫ت َأ ْن َت ْن ِك َح ُه فَ ِغ ْر‬
‫ت َع َل ْي َها فَ قَ َت ْل ُت َها فَ َه ْل ِلي‬ َ َ ْ ‫فَ َأب‬
َّ ‫ت أ ْن َت ْن ِك َح ِني َو َخ َط َب َها َغ ْي ِري فَ أ‬
ْ ‫حب‬ َ
ُ
ْ ‫اهلل َع َّز َو َج َّل َو َتقَ َّر‬
‫ب إِ َل ْي ِه َما‬ ِ ‫ب إِ َلى‬
ْ ‫ ُت‬:‫ ق َا َل‬،‫ال‬ َّ ‫ أ ُّم َك‬:‫ِم ْن َت ْو َب ٍة؟ ق َا َل‬
َ َ‫حي ٌة ؟ ق‬
َ ‫ال‬
‫ال َأ ْع َل ُم‬ َ َ‫ ِل َم َس ْأل َت ُه َع ْن َح َي ِاة ُأ ِّم ِه؟ َق‬:‫اس‬

َ ‫ ((إِ ِّني‬:‫ال‬ ُ ‫ت فَ َس َأ ْل‬
ٍ ‫ت ْاب َن َع َّب‬ َ ‫اس َت َط ْع‬
ُ ‫ فَ َذ َه ْب‬، ‫ت‬ ْ
َّ َ
ٌ ‫ص ِح‬.
‫يح‬ َ ))‫ْلو ِال َد ِة‬
َ ‫اهلل َع َّز َو َجل ِم ْن بِ ِّر ا‬
ِ ‫ب إِ َلى‬
ُ ‫َع َملًا أق َْر‬
4. ‘Atā’ b. Yasār reported from Abdullah b. ‘Abbas that: “A man came

to Ibn ‘Abbās and said, ‘I asked a woman to marry me and she refused
to marry me. Another man asked her and she agreed to marry him. I
became jealous and killed her. Is there a way for me to repent?’ He
asked, ‘Is your mother alive?’ The man replied, ‘No.’ Ibn ‘Abbās said,
‘Repent to Allah, the Mighty and Exalted, and try to draw near to Him
as much as you can.’ ‘Atā’ said: “I went and asked Ibn ‘Abbās, ‘Why
did you ask him whether his mother was alive?’ He replied, ‘I do not
know of any action better for bringing a person near to Allah than
dutifulness to his mother.’ ” (Authentic)
Commentary: The people of knowledge should guide the rest of the people
towards the things that benefit them such as how to repent from sins, no matter
their gravity. Also, being obedient and kind to the mother is mentioned in this
hadeeth as an atonement for the sin of taking a soul unlawfully. Jealousy
could lead to backbiting, slander, hatred and worse sins such as killing.
15
Al-Adab Al-Mufrad
َ ‫باب ِبر ْا‬-٣‎

‫أل ِب‬ ِّ ُ َ
Chapter 3: On Dutifulness To One’s Father
ُ :‫ال‬
َ َ‫((أ َّم َك)) ق‬
‫ال ث َُّم َم ْن‬ ِ ‫ول‬
َ َ‫اهلل َم ْن َأب ُّر؟ ق‬ َ ‫يل َيا َر ُس‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ى ُه َر ْي َر َة‬-٥‎
َ ‫ ِق‬:‫ال‬
َ ‫ (( َأ َب‬:‫ال‬
.))‫اك‬ َ َ‫ ث َُّم َم ْن؟ ق‬:‫ال‬ ُ :‫ال‬
َ َ‫((أ َّم َك)) ق‬‎ َ َ‫ ث َُّم َم ْن ؟ ق‬:‫ال‬ ُ :‫ال‬
َ َ‫((أ َّم َك)) ق‬ َ َ‫؟ ق‬
ٌ ‫َص ِح‬
‫يح‬
5. Abū Hurayra said: “Someone asked, ‘Messenger of Allah, towards

whom should I be dutiful?’ He said, ‘Your mother.’ He was asked,
‘Then towards whom?’ He said, ‘Your mother.’ He was asked, ‘Then
towards whom?’ He said, ‘Your mother.’ He was asked, ‘Then towards
whom?’ He replied, ‘Your father.’ ” (Authentic)
Commentary: Being kindhearted and respectful towards the father and the
obligation of doing so is evinced in this hadeeth.
‫ َما َت ْأ ُم ُر ِني؟‬:‫ال‬ ُ ‫اهلل ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم فَ ق‬ َ َ َ‫ ق‬ ‫ َعن َأبِ ى ُهرير َة‬-٦‎
َ ِ ‫ال أ َتى َر ُج ٌل َنبِ َّي‬ ََْ ْ
َ ‫أم َك)) ث َُّم َع‬

‫اد‬ َّ ‫ ((بِ َّر‬:‫ال‬ َ ‫ال ((بِ َّر ُأ َّم َك)) ث َُّم َع‬
َ َ‫اد فَ ق‬ َ ‫ ((بِ َّر ُأ َّم َك)) ث َُّم َع‬:‫ال‬
َ َ‫اد فَ ق‬ َ َ‫ق‬
‫يح‬ َ ‫ ((بِ َّر َأ َب‬:‫ال‬

ٌ ‫ َص ِح‬.))‫اك‬ َ َ‫ال ِام َس َة فَ ق‬ َ ‫ ((بِ َّر ُأ َّم َك)) ث َُّم َع‬:‫ال‬
َ ْ‫اد خ‬ َ َ‫الرابِ َع َة فَ ق‬
َّ
6. Abū Hurayra said: A man came to the Prophet of Allah  and
asked: “What do you command me (to do)?” He replied, “Be dutiful
towards your mother.” Then he asked him the same question again
and he replied, “Be dutiful towards your mother.” He repeated it yet
again and the Prophet replied. “Be dutiful towards your mother.” He
repeated the question a fourth time and the reply was, “Be dutiful
towards your mother.” Then the put the question a fifth time and the
Prophet said, “Be dutiful towards your father.” (Authentic)
16
‫اب ِب ِّر َو ِالدَ ْي ِه َوِإ ْن َظ َل َما‬
ُ ‫ َب‬-٤‎
Chapter 4: On Dutifulness To Parents, Even If Their Treatment

Is Unjust
‫م ْح َت ِس ًبا‬‎
ُ ‫((ما ِم ْن ُم ْس ِل ٍم َل ُه َو ِال َد ِان ُم ْس ِل َم ِان ُي ْصبِ ُح إِ َل ْي ِه َما‬ َ َ‫ ق‬ ‫اس‬
َ :‫ال‬ ٍ ‫ َع ِن ْاب ِن َع َّب‬-٧‎
‫ب َأ ْح َد ُه َما‬ َ ُ ‫ال فَ َتح َله‬

ِ ‫اح ًدا فَ َو‬
َ ‫اح ٌد َوإِ نْ أغْ َض‬ ِ ‫ان َو‬
َ ‫ َوإِ ْن َك‬- ‫الن َِّة‬
َ ْ‫ي – َي ْع ِني ِم َن ج‬
ِ ْ‫اهلل َب َاب ن‬ ُ َ َّ ِ‫إ‬
.))‫((وإنْ َظ َل َم ُاه‬ َ َ‫ َوإِ نْ َظ َل َم ُاه ؟ ق‬:‫يل‬ ُ ‫ض‬

َ ‫ ِق‬.))‫اهلل َع ْن ُه َحتَّى َي ْر َضى َع ْن ُه‬ َ ‫َل ْم َي ْر‬
َ :‫ال‬
ُ ‫َض ِع‬
‫يف ا ِْإل ْس َن ِاد‬
7. Ibn ‘Abbās said: “Any Muslim who has Muslim parents and is
dutiful to both of them seeking Allah’s pleasure, Allah will open two
gates of Jannah for him. If there is only one parent, then one gate
will be opened. If he makes one of them angry, then Allah will not
be pleased with him until that parent is pleased with him.” He (Ibn
‘Abbās) was asked: “Even if they treat him unjustly?” He said, “Even
if they treat him unjustly.” (Weak Chain)
َ ‫ني ا ْل َك‬
‫ال ِم ِل َو ِالدَ ْي ِه‬ ِ ‫اب ِل‬
ُ ‫ َب‬-٥‎
Chapter 5: On Kind Words To Parents
َ ‫ال َأ َر‬
َّ ِ‫اها إ‬
‫ال ِم ْن‬ َ ‫ُوبا‬ ُ ‫ت َم َع الن ََّج َدات فَ َأ َص ْب‬
ً ‫ت ذُ ن‬ ُ ‫ ُك ْن‬:‫ال‬
َ َ‫اس ق‬
ِ ‫ َع ْن َط ْي َس َل َة ْب ِن َم َّي‬-٨‎
ُ ‫((ما ِه َي؟)) قُ ْل‬

َ َ‫ ق‬.‫ َك َذا َو َك َذا‬:‫ت‬
:‫ال‬ َ :‫ال‬ ُ ‫ فَ َذ َك ْر‬،‫ا ْل َك َب ِائ ِر‬
َ َ‫ ق‬.‫ت ذَ ِل َك ِال ْب ِن ُع َم َر‬
‫ َوا ِْلف َر ُار ِم َن‬،‫ َوقَ ْت ُل َن ْس َم ٍة‬،‫اهلل‬ َ ‫ت َه ِذ ِه ِم َن ا‬

ُ ‫ ا ِْإل ْش َر‬:‫ ُه َّن ِت ْس ٌع‬،‫ْلك َب ِائ ِر‬
ِ ِ‫اك ب‬ ْ ‫(( َل ْي َس‬
17
Al-Adab Al-Mufrad
‫ َو َّال ِذي‬،‫ال ْس ِج ِد‬

َ ْ‫اد ِفي م‬
ُ ‫ل‬َ ْ‫ َو َأ ْك ُل َم ِال اْلي ِت ِيم َوإِ ح‬،‫الر َبا‬ َ ْ ُ‫ف مْح‬
ِّ ‫ َوأ ْك ُل‬،‫ال َص َن ِة‬ ُ ‫الز ْح ِف َوقَ ْذ‬
َّ
َ
َ :‫ال ِلي ب ُن ُعمر‬
،‫((أ َتف َْر ُق ِم َن الن َِّار‬ َ َ ْ ِ ُ‫ين ِم َن ا ْل ُعق‬
َ َ‫ ق‬.))‫وق‬ ِ ‫ْلو ِال َد‬ ُ ‫ َو ُب َك‬،‫َي ْس َت ْس ِخ ُر‬
َ ‫اء ا‬
‫ ِع ْن ِدي‬:‫ت‬ َ :‫ال‬
َ ‫((أ َح ٌّى َو ِال َد‬
ُ ‫اك؟)) قُ ْل‬ ِ ‫ إِ ْى َو‬:‫ت‬
َ َ‫اهلل ق‬ َ ْ‫ب َأ ْن َت ْد ُخ َل ج‬
ُ ‫الن ََّة ؟)) قُ ْل‬ ُّ ‫و حُ ِت‬‎َ
‫ت‬
َ ‫اج َت َن ْب‬ َ ْ‫ام َل َت ْد ُخ َل َّن ج‬
ْ ‫الن ََّة َما‬ َّ ‫ت َل َها ا ْل َكال ََم َو َأ ْط َعم َت َها‬
َ ‫الط َع‬ ْ َ ‫اهلل! َل ْو َأ َل ْن‬ َ َ‫ُأ ِّمي ق‬
ِ ‫ ((فَ َو‬: ‫ال‬
ٌ ‫) َص ِح‬.))‫ا ْل َك َب ِائ َر‬

‫يح‬
8. Taysala b. Mayyās said: “I was with the Najadites (Khawārij, the

followers of Najdah ibn ‘Āmir) when I committed wrong actions
which I supposed to be major sins. I mentioned that to Ibn ‘Umar. He
inquired, ‘What are they?’ I said, ‘Such and such.’ He stated, ‘These
are not major sins. There are nine major sins and they are: associating
things with Allah; killing someone; desertion from the army when
it is advancing; slandering a chaste woman; usury; consuming
an orphan’s property; heresy in the (sacred) Mosque (of Makkah);
scoffing (at Muslims); and causing one’s parents to weep through
disobedience.’Ibn ‘Umar then said to me, ‘Do you fear the Fire? Do
you want to enter the Paradise?’ I said, ‘By Allah, yes.’ He asked, ‘Are
your parents still alive?’ I replied, ‘My mother is.’ He said, ‘By Allah,
if you speak kindly to her and feed her, then you will definitely enter
the Paradise as long as you avoid the major sins.’ ” (Authentic)
Commentary: (1) This hadeeth highlights the importance of keeping the
company of the people of Sunnah and referringto the scholars to understand
the true position regarding any matter in the religion. Perhaps Taysala, was
influenced by the Najadites to believe wrongly that the sin he commited was
a major one. (2) We also learn from this hadeeth that sins are not entirely
of the same category; some are major while others are considered minor
with respect to the major ones and not by way of trivializing sin. (3) One
of the meanings of the expression, yastaskhiru is to burden people and to
make them do a job without pay. Some of the scholars even consider it the
most preponderant meaning here for its been mentioned after usury and
consumption of an orphan’s wealth both of which are illegitimate means to
seek wealth. (4) The permissibility of swearing without been asked to swear
while giving a religious verdict or admonition is pointed to in the narration.
18
(5) As long as one abstains from the major sins, speaking kindly to parents
and feeding them is surely a means to attain admission to the Paradise by
Allah’s leave.
َّ ‫الذ ِّل ِم َن‬

‫الر ْح َم ِة‬ ُّ ‫اح‬ ْ ‫اخ ِف‬
َ ‫ض َل ُه َما َج َن‬ َ :‫ َع ْن ُع ْر َو َة ْب ِن ال ُّز َب ْي ِر ِفي قَ ْو ِل ِه َت َعا َلى‬-٩‎
ْ ‫و‬
َ ٍ ‫((ال مَ ْت َت ِنع ِمن َش‬
ُ ‫يء أ َح َّب ُاه)) َص ِح‬
‫يح ا ِْإل ْس َن ِاد‬ ْ ْ َ َ َ‫) ق‬٤٢:‫(سورة االسراء‬
:‫ال‬
9. ‘Urwa commented on the verse, “Lower the wing of humility to

them out of mercy.” (al-Isrā’ 17: 24) (It means): “Do not refuse them
anything they love.” (Authentic Chain)
Commentary: The exemption to this is when their desire involves disobedience
to Allah, the Mighty and Exalted; for the religion prohibits obedience to a
creature in disobedience to the Creator.
‫لو ِالدَ ْي ِن‬

َ ‫اب َج َز ِاء ْا‬
ُ ‫ َب‬-٦‎
Chapter 6: On Repaying Parents
َّ ِ‫((ال َي ْج ِزي َو َل ٌد َو ِال َد ُه إ‬

‫ال‬ َ :‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬ ‫عن َأبِ ى ُهرير َة‬- ‎١٠
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ َ ِّ َ ََْ ْ َ
ٌ ‫ص ِح‬.))
‫يح‬ َ ‫ري ُه فَ ُي ْع ِتقَ ُه‬ ً ‫َأنْ َي ِج َد ُه مَ ْم ُل‬
َ ‫وكا فَ َي ْش َت‬
10. Abū Hurayra said: “The Prophet  said, ‘A child cannot repay
his father unless he finds him as a slave and then buys him and sets
him free.’ ” (Authentic)
Commentary: It is as if the slave is non-existent and that by his freedom he
comes into existence such that the child’s action here, is as that of his parents
through whom he came into existence from non-existence.
19
Al-Adab Al-Mufrad
َّ ‫ َح َم َل‬- ‫وف بِ ا ْل َب ْي ِت‬

ُ ‫اني َي ُط‬ َ َ
‫أم ُه َو َر َاء‬ ٌّ ‫ َو َر ُج ٌل مَ َي‬، ‫ َع ْن أبِ ي ُب ْر َد َة أ َّن ُه َش ِه َد ْاب َن ُع َم َر‬-١١
َ َ‫ت ِر َك ُاب َها َل ْم ُأذْ َع ْر ث َُّم ق‬
َ :‫ال‬
‫((يا ْاب َن‬ ْ ‫ـذ َّل ْل إِ نْ ُأذْ ِع َر‬ ُ ْ‫ إِ ِّني َل َها َب ِعير َها م‬:‫ول‬
َ ‫ال‬ ُ ُ ُ‫ َيق‬- ‫َظ ْه ِر ِه‬
‫ام‬ َ ْ‫اف ْاب ُن ُع َمر فَ َأ َتى م‬

َ َ‫الق‬ َ ‫ ث َُّم َط‬، ‫اح َد ٍة‬
ِ ‫ال بِ َزفْر ٍة َو‬
َ ‫ َو‬.‫ال‬ َ َ‫ُع َم َر َأ ُت َر ِاني َج َزي ُت َها ؟ ق‬
َ :‫ال‬
َ َ
َ ِ ْ‫وسى! إِ َّن ُك َّل َر َك ْع َت ن‬ َ
َ ‫ي ُت َك ِّف َر ِان َما أ َم‬
.))‫ام ُه َما‬ ِ ْ‫فَ َص َّلى َر َك ْع َت ن‬
َ َ‫ي ث َُّم ق‬
َ ‫ َيا ْب َن أبِ ي ُم‬:‫ال‬
ُ ‫َص ِح‬
‫يح ا ِْإل ْس َن ِاد‬
11. Abū Burda. b. Abū Mūsā related that: Ibn ‘Umar saw a Yamani
man going around the House making tawāf while carrying his mother
on his back and chanting: “I am her humble camel, if her riding
animal breaks loose I remain in her service.” Then the man asked,
“Ibn ‘Umar, do you think that I have repaid her?” He replied, “No,
not even for a single groan (of the birth pangs she suffered).” Then
Ibn ‘Umar performed tawāf and came to Maqām (Ibrāhīm) and prayed
two rak‘ats. He said, “O Ibn Abū Mūsā, every two rak‘ats make up
for everything (expiates) that has happened before them.” (Authentic
Chain)
Commentary: The pains of childbirth and nursing endured by the mother
and the tremendous reward and high rank she earns as a result are highlights
in this hadeeth. Therefore, the parents must be shown kindness and great
respect. The Tawaf and performance of the two units of prayer after it behind
the station of Ibrahim are two major means to seek expiation of sins.
ُ ‫ان َي ُك‬
‫ون‬ َ ‫ َك‬ ‫يل َأ َّّن َأ َبا ُه َر ْي َر َة‬
ُ ‫ان َي ْس َت ْخ ِلفُ ُه َم ْر َو‬
َ ‫ َو َك‬،‫ان‬ ٍ ‫ َع ْن َأبِ ي ُم َّر َة َم ْو َلى َع ِق‬-‎١٢
‫ف‬ َ َ‫اد َأ ْن َي ْخ ُر َج َوق‬ َ ‫ فَ إِ ذَ ا َأ َر‬:‫ال‬ َ َ‫ ق‬.‫ت ُأ ُّمه ِفي َب ْي ٍت َو ُه َو ِفي آخر‬ ْ ‫ فَ َكا َن‬،‫فة‬ِ ‫ال َلي‬
ْ
ُ ْ‫بِ ِذي ح‬
ُ ُ‫ فَ َتق‬.‫ات ُه‬
‫ َو َع َل ْي َك َيا ُب َن َّي‬:‫ول‬ ِ ‫السال َُم َع َلي ِك َيا ُأ َّم َت ُاه! َور ْح َم ُة‬
ُ ‫اهلل َو َب َر َك‬ َّ :‫ال‬ َ َ‫َع َلى َبابِ َها فَ ق‬
َ ْ
ُ ‫ ر ِحم َك‬:‫ول‬
‫اهلل َك َما‬ ِ ِِ َ ُ ِ ِ ِ ‫َور ْح َم ُة‬
ُ ‫اهلل َو َب َر َك‬
َ َ ُ ُ‫ فَ َتق‬.‫يرا‬ ُ ُ‫ فَ َيق‬.‫ات ُه‬
ً ‫ َرح َمك اهلل ك َما ر َّب ْيتنى َصغ‬:‫ول‬ َ
ُ ‫ َض ِع‬.‫اد َأنْ َي ْد ُخ َل َص َن َع ِم ْث َل ُه‬
‫يف ا ِْإل ْس َناد‬ َ ‫ ث َُّم إِ ذَ ا َأ َر‬،‫يرا‬ َ ِ
ً ِ‫َب َر ْر َتنى كب‬
20
12. Abū Murra, the mawlā of ‘Aqīl (Ibn Abū Tālib) [also known as
mawlā of Umm Hāni’ bint Abū Tālib], said: “Marwān [the governor
of al-Madīna] used to appoint Abū Hurayra as his deputy - (when
Marwan left Madīna for Hajj) and he used to live in Dhu’l Hulayfa.
His mother was in one house and he in another. When he wanted to go
out, he would stop at her door and say, ‘Peace be upon you, mother,
and the mercy of Allah and His blessing.’ She would reply, ‘And peace
be upon you, my son, and the mercy of Allah and His blessing.’ Then
he said, ‘May Allah have mercy on you as you raised me when I was
a child.’ She answered, ‘May Allah have mercy on you as you were
dutiful towards me when old.’ Whenever he wished to enter, he would
do something similar.” (Weak Chain)
ُ ‫ جاء رج ٌل إِ َلى ال َّنبِ ي ص َّلى‬: ‫ال‬

‫اهلل َع َل ْي ِه‬ ُ ِ ‫ َع ْن َعب ِد‬-‎١٣
َ ِّ ُ َ َ َ َ َ‫مرو َر ِض َي اهلل َع ْن ُه َما ق‬
ٍ ‫اهلل ْب ِن َع‬ ْ
ْ ‫((ا ْر ِج ْع إِ َل ْي ِه َما َو َأ‬
‫ض ِح ْك ُه َما‬ َ َ‫ َو َت َر َك َأ َب َو ْي ِه َي ْب ِك َي ِان فَ ق‬،‫َو َس َّل َم ُي َب ِاي ُع ُه َع َلى ا ْل ِه ْج َر ِة‬
ِ :‫ال‬
َ
ٌ ‫َك َما أ ْب َك ْي َت ُه َما)) َص ِح‬
.‫يح‬
13. ‘Abdullāh b. ‘Amr said: “A man came to the Prophet  and
made a pledge to him that he would do hijra (emigrate). He had left
his parents weeping.” He (i.e. the Prophet  said, “Go back to them
and make them laugh as you made them weep.” (Authentic)
Commentary: This further evinces the virtue of dutifulness to parents and
warns against being sources of sadness to them. The necessity of correcting
mistakes also forms a point of benefit in the hadeeth.
 ‫ب َم َع َأبِ ي ُه َر ْي َر َة‬ َ َ َ ُ َ
َ ‫ “أ َّن ُه َر ِك‬:‫ َع ْن أبِ ي ُم َّر َة؛ َم ْو َلى أ ِّم َه ِانئ بِ ْن ِت أبِ ي َط ِال ٍب أ ْخ َب َر ُه‬-‎١٤
َ َ
‫ات ُه‬ َ َّ ‫ َع َل ْي ِك‬:‫اح َص ْو ِت ِه‬
ِ ‫السال َُم َور ْح َم ُة‬ ِ ‫ْلع ِق‬
َ ‫يق فَ إِ ذَ ا َد َخ َل أ ْر َض ُه َص‬ َ ‫إِ َلى أ ْر ِض ِه بِ ا‬
ُ ‫ ر ِحم ِك‬:‫ول‬
‫اهلل َك َما َر َّب ْي ِت ِني‬ ِ ‫السال َُم َور ْح َم ُة‬
ُ ‫اهلل َو َب َر َك‬ ُ ُ‫َيا ُأ َّم َت ُاه! َتق‬
َ َ ُ ُ‫ َيق‬.‫ات ُه‬ َ َّ ‫ َو َع َل ْي َك‬:‫ول‬
َ ِ َ ُ َ ‫ َيا ُب َن َّي َو َأ ْن‬:‫ول‬ ِ
ً ِ‫ ك َما َب َر ْر َتني كب‬،‫اك اهلل َخ ْي ًرا َو َر ِض َي َع ْن َك‬
.”‫يرا‬ َ ‫ فَ َج َز‬،‫ت‬ ُ ُ‫ فَ َتق‬.‫يرا‬
ً ‫َصغ‬
21
Al-Adab Al-Mufrad
ِ ‫ َعب َد‬:‫اسم َأبِ ي ُهر ْير َة‬

‫ حسن االسناد‬.‫اهلل ْب َن َع ْم ٍرو‬ َ ‫ َك‬:‫وسى‬ َ َ‫ق‬
ْ َ َ ُ ْ ‫ان‬ َ ‫ال ُم‬
14. Abū Murra, the mawlā ofUmm Hāni’ bint Abū Tālib said that
he rode with Abū Hurayra to his land in al-‘Aqīq (valley). When he
entered his land, he shouted in his loudest voice, “Peace be upon you,
mother, and the mercy of Allah and His blessing.” She replied, “And
peace be upon you and the mercy of Allah and His blessing.” He said,
“May Allah have mercy on you as you raised me when I was a child.”
She replied, “My son, may Allah reward you well and be pleased
with you as you were dutiful towards me when old.” Mūsā (one of
the narrators of this Hadīth) said, “The name of Abū Hurayra was
‘Abdullāh b. ‘Amr.” (Sound Chain)
Commentary: From what gladdens parents is the child’s dutifulness to them,
and Abu Hurayra’s mother showed appreciation in the best manner by
saying: Jazakallahu khayran (meaning: may Allah reward you well). As
regards Abu Hurayra’s name, Imam Adh-Dhahabee (‫ ) رحمه الله‬said: “There is
some variance on what his actual name is. However, the most preponderant
is Abdur-Rahman bin Sakhr.”

َ ‫وق ْا‬
ِ ‫اب ُع ُق‬
ُ ‫ َب‬-٧‎
Chapter 7: Disobedience To Parents
‫ال ُأ َن ِّب ُئ ُك ْم َب َأ ْك َب ِر‬ ُ ‫اهلل ص َّلى‬

َ :‫اهلل َع َلي ِه وس َّلم‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ي َب ْك َر َة‬-٥١‎
َ ‫((أ‬ َ َ َ ْ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ‫ ق‬:‫ال‬
ِ ‫ْلو ِال َد‬

))‫ين‬ ِ ِ‫اك ب‬
ُ ُ‫اهلل َو ُعق‬ ِ ‫ول‬
َ َ‫اهلل! ق‬
ُ ‫ ((ا ِْإل ْش َر‬:‫ال‬ َ ‫ َب َلى َيا َر ُس‬:‫الثًا قَ ا ُلوا‬ َ ‫ا‬
َ ‫ْلك َب ِائ ِر؟)) َث‬
َ ‫وق ا‬
ُ ‫ال ُي َك ِّر ُر َها َحتَّى قُ ْل‬
َ ‫ َلي َت ُه َس َك‬:‫ت‬ َ ‫ان مت َِّك ًئا‬
.‫ت‬ ِ ‫ال َوقَ ْو ُل ال ُّز‬
َ ‫ور)) َما َز‬ َ ‫((أ‬ ُ َ ‫س َو َك‬
َ ‫َو َج َل‬
ٌ ‫َص ِح‬
‫يح‬
22
15. Abū Bakra  said that the Messenger of Allah  said: “Shall I
tell you which is the worst of the major sins?” He repeated that three
times. They replied, “Yes, Messenger of Allah.” He said, “Associating
something else with Allah and disobeying parents.” He had been
reclining, but then he sat up and said, “Beware of lying.” Abū Bakra
added, “He continued to repeat it until I wished he would stop.”
(Authentic)
Commentary: (1) Allah’s Messenger  would show how crucial any
matter was either by repeating a question regarding the matter or employing
emphasis or even changing his posture, all of which he employed in this
hadeeth. He could also mildly touch the companion on the chest or hold his
hand amongst other means. (2) The narration shows that some major sins
are still worse than some others, and from the worst ones is offending the
parents, rebelling against them and severing relationship with them which
are all contradictory to being dutiful to them. (3) It also indicates that the
companions () had great concerns for the Prophet .
‫ب ُم َع ِاوية إِ لى ا ُمل ِغ ْيرة اكتب إلى مِ َبا‬ َ َ‫ب ا ُمل ِغ ْي َرة بن ُش ْع َبة ق‬
َ ‫ َك َت‬: ‫ال‬ ُ ‫ َع ْن َو َر ِاد َك ِات‬-٦١‎
ُ ‫اهلل ص َّلى‬
َ َ‫ ق‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫ت ِم ْن َر ُس‬
ُ ‫لى َو َك َت ْب‬
‫ت بِ يدي إني‬ َّ ‫اد فأملى َع‬
ُ ‫ال َو َر‬ َ ِ ‫ول‬ ِ َ‫م‬
َ ‫س ْع‬
ٌ ‫ َص ِح‬.))‫ال‬
‫يح‬ َ ‫ َو َع ْن ِق‬،‫ال ِال‬
َ َ‫يل َوق‬ َ ْ‫اع ِة م‬ ُّ ‫((ي ْن َهى َع ْن َك ْث َر ِة‬
َ ‫السؤَ ِال َوإِ َض‬ ِ َ‫م‬
َ ‫س ْع ُت ُه‬
16. Warrād, the scribe of al-Mughīra b. Shu‘ba, said: “Mu‘āwiya wrote

to al-Mughīra and asked, ‘Write down for me something that you heard
the Messenger of Allah  say.’ ” Warrād said, “He dictated to me
and I wrote out, ‘I heard him forbid asking too many questions,
wasting money and idle talk.’ ” (Authentic)
Commentary: See comment on narration no. 460.
23
Al-Adab Al-Mufrad
‫اهلل َم َن َل َع َن َو ِالدَ ْي ِه‬

ِ ‫اب َل ْع ِن‬
ُ ‫ َب‬-٨‎
Chapter 8: “Allah Curses Whoever Curses His Parents”
ُ ‫ س ِئ َل ع ِلي َه ْل خصكم ال َنبِ ي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه َو َس َّل َم بشيء‬ َ ُّ ّ ٍّ َ ُ َ َ‫الطفَ ْيل ق‬
ُ ‫ َع ْن أبِ ى‬-‎١٧
‫اهلل َع َل ْي ِه َو َس َّل َم بِ َش ْي ٍء َل ْم‬ َ َ‫لم يخص بِ ِه ال َناس َكافَ ة؟ ق‬
َ ِ ‫ول‬ ُ ‫ َما خصنا َر ُس‬:‫ال‬
:‫يها َم ْك ُتوب‬ َ
َ ‫ فَ إِ ذَ ا ِف‬،‫ ث َُم أ ْخ َر َج َص ِحيفَ ة‬،‫يخص بِ ِه ال َناس؛ إِ ال َما ِفي قراب َس ْي ِفى‬
ُ ‫ َلعن‬،‫ض‬
،‫اهلل َم ْن َل َع َن َو ِال َد ْي ِه‬ َ ‫ َلعن‬،‫اهلل‬
َ ‫اهلل من سر َق م َنار ا‬ ُ
َ َ ِ ‫ْأل ْر‬ َ َ َ َ ْ َ َ َ ِ ‫(( َل َع َن اهلل َم ْن ذَ َب َح ِل َغ ْي ِر‬
ُ
ٌ ‫ َص ِح‬.))‫آوى ُم ْح ِدثًا‬
‫يح‬ َ ‫َل َع َن اهلل َم ْن‬
17. Abū’t-Tufayl said: “ ‘Alī was asked, ‘Did the Prophet  grant
you something special which he did not grant to anyone else?’ He
replied, ‘The Messenger of Allah  did not give us anything special
which he did not give to the people except for what I have in my
scabbard.’ Then he brought out a booklet on which was written, ‘Allah
curses whoever sacrifices an animal to other than Allah. Allah curses
whoever steals a landmark. Allah curses whoever curses his parents.
Allah curses whoever gives shelter to a Muhdith (or Muhdath).’”
(Authentic)
Commentary: (1) Abdullah bin Saba and his cohorts maliciously spread
falsehood that the Messenger  had granted some special things to ‘Ali
() which he did not grant to the rest of the companions () from which is
the right to assume the leadership of the Muslims after the Messenger’s
death. So, the people used to seek clarification from ‘Ali (); hence the
question. In some other wordings of the same hadeeth, he grew furious at the
question. (2) The booklet was from the documentation of hadeeth that took
place during the lifetime of Allah’s Messenger . (3) The word ‫ محدثات‬is
reported with the dal having a Kasra, and so it would mean, an offender; and
with a Fatha so that it means an innovation. So in the first case the expression
in which it occurs would mean, “whoever gives shelter to an offender” and
24
in the second case, “whoever supports an innovation”. Giving support to
innovation includes being pleased with it, tolerating it and not controverting
and refuting it. (4) The hadeeth warns against cursing one’s parents.
‫اب َي َب ُّر َو ِالدَ ْي ِه َما َل ْم َي ُك ْن َم ْع ِص َي ًة‬

ٌ ‫ َب‬-٩‎
Chapter 9: On Being Dutiful To Parents As Long As That Does

Not Entail Disobedience To Allah
:‫اهلل َع َل ْي ِه َو َس َّل َم بِ ِت ْس ٍع‬ َ َ‫ ق‬، ‫ َع ْن َأبِ ي الدَّ ْر َد ِاء‬-‎١٨
ُ ‫ َأ ْو َص ِاني َر ُس‬:‫ال‬
َ
‫((ال‬ َ ِ ‫ول‬
َ ‫ال ْك ُت‬
‫وب َة ُم َت َع ِّم ًدا؛ َو َم ْن‬ َ ْ‫الصال ََة م‬
َّ ‫كن‬ َ ‫ت َأ ْو ُح ِّرق‬
َ ‫ْت َو‬
َّ ‫ال َت ْت ُر‬ َ ‫اهلل َش ْي ًئا َوإِ ْن قُ ِّط ْع‬
ِ ِ‫ُت ْش ِر ْك ب‬
‫ َو َأ ِط ْع‬،‫اح ُك ِّل َش ٍّر‬

ُ ‫ال ْم َر؛ فَ إِ َّن َها ِم ْف َت‬
َ ْ‫ال َت ْشر َب َّن خ‬
َ
ِّ ‫َت ِم ْن ُه‬
َ ‫ َو‬،‫الذ َّم ُة‬ ْ ‫َت َر َك َها ُم َت َع ِّم ًدا َب ِرئ‬
َ ‫ال َة ا‬
‫ َوإِ ْن‬،‫ْأل ْم ِر‬ َ ‫ال ُت َن ِاز َع َّن ُو‬
َ ‫ َو‬،‫اخ ُر ْج َل ُه َما‬
ْ َ‫اك؛ ف‬ ْ َ‫اك َأ ْن خ‬
َ ‫ت ُر َج ِم ْن ُد ْن َي‬ َ ‫ َوإِ ْن َأ َم َر‬،‫َو ِال َد ْي َك‬
‫ َو َأ ْن ِف ْق ِم ْن َط ْو ِل َك‬،‫ص َح ُاب َك‬ َ َ ‫الز ْح ِف َوإِ ْن َه َل ْك‬

ْ ‫ت َوفَ َّر أ‬ َّ ‫ال َتف ِْر ْر ِم َن‬ َ ‫ت َأ َّن َك َأ ْن‬
َ ‫و‬‎َ ،‫ت‬ َ ‫َر َأ ْي‬
ِ ‫هل َك َو َأ ِخف ُْهم ِفي‬
‫ َح َس ٌن‬.))‫اهلل َع َّز َو َج َّل‬ ِ ‫اك َع َلى َأ‬ َ ‫ َو‬،‫َع َلى َأ ْه ِل َك‬
َ ‫ال َت ْرفَ ْع َع َص‬
ْ
18. Abū’d Dardā’ said: “The Messenger of Allah  admonished me

with regard to nine things:-
• Do not associate anything with Allah, even if you are cut to pieces
or burnt. Do not abandon an obligatory prayer deliberately. Anyone
who deliberately abandons it will lose Allah’s protection.
• Do not drink wine for it is the key to every evil.
• Obey your parents, even if they command you to abandon your
worldly possessions, then leave it for their sake.
• Do not contend with those in power, even if you think you are
more capable.
• Do not run away from the army when it advances, even if you are
killed and your companions run away.
25
Al-Adab Al-Mufrad
• Spend on your wife out of your means.

• Do not raise a stick against your wife.
• Command your family to fear Allah, the Mighty and Exalted.”
(Sound)
Commentary: This hadeeth tells us about some of the harms that result from
the iniquities it mentioned. It emphasizes the obligation of giving obedience
to our parents in every situation and being ready to part with our possessions
for their sake except when it entails sinfulness. And as regards what they
could take from the wealth of their children, Allah’s Messenger  referred
to them: “…they (i.e. the children) and their possessions are yours when you
are in need of them.” However, explaining the hadeeth, Imam Al-Albaanee
(‫ )رحمه الله‬averred: “it is not without exception, that a father could take just
whatever he desires from the wealth of his child; not at all. He should only
take what he needs.” See: As-Saheehah (2564). This hadeeth also shows the
necessity of spending on our wives, and teaching and enforcing Islamically
acceptable patterns of behaviour. We should not leave the members of our
household without discipline, but when they are, they must be treated in the
best of ways. The husband has a huge responsibility to order his household
to fear Allah – the Mighty and Exalted – and so, he must also fear Allah – the
most High - regarding himself and in his dealings. The right teacher guides
the student towards what benefits him and warns him against whatever may
harm him.
ُ ‫ جاء رج ٌل إِ َلى ال َّنبِ ي ص َّلى‬:‫ال‬ ُ ِ ‫ َع ْن َعب ِد‬-‎١٩

‫اهلل‬ َ ِّ ُ َ َ َ َ َ‫اهلل ْب ِن َع ْم ٍرو َر ِض َي اهلل َع ْن ُه َما ق‬ ْ
ِ ‫ال‬
‫((ا ْر ِج ْع‬: ُ ‫ َو َت َر ْك‬،‫ت ُأ َب ِاي ُع َك َع َلى ا ْل ِه ْج َر ِة‬
َ َ‫ت َأ َب َو َّي َي ْب ِك َي ِان؟ ق‬ َ َ‫َع َل ْي ِه َو َس َّل َم فَ ق‬
ُ ‫ ِج ْئ‬:‫ال‬
َ ْ ‫ فَ َأ‬،‫إِ َل ْي ُه َما‬
ٌ ‫ َص ِح‬.))‫ض ِح ْك ُه َما َك َما أ ْب َك ْي َت ُه َما‬
‫يح‬
19. ‘Abdullāh b. ‘Amr said: “A man came to the Prophet  and said.
I have come to make a pledge with you. that I will do hijra although I
have left my parents in tears.’ The Prophet  said, ‘Go back to them
and make them laugh as you made them weep.’ ” (Authentic)
26
ُ ‫ جاء رج ٌل إِ َلى ال َّنبِ ي ص َّلى‬:‫ال‬
‫اهلل َع َل ْي ِه‬ ُ ِ ‫ َع ْن َعب ِد‬-‎٢٠
َ ِّ ُ َ َ َ َ َ‫اهلل ْب ِن َع ْم ٍرو َر ِض َي اهلل َع ْن ُه َما ق‬ ْ
.))‫ ((فَ ِف ِيه َما فَ َج ِاه ْد‬:‫ال‬
َ َ‫ فَ ق‬.‫ َن َع ْم‬:‫ال‬
َ َ‫اك؟)) ق‬ َ :‫ال‬
َ ‫((أ َح ُّى َو ِال َد‬ َ َ‫اد فَ ق‬ ُ ‫َو َس َّل َم ُي ِر‬
ِ ْ‫يد ج‬
َ ‫ال َه‬
ٌ ‫َص ِح‬
‫يح‬
20. ‘Abdullāh b. ‘Amr said: “A man came to the Prophet  wanting
to do jihād. The Prophet asked, ‘Are your parents still alive?’ He
said, ‘Yes.’ The Prophet said. ‘Then exert yourself (do jihād) in their
service.’ ” (Authentic)
Commentary: Imam An-Nawawee (‫ )رحمه الله‬explained: “All this is evidence
for the greatness of the virtue of being dutiful to them (i.e. the parents) and
that it is given preference over jihad. It also contains evidence for the
statement of the scholars that it is not permissible to go for jihad except with
their permission if they are both Muslims.” Additionally, exerting oneself in
the service of parents is also reffered to as jihad. The hadeeth evinces the fact
that the leader should be in charge of organizing the matters of jihad;
considering the conditions of each of the followers, and giving preponderance
for issues of personal benefit over those of general benefit.
َ ْ‫اب َم ْن َأ ْد َر َك َو ِالدَ ْي ِه َف َل ْم َيدْ ُخ ِل ج‬

‫ال َّن َة‬ ٌ ‫ َب‬-‎١٠
Chapter 10: One Who Finds His Parents And (Despite That)
Does Not Enter The Garden
،‫ َر ِغ َم َأ ْنفُ ُه‬،‫((ر ِغ َم َأ ْنفُ ُه‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ عن َأبِ ي ُهرير َة‬-‎٢١

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬
َ :‫ال‬ َ ِّ َ ََْ ْ َ
‫ َأ ْو‬،‫أد َر َك َو ِال َد ْي ِه ِع ْن َد ا ْل ِك َب ِر‬ ِ ‫ول‬
َ َ‫اهلل! َم ْن ؟ ق‬
َ :‫ال‬
َ ‫((م ْن‬ َ ‫ َيا َر ُس‬:‫ قَ ا ُلوا‬.))‫َر ِغ َم َأ ْنفُ ُه‬
َ
َ ‫ فَ َد َخ َل الن‬،‫أ ْح َد ُه َما‬
‫ صحيح‬.))‫َّار‬
27
Al-Adab Al-Mufrad
21. Abū Hurayra said: “The Prophet  said, ‘Disgrace! Disgrace!
Disgrace!’ They said, ‘Messenger of Allah, who?’ He said, ‘The one
who finds his elderly parents or one of them and despite that enters the
Fire (by not serving them).’ ” (Authentic)
Commentary: Emphasy is shown in this hadeeth for kind treatment of and
respect for parents, and the tremendous benefit that doing so entails: entrance
into the Paradise and salvation from the Fire. The one who abandons his
parents faces entrance into the Fire in disgrace – We seek Allah’s refuge from
the Fire.
ُ ‫اد‬
‫اهلل ِفي ُع ْم ِر ِه‬ َ َ‫اب َم ْن َب َّر َو ِالدَ ْي ِه ز‬
ٌ ‫ َب‬-١١‎
Chapter 11: Allah Will Prolong The Life Of Someone Dutiful

Towards His Parents
ُ
َ :‫ ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬:‫ال‬
‫((م ْن َب َّر وا َِل َد ْي ِه‬ َ َ‫ ق‬ ‫ال َه ِني‬
َ َ‫ ق‬:‫ال‬ ُ ْ‫ َع ْن ُم َع ِاذ ج‬-٢٢‎
ُ ‫ َزاد‬،‫ُطوبى َله‬
ٌ ‫ َض ِع‬.))‫اهلل َع َّز َو َج َّل ِفي ُع ُم ِر ِه‬
‫يف‬ َ ُ َ
22. Mu‘ādh said: “The Prophet  said, ‘Bliss is for him who is
dutiful towards his parents. Allah, the Mighty and Exalted, will
prolong his life.’ ” (Weak)
28
َ ‫ال يستغْ ِفر‬
ُ ْ‫أل ِب ِيه م‬
‫ال ْش ِر ِك‬ ُ َ ْ َ َ ‫اب‬ٌ ‫ َب‬-‎١٢
Chapter 12: One Should Not Ask Forgiveness For His Father
If He Is Not A Muslim
ُ ‫اس ر ِضي‬
‫إِ َّما َي ْب ُل َغ َّن ِع ْن َد َك ا ْل ِك َب َر‬ :‫اهلل َع ْن ُه َما ِفي قَ ْو ِل ِه َع َّز َو َج َّل‬ َ َ ٍ ‫ َع ِن ْابن َع َّب‬-‎٢٣
ٍّ ‫الهما فَ ال َتقُ ْل َل ُهما ُأ‬ َ َ
‫إلى قوله‬ً‫ال َت ْن َه ْر ُه َما َوقُ ْل َل ُه َما قَ ْولًا َك ِرميا‬
َ ‫ف َو‬ َ َ ُ ‫أ َح ُد ُه َما أ ْو ِك‬
‫ان ِلل َّنبِ ِّي‬ َ :‫ْآلي ُة ِفي َب َر َاء ِة‬
َ ‫ما َك‬ َ ‫ فَ َن َس َخ ْت َها ا‬،)٤٢ -٣٢:‫(االسراء‬‫ك َما َر َّب َي ِاني َص ِغيرًا‬
َ
‫ي َل ُه ْم َأ َّن ُه ْم‬ ِ ‫ني َو َل ْو َكانُوا ُأ‬

َ َّ‫ولي قُ ْر َبى ِم ْن َب ْع ِد َما َت َب ن‬ َ ‫آم ُنوا َأ ْن َي ْس َت ْغ ِف ُروا ِل ْل ُم ْش ِر ِك‬ َ ‫َو َّال ِذ‬
َ ‫ين‬
. ‫) َح َس ُن ا ِْإل ْس َن ِاد‬٣١١:‫(التوبة‬ ‫ال ِح ِيم‬
َ ْ‫اب ج‬ َ
ُ ‫ص َح‬
ْ ‫أ‬
23. ‘Ikrima related that: Ibn ‘Abbās, may Allah be pleased with him,
commented on these words of Allah, the Mighty and Exalted: “When
one or both parents reach old age with you, do not say ‘Fie’ to them
nor repulse them, but speak to them a gracious word. And lower to
them the wing of submission through mercy. and say: My Lord! Have
mercy on them both as they did care for me when I was little.” (al-Isrā’
17: 23-4) Ibn ‘Abbās said that this was abrogated in sūra at-Tawba
(9), “It is not for the Prophet or those who believe to ask forgiveness
for the idol-worshippers, even if they are near relatives after it has
become clear to them that they will be the people of hell-fire.” (9: 113)
Commentary: That is, the verse in al-Isra orders kindness to parents from
which is seeking forgiveness for them after their death whether they were
Muslims or not. So the verse in at-Tawba abrogated this ruling and prohibited
seeking Allah’s forgiveness for one’s relatives amongst the non-Muslims
which includes a polytheist father.
29
Al-Adab Al-Mufrad
ُ ْ‫لو ِال ِد م‬
‫ال ْش ِر ِك‬ َ ‫اب ِب ِّر ْا‬
ُ ‫ َب‬-‎١٣
Chapter 13: Kindness To The Non-Muslim Parent
ِ ‫ات ِم ْن ِك َت‬
ٍ ‫آي‬ َ ٍ ‫ َع ْن َس ْع ِد ْب ِن َأبِ ي َو َّق‬-‎٢٤
‫ت‬ ِ ‫اب‬
ْ ‫ َكا َن‬،‫اهلل َت َعا َلى‬ َ ‫ت ِف َّي أ ْر َب ُع‬ َ َ‫اص ق‬
ْ ‫ َن َز َل‬:‫ال‬
ُ ‫ حتَّى ُأفَ ِار َق محم ًدا ص َّلى‬،‫ال َت ْشرب‬
‫ فَ َأ ْن َز َل‬،‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ال َت َ ْأ ُك َل َو‬ ْ َ‫ُأ ِّمى َح َلف‬
َ ‫ َأ ْن‬،‫ت‬
َ َّ َ ُ َ َ َ
َ ُ
‫س َل َك بِ ِه ِع ْل ٌم فَ ال ُت ِط ْع ُه َما‬
َ ‫اك َع َلى أنْ ُت ْش ِر َك بِ ي َما َل ْي‬
َ ‫اه َد‬ َ ‫اهلل َع َّز َو َج َّل‬
َ ‫وإِ نْ َج‬:
ُ ‫ت َأ َخ ْذ‬
‫ت‬ ُ ‫ إِ ِّني ُك ْن‬:‫ َوال َّث ِان َي ُة‬.)٥١:‫(سورة لقمان‬‫اح ْب ُه َما ِفي الدُّ ْن َيا َم ْع ُروفًا‬
ِ ‫َو َص‬
‫ي ْس َألو َن َك َع ِن الأْ َ ْنفَ ِال‬:

َ ‫ت‬ ْ ‫ فَ َن َز َل‬.‫ب ِلي َه َذا‬ ِ ‫ول‬
ْ ‫اهلل َه‬ ُ ‫ فَ قُ ْل‬،‫َس ْيفً ا َأ ْع َج َب ِنى‬
َ ‫ َيا َر ُس‬:‫ت‬
ُ ‫ فَ قُ ْل‬،‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ت فَ َأ َت ِاني َر ُس‬
:‫ت‬ َ ِ ‫ول‬ ْ ‫ إِ ِّني َم ِر‬:‫) َوال َّث ِال َث ُة‬1:‫(األنفال‬
ُ ‫ض‬
:‫ت‬ َ
ُ ‫ فَ قُ ْل‬.))‫((ال‬ َ َ‫ِّص ِف؟ فَ ق‬
:‫ال‬ ِ ‫ َأفَ ُأ‬،‫يد َأ ْن َأق ِْس َم َم ِالي‬
ْ ‫وصى بِ الن‬ ُ ‫اهلل! إِ ِّني ُأ ِر‬
ِ ‫ول‬َ ‫َيا َر ُس‬
‫ال ْم َر َم َع قَ ْو ٍم ِم َن‬
َ ْ‫ت خ‬ َّ ‫ َو‬.‫ث َب ْع َد ُه َج ِائ ًزا‬
ُ ‫ إِ ِّني َش ِر ْب‬:‫الرابِ َع ُة‬ َ ‫ فَ َك‬،‫ت‬
ُ ‫ان ال ُّث ُل‬ َ ‫ال ُّث ُل ِث؟ فَ َس َك‬
ُ ‫ت ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ فَ َأ َت ْي‬،‫ب َر ُج ٌل ِم ْن ُه ْم َأ ْن ِفي بِ َل ْح َي ْى َج َم ٍل‬ َ
َ َّ َ ‫ فَ َض َر‬،‫اْأل ْن َص ِار‬
ْ َ‫فَ َأ ْن َز َل َع َّز َو َج َّل ح‬
ٌ ‫ َص ِح‬.‫ال ْم ِر‬
‫يح‬ َ ْ‫مي خ‬
َ ‫ت ِر‬
24. Sa‘d b. Abū Waqqas said: “Four verses of the Book of Allah, the
Mighty, were revealed about me: The first was when my mother swore
she would neither eat nor drink until I left Muhammad . Allah the
Mighty revealed, ‘If they strive with you to make you ascribe to Me
something of which you have no knowledge, then do not obey them.
Keep company with them in this world in a correct manner.’ (Luqmān
31: 15) The second was when I took a sword that I admired and said,
‘Messenger of Allah, give me this.’ Then the verse was revealed:
‘They will ask you about the booty.’ (al-Anfāl 8: 1) The third was
when I was ill and the Messenger of Allah  came to me and I said,
‘Messenger of Allah, I want to divide my property. Can I will away
a half?’ He said, ‘No.’ I asked, ‘A third?’ He was silent and so after
30
that it was allowed to will away a third. The fourth was when I had
been drinking wine with some of the Ansar. A man from among them
hit my nose with the jaw bone of a camel. I went to the Prophet 
and Allah the Mighty and Exalted revealed the prohibition of wine.”
(Authentic)
Commentary: We learn from this hadeeth that one could tell others about
Allah’s favors on him if it will not lead him to self-importance. The fact that
the parents should not be followed when they order disbelief or any other
act of disobedience to Allah the most High is also deduced from the hadeeth.
Even when the parents do that, one should deal with them kindly, being mild
and generous to them, inviting them to faith and obedience to Allah with
good words and in a nice manner. In another wording of the same hadeeth
collected by Al-Bukhaari and Muslim in their Saheehs, Allah’s Messenger
 said: “that you leave your heirs rich is better than leaving them poor,
having to beg the people.” So, this hadeeth also points to the fact that,
generally speaking, it is better to be rich through legitimate means than to
remain poor, having to beg the people. Taking wine is prohibited “for it is the
key to every evil”.
‫ َأ َت ْت ِني ُأ ِّمي َر ِاغ َب ًة ِفي َع ْه ِد ال َّنبِ ِّي‬:‫ت‬ ُ ‫ساء بِ ْن ِت َأبِ ي ب ْك ٍر ر ِضي‬

ْ ‫اهلل َع ْن َها قَ ا َل‬ َ
َ َ َ َ َ ْ‫ َع ْن أ م‬-‎٢٥
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم َأ ِص ُل َها ؟ ق‬
. ))‫ (( َن َع ْم‬:‫ال‬ ُ ‫ص َّلى‬
ُ ‫ فَ َس َأ ْل‬،‫اهلل َع َل ْي ِه َو َس َّل َم‬
َ َّ َ
ِ َّ ُ َّ‫ُ لله‬ ُ َ
‫وك ْم ِفي‬
ُ ‫ين َلم ُيقَ ِات ُل‬ َ
ْ َ ‫ال َي ْن َهاك ُم ا َع ِن الذ‬: َ ‫ فَ أ ْن َز َل اهلل َع َّز َو َج َّل ِف‬:‫ال ْاب ُن ُع َي ْي َن َة‬
‫يها‬ َ َ‫ق‬
ٌ ‫ َص ِح‬.)٨:‫ين َ(سورة املمتحنة‬

‫يح‬ ِ ِّ‫الد‬
25. Asmā’ bint Abū Bakr said: “During the period of the Prophet ,
my mother (still an unbeliever) came to me hoping I would be dutiful
to her. I asked the Prophet , ‘Do I have to keep ties of kinship
with her?’ He replied, ‘Yes.’ ” Ibn ‘Uyayna said. “Then Allah the
Mighty and Exalted revealed about her, ‘Allah does not forbid you
as regards those who have not fought you in the dīn and drove you
not out from your homes, that you should show them kindness
and deal justly with them. Lo! Allah loves the just dealers.’ ” (60:
8) (Authentic)
31
Al-Adab Al-Mufrad
Commentary: This hadeeth indicates the eargerness of the companions ()

to know the rulings of the religion, and that they gave preference for the
religion whenever it conflicted with issues of family ties. The hadeeth also
teach that the Muslim child should give maintenance to the non-Muslim
parents as a matter of obligation and that family ties could be kept with non-
Muslim relatives within the same limits. The visit of Asma’s mother to her in
Madina was during the period of the Treaty of Hudaibiyya as is indicated in
other wordings of the hadeeth.
ُ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٢٦
َ َ َ‫ ق‬،‫اهلل َع ْنهما‬
، ‫اع‬ َ ‫ َرأى ُع َم ُر َر ِض َي اهلل َع ْن ُه ُح َّل ًة ِس َي‬:‫ال‬
ُ ‫راء ُت َب‬ َ ُ َ َ َ َ ُ ْ َ
‫ ((إِ مَّ َنا‬:‫ال‬
َ َ‫ ق‬.‫ود‬ َ ‫ َوإِ ذَ ا َج‬،‫ال ْم َع ِة‬
ُ ‫اء َك ا‬
ُ ُ‫ْلوف‬ ُ ْ‫ فَ ا ْلبس َها َي ْو َم ج‬،‫اهلل! ْاب َت ْع َه ِذ ِه‬
ْ َ
ِ ‫ول‬ َ َ‫فَ ق‬
َ ‫ َيا َر ُس‬: ‫ال‬
ُ ‫ فَ ُأ ِتي ال َّنبِ ي ص َّلى‬.))‫َق َله‬
‫ فَ َأ ْر َس َل‬،‫اهلل َع َل ْي ِه َو َس َّل َم ِم ْن َها بِ ُح َل ٍل‬ َ ‫س َه ِذ ِه َم ْن‬
َ ُّ َ ُ َ ‫ال َخال‬ ُ ‫َي ْل َب‬
‫ ((إِ ِّني لم ُأ ْع ِط َك َها‬:‫ال‬
َ َ‫ت ؟ ق‬ َ ‫ف َأ ْل َب ُس َها َوقَ ْد قُ ْل‬
َ ‫ت ِف‬
َ ‫يها َما قُ ْل‬ َ َ‫ فَ ق‬.‫إِ َلى ُع َم َر بِ ُح َّل ٍة‬
َ ‫ َك ْي‬:‫ال‬
‫ قَ ْب َل‬،‫يع َها َأ ْو َت ْك ُس َو َها)) فَ َأ ْر َس َل بِ َها ُع َم ُر إِ َلى َأ ٍخ َل ُه ِم ْن َأ ْه ِل َم َك َة‬

َ ِ‫ َو َل ِك ْن َتب‬،‫ِل َت َلب َس َها‬
َ
ٌ ‫ َص ِح‬.‫أنْ ُي ْس ِل َم‬
‫يح‬
26. Ibn ‘Umar said: “‘Umar saw a silk robe for sale. He said,
‘Messenger of Allah, would you buy this robe and wear it on Friday
and when delegations come to you?’ He replied, ‘Only a person who
has no portion in the Hereafter could wear this.’ Then the Messenger
of Allah  was given some robes of the same material. He sent one
of these robes to ‘Umar. ‘Umar said, ‘How can I wear it when you
said what you said about it?’ The Prophet  replied, ‘I did not give
it to you so you could wear it. You can sell it or give it to be worn by
someone else.’ ‘Umar sent it to a brother of his in Makka who had not
yet become a Muslim.” (Authentic)
Commentary: Umar’s proposal that the Messenger of Allah  should wear
the robe on such important occasions like the Friday or when delegations
visit him was upheld by the Messenger ; he only rejected the silk robe
particularly, and any other prohibited dress or mode of dressing as is
known from other narrations by extension. However, the hadeeth shows the
permissibility of selling silk clothes, earning profit thereby and connecting
ties of kinship with non-Muslim relatives by giving them gifts.
32
َ ‫اب‬
‫ال َي ُس ُّب َو ِالدَ ْي ِه‬ ٌ ‫– َب‬‎١٤
Chapter 14: A Person Should Not Revile His Parents
ُ ‫ال ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬: ‫ال‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َعب ِد‬-‎٢٧
َ ُّ َ َ ْ َ ْ ْ
َ
َ َ‫ف َي ْش ُت ُم ؟ ق‬
َ :‫ال‬
‫((ي ْش ُت ُم‬ َّ ‫((م َن ا ْل َك َب ِائ ِر أ ْن َي ْش ُت َم‬
َ ‫ َك ْي‬:‫ فَ قَ ا ُلوا‬.))‫الر ُج ُل َو ِال َد ْي ِه‬ ِ :
ُ َ
ٌ ‫ َص ِح‬.))‫ فَ َي ْش ُت ُم أ َب ُاه َوأ َّم ُه‬،‫الر ُج َل‬
‫يح‬ َّ
27. ‘Abdullāh b. ‘Amr said: “The Prophet  said, ‘Reviling one’s
parents is one of the major sins.’ They asked, ‘But how could one
revile them?’ He said, ‘By reviling a man who in turn reviles the
other’s mother and father.’ ” (Authentic)
Commentary: The Messenger of Allah  ordered not to revile one’s parents
by first uttering a stirring statement that invited the attention of the listener
and showed the weight of the matter. Although it is against man’s innate
disposition to revile his parents, his insult of another person’s parents could
lead to that. As such, the hadeeth is evidence that a thing becomes forbidden
if it basically leads to something forbidden.
َ
ِ ‫ْلكب ِائ ِر ِع ْن َد‬ ِ ُ ‫اص ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َعب ِد‬-‎٢٨
‫اهلل‬ َ ‫ ((م َن ا‬:‫ال‬ َ ‫اهلل ْب ِن َع ْم ٍرو ْب ِن‬
َ َ ِ ‫الع‬ ْ
.‫ َح َس ُن ا ِْإل ْس َن ِاد‬.))‫الر ُج ُل ِل َو ِال ِد ِه‬
َّ ‫ب‬َّ ‫َت َعا َلى َأنْ َي ْس َت َس‬
28. ‘Abdullāh b. ‘Amr b. al-‘Ās said: “That a man should provoke

someone to revile his parents is one of the major sins in the sight of
Allah the Mighty.” (Good Chain)
Commentary: The statement takes a cue from that of Allah’s Messenger 
in the hadeeth that just preceded.
33
Al-Adab Al-Mufrad
‫لو ِالدَ ْي ِن‬ ِ ‫اب ُع ُقو َب ِة ُع ُق‬

َ ‫وق ْا‬ ُ ‫ َب‬-‎١٥
Chapter 15: The Punishment For Disobeying Parents
‫((ما ِم ْن ذَ ْن ٍب َأ ْج َد ُر َأ ْن‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ عن َأبِ ي ب ْكر َة‬-‎٢٩

َ :‫ال‬ َ ِّ َ َ َ ْ َ
ٌ ‫ َص ِح‬.))‫الر ِح ِم‬
‫يح‬ َّ ‫يع ِة‬
َ ‫ْلب ْغي َوقَ ِط‬ ِ
َ ‫خر َل ُه م َن ا‬ َ ُ‫احبِ ِه ا ْل ُعق‬
ُ َّ‫وب ُة َم َع َما ُيد‬
ِ ‫ُي َع َّج َل ِل َص‬
29. Abū Bakra said: “The Prophet  said, ‘There is no sin more
deserving that its punishment is quickened (in this world) for the
offender in addition to what is stored up for him (in the Hereafter)
than oppression and severing ties of kinship.’ ” (Authentic)
Commentary: This hadeeth proves that retribution for sins is quickened
against those who commit the sins depending on the sin committed, and that
severing the ties of kinship and oppression are quicker to invite retribution
than other sins. Conversely, “there is nothing regarding which Allah is
obeyed that is quicker to bring reward as connecting the ties of kinship.”
See: Silsilat al-Ahaadeeth is-Saheehah (978).
ُ
َ :‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
‫((ما‬ ِ ‫ول‬
ُ ‫ال َر ُس‬َ َ‫ ق‬:‫ال‬ َ َ‫ ق‬ ‫ي‬ َ ‫ َع ْن ِع ْم َر‬-‎٣٠
ِ ْ‫ان ْب ِن ُح َص ن‬
ُ :‫الم ِر والس ِرقَ ِة ؟)) قُ ْل َنا‬
َ َ‫اهلل َو َر ُسو ُل ُه َأ ْع َل ُم ق‬ ِّ ‫ون ِفي‬
‫((ه َّن‬
ُ :‫ال‬ َّ َ ْ َ ْ‫الز َنا َو ُش ْر ِب خ‬ َ ‫َتقُ و ُل‬
ُ ُ‫ َو ُعق‬،‫اهلل َع َّز َو َج َّل‬

ِ ِ‫الشر ُك ب‬ ِ َ ْ َ ُ ُ َ ‫ َأ‬،‫وب ُة‬ ُ ‫ َو ِف ِيه َّن ا‬،‫ش‬ ِ ‫اْلفَ َو‬
‫وق‬ ْ ِّ ‫ال أ َن ِّب ُئك ْم بِ أك َب ِر اْلك َبائ ِر؟‬ َ ُ‫ْلعق‬ ُ ‫اح‬
ُ ‫ َض ِع‬.))‫ور‬
‫يف ا ِْإل ْس َن ِاد‬ ُ ‫((وال ُّز‬ ْ َ‫ان ُمت َِّك ًئا ف‬
َ َ‫اح َتفَ َز ق‬
َ :‫ال‬ َ ‫ْلو ِال َد ْي ِن)) َو َك‬
َ ‫ا‬
30. ‘Imrān b. Husayn said: “The Messenger of Allah  said, ‘What
do you say of fornication, drinking wine and theft?’ We said, ‘Allah
and His Messenger know best.’ He stated, ‘They are acts of outrage
and there is punishment for them; but shall I tell you which is the
greatest of the major sins? Associating with Allah the Mighty and
Exalted, and disobeying parents.’ He had been reclining, but then he
34
sat up and said, ‘and lying (in testimony)’.” (Weak Chain)
َ ‫اب ُب َك ِاء ْا‬

‫لو ِالدَ ْي ِن‬ ُ ‫ َب‬-‎١٦
Chapter 16: Making Parents Weep
َ ‫وق َوا‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٣١

.))‫ْلك َب ِائ ِر‬ ُ ‫((ب َك‬
ُ ‫اء ا ْل َو ِال َد ْي ِن ِم َن ا‬
ِ ُ‫ْلعق‬ َ َ‫اهلل َع ْن ُه َما ق‬
ُ :‫ال‬ َ َ َ َ ُ ْ َ
ٌ ‫َص ِح‬
‫يح‬
31. Ibn ‘Umar said: “Making parents weep is part of disobedience to

them and one of the major sins.” (Authentic)

َ ‫اب َد ْع َو ِة ْا‬
ُ ‫ َب‬-‎١٧
Chapter 17: The Supplication Of Parents
ٍ ‫َث َد ْع َو‬
‫ات‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
ُ ‫ (( َثال‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎٣٢
َ ُّ
‫الو ِال َدين َع َلى‬
َ ‫ َو َد ْع َو ُة‬،‫ال َس ِاف ِر‬
ُ ْ‫ َو َد ْع َو ُة م‬،‫وم‬ َ ْ‫ َد ْع َو ُة م‬:‫ال َش َّك ِف ِيه َّن‬
ِ ‫ال ْظ ُل‬ َ ‫ات َل ُه َّن‬
ٌ ‫ُم ْس َت َج َاب‬
‫ َح َس ٌن‬.))‫َو َل ِد ِه َما‬
32. Abū Hurayra said: “The Prophet  said, ‘Three supplications
are answered without a doubt: the supplication of someone who
is oppressed, the supplication of someone on a journey and the
supplication of parents against their children.’ ” (Good)
35
‫‪Al-Adab Al-Mufrad‬‬
‫‪Commentary: As for the oppressed it is due to the stress inflicted on him and‬‬
‫‪his been dominated harshly. As regards the traveler, it is for his lonesomeness‬‬
‫‪and toil in his journey. Regarding the parents, it is because after bearing the‬‬
‫‪pains of pregnancy, childbirth and nursing, they look forward to the child‬‬
‫‪with strong emotional attachments. The hadeeth warns against disappointing‬‬
‫‪and annoying parents.‬‬
‫اهلل ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َيقُ ُ‬ ‫‪َ -٣٣‎‬ع ْن َأبِ ي ُه َر ْي َر َة ‪ ‬قَ َ‬
‫ول‪َ :‬‬
‫((ما‬ ‫ول ِ َ‬ ‫ت َر ُس َ‬ ‫ال ‪ :‬مَ ِ‬
‫س ْع ُ‬
‫ال ِعيسى بن مر ص َّلى ُ‬ ‫َّاس ِفي َم ْه ٍد إِ َّ‬
‫ب‬ ‫اهلل َع َلي ِه َو َس َّلم‪َ ،‬و َص ِ‬
‫اح ُ‬ ‫َ‬ ‫ْ‬ ‫َ ْ ُ َ ْ يمَ َ َ‬ ‫َت َك َّل َم َم ْو ُل ٌ‬
‫ود ِم َن الن ِ‬
‫ال‪(( :‬فَ إِ َّن ُج َر ْي ًجا َك َ‬

‫ان َر ُجلًا‬ ‫ب ُج َر ْي ٍج؟ قَ َ‬ ‫اهلل! َو َما َص ِ‬
‫اح ُ‬ ‫يج))‪ِ .‬ق َ‬
‫يل‪َ :‬يا َنبِ َّي ِ‬ ‫ُج َر ٍ‬
‫ام َر َأ ٌة ِم ْن‬ ‫َ‬ ‫ْ‬ ‫َر ِاه ًبا ِفي َص ْو َم َع ٍة َل ُه‪‎َ ،‬و َك َ‬
‫ان َر ِاعى َبقَ ٍر َيأ ِوي إِ َلى أ ْسفَ ِل َص ْو َم َع ِت ِه‪َ ،‬و َكا َن ِت ْ‬
‫ت‪َ :‬يا ُج َر ْي ُج! َو ُه َو ُي َص ِّلى‪ ،‬فَ قَ َ‬
‫ال‪:‬‬ ‫أم ُه َي ْو ًما فَ قَ ا َل ْ‬ ‫الر ِاعى‪ ،‬فَ َأ َت ْ‬
‫ت ُّ‬ ‫ف إِ َلى َّ‬ ‫َأ ْه ِل اْلقَ ر َي ِة خَ ْ‬
‫ت َت ِل ُ‬ ‫ْ‬
‫ِفي َنف ِْس ِه‪َ ،‬و ُه َو ُي َص ِّلى‪ُ :‬أ ِّمى َو َصال َِتى؟ فَ َر َأى َأنْ ُي ْؤ ِث َر َصال ََت ُه‪ ،‬ث َُّم َص َّر َخ ْ‬
‫ت بِ ِه ال َّث ِان َي َة‪،‬‬
‫ال ِفي َنف ِْس ِه‪ُ :‬أ ِّمى َو َصال َِتى ؟ فَ َر َأى َأنْ ُي ْؤ ِث َر َصال ََت ُه‪ ،‬ث َُّم َص َّر َخ ْ‬
‫ت بِ ِه ال َّث ِال َث َة‪،‬‬ ‫فَ قَ َ‬
‫ال َأ َم َات َك‬ ‫ال‪ُ :‬أ ِّمى َو َصال َِتى ؟ فَ َر َأى َأ ْن ُي ْؤ ِث َر َصال ََت ُه‪ ،‬فَ َل َّما َل ْم ُي ِج ْب َها‪ .‬قَ ا َل ْ‬
‫ت‪َ :‬‬ ‫فَ قَ َ‬
‫ال ْر َأ ِة‬ ‫ت‪ .‬فَ ُأ ِتي مْ َ‬

‫ال ِل ُك بِ ِت ْل َك مْ َ‬ ‫ِ مْ ُ ِ‬
‫ومس ِ‬ ‫ِ‬ ‫ُ‬
‫َ‬ ‫ات‪ ،‬ث َُّم ا ْن َص َرفَ ْ‬ ‫اهلل َيا ُج َر ْي ُج! َحتَّى َت ْن ُظ َر في َو ْجه ال َ‬
‫الص ْو َم َع ِة ؟ قَ ا َل ْ‬
‫ت‪َ :‬ن َع ْم‪.‬‬ ‫ب َّ‬ ‫ال‪َ :‬أ َص ِ‬
‫اح ُ‬ ‫ت‪ِ :‬م ْن ُج َر ْي ٍج‪ .‬قَ َ‬
‫ال‪ :‬مِ َّم ْن ؟ قَ ا َل ْ‬
‫ت‪ .‬فَ قَ َ‬
‫َو َل َد ْ‬
‫ت‪ .‬فَ َج َع ُلوا‬ ‫ال‪ِ :‬ا ْه ِد ُموا َص ْو َم َع َت ُه َو ْأ ُت ِوني بِ ِه‪ ،‬فَ َض َر ُبوا َص ْو َم َع َت ُه بِ ا ْلفُ ُئ ِ‬
‫وس َحتَّى َوقَ َع ْ‬ ‫قَ َ‬
‫ومس ٍ‬
‫مْ ُ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬
‫آه َّن‪ ،‬فَ َت َب َّس َم‪َ ،‬و ُه َّن‬
‫ات‪ ،‬فَ َر ُ‬ ‫َي َد ُه إِ َلى ُع ْنقه بِ َح ْب ٍل؛ ث َُّم ا ْن ُطل َق بِ ه‪ ،‬فَ ُم َّر بِ ه َع َلى ال َ‬
‫ال ‪َ :‬ت ْز ُع ُم َأ َّن‬ ‫ال مْال ِل ُك‪َ :‬ما َت ْز َع ُم َه ِذ ِه؟ قَ َ‬
‫ال ‪َ :‬ما َت ْز ُع ُم ؟ قَ َ‬ ‫َي ْن ُظ ْر َن إِ َل ِيه ِفي الن ِ‬
‫َّاس‪ .‬فَ قَ َ‬
‫ير ؟ قَ ا ُلوا‪ُ :‬ه َو‬ ‫ال‪َ :‬أ ْي َن َه َذا َّ ِ‬

‫ت‪َ :‬ن َع ْم‪ .‬قَ َ‬ ‫ال‪َ :‬أ ْن ِت َت ْز ُع ِم َ‬
‫ني ؟ قَ ا َل ْ‬ ‫َو َل َد َها ِم ْن َك‪ .‬قَ َ‬
‫الصغ ُ‬
‫ال ِل ُك َأ جَ ْ‬
‫ن َع ُل‬ ‫ال ‪ :‬مْ َ‬
‫ْلبقَ ِر‪ ،‬قَ َ‬ ‫ِ‬ ‫ال‪َ :‬م ْن َأ ُب َ‬
‫وك ؟ قَ َ‬ ‫‪‎‬ذَ ا ِفي ِح ْج ِر َها‪ ،‬فَ َأق َْب َل َع َل ْي ِه‪ .‬فَ قَ َ‬
‫ال‪َ :‬راعي ا َ‬
‫ال ‪ :‬فَ َما جَ ْ‬
‫ن َع ُل َها؟‬ ‫ال ‪ .‬قَ َ‬ ‫ال ‪ِ :‬م ْن ِف َض ٍة ؟ قَ َ‬
‫ال ‪َ :‬‬ ‫ال‪.‬قَ َ‬ ‫َص ْو َم َع َت َك ِم ْن ذَ َه ٍب؟ قَ َ‬
‫ال ‪َ :‬‬
‫ال‪َ :‬أ ْم ًرا َع َر ْف ُت ُه ‪َ ،‬أ ْد َر َك ْت ِني‬ ‫ال ‪ :‬فَ َما َّال ِذي َت َب َّس ْم َ‬
‫ت؟ قَ َ‬ ‫وها َك َما َكا َن ْ‬
‫ت ‪.‬قَ َ‬ ‫قَ َ‬
‫ال‪ُ :‬ر ُّد َ‬
‫‪36‬‬
‫حي ٌح‬ َ ُ
َ ‫ َص‬.))‫ ث َُّم أ ْخ َب َر ُه ْم‬،‫َد ْع َو ُة أ ِّمى‬
33. Abū Hurayra said: “The Messenger of Allah  said, ‘No human
child has ever spoken in the cradle except for ‘Īsa b. Maryam, peace
be upon him, and the associate of Jurayj.’ The Prophet of Allah was
asked, ‘Who was the associate of Jurayj?’ The Prophet said, ‘Jurayj
was a monk who lived alone in his hermitage. There was a cow-herd
who used to take shelter at the foot of his hermitage, and a woman
from the village used to come to the cow-herd.
‘One day his mother came and called, “Jurayj” while he was praying.
He asked himself, “My mother or my prayer?” He thought that he
should prefer the prayer. She shouted to him a second time and he
asked himself, “My mother or my prayer?” He thought that he should
prefer the prayer. She shouted a third time and again he asked himself.
“My mother or my prayer?” He thought that he should prefer the
prayer. When he did not answer her, she said, “Jurayj, may Allah not
let you die until you have looked in the face of the harlots.” Then she
left.
‘Then the village woman was brought to the King after she had given
birth to a child. He asked, “Whose is it?” She replied, “Jurayj’s.” He
asked, “The man in the hermitage?” She answered, “Yes.” He ordered,
“Destroy his hermitage and fetch him to me.” His hermitage was
hacked down with axes until it collapsed. Jurayj’ s hand was bound to
his neck with a rope and he was dragged along and paraded through
the district of the harlots. He saw them and smiled. They were staring
at him along with the other people.
‘The King said, “(Do you know) what this woman claims?” He asked,
“What does she claim?” He said, “She claims that you are the father
of her child.” He asked her, “Is this what you claim?” “Yes,” she
replied. Then he asked, “Where is the child?” They replied, “It is the
one who is in her lap.” He turned to the child and asked, “Who is your
father?” He said, “The cow-herd.” The King said, “Shall we build
37
Al-Adab Al-Mufrad
your hermitage out of gold?” He replied, “No.” He asked, “Of silver?”

He answered, “No.” The King asked, “Then of what shall we make
it?” He said, “Put it back the way it was.” The King then asked, “What
made you smile?” He said, “Something that I knew. My mother’s
supplication overtook me.” Then he told him about it.’ ” (Authentic)
Commentary: This hadeeth teaches the following: (1) That a man remains in
seclusion with a woman who is not his wife or those with whom he is
permanently prohibited in marriage is a precursor to great evils. (2) That the
supplication of Jurayj’s mother overtook him indicated that to respond to his
mother’s call was more important. (3) The excellence of the scholar over the
worshipper. Hafidh Ibn Hajar (rahimahullah) said: If Jurayj were to be a
scholar he would have known that responding to his mother is more
important.” (4) Allah the Mighty and Exalted protects the truthful and
provides them ways out of trials. However, this may be delayed in some
instances so that they earn more reward for their patience and hope in Him
during trials, or just as a way of further rectifying and purifying them. (5) It
evinces the fact that Allah, the most High, grants Karaamaat (extra-ordinary
events) to whomever He wills among His slaves as is the creed of the Ahl as-
Sunnah wal-Jamaa’ah. (6) Whoever is in the position to discipline a person
or people should do so with leniency for despite the fact that Jurayj’s mother
was angry she did not supplicate that he should fall into sin with the harlots.
(7) Children should desist from whatever will make them incur the anger of
their parents as long as doing so does not entail sinfulness
‫ص َر ِان َّي ِة‬ ُ

َّ ‫ال ِم َع َلى ْاأل ِّم‬
ْ ‫الن‬ َ ‫اب َع ْر ِض ْا ِإل ْس‬
ُ ‫ َب‬-‎١٨
Chapter 18: Offering Islam To A Christian Mother
‫ إِ َّن‬،‫ال َأ ْح َّب ِني‬

َ ِ‫ال َن ْص َرا ِّني إ‬
ٌ
ِ ‫ َي ُه‬، ‫س َع بِ ي َأ ْح ٌد‬
َ ‫ود ٌّي َو‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎٣٤
ِ َ‫ َما م‬:‫ال‬
‫اهلل َع َل ْي ِه‬ ُ ‫ فَ َأ َت ْي‬،‫ت‬ ُ ‫ت ُأ ِر‬
ُ ‫ فَ قُ ْل‬،‫يد َها َع َلى ا ِْإل ْسال َِم فَ َت ْأ َبى‬
ْ ‫ فَ َأب‬:‫ت َل َها‬ ُ ‫ُأ ِّمى ُك ْن‬
َ َّ
ْ ‫ فَ قَ ا َل‬- ‫اب‬ َ ‫ اُدع‬: ‫ت‬

ْ َ‫ َوقَ ْد َأ َجاف‬- ‫ فَ َأ َت ْي ُت َها‬،‫ فَ َد َعا‬،‫اهلل َل َها‬ ُ ‫َو َس َّل َم فَ قُ ْل‬
:‫ت‬ َ ‫ت) َع َل ْي َها ا ْل َب‬ ُ ْ
38
َ ‫ت اُدع‬ ُ ُ ‫ فَ َأ ْخ َب ْر‬، ‫ت‬
ُ ‫َيا َأ َبا ُه َر ْي َر َة! إِ ِّني َأ ْس َل ْم‬
‫اهلل ِلي‬ ُ ْ ُ ‫ فَ قُ ْل‬،‫ت ال َّنبِ َّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ِ ‫ َأ ِح َّب ُهما إِ َلى الن‬،‫ ((ال َّل ُه َم! َع ْب ُد َك َأ ُبو ُه َر ْي َر َة َو ُأ ُّم ُه‬:‫ال‬
‫ َح َس ٌن‬.))‫َّاس‬ ُ ‫و‬
َ َ‫ فَ ق‬،‫أل ِّمي‬ َ
34. Abū Hurayra said: “There is no one, be he a Jew or Christian who

would not love me on hearing of me. I wanted my mother to become
a Muslim, but she refused. I told her about it and she still refused. I
went to the Prophet  and said, ‘Make supplication to Allah for
her.’ He did so and I went to her. She was behind the closed door; she
said, ‘Abū Hurayra, I have become Muslim.’ I informed the Prophet
 and said, ‘Make supplication to Allah for me and my mother.’ He
said, ‘O Allah, make people love Your servant, Abū Hurayra and his
mother.’ ” (Sound)
Commentary: The hadeeth contains evidence that it is permissible to request
a person whose knowledge and piety is trusted to supplicate for a non-Muslim
to accept Islam. It also shows the merit of Abu Hurayra and his mother (‫ريض‬
‫)الله عنهام‬, and the importance of inviting one’s non-Muslim relatives to accept
Islam employing supplications, good words and beautiful character.
‫لو ِالدَ ْي ِن َب ْعدَ َم ْو ِت ِه َما‬

َ ‫اب ِب ِّر ْا‬
ُ ‫ َب‬-‎١٩
Chapter 19: Dutifulness Towards Parents After Their Death
ُ ‫ ُكنَّا ِع ْن َد ال َّنبِ ي ص َّلى‬:‫ال‬ ُ َ

‫اهلل َع َل ْي ِه‬ َ ِّ َ َ‫ ق‬ - ‫يع َة‬ َ ِ‫ َع ْن أبِ ي أ َس ْي ٍد – َم ِال ٍك ْب ِن َرب‬-‎٣٥
‫اهلل َه ْل َب ِق َي ِم ْن بِ ِّر َأ َب َو َّي َش ْي ٌء َب ْع َد َم ْو ِت ِه َما َأ َب ُّر ُه َما ؟‬
ِ ‫ول‬ َ ‫ َيا َر ُس‬:‫ال َر ُج ٌل‬ َ َ‫َو َس َّل َم فَ ق‬
َ ٌ ‫ ِخص‬،‫ (( َنعم‬: ‫ال‬
ُ ‫ َوإِ ْك َر‬،‫ َوإِ ْنفَ اذُ َع ْه ِد ِه َما‬،‫ال ْس ِت ْغفَ ُار َل ُه َما‬
‫ام‬ ْ ‫ َو ْا‬،‫اء َل ُه َما‬
ُ ‫ الدُّ َع‬:‫ال أ ْر َب ٌع‬ َ ْ َ َ َ‫ق‬
َّ ِ‫ال ر ِحم َل َك إ‬
ٌ ‫ال ِم ْن ِق َب ِل ِه َما)) َض ِع‬ ِ َّ ِ َّ ‫ َو ِص َل ُة‬،‫يق ِه َما‬
ِ ‫َص ِد‬
‫يف‬ َ َ َ ‫الرح ِم التي‬
39
Al-Adab Al-Mufrad
35. Abū Usayd (Malik b. Rabi’ah) said: “We were with the Messenger
of Allah  when a man asked, ‘Messenger of Allah, is there any
act of dutifulness which I can do for my parents after their death?’
He replied, ‘Yes. There are four ways: making supplication for them,
asking forgiveness for them, fulfilling their pledges, being respectful
to their friends, and maintaining all such ties of kinship which you
have inherited through them.’” (Weak)
ٍ ‫ب! َأ ُّي َش‬

‫يء‬ ِّ ‫ َأ ْي َر‬:‫ول‬ َ َ‫ َع ْن َأبِ ي ُه َر ْي َر َة ق‬-‎٣٦
ُ ُ‫ فَ َيق‬.‫ ُت ْرفَ ُع ِل ْل َم ِّي ِت َب ْع َد َم ْو ِت ِه َد َر َج ُت ُه‬:‫ال‬
‫اإل ْس َن ِاد‬
ِ ‫ َح َس ُن‬.‫اس َت ْغفَ َر َل َك‬ َ َ‫َه ِذ ِه؟ فَ ُيق‬
ْ ‫ َو َل ُد َك‬:‫ال‬
36. Abū Hurayra said: “The dead person would be upgraded after his
death. He would ask, ‘My Lord; how can this be?’ He would be told,
‘Your child asked for forgiveness for you.’ ” (Sound Chain)
Commentary: This contains evidence for upgrade of a person by virtue of his
child’s supplication. Therefore, parents should ensure the proper upbringing
of their wards upon the religion so that the children become sources of
upgrade for them after their (i.e the parent’s) death.
َ َ‫ فَ ق‬،‫ َل ْي َل ًة‬ ‫ ُكنَّا ِع ْن َد َأبِ ي ُه َر ْي َر َة‬: ‫ال‬

‫ ((ال َّل ُه َّم اغْ ِف ْر‬:‫ال‬ َ ‫ َع ْن ُم َح َّم ٍد ْب ِن ِس ِير‬-‎٣٧
َ َ‫ين ق‬
‫ فَ َن ْح ُن َن ْس َت ْغ ِف ُر َل ُه َما؛ َحتَّى‬: ‫ال ُم َح َّم ٌد‬ ُ َ

ْ ‫ َو مِ َل ِن‬،‫ َوأل ِّمي‬،‫ألبِ ي ُه َر ْي َر َة‬
َ َ‫اس َت ْغفَ َر َل ُه َما)) ق‬
َ
ٌ ‫ َص ِح‬.‫َن ْد ُخ َل ِفي َد ْع َو ِة أبِ ي ُه َر ْي َر َة‬
37. Muhammad b. Sīrīn said, “We were with Abū Hurayra one night
and he said, ‘O Allah, forgive Abū Hurayra and his mother and
whoever asks for forgiveness for both of them.’ ” Muhammad b. Sirin
said, “We ask forgiveness for them so that we may be included in the
supplication of Abū Hurayra.” (Authentic Chain)
Commentary: The hadeeth clearly shows Abu Hurayra’s eargerness towards
dutifulness to his mother; he sought Allah’s forgiveness for everyone who
seeks Allah’s forgiveness for his mother. We beseech Allah the Mighty and
40
Exalted to forgive us, our parents, Abu Hurayra and his mother and the rest
of the Muslims.
َ ‫َ ((إِ ذَ ا َم‬:‫اهلل َع َل ْي ِه َو َس َّل َم ق َال‬ َ ‫ َأ َّن َر ُس‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎٣٨
‫ْلع ْب ُد‬
َ ‫ات ا‬ َ ِ ‫ول‬
ٍ ِ‫ َأ ْو َو ٍلد َص ح‬، ‫ َأ ْو ِع ْل ٍم ُي ْن َتفَ ُع بِ ِه‬،‫ َص َدقَ ٍة َج ِار َي ٍة‬:‫َث‬

‫ال َي ْد ُعو‬ َّ ِ‫انْقَ َط َع َع ْن ُه َعم ُل ُه إ‬
ٍ ‫ال ِم ْن َثال‬ َ
ٌ ‫ َص ِح‬.))‫َل ُه‬
‫يح‬
38. Abū Hurayra said: “The Messenger of Allah  said, ‘When
a person dies, all his actions come to an end with the exception of
three things: a Sadaqa Jāria (a charity which continues to benefit),
knowledge that benefits, or a righteous child who makes supplication
for him.’ ” (Authentic)
Commentary: That is, the rewards for his deeds cease except from the angles
mentioned. This is because they are actions with uninterrupted benefits
and since they were from his deeds, he also continuously gets rewarded.
Knowledge mentioned here includes beneficial knowledge which he taught
and books, beneficial works he wrote, dictated, translated or even edited, for
they remain over generations. The hadeeth shows the virtue of marrying with
thve intention of having pious children therefrom and actually training the
child upon the path of righteousness. Quite unfortunately, many hoard their
wealth, giving only little or even nothing in any form of charity in the absurd
notion that they are preserving the wealth!
ْ ‫اهلل! إِ َّن ُأ ِّمي ُت ِو ِّف َي‬

‫ت‬ ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ال‬ ُ ‫ ع ِن اب ِن عب ٍاس ر ِضي‬-‎٣٩
َ َ‫اهلل َع ْن ُه َما َأ َّن َر ُجلًا ق‬
َ َ َّ َ ْ َ
‫يح‬ َ َ‫ َأفَ َي ْنفَ ُع َها َأ ْن َأ َت َصدَّ َق َع ْن َها؟ ق‬،‫وص‬
ٌ ‫ َص ِح‬.))‫ (( َن َع ْم‬: ‫ال‬ ِ ‫َو َل ْم ُت‬
39. Ibn ‘Abbās said: “A man said, ‘Messenger of Allah, my mother

died without a will. Will it help her if I give sadaqa (charity) on her
behalf?’ He replied, ‘Yes.’ ” (Authentic)
Commentary: Preparing one’s will is urged in this hadeeth. It also shows the
permissibility of giving charity on behalf of one’s parents and that doing so
41
Al-Adab Al-Mufrad
is actually from kindness to them. The importance of knowledge before action

is also highlighted here.
ُ ‫ان َي ِص ُل ُه َأ ُب‬
‫وه‬ َ ‫اب ِب ِّر َم ْن َك‬
ُ ‫ َب‬-‎٢٠
Chapter 20: Charitable Acts Towards Whom One’s Father Was

Charitable
َ ‫ان َأبو ا‬ َ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٤٠

‫ْأل ْع َرابِ ي‬ ُ َ ‫ فَ َك‬،‫ َم َّر أ ْع َرابِ ٌّي ِفي َسفَ ٍر‬: ‫ال‬
َ َ‫اهلل َع ْن ُه َما ق‬
َ َ َ َ ُ ْ َ
‫ فَ َأ َم َر َل ُه‬، ‫ َب َلى‬:‫ال‬ َ ‫ َأ َل ْس‬:‫ْأل ْع َرابِ ُّي‬
َ َ‫ت ْاب َن فُ ال ٍَن؟ ق‬ َ ‫ال ا‬ ُ ‫ص ِديقً ا ِلعمر ر ِضي‬
َ َ‫ فَ ق‬،‫اهلل َع ْن ُه‬
َ َ َ َ ُ َ
َ َ‫ فَ ق‬.‫ام َت ُه َع ْن َر ْأ ِس ِه فَ َأ ْع َط ُاه‬
ُ ‫ َب ْع‬:‫ال‬
‫ض َم ْن‬ َ ‫ َو َن َز َع ِع َم‬،‫ب‬
ُ ‫ان َي ْس َت ْع ِق‬
َ ‫ْاب ُن ُع َم َر بِ ِح َم ٍار َك‬
ُ ‫ ال َّنبِ ي ص َّلى‬: ‫ال‬
ِ ‫اهلل َع َلي ِه َو َس َّلم‬
‫((ا ْحفَ ْظ ُو َّد‬: َ َ‫ َأ َما َي ْك ِف ِيه ِد ْر َه َم ِان ؟ فَ ق‬:‫َم َع ُه‬
َ َ‫ ق‬: ‫ال‬
َ ْ َ ُّ
ٌ ‫ َض ِع‬.))‫ُور َك‬ ُ َ ِ‫َأب‬
‫يف‬ َ ‫ فَ ُي ْط ِف‬،‫ال َتق َْط ْع ُه‬‎
َ ‫ىء اهلل ن‬ َ ‫يك‬
40. ‘Abdullāh b. Dinār said: “Ibn ‘Umar passed by a bedouin during a

journey. The bedouin’s father had been a friend of ‘Umar’s, may Allah
be pleased with him. So he (Ibn Umar) asked the bedouin, ‘Are you
not the son of so-and-so?’ He said, ‘Yes, indeed.’ Ibn ‘Umar ordered
that he be given a donkey which he took along on his journeys. He
also took off his turban and gave it to the man. One of those with Ibn
‘Umar said, ‘Wouldn’t two dirhams be enough for him?’ Ibn ‘Umar
replied, ‘The Prophet  said, “Maintain what your father loved. Do
not sever it otherwise Allah would put out your light.” ’ ” (Weak)
Commentary: The report is authentically reported by Imam Muslim in his
Saheeh, Ahmad in his Musnad and the author, Al-Bukhaari, in the narration
that follows immediately after this with some difference in its text.
42
َ ُ ‫اهلل ص َّلى‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٤١
َّ ‫ (إِ َّن أ‬:‫ال‬
‫بر‬ َ ِ ‫ول‬ ِ ‫ َع ْن َر ُس‬،‫اهلل َع ْن ُه َما‬
َ َ ُ
ٌ ‫الرجل أ ْه َل ُو ِّد أبِ ِيه )) َص ِح‬
‫يح‬ ‫البِ ِّر أن َي ِص َل‬
41. Ibn ‘Umar said: “The Messenger of Allah  said, ‘The best
form of dutifulness is that one maintain relations with the people one’s
father loved.’ ” (Authentic)
Commentary: When Ibn ‘Umar (‫ )ريض الله عنهام‬traveled he took along a donkey
which he rode whenever he got bored on the camel. He gave the man his
turban and the donkey. The virtue of maintaining such relations with the
beloved ones of one’s father could be better taken bearing in mind that such
relations bring about mentioning one’s father with good and praying for him.
So it counts as from the child’s kindness to his parents. The hadeeth proves
that good deeds are of categories.
‫ور َك‬ َ َ ‫ان َي ِص ُل َأ َب‬

َ ‫ال تَ ْق َط ْع َم ْن َك‬
ُ ‫اك َف ُي ْط َفأ ُن‬ َ ‫اب‬
ٌ ‫ َب‬-‎٢١
Chapter 21: Do Not Cut Off Relations With One Who Had Ties
With Your Father Otherwise Your Light Would Be Put Out
‫ال ِدي َن ِة َم َع َع ْم ٍرو‬

َ ْ‫ت َج ِالسا ِفي َمس ِج ِد م‬
ْ ً ُ ‫ ُك ْن‬: ‫ال‬
َ َ‫ أناه ق‬،‫ َع ْن سعد بن عبادة الزرقي‬-‎٤٢
‫ف‬ َ ْ‫ فَ َنفَ َذ َع ِن م‬،‫ىب َأ ِخ ِيه‬

َ ‫ ث َُّم َع َط‬،‫ال ْج ِل ِس‬ ِ ْ‫سال ٍَم ُمت َِّك ًئا َع َل ن‬‎ ِ ‫ فَ َم َّر بِ َنا َعب ُد‬،‫ان‬
َ ‫اهلل ْب ِن‬ َ ‫ْب ِن ُع ْث َم‬
ْ
َ ‫ي َأ ْو َث‬
‫ فَ َو َّال ِذى‬،)‫الثًا‬ ِ ْ‫(م َّر َت ن‬ َ ‫ َما ِش ْئ‬:‫ال‬
َ ‫ت َع ْمرو ْب ِن ُع ْث َم‬
َ ‫ان؟‬ َ َ‫ فَ ق‬،‫َع َل ْي ِه فَ َر َج َع َع َل ْي ِه ْم‬
ُ ‫ث محم ًدا ص َّلى‬
َ :)‫ي‬
‫ال‬ َ ‫اهلل َع َّز َو َج َّل‬
ِ ْ‫(م َّر َت ن‬ ِ ‫اب‬ َ ْ‫اهلل َع َلي ِه َو َس َّلم بِ ح‬
ِ ‫ال ِّق! إِ َّن ُه َل ِفي ِك َت‬ َ ْ َ َّ َ ُ َ ‫َب َع‬
ُ ‫ َض ِع‬.)‫ُور َك‬
‫يف ا ِْإل ْس َن ِاد‬ ِ َ َ ‫ان َي ِص ُل َأ َب‬
َ ‫َتق َْط ْع َم ْن َك‬
ُ ‫ فَ ُي ْطفَ أ بِ َذل َك ن‬،‫اك‬
42. It is related from Sa’d b. ‘Ubāda az-Zuraqī that his father said:
43
Al-Adab Al-Mufrad
“I was sitting in the mosque of Madīna with ‘Amr b. ‘Uthmān when

‘Abdullāh b. Salām walked by us. He was leaning on his nephew.
‘Abdullāh b. Salām (the Companion of the Prophet who was a
respected Jewish rabbi before he became Muslim) passed through the
assembly. Then he turned and said, ‘Do whatever you like, ‘Amr b.
‘Uthmān,’ and he repeated this two or three times. By the One who
sent Muhammad  with the Truth, it is in the Book of Allah the
Mighty (the Torah) (and he said this twice) ‘Do not cut relations with
those who had ties with your father otherwise your light would be put
out.’ ” (Weak Chain)
ُ ‫الو ُّد ُي َت َو َار‬

‫ث‬ ُ ‫اب‬ٌ ‫ َب‬-٢٢‎
Chapter 22: Love Is Inherited
َ ‫ َكفَ ْي ُت َك َأ َّن َر ُس‬: ‫ال‬ ُ ‫اب ال َّنبِ ي ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ َ
ِ ‫ول‬
‫اهلل‬ َ ِّ ْ ‫ َع ْن َر ُج ٍل ِم ْن أ‬-‎٤٣
ِ ‫ص َح‬
ٌ ‫ َض ِع‬.) ‫ث‬
‫يف‬ ُ ‫ص َّلى‬
ُ ‫(إِ َّن اْل ُّو َّد ُي َت َو َار‬: ‫اهلل َع َل ْي ِه َو َس َّل َم ق َا َل‬ َ
43. It is related from a man who was one of the Companions of

the Prophet  that he said: “It is enough that I tell you that the
Messenger of Allah  said, ‘Love is inherited.’ ” (Weak)
‫ال مَ ْي ِشي َأ َم َام ُه‬

َ ‫س َق ْب َل ُه َو‬ َ ‫ َو‬،‫الر ُج ُل َأ َب ُاه‬
ُ ‫ال َي ْج ِل‬ َ ‫اب‬
َّ ‫ال ُي َس ِّمى‬ ٌ ‫ َب‬-‎٢٣
Chapter 23: A Man Should Not Call His Father By His Name
Nor Sit Down Before He Does Nor Walk Ahead Of Him
َ :‫ال‬
‫ َما‬:‫أل ْح ِد ِه َما‬ ِ ْ‫ َأ َّن ُه َأ ْب َص َر َر ْج َل ن‬ ‫ َع ْن عروة – أو غيره – أن أبا ُه َر ْي َر َة‬-٤٤‎
َ َ‫ فَ ق‬.‫ي‬
44
ِ ْ َ‫ َو َ ج‬،‫ام ُه‬ َ َ ‫ َو‬،‫اس ِه‬
ِ ْ‫((ال ُتس ِّم ِه بِ م‬ َ َ‫ فَ ق‬.‫ َأبِ ي‬:‫ال‬
َ َ‫َه َذا ِم ْن َك ؟ فَ ق‬
.))‫س قَ ْب َل ُه‬
ْ ‫ال تل‬ َ ‫ال مَ ْت ِش أ َم‬ َ َ :‫ال‬
ُ ‫َص ِح‬
44. It is related from ‘Urwah – or other than him – that Abū Hurayra
saw two men and said to one of them: “Who is this man in relation
to you?” He said, “He is my father.” Abū Hurayra said, “Do not call
him by his name nor walk ahead of him nor sit down before he does.”
(Authentic Chain)
Commentary: The child does that by way of honouring the parents. However,
the child could walk ahead of him in circumstances where only doing so
assures the child’s safety. Allah knows Best.
‫اب َه ْل َي ْك ِنى َأ َب ُاه؟‬

ٌ ‫ َب‬-‎٢٤
Chapter 24: Can A Man Call His Father By His Kunya?
‫((الصال َُة! َيا‬

َّ :‫ال َل ُه َس ِال ٌم‬
َ َ‫ فَ ق‬،‫ َخ َر ْج َنا َم َع ْاب ِن ُع َم َر‬:‫ال‬
َ َ‫ َع ْن َش ْه ٍر ْب ِن َح ْو َش ٍب ق‬-‎٤٥
ُ ‫الر ْح َم ِن)) َض ِع‬ َ

‫يف ا ِْإل ْس َن ِاد‬ َّ ‫أ َبا َع ْب ِد‬
45. Shahr b. Hawshab said: “We went out with Ibn ‘Umar and Sālim
(son of Ibn ‘Umar), said to him, ‘Assalāh (time for prayer) Abū
‘Abdu’r Rahmān (using his kunya).’ ” (Weak)
ٍ ‫ ( َل ِك ْن َأ ُبو َحف‬:‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٤٦

ُ ‫ص ِح‬.)‫ى‬
‫يح‬ َ ‫ْص ُع َم ُر قَ َض‬ َ َ‫اهلل َع ْن ُه َما ق‬
‫ا ِْإل ْس َن ِاد‬
46. Ibn ‘Umar said, “But Abū Hafs ‘Umar decided …”. (Authentic
45
Al-Adab Al-Mufrad
Chain)
Commentary: The Kunya is a way of naming, common among the pious
predecessors where a particular name, for example, Anas is prefixed by Abu
or Umm to mean, ‘the father of Anas’ or ‘the mother of Anas’ respectively.
Taking the Kunya is a means of showing respect for one another. The
narration showed the permissibility to call one’s father using his (i.e. the
father’s) Kunya.
‫الر ِح ِم‬
َّ ‫وب ِص َل ِة‬ ٌ ‫ َب‬-‎٢٥
ُ ‫اب ُو ُج‬
Chapter 25: The Duty Of Maintaining Ties Of Kinship
،‫اك‬ ُ :‫ال‬
َ ‫((أ َّم َك َو َأ َب‬ َ َ‫اهلل! َم ْن َأ َب ُّر ؟ ق‬
ِ ‫ول‬َ ‫ َيا َر ُس‬: - ‫ ِع ْن َك َل ْي ٍب بن َم ْنفَ َعة قال‬-‎٤٧
ٌ ‫ َض ِع‬.))‫ب َو َر ِح ٌم َم ْو ُصو َل ُة‬

.‫يف‬ َ َ‫ال َك َّال ِذي َي ِلي ذ‬
ِ ‫ َح ٌق َو‬،‫اك‬
ٌ ‫اج‬ َ ‫َو ُأ ْخ َت َك َو َأ َخ‬
َ ‫ َو َم ْو‬،‫اك‬
47. Kulayb b. Manfa‘a said: “My grandfather said, ‘Messenger of

Allah, towards whom should I be dutiful?’ He said, ‘Towards your
mother, your father, your sister and your brother. Then towards your
relative, the nearest to them. This is an obligatory duty and those ties
of kinship must be maintained.’ ” (Weak)
َ ِ‫ير َت َك الأْ َ ق َْرب‬

‫ (سورة‬‫ني‬ ِ ِ َ َ ‫ْآلي ُة‬
َ ‫وأ ْنذ ْر َعش‬ َ ‫ت َه ِذ ِه ا‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎٤٨
ْ ‫ مَ َلا َن َز َل‬: ‫ال‬
ُ
َ ‫ام ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم فَ َن‬
!‫ (( َيا َب ِني َك ْع ِب ْب ِن ُلؤَ ِّي‬: ‫ادى‬ َ َ‫ ق‬،)٤١٢:‫الشعراء‬
ِ ‫ َيا َب ِني َه‬. ‫اف! َأ ْن ِق ُذوا َأ ْنفُ س ُكم ِم َن الن َِّار‬
ٍ!‫اشم‬ ِ ‫ َيا َب ِني َعب ِد َم َن‬. ‫َأ ْن ِق ُذوا َأ ْنفُ س ُكم ِم َن الن َِّار‬
ْ َ ْ ْ َ
ِ َ‫ َيا ف‬. ‫ال َط ِّل ِب! َأ ْن ِق ُذوا َأ ْنفُ س ُكم ِم َن الن َِّار‬
‫اط َم ُة‬ ُ ْ‫ َيا َب ِني َعب ِد م‬. ‫َأ ْن ِق ُذوا َأ ْنفُ س ُكم ِم َن الن َِّار‬
ْ َ ْ ْ َ
‫ َغ ْي َر َأ َّن َل ُك ْم‬،‫اهلل َش ْي ًئا‬
ِ ‫ال َأ ْم ِل ُك َل ِك ِم َن‬
َ ‫ فَ إِ ِّني‬.‫ت ُم َح َّم ٍد! َأ ْن ِق ِذي َنف َْس ِك ِم َن الن َِّار‬
ُ ‫بِ ْن‬
َ
ٌ ‫ َص ِح‬.)) ‫بِ بِ ال َِل َها‬‎‫َر ِحمًا َسأ ُب ُّل َها‬
‫يح‬
46
48. Abū Hurayra said: “When the following verse was revealed ‘Warn
your nearest relatives’ (26: 214), the Prophet  rose and called out,
‘Banū Ka‘b b. Lu’ayy! Save yourselves from the Fire! Banū ‘Abd
Manāf! Save yourselves from the Fire! Banū Hāshim! Save yourselves
from the Fire! Banū ‘Abdu’I- Muttalib! Save yourselves from the Fire!
Fātima daughter of Muhammad! Save yourself from the Fire! I cannot
alter Allah’s decision about you (if you deserve it). Except for the fact
that you have ties of kinship which I shall maintain.’ ” (Authentic)
Commentary: (1) The hadeeth orders maintaining ties with the near relatives
without restricting it to the Muslims among them alone. The Prophet 
would quickly act upon the instructions of the Qur’aan and give admonitions
employing methods that depicted the importance of what he said. (2) The
hadeeth forms evidence that the Muslim could still relate himself to his
fathers: grand-fathers, great grand-fathers and further above, whether they
were Muslims or not for the verse reffered to some of the non-Muslim grand
parents of the Messenger  and mentioned them as his near relatives.
(3) Everyone is enjoined to hasten towards acting upon good deeds and not
depend on nor take pride in family ties. Connecting family ties is emphasized
in the hadeeth.
.‫الر ِح ِم‬
َّ ‫اب ِص َل ُة‬
ٌ ‫ َب‬-‎٢٦
Chapter 26: Maintaining Ties Of Kinship
ُ ‫ض ِلل َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم ِفي‬ َ ‫ َأ َّن َأ ْع َرابِ ًّيا َع َر‬، ‫ْأل ْن َص ِاري‬
َ ‫ َعن َأبِ ي َأ ُّيوب ا‬-‎٤٩
َ ِّ َ ْ
َ ‫((تعب ُد‬ َ ْ‫ َأ ْخبِ ر ِني َما ُيقَ ِّر ُب ِني ِم َن ج‬:‫ال‬
َ َ‫ َو ُي َب ِاع ُد ِني ِم َن الن َِّار؟ ق‬،‫الن َِّة‬ َ َ‫ فَ ق‬،‫َم ِس ِير ِة‬
‫اهلل‬ ُ ْ َ : ‫ال‬ َ
ٌ ‫ َص ِح‬.))‫الر ِح َم‬
‫يح‬ َّ ‫ َو ُت ْؤ ِتي‬،‫الصال ََة‬
َّ ‫ َو َت ِص ُل‬، ‫الز َك َاة‬ ِ ِ
ُ ‫ َو ُتق‬، ‫ال ُت ْش ِر ُك بِ ه َش ْي ًئا‬
َّ ‫يم‬ َ ‫َو‬
49. Abū Ayyūb al-Ansāri said: “A bedouin came to the Prophet 
while he was travelling. He asked, ‘Tell me what will bring me near to
the Paradise and keep me away from the Fire.’ He replied, ‘Worship
47
Al-Adab Al-Mufrad
Allah and do not associate anything with Him and perform the prayer
and pay the zakāh and maintain ties of kinship.’ ” (Authentic)
Commentary: The hadeeth exhorts towards asking the scholars about what
will bring one towards the Paradise and keep one away from the Fire. It
warns against destroying one’s acts of devotion with association of partners
with Allah. Ibn Abee Hamzah said, “If they are non-Muslims and evil doers,
disconnecting relations with them for the sake of Allah is the way to maintain
ties with them on the condition that efforts will be made to admonish them. It
will also be made known to them that that is due to their keeping away from
the truth. Even at that, one will still supplicate for them in their absence that
they should return to the right path.”
ُ ‫((خ َل َق‬
‫اهلل َع َّز َو َج َّل‬ ُ ‫اهلل ص َّلى‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ َ ‫ َأ َّن َر ُس‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎٥٠
َ :‫ال‬ َ ِ ‫ول‬
‫ْلع ِائ ِذ بِ َك ِم َن‬ َ َ‫ فَ ق‬،‫الر ِح ُم‬
ْ ‫ َم ْه! قَ ا َل‬:‫ال‬
ُ َ‫ َه َذا َمق‬: ‫ت‬
َ ‫ام ا‬ َ َ‫ فَ َل َّما فَ َر َغ ِم ْن ُه ق‬،‫ال ْل َق‬
َّ ‫ام ِت‬ َ ْ‫خ‬
ْ ‫أص َل َم ْن َو َص َل ِك َو َأق َْط َع َم ْن قَ َط َع ِك ؟ قَ ا َل‬

‫ َب َلى َيا‬: ‫ت‬ ِ ْ‫ي َأن‬ َ ‫ َأ‬:‫ال‬
َ ْ‫ال َت ْر َض ن‬ َ َ‫ ق‬،‫يع ِة‬
َ ‫اْلقَ ِط‬
‫فَ َه ْل َع َس ْي ُت ْم إِ ْن َت َو َّل ْي ُت ْم‬ :‫ال َأ ُبو ُه َر ْي َر َة ِاق َْرؤُ وا إِ ْن ِش ْئ ُت ْم‬
َ َ‫ ث َُّم ق‬.))‫ فَ َذ ِل َك َل ِك‬:‫ال‬
َ َ‫ب! ق‬
ِّ ‫َر‬
ُ َ ‫ض َو ُتقَ ِّط ُعوا َأر َح‬ِ ‫َأ ْن ُتف ِْس ُدوا ِفي الأْ َ ْر‬
ٌ ‫ َص ِح‬. )٢٢:‫ (سورة محمد‬‫امك ْم‬
‫يح‬ ْ
50: Abū Hurayra said: “The Messenger of Allah  said, ‘Allah the
Mighty and Exalted created the creatures. When He had finished with
that, kinship arose. Allah said, “Stop”.’ It said, ‘This is the opportunity
for one seeking refuge with You from being cut off.’ Allah said, ‘Are
you not content that I should maintain connections with the one who
maintains connections with you and that I should cut off the one who
severs from you?’ It said, ‘Yes indeed, my Lord.’ He said, ‘You have
that.’ ” Then Abū Hurayra said, “If you wish, you can recite, ‘Would
you then, if you were given the command, work corruption in the
land and sever your ties of kinship?’ ” (47: 22) (Authentic)
Commentary: This hadeeth is evidence that kinship spoke in the real sense,
by Allah’s leave, and that it gets angry and becomes pleased. It is also
evidence that speech is from the Action-related Attributes of Allah the Mighty
48
and Exalted. Severing the ties of kinship brings about Allah’s wrath on the
offender – and with Allah is the refuge.
:‫اهلل َع ْن ُه َما ِفي قَ ْو ِل ِه َت َعا َلى‬ َ َ ٍ ‫ َعن محمد بن أبي موسى َع ِن ْاب ِن َع َّب‬-‎٥١
.)٣٢:‫(سورة االسراء‬‫يل َوال ُت َب ِّذ ْر َت ْب ِذيرًا‬
ِ ِ‫السب‬ َ ‫آت ذَ ا ا ْلقُ ْر َبى َح َّق ُه َو مْ ِال ْس ِك‬
َّ ‫ني َو ْاب َن‬ ِ ‫و‬
َ
َ ‫ْض ِل ا‬
َ ‫ َو َد َّل ُه َع َلى َأف‬،‫وق‬ ُ ْ‫ َب َد َأ فَ َأ َمر ُه بِ َأ ْو َج ِب ح‬: ‫ال‬
ٌ ‫ان ِع ْن َد ُه َش‬
‫يء‬ َ ‫ْأل ْع َم ِال إِ ذَ ا َك‬ ِ ُ‫الق‬ َ َ َ‫ق‬
ٌ ‫و َع َّل َم ُه إِ ذَ ا َل ْم َي ُك ْن ِع ْن َد ُه َش‬
‫يء‬ ِ ِ‫السب‬
َ ‫يل‬ َ ‫آت ذَ ا ا ْلقُ ْر َبى َح َّق ُه َو مْ ِال ْس ِك‬
َّ ‫ني َو ْاب َن‬ ِ ‫و‬ َ َ‫فَ ق‬
َ :‫ال‬
َ ‫اء َر ْح َم ٍة ِم ْن َر ِّب َك َت ْر ُج‬

‫وها فَ قُ ْل َل ُه ْم‬ َ ‫وإِ َّما ُت ْع ِر َض َّن َع ْن ُه ُم ْاب ِت َغ‬:
َ َ َ‫ فَ ق‬،‫ول‬
‫ال‬ َ ‫َك ْي‬
ُ ُ‫ف َيق‬
‫ون إِ ْن‬ َ ‫ َو َل َع َّل ُه َأ ْن َي ُك‬،‫ان‬

َ ‫ ِع َد ًة َح َس َن ًة َك َأ َّن ُه قَ ْد َك‬.)٨٢:‫ (سورة االسراء‬‫قَ ْولًا َم ْي ُسورًا‬
:‫ال ُت ْع ِطى َش ْي َئا‬ ْ َ‫وال ج‬

َ .)٩٢:‫(سورة االسراء‬‫ت َع ْل َي َد َك َم ْغ ُلو َل ًة إِ َلى ُع ُن ِق َك‬ ُ
َ :‫اء اهلل‬
َ ‫َش‬
َ ‫وم َك َم ْن َي ْأ ِت‬
،‫يك َب ْع ُد‬ ُ ‫ َي ُل‬‫فَ َتق ُْع َد َم ُلومًا‬ ‫ ُت ْع ِطي َما ِع ْن َد َك‬.‫وال َت ْب ُس ْط َها ُك َّل ا ْل َب ْس ِط‬
َ
ُ ‫ َض ِع‬. ‫ قَ ْد َح َّس َر َك َم ْن قَ ْد َأ ْع َطي َت ُه‬: ‫ ق َا َل‬‫م ْح ُسورًا‬
‫يف ا ِْإل ْس َن ِاد‬ َ ‫ال َي ِج ُد ِع ْن َد َك َش ْي ًئا‬
َ ‫َو‬
51. Muhammad b. Mūsā reported that Ibn ‘Abbās () said (about the
verses): “Give the relative his due, and the needy and the traveller
and squander not (thy wealth) in wantonness. Lo! The squanderers
were ever brothers of devils, and the devil was ever ingrate to his
Lord. But if thou turn away from them, seeking mercy from thy Lord,
for which thou hopest, then speak unto them a reasonable word. And
let not thy hand be chained to thy neck nor open it with a complete
opening, lest thou sit down rebuked, denuded.” (17: 26-9) “He begins
by commanding the most pressing of the obligatory dues and He
directs man to the best action if he has something - by His saying -
‘Give the relative his due. and the needy and the traveler.’ Likewise
He teaches man how he should excuse himself if he has nothing - by
His saying - ‘If you turn away from them, seeking the mercy from
your Lord that you are hoping for, then speak gentle words to them’
(17: 28) in the form of a good promise.” ‘Do not keep your hand
chained to your neck’ like a miser that you do not give anything at
49
Al-Adab Al-Mufrad
all ‘nor outspread it altogether’ that means if you give everything ‘so
that you sit reproached …’, those who come to you later will find you
empty and reproach you ‘denuded’.” (17: 29) He (Ibn ‘Abbās) said,
‘that means: The person to whom you gave everything has denuded
you.” (Weak Chain)
‫الر ِح ِم‬ ْ ‫اب َف‬

َّ ‫ض ُل ِص َل ِة‬ ٌ ‫ َب‬-‎٢٧
Chapter 27: The Excellence of Maintaining Family Ties
ُ ‫ َأ َتى رج ٌل ال َّنبِ ي ص َّلى‬: ‫ال‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم فَ ق‬
َ ‫ َيا َر ُس‬:‫ال‬
‫ول‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬- ‎٥٢
َ َّ ُ َ
َ ‫ َو َي ْج َه ُل‬،‫لي‬
‫ون َع َل َّي‬ َ ‫ َو ُأ ْح ِس ُن إِ َل ْي ِه ْم َو ُي ِسي ُئ‬،‫ون‬
َّ ِ‫ون إ‬ ِ ‫اهلل! إِ َّن ِلي قَ ر َاب ًة َأ ِص ُل ُهم َو َيق َْط ُع‬
ْ َ
ِ
ِ ‫ال َم َع َك ِم َن‬
‫اهلل‬ ُ ‫ال َي َز‬ َ ْ‫ول َك َأ مَّ َنا ُت ِس ُّف ُهم م‬
َ ‫ َو‬،‫ال َّل‬ َ َ‫ ق‬.‫َو َأ ْح ُل ُم َع ْن ُه ْم‬
َ ‫(( َل ِئ ْن َك‬:‫ال‬
ُ ُ‫ان َك َما َتق‬
ُ
ٌ ‫ َص ِح‬.))‫ت َع َلى ذَ ِل َك‬

‫يح‬ ٌ ‫َظ ِه‬
َ ‫ير َع َل ْي ِه ْم َما ُد ْم‬
52. Abū Hurayra said: “A man came to the Prophet  and said,
‘Messenger of Allah, I have relatives with whom I maintain
connections while they cut me off. I am good to them while they are
bad to me. They behave towards me like fools while I am forbearing
towards them.’ The Prophet  said, ‘If things are as you have said,
it is as if you were putting hot ashes on them and you will not lack a
supporter against them from Allah as long as you continue to do that.’
” (Authentic)
Commentary: The hadeeth teaches that one should always evaluate his
conduct with his kith and kin and make apprioprate amends. In some cases
one would need to endure negative dispositions from them and not reply evil
with its kind. The narration shows that such endurance earns one support
from Allah the most High.
50
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ِ َ‫؛ َأ َّن ُه م‬ ‫الر ْح َم ِن ْب ِن َع ْو ٍف‬
:‫ول‬ َ ِ ‫ول‬ َ ‫س َع َر ُس‬ َّ ‫ َع ْن َع ْب ِد‬-‎٥٣
ُ ‫ َو َأ َنا َخ َلق‬،‫الر ْح َم ُن‬ َ ُ َ َ‫((ق‬

ِ ْ‫ْت َل َها ِم ِن م‬
‫ فَ َم ْن‬،‫اسي‬ ْ ‫ َو‬،‫الر ِح َم‬
ُ ‫اش َتقَ ق‬ َّ ‫ْت‬ َّ ‫ أ َنا‬:‫ال اهلل َع َّز َو َج َّل‬
ٌ ‫ َص ِح‬.))ُ‫بتَتُّه‬‎‫ َو َم ْن قَ َط َع َها‬،‫َو َص َل َها َو َص ْل ُت ُه‬

‫يح‬
53. ‘Abdu’r-Rahmān b. ‘Awf said: “The Messenger of Allah  said:

‘Allah the Mighty and Exalted, said, “I am the Merciful (Rahmān). I
have created ties of kinship (rahim) and derived a name for it from My
name. Whoever maintains ties of kinship, I maintain ties with him and
I shall cut off from Me whoever cuts them off.” ’ ” (Authentic)
ِ ‫ت على َعب ِد‬

‫ أرضا‬:‫اهلل ْب ِن َع ْم ٍرو في الوهط – يعني‬ ُ ‫ َد َخ ْل‬:‫الع ْن َبس قال‬
َ ‫ َع ْن أبي‬-‎٥٤
ْ
ُ
‫((الر ِح ُم‬
َّ :‫ال‬ ْ ِ‫ف َل َنا ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم إ‬
َ َ‫ص َب َع ُه فَ ق‬ َ َ‫ فق‬- ‫له بالطائف‬
َ ‫ َع َط‬:‫ال‬
ٌ ‫ َل َها ِل َس‬،‫ َو َم ْن َيق َْط ُع َها َيق َْط ُع ُه‬،‫يص ُلها َي ِص ُل ُه‬
‫ان َط ْل ٌق((ذَ ْل ٌق‬ ِ ‫ َم ْن‬،‫من‬ َّ ‫َش ْج َن ٌة ِم َن‬
ِ ‫الر ْح‬
ٌ ‫ َص ِح‬.))‫ام ِة‬
‫يح‬ َ ‫َي ْو َم ا ِْلق َي‬
54. Abu l-’Anbas said, I visited ‘Abdullāh b. ‘Amr at Waht – that is,
his landed property at Taif – and he said: “The Prophet  pointed
his finger towards us and said, ‘The (root and word of) rahim, (the kin),
is derived from the word Rahmān (the Merciful). Whoever maintains
the connection of ties of kinship, Allah will maintain ties with him.
Whoever cuts them off, Allah will cut him off. The kin will have a free
and eloquent tongue on the Day of Rising.’ ” (Authentic)
‫((الر ِح ُم َش ْج َن ٌة‬ ُ ‫ َأ َّن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنها‬

: ‫ال‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-٥٥‎
َّ َ َّ َ َ َ َ َ ْ َ
ُ ُ
ٌ ‫ َص ِح‬.))‫طع َها قَ َط َع ُه اهلل‬
‫يح‬ ِ ‫ِم َن‬
َ َ‫ َو َم ْن ق‬،‫ َم ْن َو َص َل َها َو َص َل ُه اهلل‬،‫اهلل‬
51
Al-Adab Al-Mufrad
55. ‘Ā’isha, may Allah be pleased with her, said: “The Prophet 
said, ‘The word rahim (kin), is derived from Allah (Rahmān, Merciful).
Whoever maintains the ties of kinship, Allah will maintain ties with
him. Whoever cuts them off, Allah cuts him off.’ ” (Authentic)
Commentary: These narrations show the loftiness of the ties of kinship, the
excellence of maintaining it and the menace of breaking it.
ُ ‫يد ِفي ْا‬

‫لع ْم ِر‬ ُ ‫الر ِح ِم تَ ِز‬
َّ ‫اب ِص َل ُة‬
ٌ ‫ َب‬-‎٢٨
Chapter 28: Maintaining Ties Of Kinship Will Prolong Life
‫ب َأ ْن‬
َّ ‫((م ْن َأ َح‬: ُ ‫اهلل ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم ق َا َل‬ َ ‫؛ َأ َّن َر ُس‬ ‫ َع ْن َأ َن ٍس ْب ِن َم ِال ِك‬-‎٥٦
َ َ ِ ‫ول‬
َ َ َ
ٌ ‫ َص ِح‬.))‫ َوأنْ ُي ْن َسأ َل ُه ِفي أث َِر ِه فَ ْل َي ِص ْل َر ِح َم ُه‬،‫ُي ْب َس َط َل ُه ِفي ِر ْز ِق ِه‬
‫يح‬
56. Anas b. Mālik said: “The Messenger of Allah  said, ‘Whoever
wishes to have his provision expanded and his term of life prolonged
should maintain ties of kinship.’ ’’ (Authentic)
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎٥٧
َ :‫ول‬
‫((م ْن‬ َ ِ ‫ول‬ َ ‫ت َر ُس‬ ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬
َ َ َ َ
ٌ ‫ َص ِح‬.))‫ فَ ْل َي ِص ْل َر ِح َم ُه‬،‫ َوأنْ ُي ْن َسأ َل ُه ِفي أث َِر ِه‬،‫َس َّره أ ْن ُي ْب َس َط َل ُه ِفي ِر ْز ِق ِه‬
‫يح‬
57. Abū Hurayra said: “The Messenger of Allah  said, ‘Whoever is
pleased to have his provision expanded and his term of life lengthened
should maintain ties of kinship.’ ” (Authentic)
Commentary: These hadeeths prove that it is encouraged to seek legitimate
means of expanding wealth, and that a person’s lifespan could be extended
through connecting the ties of kinship. Nevertheless, this does not contradict
the fact that life span is preordained; for as Eemaan (faith) rises and falls
52
according to one’s deeds without contradicting preordainment, so does life
span get shortened and prolonged according its means without contradicting
preordainment.
ُ ‫ باب من وص َل ر ِحم ُه َأحبه‬-‎٢٩

‫اهلل‬ َّ َ َ َ َ َ ْ َ ٌ َ
Chapter 29: Allah Loves the One Who Maintains His Ties Of
Kinship
‫ىء ِفي‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٥٨

َ ‫ ن ُِّس‬،‫ َو َو َص َل َر ِح َم ُه‬،‫((م ِن َّاتقَ ى َر َّب ُه‬:
َ َ َ‫اهلل َع ْن ُه َما ق‬
‫ال‬ َ َ َ َ ُ ْ َ
‫ َح َس ٌن‬.))‫ َوث ََرى َما ُل ُه َو َأ َح َّب ُه َأ ْه ُل ُه‬،‫َأ َج ِل ِه‬
58. Ibn ‘Umar said: “If someone fears his Lord and maintains his ties
of kinship, his term of life will be prolonged, he will have abundant
wealth and his people will love him.” (Sound)
Commentary: This narration and the one that comes after it with a similar
wording exhort towards the fear of Allah the Mighty and Exalted and
connecting the ties of kinship. It mentions them both as means to gaining
extension of life span, abundance of wealth and love of one’s people which
are all from the signs of Allah’s love for such a person.
،‫ َوث ََرى َما ُل ُه‬،‫ىء َل ُه ِفي ُع ُم ِر ِه‬ ُ َ

َ ‫ أ ْن ِس‬،‫((م ِن َّاتقَ ى َر َّب ُه َو َو َص َل َر ِح َم ُه‬
َ :‫ َو َع ْن ُه أ ْي ًضا‬-‎٥٩
ْ ‫َو َأ َح َّب ُه‬

‫ َح َس ٌن‬.))‫أه ُل ُه‬
59. As No. 58, with a different isnād.
53
Al-Adab Al-Mufrad
َ َ
ُ ‫اب ِب ِّر ْاأل ْق َر ِب َف ْاأل ْق َر‬
‫ب‬ ُ ‫ َب‬-‎٣٠
Chapter 30: Being Dutiful To The Nearest Relative And Then

The Next Nearest
ُ ‫اهلل َع َل ْي ِه َو َس َّل َم َي َُق‬ ِ َ‫؛ َأ َّن ُه م‬ ‫ َع ِن مْ ِالق َْد ِام ْب ِن َم َعدى َك ِر ٍب‬-‎٦٠
:‫ول‬ َ ِ ‫ول‬ َ ‫س َع َر ُس‬
‫ ث َُّم‬،‫آب ِائ ُك ْم‬ ِ ‫ ث َُّم ُي‬،‫يك ْم بِ ُأ َّم َه ِات ُك ْم‬

ُ ‫وص‬ ِ ‫ ث َُّم ُي‬،‫يك ْم بِ ُأ َّم َه ِات ُك ْم‬
ُ ‫وص‬ ُ ‫وص‬ َ ‫((إِ َّن‬
ِ ‫اهلل ُي‬
َ ِ‫يك ْم ب‬
َ َ ُ ِ ‫ُي‬
ٌ ‫ َص ِح‬.))‫وصيك ْم بِ اْألق َْر ِب فَ اْألق َْر ِب‬
‫يح‬
60. Al-Miqdām b. Ma‘dīkarib said: “The Messenger of Allah 

said, ‘Allah enjoins you to be dutiful to your mothers. Then He enjoins
you to be dutiful to your mothers. Then He enjoins you to be dutiful
to your fathers. Then He enjoins you to be dutiful to your next nearest
relative and then to your next nearest relative.’ ” (Authentic)
Commentary: Kindness and respect to the mother is emphasized here
because of her bearing the pains of pregnancy, labor and for nursing the
child. The father is next in preference, and then the nearest relatives. The
words Ummahaat (mothers) and Aabaa (fathers) includes the grand mothers
and fathers, the great grand mothers and fathers and so on, upwards.
َ ‫اء َنا َأ ُبو ُه َر ْي َر َة‬

‫ع ِش َّي َة‬‎ َ ‫ان ْب ِن َع َّف‬
َ َ‫ان – ق‬
َ ‫ َج‬:‫ال‬ َ ‫ َم ْو َلى ُع ْث َم‬- ‫ان‬
َ ‫وب؛ ُس َل ْي َم‬ َ َ
َ ‫ َع ْن أبِ ي أ ُّي‬-‎٦١
‫ فَ َل ْم َيقُ ْم‬،‫ام ِم ْن ِع ْن ِد َنا‬ ِ َ‫ ُأ َح ِّر ُج َع َلى ُك ِّل ق‬:‫ال‬
َ َ‫اط ِع َر ِح ٍم مَ َلا ق‬ َ َ‫ فَ ق‬،‫ال ْم َع ِة‬
ُ ْ‫يس َلي َل َة ج‬ ِ َ ْ‫خ‬
ْ ِ ‫الم‬
ِ ْ‫ فَ َأ َتى فَ ًتى َع َّّم ًة َل ُه قَ ْد َص َر َم َها ُم ْن ُذ َس َن َت ن‬،‫الثًا‬
ْ ‫ فَ قَ ا َل‬.‫ فَ َد َخ َل َع َل ْي َها‬،‫ي‬
‫ت‬ َ َ‫ َحتَّى ق‬،‫َأ ْح ٌد‬
َ ‫ال َث‬
‫ ِا ْر ِج ْع‬:‫ت‬ ُ ُ‫ت َأ َبا ُه َر ْي َر َة َيق‬

ْ ‫ قَ ا َل‬.‫ول َك َذا َو َك َذا‬ ِ َ‫ م‬: ‫ال‬
ُ ‫س ْع‬ َ َ‫اء بِ َك ؟ ق‬ َ
َ ‫ َيا ْب َن أ ِخي! َما َج‬:‫َل ُه‬
‫ ((إِ َّن‬:‫ول‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ِ َ‫ م‬: ‫ال‬
ُ ‫س ْع‬ َ َ‫اك؟ ق‬ َ َ‫ ِل َم ق‬:‫ فَ َس ْل ُه‬،‫إِ َل ْي ِه‬
َ َ‫ال ذ‬
َ َّ
َ َ‫ ف‬،‫ال ْم َع ِة‬
‫ال‬ ُ ْ‫يس َلي َل َة ج‬ ِ ِّ ُ ِ ِ
ْ ٍ ‫ض َع َلى اهلل َت َب َار َك َو َت َعا َلى َعش َّي َة كل َخم‬ َ ‫ال َب ِنى‬
ُ ‫آد َم ُت ْع َر‬ َ ‫َأ ْع َم‬
54
ٌ ‫ َض ِع‬.))‫اط ِع َر ِح ٍم‬
‫يف‬ ِ َ‫َيقْب ُل َع َم َل ق‬
َ
61. Abū Ayyūb Sulaymān, the mawlā of ‘Uthmān b. ‘Affān, said:

“Abū Hurayra came to us on a Thursday evening, the night of Friday.
He said, ‘I oblige every individual who has severed ties of kinship
to leave our company.’ No one left until he had said this three times.
Then a young man went to one of his paternal aunts from whom he had
severed ties for the last two years. He went to her and she asked him,
‘Nephew, what has brought you?’ He said, ‘I heard Abū Hurayra say
such-and-such.’ She said, ‘Go back to him and ask him why he said
that.’ Abū Hurayra said, ‘I heard the Prophet  say, “The actions
of the children of Adam are presented before Allah the Exalted every
Thursday evening, the night of Jumu‘a. He does not accept the actions
of someone who has severed ties of kinship.” ’ ” (Weak)
Commentary: It is rather authentically reported that Allah’s Messenger
 said regarding his fasting on Mondays and Thurdays that, “Actions are
presented to the Lord of all that exists on those two days, and I love that my
actions are presented while I am fasting…” See: Irwaa ul-Galeel (948).
َّ ِ‫الر ُج ُل َع َلى َنف ِْس ِه َو َأ ْه ِل ِه َي ْح َت ِسبها إ‬ َ ُ

‫ال‬ ُ َ :‫ َع ِن ْاب ِن ُع َم َر َر ِض َي اهلل َع ْن ُه َما‬-‎٦٢
َّ ‫((ما أ ْنفَ َق‬
َ َ ُ ‫ َو ْاب َد َأ مِ َب ْن َت ُع‬،‫يها‬ ُ
َ ‫ َوإِ ْن َك‬،‫ب‬
‫ان‬ َ ‫ فَ إِ نْ َك‬،‫ول‬
َ ‫ فَ اْألق َْر‬،‫ان فَ ْضلًا‬
َ ‫اْألق َْر‬‎‫ب‬ َ ‫آج َر ُه اهلل َت َعا َلى ِف‬
َ
ُ ‫ َض ِع‬.))‫فَ ْضلًا فَ َن ِاو ْل‬
62. Ibn ‘Umar said: “Whatever a man spends on himself and his
family, anticipating a reward from Allah, will not fail to be rewarded
by Allah, Exalted is He. You should begin with your (immediate)
dependents. If there is something left over, you should spend it on
your next nearest relative and then the next nearest. If there is still
something left over, you can give it away (to whom you think is more
deserving).” (Weak Chain)
Commentary: However, that one begins with his immediate dependents is
authentically reported from Allah’s Messenger  by Abdullah bin ‘Umar
and other companions (). See: Irwaa ul-Galeel (834).
55
Al-Adab Al-Mufrad
‫الر ْح َم ُة َع َلى َق ْو ٍم ِف ِيه ْم َق ِاط ُع َر ِح ٍم‬ َ ‫اب‬

َّ ‫ال تَ ْن ِز ُل‬ ٌ ‫ َب‬-‎٣١
Chapter 31: Mercy Will Not Descend On People When There

Is Someone Among Them Who Severs Ties Of Kinship
ُ َ َ‫اهلل ْب ِن َأبِ ي َأ ْوفَ ى ق‬

َّ ‫ ((إِ َّن‬: ‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
‫الر ْح َم َة‬ َ َ‫ ق‬:‫ال‬ ِ ‫ َع ْن َعب ِد‬-‎٦٣
ْ
ٌ ‫ َض ِع‬.))‫اط ُع َر ِح ٍم‬
‫يف‬ ِ َ‫ال َت ْن ِز ُل َع َلى قَ ْو ٍم ِف ِيهم ق‬
ْ َ
63. ‘Abdullāh b. Abū Awfā said: “The Prophet  said, ‘Mercy is not
conferred on people when there is someone among them who severs
ties of kinship.’ ” (Weak)
َّ ‫اب ِإ ْث ُم َق ِاط ِع‬

‫الر ِح ِم‬ ٌ ‫ َب‬-‎٣٢
Chapter 32: The Sin Of Someone Who Severs Ties Of Kinship
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ِ َ‫؛ َأ َّن ُه م‬ ‫ َع ْن ُجبي ٍر ْب ِن ُم ْط ِع ٍم‬-‎٦٤
َ
‫((ال‬ :‫ول‬ َ ِ ‫ول‬ َ ‫س َع َر ُس‬ َْ
ٌ ‫ َص ِح‬.))‫اط ُع َر ِح ٍم‬
‫يح‬ ِ َ‫الن ََّة ق‬
َ ْ‫َي ْد ُخ ُل ج‬
64. Jubayr b. Mut‘im said he heard the Messenger of Allah 

saying, ‘The one who severs ties of kinship will not enter the Garden.’
” (Authentic)
56
Commentary: Imam an-Nawawee (‫ )رحمه الله‬said, “this hadeeth is given two
explanations: first, its been considered to refer to the one who declares
severing the ties as legitimate without any reason or confusion while knowing
fully well that it is prohibited. Such is a disbeliever who will remain in the
Fire forever and will never enter the Garden. Second, that it means that he
(i.e the one wo breaks the ties of kinhip) will not enter it (i.e. the Garden)
along with the first people; he will rather be punished with delay for as long
as Allah the most High likes.”
‫الر ِح َم َش ْجن ٌة‬ ُ ‫اهلل ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ِ ‫ َع ْن َر ُس‬، ‫ َع ْن َأبِ ي ُهر ْير َة‬-‎٦٥
َّ ‫ ((إِ َّن‬:‫ال‬ َ ِ ‫ول‬ َ َ
‫ َيا‬،‫ب! إِ ِّني إِ ِّني‬ ُ ‫ب! إِ ِّني قُ ِط ْع‬
ِّ ‫ َيا َر‬،‫ت‬ ُ ‫ب! إِ ِّني ُظ ِل ْم‬
ِّ ‫ َيا َر‬،‫ت‬ ِّ ‫ َيا َر‬: ‫ول‬ َّ ‫ِم َن‬
ُ ُ‫ َتق‬،‫الر ْح َم ِن‬
.))‫ َو َأ ِص َل َم ْن َو َص َل ِك ؟‬،‫ني َأنْ َأق َْط َع َم ْن قَ َط َع ِك‬ َ ‫ َأ‬:‫يبها‬

َ ‫ال َت ْر َض‬ ُ ‫ب! فَ ُي ِج‬
ِّ ‫ب! َيا َر‬
ِّ ‫َر‬
‫َح َس ٌن‬
65. Abū Hurayra said: “The Messenger of Allah  said, ‘Ar-Rahim
is derived from Rahmān (the Merciful) and it would say, “My Lord! I
have been wronged! My Lord! I have been cut off! My Lord! I have
… I have … ! My Lord! My Lord!” Allah answers, Aren’t you content
that I cut off the one who cuts you off and I maintain ties with the one
who maintains ties with you?’ ” (Good)
Commentary: By its saying, “I have…! I have…!”, the ties of kinship counts
the forms of wrong and severance it had suffered. The hadeeth contains stern
warning against severing the ties of kinship. It also points to the fact that
reward could be with the kind of the deed; so the one who cuts off the ties, is
also cut off from Allah’s mercy. Similarly, the one who connects the ties, Allah
showers His mercy on him.
َ ‫ َأ َّن ُه َك‬، ‫ مسعت أبا ُه َر ْي َر َة‬:‫ َع ْن سعيد بن مسعان قال‬-٦٦‎

ِّ ‫ان َي َت َع َّوذُ ِم ْن إِ َم َار ِة‬
‫الص ْب َي ِان‬
َ ‫ال‬
:‫ألبِ ي ُه َر ْي َر َة‬ َ َ‫ َأ َّن ُه ق‬،‫ال َه ِني‬
ُ ْ‫ فَ َأ ْخبر ِني ْاب ُن َحس َن َة ج‬:‫ان‬
َ ‫س َع‬ ٌ ‫ال َس ِع‬
ْ َ‫يد ْب ُن م‬ َ َ‫ فَ ق‬.‫السفَ َه ِاء‬
َ ََ ُّ ‫َو‬
َ َ
ٌ ‫ َص ِح‬.)‫ال ْر ِش ُد‬
‫يح‬ ُ ْ‫ال ْغ ِوى َو ُي ْع َصى م‬
ُ ْ‫اع م‬
َ ‫ َو ُي َط‬،‫ام‬ َ َ‫آي ُة ذَ ِل َك؟ ق‬
ُ ‫تق َْط َع اْأل ْر َح‬‎ُ ‫ (أ ْن‬: ‫ال‬ َ ‫َما‬
57
Al-Adab Al-Mufrad
‫ال َه ِني‬
ُ ْ‫ون ِر َو َاي ِة ج‬
َ ‫ُد‬
66. Sa‘īd b. Sam‘ān said: “I heard Abū Hurayra (praying) seeking

refuge from the rule of the young and the foolish.” Sa‘īd b. Sam‘ān
said, “Ibn Hasana al-Juhanī told me that he asked Abū Hurayra, ‘What
would be the token (of such rule)?’ He said, ‘Then the ties of kinship
will be severed, those who misguide people will be obeyed and those
who guide rightly will be disobeyed.’ ” (Authentic without Al-Juhani’s
report)
Commentary: The Sabiyy (the young, immature) would lack the wisdom
and emotional balance usually associated with adults and as such, may not
bother to connect the ties of kinship. Similarly, the foolish lacks good sense of
judgement such that he will also fail to connect the ties. When such persons
lead, this sin may spread among their subjects; thus, the companion’s
supplications. Allah knows best.
َّ ‫اب ُع َقو َب ُة َق ِاط ِع‬

‫الر ِح ِم ِفي الدُّ ْن َيا‬ ٌ ‫ َب‬-٣٣‎
Chapter 33: The Punishment Of The One Who Cuts Off Ties
Of Kinship In This World
ُ َ َ‫ ق‬ ‫ َع ْن َأبِ ي َب ْك َر َة‬-‎٦٧

َ : ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
‫((ما ِم ْن ذَ ْن ٍب‬ ِ ‫ول‬ُ ‫ال َر ُس‬
‫يع ِة‬ ُ ‫َأحرى َأنْ يع ِّج َل‬

َ ‫ْآلخ َر ِة ِم ْن قَ ِط‬
ِ ‫ َم َع َما ُيدَّ َخر َل ُه ِفي ا‬،‫وب َة ِفي الدُّ نيا‬
ُ َ ُ ‫احبِ ِه ا‬
َ ُ‫ْلعق‬ ِ ‫اهلل ِل َص‬ َُ َ ْ
ٌ ‫ َص ِح‬.))‫ْلب ْغ ِي‬
‫يح‬ ِ َّ
َ ‫الرح ِم َوا‬
67. Abū Bakra said: “The Messenger of Allah  said, ‘There is
no sin more deserving that Allah is swifter to punish in this world in
addition to the punishment that He has in store for the wrong-doer
in the Hereafter than cutting off ties of kinship and transgression.’ ”
(Authentic)
Commentary: See comment on hadeeth no. 29.
58
ِ ‫ال َك ِاف‬
‫ىء‬ ُ ْ‫اص ُل ِب م‬ َ ‫اب َل ْي‬
َ ‫س ْا‬
ِ ‫لو‬ ٌ ‫ َب‬-‎٣٤
Chapter 34: The One Who Maintains Ties Of Kinship Is Not

Merely The One Who Reciprocates
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنهما‬

: ‫ال‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬
ِ ‫ َع ْن َعب ِد‬-‎٦٨
َ ِّ َ َ ُ َ َ َ ْ َ ْ ْ
‫يح‬ ْ ‫اص َل َّال ِذي إِ ذَ ا قُ ِط َع‬
ٌ ‫ َص ِح‬.))‫ت َر ِح ُم ُه َو َص َلها‬ ِ ‫ْلو‬ ِ ‫ال َك ِاف‬
َ ‫ و َل ِك َّن ا‬،‫ىء‬ ُ ْ‫اص ُل بِ م‬
ِ ‫ْلو‬
َ ‫سا‬َ ‫(( َل ْي‬
68. ‘Abdullāh b. ‘Amr said: “The Prophet  said, ‘The one who
maintains ties of kinship is not the one who simply reciprocates. The
one who truly maintains ties of kinship is the one who, even when his
relatives cut him off, still maintains ties of kinship.’ ” (Authentic)
Commentary: Imam al-Manaawee (‫ )رحمه الله‬said, “This refers to the highest
level of maintaining the ties of kinship; otherwise, if he is not cut off by
anyone among his relatives but he continues to connect with them, he is also
considered from those who maintain the ties although his level is lower than
that of the one who connects with the one that cuts off relations with him”.
َّ ‫الر ِح ِم‬
‫الظ ِال َم‬ ْ ‫اب َف‬
َّ ‫ض ُل َم ْن َي ِص ُل َذا‬ ٌ ‫ َب‬-‎٣٥
Chapter 35: The Excellence Of The One Who Maintains

Relations With Relatives Who Are Unjust
‫اهلل! َع ِّل ْم ِني َع َملًا ُي ْد ِخ ُل ِنى‬

ِ ‫بي‬ َ َ‫اء َأ ْع َرابِ ٌّي فَ ق‬
َّ ‫ َيا ِ َن‬: ‫ال‬ َ َ‫ ق‬ ‫ْلب َر ِاء‬
َ ‫ َج‬: ‫ال‬ َ ‫ َع ِن ا‬-‎٦٩
‫ وفُ َّك‬،‫ َأ ْع ِت ِق الن ََّس َم َة‬،‫ال ْس َأ َل َة‬
َ ْ‫ت م‬ ْ ‫ال ْط َب َة َلقَ ْد َأ ْع َر‬
َ ‫ض‬ ُ ْ‫ت خ‬
َ ‫ْص ْر‬ َ َ ‫ (( َل ِئن ُك‬: ‫ال‬
َ ‫نت أق‬ ْ َ ْ‫ج‬
َ َ‫ ق‬.‫الن ََّة‬
59
Al-Adab Al-Mufrad
‫ وفَ ُّك‬،‫((ال؛ ِع ْت ُق الن ََّس َم ِة أن ُت ِعت َق الن ََّس َم َة‬

َ : ‫ال‬ ً ‫ َأ ْو َل ْيستا َو‬:‫ال‬
َ َ‫احدا ؟ ق‬ َ َ‫ ق‬.))‫بة‬
َ َ‫الرق‬
َّ
‫الر ِحم؛ فَ إِ ْن َل ْم ُت ِط ْق‬
َّ ‫وب َواْلفَ ْي ُء َع َلى ِذي‬
ُ ‫الر ُغ‬ َ ‫ال ِن‬
َّ ‫يح ُة‬ َ ْ‫ َو م‬،‫الرقَ ب ِة‬ َ ‫الرقَ َب ِة َأنْ ُت ِع‬
َ َّ ‫ني َع َلى‬ َّ
َّ ِ‫ إ‬،‫ف ِلسا َن َك‬
‫ال ِم ْن‬ ُ ِ ِ َ ُ ْ‫م‬ ِ َ ْ‫م‬ ْ ِ
َ َّ ‫ فَ ك‬،‫ َوا ْن َه َع ِن ال ْنك ِر ؛ فَ إِ نْ َل ْم ُتط ْق ذَ ل َك‬،‫بِ ال ْع ُروف‬‎ ‫ فَ أ ُم ْر‬،‫ذَ ل َك‬
ٌ ‫ َص ِح‬.))‫خير‬
‫يح‬ ٍ
69. Al-Barā’ said: “A bedouin came and said, ‘Prophet of Allah!

Teach me an action that will enable me to enter the Garden.’ He said,
‘The question is a wide one, though you have asked it in only a few
words. Free someone. Set a slave free.’ He asked, ‘Aren’t they the
same thing?’ He said, ‘No. Freeing someone is setting someone free
yourself. Setting a slave free is to contribute to the cost of setting
him free. Lend an animal for milking that has a lot of milk, and give
generously to your relatives. If you cannot do that, then enjoin the
right and forbid the wrong. If you cannot do that, then restrain your
tongue from everything except that which is good.’ ” (Authentic)
Commentary: The hadeeth teaches that: (1) One should be keen to ask about
and act upon good deeds. (2) The teacher could give all-embracing responses
to questions that come in the same form, and he should explain aspects of
his response that may not be clear to the questioner. (3) Giving generously to
relatives includes both the just and unjust among them. However, maintaining
ties with the unjust among them requires struggling against one’s soul; thus
the saying, “…if you cannot do that…”. (4) Freeing a slave and helping to do
so and the other deeds mentioned in it are from the major means of attaining
the Paradise.
60
‫ال ِاه ِل َّي ِة ُث َّم َأ ْس َل َم‬
َ ْ‫اب َم ْن َو َص َل َر ِح َم ُه ِفي ج‬
ٌ ‫ َب‬-‎٣٦
Chapter 36:. Those Who Maintained Ties Of Kinship In The

Jāhiliyya And Then Became Muslim
ُ ‫ورا ُك ْن‬
‫ت‬ ُ ‫ال ِلل َّنبِ ي ص َّلى‬
ُ َ ‫ َأر َأي‬:‫اهلل ع َلي ِه وس َّلم‬ َ َ‫ َع ْن َح ِكيم ْب ِن ِح َز ٍام؛ َأ َّن ُه ق‬-‎٧٠
ً ‫ت أ ُم‬ ْ َ َ َ َ ْ َ َ ِّ
َ َ‫يها َأ ْج ٌر؟ ق‬
:‫ال حكيم‬ َ ‫ فَ َه ْل ِلي ِف‬،‫ َو َص َدقَ ٍة‬،‫ َو ِع َتاقَ ٍة‬،‫ال ِاه ِل َّي ِة؛ ِم ْن ِص َل ٍة‬
َ ْ‫َّث بِ َها ِفي ج‬
ُ ‫تن‬َ َ‫َأ ح‬
َ ‫اهلل َع َلي ِه وس َّلم‬
ٌ ‫ َص ِح‬.))‫ف ِم ْن َخ ْي ٍر‬
‫يح‬ َ ‫ت َع َلى َما َس َل‬
َ ‫((أ ْس َل ْم‬: َ َ َ ْ َ ِ ‫ول‬ ُ ‫قال َر ُس‬
70. Hakīm b. Hizām said: I asked the Prophet  “Do you think that
the good deeds by which I used to perform in the time of the Jāhiliyya
such as maintaining ties of kinship, setting slaves free and sadaqa,
will bring me a reward?” Hakīm said that the Messenger of Allah
 said, “You became Muslim along with the good actions you had
already done.” (Authentic)
Commentary: This hadeeth is one of the major evidences that establish the
fact that the non-Muslim who acts upon good deeds while still a non-Muslim
is rewarded for them if he accepts Islam and dies upon it. Imam as-Sindee
(‫ )رحمه الله‬explains, “this hadeeth proves that the good deeds of a non-Muslim
are suspended; if he becomes a Muslim, they are accepted, otherwise they
are rejected.” Previously, Hafidh Ibn Hajar al-Asqalaanee (‫ )رحمه الله‬gave a
similar explanation and said, “this is convincing”. He cited the same view
from a number of the pious predecessors. From the narrations that establish
this fact is: Once Aa’isha (‫ )ريض الله عنها‬said to Allah’s Messenger : ‘Indeed
Ibn Jud’aan used to provide food (for the people) and he would be hospitable
to his guest(s). Will any of that benefit him on the Day of Resurrection?’ The
Prophet  answered: “No. Indeed, on no day did he ever say: O my Lord,
forgive me my sin on the Day of Recompense.” (Muslim). Imam Al-Albaanee
(‫ )رحمه الله‬said: “This hadeeth contains clear evidence that if the non-Muslim
accepts Islam, his good deeds which he performed while still a non-Muslim
will benefit him as opposed to if he dies upon his disbelief; it will not then
benefit him, rather it becomes vain due to his disbelief.” He also said, “This
61
Al-Adab Al-Mufrad
is the right position which should not be contradicted due to the preponderance
of the ahaadeeth that evince it.” See: Silsilat Ahaadeeth is-Saheehah (1/492-
498)
‫الت ْه ِد َّي ُة‬ ُ ْ‫الر ِح ِم م‬

َّ ‫ال ْش ِر ِك َو‬ َّ ‫اب ِص َل ُة ِذي‬
ٌ ‫ َب‬-‎٣٧
Chapter 37: Maintaining Ties Of Kinship With The Non-

Muslim And Giving Him Gifts
ِ ‫ول‬
‫اهلل! َل ِو‬ َ َ‫ َر َأى ُع َم ُر ُح َّل ًة ِس َي َراء فَ ق‬:‫ال‬
َ ‫ َيا َر ُس‬:‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٧١
‫س‬ َّ‫م‬
ُ ‫((يا ُع َم ُر! إِ َنا َي ْل َب‬
َ : ‫ال‬ َ َ‫ فَ ق‬.‫ود إِ ذَ ا َأ َت ْو َك‬
ِ ُ‫ َو ِللْوف‬،‫ال َم َع ِة‬
ُ ْ‫ فَ لَبِ س َت َها َي ْو َم ج‬،‫ت َه ِذ ِه‬
ْ َ ‫اش َت َر ْي‬
ْ
‫ فَ َأ ْه َدى إِ َلى ُع َم َر‬،‫ح َل ٌل‬‎ ُ ُ

ُ ‫َق َل ُه)) ث َُّم أ ْه ِد َى ِلل َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ال َخال‬ َ ‫َه ِذ ِه َم ْن‬
َ َ‫ فَ ق‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫ت‬ ِ ‫ول‬
َ ‫اهلل! َب َع ْث‬ َ ‫ال َيا َر ُس‬ َ ِ ‫ول‬ ُ َ ‫ فَ َج‬،‫ِم ْن َها ُح َّل ًة‬
ِ ‫اء ُع َمر إِ َلى َر ُس‬
‫ إِ مَّ َنا‬،‫ ((إِ ِّني َل ْم ُأ ْه ِد َها َل َك ِل َتلْبِ َسها‬: ‫ال‬

َ َ‫ت! ق‬ َ ‫ت ِف‬
َ ‫يها َما قُ ْل‬ ِ َ‫ َوقَ ْد م‬،‫لي َه ِذ ِه‬
َ ‫س ْع ُت َك قُ ْل‬ َّ ِ‫إ‬
ُ َ َ ‫ فَ َأ ْه َد‬.))‫يع َها َأ ْو ِل َت ْك ُس َو َها‬ َ
ٌ ‫ َص ِح‬.‫اها ُع َم ُر أل ٍخ َل ُه ِم ْن أ ِّم ِه ُم ْش ِر ٍك‬
‫يح‬ َ ِ‫أ ْه َد ْي ُت َها إِ َل ْي َك ِل َتب‬
71. Ibn ‘Umar said: “ ‘Umar saw a silk robe and said. ‘Messenger
of Allah! You could buy this robe and wear it on Friday and when
delegations come to you.’ He replied, ‘Umar! Only someone with no
portion in the Hereafter could wear this.’ Then the Prophet  was
presented with some robes made of the same material. He gave one of
them to ‘Umar. ‘Umar came to the Messenger of Allah  and said,
‘Messenger of Allah! How could you send me this robe after what
I heard you say about it?’ He said, ‘I did not give it to you to wear.
I gave it to you so that you could either sell it or give it as a gift to
someone.’ ‘Umar gave it to one of his maternal half-brothers who was
still an idol-worshipper.” (Authentic)
62
‫ون ِب ِه َأ ْر َح َام ُك ْم‬
َ ‫اب تَ َع َّل ُموا ِم ْن َأ ْن َس ِاب ُك ْم َما تَ ِص ُل‬
ٌ ‫ َب‬-‎٣٨
Chapter 38: Learn Your Lineages So That You Can Maintain

Ties Of Kinship
ُ ‫اب ر ِضي‬ َّ َ ْ‫خ‬ ِ َّ َ ُ ِ ِْ

‫اهلل َع ْن ُه‬ َ َ ِ ‫ َع ْن ُج َب ْي ٍر ْب ِن ُمطع ٍم َرض َي اهلل َع ْن ُه؛ أن ُه مَس َع ُع َم َر ْب َن الط‬-٢٧‎
ُ ‫اهلل إِ َّن ُه َل َي ُك‬
ِ ‫ َو‬،‫ام ُكم‬ َ ُ َ َّ َ :‫ول َع َلى مْ ِال ْنب ِر‬
‫الر ُج ِل‬
َّ ‫ي‬َ ْ‫ون َب ن‬ ْ َ ‫ ث َُّم ِص ُلوا أ ْر َح‬،‫((ت َعل ُموا أ ْن َس َابك ْم‬ َ ُ ُ‫َيق‬
َ ،‫اخ َل ِة الر ِحم‬
‫أل ْو َز َع ُه ذَ ِل َك َع ِن‬ ِ ‫ َو َل ْو َي ْع َلم َّال ِذي َبي َن ُه َو َبي َن ُه ِم ْن َد‬،‫يء‬ َّ ‫ي َأ ِخ ِيه‬
ِ َّ ْ ْ ُ ُ ‫الش‬ َ ْ‫َو َب ن‬
‫ َح َس ُن ا ِْإل ْس َن ِاد‬.))‫ا ْن ِت َه ِاك ِه‬
72. Jubayr b. Mut‘im said he heard ‘Umar b. al-Khattāb, may Allah be

pleased with him, saying on the minbar, “Learn your lineage so you
can maintain ties of kinship. By Allah, if there are some bad feelings
between a man and his brother Muslim and if he knows there is kinship
between him and that man, that will prevent him from breaking up
with him.’ ” (Sound Chain)
Commentary: The narration exhorts towards learning one’s lineage
and knowing one’s relatives since the connection of the ties of kinship is
dependent on it. Such knowledge will also prevent the sin of severing ties
with near relatives.
‫ام ُك ْم؛‬ ُ َ ِ ُ ‫اس ر ِضي‬

َ َ‫اهلل َع ْن ُه؛ َأ َّن ُه ق‬
ْ ‫ َت ِص ُلوا‬،‫ ((ا ْحفَ ُظوا أ ْن َس َابك ْم‬:‫ال‬
َ ‫أر َح‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٧٣
‫ت‬ ْ ‫ب بِ َها إذا ُب ِع َد‬
ْ ‫ َوإِ ْن َكا َن‬،‫ت‬ َ ‫ت َب ِع‬
َ ‫ َو‬،‫يد ًة‬
َ ‫ال قُ ْر‬ ْ ‫الر ِح ِم إِ ذَ ا قَ ُر َب‬
ْ ‫ َوإِ نْ َكا َن‬،‫ت‬ َ ‫فَ إِ َّن ُه‬
َّ ِ‫ال ُب ْع َد ب‬
َ ‫ إِ ْن َك‬،‫ َت ْش َه ُد َل ُه بِ ِص َل ٍة‬،‫احبِ َها‬
ِ ‫ام َص‬ َ ‫ و ُك ُّل ر ِحم ِآتي ٌة يوم ا ِْلقي‬،‫قريب ًة‬
،‫ان َو َص َل َها‬ َ ‫ام ِة أ َم‬
َ َ ََْ َ ٍ َ َ َ ِ
‫ َح َس ُن ا ِْإل ْس َن ِاد‬.))‫يع ٍة؛ إِ ْن ك َا َن قَ َط َع َها‬
َ ‫َو َع َل ْي ِه بِ قَ ِط‬
63
Al-Adab Al-Mufrad
73. Ibn ‘Abbās said: “Remember your lines of descent so you can
maintain ties of kinship. Kinship is not distant if it is maintained even
if the relatives are distant, and it is not near if it is not maintained
even if the relatives are near. On the Day of Rising every tie of
kinship will come before each individual and testify on his behalf that
he maintained that tie of kinship if he did indeed maintain it. It will
testify against him that he severed it if he did sever it.” (Sound Chain)
Commentary: Maintaining the tie of kinship gives the strong impression that
the distant relatives are actually near and that the near relatives are nearer.
As such, kith and kin will love one another, they will be showered Allah’s
mercy and live in peace and security. This hadeeth is also authentically
reported from the sayings of Allah’s Messenger . See: Silsilat Ahaadeeth
is-Saheehah (277).
َ ‫ال ْو َلى ِإنِّ ي ِم ْن ُف‬

‫ال ٍن‬ َ ْ‫ول م‬
ُ ‫اب َه ْل َي ُق‬
ٌ ‫ َب‬-‎٣٩
Chapter 39: Can A Mawlā Say, “I Am From So And So”?
َ ‫((م ْن َأ ْن‬
‫ت))؟‬ ِ ‫ ِلي َعب ُد‬:‫ال‬
َّ ِ‫اهلل ْبن ُع َم َر م‬ ْ َ َ‫ ق‬:‫ال‬
َ َ‫يب ق‬ َّ ‫ َع ْن َع ْب ِد‬-‎٧٤
ٍ ِ‫الر ْح َم ِن ْب ِن َحب‬
َّ ‫ فَ َه‬:‫ال‬
‫ال‬ ُ ‫ ِم ْن َأ ْنفُ ِس ُهم َأ ْو ِم ْن َم َو ِال ِيه ْم؟ قُ ْل‬:‫ال‬
َ َ‫ ق‬،‫م َو ِال ِيه ْم‬‎َ ‫ ِم ْن‬:‫ت‬ َ َ‫ ق‬.‫ ِم ْن َت ْي ِم مَ ِت ٍيم‬:‫ت‬
ُ ‫قُ ْل‬
ُ ‫ ِم ْن َم َو ِال ِيه ْم إِ ذًا؟ َض ِع‬:‫ت‬

‫يف ا ِْإل ْس َن ِاد‬ َ ‫قُ ْل‬
74. ‘Abdu’r-Rahmān b. Habīb said: “ ‘Abdullāh b. ‘Umar asked me,

‘Which clan are you from?’ I said, ‘From Taym of Tamīm.’ He said,
‘One of themselves or one of their mawlās?’ I said, ‘One of their
mawlās.’ He said, ‘Why didn’t you say, “One of their mawlās” then?’
” (Weak Chain)
64
‫لق ْو ِم ِم ْن َأ ْن ُف ِس ِه ْم‬
‫اب َم ْو َلى ْا َ‬
‫‪َ -‎٤٠‬ب ُ‬
‫‪Chapter 40: The Mawlā Of A People Is One Of Them‬‬
‫ال ِلعمر ر ِضي ُ‬

‫اهلل‬ ‫‪ -‎٧٥‬عن ِرفَ اع َة ب ِن ر ِافع ‪َ ،‬أ َّن ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم قَ َ‬
‫ُ َ َ َ َ‬ ‫َّ َ‬ ‫َ ْ َ ٍ‬ ‫َ ْ‬
‫((اجمع ِلي قَ وم َك)) فَ جمعهم‪ ،‬فَ َلما ح َضروا باب ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫ِّ َ‬ ‫َّ َ ُ َ َ‬ ‫َ َ َ ُ ْ‬ ‫َْ‬ ‫َع ْن ُه‪ْ َ ْ ِ :‬‬
‫ت َل َك قَ و ِمي فَ س ِمع ذَ ِل َك ا َ‬
‫ْأل ْن َص ُار‪ ،‬فَ قَ ا ُلوا‪ :‬قَ ْد َن َز َل‬ ‫َد َخ َل َع َل ْي ِه ُع َم ُر فَ قَ َ‬
‫ال‪ :‬قَ ْد َج َم ْع ُ‬
‫َ َ‬ ‫ْ‬
‫ال َلهم‪ ،‬فَ َخرج ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه‬ ‫ِ‬ ‫ْلو ْحي‪ ،‬فَ َج َ مْ ُ ِ‬ ‫ِ‬
‫ُّ َ‬ ‫َ َ‬ ‫اء ال ْس َتم ُع َوالنَّاظ ُر َما ُيقَ ُ ُ ْ‬ ‫في قُ َر ْي ٍش ا َ ُ‬
‫((ه ْل ِف ُ‬
‫يكم ِْم ْن َغ ْي ِر ُك ْم؟)) قَ ا ُلوا ‪َ :‬ن َع ْم؛ ِفي َنا َح ِليفُ َنا‬ ‫ي َأ ْظ ُه ِر ِه ْم فَ قَ َ‬
‫ال‪َ :‬‬ ‫َو َس َّل َم فَ قَ َ‬
‫ام َب نْ َ‬
‫ال ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‪َ (( :‬ح ِليفُ َنا ِمنَّا‪َ ،‬و ْاب ُن َأ ْخ ِت َنا ِمنَّا‪،‬‬ ‫َو ْاب ُن ُأ ْخ ِت َنا َو َم َو ِالي َنا‪ .‬قَ َ‬
‫ُّ َ‬
‫اك‪َ ،‬وإِ َّ‬
‫ال‬ ‫ون؛ فَ إِ ْن ُك ْن ُتم ُأو َل َ‬
‫ئك فَ َذ َ‬ ‫ون‪ :‬إِ َّن َأ ْو ِلي ِائي ِم ْن ُكم مْ ُ‬
‫ال َتقُ َ‬ ‫ْ‬ ‫َ‬ ‫َو َم َو ِالي َنا ِمنَّا‪َ ،‬و َأ ْن ُتم َت ْس َم ُع َ‬
‫ض َع ْن ُكم))‪.‬‬ ‫ون بِ ا َ‬
‫ام ِة‪َ ،‬و َت ْأ ُت َ‬ ‫َ‬ ‫فَ ا ْن ُظروا‪ْ َ ،‬‬
‫ْألثْقَ ِال‪ ،‬فَ ُي ْع َر َ‬ ‫َّاس بِ اْأل ْع َم ِال َي ْو َم ا ِْلق َي َ‬
‫ال َيأ ِتى الن ُ‬ ‫ُ‬
‫وس قُ َر ْي ٍش ‪َ -‬أ ُّي َها‬
‫فع َ‪‎‬ي َد ْي ِه َي َض ُع ُه َما َع َلى ُرؤُ ِ‬
‫َّاس! ‪َ -‬و َر َ‬ ‫ادى فَ َق َ‬
‫ال‪َ :‬‬
‫((يا أ ُّي َها الن ُ‬ ‫ث َُّم َن َ‬
‫ال اْلعو ِاثر ‪َ -‬كبه ُ‬ ‫َ‬ ‫َّاس! إِ َّن قُ َر ْي ًشا َأ ْه َل َأ َما َن ٍة‪َ ،‬م ْن َب َغى بِ ِه ْم ‪ -‬قَ َ‬
‫اهلل‬ ‫َّ ُ‬ ‫ال ُز َه ْي ٌر‪ :‬أ ُظن ُُّه قَ َ َ َ ُ‬ ‫الن ُ‬
‫‪.‬ح َس ٌن‬ ‫َث َم َّر ٍ‬
‫ات َ‬ ‫ول ذَ ِل َك َثال َ‬
‫مِ ِل ْن َخ َر ْي ِه)) َيقُ ُ‬
‫‪75. Rifā‘a b. Rāfi‘ said: “The Prophet  said to ‘Umar, may Allah‬‬
‫‪be pleased with him, ‘Gather your people (the Muhājirīn) for me.’ He‬‬
‫‪gathered them. When they came to the door of the Prophet  ‘Umar‬‬
‫‪came up to him and said, ‘I have gathered my people for you.’ The‬‬
‫‪Ansār heard that and said, ‘Some revelation may have been sent down‬‬
‫‪about the Quraysh.’ People came to see and hear what would be said‬‬
‫‪to them (the Muhājirīn). The Prophet  came out and stood among‬‬
‫‪them. He said, ‘Are there those among you who are not of you?’ They‬‬
‫‪replied, ‘Yes. There are those among us with whom we have made‬‬
‫‪treaties as well as sons of our sisters and our mawlās.’ The Prophet‬‬
‫‪65‬‬
Al-Adab Al-Mufrad
 said, ‘Our ally is one of us. The son of our sister is one of us.
Our mawlā is one of us. You who are listening: my friends among you
are those with Taqwā (fear consciousness of Allah). If you are among
them, then that is good. If not, be careful lest people come on the Day
of Judgement with actions while you come with burdens and you are
shunned.’ Then he called and said, ‘O people!’ He raised his hands
and put them on the heads of the Quraysh. ‘O people! the Quraysh
are the trustworthy people. Whoever wishes for them (and Zuhayr
thought that he said “pitfall”), Allah will overturn him.’ He said this
three times.” (Sound)
Commentary: The hadeeth shows the following: (1) The Prophet’s 
concern for matters of the near relatives. (2) It is encouraged to gather the
people for an important matter such as to acquint relatives with one another
and encourage them to do good deeds. (3) The companions () are always
eager to know what was revealed in order to act upon them. (4) Our allies,
sons of our sisters and our freed slaves are from amongst us. This refutes the
practice among the Arabs during the Jahiliyyah and in other cultures where
the sons of their sisters are not considered as among her people because they
consider the daughter herself (their sister) as worthless. (5) The virtue of the
Quraysh; it warns against seeking their pitfalls and contesting the leadership
of the Muslims with them. (6) Everyone should hasten towards good deeds
and not depend on family ties; the dear ones to Allah’s Messenger  and
to Allah are those who fear Allah, act upon His orders and abstain from His
prohibitions.
ِ ‫ال َج ِار َيتَينْ ِ َأ ْو َو‬

‫احدَ ًة‬ َ ‫اب َم ْن َع‬
ٌ ‫ َب‬-‎٤١
Chapter 41: Whoever Cares For One Or Two Daughters
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ َ َ‫ ق‬ ‫ َع ْن ُعق َْب َة ْب ِن َع ِام ٍر‬-‎٧٦
َ : ‫ول‬
‫((م ْن‬ َ ِ ‫ول‬ َ ‫ت َر ُس‬ ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬
.))‫اه َّن ِم ْن ِج َد ِت ِه؛ ُك َّن َل ُه ِح َج ًابا ِم َن الن َِّار‬ ٍ ‫َث َب َن‬

ُ ‫ َو َك َس‬،‫ َو َص َب َر َع َل ْي ِه َّن‬،‫ات‬ َ ‫َك‬
ُ ‫ان َل ُه َثال‬
ٌ ‫َص ِح‬
‫يح‬
66
76. ‘Uqba b. ‘Āmir said: “I heard the Messenger of Allah  say,
‘If someone has three daughters and is patient with them and clothes
them from his wealth, they will be a shield from the Fire for him.’ ”
(Authentic)
‫((ما ِم ْن‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنهما‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫اس ر ِضي‬
َ :‫ال‬ َ ِّ َ َ ُ َ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-٧٧‎
.‫ح َس ٌن ِل َغ ْي ِر ِه‬‎ َ ْ‫ال َأ ْد َخ َل َت ُاه ج‬
َ . ))‫الن ََّة‬ َّ ِ‫ إ‬،‫ فَ ي ْح ِس ُن ُص ْحب َت ُهما‬،‫ُمس ِل ٍم ُت ْد ِر ُك ُه ْاب َن َت ِان‬
َ ُ ْ
77. Ibn ‘Abbās said: “The Prophet  said, ‘There is no Muslim who
has two daughters and takes good care of them but that they will make
him enter the Garden.’ ” (Good due to supporting proof)
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ول‬ ُ ‫ال َر ُس‬
َ َ‫ ق‬:‫ال‬ ُ ‫اهلل ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٧٨
َ َ َ ْ
َ ْ‫ت َل ُه ج‬
‫النَّة‬ َ ،‫وي ْك ِف ِيه َّن‬
ْ ‫ فَ قَ ْد َو َج َب‬،‫وي ْر َح ُم ُه َّن‬ ٍ ‫َث َب َن‬
ِ ‫ ُي ْؤ ِو‬،‫ات‬
َ ،‫يه َّن‬ َ ‫((م ْن َك‬
ُ ‫ان َل ُه َثال‬ َ :
ِ ْ‫ال َوا ْث َن َت ن‬
‫ َح َس ٌن‬.))‫ي‬ ِ ‫ول‬
َ َ‫اهلل! ق‬ ِ ْ‫ َوا ْث َن َت ن‬: ‫ال َر ُج ٌل ِم ْن َب ْع ِض اْلقَ ْو ِم‬
ُ ‫ َيا َر ُس‬،‫ي‬ َ َ‫ فَ ق‬.))‫ْلبتَّة‬
َ ‫ا‬
78. Jābir b. ‘Abdullāh said: “The Messenger of Allah  said,

‘Whoever has three daughters and provides for them, suffices their
needs and shows mercy to them, will definitely enter the Garden.’ A
man from the people said, ‘And if he has two daughters, Messenger of
Allah?’ He said, ‘And for two also.’ ” (Sound)
Commentary: The narrations in this chapter emphasize the rights of the
daughters, and encourage steadfastness in taking good care of them. They
mention the fulfillment of these rights as from the means to seek admittance
into the Paradise and protection from the Fire.
67
Al-Adab Al-Mufrad
ٍ ‫ث َأ َخ َو‬
‫ات‬ َ ‫ال‬ َ ‫اب َم ْن َع‬
َ ‫ال َث‬ ٌ ‫ َب‬-‎٤٢
Chapter 42: Whoever Provides For Three Sisters.
ُ ‫((ال َي ُك‬ ُ ‫اهلل ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ْ‫ َع ْن َأبِ ي َس ِع ِيد خ‬-‎٧٩
َ ‫؛ َأ َّن َر ُس‬ ‫ال ْد ِري‬
‫ون‬ َ :‫ال‬ َ ِ ‫ول‬
َ ْ‫ال َد َخ َل ج‬
‫ َح َس ٌن‬.))‫الن ََّة‬ ٍ ‫َث َأ َخ َو‬
َّ ِ‫ إ‬،‫ات فَ ي ْح ِس ُن إِ َلي ِه َّن‬ ُ ‫ َأ ْو َثال‬،‫ات‬ َ
ُ ‫أل ْح ٍد َثال‬
ٍ ‫َث َب َن‬
ْ ُ
79. Abū Sa’īd al-Khudrī said: “The Messenger of Allah  said, ‘No
one has three daughters or three sisters and is good to them but that he
will enter the Garden.’ ” (Sound)
Commentary: See comment on hadeeth no. 76, 77, and 78 above.
‫ود َة‬ َ ْ‫ال ا ْب َن َت َه م‬

َ ‫ال ْر ُد‬ ْ ‫اب َف‬
َ ‫ض ُل َم ْن َع‬ ٌ ‫ َب‬-‎٤٣
Chapter 43: The Excellence Of Someone Who Looks After His

Daughter After She Has Been Sent Back Home.
َ :‫ال ِلسراقَ َة ب ِن جع ُشم‬ َّ ِ ُ َّ َّ َ ٍ ‫ َع ْن ُع َل ِّي ْب ِن َر َب‬-‎٨٠

َ ‫((أ‬
‫ال‬ ْ ُ ْ َ ُ َ َ‫ أن ال َّنبِ َّي َصلى اهلل َع َل ْيه َو َسل َم ق‬،‫اح‬
ِ ‫ول‬
َ َ‫ ق‬.!‫اهلل‬
: ‫ال‬ َ َ‫ َأ ْو ِم ْن َأ ْع َظ ِم ا ْل َّص َدقَ ِة؟)) ق‬،‫الص َدقَ ِة‬
َ ‫ َب َلى َيا َر ُس‬: ‫ال‬ َّ ‫َأ ُد ُّل َك َع َلى َأ ْع َظ ِم‬
ٌ ‫ب َغ ْي ُر َك)) َض ِع‬
‫يف‬ ِ ‫ َليس َل َها َك‬،‫ود ًة إِ َلي َك‬
ٌ ‫اس‬ َ ْ ْ َ ‫((اب َن ُت َك َم ْر ُد‬
ْ
80. ‘Ulayy b. Rabāh said: “The Prophet  said to Surāqa b. Ju‘shum,
‘Shall I tell you the greatest sadaqa (or one of the greatest forms of
sadaqa)?’ He replied, ‘Yes indeed, Messenger of Allah!’ He went on,
‘To provide for your daughter when she is returned to you and you are
her sole source of provision.’ ” (Weak)
68
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ َ ‫ َع ْن ُس َراقَ َة ْب ِن ُج ْع ُشم؛ َأ َّن َر ُس‬-‎٨١
َ :‫ال‬
))...‫((يا ُس َراقَ َة‬ َ ِ ‫ول‬
ٌ ‫ َض ِع‬.‫ِم ْث ُل ُه‬
.‫يف‬
81. As No. 80, with a different isnād. (Weak)
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ِ َ‫؛ َأ َّن ُه م‬ ‫ َع ِن مْ ِالق َْد ِام ْب ِن َم َع ِدي َك ِر ٍب‬-‎٨٢
َ ‫ َو َما َأ َط َع ْم‬،‫ت َو َل َد َك فَ ُه َو َل َك َص َدق ٌة‬

‫ت‬ َ ‫ َو َما َأ ْط َع ْم‬،‫ت َنف َْس َك فَ ُه َو َل َك َص َدقَ ٌة‬
َ ‫((ما َأ ْط َع ْم‬
َ
َ ‫ َو َما َأ ْط َع ْم‬،‫َز ْو َج َك فَ ُه َو َل َك َص َدقَ ٌة‬

ٌ ‫ َص ِح‬.))‫ت َخ ِاد َم َك فَ ُه َو َل َك َص َدقَ ٌة‬
‫يح‬
82. AI-Miqdām b. Ma‘dīkarib said: “The Messenger of Allah 

said, ‘What you feed yourself is sadaqa (charity) for you. What you
feed your child is sadaqa for you. What you feed your wife is sadaqa
for you. What you feed your servant is sadaqa for you.’ ” (Authentic)
Commentary: The hadeeth teaches hastening towards feeding and
maintaining oneself, the children, wife and servant; and intending by all that,
Allah’s countenance; for Allah does not reward something done for the sake
of other than Him. The narration is connected to this chapter heading since
the daughter who is sent back home remains the daughter of her parents and
should therefore, be maintained as she would before marriage.
ِ ‫لب َن‬
‫ات‬ َ ‫اب َم ْن َك ِر َه َأ ْن َي َت َم َّنى َم ْو‬
َ ‫ت ْا‬ ٌ ‫ َب‬-٤٤‎
Chapter 44: One Who Dislikes A Man To Wish For The Death
Of Daughters
َ ‫ َأ َّن َر ُجلًا َك‬:‫الر َّواع َع ِن ْاب ِن ُع َم َر‬

‫ان ِع ْن َد ُه؛ َو َل ُه‬ َّ ‫ أبي‬،‫ عن عثمان بن احلارث‬-‎٨٣
ُ ‫ َض ِع‬.))‫ت َت ْر ُزقُ ُه َّن ؟‬
‫يف ا ِْإل ْس َن ِاد‬ َ :‫ال‬
َ ‫((أ ْن‬ َ ‫ فَ َغ ِض‬،‫ات فَ َت َمنَّى َم ْو َت ُه َّن‬
َ َ‫ب ْاب ُن ُع َم َر فَ ق‬ ٌ ‫َب َن‬
69
Al-Adab Al-Mufrad
83. Abur-Rawwā‘ ‘Uthmān b. al-Hārith said: “A man who had

daughters was with Ibn ‘Umar, when, (because of poverty and
hardship) he wished his daughters were dead. Ibn ‘Umar became
angry and said, ‘Do you provide for them!’ ” (Weak)
‫لو َل ُد َم ْب َخ َل ٌة َم ْج َب َن ٌة‬
َ ‫اب ْا‬
ٌ ‫ َب‬-‎٤٥
Chapter 45: A Child Is A Cause Of Niggardliness And A Cause

Of Cowardice
ُ َ َ َ‫ ق‬:‫ت‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٨٤

ِ ‫“و‬
‫اهلل َما‬ َ :‫ال أ ُبو َب ْك ٍر َر ِض َي اهلل َع ْن ُه َي ْو ًما‬ ْ ‫اهلل َع ْن َها قَ ا َل‬ َ َ َ ْ َ
‫ْت َأ ْي‬ َ َ‫ فَ َل َّما َخ َر َج َر َج َع فَ ق‬،‫لي ِم ْن ُع َم َر‬
َ ‫ َك ْي‬:‫ال‬
ُ ‫ف َح َلف‬ ُّ ‫ض َر ُج ٌل َأ َح‬
َّ ِ‫ب إ‬
َ ‫َع َلى وج ِه ا‬
ِ ‫ْأل ْر‬ ْ َ
‫ َح َس ُن ا ِْإل ْس َن ِاد‬.‫ َوا ْل َو َل ُد َأ ْل َو ُط‬،‫ َأ ْع ُّز َع َل َّي‬:‫ال‬
َ َ‫ فَ ق‬.‫ت َل ُه‬
ُ ‫ُب َن َّي ُة؟ فَ قُ ْل‬
84. ‘Ā’isha, may Allah be pleased with her, said: “Abū Bakr, may
Allah be pleased with him, said, ‘By Allah, there is no man on the face
of the earth that I love better than ‘Umar.’ When he went out, he came
back and said, ‘How did I take the oath, daughter?’ I told him what
he had said. Then he said, ‘He is dearer to me although one’s child is
closer (to one’s heart).’ ” (Sound Chain)
Commentary: A person could take an oath while making a statement to
indicate its importance. Since the children are closer to one’s heart, one
naturally tends to give much attention to spending upon them and their
general upbringing such that it may lead to being stingy and timid towards
others.
َ ‫ إِ ذْ َس َأ َل ُه َر ُج ٌل َع ْن َد ِم ا ْل َب ُع‬،‫ت َش ِاه ًدا ْاب َن ُع َم َر‬

‫وض ِة؟‬ َ َ‫ َع ِن ْاب ِن َأبِ ي ن ُْعم ق‬-‎٨٥
ُ ‫ ُك ْن‬:‫ال‬
‫ َي ْس َأ ُل ِني َع ْن َد ِم‬،‫ ا ْن ُظ ُرو إِ َلى َه َذا‬:‫ال‬ ِ ‫ ِم ْن َأ ْه ِل ا ِْلع َر‬: ‫ال‬

َ َ‫ فَ ق‬.‫اق‬ َ ‫ مِ َّم ْن َأ ْن‬:‫ال‬
َ َ‫ت ؟ فَ ق‬ َ َ‫فَ ق‬
70
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ وقَ ْد قَ ت ُلوا ابن ال َّنبِ ي ص َّلى‬،‫وض ِة‬
ِ َ‫ م‬، ‫اهلل َع َلي ِه َو َس َّلم‬
ُ ‫س ْع‬ َ ‫ْلب ُع‬
َ َّ َ ْ َ ِّ َ ْ َ َ ‫ا‬
ٌ ‫ َص ِح‬.))‫ر ْي َحا َن َّي ِم َن الدُّ ْن َيا‬‎َ ‫((ه َما‬

‫يح‬ ُ ُ‫َيق‬
ُ :‫ول‬
85. Ibn Abū Nu‘m said: “I was with Ibn ‘Umar when a man asked
him about the blood of gnats (killing a gnat in the state of Ihrām). He
said, ‘Where are you from?’ He replied, ‘From the people of Iraq.’
He said, ‘Look at this man! He asks about the blood of gnats when
they murdered the grandson of the Prophet . 1 heard the Prophet
 say, ‘They (al-Hasan and aI-Husain) are my sweet flowers in this
world.’ ” (Authentic)
Commentary: The community where a person comes from greatly influences
his dispositions; so, the teacher may inquire about that – especially when no
harm is feared thereby – to enable him properly place the question of the
student and its response. Ibn Battal (‫ )رحمه الله‬said: “it can be deduced from
the narration that it is obligatory to give preference (during an admonition
or while answering a question) to something more obligatory on a person.”
Children are from the precious gifts of Allah the Exalted, endeared to people;
so the child is smelled and kissed, and referred to as Rayhaan (the sweet-
flower) as the sweet flower is loved, smelled and kissed.
‫لع ِات ِق‬

َ ‫الص ِب ِّي َع َلى ْا‬
َّ ‫اب َح ْم ُل‬
ٌ ‫ َب‬-‎٤٦
Chapter 46: Carrying A Child On One’s Shoulders
ِ ‫ات‬
‫اهلل‬ ُ ‫ َص َل َو‬- ‫ال َس ُن‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
َ ْ‫اهلل َع َلي ِه َو َس َّلم َو ح‬ ُ ‫ َر َأ ْي‬:‫ال‬
َ َ‫ ق‬ ‫ْلب َّر ِاء‬
َ ْ َ َّ َ ‫ َع ِن ا‬-‎٨٦
َ ُ
ٌ ‫ َص ِح‬.))‫ ((ال َّل ُه َّم إِ ِّني أ ِح ُب ُه فَ أ ِح َّب ُه‬: ‫ول‬
‫يح‬ ُ ُ‫ َو ُه َو َيق‬،‫ َع َلى َع ِات ِق ِه‬- ‫َع َل ْي ِه‬
86. AI-Barā’ said: “I saw the Prophet  and al-Hasan, blessings be
upon him, was on his shoulder. He was saying, ‘O Allah, I love him,
71
‫)‪so (You) love him.’ ” (Authentic‬‬

‫‪Commentary: The hadeeth shows the modesty of the Prophet  and his‬‬
‫‪love for children, for he was kind to al-Hasan (); he placed him on his‬‬
‫‪shoulder and supplicated for him. It is from the Sunnah to love al-Hasan and‬‬
‫‪al-Husain; but as our love for the Messenger  must be within the limits of‬‬
‫‪the Sharee’ah, we must not overstep the proper limits of the Sharee’ah also,‬‬
‫‪in our love for al-Hasan and al-Husain and any other creature: “Allah loves‬‬
‫‪not the trangressors”.‬‬
‫لو َل ُد ٌق َّر ُة ا ْل َعينْ ِ‬

‫اب ْا َ‬
‫‪َ -‎٤٧‬ب ٌ‬
‫‪Chapter 47: The Child Is One’s Delight‬‬
‫ال‪ :‬ج َلس َنا إِ َلى مْ ِالق َْد ِاد ب ِن ا َ‬

‫ْأل ْس َو ِد َي ْو ًما‪ ،‬فَ َم َّر بِ ِه َر ُج ٌل‪،‬‬ ‫ْ‬ ‫‪َ -‎٨٧‬ع ْن ُج َب ْي ٍر ْب ِن ُنفَ ْي ٍر‪ ،‬قَ َ َ ْ‬
‫اهلل َع َلي ِه َو َس َّلم َو ِ‬ ‫ي َر َأ َتا َر ُس َ‬
‫ي ال َّل َت نْ ِ‬ ‫ال‪ُ :‬ط ْو َبى ِل َه َات نْ ِ‬
‫اهلل! ِ‬
‫لود ْد َنا‬ ‫َ‬ ‫ْ‬ ‫ول ِ َ‬ ‫ْلع ْي َن نْ ِ‬
‫يا َ‬ ‫فَ قَ َ‬
‫ال إِ َّ‬
‫ال‬ ‫ب‪َ ،‬ما قَ َ‬ ‫ت‪ .‬فَ اس ُت ْغ ِضب‪ ،‬فَ جع ْل ُ َ‬ ‫أ َّنا َر َأ ْي َنا َما َر َأ ْي َ‬
‫ت‪َ ،‬و َش ِه ْد َنا َما َش ِه ْد َ‬
‫ت أ ْع َج ُ‬ ‫َ َ‬ ‫َ‬ ‫ْ‬
‫ال‪ :‬ما يح ِم ُل الرج َل ع َلى َأ ْن ي َتمنَّى مح َضرا غيبه ُ‬ ‫َ‬
‫اهلل َع ْن ُه؟‬ ‫َ ْ ً َّ َ ُ‬ ‫َ َ‬ ‫َّ ُ َ‬ ‫َخ ْيرًا! ث َُّم أق َْب َل َع َل ْي ِه فَ قَ َ َ َ ْ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫ون ِف ِيه؟ َو ِ‬ ‫ف َي ُك ُ‬
‫ول ِ َ‬ ‫اهلل! َلقَ ْد َح َض َر َر ُس َ‬ ‫ال َي ْد ِرى َل ْو َش ِه َد ُه َك ْي َ‬
‫َ‬
‫ون َ‬ ‫وه! َأ َو َ‬
‫ال حَ ْ‬ ‫ِ ِ ِ‬ ‫ُ‬ ‫َأق َْو ٌ َ‬
‫اهلل‬ ‫ت َم ُد َ‬ ‫وه َو َل ْم ُي َصدِّ قُ ُ‬ ‫ام ك َّب ُه ُم اهلل َع َلى َم َناخ ِره ْم في َج َهن ََّم؛ َل ْم ُي ِج ُ‬
‫يب ُ‬
‫ون مِ َبا جاء بِ ِه َنبِ ي ُكم ص َّلى ُ‬
‫اهلل‬ ‫ال َر َّب ُك ْم‪ ،‬فَ ُت َصدِّ قُ َ‬
‫ون إِ َّ‬ ‫َع َّز َو َج َّل إِ ذْ َأ ْخ َر َج ُك ْم َ‬
‫ال َت ْع ِرفُ َ‬
‫ُّ ْ َ‬ ‫َ َ‬
‫ث ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َع َلى‬ ‫َع َلي ِه َو َس َّلم ‪ ،‬قَ ْد ُك ِفي ُتم اْلبال ََء بِ َغي ِر ُكم‪َ .‬و ِ‬
‫اهلل َلقَ ْد ُب ِع َ‬
‫ُّ َ‬ ‫ْ‬ ‫ُ َ‬ ‫َ‬ ‫ْ‬
‫ث َع َل ْي َها َنبِ ٌّي قَ ُّط‪ِ ،‬في فَ ْت َر ٍة َو َج ِاه ِل َّي ٍة‪َ ،‬ما َي َر ْو َن َأ َّن ِدينًا َ‪‎‬أف َ‬
‫ْض ُل ِم ْن ِع َب َ‬
‫اد ِة‬ ‫َأ َشدِّ َح ٍال ُب ِع َ‬
‫ْلو ِال ِد َو َو َل ِد ِه‪َ ،‬حتَّى‬ ‫اط ِل‪َ ،‬وفَ َّر َق بِ ِه َب نْ َ‬

‫ال ِّق َوالب ِ‬ ‫اء بِ فُ ْرقَ ٍان فَ َّر َق بِ ِه َب نْ َ‬
‫ي حْ َ‬ ‫ا َ‬
‫ْأل ْوث ِ‬
‫يا َ‬ ‫َ‬ ‫َان! فَ َج َ‬
‫ان الرج ُل َليرى و ِال َده َأو و َل َده َأو َأ َخاه َك ِافرا‪ ،‬وقَ ْد فَ َتح ُ‬
‫اهلل قُ ف َْل قَ ْل ِبه بِ ا ِْإل مْي ِان‪،‬‬ ‫َ‬ ‫ً َ‬ ‫ُ‬ ‫ََ َ ُ ْ َ ُ ْ‬ ‫إِ ْن َك َ َّ ُ‬
‫‪72‬‬
‫ َو َأ َّن َها ِل َّل ِتى‬،‫ َو ُه َو َي ْع َل ُم َأ َّن َحبِ َيب ُه ِفي الن َِّار‬،‫ال َت ِق ُّر َع ْي ُن ُه‬ َ
َ ‫َو َي ْع َل ُم أ َّن ُه إِ ْن َه َل َك َد َخ َل الن‬
َ َ‫ ف‬،‫َّار‬
ٍ ُ‫اج َنا َوذُ ِّر َّي ِات َنا قُ َّر َة َأ ْع ن‬

ِ ‫ب َل َنا ِم ْن َأ ْز َو‬ ُ َ َ‫ق‬
‫ي‬ َ ‫ين َيقُ و ُل‬
ْ ‫ون َر َّب َنا َه‬ َ :‫ال اهلل َع َّز َو َج َّل‬
َ ‫و َّال ِذ‬
ٌ ‫ َص ِح‬.)٤٧:‫(سورة الفرقان‬
‫يح‬
87. Jubayr b. Nufayr said: “One day we were sitting with al-Miqdād
b. al-Aswad. A man passed by him. The man said, ‘Blessings be to
those two eyes that saw the Messenger of Allah . By Allah, we
wish that we had seen what you have seen and witnessed what you
have witnessed!’ This angered al-Miqdād, which surprised me as the
man had said nothing but good. Then al-Miqdād turned to the man and
said, ‘What has made you wish to be present in a place that Allah has
kept you absent from? You do not know what your situation would
have been, if you had been living then. By Allah, certain people living
in the time of the Messenger of Allah  have been cast down by
Allah on their faces into Jahannam (hell) for they neither answered nor
confirmed the Prophet. Why do you not praise Allah, the Mighty and
Exalted, since He brought you into being when you only know your
Lord and you confirm what your Prophet  brought, (since) the
people before you faced trials in faith from which you are saved. By
Allah, the Prophet  was sent in the most difficult situation that any
prophet was ever sent to - into a long gap (in the line of prophethood)
and the time of the Jāhiliyya; when people did not believe that any dīn
was better than the worship of idols. He brought the Criteria by which
he distinguished between the true and the false and by which a father
was parted from his child on the basis of faith. Then the one whose
heart Allah had opened for belief found his father or his brother or his
child to be an unbeliever and knew that they would be thrown into
the Fire if they died in that state. Therefore his eye is not cool since
he knew that the ones he loved will be in the Fire. It is this that Allah
says, “Those who say: Our Lord, give us the coolness of the eye in our
wives and children.” ’ ” (25: 74) (Authentic)
Commentary: This hadeeth highlightthe following: (1) The love and respect
the Taabi’oon had for the companions of Allah’s Messenger . (2) The
73
Al-Adab Al-Mufrad
teacher should correct the student if he errs and always guide him to that
which is right. (3) One should not wish to be present in a place or witness
an event from which Allah has kept one absent. (4) Linking up with people is
not praiseworthy in every situation and severing relations with them is not
also absolutely blameworthy. It is blameworthy for one to follow his near
relatives in their disbelief if they give preference to that over Eemaan (faith).
(5) One should show concern for his relatives even if they are non-Muslims,
strongly wishing them to be guided to Islam. (6) One should seek to marry
pious women with the intention to have pious children who will be trained to
become pious servants of Allah and coolness of one’s eyes.
‫اب َم ْن َد َعا ِل َص ِاح ِب ِه َأ ْن َأ ْك ِث ْر َم َال ُه َو َو َلدَ ُه‬

ٌ ‫ َب‬-‎٤٨
Chapter 48: One Who Makes Supplication That His Companion

May Have Much Money And Many Children
ُ ‫ت ع َلى ال َّنبِ ي ص َّلى‬

َّ ِ‫ َو َما ُهو إ‬،‫اهلل َع َلي ِه َو َس َّلم َيو ًما‬ َ َ‫ ق‬، ‫ َع ْن َأ َن ٍس‬-٨٨‎
‫ال‬ َ ْ َ ْ َ ِّ َ ُ ‫ َد َخ ْل‬:‫ال‬
َ َ‫ال ُأ َص ِّلى بِ ُك ْم ؟)) َوذ‬
‫اك‬ َ
َ ‫((أ‬: َ َ‫ فَ ق‬،‫ إِ ذْ َد َخ َل َع َل ْي َنا‬،‫َأ َنا َو ُأ ِّمي َو ُأ ُّم َح َر ٍام َخا َل ِتي‬
‫ال َل َنا‬
َ َ‫ فَ َأ ْي َن َج َع َل َأ َن ًسا ِم ْن ُه؟ فَ ق‬:‫ال َر ُج ٌل ِم َن اْلقَ ْو ِم‬

‫ َج َع َل ُه َع ْن‬:‫ال‬ َ َ‫ فَ ق‬، ‫ِفي َغ ْي ِر َوق ِْت َصال ٍَة‬
ِ ‫ بِ ُك ِّل َخي ٍر ِم ْن َخي ِر الدُّ ْنيا َوا‬- ‫ َأ ْه َل ا ْلبي ِت‬- ‫ ث َُّم َد َعا َل َنا‬،‫ ث َُّم َص َّلى بِ َنا‬،‫مَ ْي ِين ِه‬
،‫ْآلخ َر ِة‬ َ ْ ْ َْ
ِ ‫ان ِفي‬
‫آخ ِر‬ َ ‫اهلل! ُخوي ِدم َك؛ ادع‬
َ ‫ َك‬،‫ فَ َد َعا ِلي بِ ُك ِّل َخ ْي ٍر‬،‫اهلل َل ُه‬ ِ ‫ول‬ َ ‫ َيا َر ُس‬:‫ت ُأ ِّمى‬
ْ ‫فَ قَ ا َل‬
ُ ْ ُ َْ
َ َ َ‫ُد َع ِائ ِه َأ ْن ق‬
ٌ ‫ َص ِح‬.))‫ َو َب ِار ْك َل ُه‬،‫ ((ال َّل ُه َّم أ ْك ِث ْر َما َل ُه َو َو َل َد ُه‬:‫ال‬
‫يح‬
88. Anas said: “One day I visited the Prophet  and there were only
myself and my mother (Umm Sulaim) and my aunt, Umm Harām.
When he came to us, he said to us, ‘Shall I pray with you?’ It was not
the time for any obligatory prayer. “One of the men listening asked,
‘Where did he have Anas stand in relation to him?’ and was told, ‘He
put him on his right.’ “Anas said, ‘Then the Prophet  prayed with
us and made supplication for us - the people of the house - that we
74
should have the best of the blessing of this world and the Hereafter.’
My mother said, ‘Messenger of Allah, make supplication to Allah for
your little servant!’ He asked Allah to grant me every blessing. At the
end of his supplication, he said, ‘O Allah, grant him much money and
many children and bless him.’ ” (Authentic)
Commentary: The hadeeth contains the following points of benefit: (1) The
leader should visit his adherents as was the practice of the Prophet . (2)
The Taabi’oon showed great interest in the matters of the religion especially
the prayer. (3) The one who prays alone with the imam should stand on the
right side of the imam and not on his left side, nor behind him. (4) One could
request a person whose religion is trusted to supplicate for him; and such
supplications could be made in the presence of the one who requested for it.
(5) The parent should always seek and follow the means by which the child
earns the blessings of this World and the Hereafter. Umm Sulaim had given
her son, Anas to the service of the Prophet  at the prophet’s arrival in
Madeenah. So Anas was nurtured in the prophetic household; he was there
until the Prophet  died. (6) It is encouraged to ask Allah for abundant
wealth and many children as they are both from the favors of Allah. Quite
badly, many abort pregnancies today for the flimsiest reason and seek other
means of reducing child birth! (7) It is legitimate also, to beseech Allah for
long life as is contained in other wordings of the same hadeeth, just as one
supplicates for wealth and children. This does not contradict preordainment.
(8) The prophet’s supplication for Anas () was granted; he lived for over
a hundred years, he had over a hundred and twenty children and grand
children, and was one of the richest among the Ansar.
‫ات‬ َ ‫ات َر ِح‬

ٌ ‫يم‬ ُ َ‫لو ِالد‬
َ ‫اب ْا‬
ٌ ‫ َب‬-‎٤٩
Chapter 49: Mothers Are Merciful
ُ ‫ جاء ِت امر َأ ٌة إِ َلى ع ِائ َش َة ر ِضي‬:‫ال‬

‫ فَ َأ ْع َط ْت َها‬،‫اهلل َع ْن َها‬ َ
َ َ َ َْ َ َ َ َ‫ ق‬، ‫ َعن أ َن ٍس ْب ِن َم ِال ِك‬-‎٨٩
‫ فَ َأ َك َل‬، ‫ت ِل َنف ِْس َها مَ ْت َر ًة‬ َ ‫ َو َأ ْم‬،‫ت ُك َّل َصبِ ي َل َها مَ ْتر ًة‬
ْ ‫سك‬ َ ِّ ْ ‫ات فَ َأ ْع َط‬
ٍ ‫َث مَ َتر‬ ِ
َ َ ‫َعائ َش ُة َثال‬
75
Al-Adab Al-Mufrad
‫ت ُك َّل َصبِ ٍّي‬ ْ ‫ فَ َع َم َد‬،‫ي َو َن َظ َرا ِ َإلى ُأ ِّم ِه َما‬

ْ ‫ فَ َأ ْع َط‬،‫ت إِ َلى الت َّْم َر ِة فَ َش َّق ْت َها‬ ِ ْ‫الص ْب َي ِان الت َّْم َر َت ن‬
ِّ
ْ َ‫ع َل ْي ِه َو َس َّل َم ف‬‎ ُ

‫((و َما ُي ْع ِج ُب ِك‬ َ َ‫أخ َب َر ْت ُه َع ِائ َش ُة فَ ق‬
َ :‫ال‬ َ ‫اء ال َّنبِ ُّي َص َّلى اهلل‬
َ ‫ فَ َج‬،‫ف مَ ْت َر ٍة‬
َ ‫ِن ْص‬
ُ
ٌ ‫ َص ِح‬.))‫ِم ْن ذَ ِل ِك؟ َلقَ ْد َر ِح َم َها اهلل بِ َر ْح َم ِت َها َصبِ َّي ْي َها‬
‫يح‬
89. Anas b. Mālik said: “A woman came to ‘Ā’isha, may Allah be

pleased with her, and ‘Ā’isha gave her three dates. She gave each of
her children a date and kept one date for herself. The children ate the
two dates and then looked at their mother. She took the date and split
it and gave each child half a date. The Prophet  came and ‘Ā’isha
told him about it. He said, ‘Are you amazed at that? Allah has granted
her mercy because of her mercy towards her children.’ ” (Authentic)
Commentary: This shows the kindness of the mother for her child, and that
being merciful to others, especially the children and near relatives earns one
Allah’s mercy. It also encourages towards giving in charity, and evinces the
permissibility of mentioning a good deed one performed if doing so will not
lead to pride.
ِّ ‫اب ُق ْب َل ِة‬
.‫الص ْب َي ِان‬ ٌ ‫ َب‬-‎٥٠
Chapter 50: Kissing Children
ُ ‫ جاء َأعرابِ ى إِ َلى ال َّنبِ ي ص َّلى‬:‫ت‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ
َ ِّ ُّ َ ْ َ َ ْ ‫ َع ْن َع ِائ َش َة َر ِض َي اهلل َع ْن َها قَ ا َل‬-‎٩٠
‫((أ َو َأ ْم ِل ُك‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
َ :‫اهلل َع َلي ِه وس َّلم‬ َ ‫ َأ ُتقَ ِّب ُل‬:‫ال‬
َ َ‫ون ِص ْب َيا َن ُك ْم؟! فَ َما نُقَ ِّب ُل ُه ْم! فَ ق‬ َ َ‫فَ ق‬
َ َ َ ْ َ ُّ
ُ
ٌ ‫ َص ِح‬.))!‫الر ْح َم َة؟‬
‫يح‬ َّ ‫َل َك أنْ َن َز َع اهلل ِم ْن قَ لْبِ َك‬
90. ‘Ā’isha, may Allah be pleased with her, said: “A bedouin came to
the Prophet  and said. ‘Do you kiss your children? We do not kiss
them.’ The Prophet  said, ‘Can I put mercy in your hearts after
Allah has removed it?’ ” (Authentic)
76
Commentary: This narration encourages kissing children, and that doing so
is from soft-heartedness. One of the ways to correct the one who errs is to
point out the error and mention the evil in it. The hadeeth also points to the
fact that the actions of the limbs impact upon the soul.
،‫اهلل َع َل ْي ِه َو َس َّل َم َح َس َن ْب َن َع ِل ٍّي‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎٩١
َ ِ ‫ول‬ ُ ‫ قَ َّب َل َر ُس‬:‫ال‬
‫ْلو َل ِد َما‬ َ َ َ‫ فَ ق‬،‫ْألقْر ُع ب ُن حابِ ٍس الت َِّم ِيمي ج ِالس‬

َ
َ ‫ا‬‎ ‫ إِ َّن ِلي َع َش َر ًة ِم َن‬:‫ال اْألق َْر ُع‬ ٌ َ ُّ َ ْ َ ‫َو ِع ْن َد ُه ا‬
َ َ‫ ث َُم ق‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ت ِم ْن ُه ْم َأ ْح ًدا! فَ َن َظ َر إِ َل ْي ِه َر ُس‬
َ ‫((م ْن‬
‫ال َي ْر َح ُم‬ َ :‫ال‬ َ ِ ‫ول‬ ُ ‫قَ َّب ْل‬
ٌ ‫ َص ِح‬.))‫ال ُي ْر َح ُم‬
‫يح‬ َ
91. Abū Hurayra said: “The Messenger of AlIah  kissed al-Hasan
b. ‘Ali while al-Aqra‘ b. Hābis at-Tamīmi was sitting with him. AI-
Aqra‘ said, ‘I have ten children and 1 have never kissed any of them.’
The Messenger of Allah  looked at him and said, ‘Whoever does
not show mercy will not be shown mercy.’ ” (Authentic)
Commentary: That is, whoever does not show mercy will not be shown mercy
by Allah, he will not be rewarded by the Most-Merciful for being merciful.
The Prophet’s  love and care for children and his maintenance of the ties
of kinship is shown in this narration. It also mentions the virtue of al-Hasan.
See comment on hadeeth no. 86.
‫لو ِال ِد َو ِب ِّر ِه ِل َو َل ِد ِه‬ َ ٌ ‫ ب‬-‎٥١

َ ‫ب ْا‬
ُ ‫اب أ َد‬ َ
Chapter 51: Good Conduct From The Parent And His Duty
Towards His Child
َ َ َ‫ َع ْن مُ َن ْي ٍر ْب ِن َأ ْو ٍس ق‬-‎٩٢
َ ‫ب ِم َن ا‬
.))‫ْآلب ِاء‬ ِ ‫َح ِم َن‬
ُ ‫اهلل َواْأل َد‬ ُ ‫((الصال‬
َّ َ ‫ َكانُوا َيقُ و ُل‬:‫ال‬
‫ون‬
ُ ‫َض ِع‬
77
Al-Adab Al-Mufrad
92. Al-Walīd b. Numayr b. Aws said that he heard his father say:
“They used to say, ‘Righteousness is (a gift) from Allah, but adab
(right conduct) is from the parents.’ ” (Weak Chain)
‫اهلل َص َّلى‬
ِ ‫ول‬ ُ ‫ ع ِن النُّعم ِان ب ِن ب ِش ٍير ر ِضي‬-‎٩٣
ِ ‫ َأ َّن َأ َب ُاه ا ْن َط َل َق بِ ِه إِ َلى َر ُس‬،‫اهلل َع ْن ُه َما‬
َ َ َ ْ َ ْ َ
‫ان َك َذا‬ َ َ‫اهلل! إِ ِّني ُأ ْش ِه ُد َك َأ ِّني قَ ْد ح‬
ُ ‫ن ْل‬
َ ‫ت الن ُّْع َم‬ ِ ‫ول‬َ ‫ال َيا َر ُس‬ ُ
َ َ‫ فَ ق‬،‫اهلل َع َل ْي ِه َو َس َّل َم َي ْح ِم ُل ُه‬
َ َ‫ ((فَ َأ ْش ِه ْد َغ ْي ِرى)) ث َُّم ق‬:‫ال‬

:‫ال‬ َ َ‫ ق‬.‫ال‬َ :‫ال‬َ َ‫ ق‬.))‫ت؟‬ َ ‫ن ْل‬ َ :‫ال‬
َ َ‫((أ ُك َّل َو َل ِد َك ح‬ َ َ‫ فَ ق‬،‫َو َك َذا‬
َ َ
ٌ ‫ َص ِح‬.))‫ال إِ ذًا‬
‫يح‬ َ َ‫((ف‬‎:‫ال‬ َ َ‫ ق‬.‫ َب َلى‬:‫ال‬
َ َ‫اء؟ )) ق‬ٌ ‫س َي ُس ُّر َك أ ْن َي ُكونُوا ِفي البِ ِّر َس َو‬ َ ‫((أ َل ْي‬
93. An-Nu‘mān b. Bashir, may Allah be pleased with them, said

that his father carried him to the Messenger of Allah . He said:
“Messenger of Allah, I ask you to witness that I have given an-Nu‘mān
such-and-such.” He asked, “Have you given each of your children the
same?” He replied, “No.” He said, “Then ask someone else to witness
it.” Then the Prophet  said, “Do you not want all of them to be
equally dutiful to you?” He said, “Yes, indeed.” He said, “Then don’t
do that.” (Authentic)
Commentary: It points to the fact that the scholars could cooperate with the
people in the aspects of their dealings with the members of their household,
and that while giving admonitions and verdicts, they could make inquiries
which will enable them properly place their statements. Parents should deal
justly among their children in terms of giving gifts and exposing them to life
opportunities, and shun whatever will sow the seed of discord and bring
about disobedience to parents in the family. It is deduced from this hadeeth
that some of the rulings of the Sharee’ah have implications that are easily
understood and appreciated.
78
َ ‫ باب ِبر‬-‎٥٢
‫األ ِب ِل َو َل ِد ِه‬ ِّ ُ َ
Chapter 52: The Dutifulness Of A Father Towards His Child
‫ َك َما َأ َّن‬،‫اء‬ َ َ َ َ ُ َّ َ‫ إِ مَّ َنا م‬:‫ال‬

َ َ‫ َع ِن ْاب ِن ُع َم َر ق‬-‎٩٤
َ ‫اه ُم اهلل أ ْب َر ًارا؛ أل َّن ُه ْم َب ُّروا اْأل َب‬
َ ‫اء َواْأل ْب َن‬ ُ ‫س‬
ُ ‫ َض ِع‬.‫ َك َذ ِل َك ِل َو َل ِد َك َع َل ْي َك َح ُّق‬،‫ِل َو ِال ِد َك َع َل ْي َك َح ًّقا‬

94. Ibn ‘Umar said regarding the word “al-abrār” in the Qur’ān,
“Allah has called them the ‘dutiful (al-Abrār)’ because they fulfilled
their duties to their parents and their children as well. Just as you have
a duty which you owe your parent, so you have a duty which you owe
your child.” (Weak Chain)
َ ‫ال َي ْر َح ُم‬
‫ال ُي ْر َح ُم‬ َ ‫اب َم ْن‬
ٌ ‫ َب‬-‎٥٣
Chapter 53: One Who Does Not Show Mercy Will Not Be
Shown Mercy
َ ‫ال َي ْر َح ُم‬
َ ‫((م ْن‬ ُ ‫ص َّلى‬‎ ‫ ع ِن ال َّنبِ ي‬، ‫ عن َأبِ ي س ِع ٍيد‬-‎٩٥
‫ال‬ َ :‫ال‬ َ ِّ َ َ ْ َ
ُ ‫ َص ِح‬.))‫ُي ْر َح ُم‬
.‫يح مِ َبا َب ْع َد ُه‬
95. Abū Sa’īd said that the Prophet  said: “Someone who does not
show mercy will not be shown mercy.” (Authentic based on the next
narration)
79
Al-Adab Al-Mufrad
:‫اهلل َع َل ْي ِه َو َس َّل َم‬
َ
‫((ال َي ْر َح ُم‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ‫ ق‬:‫ال‬ ِ ‫ َع ْن َج ِر ٍير ْب ِن َعب ِد‬-‎٩٦
َ َ‫ ق‬ ‫اهلل‬ ْ
ُ
ٌ ‫ َص ِح‬.))‫َّاس‬
‫يح‬ َ ‫اهلل َم ْن‬
َ ‫ال َي ْر َح ُم الن‬
96. Jarīr b. ‘Abdullāh said, “The Messenger of Allah  said, ‘Allah
will not show mercy to someone who does not show mercy to people.’
” (Authentic)
ُ
َ ‫((م ْن‬
‫ال َي ْر َح ُم‬ ِ ‫ول‬ُ ‫ال َر ُس‬
َ َ‫ ق‬:‫ال‬ ِ ‫– َع ْن َج ِر ٍير ْب ِن َعب ِد‬‎٩٧
َ َ‫اهلل ق‬ ْ
ُ
ٌ ‫ َص ِح‬.))‫ال َي ْر َح ُم ُه اهلل‬
‫يح‬ َ ‫َّاس‬
َ ‫الن‬
97. Similar to No. 96, with a different isnād. (Authentic)
ُ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٩٨
َ ْ ‫اهلل َع ْنها قَ ا َل‬
‫اس ِم َن‬ ٌ ‫ أ َتى ال َّنبِ َّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َن‬:‫ت‬ َ َ َ َ ْ َ
.‫اهلل َما نُقَ ِّب ُل ُه ْم‬ِ ‫ان! فَ َو‬ َ ‫الص ْب َي‬
ِّ ‫ون‬َ ‫اهلل! َأ ُتقَ ِّب ُل‬
ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ال َل ُه َر ُج ٌل ِم ْن ُه ْم‬
َ َ‫اب فَ ق‬ َ ‫ا‬
ِ ‫ْأل ْع َر‬
ُ ‫ان‬
‫اهلل َع َّز َو َج َّل َن َز َع ِم ْن قَ لْبِ َك‬ َ ‫((أ َو َأ ْم ِل ُك أنْ َك‬ ُ ‫اهلل ص َّلى‬
َ :‫اهلل َع َلي ِه وس َّلم‬
َ َ َ ْ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ‫فَ ق‬
ٌ ‫ َص ِح‬.))‫الر ْح َم َة‬
.‫يح‬ َّ
98. ‘Ā’isha, may Allah be pleased with her, said: “Some bedouins
came to the Prophet . One of them said to him, ‘Messenger of
Allah, do you kiss children? By Allah, we do not kiss them.’ The
Messenger of Allah  said, ‘Can I put mercy in your hearts after
Allah the Mighty and Exalted has removed it?’ ” (Authentic)
‫ إِ َّن ِلي َك َذا‬:‫ْلع ِام ُل‬ ُ َ َ ‫ َعن َأبِ ي ُع ْثم‬-٩٩‎

ْ ‫ان أ َّن ُع َم َر َر ِض َي اهلل َع ْن ُه‬
َ ‫ فَ قَ ال ا‬،‫اس َت ْع َم َل َر ُجلًا‬ َ ْ
َ ‫ إِ َّن‬:‫ال عمر‬
َ ‫اهلل َع َّز َو َج َّل‬ َ ِ ِ ُ ‫ َما قَ َّب ْل‬،‫َو َكذ َا ِم َن ا ْل َو ِلد‬
‫ال‬ ُ َ ُ َ َ‫ أ ْو ق‬:‫ فَ َز َع َم ُع َم ُر‬،‫م ْن ُه ْم‬‎‫ت َواح ًدا‬
80
. ‫ َح َس ُن ا ِْإل ْس َن ِاد‬.‫ال َأ َب َّر ُه ْم‬
َّ ِ‫َير َحم ِم ْن ِعب ِاد ِه إ‬
َ ُ ْ
99. Abū ‘Uthmān said that ‘Umar, may Allah be pleased with him,
decided to assign to a man some public duties. The man said, “I have
such-and-such a number of children and I have never kissed any of
them.” ‘Umar said, “Allah, the Mighty and Exalted, will only show
mercy to the dutiful among His slaves.” (Sound Chain)
Commentary: A person who is dealing with the public should have
compassion. Since this man did not show compassion towards his own
children, ‘Umar withheld his offer on hearing this. The narrations in this
chapter teach the importance of showing kindness and goodwill, helping the
needy and putting harm away from the people.
‫الر ْح َم ُة ِما َئ ُة ُج ْز ٍء‬

َّ ‫اب‬
ٌ ‫ َب‬-٤٥‎
Chapter 54: Mercy Consists Of A Hundred Parts
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎١٠٠
‫((ج َع َل‬
َ :‫ول‬ َ ِ ‫ول‬ َ ‫ت َر ُس‬ ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬
َ ‫ و َأ ْن َز َل ِفي ا‬،‫ني‬ َ ُ
‫ض‬ِ ‫ْأل ْر‬ َ َ ‫ فَ أ ْم َس َك ِع ْن َد ُه ِت ْس َع ًة َو ِت ْس ِع‬،‫ائة ُج ْز ٍء‬ َّ ‫اهلل َع َّز َو َج َّل‬
َ ‫الر ْح َم َة ِم‬
‫س َح ِاف َر َها َع ْن َو َل ِد َها؛‬ َ ْ‫احم خ‬

ُ ‫ َحتَّى َت ْرفَ َع ا ْلفَ َر‬،‫ال ْل ُق‬ ِ ُ ْ‫ْج‬ ِ ِ ِ
ُ َ ‫ فَ م ْن ذَ ل َك ال ْزء َي َت َر‬،‫ُج ْز ًءا َواح ًدا‬
َ
ٌ ‫ َص ِح‬.))‫يب ُه‬
‫يح‬ ِ
َ ‫َخ ْش َي َة أ ْن ُتص‬
100. Abū Hurayra said: I heard the Messenger of Allah  say:
“Allah, the Mighty and Exalted, has divided mercy into one hundred
parts. He kept back ninety-nine parts and sent down one part on earth.
Because of that one single part on the earth, creatures are merciful to
each other so that even the mare lifts its hoofs away from its foal for
fear of trampling on it.” (Authentic)
81
Al-Adab Al-Mufrad
Commentary: So if the single part sent down to the earth entails Islam; the
prayer, the fasting, and the tranquility man feels in his heart among other
things which are from the mercy of Allah the Mighty and Exalted, then how
tremendous are the ninety-nine parts which he has kept back for the Hereafter,
the everlasting abode?! The onus is upon us to show mercy to people so that
we receive from this abundant mercy in the Hereafter.
َ ْ‫لو َص ُاة ِب ج‬
‫ال ِار‬ َ ‫اب ْا‬
ٌ ‫ َب‬-٥٥‎
Chapter 55: The Recommendation To Be Kind To Neighbours
ُ ُ
َ :‫ َع ِن ال َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ق َا َل‬،‫ َع ْن َع ِائ َش َة َر ِض َي اهلل َع ْن َها‬-١٠١‎
َ ‫((ما َز‬
‫ال‬
َ ُ ‫ال ِار حتَّى َظ َن ْن‬ ُ ‫ ص َّلى‬- ‫يل‬
ِ ‫ ُي‬- ‫اهلل َع َلي ِه َو َس َّل َم‬
ٌ ‫ َص ِح‬.))‫ت أ َّن ُه َس ُي َو ِّرث ُُه‬
‫يح‬ َ َ ْ‫وص ِيني بِ ج‬ ْ َ ُ ‫ِج ْب ِر‬
101. ‘Ā’isha, may Allah be pleased with her, said that the Prophet
 said: “Jibrīl, peace be upon him, kept on enjoining me to treat
neighbours well until I thought that he would make them heirs.”
(Authentic)
Commentary: The rights of the neighbour is here emphasized. Hafidh Ibn
Hajar (‫ )رحمه الله‬said, “the word, neighbour encompasses the Muslim, the
non-Muslim, the pious, the sinful, the friend, the enemy, the stranger, the
resident, the helpful, the harmful, the near, the strange; the one whose
residence is nearer and the one whose residence is more distant.” So, one
must treat them well; desiring good for them, admonishing them towards
goodness, supplicating for their guidance and refraining from causing harm
to them by speech or action.
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫الز ِاعي‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ َ
َ ‫((م ْن َك‬
‫ان‬ َ :‫ال‬ َ ِّ َ ِّ َ ُ ْ‫ َع ْن أبِ ي ُش َر ْي ٍح خ‬-‎١٠٢
ِ ‫اهلل َواْلي ْو ِم ا‬
‫ْآلخ ِر‬ ِ ِ‫ان ُي ْؤ ِم ُن ب‬
َ ‫ َو َم ْن َك‬،‫ْآلخ ِر فَ ْل ُي ْح ِس ْن إِ َلى َج ِار ِه‬
ِ ِ‫ُي ْؤ ِم ُن ب‬
َ َ
82
ٌ ‫ َص ِح‬.))‫ت‬
‫يح‬ ْ ‫أو ِل َي ْص ُم‬ ِ ‫اهلل َواْلي ْو ِم ا‬
ْ ‫ْآلخ ِر فَ ْل َيقُ ْل َخ ْي ًرا‬ َ َ ‫ َو َم ْن َك‬،‫فَ ْل ُي ْك ِر ْم َض ْيفَ ُه‬
ِ ِ‫ان ُي ْؤ ِم ُن ب‬
102. Abū Shurayh al-Khuzā’ī said that the Prophet  said: “Whoever
believes in Allah and the Last Day should be good to his neighbour.
Whoever believes in Allah and the Last Day should be generous to his
guest. Whoever believes in Allah and the Last Day should say what is
good or be silent.” (Authentic)
Commentary: That is, whoever believes in Allah, his Creator and that He
will reward him based on his actions should perform these good deeds. The
hadeeth shows that to be silent is better than saying things that lack benefit,
and that causing harm to one’s neighbour contradicts perfect Eemaan
(faith). It also shows that actions are from the aspects of Eemaan (faith),
and since people are certainly in categories in the performance of these
deeds, their levels of Eemaan (faith) definitely vary. When they improve, the
level of Eemaan (faith) increases; thus asserting the fact that Eemaan (faith)
increases with good deeds and reduces with sins.
َ ْ‫اب َح ُّق ج‬
‫ال ِار‬ ٌ ‫ َب‬-‎٥٦
Chapter 56: The Neighbour’s Right
َ ُ ُ ‫ َس َأ َل َر ُس‬:‫ال‬ َ ‫ َع ِن مْ ِالق َْد ِاد ب ِن ا‬-‎١٠٣

ْ ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم أ‬
‫ص َح َاب ُه‬ ِ ‫ول‬ َ َ‫ ق‬ ‫ْأل ْس َو ِد‬ ْ
،‫الر ُج ُل بِ َع ْش ِر ِن ْس َو ٍة‬ َ ُ ‫ حرام؛ حرمه‬:‫الز َنا؟ قَ ا ُلوا‬
َّ ‫ ((ألنْ َي ْز ِن َى‬:‫ال‬
َ َ‫ فَ ق‬.‫اهلل َو َر ُسو ُل ُه‬ ُ َ َّ َ ٌ َ َ ِّ ‫َع ِن‬
ُ ‫ حرام؛ حرمه‬:‫َأيسر ع َلي ِه ِمن َأ ْن يز ِنى بِ امر ْأ ِة ج ِار ِه)) وس َأ َلهم عن الس ِرقَ ِة قَ ا ُلوا‬
‫اهلل‬ ُ َ َّ َ ٌ َ َ َّ ْ َ ْ ُ َ َ َ َْ َ َْ ْ ْ َ ُ َ ْ
‫ات َأ ْي َس ُر َع َل ْي ِه ِم ْن َأ ْن َي ْس ِر َق‬
ٍ ‫((أل ْن َيس ِر َق ِم ْن َع َشر ِة َأ ْه ِل َأ ْبي‬
َ َ ْ
َ َ َ‫َع َّز َو َج َّل َو َر ُسو ُل ُه فَ ق‬
:‫ال‬
ٌ ‫ َص ِح‬.))‫ِم ْن َب ْي ِت َج ِار ِه‬

‫يح‬
83
Al-Adab Al-Mufrad
103. Al-Miqdād b. al-Aswad said that the Messenger of Allah 

asked his Companions about fornication and they said: “lt is harām
(forbidden). Allah and His Messenger have forbidden it.” He said, “It
is less serious for a man to fornicate with ten women than for him to
fornicate with his neighbour’s wife.” He asked them about stealing.
They replied, “It is harām. Allah and His Messenger have forbidden
it.” He said, “It is less serious for a man to steal from ten houses than
it is for him to steal from his neighbour’s house.” (Authentic)
Commentary: The teacher could ask a question regarding a matter he intends
to discuss to show the importance of the matter and draw the attention
of the student. Because a person should be basically safe in the hands of
the neighbour, it is more serious for the neighbour to betray this trust and
fornicate with his neighbour’s wife or steal from his house. The transgression
is worse when it is directed at relatives.
َ ْ‫اب َي ْبدَ ُأ ِب ج‬
‫ال ِار‬ ٌ ‫ َب‬-‎٥٧
Chapter 57:One Should Begin With One’s Neighbour
ُ ُ ُ ‫ال رس‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎١٠٤

َ :‫ول اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
‫((ما‬ ُ َ َ َ‫ ق‬: ‫ال‬
َ ُ ‫ال ِار حتَّى َظ َن ْن‬
ٌ ‫ َص ِح‬.))‫ت أ َّن ُه َس ُي َو ِّرث ُُه‬
‫يح‬ َ َ ْ‫وص ِينى بِ ج‬
ِ ‫بريل ُي‬ َ ‫َز‬
ُ ‫ال ِ ْج‬
104. Ibn ‘Umar said that the Messenger of Allah  said: “Jibrīl,
peace be upon him, kept on enjoining me to treat neighbours well until
I thought that he would make them heirs.” (Authentic)
‫ فَ َج َع َل‬،‫ت َل ُه َشا ٌة‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬

ْ ‫ َأ َّن ُه ذُ بِ َح‬، ‫اهلل َع ْن ُه َما‬ ِ ‫ عن مجاهد َع ْن َعب ِد‬-‎١٠٥
َ َ ْ َ ْ ْ
َ ‫ت َر ُس‬
‫ول‬ ِ َ‫ود ِّي؟ م‬
ُ ‫س ْع‬ َ َ ‫هود ِّي؟ َأ ْه َد ْي‬
ِ ‫ت جِل ِار َنا اْلي ُه‬
َ َ ‫ َأ ْه َد ْي‬:‫ول ِل ُغال َِم ِه‬
ِ ‫ت جِل ِار َنا اْلي‬ ُ ُ‫َيق‬
84
‫ت َأ َّن ُه‬ َ ْ‫وص ِينى بِ ج‬ ُ ‫اهلل ص َّلى‬
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬
ُ ‫ال ِار َحتَّى َظ َن ْن‬ ِ ‫ريل ُي‬ َ ‫((ما َز‬
ُ ‫ال ِج ْب‬ َ :‫ول‬ َ ِ
ٌ ‫ َص ِح‬.))‫َس ُي َو ِّرث ُُه‬

‫يح‬
105. Mujāhid said that a sheep was slaughtered for ‘Abdullāh b.

‘Amr. He said to his servant: “Have you given some to our Jewish
neighbour? Have you given some to our Jewish neighbour? I heard
the Messenger of Allah  say, ‘Jibrīl, peace be upon him, kept on
enjoining me to treat neighbours well until I thought that he would
make them heirs.’ ” (Authentic)
Commentary: Good treatment of neighbours is not restricted to those among
them who are Muslims; the non-Muslim neighbour should also be kindly
treated except when such persons show hatred for Islam or when doing so
strengthens such persons upon their disbelief.
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ُ ‫– عن ع ِائ َش َة ر ِضي‬‎١٠٦
:‫ول‬ َ ِ ‫ول‬ َ ‫ت َر ُس‬ ِ َ‫ م‬:‫ت‬
ُ ‫س ْع‬ ْ ‫اهلل َع ْن َها قَ ا َل‬ َ َ َ ْ َ
َ ُ ‫حتَّى َظ َن ْن‬‎‫ال ِار‬
ٌ ‫ َص ِح‬.))‫ت أ َّن ُه َل ُي َو ِّرث ُُه‬
‫يح‬ َ َ ْ‫وص ِينى بِ ج‬
ِ ‫ريل ُي‬ َ ‫((ما َز‬
ُ ‫ال ِج ْب‬ َ
106. As No. I04, from ‘Ā’isha, with a different isnād.
85
Al-Adab Al-Mufrad
‫هد ْي ِإ َلى َأ ْق َر ِب ِه ْم َب ًابا‬

ِ ‫اب ُي‬
ٌ ‫ َب‬-‎٥٨
Chapter 58: Give To The Neighbour Whose Door Is The

Nearest To You
‫ فَ إِ َلى‬،‫اهلل! إِ َّن ِلي َج َار ْي ِن‬

ِ ‫ول‬َ ‫ت َيا َر ُس‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎١٠٧
ْ ‫اهلل َع ْن َها قَ ا َل‬
ُ ‫ قُ ْل‬:‫ت‬ َ َ َ ْ َ
َ َ َ‫ ق‬،‫َأ ِّي ِه َما ُأ ْه ِدي؟‬
ٌ ‫ َص ِح‬.))‫ ((إِ َلى أق َْر ِب ِه َما ِم ْن ِك َب ًابا‬:‫ال‬
‫يح‬
107. ‘Ā’isha said: “I said, ‘Messenger of Allah! I have two neighbours.

To which of them should I give my gifts?’ He said, ‘To the one whose
door is nearer to you.’ ” (Authentic)
Commentary: The hadeeth teaches the following: 1. The importance of
knowing the rulings regarding an action before doing it. 2. It is better to
do that which is more rewarding of good deeds. 3. The neighbour who lives
nearer has a greater right to be treated kindly.
‫اهلل! إِ َّن ِلي َج َار ْي ِن فَ إِ َلى َأ ِّي ِه َما‬

ِ ‫ول‬َ ‫ت َيا َر ُس‬ ُ ‫– عن ع ِائ َش َة ر ِضي‬‎١٠٨
ُ ‫ قُ ْل‬:‫ت‬ َ َ َ ْ َ
َ َ َ‫ ق‬،‫ُأ ْه ِدي؟‬
ٌ ‫ َص ِح‬.))‫ ((إِ َلى أق َْر ِب ِه َما ِم ْن ِك َب ًابا‬:‫ال‬
‫يح‬
86
‫ير ِان‬ َ ‫أل ْد َنى َف ْا‬
ِ ْ‫أل ْد َنى ِم َن ج‬ َ ‫ باب ْا‬-‎٥٩
َ ‫ال‬ ٌ َ
Chapter 59: The Nearest And Then The Next Nearest Of

Neighbours
َ ‫ َو َأ ْر َب ِع‬،‫ام ُه‬
،‫ني َخ ْلفَ ُه‬ َ َ ‫ َأ ْر َب ِع‬:‫ال‬
َ ‫ني َد ًارا أ َم‬ َ ْ‫الس ِن؛ َأ َّن ُه ُس ِئ َل َع ِن ج‬
َ َ‫ال ِار؟ فَ ق‬ َ
َ ْ‫ َع ِن ح‬-‎١٠٩
َ ‫ َو َأ ْر َب ِع‬،‫ني َع ْن مَ ِي ِين ِه‬

‫ َح َس ُن ا ِْإل ْس َن ِاد‬.‫ني َع ْن َي َس ِار ِه‬ َ ‫َو َأ ْر َب ِع‬
109. Al-Hasan (al-Basrī) was asked about the neighbour, and said:
“The neighbour includes the forty houses in front of a person. the
forty houses behind him, the forty houses on his right and the forty
houses on his left.” (Sound Chain)
Commentary: Acting upon this narration: being generous and caring to
neighbours in this range will certainly engender peaceful coexistence in the
community. However, as mentioned earlier, the nearer the neighbour’s door,
the greater his right to be treated kindly.
‫ال َي ْب َد ُأ بِ َج ِار ِه‬ َ َ‫ ق‬ ‫ مسعت َأبا ُه َر ْي َر َة‬:‫ عن علقمة بن بجالة بن زيد قال‬-‎١١٠
َ ‫ َو‬:‫ال‬
ُ ‫ َض ِع‬.‫ْصى‬ َ َ ُ َ َ
‫يف ا ِْإل ْس َن ِاد‬ َ ‫ َو َل ِك ْن َي ْب َدأ بِ اْأل ْد َنى قَ ْب َل اْألق‬،‫ْصى قَ ْب َل اْأل ْد َنى‬
َ ‫اْألق‬
110. Abū Hurayra said: “One should not begin with his more distant
neighbours before the nearer ones. Rather one should begin with his
nearer neighbours before the more distant ones.” (Weak Chain)
87
Al-Adab Al-Mufrad
َ
َ ْ‫اب َع َلى ج‬
‫ال ِار‬ َ ‫اب َم ْن أ ْغ َل َق ْا‬
َ ‫لب‬ ُ ‫ َب‬-‎٦٠
Chapter 60: On The One Who Closes His Door To His Neighbour
َ َ‫ان– َأ ْو ق‬
ٌ ‫ َلقَ ْد َأ َتى َع َل ْي َنا َز َم‬: ‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-١١١‎
ٌ ‫ ِح‬:‫ال‬
‫ َو َما‬- ‫ني‬ َ َ‫اهلل َع ْن ُه َما ق‬
‫ب إِ َلى َأ ْح ِد َنا‬
ُّ ‫ْآلن الدِّ ي َن ُار َوالدِّ ْر َه ُم َأ ْح‬ ُ ْ‫َأ ْح ٌد َأ َح ُّق بِ ِدي َن ِار ِه َو ِدر َه ِم ِه ِم ْن َأ ِخ ِيه م‬
َ ‫ ث َُّم ا‬،‫ال ْس ِل ِم‬ ْ
‫((ك ْم ِم ْن َج ٍار ُم َتع ِّل ٍق بِ َج ِار ِه‬
َ :‫ول‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ُ ْ‫ِ َ ِ ِ م‬
ِ َ‫ م‬،‫الس ِل ِم‬
ُ ‫س ْع‬
َ َّ ْ ‫م ْن أخيه‬
ِ ‫ب! َه َذا َأغْ َل َق َب َاب ُه ُد‬
‫ َح َس ٌن ِل َغ ْي ِر ِه‬.))!‫ فَ َم َن َع َم ْع ُروفَ ه‬،‫وني‬ ِّ ‫ َيقُ ْو ُل َيا َر‬،‫ام ِة‬
َ ‫َي ْو َم ا ِْلق َي‬
111. Ibn ‘Umar said: “There was a time when no one had a better right
to a Muslim’s money than his brother Muslim. Nowadays people love
their dirhams and dīnārs more than their brother Muslim. I heard the
Prophet  say, ‘Many a man will be held [to account] on the Day of
Judgement by his neighbour calling, “Lord! This man closed his door
to me and denied me human kindness.” ’ ” (Sound due to supporting
proof)
Commentary: This hadeeth shows the greatness of the rights of the neighbour,
and warns against inhumane treatment of the neighbour. One wonders what
the companion, Abdullah b. ‘Umar (‫ )ريض الله عنهام‬will say if he were to witness
the attitude of the people towards their neighbours today?!
88
‫ون َج ِار ِه‬
َ ‫بع ُد‬ َ ‫اب‬
ُ ‫ال َي ْش‬ ُ ‫ َب‬-‎٦١
Chapter 61: A Muslim Should Not Sate Himself Without First

Seeing To The Needs Of His Neighbour
:‫ول‬ ُ ‫ت ال َّنبِ ي ص َّلى‬

ُ ‫س ْع‬ ُ ‫اس ر ِضي‬
َ َّ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١١٢
ٌ ‫ َص ِح‬.))‫ َو َج ُار ُه َج ِائ ٌع‬،‫ال ْؤ ِم ُن َّال ِذي َي ْش َب ُع‬

‫يح‬ ُ ْ‫(( َليس م‬
َ ْ
112. ‘Abdullāh b. Al-Musawir said, I heard Ibn ‘Abbās telling Ibn

Az-Zubair that: “I heard the Prophet  say, ‘That a man who filled
his belly while his neighbour is hungry is not a [good] believer.’ ”
(Authentic)
Commentary: So, knowing the condition of the neighbour and providing him
food and other things of basic need when he is in need according one’s ability
is from the aspects of Eemaan (faith). As such, the extent of a person’s laxity
in this indicates the weakness of his Eemaan (faith).
‫ير ِان‬ ِ ْ‫رق َف ُي ْق ِس ُم ِفي ج‬

َ ‫ال‬ َ ْ‫اب ُي ْك ِث ُر َم َاء م‬
ِ ‫ال‬ ُ ‫ َب‬-‎٦٢
Chapter 62: Water Should Be Added To Broth So That It Can

Be Shared With Neighbours
‫س ُع‬ َ :‫َث‬
َ ْ‫((أ م‬ ُ ‫ َأوص ِانى َخ ِل ِيلي ص َّلى‬:‫ ق َا َل‬ ‫ عن َأبِ ي ذَ ر‬-‎١١٣
ٍ ‫اهلل َع َلي ِه َو َس َّلم بِ َثال‬
َ ْ َ َ ْ ٍّ ْ َ
‫ ث َُّم ا ْن ُظ ْر َأ ْه َل َب ْي ٍت‬،‫اء َها‬ َ َ ‫و ُأ ِطيع و َلو ِلعب ٍد مجدَّ ع ا‬
َ ‫ت َم َرقَ ًة فَ أ ْك ِث ْر َم‬ َ ‫ َوإِ ذَ ا َص َن ْع‬،‫اف‬ِ ‫ْأل ْطر‬
َ ِ َ ُ َْ ْ َ ُْ َ
َّ ‫ َو َص ِّل‬.‫وف‬
َ ‫الصال ََة ِل َوق ِْت َها؛ فَ إِ نْ َو َج ْد‬ ٍ ‫ب ْعر‬‎ ِ َ ِ ‫ِم ْن ِج‬
‫ام قَ ْد‬
َ ‫ت ا ِْإل َم‬ ُ َ ِ‫ فَ أ ِص ْب ُهم م ْن ُه م‬،‫يران َك‬
َ
89
Al-Adab Al-Mufrad
ٌ ‫ َص ِح‬.))‫ َن ِاف َل ٌة‬-‫ال فَ ِهي‬

‫يح‬ َ ‫ فَ قَ ْد َأ ْح َر ْز‬،‫َص َّلى‬
َّ ِ‫ َوإ‬،‫ت َصال ََت َك‬
113. Abū Dharr said: “My beloved (the Prophet)  enjoined three
things upon me:
1) Hear and obey, even if (the ruler) is a slave with his limbs cut off.
2) When you make a broth, add water to it, then see to the people in
your neighbours’ houses and share it with them properly.
Pray the prayers at their proper times. Then if you find that the Imām
has already prayed, you will have secured your prayer (having already
performed it). If not, it becomes an additional prayer (since you pray
it again behind the Imām).” (Authentic)
Commentary: The hadeeth contains evidence for the use of words that foster
love and friendly relations as employed by Abu Dharr (). It also emphasizes
the obligation of obedience to the leaders, encourages giving charity, having
concerns for our neighbours and actually taking steps to improve their
conditions. That the Prayers should be observed at their proper times and in
congregation with the Muslims are also pointed to here.
َ ‫((يا َأ َبا ذَ ٍّر! إِ ذَ ا َط َب ْخ‬ ُ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ذَ ٍّر‬-‎١١٤

‫ت‬ َ :‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ َ ً ‫مر‬
ٌ ‫ َص ِح‬.))‫ير ِان َك‬
‫يح‬ ِ ِ
َ ‫ أ ِو اقْس ْم في ِج‬،‫يرا َن َك‬ َ ‫ َو َت َع‬،‫الرقَ ِة‬
َ ‫اه ْد ِج‬ َ ‫قة فَ أ ْك ِث ْر َم‬
َ ْ‫اء م‬
َ َ
114. Abū Dharr said: “The Prophet  said, ‘Abū Dharr! If you cook
a broth, add water to it and fulfil your duty to your neighbours (or
share it among your neighbours).’ ” (Authentic)
90
‫ير ِان‬ ِ ْ‫اب َخ ْي ُر ج‬
َ ‫ال‬ ٌ ‫ َب‬-‎٦٣
Chapter 63: The Best Of Neighbours
ُ ‫اهلل ص َّلى‬ ُ ‫ر ِضي‬‎ ‫اص‬ ِ ‫ َع ْن َعب ِد‬-‎١١٥

‫اهلل‬ َ ِ ‫ول‬ ِ ‫ َع ْن َر ُس‬،‫اهلل َع ْن ُه َما‬ َ ‫اهلل ْب ِن َع ْم ٍرو ْب ِن ا‬
َ َ ِ ‫ْلع‬ ْ
‫ير ِان‬ ِ ْ‫ َو َخ ْي ُر ج‬،‫اهلل َت َعا َلى َخ ْي ُر ُه ْم ِل َصاحبِ ِه‬
ِ ‫اب ِع ْن َد‬
ِ ‫ص َح‬ َ َ َ‫َع َل ْي ِه َو َس َّل َم َأ َّن ُه ق‬
َ :‫ال‬
َ ‫ال‬ ْ ‫ير اْأل‬
ُ ‫((خ‬
ٌ ‫ َص ِح‬.))‫ل ِار ِه‬

‫يح‬ ِ ‫ِع ْن َد‬
َ ِ‫اهلل تعال َخير ُهم ج‬
ُْ
115. ‘Abdullāh b. ‘Amr b. al-‘Ās said: “The Messenger of Allah 

said, ‘The best of companions in the eyes of Allah the Exalted is the
one who is the best to his companion. The best of neighbours in the
eyes of Allah the most High is the one who is the best towards his
neighbour.’ ” (Authentic)
Commentary: Imam Al-Munawee (‫ )رحمه الله‬said, “A companion would come
across those who are lower or higher or even on a par with him in his religion
or worldly affairs as he deals with people whether during a journey or while
at home. The best of them in the sight of Allah in rank and reward in his
dealings is the one who is most beneficial to his companion…” A similar
thing applies to the neighbours.
ُ ِ‫الص ح‬
‫ال‬ َ ْ‫اب ج‬
َّ ‫ال ُار‬ ٌ ‫ َب‬-‎٦٤
Chapter 64: The Good Neighbour
ِ :‫ال‬
‫((م ْن‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ال ِار ِث‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ َ ْ‫ َع ْن َن ِاف ٍع ْب ِن َعب ِد ح‬-٦١١‎
َ ِّ َ ْ
ٌ ‫ َص ِح‬.))‫يء‬
‫يح‬ ُ ‫ب ا ْل َه ِن‬
ُ ‫ال ْر َك‬
َ ْ‫ َو م‬،‫ال‬
ُ ِ‫الص ح‬ َ ْ‫ َو ج‬،‫ْلو ِاس ُع‬
َّ ‫ال ُار‬ َ َ ْ‫ م‬:‫الس ِل ِم‬
ُ ْ‫َس َع َ ِ مْ َ ِ م‬
َ ‫ال ْسك ُن ا‬ ْ ‫ادة ال ْرء‬
91
Al-Adab Al-Mufrad
‫ِل َغ ْي ِر ِه‬
116. Nāfi‘ b. ‘Abd al-Hārith said: “The Prophet  said, ‘Part of
the happiness of a Muslim man includes a spacious dwelling, a good
neighbour and a good mount.’ ” (Authentic due to supporting proof)
Commentary: While the spacious home basically provides cover and shelter,
enables one to appriopriately segregate the household and accommodate
visitors, the good ride helps its owner to fulfill the obligations that require
him to move to distant locations. The good neighbour would aid one towards
obedience to Allah and His Messenger ; encouraging him upon what is
good and forbidding him evil, and so he is happy and successful. In some
wordings of the same hadeeth, it includes: “the pious wife”.
‫السوء‬
ُ ‫اجلار‬
ُ ٌ ‫ َب‬-‎٦٥
‫اب‬
Chapter 65: A Bad Neighbour
ُ ‫ان ِمن دع ِاء ال َّنبِ ي ص َّلى‬

‫ ((ال َّل ُه َّم إِ ِّني‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬ ‫ َع ِن َأبِ ي ُه َر ْي َر َة‬-‎١١٧
َ ِّ َ ُ ْ َ ‫ َك‬: ‫ال‬
ُ ْ‫وء ِفي َد ِار م‬ َ
‫ َح َس ٌن‬.))‫ فَ إِ َّن َج َار الدُّ ْن َيا َي َت َح َّو ُل‬،‫القَ ِام‬ ُّ ‫أ ُعوذُ بِ َك ِم ْن َج ِار‬
ِ ‫الس‬
117. Abū Hurayra said: “One of the supplications of the Prophet

 was, ‘O Allah, I seek refuge with You from a bad neighbour in
a permanent home, for a neighbour in the desert can be changed (i.e.
moves from one place to another).’ ” (Sound)
Commentary: The bad neighbour is carefree about the rulings of the
Sharee’ah regarding himself and the people around him; thus, his neighbours
are not safe from his evil actions. However, for the one whose neighbour is
as described, he should supplicate for him, encourage him upon goodness
and forbid him evil with good words and nice character such that he would
have fulfilled his own duties towards him. This hadeeth encourages us to seek
92
refuge with Allah from having bad neighbours.
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ
‫اع ُة‬
َ ‫الس‬
َّ ‫قوم‬ َ
ُ ‫((ال َت‬ َ ِ ‫ول‬ ُ ‫ َر ُس‬:‫ال‬
َ َ‫ ق‬ ‫وسى‬
َ ‫ َع ْن أبِ ي ُم‬-‎١١٨
َ ‫الر ُج ُل َج َار ُه َو َأ َخ ُاه َو َأ َب ُاه‬
َّ ‫َحتَّى َي ْق ُت َل‬
118. Abū Mūsā said: “The Messenger of Allah  said ‘The Hour
will not come until a man kills his neighbour, his brother and his
father.’ ” (Sound)
Commentary: Many narrations indicate that the Last Hour will be established
when the worst sins spread among the people. So, from such evils is that
near relatives and neighbours who should be treated with kindness will be
maltreated and even killed!
َ ‫اب‬
‫ال ُي ْؤ ِذى َج َار ُه‬ ُ ‫ َب‬-٦٦‎
Chapter 66: That A Person Should Not Harm His Neighbour
ِ ‫ول‬
‫اهلل! إِ َّن‬ ُ ‫يل ِلل َّنبِ ي ص َّلى‬
َ ‫ َيا َر ُس‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎١١٩
َ ‫ ِق‬:‫ال‬
َ ِّ
َ َ‫يرا َن َها بِ ِل َس ِان َها؟ فَ ق‬
:‫ال‬ ِ
َ ‫ َو ُت ْؤذي ِج‬،‫ َو َت َّصدَّ َق‬،‫ َو َتف َْع ُل‬،‫وم الن ََّه َار‬ َ ‫وم ال َّل‬
ُ ‫يل َو َت ُص‬ َ ُ‫ف‬
ُ ُ‫ال َن ًة َتق‬
َ ُ‫ َوف‬.))‫ ِه َى ِم ْن َأ ْه ِل الن َِّار‬،‫يها‬
‫ال َن ًة ُت َص ِّلى‬ ُ ‫اهلل ص َّلى‬
َ ‫((ال َخ ْي َر ِف‬
َ َ ِ ‫ول‬ ُ ‫َر ُس‬
ُ ‫اهلل ص َّلى‬ َ َ‫ال ُت ْؤ ِذي َأ ْح ًدا؟ فَ ق‬
َ ‫ َو‬،‫ َو َت َّصدَّ ُق بِ َأث َْو ٍار‬،‫وب َة‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫ال ْك ُت‬
َ ْ‫م‬
‫يح‬ َ ْ‫((هي ِم ْن َأ ْه ِل ج‬
ٌ ‫ َص ِح‬.))‫الن َِّة‬ ِ
َ
119. Abū Hurayra said: “The Prophet  was asked, ‘Messenger of
Allah! Such and such a woman prays in the night, fasts in the day, acts
accordingly and gives sadaqa, yet through her tongue she hurts her
93
‫‪neighbours.’ The Messenger of Allah  said, ‘There is no good in‬‬

‫‪her. She is one of the people of the Fire.’ ” They said, ‘Another woman‬‬
‫‪prays the prescribed prayers, gives bits of curd as sadaqa and does not‬‬
‫‪harm anyone.’ The Messenger of Allah  said, ‘She is one of the‬‬
‫)‪people of the Garden.’ ” (Authentic‬‬
‫‪Commentary: The hadeeth shows the importance of guarding the tongue, and‬‬
‫‪that observing the late-night prayers, fasting regularly and giving charity‬‬
‫‪may not outweigh the evil of badly treating the neighbour.‬‬
‫ني َر ِض َي‬ ‫ت َع ِائ َش َة ُأ َّم مْ ُ‬

‫ال ْؤ ِم ِن َ‬ ‫اب؛ َأ َّن َع َّم ًة َل ُه َحدَّ َث ْت ُه‪َ :‬أ َّن َها َس َأ َل ْ‬
‫‪َ -‎١٢٠‬ع ْن ُع َم َار َة ْب ِن ُغ َر ٍ‬
‫ون َغ ْض َبى َأ ْو‬ ‫يد َها فَ َت ْم َن ُع ُه َنف َْس َها‪ ،‬إِ َّما َأ ْن َت ُك َ‬ ‫ت‪ :‬إِ َّن َز ْو َج إِ ْح َدا َنا ُي ِر ُ‬ ‫ُ‬
‫اهلل َع ْن َها فَ قَ ا َل ْ‬
‫ت‪َ :‬ن َع ْم إِ َّن ِم ْن َح ِّق ِه َع َل ْي ِك َأ ْن‬ ‫َل ْم َت ُك ْن َن ِش َ‬

‫يط ًة‪ ،‬فَ َه ْل َع َل ْي َنا ِفي ذَ ِل َك ِم ْن َح َر ٍج ؟ قَ ا َل ْ‬
‫س َل َها‬ ‫ت َل َها‪ :‬إِ ْح َدا َنا حَ ِت ُ‬

‫يض‪َ ،‬و َل ْي َ‬ ‫اد ِك َو َأ ْن ِت َع َلى قَ َت ٍب‪َ ،‬ل ْم مَ ْت َن ِع ِيه‪ ،‬قَ ا َل ْ‬
‫ت‪ :‬قُ ْل ُ‬ ‫َل ْو َأ َر َ‬
‫ت‪ِ :‬ل َت ُشدَّ َع َل ْي َها إِ َز َار َها‬ ‫اح ٌد‪‎،‬فَ َك ْي َ‬
‫ف َت ْص َن ُع؟ قَ ا َل ْ‬ ‫اف َو ِ‬
‫ل ٌ‬‫اح ٌد َأ ْو حِ َ‬
‫اش َو ِ‬ ‫َو ِل َز ْو ِج َها إِ َّ‬
‫ال ِف َر ٌ‬
‫ف َأ ْخبِ ر ِك ما ص َنع ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه‬ ‫ام َم َع ُه‪ ،‬فَ َل ُه َما فَ ْو َق ذَ ِل َك‪َ ،‬م َع َأ ِّني َس ْو َ‬
‫ُّ َ‬ ‫ُ َ َ َ‬ ‫ث َُّم َت َن ُ‬
‫ت َش ْي ًئا ِم ْن َش ِع ٍير‪ ،‬فَ َج َع ْل ُ‬

‫ت َل ُه قُ ْر ًصا فَ َد َخ َل فَ َر َّد‬ ‫َو َس َّل َم‪ :‬إِ َّن ُه َكا َن ْ‬
‫ت َل ْي َل ِتى ِم ْن ُه‪ ،‬فَ َط َح ْن ُ‬
‫اد َأنْ ي َنام َأغْ َل َق ا ْلباب‪ ،‬و َأو َك َأ ا ْل ِقرب َة‪ ،‬و َأ ْك َ‬
‫فأ‬ ‫ان إِ ذَ ا َأ َر َ‬
‫ال ْس ِج ِد ‪َ -‬و َك َ‬
‫اب‪َ ،‬و َد َخ َل إِ َلى مْ َ‬
‫َْ َ‬ ‫َ َ َ ْ‬ ‫َ َ‬ ‫ْلب َ‬
‫ا َ‬
‫ا ْلقَ َدح‪ ،‬و َأ ْطفَ َأ مْ ِالصباح ‪ -‬فَ ا ْن َت َظر ُت ُه َأنْ ي ْنص ِر َ ُ‬
‫ف فَ أ ْط ِع ُم ُه القُ ْر َ‬
‫ص‪ ،‬فَ َل ْم َي ْن َص ِر ْ‬
‫ف؛ َحتَّى‬ ‫َ َ‬ ‫ْ‬ ‫ْ َ َ‬ ‫َ َ‬
‫((أ ْد ِف ِئ ِيني‪َ ،‬أ ْد ِف ِئ ِينى))‪ .‬فَ قُ ْل ُ‬

‫ت‬ ‫ال‪َ :‬‬
‫ام ِني‪ .‬ث َُّم قَ َ‬ ‫َ‬ ‫َ‬
‫ْلب ْر ُد‪ ،‬فَ أ َت ِاني فَ أقَ َ‬
‫َ‬ ‫ِ‬
‫َغ َل َبن َي الن َّْو ُم‪َ ،‬وأ ْو َج َع ُه ا َ‬
‫اك ِش ِفي َع ْن فَ ْخ َذ ْي ِك)) فَ َك َشف ُ‬
‫ْت َل ُه َع ْن فَ ِخ َذ َّي‪،‬‬ ‫((وإِ ْن ْ‬ ‫َل ُه‪ :‬إِ ِّني َح ِائ ٌ‬
‫ض‪ .‬فَ قَ َ‬
‫ال‪َ :‬‬
‫اج َن ٌة‪ ،‬فَ َد َخ َل ْ‬

‫ت‪،‬‬ ‫يء‪ .‬فَ َأق َْب َل ْ‬
‫ت َشا ٌة جِ َ‬
‫ل ِار َنا َد ِ‬ ‫ْ‬
‫فَ َو َض َع َخدَّ ُه َو َرأ َس ُه َع َلى فَ ِخ َذ َّى‪َ ،‬حتَّى َد ِف َ‬
‫اس َت ْيقَ َظ ال َّنبِ ُّي‬
‫ْت َع ْن ُه‪َ ،‬و ْ‬ ‫ص فَ َأ َخ َذ ْت ُه‪ ،‬ث َُّم َأ ْد َب َر ْ‬
‫ت بِ ِه‪ .‬قَ ا َل ْ‬
‫ت‪َ :‬وقَ ِلق ُ‬ ‫ت إِ َلى اْلقُ ْر ِ‬
‫ث َُّم َع َم َد ْ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‪ُ :‬‬ ‫ُ‬
‫((خ ِذي‬ ‫ُّ َ‬ ‫اب‪ ،‬فَ قَ َ‬ ‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم فَ َب َ‬
‫اد ْر ُت َها إِ َلى ا ْل َب ِ‬
‫َما َأ ْد َر ْك ِت ِم ْن قُ ْر ِص ِك‪َ ،‬و َ‬

‫ال ُت ْؤ ِذي َج َار ِك ِفي َش ِات ِه))‪َ .‬ض ِع ُ‬
‫‪94‬‬
120. ‘Umāra b. Ghurāb related that an aunt of his related to him that
she asked ‘Ā’isha, Umm al-Mu’minīn, may Allah be pleased with her,
“If a Woman’s husband desires her and she refuses him either because
she is angry or unwilling, is there anything wrong in that?” ‘Ā’isha
replied, “Yes. One of his rights over you is that if he should desire you
while you are on a pack-saddle, you should not refuse him.” And she
said: I also asked her, “If one of us is having her period and she and
her husband have only a single bed or a single quilt, what should she
do?” ‘Ā’isha replied, “She should wrap her wrapper around herself
and sleep with him. What is above the wrapper he may have. I will
tell you what the Prophet  did. On one of my nights with him, I
had ground some barley and made a loaf for him. He came in, shut
the door and then went into the mosque. Whenever he wanted to go to
sleep, he would bolt the door, tie up the waterskin, turn the cup over
and put out the light. I waited for his return so that I might serve him
the loaf. He did not come until after I had fallen asleep. When he did
come much later, he was feeling the cold, for he woke me up, saying,
‘Warm me! Warm me!’ I said, ‘I am having my period.’ ‘Even so,
uncover your thighs’, he said, which I did. He put his cheek and head
on my thighs until he was warm. Then a pet sheep of our neighbour’s
came in and stole away with the loaf. I was very upset and got up and
chased it to the door. The Prophet  woke up, and said, ‘Take what
you have left of your loaf and do not hurt your neighbour because of
his sheep.’ ” (Weak Chain)
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ َ ‫ َأ َّن َر ُس‬، ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-١٢١‎
َ ْ‫((ال َي ْد ُخ ُل ج‬
‫الن ََّة‬ َ :‫ال‬ َ ِ ‫ول‬
ْ َ ‫م ْن‬
ٌ ‫ َص ِح‬.))‫ال َيأ َم ُن َج ُار ُه َب َو ِائقَ ُه‬
‫يح‬ َ
121. Abū Hurayra said: “The Messenger of Allah  said, ‘A

person whose neighbours are not safe from his evils will not enter the
Garden.’” (Authentic)
Commentary: This could refer to the one who despite knowing the prohibition
of harming the neighbour considers it lawful; such is a disbeliever who will
95
Al-Adab Al-Mufrad
basically not enter the Garden. It could also refer to the one whose entrance
will be delayed because despite being well aware of its prohibition, he causes
evil to his neighbours.
‫ل َار ِت َها َو َل ْو ِف ْر ِس َن َش ٍاة‬ ْ َ‫ال ح‬

َ ِ‫ت ِق َر َّن َج َار ٌة ج‬ َ ‫اب‬
ٌ ‫ َب‬-‎٦٧
Chapter 67: Of Women Neighbours – That One Should Not

Disdain What The Other Gives Her, Though It Be Only The
Hooves Of A Sheep
‫ َأ َّن َها‬- ‫الس َك ِن‬ َ ‫ َعن َعم ٍرو ب ِن مع ٍاذ ا‬-‎١٢٢

َ ‫ َح َّو َاء بِ ْن ِت َي ِز‬-‫ َع ْن َجدَّ ِت ِه‬،‫ْأل ْش َه ِلي‬
َّ ‫يد ْب ِن‬ َ ُ ْ ْ ْ
‫ام َر َأ ٌة‬ ْ َ‫ال ح‬ ُ
ْ ‫ت ِق َر َّن‬ ِ ‫ال ْؤ ِم َن‬
َ !‫ات‬ ُ ْ‫اء م‬ َ : ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ ‫((يا ِن َس‬ ِ ‫ول‬ِ ‫ال ِلي َر ُس‬
َ َ‫ ق‬:‫ت‬
ْ ‫قَ ا َل‬
ُ ‫ َص ِح‬.))‫اع َش ٍاة ُم َح َّر ٌق‬

‫يح مِ َبا َب ْع َد ُه‬ َ ِ‫ِم ْن ُك َّن ج‬
ُ ‫ َو َل ْو ُك َر‬،‫ل َار ِت َها‬
122. ‘Amr b. Mu’adh al-Ash’halee reported that his grandmother

said: “The Messenger of Allah  said to me, ‘Believing women!
Do not let any of you women disdain her neighbour’s gift, even if it is
only a burnt sheep’s hoof.’” (Authentic based on the next narration).
ِ ‫الس ِل َم‬
ُ ْ‫((يا ِنس َ م‬ َّ ِ ُ َّ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎١٢٣
‫ات! َيا‬ ْ ‫اء‬ َ َ :‫ ال َّنبِ ُّي َصلى اهلل َع َل ْيه َو َسل َم‬:‫ال‬
ْ َ‫ح‬
ٌ ‫ َص ِح‬.))‫ َو َل ْو ِف ْر ِس َن َش ٍاة‬،‫ل َار ِت َها‬
‫يح‬ َ ِ‫ت ِقر َّن َجار ٌة ج‬‎
َ
ِ ِ ُ ْ‫ِنس َ م‬
َ ‫اء ال ْسل َمات! ال‬ َ
123. Abū Hurayra said: “The Prophet  said, ‘Muslim women!
Muslim women! A woman should not disdain her woman neighbour’s
gift, even if it is only a sheep’s hoof.’ ” (Authentic)
Commentary: Perhaps the women were specifically mentioned in the
narration because they are usually in charge of food preparation and
distribution; they determined the shares of members of the household and
visitors. The hadeeth shows that one should not despise whatever is given
96
in charity or as gift no matter its size or value, and that illustrations aid the
understanding of a matter.
َ ْ‫اب ِش َكا َي ُة ج‬
‫ال ِار‬ ٌ ‫ َب‬-‎٦٨
Chapter 68: The Neighbour’s Complaint
َ َ‫ فَ ق‬،‫اهلل! إِ َّن ِلي َج ًارا ُي ْؤ ِذ ِينى‬

:‫ال‬ ِ ‫ول‬َ ‫ال َر ُج ٌل َيا َر ُس‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ى ُه َر ْي َر َة‬-‎١٢٤
‫َّاس َع َل ْي ِه‬ َ ‫يق)) ف َا ْن َط َل َق فَ َأ ْخ َر َج َم َت‬

ْ َ‫ ف‬،‫اع ُه‬
ُ ‫اج َت َم َع الن‬ ِ ‫الط ِر‬ َ ‫ فَ َأ ْخ ِر ْج َم َت‬.‫((ا ْن َط ِل ْق‬
َّ ‫اع َك إِ َلى‬
:‫ال‬ ُ ‫ت ِلل َّنبِ ي ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم فَ ق‬ ُ ‫ فَ َذ َك ْر‬،‫ار ُي ْؤ ِذ ِينى‬ ِ َ ‫ َما َشأن‬:‫فَ قَ ا ُلوا‬
َ ِّ ٌ ‫ لي َج‬:‫ُك؟ قال‬
ْ !‫ ال َّل ُه َّم‬،‫ ال َّل ُه َّم! ا ْل َع ْن ُه‬:‫يق)) فَ َج َع ُلوا َيقُ و ُلون‬
،‫اخ ِز ِه‬ ِ ‫الط ِر‬ َ ‫ فَ َأ ْخ ِر ْج َم َت‬،‫((ا ْن َط ِل ْق‬
َّ ‫اع َك إِ َلى‬
ِ ‫ال ُأ‬
ٌ ‫ َح ِس ٌن َص ِح‬. ‫ؤذ ْي َك‬ ِ ‫ فَ َو‬،‫ ار ِج ْع إِ لى َم ْن ِز ِل َك‬:‫ال‬
‫يح‬ َ !‫اهلل‬ ْ َ َ‫ فَ َأت ُاه فَ ق‬،‫فَ َب َل َغ ُه‬
124. Abū Hurayra said: “A man said, ‘Messenger of Allah! I have a

neighbour who does me harm.’ He said, ‘Go and take your things out
into the road.’ The man did so and people gathered round him, asking,
‘What’s the matter?’ He said, ‘The neighbour of mine does me harm.
I mentioned it to the Messenger of Allah . He told me, “Take
your things out into the road.” They began to say, ‘O Allah, curse this
neighbour! O Allah, disgrace him!’ When the neighbour heard that, he
came out to the other man and said, ‘Go back to your house. By Allah,
I will not harm you.’ ” (Sound and Authentic)
Commentary: The Hasan (good) hadeeth is as the Saheeh (authentic) hadeeth
except that the narrators of the Hasan hadeeth follow those of the Saheeh
hadeeth in rank in terms of Dabt (retention) of narrations. Both terms are
used together as in this case, when the hadeeth has chain(s) that basically
grade Saheeh and chain(s) that essentially also grade Hasan.
97
Al-Adab Al-Mufrad
ُ ‫ َش َكا رج ٌل إِ َلى ال َّنبِ ي ص َّلى‬:‫ال‬

َ َ‫ فَ ق‬،‫اهلل َع َل ْي ِه َو َس َّل َم َج َار ُه‬
:‫ال‬ َ َ‫ َع ْن َأبِ ي ُج َح ْيفَ َة ق‬-‎١٢٥
َ ِّ ُ َ
‫ فَ َم ْن َم َّر بِ ه َي ْل َع ُن ُه)) فَ َج َع َل ُك ُّل َم ْن َم َّر بِ ِه‬،‫يق‬ َّ ‫ فَ َضع ُه َع َلى‬،‫اع َك‬
ِ ‫الط ِر‬ َ ‫((اح ِم ْل َم َت‬
ْ
ْ
‫ ((إِ َّن‬:‫ال‬ ِ ‫يت ِم َن الن‬
َ َ‫َّاس؟ فَ ق‬ ُ ‫ َما َل ِق‬:‫ال‬ ُ ‫ فَ جاء إِ َلى ال َّنبِ ي ص َّلى‬،‫ي ْلع ُنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم فَ ق‬ َ ِّ َ َ ُ َ َ
‫يح‬ ْ َ‫يت)) َأ ْو ح‬
ٌ ‫ن َو ُه َح َس ٌن َص ِح‬ ُ ‫ال ِل َّل ِذي َش َكا‬
َ ‫((ك ِف‬ َ َ‫ ث َُّم ق‬.))‫اهلل فَ ْو َق َل ْع َن ِت ِه ْم‬
ِ ‫َل ْع َن َة‬
125. Abū Juhayfa said: “A man complained to the Prophet  about
his neighbour. The Prophet said, ‘Take your bags and put them in the
road and whoever passes will curse him.’ Everyone who passed began
to curse that neighbour. Then this man went to the Prophet  and
told him about the treatment he had received from the people. The
Prophet said, ‘Allah’s curse is on top of their curse.’ Then he said to
the one who had complained, ‘You have enough’ - or something to
that effect.” (Sound and Authentic)
Commentary: The hadeeth teaches the following: 1. The legitimacy of
backbiting in some circumstances such as while complaining about particular
harm one suffered from a person. 2. The student could seek guidance from
the teacher about how to get out of difficult situations. 3. Muslims should
be concerned about the welfare of one another; guiding themselves towards
what is right and cooperating upon goodness, and forbidding evil, even in
strong terms when the situation demands for that. 4. It is permissible to curse
a person who is clearly due for such as a way of reproaching him and as
deterrent to others. 5. Perhaps the action of the rest of the companions ()
was to make the one who was cursed to realize the gravity of causing harm to
one’s neighbour so that he would refrain which he actually did.
ُ
َ ‫اء َر ُج ٌل إِ َلى ال َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َي ْس َت ْع ِد ِيه‬
‫ع َلى‬‎ َ َ‫ ق‬ ‫ َع ْن َجابِ ٍر‬-‎١٢٦
َ ‫ َج‬:‫ال‬
ُ َ
ُ ‫ إِ ذْ أق َْب َل ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َو َر‬،‫القَ ِام‬
‫آه‬ َ ْ‫الر ْك ِن َو م‬
ُّ ‫ي‬َ ْ‫ فَ َب ْي َنا ُه َو قَ ِاع ٌد َب ن‬،‫َج ِار ِه‬
َ ْ‫ث ُي َص ُّلون َع َلى ج‬
،‫ال َن ِائ ِز‬ َ ْ‫اض ِع ْن َد م‬
ُ ‫ َح ْي‬،‫القَ ِام‬ ٌ ‫الر ُج ُل َو ُه َو ُمقَ ِاو ٌم َر ُجلًا َع َل ْي ِه ِث َي‬
ٌ ‫اب َب َي‬ َّ
‫الر ُج ُل‬ ِ ‫ول‬َ ‫ت َو ُأ ِّمى َيا َر ُس‬
َ ‫ ِب َأبِ ي َأ ْن‬:‫ال‬ ُ ‫فَ َأقْب َل ال َّنبِ ي ص َّلى‬
َّ ‫ َم ِن‬،!‫اهلل‬ َ ُّ َ
98
َ َ‫ ق‬.))‫((أقَ ْد َر َأ ْي َت ُه؟‬
.‫ َن َع ْم‬:‫ال‬ َ :‫ال‬ َ َ‫اب َبيض؟ ق‬ ٌ ‫ت َم َع َك ُمقَ ِاو َم َك َع َل ْي ِه ِث َي‬ ُ ‫َّال ِذي َر َأ ْي‬
َ ‫ َما َز‬،‫ول َر ِّبي‬ ُ ‫يل ص َّلى‬
ُ ‫اهلل َع َل ْي ِه َو َس َّل َم َر ُس‬ َ َ‫يرا ذ‬ َِ َ ‫((ر َأ ْي‬ َ َ‫ق‬
‫ال‬ َ ُ ‫اك ِج ْب ِر‬ ً ‫ت َخ ْي ًرا كث‬ َ :‫ال‬
ُ ‫ َض ِع‬.))‫ت َأ َّن ُه َج ِاع ٌل َل ُه ِم ْي َراثًا‬
.‫يف ا ِْإل ْس َن ِاد‬ ُ ‫ال ِار َحتَّى َظ َن ْن‬َ ْ‫وص ِينى بِ ج‬ ِ ‫ُي‬
126. Jābir said: “A man came to the Prophet  to complain to him
about the enmity of his neighbour. While he was sitting between
the Corner [of the Ka‘ba where the Black Stone is situated] and the
Maqām, [of Prophet Ibrāhīm, peace be upon him] the Prophet 
passed in the company of a man wearing a white garment. He saw them
standing near the Maqām where the people pray over the dead. When
the Prophet  turned (to him), he asked, ‘My mother and father be
your ransom, Messenger of Allah! Who was the man I saw with you
wearing the white garment?’ The Prophet asked, ‘Did you see him?’
The man said, ‘Yes.’ He said, ‘Then you have seen much good. That
was Jibrīl, peace and blessings be upon him, the Messenger of my
Lord. Over and over he commanded me to treat the neighbours well
until I thought that he would make a share for them in the inheritance.’
” (Weak Chain)
َ ‫اب َم ْن‬
‫آذى َج َار ُه َح َّتى َي ْخ ُر َج‬ ٌ ‫ َب‬-‎٦٩
Chapter 69: One Who Annoys His Neighbour Until He Makes

Him Leave
‫ َما ِم ْن َر ُج َل نْي َي َت َص َار َم ِان‬:‫ول‬

ُ ُ‫ َيق‬ ‫ان‬ َ ‫ َك‬:‫احلمصي قال‬
ُ ‫ان ث َْو َب‬ ّ ‫– عن أبي عامر‬‎١٢٧
َّ ِ‫ إ‬،‫ال َصار َم ِة‬
‫ال َه َل َكا‬ ُ ِ ِ َ َ ِ َ ‫فَ و َق َث‬
َ ْ‫و ُه َما َع َلى ذَ ل َك م َن م‬‎َ ‫ فَ َم َاتا‬،‫ فَ َي ْه َل َك أ ْح ُد ُه َما‬،‫الثَة أ َّي ِام‬ ْ
،‫ َحتَّى َي ْح ِم َل ُه ذَ ِل َك َع َلى َأنْ َي ْخ ُر َج ِم ْن َم ْن ِزل ِه‬،‫ َو َما ِم ْن َج ٍار َي ْظ ِل ُم َج َار ُه َو ُيق ِْه ُر ُه‬،‫يعا‬
ً ‫َج ِم‬
99
Al-Adab Al-Mufrad
َّ ِ‫إ‬
ُ ‫ َص ِح‬.‫ال َه َل َك‬
127. Abu ‘Amir al-Himsee said, “Thawbān would say: ‘If two
men break off with each other for longer than three days and one
of them dies, (it means that) both die while relations between them
remain severed, then both of them are ruined. And he that wrongs his
neighbour to the extent that he forces him so far that he drives him
from his home is destroyed.’” (Authentic Chain)
Commentary: The narration exhorts anyone who has broken up relations
with another Muslim to hasten towards reconciling with him since the death
of any one among them spells doom for them both. The prohibition of cutting
off relations with a Muslim for more than three days is also authentically
reported from the statements of the Prophet . See hadeeth no. 402.
َ ‫اب َج ُار ْا‬

‫لي ُه ِودي‬ ٌ ‫ َب‬-‎٧٠
Chapter 70: The Jewish Neighbour
ِ ‫ت ِع ْن َد َعب ِد‬
َ َ‫ فَ ق‬- ‫ َو ُغال َُم ُه َي ْس َل ُخ َش ًاة‬- ‫اهلل ْب ِن َع ْم ٍرو‬
:‫ال‬ ْ َ َ‫ َع ْن ُم َج ِاه ٍد ق‬-٨٢١‎
َ ِ ‫ اْليه‬:‫ال رج ٌل ِم َن اْلقَ وم‬ ِ ‫ت فَ ْاب َد َأ بِ َج ِار َنا اْلي ُه‬
‫ص َل َح َك‬
ْ ‫ود َّي أ‬ َُ ِْ ُ َ َ َ‫ فَ ق‬.‫ود ِّي‬ َ َ ْ‫َيا ُغال َُم! إِ ذَ ا فَ َرغ‬
‫ َحتَّى َخ ِشي َنا َأ ْو‬،‫ال ِار‬

َ ْ‫وصى بِ ج‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
ِ ‫اهلل َع َلي ِه َو َس َّل َم ُي‬ ِ َ‫ إِ ِّني م‬:‫ال‬
ُ ‫س ْع‬ ُ
َ َ‫اهلل؟! ق‬
ْ َ َّ
َ
ٌ ‫ َص ِح‬.‫ُر ِؤي َنا أ َّن ُه َس ُي َو ِّرث ُُه‬
‫يح‬
128. Mujāhīd said: I was with ‘Abdullāh b. ‘Amr when his servant
was skinning a sheep. He said, ‘Boy! When you finish, start with
our Jewish neighbour.’ A man there said, ‘Jewish! (In surprise) May
Allah correct you!’ ‘Abdullāh replied, ‘I heard the Messenger of Allah
 recommending that we treat our neighbours well - to the point
100
that we feared - or “we thought” - that he would make them heirs.’ ”
(Authentic)
Commentary: This hadeeth stresses the fact that we must be generous and
compassionate towards our neighbours even when they are non-Muslims
particularly when we do not fear being harmed by them. It also indicates
that we could supplicate for a person to be rectified when he is considered to
be upon error. See comment on hadeeth no. 105.
َ ‫اب ْا‬
‫لك َر ُم‬ ٌ ‫ َب‬-‎٧١
Chapter 71: Nobility
ِ ‫ َأ ُّي الن‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ ُس ِئ َل َر ُس‬: ‫ال‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-٩٢١‎
‫َّاس‬ َ ِ ‫ول‬
َ َ‫ ق‬.‫س َع ْن َه َذا َن ْس َأ ُل َك‬
:‫ال‬ َ ‫ َل ْي‬:‫ قَ ا ُلوا‬.))‫اه ْم‬ُ َ‫اهلل َأ ْتق‬ َ :‫ال‬
ِ ‫((أ ْكر ُم ُهم ِع ْن َد‬
َ َ َ‫َأ ْك َر ُم؟ ق‬
ِ ِ ‫اهلل ْاب ُن َخ ِل‬

َ ‫ َل ْي‬:‫ قَ ا ُلوا‬.))‫يل اهلل‬
‫س َع ْن َه َذا‬ ِ ‫اهلل ْب ُن َنبِ ِّي‬
ِ ‫ف َنبِ ُّي‬ ِ ‫((فَ َأ ْك َر ُم الن‬
ُ ‫ ُي‬:‫َّاس‬
ُ ‫وس‬
َ َ‫ ق‬.‫ َن َع ْم‬:‫ قَ ا ُلوا‬.))‫ ((فَ َع ْن َم َع ِاد ِن ا ْل َع َر ِب َت ْس َأ ُل ِونى؟‬:‫ال‬

‫ ((فَ ِخ َي ُار ُك ْم ِفي‬:‫ال‬ َ َ‫ ق‬.‫َن ْس َأ ُل َك‬
ٌ ‫ َص ِح‬.))‫ال ِاه ِل َّي ِة ِخ َي ُار ُك ْم ِفي ا ِْإل ْسال َِم إِ ذَ ا فَ ِق ُهوا‬

‫يح‬ َ ْ‫ج‬
129. Abū Hurayra said: “The Messenger of Allah  was asked,
‘Which people are the most noble?’ He replied, ‘The most noble of
them with Allah are those with the most taqwā.’ They said, ‘That is
not what we are asking about.’ He said, ‘The most noble of people was
Yūsuf, the Prophet of Allah, son of Ya‘qūb, the Prophet of Allah who
was the son of Ishāq, the prophet of Allah, the son of (Ibrāhīm) the
Intimate Friend of Allah (peace be upon them all).’ They said, ‘This is
not what we are asking about.’ He said, ‘Are you asking about those
of Arab origin?’ They said, ‘Yes.’ He said, ‘The best of you in the
Time of Ignorance is the best of you in Islam if you have true insight
(of religion).’ ” (Authentic)
101
Al-Adab Al-Mufrad
Commentary: While the first response of the Prophet  is from the angle of
being noble by acting upon good deeds, his second response refers to nobility
in terms of lines of descent. The word, Ma’adin (lit. treasures) actually refers
to Arab ancestry to which the Arabs proudly ascribe themselves. So, those
who displayed noble charaters during the Time of Ignorance to preserve
ancestral pride and then accepted Islam and still adhered to nobility as a
religious practice in addition to having true understanding of the religion are
the best of the people. The hadeeth shows that a questioner could still make
his intent clear in a good manner when the response given to his question
does not resolve the problem area.
‫لف ِاج ِر‬ َ ‫ان ِإ َلى ْا‬

َ ‫لب ِّر َو ْا‬ ُ ‫اب ْا ِإل ْح َس‬
ٌ ‫ َب‬-‎٧٢
Chapter 72: Of Fair Recompense For Both The Observant And

The Erring
َّ ِ‫اء ا ِْإل ْحس ِان إ‬

‫ال‬ َ ْ‫ َع ْن ُم َح َّم ٍد ْب ِن َع ِل ٍّي ْب ِن ح‬-٠٣١‎
َ :‫ال َن ِف َّي ِة ِفي قَ ْو ِل ِه َت َع ِالى‬
ُ ‫ه ْل َج َز‬
َ
ِ ‫ال َأ ُبو َعب ِد‬
:‫اهلل‬ ِ َ‫ ِهى ُم َس َّج َل ٌة ِل ْل َب ِّر َواْلف‬:‫ ق َا َل‬. )٠٦:‫ (سورة الرحمن‬‫ان‬
َ َ‫ ق‬.‫اج ِر‬ ُ ‫ا ِْإل ْح َس‬
ْ
‫ َح َس ُن ا ِْإل ْس َن ِاد‬.‫ ُم َس َّجل ٌة ُم ْر َس َل ٌة‬:‫ال َأ ُبو ُع َب ْي ُد‬
َ َ‫ق‬
130. Muhammad b. ‘Alī (lbn al-Hanafiyya) said (about the verse),

“Can the repayment of goodness be other than goodness?” (55:60).
lbn al-Hanafiyya said: “Goodness is for both the observant and the
erring.” Abū ‘Abdullāh (al-Bukhārī) said that Abū ‘Ubaid commented,
that “Musjala” (the term used by lbn al-Hanafiyya in his comment)
means “unrestricted”. (Sound Chain)
102
ً ‫ول َي ِت‬
‫يما‬ ْ ‫اب َف‬
ُ ‫ض ُل َم ْن َي ُع‬ ٌ ‫ َب‬-‎٧٣
Chapter 73: The Virtue Of Providing For Orphans
َ ‫ ((الس ِاعي َع َلى ا‬:‫ال‬

‫ْأل ْر َم َل ِة‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ عن َأبِ ي ُهرير َة‬-١٣١‎
َّ َ ِّ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫وم ال َّل ْي َل‬

‫يح‬ ُ ‫ َو َك َّال ِذى َي ُص‬،‫اهلل‬
ُ ُ‫وم الن ََّه َار َو َيق‬ ِ ‫يل‬ِ ِ‫ين ِفي َسب‬
َ ‫ال َج ِاه ِد‬ ِ ‫ال َس ِاك‬
ُ ْ‫ َك م‬،‫ني‬ َ ْ‫َو م‬
131. Abū Hurayra said: “The Prophet  said, ‘The person who
strives on behalf of the widows and the poor is like those who do
jihād in the way of Allah and like those who fast in the day and pray
at night.’ ” (Authentic)
Commentary: The hadeeth encourages taking care of orphans, widows and
the poor; it likens it to fighting in the way of Allah, fasting during the day
and observing the late-night prayers. However, what is likened to another is
basically lesser in rank to that to which it was likened.
‫يما َل ُه‬ ْ ‫اب َف‬

ُ ‫ض ُل َم ْن َي ُع‬
ً ‫ول َي ِت‬ ٌ ‫ َب‬-‎٧٤
Chapter 74: The Virtue Of Providing For One’s Orphans
‫ فَ َس َأل َت ِ ْنى فَ َل ْم‬،‫ام َر َأ ٌة َم َع َها ْاب َن َت ِان َل َها‬

ْ ‫اء ْت ِنى‬ ْ ‫ قَ ا َل‬ ‫النبي‬
َ ‫ َج‬:‫ت‬ ّ ‫ َع ْن َع ِائ َش َة زوج‬-‎١٣٢
ْ ‫ فَ َخ َر َج‬،‫ت‬
،‫ت‬ َ ْ‫ فَ قَ َس َم ْت َها َب ن‬،‫ فَ َأ ْع َطي ُت َها‬،‫اح َد ًة‬
َ َ‫ ث َُّم ق‬،‫ي ْاب َن َت ْي َها‬
ْ ‫ام‬ َ
َّ ِ‫جَ ِت ْد ِع ْن ِدي إ‬
ِ ‫ال مَ ْتر ًة َو‬
ِ ‫((م ْن َي ِلي ِم ْن َه ِذ ِه اْلب َن‬ ُ ‫فَ َد َخ َل ال َّنبِ ي ص َّلى‬

َ َ‫ فَ ق‬،‫اهلل َع َل ْي ِه َو َس َّل َم فَ َحدَّ ْث ُت ُه‬
،‫ات َش ْي ًئا‬ َ َ :‫ال‬ َ ُّ
َ
ٌ ‫ َص ِح‬.))‫ ُك َّن َل ُه ِس ْت ًرا ِم َن الن َِّار‬،‫فَ أ ْح َس َن إِ َل ْي ِه َّن‬
‫يح‬
103
Al-Adab Al-Mufrad
132. ‘Ā’isha, the wife of the Prophet  said: “A woman came to me
with two of her daughters. She asked me for something, but I could
not find anything except for a single date which I gave to her. She
divided it between her two daughters and then got up and left. When
the Prophet  came in and I told him what had happened, he said,
‘For whoever looks after these girls in any way and is good to them,
they will be a veil for him from the Fire.’ ” (Authentic)
Commentary: See comments on hadeeth no. 77 and 89.
‫يما ِم ْن بَينْ ِ َأ َب َو ْي ِه‬ ْ ‫اب َف‬

ُ ‫ض ُل َم ْن َي ُع‬
ً ‫ول َي ِت‬ ٌ ‫ َب‬-‎٧٥
Chapter 75: The Virtue Of Providing For An Orphan From

One’s Parents
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ عن أم سعيد مرة ا ِْلفه ِري عن أبيها‬-‎١٣٣

:‫ال‬ َ ِّ َ ْ َّ ُ ْ َ
ُ ‫ان ِفي ا‬
‫ْلو ْس َطى‬ ِ ‫أ ْو َك َه ِذ ِه ِم ْن‬‎َ ،‫ي‬
ُ ‫هذ ِه)) َش َّك ُسف َْي‬ ِ ْ‫الن َِّة َك َه َات ن‬ َ
َ ْ‫((أ َنا َو َك ِاف ُل اْلي ِت ِيم ِفي ج‬
َ
ٌ ‫ َص ِح‬. ‫ام‬
‫يح‬ ْ ‫َو َّال ِتي َت ِلي ْا‬
َ ‫إل ْب َه‬
133. Umm Sa‘īd Murra al-Fihri reported that her father said: “The
Prophet  said, ‘I and the guardian of the orphan are in the Garden
like these two (or as this one is to this one.)’ ” The narrator said:
“Sufyān was unsure whether the middle finger and the forefinger were
meant.” (Authentic)
Commentary: The hadeeth shows that maintaining the orphan is one of the
means to gaining entrance into the Garden. Imam Ibn Battaal (‫ )رحمه الله‬said:
“The one who hears this should act upon it to be in the company of the
Prophet  in the Garden, and there is no rank greater than that in the
hereafter.”
104
ُ ‫ان يح ِضر َطعام اب ِن عمر ر ِضي‬
‫ فَ َد َعا‬،‫اهلل َع ْن ُه َما‬ َ ً ‫ َأ َّن َي ِت‬:‫الس ِن‬
َ ْ‫ َع ِن ح‬-‎١٣٤
َ َ َ َ ُ ْ َ َ ُ ْ ُ َ ‫يما ك‬ َ
‫ فَ َدع َا َل ُه ْاب ُن‬،‫اء َب ْع َد َما فَ َر َغ ْاب ُن ُع َم َر‬ َ ‫ب َي ِت‬
َ ‫ فَ َج‬،‫يم ُه فَ َل ْم َي ِج ْد ُه‬ َ ‫ فَ َط َل‬،‫ات َي ْو ٍم‬
َ َ‫بِ َط َع ٍام ذ‬
ِ ‫((دو َن َك َه َذا فَ َو‬
‫اهلل! َما‬ َ َ‫ فَ ق‬.‫يق َو َع َس ٍل‬
ُ :‫ال‬ َ ‫ فَ َج‬،‫ فَ َل ْم َي ُك ْن ِع ْن َد ُه ْم‬،‫ُع َم َر بِ َط َع ٍام‬
ٍ ‫اء ُه بِ َس ِو‬
ُ ‫ َض ِع‬.))‫ب‬
‫يف ا ِْإل ْس َن ِاد‬ ِ ‫((و ْاب ُن ُع َمر َو‬
َ ِ‫اهلل! َما ُغ ن‬ َ
َ ْ‫ول ح‬
َ :‫ال َس ُن‬ ُ ُ‫ َيق‬.))‫ت‬
َ ‫ُغبِ ْن‬
134. Al-Hasan (al-Basrī) said: “An orphan used to eat with Ibn ‘Umar.
One day he called for food and looked for the orphan, but could not find
him. He arrived after Ibn ‘Umar had finished eating. Ibn ‘Umar called
for more food to be brought for this orphan, but they did not have any
more. So sawīq and honey were brought and he said, ‘You, have this!
By Allah, you have not been deprived!’” Al-Hasan commented, “By
Allah, Ibn ‘Umar was not deprived either!’ ” (Weak Chain)
Commentary: Sawīq is a kind of mash made of barley.
‫ْلي ِت ِيم‬ ِ َ َ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ عن سه ٍل ب ِن سع ٍد‬-‎١٣٥

َ ‫ ((أ َنا َوكاف ُل ا‬:‫ال‬ َ ِّ َ ْ َ ْ َ َ ْ َ
ٌ ‫ َص ِح‬.‫ْلو ْس َطى‬
‫يح‬ ُ ‫الس َب َاب ِة َوا‬‎
َّ ‫ص َب َع ْي ِه‬ َ َ‫الن َِّة َه َك َذا)) َوق‬
ْ ِ‫ال بِ إ‬ َ ْ‫ِفي ج‬
135. Sahl b. Sa‘d said: “The Prophet  said, ‘I and the guardian of
the orphan are in the Garden like that’, indicating the closeness of his
forefinger and middle finger.” (Authentic)
Commentary: See hadeeth no. 133.
ِ ِِ ِ َّ ً ‫ال َي ْأ ُك ُل َط َع‬ ِ ‫حفص َأ َّن َعب َد‬

َ ‫اهلل َك‬
َ ‫ان‬ ‫عن أبي َب ْك ٍر بن‬-‎١٣٦
ٌ ‫اما إِ ال َو َع َلى خ َوانه َيت‬
.‫يم‬ ْ ٍ
ُ ‫َص ِح‬
136. Abū Bakr b. Hafs narrated that ‘Abdullāh (b. ‘Umar) would not
eat unless an orphan joined him at the meal. (Authentic Chain)
Commentary: This shows the humility of this companion (), his kindness
105
Al-Adab Al-Mufrad
towards orphans and his eargerness to earn the beautiful rewards of taking
care of the orphan.
‫يم ُي ْح َس ُن ِإ َل ْي ِه‬
ٌ ‫اب َخ ْي ُر َب ْي ٍت َب ْي ٌت ِف ِيه َي ِت‬
ٌ ‫ َب‬-٦٧‎
Chapter 76: The Best House Is A House Where Orphans Are

Well-Treated
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎١٣٧
‫((خ ْي ُر َب ْي ٍت‬
َ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
ِ ِ ِ ٌ ‫ني َبي‬ ِ ِ ُ ْ‫م‬ ِ ٍ ِ ِ ِ ِ ٌ ‫ني َبي‬ ِ ِ ُ ْ‫م‬ ِ

‫اء‬
ُ ‫يم ُي َس‬
ٌ ‫ت فيه َيت‬ ْ َ ‫ َو َش ُّر َب ْيت في ال ْسلم‬،‫يم ُي ْح َس ُن إِ َل ْيه‬
ٌ ‫ت فيه َيت‬ ْ َ ‫في ال ْسلم‬
‫((ك ِاف ُل‬ َّ ِ‫يف إ‬
َ ‫ال ُج ْم َل ُة‬ ُ ‫ َض ِع‬.‫بع ْي ِه‬
َ ‫ص‬ْ ِ‫ير بِ إ‬ ِ َ ْ‫ َأ َنا َو َك ِاف ُل اْلي ِت ِيم ِفي ج‬،‫إِ َلي ِه‬
ِ ْ‫الن َِّة َك َه َات ن‬
ُ ‫ي)) ُيش‬ َ ْ
))‫ْلي ِت ِيم‬
َ ‫ا‬
137. Abū Hurayra said: “The Messenger of Allah  said, ‘Among
the Muslims the best house is the house where an orphan is being
well-treated. The worst house among the Muslims is the house where
an orphan is being ill-treated. I and the guardian of the orphan will be
like this in the Garden,’ indicating the closeness of his two fingers.”
(Weak with the exception of the expression: ‘I and the guardian of the
orphan’).
‫الر ِح ِيم‬ َ َ ُ ٌ ‫ َب‬-٧٧‎

َّ ‫اب ك ْن ِل ْل َي ِت ِيم ك ْاأل ِب‬
Chapter 77: Be Like A Merciful Father Towards Orphans
َ ‫ ُكن ِل ْلي ِتيم َكا‬:‫ال َداو ُد َع َلي ِه السالَم‬ َ َ‫ ق‬ ‫الر ْح َم ِن ْب ِن َأ ْب َزى‬
‫ْأل ِب‬ ِ َ ْ ُ َّ ْ ُ َ َ‫ ق‬:‫ال‬ َّ ‫ َع ْن َع ْب ِد‬-‎١٣٨
106
‫ َما َأق َْب َح الفَ ق َْر َب ْع َد ا ْل ِغ َنى! َو َأ ْك َث ُر ِم ْن ذَ ِل َك‬،‫ت ُص ُد‬
ْ َ‫اع َلم َأ َّن َك َكما َت ْزر ُع َك َذ ِل َك ح‬
َ َ ِ َّ
ْ ْ ‫ َو‬،‫الرح ِيم‬
‫اح َب َك فَ َأ جْ ِن ْز َل ُه َما َو َع ْد َّت ُه؛ فَ إِ ْن‬
ِ ‫ت َص‬
َ ‫ َوإِ ذَ ا َو َع ْد‬،‫ال َل ُة َب ْع َد ا ْل ُه َدى‬ َّ ‫َأ ْو َأق َْب ُح ِم ْن ذَ ِل َك‬
َ ‫الض‬
‫ َوإِ ْن‬،‫ت َل ْم ُي ِع ْن َك‬ ِ ‫اهلل ِم ْن َص‬

َ ‫اح ٍب إِ نْ ذَ َك ْر‬ ِ ِ‫ َو َت َع َّوذْ ب‬،‫ث َبي َن َك َو َبي َن ُه َع َد َاو ًة‬
ْ ْ ُ ‫ْعل ُي ِؤر‬ َ
ْ ‫ال َتف‬
ِّ
ُ ‫ َص ِح‬.))‫يت َل ْم ُي َذك ْر َك‬
‫يح ا ِْإل ْس َن ِاد‬ َ ‫َن ِس‬
138. ‘Abdu’r-Rahmān b. Abzā said: “Dāwūd (the Prophet), peace be

upon him said, ‘Be like a merciful father towards the orphan. Know
that you will reap what you sow. How ugly poverty is after wealth!
Worse than that – or uglier than that - is error after guidance! When
you make a promise to your friend, keep it. If you do not, it will bring
about enmity between you. Seek refuge in Allah from a companion
who, when you mention something to him, does not help you and who
does not remind you when you forget.’” (Authentic Chain)
Commentary: The hadeeth encourages us to kindly treat orphans and reminds
us that taking care of orphans earns us tremendous rewards. It could also be
inferred from the narration that some orphans may choose to renegade from
Islam if they lose their wealth; so they are warned that: As ugly as poverty is
after wealth, misguidance after guidance is worse than that. And the refuge is
with Allah. Breaking promises is from the aspects of hypocricy and the hearts
detest that. One should ask Allah for and actually seek out good companions,
and seek Allah’s refuge from companions who will not give him remembrance
when he errs.
‫ت‬ َ ‫ َلقَ ْد‬:‫ول‬

ُ ‫ع ِه ْد‬‎ َ ْ‫ت ح‬
ُ ُ‫ال َس َن َيق‬ ُ ‫س ْع‬ َ َ‫ ق‬- ‫ن ْي ٍح – َأ ُبو ُع َم َار َة‬
ِ َ‫ م‬:‫ال‬ َ ُ‫ َع ْن َحم َز َة ْب ِن ج‬-‎١٣٩
ْ
‫ َيا‬،‫يم ُك ْم‬ ُ ‫ َيا َأ ْه ِلي ْه! َيا َأ ْه ِلي ْه! َي ِت‬:‫ول‬
َ ‫يمك ْم َي ِت‬
َ َ َ ُ ُ‫الر ُج َل ِم ْن ُهم ُي ْصبِ ُح فَ َيق‬ َ ‫ال ْس ِل ِم‬
َّ ‫ َوإِ َّن‬،‫ني‬ ُ ْ‫م‬
‫ َو ُأ ْس ِر َع‬،‫ َيا َأ ْه ِل َي ْه! َيا َأ ْه ِل َي ْه! َج َار ُك ْم َج َار ُك ْم‬،‫َأ ْه ِل َي ْه! َيا َأ ْه ِل َي ْه! ِم ْس ِكي َن ُك ْم ِم ْس ِكي َن ُك ْم‬
ِ َ‫ت ر َأ ْي َت ُه ف‬
َ ‫اسقً ا َي َت َع َّم ُق بِ َثال َِث‬ ِ َ ‫بِ ِخ َي ِار ُك ْم َو َأ ْن ُت ْم ُك َّل َي ْو ٍم َت ْرذُ ُل‬
ِ َ‫ َو م‬.‫ون‬
ُ ُ‫س ْع ُت ُه َيق‬
‫ني‬ َ َ ‫ َوإِ ذَ ا ش ْئ‬:‫ول‬
‫ت َر َأ ْي َت ُه ُم َض َّي ًعا‬ ُ
َ ‫ثم ِن َع ٍنز! َوإِ نْ ِش ْئ‬ َ ‫َأ ْلفً ا إِ َلى الن َِّار َما َل ُه قَ َات َل ُه اهلل؟ َب‬
ِ ‫اع َخالَقَ ُه ِم َن‬
َ ِ‫اهلل ب‬
107
Al-Adab Al-Mufrad
ُ ‫ َض ِع‬.))‫َّاس‬
.‫يف ا ِْإل ْس َن ِاد‬ ِ ‫ال ِم َن الن‬
َ ‫ال َو ِاع َظ َل ُه ِم ْن َنف ِْس ِه َو‬
َ ،‫الش ْي َط ِان‬ ِ ِ‫ُم ْر َبدًا ِفي َسب‬
َّ ‫يل‬
139. Hamzah b. Nujayh, Abu ‘Umarah said, Al-Hasan (al-Basrī) said:

“I remember a time among the Muslims when their men would loudly
address (their households), ‘O household! O household! (Look after)
your orphan! Your orphan! O household! O household! (Look after)
your poor one! Your poor one! O household! O household! (Look
after) your neighbour! Your neighbour!’ Time has been swift in taking
the best of you while every day you become baser.” I also heard him
(Al-Hasan) say: “If you wish, you can see an erring person go 30,000
times deeper into the Fire. What is wrong with him! May Allah fight
him! He has sold his portion from Allah for the price of a goat (a
trifling gain). If you like, you can see him wretched and mouse-like
on the path of Satan. There is no one to warn him - neither himself nor
anyone else.” (Weak Chain)
‫ص َن ْع بِ ِه َما‬
ْ ‫ ِا‬:‫ال‬
َ َ‫يم؟ ق‬ ِ ِ ِ َ ‫ت ِال ْب ِن ِس ِير‬
ٌ ‫ ع ْندي َيت‬:‫ين‬ َ َ‫اء ْب ِن ُع َب ْي ِد ق‬
ُ ‫ قُ ْل‬:‫ال‬ َ ‫س‬َ ْ‫ َع ْن َأ م‬-‎١٤٠
ُ ‫ َص ِح‬.‫ب َو َل َد َك‬
‫يح ا ِْإل ْس َن ِاد‬ ْ ‫نع بِ َو َل ِد َك؛‬
ِ ‫اض ِر ْب ُه َما َت‬
ُ ‫ضر‬ ُ ‫َت ْص‬
140. Asmā’ b. ‘Ubayd said: “I said to Ibn Sīrīn, ‘I have an orphan in

my care.’ He said, ‘Treat him as you would treat your own child. Beat
him as you would beat your own child.’ ” (Authentic Chain)
Commentary: That is, since you do not beat your child except that you
anticipate that it benefits him in his religion and worldly affairs; then you
should beat the orphan under your care for the same reasons. This indicates
108
that to beat a child when and as apprioprate is from the parents’ showing
mercy to their children.
ْ ‫ال ْر َأ ِة ِإ َذا تَ َص َّب َر‬

‫ت َع َلى َو َل ِد َها َو َل ْم تَ َز َّو ْج‬ ْ ‫اب َف‬
َ ْ‫ض ُل م‬ ٌ ‫ َب‬-‎٧٨
Chapter 78: The Virtue Of A Woman Who Perseveres With

Her Child And Does Not Marry
‫ام َر َأ ٌة‬ َ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ عن عو ٍف ب ِن م ِال ٍك‬-١٤١‎

ْ ‫ ((أ َنا َو‬:‫ال‬ َ ِّ َ َ ْ ْ َ ْ َ
.))‫الن َِّة‬ َ ْ‫ي ِفي ج‬ِ ْ‫ َك َه َات ن‬،‫ت َع َلى َو َل ِد َها‬ ْ ‫ام َر َأ ٌة َأإِ َمت ِم ْن َز ْو ِج َها فَ َص َب َر‬
ْ ‫ين؛‬ َ ْ‫اء خ‬
ِ َّ‫الد‬ ُ ‫َسف َْع‬
ٌ ‫َض ِع‬
‫يف‬
141. ‘Awf b. Malik said: “The Prophet  said, ‘I and a woman
whose face has darkened, a woman who is widowed and is patient
with her child will be (as close) like these two fingers in the Garden.’
” (Weak)
‫لي ِت ِيم‬ َ ٌ ‫ ب‬-٩٧‎

َ ‫ب ْا‬
Chapter 79: On Upbringing The Orphan
ُ ‫ ذُ ِكر َأدب اْلي ِتيم ِع ْن َد ع ِائ َش َة ر ِضي‬: ‫ت‬

،‫اهلل َع ْن َها‬ ْ ‫ َع ْن ُش َم ْي َس َة ا ْل َع َت ِك َّي ِة قَ ا َل‬-‎١٤٢
َ َ َ ِ َ ُ َ َ
َ ‫ إِ ِّني‬:‫ت‬
ٌ ‫ َص ِح‬.))‫يم َحتَّى َي ْن َب ِس َط‬
‫يح ا ِْإل ْس َن ِاد‬ ِ ‫با‬
َ ُ ‫ض ِر‬
َ ‫ْليت‬ ْ ‫أل‬ ْ ‫فَ قَ ا َل‬
142. Shumaysa al-‘Atakiyya said: “(Adab) the upbringing of orphans
109
Al-Adab Al-Mufrad
was mentioned in the presence of ‘Ā’isha, may Allah be pleased with

her, and she said, ‘I would beat an orphan until he submits completely
(lit. lies flat).’” (Authentic Chain)
Commentary: The orphans in the care of ‘Ā‘isha (‫ )ريض الله عنها‬were the children
of her brother. She loved them as a mother would do, but she would also beat
them to discipline them. See comment on hadeeth no. 140.
.‫لو َل ُد‬
َ ‫ات َل ُه ْا‬ ْ ‫اب َف‬
َ ‫ض ُل َم ْن َم‬ ٌ ‫ َب‬-‎٨٠
Chapter 80: The Virtue Of One Whose Child Has Died
َ ‫وت‬
‫أل َح ٍد‬ ُ ‫اهلل ص َّلى‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ َأ َّن َر ُس‬، ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎١٤٣
َ
ُ ‫((ال مَ ُي‬ :‫ال‬ َ ِ ‫ول‬
َ‫ إِ َّ ح‬،‫ال َث ٌة ِم َن اْلو َل ِد فَ َتم َّس ُه النَّار‬
ٌ ‫ َص ِح‬.))‫ال ِت َّل َة اْلقَ َس ِم‬
‫يح‬ ُ َ َ َ ‫ال ْس ِل ِم‬
َ ‫ني َث‬ ُ ْ‫ِم َن م‬
143. Abū Hurayra said: “The Messenger of Allah  said, ‘No
Muslim, who has had three of his children die young, will be touched by
the Fire, illā Tahillat al-Qasam, save to expiate the oath.’ ” (Authentic)
Commentary: Imam al-Baghawee (‫ )رحمه الله‬explained the expression, illā
Tahillat al-Qasam (Save to expiate the oath), he said, “that is, except the
degree by which Allah would have expiated His oath; and that is His saying:
‘Not one of you but will pass over it’ (Q 19:71). So when he passes over it and
crosses it, He has kept His oath.” The hadeeth shows the excellence of
patiently bearing trials such as the loss one’s children: It is a means of
expiation of sins, elevation of one’s rank before Allah and protection from the
Fire.
ُ ‫ َأ َّن امر َأ ًة َأ َت ِت ال َّنبِ ي ص َّلى‬، ‫ عن َأبِ ي ُهرير َة‬-‎١٤٤

ْ ‫اهلل َع َل ْي ِه َو َس َّل َم بِ َصبِ ٍّى َقَ ا َل‬
‫ ا ُْد ُع‬:‫ت‬ َ َّ َْ ََْ ْ َ
‫يح‬ ٍ ‫((اح َت َظر ِت بِ ِح َظ ٍار َش ِد‬
ٌ ‫ َص ِح‬.))‫يد ِم َن الن َِّار‬ َ َ‫ فَ ق‬،‫الث ًَة‬
:‫ال‬ ُ ‫ فَ قَ ْد َدفَ ْن‬،‫َل ُه‬
َ ‫ت َث‬
ْ ْ
110
144. . Abū Hurayra said: “A woman came to the Messenger of Allah
 with a child. She said, ‘Make supplication for him. I have buried
three children.’ He said, ‘You have built a strong wall against the
Fire!’” (Authentic)
Commentary: The hadeeth teaches that it is permissible that one mentions
his painful experience to another person without resentment with the aim of
hearing words of admonition and consolation from which benefits are taken.
“A strong wall against the Fire” implies direct admittance into the Garden.
‫ َيا َأ َبا‬:‫ت‬ ً ‫ت َع َل ْي ِه َو ْج ًدا َش ِد‬

ُ ‫ فَ قُ ْل‬.‫يدا‬ ُ ‫ فَ َو ِج ْد‬،‫ات ْب ٌن ِلي‬ َ ‫ َع ْن َخ ِال ٍد ا‬-‎١٤٥
َ َ‫ْلع ْب ِس ِّي ق‬
َ ‫ َم‬:‫ال‬
ُ ‫ت ِمن ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم َش ْي ًئا ُت َس ِّخي بِ ِه َأ ْنفُ َس َنا َع ْن َم ْو َتا َنا؟‬ ِ َ‫ُهر ْير َة! َما م‬
َ ِّ َ َ ‫س ْع‬ َ َ
ُ ُ‫ع َل ْي ِه َو َس َّل َم َيق‬‎ ُ
.))‫الن َِّة‬ ُ ‫((ص َغ ُار ُكم َد َع ِام‬
َ ْ‫يص ج‬ ِ :‫ول‬ َ ‫ت ِم َن ال َّنبِ ِّي َص َّلى اهلل‬ ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬ َ َ‫ق‬
ٌ ‫َص ِح‬
‫يح‬
145. Khālid aI-‘Absī said: “A son of mine died and I felt great grief for
him. I said, ‘Abū Hurayra, have you heard anything from the Prophet
 to cheer us regarding our dead?’ He replied, ‘I heard the Prophet
 say, “Your children are Da’aamees in the Garden.” ’ ” (Authentic)
Commentary: Da’aamees (sing. Da’moos) are some kind of tiny organisms
ever found in marshes. It also refers to one who is always engaged in issues.
So, the children are ever found in the Garden, moving freely in its quarters
without any hinderance. In the wording of Muslim, Abū Hurayra added:
“They will meet their parents, hold their hand or their clothes as I am holding
your clothes, and they will not leave their hands till Allah will enter them in
the Garden along with their parents.”
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎١٤٦
:‫ول‬ َ ِ ‫ول‬ َ ‫ت َر ُس‬ ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬ َ َ‫ ق‬ ‫اهلل‬ ْ
ِ ‫سول‬
‫اهلل! َوا ْث َن ِان؟‬ َ ْ‫اح َتسب ُهم َد َخ َل ج‬
َ ‫ قُ ْل َنا َيا َر‬.))‫الن ََّة‬ ِ َ ‫ال َث ٌة ِم َن ا‬
ْ َ َ ْ َ‫ْلو َلد ف‬ َ ‫ات َل ُه َث‬
َ ‫((م ْن َم‬
َ
ِ ‫اهلل! َأرى َل ْو قُ ْل ُتم َو‬
َ َ‫ َلق‬،‫اح ٌد‬
.‫ال‬ ِ ‫لابِ ٍر َو‬ ُ ‫ود ْب ُن لَبِ ٍيد قُ ْل‬
َ ِ‫ ج‬: ‫ت‬ َ َ‫((وا ْث َن ِان)) ق‬
ُ ‫ َم ْح ُم‬:‫ال‬ َ َ‫ق‬
َ :‫ال‬
ْ َ
111
Al-Adab Al-Mufrad
ِ ‫ َو‬،‫ َو َأ َنا َأ ُظن ُُّه‬:‫ال‬

.‫اهلل! َح َس ٌن‬ َ َ‫ق‬
146. Jābir b. ‘Abdullāh said: “I heard the Messenger of Allah 

say, ‘If anyone has three of his children die young and resigns them
to Allah (is patient, hoping for reward from Allah), he will enter the
Garden.’ We said, ‘Messenger of Allah! What about two?’ He said,
‘And two.’ ” Mahmūd b. Labeed (the narrator) said to Jābir: “By
Allah, I think that if you had said, ‘And one?’, he would have given a
similar answer.” Jābir said, “I think so too, by Allah!” (Sound)
Commentary: See comments on hadeeth no. 143 and 144.
ُ ‫ َأ َّن امر َأ ًة َأ َت ِت ال َّنبِ ي ص َّلى‬، ‫ عن َأبِ ي ُهرير َة‬-‎١٤٧

ْ ‫اهلل َع َل ْي ِه َو َس َّل َم بِ َصبِ ٍّى فَ قَ ا َل‬
:‫ت‬ َ َّ َْ ََْ ْ َ
‫يح‬ ٍ ‫((اح َت َظر ِت بِ ِح َظ ٍار َش ِد‬
ٌ ‫ َص ِح‬.))‫يد ِم َن الن َِّار‬ َ َ‫ فَ ق‬،‫الث ًَة‬
:‫ال‬ ُ ‫ فَ قَ ْد َدفَ ْن‬،‫ا ُْد ُع َل ُه‬
َ ‫ت َث‬
ْ ْ
ْ ‫اهلل َع َل ْي ِه َو َس َّل َم فَ قَ ا َل‬ ِ ‫امر َأ ٌة إِ َلى َر ُس‬ ِ َ ‫؛ َج‬ ‫ َع ْن َأبِ ي ُهر ْير َة‬-‎١٤٨
‫ َيا‬:‫ت‬ َ ِ ‫ول‬ َ ْ ‫اءت‬ َ َ
‫((م ْو ِع ُد ُك َّن‬ َ َ‫ فَ ق‬،‫ فَ َو ِاع ْد َنا َي ْو ًما َن ْأ ِت َك ِف ِيه‬،‫ال َنق ِْد ُر َع َل ْي َك ِفي َم ْج ِل ِس َك‬
َ :‫ال‬ ِ ‫ول‬
َ ‫اهلل! إِ َّنا‬ َ ‫َر ُس‬
ُ ‫ مَ ُي‬،‫ام َر َأ ٌة‬
‫وت‬ ْ ‫((ما ِم ْن ُك َّن‬ َ ‫ان ِف‬
َ :‫يما َحدَّ ث َُه َّن‬ َ ‫ َو َك‬،‫اء ُه َّن ِل َذ ِل َك ا ْل َو ْع ِد‬
َ ‫ فَ َج‬.))‫ت فُ ال َِن‬
ُ ‫َب ْي‬
َ َ‫ َأ ِو ا ْث َن ِان؟ ق‬:‫ام َر َأ ٌة‬
:‫ال‬ ْ ‫ فَ قَ ا َل ِت‬،))‫الن ََّة‬ َّ ِ‫ إ‬،‫ فَ َت ْح َت ِسب ُهم‬،‫ال َث ٌة ِم َن اْلو َل ِد‬
َ ْ‫ال َد َخ َل ِت ج‬
ْ ْ َ َ ‫َل ُه َما َث‬
ٌ ‫ َص ِح‬.))‫((وا ْث َن ِان‬
.‫يح‬ َ
148. Abū Hurayra said: “A woman came to the Messenger of Allah

 and said, ‘Messenger of Allah! We cannot come to sit with you,
so set aside a day when we can come.’ He said, ‘Your rendezvous is
the house of so-and-so.’ He came to the women at that time. Part of
what he said to them was, ‘There is no woman among you who has
three children die, resigning them to Allah (being patient, hoping for
reward from Allah), who will not enter the Garden.’ A woman said,
112
‘And if it is two?’ He said, ‘And if it is two.’ ” (Authentic)
Commentary: It points to the fact that the female companions (radiya
Allahu anhunna) took part in the matters of learning as well; they asked the
Messenger  what they did not understand, and he even gave them a day
when he addressed them. Also, see comments on hadeeth no. 143 and 144.
‫ال‬ ُ ‫ت ِع ْن َد ال َّنبِ ي ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم فَ ق‬ ُ ‫ ُك ْن‬: ‫ت‬ ُ ‫ عن ُأ ِّم س َليم ر ِضي‬-‎١٤٩
َ ِّ َ َ ٍْ ُ ْ َ
ُ ‫ال َأد َخ َلهما‬
َ ْ‫اهلل ج‬
‫الن ََّة بِ فَ ِض ِل‬ َ ‫الث َُة َأ ْو‬
َّ ِ‫ال ٍد إ‬ َ ‫وت َل ُه َما َث‬ ِ ْ‫((يا ُأ َّم َس َل ْي ٍم َما ِم ْن ُم ْس ِل َم ن‬
َ ُ ْ ُ ‫ي مَ ُي‬ َ :
ٌ ‫ َص ِح‬.)) ‫((وا ْث َن ِان‬

‫يح‬ َ َ‫ َوا ْث َن ِان ؟ ق‬: ‫ت‬
َ : ‫ال‬ ُ ‫َر ْح َم ِت ِه إِ َي‬
ُ ‫اه ْم)) قُ ْل‬
149. Umm Sulaim said: “While I was with the Prophet  he said,
‘Umm Sulaim! There is no Muslim couple who have three of their
children die, but Allah admits them to the Garden by virtue of His
mercy to them.’ I said, ‘And if there are two?’ He said, ‘And if there
are two.’ ” (Authentic)
‫ َما َل َك ِم َن ا ْل َو َل ِد َيا‬:‫ال‬
َ َ‫ ق‬،‫متوش ًحا ِق ْر َب ًة‬
ِّ ٍّ ‫ َع ْن َص ْع َص َع َة بن معاوية أنه َل ِق َي أبا‬-‎١٥٠
‫ذر‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ال ُأ َح ِدث‬ َ ‫ َأ‬:‫َأبا ذَ ٍّر؟ قال‬
َ ِ ‫ول‬ َ ‫ت َر ُس‬ ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬ َ َ‫ ق‬.‫ َبلى‬:‫ت‬
َ ُ ‫ُك؟ قُ ْل‬
ُ ‫ال َأد َخ َله‬
،‫الن ََّة‬ َ ْ‫اهلل ج‬ ُ ْ َّ ِ‫ إ‬،‫ث‬ ِ ْ‫ْلو َل ِد َلم َيب ُل ُغوا ح‬
َ ‫ال ْن‬ ْ ْ َ ‫الث َُة ِم َن ا‬
َ ‫وت َل ُه َث‬ُ ‫((ما ِم ْن ُم ْس ِل ٍم مَ ُي‬
َ :‫ول‬ ُ ُ‫َيق‬
ُ ‫ال جع َل‬
،‫اهلل َع َّز َو َج َّل ُك َّل ُع ْض ٍو ِم ْن ُه‬ َ
َ َ َّ ِ‫ َو َما ِم ْن َر ُج ٍل أ ْع َت َق ُم ْس ِل ًما إ‬.‫اه ْم‬
ُ ‫بِ فَ ْض ِل َر ْح َم ِت ِه إِ َّي‬
ُ َ ‫ِف َك‬
ٌ ‫ َص ِح‬.))‫اك ُه ِلك ِّل ُع ْض ٍو ِم ْن ُه‬
‫يح‬
150. Sa‘sa‘a b. Mu‘āwiya narrated that he met Abū Dharr who was
carrying a waterskin and said: “Don’t you have any children, Abū
Dharr?” He said, “Shall I tell you a hadīth?” Sa‘sa‘a replied, “Yes
indeed.” Abū Dharr said, “I heard the Messenger of Allah  say,
‘There is no Muslim who has three of his children die before they
reach puberty, without Allah admitting him to the Garden by virtue
of His mercy to them. There is no man who frees a Muslim, without
113
Al-Adab Al-Mufrad
Allah, the Mighty and Exalted, making each limb of the freed man a
ransom for each limb of the man who freed him.’ ” (Authentic)
َ ‫ات َل ُه َث‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬ ‫ عن َأ َن ٍس ب ِن م ِال ٍك‬-١٥١‎

‫ال َث ٌة‬ َ :‫ال‬
َ ‫((م ْن َم‬ َ ِّ َ َ ْ ْ َ
ُ َ َ ‫ال ْن‬
ٌ ‫ َص ِح‬.))‫الن ََّة‬
.‫يح‬ َ ْ‫اهم؛ بِ فَ ْض ِل ر ْح َم ِت ِه ج‬
َ ْ ُ ‫ أ ْد َخ َل ُه اهلل َوإِ َّي‬،‫ث‬
ِ ْ‫َلم َيب ُل ُغوا ح‬
ْ ْ
151. Anas b. Mālik said: “The Prophet  said, ‘Whoever has three
children die before they reach puberty, Allah will admit all of them to
the Garden by virtue of His mercy.’ ” (Authentic)
Commentary: The fact that these narrations about the reward for parents’
forebearance and hope in Allah’s reward at the death of their children have
been reported by many companions indicates that it was something the
Messenger  frequently mentioned and was commonly known among his
companions ().
‫ات َل ُه ِس ْق ٌط‬ ٌ ‫ َب‬-‎٨١

َ ‫اب َم ْن َم‬
Chapter 81: One Whose Miscarried Child Dies
َ ‫ َو َك‬- ‫ال ْن َظ ِل َّية‬

‫ان ال ُيو َل ُد َل ُه‬ َ ْ‫أم ِه َع ْن َس ْه ٍل ْب ِن ح‬
ِّ ‫بن أبِ ي َمريمَ َ عن‬ ُ ‫ث َي ِز‬
ُ ‫يد‬ َ ‫ َح ّد‬-‎١٥٢
َ ‫ب إِ َل َّي ِم ْن َأنْ َت ُك‬

‫ون ِل َي‬ ُّ ‫ َأ ْح‬،‫ْط فَ َأ ْح َت ِس ُب ُه‬ َ :‫ال‬
ٌ ‫أل ْن ُيو َل ُد ِلي ِفي ا ِْإل ْسال َِم َو َل ٌد ِسق‬ َ َ‫ فَ ق‬-
ُ ‫ َض ِع‬.‫الش َج َر ِة‬
.‫يف ا ِْإل ْس َن ِاد‬ َّ ‫ت‬ ْ َ‫ال ْن َظ ِل َّي ِة مِ َّم ْن َب َاي َع ح‬
َ ‫ت‬ َ ْ‫ان ْب ُن ح‬ َ ‫يعا َو َما ِف‬
َ ‫ َو َك‬.‫يها‬ ً ‫الدُّ ْن َيا َج ِم‬
152. Yazīd b. Abī Maryam related from his mother that: “Sahl b. al-
Hanzaliyya, had no children (he wished that he would be granted a
child), he said, ‘I wish to have even a miscarried child in the state of
Islam, and bear this loss with patience for Allah is more precious to me
than to have all the world and what it contains.’ ” Ibn al-Hanzaliyya
was one of those (Companions) who offered allegiance to the Prophet
114
 under al-Ridwān tree at Hudaibiyya. (Weak Chain)
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫ َع ْن َعب ِد‬-٣٥١‎
َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ‫ ق‬:‫ال‬ ِ ‫(ه َو ْاب ُن َمس ُع‬
َ َ‫ ق‬ )‫ود‬ ْ ُ ‫اهلل‬ ْ
َّ ِ‫اهلل! َما ِمنَّا َأ َح ٌد إ‬
‫ال َما ُل ُه‬ ِ ‫ول‬َ ‫مال ِه))؟ ق َا ُلوا َيا َر ُس‬
ِ ‫ب إِ َلي ِه ِم ْن‬ َ ِ َ
ُ ‫((أ ُّي ُك ْم َم‬:
ْ ُّ ‫ال َو ِارثه أ َح‬
َ ُ ‫اهلل ص َّلى‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ فَ ق‬.‫ب إِ َل ْي ِه ِم ْن َم ِال َو ِار ِث ِه‬
َ ‫((اع َل ُموا أ َّن ُه َل ْي‬
‫س‬ ْ َ ِ ‫ول‬ ُ ‫ال َر ُس‬ ُّ ‫أح‬
َ
‫ال َو ِار ِث َك َما‬
ُ ‫ َو َم‬،‫ت‬ ُّ ‫ارث ِه َأ َح‬
َ ‫ َما ُل َك َما قَ دَّ ْم‬،‫ب إِ َل ِيه ِم ْن َم ِال ِه‬ ِ ‫ال َو‬ َّ ِ‫ِم ْن ُكم َأ َح ٌد إ‬
ُ ‫ال َم‬ ْ
ٌ ‫ َص ِح‬.))‫ت‬
.‫يح‬ َّ
َ ‫أخ ْر‬
153. ‘Abdullāh (b. Mas‘ūd) said: “The Messenger of Allah  said,
‘Which of you prefers the wealth of his heirs to that of his own?’ They
said, ‘Messenger of Allah, there is none of us who does not prefer his
own wealth to that of his heirs.’ The Messenger of Allah  said,
‘Know that there is not one of you who does not prefer his heirs’
money to his own. Your wealth is what you have expended (for Allah)
and the wealth of your heirs is what you leave.’” (Authentic)
Commentary: Everyone is said to prefer his heirs’ money since man basically
likes to keep his wealth. Nevertheless, what really belongs to us is that which
we owned before our death and at death because we expended them in the
way of Allah the Most High. As for what we keep with us and finally leave
behind at death, they are most apprioprately attributed to our hiers. It seems
this hadeeth is mentioned in this chapter to show that patiently bearing a
miscarriage is better than the one you still have. Allah knows best. See the
hadeeth that follows and its comment.
ُ ‫ون ِف‬ ُ
َ ُ‫الرق‬
))‫وب؟‬ َّ ‫يك ْم‬ َ :‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ ُّ‫((ما َت ُعد‬ ِ ‫ول‬ُ ‫ال َر ُس‬
َ َ‫ َوق‬:‫ال‬
َ َ‫ ق‬-‎١٥٤
‫ َّال ِذي َل ْم ُيقَ دِّ ْم ِم ْن َو َل ِد ِه‬:‫وب‬ َّ ‫((ال؛ َو َل ِك َّن‬

َ ُ‫الرق‬ َ :‫ال‬ َ ‫وب َّال ِذي‬
َ َ‫ ق‬،‫ال ُيو َل ُد َل ُه‬ َّ : ‫قَ ا ُلوا‬
ُ ُ‫الرق‬
ٌ ‫ َص ِح‬.))‫َش ْي ًئا‬
‫يح‬
154. He (‘Abdullāh b. Mas‘ūd) said: “The Messenger of Allah 
115
Al-Adab Al-Mufrad
said, ‘Whom do you count as childless among you?’ They said, ‘They
are those who do not have any children.’ He said, ‘No. The childless
are those who have not sent any of their children ahead (i.e. none of
whose children have died). ’” (Authentic)
Commentary: This hadeeth consoles the person whose children have died,
yet he remains patient and hopes for reward from Allah. As for the one none
of whose child has died, he does not get the reward that the one who patiently
bears such loss gets in the Hereafter.
ُ ‫ون ِف‬ ُ
))‫ْالص َر َع َة؟‬
ُّ ‫يكم‬ َ :‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ ُّ‫((ما َت ُعد‬ ِ ‫ول‬ُ ‫ال َر ُس‬
َ َ‫ َوق‬: ‫ال‬
َ َ‫ ق‬-‎١٥٥
‫الص َر َع َة َّال ِذي مَ ْي ِل ُك َنف َْس ُه‬

ُّ ‫((ال؛ َو َل ِك َّن‬
َ ُ ‫الر َج‬
َ َ‫ فَ ق‬،‫ال‬
:‫ال‬ َ ‫ ُه َو َّال ِذي‬:‫قَ ا ُلوا‬
ِّ ‫ال َت ْص َر ُع ُه‬
ٌ ‫ َص ِح‬.))‫الغ َض ِب‬
‫يح‬ َ ‫ِع ْن َد‬
155. He (‘Abdullāh b. Mas‘ūd) said: “The Messenger of Allah 

said, ‘Whom do you consider to be stronger?’ They said, ‘The stronger
is the one whom others cannot throw down.’ He said, ‘No, the stronger
is he who controls himself when he is angry. ’ ” (Authentic)
Commentary: It seems that Imām al-Bukhārī brought this hadīth in this
chapter because it has the same source with the preceeding narrations or
to demonstrate that strength is in controlling one’s anger, as well as sadness.
‫اب ُح ْس ُن مِْال ْل َك ِة‬

ٌ ‫ َب‬-‎٨٢
Chapter 82: On Being A Good Master
‫ َأ َّن ال َّنبِ َّي‬،‫ َحدَّ َث َنا َع ِل ِّي ْب ِن َأبِ ي َط ِال ٍب صلوات اهلل عليه‬:‫ َع ْن ن َُع ْيم بن يزيد قال‬-٦٥١‎
‫ال َت ِض ُّل ُأ َّم ِتي‬

َ ‫((يا َع ِل ُّى! ِائ ِْت ِني بِ َط َب ٍق؛ َأ ْك ُتب ِف ِيه َما‬ ُ ‫ص َّلى‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم مَ َلا ثَقُ َل ق‬
َ :‫ال‬ َ
116
َ ‫ َو َك‬،‫الص ِحيفَ ِة‬
‫ان‬ َّ ‫أل ْحفَ ُظ ِم ْن ِذ َر ِاعي‬ ُ ‫ فَ قُ ْل‬.‫يت َأنْ َي ْس ُبقَ ِني‬
َ ‫ إِ ِّني‬:‫ت‬ ُ ‫ فَ َخ ِش‬.))]‫[بعدي‬
،‫ت َأ مْ َيان ُُك ْم‬

ْ ‫الز َك ِاة َو َما َم َل َك‬ ِ ‫الص‬
َّ ‫الة َو‬ َ ْ‫َر ْأ ُس ُه َب ن‬
ِ ‫ فَ َج َع َل ُي‬.‫ي ِذ َر ِاعي َو َع ُض ِدي‬
َّ ِ‫وصي ب‬
ُ ‫ال‬
‫اهلل َو َأ َّن ُم َح َّم ًدا َع ْب ُد ُه‬ َ ‫اد ِة َأ ْن‬
َّ ِ‫ال إِ َل َه إ‬ َ َ‫ َك َذ ِل َك َحتَّى ف‬:‫ال‬
َ َ‫َوق‬
َ ‫ َوأمره بِ َش َه‬،‫ت َنف ُْس ُه‬
ْ ‫اض‬
ُ ‫ َض ِع‬.‫ َم ْن َش ِه َد بِ ِه َما ُح ِّر َم َع َلى الن َِّار‬،‫َو َر ُسو ُل ُه‬

.‫يف ا ِْإل ْس َن ِاد‬
156. Nu’aym b. Yazeed reported that ‘Alī b. Abī TāIib, Allah’s peace
be upon him said: “When the illness of the Prophet  was heavy
with him, he said, ‘‘Alī! Bring me a leaf on which to write something
for my community after which they will not go astray.’ ‘Alī said,
‘I feared that he would die before I could do that, so I said, “I will
remember better than the leaf.” His head was between my forearm and
upper arm. He recommended the prayer and zakāh and kind treatment
of what the right hands own (slaves). He spoke like that until he
died.’ He commanded me to testify that there is no god but Allah and
Muhammad is His servant and Messenger. Whoever testifies to that is
saved from the Fire.’ “ (Weak Chain)
Commentary: As regards the expression, innee la ahfadhu min dhiraa’ee as-
Saheefah (I will remember the leaf better than my forearm), Imam Al-
Albaanee (‫ )رحمه الله‬said: “the expression is confusing, ambiguous; perhaps
the word Saheefah is an interpolation and the correct thing is: innee ahfadh
fa a’ee (I memorize and understand). This is because it is contained in the
Musnad (1/90) that: ‘fa khasheetu an tafootanee nafsuhu, Qaala: qultu,
innee ahfadh wa a’ee’ (I feared that he would die before I could do that. He
said: ‘So I said, I memorize and understand)”.
َ ‫يبوا الدَّ ِاعي َو‬ َ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫اهلل‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ِ ‫ َع ْن َعب ِد‬-‎١٥٧
‫ال‬ َ ُ ‫ ((أ ِج‬:‫ال‬ َ ِّ َ ْ
ٌ ‫ َص ِح‬.))‫ني‬
.‫يح‬ َ ‫ال ْس ِل ِم‬ َ ‫ َو‬،‫َت ُر ُّدوا ا ْل َه ِد َّي َة‬
ُ ْ‫ال َت ْض ِر ُبوا م‬
157. ‘Abdullāh (b. Mas‘ūd) said: “The Prophet  said, ‘Accept
invitations. Do not reject gifts. Do not beat the Muslims.’ ” (Authentic)
Commentary: The orders of the Prophet  indicate that it is obligatory to
117
Al-Adab Al-Mufrad
accept invitations to feasts except due to a valid excuse or a disincentive, that

it is prohibited to reject gifts except due to a pressing counterbenefit or beat
the Muslim except while implementing legal punishments or disciplining.
One should inculcate the habit of pardoning those who are preordained to be
our subordinates.
،‫((الصال ََة‬
َّ ُ ‫آخر َكالَم ال َّنبِ ي ص َّلى‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫ان‬ َ َ‫ ق‬ ‫ َع ْن َع ِل ٍّى‬-‎١٥٨
َ ‫ َك‬: ‫ال‬
َ ِّ ِ ُ
َ ‫الصال ََة! َّاتقُ وا‬
ُ َ ْ ‫اهلل ِفيما َم َل َك‬
ٌ ‫ َص ِح‬.))‫ت أ مْ َيانُك ْم‬
.‫يح‬ َ َّ
158. ‘Alī (Allah’s blessing be upon him) said: “The last words that
the Prophet  said, were, ‘The prayer! The prayer! Fear Allah in
regard to what your right hand’s own (i.e. in regard of your slaves).’
” (Authentic)
Commentary: That is, the Prayers should be observed at their stipulated
times in congregation with other Muslims and in the right manner. The
hadeeth shows the importance of the Prayer and exhorts towards kind
treatment of our subordinates.
‫وء مِْال ْل َك ِة‬

ُ ‫اب ُس‬
ٌ ‫ َب‬-‎٨٣
Chapter 83: On Being A Bad Owner
‫اط َر ِة‬ ََ ْ ُ ‫ن ُن َأ ْع َر‬

ِ ‫ف بِ ُكم ِم َن البي‬ ْ َ‫ ح‬:‫َّاس‬
ِ ‫ول ِللن‬ َ ‫ َأ َّن ُه َك‬، ‫ َع ْن َأبِ ي الدَّ ْر َد ِاء‬-٩٥١‎
ُ ُ‫ان َيق‬
‫ؤم ُن‬ َ ‫ فَ َّال ِذي ُي ْر َجى‬:‫ َأ َّما ِخ َي ُار ُك ْم‬.‫اب؛ قَ ْد َع َر ْف َنا ِخ َي َار ُك ْم ِم ْن ِش َر ِار ُك ْم‬
َ ‫ َو ُي‬،‫خ ْي ُر ُه‬‎ ِ ‫بِ الدَّ َو‬
َ ‫ َو‬،‫ال ُي ْؤ َم ُن َش ُّر ُه‬

.))‫ال ُي ْع َت ُق ُم َح َّر ُر ُه‬ َ ‫ فَ َّال ِذي‬:‫ َو َأ َّما ِش َر ُار ُك ْم‬.‫َش ُّر ُه‬
َ ‫ َو‬،‫ال ُي ْر َجى َخ ْي ُر ُه‬
ُ ‫َص ِح‬
.‫يح ا ِْإل ْس َن ِاد َم ْوقُ وفً ا‬
118
159. Abu’d-Dardā’ used to say to people: “We know you better than
the veterinarians know animals. We recognize the best of you from the
worst of you. The best of you is the one whose good is hoped for and
the one whose evil you do not fear. As for the worst of you, that is the
person whose good is not hoped for and whose evil you fear and who
does not set his slaves free.” (Authentic in Maoqoof form)
Commentary: The narration teaches that one should be clever and should
recognize people as the veterinarian knows animals: Good and bad people
may well be recognized through their actions. It also teaches that the teacher
should always guide the students towards what benefits them from which is
setting slaves free.
‫ َو َي ْن ِز ُل‬،‫ َّال ِذي مَ ْي َن ُع ِرف َْد ُه‬:‫ود‬

ُ ‫ ا ْل َك ُن‬:‫س ْع ُت ُه َيقُ ول‬
ِ َ‫ م‬ ‫ام َة‬ ُ َ
َ ‫ عن أبِ ي أ َم‬،‫ َع ْن ابن هانئ‬-‎١٦٠
ٌ ‫ َض ِع‬.))‫ب َع ْب َد ُه‬
.‫يف َم ْوقُ وفًا‬ ُ ‫ َو َي ْض ِر‬،‫َو ْح َد ُه‬
160. Ibn Haanee reported that he heard Abū Umāma say: “Ingratitude
is typified by someone who refuses to give, who lives alone and who
beats his slave.’’ (Weak in the Maoqoof form)
َ َ َ
َ ‫ فَ َن‬،‫ أ َّن َر ُجلًا أ َم َر ُغال ًَما َل ُه أ ْن َي ْس ُن َو َع َلى َب ِع ٍير َل ُه‬:‫ال َس ِن‬
َ ‫ فَ َج‬،‫ام ا ْل ُغال َُم‬
‫اء‬ َ ْ‫ َع ِن ح‬-١٦١‎
‫ص َب َح َأ َتى ُع َم َر ْب ِن‬ َ َ َ‫بِ ُش ْع َل ٍة ِم ْن َن ٍار فَ َأ ْلق‬

ْ ‫ فَ َل َما أ‬،‫ فَ َت َر َّدى ا ْل ُغال َُم ِفي بِ ْئ ٍر‬،‫اها ِفي َو ْج ِه ِه‬
.‫يف ا ِْإل ْس َن ِاد‬ ُ ‫اب ر ِضي‬
ُ ‫ َض ِع‬.))‫ فَ َأ ْع َتقَ ُه‬،‫ فَ َر َأى َّال ِذي ِفي َو ْج ِه ِه‬،‫اهلل َع ْن ُه‬ َ َ ْ‫خ‬
َ َ ِ ‫الط‬
161. Al-Hasan said: “A man ordered one of his slaves to draw water
using one of his camels and the slave went to sleep. He came with
a torch and put it in his face and the slave fell into the well. In the
morning, the slave went to ‘Umar b. al-Khattāb, may Allah be pleased
with him, and ‘Umar saw what had happened to his face. For that
‘Umar set him free.” (Weak Chain)
119
Al-Adab Al-Mufrad
َ ‫ال ِادم ِمن ْا‬

ِ ‫أل ْع َر‬
‫اب‬ َ ِ َ ْ‫اب َب ْي ُع خ‬
ٌ ‫ َب‬-‎٨٤
Chapter 84: Selling A Slave Among The Bedouins
‫ فَ َس َأ َل‬،‫ت َع ِائ َش ُة‬ ْ َ‫ ف‬،‫ت َأ َم ًة َل َها‬

ْ ‫اش َت َك‬ ُ ‫ عن عمر َة؛ َأ َّن ع ِائ َش َة ر ِضي‬-‎١٦٢
ْ ‫اهلل َع ْن َها َد َّب َر‬ َ َ َ َْ َ ْ َ
،‫ َس َح َر ْت َها َأ َم ٌة َل َها‬،‫ور ٍة‬ ٍ َ ْ ‫وني َع ِن‬
َ ‫ام َرأة َم ْس ُح‬
ْ ُ‫ُ خ‬
ِ ‫تبِ ر‬ َ َ‫ فَ ق‬.‫يها َطبِ ًيبا ِم َن ال ُّز ِّط‬
ُ ‫ إِ َّنك ْم‬:‫ال‬
َ
َ ‫َب ُنو أ ِخ‬
.‫ني َأ َب ًدا‬ َ ‫ َو ِل َم؟‬:‫ت‬
َ ‫ال َت ْن ِج‬ ْ ‫ فَ قَ ا َل‬.‫ َس َح ْر ِت ِينى؟‬:‫ت‬
ْ ‫ فَ قَ ا َل‬.‫ َن َع ْم‬:‫ت‬ ْ ‫فَ ُأ ْخبِ َر‬
ْ ‫ قَ ا َل‬.‫ت َع ِائ َش ُة‬
ُ ‫ َص ِح‬.))‫وها ِم ْن َش ِّر ا ْل َع َر ِب َم َل َك ًة‬

‫يح ا ِْإل ْس َن ِاد‬ ْ ‫ث َُّم قَ ا َل‬
ُ ِ‫ ((ب‬:‫ت‬
َ ‫يع‬
162. ‘Amra said: “ ‘Ā’isha, may Allah be pleased with her, had made
one of her slave-girls mudabbar (arranged for her to be set free after
her death). Then ‘Ā’isha became ill and her nephews consulted a
travelling doctor who said, ‘You are asking me for information about
a bewitched woman. A slave-girl of hers has bewitched her.’ ‘Ā’isha
was told this and she asked the girl, ‘Have you put a spell on me?’ She
replied, ‘Yes.’ ‘Ā’isha asked, ‘Why? You will never be free.’ Then
‘Ā’isha said (to her nephews), ‘Sell her to the worst masters among
the Arabs.’ ” (Authentic Chain)
Commentary: In other wordings of the hadeeth, the girl told ‘A’isha that,
“I want you to die so that I will be set free”. The hadeeth indicates that one
should not accept that a person has bewitched him until the person truly
affirms having done so. It is permissible that a person evens score with a
person that harms him as indicated in verses of the Qur’an and the Prophet’s
narrations. Yet, it is better to pardon such persons as is also indicated in the
verses and other narrations from the Messenger .
120
َ ْ‫اب ا ْل َع ْف ُو َع ِن خ‬
‫ال ِاد ِم‬ ٌ ‫ َب‬-‎٨٥
Chapter 85: On Forgiving The Slave
ُ َ َ َ‫ ق‬ ‫ َعن َأبِ ي ُأمام َة‬-‎١٦٣

َ ‫ فَ َو َه‬،‫ أق َْب َل ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َم َع ُه ُغال ََم ِان‬:‫ال‬
‫ب‬ َ َ ْ
‫يت َع ْن َض ْر ِب َأ ْه ِل‬ ُ ‫ات‬
َ َ‫ َوق‬- ‫اهلل َع َل ْي ِه‬ َ
َ
ُ ‫((ال َت ْض ِر ْب ُه؛ فَ إِ ِّني ن ُِه‬ :‫ال‬ َ ‫أ ْح َد ُه َما ِل َع ِل ِّي‬
ُ ‫ص َل َو‬-
‫ص بِ ِه‬ِ ‫((اس َت ْو‬

ْ َ َ‫ َوق‬،‫ َو َأ ْع َطى َأ َبا ذَ ٍّر ُغال ًَما‬.))‫ َوإِ ِّني َر َأ ْي ُت ُه ُي َص ِّلي ُم ْن ُذ َأق َْب ْل َنا‬،‫الصال َِة‬
:‫ال‬ َّ
‫ َأ َم ْر َت ِنى َأنْ َأ ْس َت ْو ِصى بِ ِه َخ ْي ًرا فَ َأ ْع َت ْق ُت ُه‬:‫ال‬

َ َ‫((ما فَ َع َل؟)) ق‬ َ َ‫ فَ ق‬،‫َم ْع ُروفً ا)) فَ َأ ْع َتقَ ُه‬
َ :‫ال‬
‫ َح َس ٌن‬.
163. Abū Umāma said: “The Prophet  came with two slaves and
gave one of them to ‘Alī, Allah’s blessings be upon him, and said, ‘Do
not beat him. I have forbidden beating people who observe prayer and
I have seen him praying since he came to us.’ He gave Abū Dharr a
slave and said, ‘Treat him well,’ so Abū Dharr set him free. He (the
Prophet) said, ‘What has he done?’ Abū Dharr said, ‘You commanded
me to treat him well, so I set him free.’ ” (Sound)
Commentary: The hadeeth highlights the fact that the Muslim should not be
beaten; the exemption to this being while implementing legal punishments or
disciplining as mentioned earlier. The companions of the Prophet  would
swiftly respond to his counsels in the best of forms.
‫ فَ َأ َخ َذ‬،‫س َل ُه َخ ِاد ٌم‬ ِ َ ْ‫َّ م‬ ِ ُ َّ ِ َ َ‫ ق‬ ‫ َع ْن َأ َن ٍس‬-‎١٦٤

َ ‫ قَ د َم ال َّنبِ ُّي َصلى اهلل َع َل ْيه َو َسل َم الدي َن َة َو َل ْي‬:‫ال‬
ُ ‫ حتَّى َأد َخ َل ِني ع َلى ال َّنبِ ي ص َّلى‬،‫ فَ ا ْن َط َل َق بِ ي‬،‫َأبو َط ْلح َة بِ ي ِدى‬
: ‫ال‬ َ ِّ َ ْ َ َ َ ُ
َ َّ ِ
،‫ال َض ِر‬ َّ ‫ فَ َخ َد ْم ُت ُه ِفي‬:‫ال‬
َ ْ‫السفَ ِر َو ح‬ َ َ‫ ق‬،‫يب؛ فَ ْل َي ْخ ِد ْم َك‬
ٌ ِ‫س لَب‬ َ
ٌ ‫َيا َنبِ َّي اهلل! إِ ن أ َن ًسا ُغال ٌَم ك ِّي‬
َ ‫يء مِ َلا َص َن ْع‬
‫ت َه َذا‬ ُ ‫ حتَّى ُتو ِّفي ص َّلى‬،‫ال ِدي َن َة‬
َ َ‫ َما ق‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
ٍ ‫ال ِلي َع ْن َش‬ َ ْ‫َمق َْد َم ُه م‬
َ ُ َ
121
Al-Adab Al-Mufrad
ٌ ‫ت َه َذا َه َك َذا؟ َص ِح‬

.‫يح‬ َ ‫ص َن ْع‬‎ َ ‫ َأ‬:‫ص َن ْع ُه‬
َ ‫ال‬
َ ٍ ‫ال ِلي ِل َش‬
ْ ‫يء َل ْم أ‬ َ ‫َه َك َذا؟ َو‬
َ َ‫ال ق‬
164. Anas said: “The Prophet  came to Madīna and he had no
servant. Abū Talha took my hand and brought me to the Prophet 
and said, ‘Prophet of Allah! This is Anas, a clever, intelIigent boy. Let
him serve you.’ ” Anas said: “I served him when he was at home and
on journeys from the time he came to Madīna until he died . He
never said to me about anything I had done, ‘Why did you do this?’
nor did he say to me about something I had not done, ‘Why didn’t you
do such-and-such?’ ” (Authentic)
Commentary: A young boy serving the greatest leader of all times and
keeping the best of his company day and night; in travel and at home, in times
of peace and war. Yet the feelings of this little boy were not hurt; not even
with a knitted brow or a frowned face as he reported in other wordings of the
hadeeth. There is an important lesson here on leaving blame and avoiding
criticism except when really necessary. The hadeeth shows that one could
praise a person in his front if it will not make him become proud.
‫اب ِإ َذا َس َر َق ا ْل َع ْب ُد‬

ٌ ‫ َب‬-‎٨٦
Chapter 86: When A Slave Steals
‫ ((إِ ذَ ا َس َر َق‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎١٦٥
.‫ َخ ْم َس ٌة‬:‫ َوالن ََّو ُاة‬.‫ون‬ َ ‫ ِع ْش ُر‬:‫َّش‬ ِ ‫ال َأ ُبو َعب ِد‬

ُّ ‫ الن‬:‫اهلل‬ َ َ‫ ق‬.)) ‫ش‬ َ ْ‫م‬
ُ ‫ال ْم ُل‬
ٍّ ‫وك بِ ْع ُه َو َل ْو بِ َن‬
ْ
ٌ ‫ َض ِع‬. ‫ون‬
. ‫يف‬ َ ‫وا‬
َ ‫ َأ ْر َب ُع‬:‫ْأل ْو ِق َي ُة‬ َ
165. Abū Hurayra said: “The Messenger of Allah  said, ‘When a
slave steals, sell him, even for a nashsh.’ Abū ‘Abdullāh said: “The
nashsh is twenty dirhams. The nawa is five, and the awqiya is forty.”
(Weak)
122
‫ال ِاد ُم ُي ْذ ِن ُب‬
َ ْ‫اب خ‬
ٌ ‫ َب‬-٧٨‎
Chapter 87: On The Slave Who Commits A Sin
ُ ‫ت ِإ َلى ال َّنبِ ي ص َّلى‬

‫ َو َدفَ َع‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫ َع ْن َل ِق‬-‎١٦٦
َ َ‫ ق‬ ‫يط ْب ِن َصبِ َر َة‬
ُ ‫ ا ْن َت َه ْي‬:‫ال‬
َ ِّ
: ‫ َو َل ْم َيقُ ْل‬-‫ب‬ ْ َ‫((ال ح‬
َّ َ‫ت ِس ن‬ َ ُ ‫ال ال َّنبِ ي ص َّلى‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ فَ ق‬.‫اح َس َخ ًلة‬ ُ ْ‫الر ِاعي ِفي م‬
َ ُّ ِ ‫ال َر‬ َّ
‫الر ِاعي بِ َس َخ َل ٍة ذَ َب ْح َنا َم َكا َن َها‬ َ ‫يد َأنْ َت ِز‬
َ ‫ فَ إِ ذَ ا َج‬.‫يد‬
َّ ‫اء‬ َ ‫غ َن ًما ِمائ ًَة‬‎
ُ ‫ال ن ُِر‬ َ ‫ إِ َّن َل َنا‬- ‫ب‬ ْ َ‫ال ح‬
َّ َ‫ت َس ن‬ َ
َ َ ‫ فَ َك‬.))‫َش ًاة‬
‫ْت‬ ْ ‫ َوإِ ذَ ا‬،‫ب َظ ِعي َن َت َك َك ْضربِ َك أ َم َت َك‬
َ ‫اس َت ْن َشق‬ َ
ْ ‫((ال َت ْض ِر‬ :‫ال‬ َ ‫ان ِف‬
َ َ‫يما ق‬
َ ‫ال َأ ْن َت ُك‬
ٌ ‫ َص ِح‬.))‫ون َص ِائمًا‬
‫يح‬ َّ ِ‫فَ ب ِال ْغ؛ إ‬
َ
166. Laqīt b. Sabira said: “I went to the Prophet  when the shepherd
had driven a lamb into the evening pasture. The Prophet  said, ‘Do
not suppose (that we had slaughtered the sheep for you). We have a
hundred sheep and do not want to increase them. When the shepherd
brought the lamb, we slaughtered a sheep instead of it. ’ ”
Laqīt said, “Part of what he said is, ‘Do not beat your wife as you
would beat your slave-girl. When you wash your nose, snuff up water
freely unless you are fasting.’ ” (Authentic)
Commentary: Read this hadīth with Abū Dāwūd’s narration of the same
hadīth in more detail Laqīt b. Sabira reported: “I was the leader of the
delegation of Banu’l- Muntafiq or (the narrator doubted) I was among the
delegation of Banu’l- Muntafiq that came to the Messenger of Allah .
When we reached the Prophet, we did not find him in his house. We found
there ‘Ā’isha, the Mother of the Believers. She ordered that a dish called
Khazīra should be prepared for us. It was then prepared. A tray containing
dates was then presented to us. Then the Messenger of Allah (may peace
123
Al-Adab Al-Mufrad
and blessings be upon him) came. He asked: ‘Has anything been served to
you or ordered for you?’ We replied: ‘Yes. Messenger of Allah.’ While we
were sitting in the company of the Messenger of Allah (may peace and
blessings be upon him) we suddenly saw that a shepherd was driving a herd
of sheep to their abode. He had with him a newly-born kid that was crying.
He (the Prophet) asked him: ‘What did it deliver, O so-and-so?’ He replied:
‘female sheep.’ He then said: ‘Slaughter for us in its place a sheep. Do not
think that we are slaughtering it for you. We have one hundred sheep and
we do not want that their number may increase. Whenever a female kid is
born, we slaughter a sheep in its place.’ I (the narrator Laqīt) then said:
‘Messenger of Allah, I have a wife who has something (wrong) in her
tongue, i.e. she is insolent.’ He said: ‘Then divorce her.’ I said: ‘Messenger
of Allah, she had company with me and I have children from her.’ He said:
‘Then ask her (to obey you). If there is something good in her she will do
(obey); and do not beat your wife as you beat your slave-girl.’ I said:
‘Messenger of Allah. tell me about ablution.’ He said: ‘Perform ablution in
full and make the fingers go through the beard and snuff up water well
except when you are fasting.’ ” Sunan Abee Daawood (142), and graded
.)‫ (رحمه الله‬Saheeh (authentic) by Imam al-Albaanee
placed this hadeeth here to show that a )‫ (رحمه الله‬Perhaps Imam al-Bukhaari
slave who commits a sin could be beaten by way of correction. See narra-
.tion no. 170 below
.‫الظ ِّن‬ ِ ‫اب َم ْن َخ َت َم َع َلى َخ ِاد ِم ِه َم َخ َاف َة ُس‬

َّ ‫وء‬ ٌ ‫ َب‬-٨٨‎
Chapter 88: The One Who Seals Things Before Entrusting

Them To His Servant For Fear Of Suspecting Him Unjustly
ُ ‫ َو َن ِك‬،‫ال ِاد ِم‬

‫ َو َن ُعدُّ َها؛‬،‫يل‬ ْ َ‫((كنَّا ُن ْؤ َمر َأنْ خ‬
َ ْ‫ن ِتم َع َلى خ‬ ُ َ َ‫ْلع ِال َي ِة ق‬
:‫ال‬ َ
َ ‫ َع ْن أبِ ي ا‬-‎١٦٧
َ ُ
ُ ‫ص ِح‬.
‫يح ا ِْإل ْس َن ِاد‬ ٍ ‫ َأ ْو َي ُظ َّن َأ ْح ُدنا َظ َّن ُس‬،‫وء‬
َ ))‫وء‬ ٍ ‫َكر ِاهي َة َأ ْن َي َت َع َّو ُدوا ُخ ُل َق ُس‬
َ َ
167. Abū’I-‘Āliya said: “We were ordered to seal things entrusted to
124
our servants and to weigh them and count them, because we disliked
that they should get into habits of bad behaviour or that any of us
should suspect them (unjustly).” (Authentic)
Commentary: So, when they are sealed, weighed and counted the servants
are protected from bad behaviour and we are protected from suspecting them
unjustly. This teaches that we should be transparent in our dealings and take
steps that ensure rest of mind and prevents distrust.
َّ ‫اب َم ْن َع َّد َع َلى َخ ِاد ِم ِه َم َخ َاف َة‬

‫الظ ِّن‬ ٌ ‫ َب‬-‎٨٩
Chapter 89: The One Who Counts Out Things To His Servant
Lest It Arouse Suspicion
َّ َ ‫ إِ ِّني‬:‫ال‬
ُ ‫ َص ِح‬.‫ َم َخافَ َة الظ ِّن‬،‫اق َع َلى َخ ِاد ِمي‬
‫يح ا ِْإل ْس َن ِاد‬ َ ‫َأل ُعدُّ ا ْل ُع َر‬ َ َ‫ان ق‬
َ ‫ َع ْن َس ْل َم‬-‎١٦٨
168. Salmān said: “I count out pieces of bone to my servant for fear of
suspecting him (unjustly).” (Authentic Chain)
Suspecting people unjustly is prohibited; Allah the Mighty and Exalted says,
“Indeed some suspicions are sins…” (Q 49: 12).
َّ ‫اق َع َلى َخ ِاد ِمي َخ ْشي َة‬ َ

ُ ‫ص ِح‬.
‫يح ا ِْإل ْس َن ِاد‬ َ ‫الظ ِّن‬ َ َ ‫ْلع َر‬ َ َ‫ان ق‬
ُ ‫ إِ ِّني أل ُعدُّ ا‬:‫ال‬ َ ‫ َع ْن َس ْل َم‬-‎١٦٩
169. Similar to No. 168, with a different isnād.
125
Al-Adab Al-Mufrad
َ ْ‫ب خ‬
‫ال ِاد ِم‬ َ ٌ ‫ ب‬-٠٩‎
Chapter 90: On Disciplining Servants
ُ ‫اهلل بن عمر ر ِضي‬ِ ‫ َأر َس َل َعب ُد‬:‫ال‬ ٍ ِ ِ

‫اهلل َع ْن ُه َما‬ َ َ َ َ ُ ُ ْ ْ ْ َ َ‫يد ْب ِن َع ْبد اهلل ْب ِن قُ َس ْيط ق‬
َ ‫ َع ْن َي ِز‬-٠٧١‎
َّ ِ‫ فَ َأ ْن َظ َر ب‬،‫ فَ َص َرفَ ُه‬،‫أو بِ َو ِر ٍق‬

،‫ فَ َج َل َد ُه َج ْل ًدا َو ِجيعًا‬،‫ فَ َر َج َع إِ َل ْي ِه‬،‫الص ْر ِف‬ ْ ‫ُغال ًَما َل ُه بِ َذ َه ٍب‬
َ ‫ َو‬،‫ فَ ُخ ِذ َّال ِذي ِلي‬.‫ب‬
‫ َح َس ُن ا ِْإل ْس َن ِاد‬.))‫ال َت ْص ِرف ُْه‬ َ َ‫َوق‬
ْ ‫ ((اذْ َه‬:‫ال‬
170. Yazīd b. ‘Abdullāh b. Qusait said: “ ‘Abdullāh b. ‘Umar sent a

slave of his with some gold or silver – and he changed it and deferred
the exchange and did not take the money straightaway [a way of
transaction which was forbidden by the Prophet]. Then he went back
to Ibn ‘Umar who gave him a painful beating. He said, ‘Go and take
what is mine and do not exchange it.’ ” (Sound Chain)
Commentary: The exchange of gold or silver or wheat or barley or dates or
salt or what shares cause with these items for its kind with an increment in
any of the two traded items over the other or that one of them is collected on
the spot while the other is collected at a later time is from the forms of Riba
(Usury) called, Riba al-Fadl. The Prophet  said, “A kind for its kind,
equal amounts. When these kinds differ, then you should transact as you wish
if it is hand to hand.” (Muslim). The hadeeth also shows that it is permissible
to beat a servant when he acts upon a prohibition by way of correcting him.
،‫ت ِم ْن َخ ْل ِفي َص ْوتًا‬

ُ ‫ فَ َس ِم ْع‬،‫ب ُغالَمًا ِلي‬ ْ ‫ت َأ‬
ُ ‫ض ِر‬ ُ ‫ ُك ْن‬:‫ال‬ ٍ ‫ َع ْن َأبِ ي َمس ُع‬-١٧١‎
َ َ‫ ق‬ ‫ود‬ ْ
‫اهلل‬ َ ِ ‫ول‬ ُّ َ‫ فَ ا ْل َتف‬،))‫ود! للَهَّ ُ َأق َْد ُر َع َل ْي َك ِم ْنك َع َل ْي ِه‬
ُ ‫ فَ إِ ذَ ا ُه َو َر ُس‬،‫ت‬ ٍ ‫((اع َلم َأ َبا َمس ُع‬
ْ ْ ْ
َ :‫ال‬
‫((أ َّما َل ْو َل ْم َتف َْع ْل مَ َل َّس ْت َك‬ ِ ‫اهلل! فَ ُه َو ُح ٌّر ِل َو ْج ِه‬
َ َ‫ فَ ق‬.‫اهلل‬ ِ ‫ول‬ ُ ‫ قُ ْل‬.‫َع َل ْي ِه َو َس َّل َم‬
َ
ٌ ‫ َص ِح‬.))‫َّار‬
‫يح‬ ُ ‫َّار)) أ ْو (( َل َلفَ َح ْت َك الن‬
ُ ‫الن‬
171. Abū Mas‘ud said: “I was beating a slave of mine when I heard a
126
voice behind me say, ‘Know, Abū Mas‘ud, that Allah has more power
over you than you have over your slave.’ I turned around and there
was the Messenger of Allah . I said. ‘Messenger of Allah! He
is free for the sake of Allah.’ He said, ‘If you had not done that, the
Fire would have touched you – or the Fire would have burnt you.’ ”
(Authentic)
Commentary: Perhaps the Prophet  got aware that the beating exceeded
the limits of discipline; and so he  gave him a strong word of restrain. In
the version of Muslim in the Saheeh, it says, “the whip fell off my hand out
of reverence for him” and “I will never beat any other servant”. The hadeeth
warns against unfair treatment of servants and shows that the atonement for
that is to free such servants.
َ ‫اب‬
‫ َق َّب َح اهلل َو ْج َه ُه‬:‫ال تَ ُق ْل‬ ٌ ‫ َب‬-‎٩١
Chapter 91: Do Not Say, “May Allah Make Your Face Ugly”
ُ ‫ قَ بح‬:‫((ال َتقُ و ُلوا‬

‫اهلل‬ َ :‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ عن َأبِ ي ُهرير َة‬-‎١٧٢
َ َّ َ ِّ َ ََْ ْ َ
‫ َح َس ٌن‬.))‫َو ْج َه ُه‬
172. Abū Hurayra said: “The Prophet  said, ’Do not say (to
anyone), May Allah make your face ugly.’ ” (Sound)
Commentary: Do not attribute his face to ugliness for Allah fashioned him
and “He made everything He created good”. (Q32: 7). Quite badly, this is an
expression people loosely employ against their surbodinates.
ُ ‫ قَ بح‬:‫((ال َتقُ و َل َّن‬

‫اهلل َو ْج َه َك َو َو ْج َه َم ْن َأ ْش َب َه َو ْج َه َك؛‬ َ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎١٧٣
:‫ال‬
َ َّ
‫ َح َس ٌن‬.))‫ور ِت ِه‬ ِ ُ َّ َ
َ ‫فَ إِ َّن اهلل َع َّز َو َج َّل َخ َل َق‬
َ ‫آد َم َصلى اهلل َع َل ْيه َع َلى ُص‬
127
Al-Adab Al-Mufrad
173. Abū Hurayra said: “Do not say (to any man), ‘May Allah make
your face and any face like your face ugly.’ Allah, the Mighty and
Exalted, created Adam, peace be upon him, in his form.” (Sound)
Commentary: That is, the face of the person being cursed, like all human
beings is like the face of Adam - peace be upon him. So if you abuse anyone
in this way you are actually abusing your ancestors including Adam, peace
be upon him.
َّ ‫ب ا ْل َو ْج َه ِفي ْا‬
‫لض ْر ِب‬ ْ ‫اب ِل َي ْج َت ِن‬
ٌ ‫ َب‬-‎٩٢
Chapter 92: Avoid Striking The Face
‫ب َأ ْح ُد ُك ْم‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ عن َأبِ ي ُهرير َة‬-‎١٧٤

َ ‫ (( إِ ذَ ا َض َر‬: ‫ال‬ َ ِّ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫ْلو ْج َه‬
‫يح‬ َ ‫ فَ ْل َي ْج َت ِن ِب ا‬،‫َخ ِاد َم ُه‬
174. Abū Hurayra said: “The Prophet  said, ‘When one of you
strikes his servant, let him avoid the face.’ ” (Authentic)
Commentary: This hadeeth shows the permissibility of beating the servant
for the purpose of discipline; yet the face should be avoided. The prohibition
of beating the face includes while beating a person for legal punishment or
censure.
ُ ‫ مر على ال َّنبِ ي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه َو َس َّل َم بِ َد َاب ٍة قَ ْد ُو ِس َم ُي َد َّخ ُن‬ َ ُّ َّ ُ َ َ‫ ق‬ ‫ َع ْن َجابِ ٍر‬-‎١٧٥
‫أ ْح ٌد‬‎َ ‫ال َي ِس َم َّن‬
َ ،‫اهلل َم ْن فَ َعل َه َذا‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
ُ ‫ (( َلعن‬:‫اهلل ع َلي ِه وس َّلم‬ َ َ‫َم ْن ِخ َر ُاه! ق‬
َ َ َ َ َ ْ َ َ ُّ
‫ َص ِحيح‬.))‫ال َي ْض ِر َبن َُّه‬
َ ‫الو ْج َه َو‬
َ
175. Jābir said: “An animal was taken pass the Prophet  which
had been branded and its nostrils were smoking. The Prophet 
128
said, ‘May Allah curse the person who did this. The face must not be
marked or struck.’” (Authentic)
Commentary: The hadeeth proves that to mark the face of a beast is
prohibited, worst still human faces. However, it is encouraged to brand the
animals for Zakat, and it is generally permissible for other animals, but the
face must be avoided as is shown in other narrations. Branding is done as a
means of identifying animals.
‫اب‬ َ ‫اب َم ْن َل َط َم َع ْبدَ ُه َف ْل ُي ْع ِت ْق ُه ِم ْن َغ ْي ِر ِإ‬

ٍ ‫يج‬ ٌ ‫ َب‬-‎٩٣
Chapter 93: The One Who Slaps His Slave Should Free Him
Although He Is Under No Obligation To Do So
ٍ ‫يد بن ُمقَ ِّرب ُس َو‬

ِ ‫دار ُس ِو‬ ُ
‫يد ْب ِن‬ َ ‫ كنَّا نبيع‬:‫ َع ْن هالل بن َي َّساف قال‬-‎١٧٦
ِ ‫الب َّز في‬
ُ ‫الر‬
‫ فقال له ُسويد بن‬.‫جل‬ َّ ‫فلطم َها ذلك‬
َ ،‫ فقالت لرجل شي ًئا‬،‫ت جاري ٌة‬ َ ،‫ُمقَ ِّر ٍن‬
ْ ‫فخ َر َج‬
َّ ِ‫وجهها؟! َلقَ ْد ر َأ ْي ُت ِني َسابِ َع َسب َع ٍة َو َما َل َنا إ‬
،‫ فَ َل َط َم َها َب ْع ُض َنا‬،‫ال َخ ِاد ٌم‬ َ ‫ت‬ َ :‫ُمقَ ِّرن‬
َ ‫ألط ْم‬
ْ َ
َ ُ َ
ٌ ‫ َص ِح‬.‫فَ أ َم َر ُه ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم أنْ ُي ْع ِتقَ َها‬
.‫يح‬
176. Hilāl b. Yasāf said: “We used to sell linen in the house of Suwayd
b. Muqarrin. A slave girl came out and said something to one of the
men and that man slapped her. Suwayd b. Muqarrin said to him, ‘Did
you slap her face? We were seven and we only had a single servant.
Then one of us slapped her, and the Prophet  ordered him to set
her free.’ ” (Authentic)
Commentary: The order of the Prophet  that the slave-girl should be
freed necessitated that the slave is freed as a matter of obligation; but his
saying “let them engage her and when they can spare her, let her go on
her way” as in another wording of the hadeeth (no. 178 below) when they
mentioned to him that she was the only servant they had takes off the ruing
129
Al-Adab Al-Mufrad
of obligation; thus, the author’s chapter title. The hadeeth teaches that the
wrongdoing committed by an individual or people could be mentioned out of
necessity such as to explain the ways out of such problems. Also, the Muslims
should correct one another when they fall into an error. The hadeeth also
encourages us to kindly treat our servants.

ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ِ َ‫ال م‬
ُ ‫س ْع‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎١٧٧
َ َ‫ ق‬،‫اهلل َع ْن ُه َما‬
َ َّ َ َ َ َ ُ ْ َ
ٌ ‫ص ِح‬.))
.‫يح‬ َ َّ َ‫ ف‬،‫(( َم ْن َل َط َم َعب َد ُه َأ ْو َض َر َب ُه َح ًّدا َل ْم َي ْأ ِت ِه‬
‫كف َار ُت ُه ِع ْتقُ ُه‬ ْ
177. Ibn ‘Umar said: “I heard the Prophet  say, ‘The expiation for
someone who slaps his slave, or beats him when he did not make any
mistake, is to set him free.’ ” (Authentic)
َ َ‫ فَ َد َع ِانى َأبِ ي فَ ق‬،‫ت َم ْو َلى َل َنا فَ فَ َّر‬

‫ال‬ ٍ ‫ َع ْن ُم َع ِاو َي َة ْب ِن ُس َو‬-١٧٨ ‎
َ َ‫يد ْب ِن ُمقَ ِّر ٍن ق‬
ُ ‫ َل َط ْم‬:‫ال‬
‫ فَ ُذ ِك َر ذَ ِل َك ِلل َّنبِ ِّي َص َّلى‬،‫ فَ َل َط َم َها َأ ْح ُد َنا‬،‫ َل َنا َخ ِاد ٌم‬،‫ ُكنَّا َو َل َد ُمقَ ِّر ٍن َس ْب َع ًة‬،‫ص‬
َّ ‫ ا ْق َت‬:‫َل ُه‬
َّ ِ ُ َّ ِ َ ‫ فَ ِق‬.))‫وها‬
َ ُ‫((م ْر ُه ْم فَ ْل ُي ْع ِتق‬ ُ
َ ‫ َل ْي‬:‫يل لل َّنبِ ِّي َصلى اهلل َع َل ْيه َو َسل َم‬
‫س‬ ُ :‫ال‬
ٌ ‫ َص ِح‬.))‫اس َت ْغ َن ْوا َخ ُّلوا َسبِ ي َل َها‬

.‫يح‬ َ ‫ ((فَ ْل َي ْس َت ْخ ِد ُم‬:‫ ق َا َل‬.‫َل ُه ْم َخ ِاد ٌم َغ ْي َر َها‬
ْ ‫ فَ إِ ذَ ا‬،‫وها‬
178. Mu‘āwiya b. Suwayd b. Muqarrin said: “I slapped a mawlā

of mine and he fled. Then my father called me and told the slave,
‘Avenge yourself.’ We, the sons of Muqarrin, were seven and we had
one servant. When one of us slapped her, it was mentioned to the
Messenger of Allah  who said, ‘Order them to set her free.’ When
the Prophet  was told, ‘She is the only servant they have,’ he said,
‘Then let them engage her and when they can spare her, let her go on
her way.’ ” (Authentic)
Commentary: See comment on hadeeth no. 176 above.
130
.- ‫ َو َر َأى َر ُجلًا َل َط َم ُغال ََم ُه‬-  ‫ال َز ِن ِّي‬
ُ ْ‫ عن َأبِ ي ُش ْعب َة َع ْن ُس َو ْي ٍد ْب ِن ُمقَ ِّر ٍن م‬-‎١٧٩
َ
َ ‫ َر َأ ْي ُت ِني َوإِ ِّني َسابِ ُع َس ْب َع ِة إِ ْخ َو ٍة‬،‫ور َة ُم َح َّر َم ٌة؟‬

‫ع َلى َع ْه ِد‬‎ ُّ ‫ت َأ َّن‬
َ ‫الص‬
َ :‫ال‬
َ ‫((أ َما َع ِل ْم‬ َ َ‫فَ ق‬
ُ ‫ فَ َأمر َنا ال َّنبِ ي ص َّلى‬،‫ فَ َل َطمه َأح ُد َنا‬،‫ال َخ ِادم‬ ُ ‫اهلل ص َّلى‬
َّ ِ‫ َما َل َنا إ‬، ‫اهلل َع َلي ِه َو َس َّلم‬
‫اهلل‬ َ ُّ َ َ َ ُ َ ُ َ ْ َ ِ ‫ول‬ ِ ‫َر ُس‬
َ
ٌ ‫ َص ِح‬.))‫َع َل ْي ِه َو َس َّل َم أ ْن ن ُْع ِتقَ ُه‬
.‫يح‬
179. Abū Shu‘ba said: “Suwayd b. Muqarrin al-Muznī, on seeing a

man strike his slave on his face, said, ‘Don’t you know that the face is
forbidden? In the time of the Messenger of Allah  we were seven
brothers and we only had one servant. Then one of us slapped him and
the Prophet  commanded that we set him free.’ ” (Authentic)
ُ َ َ‫ ق‬،‫ان َأبِ ي ُع َم َر‬

ٍ ‫ فَ َد َعا بِ ُغ‬،‫ ُكنَّا ِع ْن َد ْاب ِن ُع َم َر َر ِض َي اهلل َع ْن ُه َما‬:‫ال‬
‫الم َل ُه‬ َ َ‫ َع ْن َزاذ‬-‎١٨٠
ً ‫ ث َُّم َرفَ َع ُع‬،‫ فَ َأ ْع َتقَ ُه‬.‫ال‬

‫ودا ِم َن‬ َ َ‫وج ُع َك؟ ق‬
َ :‫ال‬ ِ ‫ ُأي‬:‫ال‬ َ ‫ان َض َر َب ُه فَ َك َش‬
َ َ‫ فَ ق‬،‫ف َع ْن َظ ْه ِر ِه‬ َ ‫َك‬
َ َ ‫ م ِالي ِف ِيه ِم َن ا‬:‫ال‬ َ ‫ا‬
َّ ‫ َيا أ َبا َع ْب ِد‬:‫ت‬
!‫الر ْح َم ِن‬ َ ‫ْأل ْج ِر َما َي ِز ُن َه َذا ا ْل ُع‬
ُ ‫ فَ قُ ْل‬. ‫ود؟‬ َ َ َ‫ض فَ ق‬ِ ‫ْأل ْر‬
َ : ‫ول‬
َ َ‫أ ْو ق‬-
‫(( َم ْن‬:- ‫ال‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
ُ ‫س ْع‬ ُ ُ‫ِل َم َتق‬
َ َ‫ول َه َذا؟ ق‬
َ َّ
َ َّ َ ْ
ٌ ‫ َص ِح‬.))‫ فَ كفَ َار ُت ُه أ ْن ُي ْع ِتقَ ُه‬،‫ أ ْو َل َط َم َو ْج َه ُه‬،‫وك ُه َح ًّدا َل ْم َيأ ِت ِه‬
.‫يح‬ َ ‫ب مَ ْم ُل‬
َ ‫َض َر‬
180. Abū ‘Umar Zadhān said: “We were with lbn ‘Umar and he
summoned a slave of his whom he had beaten and uncovered his
back. He said, ‘Does it hurt?’ The other said, ‘No.’ Then Ibn ‘Umar
set him free.“Then he picked up a stick from the ground and said, ‘I
do not have a reward which weighs as much as this stick.’ I asked him,
‘Abū ‘Abdu’r-Rahmān, why do you say this?’ He said, ‘I heard the
Prophet  say, “The expiation of someone who beats a slave more
than he deserves or slaps his face, is that the should set him free.” ’ ”
(Authentic)
Commentary: Perhaps, Abdullah bin ‘Umar (‫ )ريض الله عنهام‬beat the servant to
discipline him but exceeded the limits resulting in the marks on the slave’s
back. Then based on what he had heard from the Messenger , freeing the
131
Al-Adab Al-Mufrad
slave was the only way he could atone for the mistake, so he freed him. It
shows that one should regularly evaluate his deeds and readdress them as
apprioprate; by giving thanks to Allah and seeking to do more in some cases
and by turning to Allah in repentance and returning the rights of people in
other cases. The student should not hesitate to seek clarifications from his
teacher about any of his statement or action he did not understand.
‫لع ْب ِد‬ ُ ‫اب ِق َص‬

َ ‫اص ْا‬ ٌ ‫ َب‬-‎٩٤
Chapter 94: The Qisas (Retaliation) Of The Slave
َ ‫ال ُأ ِق‬
‫يد‬ َّ ِ‫ إ‬- ‫ َو ُهو َظ ِالم َل ُه‬- ‫ب َأ ْح ٌد َعبدًا َل ُه‬
ٌ َ ْ َ
ُ ‫((ال َي ْض ِر‬ :‫ال‬ ِ ‫ َع ْن َع َّم ِار ْب ِن َي‬-١٨١‎
َ َ‫ ق‬ ‫اس ٍر‬
ُ ‫ َص ِح‬.))‫ام ِة‬
. ‫يح ا ِْإل ْس َن ِاد‬ َ ‫ِم ْن ُه َي ْو َم ا ِْلق َي‬
181. ‘Ammār b. Yāsir said: “None of you beats his slave unjustly
without the slave having retaliation from him on the Day of
Judgement.” (Authentic Chain)
Commentary: It warns against injustice and reminds of the Day of Judgement
and the punishment of Allah the Mighty and Exalted.
‫ال‬ ِ ‫ف َدا َّب ِت ِه َي َت َساقَ ُط ِم َن ا‬

َ َ‫ فَ ق‬،‫ْآلر ِّي‬ ُ ‫ان فَ إِ ذَ ا َع َل‬ َ َ‫ َع ْن َأبِ ي َل ْي َلى ق‬-‎١٨٢
ُ ‫ َخ َر َج َس ْل َم‬:‫ال‬
َ ‫اف ا ْل ِقصاص‬
.))‫أل ْو َج ْع ُت َك‬ َ ‫ال َأ ِّني‬
ُ ‫أخ‬ َ ‫(( َل ْو‬:‫ل ِاد ِم ِه‬
َ ِ‫خ‬
َ َ
ُ ‫ص ِح‬‎
.‫يح ا ِْإل ْس َن ِاد‬ َ
182. Abū Laylā said: “Salmān went out and saw the fodder falling
from the manger. He said to his servant, ‘But that I fear retaliation (on
the Day of Judgement), I would beat you.’ ” (Authentic Chain)
132
Commentary: It exibits the piety of the Salaf as-Saalih (the pious
predecessors), may Allah be pleased with them, and their fear of Allah’s
punishment; they would leave their rights for the sake of Allah the most High,
suppress their anger and overlook the shortcomings of people to seek Allah’s
Countenance.
ُ ْ‫ؤد َّن ح‬
ُ ُ‫الق‬
‫وق إِ َلى‬ َّ ‫ (( َل ُت‬:‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ عن َأبِ ي ُهرير َة‬-١٨٣ ‎
ٌ ‫ َص ِح‬.))‫الش ِاة ا ْلقَ ْر َن ِاء‬

.‫يح‬ َّ ‫ال َّم ِاء ِم َن‬ َ َ‫ َحتَّى ُيق‬،‫َأ ْه ِل َها‬
َّ ‫اد ِل‬
َ ْ‫لش ِاة ج‬
183. Abū Hurayra said: “The Prophet  said, ‘People will be paid
their dues (on the Day of Judgement). Even the hornless sheep will
have retaliation from the horned sheep.’ ” (Authentic)
Commentary: This is evidence that the beasts will also be resurrected on
the Day of Judgement. Apparently, Imam Al-Bukhaari included this hadeeth
in this chapter to show that since the horned and hornless sheep will get
retaliation as apprioprate, every human being; servant and boss, weak and
strong will also be paid their dues on the Day of Resurrection.
ُ ‫ َأ َّن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنها‬

َ ‫اهلل َع َل ْي ِه َو َس َّل َم َك‬
،‫ان ِفي َب ْي ِت َها‬ ُ ‫ عن ُأ ِّم س َلم َة ر ِضي‬-‎١٨٤
َ َّ َ َ َ َ َ َ ْ َ
‫ت ُأ ُّم َس َل َم َة إِ َلى‬ َ َ‫ فَ ق‬،‫ب ِفي َو ْج ِه ِه‬
ْ ‫ام‬ ُ ‫ْلغ َض‬ َ ‫اس َت َب‬
َ ‫ان ا‬ ْ ‫ َأ ْو َل َها – فَ َأ ْب َط َأ‬- ‫فَ َد َعا َو ِصيفَ ًة َل ُه‬
ْ َ‫ ف‬،‫ت‬
‫ال َخ ْش َي ُة ا ْلقَ َو ِد َي ْو َم‬
َ ‫لو‬ ٌ ‫ َو َم َع ُه ِس َو‬،‫ب‬
َ َ‫ فَ ق‬.‫اك‬
ْ (( :‫ال‬ َ ‫ فَ َو َج َد ِت ا‬،‫اب‬
ُ ‫ْلو ِصيفَ َة َت ْل َع‬ ِ ْ‫ح‬
ِ ‫ال َج‬
َ
ِّ ‫ أل ْو َج ْع ُت َك بِ َه َذا‬،‫ام ِة‬
ِ ‫الس َو‬
.))‫اك‬ َ ‫ا ْل ِق َي‬
ُ ‫ت بِ ها ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ َ‫ ق‬.‫به ْي َم ِة‬
َ َّ َ ُ ‫ فَ َل َّما أ َت ْي‬:‫ال‬ ُ ‫ َت ْل َع‬:‫اد ُم َح َّم ٌد ْب ُن ا ْل َه ْي ِث ِم‬
َ ِ‫ب ب‬ َ ‫ َز‬‎
ٌ ‫ َض ِع‬.‫اك‬
‫يف‬ ٌ ‫ َو ِفي َي ِد ِه ِس َو‬:‫ت‬
ْ ‫ قَ ا َل‬.‫س َع ْت َك‬ ُ ‫اهلل! إِ َّن َها َل َت ْح ِل‬
ِ َ‫ف َما م‬ ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ت‬
ُ ‫قُ ْل‬
184. Umm Salama said: “The Prophet  was in her house and
called for a slave-girl of his (or hers) and she was slow. The anger
showed in his face. Umm Salama went to the curtain and found the
slave-girl playing. He had a siwāk-stick with him and said, ‘But that
133
Al-Adab Al-Mufrad
I fear retaliation on the Day of Judgement, I would beat you with this
stick.’ ” Muhammad b. al-Haytham added: “She was playing with an
animal.” He also added, (that Umm Salama said) “When I brought her
to the Prophet  I said, ‘Messenger of Allah! She swears that she
did not hear you.’ ” (And that) Umm Salama said, “He had a siwāk-
stick in his hand.” (Weak)
ُ َ َ‫ ق‬ ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-‎١٨٥

‫ب‬ َ :‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ ‫((م ْن َض َر‬ ِ ‫ول‬ُ ‫ال َر ُس‬
‫يح‬ َ ‫ص ِم ْن ُه َي ْو َم ا ِْلق َي‬
َّ ‫َض ْر ًبا ا ْق ُت‬
185. Abū Hurayra said: “The Messenger of Allah  said, ‘On the
Day of Judgement, retaliation is taken from anyone who gives a
beating.’” (Authentic)
Commentary: See comment on hadeeth no. 181 and 183.
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ عن َأبِ ي ُهرير َة‬-‎١٨٦

‫ض ْر ًبا‬‎
َ ‫ب‬ َ :‫ال‬
َ ‫((م ْن َض َر‬ َ ِّ َ ََْ ْ َ
‫يح‬ َ ‫ص ِم ْن ُه َي ْو َم ا ِْلق َي‬
َّ ‫ُظ ْل ًما ا ْق ُت‬
186. It is related from ‘Abdullāh b. Shaqīq that Abū Hurayra said:

“The Prophet  said, ‘On the Day of Judgement, retaliation will be
taken from anyone who gives an unjust beating. ’ ” (Authentic)
134
َ ‫وه ْم مِمَّا تَ ْل َب ُس‬
‫ون‬ ْ ‫اب‬
ُ ‫اك ُس‬ ٌ ‫ َب‬-‎٩٥
Chapter 95: On Clothing Slaves From The Clothes Oneself Wears
‫ب ا ِْلع ْل َم‬ َ َ ُ ‫ َخرج‬:‫ال‬ َ َ‫الص ِام ِت ق‬

ُ ‫ت أ َنا َوأبِ ي َن ْط ُل‬ ْ َ َ ‫ َع ْن ُع َب‬-‎١٨٧
َّ ‫اد َة ْب ِن الوليد عبادة بن‬
َ َ َ ‫ فَ َك‬،‫ قَ ب َل َأنْ يه َل ُكوا‬،‫ْأل ْنص ِار‬ َ
‫ب‬ َ ‫ – َك ْع‬،‫ان أ َّو ُل َم ْن َل ِقي َنا أ َبا ا ْل َي َس ِر‬ ْ َ ْ َ ‫ال ِّي ِم َن ا‬َ ْ‫ِفي َهذ َا ح‬
َ َّ ِ ُ َّ ِ ‫ َص‬-‫ْب َن َع ْم ٍرو‬
َ ‫ َو َع َلى أبِ ي ا‬،‫ب ال َّنبِ ِّي َصلى اهلل َع َل ْيه َو َسل َم َو َم َع ُه ُغال ٌَم َل ُه‬
‫ْلي َس ِر ُب ْر َد ٌة‬ َ ‫اح‬
َ ‫ َيا َع ِّمي! َل ْو َأ َخ ْذ‬:‫ت َل ُه‬

‫ت ُب ْر َد َة ُغال َِم َك‬ ُّ ‫رد ٌة َو َم َع ِاف‬
ُ ‫ فَ قُ ْل‬.‫رى‬ َّ ‫ َو َع َلى ُغال َِم ِه ُب‬،‫افرى‬
ٌّ ‫َو َم َع‬
ْ ‫ت َم َع ِاف ِر َّي ُه َو َأ ْع َط ْي َت ُه ُب ْر َد َت َك َكا َن‬

!‫ت َع َل ْي َك ُح َّل ٌة َو َع َل ْي ِه ُح َّل ٌة‬ َ ‫َو َأ ْع َط ْي َت ُه َم َع ِاف ِر َّي َك؛ َأ ْو َأ َخ ْذ‬
‫س ُع ُأذْ َن َّي‬ ِ ‫ َيا ْاب َن َأ ِخي! َب َص ُر َع ْي َن َّي َه َات‬.‫ ال َّل ُه َّم َب ِار ْك ِف ِيه‬:‫ال‬
ْ َ‫ َو م‬،‫ني‬ َ َ‫فَ َم َس َح َر ْأ ِسي َوق‬
:‫ول‬ ُ
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ِ ‫ َو َأ َشار إِ َلى ِني‬- ‫ َو َو َع ُاه قَ لْبِ ي‬،‫ني‬
‫ ال َّنبِ َّي َص َّلى‬- ‫اط قَ لْبِ ِه‬ ِ ‫َه َات‬
َ َ
ُ ْ‫ان َأن‬ َ ‫وه ْم مِ َّما َت ْأ ُك ُل‬ َ
ِ ‫أ ْع ِط َي ُه ِم ْن م َت‬
‫اع الدُّ ْن َيا‬ َ ‫ت ْل َب ُس‬‎َ ‫وه ْم مِ َّما‬
َ ‫ َو َك‬،))‫ون‬ ْ ‫ َو‬،‫ون‬
ُ ‫اك ُس‬ ُ ‫((أ ْط ِع ُم‬
ْ َ َ
‫يح‬ َ ‫أ ْه َو ُن َع َل َّي ِم ْن أ ْن َيأ ُخ َذ َح َس َن ِاتي َي ْو َم ا ْل ِق َي‬
187. ‘Ubāda b. al-Walīd b. ‘Ubāda b. as-Sāmit said: “My father and I

went out to seek knowledge from the Ansar before their knowledgeable
men would perish. The first we met was Abu’l-Yasar, the Companion
of the Prophet  who had one of his slaves with him. Abu’I-Yasar
was wearing one striped robe and one mu‘āfirī robe and his slave
was wearing one striped robe and one mu‘āfirī robe. I said to him,
‘Uncle! Why don’t you take your slave’s striped robe and give him
your mu‘āfirī robe or the other way round? Then he would have a
(complete) garment and you would have a (complete) garment.’ He
wiped his head and said, ‘O Allah, bless him in it. Nephew! These
two eyes of mine have seen and these two ears of mine have heard
and my heart has retained (and he indicated the area of his heart) that
the Prophet  said, “Feed them from what you eat and clothe them
135
Al-Adab Al-Mufrad
from what you wear.” It is easier for me to give him the goods of this
world than to have my good actions taken away by him on the Day of
Judgement.’ ” (Authentic)
Commentary: The hadeeth contains a great deal of benefits; including: the
companions’ love for knowledge, and the humility of the father to learn along
with his child. The companions () gave serious consideration to the words
of the Messenger ; and so, they memorized it, acted upon it and feared
the evil consequences of contradicting his orders. One should kindly treat his
dependants and servants; providing them from he eats and wears.
‫وصي‬ ُ ‫ان ال َّنبِ ي ص َّلى‬

ِ ‫اهلل َع َلي ِه َو َس َّل َم ُي‬ َ ‫ َك‬:‫ال‬ َ َ‫ ق‬ ‫اهلل‬ ِ ‫ َع ْن َجابِ ٍر ْب ِن َع ْب ِد‬-‎١٨٨
ْ َ ُّ
َ ‫ َو‬،‫وس ُك ْم‬ ِ ‫وهم ِم ْن َلب‬ َ َ ‫وه ْم مِ َّما َت ْأ ُك ُل‬ َ
ُ ‫((أ ْط ِع ُم‬ ُ ُ‫ني َخ ْي ًرا َو َيق‬
:‫ول‬ ِ ‫ال ْم ُل‬
َ ْ‫بِ م‬
‫ال‬ ُ ْ ُ ‫ َوألْبِ ُس‬،‫ون‬ َ ‫وك‬
ٌ ‫ َص ِح‬.))‫عز َو َج َّل‬
‫يح‬ ِ ‫ُت َع ِّذ ُبوا َخ ْل َق‬
َّ ‫اهلل‬
188. Jābir said: “The Prophet  used to recommend that slaves be
well-treated. He said, ‘Feed them from what you eat and clothe them
from what you wear. Do not inflict punishment on what Allah has
created.’ ” (Authentic)
Commentary: It reminds us of the greatness of the Creator, Allah the Mighty
and Exalted and cautions against ill-treatment of His creatures. So, the
Prophet  regularly admonished that we kindly treat our servants
‫لع ِب ِيد‬ ُ ‫اب ِس َب‬

َ ‫اب ْا‬ ٌ ‫ َب‬-‎٩٦
Chapter 96: Abusing Slaves
‫ت أبا ذَ ٍّر َو َع َل ْي ِه ُح َّل ٌة و على ُغال َِم ِه ُح َّل ٌة َف َس َأ ْل َن ُاه‬

ُ ‫ َر َأ ْي‬:‫ويد قال‬
ٍ ‫ َع ْن ا َمل ْعرور بن ُس‬-‎١٨٩
ُ
ُ ‫ت رجلًا فَ َش َك ِاني إِ َلى ال َّنبِ ي ص َّلى‬
.‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِّ ُ َ ُ ‫ إِ ِّني َس َاب ْب‬::‫عن ذَ ِال َك؟ فقال‬
136
‫ ((إِ َّن‬:‫ال‬ ُ ‫ قُ ْل‬.))‫((أ َع َّي ْر َت ُه بِ ُأ ِّم ِه؟‬
َ َ‫ ث َُّم ق‬.‫ َن َع ْم‬:‫ت‬ ُ ‫ال ِلي ال َّنبِ ي ص َّلى‬
َ :‫وس َّلم‬‎‫اهلل َع َلي ِه‬ َ َ‫فَ ق‬
َ َ َ ْ َ ُّ
ْ َ‫وه ح‬ َ َ ‫ فَ من َك‬،‫يكم‬ َ َ ‫ت‬ ُ ‫ جع َلهم‬،‫ َخو ُل ُكم‬،‫إِ ْخوا َن ُكم‬
ْ َ‫اهلل ح‬
‫ فَ ْل ُي ْط ِع ْم ُه‬،‫ت َي َد ْي ِه‬
َ ‫ت‬ ُ ‫ان أ ُخ‬ ْ َ ْ ُ ‫ت أ ْي ِد‬ ُ ُ َ َ ْ َ ْ َ
‫وه ْم َما َي ْغ ِل ُب ُه ْم‬ ُ ُ‫ال ُت َك ِّلف‬
ُ ‫وه ْم َما َي ْغ ِل ُب ُهم؛ فَ إِ ْن َك َّل ْف ُت ُم‬ ِ‫م‬ ُْ ِ‫م‬
ُ ‫ َو ْل ُيلْبِ ْس ُه َّما َي ْل َب‬،‫َّما َيأك ُل‬
َ ‫ َو‬،‫س‬
ٌ ‫ َص ِح‬.))‫وهم‬
‫يح‬ ُ ‫فَ ِأعي ُن‬
189. Al-Ma‘rūr b. Suwayd said: “I saw Abū Dharr wearing a robe and
his slave likewise. We asked him about that and he said, ‘I insulted a
man and he complained about me to the Prophet  who asked me,
“Did you insult him by his mother?” I replied, “Yes.” He said, “Your
brothers are your charges. Allah has put them under your authority. If
someone has his brother under his authority, he should feed him from
what he eats and clothe him from what he wears and not burden him
with anything that will be too much for him. If you burden him with
what may be too much for him, then help him.” ’ ” (Authentic)
Commentary: A person could mention something he did wrong if doing
so brings about benefits and does not cause greater harms. The hadeeth
strongly condemns insulting people, especially their parents; it is contained
in a wording of the hadeeth that the Prophet  asked him: “Did you insult
his mother?” I said, “Yes.” He said, “You still have (traits of the Period of)
Ignorance!” It also shows that the companions () quickly turned to Allah
in repentance whenever they were corrected. From kind treatment of servants
is that they should not be over burdened with work; when the works is much,
they should be helped. See hadeeth no. 192 below.
ُ ‫اب َه ْل ُي ِع‬
‫ني َع ْبدَ ُه؟‬ ٌ ‫ َب‬-‎٩٧
Chapter 97: Should A Person Help His Slave?

‫اهلل َع َل ْي ِه‬ ُ ‫اب ال َّنبِ ي ص َّلى‬
َ َ‫ ق‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ
َ ُّ َ ِّ ْ ‫ َع ْن َر ُج ٍل ِم ْن أ‬-‎١٩٠
ِ ‫ص َح‬
137
Al-Adab Al-Mufrad
ُ ‫ َو َأ ِع ْي ُن‬،‫وه ْم َع َلى َما َغ َل َب ُك ْم‬

‫وه ْم‬ َ َ
ْ ،‫ فَ أ ْح ِس ُنوا إِ َل ْي ِه ْم‬،‫ ((أ ِر َّقاؤُ ُك ْم إِ ْخ َوان ُُك ْم‬:‫َو َس َّل َم‬
ُ ‫اس َت ِعي ُن‬
ٌ ‫ َض ِع‬.))‫َع َلى َما ُغ ِل ُبوا‬

‫يف‬
190. Sallam b. ‘Amr narrated from one of the Companions of the

Prophet: “The Prophet  said, ‘Your slaves are your brothers, so
treat them well. Ask for their help in what is too much for you and
help them in what is too much for them.’ ” (Weak)
ِ ‫ْلع ِام َل ِم ْن َع َم ِل ِه؛ فَ إِ َّن َع ِام َل‬ َ َ َ‫ َأ َّن ُه ق‬، ‫ َع ْن َأبِ ي ُه َر ْي َر َة‬-١٩١‎
َ ‫اهلل‬
‫ال‬ َ ‫ ((أ ِعي ُنوا ا‬:‫ال‬
‫يح ا ِْإل ْس َن ِاد‬ َ ْ‫ خ‬:‫ َي ْع ِني‬،))‫يب‬
ُ ‫ َص ِح‬.‫ال ِاد َم‬ ُ ‫َي ِخ‬
191. Abū Hurayra said, “Help the worker in his work. He that works
for Allah (i.e. the servant) will not be disappointed.” (Authentic Chain)
Commentary: The hadeeth shows the virtue of the servants: they will not be
disappointed. However, their work will not be for Allah the Most High, if it
involves prohibited matters.
‫يق‬ َ ‫لع َم ِل َما‬

ُ ‫ال ُي ِط‬ َ ‫لع ْب ُد ِم َن ْا‬ ُ ‫ال ُي َك َّل‬
َ ‫ف ْا‬ َ ‫اب‬
ٌ ‫ َب‬-‎٩٨
Chapter 98: Do No Burden A Slave With Work Beyond His

Capacity
ِ :‫ال‬
ِ ‫((ل ْل َم ْم ُل‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ عن َأبِ ي ُهرير َة‬-‎١٩٢
ُ ‫وك َط َع‬
‫ام ُه‬ َ ِّ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫يق‬
‫يح‬ ُ ‫ال ُي ِط‬ ُ ‫ال ُي َك َّل‬
َ ‫ف ِم َن ا ْل َع َم ِل َما‬ َ ‫ َو‬،‫َو ِك ْس َو ُت ُه‬
192. Abū Hurayra said: “The Prophet  said, ‘The slave has his food
and clothing. Do not burden a slave with work he cannot manage.’”
(Authentic)
138
Commentary: See comment on hadeeth 189 above
َ
ٌ ‫ َو َع َل ْي ِه ث َْو‬ ‫ َم َر ْر َنا بِ أبِ ي ذَ ٍّر‬: ‫ قال معرور‬-‎١٩٤
‫ب وعلى غالمه حلة فقلنا لو أخذت‬
‫ (( إِ ْخ َوان ُُك ْم‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ال ال َّنبِ ي ص َّلى‬ َ َ‫ ق‬:‫ال‬َ َ‫هذا وأعطيت هذا غيره كانت حلة ق‬
َ ُّ
‫ ف ْل ُي ْط ِع ْم ُه مِ َّما َي ْأ ُك ُل َو ْل ُيلْبِ ْس ُه مِ َّما‬،‫ت َي ِد ِه‬ ْ َ‫وه ح‬ َ َ ‫ فَ من َك‬،‫يكم‬ َ َ ‫ت‬ ُ ‫جع َلهم‬
ْ َ‫اهلل ح‬
َ ‫ت‬ ُ ‫ان أ ُخ‬ ْ َ ْ ُ ‫ت أ ْي ِد‬ ُ ُ َ َ
ٌ ‫ َص ِح‬.))‫ فَ إِ نْ َك ََّلفَ ُه َما َي ْغ ِل ُب ُه فَ ْل ُي ِع ْن ُه َع َل ْي ِه‬،‫ال ُي َك ِّلفُ ُه َما َي ْغ ِل ُب ُه‬

‫يح‬ َ ‫ َو‬،‫س‬
ُ ‫َي ْل َب‬
194. Ma‘rur said: “We passed by Abū Dharr and he was wearing a
garment while his slave had on a robe. We asked, ‘Why don’t you
take this and give this man something else instead of the robe?’ He
replied that the Prophet  said, ‘Allah has put your brothers under
your authority. If a person has a brother under his authority, he should
feed him from what he eats and clothe him from what he wears and
not burden him with what will be too much for him. If he burdens him
with what may be too much for him, he should help him.’ ” (Authentic)
Commentary: See comment on hadeeth 189 above.
‫الر ُج ِل َع َلى َع ْب ِد ِه َو َخ ِاد ِم ِه َصدَ َق ٌة‬

َّ ‫اب َن َف َق ُة‬
ٌ ‫ َب‬-٩٩‎
Chapter 99: A Man’s Maintenance Of His Slave And His

Servant Is Sadaqa (Charity)
َ ‫((ما َأ ْط َع ْم‬ ُ ‫سع ال َّنبِ ي ص َّلى‬

ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ َ
‫ت َنف َْس َك‬ َ :‫ول‬ َ َّ َ ِ َ‫ أ َّن ُه م‬،‫ َع ِن مْ ِالق َْد ِام‬-‎١٩٥
َ ‫ َو َما َأ ْط َع ْم‬،‫فَ ُه َو َص َدقَ ٌة‬

ٌ ‫ َص ِح‬.))‫ت َو َل َد َك َو َز ْو َج َت َك َو َخ ِاد َم َك فَ ُه َو َص َدقَ ٌة‬
.‫يح‬
139
Al-Adab Al-Mufrad
195. Al-Miqdām said: “The Prophet  said, ‘What you feed yourself
is sadaqa. What you feed your child, your wife, and your servant is
sadaqa.’ ” (Authentic)
Commentary: There is great reward in feeding one’s self and other members
of the household including one’s slaves. However, since all actions are judged
according to intentions, one should seek to please Allah the Most High, alone
therefrom and anticipate His reward.
ِ ‫الص َد‬ ُ ‫اهلل ص َّلى‬

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ َع ْن َأبِ ي ُه َر ْي َر َة ق‬-‎١٩٦
‫قة‬ َّ ‫((خ ْي ُر‬
َ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
:‫ام َر ْأ ُت َك‬ ُ ‫ َو ْاب َد ْأ مِ َب ْن َت ُع‬،‫ْلسفْلى‬

ُ ُ‫ َتق‬.‫ول‬
ْ ‫ول‬ ُّ ‫ْلي ِد ا‬ ِ
َ ‫ْلي ُد ا ْل ُع ْل َيا َخ ْي ٌر م َن ا‬
ِ
َ ‫ َوا‬،‫َما َب َّقى غ ًنى‬
ُ ُ‫ َو َيق‬،‫ َأ ْن ِف ْق َع َل َّي َأ ْو بِ ْعني‬:‫وك َك‬
‫ إِ َلى َم ْن‬:‫ول َو َل ُد َك‬ ُ ُ‫ َو َيق‬،‫َأ ْن ِف ْق َع َل َّي َأ ْو ط ِّلق ِْنى‬
ُ ‫ول مَ ْم ُل‬
... ‫ام َر ْأ ُت َك‬ ٌ ‫ص ِح‬.))‫ا‬

ُ ُ‫ َتق‬:‫الزيادة‬‎‫يح دون‬
ْ ‫ول‬ َ ‫َت ِك ُل َن‬
196. Abū Hurayra said: “The Messenger of Allah  said, ‘The best
sadaqa is that which keeps you free of need. The giving hand is better
than the receiving one, and start with your dependents. Lest your wife
says, “Spend on me or divorce me,” your slave says, “Spend on me
or sell me,” your child says, “On whom do you leave us to rely?” The
giving hand is better than the receiving hand. Begin with those in your
charge.’ ” (Authentic without the increment: “Lest your wife says…”)
Commentary: It shows that charity has grades, and it is better to be the giver
than the a receiver. So, the best charity is that which is given such that one’s
dependents do not start begging thereafter and one is able to give many more
times. The hadeeth is evidence that it is obligatory upon a man to maintain
his wives, children and other dependents.
ُ ‫ َأمر ال َّنبِ ي ص َّلى‬:‫ال‬

َ َ‫ فَ ق‬،‫اهلل َع َل ْي ِه َو َس َّل َم بِ َص َدقَ ٍة‬ َ
:‫ال َر ُج ٌل‬ َ ُّ َ َ َ َ‫ ق‬ ‫ َع ْن أبِ ي ُه َر ْي َر َة‬-‎١٩٧
َ :‫ال‬
‫((أ ْن ِفق ُْه َع َلى‬ َ ‫ ِع ْن ِدي‬:‫ال‬
َ َ‫آخ ُر ؟ ق‬ َ :‫ال‬
َ َ‫ ق‬.))‫((أ ْن ِفق ُْه َع َلى َنف ِْس َك‬ َ َ‫ار؟ ق‬ ِ ِ ِ
ٌ ‫ع ْندي د ْي َن‬
.‫ َح َس ٌن‬.))‫ت َأ ْب َص ُر‬
َ ‫ ث َُّم َأ ْن‬،‫((أ ْن ِفق ُْه َع َلى َخ ِاد ِم َك‬
َ :‫ال‬ َ ‫ ِع ْن ِدي‬:‫ال‬
َ َ‫آخ ُر؟ ق‬ َ َ‫ ق‬.))‫َز ْو َج ِت َك‬
140
197. Abū Hurayra said: “The Prophet  commanded sadaqa. A man
said, ‘I have a dīnār.’ He said, ‘Spend it on yourself.’ The man said, ‘I
have another.’ He said, ‘Spend it on your wife.’ The man said, ‘I have
another.’ He said, ‘Spend it on your servant and then you know best
whom to help.’ ” (Sound)
Commentary: It exhorts towards spending upon one’s self, wife, children (as
is contained in other wordings of the hadeeth) and servants showing that all
of that is from charity. Leaders and teachers should guide people towards
what will bring benefits to them in this world and hereafter.
‫اب ِإ َذا َك ِر َه َأ ْن َي ْأ ُك َل َم َع َع ْب ِد ِه‬

ٌ ‫ َب‬-‎١٠٠
Chapter 100: When Someone Dislikes Eating With His Slave
َ ِ َ‫ َأ َّن ُه م‬:‫ َع ِن َأبِ ي ال ُّزبِ ي ِر‬-‎١٩٨

َّ ‫ َي ْسأ ُل َجابِ رًا َع ْن َخ ِاد ِم‬-‫س َع – َر ُجلًا‬
‫ إِ ذَ ا َكفَ ُاه‬،‫الر ُج ِل‬ ْ
‫ ((فَ إِ ْن َك ِر َه‬.‫ َن َع ْم‬:‫ال‬ ُ ‫ َأمر ال َّنبِ ي ص َّلى‬،‫الر‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم َأ ْن َي ْد ُع َو ُه؟ ق‬‎ َ ْ‫ح‬ َ ْ‫م‬
َ ُّ َ َ َّ ‫ال َش َّق َة َو‬
ُ َ َ
. ‫يح‬ ٌ ‫ َص ِح‬. ))‫ فَ ْل ُي ْط ِع ْم ُه أ ْك َل ًة ِفي َي ِد ِه‬،‫أ ْح ُد ُك ْم أنْ َي ْط َع َم َم َعه‬
198. Abu’z-Zubayr related that he heard a man ask Jābir about when
one’s servant has finished his labour and heat (i.e. his cooking). Did
the Prophet  command that the servant be invited? He said, “Yes.
If one of you dislikes having his servant eat with him, he should serve
him with some food.” (Authentic)
Commentary: The hadeeth teaches us to be modest, and to show deference to
other people including our subordinates, not being unnecessarily assuming
in attitude and behaviour.
141
Al-Adab Al-Mufrad
‫لع ْبدَ مِمَّا َي ْأ ُك ُل‬

َ ‫اب ُي ْط ِع ُم ْا‬
ٌ ‫ َب‬-١٠١‎
Chapter 101: The Master Should Feed His Slave What He

Feeds Himself
‫وصى‬ ُ ‫ان ال َّنبِ ي ص َّلى‬

ِ ‫اهلل َع َلي ِه َو َس َّل َم ُي‬ َ ‫ َك‬:‫ال‬ َ َ‫ ق‬ ‫اهلل‬ ِ ‫– َع ْن َجابِ ٍر ْب ِن َعب ِد‬‎١٩٩
ْ َ ُّ ْ
َ ‫ َو‬،‫وس ُك ْم‬ ِ ‫وهم ِم ْن َلب‬ َ َ ‫وه ْم مِ َّما َت ْأ ُك ُل‬ َ :‫ول‬
ُ ‫(أ ْط ِع ُم‬ ُ ُ‫ َو َيق‬.‫ني َخ ْي ًرا‬ ِ ‫ال ْم ُل‬
َ ْ‫بِ م‬
‫ال‬ ُ ْ ُ ‫ َوألْبِ ُس‬،‫ون‬ َ ‫وك‬
ِ ‫ُت َع ِّذ ُبوا َخ ْل َق‬
ٌ ‫ َص ِح‬.)‫اهلل‬
‫يح‬
199. Jābir b. ‘Abdullāh said: “The Prophet  used to recommend

that slaves be well treated and used to say, ‘Feed them from what you
eat and clothe them from what you wear and do not inflict punishment
on Allah’s creation.’ ” (Authentic)
Commentary: Same as hadeeth no 188.
‫س َخ ِاد َم ُه َم َع ُه ِإ َذا َأ َك َل‬

ُ ‫اب َه ْل ُي ْج ِل‬
ٌ ‫ َب‬-‎١٠٢
Chapter 102: Should A Man’s Servant Sit With Him When He

Eats?
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٠٠
َ ‫((إِ ذَ ا َج‬:‫ال‬
‫اء‬ َ ِّ َ ُ َ َ َ ََْ ْ َ
َ
ٌ ‫ َص ِح‬.))‫فَ إِ نْ َل ْم َيق َْب ْل فَ ْل ُي َن ِاو ْل ُه ِم ْن ُه‬‎،‫أ ْح َد ُك ْم َخ ِاد ُم ُه بِ َط َع ِام ِه فَ ْل ُي ْج ِل ْس ُه‬
‫يح‬
200. Abū Hurayra said: “The Prophet  said, ‘When one of your
servants brings you food, you should ask him to sit with you. If he does
142
not accept that, then you should serve him some food.’ ” (Authentic)
ُ َ
‫اء‬َ ‫ت َج ِال ًسا ِع ْن َد ُع َم َر َر ِض َي اهلل َع ْن ُه إِ ذْ َج‬ ُ
ُ ‫((ك ْن‬:‫قال‬ َ ‫ َع ْن ْب ِن أبِ ي َم ْح ُذ‬-‎٢٠١
‫ور َة‬
ُ
‫ فَ َد َعا ُع َم ُر‬،‫ي َي َدي ُع َم َر‬
َ ْ‫وها َب ن‬ َ ‫ َي ْح ِم ُل َها َنفَ ٌر ِفي َع َب‬،‫ان ْب ُن أ َم َّي َة بِ َج ْف َن ٍة‬
َ ‫ فَ َو َض ُع‬، ‫اء ٍة‬ ُ ‫َصف َْو‬
ُ ‫ فَ ع َل‬:‫ال ِع ْن َد ذَ ِل َك‬
َ َ‫ ث َُّم ق‬،‫ فَ َأ َك ُلوا َم َع ُه‬،‫َّاس َح ْو َل ُه‬
ِ ‫اء ِم ْن َأ ِر َّق ِاء الن‬ َ َ ‫َناسا مس ِاك‬
‫اهلل‬ َ َ ‫ني َوأ ِر َّق‬ َ َ ً
:‫ان‬ َ َ‫ فَ ق‬.‫ون َع ْن َأ ِر َّّق ِائ ِه ْم َأ ْن َي ْأ ُك ُلوا َم َع ُه ْم‬
ُ ‫ال َصف َْو‬ ُ ‫لا‬
َ ‫ َي ْر َغ ُب‬-‫اهلل قَ ْو ًما‬ َ َ‫ َأ ْو ق‬- ‫بِ قَ ْو ٍم‬
َ َ‫ ح‬:‫ال‬
َّ ‫الط َع ِام‬
‫الط ِّي ِب َما‬ َّ ‫اهلل! ِم َن‬
ِ ‫ال جَ ِن ُد – َو‬
َ ،‫ َو َل ِكنَّا َن ْس َت ِأث ُر َع َل ْي ِه ْم‬،‫ب َع ْن ُه ْم‬ ِ ‫َأ َّما َو‬
ُ ‫اهلل! َما َن ْر َغ‬
ْ
ُ ‫ َص ِح‬.))‫َنأ ُك ُل َون ُْط ِع ُم ُه ْم‬
. ‫يح ا ِْإل ْس َن ِاد‬
201. Abū Mahdhūra said: “I was sitting with ‘Umar, may Allah be
pleased with him, when Safwān b. Umayya brought in a platter which
some people carried in a cloth. They put it down in front of ‘Umar
who then invited some poor people and some slaves of the people
around him. They ate with him. Then he said, ‘May Allah curse a
people who dislike having their slaves eat with them.’ Safwān said,
‘By Allah, we do not dislike them, but we prefer ourselves to them,
and by Allah, we do not find good food we ourselves can eat and also
feed them with.’ ” (Authentic)
Commentary: Every Muslim should emulate the companions (). They
had great concerns for the poor, the needy and slaves. They would eat the
same food with them from the same containers in the same sitting; and they
were displeased with the one who disliked showing kindness to the weak
in the society. Allah the Mighty and Exalted provides for His creatures; so
whomever He grants the ability to eat good food should not be wasteful in it
and should remember to invite the needy to partake in this favour.
143
Al-Adab Al-Mufrad
َ ‫اب ِإ َذا َن َص َح ْا‬

‫لع ْب ُد ِل َس ِّي ِد ِه‬ ٌ ‫ َب‬-‎١٠٣
Chapter 103: When The Slave Is Sincere To His Master
َ َ‫و َس َّل َم ق‬‎َ ‫اهلل َع َل ْي ِ ٌه‬ ُ ‫اهلل ب ِن عمر ر ِضي‬
َ ‫ َأ َّن َر ُس‬،‫اهلل َع ْن ُه َما‬ ِ ‫ َع ْن َعب ِد‬-٢٠٢‎
:‫ال‬ َ ِ ‫ول‬ َ َ َ َ ُ ْ ْ
ِ ْ‫ فَ َل ُه َأ ْج ُر ُه َم َّر َت ن‬،‫اد َة َر ِّب ِه‬
ٌ ‫ َص ِح‬.))‫ي‬
‫يح‬ َ ‫ َو َأ ْح َس َن ِع َب‬،‫ْلع ْب َد إِ ذَ ا َن َص َح ِل َس ِّي ِد ِه‬
َ ‫((إِ َّن ا‬
202. ‘Abdullāh b. ‘Umar said: “The Messenger of Allah  said,

‘When the slave is sincere to his master and is also assiduous in the
worship of his Lord, he has a double reward.’ ” (Authentic)
Commentary: From the sincerity of the slave to his master is to be dutiful to
him. So, his first reward comes from his dutifulness to his master and the
second, for his assiduous worship of his Lord. Imam Ibn Abdil-Barr (‫)رحمه الله‬
said: “It could be deduced from here that: the one who had two obligations
and fulfilled them is better than the one who had only an obligation which he
fulfilled. Such as the one upon whom the Prayer and Zakat became due and
he fulfilled them; he is better than the one upon whom only the prayer is due
(and he fulfilled it).”
َ ‫ (( َث‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ َع ْن َأبِ ي موسى ق‬-‎٢٠٣
‫ال َث ٌة َل ُه ْم‬ َ ِ ‫ول‬ ُ ‫ال َل ُه ْم َر ُس‬
ُ ‫ وآمن مِ ُبحم ٍد ص َّلى‬،‫اب آمن بِ َنبِ ي ِه‬
‫اهلل َع َل ْي ِه َو َس َّل َم فَ َل ُه‬ ِ ‫ ر ُج ٌل ِم ْن َأ ْه ِل ا‬:‫َأ ْجر ِان‬
َ َّ َ َ َ َ ِّ َ َ ِ ‫ْلك َت‬ َ َ
‫ت ِع ْن َد ُه َأ َم ٌة‬ ْ ‫ َو َر ُج ٌل َكا َن‬،‫ َو َح َّق َم َو ِال ِيه‬،‫اهلل‬ ِ ‫وك إِ ذَ ا َأ َّدى َح َّق‬ َ ْ‫ْلعب ُد م‬
ُ ‫ال ْم ُل‬ ِ
ْ َ ‫ َوا‬،‫أ ْج َران‬
َ
‫ فَ َل ُه‬،‫ ث َُّم َأ ْع َتقَ َها فَ َت َز َّو َج َها‬،‫يم َها‬ َ ِْ َ َ ُ

ْ ‫ َو َع َّل َم َها فَ أ ْح َس َن‬،‫يب َها‬
َ ‫تع ِل‬ َ ‫ فَ أ َّد َب َها فَ أ ْح َس َن َتأد‬،‫َي َطأ َها‬
.‫ال ِدي َن ِة‬ َ ‫ب ِف‬
َ ْ‫يما ُدو َن َها إِ َلى م‬ ُ ‫ان ُي ْر َك‬ َ ‫ َأ ْع َطي َن‬:‫ال َع ِامر‬
َ ‫ َوقَ ْد َك‬،‫اك َها بِ َغ ْي ِر َش ْي ٍء‬ َ َ‫ق‬‎.))‫َأ ْج َر ِان‬
ٌ
ٌ ‫َص ِح‬
.‫يح‬
203. Abu Musa said: “The Messenger of Allah  said to them,
144
‘Three have a double reward: A person from among the People of the
Book (Christian or Jew) who believes in his Prophet and then believes
in Muhammad  has two rewards. Likewise the slave who carries
out the due of Allah and the due of his master. And the man who has
a slave-girl with whom he has intercourse and whom he teaches well
and instructs well and then frees her and marries her. That man has
two rewards.’ ‘Āmir (one of those in the chain of narration) said, ‘We
have related (this hadīth) to you for nothing.’ To learn even minor
points people used to journey to Madīna.’ ’ (Authentic)
Commentary: Each of the three had two different obligations which they
fulfilled each of which earned them distinct reward except the one from the
People of the Book who believed in his Prophet but disbelieves in Muhammad
. His disbelief in Muhammad  is actually disbelief in his Prophet too;
so he has no reward at all. The hadeeth also encourages dealing nicely with
and educating slave-girls and then marrying them. Imam An-Nawawee (‫رحمه‬
‫ )الله‬said, “…this is from kindly dealing with her after treating her well.”
‫وك َّال ِذي‬ ُ ‫اهلل ص َّلى‬

َ ْ‫ م‬:‫اهلل َع َلي ِه َو َس َّلم‬ َ
ُ ‫((ال ْم ُل‬ َ ْ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ‫ ق‬ ‫وسى‬
َ ‫ َع ْن أبِ ي ُم‬-‎٢٠٤
‫يح ِة َل ُه‬
َ ‫اع ِة َوالن َِّص‬ َّ -‫ع َلي ِه ِم َن‬-
َ ‫الط‬ َ ‫ َو ُيؤَ ِّدي إِ َلى َس ِّي ِد ِه َّال ِذي فُ ِر‬،‫اد َة َر ِّب ِه‬
َ ‫ُي ْح ِس ُن ِع َب‬
ْ َ ‫ض‬
َ
ٌ ‫أ ْج َر ِان)) َص ِح‬
.‫يح‬
204. Abū Mūsā said: “The Messenger of Allah  said, ‘The slave
who is excellent in the worship of his Lord and fulfils the duties of
obedience and sincerity which he owes to his master, has a double
reward.’ ” (Authentic)
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ َع ْن َأبِ ي ُب ْر َد َة َع ْن َأبِ ِيه ق‬-٢٠٥ ‎
َ ْ‫م‬
ُ ‫((ال ْم ُل‬
‫وك‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
‫يك ِه‬
ِ ‫اد ِت ِه َو َح َّق َم ِل‬
َ ‫((في ُح ْس ِن ِع َب‬ َ َ‫اد ِت ِه)) َأ ْو ق‬
ِ : ‫ال‬ ِ ‫َل ُه َأ ْجر ِان إِ ذَ ا َأ َّدى َح َّق‬
َ ‫اهلل ِفي ِع َب‬ َ
ُ
ٌ ‫َّال ِذي مَ ْي ِلك ُه)) َص ِح‬
.‫يح‬
205 Abū Burda reported from his father that he said: “The Messenger
145
Al-Adab Al-Mufrad
of Allah  said, ‘The slave has two rewards when he carries out
Allah’s due in worship (or he said that he is excellent in his worship)
and the right of his owner who owns him.’ ” (Authentic)
Commentary: Similar to hadeeth no. 202.
َ ‫اب ْا‬
‫لع ْب ُد َر ٍاع‬ ٌ ‫ َب‬-‎١٠٤
Chapter 104: The Slave Is A Guardian
‫((ك ُّل ُك ْم‬ ُ ‫اهلل ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٢٠٦
َ ‫ َأ َّن َر ُس‬،‫اهلل َع ْن ُه َما‬
ُ ‎:‫ال‬ َ ِ ‫ول‬ َ َ َ َ ُ ْ َ
ٌ ‫ َو ُه َو َم ْس ُئ‬،‫اع‬ ِ ‫ير َّال ِذي َع َلى الن‬ َِ ِ ِ ِ ْ ‫ول‬ ٌ ‫ َو ُك ُّل ُكم َم ْس ُئ‬،‫اع‬
‫ول َع ْن‬ ٍ ‫َّاس َر‬ ُ ‫ فَ اْألم‬،‫عن َرع َّيته‬ ٍ ‫َر‬
‫اع َع َلى‬
ٍ ‫الر ُج ِل َر‬ ٌ ‫ َو ُه َو َم ْس ُئ‬،‫اع َع َلى َأ ْه ِل َب ْي ِت ِه‬
َّ ‫ َو َع ْب ُد‬،‫ول َع ْن َر ِع َّي ِت ِه‬ َّ ‫ َو‬،‫َر ِع َّي ِت ِه‬
ٍ ‫الر ُج ُل َر‬
ٌ ‫ َو ُك ُّل ُكم َم ْس ُئ‬،‫اع‬
ٌ ‫ َص ِح‬.))‫ول َع ْن َر ِع َّي ِت ِه‬
.‫يح‬ َ ‫ َأ‬،‫ول َع ْن ُه‬
ٍ ‫ال ُك ُّل ُكم َر‬ ٌ ‫ َو ُه َو َم ْس ُئ‬،‫َم ِال َس ِّي ِد ِه‬
206. Ibn ‘Umar said: “The Messenger of Allah  said, ‘All of you
are shepherds and all of you are responsible for your flock. The Amīr
(leader) over a people is a shepherd and he is responsible for his flock.
A man is the shepherd of the people of his house and he is responsible
for his flock. A man’s slave is the shepherd of his master’s property
and he is responsible for it. Each of you is a shepherd and each of you
is responsible for his flock.’” (Authentic)
Commentary: As the slave is accountable for the property of his master,
the master has a greater responsibility: he is accountable for each of his
dependents and slaves. So, as the slave exerts efforts to carry out his dues
towards his master, the master requires greater efforts to discharge his
146
responsibilities over his dependents. He should feed them, clothe them
and teach them the religion and their wordly affairs. Allah is the source of
strength. In other wordings of the hadeeth, it adds, “…and the wife is the
shepherd of her husband’s house and she is responsible for it.”
ُ ‫ عن عبد اهلل بن سعد مولى ع ِائ َش َة زوج النبي ص َّلى‬-‎٢٠٧

:‫ال‬ َ َ ْ َ
َ ‫ فَ قَ ْد َأ َطاع‬،‫ اْلعب ُد إِ ذَ ا َأ َطاع س ِي َده‬:‫ول‬
‫ فَ إِ ذَ ا َع َصى‬،‫اهلل َع َّز َو َج َّل‬ ُ ُ‫ت َأ َبا ُه َر ْي َر َة َيق‬ ِ َ‫م‬
ُ ‫((س ْع‬
َ ُ ِّ َ َ َْ
َ ‫ فَ قَ ْد عصى‬،‫سي َده‬
ُ ‫ َض ِع‬.))‫اهلل َع َّز َو َج َّل‬
.‫يف ا ِْإل ْس َن ِاد‬ َ َ ُ ِّ َ
207. ‘Abdullāh b. Sa‘d, the mawlā of ‘Ā’isha, the wife of the Prophet
 said: “He heard Abū Hurayra say, ‘When the slave obeys his
master, he has obeyed Allah, the Mighty and Exalted. When he rebels
against his master, he rebels against Allah, the Mighty and Exalted.’
” (Weak Chain)
َ ‫اب َم ْن َأ َح َّب َأ ْن َي ُك‬

‫ون َع ْب ًدا‬ ٌ ‫ َب‬-٥٠١‎
Chapter 105: The One Who Wished He Were A Slave
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٠٨
َ ‫ َأ َّن َر ُس‬،‫اهلل َع ْن ُه‬
َ ‫ ((ا‬:‫ال‬
‫ْلع ْب ُد‬ َ ِ ‫ول‬ َ َ ََْ ْ َ
َ ‫ْس َأبِ ي ُه َر ْي َر َة بِ َي ِد ِه! َل ْو‬
‫ال‬ ِ َّ ِ َ ِِ ِ َ ِ ُ ْ‫م‬
ُ ‫ َل ُه أ ْج َران)) َوالذي َنف‬،‫ال ْسل ُم إِ ذَ ا أ َّدى َح َّق اهلل َو َح َّق َس ِّيده‬
َ ‫ت َأنْ َأ ُم‬ َ ،‫ وبِ ر ُأ ِمي‬،‫ال ُّج‬ ِ ِ‫اد ِفي َسب‬
ٌ ‫ َص ِح‬.))‫وكا‬
.‫يح‬ ً ‫وت مَ ْم ُل‬ ُ ‫أل ْح َب ْب‬ ُّ َ ِ ‫يل‬
َ ْ‫ َو ح‬،‫اهلل‬ ِ ْ‫ج‬
ُ ‫ال َه‬
208. Abū Hurayra said: “The Messenger of Allah  said, ‘When the
Muslim slave performs the due of Allah and the due of his master he
has two rewards.’ ” And Abū Hurayra added: “By the One who has
the soul of Abū Hurayra in His hand! If it had not been for jihād
in the way of Allah, the hajj and dutifulness to my mother, I would
wish to die as a slave.” (Authentic)
147
Al-Adab Al-Mufrad
Commentary: As for performing the dues of Allah, it is his giving worship

to Him and not joining any partner with Him, and carrying out the due
of his master is to be sincere and dutiful to him as mentioned earlier. The
hadeeth shows the permissibility of calling Allah to witness to affirm the
importance of what one says even though he had not been requested to swear.
It also indicates the eargerness of the companions () to earn rewards, and
that good deeds have grades; each of jihād in the way of Allah, the hajj
and dutifulness to parents earns a person more rewards than the slave’s
dutifulness to Allah and his master.
‫ َع ْب ِدي‬:‫ول‬ َ ‫اب‬
ُ ‫ال َي ُق‬ ٌ ‫ َب‬-‎١٠٦
Chapter 106: One Should Not Say “Abdī: (My Slave)”
:‫((ال َيقُ ْل َأ ْح ُد ُكم‬

َ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ عن َأبِ ي ُهرير َة‬-‎٢٠٩
:‫ال‬ َ ِّ َ ََْ ْ َ
،‫ َج ِار َي ِتى‬،‫ ُغال َِمي‬:‫ َو ْل َيقُ ْل‬،‫اهلل‬
ِ ‫اء‬ُ ‫ َو ُك ُّل ِن َس ِائ ُك ْم إِ َم‬،‫اهلل‬‎
ِ ‫يد‬ ُ ِ‫ َأ َم ِتي؛ ُك ُّل ُك ْم َعب‬،‫َع ْب ِدي‬
ٌ ‫ َص ِح‬.))‫ َوفَ َت ِاتي‬،‫اي‬

‫يح‬ َ ‫َوفَ َت‬
209. Abū Hurayra said: “The Prophet  said, ‘None of you should
use the expression, “abdī (my slave), amatī (my slave-girl).” All of
you are slaves of Allah and all of your women are slaves of Allah. You
should say rather, “ghulamī (my boy), jāriyatī (my girl), (fatāya (my
lad) or fatāti (my maid).” ’ ” (Authentic)
Commentary: The hadeeth prohibits exceeding bounds in our statements and
actions; the word, my slave shows ownership while the master and slave truly
belong to Allah the Mighty and Exalted. My boy and My girl are more friendly
expressions. Teachers should always guide their students to that which takes
away harm from them and brings them benefits here and hereafter.
148
‫ َس ِّي ِدي؟‬:‫ول‬ ٌ ‫ َب‬-‎١٠٧
Chapter 107: Should One Say “Sayyidī: (My Master)”?
:‫((ال َيقُ و َل َّن َأ ْح ُد ُك ْم‬

َ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬، ‫ عن َأبِ ي ُهرير َة‬-‎٢١٠
: ‫ال‬ َ ِّ َ ََْ ْ َ
َ ‫ فَ َت‬:‫ َو ْل َيقُ ْل‬،‫ َر ِّبي َو َر َّب ِتي‬:‫وك‬

‫ َو َس ِّي ِدي‬،‫اي َوفَ َت ِاتي‬ َ ‫ َو‬،‫َع ْب ِدي َو َأ َم ِتي‬
َ ْ‫ال َيقُ و َل َّن م‬
ُ ‫ال ْم ُل‬
ُ ُ ‫ ُك ُّل ُكم مَ ْم ُل‬،‫سي َد ِتي‬
ٌ ‫ َص ِح‬.))‫ اهلل َع َّز َو َج َّل‬:‫ب‬
.‫يح‬ ُّ ‫الر‬ َ ‫وك‬
َّ ‫ َو‬. ‫ون‬ ْ ِّ ‫َو‬
say, ‘my slave (‘abdī or amatī)” and the slave should not say, “My
lord (rabbī or rabbati).” Rather you should say, “my boy or my girl
(fatāya and fatāti) and my master or mistress (sayyidī and sayyidatī).”
All of you are slaves and the Lord is Allah, the Mighty and Exalted.’
” (Authentic)
‫ْت ِفي َوف ِْد َب ِني َع ِام ٍر إِ َلى ال َّنبِ ِّي َص َّلى‬ ُ ‫ ا ْن َط َلق‬:‫ال‬ َ َ‫خير ق‬ ِ ‫الش‬
ّ ‫اهلل ْب ِن‬ِ ‫ َع ْن َعب ِد‬-‎٢١١
ْ
،‫ْض ُل َنا فَ ْضلًا‬ ُ ‫ (( السي ُد‬:‫ال‬
َ ‫ َو َأف‬:‫ قَ ا ُلوا‬.))‫اهلل‬ َ َ‫ ق‬.‫ت َس ِ ِّي ُد َنا‬ ُ
َ ‫ َأ ْن‬:‫اهلل َع َل ْي ِه َو َس َّل َم فَ قَ ا ُلوا‬
ِّ َ
ٌ ‫ص ِح‬.))
.‫يح‬ َ ُ ‫الش ْي‬
‫طان‬ َّ ‫ال َي ْس َت ْج ِر َين َُّك ْم‬
َ ‫ َو‬،‫ ((قُ و ُلوا بِ قَ ْو ِل ُك ْم‬:‫ال‬ َ َ‫ ق‬.‫و َأ َع َظ ُم َنا َط ْولًا‬‎َ
211. ‘Abdullāh b. ash-Shikhkhīr said: “I went in the delegation of the

Banū ‘Āmir to the Prophet . They said, ‘You are our master.’ But he
answered, ‘The Master is Allah.’ And when they said, ‘The best of us
in excellence and the greatest of us in generosity,’ he responded, ‘Say
what you have come for and do not let Satan move you.’ ” (Authentic)
Commentary: Imam Al-Albaanee (‫ )رحمه الله‬said, “When the Prophet 
feared that some of the companions - especially those who only newly
accepted Islam – could exceed bounds about praising him, he said to them,
‘The Master is Allah’ meaning, the true Master is Allah.” The hadeeth
prohibits praising a person excessively and overburdening one’s self during
speech. It shows the humility of the Prophet .
149
Al-Adab Al-Mufrad
.‫جل َر ٍاع ِفي َأ ْه ِل ِه‬

ُ ‫الر‬
َّ ‫اب‬
ٌ ‫ َب‬-‎١٠٨
Chapter 108: A Man Is The Shepherd Of His Family
‫((ك ُّل ُك ْم‬ ُ ‫ال ال َّنبِ ي ص َّلى‬

ُ :‫اهلل َع َلي ِه َو َس َّلم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٢١٢
َ ْ َ ُّ َ َ َ َ ُ ْ َ
‫اع َع َلى َأ ْه ِل ِه‬
ٍ ‫الر ُج ُل َر‬ ُ ‫اع َو ُه َو َم ْس ُئ‬
َّ ‫ َو‬،‫ول‬ َِ ِِ ِ ٌ ‫ َو ُك ُّل ُك ْم َم ْس ُئ‬،‫اع‬
ُ ‫ فَ اْألم‬،‫ول َع ْن َرع َّيته‬
ٍ ‫ير َر‬ ٍ ‫َر‬
‫ َو ُك ُّل ُك ْم‬،‫اع‬ َ ‫ َأ‬،‫ال ْر َأ ُة َر ِاع َي ٌة َع َلى َب ْي ِت َز ْو ِج َها َو ِهي َم ْس ُئو َل ٌة‬
ٍ ‫ال ُك ُّل ُك ْم َر‬ َ ْ‫ َو م‬،‫ول‬
ُ ‫َو ُه َو َم ْس ُئ‬
َ
ٌ ‫ َص ِح‬.))‫ول َع ْن َر ِع َّي ِت ِه‬

.‫يح‬ ٌ ‫َم ْس ُئ‬
212. Ibn ‘Umar said: “The Prophet  said, ‘All of you are shepherds
and each of you is responsible for his flock. A man is the shepherd of
the people of his house and he is responsible. A woman is the shepherd
of the house of her husband and she is responsible. Each of you is a
shepherd and each is responsible for his flock.’ ” (Authentic)
Commentary: Similar to hadeeth no 206.
ُ ‫ َأ َتي َنا ال َّنبِ ي ص َّلى‬:‫ال‬ ُ ‫الوي ِر ِث ر ِضي‬ َ ‫ َع ْن َأبِ ي ُس َل ْي َم‬-‎٢١٣

‫اهلل‬ َ َّ ْ َ َ‫اهلل َع ْن ُه ق‬
َ َ ْ َ ُ ْ‫ان َم ِال ٍك ْب ِن ح‬
،‫اش َت َه ْي َنا َأ ْه ِلي َنا‬
ْ ‫ فَ َظ َّن َأ َّنا‬،‫ين َل ْي َل ًة‬
َ ‫ فَ َأقَ ْم َنا ِع ْن َد ُه ِع ْش ِر‬،‫ون‬
َ ‫م َتقَ ِار ُب‬‎ ْ َ‫َع َلي ِه َو َس َّلم َو ح‬
ُ ‫ن ُن َش َب َب ٌة‬ َ ْ
‫((ار ِج ُعوا‬
ْ َ َ‫ فَ ق‬- ‫ َوك َا َن َر ِفيقًا َر ِحيمًا‬- ‫فَ َس َأ َل َنا َع ْن َم ْن َت َر ْك َنا ِفي َأ ْه ِلي َنا؟ فَ َأ ْخ َب ْر َن ُاه‬
:‫ال‬
،‫الة‬ َّ ‫ فَ إِ ذَ ا َح َض َر ِت‬،‫ َو َص ُّلوا َك َما َر َأ ْي ُت ُم ِوني ُأ َص ِّلي‬،‫وه ْم‬

ُ ‫الص‬ ُ ‫وه ْم َو ُم ُر‬ ُ ‫أه ِل‬
ُ ‫يك ْم فَ َع ِّل ُم‬ ْ ‫إِ َلى‬
ٌ ‫ َص ِح‬.))‫بر ُك ْم‬ ْ َ ُ ُ َ ُ ِّ
.‫يح‬ ُ ‫ َو ْل َيؤُ َّمك ْم أك‬،‫فَ ْل ُيؤَ ذنْ َلك ْم أ َح ُدك ْم‬
213. Abū Sulaimān Mālik b. al-Huwayrith, may Allah be pleased with

him, said: “We came to the Prophet  being young men of a similar
age. We spent twenty nights with him. He felt that we were missing
our own people and asked us about the one in whose charge we had
150
left our family and we told him. He was merciful and kind and said,
‘Go back to your family. Instruct and command them. Pray as you
have seen me praying. When it is time for the prayer, then let one
of you give the adhān and let the oldest of you lead the prayer.’ ”
(Authentic)
Commentary: The leaders and scholars should be concerned about the
affairs of their people as a whole and as individuals in a community. Likewise
the students of knowledge, research activities should not make them show
indifference to the affairs of their people; they should invite them to goodness
and forbid them evil, teach them from what Allah has bestowed upon them
of knowledge and action, supplicate for them and give them sincere advices
when required. The hadeeth is evidence that travelers can pronounce the
call-to-prayer as those at home, and that when the individuals in a group are
on a par in the knowledge of the religion, the oldest amongst them should
lead their prayers.
.‫ال ْر َأ ُة َر ِاع َي ٌة‬

َ ْ‫اب م‬
ٌ ‫ َب‬-‎١٠٩
Chapter 109: The Woman Is A Shepherd
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٢١٤
ِ َ‫ َأ َّن ُه م‬،‫اهلل َع ْن ُه َما‬
َّ ‫ َو‬،‫ول َع ْن َر ِع َّي ِت ِه‬

‫الر ُج ُل‬ ٌ ‫اع َو ُه َو َم ْس ُئ‬
ٍ ‫ام َر‬ ٌ ‫ َو ُك ُّل ُك ْم َم ْس ُئ‬،‫اع‬
ُ ‫ ا ِْإل َم‬،‫ول َع ْن َر ِع َّي ِت ِه‬ ٍ ‫((ك ُّل ُك ْم َر‬
ُ
‫ال ِء‬
َ ُ‫ت َهؤ‬
ُ ‫س ْع‬‎ َ ْ‫ َو خ‬،‫ر ِاعي ٌة ِفي َبي ِت َز ْو ِج َها‬‎‫الر َأ ُة‬
ِ َ‫ال ِاد ُم ِفي َم ِال َس ِّي ِد ِه)) م‬ َ ْ‫م‬ ِِ َ ِ ٍ ‫ر‬
ْ َ َ ْ ‫ َو‬،‫اع في أ ْهله‬ َ
ُ َ ُ
‫الر ُج ُل‬ َ :‫ب ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ق َا َل‬
َّ ‫((و‬ ُ ‫َع ِن ال َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َوأ ْح ِس‬
َ
ٌ ‫ َص ِح‬.))‫ِفي َم ِال أبِ ِيه‬
‫يح‬
214. Ibn ‘Umar said: “I heard the Messenger of Allah  say, ‘All of
you are shepherds and each of you is responsible for his flock. The Imām
is a shepherd and he is responsible for his flock. A man is the guardian
151
Al-Adab Al-Mufrad
of his family. A woman is the shepherd of her husband’s house and she
is responsible, as is the servant in regard to his master’s property.’ I
heard those words from the Prophet  and I reckoned that the
Prophet  also said, ‘and the man is responsible regarding the
property of his father.’ ” (Authentic)
‫وف َف ْل ُي َك ِافئ ُْه‬

ٌ ‫اب َم ْن ُص ِن َع ِإ َل ْي ِه َم ُعر‬
ُ ٌ ‫ َب‬-‎١١٠
Chapter 110: Someone For Whom A Favour Is Done And He

Repays It

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ َ ‫اهلل ا‬
َ َ‫ ق‬ ‫ْأل ْن َص ِار ِّي‬ ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٢١٥
َ ُّ ْ
‫ فَ إِ ْن َل ْم َي ِج ْد َما ُي ْج ِزئ ُُه فَ ْل ُي ْث ِن َع َل ْي ِه؛ فَ إِ َّن ُه إِ ذَ ا َأ ْث َنى‬،‫وف فَ ْل ُي ْج ِزئ ُْه‬
ٌ ‫((م ْن ُص ِنع إِ َل ْي ِه َم ْع ُر‬
َ
‫ فَ َك َأ مَّ َنا لَبِ س ث َْو َب ْي‬،‫ت َّلى مِ َبا َلم ُي ْع َط‬
َ َ‫ َو َمن ح‬،‫ َوإِ ْن َك َتم ُه فَ قَ ْد َكفَ ر ُه‬،‫َع َلي ِه فَ قَ ْد َش َكر ُه‬
َ َ َ ْ
ٌ ‫ َص ِح‬.))‫ور‬
.‫يح‬ ٍ ‫ُز‬
215. Jābir b. ‘Abdullāh al-Ansarī said: “The Prophet  said,

‘Whoever is done a favour should repay it. If he cannot find the means
to do so, he should praise the one who did it. When he praises him,
he thanks him. If he is silent, he is ungrateful to him. If someone
adorns himself with something he has not been given, it is as if he
were wearing a false garment.’ ” (Authentic)
Commentary: “He should praise the one who did it” that is, he should
supplicate for him and speak well of him, and the best way to do this is to say,
“Jazaakallah Khayran” (may Allah reward you with good). This is contained
in an authentic hadeeth collected by Aboo Daawood in his Sunan, “Whoever
is done a favour and says: ‘Jazaakallah Khayran’ (may Allah reward you
with good) to the one who did the favour has fully given praise”.If a person
is done a favour which became known amongst the people but did not make
152
known the person who did the favour, he is as a person who is wearing a false
garment for he would make the matter appear as if he were the one who did
the thing basically. Allah knows best.
: ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٢١٦
َ َ‫ ق‬: ‫ال‬
َ َ ِ ِ‫يذوه وم َن س َأ َل ب‬ َ ِ ِ‫((م ِن اس َتعاذَ ب‬
ُ ‫ َو َم ْن أ َتى إِ َل ْي ُك ْم َم ْع ُروفًا فَ َك ِاف ُئ‬،‫وه‬
،‫وه‬ ُ ‫اهلل فَ أ ْع ُط‬ َ َ َ ُ ُ ‫اهلل فَ أ ِع‬ َ ْ َ
َ ْ َ‫فَ إِ نْ َل ْم جَ ِت ُدوا ف‬
ٌ ‫ َص ِح‬.))‫وه‬
.‫يح‬ ُ ‫ َحتَّى َيع َل َم أنْ قَ ْد َكافَ ْئ ُت ُم‬،‫اد ُعوا َل ُه‬
216. Ibn ‘Umar said: “The Messenger of Allah  said, ‘Whoever
seeks refuge in the name of Allah, you should give him refuge.
Whoever asks in the name of Allah, you should give to him. Whoever
does a favour for you, you should repay him. If you do not find
anything, then say du‘ā (supplication) for the doer of the favour so
that he knows you have repaid him.’ ” (Authentic)
Commentary: “Whoever seeks refuge in the name of Allah” that is, he seeks
protection with you from being harmed by you or any other party, imploring
you with Allah the Most High. The one who asks in Allah’s Name should be
given out of reverence for His Name and kindness to His creatures. However,
the obligation to give the one who asks depends on whether the one who is
asked is able to give without bringing difficulty upon himself or his household,
and that a greater evil is not caused to the receiver in one way or the other
as a result. The narration encourages mutual kindness; the one who receives
should also give, and when he has not what to give, he should supplicate for
the giver.
153
Al-Adab Al-Mufrad
.‫ال َك َاف َأ َة َف ْل َيدْ ُع َل ُه‬

ُ ْ‫اب َم ْن َل ْم َي ِج ِد م‬
ٌ ‫ َب‬-١١١‎
Chapter 111: Someone Who Cannot Repay Someone, Should

Make Supplication For Him
َ ‫اهلل! ذَ َهب ا‬
ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ين قَ ا ُلوا‬ ِ ‫ال َه‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٢١٧
ُ ْ‫ َأ َّن م‬،‫اهلل َع ْن ُه‬
‫ْأل ْن َص ُار‬ َ َ ‫اج ِر‬ َ َ ْ َ
َ َ ُ ُ‫دعو م‬‎‫ ما‬.‫((ال‬ َ ‫بِ ا‬
َ َ‫ْأل ْج ِر ُك ِّل ِه؟ ق‬
ٌ ‫ َص ِح‬.))‫ َوأ ْث َن ْي ُت ْم َع َل ْي ِه ْم بِ ِه‬،‫ت اهلل َل ُه ْم‬
.‫يح‬ ْ َ َ َ َ :‫ال‬
217. Anas said: “Some Muhājirīn said, ‘Messenger of Allah, the Ansār
have taken all of the reward.’ He answered, ‘No, not as long as you
make supplication for them and praise them for it.’ ” (Authentic)
Commentary: The Muhaajiroon are those who migrated from Makkah to
Madeenah, and the Ansaar are those who welcomed and supported them in
Madeenah. The Muhaajiroon asked whether the rewards of their migration
and other good deeds they performed would go to the Ansaar for the kindness
of the Ansaar towards them? But Allah’s favours are boundless; as long as
the Muhaajiroon supplicate for them and commend them for their kindness
to them, their supplications is as the kindness of the Ansaar to them and the
rewards of the good deeds of the Muhaajiroon come back to them”.
‫اس‬ َّ ‫اب َم ْن َل ْم َي ْش ُك ِر‬

َ ‫الن‬ ٌ ‫ َب‬-‎١١٢
Chapter 112: The One Who Does Not Thank People
‫((ال َي ْش ُك ُر‬
َ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
:‫ال‬ ُ ‫ عن َأبِ ى ُهرير َة ر ِضي‬-‎٢١٨
َ ِّ َ ُ َ َ َ ََْ ْ َ
ُ َ
‫يح‬ٌ ‫ َص ِح‬.))‫َّاس‬َ ‫ال َي ْشك ُر الن‬ َ ‫اهلل َم ْن‬
154
218. Abū Hurayra said: “The Prophet  said, ‘The one who does
not thank people is not grateful to Allah.’ ” (Authentic)
Commentary: That is, the one who has formed an attitude not to be grateful
to people is not also grateful to Allah. It could also mean that Allah will not
accept the thanks of a servant to whom He has granted favours if the servant
does not give thanks to people for their kindness to him. The hadeeth teaches
being thankful to people, and that that is from the aspects of righteousness.
ُ ‫ال‬
‫اهلل‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫ ((ق‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢١٩
َّ ِ‫ال َأ ْخر ُج إ‬
ٌ ‫ َص ِح‬.))‫ال َك ِار َه ًة‬ ِ ‫َت َعا َلى ِلل َّنف‬
. ‫يح‬ ُ َ :‫ت‬ ْ ‫ قَ ا َل‬.‫اخ ُر ِجي‬
ْ :‫ْس‬
219. Abū Hurayra said: “The Prophet  said, ‘Allah the Exalted said
to the soul, “Come out.” It said, “I come out only with reluctance.” ’
” (Authentic)
Commentary: This narration is considered as the concluding part of the
preceding hadeeth for they have both been mentioned with the same chain
of transmission. In that case, only the first part would be connected to the
section heading. However, describing the connection of the narration to the
chapter heading, Shaykh Husayn al-’Awaayishah (hafizahullah) said, “It
appears to me that the statement of the soul, I come out only with reluctance,
contains a breach of thankfulness, for thankfulness necessitates that it comes
out willingly…”
‫الر ُج ِل َأ َخ ُاه‬
َّ ‫اب َم ُعو َن ُة‬
ٌ ‫ َب‬-٣١١‎
Chapter 113: A Man’s Assistance To His Brother
َ ‫ َأ ُّي ا‬:‫يل‬
‫ْأل ْع َم ِال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ ‫اهلل َع َل ْي ِه َو َس َّل َم ِق‬ ُ ‫ عن َأبِ ي ذَ ر ر ِضي‬-‎٢٢٠
َ ِّ َ ُ َ َ َ ٍّ ْ َ
:‫ال‬ َ ‫اب َأف‬
َ َ‫ْض ُل؟ ق‬ َ َ ‫اد ِفي َسبِ ِيل ِه)) ِق‬
ِّ ‫ فَ أ ُّي‬:‫يل‬
ِ َ‫الرق‬ ِ ِ‫ان ب‬
ٌ ‫ َو ِج َه‬،‫اهلل‬ َ َ‫َخ ْي ٌر؟ ق‬
ٌ ‫ ((إِ مْ َي‬:‫ال‬
155
Al-Adab Al-Mufrad
‫ْلع َم ِل؟‬
َ ‫ضا‬َ ‫ت إِ نْ َل ْم َأ ْس َت ِط ْع َب ْع‬
َ ‫ َأفَ َر َأ ْي‬:‫ال‬
َ َ‫ ق‬.))‫ َو َأ ْنفَ ُسها ِع ْن َد َأ ْه ِل َها‬،‫الها مَ َثنًا‬ َ
َ ْ‫((أغ‬
َ َ‫ْت؟ ق‬
َ :‫ال‬
‫((ت َد ُع‬ َ ‫ َأفَ َر َأ ْي‬:‫ال‬
ُ ‫ت إِ ْن َض ُعف‬ َ ‫ني َض ِائعًا َأو َتص َنع‬
َ َ‫ ق‬.))‫أل ْخ َر َق‬ ُ ْ ْ ُ ‫ ((فَ ُت ِع‬:‫ال‬
َ َ‫ق‬
ٌ ‫ َص ِح‬.))‫الش ِّر؛ فَ إِ َّن َها َص َدقَ ٌة َت َصدَّ ُق بِ َها َع َلى َنف ِْس َك‬
.‫يح‬ َّ ‫َّاس ِم َن‬
َ ‫الن‬
220. Abū Dharr said: “The Prophet  was asked, ‘Which is the
best action?’ and he replied, ‘Belief in Allah and jihād in His way.’
He was asked, ‘Which slaves is it best to set free?’, and he replied,
‘The highest in price and most precious to their owners.’ When he was
asked, ‘What do you think I should do if I am unable to perform some
of these actions?’ he replied, ‘Help someone with family or small
children or work for someone unskilled.’ And when asked, ‘What do
you think that I should do if I am too weak (to act accordingly)?’ he
said, ‘Spare people your evil. That is a sadaqa which you bestow on
yourself.’ ” (Authentic)
Commentary: The hadeeth shows the following: 1. The ardent desire of the
companions () to identify which deed is best in order to hasten towards it.
They would even seek to know the good deeds to perform in the circumstances
of inability and weakness. 2. The importance of belief in Allah; no deed is
accepted without Eemaan 3. From the best things to give out are those that
are most dearing to us. 4. The unskilled may have problems of spending upon
himself and his household; so benefit extended to him may turn to be benefits
to large number of people. 5. Refraining from harming people is from charity.
This is because it does not disturb the one in a sound state nor increase
discomfort for the one in difficulty.
156
ِ ‫وف ِفي ْا‬
‫آلخ َر ِة‬ َ ْ‫وف ِفي الدُّ ْن َيا َأ ْه ُل م‬
ِ ‫ال ْع ُر‬ َ ْ‫اب َأ ْه ُل م‬
ِ ‫ال ْع ُر‬ ٌ ‫ َب‬-‎١١٤
Chapter 114: The Good People In This World Are The Good
People In The Next World
ُ ‫ت ِع ْن َد ال َّنبِ ي ص َّلى‬
ُ ‫ ُك ْن‬:‫ال‬ ُ ‫ْألس ِد ِّي ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ َ
‫اهلل‬ َ ِّ َ َ َ ِ‫ َع ْن قَ ب‬-‎٢٢١
َ ‫يص َة ْب ِن ُب ْر َم َة ا‬
ِ ‫وف ِفي ا‬
،‫ْآلخ َر ِة‬ ِ ‫ال ْعر‬
َ ْ‫م‬ َ ِ ِ َ ْ‫م‬ َ ُ ُ‫َع َل ْي ِه َو َس َّل َم فَ َس ِم ْع ُت ُه َيق‬
ُ ‫ ُه ْم أ ْه ُل‬،‫ ((أ ْه ُل ال ْع ُروف في الدُّ ْن َيا‬:‫ول‬
. ‫يح ِل َغ ْي ِر ِه‬ ُ ْ‫ال ْن َك ِر ِفي الدُّ ْنيا ُهم َأ ْه ُل م‬
ِ ‫ال ْن َك ِر ِفي ا‬
ُ ‫ َص ِح‬.))‫ْآلخ َر ِة‬ ُ ْ‫َو َأ ْه ُل م‬
ْ َ
221. Qabīsa b. Burma al-Asadī said: “I was with the Prophet . I
heard him say, ‘The good people in this world are the good people in
the Next World. The bad people in this world are the bad people in the
Next World.’ ” (Authentic due to supporting proofs)
Commentary: Ma’roof generally refers to obeying the orders of Allah and
refraining from His prohibitions and performing other supererogatory deeds
such as kindness to people. So, those who obey Allah and refrain from His
prohibitions in this world will be shown kindness by Allah the Mighty and
Exalted in the hereafter. Conversely, those who disobey Allah in this world,
the bad people, will be requited with evil in the hereafter.
ُ ‫اهلل ر ِضي‬
‫ َأ َّن ُه َخ َر َج حتَّى‬،‫اهلل َع ْن ُه‬ ِ ‫ حدَّ ث حبان بن عاصم َع ْن َحر َم َل َة ْب ِن َعب ِد‬-‎٢٢٢
َ َ ْ ْ
ُ ‫ان ِع ْن َده حتَّى عرفَ ه ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫َأ َتى ال َّنبِ ي ص َّلى‬
َ ‫ فَ َك‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
َ ُّ ُ َ َ َ ُ َ َّ
ُ
‫اد ِم َن‬ َ ‫ي ال َّنبِ َّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َحتَّى َأ ْز َد‬ ِ ‫اهلل‬
َّ َ‫آلت ن‬ ِ ‫ َو‬:‫ت ِفي َنف ِْسي‬ ُ ‫ت َل قُ ْل‬َ َ‫فَ َل َّما ِار ح‬
ْ
َ َ‫ َما َت ْأ ُم ُر ِني َأ ْع َم ُل؟ ق‬:‫ت‬
َ :‫ال‬
‫((يا‬ ُ ‫فَ قُ ْل‬‎ ،‫ي َي َد ْي ِه‬ ُ ‫ت َأ ْم ِشي َحتَّى قُ ْم‬
َ ْ‫ت َب ن‬ ُ ‫ فَ ِج ْئ‬،‫ا ِْلع ْل ِم‬
ِ ‫الر‬
‫ ث َُّم‬،‫اح َل َة‬ َّ ‫ت‬ ُ ‫ ث َُّم َر َج ْع‬.))‫ال ْن َك َر‬
ُ ‫ َحتَّى ِج ْئ‬،‫ت‬ ُ ْ‫اج َت ِن ِب م‬
ْ ‫ َو‬،‫وف‬ َ ْ‫َحر َم َل ُة! ِائ ِْت م‬
َ ‫ال ْع ُر‬ ْ
‫اهلل! َما َت ْأ ُم ُر ِني َأ ْن َأ ْع َم َل؟‬
ِ ‫ول‬ ُ ‫ فَ قُ ْل‬.‫ت َمقَ ِامي قَ ِريبًا ِم ْن ُه‬
َ ‫ َيا َر ُس‬:‫ت‬ ُ ‫َأق َْب ْل‬
ُ ‫ت َحتَّى قُ ْم‬
157
Al-Adab Al-Mufrad
َ ُ‫ب ُأذُ َن َك َأ ْن َيق‬

‫ول‬ ُ ‫ َوا ْن ُظ ْر َما ُي ْع ِج‬،‫ال ْن َك َر‬
ُ ْ‫اج َت ِن ِب م‬ َ ْ‫((يا َحر َم َل ُة! ِائ ِْت م‬
َ ‫ال ْع ُر‬
ْ ‫ َو‬،‫وف‬ ْ َ َ‫ق‬
َ :‫ال‬
‫ت‬ َ ُ‫ َوا ْن ُظ ِر َّال ِذي َت ْك َر ُه َأنْ َيق‬،‫ت ِم ْن ِع ْن ِد ِه ْم فَ ْأ ِت ِه‬
َ ‫ول َل َك ا ْلقَ ْو ُم إِ ذَ ا قُ ْم‬ َ ‫َل َك ا ْلقَ ْو ُم إِ ذَ ا قُ ْم‬
.‫يف‬ ُ ‫ت َتفَ ّك ْر‬

ٌ ‫ َض ِع‬.‫ فَ إِ ذَ ا ُه َما َل ْم َي َد َعا َش ْيئًا‬،‫ت‬ ُ ‫ فَ َل َّما َر َج ْع‬.))‫اج َت ِن ْب ُه‬
ْ َ‫ِم ْن ِع ْن ِد ِه ْم ف‬
222. Hibbān b. ‘Āsim narrated: Harmala b. ‘Abdullāh went to the

Prophet . Harmala stayed near him until the Prophet 
recognised him. He said, “When I was about to depart, I said to
myself, ‘By Allah, I will go to the Prophet  so that I may have
more knowledge.’ I did so until I was in front of him, and I said, ‘What
do you command me to do?’ He said, ‘Harmala, do what is correct
and avoid the objectionable.’ Then I went back to the caravan. Later, I
came back until I was in my place near to him and said, ‘Messenger of
Allah! What do you command me to do?’ He said, ‘Harmala, do what
is correct and avoid the objectionable. Find out what you like to hear
people say about you when you leave them. Behave in that manner
yourself. Find out what you dislike people to say about you and avoid
that.’ When I returned, I thought that these two statements did not
leave anything out.” (Weak)
‫ ُه ْم َأ ْه ُل‬،‫وف ِفي الدُّ ْن َيا‬ َ ْ‫ ((إِ َّن َأ ْه َل م‬:‫ال‬

ِ ‫ال ْعر‬ ُ ‫ان ر ِضي‬
َ َ‫اهلل َع ْن ُه َأ َّن ُه ق‬
ُ َ َ َ ‫ َع ْن َس ْل َم‬-‎٢٢٣
‫اهلل َع َل ْي ِه‬ َ ‫)) َع ْن َأبِ ي ُع ْث َم‬....((‎.))‫ْآلخ َر ِة‬
ِ ‫وف ِفي ا‬
َ ِ ‫ول‬ ُ ‫ َر ُس‬: ‫ال‬
َ َ‫ ق‬:‫ان‬ ِ ‫ال ْعر‬
ُ
َ ْ‫م‬
ُ ‫ َص ِح‬.‫َو َس َّل َم ِم ْث َل ُه‬

‫يح‬
223. Salmān said, “The good people in this world are the good people
in the Hereafter.” Abū ‘Uthmān said: The Messenger of Allah 
said something similar. (Authentic)
Commentary: See comment on hadeeth no 221.
158
ٍ ‫اب ِإ َّن ُك َّل َم ْع ُر‬
‫وف َصدَ َق ٌة‬ ٌ ‫ َب‬-٥١١‎
Chapter 115: Every Right Action Is Sadaqa

َ َ‫ق‬‎ ‫اهلل َع َل ْي ِه َو َس َّل َم‬
:‫ال‬ ُ ‫اهلل ر ِضي‬
ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٢٢٤
َ ِّ َ َ ُ َ َ َ ْ
‫يح‬ ٍ ‫((ك ُّل َم ْعر‬
ٌ ‫ َص ِح‬.))‫وف َص َدقَ ٌة‬ ُ
ُ
224. Jābir b. ‘Abdullāh said: “The Prophet  said, ‘Every right
action is sadaqa.’ ” (Authentic)
Commentary: Imam Nawawee (‫ )رحمه الله‬said, “That is, it has the ruling of
sadaqah in terms of reward.” This contains evidence that every good deed
one performs or says is written down for him as sadaqah.

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأبِ ي موسى ر ِضي‬-‎٢٢٥
َ َ‫اهلل َع ْن ُه ق‬
َ ُّ َ َ َ ُ ْ َ
َ َ‫ فَ إِ نْ َل ْم َي ِج ْد؟ ق‬:‫ قَ ا ُلوا‬.))‫((ع َلى ُك ِّل ُم ْس ِل ٍم َص َدقَ ٌة‬
‫ فَ َي ْنفَ ُع‬،‫ ((فَ َي ْع َت ِم ُل بِ َي َد ْي ِه‬:‫ال‬ َ
‫اج ِة‬ َ َ‫ َأ ْو َل ْم َيف َْع ْل؟ ق‬،‫ فَ إِ نْ َل ْم َي ْس َت ِط ْع‬:‫ قَ ا ُلوا‬.))‫ َو َي َت َصدَّ ُق‬،‫َنف َْس ُه‬
ُ ‫ ((فَ ُي ِع‬:‫ال‬
َ ْ‫ني ذَ ا ح‬
َ ‫ال‬
:‫ قَ ا ُلوا‬.))‫روف‬ َ ْ‫ َأ ْو َي ْأ ُمر م‬،‫الي ِر‬
ِ ‫بال ْع‬ َ ْ‫ ((فَ ي ُ خ‬:‫ال‬
َ َ‫ْعل؟ ق‬ َ ْ‫م‬
َ ‫ال ْل ُه‬
ْ ‫ فَ إِ ْن َل ْم َيف‬: ‫ قَ ا ُلوا‬.))‫وف‬
ُ ْ ِ‫أم ُر ب‬ َ
ٌ ‫ َص ِح‬.))‫الش ِّر؛ فَ إِ َّن ُه َل ُه َصدَّ قَ ٌة‬

.‫يح‬ َّ ‫ ((فَ ُي ْم ِس ُك َع ِن‬:‫ال‬
َ َ‫فَ إِ نْ َل ْم َيف َْع ْل؟ ق‬
225. Abū Mūsā said: “The Prophet  said, ‘Every Muslim must
give sadaqa.’ They asked, ‘And if he does not find anything?’ He said,
‘He should act with his hands, improve himself and give sadaqa.’
They asked, ‘And if he is unable to or does not do it?’ He said, ‘Then
he should help someone with a great need.’ They said, ‘And if he does
not do that?’ He said, ‘He should command the good or command the
correct.’ They asked, ‘And if he does not do that?’ He said, ‘He should
refrain from evil. That is sadaqa for himself.’ ” (Authentic)
159
Al-Adab Al-Mufrad
Commentary: Every Muslim should give charity by way of giving thanks to

Allah for His favours on him. The hadeeth contains exhortation for the needy
Muslim to work with his hands, enhance himself and extend benefit to others
and not be dependent upon the people. One should try to perform other good
deed deeds if he is unable to perform a particular one.
‫اهلل َع َل ْي ِه َو َس َّل َم َأ ُّي ا ْل َع َم ِل‬ ُ ‫ عن َأبِ ي ذَ ر ر ِضي‬-‎٢٢٦
َ ‫ َأ َّن ُه َس َأ َل َر ُس‬،‫اهلل َع ْن ُه‬
َ ِ ‫ول‬ َ َ ٍّ ْ َ
َ َ‫ق‬‎‫ْض ُل؟‬ َ َ ‫ ِق‬.))‫اد ِفي َسبِ ِيل ِه‬
ِّ ‫ فَ أ ُّي‬: ‫يل‬
ِ َ‫الرق‬ ِ ِ‫ان ب‬
ٌ ‫ َو ِج َه‬،‫اهلل‬ َ ‫َأف‬
َ َ‫ْض ُل؟ ق‬
ُ ‫ ((إِ مْ َي‬:‫ال‬
‫ْلع َم ِل ؟‬
َ ‫ضا‬َ ‫ت إِ نْ َل ْم َأ ْس َت ِط ْع َب ْع‬
َ ‫ َأفَ َر َأ ْي‬:‫ال‬
َ َ‫ ق‬.))‫ َو َأ ْنفَ ُس َها ِع ْن َد َأ ْه ِل َها‬،‫((أغْ ال ََها مَ َثنًا‬
َ
َ َ‫ت إِ ْن َل ْم َأف َْع ْل؟ ق‬

(( :‫ال‬ َ ‫ َأفَ َر َأ ْي‬:‫ال‬ َ ‫ َأو َتص َنع‬،‫ني َض ِائعًا‬
َ َ‫ ق‬.))‫أل ْخ َرق‬ ُ ْ ْ َ ‫ (( فَ ُت ِع‬:‫ال‬
َ َ‫ق‬
ٌ ‫الش ِّر؛ فَ إِ َّنها َص َدقَ ٌة َت َصدَّ ُق بِ َها َع َلى َنف ِْس َك)) َص ِح‬
‫يح‬ َّ ‫َّاس ِم َن‬
َ ‫َت َد ُع الن‬
226. Abū Dharr asked the Messenger of Allah: “What is the best
action?” He said, “Belief in Allah and jihād in His way.” He was
asked, “Which slaves is it best to set free?” He replied, “The highest
in price and most precious to their people.” He was asked, “What do
you think I should do if I am unable to perform some of that?” He
replied, “Help someone who is in straitened circumstances or work for
someone unskilled.” He was asked, “What do you think I should do if
I cannot do that?” He replied, “Spare people your evil. That is sadaqa
which you bestow on yourself.” (Authentic)
ُ ‫ُور بِ ا‬
ِ ‫ب َأ ْه ُل الدُّ ث‬ ِ ‫ول‬ َ ‫ ِق‬: ‫ال‬
َ ‫يل َيا َر ُس‬ ُ ‫ عن َأبِ ي ذَ ر ر ِضي‬-‎٢٢٧
،‫ْأل ُج ِور‬ َ ‫اهلل! ذَ َه‬ َ َ ٍّ ْ َ
:‫ال‬ َ َ‫ ق‬.‫ول َأ ْم َو ِال ِه ْم؟‬ ِ ‫ون بِ فُ ُض‬ َ ُ‫وي َت َصدَّ ق‬
َ ،‫وم‬ ُ ‫ون َك َما َن ُص‬ َ ‫وم‬ُ ‫ َو َي ُص‬،‫ُص ِّلي‬
َ ‫ون َكما ن‬ َ ‫ُي َص ُّل‬
ْ َ‫يح ٍة َو ح‬ ُ ‫((أ َليس قَ ْد جع َل‬ َ
‫ َو ُب ْض ُع‬، ‫يدة َص َدقَ ٌة‬ ٍ ‫ت ِم‬ َ ِ‫ون؟ إِ َّن بِ ُك ِّل َت ْسب‬َ ُ‫اهلل َل ُْك ْم َما َت َصدَّ ق‬ َ َ َ ْ
َ ‫س َك‬ َ َ ْ‫ح‬ ِ َ َ‫ ِفي َش ْه َو ِت ِه َص َدقَ ٌة؟ ق‬:‫يل‬ َ ‫ ِق‬.))‫َأ َح ِد ُك ْم َص َدقَ ٌة‬
‫ان‬ َ ‫ أ َل ْي‬،‫ (( َل ْو ُو ِض َع في ال َر ِام‬:‫ال‬
َ َ ‫الال َِل َك‬
َ ْ‫َع َلي ِه ِو ْزر؟ فَ َك َذ ِل َك إِ نْ َو َض َع َها ِفي ح‬
ٌ ‫ص ِح‬‎
‫يح‬ َ .))‫ان َل ُه أ ْج ٌر‬ ٌ ْ
160
227. Abū Dharr may Allah be pleased with him, said: “People asked,
‘Messenger of Allah! The wealthy have taken all the rewards. They
pray as we pray. They fast as we fast and they give sadaqa from their
surplus.’ He said, ‘Has Allah not given you something to give as
sadaqa? Every time you praise or glorify Allah it is sadaqa. There
is sadaqa in the act of sexual intercourse.’ He was asked, ‘Is there
sadaqa in satisfying one’s appetite?’ He replied, ‘If a person does it in
a prohibited manner, is that not a grave sin? Similarly, if he does it in
a lawful manner, he has a reward.’ ” (Authentic)
Commentary: Here, the Prophet  drew attention to the fact that one could
actually get lots of reward from the aspects of good deeds that do not require
spending money because all good deeds are written down and rewarded
as sadaqah. Since holding back from sinful deeds is from the aspects of
righteousness, performing marital duties such as having sexual intercourse
with one’s wife is certainly from righteousness too. We should take after the
companions () who emulated one another in performing good deeds.
َ ‫اط ُة ْا‬
‫أل َذى‬ َ ‫اب ِإ َم‬
ٌ ‫ َب‬-‎١١٦
Chapter 116: Removing Harmful Things
‫اهلل! ُد َّل ِني َع َلى‬

ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ت‬ ُ ‫ْألس َل ِمى ر ِضي‬
ُ ‫ قُ ْل‬:‫ال‬ َ َ
َ َ ِّ ْ ‫ َع ْن أبِ ي َب ْر َز َة ا‬-٨٢٢‎
ٌ ‫َّاس)) َص ِح‬
‫يح‬ ِ ‫ (( َأ ِم ِط اْألذَ ى َع ْن َط ِر‬:‫ال‬
ِ ‫يق الن‬ َ ْ‫َع َم ٍل ُي ْد ِخ ُل ِني ج‬
َ َ‫ ق‬،‫الن ََّة‬
228. Abū Barza al-Aslamī said, “I said, ‘Messenger of Allah! Tell me

of an action that will help me enter the Garden.’ He said, ‘Remove
harmful things from people’s path.’ ” (Authentic)
Commentary: The hadeeth shows the importance of removing harmful things
from people’s path, and conversely, it shows the seriousness of placing
harmful things on their path.
161
Al-Adab Al-Mufrad
‫((م َّر َر ُج ٌل‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٢٩
َ :‫ال‬ َ ِّ َ ُ َ َ َ ََْ ْ َ
))‫ فَ ُغ ِف َر َل ُه‬،‫ال َي ُض ُّر َر ُجلًا ُم ْس ِل َمًا‬
َ ،‫الش ْو َك‬
َّ ‫يط َّن َه َذا‬ ُ :‫ال‬
َ ‫أل ِم‬ َ َ‫ فَ ق‬،‫يق‬ َّ ‫بِ َشو ٍك ِفي‬
ِ ‫الط ِر‬ ْ
ٌ ‫َص ِح‬
.‫يح‬
229. Abū Hurayra said: “The Prophet  said, ‘A man came across a
thorn in the road and he said, “I will remove this thorn so that it may
not harm a Muslim.” For that reason, he was granted forgiveness.’ ”
(Authentic)
Commentary: The narration teaches the virtue of loving one’s brother in
faith which necessitates putting away harmful things from his path. Also,
no matter how insignificant the people may consider a good deed they are
meritorious and should not be disdained; Allah the Mighty and Exalted
rewards good deeds in manifolds.
ُ ُ ‫ عن َأبِ ي ذَ ر ر ِضي‬-‎٢٣٠
ُ :‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ْ ‫((ع ِر َض‬
‫ت‬ ِ ‫ول‬ُ ‫ال َر ُس‬
َ َ ٍّ ْ َ
َ ‫ َأ َّن ا‬:‫اس ِن َأعم ِالها‬
ُ ‫ْألذَ ى مُ َي‬
‫اط‬ َ ْ ُ ‫ فَ َو َج ْد‬- ‫ َح َس ُنها َو َس ِ ِّي ُئ َها‬- ‫ال ُأ َّم ِتي‬
ِ ‫ت ِفي َم َح‬ ُ ‫َع َل َّي َأ ْع َم‬
ٌ ‫ال ُت ْدفَ ُن)) َص ِح‬

‫يح‬ َ ‫ الن َُّخ‬:‫يء َأ ْع َم ِال َها‬
َ ‫اع ُة ِفي مْال ْس ِج ِد‬ ِ ‫ت ِفي َمس ِاو‬
َ
َّ ‫َع ِن‬
ِ ‫الط ِر‬
ُ ‫ َو َو َج ْد‬،‫يق‬
230. Abū Dharr said: “The Messenger of Allah  said, ‘I was shown
the actions of my ‘Umma - both good and evil- and I found that one of
their good actions is removing harmful things from the road. I found
that one of the evil actions was spittle in the mosque which is not
buried.’ ” (Authentic)
Commentary: This is evidence for the prohibition of splattering the mosque
with spittle; the entire praying people of the mosque are guilty until it is
removed. It also evinces the obligation of keeping the mosque clean at all
times.
162
‫وف‬ َ ْ‫اب َق ْو ُل م‬
ِ ‫ال ْع ُر‬ ٌ ‫ َب‬-‎١١٧
Chapter 117: Good Words
‫((ك ُّل‬ ُ ‫اهلل ص َّلى‬

ُ :‫اهلل َع َلي ِه َو َس َّلم‬
َ ْ َ ِ ‫ول‬ ُ ‫ال َر ُس‬ َ َ‫ال ْط ِم ِّي ق‬
َ َ‫ ق‬:‫ال‬ َ ْ‫يد خ‬ ِ ‫ َع ْن َعب ِد‬-‎٢٣١
َ ‫اهلل ْب ِن َي ِز‬ ْ
ٌ ‫ َص ِح‬.))‫وف َص َدقَ ٌة‬

.‫يح‬ ٍ ‫َم ْعر‬
ُ
231. ‘Abdullāh b. Yazīd al-Khatamī said: “The Messenger of Allah

 said, ‘Every good act is a sadaqa.’ ” (Authentic)
Commentary: See comment on hadeeth no 224.
ِ ‫الش‬
‫يء‬ ُ ‫ان ال َّنبِ ي ص َّلى‬
َّ ِ‫اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا ُأ ِت َي ب‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-٢٣٢‎
َ َّ َ َ ْ َ
‫ اذْ َه ُبوا بِ ِه إِ َلى فُ ال َن ٍة؛‬.‫يجة‬ ْ ‫ال َن ٍة؛ فَ إِ َّن َها َكا َن‬
َ ‫ت َص ِديقَ ُة َخ ِد‬ َ ُ‫((اذْ َه ُبوا بِ ِه إِ َلى ف‬:‫ول‬
ُ ُ‫َيق‬
.‫ح َس ٌن‬.))
َ ‫يجة‬ ُّ ‫ت حُ ِت‬
َ ‫ب َخ ِد‬ ْ ‫فَ إِ َّنها َكا َن‬
232. Anas said: “When the Prophet  was presented with something,
he used to say, ‘Take it to so-and-so. She was a friend of Khadīja. Take
it to the house of so-and-so, she loved Khadīja.’ ” (Sound)
Commentary: It teaches being nice to the friends of one’s wife and her
beloved ones, and maintaining that even after her death. These statements of
the Messenger of Allah  are from sadaqah since they are inherently good
and also lead to that which is good. The hadeeth shows how dearly Khadija
(‫ )ريض الله عنها‬is to the Messenger .
‫((ك ُّل‬
ُ ُ ‫ال َنبِ ي ُكم ص َّلى‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن ح َذيفَ َة ر ِضي‬-‎٢٣٣
َ ْ ُّ َ َ‫ ق‬:‫ال‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ْ ُ ْ َ
ٌ ‫ َص ِح‬.))‫وف َص َدقَ ٌة‬

‫يح‬ ٍ ‫َم ْعر‬
ُ
233. Similar to No. 231, from Hudhayfa, with a different isnād.

163
‫يء َع َلى َع ِات ِق ِه ِإ َلى‬ ‫وج ِإ َلى مْ َ‬

‫ال ْب َق َل ِة َو َح ْم ُل َّ‬
‫الش ِ‬ ‫اب خْ ُ‬
‫ال ُر ُ‬ ‫‪َ -‎١١٨‬ب ٌ‬
‫َ‬
‫أ ْه ِل ِه ِب َّ‬
‫الز ِبي ِل‬
‫‪Chapter 118: Going Out To The Vegetable-Garden And‬‬

‫‪Carrying Things In A Sack On One’s Shoulders To The House‬‬
‫ان ُأ ْخ َت ُه‪ ،‬فَ َأ َبى‬

‫ض َأبِ ي َع َلى َس ْل َم َ‬ ‫‪َ -‎٢٣٤‬ع ْن َع ْم ٍرو ْب ِن َأبِ ي قُ َّر َة ا ِ‬
‫ْلك ْن ِد ِّي قَ َ‬
‫ال‪َ :‬‬
‫((ع َر َ‬
‫يء‪،‬‬ ‫ني ُح َذيفَ َة َو َس ْل َم َ‬

‫ان َش ٌ‬ ‫لغ َأ َبا قُ َّر َة َأ َّن ُه َك َ‬
‫ان َب َ‬ ‫ال ًة َل ُه ُيقَ ُ‬
‫ال َل َها‪ُ :‬بقَ ْي َر ُة‪ ،‬فَ َب َ‬ ‫َو َت َز َّو َج َم ْو َ‬
‫فَ َأ َت ُاه َي ْط ُلب ُه‪ ،‬فَ ُأ ْخبِ َر َأ َّن ُه ِفي َم ْبقَ َل ٍة َل ُه‪ ،‬فَ َت َو َّج َه إِ َل ْي ِه‪ ،‬فَ َل ِق َي ُه َم َع ُه َزبِ ٌ‬
‫يل ِف ِيه َبق ٌْل؛ قَ ْد َأ ْد َخ َل‬
‫ي‬ ‫ال‪َ :‬يا َأ َبا َعب ِد ِ‬

‫اهلل! َما َك َ‬
‫ان َب ْي َن َك َو َب نْ َ‬ ‫الزبِ يل ‪َ -‬و ُه َو َع َلى َع ِات ِق ِه ‪ -‬فَ قَ َ‬ ‫َع َص ُاه ِفي ُعر ِ‬
‫وة َّ‬
‫ْ‬ ‫ْ‬
‫ان َع ُجولًا‪( ‬االسراء‪ )١١:‬فَ ا ْن َط َلقَ ا َحتَّى‬
‫اإل ْن َس ُ‬ ‫‪‬و َك َ‬
‫ان ِ‬ ‫ان‪َ :‬‬ ‫ال‪َ :‬يقُ ُ‬
‫ول َس ْل َم ُ‬ ‫ُح َذيفَ َة؟ قَ َ‬
‫ال‪ :‬السالَم َع َلي ُكم‪ ،‬ثُم ِأذ َن َ‬
‫ألبِ ي قُ َّر َة‪ ،‬فَ َد َخ َل‬ ‫ان الدَّ َار‪ .‬فَ قَ َ‬ ‫َأ َت َيا َد َار َس ْل َم َ‬
‫ان‪ ،‬فَ َد َخ َل َس ْل َم ُ‬
‫َّ ُ ْ ْ َّ‬
‫س َع َلى ِف َر ِ‬
‫اش‬ ‫ال‪ِ ْ :‬‬
‫اجل ْ‬ ‫اط فَ قَ َ‬ ‫اب َو ِع ْن َد َر ْأ ِس ِه لَبِ َن ٌ‬
‫ات‪َ ،‬وإِ ذَ ا قُ ْر َط ٌ‬ ‫‪‎‬فَ إذَ ا مَ َن ٌط َم ْو ُض ٌ‬
‫وع َع َلى َب ٍ‬
‫ان يحدِّ ُ َ‬ ‫الت َك َّال ِتي مُ َت ِّه ُد ِل َنف ِْس َها‪ ،‬ث َُّم َأ ْن َش َأ ُي َحدِّ ث ُُه‪ ،‬فَ قَ َ‬
‫َم ْو ِ‬
‫ث بِ أ ْش َي َ‬
‫اء؛‬ ‫ال‪ :‬إِ َّن ُح َذيفَ َة َك َ ُ َ‬
‫وت َي فَ ُأ ْس َأ ُل َع ْن َها؟‪،‬‬
‫ام‪ ،‬فَ ُأ ِ‬ ‫اهلل ص َّلى ُ‬
‫اهلل َع َلي ِه وس َّلم ِفي َغ َضبِ ِه َ‬
‫ألق َْو ٍ‬
‫ْ َ َ َ‬ ‫ول ِ َ‬ ‫َك َ‬
‫ان َيقُ و ُل َها َر ُس ُ‬
‫ي َأق َْو ٍام‪ ،‬فَ ُأ ِتى ُح َذيفَ ُة‪،‬‬ ‫ول‪َ ،‬و َأ ْك َر ُه َأنْ َت ُك َ‬
‫ون َض َغ ِائ ُن َب نْ َ‬ ‫ول‪ُ :‬ح َذيفَ ُة َأ ْع َل ُم مِ َبا َيقُ ُ‬
‫فَ َأقُ ُ‬
‫اء ِني ُح َذيفَ ُة فَ قَ َ‬

‫ال‪َ :‬يا‬ ‫ال ُي َك ِّذ ُب َك مِ َبا َتقُ ُ‬
‫ول!‪ ،‬فَ َج َ‬ ‫ال ُي َصدِّ قُ َك َو َ‬
‫ان َ‬ ‫فَ ِق َ‬
‫يل َل ُه‪ :‬إِ َّن َس ْل َم َ‬
‫ب ِف َ‬ ‫ي‪َ ،‬أو َ‬
‫أل ْك ُت نَ َّ‬ ‫ُ‬ ‫ان ْاب َن ُأ ِّم َس ْل َم َ‬
‫يك‬ ‫ت‪َ :‬يا ُح َذيفَ ُة ْب َن أ ِّم ُح َذيفَ َة! َل َت ْن َت ِه نَ َّ ْ‬
‫ان!‪ ،‬فَ قُ ْل ُ‬ ‫َس ْل َم ُ‬
‫اهلل َع َلي ِه َو َس َّلم‪ِ :‬‬ ‫إِ َلى ُع َم َر‪ ،‬فَ َلم َا َخ َّو ْف ُت ُه بِ ُع َم َر َت َر َك ِني‪َ ،‬وقَ ْد قَ َ‬
‫((م ْن‬ ‫َ‬ ‫ْ‬ ‫ول ِ َ‬ ‫ال َر ُس ُ‬
‫اج َع ُل َها‬ ‫آد َم َأ َنا‪ ،‬فَ َأ مُّ َيا َع ْب ٍد ِم ْن ُأ َّم ِتي َل َع ْن ُت ُه َل ْع َن ًة‪َ ،‬أ ْو َس َب ْب ُت ُه َس َّب ًة‪ِ ،‬في ِ‬
‫غير ُك ْن ِه ِه‪ ،‬فَ ْ‬ ‫َو َل ِد َ‬
‫َع َل ْي ِه َصال ًَة))‪َ .‬ح َس ٌن‬
‫‪164‬‬
234. ‘Amr b. Abū Qurra al-Kindī said: “My father offered his sister
in marriage to Salmān who refused, and, later married a mawlāt of
my father’s called Buqayra. “Abū Qurra heard that there were bad
feelings between Hudhayfa and Salmān, and went to see the latter.
On learning that Salmān was in his vegetable-garden, he went there to
meet him. Salmān had a sack of vegetables, into the knot of which he
put his stick and then hoisted it onto his shoulder. Abū Qurra asked,
‘Abū ‘Abdullāh, what is there between you and Hudhayfa?’ Salmān
replied, ‘Be patient’, and recited ‘Man is ever hasty.’ (al-Isrā’ 17: 11).
“They went to Salmān’s house. Salmān entered, saying, ‘Peace be

upon you,’ and gave Abū Qurra permission to enter, which he did.
There was a fibre mat placed beyond the doorway and there was a
saddle and some bricks where he put his head. He said, ‘Sit on the rug
of your mawlāt which she has put out for herself.’
He then began to speak to Abū Qurrā and said, ‘Hudhayfa has related
certain things which the Messenger of Allah  said in anger to some
people. I was questioned about them and I said, “Hudhayfa knows best
what he says - for I dislike there to be any rancour between people.”
People came to Hudhayfa and told him, “Salmān neither confirms nor
denies what you say.” Hudhayfa came to me and said, “Salmān, son of
Salmān’s mother!” I said, “Hudhayfa, son of Hudhayfa’s mother! You
must stop this or I will write to ‘Umar about you.” After I had alarmed
him by speaking of ‘Umar, he left me.“The Messenger of Allah 
prayed to Allah, ‘I am one of the children of Adam. Whoever of my
community I curse or abuse when he does not deserve it, make that a
blessing for him.” ’ ” (Sound)
Commentary: From the points of benefit in this hadeeth are: 1. One could offer
his daughter or sister to a pious person to marry. 2. The Muslim should make
efforts to reconcile between his brothers if he got aware of any disagreement
between them. Nevertheless, he should confirm whatever he hears in that
regard. 3. Muslims, the scholars and the students of knowledge especially,
should always avoid to make statements that cause disaffection and polarize
the community. 4. The companions had respect for one another; they would
even alarm one another with a fellow companion during a disagreement. 5.
165
Al-Adab Al-Mufrad
The Prophet  is a human being; so, he gets annoyed too as is from the
nature of human beings to get annoyed. 6. The Prophet  dearly loved his
community; and so, he supplicated that his curse or abuse of the one who
does not deserve it should be made blessings for such a person. 7. Bringing
food items and other needs of one’s household even if it be in a sack on one’s
shoulders and serving the household is from good character.
ُ ‫ال عمر ر ِضي‬

:‫اهلل َع ْن ُه‬ َ ُ ِ ٍ ‫ َع ْن ْاب ِن َع َّب‬-‎٢٣٥
‫((اخ ُر ُجوا بِ َنا‬
ْ َ َ ُ َ ُ َ‫ ق‬:‫اس َرض َي اهلل َع ْن ُه َما قَ ال‬
‫ت‬ ِ ‫ت َأ َنا َو ُأ َب ُّي ْب ُن َك ْع ٍب ِفي ُمؤَ َّخ ِر الن‬
َ ‫ فَ َه‬،‫َّاس‬
ْ ‫اج‬ ُ ‫ فَ ُك ْن‬،‫ فَ َخ َر ْج َنا‬.))‫ض قَ ْو ِم َنا‬ِ ‫إِ َلى َأ ْر‬
ْ ‫ َوقَ ْد ْاب َت َّل‬،‫اه ْم‬ َ َ‫ف َعنَّا َأذ‬ ُ َ َ‫سحاب ٌة فَ ق‬

.‫ت ِر َحا ُل ُه ْم‬ ُ ‫ فَ َل ِح ْق َن‬.))‫اها‬ ْ ‫ال أ َب ُّي ((ال َّل ُه َّم‬
ْ ‫اص ِر‬ َ َ
.‫اها‬َ َ‫ف َعنَّا َأذ‬ َ ‫ إِ َّنه دعا‬:‫ت‬
َ ‫اهلل َع َّز َو َج َّل َأ ْن َي ْص ِر‬ ُ ‫ َما َأ َص َاب ُك ْم َّال ِذي َأ َص َاب َنا؟ قُ ْل‬:‫فَ قَ ا ُلوا‬
َ َ ُ
ُ ‫ت َل َنا َم َع ُك ْم؟ َض ِع‬
.‫يف ا ِْإل ْس َن ِاد‬ َ ‫ َأ‬:‫ال ُع َم َر‬
ْ ُ‫ال َد َع ْو م‬ َ َ‫فَ ق‬
235. Ibn ‘Abbās said: “ ‘Umar, may Allah be pleased with him, said,
‘Let us go forth to the land of our people.’ We set out and ‘Ubayy b.
Ka‘b and I were in the rear of the (other) people. A cloud gathered.
‘Ubayy said, ‘O Allah, remove the harm in it from us.’ We met the
others and their mounts were wet. They said, ‘What fell on us did
not fall on you!’ I said, ‘He asked Allah, the Mighty and Exalted, to
remove its harm from us.’ ‘Umar asked, ‘Why didn’t you include us
in your supplication?’ ” (Weak Chain)
166
َ ‫وج ِإ َلى‬
‫الض ْي َع ِة‬ ُ ْ‫اب خ‬
ُ ‫ال ُر‬ ُ ‫ َب‬-‎١١٩
Chapter 119: Going Out To An Estate
َ ‫ َأ‬:‫ت‬
‫ال‬ ُ ‫ فَ قُ ْل‬-‫ان ِلي َص ِديقًا‬ ُ ْ‫ت َأ َبا َس ِع ِيد خ‬
َ ‫ َو َك‬- ‫ال ْد ِر ِّي‬ ُ ‫ َأ َت ْي‬:‫ال‬
َ َ‫ َع ْن َأبِ ي َس َل َم َة ق‬-‎٢٣٦
ْ َ‫خ‬
ٌ ‫ َص ِح‬.‫يصة َل ُه‬
‫يح‬ َ ‫ َو َع َل ْي ِه َخ ِم‬،‫ت ُر ُج بِ َنا إِ َلى الن َّْخ ِل؟ فَ َخ َر َج‬
236. Abū Salama said: “I went to Abū Sa‘īd al-Khudrī and he was a
friend of mine. I said, ‘Won’t you go out with us to the date-palms?’
He went out wearing a black-bordered cloak he had.” (Authentic)
Commentary: The hadeeth teaches that one could invite a person to a stroll.
Such walks could serve as refreshing moments from exertion and beneficial
issues could be discussed within the period as was the case here. In other
wordings of the hadeeth collected by Imam Muslim in his Saheeh, Abu
Salama, the son of Abdur-Rahman bin Awf asked his friend, Abu Sa’eed al-
Khudree () if he heard the Messenger of Allah  say anything about
Laylat al-Qadr (the Night of Power) to which the later replied, “Yes” and
then said, “Once we performed the I’tikaf with the Messenger of Allah 
in the mid-ten of the month of Ramadan. We departed in the morning of the
twentieth day. The Messenger of Allah  addressed us and said, ‘I was
shown the Laylat al-Qadr but I forgot it (or was made to forget). So seek it on
the odd days during the last ten days. I was shown that I prostrated in water
and clay; so whoever was performing the I’tikaf with the Messenger of Allah
 should return’.” He said, “So we returned and did not find any cloud
gathering. Later, the cloud formed and it rained until the roof of the mosque,
made of palm branches leaked water. The prayer was started and I saw the
Messenger of Allah  prostrating in the water and clay. I even saw the
traces of the clay on his forehead.”
167
Al-Adab Al-Mufrad
ُ ‫ َأمر ال َّنبِ ي ص َّلى‬:‫ال‬

ِ ‫اهلل َع َلي ِه َو َس َّلم َعب َد‬
ٍ ‫اهلل ْب َن َمس ُع‬ ُ ِ
‫ود‬ ْ ْ َ ْ َ ُّ َ َ َ َ‫ َع ْن َعل ِّي َر ِض َي اهلل َع ْن ُه ق‬-‎٢٣٧
‫فَ َض ِح ُكوا ِم ْن‬‎ ،‫اهلل‬
ِ ‫اق َعب ِد‬ َ ‫ فَ َن‬،‫يء‬
ٍ ‫َأنْ َي ْص َع َد َش َجر ًة فَ ي ْأ ِتي ُه ِم ْن َها بِ َش‬
ْ ِ ‫ص َح ُاب ُه إِ َلى َس‬
ْ ‫ظر أ‬
َ َ َ َ
َ ‫((ما َت ْض َح ُك‬ ُ
‫ون؟ َل ِر ْج ُل َع ْب ِد‬ َ :‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ِ ‫ول‬ َ َ‫وش ِة َساقَ ْي ِه! فَ ق‬
ُ ‫ال َر ُس‬ َ ‫ُح ُم‬
ُ َ ِ
ٌ ‫ َص ِح‬.))‫اهلل أثْقَ ُل ِفي مْ ِال ْي َز ِان ِم ْن أ ْح ٍد‬
‫يح‬
237. ‘Alī, Allah’s blessings be upon him, said, ‘The Prophet 
asked ‘Abdullāh b. Mas‘ūd to climb a tree and bring him something
from it. His companions looked at ‘Abdullāh’s shin and laughed at its
thinness. The Messenger of Allah  said, ‘Why are you laughing?
‘Abdullāh’s foot is heavier in the balance than the mountain of Uhud’
” (Authentic)
Commentary: It shows the virtue of Abdullah bin Mas’ood (). The teacher
or leader should correct his students or subordinates when they err.
‫آة َأ ِخ ِيه‬ ُ ْ‫اب م‬

ُ ‫ال ْس ِل ُم ِم ْر‬ ٌ ‫ َب‬-‎١٢٠
Chapter 120: A Muslim Is The Mirror Of His Brother
‫ إِ ذَ ا َر َأى ِف ِيه َع ْي ًبا‬،‫آة َأ ِخ ِيه‬

ُ ‫((ال ْؤ ِم ُن ِم ْر‬
ُ ْ‫م‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٣٨
:‫ال‬ َ َ ََْ ْ َ
. ‫ح َس ُن ا ِْإل ْس َن ِاد‬.)) ‫ص َل َح ُه‬ َ
َ ْ ‫أ‬
238. Abū Hurayra said: “A believer is the mirror of his brother. When
he sees a fault in him, he should correct him.” (Sound Chain)
Commentary: The mirror shows a person what he may not see of himself;
and so, he rectifies himself as apprioprate. Likewise, the believer is as a
mirror to his brother; he helps him rectifty himself by calling his attention
to his faults.
168
‫((ال ْؤ ِم ُن‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
ُ ْ‫ م‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٣٩
‫وط ُه ِم ْن َو َر ِائ ِه)) َح َس ٌن‬
ُ ‫ َو َي ُح‬،‫ف َع َل ْي ِه َض ْي َع َت ُه‬ ُ ْ‫ال ْؤ ِم ُن َأ ُخو م‬
ُّ ‫ َي ُك‬،‫ال ْؤ ِم ِن‬ ُ ْ‫ َو م‬،‫آة َأ ِخ ِيه‬
ُ ‫ِم ْر‬
239. Abū Hurayra said: “The Prophet  said, ‘The believer is the
mirror of his brother. The believer is the brother of the believer. He
protects him against loss and defends him behind his back.’ ” (Sound)
Commentary: The hadeeth exhorts the believer to be kind to his brother; he
should show him affection, and protect his person and property from evil to
the best of his ability.
‫ (( َم ْن َأ َك َل مِ ُب ْس ِل ٍم ُأ ْك َل ًة؛ فَ إِ َّن‬:‫ال‬ ُ ‫الس َتو ِر ِد ع ِن ال َّنبِ ي ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ َ ِّ َ ْ ْ ُ ْ‫ َع ِن م‬-‎٢٤٠
َ َ
ُ ‫ َو َم ْن ُك ِس َي بِ َر ُج ٍل ُم ْس ِل ٍم؛ فَ إِ َّن اهلل َع َّز َو َج َّل َي ْك ُس‬،‫ ِم ْن َج َهن ََّم‬،‫اهلل ُي ْط ِع ُم ُه ِم ْث َل َها‬
‫وه ِم ْن‬
َ
َ ‫س َع ٍة َي‬
‫وم‬ ْ ُ‫ام ِر َي ٍاء َو م‬ ُ ُ‫س َع ٍة؛ فَ إِ َّن اهلل َيق‬
َ َ‫وم بِ ِه َمق‬ ْ ُ‫ام ِر َي ٍاء َو م‬
َ َ‫ام بِ َر ُج ٍل ُم ْس ِل ٍم َمق‬
َ َ‫ َو َم ْن ق‬،‫َجهن ََّم‬
‫يح‬ َ ‫ا ْل ِق َي‬
240. Al-Mustawrid said: “The Prophet  said, ‘If anyone eats a
meal at the expense of a Muslim’s honour (right), Allah will feed him
a like amount of Jahannam (hell). If anyone clothes himself with a
garment at the expense of a Muslim’s honour, Allah, the Mighty and
Exalted, will clothe him with a like amount of Jahannam. If anyone
achieves a position of vaunting and hypocrisy at the expense of a
Muslim’s honour, Allah will put him in a position of vaunting and
hypocrisy on the Day of Rising.’ ” (Authentic)
Commentary: Meaning, whoever refuses to assist his brother overcome his
faults but hampers him; telling his enemies about his faults in order to earn
a favour and bringing him disrepute and denigration will be punished in the
Fire on the Day of Resurrection with the like of what he got. This seriously
warns against disgracing a Muslim to get people’s admiration or benefit in
any form.
169
Al-Adab Al-Mufrad
َ ‫اب َما‬
‫ال َي ُجوزُ ِم َن ال َّل ِع ِب َو مِْال َز ِاح‬ ٌ ‫ َب‬-١٢١‎
Chapter 121: Playing And Joking Which Is Not Permitted
- ‫اهلل َع َل ْي ِه َو َس َّل َم – َي ْع ِنى‬ َ َ‫يد ْب ِن َس ِع ٍيد ق‬
ُ ‫س ْع‬ َ ‫ َع ْن َي ِز‬-‎٢٤١
‫أح ُد ُك ْم َع َصا‬ َ َ ‫ال ِع َبًا َو‬

َ ‫احبِ ِه‬ َ ‫((ال َي ْأ ُخ ُذ َأ َح ُد ُكم َم َت‬
ِ ‫اع َص‬ َ ُ ُ‫َيق‬
َ ‫ فَ إِ ذَ ا أ َخ َذ‬،‫ادًا‬
َّ ‫ال َج‬ :‫ول‬
‫ َح َس ٌن‬.))‫ فَ ْل َي ُر َّد َها إِ َل ْي ِه‬،‫احبِ ِه‬

ِ ‫َص‬
241. Yazīd b. Sa‘īd said: “I heard the Messenger of Allah  say,
‘None of you should take the goods of his companion either in jest
or seriously. When one of you takes his companion’s staff, he should
return it to him.’ ” (Sound)
Commentary: To seriously take the property of a person is clearly theft;
and to jockingly take his property could cause the owner discomfort and
breed ill feeling. A stick, which is from the most triffle things a person could
have is used as an example to ram home the fact that the warning is more
serious with the importance of the property taken. The hadeeth is evidence
that whatever leads to a prohibited thing is also prohibited.
َ ْ‫ال َع َلى خ‬
‫ال ْي ِر‬ ُّ َّ‫اب الد‬
ٌ ‫ َب‬-‎١٢٢
Chapter 122: The Person Who Guides To Good
ُ ‫ جاء رج ٌل إِ َلى ال َّنبِ ي ص َّلى‬:‫ال‬ ُ َ ٍ ‫ َعن َأبِ ي مسع‬-٢٤٢‎

‫اهلل‬ َ ِّ ُ َ َ َ َ َ‫ود اْأل ْن َص ِار ِّي َر ِض َي اهلل َع ْن ُه ق‬ ُ ْ َ ْ
‫ َو َل ِك ِن ائ ِْت فُ الَنًا؛ فَ َل َع َّل ُه‬،‫((ال َأ ِج ُد‬ َ َ‫ ق‬،‫اح ِم ْل ِني‬ ُ َ َ‫َع َل ْي ِه َو َس َّل َم فَ ق‬
َ :‫ال‬ ْ َ‫ إِ ِّني أ ْب ِد َع بِ ي ف‬:‫ال‬
ُ ‫ فَ َأ َتى ال َّنبِ ي ص َّلى‬،‫ فَ َأتاه فَ حم َله‬.))‫أن يح ِم َل َك‬
َ َ‫ فَ ق‬،‫اهلل َع َل ْي ِه َو َس َّل َم فَ َأ ْخ َب َر ُه‬
َ :‫ال‬
‫((م ْن‬ َ َّ ُ َ َ ُ ْ َ ْ
170
َ َّ
ٌ ‫ َص ِح‬.))‫ فَ َل ُه ِم ْث ُل أ ْج ِر فَ ِاع ِل ِه‬،‫َدل َع َلى َخ ْي ٍر‬
‫يح‬
242. Abū Mas‘ūd al-Ansārī, may Allah be pleased with him, said:
“A man came to the Prophet  and said, ‘My camel has become
exhausted, so give me a mount.’ He said, ‘I have none. But go to so-
and-so and perhaps he will give you one.’ He went to that man who
gave him a mount. Then the man went back to the Prophet  and
told him of this. He said, ‘Whoever guides to good, has the like of the
reward of the person who actually does it.’ ” (Authentic)
One could guide towards a good deed by saying, writing, gesturing or acting
upon the deed. However, to earn this reward, the guide should intend by his
action, Allah’s Countenance; for Allah the Mighty and Exalted rewards only
that which is done for His Sake.
‫اس‬
ِ ‫الن‬ َّ ‫اب ا ْل َع ْف ُو َو‬
َّ ‫الص ْف ُح َع ِن‬ ٌ ‫ َب‬-‎١٢٣
Chapter 123: Excusing And Pardoning People
ُ ‫ودي ًة َأ َت ِت ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم بِ َش ٍاة‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-٣٤٢‎
َّ ‫ َأ َّن َي ُه‬،‫اهلل َع ْن ُه‬
َ َّ َ َ ْ َ
َ
‫ت‬ ُ ‫ فَ َما ِز ْل‬:‫ال‬ َ َ‫ ق‬.))‫((ال‬ َ :‫ال‬ َ َ‫أال َن ْق ُت ُل َها؟ ق‬
َ :‫يل‬ َ ‫ فَ ِق‬،‫ىء بِ َها‬ َ ‫ فَ ِج‬،‫ فَ أ َك َل ِم ْنها‬،‫وم ٍة‬َ ‫َم ْس ُم‬
ُ ِ ‫َأ ْع ِرفُ َها ِفي َل َه َو‬
‫يح‬ ٌ ‫ َص ِح‬.‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ِ ‫ول‬ ِ ‫ات َر ُس‬
243. Anas said: “A Jewish woman brought the Prophet  a poisoned
sheep. He ate from it and she was summoned. It was asked, ‘Shouldn’t
we kill her?’ He said, ‘No.’ ”
Anas said: “I continued to recognise its effect (the poison) in the
uvula of the Messenger of Allah .” (Authentic)
Commentary: The hadeeth indicates the permissibility of taking food from a
person whose food is basically legitimate for us to consume without asking
171
Al-Adab Al-Mufrad
for the source except when there is cogent proof to act otherwise. The Prophet
 excused and pardoned this Jew but some of the Muslims will not pardon
their fellow Muslim if he offends them!
‫خ ِذ‬
ُ ‫ َع َلى مْ ِال ْن َب ِر‬:‫ول‬ ِ ‫ت َعب َد‬
ُ ُ‫اهلل ْب َن ال ُّز َب ْي ِر َيق‬ ِ َ َ‫ان ق‬
ْ ُ ‫ مَس ْع‬:‫ال‬
َ
َ ‫ َع ْن َو ْه ٍب ْب ِن ك‬-‎٢٤٤
َ ‫يس‬
ِ ‫ َو‬:‫ال‬
‫اهلل! َما‬ َ ‫ال ِاه ِل‬
َ َ‫ ق‬، )۹۹١:‫ (األعراف‬‫ني‬ ْ ‫ا ْل َعف َْو َو ْأ ُم ْر بِ ا ْل ُع ْر ِف َو َأ ْع ِر‬
َ ْ‫ض َع ِن ج‬
ُ ‫ َص ِح‬.‫آلخ َذ َّن َها ِم ْن ُه ْم َما َص ِح ْب ُت ُه ْم‬

‫يح‬ ِ ‫ َو‬،‫َّاس‬
ُ !‫اهلل‬ ِ ‫ال ِم ْن َأ ْخ‬
ِ ‫الق الن‬ َ ‫َأ َم َر بِ ها َأنْ ُت‬
َّ ِ‫ؤخ َذ إ‬
.‫ا ِْإل ْس َن ِاد‬
244. ‘Abdullāh b. az-Zubayr said on the minbar, “Hold to forgiveness

and command what is right and turn away from the ignorant.” (7: 199)
‘Abdullāh continued, “By Allah, we are commanded by this āya to
hold to forgiveness regarding the misconduct of human beings.
By Allah, I will follow it as long as I am with them.” (Authentic
Chain)
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫اس ر ِضي‬
َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٢٤٥
‫يح ِل ِغ ِير ِه‬ ْ ‫ب َأ َح ُد ُك ْم فَ ْل َي ْس ُك‬
ٌ ‫ َص ِح‬. ))‫ت‬ َ ‫ َو َي ِّس ُّروا َو‬،‫((ع ِّل ُموا‬
َ ‫ َوإِ ذَ ا َغ ِض‬،‫ال ُت َع ِّس ُروا‬ َ
245. Ibn ‘Abbās, may Allah be pleased with them, said: “The
Messenger of Allah  said, ‘Teach and make things easy, not
difficult. When one of you is angry, he should be silent.’ ” (Authentic
due to supporting proofs)
Commentary: That is, teach the people what they should know from the
matters of their religion and in doing that, make things easy and not difficult.
Anger could be from the insinuations of the satan; it could take a person
out of his normal self to such an extent that he might say or do any evil.
He might also harbour hatred and other evils including disbelief. However,
when the angry person keeps silent, it calms his anger and grants him control
over it. So, the Prophet  repeated it twice for emphasis. In an authentic
hadeeth collected by the author, Al-Bukharee, and Imam Muslim in their
Saheehs, the Prophet  said regarding a person who was angry, “I know
a statement which will take away what he feels if he says it; where he to say,
172
‘A’oodhu billaah minash Shaytaanir Rajeem’ (I seek refuge with Allah from
the accursed satan)”.
‫اس‬
ِ ‫الن‬ ُ ‫اب ْاال ْن ِب َس‬
َّ ‫اط ِإ َلى‬ ٌ ‫ َب‬-٤٢١‎
Chapter 124: Cheerfulness Towards People
ُ ‫ ر ِضي‬- ‫اص‬ ِ ‫يت َعب َد‬ ِ َ َ‫ َع ْن َع َط ٍاء ْب ِن َيس ٍار ق‬-‎٢٤٦

‫اهلل‬ َ َ ِ ‫ْلع‬َ ‫اهلل ْب َن َع ْم ٍرو ْب ِن ا‬ ْ ُ ‫ َلق‬:‫ال‬ َ
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم في التوراة ق‬ ِ ‫ َأ ْخبِ ر ِني َع ْن ِصفَ ِة َر ُس‬:‫ت‬
:‫ال‬ َ ِ ‫ول‬ ْ ُ ‫ فَ قُ ْل‬- ‫َع ْن ُه َما‬
‫يا َأ ُّي َها ال َّنبِ ُّي‬ ِ ‫وف ِفي الت َّْو َر ِاة بِ ب ْع ِض ِصفَ ِت ِه ِفي ا ْلقُ ر‬
َ :‫آن‬ ْ َ
ِ ‫ َو‬،‫أج ْل‬
ٌ ‫اهلل! إ َّن ُه مَ َل ْو ُص‬ َ َ‫فَ ق‬
َ :‫ال‬
َ ‫ َأ ْن‬،‫ني‬ ُ َ ‫إِ َّنا َأ ْر َس ْل َن‬

‫ت‬ ِّ ‫) َو ِح ْر ًزا ِلأل‬٥٤:‫ (سورة األحزاب‬‫اك َش ِاهدًا َو ُم َب ِّشرًا َو َن ِذيرًا‬
َ ‫مي‬
َ ‫اب ِفي ا‬
ِ ‫ْأل ْس َو‬ َ ‫س بِ فَ ٍّظ َو‬
ٍ ‫ال َغ ِل‬ ِّ ُ ْ‫م‬ ّ َ‫ م‬،‫َع ْب ِدي َو َر ُس ِولي‬
،‫اق‬ َ ‫ َو‬،‫يظ‬
ٍ ‫ال َص َّخ‬ َ ‫ َل ْي‬،‫س ْي ُت َك ال َت َوك َل‬
‫يم بِ ِه‬ ِ ُ ِ ِ َّ ‫الس ِ ِّي َئ ِة‬
َ ‫يق‬‎ُ ‫ َحتَّى‬،‫ َو َل ْن َي ْقبِ َض ُه اهلل َت َعا َلى‬،‫ َو َلك ْن َي ْعفُ و َو َي ْغف ُر‬.‫الس ِّي َئ َة‬ َ ‫َو‬
َّ ِ‫ال َي ْدفَ ُع ب‬
ُ ‫ال‬
‫ َوقُ ُلوبًا‬،‫ َوآذَ انًا ُص ًّما‬،‫ َوي ْف َت ُحوا بِ َها َأ ْع ُينًا ُع ْم ًيا‬،‫اهلل‬ َ :‫اء؛ بِ َأ ْن َيقُ و ُلوا‬
َّ ِ‫ال إِ َل َه إ‬ َ ‫مْ ِال َّل َة ا‬
َ ‫ْلع ْو َج‬
ٌ ‫ َص ِح‬.))‫ُغ ْلفً ا‬
‫يح‬
246. ‘Atā’ b. Yasār said: “I met ‘Abdullāh b. ‘Amr b. al-‘Ās and asked
him, ‘Tell me of how the Messenger of Allah  is described in the
Torah.’ He answered, ‘Yes. By Allah, he is described in the Torah partly
as he is described in the Qur’ān, “O Prophet, We have sent you as a
witness, a bearer of good news and a warner” (33: 45) and a protection
for the unlettered. You are My slave and My Messenger. I have called
you the Mutawakkil (one who has trust in Allah) who is neither coarse
nor harsh nor clamorous in the markets, who does not repay evil with
evil but rather pardons and forgives. Allah the Exalted will not take
him until He has, through him, made the crooked community straight
so that they say, “There is no god but Allah,” and by that blind eyes,
deaf ears and sealed hearts will be opened.’ ” (Authentic)
173
Al-Adab Al-Mufrad
Commentary: The Prophet ’s being mentioned as a slave of Allah the

Mighty and Exalted rejects the extremism of those who exerggerate in his
praise, and being mentioned as a Messenger of Allah refutes those who
reject his Messengership. To have trust in Allah and not be clamorous in the
markets is evidence that Tawakkul (reliance on Allah) does not contradict
actually seeking the means to attain needs as some of the people wrongly
opine; yet the means should be legitimate as the need.
ِ ‫ْآلي َة َّال ِتي ِفي اْلقُ ر‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬

:‫آن‬ ْ َ ‫ إِ َّن َه ِذ ِه ا‬:‫ال‬
َ َ ْ َ ْ
ِ ‫ َع ْن َعب ِد‬-‎٢٤٧
ْ
َ ‫يا َأ ُّي َها ال َّنبِ ُّي إِ َّنا َأ ْر َس ْل َن‬
‫ صحيح ـ‬. ‫ حنوه‬....‫ في التوراة‬‫اك َش ِاهدًا َو ُم َب ِّشرًا َو َن ِذيرًا‬ َ
.‫انظر ما قبله‬
247. ‘Abdullāh b. ‘Amr said: “The āya in the Qur’an, - ‘O Prophet,

We have sent you as a witness a bringer of good news and a warner’
(al-Ahzāb, 33: 45) - is in the Torah in a similar form.” (Authentic; see
the preceding hadeeth)

‫اهلل َع َل ْي ِه َو َس َّل َم َكالَمًا‬ ِ َ‫ م‬:‫ال‬ ُ ‫ عن مع ِاوي َة ر ِضي‬-‎٢٤٨
َ ِّ َ ُ ‫س ْع‬ َ َ َ َ ُ ْ َ
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬-‫ َأ ْو‬- :‫ول‬ ُ ‫َنفَ ع ِني‬
ِ َ‫اهلل بِ ِه؛ م‬
ُ ‫س ْع‬ ُ ُ‫سع ُت ُه َيق‬ َ
‫بي َة ِف ِيه ْم‬ َ َ ‫ فإِ ِّني‬.‫َّاس َأفْس ْد َتهم‬
ِ ‫يب َة ِفي الن‬ َ ‫ ((إِ َّن َك إِ ذَ ا َّات َب ْع‬:‫ول‬ ُ ُ‫ َيق‬-
َ ‫الر‬ ِّ ‫ال أ َّتبِ ُع‬ ْ ُ َ َ ‫الر‬
ِّ ‫ت‬
ُ
ٌ ‫ َص ِح‬.))‫فأف ِْس َد ُه ْم‬
‫يح‬
248. Mu‘āwiya said: “I heard some words from the Prophet  by
which Allah helped me. l heard the Messenger of Allah  say, ‘If
you delve into suspicions about people, you will corrupt them.’ I
therefore do not delve into my suspicions about people so that I may
not corrupt them.’ ” (Authentic)
Commentary: Ibn Atheer (‫ )رحمه الله‬said, “if you falsely accuse people and
publicly announce them as probably guilty of offences, that makes them do
what they are accussed of and they become corrupted.” Being cheerful to
174
people rejects falsely accussing them and spreading evil about them while
they are actually innocent.
ُ ِ َ‫ م‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٤٩

‫اي َه َاتان‬ َ ‫اي َه َات ِان‬
َ ‫وب ُص َر َع ْي َن‬ َ ‫س َع أذُ َن‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ََْ ْ َ
ُ ْ‫الس ِن َأ ْو ح‬
َ ْ‫يعا بِ َك َّف ِّي ح‬ َ ُ
ُ ‫ َص َل َو‬- ‫ي‬
‫ات‬ ِ ْ‫ال َس ن‬ َ ً ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم أ َخ َذ بِ َي َد ْي ِه َج ِم‬
ِ ‫ول‬َ ‫َر ُس‬
ُ ‫اهلل ص َّلى‬ ُ ‫اهلل ص َّلى‬
ُ ‫ َو َر ُس‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫ َوقَ َد َمي ِه َع َلى قَ َد ِم َر ُس‬- ‫اهلل َع َلي ِه َما‬
‫اهلل‬ َ ِ ‫ول‬ َ ِ ‫ول‬ ْ ْ
ِ
ِ ‫ َحتَّى َو َض َع قَ َد َمي ِه َع َلى َص ْد ِر َر ُس‬،‫ْلغال َُم‬

‫ول‬ ْ َ َ‫ارقَ ْه)) ق‬
ُ ‫ فَ َرقَ ى ا‬:‫ال‬ ُ ُ‫َع َل ْي ِه َو َس َّل َم َيق‬
ْ (( :‫ول‬
َ َ‫ ((ا ْف َت ْح ف‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫اهلل ص َّلى‬
َ َ‫ ث َُّم ق‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫ ث َُّم‬.))‫اك‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬ َ ِ
ٌ ‫ َض ِع‬.))‫ (( ال َّل ُه َّم َأ ِح َّب ُه؛ فَ إ ِّني ُأ ِح ُّب ُه‬:‫ال‬
‫يف‬ َ َ‫ ث َُّم ق‬.‫قَ َّب َل ُه‬
249. Abū Hurayra said: “These two ears of mine have heard and these
two eyes of mine have seen the Messenger of Allah  take the
palms of al-Hasan - or al-Husayn – Allah’s blessings be upon them
- in both of his hands. His feet were on the feet of the Messenger of
Allah. The Messenger of Allah  said, ‘Climb up.’ The boy did
so until his feet reached the chest of the Messenger of Allah. Then
the Messenger of Allah  said, ‘Open your mouth.’ Then he kissed
him and said, ‘O Allah! Love him for I love him.’ ” (Weak)
Commentary: See hadeeth no 1152.
.‫الت َب ُّس ُم‬

َّ ‫اب‬
ٌ ‫ َب‬-‎١٢٥
Chapter 125: Smiling
‫اهلل َع َل ْي ِه َو َس َّل َم ُم ْن ُذ‬ ُ ‫ َما َر ِآني َر ُس‬:‫ال‬ ُ ‫ عن ج ِر ٍير ر ِضي‬-‎٢٥٠
َ ِ ‫ول‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ َ ْ َ
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫َأ ْس َل ْم‬
َّ ِ‫ت إ‬
َ َ‫)) َوق‬...((‎ .‫ال َت َب َّس َم ِفي َو ْج ِهي‬
175
Al-Adab Al-Mufrad
‫ َع َلى َو ْج ِه ِه َم ْس َح ُة َم َل ٍك)) فَ َد َخ َل‬،‫ن َخ ْي ِر ِذي مَ َي ٍن‬

‎ْ ‫اب َر ُج ٌل ِم‬ ِ
َ ‫((ي ْد ُخ ُل م ْن َه َذا‬
ِ ‫الب‬ َ
ٌ ‫ َص ِح‬. ‫ير‬
.‫يح‬ ٌ ‫َج ِر‬
250. Jarīr said: “Since the time I became Muslim, the Messenger of
Allah  never saw me without smiling at me. The Messenger of
Allah  said, ‘A man from among the best of the people of Yaman
will enter by this door and his face has an angelic touch.’ Then Jarīr
came in.” (Authentic)
Commentary: The hadeeth further shows the good character of the Prophet
; his humility and cheerfulness to people. He  had said in another
authentic narration collected by At-Tirmidhee in his Sunan, “Meeting your
brother with a cheerful face is sadaqah”. It also shows his love for Jareer
(). After the death of the Prophet  people would look at Jareer () in
admiration.
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ َما َر َأ ْي‬:‫ت‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٢٥١
َ ِ ‫ول‬ َ ‫ت َر ُس‬ ْ ‫اهلل َع ْن َها قَ ا َل‬ َ َ َ ْ َ
ُ ‫ان ي َتبسم ص َّلى‬ َّ‫م‬ َ
‫ان‬َ ‫ َو َك‬:‫ت‬ ْ ‫ قَ ا َل‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ُ َّ َ َ َ ‫ إِ َنا َك‬،‫اح ًكا قَ ُّط َحتَّى أ َرى ِم ُن ُه َل َه َو ِات ِه‬
ِ ‫َض‬
َ ‫َّاس إِ ذَ ا َر َأ ْوا ا‬
‫ْلغ ْي َم‬ ِ ‫ول‬
َ ‫اهلل! إِ َّن الن‬ َ ‫ َيا َر ُس‬:‫ت‬ َ ‫إِ ذَ ا َر َأى َغ ْيمًا َأ ْو ِريحًا ُع ِر‬
ْ ‫ فَ قَ ا َل‬.‫ف ِفي َو ْج ِه ِه‬
‫اه ُة ؟‬ َ ‫ت في َو ْج ِه َك ا‬
َ ‫ْلك َر‬ ْ َ‫أي َت ُه ُع ِرف‬ َ ‫ َو َأ َر‬،‫ال َط ُر‬
ْ ‫اك إِ ذَ ا َر‬ َ ‫اء َأنْ َي ُك‬
َ ْ‫ون ِف ِيه م‬ َ ‫فَ ِر ُحوا؛ َر َج‬
‫ َوقَ ْد َر َأى قَ ْو ٌم‬،‫يح‬ َ ‫اب؟ ُع ِّذ‬
ِّ ِ‫ب قَ ْو ٌم ب‬
ِ ‫الر‬ َ ‫((يا َع ِائ َش ُة! َما ُي ْؤ ِمنِّى َأنْ َي ُك‬
ٌ ‫ون ِف ِيه َع َذ‬ َ َ‫فَ ق‬
َ :‫ال‬
ٌ ‫) َص ِح‬٤٢:‫ (سورة االحقاف‬‫ض مُم ِْط ُر َنا‬

‫يح‬ َ :‫ فَ قَ ا ُلوا‬.‫اب ِم ْن ُه‬
ٌ ‫ه َذا َع ِار‬ َ ‫ا ْل َع َذ‬
251. ‘Ā’isha, the wife of the Prophet  said: “I never saw the
Messenger of Allah  laugh in such a way that the back of his throat
could be seen. Rather, he used to smile.” She also said: “When
he saw a cloud or wind, unease could be seen in his face. (I asked)
‘Messenger of Allah! When people see a cloud, they rejoice, hoping
for rain from it, yet when you see it, I see unease in your face.’ He
said, “Ā’isha! How can I be sure that there is no painful chastisement
176
in it? People have indeed been chastised by the wind. Some have seen
such punishment and said (only), “This is a rain cloud coming to us.”
(al-Ahqāf, 46: 24)’ ” (Authentic)
َ ‫الض ِح‬
‫ك‬ َّ ‫اب‬
ٌ ‫ َب‬-‎١٢٦
Chapter 126: Laughter
‫((أق َّل‬ ُ ‫ال ال َّنبِ ي ص َّلى‬

ِ :‫اهلل َع َلي ِه َو َس َّلم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٢٥٢‎
َ ْ َ ُّ َ َ ََْ ْ َ
ُ ‫الض ِح ِك مُ ِت ْي‬
َ ‫ت ا ْلقَ ْل‬
‫ َح َس ٌن‬.))‫ب‬ َّ ‫الض ِح َك؛ فَ إِ َّن َك ْث َر َة‬
َّ
252. Abū Hurayra said: “The Prophet  said, ‘Laugh little. Too
much laughter kills the heart.’ ” (Sound)
َ
‫((ال‬ :‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٥٣
َ ُّ َ ُ َ َ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫ب‬
.‫يح‬ ُ ‫الض ِح ِك مُ ِت‬
َ ‫يت القَ ْل‬ َّ ‫ُت ْك ِث ُروا‬
َّ ‫الض ِح َك؛ فَ إِ َّن َك ْث َر َة‬
253. Abū Hurayra said: “The Prophet  said, ‘Do not laugh a lot.
Excessive laughter destroys the heart.’ ” (Authentic)
Commentary: One should seek the things that enliven the soul rather than
what deadens it. This is an admonition for those who even invest their
resources in laugh programmes.
ُ ‫ َخرج ال َّنبِ ي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه َو َس َّل َم َع َلى‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٥٤
َ ُّ َ َ َ َ ََْ ْ َ
َ ‫((و َّال ِذي َنف ِْسي بِ َي ِد ِه! َل ْو َت ْع َل ُم‬ َ ‫ص َحابِ ِه؛ َي ْض َح ُك‬ َ
‫ون‬ َ :‫ال‬ َ َ‫ فَ ق‬،‫ُون‬
َ ‫ون َو َي َت َحدَّ ث‬ ْ ‫َر ْه ٍط ِم ْن أ‬
ُ ‫ و َأوحى‬،‫ف و َأب َكى اْلقَ وم‬ َ
‫اهلل‬ َ ْ َ َْ ْ َ َ ‫ ث َُّم ا ْن َص َر‬.))‫ َو َل َب َك ْي ُت ْم َك ِثيرًا‬،‫ َل َض ِحك ُت ْم قَ ِليلًا‬،‫َما أ ْع َل ُم‬
ُ ‫ يا محم ُد! ِلم ُتقَ ن ُِّط ِعب ِادي؟ فَ رجع ال َّنبِ ي ص َّلى‬:‫ع َّز وج َّل إ َلي ِه‬
:‫ال‬ َ ُّ َ َ َ َ َ َّ َ ُ َ ْ َ َ َ
177
Al-Adab Al-Mufrad
َ
ٌ ‫ص ِح‬.))‫وا‬
.‫يح‬ َ ‫ َوقَ ِار ُب‬،‫و َسدِّ ُدوا‬‎َ ،‫((أ ْب ِش ُروا‬
254. Abū Hurayra said: “The Prophet  went out to a group of his
companions who were talking and laughing. He said, ‘By Him who
holds my soul in His hand, if you knew what I knew, you would laugh
little and weep much.’ He left them then, and the group were in tears.
Then Allah: the Mighty and Exalted, revealed to him, ‘Muhammad!
Why did you make My slaves despair?’ The Prophet  went back
and told them, ‘Receive the good news: follow the right path and try
to reach to that if you can’t exactly attain that and choose the middle
way between going to excess and falling too short.’ ” (Authentic)
Commentary: The believer should regularly keep in mind the difficulties
of the grave, Resurrection and the wrath of Allah, it will aid his refraining
from what is prohibited. Likewise, one should hope in Allah’s Mercy and
His bounteous reward for His servants in this world and the hereafter so
that he is regularly urged towards good deeds. These states of the mind are
interrupted by laughter; and so, the more a person laughs, the further he is
from the realities of existence. Therefore, one should try to perform good
deeds and remain steadfast and still give a cheerful face which is from the
aspects of sadaqah.
َ َ َ َ
.‫يعا‬ ً ‫اب ِإ َذا أ ْق َب َل أ ْق َب َل َج ِم‬
ً ‫ َوِإ َذا أ ْد َب َر أ ْد َب َر َج ِم‬،‫يعا‬ ٌ ‫ َب‬-‎١٢٧
Chapter 127: When He Faced Someone, He Faced Him

Completely And When He Turned Away, He Turned Away
Completely
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ث‬ ُ
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِّ َ َ َّ‫ َأ َّن ُه ُر مَّ َبا َحد‬،‫ َع ْن َأبِ ي ُه َر ْي َر َة َر ِض َي اهلل َع ْن ُه‬-‎٢٥٥
‫ َوإِ ذَ ا َأ ْد َب َر‬،‫ إِ ذَ ا َأق َْب َل؛ َأق َْب َل َج ِميعًا‬،‫ي‬ ُ ‫ َأ ْب َي‬،‫الشف َْر ْي ِن‬
ِ ْ‫ض ا ْل َك ْش َح ن‬ ُّ ‫ب‬ َ
ُ ‫ َحدَّ ث َِن ْي ِه أ ْه َد‬:‫ول‬
ُ ُ‫فَ َيق‬
ٌ ‫ َص ِح‬.‫ َو َل ْن َت َر ُاه‬،‫ي ِم ْث َل ُه‬

.‫يح‬ ٌ ْ‫ َل ْم َت َر َع ن‬،‫أد َب َر َج ِميعًا‬
ْ
178
255. Abū Hurayra often described the Prophet  and said: “He
had long eyelashes and fair-complexioned flanks. When he faced
someone, he faced him completely. When he turned away, he turned
away completely. No human eye has ever seen anyone like him nor
will ever.” (Authentic)
Commentary: The Prophet  was handsome in nature and character. So,
when he faced or turned away from people, he did so completely. This mind
alertness aids obedience to Allah, the Mighty and Sublime and refraining from
His prohibitions. It also leads to attaining absolute sincerity and modesty.
ُ ْ‫اب م‬
.‫ال ْس َت َش ُار ُم ْؤ مَ َت ٌن‬ ٌ ‫ َب‬-‎١٢٨
Chapter 128: The Person Who Is Consulted Is In A Position

Of Trust
‫ألبِ ي‬ َ ‫اهلل َع َلي ِه وس َّلم‬ ُ ‫ال ال َّنبِ ي ص َّلى‬ َ َ‫ ق‬: ‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٥٦
َ َ َ ْ َ ُّ َ َ ََْ ْ َ
‫ فَ ُأ ِت َي ال َّنبِ ُّي‬.))‫ فَ ْأ ِت َنا‬،‫ ((فَ إِ ذَ ا َأ َتا َنا َس ْب ٌي‬:‫ال‬ َ َ‫ ق‬.‫ال‬ َ :‫ال‬ َ َ‫((ه ْل َل َك َخ ِاد ٌم؟)) ق‬ َ :‫ا ْل َه ْي َث ِم‬
‫ال ال َّنبِ ُّي َص َّلى‬ َ َ‫ ق‬،‫ فَ َأ َت ُاه َأ ُبو ا ْل َه ْي َث ِم‬،‫ث‬ ٌ ‫س َم ْع ُهما ث َِال‬ ْ َّ ِ ُ َّ
َ ‫َصلى اهلل َع َل ْيه َو َسل َم بِ َرأ َس نْي َل ْي‬
‫ال ال َّنبِ ُّي َص َّلى‬َ َ‫ فَ ق‬.‫اخ َت ْر ِلي‬ ِ ‫ول‬
ْ !‫اهلل‬ َ ‫ َيا َر ُس‬:‫ال‬ َ َ‫ ق‬.))‫((اخ َت ْر ِم ْن ُه َما‬ ْ ُ
َ ُ
‫ص بِ ِه‬ ْ ‫ َو‬،‫ ُخ ْذ َه َذا؛ فَ إِ ِّني َرأ ْي ُت ُه ُي َص ِّلي‬،‫ال ْس َت َش َار ُم ْؤ مَ َت ٌن‬
ِ ‫اس َت ْو‬ ُ ْ‫((إن م‬
َّ
‫ال َأ ْن‬ ُ ‫ال ِف ِيه ال َّنبِ ي ص َّلى‬

َّ ِ‫اهلل َع َلي ِه َو َس َّلم إ‬ َ ‫ َما َأ ْن‬:‫ام َر ُأت ُه‬
َ َ‫ت بِ َب ِال ٍغ َما ق‬ ْ ‫ فَ قَ ا َل‬.))‫َخيرًا‬
َ ْ َ ُّ ْ ‫ت‬
َ ‫ث َنبِ ًّيا َو‬
‫ال‬ ْ ‫اهلل َل ْم َي ْب َع‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
َ ‫ ((إِ َّن‬:‫اهلل ع َلي ِه وس َّلم‬ ٌ ‫ فَ ُه َو َع ِت‬:‫ال‬
َ َ‫ فَ ق‬.‫يق‬ َ َ‫ ق‬. ‫ُت ْع ِتقَ ُه‬
َ َ َ ْ َ َ ُّ
ْ ْ َّ
ُ ‫ َوبِ َطا َن ٌة ال َتأ ُل‬،‫ال ْن َك ِر‬
‫وه‬ ُ ْ‫وف َو َت ْن َه ُاه َع ِن م‬
ِ ‫ال ْعر‬
َ ْ‫م‬ ِ ِ
ُ ِ‫ بِ َطا َن ٌة َتأ ُم ُر ُه ب‬:‫ إِ ال َو َل ُه بِ َطا َن َتان‬،‫َخليفَ ًة‬
ٌ ‫ َص ِح‬.))‫وء فَ قَ ْد ُو ِق َي‬
‫يح‬ ِ ‫الس‬
ُّ ‫وق بِ َطا َن َة‬
َ ‫ َو َم ْن ُي‬،‫َخ َبالًا‬
256. Abū Hurayra said: “The Prophet  asked Abu’l- Haytham, ‘Do
179
Al-Adab Al-Mufrad
you have a servant?’ He replied, ‘No.’ He said, ‘Come to us when we

take some captives.’ The Prophet  was brought only two captives.
Abu’l-Haytham came to him and the Prophet  said, ‘Choose
between them.’ He replied, ‘Messenger of Allah, choose for me.’ The
Prophet  said, ‘The person who is consulted is in a place of trust.
Take this one. I have seen him pray. Treat him well.’ Abu’l-Haytham’s
wife said, ‘You will not fulfil the words of the Prophet  about this
man until you free him.’ Abu’l-Haytham said, ‘He is free.’ ”
The Prophet  said, “Allah has not sent either a prophet or a Caliph
but with two kinds of confidants: one who commands him to do what
is correct and forbids what is objectionable, and the other who will not
be slow to corrupt him. Whoever is protected from the evil confidant
has indeed been protected.” (Authentic)
Commentary: The hadeeth tells the following: The companions () had
great respects for the Messenger of Allah ; they would not hasten to make
decisions in the matters of the religion – and even in some of their worldly
affairs - before him. 2. It is recommended to ask specialists regarding our
affairs before we make decisions. 3. The person who is consulted is entrusted
with the matter about which his advice is sought. If he knows the truth but
hides it, he has knowingly misled the person who consulted him, and this is
prohibited. 4. The piety of a person could be known from his open deeds such
as his Prayer and general conduct. 5. The husband is the shephered of the
household as the Prophets  and caliphs are the shephereds of their people.
From amongst their people, some are good while others are bad confidants.
Thus, since a man ordinariy confides in his wife, the hadeeth exhorts us to
select pious spouses. We seek Allah’s refuge from evil confidants.
180
َ ْ‫اب م‬
‫ال ْش َو َر ُة‬ ٌ ‫ َب‬-‎١٢٩
Chapter 129: Consultation
‫و َش ِاو ْر ُه ْم ِفي‬ ُ ٍ ‫ قَ َر َأ ْاب ُن َع َّب‬: ‫ال‬

َ َ‫ َع ْن َع ْم ٍرو ْب ِن ِد ْي َن ٍار ق‬-‎٢٥٧
َ :‫اس َر ِض َي اهلل َع ْن ُه َما‬
َ
ُ ‫) َص ِح‬۹٥١:‫(آل عمران‬‫َب ْع ِض اْأل ْم ِر‬
.‫يح ا ِْإل ْس َن ِاد‬
257. ‘Amr b. Dīnār said: “Ibn ‘Abbās recited (this āya), ‘Consult
with them upon the conduct of (certain) affairs.’ (3: 159) ” (Authentic
Chain)
Commentary: As regards the expression, “…the conduct of (certain)
affairs…”, Hafidh Ibn Hajar (‫ )رحمه الله‬said, “ It is said that it was a
commentary and not a mode of recital…” Also, the consultation is regarding
certain affairs because some matters have already been decided through
revelation. However after consultation, Allah the Mighty and Sublime says,
“Then when you have taken a decision, put your trust in Allah.” (Aal-
’Imraan: 159).
‫ ث َُّم‬،‫ْض ِل َما بِ َح ْض َر ِت ِه ْم‬ َ ‫ال ُه ُدوا‬

َ ‫ألف‬ َّ ِ‫اس َت َشار قَ و ٌم قَ ُّط إ‬ ِ ‫ َو‬: ‫ال‬ َ ْ‫ َع ِن ح‬-‎٢٥٨
َ َ‫ال َس ِن ق‬
ْ َ ْ ‫اهلل! َما‬
َ ‫ال‬
ُ ‫) َص ِح‬٨٣:‫(الشورى‬‫ورى َب ْي َن ُه ْم‬
. ‫يح ا ِْإل ْس َن ِاد‬ َ َ ‫َت‬
َ ‫وأ ْم ُر ُه ْم ُش‬
258. Al-Hasan said: “People never seek advice without being guided
to the best possibility available to them.” Then he recited, “And whose
affairs are a matter of council.” (42: 38) (Authentic Chain)
Commentary: This narration expresses one of the benefits of consultation.
Other benefits include: carrying the people along with descisions (and
policies of government), and creating an atmosphere of mutual responsibility
and trust.
181
Al-Adab Al-Mufrad
‫اب ِإ ْث ُم َم ْن َأ َش َار َع َلى َأ ِخ ِيه ِبغَ ْي ِر ُر ْش ٍد‬

ٌ ‫ َب‬-‎١٣٠
Chapter 130: The Sin Of Someone Who Gives His Brother

Wrong Advice
ُ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٥٩

َ : ‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
‫((م ْن‬ َ َ‫ ق‬: ‫ال‬
َ َ ََْ ْ َ
‫ فَ َأ َش َار َع َل ْي ِه‬،‫ال ْس ِل ُم‬
ُ ْ‫وه م‬ َ
ُ ‫اس َت َش َار ُه أ ُخ‬
ْ َ
ْ ‫ َو َم ِن‬.‫ فَ ْل َي َت َب َّوأ َمق َْع َد ُه ِم َن الن َِّار‬،‫َتقَ َّو َل َع َل َّي َما َل ْم أقُ ْل‬
َ ُ ْ‫م‬ ُ
ٌ ‫ فَ إِ ث ُه َع َلى َم ْن أ ْف َت ُاه)) َص ِح‬،‫ َو َم ْن أف ِْت َي فُ ْت ًيا بِ َغ ْي ِر ث ََب ٍت‬.‫ فَ قَ ْد َخا َن ُه‬،‫بِ َغ ْي ِر ُر ْش ٍد‬
.‫يح ِل َغ ْي ِر ِه‬
259. Abū Hurayra said: “The Prophet  said, ‘Whoever attributes
words to me which I did not say will take his seat in the Fire. Whoever
gives his Muslim brother misguided advice when he consults him,
has betrayed him. Whoever gives a ruling (Fatwā) which is not firm
(without proper knowledge), the sin of it rests on him who gave it.’ ”
(Authentic due to supporting proofs)
Commentary: The hadeeth is authentic based on supporting evidences
without the increment, “Whoever gives his Muslim brother…” which forms
the point of reference in the hadeeth for the section heading. This increment
is graded weak by Imam Al-Albaanee (‫)رحمه الله‬.
‫اس‬
ِ ‫الن‬
َّ َ ْ‫اب بَين‬
ُّ ‫الت َح‬
َّ ‫اب‬
ٌ ‫ َب‬-‎١٣١
Chapter 131: Love Between People
‫((و َّال ِذي‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٦٠
َ َ َ‫ال ُتس ِلموا َحتَّى ح‬
‫السال ََم‬
َّ ‫وأف ُْشوا‬‎َ ،‫تا ُّبوا‬ ُ ْ َ ‫ َو‬،‫الن ََّة َحتَّى ُت ْس ِل ُموا‬ َ !‫َنف ِْسي بِ َي ِد ِه‬
َ ْ‫ال َت ْد ُخ ُلوا ج‬
182
ْ َ‫ َو َل ِك ْن ح‬،‫الش ْعر‬
‫ت ِل ُق‬ ِ ْ َ‫ح‬ ُ ُ ُ‫ال َأق‬
َ ،‫ال ِالقَ ُة‬
َ ْ‫اكم والب ْغ َض َة؛ فَ إ َّن َها ِهي ح‬
ُ َ َ‫ح‬
َ َّ ‫ تل ُق‬:‫ول َلك ْم‬ َ ُ ْ ‫ َوإِ َّي‬،‫تا ُّبوا‬
‫ين)) َح َس ُن ِل َغ ْي ِر ِه‬
َ ِّ‫الد‬
260. Abū Hurayra said: “The Prophet  said, ‘By Him who holds
my soul in His hand, you will not enter the Garden until you submit.
And you will not submit until you love one another. Spread the
greeting and you will love one another. Beware of hatred for it is the
razor. I do not say to you that it shaves the hair. Rather, it shaves away
the dīn.’ ” (Sound due to supporting proofs)
Commentary: The Messenger of Allah  declared with affirmation that
the people will not enter the Garden until they have submitted or believed;
the gates of the Garden are closed without Islam and Eemaan. Also perfect
Eemaan cannot be attained except with mutual love which is inturn attained
through spreading the greetings of Salaam. The hadeeth shows the devastating
effects of animosity in any community.
ُ ‫ باب ْا‬-‎١٣٢
‫أل ْل َف ُة‬ ٌ َ
Chapter 132: Friendship
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنهما‬ ُ ‫اص ر ِضي‬ ِ ‫ َع ْن َعب ِد‬-‎٢٦١

‫اهلل‬ َ ِّ َ َ ُ َ َ َ ِ ‫الع‬ َ ‫اهلل ْب ِن َع ْم ٍرو ْب ِن‬ ْ
‫ َو َما َرأى َأ َح ُد ُه َما‬،‫يرة َي ْو ٍم‬
ِ ‫ي َلي ْل َت ِقي ِان في َم ِس‬ ِ ُ ْ‫م‬
َ َ ِ ْ‫وح ْي ال ْؤم َن ن‬
َّ
َ ‫((إن ُر‬ َ َ‫َع َل ْي ِه َو َس َّل َم ق‬
: ‫ال‬
ٌ ‫ َض ِع‬.))‫اح َب ُه‬
.‫يف‬ ِ ‫َص‬
261. ‘Abdullāh b. ‘Amr b. al-‘Ās said: “The Prophet  said, ‘The
souls of two believers meet in the course of a day even if they have not
actually seen each other.’ ” (Weak)
183
Al-Adab Al-Mufrad
َّ ‫ َو‬،‫ الن َِّع ُم ُت ْكفَ ُر‬:‫ال‬
‫ َو َل ْم َن َر ِم ْث َل‬،‫الر ِح ُم ُتق َْط ُع‬ َ َ‫اهلل َع ْن ُه َما ق‬
َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-٢٦٢ ‎
ُ ‫ َص ِح‬.‫وب‬
. ‫يح ا ِْإل ْس َن ِاد‬ ِ ‫َتقَ ُار ِب ا ْلقُ ُل‬
262. Ibn ‘Abbās said: “Blessings will be denied, ties of kinship will be
cut, and we do not see anything (better than) like hearts drawing near
to one another.” (Authentic Chain)
ُ ‫ا‬‎‫َّاس‬
.‫ْأل ْلفَ ُة‬ ِ ‫ َأ َّن َأ َّو َل َما ُي ْرفَ ُع ِم َن الن‬:‫ث‬
ُ َّ‫ ُكنَّا َن َت َحد‬:‫ال‬
َ َ‫اق ق‬
َ ‫ َع ْن ُع َم ْي ٍر ْب ِن إِ ْس َح‬-٢٦٣ ‎
ُ ‫َض ِع‬
263. ‘Umayr b. Ishāq said: “We used to say that the first thing to be
removed from people would be affection.” (Weak Chain)
ُ ‫اب مِْال َز‬

‫اح‬ ٌ ‫ َب‬-‎١٣٣
Chapter 133: Joking
ُ ‫ َأتى ال َّنبِ ي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه َو َس َّل َم َع َلى‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ِك ر ِضي‬-‎٢٦٤
َ ُّ َ َ َ ْ ْ َ
َ ْ‫((يا َأ ج‬
َ َ‫ ق‬.))‫ن َش ُة! ُر َو ْيدًا َس ْوقَ َك بِ ْالقَ َو ِار ِير‬
‫ال‬ َ َ‫ فَ ق‬- ‫ َو َم َع ُه َّن ُأ ُّم ُس َل ْي ٍم‬- ‫َب ْع ِض ِن َس ِائ ِه‬
َ :‫ال‬
ُ ‫ فَ َت َك َّلم ال َّنبِ ي ص َّلى‬:‫َأبو ِقالَب َة‬
َ ‫اهلل َع َل ْي ِه َو َس َّل َم بِ َك ِل َم ٍة َل ْو َت َك َّل َم بِ َها َب ْع ُض ُكم َل ُع ْب ُت ُم‬
‫وها‬ َ ُّ َ َ ُ
ٌ ‫((س ْوقَ َك بِ القَ َو ِار ِير)) َص ِح‬

‫يح‬ َ :‫ قَ ْو ُل ُه‬.‫َع َل ْي ِه‬
264. Anas b. Mālik said: “The Prophet  came upon some of his
wives which included Umm Sulaym. He said, ‘Anjasha! Be gentle
when you are driving fragile creatures (lit. glass vessels)!’ ”
Abū Qilāba said: “The Prophet  used a word which if it had been
184
used by one of you, you would have criticised him. He said, ‘When
you are driving glass vessels.’ ” (Authentic)
Commentary: Here the Messenger of Allah  referred to the women
employing their tender nature: the fragile vessels. He cautioned that they
be driven gently so that they do not fall over the beast of burden and be
wounded. Some of the scholars have viewed that the Prophet  cautioned
the cameleer, ‘Anjasha (), regarding his songs so that the fragile vessels
were not put to trial therefrom as is shown in other wordings of the same
hadeeth. ‘Anjasha (), was known to sing with sonorous voice. Yet, the
hadeeth evinces the permissibility of singing songs and poems when they
don’t involve forbidden words and musical instruments, and when doing so
does not lead to something prohibited. It also shows the permissibility of
using implied expressions, and good-natured teasing.
َ َ‫اهلل! إِ َّن َك ُت َد ِاع ُب َنا؟ ق‬

:‫ال‬ ِ ‫ول‬َ ‫ َيا َر ُس‬: ‫ قَ ا ُلوا‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٦٥
َ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫ال َح ًّقا‬
‫يح‬ ُ ُ‫ال َأق‬
َّ ِ‫ول إ‬ َ ‫((إِ ِّني‬
265. Abū Hurayra said: “They said, ‘Messenger of Allah! You jest
with us.’ He said, ‘I only speak the truth.’ ” (Authentic)
Commentary: Imam An-Nawawee (‫ )رحمه الله‬explains, “the prohibited jest is
that which exceeds proper bounds and is continous for it causes laughter,
hard-heartedness and prevents giving remembrance of Allah and pondering
about important matters of the religion. In many situations, it causes harm,
breeds bitter-feeling and destroys dignity and reverence. As for the jest free
of all these, such is permissible; that was what the Prophet  would do
sometimes, to soothe his listener and delight him. This is an encouraged
practice.”
ُ ‫ان َأصحاب ال َّنبِ ي ص َّلى‬

، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِ ‫ َع ْن َب ْك ٍر ْب ِن َعب ِد‬-‎٢٦٦
َ َ‫اهلل ق‬
:‫ال‬
َ ِّ َ َ ْ َ ‫((ك‬ ْ
‫يح‬ ِّ ‫القَ ِائ ُق َكانُوا ُه ُم‬
ُ ‫الر َج‬ َ ْ‫ت ح‬ ِ ‫ون بِ الْبِ ِّط‬
ْ ‫ فَ إِ ذَ ا َكا َن‬،‫يخ‬ َ ‫اد ُح‬
َ ‫َي َت َب‬
185
Al-Adab Al-Mufrad
266. Bakr. b. ‘Abdullāh said: “The Companions of the Prophet 

used to throw melons at one another (in jest). In times of real trials,
they were (serious) men.” (Authentic)
Commentary: It encourages joking with one another sometimes and being
serious-minded at other times; all as the situation demands. Since the religion
prohibits wastefulness; it is understood that they would only throw the peels
of melon at one another.
ِ ‫ول‬ ُ ‫ت ع ِائ َش ُة ر ِضي‬
ِ ‫اهلل َع ْن َها ِع ْن َد َر ُس‬ َ َ‫ َع ْن ْب ِن َأبِ ي ُم َل ْي َك َة ق‬-‎٢٦٧
َ َ َ ْ ‫ َم َز َح‬: ‫ال‬
َ َ‫ ق‬.‫ال ِّي ِم ْن ِك َنا َنة‬
‫ال‬ ِ ‫ض ُد َع َاب‬
َ ْ‫ات َه َذا ح‬ ِ ‫ول‬
ُ ‫اهلل! َب ْع‬ َ ‫ َيا َر ُس‬:‫ت ُأ ُّم َها‬ ُ
ْ ‫ فَ قَ ا َل‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬
ُ
ُ ‫ َض ِع‬.))‫ال ِّي‬
‫يف ا ِْإل ْس َن ِاد‬ ّ ْ‫ض َم ْز ِح َنا َه َذا ح‬ َ :‫ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ُ ‫((ب ْل َب ْع‬
267. Ibn Abī Mulayka said: “ ‘Ā’isha jested in the presence of the
Messenger of Allah . Her mother said, ‘Messenger of Allah!
These are some of the jokes from the Kinana.’ The Prophet  said,
‘Rather some of our own.’ ” (Weak Chain)
ُ ‫ جاء رج ٌل إِ َلى ال َّنبِ ي ص َّلى‬:‫ال‬ ُ َ

‫اهلل َع َل ْي ِه‬ َ ِّ ُ َ َ َ َ َ‫ َع ْن أ َن ٍس ْب ِن َم ِال ٍك َر ِض َي اهلل َع ْن ُه ق‬-‎٢٦٨
‫ص َن ُع بِ َو َل ِد‬ َ ِ ‫ول‬ َ َ‫ ق‬.!‫و َل ِد َناقَ ٍة‬‎َ ‫ َأ َنا َح ِام ُل َك َع َلى‬:‫ال‬
َ ‫ َيا َر ُس‬:‫ال‬ َ َ‫ فَ ق‬،‫َو َس َّل َم َي ْس َت ْح ِم ُل ُه‬
ْ ‫اهلل! َو َما أ‬
َّ ِ‫((و َه ْل َت ِل ُد ا ِْإل ْب ُل إ‬ ُ
ٌ ‫ َص ِح‬.))‫ُّوق‬
‫يح‬ َ ‫ال الن‬ َ :‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ِ ‫ول‬ُ ‫ال َر ُس‬ ٍ ‫َن‬
َ َ‫اقة؟ فَ ق‬
268. Anas b. Mālik said: “A man came to the Prophet  to ask him
for a mount. He said, ‘I will give you a she-camel’s foal to ride.’ He
said, ‘Messenger of Allah! What can I do with a she-camel’s foal?’
The Messenger of Allah  said, ‘Are camels born from anything
other than she-camels?’ ” (Authentic)
Commentary: This shows the humility of Allah’s Messenger ; and his
being mannerly, even during jokes. The hadeeth encourages keeping friendly
relations with other Muslims.
186
‫الص ِب ِّي‬ ُ ‫اب مِْال َز‬
َّ ‫اح َم َع‬ ٌ ‫ َب‬-‎١٣٤
Chapter 134: Joking With A Child
ُ ‫ان ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٢٦٩
َ َ ُ ُ‫ حتَّى يق‬،‫َلي َخ ِال ُط َنا‬
ٌ ‫ َص ِح‬.))‫((يا أ َبا ُع َم ْي ٍر! َما فَ َع َل الن َُّغ ْي ُر‬
‫يح‬ َ :‫ول أل ٍخ ِلي َص ِغ ٍير‬ َ َ ُ
269. Anas b. Mālik said: “The Prophet  used to mix with us to the
extent of saying to a younger brother of mine, Abū ‘Umayr! What has
happened to the little sparrow?’ ” (Authentic)
Commentary: The hadeeth teaches among others, that: 1. The prohibition
of much mixing with people is restricted to those from whom harm is feared.
2. A child and more so, an adult could have a Kunya, for the Prophet 
called the boy by a Kunya, Abu ‘Umayr. 3. It is encouraged that children
are allowed to play and even provided playthings as long it is permissible
to play with such things. 4. One should relate with people according to their
intelligence. 5. It is encouraged to joke with children within the limits of the
Sharee’ah.
ُ ‫ َأ َخ َذ النَّبي ص َّلى‬:‫ال‬
َ ْ‫اهلل َع َلي ِه َو َس َّلم بِ ي ِد ح‬
‫ال َس ِن‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٧٠
َ َ ْ َ ُ َ َ ََْ ْ َ
ُ ُ ْ‫َأ ِو ح‬
ٌ ‫ َص ِح‬.))‫((ت َر َّق‬
‫يح‬ َ َ‫ ث َُّم ق‬،‫ ث َُّم َو َض َع قَ َد َم ْي ِه على قَ َد َم ْي ِه‬،‫ع ْن ُه َما‬‎
َ :‫ال‬ َ ‫ني َر ِض َي اهلل‬
ِ ‫ال َس‬
270. Abū Hurayra said: “The Prophet  took al-Hasan or al-
Husayn, may Allah be pleased with them, by the hand and then put his
feet on top of his own and said, ‘Climb up.’ ” (Weak)
187
Al-Adab Al-Mufrad
ُ ْ‫اب ُح ْس ُن خ‬
‫ال ُل ِق‬ ٌ ‫ َب‬-‎١٣٥
Chapter 135: Good Character
‫((ما ِم ْن‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي الدَّ رد ِاء ر ِضي‬-‎٢٧٠
َ :‫ال‬ َ ِّ َ ُ َ َ َ َْ ْ َ
ُ ْ‫يز ِان َأثْقَ ُل ِم ْن ُحس ِن خ‬
ٌ ‫ال ُل ِق)) َص ِح‬
.‫يح‬ ٍ ‫َش‬
َ ‫يء في مْ ِال‬
ْ
270. (sic) Abu’d-Dardā’ said: “The Prophet  said, ‘There is

nothing which weighs heavier in the Balance than good character.’ ”
(Authentic)
Commentary: The hadeeth affirms the Meezaan, the Balance with a pan
suspended from each end upon which the deeds of man will be weighed on
the Day of Rising. Good character is from the most weighty of good deeds
that the servant will find on his scale of righteous deeds.
ُ ‫ َلم ي ُك ِن ال ِ َّنبي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َعب ِد‬-‎٢٧١
َ ُّ َ ْ َ َ ْ َ ْ ْ
َ ُ ِ ‫((خيار ُكم َأح‬ ِ َ‫َو َس َّلم ف‬
ٌ ‫ َص ِح‬.))‫اس ُنك ْم أ ْخالَقًا‬
‫يح‬ َ ْ ُ َ ِ :‫ول‬ َ ‫ َو َك‬،‫ال ُم َتفَ ِّحشًا‬
ُ ُ‫ان َيق‬ َ ‫احشًا َو‬ َ
271. ‘Abdullāh b. ‘Amr said: “The Prophet  was neither coarse
nor loud. He used to say, ‘The best of you is the one who has the best
character.’ ” (Authentic)
Commentary: It encourages good character and points to the virtue of a
person with good character. It prohibits being obscene and ill-mannered.
‫س َع‬ ِ َ‫ َأ َّن ُه م‬- ‫اص‬ َ

َ ‫ َع ْن أبِ ِيه َع ْن َجدِّ ِه – َع ْم ٍرو ْب ِن ا‬،‫ َع ْن َع ْم ٍرو ْب ِن ُش َع ْي ٍب‬-٢٧٢ ‎
ِ ‫ْلع‬
‫ َو َأق َْربِ ُك ْم ِمنِّي َم ْج ِلسًا َي ْو َم‬،‫إلي‬ ُ َ ُ ُ ‫ال َّنبِ ي ص َّلى‬

َّ ‫ ((أ ْخبِ ُر ُك ْم بِ أ َح ِّبك ْم‬:‫ول‬ َ َّ
ِ ‫ول‬
!‫اهلل‬ َ ‫ي َأ ْو َث‬
َ َ‫ ق‬.‫الثًا‬
َ ‫ َيا َر ُس‬، ‫ َن َع ْم‬:‫ال ا ْلقَ ْو ُم‬ َ ‫ فَ َأ َع‬،‫ت ا ْلقَ ْو ُم‬
ِ ْ‫اد َها َم َّر َت ن‬ َ ‫فَ َس َك‬‎،))‫ام ِة؟‬
َ ‫ا ْل ِق َي‬
188
ُ َ
ٌ ‫ َص ِح‬.))‫ ((أ ْح َس ُنك ْم ُخ ُلقًا‬:‫ال‬
.‫يح‬ َ َ‫ق‬
272. ‘Amr b. Shuayb reported from his father who said that his
grandfather, ‘Amr b. al-‘As said: “I heard the Prophet  say, ‘Shall
I tell you about the one of you I love the most and the one who will
be seated nearest to me on the Day of Rising?’ The people were silent,
so he repeated the question two or three times. Then the people said,
‘Yes, Messenger of Allah!’ He said, ‘The one among you with the best
character.’ ” (Authentic)
Commentary: From the manners of imparting knowledge is to ask questions
that invite the listener’s attention even if it means repeating it more than once.
The hadeeth shows that one should not plunge into speaking about what he
knows not. One should rather remain silent or say, “I do not know…” as
is proven in other narrations. The approach employed by the Prophet 
indicates the virtue of good character; and from those who will be seated
away from the Prophet  are those with obnoxious character.
َ َّ‫ م‬:‫ال‬ ُ ‫اهلل ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٧٣
‫((إنا‬ َ ِ ‫ول‬ َ َ ََْ ْ َ
ُ ‫ت‬
َ َ ِ‫أل مَ ِّتم ص ح‬
ٌ ‫ َص ِح‬.))‫ال اْأل ْخال َِق‬
.‫يح‬ َ َ ُ ‫ُب ِع ْث‬
273. Abū Hurayra said: “The Messenger of Allah  said, ‘I was
sent to perfect good character.’ ” (Authentic)
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-٢٧٤ ‎
ْ ‫ َأ َّن َها قَ ا َل‬،‫اهلل َع ْن َها‬
َ ِ ‫ول‬ ُ ‫ َما ُخ ِّي َر َر ُس‬:‫ت‬
َ َ َ ْ َ
ِ ‫ان َأ ْب َع َد الن‬
‫ َو َما‬،‫َّاس ِم ْن ُه‬ َ ‫ فَ إِ ذَ ا َك‬،‫اخ َت َار َأ ْي َس َر ُه َما؛ َما َل ْم َي ُك ْن إِ مْثًا‬
َ ‫ان إِ مْثًا َك‬ َّ ِ‫ي َأ ْمر ْي ِن إ‬
ْ ‫ال‬ َ َ ْ‫َب ن‬
ِ ‫ال َأنْ ُت ْن َت َه َك ُحر َم ُة‬
‫ فَ َي ْن َت ِق َم‬،‫اهلل َت َعا َلى‬ ُ ‫اهلل ص َّلى‬
َّ ِ‫ إ‬،‫اهلل َع َلي ِه َو َس َّلم ِل َنف ِْس ِه‬
ْ َ ْ َ ِ ‫ول‬ ُ ‫ا ْن َتقَ َم َر ُس‬
ٌ ‫ َص ِح‬.))‫هلل َع َّز َو َج َّل بِ َها‬

.‫يح‬ ِ
274. ‘Ā’isha, may Allah be pleased with her, said: “The Messenger
of Allah  was never given a choice between two things but that
he chose the easier of the two as long as it was not a wrong action. If
189
Al-Adab Al-Mufrad
it was a wrong action, he was very far from doing it. The Messenger
of Allah  never took revenge on his own behalf. But when the
sanctity of Allah the Exalted was violated, he would take revenge for
Allah, the Mighty and Exalted.” (Authentic)
Commentary: If the Prophet  was given a choice that involves a sin by
the disbelievers and the hypocrites, or a choice that could lead to a sin by the
Muslims or he was very far from doing it even if it appears to be easier than
the other choice which is not a sin and would basically not lead to sin. This
makes clear the error in the attitude of those who consider every easy choice
as Islamic even if it involves a sin or leads to a sin. The hadeeth also teaches
that rulers, judges and others in the position of authority should not use their
positions to settle individual scores with the people.
َ ‫ إِ َّن‬: ‫ال‬
‫اهلل َت َعا َلى قَ َس َم َب ْي َن ُك ْم َأ ْخالَقَ ُك ْم‬ ُ ‫ود ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ ٍ ِ ِ
َ َ ‫ َع ْن َع ْبد اهلل بن َم ْس ُع‬-‎٢٧٥
َ ‫ َو‬، ‫ب‬
‫ال‬ ُّ ‫ال ُي ِح‬َ ‫ب َو َم ْن‬ َّ ‫ال َم ْن َأ َح‬
َ ‫ال‬ َ ‫ وإِ َّن‬، ‫َكما قَ سم بي َن ُكم َأر َزاقَ ُكم‬
َ ْ‫اهلل َت َعا َلى ُي ْع ِطي م‬ َ ْ ْ ْ َْ َ َ َ
، ‫ْلع ُد َّو أنْ ُي َج ِاه َد ُه‬ َ ‫ َو َخ‬، ‫ال ِال أنْ ُي ْن ِفقَ ُه‬
َ ‫اف ا‬ َّ ِ‫ان إ‬
ُّ ‫ال َم ْن ُي ِح‬
َ ْ‫ فَ َمن َض َّن بِ م‬، ‫ب‬ َ ‫ُي ْع ِطي ا ِْإل مْ َي‬
ِ ‫ال ْم ُد‬
،‫هلل‬ ِ ‫ان‬
َ ْ‫ َو ح‬، ‫اهلل‬ ُ ‫ال‬
َ ‫ َو ُس ْب َح‬، ‫اهلل‬ َ : ‫ فَ ْل ُي ْك ِثر ِم ْن قَ ْو ِل‬، ‫اب ال َّل ْي َل َأ ْن ُي َكابِ َد ُه‬
َّ ِ‫ال إِ َل َه إ‬ َ ‫َو َه‬
َ ْ‫وف ِفي ُح ْك ِم م‬ َ ُ
. ‫ال ْرفُ وع‬ ُ ‫ َص ِح‬.))‫واَهلل أ ْك َب ُر‬
ُ ُ‫يح ُم ْوق‬
275. ‘Abdullāh (b. Mas’ud) said: “Allah the Exalted has shared out
character among you as He has shared out your provision among you.
Allah the Exalted bestows wealth on those He loves and those He does
not love. He only gives Īmān (belief) to those He loves. Whoever is
miserly about spending his wealth and fears to fight the enemy and
is apprehensive of staying awake (for prayers) at night should say
abundantly, ‘There is no god but Allah. Glory be to Allah, Praise be to
Allah, and greater is Allah.’ ” (Authentic in the Mawqoof form with a
ruling of a Marfoo’)
Commentary: The narration is authentic from the statements of Abdullah
bin Mas’ood () and has the ruling of a saying from Allah’s Messenger
 because the companion could not have said these words from personal
opinion especially its first segments, “Allah the Exalted has shared out
190
character among you…” Additionally, it has other supporting proofs with
other chains of narration that show that it has a ruling of a saying from
Allah’s Messenger . See, As-Saheehah no. 2714. The hadeeth teaches
that as one supplicates for provision, he should also supplicate for good
character, and that one should not be deceived by the abundance of wealth in
the hands of the non-Muslims because Allah the Most High, grants wealth to
those with whom He is pleased (such as Sulayman and ‘Uthman) and those
with whom He is displeased (such as Fir’aon and Qaaroon). It also exhorts
towards regularly giving remembrance of Allah.
‫الن ْف ِس‬
َّ ‫اب َس َخ َاو ُة‬
ٌ ‫ َب‬-‎١٣٦
Chapter 136:-The Contentment Of The Self

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٧٦
َ ‫ (( َل ْي‬:‫ال‬
‫س‬ َ ِّ َ ُ َ َ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫ْس‬
.‫يح‬ ِ ‫ َو َل ِك َّن ا ِْلغ َنى ِغ َنى ال َّنف‬،‫ض‬ِ ‫ا ْل ِغ َنى َع ْن َك ْث َر ِة ا ْل َع َر‬
276. Abū Hurayra said: “The Prophet  said, ‘Wealth does not mean
having a lot of possessions. Wealth means having self-contentment.’
” (Authentic)
Many amongst those to whom Allah the Exalted has granted possessions are
not satisfied with what they are given; so they make great efforts to acquire
more as if they are destitutes, and care less about the source. They are usually
stingy and would hardly even give out their obligatory Zakat. But the real
wealth is to have self satisfaction; the Prophet  said to Abu Hurayrah
() in an authentic report collected by Imam Ahmad in his Musnad, “…be
contented with what Allah has shared out to you; you will be from the richest
of people…”
191
Al-Adab Al-Mufrad
‫اهلل َع َل ْي ِه َو َس َّل َم َع َش َر‬ ُ ‫((خ َد ْم‬
َ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٢٧٧
: ‫ال‬
َ َّ َ َ ْ َ
ٍ ‫ال ِل َش‬
‫يء‬ َّ ‫ َأ‬:‫يء َلم أف َْع ُل ُه‬
َ ‫ال ُك ْن‬
َ ‫ت فَ َعل َت ُه؟ َو‬ ٍّ ‫ ُأ‬:‫ال ِلي‬
َ َ‫ َو َما ق‬،‫ف قَ ُّط‬
ٍ ‫ال ِلي ِل َش‬ َ ‫ِس ِن‬
َ َ‫ فَ َما ق‬،‫ني‬
ْ
ٌ ‫ َص ِح‬.))‫ ِل َم فَ َعل َت ُه ؟‬:‫فَ َع ْل ُت ُه‬

.‫يح‬
277. Anas said: “I served the Prophet  for ten years. He never said
‘ouf!’ to me and he never said about something I had not done, ‘Why
didn’t you do that?’ or about something I had done, ‘Why did you do
that?’ ” (Authentic)
Commentary: ‘Ouf ’ is a grunting exclamation that shows disgust. The
fact that the Prophet  did not use to blame Anas () is not with respect
to issues regarding Allah’s orders or prohibitions; otherwise, the Prophet
 would not remain silent when Allah’s limits are trespassed. From self
contentment is to leave unnecessary blame and criticism. See comment on
hadeeth no. 164.

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ :‫ال‬
َ ‫((ك‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٢٧٨
ُ َ ْ‫ َو َأ ج‬،‫ال َو َع َد ُه‬
َّ ِ‫ال َي ْأ ِت ِيه َأ َح ٌد إ‬
،‫الصال َُة‬ َ ‫ َوأ ِق‬،‫ان ِع ْن َد ُه‬
َّ ‫يم ِت‬ َ ‫له إنْ َك‬
ُ ‫ن َز‬ َ ‫ َو َك‬،‫َر ِحيمًا‬
َ ‫ان‬
َ ‫اف َأ ْن َس‬
َ َ‫ فَ ق‬،‫اها‬
‫ام‬ ُ ‫ير ٌة؛ َو َأ َخ‬ ِ
َ ‫اجتي َيس‬ َ
َ َ‫اء ُه َأ ْع َرابِ ٌّي فَ َأ َخ َذ بِ َث ْوبِ ِه فَ ق‬
ِ َ ‫ إِ مَّ َنا َب ِقي ِم ْن َح‬:‫ال‬ َ ‫َو َج‬
.‫ َح َس ٌن‬.))‫ ث َُّم َأق َْب َل فَ َص َّلى‬،‫اج ِت ِه‬
َ ‫َم َع ُه َحتَّى فَ َر َغ ِم ْن َح‬
278. Anas b. Māik said: “The Prophet  was merciful. No one
came to him but that he promised him something and carried out that
promise if he had anything to give. The Iqāma for the prayer had been
given when a bedouin came and took hold of his garment and said,
‘Some of my wants have not been met and I am afraid lest I would
forget the matter.’ The Prophet  went with him and satisfied him.
After that, he returned and prayed.” (Sound)
Commentary: The Prophet  is known to be ever merciful; and so the
Bedouin could drag his garment asking the Prophet  to fulfill his want so
that he does not forget. The obligatory prayer did not even commence until
192
he satisfied the Bedouin’s need! It contains evidence that there could be a
break between the call for the commencement of Prayer, the Iqaamah, and its
actual commencement when the leader needs to fulfill a need or for similar
reasons.
ُ ‫ ((ما س ِئ َل ال َّنبِ ي ص َّلى‬: ‫ال‬

‫اهلل َع َل ْي ِه َو َس َّل َم َش ْي ًئا‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٢٧٩
َ ُ ُ َ َ َ َ ْ َ
ٌ ‫ال)) َص ِح‬
.‫يح‬ َ َ‫فَ ق‬
َ :‫ال‬
279. Jābir said: “The Prophet  was never asked for anything to
which he said, ‘No.’ ” (Authentic)
Commentary: The Prophet  was very generous; he never said, ‘No’ to
anyone who requested any of the things of this world from him. If he had, he
gave; otherwise, he gave a promise which he fulfilled. In the Saheeh of Imam
Muslim, it says, Anas () reported that, “A man asked the Prophet  for
a herd in a valley and he gave him. So the man went to his people and said,
‘My people! Accept Islam; by Allah, Muhammad gives generously. He is not
afraid of penury.’” Anas said, “If a person accepted Islam for no other than
worldly benefits;as soon as he enters into Islam, it becomes dearer to him
than the world and what it contains.”
‫ي َأ ْج َو َد ِم ْن َع ِائ َش َة‬
ِ ْ‫ام َر َأ َت ن‬ ُ ‫ َما َر َأ ْي‬:‫ال‬ ُ ‫اهلل ب ِن ال ُّزبي ِر ر ِضي‬
ْ ‫ت‬ َ َ‫اهلل َع ْن ُه َما ق‬
َ َ َْ ْ ِ ‫ َع ْن َع ْب ِد‬-٠٨٢‎
ِ ‫الش‬
‫ َحتَّى إِ ذَ ا‬،‫يء‬ َّ ‫يء إِ َلى‬ َّ ‫ت َم ُع‬
َ ‫الش‬ ْ ‫ َأ َّما َع ِائ َش ُة فَ َكا َن‬،‫ف‬
ْ َ‫ت ج‬ ٌ ‫ود ُه َما ُم ْخ َت ِل‬
ُ ‫ َو ُج‬،‫اء‬
َ ‫س‬َ ْ‫َو َأ م‬
ٌ ‫ َص ِح‬.‫ال مُ ْت ِس ُك َش ْيئًا ِل َغ ٍد‬

.‫يح ا ِْإل ْس َن ِاد‬ َ ‫ت‬ْ ‫اء فَ َكا َن‬
ُ ‫س‬َ ْ‫ َو َأ َّما َأ م‬،‫ت‬
ْ ‫اج َت َم َع ِع ْن َد َها قَ َس َم‬ َ ‫َك‬
ْ ‫ان‬
280. ‘Abdullāh b. az-Zubayr said: “I have never seen two women more
generous than ‘Ā’isha and Asma’. Their generosity was different,
‘Ā’isha used to gather things and after they had been collected
together, she would share them out. Asmā’ would not keep anything
for the next day.” (Authentic Chain)
Commentary: The companions () – male and female – followed the lines
of conduct of the Prophet ; and so, were openhanded. The hadeeth shows
193
Al-Adab Al-Mufrad
the virtue of the companions, and exhorts towards following what the pious
predecessors were upon which was what the Prophet  was upon.
ُّ ‫اب‬
.‫الش ُّح‬ ٌ ‫ َب‬-‎١٣٧
Chapter 137: Avarice
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٨١
َ َ‫ ق‬:‫ال‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ََْ ْ َ
ُّ ‫ال َي ْج َت ِم ُع‬
‫الش ُّح‬ َ ‫ َو‬،‫ان َج َهن ََّم ِفي َج ْو ِف َع ْب ٍد َأ َبدًا‬ ِ ‫يل‬
ُ ‫اهلل َو ُد َخ‬ ِ ِ‫ار ِفي َسب‬ ِ َ
ٌ ‫((ال َي ْج َتم ُع ُغ َب‬
َ
ٌ ‫ َص ِح‬.))‫ان ِفي قَ ْل ِب َع ْب ٍد أ َبدًا‬
‫يح‬ ُ ‫َوا ِْإل مْ َي‬
281. Abū Hurayra said: “The Messenger of Allah  said, ‘The
dust of the path of Allah and the smoke of Jahannam are never joined
together in the belly of a slave. Belief and avarice can never join
together in the heart of a slave.’ ” (Authentic)
Commentary: Unreasonably strong desire to obtain and keep money could
prevent a person from being openhanded, and could even cause him to hoard
wealth due for Zakat. In some cases – and the refuge is with Allah – it may
cause him to cheat people and deprive them of their lawful wealth. All these
show the weakness of the Eemaan of such a person.

:‫ال‬ ُ ‫ال ْد ِر ِّي ر ِضي‬
ُ ْ‫ َع ْن َأبِ ي َس ِع ٍيد خ‬-٢٨٢‎
َ ِّ َ ُ َ َ َ
ٌ ‫ َض ِع‬.))‫ال ُل ِق‬
.‫يف‬ ُ ْ‫ َو ُس ْو ُء خ‬،‫ الب ْخ ُل‬:‫ال َي ْج َت ِم َع ِان ِفي ُم ْؤ ِم ٍن‬
ُ َ ‫((خ ْص َل َت ِان‬
َ
282. Abū Sa’īd al-Khudrī said: “The Prophet  said, ‘Two qualities
are not found together in a believer: miserliness and bad character.’ ”
(Weak)
194
ِ ‫((كنَّا ُج ُلوسًا ِع ْن َد َعب ِد‬
،‫ فَ َذ َك ُروا َر ُجلًا‬، ‫اهلل‬ ُ :‫ال‬ َ َ‫يع َة ق‬ ِ ‫ َع ْن َعب ِد‬-٢٨٣ ‎
َ ِ‫اهلل ْب ِن َرب‬
ْ ْ
‫وه؟‬ ُ ‫ون َأنْ ُت ِع‬
ُ ‫يد‬ َ ‫يع‬ ُ ‫ َأر َأي ُتم َل ْو قَ َط ْع ُتم ر ْأ َس ُه‬:‫اهلل‬
ُ ‫أك ْن ُت ْم َت ْس َت ِط‬ َ ْ ْ َ
ِ ‫ال َعب ُد‬ ِِ ِ َ
ْ َ َ‫فَ َذك ُروا م ْن ُخ ُلقه فَ ق‬
َ ‫يع‬
‫ون‬ َ ‫ فَ إِ َّن ُك ْم‬:‫ال‬
ُ ‫ال َت ْس َت ِط‬ َ َ‫ ق‬.‫ال‬ َ َ‫ ق‬.‫ال‬
َ :‫ فَ ِر ْج َل ُه؟ قَ ا ُلوا‬:‫ال‬ َ َ‫ ق‬.‫ال‬
َ :‫ فَ َي َد ُه؟ قَ ا ُلوا‬:‫ال‬ َ :‫قَ ا ُلوا‬
َ ‫الر ِح ِم َأ ْر َب ِع‬
‫ ث َُّم‬،‫ني َل ْي َل ًة‬ َ
َّ ‫أ ْن ُت َغ ِّي ُروا ُخ ُلقَ ُه َحتَّى ُت َغ ِّي ُروا َخ ْلقَ ُه؟ إِ َّن الن ُّْطفَ َة َل َت ْس َت ِق ُّر ِفي‬
ُ ُ ‫ ث َُّم َت ُك‬،‫ون َع َلقَ ًة‬
ُ ‫ ث َُّم َت ُك‬،‫َت ْن َح ِد ُر َدمًا‬
، ‫ ِر ْزقَ ُه‬:‫ب‬ َ ‫ فَ َيك ُت‬.‫ث اهلل َم َلكًا‬ ُ ‫ ث َُّم َي ْب َع‬،‫ون ُم ْض َغ ًة‬
ً ‫ َو َش ِق ًّيا َأ ْو َس ِع‬، ‫َو ُخ ُلقَ ُه‬

.‫ َح َس ُن ا ِْإل ْس َن ِاد َم ْوقُ وفًا‬.))‫يدا‬
283.: ‘Abdullāh b. Rabī’a said: “We were sitting with ‘Abdullāh and
people spoke of a man and of certain of his characteristics. ‘Abdullāh
said, ‘What, do you suppose, if you cut off his head, you would be
able to put it back on again?’ They said. ‘No.’ He said, ‘And his hand?’
They said, ‘No.’ He said, ‘And his foot?’ They said, ‘No.’ He said,
‘You cannot change his character until you change his physical form.
The drop of semen remains in the womb for forty nights and then the
blood congeals and then it becomes a blood clot and then a lump of
flesh and then Allah sends an angel who writes down his provision,
his character, and whether he will be fortunate or wretched.’ ” (Sound
chain in the Mawqoof form)
‫ال ُل ِق ِإ َذا َف ُق ُهوا‬

ُ ْ‫اب ُح ْس ُن خ‬
ٌ ‫ َب‬-‎١٣٨
Chapter 138: Good Character When They Have Understanding

Of The Dīn
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٨٤
َّ
‫((إن‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫ َد َر َج َة اْلقَ ِائ ِم بِ ال َّل ْي ِل‬،‫الر ُج َل َل ُي ْد ِر ُك بِ ُح ْس ِن ُخ ُل ِق ِه‬

‫يح‬ َّ
195
Al-Adab Al-Mufrad
284. Abū Hurayra said: “The Messenger of Allah  said, ‘Through
good character, a man attains the same station as someone who stands
at night in prayer.’ ” (Authentic)
Commentary: It shows the superiority of some good deeds over others, and
the virtue of being of good character. The one who combines between both is
certainly better in the sight of Allah the Mighty and Exalted.
ُ ‫اسم – ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ُ ‫سع‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٨٥
َ ِ ِ َ‫ت أ َبا الق‬ ْ ِ َ‫ م‬:‫ال‬
َ َ ََْ ْ َ
ٌ ‫ص ِح‬.))‫وا‬
.‫يح‬ َ ‫اس ُن ُك ْم َأ ْخالَقًا إِ ذَ ا فَ قُ ُه‬
ِ ‫((خير ُكم إِ ْسالمًا َأ َح‬:
ْ ُْ َ ُ ُ‫ َيق‬-
‫ول‬
285. Abū Hurayra said: “I heard Abu’l-Qāsim (the Prophet)  say,
‘The best of you in Islam is the best of you in character when they
possess understanding (of the dīn).’ ” (Authentic)
Commentary: The hadeeth is evidence that the Islam of a person is not
perfect when he is of bad character; the defect is to the severity of the bad
character. It also evinces the fact that the people are of different grades in
their deen.
‫ال َأف َْك َه ِفي‬

َ ‫ َو‬،‫س َم َع اْلقَ ْو ِم‬ َّ َ َ ُ ‫ ما ر َأي‬:‫ال‬
َ ‫ت أ َحدًا أ َجل إِ ذَ ا َج َل‬ ْ َ َ َ َ‫ َع ْن ثَابِ ٍت ْب ِن ُع َب ْي ٍد ق‬-‎٢٨٦
َ ‫َب ِيت ِه ِم ْن َز ْي ٍد ْب ِن ثَابِ ٍت‬

ُ ‫ص ِح‬.
286. Thābit b. ‘Ubayd said: “I have not seen anyone more grave when
he sits with the people nor more jocular in his house than Zayd b.
Thābit.” (Authentic Chain)
Commentary: Thābit b. ‘Ubayd (‫ )رحمه الله‬is the freed slave of Zayd b. Thābit
().
ُ ‫ س ِئ َل ال َّنبِ ي ص َّلى‬:‫ال‬
‫ َأ ُّي‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ
َ ُّ ُ َ َ‫اس َر ِض َي اهلل َع ْن ُه َما ق‬
ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٢٨٧
.‫حسن ِل َغ ْي ِر ِه‬
ٌ َّ ‫((ال ِن ِيف َّي ُة‬
))‫الس ْم َح ُة‬ َ ْ‫ح‬ َ َ‫اهلل َع َّز َو َج َّل؟ ق‬
:‫ال‬ ُّ ‫ْأل ْد َي ِان َأ َح‬
ِ ‫ب إ َلى‬ َ ‫ا‬
196
287. Ibn ‘Abbās said: “The Prophet  was asked, ‘Which religion
does Allah, the Mighty and Exalted, love the most?’ He replied, ‘The
simple Hanīfiyya.’ ” (Sound due to supporting proofs)
Commentary: Hanīfiyya is the path of Ibrahim - peace be upon him -;
the worship of Allah Alone with full sincerity, and the one upon the path
is lexically referred to as Haneef. Simplicity and turning away from evil
towards the worship of Allah Alone is from good character and it shows a
person’s understanding of the religion.
َ َ‫ (( َأ ْر َب ُع ِخال ٍَل إِ ذَ ا ُأ ْع ِطي َت ُه َّن ف‬: ‫ال‬

‫ال‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َعب ِد‬-‎٢٨٨
َ َ ْ َ ْ ْ
ٍ ‫ َو ِص ْد ُق َح ِد‬،‫اف ُط ْع َم ٍة‬
،‫يث‬ ُ َ‫ َو َعف‬،‫ ُح ْس ُن َخ ِل َيقَ ٍة‬:‫َي ُض ُّر َك َما ُع ِز َل َع ْن َك ِمن الدُّ ْن َيا‬
َ
ُ ‫ َص ِح‬.))‫َو ِحف ُْظ أ َما َن ٍة‬
.‫يح َم ْوقُ وفا‬
288. ‘Abdullāh b. ‘Amr said: “There are four qualities – if you are
given them, you will not meet with harm even if the world were to
be taken away from you. They are: good character, restraint in food
(halāl earning), truthful words, and honouring a trust.” (Authentic in
the Mawqoof form)
Commentary: The hadeeth is authentic also as a saying of the Prophet .
See: As-Saheehah (733).
ُ ‫((ت ْد ُر‬
‫ون‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
َ :‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٨٩
َ ُّ َ َ ََْ ْ َ
َ ‫ ((ا‬:‫ال‬
‫ اْلفَ ْر ُج‬:‫ْأل ْج َوفَ ِان‬ َ ِ َ
َ َ‫ ق‬.‫لم‬ َ ‫َما أ ْك َث ُر َما ُي ْدخ ُل الن‬
ُ ‫ اهلل َُو َر ُسو ُل ُه أ ْع‬:‫َّار؟)) قَ ا ُلوا‬
َ ‫ال ُل ِق‬ َ ْ‫ َو َما َأ ْكثر َما ُي ْد ِخ ُل ج‬،‫َواْلفَ م‬
ِ ‫الن ََّة؟ َتق َْوى‬
ُ ْ‫اهلل َو ُحس ُن خ‬
ْ ُ ُ
289. Abū Hurayra said: “The Prophet  said, ‘Do you know what
it is that makes most people enter the Fire?’ They said, ‘Allah and His
Messenger know best.’ He said, ‘The two hollow ones - the genitals
and the mouth. Do you know what it is that makes most people
enter the Garden? Taqwā (fearful consciousness) of Allah and good
197
Al-Adab Al-Mufrad
character.’ ” (Sound)
Commentary: Illicit sexual intercourse and consumption of prohibited food
or seeking means of livelihood from prohibited sources are means by which
many of the people will enter the Fire – and the refuge is with Allah. The
hadeeth shows the virtue of good character: it is one of the major means to
attain the Garden.
:‫ول‬ُ ُ‫ فَ َج َع َل َي ْب ِكي َو َيق‬،‫ام َأ ُبو ال��دَّ ْر َد ِاء َل ْي َل ًة ُي َص ِّلي‬ ْ ‫ َع ْن ُأ ِّم ال��دَّ ْر َد ِاء قَ ا َل‬-‎٢٩٠
َ َ‫ ق‬:‫ت‬
َ ‫ َيا َأ َبا الدَّ ْر َد ِاء! َما َك‬:‫ت‬
‫ان‬ ُ ‫ فَ قُ ْل‬.‫ص َب َح‬ َ
ْ ‫ َحتَّى أ‬.))‫ت َخ ْل ِقي فَ َح ِّس ْن ُخ ُل ِقي‬ َ ‫((ال َّل ُه َّم َأ ْح َس ْن‬
‫ال ْس ِل َم‬
ُ ْ‫ْلعب َد م‬ َّ ِ ُ َ َ‫ فَ ق‬.‫ال ُل ِق؟‬ َّ ِ‫ُد َعاؤُ َك ُم ْن ُذ ال َّلي َل ِة إ‬
ُ ْ‫ال ِفي ُحس ِن خ‬
َ :‫ال‬
ْ َ ‫((يا أ َّم الدَّ ْر َداء! إن ا‬ ْ ْ
‫وء ُخ ُل ِق ِه‬
ُ ‫ َحتَّى ُي ْد ِخ َل ُه ُس‬،‫ىء ُخ ُلقُ ُه‬
ُ ‫ َو َي ِس‬،‫الن ََّة‬
َ ْ‫ َحتَّى ُي ْد ِخ َل ُه ُحس ُن ُخ ُل ِق ِه ج‬،‫َي ْحس ُن ُخ ُلقُ ُه‬
ْ ُ
َ ‫داء! َك ْي‬
‫ف ُي ْغفَ ُر َل ُه َو ُه َو‬ ْ ُ ‫ فَ قُ ُل‬.))‫ال ْس ِل ُم ُي ْغفَ ُر َل ُه َو ُه َو َن ِائ ٌم‬
ِ ‫ َيا َأبا الدَّ ر‬:‫ت‬ ُ ْ‫ْلعب ُد م‬
ْ َ ‫ َوا‬،‫َّار‬
َ ‫الن‬
َ َ ُ‫ ((يق‬:‫َن ِائم؟ ق َا َل‬
ُ ‫ته َّج ُد فَ َي ْد ُعو اهلل َع َّز َو َج َّل فَ َي ْس َت ِج‬
‫ َو َي ْد ُعو‬،‫يب َل ُه‬ َ ‫وه ِم َن ال َّل ْي ِل فَ َي‬
ُ ‫وم أ ُخ‬
ُ َ ٌ
ُ ‫ َض ِع‬.))‫يب َل ُه ِف ِيه‬ َ
.‫يف ا ِْإل ْس َن ِاد‬ ُ ‫أل ِخ ِيه فَ َي ْس َت ِج‬
290. Umm ad-Dardā’ said: “Abu’d-Dardā’ stood up at night to pray.

He wept while repeating, ‘O Allah! You made my physical form good,
so make my character good!’ until the morning. I said, ‘Abu’d-Dardā’!
Your only supplication for the entire night was for good character.’ He
said, ‘Umm ad-Dardā’, the Muslim develops a good character with the
result that his good character takes him into the Garden. He develops
a bad character with the result that his bad character takes him into
the Fire. The Muslim is forgiven while he is asleep.’ I asked, ‘Abu’d-
Dardā’! How can he be forgiven while he is asleep?’ He replied, ‘His
brother arises in the night and performs the night prayers and makes
supplication to Allah, the Mighty and Exalted and he is answered.
He makes supplication for his Muslim brother and his request is
answered.’ ” (Weak Chain)
Commentary: This narration with this chain of transmission is weak;
however, to supplicate for good character is authentically reported from the
198
Prophet .
‫اهلل َع َل ْي ِه‬ ُ ‫ ُك ْن‬:‫ال‬ ُ ‫ريك ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ ٍ ‫ام َة ْب ِن ِ َش‬ ُ
َ ِّ َ َ َ ‫ َع ْن أ َس‬-‎٢٩١
َ ‫ال َي َت َك َّل ُم‬ َ ‫ فَ َس َك‬،‫اه َنا‬ َ
‫ون‬ َ ‫َّاس‬
ُ ‫ت الن‬ ُ ‫ير ِم ْن َه‬
ُ ‫اه َنا َو َه‬ ِ َ ٌ ‫اب؛ َن‬
ٌ ‫اس كث‬ َ ‫َو َس َّل َم َو َج‬
ُ ‫اء ِت اْأل ْع َر‬
ِ ‫اهلل! َأ َع َل ْي َنا َح َر ٌج ِفي َك َذا َو َكذا؟ ِفي َأ ْش َي ٍاء ِم ْن ُأ ُم ِور الن‬
،‫َّاس‬ ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ فَ قَ ا ُلوا‬،‫َغ ْي ُر ُه ْم‬
‫ام َرءًا ُظلمًا‬ َ ْ‫ُ ح‬

َّ ِ‫ إ‬،‫الر َج‬ ِ َ ‫((يا ِعب‬ َ َ‫ فَ ق‬.‫س بِ َها‬ ْ َ
ْ ‫ض‬َ ‫ام َرءًا اق َت َر‬
ْ ‫ال‬ َ ‫اد اهلل! َو َض َع اهلل‬ َ َ :‫ال‬ َ ‫ال َبأ‬
‫اد‬ َ َ‫اهلل! َأ َن َت َد َاوى؟ ق‬
َ ‫ (( َن َع ْم َيا ِع َب‬:‫ال‬ ِ ‫ول‬َ ‫ َيا َر ُس‬: ‫ قَ ا ُلوا‬.))‫اك َّال ِذي َح ِر َج َو َه َل َك‬
َ ‫فَ َذ‬
‫ قَ ا ُلوا‬.))‫اح ٍد‬
ِ ‫اء؛ َغير َد ِاء َو‬ َ ‫اهلل! َت َداووا؛ فَ إِ َّن‬
َّ ِ‫اهلل َع َّز َو َج َّل َلم َي َض ْع َد ٍاء إ‬
ْ ً َ‫له ِشف‬
ُ ‫ال َو َض َع‬ ْ ْ َ ِ
‫اهلل! َما َخ ْي ُر َما ُأ ْع ِطى‬

ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ قَ ا ُلوا‬.))‫ ((ا ْل َه َر ُم‬:‫ال‬ ِ ‫ول‬
َ َ‫اهلل ؟ ق‬ َ ‫ َو َما ُه َو َيا َر ُس‬:
ٌ ‫ َص ِح‬.))‫((خ ُل ٌق َح َس ٌن‬
‫يح‬ َ َ‫ان؟ ق‬
ُ :‫ال‬ ُ ‫ا ِْإل ْن َس‬
291. Usāma b. Sharīk said: “I was with the Prophet, when some
bedouins came. There were many people there from various places.
People were silent and no one except the Bedouins spoke. They said,
‘Messenger of Allah! Is there any restriction for us in such-and-such
and such-and-such things?’ The question was about ordinary things
which are of no consequence. He said, ‘Servants of Allah! Allah
has removed the restriction except in a case where a man slanders
someone unjustly – that is the one who is constrained and destroyed.’
They asked, ‘Messenger of Allah! Can we make use of medical
treatment?’ He said, ‘Yes, servants of Allah! You can make use of
medical treatment. Allah, the Majestic and Exalted has not created an
illness but that He has made a cure for it also – except for one disease.’
They asked, ‘And what is that, Messenger of Allah?’ He said, ‘Old
age.’ They asked, ‘Messenger of Allah! What is the best thing that a
human being is granted?’ He replied, ‘Good character.’ ” (Authentic)
Commentary: The hadeeth teaches many lessons including: 1. Students
should be silent when questions are asked by others; for the teacher could
give a response which may include a point of benefit they had not heard
199
Al-Adab Al-Mufrad
previously. Although the most eminent among the companions were always
with the Prophet , Anas () said, “We used to be delighted that an
intelligent bedouin would approach him and ask him and we would listen”. 2.
One should know the rulings regarding matters before embarking upon them.
3. Seeking medical attention is permissible (Mubah) and not discouraged
(Makrooh) as some of the people opine. 4. Allah the Exalted is Merciful; He
did not create an illness except that He made a cure for it. 5. Old age is the
major precursor to death as pregnancy is to birth; and so as the illnesses
connected to pregnancy become cured at child birth, death is the absolute
cure for those connected to old age. 6. Good character is from the greatest
favours of Allah upon people. We ask Allah to perfect our character as he has
perfected our physical looks. Ameen.
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫اس ر ِضي‬
َ ِ ‫ول‬ َ ‫ َك‬:‫ال‬
ُ ‫ان َر ُس‬ َ َ‫اهلل َع ْن ُه َما ق‬
َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-٢٩٢‎
‫ َص َّلى‬- ‫يل‬ َ ‫ ِح‬،‫ان‬
ُ ‫ني َي ْلقَ ُاه ِج ْب ِر‬ َ ‫ون ِفي َر َم َض‬ َ ‫ان َأ ْج‬
ُ ‫ود َما َي ُك‬ ِ ‫َأ ْج َو َد الن‬
َ ْ‫َّاس بِ خ‬
َ ‫ َو َك‬،‫ال ْي ِر‬
ِ ‫ول‬
‫اهلل‬ ُ ‫ض َع َل ْي ِه َر ُس‬ َ ‫يل َي ْلقَ ُاه في ُك ِّل َل ْي َل ٍة ِم ْن َر َم َض‬
ُ ‫ان؛ َي ْع ِر‬ ُ ‫ان ِج ْب ِر‬ ُ
َ ‫ َو َك‬- ‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ص َّلى‬
َ ‫اهلل َع َل ْي ِه َو َس َّل َم ا ْلقُ ْر‬
ُ ‫ فَ إِ ذَ ا َل ِق َي ُه ِج ْب ِر‬،‫آن‬
َ ِ ‫ول‬ َ ‫يل َك‬
ُ ‫ان َر ُس‬ َ
ٌ ‫ َص ِح‬. ‫ال ْر َس َل ِة‬

‫يح‬ ُ ْ‫يح م‬
ِ ‫الر‬ َ ْ‫َأ ْج َو َد بِ خ‬
ِّ ‫ال ْي ِر ِم َن‬
292. Ibn ‘Abbās said: “The Messenger of Allah  was the most
generous of people in extending benefit. He was even more generous
in Ramadān when Jibrīl, peace and blessings be upon him, would
meet him. Every night of Ramadān, Jibrīl would come to him and
the Messenger of Allah  would recite the Qur’ān to him. When
Jibrīl came to him, the Messenger of Allah  was more generous in
giving alms than the blowing wind.” (Authentic)
Commentary: Imam an-Nawawee (‫ )رحمه الله‬said, “From the points of benefit
in this hadeeth are: exhortation towards generousity at all times and doing
more of that in Ramadan and on meeting with pious people. It also encourages
visiting pious and good people and repeatedly, if such people do not detest it.
It recommends much reading of the Qur’an during Ramadan and that it is
more meritorious than other patterns of giving remembrance, and that one
could actually say, Ramadan without an annexation, and other benefits that
200
could be derived after due consideration.”
‫اهلل َع َل ْي ِه‬ ُ ‫ْأل ْنص ِاري ر ِضي‬
َ ِ ‫ َعن َأبِ ي مسع‬-‎٢٩٣
َ َ َ ‫ود ا‬ ُ ْ َ ْ
َ ‫ال َأ َّن ُه قَ ْد َك‬
‫ان َر ُجلًا‬ َّ ِ‫ إ‬،‫الي ِر‬
َ ْ‫خ‬ ِ ُ َ ‫ب َر ُج ٌل مِم َْن َك‬
ْ ‫ فَ َل ْم ُي ْو َج ْد َل ُه م َن‬،‫ان قَ ْب َلك ْم‬ ُ : ‫َو َس َّل َم‬
ِ ‫((ح‬
َ ‫وس‬
ُ ‫ال‬ َ ْ
‫اهلل َع َّز‬ َ َ‫ ق‬،‫ال ْع َس ِر‬ َ ‫ فَ َكان َيأ ُم ُر ِغ ْل َما َن ُه أنْ َي َت َج‬،‫را‬
ُ ْ‫او ُزوا َع ِن م‬ ً ‫وس‬ِ ‫كان ُم‬ َ ‫ُي َخ ِال ُط الن‬
َ ‫َّاس َو‬
ٌ ‫او ُزوا َع ْن ُه)) َص ِح‬

.‫يح‬ ُ ‫ فَ َن ْح ُن َأ َح ُّق بِ َذ ِل َك ِم‬:‫َو َج َّل‬
َ ‫ فَ َت َج‬،‫نه‬
293. Abū Mas‘ūd al-Ansāri said: “The Messenger of Allah  said,
‘Before your time a man was called to account and the only good found
with him was that he was a rich man and used to mix with people. He
ordered his servants to give relief to people who were in difficulty.’
Allah, the Majestic and Exalted, said, ‘We are more entitled to do that
than he was’; so He forgave him.” (Authentic)
Commentary: He mixed with people; i.e “he used to lend people money”
as is mentioned in another version of the narration. The hadeeth shows the
virtues of extending relief to those in difficulty and being tolerant in trade
dealings, seeking Allah’s countenance therefrom for Allah the Exalted only
rewards an action performed for His Sake. It is also authentically reported
that the man used to say to his servants, “When a person in difficulty comes,
give him relief; perhaps Allah grants relief to us too…”
‫ َما‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ ُس ِئ َل َر ُس‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٢٩٤
َ َ ََْ ْ َ
‫ َو َما َأ ْك َث ُر َما ُي ْد ِخ ُل‬:‫ال‬
َ َ‫ ق‬.))‫ال ُل ِق‬ ْ
ِ ‫((تق َْوى‬
ُ ْ‫ َو ُحس ُن خ‬،‫اهلل‬ َ ْ‫َأ ْك َثر َما ُي ْد ِخ ُل ج‬
َ َ‫الن ََّة؟ ق‬
َ :‫ال‬ ُ
َ ‫ ((ا‬:‫ال‬
‫ َح َس ٌن‬.)) ‫ ا ْلفَ ُم َواْلفَ ْر ُج‬:‫ْأل ْج َوفَ ِان‬ َ َ‫َّار؟ ق‬
َ ‫الن‬
294. Abū Hurayra said: “The Messenger of Allah  was asked,
‘What is the most frequent cause of someone entering the Garden?’
He said, ‘Taqwā (fearful consciousness) of Allah and good character.’
He was asked, ‘What is the most frequent cause of people entering the
Fire?’ He said, ‘The two hollow ones – the mouth and the genitals.’ ”
(Authentic)
201
Al-Adab Al-Mufrad
Same as hadeeth no. 289.
‫ َع ِن‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ْأل ْن َص ِاري؛ َأ َّن ُه َس َأ َل َر ُس‬
َ ‫ان ا‬
َ ِ ‫ول‬ َ ‫س َع‬
ْ َ‫اس ْب ِن م‬
ٍ ‫ َع ْن َن َّو‬-‎٢٩٥
‫ت َأ ْن‬
َ ‫ َو َك ِر ْه‬،‫ َما َح َّك ِفي َنف ِْس َك‬:‫اإلث ُْم‬ ُ ْ‫ ُحس ُن خ‬:‫ ((اْلبِ ُّر‬:‫ال‬
ِ ‫ َو‬.‫ال ُل ِق‬ ْ َ َ‫اْلبِ ِّر َوا ِْإلث ِْم؟ ق‬
َّ
.‫يح‬ ُ ‫َيط ِل َع َع ْلي ِه الن‬
295. Nawwās b. Sam‘ān aI-Ansāri said: “He asked the Messenger of

Allah  about righteousness and sin. He said, ‘Righteousness is
good character and sin is that which pricks your heart and you dislike
other people to become aware of.’ ” (Authentic)
Commentary: That is, the core of righteousness is good character. This
hadeeth shows that sins have two signs: firstly, the fact that it pricks the
heart of the doer due to the fact that the mind basically recognizes evil but is
overpowered by the desires and as such, it is discomforted. Secondly, dislike
of the people to be aware of it. This is because the mind basically likes to be
known for its righteousness; so when it dislikes that a thing is known of it,
then it shows that the thing is a sin.
ُ ‫اب ْا‬
‫لب ْخ ُل‬ ٌ ‫ َب‬-‎١٣٩
Chapter 139: Miserliness
ُ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٢٩٦
‫((م ْن‬ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ َ ْ َ
‫((و َأ ُّي َد ٍاء َأ ْد َوى‬:
َ َ َ‫ ق‬.‫ َع َلى أ َّنا ن َُب ِّخ ُل ُه‬،‫ ُجدُّ ْب ُن قَ ْي ٍس‬:‫ قُ ْل َنا‬.))‫َس ِّي ُد ُك ْم َيا َبني َس َل َم َة؟‬
‫ال‬
‫ص َن ِام ِه ْم ِفي‬ َ َ ‫ َو َك‬.))‫وح‬ َ ْ‫ َع ْمرو ْب ُن ج‬:‫ َب ْل َس ِ ِّي ُد ُكم‬،‫ِم َن اْلب ْخ ِل؟‬

ْ ‫ان َع َم ٌرو َعلى أ‬ ِ ‫ال ُم‬ ُ ُ
ُ
.‫يح‬ٌ ‫ َص ِح‬.‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا َت َز َّو َج‬
ِ ‫ول‬ ِ ‫ان ُي ِول ُم َع ْن َر ُس‬
َ ‫ َو َك‬،‫ال ِاه ِل َّي ِة‬َ ْ‫ج‬
296. Jābir said: “The Messenger of Allah  asked, ‘Who is your
202
master, Banū Salama?’ We said, ‘Judd b. Qays, although we think that
he is a miser.’ He said, ‘What illness is worse than miserliness? Your
master is ‘Amr b. al-Jamūh.’ ”
‘Amr had been in charge of their idols during the Time of Ignorance.
He arranged the wedding feast for the Messenger of Allah  when
he got married. (Authentic)
Commentary: The hadeeth teaches that: 1. The Prophet  was concerned
about the affairs of the people to the extent that he sought to know who
their masters were. 2. It is permissible to backbite if it will bring about an
overall pressing benefit. 3. Like those of the body, heart-related illnesses are
in grades, and from the worst of them is miserliness. 4. Those who are more
generous are more suitable for positions of leadership. 5. It is permissible
that the associates or relatives of a man support him to host his marriage
ceremony.
‫ب إِ َل َّي‬
ْ ‫اك ُت‬ َ ‫ َك َت‬:‫ َع ِن َو َّراد كاتب ا ُمل ِغ ْي َر ِة قال‬-‎٢٩٧
ْ ‫ ِأن‬:‫ب ُم َع ِاو َي َة إِ لى املغيرة بن شعبة‬
ِ ‫ول‬
‫اهلل‬ ِ ِ‫ب إ‬
َّ ‫ليه املغيرة‬
َ ‫أن َر ُس‬ ُ ‫يء مسع َته من رسول اهلل ص َّلى‬
َ ،‫اهلل َع َلي ِه َو َس َّلم‬ ٍ ‫بِ َش‬
َ ‫فك َت‬ َ ْ َ ُ
‫ َو َع ْن‬،‫السؤَ ِال‬ ِ َ َ ْ‫ َوإِ َض َ ِ م‬،‫ال‬ َ ‫ان َي ْن َهى َع ْن ِق‬ ُ ‫ص َّلى‬

َ ‫ َك‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬
ُ ‫ َوك ْث َرة‬،‫اعة ال ِال‬ َ َ‫يل َوق‬ َ
ِ ‫ َو َع ْن َو ْأ ِد اْلب َن‬،‫ات‬ ُ ‫وق ا‬
ٌ ‫ات)) َص ِح‬
‫يح‬ َ
ِ ‫ْأل َّم َه‬ ِ ‫َم ْن ٍع َو َه‬
ِ ُ‫ َو ُعق‬،‫ات‬
297. Warrād the scribe of al-Mughīra said: “Mu’āwiya wrote to al-

Mughīra b. Shu‘ba, ‘Write down for me something that you heard
from the Messenger of Allah.’ Al- Mughīra wrote in reply, ‘The
Messenger of Allah  forbade idle talk, wasting property, asking
too many questions, refusing to give and being greedy to take,
disobedience to mothers and burying daughters alive.’ ” (Authentic)
Commentary: From the dispositions of the miserly is overwhelming desire
to take from people; both miserliness and greed to take from others are from
bad character.
203
Al-Adab Al-Mufrad
ُ ‫ ما س ِئ َل ال َّنبِ ي ص َّلى‬:‫ال‬
ٍ ‫اهلل َع َلي ِه َو َس َّلم َع ْن َش‬ ُ
‫يء‬ َ ْ َ ُّ ُ َ َ َ‫ َع ْن َجابِ ٍر َر ِض َي اهلل َع ْن ُه ق‬-‎٢٩٨
ٌ ‫ال َص ِح‬
‫يح‬ َ َ‫ فَ ق‬.‫قَ ُّط‬
َ : ‫ال‬
298. Jābir said: “The Prophet  was never asked for anything to
which he said, ‘No.’ ” (Authentic)
Commentary: Same as hadeeth no. 279.
‫ال‬
ِ ِ‫الص ح‬ ُ ِ‫الص ح‬
َّ ‫ال ل ْل َم ْر ِء‬ َّ ‫ال‬ َ ْ‫اب م‬
ُ ‫ال‬ ٌ ‫ َب‬-‎١٤٠
Chapter 140: Good Property For A Good Man
ُ ‫ث إِ لي ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫اص ر ِضي‬
َ ُّ َّ َ ‫ َب َع‬: ‫ال‬ َ ‫ َع ْن َع ْم ٍرو ْب ِن ا‬-‎٢٩٩
َ َ ِ ‫ْلع‬
ُ َ ُ ‫أم َر ِني َأ ْن‬
ُ ‫ فَ فَ َع ْل‬،‫ ث َُّم ِآت ِيه‬،‫آخ َذ َع َل َّي ِث َيابِ ي َو ِسال َِحي‬
َّ ِ‫ فَ أ َت ْي ُت ُه َو ُه َو َي َت َو َضأ فَ َص َّع َد إ‬،‫ت‬
‫لي‬ َ َ‫ف‬
ُ ‫ فَ ي ْغ ِنم َك‬،‫ ((يا عمرو! إِ ِّني ُأ ِري ُد َأنْ َأبع َث َك ع َلى جي ٍش‬:‫ال‬
‫اهلل‬ َ َ‫ ث َُّم ق‬،‫ْلب َص َر ث َُّم َط ْأ َط َأ‬
ُ ُ ْ َ َ َْ ْ ُْ َ َ َ ‫ا‬
‫ت‬ َ ْ‫ إِ ِّني َلم ُأ ْس ِلم َرغْ ب ًة ِفي م‬:‫ت‬
ُ ‫ إِ مَّ َنا َأ ْس َل ْم‬،‫ال ِال‬ َ ْ‫ب َل َك َرغْ ب ًة ِم َن م‬
َ ِ‫الال َص ح‬
ُ ‫ قُ ْل‬.))‫ال ًة‬ َ
ُ ‫َوأ ْر َغ‬
َ ْ ْ َ
‫((يا َع ْم ُرو! ِن ْع َم‬ ُ ‫اهلل ص َّلى‬
َ :‫ال‬ َ ِ ‫ول‬ ِ ‫ون َم َع َر ُس‬ ُ َ‫رغْ ب ًة فَ ي ا ِْإل ْسال َِم ف‬
َ ‫أك‬ َ َ
.‫يح‬ َّ ‫ال ِل ْل َم ْر ِء‬
ِ ِ‫الص ح‬ ُ ِ‫الص ح‬
َّ ‫ال‬ َ ْ‫م‬
ُ ‫ال‬
299. ‘Amr b. al-’As said: “The Prophet  sent for me. He
commanded me to put on my clothes and my arms and come to him.
I came to him while he was doing wudū. He looked at me and then
lowered his eyes. Then he said, “Amr, I mean to appoint you over an
army and Allah will give you booty. I will give you a big portion out
of the spoils.’ I said, ‘I did not become Muslim out of the desire for
property. I became Muslim out of the desire for Islam and so that I
204
would be with the Messenger of Allah. He said, ‘ ‘Amr! Sound
property is truly excellent for a righteous man.’ ” (Authentic)
Commentary: The hadeeth draws attention to the facts that: 1. It is the duty
of the leader of the Muslims or his designate to prepare and dispatch the
Muslim army for Military assignments. 2. Those who are specifically enlisted
for Military expeditions must respond to such calls by the leader. 3. The
leader of the Muslims should see to the economic empowerment of the
individuals of the community. 4. The virtues of ‘Amr bin Al-’Aas (‫;)ريض الله عنهام‬
his sincerity, piety and love for Allah’s Messenger . 5. Sound wealth is
important and appropriate for the pious Muslim.
‫ص َب َح ِآم ًنا ِفي ِس ْر ِب ِه‬ َ

ْ ‫اب َم ْن أ‬
ٌ ‫ َب‬-١٤١‎
Chapter 141: The One Who Is Secure In His Property
ُ ‫ْأل ْنص ِار ِّي ع ِن ال َّنبِ ي ص َّلى‬

َ َ‫ق‬‎‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ
َ :‫ال‬
‫((م ْن‬ َ ِّ َ َ ‫اهلل ْب ِن ِم ْح َص ِن ا‬
ِ ‫ َع ْن ُعبي ِد‬-٠٠٣‎
َْ
.))‫ت َل ُه الدُّ ْن َيا‬ َ ‫ فَ َك َأ مَّ َنا ِح‬،‫ام َي ْو ِم ِه‬
ْ ‫يز‬ ُ ‫ ِع ْن َد ُه َط َع‬،‫ ُم َعافَ ى ِفي َج َس ِده‬،‫ص َب َح ِآمنًا ِفي ِس ْربِ ِه‬
َ
ْ ‫أ‬
300. ‘Ubaydullah b. Mihsan al-Ansāri said: “The Prophet  said,

‘Whoever is secure in his property, healthy in his body and has his
food for the day, it is as if he owned the entire world.’ ” (Sound)
Commentary: The Muslim should be contented and regularly give thanks for
Allah’s favours on him. The narration indicates the importance of security,
sound health and provision.
205
Al-Adab Al-Mufrad
‫الن ْف ِس‬ ُ ‫اب ِط‬

َّ ‫يب‬ ٌ ‫ َب‬-‎١٤٢
Chapter 142: Cheerfulness
‫ َع ْن َع ِّم ِه؛ ُع َب ْي َد َة‬،‫ َع ْن َأبِ ِيه‬،‫ث‬

ُ ِّ‫ال َه ِن ِّي ُي َحد‬ ِ ‫ َع ْن ُم َعاذَ ْب ِن َعب ِد‬-‎٣٠١
ُ ْ‫اهلل ْب ِن ُخبي ٍب ج‬
َْ ْ
‫ َو ُه َو‬،‫اهلل َع َل ْي ِه َو َس َّل َم َخ َر َج َع َل ْي ِه ْم َو َع َل ْي ِه َأث َُر ُغ ْس ٍل‬ َ ‫ َأ َّن َر ُس‬- ‫ال ِّي‬
َ ْ‫ْب ِن َعب ِد ح‬
َ ِ ‫ول‬ ْ
َ َ‫ْس؟ ق‬
:‫ال‬ ُ ‫اك َط ِ ِّي‬
ِ ‫ب ال َّنف‬ ِ ‫ول‬
َ ‫اهلل! َن َر‬ َ ‫ َيا َر ُس‬:‫ فَ قُ ْل َنا‬،‫ فَ َظ َننَّا َأ َّن ُه َأ َّل َم بِ َأ ْه ِل ِه‬،‫ْس‬ ُ ‫َط ِّي‬
ِ ‫ب ال َّنف‬
َ ‫ ((إِ َّن ُه‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ فَ ق‬،‫هلل)) ث َُّم ذُ ِك َر ا ِْلغ َنى‬ َ
‫ال‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬ ِ ‫ال ْم ُد‬
َ ْ‫ َو ح‬،‫((أ َج ْل‬
))‫ْس ِم َن الن َِّع ِم‬ ْ

ُ ‫ َو ِط‬،‫الص َّح ُة مِ َل ِن َّاتقَ ى َخ ْي ُر ِم َن ا ِْلغ َنى‬
ِ ‫يب ال َّنف‬ ِّ ‫ َو‬،‫س بِ ا ِْلغ َنى مِ َل ِن َّاتقَ ى‬
َ ‫َبأ‬
ٌ ‫َص ِح‬
‫يح‬
301. Abdullah b. Khubayb al-Juhani reported from his paternal uncle,

‘Ubayda b. ‘Abdu’I-Hayy said that the Messenger of Allah  came
out to them with signs on him that he had had a bath. He was cheerful.
We thought that he had been with his wives. We said, ‘Messenger of
Allah! We see that you are cheerful.’ He said, ‘Yes and praise be to
Allah!’ Later wealth was mentioned and the Messenger of Allah 
said, ‘There is no harm in wealth for someone who has taqwā (fearful
consciousness of Allah), but health for the person who has taqwā is
even better than wealth. Cheerfulness is a blessing.’ ” (Authentic)
Commentary: This narration indicates the followings: 1. Private relations
with one’s wives is from the means to attain cheerfulness. 2. Wealth without
fearful consciousness of Allah is harmful because it will be gathered
unlawfully, spent unlawfully and denied those to whom it is due unlawfully.
3. Sound health aids the performance of good deeds; the sick is usually frail
206
and unable. 4. Whomever Allah has granted sound health should make good
use of the time and not waste it in engagement in unlawful things. 5. Allah the
Mighty and Exalted is abundantly merciful to His servants.
‫اهلل َع َل ْي ِه َو َس َّل َم َع ِن‬ َ ‫ْأل ْن َص ِار ِّي؛ أ َّن ُه َس َأ َل َر ُس‬
َ ‫ان ا‬
َ ِ ‫ول‬ َ ‫س َع‬
ْ َ‫اس ْب ِن م‬
ٍ ‫ َع ْن َن َّو‬-‎٣٠٢
‫ت َأ ْن‬
َ ‫ َما َح َّك ِفي َنف ِْس َك َو َك ِر ْه‬.‫ َوا ِْإلث ُْم‬،‫ال ُل ِق‬
ُ ْ‫ ُحس ُن خ‬: ‫ ((اْلبِ ُّر‬:‫ال‬
ْ َ َ‫اْلبِ ِّر َوا ِْإلث ِْم؟ ق‬
َّ
ٌ ‫َّاس)) َص ِح‬
‫يح‬ ُ ‫َيط ِل َع َع َل ْي ِه الن‬
302. An-Nawwās b. Sam‘ān aI-Ansāri said: “He asked the Messenger

of Allah  about righteousness and sin. He said, ‘Righteousness is
good character and sin is what pricks on your heart and which you
dislike for other people to become aware of.’ ” (Authentic)
،‫َّاس‬ ُ ‫ان ال َّنبِ ي ص َّلى‬

ِ ‫ َأ ْح َس َن الن‬،‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-٣٠٣‎
َ ُّ َ َ ْ َ
ُ ‫ فَ ا ْن َط َل َق الن‬،‫ات َل ْي َل ٍة‬
‫َّاس ِق َب َل‬ َ ْ‫ َو َلقد فَ ِز َع َأ ْه ُل م‬،‫َّاس‬
َ َ‫الدي َن ِة ذ‬ ِ ‫ َو َأ ْش َج َع الن‬،‫َّاس‬
ِ ‫َو َأ ْج َو َد الن‬
ُ
‫ َو ُه َو‬، ‫الص ْو ِت‬ َ ‫اس َتق َْب َل ُه ُم ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم قَ ْد َس َب َق الن‬
َّ ‫َّاس إِ َلى‬ ْ َ‫ ف‬، ‫الص ْو ِت‬
َّ
َ ‫اعوا)) و ُهو َع َلى فَ ر ٍس‬
،‫ َما َع َل ْي ِه َس ْر ٌج‬،‫ألبِ ي َط ْل َح َة ُع ْر ٍي‬ ُ ‫ َل ْن ُت َر‬،‫اعوا‬ ُ ُ‫َيق‬
ُ ‫ (( َل ْن ُت َر‬:‫ول‬
َ َ َ
َ
ُ ‫ أ ْو إِ َّن ُه َل َب ْح ٌر)) َص ِح‬،‫ (( َلقَ ْد َو َج ْد ُت ُه َب ْحرًا‬:‫ال‬
‫يح ا ِْإل ْس َن ِاد‬ َ َ‫ فَ ق‬،‫ف‬ َّ ‫َو ِفي ُع ُن ِق ِه‬
ُ ‫الس ْي‬
303. Anas said: “The Prophet  was the best of people, the most
generous and the most courageous. One night the people of Madīna
were alarmed by a noise and people went towards its source. The
Prophet  met them, having reached the source of the noise before
them and he was saying, ‘Do not be alarmed. Do not be alarmed.’ He
was riding a horse of Abū Talha’s without a saddle, and a sword hung
around his neck. He said, ‘I found it (the horse) like a great river’ or it
was a great river (i.e. in the speed of its running).” (Authentic Chain)
207
Al-Adab Al-Mufrad
Commentary: The Prophet  was the best of people in nature, character,
lineage, generousity, bravery, humility and other indices of goodness. Imam
an-Nawawee (‫ )رحمه الله‬said, “It shows the beautiful qualities with which
Allah the Most High has honoured him…” The hadeeth is also evidence that
ahead of official moves, an individual could explore and expose an army that
attempts a sudden invasion of the Muslims.
‫((ك ُّل‬ ُ ‫اهلل ص َّلى‬

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٣٠٤
ُ َ ِ ‫ول‬ ُ ‫ال َر ُس‬َ َ‫ ق‬:‫ال‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ َ ْ َ
‫ َو َأنْ ُتف ِْر َغ ِم ْن َد ْل ِو َك‬،‫اك بِ َو ْج ٍه َط ْل ٍق‬
َ ‫وف َأنْ َت ْلقَ ى َأ َخ‬
ِ ‫ال ْعر‬ َ ْ‫م‬ ِ َّ ٍ
ُ ‫ َوإِ ن م َن‬،‫َم ْع ُروف َص َدقَ ٌة‬
‫ِفي إِ َن ِاء َأ ِخ ْي َك)) َح َس ٌن‬
304. Jābir said: “The Messenger of Allah  said, ‘Every good
action is ‘sadaqa. One of the good actions is that you present to your
brother a cheerful face and that you pour some water from your bucket
into his water vessel.’ ” (Sound)
Commentary: One should always try to make his brother happy; and from
the means to attain that is to meet him with a cheerful face, talking to him
politely and seeking to ease his tasks at all times. Also, see comments on
hadeeth no. 224.
.‫وف‬ َ ْ‫اب َما َي ِج ُب ِم ْن َع ْو ِن م‬

ِ ‫ال ْل ُه‬ ٌ ‫ َب‬-‎١٤٣
Chapter 143: What Is Necessary About Helping Someone In

Distress
ُ ‫ س ِئ َل ال َّنبِ ي ص َّلى‬:‫ال‬
َ ‫ َأ ُّي ا‬:‫اهلل َع َلي ِه وس َّلم‬
‫ْأل ْع َم ِال‬ ُ َ
َ َ َ ْ َ ُّ ُ َ َ‫ َع ْن أبِ ي ذَ ٍّر َر ِض َي اهلل َع ْن ُه ق‬-‎٣٠٥
َ َ‫ْض ُل؟ ق‬ ِ َ‫الرق‬ ُّ َ‫ ف‬:‫ ق َا َل‬.))‫اد ِفي َسبِ ِيل ِه‬
ِّ ‫أي‬ ِ ِ‫ان ب‬
ٌ ‫اهلل َو ِج َه‬ َ َ‫َخ ْي ٌر؟ ق‬
ُ ‫ ((إِ مْ َي‬:‫ال‬
َ َ‫ْلع َم ِل؟ ق‬
:‫ال‬ َ ‫ت إنْ َل ْم َأ ْس َت ِط ْع َب ْع‬
َ ‫ا‬‎‫ض‬ َ ‫ َأفَ َر َأ ْي‬:‫ال‬
َ َ‫ َو َأ ْنفَ ُس َها ِع ْن َد َأ ْه ِل َها)) ق‬،‫((أغْ ال ََها مَ َثنًا‬
َ
208
َ َ‫ْت؟ ق‬
َ :‫ال‬
‫((ت َد ُع‬ َ ‫ َأفَ َر َأ ْي‬:‫ال‬
ُ ‫ت إِ ْن َض ُعف‬ َ ‫ َأو َتص َنع‬،‫ني َض ِائعًا‬
َ َ‫ ق‬.))‫أل ْخ َر َق‬ ُ ْ ْ ُ ‫((فَ ُت ِع‬
ٌ ‫الش ِّر؛ فَ إِ َّن َها َص َدقَ ٌة َت َصدَّ ُق بِ َها َع َلى َنف ِْس َك)) َص ِح‬
‫يح‬ َّ ‫َّاس ِم َن‬
َ ‫الن‬
305. Abū Dharr said: “The Prophet  was asked, ‘Which is the best
action?’ He replied, ‘Belief in Allah and jihād in His way.’ He was
asked, ‘Which slaves is it best to set free?’ He replied, ‘The highest in
price and the most precious to their people.’ The man asked, ‘What do
you think I should do if I am unable to do some of this?’ He replied,
‘Help someone in straitened circumstances or work for someone
unskilled.’ The man asked, ‘What do you think that I should do if I am
too weak (to act accordingly)?’ He said, ‘Spare people your evil. That
is a sadaqa which you bestow on yourself.’ ” (Authentic)
ُ ِّ‫ت َأبِ ي ُي َحد‬

‫ َع ِن ال َّنبِ ِّي َص َّلى‬،‫ َع ْن َجدِّ ي‬،‫ث‬ َ َ‫ َع ْن َس ِع ٍيد ْب ِن َأبِ ي ُب ْر َد َة ق‬-‎٣٠٦
ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬
َ َ‫يت إِ نْ َل ْم َي ِج ْد؟ ق‬
:‫ال‬ َ ‫ َأفَ َر َأ‬:‫ال‬
َ َ‫((ع َلى ُك ِّل ُم ْس ِل ٍم َص َدق ٌة)) ق‬ َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬
:‫ال‬ ُ
َ
‫ َأ ْو َل ْم َيف َْع ْل؟‬،‫إن َل ْم َي ْس َت ِط ْع‬
ْ ‫ت‬ َ ‫ َأفَ َر َأ ْي‬:‫ال‬
َ َ‫ ق‬.))‫ َو ْل َي َت َصدَّ ْق‬،‫ َنف َْس ُه‬،‫ فَ ْل َي ْنفَ ْع‬،‫((فَ ْل َي ْع َم ْل‬
َ َ‫ َأ ْو َل ْم َيف َْع ْل؟ ق‬،‫ت إِ نْ َل ْم َي ْس َت ِط ْع‬

:‫ال‬ َ ‫ َأفَ َر َأ ْي‬:‫ال‬ َ ْ‫اج ِة م‬
ِ ‫ال ْل ُه‬
َ َ‫ ق‬.))‫وف‬ َ ْ‫((لي ِع ْن ذَ ا ح‬
َ ‫ال‬ ُ
ِ :‫ال‬
َ َ‫ق‬
‫((ي ِس ُك َع ِن‬:
ْ ُ‫م‬ َ َ‫ َأ ْو َل ْم َيف َْع ْل؟ ق‬.‫ت إنْ َل ْم َي ْس َت ِط ْع‬
‫ال‬ َ ‫ َأفَ َر َأ ْي‬:‫ال‬ ِ ‫ال ْعر‬
َ َ‫ ق‬.))‫وف‬ َ ْ‫م‬ َ
ُ ِ‫((فَ ْل َيأ ُم ْر ب‬
ٌ ‫الش ِّر؛ فَ إ َّنها َل ُه َص َدقَ ٌة)) َص ِح‬

‫يح‬ َّ
306. Abū Mūsā al-Ash‘ari said: “The Prophet  said, ‘Every
Muslim owes sadaqa.’ A man asked, ‘What do you think he should do
if he cannot find anything to give?’ He said, ‘He should find work and
thereby benefit himself and be able to give sadaqa.’ The man asked,
‘What do you think he should do if he cannot or does not do that?’ He
said, ‘He shou1d help someone who has great need.’ The man asked,
‘What do you think he should do if he cannot or does not do that?’ He
said, ‘He should command what is correct.’ The man asked, ‘What do
209
Al-Adab Al-Mufrad
you think he should do if he cannot or does not do that?’ He said, ‘He

should refrain from evil. That is sadaqa for him.’ ” (Authentic)
َ ‫ باب من َد َعا‬-‎١٤٤
‫اهلل َأ ْن ُي َح ِّس َن ُخ ُل َق ُه‬ ْ َ ٌ َ
Chapter 144: The Person Who Makes Supplication To Allah To

Make His Character Good
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬
َ ‫ ّأ َّن َر ُس‬،‫اهلل َع ْن ُه َما‬ ِ ‫ َع ْن َعب ِد‬-‎٣٠٧
َ ِ ‫ول‬ َ َ ْ َ ْ ْ
َ ‫ وا‬،‫ وا ْل ِع َّف َة‬،‫الص َّح َة‬
ُ ْ‫ َو ُحس َن خ‬،‫ْأل َما َن َة‬
،‫ال ُل ِق‬ ِّ ‫ ((ال َّل ُه َّم! إِ ِّني َأ ْس َأ ُل َك‬:‫ان ُي ْك ِث ُر أنْ َي ْد ُعو‬
َ ‫َك‬
ْ َ َ
ٌ ‫الر َضا بِ القَ َد ِر)) َض ِع‬
.‫يف‬ ِّ ‫َو‬
307. ‘Abdullāh b. ‘Amr said: “The Messenger of Allah  used to

supplicate, ‘O Allah, I ask You for health, chastity, trustworthiness,
good character and contentment with the decree.’ ” (Weak)
ُ ‫ت عن ُخ ُل ِق ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ
َ ِّ ْ َ ْ ‫ أ َّن َها ُس ِئ ْل‬،‫ َع ْن َع ِائ َش َة َر ِض َي اهلل َع ْن َها‬-٣٠٨ ‎
‫ قَ ْد َأ ْف َل َح‬:‫ اق َْر ْأ‬:‫ت‬ َ ‫ال ْؤ ِم ِن‬
ْ ‫ني ؟ قَ ا َل‬ ُ ْ‫ َتقْرؤُ َن ُسور َة م‬،‫آن‬
َ َ ‫ َك‬: ‫ت‬
َ ‫ان ُخ ُلقُ ُه اْلقُ ْر‬ ْ ‫ فَ ق َا َل‬،
‫ إِ َلى‬....‫ون‬ ُ ْ‫قَ ْد َأ ْف َل َح م‬ ‫ت‬

َ ‫ال ْؤ ِم ُن‬ ُ ‫ فَ قَ َر ْأ‬:‫يد‬ُ ‫ال َي ِز‬َ َ‫ ق‬.))١:‫((سورة املؤمنون‬‫ون‬ َ ‫ال ْؤ ِم ُن‬
ُ ْ‫م‬
ُ ‫ َض ِع‬. ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫وج ِهم َح ِاف ُظ‬ ِ
‫يف‬ َ ِ ‫ول‬ ِ ‫ان ُخ ُل ُق َر ُس‬َ ‫ َك‬:‫ت‬
ْ ‫ قَ ا َل‬‫ون‬ ِ ‫لفُ ُر‬
308. Yazīd b. Bābanūs said: “We went to ‘Ā’isha and asked her, ‘Umm
al-Mu’minin! What was the character of the Messenger of Allah 
like?’ She said, ‘His character was the Qur’ān. You can recite the
sūra called “The Believers.” Then recite, “Successful indeed are the
210
believers.” ’ ”
Yazīd said: “So I recited, ‘Successful indeed are the believers who are
humble in their prayers, who shun vain conversation, who pay their
zakāh and who guard their modesty.’ (23: 1-5) She said, ‘That was the
character of the Messenger of Allah. ’ ” (Weak Chain)
Commentary: However, it is authentically related with another chain of
transmission in Saheeh Muslim that she (‫ )ريض الله عنها‬would say, “His character
was the Qur’an…” It shows that the supplication of the Prophet  for
noble character (as reported in other authentic narrations) was granted such
that his character was the Qur’an. The Qur’an has been revealed to be learnt
and acted upon.
َّ ‫ال ْؤ ِم ُن ِب‬
‫الط َّع ِان‬ ُ ْ‫س م‬
َ ‫اب َل ْي‬
ٌ ‫ َب‬-‎١٤٥
Chapter 145: The Believer Is Not A Defamer
َ ِ َ ‫اهلل‬
ِ ‫ت َعب َد‬ ِ ِ ‫ َع ْن َس ِالم ْبن َعب ِد‬-‎٣٠۹
َ ‫ َل ْي‬،‫العنًا أ ْحدًا قَ ْط‬
.‫س إِ ْن َسانًا‬ ْ ُ ‫ َما مَس ْع‬:‫ال‬ ْ
ِ ‫ول‬ُ ‫ال َر ُس‬ ُ ‫اهلل ب ِن عمر ر ِضي‬
َ َ‫ ق‬،‫اهلل َع ْن ُه َما‬ ِ ‫ قال َع ْن َعب ِد‬:‫ان َس ِالم َيقُ ول‬
َ ‫َو َك‬
َ َ َ َ ُ ْ ْ
َ ‫((ال َي ْن َب ِغي ِل ْل ُم ْؤ ِم ِن أنْ َي ُك‬ ُ
ٌ ‫ َح َس ٌن َص ِح‬.))‫ون َل َّعا َنًا‬
‫يح‬ َ
309. Sālim b. ‘Abdullāh said: “I never ever heard ‘Abdullāh curse any
creature but not a person.”
Sālim used to say: “ ‘Abdullāh b. ‘Umar said, ‘The Messenger of

Allah  said, “It is not fitting for a believer to be a curser.” ’ ”
(Authentic and Sound)
Commentary: The phrase, laysa insaanan (but not a person) is clearer in
another wording of the same hadeeth authentically collected by Ibn Abee
Dunya which says, illaa insaanan waahidan (except a single person). In
that single case, Ibn Umar (‫ )ريض الله عنهام‬freed the slave whom he cursed.
211
Al-Adab Al-Mufrad
The hadeeth clearly disallows cursing, and the believer should only adorn
himself with positive qualities.
‫اهلل َع َل ْي ِه‬ ُ ‫اهلل ر ِضي‬
ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٣١٠
َ َ ْ
ٌ ‫اق)) َض ِع‬ َ ‫ ((إِ َّن‬:‫وس َّلم‬
‫يف‬ ْ ‫اح ِفي ا‬
ِ ‫ْألس َو‬ َ ‫الص َّي‬ َ ‫ َو‬،‫ش‬
َّ ‫ال‬ ُ ْ‫ش م‬
َ ‫ال َتفَ ِّح‬ ِ َ‫ب اْلف‬
َ ‫اح‬ ُّ ‫ال ُي ِح‬
َ ‫اهلل‬ َ َ َ

‘Allah does not love the loud and coarse nor the one who yells in the
marketplace.’ ” (Weak)
ُ ‫ َأ َّن يهودًا َأ َتوا ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنها‬

:‫ فَ قَ ا ُلوا‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٣١١
َ َّ ْ ُ َ َ َ َ َ َ ْ َ
ُ ‫ و َغ ِضب‬،‫اهلل‬
ُ ‫اهلل َع َل‬ ُ ‫ و َلع َن ُكم‬،‫وع َلي ُكم‬‎ َ :‫ت ع ِائ َش ُة‬
َ َ‫ ق‬.‫يك ْم‬
:‫ال‬ َ َ ُ َ َ ْ ْ َ َ َ ْ ‫ فَ قَ ا َل‬،‫ام َع َل ْي ُك ْم‬
ُ ‫الس‬
َّ
‫ َأ َو َل ْم َت ْس َم ْع‬:‫ت‬
ْ ‫ قَ ا َل‬.))‫ش‬
َ ‫ف َواْلفُ ْح‬
َ ‫الع ْن‬
ُ ‫اك َو‬ ِّ ِ‫ َيا َع ِائ َش ُة! َع َل ْي ِك ب‬،‫((م ْهلًا‬
ِ ‫ َوإِ َّي‬،‫الرف ِْق‬ َ
َ ‫ َو‬،‫اب ِلي ِف ِيه ْم‬ َ :‫ال‬
ُ ‫((أ َو َل ْم َت ْس َم ِعي َما قُ ْل‬ َ َ‫َما قَ ا ُلوا؟ ق‬
‫ال‬ ُ ‫ فَ ُي ْس َت َج‬،‫ت َع َل ْي ِه ْم‬
ُ ‫ت؟ َر َد ْد‬
ٌ ‫ َص ِح‬.))‫اب َل ُه ْم ِف َّي‬
‫يح‬ ُ ‫ُي ْس َت َج‬
311. ‘Ā’isha, may Allah be pleased with her, said: “Some Jews came
to the Prophet  and said, ‘Sam (i.e. death instead of Salām i.e.
peace) be upon you.’ ‘Ā’isha said, ‘And upon you, and may Allah’s
curse and His anger be upon you.’ The Prophet  said, ‘Be patient,
‘Ā’isha, you must be gentle. Beware of harshness and coarseness.’
She said, ‘Didn’t you hear what they said?’ He said, ‘Didn’t you hear
what I said? I returned it to them and what I said about them will
be accepted and what they said about me will not be accepted.’ ”
(Authentic)
Commentary: It exhorts towards being gentle and eschewing harshness
and coarseness; one should still be mannerly even while responding to an
offensive from an adversary. The Prophet  cautioned against being
excessive in response to the non-Muslims in this hadeeth, not being excessive
212
with respect to the Muslim is therefore, with a greater need. Basically,
the eminent may not invest time and energy to counteract inconsequential
statements and dispositions from the stupid.

:‫ال‬ ُ ‫اهلل ب ِن عمر ر ِضي‬
ِ ‫ َع ْن َعب ِد‬-‎٣١٢
َ ِّ َ َ ُ َ َ َ َ َ ُ ْ ْ
َ ‫ َو‬،‫ال ال َّل َع ِان‬ َّ ِ‫ال ْؤ ِم ُن ب‬
ٌ ‫يء)) َص ِح‬
.‫يح‬ ِ ‫ال اْلب ِذ‬ ِ
َ َ ‫ َو‬،‫ال اْلفَ اح ِش‬ َ ‫ َو‬،‫الط َع ِان‬ ُ ْ‫(( َليس م‬
َ ْ
312. ‘Abdullāh said: “The Prophet  said, ‘A believer is not a

defamer nor a curser nor coarse nor obscene.’ ” (Authentic)
Commentary: These traits are certainly blameworthy; when a Muslim
engages in them it depicts his weak Eemaan (faith) and the weakness is to
the extent of his engaging in it and other sins.
َ
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٣١٣
َ َ ‫ي َأ ْن ي ُك‬
ٌ ‫ون أ ِمينًا)) َح َس ٌن َص ِح‬
‫يح‬ َ ِ ْ‫َي ْن َب ِغي ِل ِذي ا ْل َو ْج َه ن‬
313. Abū Hurayra, may Allah be pleased with him, said: “The Prophet
 said, ‘A person with two faces cannot be a trustee.’ ” (Authentic
and Sound)
Commentary: When he is with those whom he dislikes, he amends his words
and actions to suit the situation, and when he returns to his true associates
he is something else. So for him, words are ever changing depending on the
situation. How can such be trustworthy?!
ُ ‫ َص ِح‬.‫ش‬
.‫يح ا ِْإل ْس َن ِاد‬ ُ ‫ال ْؤ ِم ِن اْلفُ ْح‬ ِ ‫أل ُم َأ ْخ‬
ُ ْ‫الق م‬ َ ‫ َأ‬:‫ال‬ ِ ‫ َع ْن َعب ِد‬-٣١٤ ‎
314. ‘Abdullāh (b. Mas’ood) said: “The most blameworthy thing in

the character of a believer is coarseness.” (Authentic Chain)
Commentary: That is, being vulgar or obscene; unrefined.
213
Al-Adab Al-Mufrad
‫ مسعت َع ِل ِّي ْب ِن َأبِ ي‬:‫ عن أبيه قال‬،‫الكوفي‬

ُ ‫الكندي‬
ِ ‫ َع ْن ُم َحمد بِ ن ُعبيد‬-‎٣١٥
َ ‫ ُل ِع َن ال َّل َعان‬: ‫ال‬

. ‫ُون‬ ُ ‫َط ِال ٍب ر ِضي‬
َ َ
ُ ‫ َض ِع‬.‫َّاس‬
.‫يف ا ِْإل ْس َن ِاد‬ َ ‫ َّال ِذ‬: ‫ان‬
َ ‫ين َي ْلع ُن‬
َ ‫ون الن‬ َ َ‫ ق‬‎
ُ ‫ال َم ْر َو‬
315. Muhammad b. ‘Ubayd al-Kindī al-Kūfī reported from his father

who said: I heard ‘Alī b. Abī Tālib, may Allah b pleased with him
say: “The cursers are cursed.”
Marwān (one of the narrators of the hadīth) commented: “(He meant)

those who curse other people.” (Weak Chain)
ُ ‫اب ال َّل َّع‬

‫ان‬ ٌ ‫ َب‬-‎١٤٦
Chapter 146: The Person Who Curses
َّ
‫((إن‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأبِ ي الدَّ رد ِاء ر ِضي‬-‎٣١٦
َ ُّ َ َ َْ ْ َ
ٌ ‫اء)) َص ِح‬
‫يح‬ َ ‫ام ِة ُش َه َد َاء َو‬
َ ‫ال ُشفَ َع‬ َ ‫ال َي ُكون‬
َ ‫ُون َي ْو َم ا ِْلق َي‬ َ ‫ال َّل ّع ِان‬
َ ‫ني‬
316. Abu’d-Darda’ said: “The Prophet  said, ‘Those who are in
the habit of cursing will be neither witnesses nor intercessors on the
Day of Judgement.’ ” (Authentic)
Commentary: They will not be witnesses for the earlier Prophets – alayhim
as-Salam – on the Day of Ressurrection against their nations who will deny
that their Prophets did not invite them. It is also considered that they will not
be witnesses means that their witnessing should not be accepted in the courts
or that they will not be granted martyrdom in the path of Allah. Also, they
will not be intercessors of the Day of Ressurrection, for intercession involves
asking that sins are pardoned and asking for Allah’s mercy. This contradicts
the action of the curser who is in the habit of asking that Allah’s mercy is put
away from His servants.
214
َ
‫((ال‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٣١٧
.‫يح‬ َ ‫يق َأ ْن َي ُك‬
ٌ ‫ون َل َّعانًا)) َص ِح‬ ِّ ‫َي ْن َب ِغي ِل‬
ِ ِّ‫لصد‬
317. Abū Hurayra said: “The Prophet  said. ‘A siddīq should not
be a curser.’ ” (Authentic)
Commentary: The siddeeq is one who is ever truthful and whose actions
follow his words. If such is in the habit of cursing people, his words will
belie his actions and vice versa. However, if it happens for any reason that
he curses once or thereabout, it does not remove or contradict the status of
the siddeeq.
. ‫وم قَ ُّط إِ ال ُح َّق َع َل ْي ِه ُم ال َّل ْع َن ُة‬ ُ ‫ عن ح َذيفَ َة ر ِضي‬-‎٣١٨

َ ‫ َما َت‬:‫ال‬
ٌ َ‫الع َن ق‬ َ َ ْ ُ ْ َ
ُ ‫ص ِح‬‎
. ‫يح ا ِْإل ْس َن ِاد‬ َ
318. Hudhayfa said: “When people curse each other, the curse really
falls on themselves.” (Authentic Chain)
Commentary: So, the harm for which they supplicated against one another
falls upon them – and the refuge is with Allah.
‫اب َم ْن َل َع َن َع ْبدَ ُه َف َأ ْع َت َق ُه‬

ٌ ‫ َب‬-‎١٤٧
Chapter 147: The Person Who Curses His Slave And Then
Frees Him
،‫ض َر ِق ِيق ِه‬ ُ ‫ َأ َّن أبا ب ْك ٍر ر ِضي‬،‫اهلل ع ْنها‬

َ ‫ َل َع َن َب ْع‬،‫اهلل َع ْن ُه‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٣١۹
َ َ َ ً َ َ َ َ َ ْ َ
َ ‫ب ْك ٍر! ال َّل َّعان‬‎َ ‫((يا َأ َبا‬ ُ
‫ب‬ِّ ‫ال َو َر‬ َّ ‫ون؟! َك‬ َ ُ‫الصدِّ يق‬ ِّ ‫ُون َو‬ َ :‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ َ‫فَ ق‬
ُ ‫ ثُم جاء ال َّنبِ ي ص َّلى‬،‫ض ر ِق ِيق ِه‬ ٍِ ْ َ َ َ ‫ي َأ ْو َث‬
ِ ْ‫ا ْل َك ْع َب ِة)) َم َّر َت ن‬
‫اهلل‬ َ َّ َ َ َّ َ َ ‫ فَ أ ْع َت َق أ ُبو َبك ٍر َي ْو َمئذ َب ْع‬، ‫الثًا‬
215
Al-Adab Al-Mufrad
‫يح‬ ُ ‫((ال َأ ُع‬

ٌ ‫ َص ِح‬.))‫ود‬ َ َ َ‫َع َل ْي ِه َو َس َّل َم فَ ق‬
:‫ال‬
319. Shurayh b. Hāni’ said: “ ‘Ā’isha related to me that Abū Bakr

cursed one of his slaves and the Prophet  said (to caution him),
‘Abū Bakr! A siddīq must not be a curser! No, by the Lord of the
Ka‘ba!’ two or three times. ‘So that same day Abū Bakr freed one of
his slaves. Then he came to the Prophet  and said, ‘I will not do
that again.’ ” (Authentic)
Commentary: That is, have you seen a siddeeq being a curser? These are
two clearly different and incompatible traits! So, Abu Bakr as-Siddeeq ()
freed a slave in atonement and also vowed never to curse anyone again. The
hadeeth shows the virtue of Abu Bakr (); that he is siddeeq, quick to turn
in penitence to Allah the Mighty and Exalted. “Truly, Allah loves those who
turn unto Him in repentance.” (Q 2 : 222)
َّ ‫اهلل َو ِب‬
‫الن ِار‬ ِ ‫ال ُع ُن ِب َل ْع َن ِة‬
ِ ‫اهلل َو ِبغَ َض ِب‬ َ ‫الت‬ ٌ ‫ َب‬-‎١٤٨
َّ ‫اب‬
Chapter 148: Cursing Each Other With The Curse Of Allah,

With The Anger Of Allah And With The Fire
َ
‫((ال َت َتال ََع ُنوا‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬: ‫ال‬ ُ ‫سر َة ر ِضي‬
َ ُّ َ َ َ ُ َ‫ َع ْن م‬-‎٣٢٠
ٌ ‫ال بِ الن َِّار)) َض ِع‬
‫يف‬ ِ ‫ال بِ َغ َض ِب‬
َ ‫ َو‬،‫اهلل‬ ِ ‫بِ َل ْع َن ِة‬
َ ‫ َو‬،‫اهلل‬
320. Samura said: “The Prophet  said, ‘Do not curse each other
with the curse of Allah nor the anger of Allah nor with the Fire.’ ”
(Weak)
216
َ ‫اب َل ْع ُن ْا‬
‫لك ِاف ِر‬ ٌ ‫ َب‬-‎١٤۹
Chapter 149: Cursing The Unbeliever
َ ‫ اُدع‬،!‫اهلل‬
‫اهلل َع َلى‬ ِ ‫ول‬ َ ‫ َيا َر ُس‬:‫ ِق ْي َل‬:‫ال‬ َ َ‫اهلل َع ْن ُه ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٣٢١
ُ ْ َ َ ََْ ْ َ
.‫يح‬ٌ ‫ت َر ْح َم ًة)) َص ِح‬ ُ ‫ ((إِ ِّني َل ْم ُأ ْب َع‬:‫ال‬
ُ ‫و َل ِك ْن ُب ِع ْث‬‎َ ،‫ث َل َّعانًا‬ َ ‫ال ْش ِر ِك‬
َ َ‫ ق‬.‫ني‬ ُ ْ‫م‬
321. Abū Hurayra said: “The Messenger of Allah was asked, ‘Messenger
of Allah! Speak a curse for us against the idol-worshippers.’ He replied,
‘I was not sent as a curser. I was sent as a mercy.’ ” (Authentic)
Commentary: The Prophet  is a mercy to all; for the Muslims due to
obvious reasons, and for the non-Muslims, because while he is with them,
their punishment is postponed until the Day of Ressurrection.
‫الن َّم ُام‬ ٌ ‫ َب‬-‎١٥٠

َّ ‫اب‬
Chapter 150: Slander
َ
‫((ال‬ :‫ول‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬ ُ ‫ عن ح َذيفَ َة ر ِضي‬-٢٢٣‎
َ َّ َ َ ْ ُ ْ َ
ٌ ‫ َص ِح‬.))‫َّات‬
‫يح‬ َ ْ‫َي ْد ُخ ُل ج‬
ٌ ‫الن ََّة قَ ت‬
322. Hammām said: “We were with Hudhayfa and he was told, ‘A man
slanders people before ‘Uthmān.’ Hudhayfa said, ‘I heard the Prophet
 say, “A slanderer will not enter the Garden.” ’ ” (Authentic)
Commentary: This is explained in two ways: firstly, that it is regarding the
one who considers slandering legitimate without any explanation despite
knowing that it is prohibited. Secondly, that the slanderer will be delayed
217
Al-Adab Al-Mufrad
from entering the Garden. However, if doing so involves certain pressing

overall benefit, it is permissible; such as informing a man about a secret
plan to execute him or his family or take away his wealth or to report an
individual who spreads harm in the community to the apprioprate Authority.

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ت‬ ُ ‫يد ر ِضي‬
ْ ‫اهلل َع ْن َها قَ ا َل‬ ٍ ِ َ ‫س‬ َ ْ‫ َع ْن َأ م‬-٣٢٣‎
َ ُّ َ َ ‫اء بِ ْنت َي ِز‬
ُ ‫((ال ِذين إِ ذَ ا رؤُ وا ذُ ِكر‬
َ َ‫ َأف‬،‫اهلل‬ َ َ‫ ق‬.‫ َب َلى‬:‫ قَ ا ُلوا‬.))‫ال ُأ ْخبِ ُر ُك ْم بِ ِخ َي ِار ُك ْم؟‬ َ
‫ال‬ َ ُ َ َّ :‫ال‬ َ ‫((أ‬
‫ي‬ َ ‫الف ِْس ُد‬

َ ْ‫ون َب ن‬ ُ ْ‫ م‬،‫يم ِة‬
َ ‫((ال َّشاؤُ ون بِ الن َِّم‬
َ ْ‫م‬ َ َ‫ ق‬.‫ب َلى‬‎َ :‫ قَ ا ُلوا‬.))‫ُأ ْخبِ ُر ُك ْم بِ ِش َر ِار ُك ْم؟‬
:‫ال‬
.‫ َح َس ٌن‬.))‫ت‬
َ ‫ْلع َن‬
َ ‫آء ا‬
َ ‫الب َر‬ َ ‫اغ‬ ِ َِ
ُ ‫ون‬ ُ ‫ْلب‬
َ ‫ ا‬،‫اْألح َّبة‬
323. Asmā’ bint Yazīd said: “The Prophet  said, ‘Shall I tell you
who are the best among you?’ They said, ‘Yes.’ He said, ‘Those who,
when you see them, bring you to remembrance of Allah.’ He went on,
‘Shall I tell you who are the worst of you?’ They said, ‘Yes.’ He said,
‘Those who go about slandering, making mischief between friends
to separate them, and desiring to lead the innocent into distress.’ ”
(Sound)
Commentary: The hadeeth mentions serious dispraise for and some
consequences of going about slandering: It causes separation between
friends and leads the innocent into distress. So when a person says to you,
so-and-so said such-and-such about you; do the following: 1. Do not accept
it as true, for the slanderer is a sinful person whose witnesses should be
rejected. 2. Forbid him from doing so and give him sincere advice. 3. Dislike
him for Allah’s sake for he is disliked in the sight of Allah. 4. You should still
have a good opinion of your brother about whom he told you. 5. What the
narrator says should not make you begin to sniff out for information on the
matter. Allah knows best.
218
َ ‫س َع ِب َف ِاح َش ٍة َف َأ ْف َش‬
‫اها‬ ِ َ‫اب َم ْن م‬
ٌ ‫ َب‬-١٥١‎
Chapter 151: The Person Who Hears About An Indecency And

Then Spreads It About
ُ ‫ عن ع ِلي ب ِن َأبِ ي َط ِال ٍب ر ِضي‬-‎٣٢٤

ُ ‫ َو َّال ِذي ُي ِش‬، ‫اح َش َة‬
‫يع‬ ِ َ‫ اْلقَ ِائ ُل ا ْلف‬:‫ال‬
َ َ ْ ِّ َ ْ َ
ٌ ‫ ِفي ا ِْإلث ِْم َس َو‬،‫بِ َها‬

. ‫ َح َس ُن ا ِْإل ْس َن ِاد‬.‫اء‬
324. ‘Alī b. Abī Talīb, may Allah be pleased with him, said: “The
person who says something indecent and the person who spreads it are
equal as far as the sin is concerned.” (Sound Chain)
Commentary: This is because they have both cooperated in this evil; while
one of them originated it, the other joined in its spread.
‫يها‬ َ ‫اح َش ٍة فَ َأف َْش‬

َ ‫فَ ُه َو ِف‬‎،‫اها‬ ِ َ‫س َع بِ ف‬
ِ َ‫((م ْن م‬ ُ َ‫ان ُيق‬
َ :‫ال‬ َ َ‫ َع ْن ُش َب ْي ٍل ْب ِن َع ْو ٍف ق‬-‎٣٢٥
َ ‫ َك‬:‫ال‬
َ ‫َك َّال ِذي َأ ْب َد‬

ُ ‫ َص ِح‬.))‫اها‬
325. Shubayl b. ‘Awf said: “It is said, ‘Whoever hears something

indecent and then spreads it is like the one who originated it.’ ”
(Authentic Chain)
Commentary: That is, they are alike as far as the sin is concerned as
contained in the preceding narration. The Prophet  had shown dispraise
for rumour mongering in an authentic narration, collected by Imam Muslim
in the Preface of Saheeh Muslim that, “It is sufficient sin for a person when
he narrates whatever he hears.”
219
Al-Adab Al-Mufrad
ُ ُ‫ َيق‬،‫الز َنا‬
:‫ول‬ َ ‫ال َع َلى َم ْن َأ َش‬
ِّ ‫اع‬ َ ‫ َأ َّن ُه َكان َي َرى الن ََّك‬:‫ َع ْن َع َطاء‬،‫يج‬
ٍ ‫ َع ِن ْاب ِن ُج ِر‬-‎٣٢٦
َ
ُ ‫ َص ِح‬.))‫اح َش َة‬
.‫يح ا ِْإل ْس َن ِاد‬ ِ َ‫اع اْلف‬
َ ‫((أ َش‬
326. Ibn Jurayj said: “It was the view of ‘Atā’ that an exemplary
punishment be executed on anyone who made an adultery known. He
would say, ‘He has made indecency known’.” (Authentic Chain)
‫اب‬
ُ ‫الع َّي‬
َ ‫اب‬ٌ ‫ َب‬-‎١٥٢
Chapter 152: The Fault-Finder
‫رائ ُك ْم‬ ُ ‫ عن ع ِلي ر ِضي‬-‎٣٢٧

َ ‫((ال َت ُكونُوا ُع ُجلًا َم َذ‬
ِ ‫اييع ُب ُذرًا؛ فَ إِ َّن ِم ْن َو‬ َ َ َ‫اهلل َع ْن ُه ق‬
:‫ال‬ َ َ ِّ َ ْ َ
ِ ‫ َو ُأ ُمورًا ُم َت َم‬،‫ ُمب ِّلحًا‬،‫َبال ًَء ُمب ِّرحًا‬
ٌ ‫ َص ِح‬.))‫اح َل ًة ُر ُدحًا‬
.‫يح ا ِْإل ْس َن ِاد‬ َ َ
327. ‘Alī – may Allah be pleased with him - said, ‘Do not be hasty
in spreading and divulging secrets. The consequences for you are
severe, distressing affliction and (distressing) events - namely grave
conflicts.’ ” (Authentic Chain)
ِ ‫وب َص‬ َ َ ‫ إِ ذَ ا َأر ْد‬: ‫ال‬ ُ ‫اس ر ِضي‬

، ‫اح َب َك‬ َ ‫ت أنْ َت ْذ ُك َر ُع ُي‬ َ َ َ‫اهلل َع ْن ُه َما ق‬
َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٣٢٨
ُ ‫ َض ِع‬.‫وب َنف ِْس َك‬
.‫يف ا ِْإل ْس َن ِاد‬ َ ‫فَ اذْ ُك ْر ُع ُي‬
328. Ibn ‘Abbās said: “When you feel the need to mention your
companion’s faults, remember your own.” (Weak Chain)
220
‫ َت ْل ِم ُزوا َأ ْنفُ َس ُك ْم‬:‫ ِفي قَ ْو ِل ِه َع َّز َو َج َّل‬،‫اهلل َع ْن ُه َما‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٣٢٩
ُ ‫ َض ِع‬.‫ال َي ْط َع ُن َب ْع ُض ُك ْم َع َلى َب ْع ٍض‬
.‫يف ا ِْإل ْس َن ِاد‬ َ َ‫)) ق‬١١:‫((سورة احلجرات‬
َ :‫ال‬
329. ‘Ikrima said: “Ibn ‘Abbās spoke about the words of Allah, the
Mighty and Exalted, ‘Do not find fault with each other’ (49: II), and
he said that these words mean, ‘Do not attack each other.’ ” (Weak
Chain)
َ ‫و‬-
‫ال َت َن َاب ُزوا‬ َ :‫ ِفي َب ِنى َس َل َم َة‬- ‫ت‬
ْ ‫ ِفي َنا َن َز َل‬:‫ال‬
َ َ‫اك ق‬ َّ ‫ َع ْن َأبِ ي ُج َب ْي َر ِة ْب ِن‬-٣٣٠ ‎
ِ ‫الض َّح‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ول‬ ُ ‫ قَ ِد َم َع َل ْي َنا َر ُس‬:‫ال‬ َ َ‫)) ق‬١١:‫ ((سورة احلجرات‬‫اب‬ َ ‫بِ ا‬
ِ َ‫ْأل ْلق‬
َ
ُ ‫ فَ جعل ال َّنبِ ي ص َّلى‬،‫اس ِان‬
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ َّ ِ‫َو َليس ِمنَّا ر ُج ٌل إ‬
َ ْ‫ال َل ُه م‬
))!‫((يا فُ ال ََن‬ َ :‫ول‬ َ ُّ َ َ َ َ ْ
ٌ ‫ َص ِح‬.‫ب ِم ْن ُه‬
.‫يح‬ ِ ‫ول‬
ُ ‫اهلل! إِ َّن ُه َي ْغ َض‬ َ ‫ َيا َر ُس‬:‫ون‬
َ ‫فَ َيقُ و ُل‬
330. Abū Jubayra b. ad-Dahhāk said: “It was about us (the Banū
Salima) that these words were revealed, ‘Do not call each other by
offensive nicknames.’ ” (49: 11)
He said: “The Messenger of Allah  came to us and there was not a
man among us who did not have two names. The Prophet  began
to say, ‘O so-and-so!’ They said, ‘Messenger of Allah! That will make
him angry.’ ” (Authentic)
Commentary: ‘O so-and-so!’ that is, he  would call a person among them
by his nickname which he disliked. Hafidh Ibn Hajar al-Asqalaanee (‫رحمه‬
‫ )الله‬explains, “If a person likes a particular nickname and it does not contain
excess praise which makes it become prohibited legally, it is permissible or
even recommended. But if he dislikes it, then it is either prohibited or disliked
except if he is popular with it and would not be differenciated from other than
him until the nickname is mentioned.”
221
Al-Adab Al-Mufrad
‫اس َأ ِو ْاب ُن‬ ِ ‫ال َأ ْد ِري َأ ُّي ُه َما َج َع َل ِل َص‬

ٍ ‫ ْاب ُن َع َب‬،‫اح ِبه َط َعامًا‬ َ ‫ َع ْن ِع ْك َر‬-‎٣٣١
َ َ‫مة ق‬
َ :‫ال‬
َ َ‫ َيا َز ِان َي َة! فَ ق‬:‫ال َأ َح ُد ُه ْم َل َها‬

‫ َم ْه! إِ ْن َل ْم‬:‫ال‬ ِ ‫ي َأ ْي ِد‬
َ َ‫ق‬‎ ْ‫ إذ‬،‫يه ْم‬ َ ْ‫ال ِار َي ُة َت ْع َم ُل َب ن‬َ ْ‫َع ِّم ِه؛ فَ بي َنا ج‬
َْ
َ ‫((إن‬
َ ‫اهلل‬
‫ال‬ َّ َ َ‫اك؟ ق‬
:‫ال‬ َ ‫ان َك َذ‬
َ ‫ت إِ نْ َك‬ َ ‫ َأفَ َر َأ ْي‬:‫ال‬
َ َ‫ ق‬.‫ْآلخ َر ِة‬ِ ‫تدُّ َك ِفي ا‬ ُ َ‫تدَّ َك ِفي الدُّ َ ْنيا ح‬ ُ َ‫ح‬
َ
ُ ْ‫ش م‬
َ ‫ال َتفَ ِّح‬
.)) ‫ش‬ ِ َ‫ب اْلف‬
َ ‫اح‬ ُّ ‫ُي ِح‬
.‫ح َس ُن ا ِْإل ْس َن ِاد‬. ُ ْ‫ش م‬

َ ‫ال َتفَ ِّح‬ ِ َ‫ب اْلف‬
ُّ ‫ال ُي ِح‬ َ ‫ إِ َّن‬:‫ال‬
َ ‫اهلل‬ َ َ‫اس َّال ِذي ق‬
َ ‫ش‬ َ ‫اح‬ ٍ ‫اب ُن َع َّب‬‎
ْ
331. ‘Ikrima said: “I do not know which of them, either Ibn ‘Abbās
or Ibn ‘Umar, invited his companion for food, and a slave-girl was
working in their presence. One of them said to her, ‘Adulteress!’ He
(the other one) said, ‘Don’t! If she does not get retaliatory punishment
(i.e. for slander) from you in this world, she will get it from you in the
Next World.’ The man asked, ‘And what do you think if it (i.e. what I
said) is the truth?’ He said, ‘Allah does not love anyone who greatly
exceeds the bounds in speaking of indecencies.’ ”
It was Ibn ‘Abbās who said: “Allah does not love the one who greatly
exceeds the bounds in speaking of indecencies.” (Authentic)
Commentary: The narration shows the followings: 1. ‘Ikrimah (‫ )رحمه الله‬was
precise in his narration. 2. The dispraise for insulting somebody even though
they may be our servants or subordinates. 3. The Day of Ressurrection is a
day of recompense; “Whosoever does good equal to the weight of an atom
shall see it. And whosoever does evil equal to the weight of an atom shall see
it.” (99: 7-8). 4. We should regularly keep the company of the pious who will
always guide us towards good and caution us when we err. 5. One must not
commit nor spread indecency.
:‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ود ر ِضي‬
ٍ ِ ِ
َ ِّ َ ُ َ َ َ ‫ َع ْن َع ْبد اهلل ْب ِن َم ْس ُع‬-‎٣٣٢
َ ‫ َو‬،‫ال ال َّل َّعان‬ َّ ِ‫ال ْؤ ِم ُن ب‬
‫يح‬ ِ ‫ال اْلب ِذ‬ ِ
َ َ ‫ال اْلفَ اح ِش َو‬ َ ‫ َو‬،‫الط َّع ِان‬ ُ ْ‫(( َليس م‬
َ ْ
332. ‘Abdullāh said: “The Prophet  said, ‘The believer is neither a
222
defamer nor curser nor outrageous nor obscene.” (Authentic)
َّ ‫اب َما َج َاء ِفي‬

‫الت َم ُاد ِح‬ ٌ ‫ َب‬-‎١٥٣
Chapter 153: On Praising People Excessively
ُ ‫ َأ َّن رجلًا ذُ ِكر ِع ْن َد ال َّنبِ ي ص َّلى‬،‫ عن َأبِ ي ب ْكر َة‬-٣٣٣‎

‫اهلل َع َل ْي ِه َو َس َّل َم فَ َأ ْث َنى َع َل ْي ِه َر ُج ٌل‬ َ ِّ َ ُ َ َ َ ْ َ
ُ
ِ ‫ت ُع ُن َق َص‬
‫ َيقُ و ُل ُه‬- ،‫احبِ َك‬ َ :‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ ‫((و ْي َح َك قَ َط ْع‬ َ َ‫ فَ ق‬.‫َخ ْيرًا‬
َ َ َ ‫ إِ ْن َك‬- ‫ِمرارًا‬
‫ان َي َرى‬ ُ ‫ أ ْح ِس‬:‫ فَ ْل َيقُ ْل‬،‫ان أ َح ُد ُك ْم َم ِادحًا ال َم َحا َل َة‬
َ ‫ إِ نْ َك‬- ‫ب َك َذا َو َك َذا‬ َ
َ ِ ‫ال ي َز ِّكي َع َلى‬ ُ ِ َ َ
ٌ ‫ َص ِح‬.))‫اهلل أ َحدًا‬
‫يح‬ ِ
ُ ‫ َو َحس‬- ‫أ َّن ُه ك َذل َك‬
ُ َ ‫ َو‬،‫يب ُه اهلل‬
333. Abū Bakra said: “A man was mentioned in the presence of the
Prophet . Someone praised that man, and the Prophet  said,
‘Woe to you! You have cut off the head of your companion,’ and he
said it many times. He went on, ‘If one of you must praise someone,
he should say, “I consider that so-and-so is such-and-such” if it is
thought that he is like that. Allah will take account of him. No one can
appropriate Allah’s right to judge someone pure.’ ” (Authentic)
Commentary: Wayhak or Waylak as in other wordings of the hadeeth
translated as “Woe to You!” is an expression of caution to a person who
is groundlessly getting into ruin. The one whose head is severed is taken
from life to death; likewise, the one who is praised excessively is been taken
from humility to self-importance and from the Garden to the Fire. So, the
Prophet  warned against such repeatedly. No one can say categorically
how a person will end for that is from the Unseen, known to Allah Alone, the
Mighty and Exalted. However, one could say what he thinks likely based on
his knowedge of the person. Allah knows best.
223
Al-Adab Al-Mufrad
ُ ‫سع ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم َر ُجلًا ُي ِثني‬ ُ ‫ عن َأبِ ي موسى ر ِضي‬-‎٣٣٤
َ ُّ َ ِ َ‫ م‬:‫ال‬
َ َ َ ُ ْ َ
- ‫ َأ ْو قَ َط ْع ُت ْم َظ ْه َر‬- ‫((أ ْه َل ْك ُت ْم‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
َ :‫اهلل َع َلي ِه وس َّلم‬ َ َ‫ فَ ق‬.‫وي ْط ِر ِيه‬
َ َ َ ْ َ ُّ ُ ‫َع َلى َر ُج ٍل‬
ٌ ‫ َص ِح‬.))‫الر ُج ِل‬
.‫يح‬ َّ
334. Abū Mūsā said: “The Prophet, may Allah bless him and grant
him peace, heard a man praise another man with exaggeration. The
Prophet  said, ‘You have destroyed – or cut - the man’s back.’ ”
(Authentic)
Commentary: The hadeeth shows how destructive praising a person could
be especially when doing so involves exergeration. Thus, the Prophet 
said, “‘You have destroyed – or cut - the man’s back.’” However, Imam an-
Nawawee (‫ )رحمه الله‬explains, “There are many narrations in the two Saheehs
containing (the permissibility) of praising a person in his presence. The
scholars say that they are reconciled (with those that evince prohibition) by
considering the prohibition to mean praising people without looking at
undesirable consequences of such and being excessive or praising a person
who may fall into the trial of self-importance and something like that if he
hears of the praise. But for a person for whom that is not feared due to his
piety and his intelligence and knowledge, it is not prohibited to praise him as
long as it does not include being excessive. In fact, if doing so will be
beneficial to him such as motivating him towards good or encouraging him
to do more or sustaining him upon it or lead to his been emulated (by others);
then such is even encouraged. Allah knows best.” See hadeeth no. 337 below.
‫ فَ َأ ْث َنى َر ُج ٌل َع َلى‬،‫ ُكنَّا ُج ُلوسًا ِع ْن َد ُع َم َر‬:‫ال‬

َ َ‫ َع ْن َأبِ ِيه ق‬،‫يم الت َّْي ِم ِّى‬ ِ
َ ‫ َع ْن إِ ْب َراه‬-‎٣٣٥
ُ ‫ عقَ ر َك‬،‫ت الرج َل‬
.‫ َح َس ُن ا ِْإل ْس َن ِاد‬.))‫اهلل‬ َ َ‫ فَ ق‬.‫َر ُج ٍل ِفي َو ْج ِه ِه‬
َ َ َ :‫ال‬
ُ َّ َ ‫((عقَ ْر‬
335. Ibrāhīm at-Taymī reported that his father said, ‘We were sitting
with ‘Umar and one man praised another man to his face.’ He said,
‘You have wounded the man. May Allah wound you.’ ” (Sound Chain)
Commentary: The narration further indicates the seriousness of excessively
224
praising a person in his presence. Perhaps the one who was praised is from
those for whom ‘Umar () feared been overtaken by the destructive trials of
such praise; so he cautioned the one who gave the praise so strongly. Shaykh
Fadlullah al-Jeelaanee (‫ )رحمه الله‬explains, “Because the man did something
that could destroy the Deen of his brother (i.e. his affairs in this world and
the hereafter), it is permissible that ‘Umar () invoked upon him regarding
his worldly affairs.”
َ ْ‫ (( م‬:‫ول‬
.)) ‫ال ْد ُح ذَ ْب ٌح‬ ُ ُ‫ت ُع َم َر َيق‬
ُ ‫س ْع‬ َ َ‫ َع ْن َأبِ ِيه ق‬،‫ َع ْن َز ْي ٍد ْب ِن َأ ْس َل َم‬-٣٣٦ ‎
ُ ‫ َي ْع ِني إِ ذَ ا قَ بِ َل َها)) َص ِح‬:‫ ُم َح َّم ٌد‬:‫ال‬

‫يح ا ِْإل ْس َن ِاد‬ َ َ‫ق‬‎
336. Zayd b. Aslam reported that his father said: “I heard ‘Umar
saying: ‘Praise is slaughter.’ ”
Muhammad (b. Salām) commented: “He meant when the man accepts
it (such praise).” (Authentic Chain)
Commentary: This narration is also authentically reported from the Prophet
 with the wording, “Beware of excessive praise; for it is slaughter.” See
comment on hadeeth no. 333 and 334.
َ ‫اب َم ْن َأ ْث َنى َع َلى َص ِاح ِب ِه ِإ ْن َك‬

‫ان ِآمنًا ِب ِه‬ ٌ ‫ َب‬-‎١٥٤
Chapter 154: The Person Who Praises His Companion When

He Feels Sure Of Him
ُ ‫اهلل ع ْنه؛ َأ َّن ال َّنبِ ي ص َّلى‬

ِ :‫ال‬
‫((ن ْع َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٣٣٧
َ َّ ُ َ َ َ ََْ ْ َ
،‫الر ُج ُل ُأ َس ْي ُد ْب ُن ُح َض ْي ٍر‬ َ
َّ ‫ ِن ْع َم‬،‫الر ُج ُل أ ُبو ُع َب ْي َد َة‬
َ
َّ ‫ ِن ْع َم‬،‫الر ُج ُل أ ُبو َب ْك ٍر‬
َّ ‫ ِن ْع َم‬،‫الر ُج ُل ُع َم ُر‬ َّ
‫ ِن ْع َم‬،‫وح‬ َّ ‫ ِن ْع َم‬،‫اس‬
َ ْ‫الر ُج ُل ُمعاذُ ْب ُن عمرو ْب ِن ج‬
ِ ‫ال ُم‬ َّ ‫ِن ْع َم‬
ُ ِ‫الر ُج ُل ثَاب‬
ٍ ‫ت ْب ُن قَ ْي ِس ْب ِن َش َّم‬
225
Al-Adab Al-Mufrad
ٌ ُ‫الر ُج ُل ف‬
‫الن)) َحتى‬ َّ ‫س‬ ٌ ُ‫الر ُج ُل ف‬
َ ‫ وبِ ْئ‬،‫الن‬ َّ ‫س‬َ ‫((وبِ ْئ‬ َ َ‫ ق‬.))‫الر ُج ُل ُم َعاذُ ْب ُن َج َبل‬
َ :‫ال‬ َّ
ٌ ‫ َص ِح‬.‫َعدَّ َس ْب َع ًة‬
‫يح‬
337. Abū Hurayra said: “The Prophet  said, ‘The best of men is
Abū Bakr. The best of men is ‘Umar. The best of men is Abū ‘Ubayda.
The best of men is Usayd b. Hudayr. The best of men is Thābit b. Qays
b. Shammās, The best of men is Mu‘ādh b.’Amr b. al-Jamūh. The best
of men is Mu‘ādh b. Jabal.’ And he said, ‘The worst of men is so-and-
so. The worst of men is so-and-so,’ until he had named seven men.”
(Authentic)
Commentary: So, the Prophet  praised his companions, the most
pious of Allah’s creatures after the Messengers and Prophets, (). The
books of hadeeth contain lots of authentic narrations from the Prophet 
wherein he praised those he mentioned here and many others amongst the
companions, mentioning their virtues in different forms. There is no doubt
that such words of commendation encouraged the companions, made them
steadfast and inspires the love of these pious generation in the hearts of those
who truly believe in the message of the Prophet  thereby placing them in
the position of emulation.
‫اهلل َع َل ْي ِه‬ ِ ‫اس َت ْأذَ َن َر ُج ٌل َع َلى َر ُس‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٣٣٨
َ ِ ‫ول‬ ْ ‫اهلل َع ْن َها قَ ا َل‬
ْ :‫ت‬ َ َ َ ْ َ
َّ ‫ير ِة)) فَ َّل َما َد َخ َل َه‬ ُ ‫اهلل ص َّلى‬
ِ َ ‫ (( بِ ْئس ْاب ُن ا‬:‫اهلل َع َلي ِه َو َس َّلم‬ َ َ‫ فَ ق‬، ‫َو َس َّل َم‬
‫ش‬ َ ‫ْلعش‬ َ َ ْ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
ِ ‫ (( ِن ْعم ْاب ُن ا ْل َع ِش‬:‫ال‬

‫يرة)) فَ َل َّما‬ ُ َ َ‫ ق‬.‫آخ ُر‬ َّ ‫ فَ َّل َما َخ َر َج‬،‫َل ُه َوا ْن َب َس َط إِ َل ْي ِه‬
ْ ‫الر ُج ُل‬
َ ‫اس َتأذَ َن‬
‫ فَ َّل َما‬،‫آلخ ِر‬

َ ‫ش ِل‬
َّ ‫ش إِ َل ْي ِه َك َما َه‬ َ ‫َد َخ َل َل ْم َي ْن َب ِس ْط إِ َل ْي ِه َك َما ا ْن َب َس َط إِ َلى ا‬
َّ ‫ َو َل ْم َي ِه‬،‫ْآلخ ِر‬
[ ‫ت ِلفُ ال ٍَن‬
َ ‫ َوقُ ْل‬،‫ت إِ َل ْي ِه‬ َ ‫ت ِلفُ ال ٍَن‬
َ ‫[ما قُ ْل‬
َ ‫ ث َُّم َه َش ْش‬،-‫ت‬ ِ ‫ول‬
َ ‫اهلل! قُ ْل‬ َ ‫ َيا َر ُس‬:‫ت‬
ُ ‫َخ َر َج قُ ْل‬
‫ات ِق َي‬ ِ ‫إن ِم ْن َش ِّر الن‬

ُّ ‫َّاس َم ِن‬ َّ !‫ ((يا َع ِائ َش ُة‬:‫ال‬ َ ‫ َو َل ْم َأ َر َك َص َن ْع‬،-‫ت‬
َ َ‫ت ِم ْث َل ُه؟ ق‬ َ ‫َما قُ ْل‬
ٌ ‫ض ِع‬.))
‫يف‬ َ ‫ِلفُ ْح ِش ِه‬
226
338. ‘Ā’isha said: “A man asked permission to come to the Messenger
of Allah  and the Messenger of Allah  said, ‘He is an evil
son of his tribe.’ When that man came in, the Prophet was courteous
and cheerful with him. When that man left, another man asked for
permission to come in. He said, ‘He is an excellent son of his tribe.’
When this man came in, he was not cheerful with him as he had been
with the other man. Nor was he courteous towards him as he had been
towards the other man. When he left, I said, ‘Messenger of Allah! You
said what you said about so-and-so and you were courteous to him.
You said what you said about so-and-so and I did not see you act in
the same way.’ He said, “Ā’isha! The worst of people are those who
are feared for their bad temper.’ ” (Weak)
‫ني‬
َ ‫اح‬ َ ْ‫اب ُي ْحثَى ِفي ُو ُج ِوه م‬
ِ َّ‫الد‬ ٌ ‫ َب‬-‎١٥٥
Chapter 155: Throwing Dust In The Faces Of Those Who

Praise People
‫ْداد َي ْح ِثي‬ ُ ‫ قَ ام رج ٌل ي ْث ِني ع َلى َأ ِم ٍير ِمن ا‬: ‫ال‬

ِ ‫ْأل َم‬
ُ ‫ فَ َج َع َل مْ ِالق‬،‫راء‬ َ َ‫ َع ْن َأبِ ي َم ْع َم ٍر ق‬-‎٣٣٩
َ َ ُ ُ َ َ
‫ن ِث َي ِفي ُو ُج ِوه‬ ُ ‫اهلل ص َّلى‬
ْ َ‫اهلل َع َلي ِه َو َس َّلم َأنْ ح‬ ُ ‫ر ُس‬‎َ ‫ َأ َم َر َنا‬:‫ال‬ ِ ‫ِفي َو ِج‬
َ ْ َ ِ ‫ول‬ َ َ‫اب َوق‬
َ ‫هه ال ُت َر‬
ٌ ‫ َص ِح‬.‫اب‬
‫يح‬ َ ‫ني ال ُت َر‬ ِ َّ‫الد‬
َ ‫اح‬ َ ْ‫م‬
339. Abū Ma‘mar said: “A man began to praise one of the Amīrs. Al-
Miqdād began to throw dust in his face and said, ‘The Messenger of
Allah  commanded us to throw dust into the faces of those who
praise people (in their presence).’ ” (Authentic)
Commentary: This clearly discourages praising people in their presence,
and shows the companion’s keenness to obey the orders of the Prophet .
227
‫‪ -‎٣٤٠‬عن َع َطاء بن َأبِ ي َر َباح؛ أن َر ُجلًا َك َ‬

‫ان مَ ْي َدح َر ُجلًا ِع ْن َد ابن عمر‪ ،‬فَ َج َع َل ابن‬
‫اهلل َع َل ْي ِه َو َس َّل َم‪(( :‬إِ ذَ ا َر َأ ْي ُت ُم‬ ‫ول ِ َ‬ ‫ال َر ُس ُ‬
‫ال‪ :‬قَ َ‬
‫يحث التراب حنو فيه‪ ،‬و قَ َ‬
‫ُ‬ ‫ُع َمر‬
‫اب))‪َ .‬ص ِح ٌ‬
‫يح‪.‬‬ ‫اح ُثوا ِفي ُو ُج ِ‬
‫وه ِه ُم الت َُّر َ‬ ‫احي فَ ْ‬ ‫مْ َ‬
‫الدَّ نِ َ‬
‫‪340. ‘Atā’ b. Abī Rabāh said: “A man was praising another in the‬‬
‫‪presence of Ibn ‘Umar. Ibn ‘Umar began to throw dust towards his‬‬
‫‪mouth and said, ‘The Messenger of Allah  said, “When you see‬‬
‫)‪those who praise people, throw dust in their faces.” ’ ” (Authentic‬‬
‫‪Commentary: As for the word, al-Maddaahoon, translated as “those who‬‬
‫‪) explains that, “they are those‬رحمه الله( ‪praise people”, Imam al-Khattabbee‬‬
‫‪in the habit of praising people, who have made it a trade item by which they‬‬
‫‪seek to be paid by the one been praised and (by that), they bring him to‬‬
‫”‪trial.‬‬
‫ات َي ْو ٍم َحتَّى ا ْن َت َه ْي َنا إِ َلى‬ ‫اء َأق َْب ْل ُ‬

‫ت َم َع ِم ْح َج ٍن ذَ َ‬ ‫‪ -‎٣٤١‬عن ِم ْح َج ٍن األسلمي‪ ،‬قَ َ‬
‫ال َر َج ٌ‬
‫ان ِفي‬
‫ال َو َك َ‬
‫س‪ ،‬قَ َ‬ ‫اب ِم ْن َأ ْب َو ِ مْ َ ِ ِ‬
‫َم ْس ِج ِد أهل ا ْل َب ْص َر ِة ‪ ،‬فإذا بريدة َع َلى َب ٍ‬
‫اب ال ْس ِجد َجال ٌ‬
‫ال ْس ِج ِد َو َع َل ْي ِه ُب َر ْي َد ُة‬ ‫الصلاَ َة مَ َّلا ا ْن َت َه ْي َنا إِ َلى َب ِ‬
‫اب مْ َ‬ ‫ال َل ُه ُس ْك َب ُة ُي ِط ُ‬
‫يل َّ‬ ‫ال ْس ِج ِد َر ُج ٌل ُيقَ ُ‬
‫مْ َ‬
‫ال َيا ِم ْح َج ُن َأ ُت َص ِّلي َك َما ُي َص ِّلي ُس ْك َب ُة ؟فَ َل ْم َي ُر َّد‬ ‫اح ٍ‬

‫ات فقَ َ‬ ‫‪‎‬م َز َ‬
‫ب ُ‬ ‫ان ُبر ْي َد ُة َص ِ‬
‫اح َ‬ ‫َوك َ َ‬
‫َ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َأ َخ َذ بِ َي ِدي‪،‬‬ ‫ال‪ :‬قال ِم ْح َجن‪ :‬إِ َّن َر ُس َ‬
‫َع َل ْي ِه ِم ْح َج ٌن َو َر َج َع قَ َ‬
‫ول ِ َ‬
‫((و ْي ُل ُأ ِّم َها ِم ْن قَ ْر َي ٍة‪،‬‬ ‫ال ِدي َن ِة فَ قَ َ‬
‫ال‪َ :‬‬ ‫فَ ا ْن َط َل ْق َنا مَ ْن ِشي َحتَّى َص ِع ْد َنا ُأ ُحدًا‪ ،‬فَ َأ ْش َر َ‬
‫ف َع َلى مْ َ‬
‫اب ِم ْن َأ ْب َوابِ َها َم َلكًا‪،‬‬

‫ال‪ ،‬فَ َي ِج ُد َع َلى ُك ِّل َب ٍ‬
‫يها الدَّ َّج ُ‬ ‫ي ْتر ُكها َأ ْه ُلها َك َأ ْعمر ما َت ُك ُ ْ‬
‫ون‪َ ،‬يأ ِت َ‬ ‫َ َ َ‬ ‫َ‬ ‫َ ُ َ‬
‫اهلل َع َل ْي ِه‬ ‫سج ِد‪َ ،‬ر َأى َر ُس ُ‬ ‫ال َي ْد ُخ ُل َها))‪ .‬ث َُّم ا َ‬
‫حن َد َر َحتَّى إِ ذَ ا ُكنَّا ِفي مْ َ‬
‫ول ِ َ‬ ‫ال ِ‬ ‫فَ َ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‪(( :‬‬ ‫َو َس َّل َم َر ُجلًا ُي َص ِّلى‪َ ،‬و َي ْس ُج ُد‪َ ،‬و َي ْر َك ُع‪ ،‬فَ قَ َ‬
‫ال ِلي َر ُس ُ‬
‫ول ِ َ‬
‫ول ِ‬
‫اهلل! َه َذا فُ ال َُن‪َ ،‬و َه َذا فُ ال َُن‪ .‬فَ ق َا َل‪:‬‬ ‫ت ُأ ْط ِر ْي ِه‪ .‬فَ قُ ْل ُ‬
‫ت‪َ :‬يا َر ُس َ‬ ‫َم ْن َهذاَ؟)) فَ َأ َخ ْذ ُ‬
‫ان ِع ْن َد ُح َج ِر ِه‪،‬‬
‫ال‪ :‬فَ ا ْن َط َل َق مَ ْي ِشى‪َ ،‬حتَّى إِ ذَ ا َك َ‬ ‫َ‬
‫((أ ْم ِس ْك‪ ،‬ال ُت ُس ِم ْع ُه فَ ُت ْه ِل ْك ُه))‪ .‬قَ َ‬
‫‪228‬‬
َ ‫إن َخ ْي َر ِد ِين ُك ْم َأ ْي َس ُر ُه)) َث‬
.‫الثَا‬ َّ ،‫((إن َخير ِد ِين ُكم َأ ْيسر ُه‬
ُ َ ْ َْ
َّ َ َ‫ ث َُّم ق‬،‫ض َي َد ْي ِه‬
:‫ال‬ َ َ‫َل ِكن َُّه َنف‬
ٌ ‫َص ِح‬
.‫يح‬
341. Rajā’ said: “One day Mihjan and I went to the mosque of the
people of Basra. Burayda al-Aslami was sitting there at one of the
mosque doors. Inside the mosque was a man, clad in a cloak, called
Sakba, who used to pray long. When we went to the mosque door,
Burayda - who was a humorous person - said, ‘Mihjan, don’t you pray
as Sakba prays?’ Mihjan did not answer him and went back.”
Rajā’ said: “Mihjan said. ‘The Messenger of Allah  once took
me by the hand and we climbed (mount) Uhud. He looked down on
Madīna and said, ‘Woe to a village whose people will abandon it even
though it is very prosperous. The Dajjāl will come to it and find angels
at each of its gates, so he will not enter it.’
“Then the Prophet  went down until we reached the mosque and he
saw a man praying, prostrating and bowing. The Messenger of Allah
 asked me, ‘Who is this?’ and I began to praise the man lavishly. I
said, ‘Messenger of Allah! This is so-and-so and this is so-and-so.’ He
said, ‘Stop! Do not let him hear or you will destroy him.’ ”
Mihjan said: “The Prophet  began to walk until he reached his
rooms, and he began to shake (the dust from) his hands and said, ‘The
best of your dīn is the easiest of it. The best of your dīn is the easiest
of it,’ three times.” (Authentic)
Commentary: The word, Wayl…, lexically translated as “Woe…” is employed
by the Arabs to show commendation, not intending its lexical meaning.
This hadeeth mentions some virtues of Madeenah: a thriving and booming
city. It also encourages being of the middle-course in the performance of
supererogatory prayers and not burdening one’s soul beyond its ability in
recommended acts of worship. Excessively praising a person in his presence
is also warned against in this narration.
229
Al-Adab Al-Mufrad
ِّ ‫اب َم ْن َمدَ َح ِفي‬

‫الش ْع ِر‬ ٌ ‫ َب‬-‎١٥٦
Chapter 156: The Person Who Praises In Poetry
.‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ َأ َت ْي‬:‫ال‬ ُ ‫ْألسو ِد ب ِن س ِريع ر ِضي‬
َ َّ َ َ ٍ َ ْ َ ْ ‫ َع ِن ا‬-‎٣٤٢
َ :‫ال‬
‫((أ َّما إِ َّن َر َّب َك‬ َ َ‫ فَ ق‬.‫اك‬ َ ‫ت‬
َ ‫ َوإِ َّي‬،‫اهلل مِ َب َح ِام َد َو ِم َد ٍح‬ ِ ‫ول‬
ُ ‫اهلل! قَ ْد َم َد ْح‬ َ ‫ َيا َر ُس‬:‫ت‬
ُ ‫فَ قُ ْل‬
‫ال ِلي ال َّنبِ ُّي َص َّلى‬

َ َ‫ فَ ق‬،‫ص َل ٌع‬ َ ٌ ‫ فَ اس َتأذَ َن رج ٌل ِطو‬،‫ت ُأ ْن ِش ُده‬ ُّ ‫ُي ِح‬
َ ْ‫ب ح‬
ُ ‫ فَ َج َع ْل‬.))‫ال ْم َد‬
ْ ‫ال أ‬ َ ُ َ ْ ُ
َ ْ ‫اس ُك‬ ُ
َ ‫ ث َُّم َج‬،‫ ث َُّم َخ َر َج فَ أ ْن َش ْد ُت ُه‬،‫اع ًة‬
،‫اء‬ َ ‫ فَ َت َك َّل َم َس‬،‫ت)) فَ َد َخ َل‬ ْ (( :‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫ َم ْن َه َذا َّال ِذي َس َّكت َِّني َل ُه؟‬:‫ت‬ ُ ‫ فَ قُ ْل‬.‫ي َأ ْو َثالَثًا‬ِ ْ‫ فَ َع َل ذَ ِل َك َم َّر َت ن‬،‫ ث َُّم َخ َر َج‬،‫فَ َس َّك َت ِني‬
ُ ‫اط َل)) َض ِع‬

‫يف بِ َه َذا الت ََّمام‬ ِ ‫ب اْلب‬ ِ َ ‫((ه َذا ر ُج ٌل‬
َ ُّ ‫ال ُيح‬ َ َ : ‫ال‬ َ َ‫ق‬
342. Al-Aswad b. Suray‘ said: “I came to the Prophet  and said,
‘Messenger of Allah, I have praised Allah and you in poems of praise
and eulogies.’ He said, ‘As for Your Lord, He loves praise.’ So I began
to recite them. Then a tall, bald man asked for permission to enter. The
Prophet  told me, ‘Be - silent.’ The man came in and spoke for a
while and then left. Then I resumed. Then the same man came back
and he made me be silent again. Again he went out. That happened
two or three times. I said, ‘Who is this man for whom you silenced
me?’ He said, ‘This is a man who does not like worthless things.’ ”
(Weak)
230
َ ‫الش ِاع ِر ِإ َذا َخ‬
‫اف َش َّر ُه‬ َّ ‫اب ِإ ْع َط ُاء‬
ٌ ‫ َب‬-‎١٥٧
Chapter 157: Giving To A Poet When You Fear His Evil
َ ‫ فَ ِق‬.‫ فَ َأ ْع َط ُاه‬،‫ي‬
:‫ َل ُه‬‎ ‫يل‬ ٍ ْ‫ان ْب ِن ُح َص ن‬ َ َ ُ‫ َع ْن َأبِ ي ج‬-٣٤٣‎
َ ‫ أ َّن َش ِاعرًا َج‬:‫ن ْي ٍد‬
َ ‫اء إِ َلى ِع ْم َر‬
.‫يف ا ِْإل ْس َن ِاد‬ َ ‫ ُأ ْب ِقي َع َلى ِع ْر ِضي‬:‫ال‬

ُ ‫ض ِع‬. َ َ‫ُت ْع ِطي َش ِاعرًا؟ فَ ق‬
343. Abū Nujayd narrated: “A poet came to ‘Imrān b. Husayn and

‘Imrān gave him something. ‘Imrān was asked, ‘You give to a poet?’
He said, ‘I am preserving my reputation (i.e. from his satire).’ ” (Weak
Chain)
‫ك مِ َبا َي ُش ُّق َع َل ْي ِه‬ َ ‫ال تُ ْك ِر ْم َص ِد‬

َ ‫يق‬ َ ‫اب‬
ٌ ‫ َب‬-‎١٥٨
Chapter 158: Do Not Honour Your Friend In A Way That Will

Be Burdensome For Him
ُ ‫ َص ِح‬. ‫ال ُت ْك ِر ْم َص ِديقَ َك مِ َبا َي ُش ُّق َع َل ْي ِه‬

‫يح‬ َ َ‫ َع ْن ُم َح َّم ٍد ق‬-‎٣٤٤
َ ‫ َكانُوا َيقُ و ُل‬:‫ال‬
َ :‫ون‬
‫ا ِْإل ْس َن ِاد َم ْوقُ وف‬
344. Muhammad (b. Sireen) said: “They used to say, ‘Do not honour
your friend in a way that will be burdensome for him.’ ” (Authentic
Chain; Mawqoof).
Commentary: Perhaps the burden referred to here is the friend’s inability
to materially repay the favour done to him since we have been told to repay
favours done to us. When favour is repeatedly extended to a person by
another, the situation may get him to feel some psychological loss of self-
231
Al-Adab Al-Mufrad
esteem.
‫الز َي َار ُة‬ ٌ ‫ َب‬-‎١٥٩

ِّ ‫اب‬
Chapter 159: Visiting
ُ ‫اهلل ع ْنه ع ِن ال َّنبِ ي ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٣٤٥
َ ‫ ((إِ ذا َع‬:‫ال‬
‫اد‬ َ ِّ َ ُ َ َ َ ََْ ْ َ
.))‫الن َِّة‬ َ ‫ َو َت َب َّو ْأ‬،‫اك‬
َ ْ‫ت َم ْن ِزلًا ِفي ج‬ َ ‫اب مَم َْش‬ ُ ‫ال‬
َ ‫ ِط ْب‬:‫اهلل َل ُه‬ َ َ‫الر ُج ُل َأ َخ ُاه َأ ْو َز َار ُه ق‬
َ ‫ت َو َط‬ َّ
345. Abū Hurayra said: “The Prophet  said, ‘When a man visits
his brother (who is ill or pays him a general visit), Allah says to him,
“You have been good and your steps are good and you have deserved
a place in the Garden.” ’ ” (Sound)
Commentary: The hadeeth shows the virtue in visiting the Muslim for the
sake of Allah, Alone, whether the one visited is sick or in sound health. It also
forms evidence for the fact that Allah the Mighty and Exalted really speaks
to His creatures.
ٌ ‫ َو َع َل ْي ِه ِك َس‬،‫اشيًا‬
‫اء‬ ِ ‫الش ِام َم‬
َّ ‫ال َد ِائ ِن إِ َلى‬
َ ْ‫ان ِم َن م‬ ْ ‫ َع ْن ُأ ِّم الدَّ ْر َد ِاء قَ ا َل‬-‎٣٤٦
ُ ‫ َز َار َنا َس ْل َم‬:‫ت‬
ٌ ‫ان َو َع َل ْي ِه ِك َس‬
‫اء‬ ُ ‫رؤي َس ْل َم‬ َ ‫ َي ْع ِنى َس َر ِاو‬:‫ال‬
َ :‫ ق َا َل ْاب ُن َش ْوذَ ب‬.)‫يل مشمرة‬ َ َ‫(ق‬.‫اند ْر َو ْرد‬
َ ‫َو‬
َ َ‫ت َنف َْس َك! ق‬
:‫ال‬ َ ‫ فَ ِق‬.‫ان َأ ْرفَ ش‬
َ ‫ َش َّو ْه‬:‫يل َل ُه‬ َ ‫ َي ْع ِني َأ َّّن ُه َك‬،‫ي‬ ُ ‫م ْطموم الر ْأ ِس س ِاق ُط ا‬
ِ ْ‫ْألذُ َن ن‬ َ َّ ُ ُ َ
ِ ‫الير َخير‬
‫ َح َس ٌن‬.‫اآلخ ِرة‬ َ ْ‫َّ خ‬
ُ َ ْ ‫إن‬
346. Umm ad-Dardā’ said: “Salmān came on foot to visit us from al-
Madā’in (in Iraq) to Syria wearing a Kisa (garment) with andarward
(i.e. trouser).”
232
Ibn Shawdhab said: “Salmān was seen wearing a kisa with all his hair
shaved off and his large ears showing. He was told, ‘You have made
yourself ugly.’ He replied, ‘The real good is the good of the World
Hereafter.’ ” (Sound)
Commentary: The visit of Salman al-Faarisee from Madaain to Abu ad-
Darda (‫ )ريض الله عنهام‬in Syria is the point of reference in this narration; it
shows the keenness of the companions to perform good deeds and earn
rewards for them, and their great concern for one another. Ibn Shawdhab
had basically heard this report from Malik bin Deenaar who narrated it from
Aboo Gaalib on the authority of Umm Dardaa. Therefore, Ibn Shawdhab’s
saying that, “Salmān was seen wearing…” is graded Mu’dal i.e. a narration
with at least two missing narrators in succession in the chain of transmission.
However, the statement, “The real good is the good of the World Hereafter”
is authentically reported from the Prophet  with another chain of
transmission. See As-Saheehah no. 3198.
‫اب َم ْن زَ َار َق ْومًا َف َط ِع َم ِع ْندَ ُه ْم‬

ٌ ‫ َب‬-‎١٦٠
Chapter 160: The Person Who Visits People And Eats With
Them
‫ز َار َأ ْه َل‬‎َ ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ِك ر ِضي‬-‎٣٤٧
َ ِ ‫ول‬ َ َ َ ْ ْ َ
ُ ‫ فَ ُن ِض َح‬،‫ْلب ْي ِت‬ ِ ٍ َ َ ِ ِ َ ِ ٍ
‫له‬ َ ‫ فَ َل َّما َخ َر َج أ َم َر مِ َبكان من ا‬،‫ فَ َطع َم ع ْن َد ُه ْم َط َعامًا‬،‫َب ْيت م َن اْأل ْن َص ِار‬
ُ ‫ص ِح‬.
‫يح ا ِْإل ْس َن ِاد‬ ٍ ‫َع َلى بِ س‬
َ ‫ َو َد َعا َل ُه ْم‬،‫اط فَ َص َّلى َع َل ْي ِه‬ َ
347. Anas b. Mālik said: “The Messenger of Allah  visited one
of the houses of the Ansār and took some food with them. When he
wanted to leave, he asked for a place in the house and water was
sprinkled on a rug for him. He prayed on it and made supplication for
them.” (Authentic Chain)
233
Al-Adab Al-Mufrad
Commentary: From the perfection of visits is that some food is presented to

the visitor. Ibn Battaal (‫ )رحمه الله‬said, “It is from the things that strengthen
friendly-relations and increases mutual love.” The recommendation to
partake in such meals is stronger if the visitor is a scholar or is in a position
of emulation. It is also encouraged that the visitor supplicates for those he
has visited before he departs.
َ ُ َ َ ‫اء َعب ُد ا‬ َ َ‫ َع ْن َأبِ ي َخ ْل َد َة ق‬-‎٣٤٨

ُ ‫ َو َع َل ْي ِه ِث َي‬،‫ْلع ِال َي ِة‬
‫اب‬ َ ‫ْلك ِرمي أ ُبو أ َم َّي َة إِ َلى أبِ ي ا‬ ْ َ ‫ َج‬:‫ال‬
َ َ َ‫ فَ ق‬،‫وف‬
َ ‫ال ْس ِل ُم‬
‫ون إِ ذا َت َز َاو ُروا‬ ُ ْ‫ان م‬
َ ‫ إِ ْن َك‬،‫الر ْه َب ِان‬ ُ ‫ ((إِ مَّنا َه ِذ ِه ِث َي‬:‫ أ ُبو ا ْل َع ِال َي ِة‬:‫ال‬
ُّ ‫اب‬ ٍ ‫ُص‬
َ َ‫ج‬
ُ ‫ َص ِح‬.))‫ت َّم ُلوا‬
ُ ‫يح َمق ُْط‬
. ‫وع‬
348. Abū Khalda said: “Abu ‘Umayya Abdu’l-Karīm came to Abū’l-

‘Aliya wearing a woollen garment. Abū’l-‘Aliya said, ‘This is the
garment .of the monks. When the Muslims visit each other, they
beautify themselves.’ ” (Authentic in Maqtoo’ form)
Commentary: The Raahib (pl. Ruhbaan), monk, is the one who seeks worship
by withdrawing from society; worldly things, its pleasure and people, and
desiring its inconvenience, something for which Allah the Mighty and Exalted
berated the Jews and Christians: “But the monasticism which they invented
for themselves, We did not prescribe for them, but (tey sought it) only to please
Allah therewith, but they did not observe it with the right observance…” (Q
57:27). Here, Abū’l-‘Aliya decried Abdu’l-Karīm’s dressing which appears
as that of a monk and encouraged him to beautify himself as is the way of the
Muslims when they visit each other. It is necessary to note that in beautifying
oneself, one must remain within the limits of the Sharee’ah.
‫اء ُج َّب ًة ِم ْن َط َي ِال َس ٍة َع َل ْي َها ِل ْب َن ُة‬ َ ْ ‫ َأ ْخ َر َج‬:‫ال‬

َ َ‫اء ق‬ َ ْ‫اهلل َم ْو َلى َأ م‬
ِ ‫ َع ْن َعب ِد‬-‎٣٤٨
ُ ‫ت إِ َل َّي أ مْس‬ َ ‫س‬ ْ
ُ ‫اهلل ص َّلى‬ ِ ‫((ه ِذ ِه ُج َّب ُة َر ُس‬ ْ ‫ فَ قَ ا َل‬،‫ َوإِ َّن فَ ْر َج ْي َها َم ْكفُ وفَ ِان بِ ِه‬،‫اج‬ ِ ِ ِ
‫اهلل‬ َ ِ ‫ول‬ َ :‫ت‬ َ ‫ش ْب ٍر م ْن د‬
ٍ ‫يب‬
.‫ َح َس ٌن‬.))‫ال ُم َع ِة‬ ِ ُ‫ان َي ْلبس َها ِل ْل ُوف‬
ُ ْ‫ َو َي ْو َم ج‬،‫ود‬ َ َّ ِ
ُ َ َ ‫ ك‬،‫َع َل ْيه َو َسل َم‬
348. ‘Abdullāh, the mawlā of Asmā’ said: “Asmā’ (bint Abī Bakr),
234
may Allah be pleased with them all, brought me a black woollen shirt
with a brocade border, a span wide on its sleeves. She said, ‘This is the
jubbah (long shirt) of the Messenger of Allah . He used to wear it
for delegations and on the day of Jumu‘a.’ ” (Sound)
Commentary: It proves the recommendation of wearing decorated dresses as
long as one remains within the limits of the Sharee’ah for the Prophet 
would not wear the jubbah for delegations and on Fridays except that it was
from the best ways to appear.
‫ فَ َأ َتى بِ َها‬،‫اس َت ْب َر ٍق‬ ُ ‫اهلل ب ِن عمر ر ِضي‬

ْ ‫ َو َج َد ُع َم ُر ُح َّل َة‬:‫ال‬
َ َ َ َ ُ ْ
ِ ‫ َع ْن َعب ِد‬-‎٣٤٩
ْ
ُ ‫ال َّنبِ ي ص َّلى‬
َ ‫ َأ ْو ِح‬،‫ال ُم َعة‬
‫ني َتق ِْد ُم‬ ُ ْ‫ َوا ْلبس َها ِع ْن َد ج‬،‫اش َت ِر َه ِذ ِه‬
ْ َ َ َ‫ فَ ق‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
ْ :‫ال‬ َ َّ
‫ َو ُأ ِت َي‬.))‫ْآلخ ِرة‬ ِ ‫َق َل ُه ِفي ا‬ َ ‫ال َخال‬ َ ‫ ((إِ مَّنا َي ْل َب ُس َها َم ْن‬:‫السال َُم‬ َّ ‫ال َع َل ْي ِه‬ َ َ‫ فَ ق‬،‫ود‬ ُ ‫َع َل ْي َك ا‬
ُ ُ‫ْلوف‬
‫ َوإِ َلى‬،‫ام َة بِ ُح َّل ٍة‬ ُ َ ُ

َ ‫ َوإِ َلى أ َس‬،‫ فَ أ ْر َس َل إِ َلى ُع َم َر بِ ُح َّل ٍة‬،‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم بِ ُح َل ٍل‬
ِ ‫ول‬ ُ ‫َر ُس‬
َ ‫ول ِف‬
‫يها َما‬ ِ َ‫ َلقَ ْد م‬،‫ت بِ َها إِ َل َّي‬
ُ ُ‫س ْع ُتك َتق‬ َ ‫اهلل! َأ ْر َس ْل‬
ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ال ُع َم ُر‬َ َ‫ فَ ق‬.‫َع ِل ٍّي بِ ُح َّل ٍة‬
َ ُ ‫ال ال َّنبِ ي ص َّلى‬
َ :‫اهلل َع َل ْي ِه َو َس َّل َم‬
ٌ ‫اج َت َك)) َص ِح‬
‫يح‬ َ ‫ أ ْو َتق ِْضى بِ َها َح‬،‫يع َها‬ ُ ِ‫((تب‬ َ ُّ َ َ‫ت؟ فَ ق‬ َ ‫قُ ْل‬
349. ‘Abdullāh b. ‘Umar said: “ ‘Umar found a silk robe and brought
it to the Prophet  and said, ‘Buy this and wear it on Jumu‘a and
when the delegations come to you.’ The Prophet  said, ‘Only
someone who has no portion in the World Hereafter wears this.’
“Later the Messenger of Allah  was brought some robes of which he
sent one to ‘Umar, one to Usāma, and one to ‘Alī. ‘Umar said, ‘Messenger
of Allah! You have sent this to me when I heard you say what you said about
it.’ The Prophet  said, ‘You may sell it or otherwise meet your needs with
it.’” (Authentic)
235
Al-Adab Al-Mufrad
‫الز َي َار ِة‬ ْ ‫اب َف‬

ِّ ‫ض ُل‬ ٌ ‫ َب‬-‎١٦١
Chapter 161: The Excellence Of Visiting
‫((ز َار َر ُج ٌل‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ :‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٣٥٠
‫ َأخًا ِلي‬:‫ال‬ ُ ‫ َأ ْي َن ُت ِر‬:‫ال‬
َ َ‫يد ؟ ق‬ ُ ‫ فَ َأرص َد‬،‫َأ ًخا َله ِفي قَ ري ٍة‬
َ َ‫ فَ ق‬،‫اهلل َل ُه َم َلكًا َع َلى َم ْد َر َج ِته‬ َ ْ َْ ُ
ِ ‫ إِ ِّني ُأ ِح ُّب ُه ِفي‬،‫ال‬:
.‫اهلل‬ َ ‫ال‬َ َ‫ َه ْل َل ُه َع َل ْي َك ِم ْن ِن ْع َم ٍة َت ُر ُّب َها؟ ق‬:‫ال‬
َ َ‫ فَ ق‬.‫ِفي َه ِذ ِه القَ ْر َي ِة‬
َ َ َ َّ ‫اهلل إِ َلي َك؛‬
ٌ ‫ َص ِح‬.))‫أن اهلل أ َح َّب َك َك َما أ ْح َب ْب َت ُه‬
‫يح‬ ْ
ِ ‫ول‬ُ ‫ فَ إِ ِّني َر ُس‬:‫ال‬
َ َ‫ق‬
350. Abū Hurayra said: “The Prophet  said, ‘A man visited a
brother of his in a village, so Allah set an angel in wait for him on
the road. The angel asked, “Where are you going?” He replied, “To a
brother of mine in this village.” The angel asked, “Has he done you
some favour which you want to repay?” He said, “No, I love him for
Allah.” The angel said, “I am a messenger of Allah to you. Allah loves
you as you love him.” ’ ” (Authentic)
Commentary: While the Chapter on Visiting describes the validity of
visiting, this chapter shows the virtues of visiting. Imam An-Nawawee (‫رحمه‬
‫ )الله‬said, “The hadeeth contains the virtue of Loving for Allah the Most High,
and that it is a means to Allah’s loving a servant…”
‫الر ُج ُل ُي ِح ُّب َق ْومًا َو مَ َّلا َي ْل َْحق ِب ِه ْم‬ ٌ ‫ َب‬-‎١٦٢

َّ ‫اب‬
Chapter 162: When A Man Loves People, But Cannot Equal
Them In Deeds
‫ال‬ ُّ ‫الر ُج ُل ُي‬

َ ‫حب ا ْلقَ ْو َم َو‬ ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ت‬
ُ ‫ قُ ْل‬:‫ال‬ ُ ‫ عن َأبِ ي ذَ ر ر ِضي‬-‎٣٥١
َّ !‫اهلل‬ َ َ ِّ ْ َ
236
‫ إ ِّني‬:‫ت‬ َ ‫ت َيا َأ َبا ذَ ِّر! َم َع َم ْن َأ ْح َب ْب‬
ُ ‫قُ ْل‬‎ .))‫ت‬ َ :‫ال‬
َ ‫((أ ْن‬ َ َ‫يع َأ ْن َي ْل َح َق بِ َع َم ِل ِه ْم؟ ق‬
ُ ‫َي ْس َت ِط‬
َ َ ‫ت َم َع َم ْن َأ ْح َب ْب‬ َ :‫ال‬ َ ‫ب‬ ُّ ‫ُأ ِح‬
ٌ ‫ َص ِح‬.))!‫ت َيا أ َبا ذَ ِّر‬
‫يح‬ َ ‫((أ ْن‬ َ َ‫ ق‬.‫اهلل َو َر ُسو َل ُه‬
351. Abū Dharr said: “I said, ‘Messenger of Allah! What if a man loves
a people and cannot equal them in deeds?’ He said, ‘Abū Dharr, you
are with the one you love.’ I said, ‘I love Allah and His Messenger.’
He said, ‘Abū Dharr, you are with the one you love.’ ” (Authentic)
‎Commentary: Loving is in grades as following; and there are levels in the
Garden. So, a servant’s level in the Garden is to the extent of his love for and
following of the Messenger . Even the person in the lowest level in the
Garden, he will also be with the Prophet  in the garden even though his
level will be low. The hadeeth shows the virtues of Abu Dharr ().
ُ ‫ َأ َّن رجلًا س َأ َل ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

‫ َيا َنبِ َّي‬:‫ال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-٣٥٢
َ َّ َ ُ َ ُ َ َ َ ْ َ
ُ ‫ َما َأ ْع َد ْد‬:‫ال‬
،‫ت لها ِم ْن َكبِ ٍير‬ َ ‫((و َما َأ ْع َد ْد‬
َ َ‫ ق‬.))‫ت َل َها؟‬ َ َ‫اع ُة؟ فَ ق‬
َ :‫ال‬ َ ‫الس‬
َّ ‫اهلل! َم َتى‬
ُ ‫ فَ َما َر َأ ْي‬:‫س‬ َّ ‫((ال ْر ُء َم َع َم ْن َأ َح‬

َ َ َ‫ ق‬.))‫ب‬ َ ْ‫م‬ َ ‫ب‬
َ َ‫ فَ ق‬.‫اهلل َو َر ُسو َل ُه‬ ُّ ‫ال َأ ِّني ُأ ِح‬
َّ ِ‫إ‬
‫ت‬ ٌ ‫ أ َن‬:‫ال‬ :‫ال‬
َ
ٌ ‫ َص ِح‬.‫ني فَ ِر ُحوا َب ْع َد ا ِْإل ْسال َِم أ َشدَّ مِ َّما فَ ِر ُحوا َي ْو َم ِئ ٍذ‬
‫يح‬ َ ‫ال ْس ِل ِم‬
ُ ْ‫م‬
352. Anas said: “A man asked the Prophet: ‘Prophet of Allah,

when will the Hour come?’ He said, ‘What preparations have you
made for it?’ The man replied, ‘I have not made much preparation, but
I love Allah and His Messenger.’ He said, ‘A man is with the one he
loves.’ Anas said, “I never saw the Muslims -rejoice - except for the
day that they became Muslim - more than they did on that day (i.e. on
hearing that hadīth).” (Authentic)
Commentary: The Prophet  asked what preparations the companion had
made for the Last Hour since the main benefit of knowing about the Day or its
signs is one’s preparation for it. The hadeeth is evidence that the companions
() truly love Allah and His Messenger ; and so, they were glad to hear
what shows that they will be with him again in the World Hereafter.
237
Al-Adab Al-Mufrad
َ ‫ض ُل ْا‬
‫لك ِب ِير‬ ْ ‫اب َف‬
ٌ ‫ َب‬-‎١٦٣
Chapter 163: The Excellence Of The Older Person
‫((م ْن َل ْم‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٣٥٣
ٌ ‫ َص ِح‬.))‫س ِمنَّا‬
‫يح‬ َ ْ ‫ َو َي ْع ِر‬،‫ير َنا‬
َ ‫ فَ َل ْي‬،‫ف َح َّق كبِ ِير َنا‬
ِ
َ ‫َي ْر َح ْم َصغ‬
353. Abū Hurayra said: “The Prophet  said, ‘Anyone who does
not show mercy to our children nor acknowledge the right of our old
people is not one of us.’ ” (Authentic)
Commentary: Children due to their young ages may show lack of knowledge
and say a thing or perform an action which will be considered by the adult as
irritatingly silly or time-wasting; and so, the adult should show mercy to
them by teaching them and guiding them with gentlenss and affection. As for
the elderly, they have spent many years on the earth and have thereby,
acquired a wide-range of experience; thus they deserve to be shown honor
and high regard. With respect to the expression, “…is not one of us…”
Haafidh Ibn Hajar al-Asqalaanee (‫ )رحمه الله‬said, “that is, from those upon
our lines of conduct and path; it does not mean his been disconnected from
the religion. However, it is mentioned with this wording to emphasize the
seriousness of falling into a thing like that…”
ُ ‫ يب ُل ُغ بِ ِه ال َّنبِ ي ص َّلى‬- ‫اهلل ع ْنهما‬

ُ ‫ ر ِضي‬- ‫اص‬ ِ ‫ َع ْن َعب ِد‬-‎٣٥٤
‫اهلل‬ َ َّ َْ َ ُ َ َ َ َ ‫اهلل ْب ِن َع ْم ٍرو ْب ِن ا‬
ِ ‫ْلع‬ ْ
‫يح‬ َ ْ ‫وي ْع ِر‬
َ ‫ فَ َل ْي‬،‫ف َح َّق كبِ ْي ِر َنا‬
ِ
َ ‫((م ْن َل ْم َي ْر َح ْم َصغ‬
َ ،‫ير َنا‬ َ َ‫َع َل ْي ِه َو َس َّل َم ق‬
َ :‫ال‬
354. As No. 353 from ‘Abdullāh b. ‘Amr b. al-‘Ās, with a different

isnād.
‫اهلل َع َل ْي ِه‬ َ َ‫ َع ْن َجدِّ ِه ق‬،‫ َع ْن َأبِ ِيه‬،‫ َع ْن َع ْم ٍرو ْب ِن ُش َع ْي ٍب‬-‎٣٥٥
ٌ ‫ َص ِح‬.))‫ير َنا‬ ِ ْ ‫س ِمنَّا َم ْن َل ْم َي ْع ِر‬

َ ،‫ف َح َّق َكبِ ِير َنا‬ َّ
.‫يح‬ َ ‫وي ْر َح ْم َصغ‬ َ ‫(( َل ْي‬: ‫َو َسل َم‬
238
355. Similar to Nos. 353-4, with a different isnād.
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُأمام َة ر ِضي‬-‎٣٥٦
َ :‫ال‬
‫((م ْن‬ َ ِ ‫ول‬ َ َ َ َ ْ َ
ُ ‫ َح َس ُن َص ِح‬.))‫س ِمنَّا‬ َ َّ ُ ،‫َلم َير َحم َص ِغير َنا‬

‫يح‬ َ ‫ فَ َل ْي‬،‫ير َنا‬
َ ِ‫وي ِجل كب‬ َ ْ ْ ْ
356. Abū Umāma said: “The Messenger of Allah  said, ‘Anyone
who does not show mercy to our children nor respect our old people is
not one of us.’ ” (Sound and Authentic)
َ ‫ال ُل ْا‬
‫لك ِب ِير‬ َ ‫اب ِإ ْج‬
ٌ ‫ َب‬-‎١٦٤
Chapter 164: Respect For The Old
‫ َو َح ِام ِل‬،‫ال ْس ِل ِم‬

ُ ْ‫الشيب ِة م‬ ِ ْ ِ ِ ِ َّ َ ‫ َع ِن ا‬-‎٣٥٧
َ َ‫ْأل ْش َع ِر ِّي ق‬
َ ْ َّ ‫ إِ ك َر َام ذي‬،‫ إِ ن م ْن إِ ْجالَل اهلل‬:‫ال‬
‫ َح َس ٌن‬.))‫الق ِْس ِط‬
ُ ْ‫ َوإِ ْكر َام ِذي الس ْل َط ِان م‬،‫ال ِافي َع ْن ُه‬
ُ َ َ ‫ َو‬،‫ َغ ْي ِر ا ْل َغ ِالي ِف ِيه‬،‫آن‬
َ ْ‫ال ج‬ ِ ‫ا ْلقُ ر‬
ْ
357. Al-Ash‘ari said: “A part of respect for Allah is to respect an

old Muslim, to respect a person who knows the Qur’ān by heart and
understands it - as long as he does not go to excess in it nor turn away
from it - and to respect a just ruler.” (Sound)
Commentary: The narration teaches the following among others: 1. The
obligation to respect the old Muslim, the one who commits the Qur’an to
memory and the just ruler. 2. Getting to old age, commiting the Qur’an to
memory and being just as a ruler are from the favours of Allah upon the
servant who is granted any of it. 3. Exhortation towards learning the Qur’an
by heart and being just. 4. Immoderation is prohibited in Islam; and that
includes being immoderate with the Qur’an such as getting engrossed in the
239
Al-Adab Al-Mufrad
matters of Tajweed and its application and abandoning pondering about the
meaning the Qur’an and acting upon it. The Qur’an Recitation competitions
popular around the Muslim world today forms a part of such immoderation
regarding the Qur’an. 5. The prohibition of turning away from the Qur’an. 6.
About every ruler would have been just at least once during his rule; but the
ruling about attributing justice to the ruler is based on what is most common
with him. So, to respect the one whose justice outweighs his unfairness is
encouraged in this narration.
ِ ‫ول‬
:‫اهلل‬ ُ ‫ال َر ُس‬
َ َ‫ ق‬:‫ال‬ ُ ‫اص ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َعب ِد‬-‎٣٥٨
َ ‫اهلل ْب ِن َع ْم ٍرو ْب ِن ا‬
ٌ ‫ َص ِح‬.))‫ير َنا‬
‫يح‬ َ ِّ ِ ِ ‫(( َلي‬
َ ‫س منَّا َم ْن َل ْم َي ْر َح ْم َصغ‬
َ ِ‫ َو ُي َوق ْر كب‬،‫ير َنا‬ َ ْ
358. As No. 356, from ‘Abdullāh b. ‘Amr b. al-‘Ās, with a different

isnād.
‫الس َؤ ِال‬ َ ‫اب َيبدَ ُأ ا ْل َك ِبير ْب‬

َ ‫الك‬
ُّ ‫ال ِم َو‬ ُ ْ ٌ ‫ َب‬-‎١٦٥
Chapter 165: The Old Person Should Be The First To Speak
And Ask
ِ ‫ َأ َّن َعب َد‬،‫يج َو َس ْه ٍل ْب ِن َأبِ ي َح ْث َم َة َأ َّن ُه َما َحدَّ ثَا‬

‫اهلل ْب ِن َس ْه ٍل‬ ٍ ‫ َع ْن َر ِاف ٍع ْب ِن َخ ِد‬-‎٣٥٩
ْ
ِ ‫ فَ قُ ِت َل َعب ُد‬،‫ فَ تفَ َّرقَ ا ِفي الن َّْخ ِل‬،‫ود َأ َتيا َخيبر‬
َ ‫ فَ َج‬،‫اهلل ْب ُن َس ْهل‬
‫اء‬ ٍ ‫َو ُم َح ِّي َص َة ْب َن َمس ُع‬
ْ ََْ َ ْ
ُ ‫ود إِ َلى ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه‬ ٍ ‫ َو ُح َو ِ ِّي َص ُة َو ُم َح ِّي َص ُة ْاب َنا َمس ُع‬،‫الر ْح َم ِن ْب ِن َس ْه ٍل‬
َ ِّ ْ َّ ‫َع ْب ُد‬
‫له‬ َ َ‫ص َغ َر ا ْلقَ ْو ِم! فَ ق‬
ُ ‫ال‬ َ َ ‫ و َك‬،‫ فَ ب َد َأ َعب ُد الرحم ِن‬،‫احبِ ِهم‬
ِ ‫ فَ َت َك َّل ُموا ِفي َأ ْم ِر َص‬،‫َو َس َّلم‬
ْ ‫ان أ‬ َ َ ْ َّ ْ َ ْ َ
َ ‫ْلكالَم ا‬ ُ ُ
- ‫ْأل ْك َب ُر‬ َ َ ‫لي ا‬ ِ َ َ َّ ِ َّ
َ ‫ ل َي‬:‫ قَ ال َي ْح َيى‬- ))‫((ك ِّب ِر اْلك ْب َر‬:‫ال َّنبِ ُّي َصلى اهلل َع َل ْيه َو َسل َم‬
‫ون قَ ِتي َل ُك ْم‬
َ ‫((أ َت ْس َت ِح ُّق‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
َ :‫اهلل َع َلي ِه وس َّلم‬ ِ ‫فَ تك َّل ُموا ِفي َأ ْم ِر َص‬
َ َ‫ فَ ق‬.‫اح ِبه ْم‬
َ َ َ ْ َ ُّ
.‫اهلل! َأ ْم ٌر َل ْم َن َر ُه‬
ِ ‫ول‬ َ ‫ بِ َأ مْ َي ِان َخ ْم ِس‬- ‫اح َب ُك ْم‬
َ ‫ َيا َر ُس‬:‫ قَ ا ُلوا‬.‫ني ِم ْن ُك ْم؟‬ َ َ‫ َأ ْو ق‬-
ِ ‫ َص‬:‫ال‬
240
ُ ِ َ ‫ َيا ر ُس‬:‫ قَ ا ُلوا‬.))‫ني ِم ُن ُهم؟‬
ٌ ‫ول اهلل! قَ ْو ٌم ك َّف‬
!‫ار‬ َ ْ َ ‫ود َب َأ مْ َي ِان َخ ْم ِس‬ ُ ‫((فَ ُت ْب ِرئ ُُك ْم َي ُه‬:‫ال‬
َ َ‫ق‬‎
‫ت َناقَ ًة ِم ْن ِت ْل َك‬ُ ‫ فَ َأ ْد َر ْك‬:‫ال َس ْه ٌل‬ ُ ‫اهلل ص َّلى‬

َ َ‫ ق‬.‫اهلل َع َل ْي ِه َو َس َّل َم ِم ْن ِق َب ِل ِه‬ َ ِ ‫ول‬ ُ ‫فَ فَ َداه َر ُس‬
ٌ ‫ َص ِح‬.‫رك َض ْت ِني بِ ِر ْج ِل َها‬

‫يح‬ َ َ‫ ف‬،‫ت ِمر َبدًا َل ُهم‬
ْ ْ ُ ‫ فَ َد َخ ْل‬،‫ا ِْإل ْب ِل‬
359. Rāfi‘ b. Khadīj and Sahl b. Abū Hathma narrated: “ ‘Abdullāh b.

Sahl and Muhayyisa b. Mas‘ūd came to Khaybar and separated amid
the palm-trees. ‘Abdullāh b. Sahl was murdered. ‘Abdu’r-Rahman b.
Sahl, and Huwayyisa and Muhayyisa, the sons of Mas‘ūd came to
the Prophet  and spoke to him about their companion. ‘Abdu’r-
Rahmān, the youngest of those present, began, and the Prophet 
said ‘Exalt the elders.’
“Yahya (one of the narrators) commented, ‘(The meaning of this was)

let the eldest speak.’
“They spoke about their companion and the Prophet  said,
‘Will fifty of you take an oath that you are entitled to blood-wit for
your “murdered man” - or he said - “your companion”?’ They said,
‘Messenger of Allah, it is something which we did not see.’ He said,
‘Then shall the Jews exonerate themselves by the oaths of fifty of
them?’ They said, ‘Messenger of Allah, they are not Muslims (they
may take false oaths).’ So the Messenger of Allah  himself paid
the blood-wit.”
“Sahl said, ‘I got one of those camels (they were given in the blood-
wit). I went into an enclosure of theirs and it kicked me.’ ” (Authentic)
Commentary: ‘Abdullāh b. Sahl who was murdered and ‘Abdu’r-Rahman b.
Sahl are both brothers and nephews to Muhayyisa and Huwayyisa, the sons
of Mas‘ūd (). It is mentioned in the wording reported by Imam Muslim
in his Saheeh, that the Messenger : “paid the blood-wit of hundered
(camels) from the camels given for charity.” The hadeeth is evidence that
the old person should be the first to speak except as delegated for reasons of
greater knowledge and better expression that the younger may possess. The
older person should also be given preference in the matters of imamate and
241
Al-Adab Al-Mufrad
marriage guardianship among others when the people are equal in other
indices.
. ‫صغَ ِر َأ ْن َي َت َك َّل َم‬ َ ‫لك ِبير َه ْل ِل‬

ْ ‫أل‬ ُ
َ ‫اب ِإ َذا َلم َي َت َك َّلم ْا‬
ِ ْ ٌ ‫ َب‬-‎١٦٦
Chapter 166: When An Older Person Does Not Speak, Can

The Youngest Speak Then?
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٣٦٠
َ ِ ‫ول‬ ُ ‫ال َر ُس‬ َ َ‫ ق‬:‫ال‬ َ َ‫اهلل َع ْن ُه َما ق‬
‫ت‬ُّ ‫ت‬ ُ َ‫ال ح‬ ٍ ‫ ُت ْؤ ِتي ُأ ُك َل َها ُك َّل ِح‬،‫ال ْس ِل ِم‬‎
َ ،‫ني بِ إِ ذْ ِن َر ِّب َها‬ ُ ْ‫ َم َث ُل َها َم َث ُل م‬،‫وني بِ َش َجر ٍة‬
َ ُ
َ
ِ ‫((أ ْخبِ ر‬
‫ َوث ََّم َأ ُبو َب ْك ٍر َو ُع َم ُر َر ِض َي‬،‫تك َّل َم‬

َ ‫ت أنْ َأ‬
ُ ‫ فَ َك ِر ْه‬،‫ فَ َوقَ ع ِفي َنف ِْسي الن َّْخ َل ُة‬.))‫َو َرقُ َها‬
ِ :‫اهلل َع َلي ِه َو َس َّلم‬
‫ فَ َل َّما‬.))‫((ه َي الن َّْخ َل ُة‬ َ َ‫ ق‬.‫لما َل ْم َي َت َك َّل َما‬ ُ
َ ْ َ ُّ َّ َ‫ ف‬،‫اهلل َع ْن ُهم َا‬
‫ َما َم َن َع َك َأنْ َتقُ و َلها؟ َل ْو‬:‫ال‬ ُ ‫ت َم َع َأبِ ي قُ ْل‬
َ َ‫ ق‬.‫ َيا َأ َب ِت! َوقَ َع ِفي َنف ِْسي الن َّْخ َل ُة‬:‫ت‬ ُ ‫َخ َر ْج‬
‫ال َأ َبا َب ْك ٍر‬

َ ‫ َو‬،‫ال َل ْم َأ َر َك‬
َّ ِ‫ َما َم َن َع ِني إ‬:‫ال‬ َّ ‫ان َأ َح‬
َ َ‫ ق‬.‫ب إِ َل َّي ِم ْن َك َذا َو َك َذا‬ َ ‫ُك ْن‬
َ ‫ َك‬،‫ت قُ ْل َت َها‬
ٌ ‫ص ِح‬.
‫يح‬ َ ‫ت‬ُ ‫ فَ َك ِر ْه‬،‫َت َك َّل ْم ُت َما‬
360. Ibn ‘Umar said: “The Messenger of Allah  asked, ‘Tell
me which tree is like the Muslim? It gives fruits at all times by the
permission of its Lord and its leaves do not fall.’ It occurred to me that
it was the palm, but I did not want to speak as Abū Bakr and ‘Umar,
may Allah be pleased with them both, were present. When they did
not speak, the Prophet  said, ‘It is the palm.’ When I left with my
father, I said, ‘Father, I thought that it was the palm.’ He said, ‘What
kept you from saying so? If you had said so, I would have preferred
that to such and such.’ I said, ‘What kept me was that I did not hear
you or Abū Bakr speak, so I did not like to speak out (of place).’”
(Authentic)
242
Commentary: The palm gives fruits at all times from when it begins to bear
them. The fleshy part of its fruit is a chief article of food, it contains sugar,
fat, protein and minerals, and its seed is food for livestock. Palm leaf stalks
are used for basketry and wickerwork, its leaves are woven into bags and
mats, and fiber from both is made into cordage. It has many other uses.
Likewise the Muslim; he is certain in his faith, beautiful in his character and
attributes, regular in his prayer and is always maintaining ties. He is amply
generous and what comes from him of knowledge and benefit is nourishing to
the soul; benefit is derived from him while he is alive and in his death. The
hadeeth also highlights the following: 1. Children must be mannerly with
their parents. 2. Parents should make efforts to nurture their children upon
righteousness; encouraging them to meet well-grounded scholars and attend
gatherings of learning. 3. It was a well-known fact amongst the companions
() that Abu Bakr and Umar (‫ )ريض الله عنهام‬were the best amongst them even
in the lifetime of the Prophet ; and so, they accorded them great respects.
4. An eminent well-grounded scholar may not know something which is
known to a relatively younger person. Yet, this does not reduce the eminence
and status of the scholar in anyway nor imply that the younger should be ill-
mannered towards the scholar.
َ ‫يد ْا‬
‫أل َك ِاب ِر‬ ُ ‫اب تَ ْس ِو‬
ٌ ‫ َب‬-‎١٦٧
Chapter 167: Making The Old The Leaders
َّ
‫((اتقُ وا‬: َ َ‫ فَ ق‬،‫اص ٍم َأ َّن َأ َب ُاه َأ ْو َصى ِع ْن َد َم ْو ِت ِه َب ِن ِيه‬
‫ال‬ ِ ‫ َع ْن َح ِكيم بن قَ ي ِس ْب ِن َع‬-‎٣٦١
ْ
َ ُ ‫إن اْلقَ ْو َم إِ ذَ ا َس َّو ُدوا َأ ْك َب َر ُهم َخ َلفُ وا َأ َب‬ َ
َّ َ‫اهلل َو َس ِّو ُدوا َأ ْكبر ُكم؛ ف‬
ْ ‫ َوإِ ذَ ا َس َّو ُدوا أ‬،‫اه ْم‬
‫ص َغ َر ُه ْم‬ ْ ََ
‫اص ِط َن ِاع ِه؛ فَ إ َّن ُه َم ْن َب َه ٌة ِل ْل َك ِر ِمي؛ َو ُي ْس َت ْغ َنى‬ َ ْ‫ َو َع َلي ُكم بِ م‬.‫َأ ْز َرى بِ هم ذَ ِل َك ِفي َأ ْكفَ ِائ ِهم‬
ْ ‫ال ِال َو‬ ْ ْ ْ
َ َ‫ت ف‬
‫ال‬ َّ ‫آخ ِر َك ْس ِب‬
ُّ ‫ َوإِ ذَ ا ُم‬.‫الر ُج ِل‬ ِ ‫اك ْم َو َم ْس َأ َل َة الن‬
ِ ‫َّاس؛ فَ إِ َّن َها ِم ْن‬ ُ ‫ َوإِ َّي‬.‫بِ ِه َع ِن ال َّل ِئ ِيم‬
ٍ ‫اد ِف ُن ِوني بِ َأ ْر‬ ُ ‫اهلل ص َّلى‬

ُّ ‫ َوإِ ذَ ا ُم‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫ض‬ ْ َ‫ت ف‬ َ ِ ‫ول‬ ِ ‫ فَ إِ َّن ُه َل ْم ُي َن ْح َع َلى َر ُس‬،‫وحوا‬
ُ ‫َت ُن‬
َ ْ‫ت ُأ َغ ِاف ُل ُهم ِفي ج‬
ٌ ‫ َص ِح‬. ))‫ال ِاه ِل َّي ِة‬
‫يح‬ ُ ‫ال َي ْش ُع ُر بِ َدف ِْني َب ْك ُر ْب ُن َو ِائ ٍل؛ فَ إِ ِّني ُك ْن‬
َ
ْ
243
Al-Adab Al-Mufrad
361. Hakīm b. Qays b. ‘Asim said: “When my father was dying, he

enjoined his sons, ‘Fear Allah and make the oldest among you your
leaders. For the people when they make the oldest among them their
leaders, they follow their fathers (in good deeds and preserve the
morals they inherited from their fathers). When they make the youngest
of them their leaders, that lowers the older ones in the eyes of their
peers. You must have wealth and use it well. It increases respect for
the generous and it will make you independent of misers. Beware of
asking people, it is from a man’s very last source of earning. When I
die, do not wail. There was no wailing for the Messenger of Allah.
When I die do not bury me in land where Bakr b. Wā’il will not know
where the grave is. I used to surprise them (on raids) in the time of
Jāhiliyya (the Ignorance).’ ” (Authentic)
Commentary: The narration shows: 1. That the pious predecessors were
really concerned, even while dying, about the proper guidance of their
children. So, they adjured them among others, to fear Allah, follow the lines
of conduct of the Messenger  and shun innovations. 2. That one should
avoid whatever lowers the elders before their peers and the young. 3. That
it is encouraged to legitimately seek wealth and also expend it prudently.
4. Discouragement for begging. 5. That wailing at the death of a person
contradicts the Sunnah. 6. The need to be cautious of about one’s antagonists
especially when they are non-Muslims.
َ
ْ ‫اب ُي ْع َطى الثَّ َم َر َة أ‬
‫صغَ ُر َم ْن َح َض َر ِم َن ْا ِلو ْلدَ ِان‬ ٌ ‫ َب‬-‎١٦٨
Chapter 168: Fruits Are Given To The Youngest Of Children
‫اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا ُأ ِت َي‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٣٦٢
ُ ‫ان َر ُس‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ََْ ْ َ
‫ ث َُّم‬.))‫ َب َر َك ًة َم َع َب َر َك ٍة‬،‫ َو َص ِاع َنا‬،‫ َو ُمدِّ َنا‬،‫ ((ال َّل ُه َّم! َب ِار ْك َل َنا ِفي َم ِدي َن ِت َنا‬:‫ال‬
َ َ‫الز ْه ِو ق‬
َّ ِ‫ب‬
َ
ٌ ‫ َص ِح‬.‫لد ِان‬
‫يح‬ َ ‫ص َغ َر َم ْن َي ِل ِيه ِم َن ا ْل ِ ْو‬
ْ ‫او َل ُه أ‬
َ ‫َن‬
244
362. Abū Hurayra said: “When the Messenger of Allah  was
brought fresh dates, he would say, ‘O Allah! Bless us in our city and
our mudd and our sā‘, blessing upon blessing.’ Then he would give
one to the youngest of the children with him.” (Authentic)
Commentary: A Sa’ = 4 Mudds; and 1 Mudd = 1/2 Bushel or two handfuls.
The hadeeth indicates the Prophet’s humility, generousity and care for
children. It teaches that one should always seek the blessings of Allah for
himself, his time, knowledge, children, wealth, food etc.
‫الص ِغ ِير‬
َّ ‫اب َر ْح َم ُة‬
ٌ ‫ َب‬-‎١٦٩
Chapter 169: Mercy Towards The Child
ِ ‫ول‬
‫اهلل‬ ُ ‫ عن جدِّ ِه ر ِضي‬،‫ عن َأبِ ِيه‬،‫ عن عم ٍرو ب ِن ُشعي ٍب‬-٣٦٣‎
َ َ َ ْ َ ْ َ َْ ْ ْ َ ْ َ
.))‫ف َح َّق َكبِ ِير َنا‬
ْ ‫ َو َي ْع ِر‬،‫ير َنا‬ ِ ِ ‫ (( َلي‬:‫ال‬ ُ ‫ص َّلى‬
َ ‫ َل ْم َي ْر َح ْم َصغ‬‎‫س منَّا َم ْن‬ َ ْ َ
ٌ ‫َص ِح‬
.‫يح‬
363. ‘Abdullāh b. ‘Amr b. al-‘Ās said: “The Messenger of Allah

 said, ‘Anyone who does not show mercy to our children nor
acknowledge the right of our old people is not one of us.’ ” (Authentic)
245
Al-Adab Al-Mufrad
َّ ‫اب ُم َعا َن َق ُة‬

‫الص ِب ِّي‬ ٌ ‫ َب‬-‎١٧٠
Chapter 170: Embracing The Child
ُ ‫ َخرج َنا مع ال َّنبِ ي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه‬ ُ ‫ عن يع َلى ب ِن مر َة ر ِضي‬-‎٣٦٤
َ َ‫ َأ َّن ُه ق‬،‫اهلل َع ْن ُه‬
َ ِّ َ َ ْ َ َ َ َّ ُ ْ ْ َ ْ َ
ُ ‫ فَ َأسرع ال َّنبِ ي ص َّلى‬،‫يق‬ َّ ‫ب ِفي‬
‫اهلل َع َل ْي ِه‬ َ ُّ َ َ ْ ِ ‫الط ِر‬ ٌ ْ‫ َو ُد ِعي َنا إِ َلى َط َع ٍام فَ إِ ذَ ا ُح َس ن‬، ‫َو َس َّل َم‬
ُ ‫ي َي ْل َع‬
‫اح ُك ُه‬ َ
ِ ‫اه َنا؛ َو ُي َض‬ َ ‫َو َس َّل َم أ َم‬
ُ ‫ فَ َج َع َل ا ْل ُغال َُم مَ ُي ُّر َم َّر ًة َه‬،‫ ث َُّم َب َس َط َي َد ْي ِه‬،‫ام ا ْلقَ ْو ِم‬
ُ ‫اه َنا َو َم َّر ًة َه‬
ُ ‫ فَ جع َل إِ ح َدى ي َدي ِه ِفي ذَ ق ِْن ِه وا‬،‫اهلل ع َلي ِه وس َّلم حتَّى َأ َخ َذه‬
‫ْأل ْخ َرى ِفي‬ َ ْ َ ْ َ َ ُ َ َ َ َ ْ َ َ ُّ
َّ ‫ َأ َح‬،‫ي ِمنِّي َو َأ َنا ِم ْن ُه‬ ُ

‫ب‬ ُ :‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ٌ ْ‫((ح َس ن‬ ْ ‫ ث َُّم‬،‫َر ْأ ِس ِه‬
َ َ‫ ث َُّم ق‬،‫اع َت َنقَ ُه‬
َ ‫ ِسب َط ِان ِم َن ا‬،‫ي‬
ِ ‫ْأل ْسب‬ ُ
َّ ‫اهلل َم ْن َأ َح‬
ٌ ‫ َص ِح‬.))‫اط‬
. ‫يح‬ َ ْ
ُ ْ‫الس َن َو ح‬
َ ْ‫ال َس ن‬ َ
َ ْ‫ب ح‬
364. Ya‘lā b. Murra said: “We went out with the Prophet  and we
were invited to eat. Husayn was playing in the road and the Prophet
 raced the others and then spread out his arms. The boy began
to run this way and that and the Prophet  made him laugh until
he caught hold of him. He put one of his hands under the boy’s chin
and the other on his head and then embraced him. Then the Prophet
 said, ‘Husayn is from me and I am from Husayn, may Allah love
the one who loves Husayn. Al-Husayn is one of my descendants.’ ”
(Sound)
Commentary: The Prophet  was so merciful to children; the duties of
teaching the grown-ups, meeting with delegations, preparing for military
assignments amongst other obligations did not prevent him from paying
attention to the young. Here, he  even raced the people to meet Husayn
who, as is typical of children who are shown love, raced here and there before
falling into the arms of the best of men  who hugged him affectionately.
“Indeed in the Messenger of Allah you have a good example to follow…” (Q
33: 21).
246
َ ‫الص ِغ‬
‫ير َة‬ َ ْ‫الر ُج ِل ج‬
َّ ‫ال ِار َي َة‬ َّ ‫اب ُق ْب َل ُة‬
ٌ ‫ َب‬-١٧١‎
Chapter 171: A Man Kissing A Baby Girl
‫ت ُع َم َر ْب ِن َأبِ ي‬
َ ‫ب بِ ْن‬ َ ‫اهلل ْب َن َج ْعفَ ٍر ُيقَ ِّب ُل َز ْي َن‬ِ ‫((أ َّن ُه ر َأى َعب َد‬
ْ َ
َ :،‫ َعن ب َكي ٍر‬-‎٣٦٥
ْ ُ ْ
ُ ‫ َص ِح‬.))‫ن ِو ِه‬
.‫يح ا ِْإل ْس َن ِاد‬ ْ َ‫ي َأ ْو ح‬ ُ ‫ َو ِه َي ْاب‬،‫َس َل َم َة‬
ِ ْ‫نة َس َن َت ن‬
365. Bukayr said that: he saw ‘Abdullāh b. Ja‘far kissing Zaynab, the
daughter of ‘Umar b. Abī Salama when she was about two years old.
(Authentic chain)
Commentary: Abdullah bin Ja’afar bin Abee Taalib is one of the companions
of the Prophet  as his father, Ja’far (‫)ريض الله عنهام‬. After his father was
matyred in the battle of Mu’tah, Abdullah grew up in the household of the
Prophet  under his sponsorship. He was highly respected amongst the
companions () and their students generation after generation. Thus, such
an action from this companion and scholar () is far from being out of desire
and lust. Therefore, a person whose impiety is known or who could easily
become indecent as a result should not be allowed to relate with children in
such a manner. Allah knows best.
‫ال َأ ْن‬
َّ ِ‫ إ‬،‫ال َت ْن ُظر إِ َلى َش ْع ِر َأ َح ٍد ِم ْن َأ ْه ِل َك‬
َ َ ‫ت َأ ْن‬ ْ ‫(( إِ ِن‬:‫ال‬
َ ‫اس َت َط ْع‬ َ ْ‫ َع ِن ح‬-‎٣٦٦
َ َ َ ‫ي ُك‬
ُ ‫ َص ِح‬.))‫ فَ اف َْع ْل‬،‫ون أ ْه َل َك أ ْو َصبِ َّي ًة‬
‫يح ا ِْإل ْس َن ِاد‬ َ
366. Al-Hasan said: “If you can avoid looking at the hair of any female
in your family except your wife or a baby girl, then do so.” (Authentic
chain)
Commentary: The females in our households here refers to those who are
our Mahaarim; that is, those with whom we are permanently prohibited
marriage. Otherwise, it is basically prohibited to look at the hair of non-
Mahaarim even when they are our relatives and are a part of our household.
247
Al-Adab Al-Mufrad
Still, the narration demonstrates playing with baby girls from which is kissing
them if doing so is not feared to stir desire or lust.
‫الص ِب ِّي‬ ْ
ٌ ‫ َب‬-‎١٧٢
َّ ‫اب َم ْس ُح َرأ ِس‬
Chapter 172: Stroking The Head Of A Child
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫((س ِاني َر ُس‬ ِ ‫ف ْب ِن َعب ِد‬
َ ِ ‫ول‬ َ َ‫اهلل ْب ِن َسال ٍَم ق‬
َّ َ‫ال م‬ ْ َ ‫وس‬
ُ ‫ َع ْن ُي‬-‎٣٦٧
ْ َ
ُ ‫ َص ِح‬.))‫ َو َم َس َح َع َلى َرأ ِسي‬،‫ َوأق َْع َد ِني َع َلى ِح ْج ِر ِه‬،‫ف‬
.‫يح ا ِْإل ْس َن ِاد‬ َ ‫وس‬
ُ ‫ُي‬
367. Yūsuf b. ‘Abdullāh b. Salām said: “The Messenger of Allah 

named me Yūsuf and made me sit in his lap and stroked my head.”
(Authentic chain)
Commentary: The hadeeth shows that an adult could sit a child on his laps.
It also encourages the scholars and true students of knowledge and the pious
to stroke the head of children.
ُ ‫ات ِع ْن َد ال َّنبِ ي ص َّلى‬

ِ ‫ب بِ ا ْلب َن‬ َ ُ ‫((ك ْن‬
ُ :‫ت‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-٣٦٨ ‎
‫اهلل‬ َ ِّ َ ُ ‫ت أ ْل َع‬ َ َ َ ْ َ
‫اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا‬ َ ‫ فَ َك‬،‫ب َم ِعي‬ َ ‫ َو َك‬، ‫َع َل ْي ِه َو َس َّل َم‬
ِ ‫ان ِلي َص َو‬
َ ِ ‫ول‬ ُ ‫ان َر ُس‬ َ ْ‫ب َي ْل َع ن‬
ٌ ‫اح‬
ٌ ‫ َص ِح‬.))‫ب َم ِعي‬
‫يح‬ َ ْ‫ فَ َي ْل َع ن‬،‫ فَ ُي َس ِّر ُب ُه َّن إِ َل َّي‬،‫َد َخ َل َي ْنقَ ِم ْع َن ِم ْن ُه‬
368. ‘Ā’isha said: “I used to play with dolls in the house of the Prophet
 and my companions would play with me. When the Messenger of
Allah entered  they would hide from him and he would call them
to join me and they would play with me.” (Authentic)
Commentary: Young people may play with dolls and other playthings as is
evinced in this hadeeth; moreover, when play with such toys is beneficial
in their tutelage. The permissibility of a wife having friends and playmates
could also be drawn from the narration.
248
‫ َيا ُب َن َّي‬:‫لص ِغ ِير‬ َّ ‫اب َق ْو ُل‬
َّ ‫الر ُج ِل ِل‬ ٌ ‫ َب‬-‎١٧٣
Chapter 173: A Man Saying, “My Son” To A Child
‫ فَ ُت ُو ِّف َي ْاب ُن‬،‫ت ِفي َج ْي ِش ْاب ِن ال ُّز َب ْير‬ ُ :‫ال‬

ُ ‫((ك ْن‬ َ ُ‫ َع ْن َأبِ ي ا ْل َع ْجال َِن مْح‬-‎٣٦٩
َ َ‫ال ِاربِ ِّي ق‬
‫ال َم َل؛ فَ إِ ِّني ِفي‬ ْ :‫الب ِن ِه‬

َ ْ‫ادفَ ْع إِ َل َّي ج‬ ْ ‫ت‬ ِ ‫يل‬
ُ ‫ فَ قُ ْل‬- ‫اهلل‬ ِ ِ‫ َو َأ ْو َصى بِ َج َم ٍل َل ُه ِفي ِسب‬- ‫َع ٍّم ِلي‬
َ َ‫ فَ َأ َت ْي َنا ْاب َن ُع َم َر فَ ق‬،‫ب بِ نا إِ َلى ْاب ِن ُع َم َر َحتَّى َن ْس َأ َل ُه‬

:‫ال‬ َ َ‫َج ْي ِش ْاب ِن ال ُّز َب ْي ِر! فَ ق‬
ْ ‫ اذْ َه‬:‫ال‬
ِ ‫يل‬
‫ َو َه َذا ْاب ُن‬،‫اهلل‬ ِ ِ‫ َو َأ ْو َصى بِ َج َم ٍل َل ُه ِفي َسب‬،‫الر ْح َم ِن! إِ َّن َو ِا ِلدي ُت ُو ِّفي‬ َ
َّ ‫َيا أ َبا َع ْب ِد‬
‫ َيا ُب َن َّي! إِ َّن‬:‫ال ْاب ُن ُع َم َر‬
َ َ‫ال َم َل ؟ ق‬ َ ‫ َأ‬،‫ و ُهو ِفي جي ِش اب ِن ال ُّزبير‬،‫َعمي‬
َ ْ‫فأ ْدفَ ُع إِ َلي ِه ج‬
ْ َْ ْ ْ َ َ َ ِّ
،‫اهلل َع َّز َو َج َّل‬
ِ ‫يل‬ِ ِ‫ان َو ِال ُد َك مَّإنا َأ ْو َصى بِ َج َم ِل ِه ِفي َسب‬
َ ‫إن َك‬ ٍ ِ‫اهلل ُك ُّل َع َم ٍل َص ح‬
ْ َ‫ ف‬،‫ال‬ ِ ‫يل‬َ ِ‫َسب‬
‫إن َه َذا‬ َ ْ‫ادفَ ْع إِ َلي ِهم ج‬

َّ َ‫ال َم َل؛ ف‬ ُ ْ َ ‫ال ْش ِر ِك‬
ْ َ‫ ف‬،‫ني‬ ُ ْ‫ون قَ ْو ًما ِم ْن م‬ َ ‫فَ إِ ذَ ا َر َأ ْي‬
َ ‫ت قَ ْومًا ُم ْس ِل ِمني َي ْغ ُز‬
)‫اإل ْس َن ٍاد‬ َّ ‫يل ِغ ْلم ِان قَ و ٍم َأ ُّي ُهم َي َض ُع‬

َ .‫الطابِ َع‬
ِ ‫(ح َس ُن‬ ِ ِ‫ص َح َاب ُه ِفي َسب‬ َ
ْ ‫َوأ‬
ْ َ
369. Abu’l-‘Ajlān al-Muhāribi said: “While I was in the army of Ibn

az-Zubayr, a cousin of mine died and bequeathed one of his camels
to be given (as charity) in the way of Allah. I said to his son, ‘Give
me the camel for I am in the army of Ibn az-Zubayr.’ He said, ‘Let
us go to Ibn ‘Umar and ask him (about this matter).’ We did so and
he said, ‘Abū ‘Abdu’r-Rahmān, my father died and bequeathed one
of his camels to be used in the way of Allah. This is my cousin and
he is in the army of Ibn az-Zubayr. Shall I give him the camel?’ Ibn
‘Umar said, ‘My son, the way of Allah includes every correct action.
If your father bequeathed his camel in the way of Allah, the Mighty
and Exalted, when there are Muslims making raids against the idol-
worshippers, then give them the camel. This man (Abu’l-‘Ajlān) and
his companions are fighting for the sake of some lads each of whom
wishes to impose his own seal (i.e. rule).’ ” (Sound chain)
249
Al-Adab Al-Mufrad
Commentary: Fighting is in the way of Allah the Mighty and Exalted, if its
purpose is to make Allah’s word supreme, such as fighting the idolaters and
dissident or rebellious group of Muslims as is established in the Qur’an, the
Sunnah and the way of the pious predecessors. But when the rebelling group
cannot be specified, such as when it is a mere mutual contest for authority,
then fighting is a Fitnah (tribulation) that the Muslim should eschew. The
narration shows that one should seek clarification on matters before
embarking on them. It also shows that the scholars should not flatter the
people. However, the point of reference in this hadeeth with respect to the
chapter heading is that Ibn Umar (‫ )ريض الله عنهام‬referred to the questioner,
saying, “My son!”
َ ‫((م ْن‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن ج ِر ٍير ر ِضي‬-‎٣٧٠
‫ال َي ْر َح ُم‬ َ :‫ال‬ َ ِّ َ ُ َ َ َ َ ْ َ
ُ
ٌ ‫ال َي ْر َح ُم ُه اهلل َع َّز َو َج َّل)) َص ِح‬
.‫يح‬ َ ،‫َّاس‬
َ ‫الن‬
370. Jarīr said: “The Prophet  said, ‘Allah, the Mighty and
Exalted, will not show mercy to the person who does not show mercy
to the people.’ ” (Authentic)
َ ‫ َوال ُي ْغفَ ُر َم ْن‬،‫ال ُي ْر َح ُم‬

‫ال‬ َ ‫ال َي ْر َح ُم‬
َ ‫ (( َم ْن‬:‫ال‬ ُ ‫ عن عمر ر ِضي‬-‎٣٧١
‫ َح َس ٌن‬.))‫ال َي َت َو َّق‬
َ ‫ال ُي َو َّق َم ْن‬
َ ‫ َو‬،‫ف‬
ُ ‫ف َع ّمن َل ْم َي ْع‬ َ ‫ َو‬،‫َي ْغ ِف ُر‬
َ ‫ال ُي ْع‬
371. ‘Umar said: “Anyone who does not show mercy will not be
shown mercy. Anyone who does not forgive will not be forgiven.
Anyone who does not pardon will not be pardoned. Whoever is not
cautious will not be protected.” (Sound)
Commentary: Each of the phrases regarding showing mercy, forgiving,
pardoning and being cautious mentioned above from the statements of ‘Umar
(), is established in authentic hadeeths from the Prophet .
250
َ ‫ باب ارحم من ِفي ْا‬-‎١٧٤
‫أل ْر ِض‬ ْ َ ْ َ ْ ٌ َ
Chapter 174: Be Merciful To Those On Earth
،‫ال َي ْغ ِف ُر‬
َ ‫ال ُي ْغفَ ُر مِ َل ْن‬
َ ‫ َو‬،‫ال َي ْر َح ُم‬
َ ‫((ال ُي ْر َح ُم َم ْن‬
َ :‫ال‬ ُ ‫ عن عمر ر ِضي‬-‎٣٧٢
.))‫ال َي َت َو َّق‬
َ ‫ال ُي َو َّق َم ْن‬
َ ‫ َو‬،‫وب‬ َ ‫ع َلى َم ْن‬‎
ُ ‫ال َي ُت‬ َ ‫اب‬ َ ‫ َو‬،‫ف‬
ُ ‫ال ُي َت‬ ُ ‫ف َع َّم ْن َل ْم َي ْع‬ َ ‫َو‬
َ ‫ال ُي ْع‬
. ‫َح َس ٌن‬
،‫الش َاة فَ َأ ْر َح ُم َها‬ َ ‫اهلل! إِ ِّني‬

َّ ‫ألذْ َب ُح‬ ِ ‫ول‬ َ َ‫ ق‬:‫ال‬
َ ‫ َيا َر ُس‬:‫ال َر ُج ُل‬ َ َ‫اس ق‬
ٍ ‫ َع ْن قُ َّر َة ْب ِن إِ َّي‬-٣٧٣‎
ُ ‫ ر ِحم َك‬،‫الش ُاة إِ نْ ر ِحم َتها‬
))‫اهلل‬ َّ ‫((و‬: َ َ‫ ق‬.‫الش َاة َأنْ َأذْ َب َح َها‬
‫ال‬ َ ‫ إِ ِّني‬:‫ال‬
َّ ‫أل ْر َح ُم‬ َ َ‫َأ ْو ق‬
َ َ َ ْ َ َ
ٌ ‫ َص ِح‬.‫ي‬
.‫يح‬ ِ ْ‫َم َّر َت ن‬
373. Qurra b. Iyāas said: “A man said, ‘Messenger of Allah, whenever

I slaughter a sheep, I show mercy to it (by using a sharp knife to ensure
the least suffering)’ - or the man said - ‘I show mercy to the sheep
when I slaughter it.’ He said twice, ‘If you showed mercy towards the
sheep, Allah will show mercy to you.’ ” (Authentic)
Commentary: The narrations regarding showing mercy are general and so,
they may be perceived to refer to the Muslims alone or to human beings
alone. However, this narration shows that the ruling about showing mercy is
more encompassing; it includes the humans and other animals such as the
beasts, birds amongst others. Imam Muhammad Naasiruddeen al-Albaanee
(‫ )رحمه الله‬has compiled some narrations in a section titled, Being Kind to
Animals in his masterpiece, Silsilat al-Ahaadeeth is-Saheehah no. 20 to 30
which demonstrate the fact that the Messenger  was a mercy to all. Also,
see Chapter 176 below.
251
Al-Adab Al-Mufrad
‫الص ِاد َق‬ ُ ‫ت ال َّنبِ ي ص َّلى‬

َّ ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٣٧٤
َ َّ َ َ ََْ ْ َ
َّ ِ‫الر ْحم ُة إ‬
.))‫ال ِم ْن َش ِق ٍّي‬ ُ ‫اسم ص َّلى‬
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ َ َ ‫الص ُد‬
َ
َ َّ ‫((ال ُت ْن َز ُع‬ :‫ول‬ َ ِ ِ َ‫وق أ َبا اْلق‬ ْ َ ْ‫م‬
374. Abū Hurayra said: “I heard the Prophet, the truthful, confirmed
one, Abu’l-Qasim  say, ‘Mercy is only removed from the one who
is forsaken.’ ” (Sound)
Commentary: The one from whose heart mercy is removed does not show
mercy and so, will not receive mercy from the Most Merciful. This makes
clear, the aspects of his failure. Therefore, it is obligatory to show mercy to
oneself and to those on the earth to receive Allah’s mercy and be successful.
May Allah make us among His merciful servants.Amin.
َ ‫((م ْن‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن ج ِر ٍير ر ِضي‬-‎٣٧٥
‫ال َي ْر َح ُم‬ َ :‫ال‬ َ ِّ َ ُ َ َ َ َ ْ َ
ُ
ٌ ‫ َص ِح‬. ))‫ال َي ْر َح ُم ُه اهلل‬
‫يح‬ َ ،‫َّاس‬
َ ‫الن‬
‫اب َر ْح َم ُة ا ْل ِع َي ِال‬
ٌ ‫ َب‬-‎١٧٥
Chapter 175: Mercy Towards The Family

َ ‫((ك‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٣٧٦
َ ‫ َو َك‬،‫ال ِدي َن ِة‬
‫ان ِظ ْئ ُر ُه قَ ْينًا َو ُكنَّا‬ َ ْ‫احي ِة م‬
ِ ِ ِ ‫َأ ْر َح َم الن‬
َ ‫ َو َك‬،‫َّاس بِ ا ِْلع َي ِال‬
َ ‫ان َل ُه ْاب ٌن ُم ْس َت ْر َض ٌع في َن‬
ٌ ‫ َص ِح‬.))‫ت بِ إِ ذْ ِخ ٍر؛ فَ ُيقَ ِّب ُل ُه َو َي ُش ُّم ُه‬ ِ ِْ

‫يح‬ َ ‫ َوقَ ْد َد َخ َن‬،‫َنأتيه‬
َ ‫الب ْي‬
252
376. Anas b. Mālik said: “The Prophet  was the most merciful of
people towards his family. He had his son (Ibrāhīm) nursed in a part of
Madīna and the husband of his wet-nurse was a blacksmith. We used
to go to him and the house would be full of smoke from the forge. He
would kiss him and hold him close (lit. sniff him).” (Authentic)
Commentary: The Prophet  was most kind to his family, and in him you
have a perfect example to follow. Being merciful to one’s family is not restricted
to providing them with the needs of maintenance and accommodation; rather,
it includes other things such as really paying attention to their education and
general upbringing, sincerely loving them, overlooking their weak areas, and
preventing and taking away their distress and agitations.
ُ ‫ال َأ َتى النَّبي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم َر ُج ٌل َو َم َع ُه‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٣٧٧
َ َ‫ ق‬،‫اهلل َع ْن ُه‬
َ َ‫ ق‬.))‫((أ َت ْر َح ُم ُه ؟‬
:‫ال‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
َ :‫اهلل َع َلي ِه وس َّلم‬ َ َ‫ فَ ق‬.‫ فَ َج َع َل َي ُض ُّم ُه إِ َل ْي ِه‬،‫َصبِ ٌّي‬
َ َ َ ْ َ ُّ
َ ُ
ُ ‫ني)) َص ِح‬
. ‫يح ا ِْإل ْس َن ِاد‬ ِ ‫الر‬
َ ‫اح ِم‬ ِ ِ َ َ‫ ق‬. ‫َن َع ْم‬
ْ ‫ َو ُه َو‬،‫ ((فَ اهلل أ ْر َح ُم بِ َك م ْن َك بِ ه‬:‫ال‬
َّ ‫أر َح ُم‬
377. Abū Hurayra said: “A man came to the Prophet  with a child
whom he began to embrace. The Prophet  asked the man, ‘Do you
show mercy towards him?’ The man said, ‘Yes.’ He said, ‘Allah is
more merciful towards you than you are to this child. He is the Most
Merciful of the merciful.’ ” (Authentic chain)
Commentary: See hadeeth no. 90 and 91 above.
253
Al-Adab Al-Mufrad
‫لب َه ِائ ِم‬

َ ‫اب َر ْح َم ُة ْا‬
ٌ ‫ َب‬-‎١٧٦
Chapter 176: Mercy To Animals
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٣٧٨
َ ‫اهلل َع ْن ُه؛ َأ َّن َر ُس‬
َ :‫ال‬
‫((ب ْي َن َما‬ َ ِ ‫ول‬ َ َ ََْ ْ َ
‫ فَ إِ ذَ ا‬،‫ب ث َُّم َخ َر َج‬ َ ‫ فَ َو َج َد بِ ْئرًا فَ َن َز َل ِف‬،‫ش‬
َ ‫ فَ َش ِر‬،‫يها‬ َ ‫اش َتدَّ بِ ِه ا‬
ُ ‫ْلع َط‬ ٍ ‫َر ُج ٌل مَ ْي ِشي بِ َط ِر‬
ْ ‫يق‬
َ ‫ َلقَ ْد َب َل َغ َه َذا‬:‫الر ُج ُل‬ ْ
َ ‫ب ِم َن ا‬
‫ْلع َط ِش‬ َ ‫الك ْل‬ َّ ‫ال‬ َ ‫ث؛ َيأ ُك ُل ال َّث َرى ِم َن ا‬
َ َ‫ فَ ق‬،‫ْلع َط ِش‬ ٌ ‫َك ْل‬
ُ ‫ب َي ْل َه‬
‫ فَ َش َك َر‬،‫ب‬ َ ‫ فَ سقَ ى ا‬،‫ ث َُّم َأ ْمس َك َها بِ ِف ِيه‬،‫أل ُخ َّف ُه‬

َ ‫ْلك ْل‬
َ ‫ فَ َن َز َل الْبِ ْئر فَ م‬،‫ان ب َل َغ ِني‬
َ َ ‫ِم ْث ُل َّال ِذي َك‬
َ َ َ َ
‫((في ُك ِّل‬ ِ :‫ال‬ َ َ‫هائ ِم َأ ْجرًا؟ ق‬
ِ ‫اهلل! َوإِ َّن َل َنا ِفي اْلب‬ ِ ‫ول‬ ُ
َ ‫ َيا َر ُس‬:‫ قَ ا ُلوا‬.))‫اهلل َل ُه فَ َغفَ َر َل ُه‬
َ
َ
ٌ ‫ َص ِح‬.))‫أ أ ْج ٌر‬‎‫ات َكبِ ٍد َر ْط َب ٍة‬
‫يح‬ ِ َ‫ذ‬
378. Abū Hurayra said: “The Messenger of Allah  said, ‘Once
upon a time, a man, while walking down a road, became very thirsty.
He came across a well, went down into it and drank and then came
out. In front of him was a dog panting, eating the dust because of
thirst. The man said, “This dog is as thirsty as I was.” He went down
into the well and filled his leather sock, holding it in his mouth (while
climbing back up) and then gave the dog water. For that Allah thanked
him and forgave him.’ People asked, ‘Messenger of Allah, are we
rewarded on account of (kindness to) animals?’ He replied, ‘There is
a reward on account of everything with a moist liver (i.e. every living
thing).’ ” (Authentic)
Commentary: This man’s saying, This dog is as thirsty as I was is evidence
that he was motivated by the sincere concern for the condition of the dog and
eagerness to show it compassion. The intensity of his concern and eargerness
is further evinced by his enduring the difficulty of climbing back up the well
which he did holding his sock in his mouth. As regards the Prophet’s saying,
shakara Allahu lahu translated as Allah thanked him, Imam an-Nawawee
(‫ )رحمه الله‬said, “It means: He accepted his deed, rewarded him and forgave
254
him.” The hadeeth teaches being kind to people, for if kindness to dog earned
the man Allah’s forgiveness, then showing kindness to a Muslim earns far
greater rewards. It also shows that Allah’s mercy is extensive and that no
good deed should be considered worthless.
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫اهلل ب ِن عمر ر ِضي‬
َ ‫اهلل َع ْن ُه َما؛ َأ َّن َر ُس‬ ِ ‫ َع ْن َعب ِد‬-‎٣٧٩
َ ِ ‫ول‬ َ َ َ َ ُ ْ ْ
ُ َ‫ ُيق‬،‫َّار‬
‫ال‬ َ ‫ت ِف‬
َ ‫يها الن‬ ْ ‫ َح َب َس ْت َها َحتَّى َم َات‬،‫ام َرأ ٌة ِفي ِه َّر ٍة‬
ْ ‫ فَ َدخ َل‬،‫ت ُجوعًا‬ ْ ‫ت‬ْ ‫((ع ِّذ َب‬ َ َ‫ق‬
ُ :‫ال‬
َ َ ‫ و‬،‫ني حبس ِتيها‬ َ َ ‫ و‬،‫ال َأ ْن ِت َأ ْطعم ِتيها‬ ُ ‫و‬-
َ :- ‫اهلل َأ ْع َل ُم‬
َ ‫ال أ ْر َس ْل ِت‬
،‫يها‬ َ َ ْ َ َ َ ‫يها ِح‬
َ ‫ال أ ْن ِت َسقَ ْي ِت‬ َ َ ْ َ َ
َ ‫اش ا‬ ْ ‫فَ َأ َك َل‬
ٌ ‫ َص ِح‬.))‫ض‬
‫يح‬ ِ ‫ْأل ْر‬ ِ ‫ت ِم ْن َخ َش‬
379. ‘Abdullāh b. ‘Umar said: “The Messenger of Allah  said, ‘A

woman was punished for imprisoning her cat until it died of hunger.
Because of it, she entered the Fire. It will be said - and Allah knows
best - you did not feed it nor give it water when you imprisoned it nor
did you release it and allow it to eat from the vermin of the earth.’ ”
(Authentic)
Commentary: This contains proof that it is prohibited to imprison animals
and deny them food, and that it is permissible to keep a pet on the condition
that it is taken care of.

‫اهلل َع َل ْي ِه‬‎ ُ ‫اص ر ِضي‬ ِ ‫ َع ْن َعب ِد‬-‎٣٨٠
َ ِّ َ ُ َ َ ‫اهلل ْب ِن َع ْم ٍرو ْب ِن ا‬
َ ُ
ِ ‫ َو ْي ٌل ألق َْم‬،‫ َواغْ ِف ُروا َي ْغ ِف ِر اهلل َل ُك ْم‬،‫((ار َح ُموا ُت ْر َح ُموا‬
‫اع ا ْلقَ ْو ِل َو ْي ٌل‬ ْ َ َ‫َو َس َّل َم ق‬
:‫ال‬
ٌ ‫ون)) َص ِح‬
.‫يح‬ َ ‫ين؛ َّال ِذ‬
َ ‫ين ُي ِص ُّر‬
َ ‫ون َع َلى َما فَ َع ُلوا َو ُه ْم َي ْع َل ُم‬ َ ‫ِل ْل ُم ِص ِّر‬
380. ‘Abdullāh b. ‘Amr b. al-‘Ās said: “The Prophet  said, ‘Show
mercy and you will be shown mercy. Forgive and Allah will forgive
you. Woe to the people who merely catch words but do not remember
them (and follow them). Woe to those who persist, who knowingly
continue in what wrong they are doing.’ ” (Authentic)
255
Al-Adab Al-Mufrad
Commentary: That the one who shows mercy is also shown mercy and that
the one who pardons is granted pardon by Allah the Most Merciful are
separately authentically reported from the Prophet  in other narrations.
They all exhort towards being merciful and forgiving. We ask Allah to grant
us His mercy and pardon. From the worst of sinners are those who hear
admonitions but fail to keep them in mind; when they remember them, they
still disobey Allah’s injuctions consciously, being audacious. Such tendencies
lead dangerously to a person’s complete abandonment of Islam – and Allah
Alone grants refuge.
ُ ُ َ
‫((م ْن َر ِح َم َو َل ْو‬ ِ ‫ول‬ ُ ‫ال َر ُس‬ َ َ‫ ق‬:‫ال‬ َ َ‫ام َة ق‬
َ ‫ َع ْن أبِ ي أ َم‬-‎٣٨١
‫ َح َس ٌن‬.))‫ام ِة‬ ُ
َ ‫ َر ِح َم ُه اهلل َي ْو َم ا ِْلق َي‬،‫يح ًة‬
َ ِ‫ذَ ب‬
381. Abū Umāma said: “The Messenger of Allah  said, ‘Whoever
shows mercy, even to an animal meant for slaughtering (by using the
sharpest knife), will be shown mercy by Allah on the Day of Rising.’
” (Sound)
Commentary: Similar hadeeth no. 373.
ُ ْ‫اب َأ ْخ ُذ ا ْل َب ْي ِض ِم َن ح‬
‫ال َّم َر ِة‬ ٌ ‫ َب‬-‎١٧٧
Chapter 177: Taking The Egg From A Small Bird
ُ ‫ َأ َّن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

‫اهلل َع َل ْي ِه َو َس َّل َم َن َز َل‬ ُ ‫مسعود ر ِضي‬
ٍ ِ ‫ َع ْن َعب ِد‬-‎٣٨٢
‫اهلل بن‬
َ َّ ُ َ َ َ ْ
ُ ‫اهلل ص َّلى‬ ِ ‫ف َع َلى َر ْأ ِس َر ُس‬ َ ‫َم ْن ِزلًا فَ َأ َخ َذ َر ُج ٌل َب ْي‬
‫اهلل َع َل ْي ِه‬ َ ِ ‫ول‬ ُ ‫ت َت ِر‬ َ ‫ فَ َج‬،‫ض ُح َّم َر ٍة‬
ْ ‫اء‬
ُ ‫اهلل! َأ َنا َأ َخ ْذ‬

‫ت‬ ِ ‫ول‬ َ َ‫ فَ ق‬.)) ‫ذه بِ َب ْي َض ِت َها؟‬
َ ‫ َيا َر ُس‬:‫ال َر ُج ٌل‬ ْ
َ :‫ال‬
ِ ‫((أ ُّي ُكم فَ َج َع َه‬ َ َ‫ فَ ق‬، ‫َو َس َّل َم‬
ٌ ‫ َر ْح َم ًة َل َها)) َص ِح‬،‫((ار ُد ْد‬
.‫يح‬ ْ َ ُّ َ َ‫ فَ ق‬.‫َب ْي َض َت َها‬
256
382. ‘Abdullāh b. Mas’ood said: “The Prophet  made a stopover
in a place. Someone there took the eggs of a little bird which began
to beat its wings around the head of the Messenger of Allah . He
said, ‘Which of you has hurt her by taking her eggs?’ A man said,
‘Messenger of Allah, I have taken her eggs.’ The Prophet  told
him, ‘Return them out of mercy to the bird.’ ” (Authentic)
Commentary: See comments on hadeeth no. 373.
‫ـف ِص‬ َ ‫ير ِفي ْا‬

َ ‫لق‬ َّ ‫اب‬
ُ ‫الط‬ ٌ ‫ َب‬-‎١٧٨
Chapter 178: The Bird InThe Cage
ُ ‫ان ابن ال ُّزبير مِ َب َّك َة و َأصحاب ال َّنبِ ي ص َّلى‬ َ َ‫ َع ْن ِه َش ٍام ْب ِن ُع ْر َو َة ق‬-٣٨٣‎

َ :‫ال‬
‫اهلل‬ َ ِّ ُ ْ َ َْ ُ ْ َ ‫((ك‬
ُ ‫ َض ِع‬.))‫اص‬
.‫يف ا ِْإل ْس َن ِاد‬ َ ‫الطير ِفي ا‬
ِ َ‫ْألقْف‬ َّ َ ‫َع َلي ِه َو َس َّلم َي ْح ِم ُل‬
َ ْ ‫ون‬ َ ْ
‎383. Hishām b. ‘Urwa said: “Ibn az-Zubayr was (the ruler) in Makka
and the Companions of the Prophet  were carrying birds in cages.”
(Weak chain)
ُ ‫ د َخ َل ال َّنبِ ي ص َّلى‬:‫ال‬
‫اهلل َع َل ْي ِه َو َس َّل َم فَ َر َأى ْابنًا ألبِ ي‬ ُ
َ َّ َ َ َ‫ َع ْن َأ َن ٍس َر ِض َي اهلل َع ْن ُه ق‬-٣٨٤
‫((يا َأبا ُع َم ْي ٍر! َما فَ َع َل‬ َ َ‫ فَ ق‬.‫ب بِ ِه‬
َ :‫ال‬ َ ‫ َو َك‬،- ‫ َأ ُبو ُع َم ْي ٍر‬:‫ال َل ُه‬
ُ ‫ان َل ُه ن َُغ ْي ٌر َي ْل َع‬ ُ َ‫ ُيق‬- ‫َط ْل َح َة‬
َ َ
ٌ ‫ َص ِح‬.))‫ أ ْو أ ْي َن – الن َُّغ ْي ُر؟‬-
‫يح‬
384. Anas said: “The Prophet  came in and saw Abū ‘Umayr, a
son of Abū Talha’s, who had a sparrow he used to play with. He said,
‘Abū ‘Umayr, what happened to-or where is –the little sparrow?’ ”
(Authentic)
Commentary: Hafidh Ibn Hajar al-’Asqalaanee (‫ )رحمه الله‬mentioned in his
commentary of this hadeeth in Fath al-Baaree that Abu l-’Abbass Ahmad bin
257
Al-Adab Al-Mufrad
Abee Ahmad at-Tabaree (‫)رحمه الله‬, a great Shafi’ee scholar of Islamic

jurisprudence had compiled the various wordings and chains of this hadeeth,
drawing the benefits in them in a separate volume. From the benefits
mentioned by at-Tabaree as cited by Ibn Hajar is that: “the hadeeth is
evidence for caging a bird or something like that or clipping some of the
feathers of the bird since at least one of them both was the case here, and
whichever of them it was actually, the other follows it in ruling”.
‫اس‬ َّ َ ْ‫اب َي ْن ِمى َخ ْي ًرا بَين‬

ِ ‫الن‬ ٌ ‫ َب‬-‎١٧٩
Chapter 179: To Promote Good Among People
ِ ‫ول‬
‫اهلل‬ َ ‫ت َر ُس‬ ِ َ‫ م‬:‫ت‬
ُ ‫س َع‬ ُ ‫ عن ُأ ِّم ُك ْل ُثوم اب َن ِة عقْب َة ب ِن َأبِ ي معي ٍط ر ِضي‬-‎٣٨٥
ْ ‫اهلل َع ْن َها قَ ا َل‬ َ َ َْ ُ ْ َ ُ ْ ِ ْ َ
ُ ‫ص َّلى‬
ُ ‫ فَ َي ُق‬،‫َّاس‬
،‫ول َخ ْيرًا‬ َ ْ‫اب َّال ِذي ُي ْص ِل ُح َب ن‬
ِ ‫ي الن‬ َ ‫ (( َليس ا‬:‫ول‬
ُ ‫ْلك َّذ‬ َ ْ ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ َ
َّ ِ‫ْلك ِذ ِب إ‬
‫ال‬ َ ‫َّاس ِم َن ا‬
ُ ‫ول الن‬ ٍ ‫ص ِفي َش‬
ُ ُ‫يء مِ َّما َيق‬ ُ ‫س ْع ُه ُي َر ِّخ‬ ْ ‫ قَ ا َل‬.))‫َأ ْو ُي ْن ِمي َخ ْيرًا‬
َ ْ‫ َو َل ْم َأ م‬:‫ت‬
.‫ال ْر َأ ِة َز ْو َج َها‬ ِ ‫ َو َح ِد‬، ‫امر َأ َت ُه‬

َ ْ‫يث م‬
َ ْ ‫الر ُج ِل‬
ِ ‫ َو َح ِد‬،‫َّاس‬
َّ ‫يث‬ ِ ‫ي الن‬ ٍ ‫ِفي َثال‬
ْ ‫ ا ِْإل‬:‫َث‬
َ ْ‫صال َِح َب ن‬
ٌ ‫َص ِح‬
‫يح‬
385. Umm Kulthum bint ‘Uqba b. Abī Mu‘ayt said: “The Messenger
of Allah  said, ‘That person is not a liar who says good or promotes
good among people (though he may be lying for making peace).’
“Umm Kulthum said, ‘I did not hear him approve any lie that people
make use of, except in three cases: making peace between people, a
man speaking to his wife, and a woman speaking to her husband.’ ”
(Authentic)
Commentary: The hadeeth evinces the prohibition of lying. That lying is
allowed in the situations mentioned in the narration shows the importance of
harmonious coexistence among spouses and in the community as a whole. In
258
a wording of an authentically related narration, it says, “…or lying during
war…” Collected by Ahmad and at-Tirmidhee. See: Silsilat al-Ahaadeeth
is-Saheehah (545).
‫ب‬ َ ‫ص ُل ُح ْا‬
ُ ‫لك ْذ‬ َ ‫اب‬
ْ ‫ال َي‬ ٌ ‫ َب‬-‎١٨٠
Chapter 180: Lying Is Not Proper

ٍ ِ ِ
َ ِّ َ ُ َ َ ‎٣٨٦
َ َ ‫–ع ْن َع ْبد اهلل ْب ِن َم ْس ُع‬
‫ َوإِ َّن‬،‫الن َِّة‬
َ ْ‫إن اْلبِ َّر َي ْه ِدي إِ َلى ج‬
َّ ‫ َو‬،‫الص ْد َق َي ْه ِدي إِ َلى اْلبِ ِّر‬ ِّ ِ‫((ع َل ْي ُك ْم ب‬
َّ َ‫الص ْد ِق ِ؛ ف‬
ِّ ‫إن‬ َ
‫ب َي ْه ِدي‬ َ ‫ب؛ فَ إِ َّن ا‬
َ ‫ْلك ِذ‬ َ ‫اكم َوا‬
َ ‫ْلك ِذ‬ ُ ِ ِ َ ‫الر ُج َل َي ْص ُد ُق َحتَّى ُي ْك َت‬
ْ ‫ َوإِ َّي‬،‫ب ع ْن َد اهلل ِصدِّ يقًا‬ َّ
‫اهلل‬ َ ‫ب َحتَّى ُي ْك َت‬
ِ ‫ب ِع ْن َد‬ ُ ‫الر ُج َل َل َي ْك ِذ‬
َّ ‫ َوإِ َّن‬،‫ور َي ْه ِدي إِ َلى الن َِّار‬
ُ ‫ َواْلفُ ُج‬،‫إِ َلى اْلفُ ُج ِور‬
ٌ ‫ َص ِح‬.))‫َك َّذابًا‬
‫يح‬
386. ‘Abdullāh b. Mas‘ūd said: “The Prophet  said, ‘You must be
truthful. Truthfulness leads to dutifulness and dutifulness leads to the
Garden. A man continues to tell the truth until he is written as a siddīq
(most truthful) with Allah. Beware of lying. Lying leads to error and
error leads to the Fire. A man continues to lie until he is written as a
liar with Allah.’ ” (Authentic)
Commentary: As regards the word, al-Birr translated as dutifulness, Hafidh
Ibn Hajar al-’Asqalaanee (‫ )رحمه الله‬said, “Basically, it is being extensive in
doing good deeds; it is a word that is employed for all good deeds but
particularly used for a continous pure deed.” So, truthfulness leads to deeds
that are free from fault and continous, upon which the person dies. May Allah
grant us this out of His favor and mercy. He is written as a Siddeeq refers to
truthfulness becoming from his innate disposition as lying becomes from the
instinctive disposition of the one who lies until he is written with Allah as a
liar. This hadeeth clearly warns against lying.
259
Al-Adab Al-Mufrad
‫ال َأنْ َي ِع َد َأ ْح ُد ُك ْم‬ َ ‫ب ِفي ِجدٍّ َو‬

َ ‫ َو‬،‫ال َه ْز ٍل‬ َ ‫ال َي ْص ُل ُح ا‬
ُ ‫ْلك ِذ‬ ِ ‫ َع ْن َعب ِد‬-‎٣٨٧
َ َ‫ ق‬،‫اهلل‬
َ :‫ال‬ ْ
ٌ ‫ َص ِح‬.‫ال ُي ْن ِج ُز َل ُه‬
.‫يح‬ َ ‫َو َل َد ُه َش ْيئًا ث َُّم‬
387. ‘Abdullāh said: “Lying is not proper, neither in seriousness nor

in jest. None of you should promise his child something and then not
fulfil it to him.” (Authentic)
Commentary: This narration warns against lying even during jests. Rightly,
jokes are permissible as mentioned earlier, but they must not include lies. The
Prophet  in an uthentic hadeeth said, “Woe to the one who talks and lies
to make the people laugh. Woe to him, woe to him.” Collected by Ahmad, Abu
Dawud, at-Tirmidhee and others. Quite badly, making promises to children
without fulfilling it is from the clear aspects of lying that many discount.
‫اس‬ َّ ‫ص ِب ُر َع َلى َأ َذى‬

ِ ‫الن‬ ْ ‫اب َّال ِذي َي‬
ٌ ‫ َب‬-١٨١‎
Chapter 181: The Person Who Is Patient When People Injure

Him
‫((ال ْؤ ِم ُن َّال ِذي ُي َخ ِال ُط‬

ُ ْ‫م‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ ع ِن اب ِن عمر‬-‎٣٨٨
:‫ال‬ َ ِّ َ َ َ ُ ْ َ
ُ َ‫ال َي ْصبِ ُر َع َلى َأذ‬

))‫اه ْم‬ َ ‫ال ُي َخ ِال ُط الن‬
َ ‫ َو‬،‫َّاس‬ ُ َ‫ َو َي ْصبِ ُر َع َلى َأذ‬،‫َّاس‬
َ ‫ َخ ْي ٌر ِم َن َّال ِذي‬،‫اه ْم‬ َ ‫الن‬
ٌ ‫َص ِح‬
‫يح‬
388. Ibn ‘Umar said: “The Prophet  said, ‘The believer who mixes
with people and puts up with insult from them is better than the person
who does not mix with people and does not put up with hurt from
them.’ ” (Authentic)
Commentary: Apparently, the hadeeth is proof that mixing with the people is
better than secluding oneself from them. But if mixing with them weakens him
and preoccupies from Allah, then leaving them and only mixing with them to
260
the extent of preserving himself from harm is certainly better.
َ ‫ باب الصبر َع َلى ْا‬-‎١٨٢

‫أل َذى‬ ُ ْ َّ ٌ َ
Chapter 182: Enduring Injury
َ َ ‫ (( َلي‬:‫ال‬ ُ ‫ عن َأبِ ي موسى ع ِن ال َّنبِ ي ص َّلى‬-‎٣٨٩

َ ‫ أ ْو َل ْي‬- ‫س أ َح ٌد‬
‫س‬ َ ْ َ ِّ َ َ ُ ْ َ
ِ ‫صبر َع َلى َأذَ ى َيس َم ُع ُه؛ ِم َن‬
َ ‫اهلل َع َّز َو َج َّل؛ إِ َّن ُه ْم َل َيدَّ ُع‬
‫وإ َّن ُه َل ُي َع ِاف ْي ِهم‬‎َ ‫ون َل ُه َو َلدًا‬ َ
ْ َ َ ْ ‫ أ‬- ‫يء‬
ٌ ‫َش‬
ٌ ‫َو َي ْر ُزقُ ُه ْم)) َص ِح‬

‫يح‬
389. Abū Mūsā said: “The Prophet  said, ‘No being is more patient
in enduring an insult that he hears than Allah, the Mighty and Exalted.
They claim that, He has a son, yet He cures them and provides for
Commentary: Allah the Mighty and Exalted is Most Forbearing even unto
the non-Muslim who ascribes a son to Him and even equals. He forbears
even when He is Able to punish them – we seek Allah’s refuge from His
punishment. Yet, He cures them and provides for them. This teaches restraint
and endurance at insults from detractors and more so with those who are
basically friends to us.
ُ ‫ قَ سم ال َّنبِ ي ص َّلى‬:‫ال‬
‫اهلل َع َل ْي ِه‬ ُ ‫اهلل [ هو ابن مسعود] ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ ِ ‫ َع ْن َعب ِد‬-‎٣٩٠
َ ُّ َ َ َ َ ْ
‫اهلل! إِ َّن َها َل ِق ْس َم ٌة‬ َ ‫ال رج ٌل ِم َن ا‬ َ ‫ َك َب ْع ِض َما َك‬- ‫َو َس َّل َم ِق ْس َم ًة‬
ِ ‫ َو‬:‫ْأل ْن َص ِار‬ ُ َ َ َ‫ فَ ق‬- ‫ان َيق ِْس ُم‬
ُ ‫ألقُ و َل َّن ِلل َّنبِ ي ص َّلى‬
‫ فَ َأ ْتي ُت ُه‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ :‫ت َأ َنا‬ ِ ‫َما ُأ ِر ْي َد بِ َها َو ْج ُه‬
ُ ‫ قُ ْل‬.‫اهلل َع َّز َو َج َّل‬
َ ِّ
ُ ‫ فَ َش َّق ذَ ِلك ع َلي ِه ص َّلى‬،‫ و ُهو ِفي َأصحابِ ِه – فَ سارر ُته‬-
،‫اهلل َع َل ْي ِه َو َس َّل َم َو َت َغ َّي َر َو ْج ُه ُه‬ َ ْ َ ُ ْ َ َ َ ْ َ َ
‫وسى بِ َأ ْك َث َر ِم ْن‬ ِ ‫ (( قَ ْد ُأ‬:‫ال‬
َ ‫وذ َي ُم‬ َ َ‫ ث َُّم ق‬،‫ت أ ِّني َل ْم َأ ُك ْن َأ ْخ َب ْر ُت ُه‬
ُ ‫ َحتَّى َو ِد ْد‬،‫ب‬
َ ‫َو َغ ِض‬
ٌ ‫ذَ ِل َك فَ َص َب َر)) َص ِح‬

‫يح‬
261
Al-Adab Al-Mufrad
390. ‘Abdullāh (b. Mas’ood) said: “The Prophet  shared out
something among people as he usually did, and a man of the Ansār
said, ‘By Allah, this is a sharing out in which the pleasure of Allah,
the Mighty and Exalted is not sought.’ I said, ‘I will tell the Prophet
.’ I went to him while he was with his Companions and I spoke to
him in confidence. It clearly affected him greatly and his face changed
colour and he became angry, so that I wished that I had not told him.
Then the Prophet  said, ‘(The Prophet) Mūsā, peace be upon him,
was injured with greater than that and he endured it.’ ” (Authentic)
Commentary: After the Battle of Hunayn, the Prophet  allotted something
and gave shares to some of the eminent people among the Arab tribes that
some others considered huge. In one of the wordings of this hadeeth as
collected by the author, al-Bukhaari, and Muslim in their Saheehs, he 
said, “I did that to draw them nearer…” Yet, the Prophet  endured the
insult patiently as did Musa – peace be upon him. Hafidh Ibn Hajar al-
’Asqalaanee (‫ )رحمه الله‬said, “The hadeeth contains evidence that it is
permissible to inform the leader and the eminent people about what is said
about them which does not befit them so that they could caution the one who
made such statement…” Such reporting, even when it involves that the one
been reported would detest been mentioned, is neither from backbiting nor
talebearing. The hadeeth shows also, the virtue of Musa – peace be upon
him, and the permissibility of mentioning the virtues of the virtuos behind
him or even after his death. The narration generally exhorts towards being
forbearing and patient at injuries.
ِ ْ‫ات ا ْل َبين‬
ِ ‫ال ُح َذ‬
َ ‫ص‬ ٌ ‫ َب‬-‎١٨٣
ْ ‫اب ِإ‬
Chapter 183: Promoting Unity Among People
َ ‫ال‬
َ ‫((أ‬:
‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي الدَّ رد ِاء ر ِضي‬-‎٣٩١
َ ِّ َ ُ َ َ َ َْ ْ َ
َ َ‫ ق‬.‫ َب َلى‬:‫الص َدقَ ِة؟)) قَ ا ُلوا‬
ُ ‫ (( َصال‬:‫ال‬
‫َح‬ ِّ ‫الصال َِة َو‬
َّ ‫الص َي ِام َو‬ َ ‫ُأ َن ِّب ُئ ُك ْم بِ َد َر َج ٍة َأف‬
َّ ‫ْض ُل ِم َن‬
262
‫ص ِحيح‬.))
َ ‫ال ِالقَ ُة‬
َ ْ‫ي ِهي ح‬ ِ ُ ‫ َوفَ س‬،‫ي‬
َ ‫اد ذَ ات ا‬
َ ِ ْ‫ْلب ن‬ َ
ِ َ‫ذ‬
ِ ْ‫ات ا ْل َب ن‬
391. Abu’d-Dardā’ said: “The Prophet  said, ‘Shall I tell you a
degree better than prayer, fasting and sadaqa (charity)?’ They said,
‘Yes.’ He went on, ‘Promoting unity among people. Discord where
there had been unity wears things away.’ ” (Authentic)
Commentary: Promoting mutual harmony brings about uniting upon the rope
of Allah as He the Mighty and Exalted orders, while discord thwarts efforts
on mutual cooperation upon piety and general peace among the people. That
the virtue of promoting unity among people is compared with those of Prayer,
fasting and charity shows its significance.
َ َ‫ص ِل ُحوا ذ‬
‫ات‬ َ َ ُ ‫اس ر ِضي‬
َ :‫اهلل َع ْن ُه َما ِفي قَ ْو ِل ِه َت َعا َلى‬
ْ ‫فاتقُ وا اهلل َوأ‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٣٩٢
‫ َع ْن‬-٠٩٣‎ ْ‫ني َأن‬ َ ‫ؤم ِن‬
ِ ‫ال‬ ِ ‫يج ِم َن‬
ُ ْ‫اهلل َع َلى م‬ ْ َ‫ح‬
ٌ ‫ َه َذا ت ِر‬:‫ال‬ َ َ‫ ق‬.١ : ‫ سورة األنفال‬‫َب ْي ِن ُك ْم‬
ُ ‫ قَ سم ال َّنبِ ي ص َّلى‬:‫ال‬
‫اهلل َع َل ْي ِه َو َس َّل َم ِق ْس َم ًة‬ ُ ‫اهلل [ هو ابن مسعود] ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ ِ ‫َعب ِد‬
َ ُّ َ َ َ َ ْ
‫اهلل! إِ َّن َها َل ِق ْس َم ٌة َما ُأ ِر ْي َد بِ َها‬ َ ‫ال رج ٌل ِم َن ا‬
ِ ‫ َو‬:‫ْأل ْن َص ِار‬ ُ َ َ َ‫ فَ ق‬- ‫ان َيق ِْس ُم‬ َ ‫ َك َب ْع ِض َما َك‬-
ُ ‫ألقُ و َل َّن ِلل َّنبِ ي ص َّلى‬
‫ َو ُه َو ِفي‬- ‫ فَ َأ ْتي ُت ُه‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ :‫ت َأ َنا‬ُ ‫ قُ ْل‬.‫اهلل َع َّز َو َج َّل‬
ِ ‫َو ْج ُه‬
َ ِّ
ُ َ
َ ‫ َو َغ ِض‬،‫ فَ َش َّق ذَ ِلك َع َل ْي ِه َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َو َت َغ َّي َر َو ْج ُه ُه‬،‫ص َحابِ ِه – فَ َس َار ْر ُت ُه‬
،‫ب‬ ْ ‫أ‬
))‫وسى بِ َأ ْك َث َر ِم ْن ذَ ِل َك فَ َص َب َر‬ ِ ‫ (( قَ ْد ُأ‬:‫ال‬
َ ‫وذ َي ُم‬ َ َ‫ ث َُّم ق‬،‫ت أ ِّني َل ْم َأ ُك ْن َأ ْخ َب ْر ُت ُه‬
ُ ‫َحتَّى َو ِد ْد‬
َ ‫يتَّقُ وا‬‎‫ص ِحيح‬
َ َ‫اهلل َو َأ ْن ُي ْص ِل ُحوا ذ‬
ُ ‫ َص ِح‬.‫ات َب ْي ِن ِه ْم‬
.‫يح ا ِْإل ْس َن ِاد َم ْوقُ وفًا‬ َ ٌ َ
392. Ibn ‘Abbās said about (the verse), “Fear Allah and put things
right between you” (8:1): “This is an injunction from Allah to the
believers to fear Allah and to sort out relations between themselves.”
(Authentic chain in the Mawqoof form)
Commentary: Man is created to live and relate with others. Yet, people can
only live together in a society when individuals recognize the rights of their
Creator and those of the other members in the society, tolerate and amend
263
Al-Adab Al-Mufrad
the failings of one another with good words and nice character.
َ ‫اب ِإ َذا َك َذ ْب َت ِل َر ُج ٍل ُه َو َل‬

‫ك ُم َصدِّ ٌق‬ ٌ ‫ َب‬-‎١٨٤
Chapter 184: When You Lie To A Man And He Believes You

‫اهلل َع َل ْي ِه‬ َ ُ َ ْ‫ان ْب ِن ُأ َسي ٍد ح‬
َ َّ َ ِ َ‫ أ َّن ُه م‬:‫ال ْض َر ِمي َر ِض َي اهلل َع ْن ُه‬ ْ َ ‫ َع ْن ُسف َْي‬-٣٩٣‎
َ ‫ َو َأ ْن‬،‫اك َح ِديثًا ُه َو َلك ُم َصدِّ ٌق‬

‫ت َل ُه‬ َ ‫ث َأ َخ‬ َ ُ‫ت ِخي َا َن ًة َأ ْن ح‬
َ ِّ‫تد‬ َ
ْ ‫((ك ُب َر‬ ُ ُ‫َو َس َّل َم َيق‬
:‫ول‬
ٌ ‫ب)) َض ِع‬
‫يف‬ ٌ ‫َك ِاذ‬
393. Sufyān b. Usayd al-Hadramī said: “The Prophet  said, ‘It is
a great betrayal to say something to your brother who trusts you when
you are lying to him.’ ” (Weak)
َ ‫ال تَ ِعدْ َأ َخ‬

‫اك َش ْيئًا َف ُت ْخ ِل َف ُه‬ َ ‫اب‬
ٌ ‫ َب‬-‎١٨٥
Chapter 185: Do Not Make A Promise To Your Brother And

Then Break It
َ َ‫ ق‬: ‫ال‬
َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٣٩٤
ٌ ‫ال َت ِع ْد ُه َم ْو ِعدًا فَ ُت ْخ ِلفَ ُه)) َض ِع‬
‫يف‬ َ ‫ َو‬،‫ال مُ َت ِاز ْح ُه‬ َ ‫((ال مُ َت ِار َأ َخ‬
َ ‫ َو‬،‫اك‬ َ
394. Ibn Abbās said: “The Messenger of Allah  said, ‘Do not
dispute with your brother, do not make fun of him, and do not make a
264
promise to him and then break it.’ ” (Weak)
َ ‫الطعن ِفي ْا‬

ِ ‫أل ْن َس‬
‫اب‬ ُ ْ َّ ‫اب‬
ٌ ‫ َب‬-‎١٨٦
Chapter 186: Attacking Lineage
‫((ش ْع َب َت ِان‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

ُ :‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٣٩٥
َ ‫الطع َن ِفي ا‬
َّ ُ
ٌ ‫اب)) َص ِح‬
‫يح‬ ِ ‫ْأل ْن َس‬ َ ‫ الن َِّي‬:‫ال َت ْت ُر ُك ُه َما أ َّم ِتي‬
ْ ‫ َو‬،‫اح ُة‬ َ
395. Abū Hurayra said: “The Prophet  said, ‘There are two
courses that my community will not abandon: lamenting the dead and
attacking a person’s lineage.’ ” (Authentic)
Commentary: This is in spite of the fact these things are from the ways of
the Days of Ignorance. What actually matters most is Allah’s consciousness
and fear that a person has which motivates him to obey Allah’s orders and
abstain from His prohibitions. Otherwise, “He who slackens in doing good
deeds, his descent (lineage) will not make him go ahead”. (Muslim).
‫الر ُج ِل َق ْو َم ُه‬
َّ ‫ـب‬
ُّ ‫اب ُح‬
ٌ ‫ َب‬-‎١٨٧
Chapter 187: A Man’s Love For His People
‫اهلل! َأ ِم َن‬
ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ت‬ ُ ُ‫ت َأبِ ي َيق‬
ُ ‫ قُ ْل‬:‫ول‬ ِ َ‫ م‬:‫ت‬
ُ ‫س ْع‬ ُ ‫ عن فُ سي َل َة ر ِضي‬-‎٣٩٦
ْ ‫اهلل َع ْن َها قَ ا َل‬ َ َ ْ َ ْ َ
ٌ ‫ َض ِع‬.))‫ (( َن َع ْم‬:‫ال‬
.‫يف‬ َ َ‫الر ُج ُل قَ ْو َم ُه َع َلى ُظ ْل ٍم؟ ق‬ َ ‫ْلع َصبِ َّي ِة َأ ْن ُي ِع‬
َّ ‫ني‬ َ ‫ا‬
396. Fusayla said: I heard my father saying, “I said: ‘Messenger of
265
‫‪Allah, is it an instance of tribalism for a man to help his people in a‬‬

‫)‪matter that is unjust?’ He said, ‘Yes.’ ” (Weak‬‬
‫اب ِه ْج َر ُة َّ‬
‫الر ُج ِل‬ ‫‪َ -‎١٨٨‬ب ٌ‬
‫‪Chapter 188: Cutting Oneself Off From People‬‬
‫وهو اب ُن َأ ِخي ع ِائ َش َة ُ‬

‫أل ِم َها‪َ -‬أ َّن َع ِائ َش َة‬ ‫ال ِار ِث ْب ِن ُّ‬
‫‪َ -‎٣٩٧‬ع ْن َع ْو ٍف ْب ِن حْ َ‬
‫َ‬ ‫الطفَ ْي ِل ‪ْ َ ُ -‬‬
‫ال ِفي َب ْي ٍع ‪َ -‬أ ْو َع َط ٍاء ‪َ -‬أ ْع َط ْت ُه‬ ‫‪‎‬عب َد ِ‬
‫اهلل ْب َن ال ُّز َب ْي ِر قَ َ‬ ‫اهلل َع ْن َها ُحدِّ ث ْ َ َّ‬ ‫ر ِضي ُ‬
‫َت‪ :‬أن َ ْ‬ ‫َ َ‬
‫ت‪َ :‬أ ُه َو ق َا َل َه َذا؟ قَ ا ُلوا‪:‬‬ ‫أل ْح ُج َر َّن َع َل ْي َها))‪ .‬فَ قَ ا َل ْ‬‫ي َع ِائ َش ُة‪َ ،‬أو َ‬
‫ْ‬ ‫((و ِ‬
‫اهلل َل َت ْن َت ِه نَ َّ‬ ‫َع ِائ َش ُة‪َ :‬‬
‫َ‬ ‫هلل َن ْذر َأنْ َ ُ‬
‫ال أ َك ِّل َم ْاب َن ال ُّز َب ْي ِر َك ِل َم ًة أ َبدًا))‪ ،‬فَ ْ‬
‫اس َت ْشفَ َع ْاب ُن‬ ‫ٌ‬
‫ت َع ِائ َش ُة‪(( :‬فَ ُه َو ِ‬
‫َن َع ْم‪ .‬قَ ا َل ْ‬
‫ال ُأ َش ِّف ُع ِف ِيه َأ َحدًا َأ َبدًا‪،‬‬

‫اهلل! َ‬ ‫ت ِه ْج َر ُت َها إِ َّي ُاه‪ .‬فَ ق َا َل ْ‬
‫ت‪َ :‬و ِ‬ ‫ين ِح َ‬
‫ني َطا َل ْ‬ ‫ال ُّز َبي ِر بِ مْ ُ‬
‫ال َه ِ‬
‫اج ِر َ‬ ‫ْ‬
‫ت َأ َبدًا‪ .‬فَ َل َّما َط َ‬
‫ال َع َلى ْاب ِن ال ُّز َب ْير َك َّل َم مْ ِال ْس َو َر ْب َن َم ْخ َر َم َة‪،‬‬ ‫ال ُأ َحن ُ‬
‫ِّث َن ْذ ِري َّال ِذي َن َذ ْر ُ‬ ‫َو َ‬
‫ال َل ُه َما‪َ :‬أ ْن ُش ُد ُك َما‬ ‫و َعب َد الرحم ِن ب َن ا َ‬

‫ْأل ْس َو ِد ْب ِن َع ْب ِد َي ُغوث‪َ ،‬و ُه َما ِمن َب ِني ُز ْه َر َة‪ .‬فَ قَ َ‬ ‫َ ْ َّ ْ َ ْ‬
‫يع ِتي‪ ،‬فَ َأق َْب َل بِ ِه مْ ِال ْس َو ُر‬ ‫َ‬ ‫ال َأ ْد َخ ْل ُت َم ِاني َع َلى َع ِائ َش َة؛ فَ إِ َّن َها َ‬
‫ال َي ِح ُّل َل َها أ ْن َت ْن ُذ َر قَ ِط َ‬ ‫اهلل إِ َّ‬
‫بِ ِ‬
‫اس َت ْأذَ َنا َع َلى َع ِائ َش َة‪ ،‬فَ قَ َ‬ ‫َ‬

‫اال‪َّ :‬‬
‫السال َُم‬ ‫ي َع َل ْي ِه بِ أ ْر ِد َي ِت ِه َما‪َ ،‬حتَّى ْ‬
‫الر ْح َم ِن‪ُ ،‬م ْش َت ِم َل نْ ِ‬
‫َو َع ْب ُد َّ‬
‫اال‪ُ :‬ك ُّل َنا َيا ُأ َّم‬ ‫اد ُخ ُلوا‪ .‬قَ َ‬ ‫ت َع ِائ َش ُة‪ْ :‬‬ ‫ات ُه ‪َ .‬أ َن ْد ُخ ُل؟ فَ قَ ا َل ْ‬ ‫َع َلي ِك َور ْح َم ُة ِ‬
‫اهلل َو َب َر َك ُ‬ ‫َ‬ ‫ْ‬
‫ال َت ْع َل ُم َع ِائ َش ُة َأ َّن َم َع ُه َما ْاب َن ال ُّز َب ْي ِر‪ ،‬فَ َل َّما‬‫اد ُخ ُلوا ُك ُّل ُك ْم‪َ .‬و َ‬
‫ت‪َ :‬ن َع ْم‪ْ .‬‬ ‫ني؟ قَ ا َل ْ‬‫ال ْؤ ِم ِن َ‬
‫مْ ُ‬
‫اش ُد َها َي ْب ِكي‪َ ،‬و َط ِف َق‬

‫اع َت َن َق َع ِائ َش َة َو َط ِف َق ُي َن ِ‬ ‫َد َخ ُلوا‪َ ،‬د َخ َل ْاب ُن ال ُّز َبي ِر ِفي حْ ِ‬
‫ال َج ِ‬
‫اب‪‎َ ،‬و ْ‬ ‫ْ‬
‫وال ِن‪ :‬قَ ْد َع ِل ْم ِت َأ َّن‬
‫ويقُ َ‬ ‫ناش َد ِان َع ِائ َش َة إِ َّ‬
‫ال َك َّل َم ْت ُه َوقَ بِ َل ْ‬
‫ت ِم ْن ُه‪َ ،‬‬ ‫الر ْح َم ِن ُي ِ‬ ‫مْ ِال ْس َو ُر َ‬
‫وع ْب ُد َّ‬
‫ال َي ِح ُل مِ ُل ْس ِل ٍم ْ‬
‫أن‬ ‫ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‪َ (( :‬ن َهى َع َّما قَ ْد َع ِل ْم ِت ِم َن ا ْل ِه ْج َر ِة‪َ ،‬و َأ َّن ُه َ‬ ‫َّ َ‬
‫ت ُت َذ ِّك ُر ُه ْم‬
‫يج َط ِفقَ ْ‬ ‫ِ‬ ‫َ ْ‬ ‫َي ْه ُجر َأ َخ ُاه فَ ْو َق َثال ِ‬
‫َث َل َي ٍال))‪ .‬قَ َ‬
‫ال‪ :‬فَ َل َّما أك َث ُروا ال َت ْذك َ‬
‫ير َوالت َّْح ِر َ‬ ‫َ‬
‫يد‪ ،‬فَ َل ْم َي َزا ُلوا بِ َها َحتَّى َك َّل َم ْ‬
‫ت ْاب َن ال ُّز َب ْي ِر‪،‬‬ ‫ت َوالن َّْذ ُر َش ِد ٌ‬ ‫َو َت ْب ِكي‪َ .‬و َتقُ ُ‬
‫ول‪ :‬إِ ِّني قَ ْد َن َذ ْر ُ‬
‫‪266‬‬
َ ‫ت َأ ْر َب ِع‬
‫ني َرقَ َب ًة فَ َت ْب ِكي‬ ْ َ‫ت َت ْذ ُك ُر َب ْع َد َما َأ ْع َتق‬
ْ ‫ ث َُّم َكا َن‬،‫ة‬ َ ‫ت ِفي َن ْذ ِر َها َأ ْر َب ِع‬
ً ‫ني َرقَ َب‬ ْ َ‫ث َُّم َأ ْع َتق‬
ٌ ‫ص ِح‬.‫ا‬
‫يح‬ ُ ‫َحتَّى َت ُب َّل ُد ُم‬
َ ‫وع َها ِخ َم َار َه‬
397. ‘Auf b. al-Hārīth b. at-Tufayl the son of ‘Ā’isha’s brother by her

mother, said: “ ‘Ā’isha, may Allah be pleased with her, was informed
that ‘Abdullāh b. az-Zubayr (the nephew of ‘Ā’isha, her sister Asmā’s
son on whose name she based her kunya as Umm ‘Abdullāh), said
about something which ‘Ā’isha was selling – or giving away as a
gift, ‘By Allah, if she does not stop, I will prevent her from disposing
of her property!’ She asked, ‘Did he say this?’ She was told, ‘Yes.’
‘Ā’isha said, ‘I make a vow to Allah that I will never again speak
a single word to Ibn az-Zubayr.’ Ibn az-Zubayr sought intercession
through the Muhājirīn (migrants) with her when she had kept apart
from him for a long time. She said, ‘By Allah, I will not let anyone
ever intercede for him and I will never break the vow that I have
made.’
“After that had been going on for a long time, Ibn az-Zubayr spoke
to al-Miswar b. Makhrama and ‘Abdu’r-Rahmān b. al-Aswad b.
Yaghūth who were from the Banū Zuhra (the maternal uncles of the
Prophet). He told them, ‘I ask you by Allah to go to ‘Ā’isha, for
it is not lawful for her to vow to cut me off.’ Al-Miswar and ‘Abdu’r-
Rahmān took him along with their cloaks wrapped around him and
asked ‘Ā’isha’s permission to visit her. They spoke the greeting,
‘Peace be upon you and the mercy of Allah and His blessings. Can
we come in?’ ‘Ā’isha said, ‘Come in.’ They asked, ‘All of us, Umm
al-Mu’minīn?’ She said, ‘Yes, you can all come in,’ not knowing that
Ibn az-Zubayr was with them. When they went in, Ibn az-Zubayr went
into the screened-off section and embraced ‘Ā’isha and began to plead
with her in tears.
Then al-Miswar and ‘Abdu’r-Rahmān began to plead with ‘Ā’isha to

speak to him and accept him. They said, ‘You know that the Prophet
 forbade cutting people off, and you know that it is not lawful
267
Al-Adab Al-Mufrad
for a Muslim to refuse to speak to his brother Muslim for longer than
three nights.’ They continued to remind her and press her until she
began to remind them (of her vow) and weep, saying, ‘I have made a
vow and the vow is a serious thing.’ They persisted with her until she
spoke to Ibn az-Zubayr. Then she had 40 slaves set free to atone for
breaking her vow. Even after that she had 40 slaves set free whenever
she remembered her vow and she would weep until her tears made her
veil wet.” (Authentic)
Commentary: The hadeeth contains tremendous benefits including: 1.
The importance of confirming a report before acting based on it. 2. It is
the duty of Muslims to sort out relations between themselves and even seek
the intervention of respected persons in the resolution of such disputes. 3.
The need to seek permission of the people in a residence before entering
inside it. 4. Women should be spoken to by those who are not their Mahaarim
from behind the screens. 5.Those who intervene in a dispute between parties
should implore the parties with good admonition depending largely upon
the texts of the Qur’aan and the Sunnah. 6. One should persist upon good
deeds. The persistence of Ibn Zubayr, and al-Miswar and ‘Abdu’r-Rahmān
is noteworthy. 7. It is not permissible to cut off a Muslim for more than three
days. 8. Weeping out of fear of Allah, self examination, sincere repentance is
encouraged. 9. We should take oaths seriously and atone for them when we
fail to fulfill them.
In a wording of the hadeeth, it said, “…and Abdullah bin Zubayr was the
most beloved person to Aa’isha after the Prophet  and Abu Bakr ();
and he was most dutiful to her.” In another wording of the hadeeth, the
complain of Ibn Zubayr (‫ )ريض الله عنهام‬was about, “…a house belonging to her
(Aa’isha) which she sold…”
268
ُ ْ‫اب ِه ْج َر ُة م‬
‫ال ْس ِل ِم‬ ٌ ‫ َب‬-‎١٨٩
Chapter 189: Separating From A Muslim
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ِك ر ِضي‬-‎٣٩٨
:‫ال‬ َ ِ ‫ول‬ َ َ َ ْ ْ َ
‫ال َي ِح ُّل مِ ُل ْس ِل ٍم‬
َ ‫ َو‬،‫إخ َوانًا‬ ِ ‫اد‬
ْ ‫اهلل‬ َ ‫ َو ُكونُوا ِع َب‬،‫ال َت َد َاب ُروا‬
َ ‫ َو‬،‫اس ُدوا‬
َ ‫ت‬َ َ‫ال ح‬
َ ‫ َو‬،‫اغ ُضوا‬ َ
َ ‫((ال َت َب‬
ِ ‫َأنْ َي ْه ُجر َأ َخ ُاه فَ ْو َق َثال‬

ٌ ‫َث َل َي ٍال)) َص ِح‬
‫يح‬ َ
398. Anas b. Mālik said: “The Messenger of Allah  said, ‘Neither
hate one another nor envy, nor shun one another. Slaves of Allah, be as
brothers! It is not lawful for a Muslim to refuse to speak to his brother
(Muslim) for more than three nights.’ ” (Authentic)
Commentary: Islam prohibits these things since they incite disharmony in
the community. As regards separating from a Muslim, Imam an-Nawawee
(‫ )رحمه الله‬said, “It is forbidden that Muslims separate from themselves for
more than three days textually; but it is permissible for three days
connotatively. He is only pardoned for those three days because man innately
gets angry; so he is not held responsible for the period so that he could
reconsider the case and calm the anger.”
ِ ‫ول‬ ُ ‫اهلل ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ِ ‫وب َص‬ َ َ
‫اهلل‬ ُ ‫ال َر ُس‬
َ َ‫ ق‬:‫ال‬ َ ِ ‫ول‬ ِ ‫اح ِب َر ُس‬ َ ‫ َع ْن أبِ ي أ ُّي‬-‎٣٩٩
ِ ‫أل َح ٍد َأ ْن َي ْه ُجر َأ َخ ُاه فَ ْو َق َثال‬
ُّ‫َث َل َي ٍال؛ َي ْل َت ِق َي ِان فَ َي ُصد‬ َ ‫((ال ي ِح ُّل‬ ُ ‫ص َّلى‬
َ َ َ َ
ُ
َّ ِ‫ َو َخ ْي ُر ُه َما َّال ِذي َي ْب َدأ ب‬،‫َه َذا َو َي ُصدُّ َه َذا‬
ٌ ‫السال َِم)) َص ِح‬
‫يح‬
399. Abū Ayyūb, the companion of the Messenger of Allah, said:

“The Messenger of Allah  said, ‘It is not lawful for anyone to
cut himself off from his brother Muslim for more than three nights in
such a way that when they meet, each turns his face away avoiding
the other. The better of them is the one who initiates the greeting.’ ”
(Authentic)
269
‫َ‬
‫‪((:‬ال‬ ‫ال‬ ‫اهلل ع ْنه‪ ،‬ع ِن ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم قَ َ‬ ‫‪ -‎٤٠٠‬عن َأبِ ي ُهرير َة ر ِضي ُ‬
‫ِّ َ‬ ‫َ ُ َ‬ ‫ََْ َ َ‬ ‫َ ْ‬
‫اهلل إِ ْخ َوانًا)) َص ِح ٌ‬
‫يح‬ ‫اد ِ‬‫ال َت َنافَ ُسوا‪َ ،‬و ُكونُوا ِع َب َ‬
‫اغ ُضوا‪َ ،‬و َ‬
‫َت َب َ‬
‫‪400. Abū Hurayra said: “The Prophet  said, ‘Do not hate one‬‬
‫‪another nor contend with one another. O Slaves of Allah, be as‬‬
‫)‪brothers.’ ” (Authentic‬‬
‫اهلل َع َل ْي ِه َو َس َّل َم قَ َ‬ ‫‪ -‎٤٠١‬عن َأ َن ٍس ر ِضي ُ‬
‫اهلل َع ْن ُه‪َ ،‬أ َّن َر ُس َ‬
‫اد‬ ‫ال‪َ :‬‬
‫((ما َت َو َّ‬ ‫ول ِ َ‬ ‫َ َ‬ ‫َ ْ‬
‫الم‪ ،‬فَ ُيفَ ِّر َّق َب ْي َن ُه َما؛ َأ َّو ُل ذَ ْن ٍب ُي ْح ِدث ُُه َأ َح ُد ُه َما))‬ ‫َ‬
‫اهلل َج َّل َو َع َّز أ ْو ِفي ا ْ‬
‫ْإلس ِ‬ ‫ا ْث َن ِان ِفي ِ‬
‫َص ِح ٌ‬
‫يح‪.‬‬
‫‪401. Anas said: “The Messenger of Allah  said, ‘Two persons who‬‬
‫– ‪love each other for Allah the Mighty and Exalted - or for Islam‬‬
‫‪become estranged from each other by the sin one of them first indulges‬‬
‫)‪in.’ ” (Authentic‬‬
‫‪Commentary: The hadeeth shows one of the evil manifestations of sin‬‬
‫‪committed by a person or a group of people: it leads to mutual hatred.‬‬
‫‪Conversely, good deeds bring about mutual love and understanding amongst‬‬
‫‪people.‬‬
‫ْأل ْن َص ِار ِّي ‪ْ -‬اب َن َع ِّم َأ َن ٍس ْب ِن َم ِال َك‪،‬‬

‫ت ِه َشام ب َن َع ِام ٍر ا َ‬
‫َ ْ‬ ‫ت‪ :‬مَ ِ‬
‫س ْع ُ‬ ‫‪َ -‎٤٠٢‬ع ْن ُم َعاذَ َة قَ ا َل ْ‬
‫((ال َي ِح ُّل‬ ‫اهلل ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم قَ َ‬ ‫وه َي ْو َم ُأ ُح ٍد ‪َ -‬أ َّن ُه مَ ِ‬ ‫َ‬
‫َ‬ ‫ال‪:‬‬ ‫ول ِ َ‬ ‫س َع َر ُس َ‬ ‫ان قُ ِت َل أ ُب ُ‬
‫َو َك َ‬
‫اما َعلى ِص َر ِام ِه َما‪،‬‬ ‫مِ ُلس ٍلم َأ ْن ُي َص ِار َم ُمس ِلمًا فَ ْو َق ث ٍ‬
‫َالث ‪ ،‬فَ إِ َّن ُه َما َن ِاكب ِان َع ِن حْ َ‬
‫ال ِّق َما َد َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬
‫ال‬ ‫إن َأ َّو َل ُه َما فَ ْيئًا َي ُك ُ‬
‫ون َك َّف َار ًة َع ْن ُه َس ْبقُ ُه بِ ا ْلفَ ْي ِء‪َ ،‬وإِ ْن َم َاتا َع َلى ِص َر ِام ِه َما َل ْم َي ْد ُخ َ‬ ‫َو َّ‬
‫الن ََّة َج ِميعًا َأ َبدًا‪َ ،‬وإِ ْن َس َّلم َع َلي ِه فَ َأبى َأنْ َيقْب َل َتس ِل ِي َم ُه َو َسال ََم ُه‪ ،‬ر َّد َع ِ‬
‫ليه مْ َ‬
‫ال َل ُك‪َ ،‬و َر َّد‬ ‫جْ َ‬
‫َ‬ ‫ْ‬ ‫َ‬ ‫َ ْ‬
‫ان))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫الش ْي َط ُ‬
‫ْآلخ ِر َّ‬
‫َع َلى ا َ‬
‫‪270‬‬
402. Hisham b. ‘Āmir al-Ansāri (the cousin of Anas b. Mālik, - whose
father was martyred in the battle of Uhud), said: “The Messenger of
Allah  said, ‘It is not lawful for a Muslim to snub another Muslim
for more than three nights. As long as they are cut off from each other,
they are turning away from the Truth. The first of them to return to
proper relations has expiated for that (failing) in as much as he was the
first to do so. If they die while they are cut off from each other, neither
of them will ever enter the Garden. If one of them greets the other and
he refuses to return the greeting, or accept his greeting, then an angel
returns the greeting to him and Satan answers the other.’ ” (Authentic)
Commentary: They would both be turning away from the Truth if they had cut
off from each other merely for a worldly reason or Hawa (desire). However,
if they had cut off for the sake of Allah, then it may be permissible or even
encouraged or obligatory based on the condition. The death of any one of
them both while they are still cut off (for worldly reasons or mere desire) from
each other indicates that they will be meeting Allah the Mighty and Exalted,
not having repented from that failing, thereby exposing themselves to non-
entrance of the Paradise. The hadeeth is evidence that to extend the greeting
of salam and responding to it is sufficient to end such break in relations.
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٤٠٣
َ َ‫ ق‬:‫ت‬
ْ ‫اهلل َع ْن َها قَ ا َل‬ َ َ َ ْ َ
َ ‫ف ذَ ِل َك َيا َر ُس‬
‫ول‬ َ ‫ َو َك ْي‬:‫ت‬
ُ ‫ف َت ْع ِر‬ ِ ‫ف َغ َضب ِك َو ِر َض‬
ْ ‫ قَ ا َل‬.))‫اك‬
ُ ‫ قُ ْل‬:‫ت‬ َ ‫((إِ ِّني‬‎
ُ ‫أل ْع ِر‬
َ
ِ ‫ َوإذَ ا ُك ْن ِت َس‬،‫ب ُم َح َّم ٍد‬
!‫اخ َط ًة‬ ِ ‫ ((إ َّن ِك إِ ذَ ا ُك ْن ِت َر‬:‫ال‬
ِّ ‫ َو َر‬،‫ َب َلى‬:‫ قُ ْل ِت‬،‫اض َي ًة‬ ِ
َ َ‫اهلل؟ ق‬
ٌ ‫ َص ِح‬.‫اس َك‬
‫يح‬ َ ْ‫ال م‬ ِ ‫ت ُأ َه‬
َ ِ‫اج ُر إ‬ ُ ‫ َأ َج ْل! َل ْس‬:‫ت‬ ْ ‫ قَ ا َل‬.))‫يم‬
ُ ‫ قُ ْل‬:‫ت‬ ِ
َ ‫ب ْإب َراه‬ َ :‫قُ ْل ِت‬
ِّ ‫ال َو َر‬
403. ‘Ā’isha, may Allah be pleased with her, said: “The Messenger of
Allah  said, ‘I know when you are angry or pleased.’ She enquired,
‘How do you know that, Messenger of Allah?’ He said, ‘When you are
pleased, you say, “Yes, by the Lord of Muhammad.” But when you are
angry, you say, “No, by the Lord of Ibrāhīm.” I replied, “Yes, I only
leave out your name.” ’ ” (Authentic)
Commentary: Hafidh Ibn Hajar al-Asqalaanee explains, “Imam al-Bukhaari’s
placement of this hadeeth under this chapter is to indicate the permissible
271
Al-Adab Al-Mufrad
form of cutting off, and that cutting off is in different forms depending on the
reason for it. When it has to do with sin, they (i.e. the persons who commit
such sins) deserve been cut off by not speaking to them as in the story of Ka’b
and his two companions. As for that resulting from some mutual disagreement
between members of a household or brothers, it would be permissible (based
on this hadeeth) to leave out calling the person’s name, for example, or not
showing friendly looks while not leaving to extend the greetings of salam and
speech (with the person).” A’isha’s anger may result from matters of feelings
of jealousy amongst the women in the household. Even at that, sincere love
and great honor for the Prophet  are deep-rooted in her heart such that
she would only leave out his name while angry.
‫اب َم ْن َه َج َر َأ َخ ُاه َس َن ًة‬

ٌ ‫ َب‬-‎١٩٠
Chapter 190: The Person Who Cuts Himself Off From His
Brother For A Year
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫اش الس َل ِمي ر ِضي‬
ِ َ‫ َأ َّن ُه م‬،‫اهلل َع ْن ُه‬ ٍ ‫ َع ْن َأبِ ي ِخ َر‬-٤٠٤‎
َ ِ ‫ول‬ َ ‫س َع َر ُس‬
َ َ ُّ
َ
ٌ ‫ َص ِح‬.))‫ فَ ُه َو َك َسف ِْك َد ِم ِه‬،‫((م ْن َه َج َر أ َخ ُاه َس َن ًة‬
.‫يح‬ ُ ُ‫َيق‬
َ :‫ول‬
404. Abū Khirāsh al-Aslami said: “I heard the Messenger of Allah

 say, ‘Whoever snubs his brother for a year, it is as if he has shed
his blood.’ ” (Authentic)
ُ ‫اب ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه‬ َ َ َ َ َ
َ ِّ ْ ‫ان ْب ِن أبِ ي أ َن ٍس أ َّن َر ُجلًا ِم ْن أ ْس َل َم ِم ْن أ‬
ِ ‫ص َح‬ َ ‫ َع ْن ِع ْم َر‬-‎٤٠٥
‫ َو ِفي‬.))‫ال ْس ِل ِم َس َن ًة َك َد ِم ِه‬ ِ :‫ال‬

ُ ْ‫((ه ْجر ُة م‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫وس َّلم حدَّ ثَه‬
َ َ ِّ َ ُ َ َ َ َ
ُ ‫ َص ِح‬.‫س ْع َنا َه َذا َع ْن ُه‬

‫يح‬ ِ َ‫ قَ ْد م‬:‫اال‬ ٍ ‫اهلل ْب ُن َأبِ ى َعت‬
َ َ‫َّاب فَ ق‬ ِ ‫ال ْن َك ِد ِر َو َعب ُد‬
ْ
ُ ْ‫ال ْج ِل ِس ُم َح َّم ُد ْب ُن م‬
َ ْ‫م‬
405. ‘Imrān bin Abī Anas said that a man of Aslam - who was one of
the Companions of the Prophet– narrated to him that: “The Prophet
272
 said, ‘Snubbing a believer for a year is like spilling his blood.’
” Muhammad bin Munkadir and Abdullah bin Abee ‘Attaab were
present in the sitting. They said, “We had heard that from him too.”
(Authentic)
Commentary: Snubbing the Muslim is likened to spilling his blood from the
angle that as spilling his blood, snubbing him is a sin and it brings about
Allah’s anger. It shows that, taking the life of a Muslim is one of the worst
sins anyone would commit. We seek refuge with Allah.
ُ ْ‫اب م‬
‫ال ْه َت ِج َر ْي ِن‬ ٌ ‫ َب‬-١٩١‎
Chapter 191: Those Who Refuse To Speak To Each Other
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ْأل ْنص ِار ِّي ر ِضي‬
َ ‫ َأ َّن َر ُس‬،‫اهلل َع ْن ُه‬ َ َ َ
َ ِ ‫ول‬ َ َ َ ‫وب ا‬ َ ‫ َع ْن أبِ ي أ ُّي‬-‎٤٠٦
ُ ‫ َي ْل َت ِق َي ِان فَ ُي ْع ِر‬،‫الث َِة َأ َي ٍام‬
ُ ‫ض َه َذا َو ُي ْع ِر‬
‫ض‬ َ ‫((ال َي ِح ُّل مِ ُل ْس ِل ٍم َأ ْن َي ْه ُج َر َأ َخ ُاه فَ ْو َق َث‬
َ َ َ‫ق‬
:‫ال‬
ُ
َّ ِ‫ َو َخ ْي ُر ُه َما َّال ِذي َي ْب َدأ ب‬،‫َه َذا‬
ٌ ‫السال َِم)) َص ِح‬
.‫يح‬
406. Abū Ayyūb al-Ansāri said: “The Messenger of Allah  said,
‘It is not lawful for a Muslim to refuse to speak to his brother Muslim
for more than three days so that when they meet, they go their separate
ways. The better of the two is the one who initiates the greeting.’ ”
(Authentic)
‫اهلل َع َل ْي ِه‬ ُ ُ‫ام ْب َن َع ِام ٍر َيق‬ ِ َ‫ َع ْن ُم َعاذَ َة َأ َّن َها م‬-‎٤٠٧
َ ِ ‫ول‬ َ ‫ت َر ُس‬ ِ َ‫ م‬:‫ول‬
ُ ‫س ْع‬ َ ‫ت ِه َش‬
ْ ‫س َع‬
ِ ‫أ ْن ُي َص ِار َم ُمس ِلمًا فَ ْو َق ث‬‎َ ‫((ال َي ِح ُّل مِ ُلس ِل ٍم‬
‫ فَ إِ َّن ُه َما َما َص َار َما‬،‫َالث َل َي ٍال‬ َ ُ ُ‫َو َس َّل َم َيق‬
: ‫ول‬
ْ ْ
‫ َوإِ َّن َأ َّو َل ُه َما فَ ْيئًا‬،‫هما‬
َ ‫اما َع َلى ِص َر ِام‬ َ ْ‫ فَ إ َّن ُه َما َن ِاكب ِان َع ِن ْح‬،‫َث َلي ٍال‬
َ ‫ال ِّق َما َد‬ َ َ
ِ ‫فَ ْو َق َثال‬
273
Al-Adab Al-Mufrad
))‫الن ََّة َج ِم ْيعًا‬

َ ْ‫ال ج‬ ُ ‫َي ُك‬
َ ‫ َوإِ ْن ُه َما َم َاتا َع َلى ِص َر ِام ِه َما َل ْم َي ْد ُخ‬،‫ون َك َّف َار ًة َل ُه َس ْبقُ ُه بِ اْلفَ ْي ِء‬
ٌ ‫َص ِح‬
.‫يح‬
407. Mu‘ādha reported that she heard Hishām b. ‘Amir say: “I heard
the Messenger of Allah  say, ‘It is not lawful for a Muslim to
separate himself from another Muslim for more than three nights. As
long as they are cut off from each other, they are turning away from
the Truth. The first of them to return to a proper relation has expiated
for that (failing) since he was the first to do so. If they die while they
are cut off from each other, neither of them will enter the Garden.’ ”
(Authentic)
Commentary: Same as hadeeth no. 402 above.
َّ ‫اب‬
‫الش ْح َن ُاء‬ ٌ ‫ َب‬-‎١٩٢
Chapter 192: Hatred
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٤٠٨
َ
‫((ال‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ ََْ ْ َ
َ َ‫ال ح‬
ٌ ‫إخ َوانًا)) َص ِح‬
‫يح‬ ِ ‫اد‬
ْ ‫اهلل‬ َ ‫ َو ُكونُوا ِع َب‬،‫اس ُدوا‬
َ ‫ت‬ َ ‫ َو‬،‫اغ ُضوا‬
َ ‫َت َب‬
‎408. Abū Hurayra said: “The Messenger of Allah  said, ‘Do
not hate one another, nor envy one another. Slaves of Allah, be as
brothers.’ ” (Authentic)
Commentary: See note on hadeeth no. 398.
274
‫ (( جَ ِت ُد‬:‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ ع ِن َأبِ ي ُهرير َة ر ِضي‬-٤٠٩
َ ِّ َ ُ َ َ َ ََْ َ
‫ال ِء‬ َ ُ‫ي؛ َّال ِذي َي ْأ ِتي َهؤ‬
َ ُ‫ َو َهؤ‬،‫ال ِء بِ َو ْج ٍه‬ ِ ‫ام ِة ِع ْن َد‬
ِ ْ‫اهلل ذَ ا ا ْل َو ْج َه ن‬ َ ‫َّاس َي ْو َم ا ِْلق َي‬
ِ ‫ِم ْن َش ِّر الن‬
ٌ ‫بِ َو ْج ٍه)) َص ِح‬

‫يح‬
409. Abū Hurayra said: “The Prophet  said, ‘You will find that the
worst of people in the sight of Allah on the Day of Rising will be the
one with two faces – who comes to one group of people with one face
and to other people with another face.’ ” (Authentic)
Commentary: The text shows the status of such persons in the sight of Allah
the Mighty and Exalted. Worst still, the double-faced is also never loved by
the two groups of people to whom he shows different faces. See comment on
hadeeth no. 313.
(( :‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٤١٠
َ َ ََْ ْ َ
َ َّ ‫الظ َّن؛ فَ إِ َّن‬
،‫اغ ُضوا‬ َ ‫ال حَت‬
َ ‫ َو‬،‫اس ُدوا‬
َ ‫ال َت َب‬ َ ‫ َو‬،‫اج ُشوا‬ ِ ‫ال ِد‬
َ ‫ َو‬،‫يث‬
َ ‫ال َت َن‬ َ ْ‫ب ح‬
ُ ‫الظ َّن أ ْك َذ‬ َّ ‫اكم َو‬
ُ
ْ ‫إِ َّي‬
ٌ ‫اهلل إِ ْخ َوانًا)) َص ِح‬

.‫يح‬ ِ ‫اد‬َ ‫ َو ُكونُوا ِع َب‬،‫ال َت َد َاب ُروا‬
َ ‫ َو‬،‫ال َت َنافَ ُسوا‬
َ ‫َو‬
410. Abū Hurayra said: “The Messenger of Allah  said, ‘Beware
of suspicion. Suspicion is the worst form of lying. Do not try to
ensnare one another (in sales) nor envy nor hate one another nor shun
one another. Rather, be the slaves of Allah and brothers.’ ” (Authentic)
Commentary: This hadeeth prohibits bringing unfounded accusations
against people such as a person who accuses another of illicit sexual
relations based on mere feeling that such is true! This is more of falsehood
than making an untrue statement. As such, the word, adh-Dhann was repeated
to describe its graveness. An-Najsh occurs by a person’s increment of the
price of a commodity not for his interest in it, but to deceive others whether
in connivance with the seller or not.
275
Al-Adab Al-Mufrad
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٤١١
‫ (( ُت ْف َت ُح‬:‫ال‬ َ ِ ‫ول‬ َ َ ََْ ْ َ
‫ال‬ ِ ِ‫ فَ ي ْغفَ ر ِل ُك ِّل َعب ٍد ال ُي ْش ِر ُك ب‬،‫يس‬
َّ ِ‫ إ‬،‫اهلل َشيئًا‬ ِ ‫ال ِم‬ ِ ْ‫الن َِّة َي ْو َم اْإل ْث َن ن‬
َ ْ‫ي َو َي ْو َم خ‬ َ ْ‫اب ج‬ َ
ْ ْ ُ ُ ُ ‫أ ْب َو‬
َ ُ َ‫ فَ يق‬.‫ي َأ ِخ ِيه َشح َناء‬
ٌ ‫ أ ْن ِظ ُروا َه َذ ْي ِن َحتَّى َي ْص َط ِل َحا)) َص ِح‬:‫ال‬
‫يح‬ ُ َ ْ ْ ‫َر ُج ٌل َكا َن‬
َ ْ‫ت َب ْي َن ُه َو َب ن‬
411. Abū Hurayra said: “The Messenger of Allah  said, ‘The doors
of the Garden are opened on Monday and Thursday. Every slave who
does not associate anything with Allah is forgiven except for him who
sustains enmity between himself and another. It is said, “Leave these
two until they make peace.” ’ ” (Authentic)
Commentary: The opening of the gates of the Paradise is followed with the
descent of favors and mercy from the Most-Merciful; thus, the hadeeth follows
with the fact that everyone who does not join partners with Allah is forgiven
on such days. The hadeeth indicates the excellence of affirming Allah’s
oneness (Tawheed) and the bad consequences of Shirk (joining partners
with Him the Mighty and Exalted). From the benefits in the narration also
is that mutual hatred between persons prevents them from been forgiven and
granted favors.
َّ ‫ال ُأ َحدِّ ث ُُك ْم مِ َبا ُه َو َخ ْي ٌر َل ُك ْم ِم َن‬

‫الص َدقَ ِة‬ َ :‫ال‬
َ ‫((أ‬ ُ ‫ عن َأبِ ي الدَّ رد ِاء ر ِضي‬-‎٤١٢
َ َ َْ ْ َ
ٌ ‫ َص ِح‬.))‫ال ِالقَ ُة‬

‫يح‬ َ ‫ي؟ َأ‬
َ ْ‫ال َوإِ َّن اْلبِ ْغ َض َة ِهي ح‬ ِ َ‫َح ذ‬
ِ ْ‫ات ا ْل َب ن‬ ُ ‫الص َي ِام ؟ َصال‬
ِّ ‫َو‬
َ
412. Abu’d-Dardā’ said: “Shall I tell you about something better for
you than sadaqa and fasting? Promoting unity between each other.
Hatred is what wears things away.” (Authentic)
Commentary: See comment on hadeeth no. 391. The hadeeth is cited under
this chapter, even when it basically mentioned Bigdah (discord), because
discord leads to hatred.

ٌ ‫ (( َثال‬:‫ال‬
‫َث‬ ُ ‫اس ر ِضي‬
َ ِّ َ َ ُ َ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٤١٣
‫ َو َل ْم َي ُك ْن‬،‫اهلل َش ْيئًا‬
ِ ِ‫ات ال ُي ْش ِر ُك ب‬ َ ‫ ُغ ِف َر َل ُه َما ِس َو ُاه مِ َل ْن َش‬،‫َم ْن َل ْم َي ُك َّن ِف ِيه‬
َ ‫اء؛ َم ْن َم‬
276
ٌ ‫ َض ِع‬.))‫ َو َل ْم َي ْح ِق ْد َعلى َأ ِخ ِيه‬،‫الس َح َر َة‬
‫يف‬ ِ ‫َس‬
َّ ‫احرًا ي َّتبِ ُع‬
413. Ibn ‘Abbās said: “The Prophet  said, ‘Allah may forgive
whomever He wills - the one who dies and has not associated anything
with Allah, and the one who was not a sorcerer nor a follower of the
sorcerers, and the one who did not sustain rancour towards his brother
- lest he is guilty of (any) of (those) three things.’ ” (Weak)
َّ ‫ال َم ُي ْج ِز ُئ ِم َن‬
‫الص ْر ِم‬ َ ‫الس‬
َّ ‫اب ِإ َّن‬
ٌ ‫ َب‬-‎١٩٣
Chapter 193: The Salām (Greeting) Makes Up For Shunning

Someone

ُ ‫س ْع‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٤١٤‎
،‫ فَ ْل َي ْلقَ ُه‬،‫الث َُة َأ َّي ٍام‬ ْ ‫ فَ إِ ذَ ا َم َّر‬،‫((ال َي ِح ُّل ِل َر ُج ٍل َأ ْن َي ْه ُج َر ُم ْؤ ِمنًا فَ ْو َق ثَالث َِة َأ َّي ٍام‬
َ ‫ت بِ ِه َث‬ َ
َ
َ ‫ َوإِ ْن َل ْم َي ُر َّد َع َل ْي ِه فَ قَ ْد َب ِر‬،‫اش َت َر َكا ِفي اْأل ْج ِر‬
‫يء‬ َّ ‫فَ ْل ُي َس ِّل ْم َع َل ْي ِه؛ فَ إِ نْ َر َّد َع َل ْي ِه‬
ْ ‫السال ََم فَ قَ ْد‬
ٌ ‫ َض ِع‬.))‫ال َس ِّل ُم ِم َن ا ْل ِه ْج َر ِة‬

‫يف‬ ُ ْ‫م‬
414. Abū Hurayra said: “I heard the Prophet  say, ‘It is not lawful
for a Muslim to refuse to speak to a believer for more than three days:
When three days have passed, he should meet him and greet him. If
the other returns the greeting to him, they share in the reward. If he
does not return the greeting, the one who gives the greeting is innocent
of having severed relations.’ ” (Weak)
277
‫‪ -‎١٩٤‬باب الت ْف ِر َق ُة ب ْا َ‬
‫أل ْحدَ ِ‬
‫اث‬ ‫َينْ َ‬ ‫َ ٌ َّ‬
‫‪Chapter 194: Separating Young People‬‬
‫َ‬
‫ول ِل َب ِن ِيه‪ :‬إِ ذَ ا أ ْ‬
‫ص َب ْح ُت ْم فَ َت َبدَّ ُدوا‪،‬‬ ‫ان ُع َم ُر َيقُ ُ‬ ‫ال‪َ :‬ك َ‬ ‫‪َ -‎٤١٥‬ع ْن َعب ِد ِ‬
‫اهلل ْب ِن ُع َم َر‪ ،‬قَ َ‬ ‫ْ‬
‫ون َب ْي َن ُكم َش ٌّر‪.‬‬ ‫اط ُعوا‪َ ،‬أ ْو َي ُك َ‬ ‫اف َع َل ْي ُك ْم َأنْ َتقَ َ‬‫اح َد ٍة؛ فَ إ ِّني َأ َخ ُ‬ ‫ال جَ ْ‬
‫ت َت ِم ُعوا ِفي َد ٍار َو ِ‬ ‫َو َ‬
‫َض ِع ٌ‬
‫يف ا ِْإل ْس َن ِاد‪.‬‬
‫‪415. ‘Abdullāh b. ‘Umar said: “ ‘Umar used to say to his sons,‬‬

‫‪‘Separate in the morning and do not gather in the same house. I fear‬‬
‫‪that you will split up or that evil may take place between you.’ ” (Weak‬‬
‫)‪Chain‬‬
‫اب َم ْن َأ َش َار َع َلى َأ ِخ ِيه َوِإ ْن َل ْم َي ْس َت ِش ْر ُه‬

‫‪َ -‎١٩٥‬ب ٌ‬
‫‪Chapter 195: Someone Giving Advice To His Brother When He‬‬

‫‪Has Not Been Asked For Advice‬‬
‫ب َأ ْد َر َك َع ْب َد اهلل بِ ن ُع َم َر‪ ،-‬قال‪‎َ :‬أ َّن ْاب َن‬ ‫ان‪َ -‬و َك َ‬

‫ان َو ْه ُ‬ ‫‪َ -‎٤١٦‬ع ِن َو ْه ٍب بن َك ْي َس َ‬
‫يح‪َ ،‬و َر َأى َم َكانًا َأ ْم َث َل ِم ْن ُه‪ ،‬فَ قَ َ‬

‫ال َل ُه‪َ :‬و ْي َح َك‪َ ،‬يا‬ ‫ُع َم َر َر َأى َر ِاعيًا َو َغ َنمًا ِفي َم َك ٍان قَ بِ ٍ‬
‫‪((:‬ك ُّل َر ٍ‬
‫اع َم ْس ُئ ٌ‬
‫ول‬ ‫ُ‬ ‫اهلل َع َل ْي ِه َو َس َّل َم َيقُ ُ‬
‫ول‬ ‫ول ِ َ‬ ‫ت َر ُس َ‬ ‫ر ِاعي! َح ِّو ْل َها؛ فَ إ ِّني مَ ِ‬
‫س ْع ُ‬ ‫َ‬
‫َع ْن َر ِع َّي ِت ِه))‪َ .‬ص ِح ٌ‬

‫يح‬
‫‪278‬‬
416. Wahab b. Kaysān who had met Abdullah bin ‘Umar said: “Ibn
‘Umar saw a shepherd and some sheep in a bad place and he saw a
place which was better than it. He told him, ‘Woe to you, shepherd,
move them! I heard the Messenger of Allah  say, “Every shepherd
is responsible for his flock.” ’ ” (Authentic)
Commentary: The hadeeth highlights the companions’ strict adherence to
the directions of the Prophet  and their keenness to resolve their affairs
depending upon the texts of the two Revelations. They – may Allah be pleased
with them all – feel great concerns for each other; and so, would invite each
other unto what is good and beneficial in a nice manner even when their
brother did not ask for their advice in the circumstance. Wayhak translated
as ‘Woe to you’ is an expression of caution to a person who is needlessly
getting into a ruin. This hadeeth is same as hadeeth no. 206.
‫الس ْو ِء‬ َ ‫اب َم ْن َك ِر َه َأ ْمث‬

َّ ‫َال‬ ٌ ‫ َب‬-‎١٩٦
Chapter 196: The One Who Dislikes Bad Examples

َ ‫ (( َل ْي‬:‫ال‬
‫س‬ َ ِّ َ َ ُ َ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٤١٧
‫يح‬ َ ‫ كا‬،‫ْلع ِائ ُد ِفي ِهب ِت ِه‬
ٌ ‫ َص ِح‬.))‫ْلك ْل ِب َي ْر ِج ُع ِفي قَ ْي ِئ ِه‬ َ ‫الس ْو ِء؛ ا‬
َّ ‫َل َنا َم َث ُل‬
َ
417. Ibn ‘Abbās said: “The Prophet  said, ‘We do not set a bad
example. The one who takes back his gift is like the dog who returns
to his own vomit.’ ” (Authentic)
Commentary: The prohibition of taking back gifts is demonstrated in this
hadeeth. The exception to this rule is, “...the father, regarding what he gives
to his son.” (Abu Dawud). The Muslims should not set bad examples: taking
back one’s gift to a person is really bad.
279
Al-Adab Al-Mufrad
‫يع ِة‬ َ ْ‫ال ْك ِر َو خ‬

َ ‫ال ِد‬ َ ْ‫اب َما ُذ ِك َر ِفي م‬
ٌ ‫ َب‬-‎١٩٧
Chapter 197: What Was Mentioned About Tricks And

Deception
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ ة عن َأبِ ي ُهرير َة ر ِضي‬-‎٤١٨
َ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫يم‬
‫يح‬ ِ ٌّ ‫اجر َخ‬
ٌ ‫ب َلئ‬ ٌ ‫((ال ْؤ ِم ُن ِغ ٌّر َك ِر‬
ُ ِ َ‫ َوالف‬، ‫مي‬
ُ ْ‫م‬
believer is guileless and generous while the corrupt is a swindler and
miserly.’ ” (Authentic)
Commentary: From the attributes of the true believer is that he is honest,
not trying to hide anything or deceive, maintaining his nobility. Conversely,
the immoral secretly plans to trick people, causing trouble and hurting the
people. Allah alone grants refuge.
‫اب‬
ُ ‫الس َب‬ ٌ ‫ َب‬-‎١٩٨
ِّ ‫اب‬
Chapter 198: Defamation
ِ ‫ول‬ِ ‫ب َر ُجال َِن َع َلى َع ْه ِد َر ُس‬ ُ ‫اس ر ِضي‬

‫اهلل‬ ْ : ‫ال‬
َّ ‫اس َت‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٤١٩
ُ ‫ وال َّنبِ ي ص َّلى‬- ‫ت‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ٌ ‫ْآلخ ُر َس ِاك‬ َ ‫ َوا‬،‫ب َأ ْح ُد ُه َما‬ ُ ‫ص َّلى‬
َّ ‫ فَ َس‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
َ ُّ َ َ
(( :‫ت؟ ق َا َل‬ َ ‫ َن َه ْض‬:‫يل‬ ُ ‫ض ال َّنبِ ي ص َّلى‬
َ ‫ فَ ِق‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ فَ َن َه‬.‫ْآلخ ُر‬
َ ‫ ث َُّم َر َّد ا‬- ‫س‬ ِ
َ ُّ ٌ ‫َجال‬
‫الال َِئ َك ُة َع َلى َّال ِذي‬
َ ْ‫ان َس ِاكتًا َر َّد ِت م‬ ُ ‫ فَ َن َه ْض‬،‫الال َِئ َك ُة‬
َ ‫ َما َك‬،‫ إِ َّن َه َذا‬،‫ت َم َع ُه ْم‬ َ ْ‫َن َه َض ِت م‬
ُ ‫الال َِئ َك ُة)) َض ِع‬

‫يف ا ِْإل ْس َن ِاد‬ َ ْ‫ فَ َل َّما َر َّد َن َه َض ِت م‬،‫َس َّب ُه‬
280
419. Ibn ‘Abbās said: “Two men defamed each other in the time of
the Messenger of Allah . One of them reviled the other and he
remained silent. The Prophet  remained seated. Then the other
man answered back and the Prophet  got up. He was asked, ‘You
got up?’ He said, ‘The angels left, so I left with them. While this man
was silent, the angels were answering the one who cursed him. When
he answered, the angels left.’ ” (Weak Chain)
َ ‫ إِ َّن َر ُجلًا َن‬:‫ال‬

‫ال‬ َ ‫ عن إِ براهم بن أبي َع ْب َل َة َع ْن ُأ ِّم الدَّ ْر َد ِاء َأ َّن َر ُجلًا َأ َت‬-‎٤٢٠
َ َ‫ فَ ق‬.‫اها‬
‫ َح َس ُن‬.‫س ِفي َنا‬ ِّ َ َ‫م‬ ْ ‫ فَ قَ ا َل‬.‫ال ِل ِك‬

ِ ‫ إِ ْن ُن ْؤ َبن مِ َبا َلي‬:‫ت‬ ِ ‫ِم ْن ِك ِع ْن َد‬
َ ْ‫عبد م‬
َ ‫ فَ َطالا ُزكي َنا مِ َبا َل ْي‬،‫س في َنا‬َ ْ
. ‫ا ِْإل ْس َن ِاد‬
420. Ibrāhīm b. ‘Abū’ Abla said: “A man came to Umm ad-Dardā’ and
said, ‘A man has said bad things about you in the presence of ‘Abdu’l-
Mālik (the Caliph).’ She replied, ‘We are suspected of something
which we did not do. How often we have been praised for what we did
not do!’ ” (Sound Chain)
Commentary: We should endure wicked criticisms and overlook them rather
than giving vent to them. Humility, and not loving to be praised nor paying
attention to unfair and devisive comments are from the symbols of Ikhlas
(sincerity).
َ ‫ َأ ْن‬:‫احبِ ِه‬
‫ فَ قَ ْد‬،‫ت َع ُد ِّوي‬ ِ ‫الر ُج ُل ِل َص‬ ُ ‫اهلل ر ِضي‬
َ َ‫ إِ ذَ ا ق‬:‫ال‬ ِ ‫ َع ْن َعب ِد‬-٤٢١
َّ ‫ال‬ َ َ ْ
‫ َأ ُبو‬- ‫ َب ْع ُد‬- ‫ َو َأ ْخ َب َر ِني‬:‫س‬ ِ ‫ َأ ْو َب ِر َئ ِم ْن َص‬،‫ْإلسال َِم‬
َ َ‫ ق‬.‫احبِ ِه‬
ٌ ‫ال قَ ْي‬
َ
ْ ‫َخ َر َج أ َح ُد ُه َما ِم َن ا‬
ُ ‫ص ِح‬
. ‫يح ا ِْإل ْس َن ِاد‬ َ ‫اب‬ َّ ِ‫إ‬ :‫ال‬
َ ‫ال َم ْن َت‬ ِ ‫ َأ َّن َعب َد‬،‫ُج َحيفَ َة‬
َ َ‫اهلل ق‬ ْ ْ
421. Qays said: “ ‘Abdullāh (bin Mas’ud) said, ‘When a man tells his
companion, “You are my enemy,” one of them has come out (the fold)
of Islam, or has disowned his companion.’ ”
281
Al-Adab Al-Mufrad
Qays added, “Abū Juhayfa related to me that ‘Abdullāh said, ‘Except

the one who repents.’ ” (Authentic Chain)
Commentary: This is because if the person who uttered the statement, You
are my enemy, is actually in the right, then the person to whom it is directed is
a disbeliever; for enmity in its real sense is only with respect to the religion.
However, if he is actually only being mischevious with the statement, then his
criticism is, in the real sense, directed at the religion which makes a person
leave the fold of Islam. As for the expression, except he who repents, this is
understood easily owing to the fact that repentance erases past sins. May
Allah grant us His pardon.
َ ْ‫اب َس ْق ُي م‬
‫ال ِاء‬ ٌ ‫ َب‬-‎١٩٩
Chapter 199: Providing Water
‫ َش َّك‬،‫ َأ ُظن ُُّه َرفَ َع ُه‬- ‫اهلل َع ْن ُه َما‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬،‫ عن طاوس‬،‫ َع ْن ليث‬-‎٤٢٢
‫ َع َلى ُك ِّل‬- ‫ْص ٍل‬ َ َ ِ ‫ُّون َو َثال مُ َِث‬
َ ‫ أ ْو ِمف‬،‫ أ ْو َع ْظ ٍم‬- ‫ائة ُسال ََمى‬ َ ‫آد َم ِست‬ ِ ‫ال‬
َ ‫((في ْاب ِن‬: َ َ‫ ق‬- ‫ث‬
ٌ ‫َل ْي‬
ُّ ‫الر ُج ِل َأ َخ ُاه َص َدقَ ٌة؛ َو‬

‫الش ْر َب ُة‬ َّ ‫ َو َع ْو ُن‬،‫اح ٍد ِفي ُك ِّل َي ْو ٍم َص َدقَ ٌة؛ ُك ُّل َك ِل َم ٍة َط ِّي َب ٍة َص َدقَ ٌة‬
ِ ‫َو‬
.‫يح ِل َغ ْي ِر ِه‬ َ ‫اط ُة ا‬

َّ ‫ْألذَ ى َع ِن‬
ُ ‫ َص ِح‬.))‫يق َص َدقَ ٌة‬
ِ ‫الط ِر‬ َ ‫ال ِاء َي ْس ِق‬
َ ‫ َوإِ َم‬،‫يها َص َدقَ ٌة‬ َ ْ‫ِم َن م‬
422. Layth reported that Tawus said that: Ibn ‘Abbās said – I think
he ascribed it to the Prophet  (the doubt was from Layth) -:
“There are 360 bones (or joints) in mankind - and each of them owes
sadaqa, every single day. Every good word is sadaqa. A man’s helping
his brother is sadaqa. A drink of water which he gives is sadaqa.
Removing something harmful from the road is sadaqa.” (Authentic
due to supporting proofs)
Commentary: Each of the bones have an obligation to give thanks to Allah
the Mighty and Exalted who has fashioned it; giving its limbs, joints which
enable him fold and stretch. Every good deed is recorded for its doer as
282
sadaqah, and from that is the provision of water. In an authentic hadeeth the
Prophet  said, “there is not a charity with greater reward than (provision)
of water.” (Saheeh at-Targeeb wat-Tarheeb). See hadeeth no. 220, 224 and
225.
َ ‫اال َفع َلى ْا‬

‫أل َّو ِل‬ َ َ ‫ال ْس َت َّب ِان َما َق‬
ُ ْ‫اب م‬
ٌ ‫ َب‬-‎٢٠٠
Chapter 200: When Two People Revile Each Other, The

Responsibility For What They Say Rests On The First To
Speak
ُ ْ‫ م‬:‫ال‬
َ َ‫((ال ْس َت َّب ِان َما ق‬
‫اال؛ فَ َع َلى‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ عن َأبِ ي ُهرير َة‬-‎٤٢٣
ٌ ‫ َص ِح‬.))‫وم‬
‫يح‬ َ ْ‫ َما َلم َي ْع َت ِد م‬،‫اْلب ِاد ِئ‬
ُ ‫ال ْظ ُل‬ ْ َ
423. Abū Hurayra said: “The Prophet  said, ‘When two people
revile each other, the responsibility for what they say rests on the
first to speak as long as the one who is wronged does not become
excessive.’ ” (Authentic)
Commentary: That the burdens of the torrent of abuse from both parties fall
on the shoulders of the first to speak is understandable from the fact that
he started an odious thing and then, he caused the second person to do the
same. This is as long as the second does not become excessive; otherwise he
may equal or even exceed the first in the sin. Nevertheless, that the one who
is abused maintains restraint and pardons is better. The Prophet  said,
“Allah increases the servant in honor whenever he overlooks.”

ُ ْ‫م‬
‫((ال ْس َت َّب ِان َما‬ َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬
:‫ال‬ َ ِّ َ ُ َ ِ ‫ َع ْن َأ َن ٍس َر ِض ُي‬-٤٢٤
ٌ ‫وم)) َح َس ٌن َص ِح‬
.‫يح‬ َ ْ‫اال؛ فَ َع َلى ا ْلب ِاد ِئ َحتَّى َي ْع َت ِد َي م‬
ُ ‫ال ْظ ُل‬ َ َ َ‫ق‬
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Al-Adab Al-Mufrad
424. As No. 423, from Anas, with a different isnād. (Sound and
Authentic)
ُ :‫ون ما اْلع ْضه؟)) قَ ا ُلوا‬ ُ
‫اهلل َو َر ُسو ُل ُه‬ ُ َ َ َ ‫ (( َأ َت ْد ُر‬:‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ َ‫ َوق‬-‎٤٢٥
ٌ ‫َّاس إِ َلى َب ْع ٍض؛ ِل ُيف ِْس ُدوا َب ْي َن ُهم)) َص ِح‬

.‫يح‬ ِ ‫يث ِم ْن َب ْع ِض الن‬
ِ ‫ال ِد‬ َ َ‫ ق‬،‫َأ ْع َل ُم‬
َ ْ‫ (( َنق ُْل ح‬:‫ال‬
425. The Prophet  said: “Do you know what calumny is?” They
said, “Allah and His Messenger know best.” He said, “Telling people
what other people have said in order to create dissension between
them.” (Authentic)
Commentary: Perhaps this hadeeth is placed under this heading to indicate
that despite the efforts of those who may orchestrate campaigns of calumny
between people, parties should maintain restraint and not be the first to
speak abuse or be excessive in their response if they need to.
َ ‫اهلل َع َّز َو َج َّل َأ ْو َحى إِ َل َّي َأنْ َت َو‬

،‫اض ُعوا‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
َ ‫ ((إِ َّن‬:‫اهلل ع َلي ِه وس َّلم‬ َ َ‫ َوق‬-٤٢٦ ‎
َ َ َ ْ َ َ ُّ
ُ
ٌ ‫ َص ِح‬.))‫ال َي ْب ِغ َب ْع ُضك ْم َع َلى َب ْع ٍض‬
.‫يح‬ َ ‫َو‬
426. The Prophet  said: “Allah, the Mighty and Exalted, revealed
to me that you should be humble and you should not wrong each
other.” (Authentic)
Commentary: We learn from this hadeeth that: I. The Messenger  received
revelation from Allah apart from the Qur’an which contained Allah’s orders
and prohibitions amongst other things as the Qur’an. 2. It is from Allah’s
orders that one should be humble; showing reverence for Allah’s injuctions,
not believing that one is better, more important or cleverer than other people,
and therefore, expecting to be treated in a special way. 3. Allah the Mighty
and Exa;ted prohibits wronging people.
284
‫ال ْس َت َّب ِان َش ْي َطا َن ِان َي َت َهاتَ َر ِان َو َي َت َك َاذ َب ِان‬
ُ ْ‫اب م‬
ٌ ‫ َب‬-‎٢٠١
Chapter 201: Those Who Revile Each Other Are Two Satans
Accusing And Denying Each Other
‫الر ُج ُل َي ُس ُّب ِني؟‬ ُ ‫اض ب ِن ِحم ٍار ر ِضي‬

ِ ‫ول‬
َّ !‫اهلل‬ َ ‫ت َيا َر ُس‬ َ َ‫اهلل َع ْن ُه ق‬
ُ ‫ قُ ْل‬:‫ال‬ َ َ َ ْ ٍ ‫ ِع ْن ِع َي‬-‎٤٢٧
ٌ ‫ َص ِح‬.))‫وي َت َكاذَ َب ِان‬
‫يح‬ ُ ْ‫ (( م‬:‫اهلل َع َلي ِه َو َس َّلم‬
َ ‫ال ْس َت َّبان َش ْي َطا َن ِان َي َت َه َات َر ِان‬ َ ْ َ ُّ َ َ‫ق‬
427. ‘Iyād b. Himār said: “I said, ‘Messenger of Allah, there is someone

who reviles me.’ The Prophet  stated, ‘Those who revile each
other are two satans accusing and denying each other.’ ” (Authentic)
ُ ‫ول اهلل ص َّلى‬

‫اهلل َع َل ْي ِه‬ ُ ‫اض ب ِن ِحم ٍار ر ِضي‬
َ ُ ‫ال َر ُس‬َ َ‫ ق‬:‫ال‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ َ ْ ٍ ‫ ِع ْن ِع َي‬-‎٤٢٨
‫ال َيف َْخ َر‬َ ‫ َو‬،‫ال َي ْب ِغي َأ َح ٌد َع َلى َأ َح ٍد‬
َ ‫اض ُعوا َحتَّى‬ َ ‫ ((إِ َّن‬:‫وس َّلم‬
َ ‫اهلل َأ ْو َحى إِ َل َّي َأ ْن َت َو‬ َ َ َ
َ َ َ ‫اهلل! َأ َر َأ ْي‬ ُ ‫ فَ قُ ْل‬.))‫َأ َح ٌد َع َلى َأ َح ٍد‬
ُ َ‫أنْق‬‎‫ت َل ْو أ َّن َر ُجلًا َس َّب ِني ِفي َم ٍإلَ؛ ُه ْم‬
‫ص‬ ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ت‬
ُ ْ‫ م‬:‫ال‬
‫((ال ْس َت َّبان َش ْي َطا َن ِان َي َت َه َات َر ِان‬ ٌ ‫ َه ْل َع َل َّي ِفي ذَ ِل َك ُج َن‬،‫ت َع َل ْي ِه‬
َ َ‫اح؟ ق‬ ُ ‫ فَ َر َد ْد‬،‫ِمنِّي‬
ٌ ‫ َص ِح‬.))‫وي َت َكاذَ َب ِان‬

.‫يح‬ َ
428. ‘Iyād b. Himār said: “The Messenger of Allah  said, ‘Allah
has revealed to me that you should be humble so that none of you
may oppress another and so that none of you may disdain another.’ I
said, ‘Messenger of Allah, what do you think I should do when a man
reviles me in a low assembly and then I answer him back, Do I incur
any sin in that?’ He said, ‘Two men who revile each other are two
satans accusing and denying each other.’ ” (Authentic)‎
Commentary: Imam Majid Ibn Taimiyyah (‫ )رحمه الله‬explains, “Allah
prohibited on the tongue of His Prophet , the two forms of feeling
superior over people: pride and wronging the people. This is because if the
285
Al-Adab Al-Mufrad
one who feels superior does so correctly, he would have been proud, and if
wrongly, he would have wronged the people. Thus, neither this nor that is
allowed. If such a person is from a honourable group, it is not his place to
feel proud that he is honourable, feeling self-important, because the honor of
the group does not necessarily imply that he is particularly honourable. In
fact, his sense of pride removes him from such group, and more so, when he
feels arrogant and pompous being in the group.” The hadeeth clearly points
to the prohibition of reviling and responding to a person who reviles us even
when he does so in a gathering.
،‫ت إِ َل ْي ِه َناقَ ًة‬ ُ ‫اهلل ص َّلى‬

ُ ‫اهلل َع َل ْي ِه َو َس َّل َم فَ َأ َه َد ْي‬ ِ ‫ت َحربًا ِلر ُس‬ ٌ ‫ال ِع َي‬
َ ِ ‫ول‬ َ ْ ُ ‫ َو ُك ْن‬:‫اض‬ َ َ‫ ق‬-٤٢٨
ٌ ‫ني)) َص ِح‬
.‫يح‬ َ ‫ال ْش ِر ِك‬ َ َ َ‫ َوق‬،‫ فَ َل ْم َيق َْب ْل َها‬،‫قَ ْب َل َأ ْن ُأ ْس ِل َم‬
ُ ْ‫ (( إِ ِّني َأ ْكر ُه َز ْب َد م‬:‫ال‬
428. ‘Iyād said: “I used to be a harb of the Messenger of Allah .

I offered him a she-camel as a gift before I had become Muslim. He
refused to accept it and said, ‘I dislike a gift from an idol-worshipper.’
” (Authentic)
Commentary: The correct word apparently, is hirmiyy and not harb. It is
the terminology with which associates describe each other during the time
of Jaahiliyyah whereby they would only eat their associate’s food and make
the circumambulation of the Ka’bah only in the associate’s clothes whenever
they performed the pilgrimage. It is explained that he  rejected the gift
when he was an idolater so that ‘Iyyad may find displeasure in that which
may make him accept Islam. Or that he rejected it owing to the fact that
accepting gifts brings about mutual inclination which is prohibited for
the Muslim towards the idolater. As regards the Jews and Christains, it is
allowed to accept gifts from them due to the Prophet’s acceptance of the gifts
of the Abyssinian King. This position is further strengthened by the fact of
the permmisibility of the food of the People of the Book and marriage to their
females.
286
ٌ ‫ال ْس ِل ِم ُف ُس‬
‫وق‬ ُ ْ‫اب م‬
ُ ‫اب ِس َب‬
ٌ ‫ َب‬-٢٠٢‎
Chapter 202: To Revile A Muslim Is To Err

:‫ال‬ ُ ‫ عن سع ٍد ب ِن م ِال ٍك ر ِضي‬-‎٤٢٩
َ ِّ َ ُ َ َ َ َ ْ ْ َ ْ َ
ٌ ‫وق)) َص ِح‬
.‫يح‬ ٌ ‫ال ْس ِل ِم فُ ُس‬
ُ ْ‫اب م‬ ِ
ُ ‫((س َب‬
429 Sa‘d b. Mālik said: “The Prophet  said, ‘Reviling a Muslim is
erring behaviour.’ ” (Authentic)
Commentary: See comment on hadeeth no. 431 below.
ِ َ‫اهلل َع َلي ِه َو َس َّلم ف‬ ُ ‫ َل ْم َي ُك ْن َر ُس‬: ‫ال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٤٣٠
،‫احشًا‬ َ ْ َ ِ ‫ول‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ْ َ
ٌ ‫ب َجبِ ي ُن ُه)) َص ِح‬

.‫يح‬ َ : ‫ال ْع َت َب ِة‬
َ ‫((ما َل ُه َت ِر‬ َ ْ‫ول ِع ْن َد م‬ َ ‫ َك‬،‫ال َس َّبابًا‬
ُ ُ‫ان َيق‬ َ ‫ َو‬،‫ال َل َّعانًا‬
َ ‫َو‬
430 Anas said: “The Messenger of Allah  was neither coarse
nor a curser nor a reviler. He would say when he wanted to censure
someone, ‘What is wrong with him? May his forehead be dusty!’ ”
(Authentic)
Commentary: Tariba jabeenuhu, translated literally as, may his forehead
be dusty is from those common expressions amongst the Arabs which have
negative literal meanings but are rather intended as supplications for the
one to whom it was said. It could be used likewise to call his attention to
an important matter he is being oblivious about or the like. The hadeeth
describes the beautiful character of the Prophet , and emphasises the
need to emulate him – peace and blessings be upon him – by abstaining from
insulting the people and cursing them.
287
Al-Adab Al-Mufrad
‫اب‬ ِ :‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫اهلل ر ِضي‬
ِ ‫ َع ْن َعب ِد‬-‎٤٣١
ُ ‫((س َب‬ َ ِّ َ ُ َ َ َ ْ
ٌ ‫ َص ِح‬.))‫ َو ِق َتا ُل ُه ُكف ٌْر‬،‫وق‬

‫يح‬ ٌ ‫ال ْس ِل ُم فُ ُس‬
ُ ْ‫م‬
431 ‘Abdullāh said: “The Prophet  said, ‘Reviling a Muslim is

erring behaviour and fighting with him is disbelieving behaviour.’ ”
(Authentic)
Commentary: The narration proves amongst others, that: 1. It is prohibited
to insult a Muslim except for a religious reason. Similarly, a muslim may only
be fought for a religious reason. For example, those who would refuse to
give the obligatory charity are to be compelled by the Authority to do so, and
fought when they persist. 2. Islam prohibits whatever basically leads to evil.
So, it prohibits insulting the Muslim which may eventually lead to fighting
him which may even lead to spilling his blood! Allah alone grants refuge. 3.
Eemaan (faith) is such that it rises with good deeds and falls with evil deeds.
When a person insults a muslim, his eemaan drops which may lead him to
fight him. 4. Some actions may be termed Kufr (disbelief); and conversely,
some may be termed Eemaan. This demonstrates the fact that good deeds
(actions) are from eemaan as opposed to the deviant position of the Murji’ah
that a person’s eemaan is not affected by his actions – whether good or bad!
5. Not everything mentioned to be Kufr (disbelief) in the texts of the Qur’an
and Sunnah translates to disbelief that takes a person out of the fold of Islam.
In this hadeeth, for example, fighting a Muslim is described as Kufr; yet,
Allah refers to two Muslim parties that fall into a fight as brothers in faith
between whom reconciliation should be sought. See Surat al-Mujadilah (9-
10).
َ (( :‫ول‬
‫ال‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
ُ ‫س ْع‬ ُ ‫ عن َأبِ ي ذَ ر ر ِضي‬-‎٤٣٢
َ َّ َ َ ِّ ْ َ
ِ ‫ت َع َلي ِه؛ إِ ْن َلم َي ُك ْن َص‬ َّ ُ ِ ِ َ ‫وق َو‬ِ ‫َي ْر ِمي َر ُج ٌل َر ُجلًا بِ ا ْلفُ ُس‬
‫اح ُب ُه‬ ْ ْ ْ ‫ال َي ْرميه بِ ْ الكف ِْر؛ إِ ال‬
ْ َّ‫ار َتد‬
ٌ ‫ص ِح‬.))
‫يح‬ َ ‫َك َذ ِل َك‬
432 Abū Dharr said: “I heard the Prophet  say, ‘If a man accuses
another man of deviance or accuses him of disbelief, that (accusation)
288
will return on him if the one whom he accused is not as he said.’ ”
(Authentic)
Commentary: The narration has also been reported in the Two Saheehs
from the hadeeth of Ibn Umar and Abu Dharr (), and in Saheeh al-
Bukhaari from the hadeeth Abu Hurayrah (may Allah be pleased with
him) with slightly different wordings but the same meaning. It highlights
amongst others, that: 1. It basically discourages accussing a Muslim of
deviance or disbelief. The path of admonition with good words in a nice
manner should be followed firstly, such that if such statements will be
made, the deviance or disbelief of the person will be clear. 2, Only those
who are well-grounded in the matters that make a person become a deviant
or disbeliever should utter such statements. The interfering ignorant
risks falling into grave errors. 3. If the one to whom the statement was
made is as described, then it does not return to the one who made it.
Explanations have varied regarding what actually returns to the person who
wrongly says to his Muslim brother, “O disbeliever…”. Some explain that
the accuser becomes a disbeliever if he believes that to wrongly accusse
his brother is allowed in the Sharee’ah. Others say that his insult of his
brother returns to him and he bears the sin of wrongly accussing his brother
of disbelief. It is also explained that his wrongfully accussing his brother of
disbelief may lead such a person to the disbelief that takes a person out of
the fold of Islam. However, what appears most preponderant – and Allah
knows best – is that such an accuser has committed a grevious sin but has
not committed the disbelief that takes a person out of the fold of Islam.
This is because in other wordings of the hadeeth, it says, “Whoever says to
his brother: O disbeliever…” This expression indicates that they are both
brothers; if anyone of them goes out of Islam they will not both be referred
to as brothers in the first place. Secondly, despite the fact that the Khawaarij
declared those who are Muslims by consensus – the companions and those
upon their path – as disbelievers, the companions and their students still
related with them as Muslims; observed the prayers behind them, and the
scholars amongst them had intellectual discussions with such people. They
did not rule them as disbelievers. Thirdly, the Prophet  said, “Cursing
the believer is like killing him. Whosoever accusses the believer of disbelief,
its like killing him.” (al-Bukhaari and Muslim). It is known that killing a
Muslim is a grevious sin which is not disbelief. See al-Ilmaam bi Sharh
Nawaaqid al-Islam (21-25).
289
Al-Adab Al-Mufrad

ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ُ َ
‫ (( َم ِن‬:‫ول‬ َ َّ َ ِ َ‫ م‬،‫ َو َع ْن أبِ ي ذَ ِّر َر ِض َي اهلل َع ْن ُه‬-‎٤٣٣
‫س ُهو ِم ْن ُه ُم فَ ْل َي َت َب َّو ْأ َمق َْع َد ُه ِم َن‬ َّ ‫ َو َم ِن‬،‫اد َعى ِل َغ ْي ِر َأبِ ِيه َو ُه َو َي ْع َل ُم فَ قَ ْد َكفَ َر‬
َ ‫اد َعى قَ ْومًا َل ْي‬ َّ
.))‫ت َع َل ْي ِه‬ َّ ِ‫ َو َليس َك َذ ِل َك إ‬،‫اهلل‬

ْ ‫ال َح َار‬ َ ْ َ َ‫ َأ ْو ق‬،‫ْلكف ِْر‬
ِ ‫ َع ُد َّو‬:‫ال‬ ُ ‫ َو َم ْن َد َعا ر ُجلًا بِ ا‬،‫الن َِّار‬
َ
ٌ ‫َص ِح‬
‫يح‬
433 Abū Dharr said: “He heard the Prophet  say, ‘The person who
knowingly claims a father other than his own has disbelieved. The
person who claims to be from a people when he is not one of them will
take his place in the Fire. The person who calls a man an unbeliever or
says, “Enemy of Allah,” when that is not the case, that accusation will
come back on him.’ ” (Authentic)
Commentary: Claiming other than one’s father knowingly is a grevious
sin; likewise wrongfully claiming to be from a people. These false claims
confuse the people’s lineage and the rulings of the religion that are lineage-
based become misplaced! However, if a person makes such wrong claims
unknowingly then it is not a sin. The hadeeth also proves that one must
properly look at things before affirming or denying it. It also shows that the
word Kufr may be employed to refer to actions (sins), and so, conversely,
Eemaan may also refer to actions (good deeds).
ُ ‫ب رجالَن ِع ْن َد ال َّنبِ ي ص َّلى‬ ُ ‫ان ب ِن صرد ر ِضي‬

‫اهلل‬ َ ِّ ْ : ‫ال‬
ُ َ َّ ‫اس َت‬ َ َ َ َ ُ ْ َ ‫ َع ْن ُس َل ْي َم‬-‎٤٣٤
‫ال ال َّنبِ ُّي َص َّلى‬ ْ َ‫ ف‬،‫ب َأ َح ُد ُه َما‬
َ َ‫ فَ ق‬،‫اش َتدَّ َغ َض ُب ُه َحتَّى ا ْن َتفَ َخ َو ْج ُه ُه َو َت َغ َّي َر‬ َ ‫َع َل ْي ِه َو َس َّل َم فَ َغ ِض‬
‫ فَ ا ْن َط َل َق إِ َل ْي ِه‬.))‫ب َع ْن ُه َّال ِذي َي ِج ُد‬ َ ُ
َ ‫ (( إِ ِّني أل ْع َل ُم َك ِل َم ًة َل ْو قَ ا َل َها َل َذ َه‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬
ُ ‫ فَ َأ ْخبره بِ قَ و ِل ال َّنبِ ي ص َّلى‬،‫الرج ُل‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم َوق‬
‫ال[ إن النبي صلى اهلل عليه وسلم‬ َ ِّ ْ ََُ ُ َّ
!‫ون َأ َنا؟‬
ٌ ‫ َأ َت َرى بِ ي َب ْأسًا! َأ َم ُج ُن‬:‫ال‬ َّ ‫اهلل ِم َن‬
َّ ‫الش ْي َط ِان‬
َ َ‫ ق‬،)) ‫الر ِج ِيم‬ ِ ِ‫عوذْ ب‬ َ :]:‫قال‬
َّ ‫((ت‬
ٌ ‫ب! َص ِح‬
.‫يح‬ ْ ‫اذه‬
َ
434 Sulaimān b. Surad said: “Two men reviled each other in the
290
presence of the prophet  and one of them became so angry that his
face puffed out and changed colour. The Prophet  said, ‘I know
some words which will make what he feels depart if he says them.’
The man went to the other and told him what the Prophet  had
said. He said (the Prophet  said), ‘Seek refuge with Allah from
the accursed Satan.’ The other responded, ‘Do you think that there is
something wrong with me? Am I mad? Go!’ ” (Authentic)
Commentary: Imam an-Nawawee explains, “This demonstrates that: 1. To be
angry for the sake of other than Allah the most High is from the insinuations
of the accursed Satan. 2. Whosoever becomes so afflicted should seek refuge,
and say, ‘A’oodhu billaahi min ash-Shaytaan ir-Rajeem (I seek refuge with
Allah from the accursed Satan). 3. It (i.e. to seek refuge as described) is a
means to removing the anger. The hadeeth also proves that to seek refuge
with Allah from the accursed satan is not restricted to the person who is
mad in direct contradiction to the one who thought so in error and even sent
his companion away. Perhaps for this reason, Imam al-Bukhaari placed this
hadeeth under this heading because the person exceeded the limits of the
Sharee’ah in his anger and his refusal to accept admonition.
َّ ِ‫ي إ‬ ُ ‫اهلل (بن مسعود) ر ِضي‬

‫ال َب ْي َن ُه َما‬ َ ‫ (( َما ِم ْن ُم ْس‬:‫ال‬
ِ ْ‫لم ن‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ
ِ ‫ َع ْن َعب ِد‬-‎٤٣٥
ْ
ِ ‫ال َأ َح ُد ُهما ِل َص‬
ِ ‫احبِ ِه َك ِل َم َة َه ْج ٍر فَ قَ ْد َخر َق ِس ْتر‬
‫ َوإذَ ا‬،‫اهلل‬ َ َ‫ فَ إِ ذَ ا ق‬،‫اهلل َع َّز َو َج َّل ِس ْت ٌر‬
ِ ‫ِم َن‬
َ َ
ُ ‫ َض ِع‬.))‫ فَ قَ ْد َكفَ َر َأ َح ُد ُه َما‬،‫ت َك ِاف ٌر‬
‫يف ا ِْإل ْس َن ِاد‬ َ ‫ال َأ َح ُد ُه َما ِل‬
َ ‫ َأ ْن‬:‫آلخ ِر‬ َ َ‫ق‬
435 ‘Abdullāh said: “Between every two Muslims there is a veil from
Allah, the Mighty and Exalted. When one of them says ugly words to
his companion, he has rent the veil of Allah. When one of them says to
the other, ‘You are an unbeliever,’ then one of them has disbelieved.”
(Weak Chain)
291
Al-Adab Al-Mufrad
َ ‫اس ِب َك‬
‫ال ِم ِه‬ ِ ‫اب َم ْن َل ْم ُي َو‬
َّ ‫اج ِه‬
َ ‫الن‬ ٌ ‫ َب‬-‎٢٠٣
Chapter 203: The Person Who Does Not Say Things Directly
To People
ُ ‫ ص َنع ال َّنبِ ي ص َّلى‬:‫ت‬

،‫اهلل َع َل ْي ِه َو َس َّل َم َش ْيئًا‬ ْ ‫اهلل َع ْن َها قَ ا َل‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٤٣٦
َ ُّ َ َ َ َ َ ْ َ
ُ
‫ فَ َح ِم َد‬،‫ب‬ َ ‫ فَ َخ َط‬، ‫ فَ َب َل َغ ذَ ِل َك ال َّنبِ َّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬،‫ فَ َت َن َّز َه َع ْن ُه قَ ْو ٌم‬،‫ص ِف ِيه‬ َ ‫فَ َر َّخ‬
َ ‫اهلل! إِ ِّني‬
ِ ِ‫أل ْع َل ُم ُهم ب‬
،‫اهلل‬ ِ ‫ص َن ُع ُه؟ فَ َو‬ َ ِ ‫الش‬ َّ ‫ون ِع ِن‬ َ ‫نز ُه‬ َّ ‫ال َأق َْو ٍام َي َت‬
ُ ‫ (( َما َب‬:‫ال‬ َ
َ َ‫ ث َُّم ق‬،‫اهلل‬
ْ ‫يء أ‬
َ
ٌ ‫ َص ِح‬.))‫َوأ َشدُّ ُه ْم َل ُه َخ ْش َي ًة‬
‫يح‬
436 ‘Ā’isha said: “The Prophet  did something with a view
to giving people a concession (a permission in the matter to do
something). Some people still refrained from doing it. That reached
the Prophet  and he gave a speech. He praised Allah and then
said, ‘What is wrong with people that they restrain themselves from
something that I do? By Allah, I know Allah better than they do and I
fear Him more than they do.’ ” (Authentic)
Commentary: The hadeeth teaches amongst other things, that: 1. The
Prophet  should be followed in the various circumstances – in a matter
of concession or ‘azeemah. 2. Things that are basically allowed in the
Sharee’ah should not be abandoned for fear that it may not be allowed. 3. It
is allowed to be annoyed when Allah’s limits are exceeded even if the person
did so out of an interpretational error. 4. We should correct people when they
err in a nice manner. 5. From the major benefits of knowledge is Allah’s fear.
Thus, the Prophet  said, “...I know Allah better than they do and I fear
Him more than they do”. 6. One could mention some good qualities that he
possesses if there is overbearing benefit in doing so and that does not lead
one to self-importance.
292
‫اج ُه‬ ‫ان ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم قَ َّل َما ُي َو ِ‬ ‫ال‪َ :‬ك َ‬ ‫‪ -‎٤٣٧‬عن َأ َن ٍس ر ِضي ُ‬
‫اهلل َع ْن ُه قَ َ‬
‫ُّ َ‬ ‫َ َ‬ ‫َ ْ‬
‫َ‬
‫يء َي ْك َر ُه ُه‪ ،‬فَ َد َخ َل َع َل ْي ِه َي ْومًا َر ُج ٌل ‪َ -‬و َع َل ْي ِه أث َُر ُصف َْر ٍة ‪ -‬فَ َل َّما قَ َ‬
‫ام‪ ،‬قَ َ‬
‫ال‬ ‫الر ُج َل بِ َش ٍ‬
‫َّ‬
‫ص َحابِ ِه‪َ (( :‬ل ْو َغ َّي َر ‪َ -‬أ ْو َن َز َع ‪َ -‬ه ِذ ِه ُّ‬

‫الصف َْر َة ))‪َ .‬ض ِع ٌ‬
‫يف‬ ‫َ‬
‫أل ْ‬
‫‪437. Anas said: “The Prophet  rarely said something directly to a‬‬
‫‪man which he disliked. One day a man came to him wearing a garment‬‬
‫‪with a trace of yellow dye. When the man stood up, the Prophet said‬‬
‫” ’!‪to his companions, ‘If he would change - or remove - this yellow‬‬
‫)‪(Weak‬‬
‫آلخ ِر‪َ :‬يا ُم َن ِاف ُق! ِفي تَ ْأ ِو ٍ‬

‫يل تَ َأ َّو َل ُه‬ ‫ال َ‬‫اب َم ْن َق َ‬
‫‪َ -‎٢٠٤‬ب ٌ‬
‫”!‪Chapter 204: When Someone Says To Another,“O Hypocrite‬‬

‫‪Due to An Interpretation He Did‬‬
‫ال‪ :‬بع َث ِني ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم َوال ُّز َب ْي َر ْب َن‬ ‫ُ‬
‫ُّ َ‬ ‫‪َ -‎٤٣٨‬ع ْن َع ِل ِّي َر ِض َي اهلل َع ْن ُه قَ َ َ َ‬
‫ام َر َأ ٌة‬
‫ال‪(( :‬ا ْن َط ِلقُ وا َحتَّى َت ْب ُل ُغوا َر ْو َض َة َك َذا َو َك َذا‪َ ،‬وبِ َها ْ‬
‫س ‪ -‬فَ قَ َ‬ ‫الع َّو ِام ‪َ -‬و ِك َ‬
‫ال َنا فَ ِار ٌ‬ ‫َ‬
‫عير َل َها‬
‫ير َعلى َب ٍ‬ ‫ني‪ ،‬فَ ْأ ُت ِوني بِ َها))‪ .‬فَ َوافَ ي َن َ ِ‬
‫ال ْش ِر ِك َ‬ ‫تاب ِم ْن َح ِ‬
‫اط ٍب إِ َلى مْ ُ‬ ‫َم َع َها ِك ٌ‬
‫اها َتس ُ‬ ‫ْ‬
‫ف َل َنا‬
‫ث َو َص َ‬
‫َح ْي ُ‬
‫اب َّال ِذي َم َع ِك؟‪ .‬قَ ا َل ْ‬ ‫‪‎‬ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َلي ِه َو َس َّلم‪ .‬فَ قُ ْلنا‪ :‬ا ِ‬
‫ت‪َ :‬ما َم ِعي ِك َت ٌ‬
‫اب‪،‬‬ ‫ْلك َت ُ‬ ‫َ‬ ‫ْ‬ ‫ُّ َ‬
‫ت ما َك َذب ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫َ‬ ‫ال َص ِ‬
‫ير َها‪ .‬فَ قَ َ‬ ‫فَ ب َح ْث َن َ ِ‬
‫ُّ َ‬ ‫َ‬ ‫احبِ ي‪َ :‬ما أ َرى‪ .‬فَ قُ ْل ُ َ‬ ‫اها َو َبع َ‬ ‫َ‬
‫أو َل ُت ْخ ِر ِجن َُّه‪ ،‬فَ َأ ْه َو ْ ِ‬ ‫ُ‬
‫ِ‬
‫ت بِ َيد َها إِ َلى ُح ْج َزت َها َو َع َل ْي َها إِ َز ٌ‬
‫ار‬ ‫‪َ ،‬و َّال ِذي َنف ِْسي بِ َي ِد ِه! أل َج ِّر َد َّن ِك ْ‬
‫ان َ‬
‫اهلل َو َر ُسو َل ُه‬ ‫ت‪ ،‬فَ َأ َتي َنا ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم ‪ ،‬فَ قَ َ‬
‫ال‪ُ :‬ع َم ُر‪َ :‬خ َ‬ ‫وف‪ ،‬فَ َأ ْخ َر َج ْ‬
‫ُص ٌ‬
‫َّ َ‬ ‫ْ‬
‫‪293‬‬
Al-Adab Al-Mufrad
َ ‫ال َأنْ َأ ُك‬

‫ون ُم ْؤ ِمنًا‬ َّ ِ‫ َما بِ ي إ‬:‫ال‬
َ َ‫ َما َح َم َل َك؟ فَ ق‬:‫ال‬
َ َ‫ب ُع ُنقَ ُه! َوق‬ ْ ‫ َد ْع ِني َأ‬.‫ني‬
ْ ‫ض ِر‬ َ ‫ال ْؤ ِم ِن‬
ُ ْ‫َو م‬
َ َ ‫ت َأ ْن َي ُك‬
َ َ‫ ق‬. ‫ون ِلي ِع ْن َد اْلقَ ْو ِم َي ٌد‬ ِ ِ‫ب‬
َ ‫((ص َد َق َيا ُع َم ُر! أ َو َل ْي‬
‫س قَ ْد َش ِه َد‬ َ :‫ال‬ ُ ‫ َو َأر ْد‬،‫اهلل‬
َ ْ‫ت َل ُكم ج‬
ْ ‫اع َم ُلوا َما ِش ْئ ُت ْم فَ قَ ْد َو َج َب‬ َ َ‫اط َل َع إِ َل ْي ِه ْم فَ ق‬ َ ‫ َلع َّل‬،‫ب ْدرًا‬
َّ ‫اهلل‬
ْ ‫ فَ َد َم َع‬.))‫ال ّنَّة‬
‫ت‬ ُ ْ :‫ال‬ َ َ
َ ُ
ٌ ‫ َص ِح‬.‫ اهلل َو َر ُسو ُل ُه أ ْع َل ُم‬:‫ال‬
.‫يح‬ َ َ‫ َوق‬.‫َع ْي َنا ُع َم َر‬
438. ‘Alī, may Allah be pleased with him, said: “The Prophet 
sent for me and az-Zubayr b. al-‘Awwām, and we both were good
horsemen. He said, ‘Ride until you reach such-and-such a meadow.
There is a woman there who has a letter with her from Hātib to the
idol-worshippers. Bring her to me.’ We found her riding along on
one of her camels just as the Prophet  had described. We said,
‘(Produce) the letter which you have on you.’ She said, ‘I do not have
any letter.’ We searched her and her camel. My companion said, ‘I do
not see it.’ I said, ‘The Prophet  does not lie. By Him who holds
my soul in His hand,’ (I told the woman) ‘I will strip you unless you
produce it.’ She put her hand in the knot of her shawl - she was wearing
a black shawl - and brought it out. We went back to the Prophet - .
‘Umar said, ‘He (i.e. Hātib) has betrayed Allah, His Messenger and
the believers. Let me strike off his head.’ The Prophet asked (Hātib),
‘What made you do it?’ Hātib said, ‘I am a believer in Allah, but I
wished to have some leverage with the people.’ He (the Prophet) said,
‘He has spoken the truth, ‘Umar. Was he not present at Badr? Perhaps
Allah has looked on those present at Badr and said, “Do whatever you
like. The Garden is guaranteed for you.” ‘Umar wept and said, ‘Allah
and His Messenger know best.’ ” (Authentic)
Commentary: The hadeeth contains many benefits including, 1. The Prophet
 received revelation apart from the Qur’an. The message of Hatib bin
Balta’ah () which was with the woman was from the unseen made known
to the Prophet  by revelation. 2. The companions – may Allah be pleased
with them all – had unshaken belief in the Prophethood and Messengership
of the Prophet  and thus, would strip the woman rather than accept her
statement that she hadn’t any letter with her. 3. Umar interpreted the action of
Hatib to be from hypocrisy: being amongst the Muslims, deceiving them with
294
the aim of spying for the disbelievers. Umar’s consideration was corrected by
the Messenger  that Hatib bin Bata’ah did not intend any of that and was
not from such persons. 4. The right to implement legal punishments lies with
the Authority. Thus, Umar –  – sought the Prophet’s permission to cut off
Hatib’s head. 5. We should not hastily accuse people of disbelief even when
the matter may appear so until proper verification is made by those versed
in the matters regarding declaring disbelief. 6. As regards the statement, Do
whatever you like. The Garden is guaranteed for you; “the scholars say that
it is regarding the Hereafter. Otherwise, if any one amongst them was proven
guilty, the apprioprate legal punishment would have been implemented on
him”, Imam an-Nawawee explained. Ibn Hajar added that, “However, they
all continued upon the deeds of the people of Paradise until they left this
world. If anything came from any one of them, he quickly turned to Allah in
repentance and stuck to the right path. This is clearly known to any one who
studys their biographies.”
َ ‫ال‬
!‫ َيا َك ِاف ٌر‬:‫أل ِخ ِيه‬ َ ‫اب َم ْن َق‬
ٌ ‫ َب‬-‎٢٠٥
Chapter 205: The One Who Addresses His Brother As “O

Unbeliever! (Kāfir)”
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫اهلل ب ِن عمر ر ِضي‬
َ ‫ َأ َّن َر ُس‬،‫اهلل َع ْن ُه َما‬ ِ ‫ َع ْن َعب ِد‬-‎٤٣٩
َ َ َ َ‫((أ مُّ َيا رج ٍل ق‬
َ
ٌ ‫ َص ِح‬.))‫اء بِ َها أ َح ُد ُه َما‬
‫يح‬ َ ‫ َك ِاف ٌر فَ قَ ْد َب‬:‫ال أل ِخ ِيه‬ ُ َ
439. ‘Abdullāh b. ‘Umar said: “The Messenger of Allah  said, ‘If
any man says to his brother Muslim, “You are kāfir (an unbeliever),”
it comes back on one of them.’ ” (Authentic)
Commentary: See comment of hadeeth no. 432 above.
295
Al-Adab Al-Mufrad
َ ‫ َأ َّن َر ُس‬،‫اهلل َع ْن ُه َما‬ ِ ‫ َع ْن َعب ِد‬-‎٤٤٠
‫ال َل ُه َك ِافرًا؛ فَ قَ ْد َص َد َق؛‬ َ ‫ إنْ َك‬،‫فَ قَ ْد َكفَ َر َأ َح ُد ُه َما‬‎،‫ َك ِاف ٌر‬:‫آلخ ِر‬
َ َ‫ان َّال ِذي ق‬ َ ‫ال ِل‬
َ َ‫((إِ ذَ ا ق‬
ُ َ َ‫اء ا ِّل ِذي ق‬ َ َ‫إن َل ْم َي ُك ْن َك َما ق‬

ٌ ‫ َص ِح‬.))‫ال َل ُه بِ اْلكف ِْر‬
‫يح‬ َ ‫ فَ قَ ْد َب‬،‫ال َل ُه‬ ْ ‫َو‬

‘When someone says to another, “Unbeliever,” then one of them is an
unbeliever. If the one he says it to, is an unbeliever, he has spoken the
truth. If that is not the case, then the one who said it has brought down
disbelief on himself.’ ” (Authentic)
َ ‫ باب َشماتَ ُة ْا‬-٦٠٢‎

‫أل ْعدَ ِاء‬ َ ٌ َ
Chapter 206: The Gloating Of Enemies
‫ان َي َت َع َّوذُ ِم ْن‬ ُ ‫ َأ َّن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ ‫اهلل َع َلي ِه َو َس َّلم‬
َ ‫((ك‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٤٤١
َ ْ َ َّ ُ َ َ َ ََْ ْ َ
َ
ٌ ‫ َص ِح‬.))‫وء ا ْلقَ َض ِاء َو َش َم َات ِة اْأل ْع َد ِاء‬
‫يح‬ ِ ‫ُس‬
441. Abū Hurayra said: “The Prophet  used to seek refuge from an
evil outcome and the gloating of enemies.” (Authentic)
Commentary: It is encouraged for the servant to recognize his weakness
before his Lord and regularly beseech Him. He should seek refuge with
Allah the Mighty and Sublime from evil end and the enemy’s rejoice over his
misfortunes.
296
‫ال ِال‬ ُ ‫اب الس َر‬
َ ْ‫ف ِفي م‬ ٌ ‫ َب‬-‎٢٠٧
َّ
Chapter 207: Extravagance In Property
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٤٤٢
‫ ((إِ َّن‬:‫ال‬ َ ِ ‫ول‬ َ ََْ ْ َ
َ َ
‫وه َوال ُت ْش ِر ُكوا بِ ِه‬ ُ ‫ َي ْر َضى َل ُك ْم أنْ َت ْع ُب ُد‬،‫ َو َي ْس َخ ُط َل ُك ْم َثالَثًا‬،‫اهلل َي ْر َضى َل ُك ْم َثالَثًا‬
ُ ‫اله‬
‫ َو َي ْك َر ُه‬،‫اهلل َأ ْم َر ُكم‬ ِ ‫ َو َأنْ ُت َن‬،‫اهلل َج ِميعًا‬ِ ‫ َو َأ ْن َت ْع َت ِص ُموا بِ َحب ِل‬،‫َشيئًا‬
ُ َّ ‫اص ُحوا َم ْن َو‬ ْ ْ
ٌ ‫ َص ِح‬.))‫ال ِال‬
.‫يح‬ َ ْ‫اع َة م‬
َ ‫ َوإِ َض‬،‫السؤَ ِال‬ َ ‫ َو َك ْث‬،‫ال‬
ُّ ‫رة‬ َ ‫ق‬‎ِ :‫َل ُك ْم‬
َ َ‫يل َوق‬
442. Abū Hurayra said: “The Messenger of Allah  said, ‘Allah is
pleased with you about three things and He is angry with you about
three things. He is pleased that you worship Him, not associating
anything with Him, that you all take hold of the rope of Allah and
that you are sincere to those that Allah has put in authority over you.
He dislikes you engaging in idle talk, asking too many questions and
squandering wealth.’ ” (Authentic)
Commentary: The hadeeth highlights among others, 1. The obligation of
serving Allah alone, not joining partners with him. 2. The virtue of the
Muslims uniting upon the truth; the Qur’an and the Sunnah. 3. Being honest
and truthful to those whom Allah places in the positions of Authority. One
should pray for them for guidance, protection and success in their affairs.
The leader should also be given sincere advice as apprioprate and in the best
manner. The Prophet  said, “Anyone who intends to give sincere advice
to the person in authority should not do so in the open. He should rather hold
on to his hands and withdraw with him to privacy. If he accepts such (advices),
then (good); otherwise, such a person has fulfilled his obligation.” (Ahmad
and others). 4. The prohibition of expending money in manners that are not
allowed in the religion, or allowing wealth to be wasted without prudence, or
even lending money to people without guarantee. See narrations no 444 and
445. 5. It is obligatory to guard the tongue and not speak except good. From
the evil use of the tongue is asking inconsequential questions. 6. From the
297
Al-Adab Al-Mufrad
attributes of Allah the Mighty and Exalted is that he is pleased with certain
things and gets angry about certain things.
‫و َما َأ ْنفَ ْق ُت ْم ِم ْن َش ْي ٍء‬ ُ

َ :‫اس َر ِض َي اهلل َع ْن ُه َما ِفي قَ ْو ِل ِه َع َّز َو َج َّل‬
ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٤٤٣
ِ :‫ال‬
ٍ ‫((في َغي ِر إِ ْسر‬
َ ‫ َو‬،‫اف‬
‫ال‬ َ ‫الر ِاز ِق‬
َ َ‫ ق‬.))٩٣:‫((سورة سـبأ‬‫ني‬ َّ ‫فَ ُه َو ُي ْخ ِلفُ ُه َو ُه َو َخ ْي ُر‬
َ ْ
ُ ‫ َص ِح‬.))‫َتق ِْت ٍير‬

443. Ibn ‘Abbās commented about the words of Allah, the Mighty and
Exalted: “Whatever you spend. He will replace and He is the best of
Providers’ (34: 39), ‘(whatever you spend) without extravagance or
stinginess.’ ” (Authentic Chain)
Commentary: That is, He the Mighty and Exalted replaces whatever one
spends which is not of extravagance or stinginess; and He is the best of
Providers.
َ ‫ال َب ِّذ ِر‬

‫ين‬ ُ ْ‫ َباب م‬-‎٢٠٨
Chapter 208: Those Who Squander

َ َ‫ين؟ ق‬ ِ ‫ت َعب ِد‬
ُ ْ‫اهلل )ابن َمس ُعود) َع ِن م‬ َ َ َ‫ َع ْن َأبِ ي ا ْل ُع َب ْي َد ْي ِن ق‬-‎٤٤٤
:‫ال‬ ْ ْ ُ ‫ َسأ ْل‬:‫ال‬
ُ ‫ َص ِح‬.))‫ون ِفي َغ ْير َح ٍّق‬

.‫يح ا ِْإل ْس َن ِاد‬ َ ُ‫ين ُي ْن ِفق‬ َّ
َ ‫((ال ِذ‬
444. Abu’I-‘Ubaydayn said: “I asked ‘Abdullāh bin Mas’ud about

those who squander and he said, ‘They are those who spend in the
wrong way.’ ” (Authentic Chain)
298
ُ ‫اس ر ِضي‬ ْ ِ
َ ‫ال َب ِّذ ِر‬
‫[سورة اإلسراء اآلية‬‫ين‬ ُ ْ‫ م‬:‫اهلل َع ْن ُه َما‬
َ َ ٍ ‫ َع ْن عك ِر َمة َع ِن ْاب ِن َع َّب‬-٤٤٥ ‎
. ‫ َح َس ُن ا ِْإل ْس َن ِاد‬.‫ين ِفي َغ ْير َح ٍّق‬ ُ ْ‫ م‬:‫ال‬
َ َ‫ ق‬-٧٢
445. ‘Ikrima said: “Ibn ‘Abbās said, ‘The squanderers (mentioned in

the Qur’ān, 4: 27) are those who waste money in the wrong way.’ ”
(Sound Chain)
َ ْ‫ال ُح م‬
‫ال َن ِاز ِل‬ َ ‫ص‬ْ ‫اب ِإ‬
ٌ ‫ َب‬-‎٢٠٩
Chapter 209: Keeping Houses Tidy
َ َ َ‫ َع ْن َأبِ ِيه ق‬،‫الع َد ِو ِّى‬ َ

!‫َّاس‬ َ :‫ول َع َلى مْ ِال ْن َب ِر‬
ُ ‫((يا أ ُّي َها الن‬ َ ‫ َك‬:‫ال‬
ُ ُ‫ان ُع َم ُر َيق‬ َ ‫ َع ْن أ ْس َل َم‬-‎٤٤٦
‫َّان قَ ْب َل َأنْ خُ ِتيفَ ُك ْم فَ إ َّن ُه َل ْن َي ْب ُد َو َل ُك ْم‬
َ ‫الن‬ِ ْ‫ َو َأ ِخيفُ وا َه ِذ ِه ج‬،‫يك ْم‬
ُ ‫ص ِل ُحوا َع َلي ُكم َم َث ِاو‬
ْ ْ
َ
ْ ‫أ‬
.‫ َح َس ُن ا ِْإل ْس َن ِاد‬.))‫اه َّن‬ ُ ‫ َما َس مَالْ َن‬- ‫اهلل‬
َ ‫اه َّن ُم ْن ُذ َع‬
ُ ‫اد ْي َن‬ َ ‫ُم ْس ِل ُم‬
ِ ‫ َو‬- ‫ َوإِ َّنا‬،‫وها‬
446. ‘Aslam al-‘Adwi said: “ ‘Umar used to say on the minbar, ‘O

people! Keep your homes tidy and make these snakes that enter your
homes fear you before you fear them. The Muslims among the Jinn
(living in the houses in the shape of Jinan - small snakes) will never
appear to you. By Allah, we have not made peace with snakes since
we fought with them.’ ” (Sound Chain)
Commentary: The narration discorages the Muslim from being afraid of
snakes and even running away from it, rather than seeking to remove its
danger. It also reminds of the natural enmity between human beings and
snakes. In a related hadeeth, the Prophet  said, “We have not made peace
with them (i.e. the snakes) since we fought with them. So whosoever leaves
any of them fearfully is not amongst us.” (Aboo Dawood, Ahmad and others).
Meaning that, such a person is not following the Sunnah regarding that. This
debunks the view amongst the Arabs during the days of Ignorance that when
299
Al-Adab Al-Mufrad
a snake is killed, its companion soon returns to do a revenge; and as such,

they were usually afraid of killing snakes! Perhaps. owing to the fact that
snakes may find refuge in cluttered up dirty places, the narration emphasizes
keeping our homes clean and orderly.
‫الن َف َق ُة ِفي ا ْل ِب َن ِاء‬ ٌ ‫ َب‬-‎٢١٠

َّ ‫اب‬
Chapter 210: Building Expenses
َّ ِ‫يء؛ إ‬
))‫ال اْلبِ َن ِاء‬ ٍ ‫الر ُج َل َلي ْؤ َجر ِفي ُك ِّل َش‬ ُ ‫اب ر ِضي‬
ُ ُ َّ ‫((إِ َّن‬:‫ال‬
َ َ ٍ ‫ َع ْن َخ َّب‬-‎٤٤٧
ٌ ‫ َص ِح‬.
‫يح‬
447. Khabbāb said: “A man is rewarded for everything (he spends)

except (in) building.” (Authentic)
Commentary: Shaykh Muhammad Luqman as-Salafee explains, “this is
understood to refer to building what is not intended to seek nearness to Allah
with, or what is quite unnecessary.”
‫الر ُج ِل َم َع ُع َّم ِال ِه‬

َّ ‫اب َع َم ُل‬
ٌ ‫ َب‬-‎٢١١
Chapter 211: A Man Working With His Workers
ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬

َ َ‫اهلل َع ْن ُه َما ق‬ ِ َ‫اصم؛ َأ َن ُه م‬
ِ ‫س َع َعب ِد‬ ِ ‫ َع ْن َن ِافع بِ ْن َع‬-‎٤٤٨
ْ :‫ال‬
‫الب ِن‬ َ َ ْ َ ْ ْ
َ ‫ َأ َما َل ْو ُك ْن‬:‫ال‬
‫ت ثَقَ ِف ًّيا‬ َ َ‫ ق‬.!‫ال َأ ْد ِري‬ َ َ‫ َأ َي ْع َم ُل ُع َّما ُل َك؟ ق‬:‫ْلو ْه ِط‬
َ :‫ال‬ َ
َ ‫أ ٍخ َل ُه َخ َر َج ِم َن ا‬
‫الر ُج َل إِ ذَ ا َع ِم َل َم َع ُع َّم ِال ِه ِفي‬
َّ ‫ إِ َّن‬:‫ال‬
َ َ‫ فَ ق‬،‫ت إِ َل ْي َنا‬ َ ‫َل َع ِل ْم‬
َ َ‫ ث َُّم ا ْل َتف‬،‫ت َما َي ْع َم ُل ُع َّما ُل ُك‬
300
ٌ ‫ َص ِح‬.‫اهلل َع َّز َو َج َّل‬
.‫يح‬ ِ ‫ان َع ِاملًا ِم ْن ُع َّم ِال‬ ِ ‫ال َأ ُبو َع‬
َ ‫ َك‬- ‫ ِفي َم ِال ِه‬:‫م َّر ًة‬‎َ ‫اص ٍم‬ َ َ‫ َوق‬- ‫َد ِار ِه‬
448. Nāfi‘ b. ‘Asim said: “ ‘Abdullāh b. ‘Amr asked a nephew of

his who had come from al-Waht: ‘Are your labourers working?’ He
replied, ‘I don’t know.’ He said, ‘If you were a Thaqafiyy, you would
know what your labourers were doing.’ Then he turned towards us
and said, ‘When a man works with his workers in his house (and Abū’
Asim once said, “in his property”), he is one of the workers of Allah,
the Mighty and Exalted.’ ” (Authentic)
Commentary: Al-Waht literally means a garden. However, in this narration
it refers to the huge farmland belonging to ‘Amr bin al-‘Aas () situated at
Taif. A Thaqafiyy is a person from the Thaqeef tribe which settled in Taif and
later, they spread across the Muslim lands. They were known for hard work.
So, ‘If you were a Thaqafiyy…seemed to demonstrate that the Thaqafiyy is
hardworking and would supervise, or even work along with his workers
and would certainly know what his labourers do. The narration encourages
helping our workers with their work.
ُ ‫الت َط ُاو ُل ِفي ْا‬

‫لب ْن َي ِان‬ َّ ‫اب‬
ٌ ‫ َب‬-٢١٢‎
Chapter 212: Taking Pride In Tall Buildings
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٤٤٩
َ
‫((ال‬ :‫ال‬ َ ِ ‫ول‬ ِ ‫ َع ْن َر ُس‬،‫اهلل َع ْن ُه‬
َ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫ْلب ْن َي ِان‬
‫يح‬ ِ ُ ‫او َل الن‬
ُ ‫َّاس في ا‬ َ ‫اع ُة َحتَّى َي َت َط‬
َ ‫الس‬
َّ ‫وم‬
ُ ُ‫َتق‬
449. Abū Hurayra said: “The Messenger of Allah  said, ‘The Hour
will not come until people compete with each other in the height of
their buildings.’ ” (Authentic)
Commentary: Hafidh Ibn Hajar al-Asqalaanee said, “it could also mean
301
Al-Adab Al-Mufrad
competing with each other in beautifying and decorating (houses) or

something more encompassing. Many of such have been seen and it is even
on the increase.” This was in his time, about 600 years ago. Today, the
increase is significant and rapid. Some of the people even seek loans from
Riba-based institutions and acquire wealth from other prohibited sources for
this purpose! Allah alone grants success. See narration no. 359 below.
ُ ‫وت َأ ْزواج ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم ِفي‬ َ ‫ت َأ ْد ُخ ُل ُب ُي‬ ُ :‫ال‬
ُ ‫((ك ْن‬ َ ْ‫ َع ِن ح‬-٤٥٠
َ ِّ ِ َ
َ َ ‫ان ب ِن َع َّف‬
ُ ‫ َص ِح‬.))‫او ُل ُسقُ فَ َها بِ َي ِدي‬
. ‫يح ا ِْإل ْس َن ِاد‬ َ ‫ فَ أ َت َن‬،‫ان‬ ِ ‫ِخال‬
ْ َ ‫َفة ُع ْث َم‬
450. Al-Hasan (al-Basri) said: “I used to go into the houses of the

wives of the Prophet  while ‘Uthmān b. ‘Affān was Caliph. I
could reach their ceilings with my own hand.” (Authentic Chain)
Commentary: That was because the buildings were neither unnecessarily
high nor lavishly decorated. Those understood the trifling nature of the
worldly life, and employed what they had to build mansions for themselves in
the everlasting abode. Today the reverse is the case for many of the people.
See the narration that follows.
ٍ ‫يد الن َّْخ ِل؛ ُم َغ َّشى ِم ْن َخ‬

‫ارج‬ ِ ‫ات ِم ْن َج ِر‬
ِ ‫ال ُجر‬
َ ُ ‫((ر َأ ْي‬
ُ ْ‫ت ح‬ َ َ‫او َد ْب ِن قَ ْي ِس ق‬
َ :‫ال‬ ُ ‫ َع ْن َد‬-‎٤٥١
‫ت َأ ْو‬ ْ َ‫اب اْلبي ِت ح‬
ِّ ‫نوًا ِم ْن ِس‬ ِ ُ ْ‫ض ا ْلبي ِت ِم ْن َب ِ ح‬
ْ َ ِ ‫اب ال ُج َرة إِ َلى َب‬
َ
ْ َ َ ‫ َوأ ُظ ُّن َع ْر‬،‫الش ْع ِر‬ ِ ‫مِب ُس‬
َّ ‫وح‬
ْ َ‫السب ِع ح‬
‫ن َو‬ ِ
ْ َّ ‫ي ال َّث َمان َو‬ ْ َ‫ َو َأ ُظ ُّن م‬،‫اخ َل َع ْش َر َأذْ ُر ٍع‬
َ ْ‫س َك ُه َب ن‬ َ ‫ َو َأ ْح ِز ُر ا ْل َب ْي‬،‫َس ْب ِع َأذْ ُر ٍع‬
ِ َّ‫ت الد‬
َ ْ‫ فَ إِ ذَ ا ُه َو ُمس َت ْقبِ َل م‬،‫اب َع ِائ َش َة‬

َ ‫ال ْغ ِر‬
. ‫ صحيح اإلسناد‬.))‫ب‬ ِ ‫ْت ِع ْن َد َب‬
ُ ‫ َو َوقَ ف‬.‫ذَ ِل َك‬
ْ
451. Dāwūd b. Qays said: “I saw that the rooms (of the Prophet’s
wives) were made of the stumps of palm-trees covered on the outside
with skins. I think that the width of the house from the door of the
room to that of the house was about six or seven spans. The width
of the house inside was ten spans. I think that the roof was between
seven and eight or something thereabouts. I stood at ‘Ā’isha’s door
which faced the west.” (Authentic Chain)
302
‫ْف َب ْي ِت ِك‬ ‫َ‬ ‫ت َع َلى ُأ ِّم َط ْل ٍق فَ قُ ْل ُ‬
‫ت‪َ :‬ما أق َ‬
‫ْص َر َسق َ‬ ‫الر ِ‬
‫وم ِّي قَ َ‬
‫ال‪َ :‬د َخ ْل ُ‬ ‫‪َ -٤٥٢ ‎‬ع ْن َعب ِد ِ‬
‫اهلل ُّ‬ ‫ْ‬
‫ُ‬ ‫ني ُعمر ب َن خْ َّ‬ ‫ت‪َ :‬يا ُب َن َّي! إِ َّن َأ ِمير مْ ُ‬
‫اب َر ِض َي اهلل َع ْن ُه َك َت َ‬
‫ب إِ َلى‬ ‫ال َط ِ‬ ‫ال ْؤ ِم ِن َ َ َ ْ‬ ‫َ‬ ‫َه َذا! قَ ا َل ْ‬
‫يف ا ِْإل ْس َن ِاد‪.‬‬‫اء ُك ْم؛ فَ إ َّن ُه ِم ْن َش ِّر َأ َّي ِام ُكم))‪َ .‬ض ِع ُ‬ ‫ُع َّم ِال ِه‪َ ((:‬أ ْن َ‬
‫ال ُت ِطي ُلوا بِ َن َ‬
‫‪452. ‘Abdullāh ar-Rūmī said: “I visited Umm Talq. I remarked,‬‬

‫‪‘How low the roof of your room is!’ She said, ‘My son, the Amīr‬‬
‫‪al-Mu’minīn, ‘Umar b. al-Khattāb, may Allah be pleased with him,‬‬
‫‪wrote to his officials telling them, “Do not make your buildings tall.‬‬
‫)‪That will come about in the worst of your days.” ’ ” (Weak Chain‬‬
‫اب َم ْن َب َنى‬
‫‪َ -‎٢١٣‬ب ٌ‬
‫‪Chapter 213: The Person Who Builds‬‬
‫‪ -‎٤٥٣‬عن حب َة ب ِن َخ ِال ٍد‪ ،‬وسواء ب ِن َخ ِال ٍد‪ :‬أ َّنهما َأ َتيا ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َو ُه َو‬ ‫َّ َ‬ ‫ُ َ َ‬ ‫َ َ َ َ ْ‬ ‫َ ْ َ َّ ْ‬
‫اء َل ُه‪ ،‬فَ َأ َعا َن ُاه‪َ .‬ض ِع ٌ‬
‫يف‬ ‫َ‬
‫ال َح ِائطًا أ ْو بِ َن ً‬
‫ُي َع جِ ُ‬
‫‪453. Sallām b. Shurahbīl said: “Habba b. Khalid and Sawā’ b. Khalid‬‬

‫‪came to the Prophet  while he was repairing a wall - or a building‬‬
‫)‪- of his, and they helped him.” (Weak‬‬
‫اك َت َوى َس ْب َع‬‫ود ُه‪َ ،‬وقَ ْد ْ‬ ‫اب َن ُع ُ‬ ‫ال‪َ :‬د َخ ْل َنا َع َلى َخ َّب ٍ‬ ‫‪َ -٤٥٤‎‬ع ْن قَ ْي ٍس ْب ِن َأبِ ي َح ِاز ٍم قَ َ‬
‫ين َس َلفُ وا َم َض ْوا‪َ ،‬و َل ْم ُت ْن ِق ْص ُه ُم الدُّ ْن َيا‪َ ،‬وإِ َّنا َأ َص ْب َنا َما‬ ‫ص َح َاب َنا َّال ِذ َ‬ ‫ال‪َ َّ :‬‬
‫إن أ ْ‬ ‫َك َّي ٍ‬
‫ات‪ ،‬فَ قَ َ‬
‫ال َأ َّن ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‪َ ((:‬ن َها َنا َأنْ َن ْد ُع َو‬ ‫اب‪َ ،‬و َل ْو َ‬ ‫ال جَ ِن ُد َل ُه َمو ِضعًا إِ َّ‬
‫َ‬
‫َّ َ‬ ‫ال الت َُّر َ‬ ‫ْ‬
‫ت بِ ِه))‪َ .‬ص ِح ٌ‬
‫يح‪.‬‬ ‫ال ْو ِت‪َ ،‬ل َد َع ْو ُ‬
‫بِ مْ َ‬
‫‪303‬‬
Al-Adab Al-Mufrad
454. Qays b. Abū Hāzim said: “We went to visit Khabbāb after he had
been cauterized seven times. He said, ‘Our companions who passed
away before us have departed and this world did not cause them any
loss. We have got so much that we can find no place to spend it except
to throw it in the earth (in buildings). If it were not that the Prophet
 forbade us to pray for death, I would pray for it.’ ” (Authentic)
Commentary: The Muslims who passed away earlier did not have as much
wealth as these later ones, yet the early ones carried out their religious
duties and were steadfast. Not having much wealth did not cause them
loss of the things of the hereafter. When the Muslims were granted triumph
over the lands and tremendous wealth came under their control, those who
received charity became very few or practically unavailable such that the
only things to do with excess wealth were building and things like it. Yet,
in their expenditure, the later ones gave preference to the more important
things over the important and so on. Nevertheless, for their knowledge
and god-consciousness, these Muslims amongst the companions and their
students – may Allah be pleased with them - recognized that the one who has
more wealth has more things to account for before Allah; and as such, they
disliked the condition. The companions –  – would not in the least disobey
the Prophet .
ٍ
‫شيء‬ ‫ال ْس ِل َم ُي ْؤ َج ُر ِفي ُك ِّل‬
ُ ْ‫إن م‬ َ َ‫ فَ ق‬- ‫ َو ُه َو َي ْب ِني َح ِائطًا َل ُه‬- ‫ث َُّم َأ َت ْي َن ُاه َم َّر ًة ُأ ْخ َرى‬‎
َّ :‫ال‬
ٌ ‫ َص ِح‬.‫اب‬
.‫يح‬ ِ ‫يء َي ْج َع ُل ُه ِفي الت َُّر‬ َّ ِ‫ُي ْن ِفقُ ُه إ‬
ٍ ‫ال ِفي َش‬
Then we came to Khabbāb another time while he was building a wall

of his and he said: “The Muslim is rewarded for everything on which
he spends his money except for what he throws into dust (without
need or extravagance).” (Authentic)
Commentary: This narration is clearly from the one that precedes it. Thus,
it is not necessary to give it a separate numbering as many have done. See
comment on narration no. 447.
304
ُ ‫ مر ال َّنبِ ي ص َّلى‬:‫ال‬
، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ِ ‫ َع ْن َعب ِد‬-‎٤٥٦
َ ُّ َّ َ َ َ‫اهلل ْب ِن َع ْم ٍرو َر ِض َي اهلل َع ْن ُه َما ق‬ ْ
ِ ‫ول‬
َ َ‫ فَ ق‬.!‫اهلل‬
:‫ال‬ َ ‫ص ِل ُح ُخ َّص َنا َيا َر ُس‬ ُ ُ ‫ قُ ْل‬.))‫ ((ما َه َذا؟‬:‫ال‬
َ َ‫ فَ ق‬.‫ص ِل ُح ُخ ًّصا َل َنا‬ ُ َ
ْ ‫أ‬:‫ت‬ َ ْ ‫َوأ َنا أ‬
ٌ ‫ص ِح‬.))
‫يح‬ َ ‫ْأل ْم ُر َأ ْس َر ُع ِم ْن ذَ ِل َك‬
َ ‫((ا‬
456. ‘Abdullāh b. ‘Amr said: “The Prophet  went by while I was
repairing a hut of ours. He said, ‘What is this?’ I said, ‘I am mending
my hut, Messenger of Allah.’ He said, ‘The matter is sooner than that.’
” (Authentic)
Commentary: This is to emphasize that he should mend his inner behaviour
and correct his ways, for it may be that he will die before completing the
repairs to the hut.
‫ال ْس َك ُن ا ْل َو ِاس ُع‬

َ ْ‫اب م‬
ٌ ‫ َب‬-‎٢١٤
Chapter 214: The Spacious Dwelling

:‫ال‬ ُ ‫ال ِار ِث ر ِضي‬
َ ْ‫ َع ْن َن ِاف ٍع ْب ِن َعب ِد ح‬-‎٤٥٧
َ ِّ َ ُ َ َ َ ْ
.‫يح‬ ُ ‫ب ا ْل َه ِن‬
ُ ‫ال ْر َك‬
َ ْ‫ َو م‬،‫ال‬
ُ ِ‫الص ح‬ َ ْ‫ َو ج‬،‫الس َك ُن ا ْل َو ِاس ُع‬
َّ ‫ال ُار‬ ِ
َ ْ‫((م ْن َس َع َ ِ مْ َ ِ م‬
ْ ‫ادة ال ْرء‬
457. Nāfi‘ b. Abd al-Hārith said: “The Prophet  said, ‘Part of
man’s happiness consists of a spacious dwelling, a good neighbour
and a good mount.’ ” (Authentic)
Commentary: See comment on narration no. 116 above.
305
Al-Adab Al-Mufrad
َ ‫ات َذ ْالغُ َر‬

‫ف‬ َ َ‫اب َم ِن خ‬
ٌ ‫ َب‬-‎٢١٥
Chapter 215: The Person Who Has An Upper Storey
‫ فَ َن َز َل‬،‫ان‬ َ ‫ فَ س ِمع ا‬،‫الز ِاوية فَ و َق ُغرفَ ٍة َل ُه‬ َ َ ‫ َأ َّن ُه َك‬:‫ َع ْن ثَابِ ٍت‬-‎٤٥٨
َ َ‫ْألذ‬ َ َ ْ ْ َ َّ ِ‫ان َم َع أ َن ِس ب‬
،‫ فَ َم َشى بِ ي َه ِذ ِه مْ ِال ْش َي َة‬،‫ت َم َع َز ْي ِد ْب ِن ثَابِ ِت‬
ُ ‫ ُك ْن‬:‫ال‬ ُ ْ‫ب ِفي خ‬
َ َ‫ فَ ق‬،‫ال َطا‬ ُ ‫َو َن َز ْل‬
َ ‫ فَ قَ َار‬،‫ت‬
ُ ‫ت بِ َك؟ فَ إِ َّن ال َّنبِ ي ص َّلى‬
،‫اهلل َع َل ْي ِه َو َس َّل َم َم َشى بِ ي َه ِذ ِه مْ ِال ْش َي َة‬ ُ ‫ َأ َت ْد ِري ِل َم فَ َع ْل‬:‫ال‬
َ َ‫َوق‬
َ َّ
‫ (( ِل َي ْك ُث َر َع َد ُد‬:‫ال‬ ُ :‫ت‬
َ َ‫ ق‬.‫اهلل َو َر ُسو ُل ُه َأ ْع َل ُم‬ ُ ‫ قُ ْل‬.)) ‫ت بِ َك؟‬ ِ َ َ َ‫َوق‬
ْ ‫ (( أ َت ْد ِري ل َم َم‬:‫ال‬
ُ ‫شي‬
َّ ‫ُخ َطا َنا ِفي َط َل ِب‬

))‫الصال َِة‬
ٌ ‫ض ِع‬‎
‫يف‬ َ
458. Thābit said: “I was with Anas in Az-Zāwia in the upper storey of
his house. He heard the adhān and he and I came down. He took short
steps and said, ‘I was with Zayd b. Thābit and he walked with me in
this fashion. He said, “Do you know why I did this before you? The
Prophet  walked with me in this manner.” He, the Prophet 
said, ‘Do you know why I walked with you in this way?’ I said, ‘Allah
and His Messenger know best.’ He, the Prophet  said, ‘So there
would be a greater number of steps in pursuit of the prayer.’ ” (Weak)
Commentary: Thaabit mentioned here, is al-Bunaanee, the eminent
student and companion of Anas bin Malik (may Allah shower blessings on
them). Az-Zāwia is a place about six miles from Madinah where Anas bin
Malik’s mansion is. We recall that in authentic narrations, the Prophet 
supplicated for him to be blessed in his wealth, life, lineage, and be entered
into the Paradise.
306
‫ش ا ْل ُب ْن َي ِان‬
ُ ‫اب َن ْق‬
ٌ ‫ َب‬-‎٢١٦
Chapter 216: Adorning Buildings
‫وم‬ َ :‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٤٥٩
ُ ُ‫((ال َتق‬‎ َ ِّ َ ُ َ َ َ ََْ ْ َ
َ ‫ َي ْع ِنى ال ِّث َي‬:‫يم‬

‫اب‬ ِ ِ ‫بالر‬
َ َ‫ ق‬.))‫اح ِل‬
ُ ‫ال إِ ْب َراه‬
َ ْ‫م‬ ُ ‫اعة َحتَّى َي ْب ِن َي الن‬
َ ‫ ُي َش ِّب ُهو َن َها‬،‫َّاس ُب ُيوتًا‬ ُ ‫الس‬
َّ
َّ ُ ْ‫م‬
ٌ ‫ َص ِح‬.‫ال َخط َط َة‬
.‫يح‬
459. Abū Hurayra said: “The Prophet  said, ‘The Hour will not
come until people build houses, (they adorn it) like coloured garments.’
“Ibrāhīm commented, ‘He meant striped garments.’ ” (Authentic)
Commentary: See comment on narration no. 449 above.
ِ َ‫لي َما م‬ ْ ‫ ا ُْك ُت‬:‫ير ِة‬ ُِ َ ‫ َك َت‬:‫ال‬

َ َ‫يرة ق‬ ُِ ِ َ
‫ت‬
َ ‫س ْع‬ َّ ِ‫ب إ‬ َ ‫ية إِ َلى املغ‬
ُ ‫ب ُم َع ِاو‬ َ ‫ َع ْن َو َّراد كاتب املغ‬-‎٤٦٠
ُ ‫اهلل ص َّلى‬ ُ
‫ان‬ َ ‫ فَ َك َت‬.‫ِم ْن رسول اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ ِ ‫ إن َنبِ َي‬:‫ب إِ َل ْي ِه‬
،‫ال ْم ُد‬ ُ ْ‫ َل ُه م‬،‫يك َل ُه‬
َ ْ‫ال ْل ُك َو َل ُه ح‬ َ ‫ال َش ِر‬ ُ ‫ال‬
َ ‫اهلل َو ْح َد ُه‬ َّ ِ‫((ال إِ َل َه إ‬
َ :‫ول ِفي ُد ُب ِر ُك ِّل َصال ٍَة‬
ُ ُ‫َيق‬
‫ال َي ْنفَ ُع‬ َ ‫ال ُم ْع ِطي مِ َلا َم َن ْع‬

َ ‫ َو‬،‫ت‬ َ ‫ال َم ِان َع مِ َلا َأ ْع َط ْي‬
َ ‫ َو‬،‫ت‬ َ ‫ ال َّل ُه َّم‬،‫ير‬ ِ ٍ ِّ ُ
ٌ ‫َو ُه َو َع َلى كل َشيء قَ د‬
ُّ ‫ َو َك ْث َر ِة‬،‫ال‬
،‫السؤَ ِال‬ َ ‫ان َي ْن َهى َع ْن ِق‬
َ َ‫يل َوق‬ َ ‫ فَ َك َت‬.)) ُّ‫الد‬
َ ‫((إنه َك‬:‫ب إِ َل ْي ِه‬ َ ‫الدِّ ِم‬
َ ْ‫نك ج‬ َ ْ‫ذَ ا ج‬
ِ ‫ َو َو ْأ ِد اْلب َن‬،‫ات‬
ِ ‫ َو َم ْن ٍع َو َه‬،‫ات‬ ُ ‫وق ا‬
ِ ‫ْأل َّم َه‬ َ ْ‫اع ِة م‬
َ ‫ َو َك‬.‫ال ِال‬
ِ ُ‫ان َي ْن َهى َع ْن ُعق‬
.))‫ات‬ َ َ ‫َوإِ َض‬
ٌ ‫َص ِح‬
.‫يح‬
460. Warrād, the scribe of al-Mughīra, said: “Mu’āwiya wrote to

al-Mughīra, ‘Write down something for me that you heard from the
Messenger of Allah.’ So al-Mughīra wrote to him, ‘The Prophet
of Allah used to say at the end of every prayer, “Lā ilāha illa’ llāhu
wahdahū lā sharīka lahū lahu’lmulku wa lahu’l-hamdu wa huwa ‘alā
307
Al-Adab Al-Mufrad
kulli shay’in qadīr. Allahumma lā māni‘a limā a‘tayta wa lā mu‘tiya

limā mana‘ta wa lā yanfa‘u dha’l-jaddi minka’l-jaddu – (Meaning:
There is no god but Allah alone with no partner. His is the Kingdom
and His is the praise and He has power over everything. O Allah, none
can withhold what You give and nor can give what You withhold.
Nor will the wealth of a wealthy person help him against You.)” Al-
Mughīra also wrote to him, ‘He forbade idle talk, asking too many
questions and squandering wealth. He forbade disobeying mothers,
burying daughters alive and he forbade not giving (what one has) and
asking (others to give).’ ” (Authentic)
Commentary: The hadeeth encourages the recitation of the mentioned
expressions of remembrance after the obligatory prayers. The prohibition
of squandering wealth apparently connects the narration to the chapter
heading.

‫ (( َل ْن‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-١٦٤‎
َّ ِ‫ إ‬،‫ال َأ َنا‬
‫ال‬ َ ‫((و‬
َ :‫ال‬ ِ ‫ول‬
َ َ‫اهلل!؟ ق‬ َ ‫ت َيا َر ُس‬ َ ‫ َو‬:‫ قَ ا ُلوا‬.))‫ُي ْن ِجي َأ َحدًا ِم ْن ُك ْم َعم ُل ُه‬
َ ‫ال َأ ْن‬ َ
ُ َ
،‫ل ِة‬
َ ْ‫يء ِم َن الدُّ ج‬ ُ ‫ فَ َسدِّ ُدوا َوقَ ِار ُبوا َواغْ ُدوا َو ُر‬،‫أنْ َي َت َغ َّم َد ِن َي اهلل ِم ْن ُه بِ َر ْح َم ٍة‬
ٌ ‫ َو َش‬،‫وحوا‬
ٌ ‫ َص ِح‬.))‫ َت ْب ُل ُغوا‬،‫ َواْلقَ ْص َد‬،‫َواْلقَ ْص َد‬

.‫يح‬
461. Abū Hurayra said: “The Prophet  said, ‘None of you will be
saved by his actions (alone).’ They said, ‘Not even you, Messenger of
Allah?’ He replied, ‘Not even me, unless Allah covers me with mercy
from Him. But act rightly and wisely and worship in the morning
and evening and during part of the night. Keep to a middle path
(moderation) and you will arrive.’ ” (Authentic)
Commentary: As much and good as deeds may be, they are hardly completely
free from shortcomings of the doer. Thus, they only profit the doer out of
Allah’s mercy on him. We beg Allah to shower His mercy on us. Nevertheless,
the hadeeth urges towards good deeds and being of the middle course in them
and warns against extremism. This hadeeth may appear to contradict some
verses of the Qur’an and narrations from the Prophet  which prove that
308
the Paradise is attained by one’s actions alone, such as Allah’s saying: “This
is the Paradise which you have been made to inherit because of your deeds
which you used to do (in the life of the world).” (Az-Zukhruf: 72). However,
they all are put in their places when one understands that good deeds are a
basic condition for entrance into Paradise. Yet, such must be free of things
that inhibit the entrance which are only removed by Allah’s mercy. So entrance
into the Paradise is not attained because of the good deeds alone. Shaykh
al-Islam Ibn Taimiyyah – may Allah shower blessings on him – explained
further: “Likewise the child; it is not given birth to by mere ejaculating the
sperm into the virgina. How many have ejaculated without having a child
(from such ejaculations)? The creation of the child must have been decreed
by Allah, thereupon, the woman becomes pregnant and observes pre-natal
care with all other things that perfect the child’s creation and the absence of
whatever may inhibit same. The same applies in the affairs of the hereafter;
a person will not attain success just by his deeds but they (i.e. the deeds) are
only a means. Thus, the Prophet  said, (then he mentioned the hadeeth
under discourse).”
ُ ‫الر ْف‬
‫ـق‬ ِّ ‫اب‬
ٌ ‫ َب‬-٢١٧
Chapter 217: Leniency
ِ ‫ َد َخ َل ر ْه ٌط ِم َن اْلي ُه‬:‫ت‬
‫ود‬ ُ ‫ عن ع ِائ َش َة َزوج ال َّنبِ ي ص َّلى‬-‎٤٦٢
ْ ‫اهلل َع َل ْي ِه َو َس َّل َم قَ ا َل‬
َ َ َ ِّ ِ ْ َ ْ َ
ْ ‫ قَ ا َل‬،‫ام َع َل ْي ُك ْم‬ ُ
‫ فَ فَ ِه ْم ُت َها‬:‫ت َع ِائ َش ُة‬ َّ :‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم فَ قَ ا ُلوا‬
ُ ‫الس‬ ِ ‫ول‬ ِ ‫َع َلى َر ُس‬
‫ (( َم ْهلًا‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬ ْ ‫ قَ ا َل‬. ‫ام َوال َّل ْع َن ُة‬
َ َ‫ فَ ق‬:‫ت‬ َّ ‫ َع َل ْي ُك ُم‬:‫ت‬
ُّ ‫الس‬ ُ ‫فَ قُ ْل‬
‫اهلل! َأ َو َل ْم َت ْس َم ْع َما‬ ُ ‫فَ قُ ْل‬. ))‫ْألم ِر ُك ِّل ِه‬ َ ‫يا ع ِائ َش ُة! إِ َّن‬
ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ت‬ ْ ‫الرف َْق ِفي ا‬
ِّ ‫ب‬ُّ ‫اهلل ُي ِح‬ َ َ
ُ ُ ‫اهلل ص َّلى‬
ُ ‫ (( قَ ْد قُ ْل‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬
ٌ ‫ َص ِح‬.))‫ َو َع َل ْيك ْم‬:‫ت‬
.‫يح‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ‫قَ ا ُلوا؟ ق‬
462. ‘Ā’isha, the wife of the Prophet  said: “A group of Jews
came to the Messenger of Allah  and said, ‘as-Sam (death) be
309
Al-Adab Al-Mufrad
upon you’ (instead of ‘as-Salām, peace).’ “ ‘Ā’isha said, “I understood

it and I said, ‘And death be upon you and the curse of Allah.’ The
Messenger of Allah  said, ‘Gently, ‘Ā’isha. Allah loves leniency
in everything.’ I said, ‘Messenger of Allah! Didn’t you hear what they
said?’ The Messenger of Allah  said, ‘I already said, “and upon
you.” ’ ” (Authentic)
ِ ‫ َع ْن َج ِر ٍير ْب ِن َعب ِد‬-‎٤٦٣
َ َ ْ
ٌ ‫ َص ِح‬.))‫ال ْي َر‬
‫يح‬ َ ْ‫الرف َْق ُي ْحرم خ‬
َ َ :‫َو َس َّل َم‬
ِّ ‫((م ْن ُي ْح َر ِم‬
463. Jarīr b. ‘Abdullāh said: “The Messenger of Allah  said,

‘Whoever is denied courtesy is denied good.’ ” (Authentic)
ُ ‫ع ِن ال َّنبِ ي ص َّلى‬‎ ،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي الدَّ رد ِاء ر ِضي‬-٤٦٤‎
َ :‫ال‬
‫((م ْن‬ َ ِّ َ ُ َ َ َ َْ ْ َ
َ ْ‫الرف ِْق فَ قَ ْد ُأ ْع ِطي َح َّظ ُه ِم َن خ‬
ِّ ‫ال ْي ِر؛ َو َم ْن ُح ِر َم َح َّظ ُه ِم َن‬
‫الرف ِْق فَ قَ ْد ُح ِر َم‬ ُ
ِّ ‫أ ْع ِط َي َح َّظ ُه ِم َن‬
َ
َ ‫إن‬
ُ ‫اهلل َل ُي ْب ِغ‬ ُ ْ‫ام ِة ُحس ُن خ‬ ٍ ‫ َأثْقَ ُل َش‬.‫الي ِر‬ ِ َّ
‫ض‬ َّ ‫ َو‬،‫ال ُل ِق‬
ْ َ ‫ال ْؤ ِم ِن َي ْو َم ا ِْلق َي‬ َ ‫يء ِفي ِم‬
ُ ْ‫يز ِان م‬ َ ْ‫خ‬
ْ ‫َحظ ُه م َن‬
ٌ ‫ش ا ْل َب ِذ َئ)) َص ِح‬
.‫يح‬ ِ َ‫الف‬
َ ‫اح‬
464. Abu’d-Dardā’ said: “The Prophet  said, ‘Whoever has been
given his portion of leniency has been given his portion of good.
Whoever is denied his portion of leniency has been denied his portion
of good. Good character is the weightiest thing in the believer’s
balance on the Day of Rising. Allah hates the coarse, foul-mouthed
person.’ ”(Authentic)
Commentary: Showing sincere kindness and mercy to people is innately
endearing. Thus, in addition to earning Allah’s love, such a person is liked by
the people, and drawn nearer to benefits from them and protection from their
evil. On the other hand, the coarse and abusive, like the plague, is avoided
by everyone while he earns the wrath of the Most-Merciful!
310
‫((أ ِقي ُلوا‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
َ :‫اهلل َع َلي ِه وس َّلم‬ َ َ‫ ق‬:‫ت‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٤٦٥
َ َ َ ْ َ ُّ َ َ َ ْ َ
ٌ ‫ َص ِح‬.))‫ات َع َث َر ِات ِه ْم‬

.‫يح‬ ِ ‫ذَ ِوي ا ْل َهي َئ‬
ْ
465. ‘Ā’isha said: “The Prophet  said, ‘Forgive those who are
virtuous their (minor) slips.’ ” (Authentic)
Commentary: This hadeeth appears forgotten by or unknown to many today,
including the people of knowledge and its students. Thus, Muslims, known
basically for righteousness are harshly scolded for every slip; the students
and scholars berate each other as if they had never known themselves upon
righteousness! Some are even glad when a person not known for other than
righteousness errs; they throw every courtesy to the winds to publicize such
slips! Allah alone grants refuge. In another wording of the hadeeth, it adds,
“...except for those of legal punishment.” See Silsilat al-Ahaadeeth is-
Saheehah (638).
ُ ‫ي ُك‬‎َ ‫((ال‬
‫ون‬ َ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
:‫ال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٤٦٦
َ ِّ َ ُ َ َ َ ْ َ
َ ‫إن‬ َّ ِ‫يء إ‬
ٍ ‫الر ُق ِفي َش‬
ٌ ‫الرف َْق)) َص ِح‬
.‫يح‬ ِّ ‫ب‬ ُّ ‫يق ُي ِح‬
ٌ ‫اهلل َر ِف‬ َّ ‫ َو‬،‫ال َشا َن ُه‬
ْ
ُ ْ‫خ‬
466. Anas said: “The Prophet  said, ‘If there is roughness in
any matter it is bound to disgrace it. Allah is courteous and loves
courteousness.’ ” (Authentic)
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ال ْد ِري ر ِضي‬
ُ ْ‫ َع ْن َأبِ ي َس ِع ٍيد خ‬-٧٦٤‎
َ َ
َ
ٌ ‫ َص ِح‬.‫ان إِ ذَ ا َك ِر َه َش ْيئًا َع َر ْف َن ُاه ِفي َو ْج ِه ِه‬
.‫يح‬ َ ‫ َو َك‬،‫اء ِم َن ا ْل َع ْذ َر ِاء ِفي ِخ ْد ِر َها‬
ً ‫أ َشدَّ َح َي‬
467. Abū Sa‘īd al-Khudrī said: “The Messenger of Allah  was
more modest than the virgin in her private room. When he disliked
something, we recognised that in his face.” (Authentic)
Commentary: It encourages being modest; and refutes the wrong notion that
modesty is from the attributes of the weak minded.
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Al-Adab Al-Mufrad

:‫ال‬ ُ ‫اس ر ِضي‬
َ ِّ َ َ ُ َ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٤٦٨
ٌ ‫ني ُج ْزءًا ِم َن الن ُُّب َّو ِة)) َض ِع‬
‫يف‬ َ ‫اد ُج ْز ٌء ِم ْن َس ْب ِع‬
ُ ‫ َواالق ِْت َص‬،‫ت‬
ُ ‫الس ْم‬ ُ ِ‫الص ح‬
َّ ‫ َو‬،‫ال‬ َّ ‫((ا ْل َه ْد ُي‬
468. Ibn ‘Abbās said: “The Prophet  said, ‘Right guidance, good
behaviour and moderate way of life are from among the seventieth
part of prophecy.’ ” (Weak)
ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٤٦٩
‫ال ال َّنبِ ُّي‬ َ ‫ت َع َلى َب ِع ٍير ِف ِيه ُص ُع‬
َ َ‫ فَ ق‬،‫وب ٌة‬ ُ ‫ ُك ْن‬:‫ت‬
َّ ِ‫يء إ‬ ُ ‫ال َي ُك‬ ُ
َ ‫ َو‬،‫ال َزا َن ُه‬
‫ال ُي ْن َز ُع‬ ٍ ‫ون ِفي َش‬ َ ‫ فَ إِ َّن ُه‬،‫الرف ِْق‬ َ :‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ِّ ِ‫((ع َل ْي ِك ب‬
َّ ِ‫يء إ‬
ٌ ‫ َص ِح‬.))‫ال َشا َن ُه‬
.‫يح‬ ٍ ‫ِم ْن َش‬
469. ‘Ā’isha, may Allah be pleased with her, said: “I was on a camel
that was somewhat troublesome and the Prophet  said, ‘You must
be gentle. Whenever gentleness is in some matter, it adorns it and
when it is taken away that disgraces it.’ ” (Authentic)
Commentary: When kindness and carefulness are taken out of any affair,
there is awkwardness, idiocy and hardness, humiliation and disgust! The
hadeeth also proves that husbands should guide their wives at the most
beneficial time with good words, and so should the teacher guide the students.
In another version of the same hadeeth, A’isha (‫ )ريض الله عنها‬said, “...a camel
that was somewhat troublesome and I began to beat it...”
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٤٧٠
َ َ‫ ق‬: ‫اهلل َع ْن ُه ق َا َل‬
َ َ ََْ ْ َ
َ َ ‫الش َّح؛ فَ إ َّن ُه َأ ْه َل َك َم ْن َك‬
،‫ام ُه ْم‬ َ ‫ان قَ ْب َل ُك ْم؛ َسفَ ُكوا ِد َم‬
َ ‫ َوقَ َط ُعوا أ ْر َح‬،‫اء ُه ْم‬ ُ ‫((إِ َّي‬
ُّ ‫اك ْم َو‬
ُّ ‫َو‬
ٌ ‫ام ِة)) َص ِح‬
.‫يح‬ َ ‫ات َي ْو َم ا ْل ِق َي‬
ٌ ‫الظ ْل ُم ُظ ُل َم‬
470. Abū Hurayra said: “The-Messenger of Allah  said, ‘Beware

of avarice. It destroyed those before you. They shed each other’s
312
blood and cut off their relatives. Injustice will be seen as darkness on
the Day of Rising.’ ” (Authentic)
Commentary: The hadeeth warns strongly against greed. Excessive and
reprehensible desire to possess more than one needs or deserves could cause
its victim to commit destructive sins: spilling the other’s blood, severing the
ties of kinship, cheating the people and taking their possessions unlawfully!
Imam Abdur-Rauf al-Munaawee caps it all, “Avarice in all its forms,
contradicts Eemaan (faith).” In recompense, a person who does that, or the
nation in which such is widespread is met with perdition. See also narration
no. 281.
‫يش ِة‬
َ ‫ال ِع‬ ُ ‫الر ْف‬
َ ْ‫ـق ِفي م‬ ِّ ‫اب‬
ٌ ‫ َب‬-‎٢١٨
Chapter 218: Moderation In Livelihood
ُ ‫ال ْؤ ِم ِنني ر ِضي‬

.‫اهلل َع ْن َها‬ ُ ْ‫ت َع َلى َع ِائ َش َة ُأ ِّم م‬ ُ ‫ َد َخ ْل‬:‫ال‬ َ َ‫ َع ْن َك ِث ٍير ْب ِن ُع َب ْي ٍد ق‬-‎٤٧١
َ َ َ
‫ت‬ُ ‫ني! َل ْو َخ َر ْج‬ ُ ْ‫ َيا ُأ َّم م‬:‫ت‬
َ ‫ال ْؤ ِم ِن‬ ُ ‫ فَ َأ ْم َس ْك‬،‫يط َنق َْب ِتي‬
ُ ‫ فَ قُ ْل‬،‫ت‬ َ ‫ َأ ْم ِس ْك َحتَّى َأ ِخ‬:‫ت‬ ْ ‫فَ قَ ا َل‬
َ ‫ال َج ِد‬
َ ‫يد مِ َل ْن‬ َ ‫ت‬
َ ‫((أ ْب ِص ْر َش ْأ َن َك؛ إِ َّن ُه‬: ْ ‫ قَ ا َل‬.!‫وه ِم ْن ِك ُب ْخلًا‬
ُ ‫ال َي ْل َب‬
‫س‬ ُ ُّ‫أخ َب ْر ُت ُه ْم َل َعد‬
ْ َ‫ف‬
.‫ َح َس ُن ا ِْإل ْس َن ِاد‬.))‫ال َل َق‬

َ ْ‫خ‬
471. Kathīr b. ‘Ubayd said: “I called on ‘Ā’isha, the Umm al-

Mu’minīn, may Allah be pleased with her. She said, ‘Wait until I
mend my garment.’ So I waited and I said, ‘Umm al-Mu’minīn, if
I go out and tell people about this, they will regard it as an act of
miserliness on your part.’ She said, ‘Mind your own business. There
are no new clothes for the one who does not wear shabby clothes as
well.’ ” (Sound Chain)
Commentary: Words that assist the one perceived to be making a mistake
should be employed during correction. Wearing new clothes at all times may
be considered from extravagance. The narration demonstrates the humility
313
Al-Adab Al-Mufrad
of the pious predecessors and their moderate, non-extravagant lifestyle
‫الر ْف ِق‬
ِّ ‫اب َما ُي ْع َطى ا ْل َع ْب ُد َع َلى‬
ٌ ‫ َب‬-‎٢١٩
Chapter 219: What The Slave Is Given For Gentleness

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫اهلل ب ِن م َغ َّف ٍل ر ِضي‬
:‫ال‬ َ ِّ َ ُ َ َ َ ُ ْ ِ ‫ َع ْن َع ْب ِد‬-‎٤٧٢
َ ‫((إِ َّن‬
ٌ ‫ َص ِح‬.))‫ال ُي ْع ِطى َع َلى ا ْل ُع ْن ِف‬
.‫يح‬ َ ‫ َو ُي ْع ِطى َع َل ْي ِه َما‬،‫الرف َْق‬
ِّ ‫ب‬ُّ ‫يق ُي ِح‬
ٌ ‫اهلل َر ِف‬
472. ‘Abdullāh b. Mughaffal said: “The Prophet  said, ‘Allah is

gentle and He loves gentleness. One is given for gentleness what he is
not given for harshness.’ ” (Authentic)
Commentary: From the Attributes of Allah is Ar-Rafeeq (The Gentle); His
bringing about creation gradually in stages with His Wisdom and Perfection
also demonstrates this Attribute. This is even when He is Able to bring it into
existence as sudden as He wills – the Mighty and Exalted. So He enjoined
gentleness and loves the gentle. Conversely, He prohibits harshness and
dislikes the harsh. The gentle, therefore, gets what the harsh gets not. Imam
Ibn al-Atheer (‫ )رحمه الله‬said, “For every good found in gentleness, harshness
contains an equivalent evil”!
ُ ‫التـ ْس ِك‬
‫ني‬ َّ ‫اب‬ٌ ‫ َب‬-‎٢٢٠
Chapter 220: Calming People

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٤٧٣
.‫يح‬ َ ‫ َو َس ِّك ُنوا َو‬،‫ال ُت َع ِّس ُروا‬
ٌ ‫ َص ِح‬.))‫ال ُت َن ِّف ُروا‬ َ ‫((ي ِّس ُروا َو‬‎
َ
314
473. Anas b. Mālik said: “The Prophet  said, ‘Make things easy
and do not make them difficult. Calm people down and do not alarm
Commentary: It contains the order to be easy in affairs and gentle with
people, endearing Eemaan to them, rather than being harsh so that the
hearts are not alarmed. This should be given greater consideration when it
has to do with an individual who has just accepted Islam or children who are
been encouraged to do good deeds. Similarly, one should not be hard upon
himself in doing good deeds so that he is not worn-out which may lead to the
complete abandonment of the deed. It prohibits unnecessarily raising alarms
and worst still, when they are false.
َ ‫ف ِفي َب ِني إِ ْس َر ِائ‬

،‫يل‬ ٌ ‫ َن َز َل َض ْي‬:‫ال‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َعب ِد‬-‎٤٧٤
َ َ ْ َ ْ ْ
‫اء ِفي‬ ُ ‫ال َر‬ِ ْ‫ فَ ِص ْح َن ج‬،‫ال َت ْن َب ِحي َع َلى َض ْي ِف َنا‬ َ !‫ َيا َك ْل َب ُة‬:‫ فَ قَ ا ُلوا‬،‫َو ِفي الدَّ ِار َك ْل َب ٌة َل ُه ْم‬
‫ب ُسفَ َهاؤُ َها‬ ُ ‫إن ِم ْث َل َه َذا َك ِم ْث ِل ُأ َّم ٍة َت ُك‬

ُ ‫ َي ْغ ِل‬،‫ون َب ْع َد ُك ْم‬ َ َ‫ فَ َذ َك ُروا ِل َّنبِ ٍّي َل ُه ْم فَ ق‬،‫َب ْط ِنها‬
َّ :‫ال‬
ٌ ‫ َض ِع‬.))‫اء َها‬
‫يف َم ْوقُ وفً ا‬ َ ‫ُع َل َم‬
474. ‘Abdullāh b. ‘Amr said: “A guest came to the Banū Isrā’īl and
there was a dog in the house. The people of the house said, ‘Dog,
do not bark at our guest.’ But the puppies under her barked. They
mentioned it to one of the Prophets who prophesied, ‘This is like a
community that will come after you whose fools will overcome its
men of knowledge.’” (Weak in Its Mawqoof Form)
Commentary: It is also reported with a weak chain as a statement from the
Prophet .
315
‫ـر ِق‬ ‫اب خْ ُ‬

‫ال ْ‬ ‫‪َ -‎٢٢١‬ب ُ‬
‫‪Chapter 221: Roughness‬‬
‫ت َأ ْ‬ ‫‪ -‎٤٧٥‬عن ع ِائ َش َة ر ِضي ُ‬

‫ض ِر ُب ُه‪.‬‬ ‫عير ِفيه ُص ُع َ‬
‫وب ٌة فَ َج َع ْل ُ‬ ‫ت‪ُ :‬ك ْن ُ‬
‫ت َع َلى َب ٍ‬ ‫اهلل َع ْن َها قَ ا َل ْ‬ ‫َ َ‬ ‫َ ْ َ‬
‫يء َّ‬ ‫‪‎‬ال َي ُك ُ‬ ‫ُ‬
‫إال‬ ‫ون ِفي َش ٍ‬ ‫الرف َْق‪َ .‬‬
‫إن ِّ‬ ‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‪َ :‬‬
‫((ع ْلي ِك ِّ‬
‫بالرف ِْق؛ فَ َّ‬ ‫فَ قَ َ‬
‫يء إِ َّ‬
‫ال َشا َن ُه))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫ال ُي ْن َز ُع ِم ْن َش ٍ‬
‫َزا َن ُه‪َ ،‬و َ‬
‫‪475. ‘Ā’isha said: “I was on a camel that was somewhat troublesome‬‬

‫‪and I began to beat it. The Prophet  said, ‘You must be gentle.‬‬
‫‪Whenever there is gentleness in some matter, it adorns it and whenever‬‬
‫)‪it is taken away, that disfigures it.’ ” (Authentic‬‬
‫‪Commentary: Same as narration no. 469 above.‬‬
‫اج ًة إِ َلى‬ ‫ال َل ُه َجابِ ٌر َأ ْو ُج َو ْيبِ ٌر‪َ :‬ط َل ْب ُ‬

‫ت َح َ‬ ‫‪َ -‎٤٧٦‬ع ْن َأبِ ي َن ْض َر َة‪ :‬قَ َ‬
‫ال َر ُج ٌل ِمنَّا ُيقَ ُ‬
‫ت َع َل ْي ِه‪َ ،‬وقَ ْد ُأ ْع ِط ُ‬
‫يت ِف ْط َن ًة َو ِل َسانًا‬ ‫ال ِدي َن ِة َل ْيلًا‪ ،‬فَ َغ َد ْو ُ‬ ‫ُع َم َر ِفي ِخالَفَ ِت ِه‪ ،‬فَ ا ْن َت َه ْي ُ‬
‫ت إِ َلى مْ َ‬
‫ال‪َ :‬م ْن ِطقًا ‪ -‬فَ َأ َخ ْذ ُ‬

‫ت ِفي الدُّ ْن َيا فَ َصغَّ ْر ُت َها؛ فَ َت َر ْك ُت َها َ‬
‫ال َت ْس َوى َش ْيئًا ‪َ -‬وإِ َلى‬ ‫‪َ -‬أ ْو قَ َ‬
‫قاربًا‪ ،‬إِ َّ‬

‫ال‬ ‫ان ُم ِ‬ ‫ال مَ َّلا فَ َرغْ ُ‬
‫ت‪ُ :‬ك ُّل قَ ْو ِل َك َك َ‬ ‫اب‪ ،‬فَ قَ َ‬ ‫الش ْع ِر َأ ْب َي ُ‬
‫ض ال ِّث َي ِ‬ ‫ض َّ‬‫َج ْنبِ ِه َر ُج ٌل َأ ْب َي ُ‬
‫اد َنا ‪-‬‬ ‫أو قَ َ‬

‫ال‪َ :‬ز ُ‬ ‫الد ْن َيا ِف َ‬
‫يها َبال َُغ َنا ‪ْ -‬‬ ‫إن ُ‬‫وع َك ِفي الدُّ ْنيا‪َ ،‬و َه ْل َت ْد ِري َما الدُّ ْنيا؟ َّ‬
‫َ‬ ‫َ‬ ‫وقُ َ‬
‫ال‪ :‬فَ َأ َخ َذ ِفي الدُّ ْنيا َر ُج ٌل ُه َو‬
‫ْآلخ َر ِة‪ .‬قَ َ‬ ‫يها َأ ْع َما ُل َنا َّال ِتي جُ ْ‬
‫ن َزى بِ َها ِفي ا ِ‬ ‫ْآلخ َر ِة‪َ ،‬و ِف َ‬
‫إِ َلى ا ِ‬
‫الر ُج ُل َّال ِذي إِ َلى َج ْنبِ َك؟ قَ َ‬

‫ال‪َ :‬س ِّي ُد‬ ‫ت‪َ :‬يا َأ ِمير مْ ُ‬
‫ال ْؤ ِم ِن َ‬
‫ني! َم ْن َه َذا َّ‬ ‫لم بِ َها ِمنِّي‪ ،‬فَ قُ ْل ُ‬ ‫َ‬
‫َ‬ ‫أ ْع ُ‬
‫ني ُأ َب ُّي ْب ُن َك ْع ٍب‪َ .‬ض ِع ُ‬
‫يف ا ِْإل ْس َن ِاد‪.‬‬ ‫ال ْس ِل ِم َ‬
‫مْ ُ‬
‫‪316‬‬
476. Abū Nadra said: “One of our men called Jābir or Juwaybir said,
‘I went to ‘Umar while he was Caliph to ask for something which
I needed. I reached Madīna during the night and in the morning I
went to him. I was someone who had been given quick wits and a
quick tongue’ - or he said ‘speech’ (meaning eloquence) ‘and I started
talking to him. I set to condemning this world and presented it as not
being worth anything. At ‘Umar’s side was a man with white hair and
white clothes. When I had finished, he said, “All that you have said is
almost correct except for your attack on this world. Do you know what
this world is? This world is that through which we reach our goal” -
or he said - “where our provision is” - “for the World Hereafter. Here
are our actions for which we will be rewarded in the Next World.” He
went on, “For that reason a man who knew this world better than I do
made use of it.” I said, “Amīr al-Mu’minīn, who is this man at your
side?” He replied, “ ‘Ubayy b. Ka’b, the leader of the Muslims.” ’ ”
(Weak Chain)
Commentary: As for his saying, the leader of the Muslims, it was a title
with which ‘Ubayy bin Ka’b (may Allah be pleased with him) was commonly
known amongst the pious predecessors. See Da’eef al-Adab al-Mufrad (41)
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ ع ِن البر ِاء ب ِن ع ِاز ٍب ر ِضي‬-‎٤٧٧
َ َ َ ْ ََ َ
َ ‫((ا‬
.‫ َح َس ٌن‬.))‫ْأل َش َر ُة َش ٌّر‬
477. AI-Barā’ b. ‘Āzib said: “The Messenger of Allah  said,

‘Ingratitude is evil.’ ” (Sound)
Commentary: From the great evils in being ungrateful to people is that such
a person will not also give thanks to Allah the Mighty and Exalted for His
favors on him! See narration no. 218.
317
Al-Adab Al-Mufrad
َ ْ‫اص َط َن ُا ُع م‬
‫ال ِال‬ ْ ‫اب‬
ٌ ‫ َب‬-٢٢٢‎
Chapter 222: Maintaining Property
،‫الر ُج ُل ِمنَّا ُت ْن ِت ُج فَ َر ُس ُه فَ َي ْن َح ُر َها‬ َ َ‫احل ِارث [ هو ابن َل ِقيط] ق‬

َّ ‫ان‬ َ ‫ عن‬-‎٤٧٨
‫ص ِل ُحوا َما َر َزقَ ُك ُم‬ َ َ َ ُ ‫ َأ َنا َأ ِع‬:‫ول‬

ُ ‫اء َنا ِك َت‬
ْ ‫ (( أ ْن أ‬:‫اب ُع َم َر‬ َ ‫يش َحتَّى أ ْر َك‬
َ ‫ب َه َذا!؟ فَ َج‬ ُ ُ‫فَ َيق‬
َ ُ
ٌ ‫ َص ِح‬.))‫اهلل؛ فَ إِ َّن ِفي اْأل ْم ِر َت َن ُّفسًا‬
.‫يح‬
478. Al-Hārith b. Laqīt an-Nakh‘ī said: “One of our men used to

slaughter colts. He would say, ‘Shall I live long enough to ride this
horse?’ Then we received ‘Umar’s letter telling us: ‘maintain what
Allah has provided for you (and make it prosper) for there is yet time
in the affair.’ ” (Authentic)
Commentary: It encourages engaging in good deeds; giving thanks to Allah
for His favors, preserving them and being broad-minded and optimistic
about life.

:‫ال‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٤٧٩
َ ِّ َ ُ َ َ َ َ ْ ْ َ
،‫وم َحتَّى َي ْغ ِر َس َها‬ َ ْ‫اع َأن‬
َ ُ‫ال َتق‬ َ ‫اس َت َط‬ َ
ْ ‫اع ُة َو ِفي َي ِد أ َح ِد ُك ْم فَ ِسي َل ٌة؛ فَ إِ ِن‬ َّ ‫ام ِت‬
َ ‫الس‬ َ َ‫((إِ نْ ق‬
ٌ ‫غر ْس َها)) َص ِح‬

‫يح‬ ِ ‫فَ ْل َي‬
479. Anas b. Mālik: said: “The Prophet  said, ‘If the (signs of the)
Hour appear and one of you has a palm-cutting in his hands and it is
possible to plant it before the Hour (actually) comes, he should plant
it.’” (Authentic)
Commentary: The hadeeth emphasizes the tremendous benefits of planting
trees and whatever is like it from which people generally derive benefit such
as providing water. A Muslim is encouraged to carry out these deeds even at
318
the last life opportunity because if he dies, he continues to get rewarded for
the deed as the people benefit from such things until the Last Day. In the same
vein it discourages wastage of any kind at any point in time.
‫ت بِ الدَّ َّج ِال قَ ْد‬ ِ ‫ال ِلي َعب ُد‬

ِ َ‫ إِ نْ م‬:‫اهلل ْب ُن َسالَم‬ َ َ‫ ق‬:‫ال‬
َ َ‫او َد ق‬ َ
َ ‫س ْع‬ ْ ُ ‫او َد ْب ِن أبِ ي َد‬
ُ ‫ َع ْن َد‬-‎٤٨٠
ِ ‫ال َت ْع َج ْل َأ ْن ُت ْص ِل َح َها؛ فَ إِ َّن ِللن‬
.‫َّاس َب ْع َد ذَ ِل َك َع ْيشًا‬ َ ‫ َو َأ ْن‬،‫َخ َر َج‬
َ َ‫ ف‬،‫ت َع َلى َو ِد َّي ٍة َت ْغ ِر ُس َها‬
ُ ‫َض ِع‬
480. Dāwūd b. Abī Dāwūd said: “ ‘Abdullāh b. Salām said to me,

‘If you hear that the Dajjāl has come out and you are planting palm
saplings, do not hasten to give up putting it in order, for people will
still have life after that.’ ” (Weak)
ِ ‫ال ْظ ُل‬
‫وم‬ َ ْ‫اب َد ْع َو ُة م‬
ٌ ‫ َب‬-‎٢٢٣
Chapter 223: The Supplication Of One Wronged

ُ ‫ (( َثال‬:‫ال‬
‫َث‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٤٨١
))‫ْلو ِال ِد َع َلى َو ِلد ِه‬
َ ‫ َو َد ْع َو ُة ا‬،‫ال َس ِاف ِر‬
ُ ْ‫ َو َد ْع َو ُة م‬،‫وم‬ َ ْ‫ َد ْع َو ُة م‬:‫ات‬
ِ ‫ال ْظ ُل‬ ٍ ‫َد َع َو‬
ٌ ‫ات ُم ْس َت َج َاب‬
َ ‫الر ِاز ِق‬

-٤١١ ‫[سورة املائدة اآلية‬‫ني‬ َ ‫ار ُز ْق َنا َو َأ ْن‬
َّ ‫ت َخ ْي ُر‬ ِ ِ ِ ٌ ‫َص ِح‬
ْ : ‫لقَ ْوله‬‎‫يح‬
481. Abū Hurayra said: “The Prophet  said, ‘There are three
supplications that are answered: the supplication of the person who
is wronged, the supplication of the traveller, and the supplication of a
parent against his child.’ ” (Authentic)
Commentary: See narration no. 32 above. In another authentic narration, its
says, “Beware of the supplications of the one who is wronged even if such is
319
Al-Adab Al-Mufrad
a non-muslim; for nothing screens it (from acceptance)”.
ِ ‫ْق ِم َن‬
‫اهلل َع َّز َو َج َّل‬ ِّ ‫لع ْب ِد‬
َ ‫الرز‬ ُ ‫اب ُس َؤ‬
َ ‫ال ْا‬ ٌ ‫ َب‬-‎٢٢٤
Chapter 224: Prayer For Provision “Owing to Allah’s words (to

ask Him, Exalted is He), ‘Provide for us and You are the best
of Providers.’ ” (5: 114)

‫ َن َظ َر‬،‫اهلل َع َل ْي ِه َو َس َّل َم َع َلى مْ ِال ْن َب ِر‬ َ ُ
َ َّ َ ِ َ‫ أ َّن ُه م‬،‫ َع ْن َجابِ ٍر َر ِض َي اهلل َع ْن ُه‬-‎٤٨٢
‫ َو َن َظ َر‬،‫اق فَ ق َا َل ِم ْث َل ذَ ِل َك‬ ْ َ‫ َو َن َظر ح‬.))‫ ((ال َّل ُه َّم! َأقْبِ ْل بِ قُ لُوبِ هم‬:‫ال‬
ِ ‫ن َو ا ْل ِع َر‬ َ َ‫ْلي َم ِن فَ ق‬ ْ َ‫ح‬
َ ْ َ ‫ن َو ا‬
‫ َو َب ِار ْك َل َنا ِفي‬،‫ض‬ َ ‫اث ا‬
ِ ‫ْأل ْر‬ ِ ‫ ((ال َّل ُه َّم! ار ُز ْق َنا ِم ْن ُتر‬:‫ال‬
َ ْ َ َ‫ن َو ُك ِّل ُأفُ ٍق فَ ق‬
َ َ‫ َوق‬.‫ال ِم ْث َل ذَ ِل َك‬ ْ َ‫ح‬
ُ ‫ َض ِع‬.))‫ُمدِّ َنا َو َص ِاع َنا‬

482. Jābir said: “He heard the Prophet  on the minbar. He looked
towards the Yemen and said, ‘O Allah, bring their hearts,’ and he
looked towards Iraq and said something similar. He looked towards
every horizon and said the like of that. He said, ‘O Allah, provide for
us out of the earth’s bequest and bless us in our mudd and our sa ‘.’ ”
(Weak Chain)
ٌ ‫الظ ْل ُم ُظ ُل َم‬
‫ات‬ ُّ ‫اب‬
ٌ ‫ َب‬-‎٢٢٥
Chapter 225: Injustice Is Darkness
ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٤٨٣
َ َ ْ
‫الش َّح َأ ْه َل َك‬ ُّ ‫ َو َّاتقُ وا‬،‫ام ِة‬
َّ َ‫الش َّح؛ ف‬
ُّ ‫إن‬ َ ‫ات َي ْو َم ا ْل ِق َي‬ ُّ ‫إن‬
ٌ ‫الظ ْل َم ُظ ُل َم‬ ُّ ‫ (( َّاتقُ وا‬:‫َو َس َّلم‬
َّ َ‫الظ ْلم؛ ف‬
َ َ
320
َ َ ‫ وحم َلهم‬،‫ان قَ ب َل ُكم‬
ٌ ‫اس َت َح ُّلوا َم َح ِار َم ُه ْم)) َص ِح‬
‫يح‬ َ ‫ع َلى أ ْن َسفَ ُكوا ِد َم‬‎
ْ ‫ َو‬،‫اء ُه ْم‬ َ
ْ ُ َ َ َ ْ ْ َ ‫َم ْن ك‬

‘Avoid injustice. Injustice will be darkness on the Day of Rising.
Beware of avarice. Avarice destroyed people before you and led them
to shed each other’s blood and made them judge the relations lawful
that were unlawful for them.’ ” (Authentic)
Commentary: Qaadee ‘Iyyaad (‫ )رحمه الله‬explained, “It (i.e. injustice) will be
darkness over the unjust on the Day of Rising. He will not be guided by it as
the believer will be guided by his light.” Justice brings about benefaction
and maintaining ties while injustice causes severance of ties. See also
comment on narration no.
ُ ‫((ي ُك‬ ُ ُ ‫ عن جابِ ٍر ر ِضي‬-٤٨٤‎

‫ون‬ َ :‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ِ ‫ول‬ُ ‫ال َر ُس‬
َ َ َ ْ َ
َ ْ‫ويب َد ُأ بِ َأ ْه ِل م‬
ٌ ‫ َض ِع‬.))‫ال َظ ِال ِم‬
.‫يف‬ ٌ ‫ َوقَ ْذ‬،‫آخر ُأ َّم ِتي َم ْس ٌخ‬
ِ ‫ِفي‬
ْ ُ ،‫ف‬
ٌ ‫ َو َخ ْس‬،‫ف‬
484. Jābir said: “The Messenger of Allah  said, ‘In the last of
my community there will be punishment by deformation, storms of
stone and sinking earth, and it will begin with people who commit
injustice.’ ” (Weak)
ُّ
‫((الظ ْل ُم‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنهما‬
:‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٤٨٥
َ ِّ َ َ ُ َ َ َ َ َ ُ ْ َ
ٌ ‫ام ِة)) َص ِح‬

.‫يح‬ َ ‫ات َي ْو َم ا ِْلق َي‬
ٌ ‫ُظ ُل َم‬
485. Ibn ‘Umar said: “The Prophet  said, ‘Injustice will be shown
as darkness on the Day of Rising.’ ” (Authentic)
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي س ِع ٍيد ر ِضي‬-٤٨٦
‫ ((إِ ذَ ا‬:‫ال‬ َ ِ ‫ول‬ ِ ‫ َع ْن َر ُس‬،‫اهلل َع ْن ُه‬
َ َ َ ْ َ
‫ون َم َظ ِال َم َب ْي َن ُه ْم‬ ُّ َ‫ فَ َي َتق‬،‫الن َِّة َوالنَّار‬
َ ‫اص‬ َ ْ‫ون ِم َن الن َِّار ُحبِ ُسوا بِ قَ ْن َط ٍرة َب ن‬
َ ْ‫ي ج‬ َ ‫ال ْؤ ِم ُن‬
ُ ْ‫ص م‬
َ ‫َخ َل‬
321
Al-Adab Al-Mufrad
!‫ْس ُم َح َّم ٍد بِ َي ِد ِه‬ ِ َّ ِ َ ْ‫ ُأ ِذ َن َل ُهم بِ ُد ُخ ِ ج‬،‫ َحتَّى إِ ذَ ا ن ُُّقوا َو ُه ِّذ ُبوا‬،‫ِفي الدُّ ْنيا‬
ُ ‫ فَ َوالذي َنف‬،‫ول النَّة‬ ْ َ
ُّ َ َ
ٌ ‫ َص ِح‬.))‫م ْن ُه ِفي الدُّ ْن َيا‬‎ِ ‫أل َح ُد ُه ْم مِ َب ْن ِز ِل ِه أ َدل‬
‫يح‬
486. Abū Sa‘īd said: “The Messenger of Allah  said, ‘When the
believers are saved from the Fire, they will be halted on a bridge
between the Garden and the Fire. They will acquit themselves of each
other by taking retaliation for the injustices that occurred between
them in this world. After they have been cleansed and purified, they
will be given permission to enter the Garden. By Him who holds the
soul of Muhammad in His hand, each of them will know his place
there better than his dwelling in this world.’ ” (Authentic)
‎ Commentary: In a wording of the same hadeeth it says, “When the believers
have crossed the bridge over the Fire...” The Siraat is a very thin and slippery
bridge erected over the Fire after which is the Garden. People will cross the
bridge according to their good deeds; some will cross in the twinkling of an
eye, some like (speed of) lightning, some like the (speed of) wind. Others
will cross like (i.e in the speed of) a horse, some like the riding of a camel.
Some will run, some will walk, some will crawl and some will be wrenched
away and thrown into the Fire. Those amongst the sinful Muslims who fall
into the Fire will remain for as long Allah wills, but will later be pardoned
and removed from the Fire. The Qantarah is the end part of the Siraat after
which is the Garden. May Allah protect us from the Fire. Therefore, despite
the great success of crossing the Bridge, Allah the Mighty and Exalted will
not allow the people to go into the Garden until they have been cleansed and
purified of all sorts of injustice.
ُ ‫ ((إِ َّي‬: ‫ال‬

‫اك ْم‬ ُ ‫اهلل ع ْنه ع ِن ال َّنبِ ي ص َّلى‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٤٨٧
ِ َ‫ب الف‬
ُّ ‫ال ُي ِح‬ َ ‫ش فَ إِ َّن‬ ُ ‫ َوإِ َّي‬، ‫ام ِة‬ ُّ ‫ فَ إِ َّن‬، ‫الظ ْلم‬
ُّ ‫َو‬
‫ش‬ َ ‫اح‬ َ ‫اهلل‬ َ ‫اك ْم َوالفُ ْح‬ َ ‫ات َي ْو َم ا ْل ِق َي‬
ٌ ‫الظ ْل َم ُظ ُل َم‬ َ
َ
‫اه ْم‬ َ ‫ان قَ ْب َل ُك ْم فَ قَ َط ُعوا أ ْر َح‬
ُ ‫ َو َد َع‬، ‫ام ُه ْم‬ َ ‫الش َّح فَ إ َّن ُه َد َعا َم ْن َك‬ ُ ‫ َوإِ َّي‬، ‫ش‬
ُّ ‫اك ْم َو‬ ُ ْ‫م‬
َ ‫ال َتفَ ِّح‬
ٌ ‫ص ِح‬.))
.‫يح‬ َ ‫اس َت َح ُلوا َم َح ِار َم ُه ْم‬
ْ َ‫ف‬
322
‫‪487. Abū Hurayra said: “The Prophet  said, ‘Beware of injustice.‬‬
‫‪Injustice will be darkness on the Day of Rising. Beware of coarseness.‬‬
‫‪Allah does not love those who are coarse and foul-mouthed. Beware of‬‬
‫‪avarice for it led those before you, so that they cut off their relatives.‬‬
‫” ’‪It called them and they made lawful relations that were unlawful.‬‬
‫)‪(Authentic‬‬
‫((اتقُ وا ُّ‬
‫‪‎‬الظ ْل َم‬ ‫َّ‬ ‫اهلل ع ْنه ع ِن ال َّنبِ ي ص َّلى ُ‬
‫ال ‪:‬‬ ‫‪ -٤٨٨‬عن جابِ ٍر ر ِضي ُ‬
‫ِّ َ‬ ‫َ ُ َ‬ ‫َ َ‬ ‫َ ْ َ‬
‫الش َّح َأ ْه َل َك َم ْن َك َ‬
‫ان قَ ْب َل ُك ْم ‪،‬‬ ‫ام ِة‪َ ،‬و َّاتقُ وا ُّ‬
‫الش َّح فَ إِ َّن ُّ‬ ‫ات َي ْو َم ا ْل ِق َي َ‬ ‫فَ إِ َّن ُّ‬
‫الظ ْل َم ُظ ُل َم ٌ‬
‫َ‬
‫اس َت َح ُّلوا َم َح ِار َم ُه ْم))‪َ .‬ص ِح ٌ‬
‫يح‪.‬‬ ‫َو َح َم َل ُه ْم َع َلى أنْ َسفَ ُكوا ِد َم َ‬
‫اء ُهم‪َ ،‬و ْ‬
‫‪488. Jābir said: “The Prophet  said, ‘Beware of injustice. Injustice‬‬
‫‪will be shown as darkness on the Day of Rising. Fear avarice. It‬‬
‫‪destroyed those before you and caused them to shed each other’s‬‬
‫)‪blood and to make lawful relations that were unlawful.’ ” (Authentic‬‬
‫ض‬ ‫وق َو ُش َتير ْب ُن َش َك ٍل ِفي مْ َ‬

‫ال ْس ِج ِد‪ ،‬فَ َتقَ َّو َ‬ ‫ُْ‬ ‫اج َت َم َع َم ْس ُر ٌ‬
‫ال‪ْ :‬‬ ‫‪َ -‎٤٨٩‬ع ْن َأبِ ي ُّ‬
‫الض َحى قَ َ‬
‫ون إِ َلي َنا‪ ،‬إِ َّ‬

‫ال ِل َي ْس َت ِم ُعوا‬ ‫ِ‬ ‫ال َأرى َهؤُ َ ِ‬ ‫ال ْس ِج ِد‪ ،‬فَ قَ َ‬
‫إِ َلي ِه َما ِح َل ُق مْ َ‬
‫الء َي ْج َتم ُع َ ْ‬ ‫وق‪َ َ :‬‬ ‫ال َم ْس ُر ٌ‬ ‫ْ‬
‫ث عن َع ِبد ِ‬
‫اهلل‬ ‫اهلل فَ ُأ َصدِّ قَ َك َأنا‪ ،‬وإ ََّما أنْ ُأحدِّ َ‬
‫ث َع ْن َعب ِد ِ‬
‫ْ‬
‫ِمنَّا َخيرًا‪ ،‬فَ إِ َّما َأ ْن حُ َ‬
‫تدِّ َ‬ ‫ْ‬
‫ْلع ْي َن ِان‬ ‫ت َعب َد ِ‬
‫اهلل َيقُ ُ‬
‫ول‪ ((:‬ا َ‬ ‫ِ‬ ‫ث َيا َأ َبا َع ِائ َش َة! قَ َ‬
‫ال‪َ :‬ه ْل مَس ْع َ ْ‬ ‫فَ ُت َصدِّ قَ ِني؟ فَ قَ َ‬
‫ال‪َ :‬حدِّ ْ‬
‫الر ْجال َِن َي ْز ِن َي ِان‪َ ،‬وا ْلفَ ْر ُج ُي َصدِّ ُق ذَ ِل َك َأ ْو ُي َك ِّذ ُب ُه!))‬

‫ْلي َد ِان َي ْز ِن َي ِان‪َ ،‬و ِّ‬ ‫ِ ِ‬
‫َي ْزن َيان‪َ ،‬وا َ‬
‫((ما ِفي اْلقُ ر ِ‬ ‫ت َعب َد ِ‬
‫اهلل َيقُ ُ‬ ‫ِ‬ ‫ال‪َ :‬و َأ َنا مَ ِ‬
‫س ْع ُت ُه‪ .‬قَ َ‬ ‫ال‪َ :‬ن َع ْم‪ .‬قَ َ‬
‫فَ قَ َ‬
‫آي ٌة‬
‫آن َ‬ ‫ْ‬ ‫ول‪َ :‬‬ ‫ال‪ :‬فَ َه ْل مَس ْع َ ْ‬
‫ْآلي ِة‪ :‬إِ َّن اللهَّ َ َي ْأ ُم ُر بِ ا ْل َع ْد ِل َو ِ‬
‫اإل ْح َس ِان‬ ‫َ‬ ‫َأ ْج َم ُع حِ َ‬
‫لال ٍَل َو َح َر ٍام َوأ ْم ٍر َو َن ْه ٍي‪ِ ،‬م ْن َه ِذ ِه ا َ‬
‫ال‪ :‬فَ َه ْل‬ ‫س ْع ُت ُه‪ ،‬قَ َ‬ ‫ال‪َ :‬ن َعم‪َ ،‬و َأ َنا قَ ْد مَ ِ‬ ‫َوإِ ي َت ِاء ِذي ا ْلقُ ْر َبى‪((‬سورة النحل‪))٠٩:‬؟ قَ َ‬
‫ْ‬
‫‪‬و َم ْن َيت َِّق اللهَّ َ َي ْج َع ْل‬ ‫َ‬
‫آي ٌة أ ْس َر ُع فَ َرجًا ِ‪‎‬م ْن قَ ْو ِل ِه‪َ :‬‬ ‫ول‪َ :‬ما ِفي اْلقُ ر ِ‬
‫آن َ‬ ‫ْ‬
‫ت َعب َد ِ‬
‫اهلل َيقُ ُ‬ ‫ِ‬
‫مَس ْع َ ْ‬
‫ت‬ ‫ال‪ :‬فَ َه ْل مَ ِ‬
‫س ْع َ‬ ‫ال‪َ :‬و َأ َنا قَ ْد مَ ِ‬
‫س ْع ُت ُه‪ .‬قَ َ‬ ‫ال‪َ :‬ن َع ْم‪ .‬قَ َ‬
‫َل ُه َم ْخ َرجًا‪((‬سورة الطالق‪))٢:‬؟ قَ َ‬
‫آي ٌة َأ َشدُّ َتف ِْويضًا ِم ْن قَ ِول ِه‪  :‬قُ ْل َيا ِع َب ِاد َي َّال ِذ َ‬
‫ين‬ ‫((ما ِفي اْلقُ ر ِ‬
‫آن َ‬ ‫ْ‬ ‫ول‪َ :‬‬ ‫َعب َد ِ‬
‫اهلل َيقُ ُ‬ ‫ْ‬
‫‪323‬‬
Al-Adab Al-Mufrad
َ َ‫))؟ ق‬٣٥:‫((سورة الزمر‬ ِ َّ‫ال َت ْق َن ُطوا ِم ْن َر ْح َم ِة الله‬

َ َ‫ ق‬.‫ َن َع ْم‬:‫ال‬
:‫ال‬ َ ‫َأ ْس َرفُ وا َع َلى َأ ْنفُ ِس ِه ْم‬
ِ َ‫َو َأ َنا م‬
.‫ َح َس ُن ا ِْإل ْس َن ِاد‬.‫سع ُت ُه‬
489. Abū’d-Duha said: “Masrūq and Shutayr b. Shakal met in the

mosque. The people sitting in circles in the mosque moved towards
them. Masrūq said, ‘I can only think that these people are gathering
around us in order to hear good from us. So you relate from ‘Abdullāh
(Ibn Mas‘ūd), I will confirm you, or I will relate from ‘Abdullāh, and
you confirm me. Shutayr said, ‘Abū ‘Ā’isha! Relate.’ Masrūq said,
‘Did you hear ‘Abdullāh say, “The eyes commit fornication, the
hands commit fornication, the feet commit fornication, and then the
genitals either confirm or deny that.” He said, ‘Yes, I heard it.’ Masrūq
said, ‘Did you hear ‘Abdullāh say, “There is no verse in the Qur’ān
more comprehensive in describing both the halāl and harām and
the command and the prohibition than this verse, ‘Allah commands
justice, good deeds and giving to relatives’ (16: 90)?” He said, ‘Yes, I
did hear that.’ Masrūq said, ‘Did you hear ‘Abdullāh say, “There is no
verse in the Qur’ān swifter to bring relief than His words, ‘Whoever
fears Allah, He will make a way out for him’?(65: 2).” He said, ‘Yes,
I heard that.’ Masrūq said, ‘Did you hear ‘Abdullāh say, “There is no
verse in the Qur’ān stronger in entrusting things to Allah than His
words, ‘My slaves who have been extravagant against yourselves, do
not despair of the mercy of Allah.’ (39: 53)”. He said, ‘Yes, I heard
that.’” (Sound Chain)
Commentary: The narration highlights the following, among others: 1.
From the beneficial use of the mosque is for the people of knowledge and
its students to conduct learning circles in them. 2. One should approach the
people of knowledge and seize any right opportunity to benefit from their
knowledge. 3. Knowledge can be reffered to as Khayr (good). 4. From the
best of knowledge is that transmitted by the companions – may Allah be
pleased with them all. 5. The people of knowledge should cooperate to teach
the people from the Khayr that Allah has bestowed on them. 6. One should be
careful of what he looks at, touches, and where he goes. The senses should
not be employed in sins. 7. If one fears Allah in the open and the secret, He
will make a way out for Him. 8. Allah the Mighty and Sublime is so merciful
324
to His creatures. He forgives whoever turns to Him in repentance. 9. The best
speeches are the concise and all-encompassing ones. Allah Knows best.

ِ ‫ َع ِن‬، ‫اهلل َع َلي ِه َو َس َّلم‬
‫اهلل َت َب َار َك‬ ُ ‫ عن َأبِ ي ذَ ر ر ِضي‬-‎٤٩٠
َ ْ َ ِّ َ ُ َ َ َ ِّ ْ َ
ُّ ‫ت‬
‫ َو َج َع ْل ُت ُه ُم َح َّرمًا َب ْي َن ُك ْم‬،‫الظ ْل َم َعلى َنف ِْسي‬ ِ ‫((يا ِع‬
ُ ‫بادي! إِ ِّني قَ ْد َح َّر ْم‬ َ َ‫َو َت َعا َلى ق‬
َ :‫ال‬
َ ‫ َو‬،‫ُوب‬
‫ال‬ ُّ ‫ون بِ ال َّلي ِل َوالن ََّه ِار َو َأنا َأغْ ِفر‬
َ ‫الذن‬ ْ ُ‫ين خ‬
َ ‫ت ِط ُئ‬ َ ‫إِ َّن ُك ُم َّال ِذ‬‎ !‫ َيا ِع َب ِادي‬.‫الوا‬
ُ َ‫ال َت َظ م‬
َ َ‫ف‬
ُ ْ
‫اس َت ْط ِع ُم ِوني‬ َ َّ ِ‫ َيا ِعب ِادي! ُك ُّل ُكم َج ِائ ٌع إ‬.‫وني َأغْ ِفر َل ُكم‬
ِ ‫اس َت ْغ ِفر‬ ُ
ْ َ‫ال َم ْن أ ْط َع ْم ُت ُه؛ ف‬ ْ َ ْ ْ ُ ْ َ‫أ َب ِالي؛ ف‬
‫ َيا ِع َب ِادي! َل ْو‬،‫اس َت ْك ُس ِوني َأ ْك ِس ُكم‬ َّ ِ‫ َيا ِعب ِادي! ُك ُّل ُكم َع ٍار إ‬،‫ُأ ْط ِعم ُكم‬
ْ َ‫ال َم ْن َك َس ْو ُت ُه؛ ف‬ ْ َ ْ ْ
‫ َكانُوا َع َلى َأ ْتقَ ى قَ ْل ِب َع ْب ٍد ِم ْن ُكم؛ َل ْم َي ِز ْد ذَ ِل َك‬،‫ َوإِ ْن َس ُك ْم َو ِجن َُّك ْم‬،‫آخ َر ُك ْم‬
ِ ‫أن َأ َّو َل ُكم َو‬
ْ
َّ
،‫ص ذَ ِل َك ِم ْن ُم ْل ِكي َش ْيئًا‬ َ

ْ ُ‫ َل ْم َي ْنق‬،‫ َو َل ْو َكانُوا َع َلى أف َْجر قَ ْل ِب َر ُج ٍل‬،‫ِفي ُم ْل ِكي َش ْيئًا‬
َ َ
ْ ُ‫ َل ْم َي ْنق‬،‫ت ُك َّل إِ ْن َس ٍان ِم ْن ُه ُم َما َسأ َل‬
‫ص‬ ْ َ‫اح ٍد فَ َسأ ُل ِوني ف‬
ُ ‫أع َط ْي‬ ِ ‫اج َت َم ُعوا ِفي َص ِع ٍيد َو‬
ْ ‫َو َل ِو‬
ِ ‫ص اْلب ْحر َأ ْن ُي ْغ َمس ِف ِيه مْ ِال ْخي ُط َغ ْمس ًة َو‬ َ َّ ِ ِ ِ
‫ َيا‬.‫اح َد ًة‬ َ َ َ ُ َ ُ ُ‫ذَ ل َك م ْن ُم ْلكي َش ْيئًا؛ إِ ال ك َما َي ْنق‬
َ ‫ِعب ِادي! إِ مَّ َنا ِهي َأعما ُل ُكم َأجع ُلها ع َلي ُكم؛ فَ من وج َد َخيرًا فَ ْليحم ِد‬
‫اهلل؛ َو َم ْن َو َج َد‬ َ ْ َ ْ َ َ ْ َ ْ ْ َ َ َ ْ ْ َ ْ َ
َ ‫ال ِد‬
َ ْ‫ث بِ َه َذا ح‬ َ َ ‫ك‬.))
َ َّ ِ‫وم إ‬ َ َ‫َغ ْي َر ذَ ِل َك ف‬
‫ َج َثى َع َلى‬،‫يث‬ َ َّ‫ إِ ذَ ا َحد‬،‫يس‬
َ ‫ان أ ُبو إِ ْد ِر‬ ‫ال َنف َْس ُه‬ ُ ‫ال َي ُل‬
ٌ ‫ َص ِح‬.‫ُر ْكب َت ْي ِه‬

‫يح‬
490. Abū Idrīs al-Khaulāni related from Abū Dharr that the Prophet
 said, “Allah, Blessed and Exalted is He, said, ‘My slaves! I have
forbidden injustice for Myself and I have made it forbidden among
you, so do not wrong each other. ‘My slaves! By day and night you err;
yet I forgive wrong actions and do so freely. Ask Me for forgiveness
and I will forgive you. ‘My slaves! All of you are hungry unless I
have fed you, so ask Me to feed you and I will feed you. All of you
are naked unless I have clothed you so ask Me to clothe you and I
will clothe you. ‘O My slaves! If all of you; the first of you and the
last of you, the jinn among you and the men among you, were to be as
godfearing as the most godfearing heart of anyone of you, that would
not add anything to My kingdom. If they were to be as corrupt as the
325
Al-Adab Al-Mufrad
most corrupt heart of anyone of you, that would not decrease anything
in My kingdom. If they were to join together in one place and then
ask of Me, and I gave every man among them what he asked for, that
would not reduce My kingdom at all except as the sea is decreased if
a needle is dipped into it. ‘My slaves! It is only your actions which
I have preserved for you. Whoever finds good should praise Allah.
Whoever finds other than that should only blame himself.’ ”
The narrator from Abū Idrīs said: “Whenever Abū Idrīs related this
hadith he would kneel down.” (Authentic)
Commentary: The hadeeth teaches that: 1. Allah the Mighty and Sublime
is Able to do all things, yet He is ever Just. He says, “And your Lord will
never be unfair to anyone.” (Q 18: 49). 2. Allah prohibits the creatures
from wronging themselves. So a person should neither wrong himself nor
anyone else. 3. Allah is Kind and Merciful towards His creatures; He feeds
them, clothes them, pardons and grants tremendous favors on them. 4. The
servant should regularly supplicate to Allah the Most High for his wordly
needs as he would beseech Him for guidance and pardon. 5. One should be
optimistic of been granted forgiveness of his errors when he sincerely seeks
Allah’s forgiveness. 6. The vastness of Allah’s kingdom; for as nothing really
reduces from the sea if the needle is dipped into it, nothing reduces from
Allah’s kingdom if he grants all creatures their needs at the same time! 7.
We should be godfearing at all times keeping in mind that our deeds – secret
and open – are recorded, and that we will be recompensed accordingly. 8.
The righteousness of a person does not bring any benefit to Allah the Mighty
and Exalted. 9. Allah is ever Just; so the one who finds other than good
reward has only reaped what he sowed. 10. The pious predecessors were full
of reverence for Allah’s words.
‫يض‬
ِ ‫ال ِر‬ َّ ‫اب َك‬
َ ْ‫ـف َار ُة م‬ ٌ ‫ َب‬-‎٢٢٦
Chapter 226: The Expiation Of Someone Who Is Ill
َ َ‫ فَ ق‬- ‫ َو ُه َو َو ِج ٌع‬- ‫اح‬

:‫ال‬ َ ْ‫ال ِار ِث َأ َّن ر ُجلًا َأ َتى َأ َبا ُعبي َد َة ْب َن ج‬
ِ ‫ال َّر‬ َ ْ‫ َع ْن ُغ َضي ِف ْب ِن ح‬-‎٤٩١
َْ َ ْ
326
َ َ‫ون بِ ِه؟ فَ ق‬ َ ‫ف َأمسى َأجر ا‬
‫يب َنا‬ ِ
ُ ‫ مِ َبا ُيص‬:‫ال‬ َ ‫ون ِف‬
َ ‫يما ُت ْؤ َج ُر‬ َ َ‫ْأل ِم ِير؟ فَ ق‬
َ ‫ َه ْل َت ْد ُر‬:‫ال‬ ُ ْ
َ
َ ْ َ ‫ك ْي‬
َّ‫ ث َُّم َعد‬- ‫اس ُت ْن ِف َق َل ُك ْم‬ ِ ‫يل‬
ْ ‫ َو‬،‫اهلل‬ ِ ِ‫يما َأ ْنفَ ْق ُت ْم ِفي َسب‬ َ ‫ ((إِ مَّ َنا ُت ْؤ َج ُر‬:‫ال‬
َ ‫ون ِف‬ َ َ‫ فَ ق‬.‫يما َن ْك َر ُه‬
َ ‫ِف‬
‫صيب ُك ْم ِفي‬ ِ َّ َ ‫ْلو َص‬ ِ َ‫ َحتَّى َب َل َغ َع َذ َار الْبِ رذ‬،‫الر ْح ِل ُك َّل َها‬ َ
ُ ‫ب الذي ُي‬ َ ‫ َو َل ِك َّن َه َذا ا‬- ‫ون‬ ْ َّ ‫أ َد َاة‬
ُ ‫ َض ِع‬.‫اك ْم‬
.‫يف ا ِْإل ْس َن ِاد‬ ُ ‫ ي َك ِّفر‬،‫َأجس ِاد ُكم‬
ُ ‫اهلل ِم ْن َخ َط َاي‬
ُ ُ ْ َ ْ
491. Ghudif b. al-Hārith said: “A man came to Abū ‘Ubayda b. al-

Jarrāh while he was in pain and asked, ‘How is the reward of the Amīr
(i.e. the illness on which you will be rewarded)?’ Abū ‘Ubayda said,
‘Do you know that for which You will be rewarded?’ The man replied,
‘We will be rewarded for things that happen to us that we dislike.’
Abū ‘Ubayda said, ‘Rather, you are rewarded for what you spend in
the way of Allah and what is spent on you. Then he mentioned all the
parts of the saddle, even the horse’s bridle (i.e. you will be rewarded
in every expenditure in the way of Allah, Jihād). Yet Allah will remove
your errors from you for the sake of this fatigue that has afflicted your
bodies.’ ” (Weak Chain)
‫اهلل َع َل ْي ِه‬ ُ ‫ و َأبِ ي ُهرير َة ر ِضي‬،‫ال ْد ِر ِّي‬
ُ ْ‫ َع ْن َأبِ ي َس ِع ٍيد خ‬-‎٤٩٢
َ ِّ َ َ ُ َ َ َ ََْ َ
،‫ال َأ َذى‬
َ ‫ َو‬،‫ال َح َز ٍن‬
َ ‫ َو‬،‫ال َه ٍّم‬ َ ‫ َو‬،‫ال ْس ِل َم ِم ْن َن َص ٍب‬
َ ‫ َو‬،‫ال َو َص ٍب‬ ُ ْ‫يب م‬
ُ ‫((ما ُي ِص‬ َ َ‫َو َس َّل َم ق‬
َ :‫ال‬
ُ َّ ِ‫ إ‬،‫اك َها‬
ٌ ‫ َص ِح‬.))‫ال َك َّف َر اهلل بِ ها ِم ْن َخ َط َاي ُاه‬
.‫يح‬ ُ ‫وك ُة ُي َش‬
َ ‫الش‬ َ ‫َو‬
َّ ‫ َحتَّى‬،‫ال َغ ٍّم‬
492. ‘Abū Sa‘īd al-Khudrī and Abū Hurayra said: “The Prophet 
said, ‘A Muslim does not meet with fatigue or tiredness or concern or
sorrow or injury or grief, not so much as a thorn-prick but that Allah
expiates his errors for him by that.’ ” (Authentic)
Commentary: Allah’s mercy over the Muslim is extremely great. Apart from
the favors of not affirming servitude to any deity except Allah, and believing
in and following the Prophet , his pains and sorrow also bring benefits to
him as long as he bears them patiently, not wailing over them. Wondrous is
the affair of the Muslim, all his affairs are good for him!
327
Al-Adab Al-Mufrad
‫اد َمريضًا ِفي ِك ْن َد َة‬ َ َ‫ َع ْن َس ِع ٍيد بن َو ْه ٍب َع ْن َأبِ ِيه ق‬-‎٤٩٣

َ ‫ت َم َع َس ْل َم‬
َ ‫ َو َع‬- ‫ان‬
ُ ‫ال ْؤ ِم ِن يجع ُله‬
‫ َوإِ َّن‬،‫اهلل َل ُه َك َّف َار ًة َو ُم ْس َت ْع َتبًا‬ َ ‫ َأ ْب ِش ْر؛ فَ إِ َّن َم َر‬:‫ال‬
ُ ْ‫ض م‬ َ َ‫ فَ َل َّما َد َخ َل َع َل ْي ِه ق‬-
ُ َ ْ َ
ُ َ َ
ُ ‫ َص ِح‬. ‫ال َي ْد ِري ِل َم ُع ِق َل َو ِل َم أ ْر ِس َل‬
‫يح‬ ُ ‫ ث َُّم أ ْر َس ُل‬،‫ْلب ِع ِير َعقَ َل ُه أ ْه ُل ُه‬
َ َ‫ ف‬،‫وه‬ َ ِ َ‫ض ا ْلف‬
َ ‫اج ِر كا‬ َ ‫َم َر‬
493. Sa‘īd b. Wahab said: “I was with Salman when he visited a sick
person in Kinda. When he went in, he said, ‘Good news! Allah makes
a believer’s illness an expiation for him and a means for His favour on
him, whereas illness for a corrupt person (a disbeliever) is like a camel
whose people hobble it and then let it go - it does not know why it was
hobbled or released. ’ ” (Authentic Chain)
Commentary: The believer gains from his illness: they expiate for him
his sins and draw him close to Allah’s mercy. When we visit the sick, it
is recommended that they should be reminded about things that gladden
them and help relieve their pains. If the sick person is known to be from the
righteous, he could even be reminded of his deeds and the reward that awaits
him with Allah the most High. The hadeeth also relates the huge loss upon
which is the disbeliever. We seek Allah’s refuge from disbelief.
ُ ‫((ال َي َز‬
‫ال‬ َ :‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٤٩٤‎
َ ‫ حتَّى ي ْلقَ ى‬،‫اله‬
‫اهلل َع َّز َو َج َّل َو َما َع َل ْي ِه‬ َ
َ َ ِ ‫ ِفي َج َس ِد ِه َوأ ْه ِل ِه َو َم‬،‫ال ْؤ ِم َن ِة‬
ُ ْ‫ال ْؤ ِم ِن َو م‬
ُ ْ‫اْلبال َُء بِ م‬
َ
ٌ ‫ َص ِح‬.)) ‫َخ ِطي َئ ٌة‬

‫يح‬
494. Abū Hurayra said: “The Prophet  said, ‘Affliction will
continue to trouble the believers, men and women, in their bodies,
their families, and their property; (and it acts as expiation for them)
until they meet Allah, the Mighty and Exalted, while there is no sin
remaining on them.’ ” (Authentic)
Commentary: The hadīth describes how any illness or anxiety that besets a
Muslim results in purification of his soul and forgiveness for his shortcomings.
328
Therefore if a person is tested in this way he should be patient and expect
reward from Allah as expiation from his sins. In this context though trouble
is not sought after as the Prophet  always asked for well-being and good
health and often prayed seeking refuge from serious illness, it is a sign of the
mercy of Allah that one sometimes has minor illnesses to make one remember
Allah’s bounty of good health and strength.

‫اهلل َع َل ْي ِه‬ َ َ‫ فَ ق‬،‫اء َأ ْع َرابِ ُّي‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٤٩٥
َ ُّ َ ‫ َج‬:‫ال‬ َ َ ََْ ْ َ
‫ال ْل ِد‬
ِ ْ‫ي ج‬
َ ْ‫((ح ٌر َب ن‬
َ َ َ‫ َو َما ُأ ُّم ِم ْل َد ِم؟ ق‬:‫ال‬
:‫ال‬ َ َ‫((ه ْل َأ َخ َذ ْت َك ُأ ُّم ِم ْل َد ِم؟)) ق‬
َ :‫َو َس َّل َم‬
َ َ‫اع؟ ق‬
ٌ ‫ (( ِر‬:‫ال‬
‫يح‬ ُّ ‫ َو َما‬:‫ال‬
ُ ‫الص َد‬ َ ‫ ((فَ َه ْل ُص ِد ْع‬:‫ال‬
َ َ‫ ق‬.))‫ت؟‬ َ َ‫ ق‬.‫ال‬ َ َ‫ ق‬.))‫وال َّل ْح ِم‬‎َ
َ :‫ال‬
َ َ‫ ق‬.‫ام‬ َ َ‫ ق‬.‫ال‬ َ َ‫ ق‬.))‫وق‬

َ :‫ال‬ َ ‫ْلع ُر‬ ْ ‫ض ِفي‬
َ :‫ال‬
‫((م ْن َس َّر ُه‬ َ َ‫ فَ َل َّما ق‬:‫ال‬ ُ ‫با‬ُ ‫ َت ْض ِر‬،‫الرأ ِس‬
َّ ُ ‫َت ْع َت ِر‬
َ َ َ
ٌ ‫ َح َس ٌن َص ِح‬.‫ فَ ْل َي ْن ُظ ْر ُه‬: ‫أ ْن َي ْن ُظ َر إِ َلى َر ُج ٍل ِم ْن أ ْه ِل الن َِّار)) أ ْي‬
‫يح‬
495. Abū Hurayra said: “A bedouin came and the Prophet  said,
‘Has Umm Mildam (a fever) got hold of you?’ The bedouin asked,
‘What is Umm Mildam?’ He said, ‘The heat between the skin and the
flesh.’ The bedouin said, ‘No.’ He said, ‘Have you had a headache?’
The man asked, ‘What is a headache?’ He said, ‘A wind which appears
in the head and beats the veins.’ The bedouin said. ‘No.’ Abū Hurayra
said, “When the man stood away, the Prophet (as if he was inspired by
Allah about this man) said, ‘Whoever wants to look at a man who is
one of the people of the Fire, should look at that man.’ ” (Authentic)
َ ‫اب ْا ِلع َي َاد ُة َج ْو‬

‫ف ال َّل ْي ِل‬ ٌ ‫ َب‬-‎٢٢٧
Chapter 227: Visiting Someone Ill During The Night
‫ فَ َأ َت ْو ُه‬،‫ْأل ْن َص ُار‬
َ ‫سع بِ َذ ِل َك ر ْه ُط ُه وا‬
َ َ
َّ َ َ‫ َع ْن َخ ِال ٍد ب ِن الربِ يع ق‬-‎٤٩٦
َ ِ َ‫ مَلا ثَقُ َل ُح َذ ْيفَ ُة م‬:‫ال‬ َّ ْ
329
Al-Adab Al-Mufrad
‫ف ال َّل ْي ِل َأ ْو ِع ْن َد‬
ُ ‫ َج ْو‬:‫اع ٍة َه ِذ ِه؟)) قُ ْل َنا‬ َ :‫ال‬
َ ‫((أ ُّي َس‬ ُّ ‫ِفي َج ْو ِف ال َّل ْي ِل َأ ْو ِع ْن َد‬
َ َ‫ ق‬،‫الص ْب ِح‬
:‫((ج ْئ ُت ْم مِ َبا ُأ َك َّف ُن بِ ِه))؟ قُ ْل َنا‬ ِ ‫اهلل ِم ْن َص َب‬

َ َ‫اح الن َِّار))! ث َُّم ق‬
ِ :‫ال‬ َ :‫ال‬
ِ ِ‫((أ ُعوذُ ب‬ َ َ‫ ق‬.‫الص ْب ِح‬
ُّ
،‫ت بِ ِه َخ ْيرًا ِم ْن ُه‬

ُ ‫اهلل َخ ْي ٌر ُبدِّ ْل‬ َ ‫((ال َت َغا ُلوا بِ ا‬
ِ ‫ْأل ْكفَ ِان؛ فَ إ َّن ُه إِ نْ َي ُك ْن ِلي ِع ْن َد‬ َ َ َ‫ ق‬.‫َن َع ْم‬
:‫ال‬
ِ ‫يس َأ َت ْي َن ُاه ِفي َب ْع ِض ال َّل‬ ُ ‫وإِ ْن َكا َن ِت ا‬

ُ ‫ْأل ْخ َرى ُس ِل ْب‬
َ َ‫ ق‬.))‫ت َس ْلبًا َس ِريعًا‬
.‫يل‬ َ ‫ ْاب ُن إِ ْد ِر‬:‫ال‬ َ
ُ ‫َض ِع‬
496. Khālid b. ar-Rabī‘ said: “When Hudhayfa was very ill, his group
and the Ansār heard about it and came to him in the middle of the
night or at dawn. He asked, ‘What time is it?’ We said, ‘The middle
of the night or near dawn.’ He said, ‘I seek refuge with Allah from the
morning of the Fire.’ Then he asked, ‘Have you brought something
for my shroud?’ We said, ‘Yes.’ He said, ‘Do not go to excess in the
cost of my shroud. If I have favour with Allah, it will be changed for a
better one. If the situation is otherwise, it will be quickly stripped.’ Ibn
Idrees said: We came to him during a part of the night.” (Weak Chain)
‫اش َت َكى‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنها‬

ْ ‫ ((إِ ذَ ا‬:‫ال‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٤٩٧
َ ِّ َ َ َ َ َ َ ْ َ
ُ ‫ َأ ْخ َلصه‬،‫ال ْؤ ِمن‬
ِ ُ ‫اهلل َك َما ُي َخ ِّل‬
ٌ ‫ َص ِح‬.))‫يد‬
‫يح‬ ِ ‫ال ِد‬
َ ْ‫ث ح‬
ُ ‫ص ا ْلك‬
َ ‫ير َخ َب‬ ُ َ ُ ُ ْ‫م‬
said, ‘When the believer has an affliction, Allah purifies him as the
bellows purify the dross of iron.’” (Authentic)
Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) said: “Perhaps
the author – may Allah shower blessings on him – placed this hadeeth under
the chapter (with this heading) to demonstrate that the pains could be severe
on the sick requiring that he be visited in the night.”
‫((ما ِم ْن‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنها‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٤٩٨
َ :‫ال‬ َ ِّ َ َ َ َ َ َ ْ َ
َّ ‫ َحتَّى‬،‫ان َك َّف َار َة ذُ ُنوبِ ِه‬
ُ ‫الش ْو َك ُة ُي َش‬
،‫اك َها‬ َّ ِ‫ إ‬- ‫ض‬
َ ‫ال َك‬ ٍ ‫ َو َج ٍع َأ ْو َم َر‬- ‫اب مِ ُب ِص َيب ٍة‬
ُ ‫ُم ْس ِل ٍم ُي َص‬
330
ْ ‫َأ ِو الن‬
ٌ ‫ َص ِح‬.‫َّك َب ُة‬
‫يح‬
said, ‘No affliction befalls a Muslim in the way of pain or illness
except as an expiation for his sins, even so little as a thorn-prick, or
worry.’ ” (Authentic)
َ ‫ت مِ َب َّك َة َش ْك ًوى َش ِد‬

، ‫يد ًة‬ ُ ‫اش َت َك ْي‬ ُ ‫اص ر ِضي‬
ْ :‫ال‬ َ ٍ
َ َ ٍ َ‫ َع ْن َس ْعد ْب ِن أبِ ي َوق‬-‎٤٩٩
‫ َوإ ِّني‬،‫اهلل! إ ِّني َأ ْت ُر ُك َمالًا‬ ُ
ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ت‬ ُ ‫اء ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َي ُع‬
ُ ‫ فَ قُ ْل‬.‫ود ِني‬ َ ‫فَ َج‬
َ َ‫ ق‬.))‫((ال‬
:‫ال‬ َ َ َ‫ث؟ ق‬
:‫ال‬ ِ ‫ َأفَ ُأ‬،‫اح َد ًة‬
َ ‫ َو َأ ْت ُر ُك ال ُّث ُل‬،‫وصي بِ ُث ُل َث ْي َم ِالي‬ َّ ِ‫َلم َأ ْتر ْك إ‬
ِ ‫ال ْاب َن ًة َو‬
ُ ْ
ِ ‫ فَ ُأ‬:‫ت‬
‫ َو َأ ْت ُر ُك‬،‫وصى بِ ال ُّث ُل ِث‬ َ :‫ف؟ ق َا َل‬
ُ ‫ قُ ْل‬.))‫((ال‬‎ َ
ْ ‫ َوأ ْت ُر ُك َل َها الن‬،‫ِّص ِف‬
َ ‫ِّص‬ ِ ‫ُأ‬
ْ ‫وصي بِ الن‬
‫ ث َُّم َم َس َح‬،‫ ث َُّم َو َض َع َي َد ُه َع َلى َج ْب َه ِتي‬،))‫ير‬ ِ َ ُ ‫ َوال ُّث ُل‬،‫ث‬
ٌ ‫ث كث‬ َ َ‫ي؟ ق‬
ُ ‫ ((ال ُّث ُل‬:‫ال‬ ِ ْ‫َلها ال ُّث ْل َث ن‬
‫ت َأ ِج ُد َب ْر َد‬ َّ ِ‫ َو َأ م‬،‫اش ِف َس ْعدًا‬

ُ ‫ فَ َما ِز ْل‬.))‫ت َل ُه ِه ْج َر َت ُه‬ ْ !‫ ((ال َّل ُه َّم‬:‫ال‬
َ َ‫ ث َُّم ق‬،‫َو ْج ِهي َو َب ْط ِني‬
ٌ ‫ َص ِح‬.))‫اع َة‬
‫يح‬ َ ‫الس‬
َّ ‫ َحتَّى‬،‫إلي‬
َّ ‫ال‬ َ ‫َي ِده َع َلى َكبِ ِدي ِف‬
ُ ‫يما َي َخ‬
499. Sa‘d b. Abī Waqqās said: “I was very ill in Makka and the Prophet
 came to visit me. I said, ‘Messenger of Allah, I am leaving
property and I only have one daughter. Shall I will away two-thirds
of my property and leave a third?’ He said, ‘No.’ I asked, ‘Shall I will
away half and leave half for her?’ He said, ‘No.’ I asked, ‘Shall I will
away a third and leave her two-thirds?’ He said, ‘A third. The third is a
lot.’ Then he placed his hand on my forehead and wiped my face with
it and my abdomen. Then he said, ‘O Allah, cure Sa‘d and complete
his hijra for him.’ I still imagine that I feel the coolness of his hand on
my liver (and will do so) until the Hour.” (Authentic)
Commentary: Hafidh Ibn Hajar al-Asqalaanee said, “From the benefits in
this hadeeth is, “(the recommendation for) the leader and those below him
to visit the sick, more so when the sickness is severe. And placing the hand
upon the forehead of the sick, and rubbing his face and the area where he
331
Al-Adab Al-Mufrad
feels the pains with the hand...(It also demonstrates) the permissibility of the
sick’s telling about the severity of the sickness when that does not include
something prohibited or disliked of show of vexation and annoyance. This is
more so if that is done by way of seeking supplications or medicine, infact
such is conceivably encouraged. (The hadeeth also prove that) that does not
contradict the encouraged patience...” The hadeeth forms a major proof in
the matters of inheritance.
َ ‫يض َما َك‬

ٌ ‫ان َي ْع َم ُل َو ُه َو َص ِح‬
‫يح‬ ِ ‫اب ُي ْك َت ُب ِل ْل َم ِر‬
ٌ ‫ َب‬-‎٢٢٨
Chapter 228: The Sick Person Will Be Credited For The Things
That He Would Have Done If He Had Been Healthy
ُ ‫ ع ِن ال ِّنبِ ي ص َّلى‬،‫اهلل ع ْنهما‬

:‫ال‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬
ِ ‫ َع ْن َعب ِد‬-‎٥٠٠
ٌ ‫ َص ِح‬.))‫يح‬
‫يح‬ ٌ ‫ َو ُه َو َص ِح‬،‫ان َي ْع َم ُل‬
َ ‫ب َل ُه ِم ْث ُل َما َك‬
َ ‫ال ُك ِت‬ ُ ‫((ما ِم ْن َأ َح ٍد مَ ْي َر‬
َّ ِ‫ إ‬،‫ض‬ َ
500. ‘Abdullāh b. ‘Amr said: “The Prophet  said, ‘No one is ill
but that he will be credited with the reward the same as he was doing
while healthy.’ ” (Authentic)
Commentary: The hadeeth demonstrates the significance of engaging in lots
of good deeds while one is healthy before one becomes prevented by illness.
However, during illness, in order to establish the rewards earned from good
deeds performed while healthy, the ill should intend that were he healthy, he
would have continued upon the good deeds.
332
‫اهلل ع ْنه‪ ،‬ع ِن ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم قَ َ‬ ‫‪ -‎٥٠١‬عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي ُ‬
‫ال‪َ :‬‬
‫((ما‬ ‫ِّ َ‬ ‫َ ُ َ‬ ‫َ َ‬ ‫ْ َ‬ ‫َ ْ‬
‫ان َي ْع َم ُل ِفي ِص َّح ِت ِه‪َ ،‬ما َك َ‬
‫ب َل ُه َما َك َ‬ ‫ِمن مس ِلم اب َتالَه ُ‬
‫اهلل ِفي َجس ِد ِه إِ َّ‬
‫ان َم ِريضًا‪،‬‬ ‫ال َك َت َ‬ ‫َ‬ ‫ْ ُ ْ ٍ ْ ُ‬
‫فَ إِ ْن َعافَ ُاه ‪َ -‬أ َر ُاه قَ َ‬
‫ال‪َ – :‬ع َس َل ُه‪َ ،‬وإِ نْ قَ َب َض ُه َغفَ َر َل ُه))‪ .‬وفي رواية ‪(( :‬فَ إِ نْ َشفَ ُاه‬
‫َع َس َل ُه))‪َ .‬ح َس ٌن َص ِح ٌ‬

‫يح‪.‬‬
‫‪501. Anas b. Mālik said: “The Prophet  said, ‘There is no Muslim‬‬
‫‪that Allah tests in his body without Allah writing to his account as‬‬
‫‪long as he is ill what he would have done while he was healthy. If He‬‬
‫‪heals him - and I think he said, “He forgives him” - and if He takes‬‬
‫‪him, He allows him to do more good deeds for which he is extolled‬‬
‫)‪before he dies.” (Sound and Authentic‬‬
‫‪Commentary: The word, ‘asalahu is taken from the word, ‘Asal meaning,‬‬
‫‪‘extolment’.‬‬
‫المى إِ َلى النَّبي ص َّلى ُ‬

‫اهلل َع َل ْي ِه‬ ‫‪ -‎٥٠٢‬عن َأبِ ي ُهرير َة ر ِضي ُ‬
‫ِّ َ‬ ‫اء ِت حْ ُ َّ‬ ‫اهلل َع ْن ُه قَ َ‬
‫ال‪َ :‬ج َ‬ ‫ََْ َ َ‬ ‫َ ْ‬
‫ت‪ :‬ابع ْث ِني إِ َلى آث َِر َأ ْه ِل َك ِع ْن َد َك‪ ،‬فَ بع َثها إِ َلى ا َ‬
‫ْأل ْن َص ِار‪ ،‬فَ َب ِق َي ْ‬
‫ت َع َل ْي ِه ْم‬ ‫َو َس َّل َم ‪ ،‬فَ قَ ا َل ْ‬
‫ََ َ‬ ‫َْ‬
‫اه ْم ِفي ِد َي ِار ِه ْم‪ ،‬فَ َش َك ْوا ذَ ِل َك إِ َل ْي ِه‪.‬‬ ‫اش َتدَّ ذَ ِل َك َع َل ْي ِه ِم‪ ،‬فَ َأ َت ُ‬
‫ِست ََّة َأ َّي ٍام َو َل َي ِال َي ِه َّن‪ ،‬فَ ْ‬
‫فَ جع َل ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َي ْد ُخ ُل َدارًا َدارًا‪َ ،‬و َب ْيتًا َب ْيتًا؛ َي ْد ُعو َل ُه ْم بِ ا ْل َع ِاف َي ِة‪.‬‬ ‫ُّ َ‬ ‫َ‬
‫إن َأبِ ي‬ ‫ال ِّق إِ ِّني مَ ِل َن‪‎‬ا َ‬
‫ْأل ْن َص ِار‪َ ،‬و َّ‬ ‫ت‪َ :‬و َّال ِذي َب َع َث َك بِ حْ َ‬
‫ام َرأ ٌة ِم ْن ُه ْم‪ ،‬فَ قَ ا َل ْ‬
‫فَ َل َّما َر َج َع َتبِ َع ْت ُه ْ‬
‫((ما ِش ْئ ِت؛ إِ نْ ِش ِ‬ ‫ت ِل َ‬
‫أل َ ْن َص ِار‪ .‬قَ َ‬ ‫اد ُع اهلل ِلي َك َما َد َع ْو َ‬ ‫مَ ِل َن ا َ‬
‫ت‬
‫ئت َد َع ْو ُ‬ ‫ال‪َ :‬‬ ‫ْأل ْن َص ِار‪ ،‬فَ ْ‬
‫ال َأ ْج َع ُل جْ َ‬
‫صبِ ُر‪َ ،‬و َ‬ ‫َ‬ ‫َ‬
‫اهلل َأنْ ُي َع ِافي ِك‪َ ،‬وإِ ْن ِش ْئ ِت َصبر ِت َو َل ِك جْ َ‬
‫الن َُّة))‪ .‬قَ ا َل ْ‬
‫الن ََّة‬ ‫ت‪َ :‬ب ْل أ ْ‬ ‫َْ‬ ‫َ‬
‫َخ َطرًا َص ِح ٌ‬
‫يح‬
‫‪502. Abū Hurayra said: “The fever came to the Prophet  and said,‬‬
‫‪‘Send me to the most preferable of your people to you.’ So the Prophet‬‬
‫‪sent it to the Ansār. It remained with them for six days and nights‬‬
‫‪333‬‬
Al-Adab Al-Mufrad
and that was hard on them. So he came to them in their houses and
they complained to him about it. The Prophet  entered each house
and each room to make supplication for their well-being. When he
returned, one of their women followed him. She said, ‘By the One
who sent you with the Truth, I am one of the Ansār and my father is
one of the Ansār. Make supplication to Allah for me as you did for the
Ansār.’ He said, ‘Whatever you wish. If you wish, I will ask Allah to
heal you and if you like, you can be patient and endure and you will
have the Garden.’ She said, ‘I will be patient and I will not put the
Garden at stake.’” (Authentic)
Commentary: The expressions, “Fever came…”, “…and said…” “…the
Prophet sent it…” are clear and should not be given other than its apparent
meaning for the Prophet  conveyed the message of his Lord the Most
High, in the most clear language without ambiguity. Owing to the Prophet’s
preference for them, the Ansar are also loved by Allah the Exalted and were
therefore, tried with the affliction which in turn, increased them in faith,
endurance, patience and forgiveness from Allah. The hadeeth shows that the
companions  were never ready to stake entrance into the Garden for the
pleasures of this World.
ُّ ‫ َأ َح‬،‫يب ِني‬
‫ب إِ َل َّي ِم َن‬ ِ ٍ ‫((ما ِم ْن َم َر‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٠٣
ُ ‫ض ُيص‬ َ :‫ال‬ َ َ ََْ ْ َ
َ ‫ وإِ َّن‬،‫أل َّنها َت ْد ُخ ُل ِفي ُك ِّل ع ْض ٍو ِمنِّي‬
‫اهلل َع َّز َو َج َّل ُي ْع ِطي ُك َّل ُع ْض ٍو ِق ْس َط ُه ِم َن‬ َ ُ ْ‫ح‬
َ ُ َ ‫ال َّمى؛‬
َ
ُ ‫ َص ِح‬.))‫اْأل ْج ِر‬
503. Abū Hurayra said: “There is no illness which afflicts me that I

love better than the fever because it enters my every limb and Allah,
the Mighty and Exalted will give each and every limb its portion of
the reward.’” (Authentic Chain)
َ ‫ اُدع‬:‫يل َله‬ ُ ‫ني َل َة ر ِضي‬

َ ُ‫ح‬ َ
ْ ُ‫ ((ال َّل ُه َّم انق‬:‫ال‬
‫م َن‬‎ِ ‫ص‬ َ َ‫ ق‬.‫اهلل‬ ُ ْ َ ‫ ِق‬:‫اهلل َع ْن ُه‬
َ َ ْ ‫ َع ْن أبِ ي‬-‎٥٠٤
334
ْ ‫ ال َّل ُه َّم‬:‫ال‬
‫اج َع ْل ِني ِم َن‬ َ َ‫ فَ ق‬.‫اد ُع‬ َ ‫ فَ ِق‬.‫األج ِر‬
ْ :‫يل َل ُه‬
ْ ،‫اد ُع‬ ْ ‫ص ِم َن‬
ْ ‫ال ُت ْن ِق‬
َ ‫ َو‬،‫ض‬ َ ْ‫م‬
ِ ‫ال َر‬
ُ ‫ َص ِح‬.))‫ني‬
.‫يح ِا ِإل ْس َن ِاد‬ ُ ْ‫اج َعل ُأ ِّمي ِم َن ح‬
ِ ‫ال ِور ا ْل ِع‬ َ ِ‫قرب‬
ْ ‫ َو‬،‫ني‬ ُ ْ‫م‬
َّ ‫ال‬
504. Abū Wā’il said: “Abū Nuhayla was requested, ‘Pray to Allah.’ He
said, ‘O Allah, decrease the illness, but do not decrease the reward.’
He was told, ‘Pray more, Pray more.’ He said, ‘O Allah, place me
among those brought near (to You) and make my mother one of the
houris (women of paradise).’” (Authentic Chain)
Commentary: It is reported that Abu Nuhayla – may Allah be pleased with
him – sustained the injury for which he was asked to supplicate from an
arrow-shot which reached him during a military expedition. It describes the
sincere crave of the companions – may Allah be pleased with them – for
rewards from Allah and forgiveness of sins. Even during illness, children
should not forget to supplicate for their parents.
ُ ‫اس – ر ِضي‬
َ ‫ َأ‬- ‫اهلل َع ْن ُه َما‬
‫ال‬ َ َ ٍ ‫ال ِلي ْاب ُن َع َّب‬
َ َ‫ ق‬:‫ال‬ ٍ ‫ َع ْن َع َط ٍاء ْب ِن َأبِ ي َر َب‬-٥٠٥‎
َ َ‫اح ق‬
ُ ‫الر ُأة السوداء َأ َت ِت ال َّنبِ ي ص َّلى‬
‫اهلل‬ َ ْ‫امر َأ ًة ِم ْن َأ ْه ِل ج‬
ُ ‫الن َِّة؟ قُ ْل‬
َ ْ‫ قَ َ ِ ِ م‬.‫ َب َلى‬:‫ت‬ َ ‫ُأ ِر‬
َ َّ ُ َ ْ َّ ْ ‫ال َهذه‬ َ ْ ‫يك‬
‫ ((إِ نْ ِش ْئ ِت‬:‫ال‬ َ ‫ فَ ادع‬،‫ف‬
َ َ‫ ق‬.‫اهلل ِلي‬ ُ ‫ َوإِ ِّني َأ َت َك َّش‬،‫ص َر ُع‬ ُ ْ ‫ فَ قَ ا َل‬، ‫َع َل ْي ِه َو َس َّل َم‬
ُ ْ ْ ‫ إِ ِّني أ‬:‫ت‬
ْ ‫ فَ ق َا َل‬.‫ َأصبِ ُر‬:‫ت‬

‫ إِ ِّني‬:‫ت‬ َ ‫ت‬
ْ ‫اهلل َأنْ ُي َع ِاف َي ِك)) فَ قا َل‬ ُ ‫ َوإِ ْن ِش ْئ ِت َد َع ْو‬،‫الن َُّة‬
َ ْ‫َصبر ِت َو َل ِك ج‬
َْ
َ ‫ال َأ َت َك َّش‬ َ ‫ فَ ادع‬،‫ف‬
َ ْ‫اهلل ِلي َأن‬ ُ ‫َأ َت َك َّش‬
ٌ ‫ َص ِح‬.‫ فَ َد َعا َل َها‬،‫ف‬
‫يح‬ ُ ْ
505. ‘Atā’ b. Abī Rabāh said: “Ibn ‘Abbās said to me, ‘Shall I show
you a woman who is one of the people of the Garden?’ I said, ‘Yes.’
He said, ‘This black woman came to the Prophet  and said, “I am
a woman who has fits and I become uncovered. Make supplication to
Allah for me.” He said, “If you like, you can be patient and endure and
you will have the Garden. But if you like, I will ask Allah to cure you.”
She replied, “I will be patient.” She added, “Since I become uncovered
(during fits), ask Allah for me that I do not become uncovered.” So he
made supplication for her (for that).’” (Authentic)
335
Al-Adab Al-Mufrad
This narration highlights the allowance of asking a person who is seen

to be knowledgeable and pious to supplicate for us.
Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) said: “It shows
the permissibility of describing (a person’s) color, height or shortness in
order that such a person is known when that is necessary and there is no
other way (to give the description), while not intending humiliation and
insult.” Rather than showing vexation and annoyance because of certain
illness one may suffer, we should endure patiently, supplicate to Allah to
remove the distress and seek other legitimate means of cure while craving
to be rewarded and forgiven our sins. See also narrations no. 506 and 507.
َ ‫ َط ِو‬- ‫ ِت ْل َك املرأة‬- ‫“أ َن ُه َر َأى ُأ َّم ُزفَ ر‬

‫يلة َس ْو َد َاء َع َلى‬ َ :‫ال َع َطاء‬
ُ َ َ‫ َع ْن ِا ْب ِن ُج َر ْي ٍج ق‬-‎٥٠٦
‫ َو َأ ْخ َب َر ِني َع ْب ُد اهلل بن َأبِ ي ُم َل ْي َك َة أن القاسم أخبره‬:)‫ال ِ(ا ْب ُن ُج َر ْي ُج‬

َ َ‫ ق‬.”‫ُس َّل ِم الكعبة‬
ُ ‫ أخبرته؛ َأ َّن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنها‬
َ ‫اهلل َع َل ْي ِه َو َس َّل َم َك‬ ُ ‫أن ع ِائ َش َة ر ِضي‬
‫((ما‬ ُ ُ‫ان َيق‬
َ :‫ول‬ َ َّ َ َ َ َ َ َّ
َ
ُ ‫ َص ِح‬.))‫ فَ ُه َو َك َّف َار ٌة‬،‫ال ْؤ ِم َن ِم ْن َش ْو َك ٍة فَ َما فَ ْوقَ َها‬
‫يح ا ِْإل ْس َن ِاد‬ ُ ْ‫اب م‬
َ ‫أ َص‬
506. Ibn Jurayj said: ‘Atā’ related to me that he saw Umm Zufar, that
tall and black woman, on the steps of the Ka‘ba.”
Ibn Jurayj said: “And ‘Abdullāh b. Abī Mulayka narrated to me that

al-Qāsim narrated to him that ‘Ā’isha said to him that the Prophet 
used to say, ‘No thorn pricks a believer nor anything worse than that,
but that it is an expiation.’” (Authentic Chain)
ُ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٠٧

‫((ما‬ ِ ‫ول‬ُ ‫ال َر ُس‬
َ َ ََْ ْ َ
))‫ام ِة‬
َ ‫ص بِ َها ِم ْن َخ َط َاي ُاه َي ْو َم ا ِْلق َي‬ َّ ِ‫ إ‬،‫اك َشو َك ًة ِفي الدُّ ْنيا َيح َت ِسب َها‬
َّ ُ‫ال ق‬ ُ َ ْ ُ ‫ِم ْن ُم ْس ِل ٍم ُي َش‬
ٌ ‫َص ِح‬
‫يح‬
507. Abū Hurayra said: “The Messenger of Allah  said, ‘There is
no Muslim hurt in this world by so much as a thorn, who reckons that
the reward for that is with Allah without that removing some of his
sins on the Day of Rising. ’ ” (Authentic)
336
ُ ُ‫يق‬‎َ ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ َ‫ م‬:‫ال‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٥٠٨
َ :‫ول‬
‫((ما‬ َ َّ ُ ‫س ْع‬ َ َ َ ْ َ
ُ ‫ص‬
‫اهلل بِ ِه َع ْن ُه ِم ْن‬ َّ ‫ض َمرضًا ِإ‬
َّ َ‫ال ق‬ ٍ ِ َ ‫ َو‬،‫ال ُم ْؤ ِم َن ٍة‬
َ ‫ال ُم ْس ِل ٍم َو‬ َ ‫ِمن ُم ْؤ ِم ٍن َو‬
َ ُ ‫ مَ ْي َر‬،‫ال ُم ْسل َمة‬ ْ
ٌ ‫َخ َط َاي ُاه)) َص ِح‬

‫يح‬
508. Jābir said: “The Prophet  said, ‘There is no Mu’min, man
or woman or Muslim, man or woman, who becomes ill but that Allah
removes some of their sins by it.’ ” (Authentic)
Commentary: See comments on hadeeth 492.
‫((إنِّ ي َو ِج ٌع)) ِش َكا َي ًة ؟‬

ِ ‫يض‬
ِ ‫ال ِر‬ ُ ‫اب َه ْل َي ُك‬
َ ْ‫ون َق ْو ُل م‬ ٌ ‫ َب‬-‎٢٢٩
Chapter 229: Are The Words Of The Person Who Is Ill, “I Am

In Pain” A Complaint?
‫ قَ ْب َل قَ ْت ِل‬- ‫اء‬
َ ‫س‬َ ْ‫اهلل ْب ُن ال ُّز َب ْي ِر َع َلى َأ م‬
ِ ‫ت َأ َنا َو َعب ُد‬
ْ َ َ‫ َع ْن ِه َش ٍام َع ْن َأبِ ِيه ق‬-‎٥٠٩
ُ ‫ َد َخ ْل‬:‫ال‬
ْ ‫ف جَ ِت ِدي َن ِك؟ قَ ا َل‬ ِ ‫ال َل َها َعب ُد‬

َ ‫ َك ْي‬:‫اهلل‬ َ ِ ‫َعب ِد‬
.‫ َو ِج َع ٌة‬:‫ت‬ ْ ُ ‫ َوأ مْس‬- ‫اهلل بِ َع ْش ِر َل َي ٍال‬
َ َ‫ فَ ق‬.‫اء َو ِج َع ٌة‬ ْ
ِ ‫ فَ َو‬.‫ال َتف َْع ْل‬
‫اهلل‬ ُ ‫ فَ ِل َذ ِل َك َت َتمن‬،‫ َل َع َّل َك َت ْش َت ِهي َم ْو ِتي‬:‫ت‬
َ َ‫َّاه؟ ف‬ َ ْ‫ إِ ِّني ِفي م‬:‫ال‬
ْ ‫ فَ قَ ا َل‬.‫ال ْو ِت‬ َ َ‫ق‬
‫ َوإِ َّما َأ ْن َت ْظفُ َر‬،‫ َأ ْو ُت ْق َت َل فَ َأ ْح َت ِس َب َك‬،‫ت َحتَّى َي ْأ ِت َي َع َلى َأ َح ِد َط َرفَ ْي َك‬

َ ‫َما َأ ْش َت ِهي َأ ْن َأ ُم ْو‬
َ َّ‫ َو ِ م‬.‫ال ْو ِت‬
‫إنا‬ َ َ َ ‫اك َأ ْن ُت ْع َر‬
َ َ‫ ف‬،‫ض َع َل ْي َك ُخ َّط ٌة‬
َ ْ‫ فَ َتقْب ُل َها َكر ِاه َّي َة م‬،‫ال ُت َو ِافقُ َك‬ َ ‫ فَ إِ َّي‬،‫فَ َتقَ َّر َع ْي ِني‬
ُ ‫ َص ِح‬. ‫َع َنى ْاب ُن ال ُّز َب ْي ِر َل ُي ْق َت ُل فَ ُي ْح ِزن َُها ذَ ِل َك‬

509. Hisham reported that his father said: “ ‘Abdullāh b. az-Zubayr

and I went to visit Asmā’ ten nights before ‘Abdullāh was killed.
Asmā’ was in pain, and ‘Abdullāh said to her, ‘How are you feeling?’
She said, ‘In pain.’ He said, ‘I am near death.’ She said, ‘Perhaps
then you desire my death for that reason? Do not do so. By Allah, I
337
Al-Adab Al-Mufrad
do not want to die until one of the two things happen: either you will
be killed and I will expect reward on your account from Allah, or you
will win and I will be content (with that victory). Beware if you are
offered a plot with which you do not agree and which you accept out
of fear of death.’ ”
Ibn az-Zubayr meant that he would be killed and that that would
grieve Asmā’. (Authentic Chain)
Commentary: The point of reference in the hadeeth is the permissibility
of saying, “I am in pain” during illness and that it does not amount to
impatience and complaint
‫اهلل َع َل ْي ِه‬ ُ ‫ال ْد ِر ِّي ر ِضي‬
ِ ‫ َأ َّن ُه َد َخ َل َع َلى َر ُس‬:‫اهلل َع ْن ُه‬ ُ ْ‫ َع ْن َأبِ ي َس ِع ٍيد خ‬-‎٥١٠
َ ِ ‫ول‬ َ َ
ٌ ‫َو َس َّل َم َو ُه َو َم ْو ُع‬
.‫ فَ َو َج َد َح َر َار َت َها فَ ْو َق ا ْلقَ ِطيفَ ِة‬،‫ فَ َو َض َع َي َد ُه َع َل ْي ِه‬،‫ َع َل ْي ِه قَ ِطيفَ ٌة‬،‫وك‬
ِ َ
َ ‫ َي ْش َتدُّ َع َل ْي َنا ا‬،‫ ((إِ َّنا ك َذل َك‬:‫ال‬
،‫ْلبال َُء‬ َ َ‫اهلل! ق‬ ِ ‫ول‬ َ ‫اك َيا َر ُس‬ َ ‫ َما َأ َشدَّ ُح َّم‬:‫ال َأ ُبو َس ِع ٍيد‬َ َ‫فَ ق‬
َ َ‫َّاس َأ َشدُّ َبال ًَء؟ ق‬

ُ ‫ ((اْأل ْنبِ َي‬:‫ال‬
،‫اء‬ ِ ‫اهلل! َأ ُّي الن‬
ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ال‬ َ ‫ف َل َنا ا‬
َ َ‫ فَ ق‬.))‫ْأل ْج ُر‬ ُ ‫اع‬
َ ‫َو ُي َض‬
‫وبها‬ ُ ‫اء َة َي ُج‬َ ‫ْلع َب‬ َّ ِ‫ َحتَّى َما َي ِج ُد إ‬،‫ان َأ َح ُد ُهم ُيب َت َلى بِ اْلفَ ق ِْر‬
َ ‫ال ا‬ َ ‫ َوقَ ْد َك‬،‫ون‬ َ ‫ال‬ ُ ِ‫الص ح‬
َّ ‫ث َُّم‬
ْ ْ
‫ ِم ْن َأ َح ِد ُك ْم‬،‫ْلبال َِء‬ َ َ ‫ألح ُد ُهم َك‬
َ ‫ان أ َشدَّ فَ َرحًا بِ ا‬
َ
َ ‫ َو‬،‫ َو ُي ْب َت َلى بِ ْالقُ َّم ِل َحتَّى َي ْق ُت َل ُه‬،‫فَ َي ْل َب ُس َها‬
ٌ ‫ َص ِح‬.))‫بِ ا ْل َعط َا ِء‬

‫يح‬
510. Abū Sa‘īd al-Khudri said: “He came to the Messenger of Allah
 while he had a fever. He had a covering over him. Abū Sa‘īd put
his hand on him, found that it was hot above the covering, and said,
‘How hot your fever is, Messenger of Allah!’ He said, ‘We are like
that. The affliction is hard on us but the reward is doubled for us.’
Abū Sa‘īd said, ‘Messenger of Allah, which people have the greatest
affliction?’ He replied, ‘The Prophets, and then the Sālihūn (the
righteous). One of them was tested by poverty until he could only find
a robe which he would cut and wear. Another was tested by fleas until
they killed him. Such people have greater joy in affliction than one of
338
you has in gifts.’” (Authentic)
Commentary: Similarly, the Prophet  said, “The greatnes of reward is

with the severity of affliction. If Allah loves a people, he afflicts them. So,
whoever endures (patiently), earns (Allah’s) pleasure and whoever feels
bitter and angered earns (Allah’s) displeasure.” (At-Tirmidhee and others).
These narrations and others in their meaning about afflictions, show as Imam
Al-Albaanee (‫ )رحمه الله‬explained, “that the stronger the believer gets in faith,
the more he is afflicted and tried, and vice-versa.” The point of reference in
the hadeeth here, is that mentioning the severity of one’s illness or affliction,
does not basically count as bitterness and indignance.
‫ال ْغ َمى َع َل ْي ِه‬ َ ‫اب ِع َي‬

ُ ْ‫اد ُة م‬ ٌ ‫ َب‬-‎٢٣٠
Chapter 230: Visiting The Person Who Has Fainted
‫ فَ َأ َت ِاني ال َّنبِ ُّي َص َّلى‬،‫ت َم َرضًا‬ ُ ‫اهلل ر ِضي‬

ْ ‫ َم ِر‬:‫ال‬
ُ ‫ض‬ ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٥١١
َ َ ْ
‫ فَ َت َو َّض َأ‬،‫ فَ َو َج َد ِاني ُأغْ ِم َي َع َل َّي‬- ‫اش َي ِان‬
ِ ‫ َو ُه َما َم‬- ‫ َو َأ ُبو َب ْك ٍر‬،‫ود ِني‬ ُ
ُ ‫اهلل َع َل ْي ِه َو َس َّل َم َي ُع‬
ُ ‫ْت فَ إِ ذَ ا ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه‬ ُ ‫ فَ َأفَ ق‬،‫وء ُه َع َل َّي‬ ُ ‫ال َّنبِ ي ص َّلى‬
َّ ‫ ث َُّم َص‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
َ ُّ َ ‫ب ُو ُض‬ َ ُّ
‫ف أق ِْضي ِفي َم ِالي؟ فَ َل ْم‬
َ ‫ص َن ُع ِفي َم ِالي؟ َك ْي‬ َ َ ‫اهلل! َكي‬
ِ ‫ول‬ ُ ‫ فَ قُ ْل‬.‫َو َس َّل َم‬
َ ‫ت َيا َر ُس‬
ْ ‫فأ‬ ْ
ٌ ‫ َص ِح‬.‫اث‬
‫يح‬ ِ ‫آي ُة مْ ِالير‬
َ ‫ت‬ ٍ
ْ ‫ َحتَّى َن َز َل‬،‫شيء‬ ِ‫ُي ِج ْب ِني ب‬
َ
511. Jābir b. ‘Abdullāh said: “I was ill and the Prophet  came to
visit me with Abū Bakr. They came on foot. They found that I had
fainted, so the Prophet  did wudū’ and then poured water from that
over me. I recovered while the Prophet  was still there. I asked
him, ‘Messenger of Allah! What should I do with my property? How
should I judge regarding my property?’ He did not give me any answer
until the verse about inheritance was revealed.” (Authentic)
339
Al-Adab Al-Mufrad
Commentary: The hadeeth is evidence that, that a person looses consciousness

during an illness should not prevent us from visiting him. Apart from the
benefit he gets from the supplications of those who visit, the relatives of the
sick gain moral strength from such visits. The concern of the Prophet 
for the welfare of his companions –  – is also highlighted in this hadeeth.
ِّ ‫اب ِع َي َاد ُة‬

‫الص ْب َي ِان‬ ٌ ‫ َب‬-‎٢٣١
Chapter 231: On Visiting Children Who Are Ill
ْ ‫ فَ َب َع َث‬،‫اهلل َع َل ْي ِه َو َس َّل َم ثَقُ َل‬ ِ ‫الب َن ِة َر ُس‬ َّ :‫ام َة ْب ِن َز ْي ٍد‬ ُ
‫ت‬ َ ِ ‫ول‬ ْ ‫أن َصبِ ًّيا‬ َ ‫ َع ْن أ َس‬-‎٥١٢
ِ ‫ال ِلل َّر ُس‬
َ َ‫ فَ ق‬.‫ال ْو ِت‬ ُ ‫ُأ ُّمه إِ َلى ال َّنبِ ي ص َّلى‬
َ ْ‫ إِ َّن َو َل ِدي ِفي م‬:‫و َس َّلم‬‎َ ‫اهلل َع َلي ِه‬
ْ ‫ ((اذْ َه‬:‫ول‬
‫ب‬ َ ْ َ ِّ ُ
،‫ فَ ْل َت ْصبِ ْر‬،‫يء ِع ْن َد ُه إِ َلى َأ َج ٍل ُم َس َّمى‬

ٍ ‫ َو ُك ُّل َش‬،‫هلل َما َأ َخ َذ َو َل ُه َما َأ ْع َطى‬
ِ ‫ إِ َّن‬:‫فَ قُ ْل َل َها‬
‫ام ال َّنبِ ُّي‬

َ َ‫ فَ ق‬،‫اء‬ ْ ‫ فَ َبع َث‬،‫ول فَ َأ ْخ َب َر َها‬
َ ‫ت إِ َل ْي ِه ُتق ِْس ُم َع َل ْي ِه مَ َلا َج‬ ُ ‫الر ُس‬ ْ ‫َو ْل َت ْح َت ِس‬
َّ ‫ فَ َر َج َع‬.))‫ب‬
‫ فَ َأ َخ َذ ال َّنبِ ُّي َص َّلى‬.‫اد َة‬ َ ُ
ْ ‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ِفي َنفَ ٍر ِم ْن أ‬
َ ‫ َس ْع ُد ْب ُن ُع َب‬:‫ص َحابِ ِه؛ ِم ْن ُه ْم‬
ْ ‫ فَ َد َم‬،‫الشن َِّة‬
َّ ‫ َو ِل َص ْد ِر ِه قَ ْعقَ َع ٌة َكقَ ْعقَ َع ِة‬،‫ي َث ْن ُد َو َت ْي ِه‬ ُ
َّ ‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫عت‬ َ ْ‫الصبِ َّي فَ َو َض َع ُه َب ن‬
َ ‫ َو َأ ْن‬،‫ َأ َت ْب ِكي‬:‫ال َس ْع ُد‬ ُ ‫اهلل ص َّلى‬

ُ ‫ت َر ُس‬
َ َ‫ول اهلل؟! فَ ق‬
:!‫ال‬ َ ِ ‫ول‬ ِ ‫َعي َنا َر ُس‬
ْ
َّ ِ‫ال َير َحم ِم ْن ِعب ِاد ِه إ‬ َ ِ َ َّ‫م‬
ٌ ‫اء)) َص ِح‬
‫يح‬ ُ ‫الر َح َم‬
ُّ ‫ال‬ َ ُ ْ َ ‫((إِ َنا أ ْبكي َر ْح َم ًة َل َها؛ إِ َّن اهلل‬
512. Usāma b. Zayd said: “A child of a daughter of the Messenger

of Allah  was very ill. His mother sent to the Prophet  to
say that her child was dying. He told the messenger, ‘Go and tell her
that to Allah belongs what He takes and what He gives. Everything is
written with Him until a stated term. She should be patient and hope
for reward from Allah.’ The messenger went back with this advice.
She again sent to him to plead with him to come. The Prophet 
got up with a group of his Companions including Sa‘d b. ‘Ubāda. He
340
 took the child and put him on his chest. Inside the child’s chest,
there was a sound of a harsh movement. The Messenger of Allah 
wept, and Sa‘d said, ‘Do you weep while you are the Messenger of
Allah?’ He said, ‘I weep out of compassion for the child. Allah only
shows compassion to those of His slaves who are compassionate.’”
(Authentic)
Commentary: It encourages that the people of knowledge and piety should
visit the dying person and that they may even be pleadingly requested to do
so at such times. We should condole the bereaved family, urging them to be
patient and hopeful of reward from Allah; one does not need to be invited to
attend funeral rites or pay condolence visits as is the case with feasts. The
Prophet’s daughter whose child was ill was Zaynab as is clearly stated in
other versions of the narration. See comments on the narrations in Chapter
53.
‫اب‬
ٌ ‫ َب‬-٢٣٢‎
Chapter 232: Giving Food To Someone Whose Family Is III
.‫يء إِ َلى ُأ ِّم الدَّ ْر َد ِاء‬ َ ُ ‫ فَ ُك ْن‬،‫ م ِر َض ِت امر َأ ِتي‬:‫ال‬

ُ ‫ت أ ِج‬ َْ
َ
َ َ َ‫يم ْب ِن أبِ ي َع ْب َل َة ق‬ ِ
َ ‫ َع ْن إِ ْب َراه‬-‎٥١٣
ُ ‫ ث َُّم ُع ْد‬.‫آك ُل‬
‫ت‬ ْ ُ ُ‫ف َأ ْه ُل َك؟ فَ َأق‬
ُ َ‫ ف‬،‫ فَ َت ْد ُعو ِلي بِ َط َع ٍام‬،‫ َمر َضى‬: ‫ول َل َها‬ َ ‫ َك ْي‬:‫ول ِلي‬
ُ ُ‫فَ َتق‬
ُ ‫ إِ مَّ َنا ُك ْن‬:‫ت‬

‫ت‬ ْ ‫ فَ قَ ا َل‬.‫ قَ ْد مَ َتا َث ُلوا‬:‫ت‬
ُ ‫ف؟ قُ ْل‬ ْ ‫ فَ قَ ا َل‬.‫ فَ ِج ْئ ُت َها َم َّر ًة‬،‫ت ذَ ِل َك‬
َ ‫ َك ْي‬:‫ت‬ ْ ‫فَ فَ ع َل‬
َ َ‫ فَ َأ َّما َأ ْن مَ َتا َث ُلوا؛ ف‬،‫تبِ ُر َنا َع ْن َأ ْه ِل َك َأ َّن ُه ْم َم ْر َضى‬

‫ال َن ْد ُعو َل َك‬ َ ‫َأ ْد ُعو َل َك بِ َط َع ٍام إِ ذْ ُك ْن‬
ْ ُ‫ت خ‬
ٍ ‫بِ َش‬
ُ ‫ َص ِح‬.‫يء‬
513. Ibrāhīm b. Abī ‘Abla said: “My wife was ill and I went often to
Umm ad-Dardā’. She asked me, ‘How are our family?’ I said to her,
‘ill.’ She called for some food for me and I ate. Then I went back and
she did the same thing again. I visited her again and she asked, ‘How
341
Al-Adab Al-Mufrad
are they?’ I said, ‘They are well.’ She said, ‘I called for food for you
when you told me that your family was ill. Since they are well now,
we will not call for anything for you.’” (Authentic Chain)
Commentary: The pious predecessors were concerned with the welfare of
other Muslims. They would provide their needs according to their abilities,
and would not pretend in the least.
َ ‫ باب ِعي َاد ُة ْا‬-‎٢٣٣

ِ ‫أل ْع َر‬
‫اب‬ َ ٌ َ
Chapter 233: Visiting The Bedouins
‫اهلل َع َل ْي ِه َو َس َّل َم َد َخل َع َلى‬ ُ ‫اس ر ِضي‬
َ ‫ َأ َّن َر ُس‬،‫اهلل َع ْن ُه َما‬
َ ِ ‫ول‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٥١٤
َ ‫ ا‬:‫ال‬ ُ ‫ َطهور إِ نْ َشاء‬،‫((ال ب ْأس ع َلي َك‬
:‫ْأل ْع َرابِ ُّي‬ َ َ‫ ق‬:‫ال‬
َ َ‫ ق‬.))‫اهلل‬ َ ٌ ُ ْ َ َ َ َ :‫ال‬ ُ ‫َأ ْع َرابِ ٍّي َي ُع‬
َ َ‫ فَ ق‬.‫ود ُه‬
ٌ ‫ َص ِح‬.))‫ ((فَ َن َع ْم إذًا‬:‫ال‬

‫يح‬ َ َ‫ ق‬.!‫ور‬
َ ‫ير ُه ا ْلقُ ُب‬ َ َ ِ
ُ ُ‫َب ْل ه َي ُح َّمى َتف‬
ُ ‫ ك ْي َما ُت ِز‬،‫ َع َلى َش ْي ٍخ كبِ ٍير‬،‫ور‬
514. Ibn ‘Abbās said: “The Messenger of Allah  went to visit a
bedouin when he was ill and said, ‘Don’t worry! It is a purification, if
Allah so wills.’ ”
(Ibn ‘Abbās) said: “The bedouin said, ‘It is a fever which boils in
an old man and will cause him to visit the grave.’ He said, ‘Then it
is so.’” (Authentic)
Commentary: The hadeeth exhorts towards visiting the sick and supplicating
for them. The statement of the Prophet , ‘Then it is so...’ after the
man contradicted him was not a supplication against the Bedouin but an
information about what will become of him as is pointed to by other reports
of the narration. Nevertheless, we are warned against opposing the Prophet
: ‘And let those who oppose the Messenger’s commandment beware, lest
342
some trials and afflictions should befall them...’ (Q 24:63).
َ ْ‫اب ِع َي َاد ُة م‬
‫ال ْر َضى‬ ٌ ‫ َب‬-‎٢٣٤
Chapter 234: Visiting The Sick
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٥١٥‎
َ ِ ‫ول‬ ُ ‫ال َر ُس‬ َ َ‫ ق‬:‫ال‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ََْ ْ َ
‫ْلي ْو َم‬ ُ ِ َ ‫((م ْن َع‬
َ ‫اد م ْنك ْم ا‬ َ :‫ال‬ َ َ‫ ق‬.‫ َأ َنا‬:‫ال َأ ُبو َب ْك ٍر‬َ َ‫ ق‬.))‫ْلي ْو َم ِم ْن ُك ْم َص ِائمًا؟‬
َ ‫ص َب َح ا‬
َ
ْ ‫((م ْن أ‬
َ
‫ال َأ ُبو‬
َ َ‫ ق‬.))‫((م ْن َش ِه َد ِم ْن ُك ْم ا ْل َي ْو َم َج َن َاز ًة؟‬ َ َ‫ ق‬.‫ أ َنا‬:‫ال َأ ُبو َب ْك ٍر‬
َ :‫ال‬ َ َ‫ ق‬.))‫َم ِريضًا؟‬
:‫ان‬ُ ‫ َم ْر َو‬:‫ال‬َ َ‫ ق‬.‫ َأ َنا‬:‫ال َأ ُبو َب ْك ٍر‬ َ َ‫ ق‬.))‫ْلي ْو َم ِم ْس ِكينًا؟‬ َ

َ ‫((م ْن أ ْط َع َم ا‬ َ :‫ال‬ َ َ‫ ق‬.‫ َأ َنا‬:‫َب ْك ٍر‬
‫ال ِفي َر ُج ٍل ِفي َي ْو ٍم؛‬ ُ ‫ال َص‬ِ ْ‫اج َت َم َع َه ِذ ِه ْخ‬ ُ ‫ب َل َغ ِني َأ َّن ال َّنبِ ي ص َّلى‬
َ :‫ال‬
ْ ‫((ما‬ َ َّ َ
ٌ ‫ص ِح‬.))
‫يح‬ َ ‫الن ََّة‬ َّ ِ‫إ‬
َ ْ‫ال َد َخ َل ج‬
515. Abū Hurayra said: “The Messenger of Allah  said, ‘Which
of you is fasting today?’ Abū Bakr said, ‘I am.’ He asked, ‘Which
of you has visited a sick person today?’ Abū Bakr said, ‘I have.’ He
said, ‘Who has attended a funeral today?’ Abū Bakr said, ‘I have.’ He
asked, ‘Who has fed a poor person today?” Abū Bakr said, ‘I have.’
“Marwān (one of the narrators) said, ‘It reached me that the Prophet
 said, “These qualities are not brought together in one man on a
single day but that he will enter the Garden.” ’ ” (Authentic)
Commentary: Imam al-Albaanee (‫ )رحمه الله‬explains, “It contains the virtue of
Abu Bakr as-Siddeeq  and glad tidings for him that he will enter the
Garden, and the narrations on that are nice and many. It also contains the
excellence of combining these qualities on a single day, and that their been
found in a single person is glad tiding of the Garden (for such person). May
343
‫”‪Allah make us from its people.‬‬
‫ُ‬ ‫ُ‬ ‫‪ -‎٥١٦‬عن جابِ ٍر ر ِضي ُ‬

‫ال‪َ :‬د َخ َل ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َع َلى أ ِّم َّ‬
‫الس ِائ ِب‬ ‫اهلل َع ْن ُه قَ َ‬
‫َ َ‬ ‫َ ْ َ‬
‫ال ال َّنبِ ي ص َّلى ُ‬ ‫اها ُ‬
‫اهلل‪ .‬فَ قَ َ‬ ‫ال َّمى َأ ْخ َز َ‬ ‫((ما َل ِك؟))‪ .‬قَ ا َل ْ‬
‫ت‪ :‬حْ ُ‬ ‫َو ِهي ُت َزف ِْز ُ‬
‫ف‪ .‬فَ قَ َ‬
‫اهلل‬ ‫ُّ َ‬ ‫ال‪َ :‬‬ ‫َ‬
‫ث‬
‫ير َخ َب َ‬ ‫من‪َ ،‬ك َما ُي ْذ ِه ُ ِ‬
‫ب اْلك ُ‬ ‫ال ْؤ ِ‬ ‫يها؛ فَ إِ َّن َها ُت ْذ ِه ُ‬
‫ب َخ َط َايا مْ ُ‬ ‫ال َت ُس ِّب َ‬ ‫َع َل ْي ِه َو َس َّل َم‪َ :‬‬
‫((م ْه‪َ ،‬‬
‫يد))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫ال ِد َ‬
‫حْ َ‬
‫‪516. Jābir said: “The Prophet  visited Umm as-Sā’ib and she was‬‬
‫‪shivering. He asked, ‘What is wrong with you?’ She replied, ‘The‬‬
‫‪fever, may Allah debase it.’ The Prophet  said, ‘Gently, do not‬‬
‫‪curse it. It removes the sins of the believer as the bellows remove the‬‬
‫)‪dross from iron.’ ” (Authentic‬‬
‫‪Commentary: Apart from the lessons of the encouragement to visit the sick,‬‬
‫‪supplicating for and guiding them towards what will benefit them, the hadeeth‬‬
‫‪emphasizes endurance and patience during illnesses and the prohibition of‬‬
‫‪cursing illnesses.‬‬
‫اهلل َع َل ْي ِه َو َس َّل َم قَ َ‬ ‫‪ -‎٥١٧‬عن َأبِ ي ُهرير َة ر ِضي ُ‬
‫ال‪:‬‬ ‫ول ِ َ‬ ‫اهلل َع ْن ُه‪َ ،‬ع ْن َر ُس ُ‬
‫ََْ َ َ‬ ‫َ ْ‬
‫ف اس َت ْط َع ْم َت ِني‪،‬‬ ‫ب! َو َك ْي َ‬ ‫اس َت ْط َع ْم ُت َك فَ َل ْم ُت ْط ِع ْم ِني‪ .‬قَ َ‬
‫ال‪ :‬فَ َيقُ ُ‬
‫ول‪َ :‬يا َر ِّ‬ ‫((يقُ ُ ُ‬
‫ول اهلل‪ْ :‬‬ ‫َ‬
‫اس َت ْط َع َم َك فَ َل ْم‬ ‫ال‪َ :‬أما َع ِلم َ َ‬
‫ت أ َّن َع ْب ِدي فُ الَنًا ْ‬ ‫ْ‬ ‫ْلع مَ ِال َ‬
‫ني؟ قَ َ َ‬ ‫با َ‬ ‫َو َل ْم ُأ ْط ِع ْم َك‪َ ،‬و َأ ْن َ‬
‫ت َر ُّ‬
‫اس َت ْسقَ ْي ُت َك‬ ‫ت َأ ْط َع ْم َت ُه َل َو َج ْد َ‬

‫ت ذَ ِل َك ِع ْن ِدي‪ْ .‬اب َن َ‬
‫آد َم! ْ‬ ‫ت َأ َّن َك َل ْو ُك ْن َ‬
‫ُت ْط ِع ْم ُه‪َ ،‬أ َما َع ِل ْم َ‬
‫إن َع ْب ِدي‬
‫ول‪َّ :‬‬ ‫ْلع مَ ِال َ‬
‫ني؟ فَ َيقُ ُ‬ ‫با َ‬ ‫يك َو َأ ْن َ‬
‫ت َر ُّ‬ ‫ف َأ ْس ِق َ‬
‫ب! َو َك ْي َ‬ ‫فَ َل ْم ُت ْس ِق ِني‪ .‬فَ قَ َ‬
‫ال‪َ :‬يا َر ِّ‬
‫ت َأ َّن َك َلو‪ -٧١٥‎‬عن َأبِ ي ُهرير َة ر ِضي ُ‬
‫اك فَ َل ْم َت ْس ِق ِه‪َ ،‬أ َما َع ِل ْم َ‬
‫اس َت ْسقَ َ‬
‫اهلل َع ْن ُه‪،‬‬ ‫ََْ َ َ‬ ‫َ ْ‬ ‫ْ‬ ‫فُ النًا ْ‬
‫اس َت ْط َع ْم ُت َك فَ َل ْم ُت ْط ِع ْم ِني‪.‬‬ ‫ال‪(( :‬يقُ ُ ُ‬ ‫اهلل ص َّلى ُ‬
‫ول اهلل‪ْ :‬‬ ‫َ‬ ‫ول ِ َ‬ ‫َع ْن َر ُس ُ‬
‫ني؟ قَ َ‬
‫ال‪:‬‬ ‫ْلع مَ ِال َ‬
‫با َ‬ ‫ت َر ُّ‬ ‫ف اس َت ْط َع ْم َت ِني‪َ ،‬و َل ْم ُأ ْط ِع ْم َك‪َ ،‬و َأ ْن َ‬ ‫ب! َو َك ْي َ‬ ‫ال‪ :‬فَ َيقُ ُ‬
‫ول‪َ :‬يا َر ِّ‬ ‫قَ َ‬
‫‪344‬‬
‫ت َأ ْط َع ْم َت ُه‬
َ ‫ت َأ َّن َك َل ْو ُك ْن‬
َ ‫ َأ َما َع ِل ْم‬،‫اس َت ْط َع َم َك فَ َل ْم ُت ْط ِع ْم ُه‬ َ َ ‫َأما َع ِلم‬
ْ ‫ت أ َّن َع ْب ِدي فُ الَنًا‬ ْ َ
‫ف‬َ ‫ب! َو َك ْي‬ ِّ ‫ َيا َر‬:‫ال‬ َ َ‫ فَ ق‬.‫اس َت ْسقَ ْي ُت َك فَ َل ْم ُت ْس ِق ِني‬
ْ !‫آد َم‬ َ ‫ ْاب َن‬.‫ت ذَ ِل َك ِع ْن ِدي‬ َ ‫َل َو َج ْد‬
َ ‫ َأ َما َع ِل ْم‬،‫اك فَ َل ْم َت ْس ِق ِه‬

‫ت‬ ْ ‫إن َع ْب ِدي فُ النًا‬
َ َ‫اس َت ْسق‬ َّ :‫ول‬ َ ‫ْلع مَ ِال‬
ُ ُ‫ني؟ فَ َيق‬ َ ‫با‬ َ ‫يك َو َأ ْن‬
ُّ ‫ت َر‬ َ ‫َأ ْس ِق‬
َ َ‫ ق‬.‫ت فَ َل ْم َت ُع ْد ِني‬
‫ َيا‬:‫ال‬ َ ‫ َيا ْاب َن‬.‫ت ذَ ِل َك ِع ْن ِدي‬
ْ ‫آد َم! َم ِر‬
ُ ‫ض‬ َ ‫ت َسقَ ْي َت ُه َل َو َج ْد‬ ُ ‫َأ َّن َك َل ْو‬
َ ‫ك ْن‬‎
َ ‫ت َأ َّن َع ْب ِدي فُ الَنًا َم ِر‬

،‫ض‬ َ ‫ َأ َما َع ِل ْم‬:‫ال‬ َ ‫ب ا ْل َع مَ ِال‬
َ َ‫ني؟ ق‬ َ ‫ َو َأ ْن‬،‫ود َك‬
ُّ ‫ت َر‬ ُ ‫ف َأ ُع‬
َ ‫ب! َك ْي‬
ِّ ‫َر‬
َ
ٌ ‫ َو َج ْد َت ِني ِع ْن َد ُه؟)) َص ِح‬- ‫ أ ْو‬- ‫دي‬
.‫يح‬ ِ ‫ت ذَ ِل َك ِع ْن‬ َ ‫فَ َل ْو ُك ْن‬
َ ‫ت ُع ْد َت ُه َل َو َج ْد‬
517. Abū Hurayra said: “The Messenger of Allah  said, ‘Allah
will say on the Day of Judgement, “I asked you for food and you
did not feed Me.” He (the slave) will say, “Lord, how could You ask
me for food and then I not feed You when You are the Lord of the
worlds?” He said, “Don’t you know that My slave, so-and-so, asked
you for food and you did not feed him? Don’t you know that if you had
fed him, you would have found that action with Me? Son of Adam, I
asked you for water and you did not give Me water.” The slave says,
“O Lord, how could I give You water when You are the Lord of the
worlds?” He will say, “My slave, so-and-so, asked you for water and
you did not give him water. Don’t you know that if you had given him
water, you would have found that action with Me? Son of Adam, I was
ill and you did not visit Me,” He says, “O Lord, how could I visit You
for an illness when You are the Lord of the worlds?” He said, “Don’t
you know that My slave, so-and-so was ill. If you had visited him, you
would have found that action with Me” – or “you would have found
Me with him.” ’ ” (Authentic)
Commentary: Allah the Exalted has connected what the servant should have
done of feeding, visiting the sick and so on, to Himself – Glorious is He –
showing Allah’s kindness towards the sick.
345
Al-Adab Al-Mufrad

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي س ِع ٍيد ر ِضي‬-‎٥١٨
‫ودوا‬ ُ :‫ال‬
ُ ‫((ع‬ َ ِّ َ ُ َ َ َ َ ْ َ
.‫يح‬ ِ ‫ال َن ِائ َز؛ ُت َذ ِّكر ُكم ا‬
ٌ ‫ َص ِح‬.))‫ْآلخ َر َة‬ َ ْ‫ َو َّاتبِ ُعوا ج‬،‫يض‬ َ ْ‫م‬
َ ‫ال ِر‬
ُ ُ
518. Abū Sa‘īd said: “The Prophet  said, ‘Visit the sick. Follow
funeral processions. It will remind you of the Next World.’ ” (Authentic)
Commentary: While some of the scholars rule visiting the sick as
Suprerogatory, others among them view that it is Obligatory. Firstly because
the basic ruling regarding the orders of Allah and His messenger  is
obligation. Secondly for the fact that visiting the sick is from the rights of
one Muslim over the others as pointed to in the next hadeeth under this
chapter, and it is obligatory to maintain the rights of people. This is the
correct position - Allah willing. Following funeral processions has the same
ruling for the same reasons. The journey to the world hereafter is preceded
by sickness, death and funeral performed on the dead. So visiting the sick
and taking part in funeral rites reminds of and encourages one to prepare
apprioprately for the ultimate end, death, and procession to the Hereafter.
May Allah grant us good end; Amin.

ٌ ‫ (( َثال‬:‫ال‬
‫َث‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥١٩
ِ ‫ْلع‬
‫اط ِس إِ ذَ ا‬ ُ ‫ َو َت ْش ِم‬،‫ال َن َاز ِة‬
َ ‫يت ا‬ َ ْ‫ود ج‬ َ ‫ ِع َي‬:‫ُك ُّل ُه َّن َح ٌّق َع َلى ُك ِّل ُم ْس ِل ٍم‬
َ ْ‫اد ُة م‬
ِ ‫ال ِر‬
ُ ‫ َو ُش ُه‬،‫يض‬
َ
ٌ ‫ َص ِح‬.)) ‫َح َم َد اهلل َع َّز َو َج َّل‬
‫يح‬
519. Abū Hurayra said: “The Prophet  said, ‘There are three things
which are an obligation upon every Muslim: to visit the sick, to attend
funerals and to say, “May Allah have mercy on you!” when someone
sneezes if he praises Allah, the Mighty and Exalted.’ ” (Authentic)
Commentary: Tashmeet al-‘Aatish in the Arabic text means, “to say, ‘May
Allah have mercy on you’”. In other reports, the obligations include: replying
his greeting of salam and attending invitation. (Al-Bukhaari and Muslim).
In another report in Muslim, it adds: “And when he seeks your counsel be
sincere to him”.
346
‫الش َف ِاء‬ ِ ‫لع ِائ ِد ِل ْل َم ِر‬
ِّ ‫يض ِب‬ َ ‫اب ُد َع ُاء ْا‬
ٌ ‫ َب‬-‎٢٣٥
Chapter 235: The Person Who Visits A Sick Person Making

Supplication That He Gets Well
ُ ‫ عن سع ٍد ر ِضي‬:-‫ث عن َأبِ ِيه‬

،‫اهلل َع ْن ُه‬ ُ ِّ‫ كلهم ُي َحد‬-‫الث ٍَة ِم ْن َب ِني سعد‬
َ ‫ َع ْن َث‬-‎٥٢٠
َ َ ْ َ ْ َ
َ َ‫ فَ ق‬.‫ود ُه مِ َب َّك َة؛ فَ َب َكى‬
َ :‫ال‬
‫((ما‬ ُ
ُ ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َد َخ َل َع َلى َس ْع ٍد ُي ُع‬
ِ ‫ول‬َ ‫َأ َّن َر ُس‬
َ ‫وت بِ ا‬
َ ‫يت َأ ْن َأ ُم‬
َ ‫ت ِم ْن َها َك َما َم‬
.‫ات َس ْع ٌد‬ َ ‫ض َّال ِتي َه‬
ُ ‫اج ْر‬ ِ ‫ْأل ْر‬ ُ ‫ َخ ِش‬:‫ال‬ َ ‫ُي ْب ِك‬
َ َ‫ ق‬.))‫يك؟‬
ِ ‫ َأفَ ُأ‬،‫ َي ِرث ُِني ْاب َن ِتي‬.‫ال َك ِثير‬

‫وصي‬ ٌ ‫ ِلي َم‬:‫ت‬ ْ !‫ ((ال َّل ُه َّم‬:‫ال‬
ُ ‫ فَ قُ ْل‬.‫ َثالَثًا‬‎ ))‫اش ِف َس ْعدًا‬ َ َ‫ق‬
ٌ
‫ف؟‬ ْ ‫ فَ الن‬: ‫ت‬
ُ ‫ِّص‬ َ
ُ ‫ قُ ْل‬.))‫((ال‬ َ َ‫ي؟ ق‬
:‫ال‬ ِ ْ‫ فَ بِ ال ُّث ُل َث ن‬:‫ت‬ َ
ُ ‫ قُ ْل‬.))‫((ال‬ َ َ‫مِ َب ِالي ُك ِّل ِه؟ ق‬
:‫ال‬
‫ إِ َّن َص َدقَ َت َك ِم ْن َم ِال َك‬،‫ير‬ ِ َ ُ ‫ َوال ُّث ُل‬،‫ث‬

ٌ ‫ث كث‬ َ َ‫ث؟ ق‬
ُ ‫ ((ال ُّث ُل‬:‫ال‬ ُ ‫ فال ُّث ُل‬:‫ت‬ َ
ُ ‫ قُ ْل‬.))‫((ال‬ َ َ‫ق‬
:‫ال‬
‫ َوإِ َّن َك‬،‫ام َر ْأ ُت َك ِم ْن َط َع ِام َك َل َك َص َدقَ ٌة‬ ْ

ْ ‫ َو َما َتأ ُك ُل‬،‫ َو َنفَ قَ ُت َك َع َلى ِع َي ِال َك َص َدقَ ٌة‬،‫َص َدقَ ٌة‬
‫ َوقَ ال‬.))‫َّاس‬ َ ُ‫ َخ ْي ٌر ِم ْن َأنْ َت َد َع ُه ْم َي َت َك َّفف‬- ‫ بِ َع ْي ٍش‬:‫ال‬
َ ‫ون الن‬ َ َ‫أو ق‬ َ َ
ْ - ‫أ ْن َت َد َع أ ْه َل َك بِ َخ ْي ٍر‬
ٌ ‫ َص ِح‬.‫بِ َي ِد ِه‬
‫يح‬
520. Three of the children of Sa‘d narrated from their father that:
“The Messenger of Allah  visited Sa‘d (b. Abī Waqqas) in Makka
and Sa‘d was weeping. He asked, ‘Why are you weeping?’ He said,
‘I fear that I will die in the land from which I have emigrated just as
Sa‘d (b. Khawla) died.’ He said three times, ‘O Allah, heal Sa‘d!’
Sa‘d said, ‘I have a lot of property which my daughter will inherit.
Shall I will away all of it?’ He said ‘No.’ Sa‘d said, ‘Two-thirds?’ He
said, ‘No.’ Sa‘d said, ‘A half?’ He said. ‘No.’ Sa‘d said, ‘A third?’ He
said, ‘A third, but a third is a lot. What you give as sadaqa from your
property is sadaqa. What you spend on your family is sadaqa. What
your wife eats of your food is sadaqa for you. It is better for you to
leave your family in a state of prosperity,’ - or he said - ‘in livelihood’
347
Al-Adab Al-Mufrad
- ‘than leaving them in a state that leaves them begging from people
with stretched hands.’ He made a sign with his hands (to this effect).”
(Authentic)
Commentary: The three children of Sa’d bin Abee Waqqas () are: ‘Aamir,
Mus’ab and A’aisha – may Allah shower blessings on them them. The
hadeeth highlights the following: 1. The Companions’ sincere crave for
Allah’s beautiful rewards and their fear for loosing them; So, Sa’d cried.
2. Their sincere love for the Prophet . 3. They would seek his counsel
even in pressing conditions, and he would ever guide them towards the best.
4. It encourages working hard to provide the needs of our household and
discourages begging. 5. It exhorts towards supplicating for the sick. See
comments on hadeeth no. 499.
‫يض‬
ِ ‫ال ِر‬ ْ ‫اب َف‬
َ ْ‫ض ُل ِع َي َاد ِة م‬ ٌ ‫ َب‬-‎٢٣٦
Chapter 236: The Excellence Of Visiting Someone Who Is Ill
َ :‫ال‬
‫((م ْن‬‎ َ َ‫اء ق‬
َ ‫س‬َ ْ‫الص ْن َع ِان ِّي َع ْن َأبِ ى َأ م‬ َ َ َ
َ ‫اص ٌم َع ْن أبِ ي ِقال ََب ٍة َع ْن أبِ ى األ ْش َعث‬
ِ ‫ َع‬-‎٥٢١
.))‫الن َِّة‬ َ ‫ َك‬،‫اد َأ َخ ُاه‬

َ ْ‫ان ِفي ُخرفَ ِة ج‬
ْ َ ‫َع‬
‫اها)) قلت ألبى ِقال ََب ٍة َع ْن َم ْن َح َدث َُه َأ ُبو‬
َ ‫((ج َن‬ َ ْ‫قلت ألبى ِقال ََب ٍة َما ُخرفَ ُة ج‬‎
َ ‫النَّة؟ قال‬ ْ
ُ َ ْ‫َأ م‬
ٌ ‫ َص ِح‬.‫ان َع ِن ال َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
‫يح‬ َ ‫اء قال َع ْن ث َْو َب‬
ُ ‫س‬
521. ‘Āsim related from Abū Qilāba from Abū’l Ash‘ath Assan‘āni
who related that Abū Asmā’ said: “Whoever visits his sick brother, he
is in the khurfa of Paradise.”
‘Āsim said, “I asked Abū Qilāba: What does khurfa mean?” He said,
“Its ripe fruits.” I asked Abū Qilāba, “From whom did Abū Asmā’
relate to him (this hadīth)?” He said, “From Thawbān from the
Messenger of Allah .” (Authentic)
348
Commentary: Visiting the sick draws near the Garden and distances from
the Fire.
‫لع ِائ ِد‬ ِ ‫يث ِل ْل َم ِر‬

َ ‫يض َو ْا‬ َ ْ‫اب ح‬
ُ ‫ال ِد‬ ٌ ‫ َب‬-‎٢٣٧
Chapter 237: Regarding The Person Who Is ILL And The One
Who Visits Him
‫ َأ َّن َأبا َب ْك ٍر ْب ِن حزم ومحمد بن املنكدر في ناس ِم ْن‬:‫اهلل‬

ِ ‫ َع ْن َج ْعفَ ٍِر ْب ِن َعب ِد‬-‎٥٢٢
ْ
‫أهل ا َمل ْس ِج ِد عادوا عمر بن احلكم بن رافع األنصاري قالوا يا أبا حفص حدثنا قال‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬ ُ ‫اهلل ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ت َجابِ ٍر ْب ِن َعب ِد‬ ِ َ‫م‬
ُ ‫س ْع‬
َ َّ َ َ ْ
ٌ ‫ َص ِح‬.))‫يها‬
‫يح‬ َ ‫اس َتقَ َّر ِف‬
ْ ‫ َحتَّى إِ ذَ ا قَ َع َد‬،‫الر ْح َم ِة‬
َّ ‫اض ِفي‬
َ ‫اد َم ِريضًا َخ‬
َ ‫((م ْن َع‬ ُ ُ‫َيق‬
َ :‫ول‬
522. Ja‘far b. ‘Abdullāh b. al-Hakam said: “Abū Bakr b. Hazm and

Muhammad b. al-Munkadir were with some people among those of
the mosque who visited ‘Umar b. al-Hakam b. Rāfi‘ al-Ansāri. They
said, ‘Abū Hafs! Relate to us!’ He said, ‘I heard Jābir b. ‘Abdullāh say,
“I heard the Prophet  say, ‘When someone visits a sick person,
he plunges so far into compassion that when he sits (with the sick
person), he settles down in it.’ ” (Authentic)
Commentary: Apart from the tremendous virtues of visiting the sick,
the hadeeth encourages whoever is giving an admonition to consider the
apprioprateness of whatever he is going to talk about. The point of reference
in it is the permissibility for the visitors to request the sick person to talk to
them.
349
Al-Adab Al-Mufrad
‫يض‬ َ ْ‫اب َم ْن َص َّلى ِع ْندَ م‬

ِ ‫ال ِر‬ ٌ ‫ َب‬-‎٢٣٨
Chapter 238: The One Who Prays In The Presence Of The Sick
Person
‫ فَ َص َّلى بِ ِه ْم‬،‫الصال َُة‬ َ ‫اد ِني ْاب ُن ُع َم َر ْاب ِن َصف َْو‬

َّ ‫ فَ َح َض َر ِت‬،‫ان‬ َ َ‫ َع ْن َع َط ٍاء ق‬-‎٥٢٣
َ ‫ َع‬:‫ال‬
ٌ ‫ َص ِح‬.‫ إ َّنا َسف ٌْر‬:‫ال‬

.‫يح ا ِْإل ْس َن ِاد‬ ِ ْ‫ْاب ُن ُع َم َر َر َك ْع َت ن‬
َ َ‫ َوق‬،‫ي‬
523. ‘Ata’ said: “Ibn ‘Umar visited Ibn Safwān and the time came for
the prayer. So Ibn ‘Umar led people in prayer. He prayed two rak‘ats
with them and explained, ‘We are travelling.’” (Authentic Chain)
ُ ْ‫اب ِع َي َاد ُة م‬
‫ال ْش ِر ِك‬ ٌ ‫ َب‬-٩٣٢‎
Chapter 239: Visiting A Non-Muslim
ُ ‫ان ي ْخ ُدم ال َّنبِ ي ص َّلى‬ ِ ‫ َأ َّن ُغالَمًا ِم َن ا ْلي ُه‬،‫اهلل َع ْن ُه‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٥٢٤
‫اهلل‬ َ َّ ُ َ َ ‫ود َك‬ َ َ َ ْ َ
ُ
:‫ال‬ َ َ‫ فَ ق‬.‫ فَ قَ َع َد ِع ْن َد َر ْأ ِس ِه‬،‫ه‬ ُ ‫ فَ َأ َت ُاه ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َي ُع‬،‫ض‬
ُ ‫ود‬ َ ‫َع َل ْي ِه َو َس َّل َم فَ َم ِر‬
ُ ‫اسم ص َّلى‬
‫اهلل َع َل ْي ِه‬ َ َ َ َ‫ فَ ق‬- ‫ َو ُه َو ِع ْن َد َر ْأ ِس ِه‬- ‫ فَ َن َظ َر إِ َلى َأبِ ِيه‬.))‫((أ ْس ِل ْم‬ َ
َ ِ ِ َ‫ أ ِط ْع أ َبا اْلق‬:‫ال َل ُه‬
‫هلل َّال ِذي َأنْقَ َذ ُه‬
ِ ‫((ال ْم ُد‬
َ ْ‫ح‬ :‫ول‬ ُ ‫فَ َخرج ال َّنبِ ي ص َّلى‬‎،‫ فَ َأس َلم‬، ‫وس َّلم‬
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َو ُه َو َيق‬ َ ُّ َ َ َ ْ َ َ َ
ٌ ‫ َص ِح‬.))‫ِم َن الن َِّار‬

.‫يح‬
524. Anas said: “A Jewish boy used to serve the Prophet. The boy
became ill and the Prophet  went to visit him. He sat by his head
350
and said, ‘Become a Muslim.’ The boy looked - at his father who was
also at his head. His father said to him, ‘Obey Abū’l-Qāsim .’ So
the boy became a Muslim. The Prophet  left saying, ‘Praise be to
Allah who has saved him from the Fire!’ ” (Authentic)
Commentary: It shows the Prophet’s kindness towards all. Even while the boy
was dying, he  invited him to accept Islam and was very glad after the
boy’s acceptance. Allah the Exalted said: “We have sent you (O Muhammad)
not, but as a mercy to all that exists.” (Al-Anbiyaa: 107).
‫يض‬ ُ ‫اب َما َي ُق‬

ِ ‫ول ِل ْل َم ِر‬ ٌ ‫ َب‬-‎٢٤٠
Chapter 24O: What To Say To Someone Who Is Ill
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-٥٢٥‎
ْ ‫ َأ َّن َها قَ ا َل‬،‫اهلل َع ْن َها‬
ُ ‫ت مَ َّلا قَ ِد َم َر ُس‬
َ ِ ‫ول‬ َ َ َ ْ َ
َ ‫ َيا َأب َت ُاه! َك ْي‬:‫ت‬
‫ف جَ ِت ُد َك؟‬ ُ ‫ قُ ْل‬.‫ت َع َل ْي ِه َما‬ ْ ‫ قَ ا َل‬.‫ال ِدي َن َة َو َع َك َأ ُبو َب ْك ٍر َوبِ ال َُل‬
ُ ‫ فَ َد َخ ْل‬:‫ت‬ َ ْ‫م‬
ُ ْ‫ان َأ ُبو َب ْك ٍر إِ ذَ ا َأ َخ َذ ْت ُه ح‬
ُ ُ‫ال َّمى َيق‬
:‫ول‬ ْ ‫ف جَ ِت ُد َك ؟ قَ ا َل‬
َ ‫ َو َك‬:‫ت‬ َ ‫َو َيا بِ ال َُل! َك ْي‬
‫ىء ُم َص َّب ٌح ِفي َأ ْه ِل ِه‬ ْ ‫ك ُّل‬‎

ٍ ‫ام ِر‬ ُ
ِ ‫ت َأ ْد َنى ِم ْن ِشر‬
‫اك َن ْع ِل ِه‬ َ ْ‫و م‬‎َ
ُ ‫ال ْو‬
َ
ُ ُ‫فيق‬ ِ َ َ ‫ َو َك‬‎
:‫ول‬ َ ‫ َي ْرفَ ُع َعق‬،‫ان بِ ال َُل إِ ذَ ا أ ْق َل َع َع ْن ُه‬
َ ‫ير َت ُه‬
َّ َ‫ت ِش ْع ِري َه ْل َأبِ ن‬
‫يت َل ْي َل ًة‬ َ ‫أ‬‎َ
َ ‫ال َل ْي‬
ُ ‫بِ َو ٍاد َو َح ْو ِلي إِ ذْ ِخ ٌر َو َج‬‎
‫ليل‬
‫يومًا ِم َي َاه ِم َجن ٍَّـة‬ َ

ْ ‫و َه ْل أ ِر َد ْن‬‎َ
‫اهلل َص َّلى‬ ُ ‫ت ع َا ِئ َش ُة ر ِضي‬ ُ ‫ام ٌة َو َط ِف‬
ِ ‫ول‬َ ‫ت َر ُس‬
ُ ‫ فَ ِج ْئ‬:‫اهلل َع ْن َها‬ َ َ ْ ‫ق َا َل‬‎‫يل‬ َ ‫و َه ْل َي ْب ُد َونْ ِلي َش‬‎َ
، َّ‫ َك ُح ِّب َنا َم َّك َة َأ ْو َأ َشد‬،‫ال ِدي َن َة‬
َ ْ‫ب ِإ َلي َنا م‬ َّ َ َ‫ فَ ق‬،‫رت ُه‬
ْ ْ ‫ ((الل ُه َّم َح ِّب‬:‫ال‬
ُ
ُ ‫اهلل َع َل ْي ِه َو َس َّل َم فَ َأ ْخ َب‬
351
Al-Adab Al-Mufrad
ٌ ‫ َص ِح‬.))‫ال ْحفَ ِة‬

‫يح‬ ُ ْ‫اج َع ْل َها بِ ج‬ َ ‫ َوا ْنقُ ْل ُح َّم‬،‫ َو َب ِار ْك َل َنا ِفي َص ِاع َها َو ُمدِّ َها‬،‫َو َص ِّح ْح َها‬
ْ َ‫اها ف‬
525. ‘Ā’isha said: “When the Messenger of Allah  came to

Madīna, Abū Bakr and Bilāl came down with a fever.”
She went on, “I visited them and asked, ‘Father, how are you? Bilal,
how are you?’ When Abū Bakr’s fever was worse, he would say,
‘Every man is struck down among his people in the morning when
death is nearer than the strap of his sandal.’
When the fever left Bilāl, he raised his voice and said, ‘Would that I
knew whether I would spend a night in the valley of Makka with the
idhkir (herb) and jalīl (herb), And whether one day I will go to the
waters of Majinna! Will the mountains of Shāma and Tāfīl appear to
me?’ ”
‘Ā’isha, may Allah be pleased with her, continued, “I then went to the
Messenger of Allah  and told him what they had said. He prayed,
‘O Allah! Make us love Madīna as we love Makka or even more!
Make it healthy. Bless us in its sā’ and its mudd. Take its fever away
and put it in al-Juhfa.’ ” (Authentic)
Commentary: Hafidh Ibn Hajar al-Asqalaanee (‫ )رحمه الله‬said, “It contains
evidence that a woman may visit a sick man if she is apprioprately dressed,
and no trial is feared thereof.” Majinna is a location some miles from
Makkah; while Shama and Tafeel are two wells near Makkah. In their verses,
Abu Bakr and Bilal (‫ )ريض الله عنهام‬recalled Makkah and its serene atmosphere,
its sweet water, fascinating mountains and cool breeze which implied their
inclination towards the city. Thus, the Prophet’s supplication, so that they do
not nurse the least desire to return to Makkah after they had migrated from
it. Imam an-Nawawee (‫ )رحمه الله‬explained that the hadeeth, “has evidence of
praying for sicknesses, ailment and destruction against non-Muslims” for
that will certainly distract them from the Muslims. Juhfah at the time was
352
‫‪inhabited by some Jews who were full of hatred and enmity against the‬‬
‫‪Muslims.‬‬
‫اهلل ع ْنهما‪َ ،‬أ َّن ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم َد َخ َل َع َلى‬ ‫اس ر ِضي ُ‬
‫َّ َ‬ ‫َ ُ َ‬ ‫‪َ -‎٥٢٦‬ع ِن ْاب ِن َع َّب ٍ َ َ‬
‫ان ال َّنبِ ي ص َّلى ُ‬
‫ود ُه‬ ‫اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا َد َخ َل َع َلى َم ِر ٍ‬
‫يض َي ُع ُ‬ ‫ُّ َ‬ ‫ال‪َ :‬و َك َ‬ ‫َأ ْع َرابِ ٍّى َي ُع ُ‬
‫ود ُه‪ .‬قَ َ‬
‫ور ‪َ -‬أ ْو‬ ‫ِ‬ ‫َّ‬ ‫إن َشاء ُ‬ ‫َ ْ‬

‫ور! َكال‪َ .‬ب ْل ه َي ُح َّمى َتفُ ُ‬ ‫اهلل))‪ .‬قَ َ‬
‫ال‪ :‬ذَ َ‬
‫اك َط ُه ٌ‬ ‫َ‬ ‫س َط ُه ٌ‬
‫ور ْ‬ ‫((ال َبأ َ‬ ‫قَ َ‬
‫ال‪:‬‬
‫اهلل َع َل ْي ِه َو َس َّل َم‪(( :‬فَ َن َع ْم إِ ذًا))‪.‬‬ ‫ُّ َ‬ ‫ور ‪َ -‬على َش ْي ٍخ َكبِ ٍير‪ُ ،‬ت َز ْي ُر ُه اْلقُ ُب َ‬
‫ور‪ .‬قَ َ‬ ‫َت ُث ُ‬
‫َص ِح ٌ‬
‫يح‬
‫‪526. Similar to No. 514, with a different isnād.‬‬
‫يض؛ َي ْس َأ ُل ُه‪َ :‬ك ْي َ‬

‫ف ُه َو؟ فَ إِ ذَ ا‬ ‫‪َ -‎٥٢٧‬ع ْن َن ِاف ٍع قَ َ‬
‫ال‪َ :‬ك َ‬
‫ان ْاب ُن ُع َم َر إِ ذَ ا َد َخ َل َع َلى َم ِر ٍ‬
‫يف ا ِْإل ْس َن ِاد‪.‬‬ ‫ال‪َ :‬خار ُ‬

‫اهلل َل َك‪َ .‬و َل ْم َي ِز ْد ُه َع َل ْي ِه‪َ .‬ض ِع ُ‬ ‫ام ِم ْن ِع ْن ِد ِه قَ َ‬
‫َ‬ ‫قَ َ‬
‫‪527. Nāfi‘ said: “When Ibn ‘Umar visited someone who was ill, he‬‬
‫‪would ask him how he was. When he left the invalid, he would say,‬‬
‫‪‘May Allah choose what is best for you,’ and did not say anything‬‬
‫)‪more than that.” (Weak Chain‬‬
‫يب مْ َ‬
‫ال ِر ُ‬
‫يض‬ ‫اب َما ُي ِج ُ‬
‫‪َ -‎٢٤١‬ب ٌ‬
‫‪Chapter 241: What The Sick Person Answers‬‬
‫اج َع َلى ْاب ِن ُع َم َر ‪-‬‬

‫ال َّج ُ‬ ‫‪َ -‎٥٢٨‬ع ْن َس ِع ٍيد ْب ِن َع ْم ٍرو ْب ِن َس ِع ٍيد‪َ ،‬ع ْن َأبِ ِيه قَ َ‬
‫ال ‪َ :‬د َخ َل حْ َ‬
‫ال‪َ :‬م ْن َأ َص َاب َك؟ قَ ال‪َ :‬أ َص َاب ِني َم ْن َأ َم َر‬

‫ال‪ .‬قَ َ‬ ‫ال‪َ :‬ك ْي َ‬
‫ف ُه َو؟ قَ َ‬
‫ال‪َ :‬ص حِ ٌ‬ ‫ده ‪ -‬فَ قَ َ‬ ‫َ‬
‫َوأ َنا ِع ْن ُ‬
‫اج‪َ .‬ص ِح ُ‬
‫يح ا ِْإل ْس َن ِاد‬ ‫ال َي ِح ُّل ِف ِيه َح ْم ُل ُه‪َ .‬يعنى‪ :‬حْ َ‬
‫ال َّج َ‬ ‫الح ِفي َي ْو ٍم َ‬ ‫بِ َح ْم ِل ِّ‬
‫الس ِ‬
‫‪353‬‬
Al-Adab Al-Mufrad
528. Sa‘īd b. ‘Amr b. Sa‘īd reported that his father said: “Al-Hajjāj*
visited Ibn ‘Umar while I was with him. He asked, ‘How is he?’ He
said, ‘Fine.’ He asked, ‘Who did you harm?’ He said, ‘I have been
harmed by someone who ordered people to carry arms on a day when
it is not lawful to carry them.’ He meant al-Hajjāj.” (Authentic Chain)
Commentary: Hajjaj mentioned here, is Ibn Yūsuf ath-Thaqafī, the notorious
ruler of Banū Umayya. Ibn ‘Umar (‫ )ريض الله عنهام‬was wounded in the sole of
his feet with an arrowhead and his feet would stick to the stirrups of his ride.
The narration indicates the courageousness of the Companions, and the fact
that they upheld practicing caution in advance. Unnecessarily taking arms to
public gatherings, unfortunately contradicts this noble practice. The point of
reference in the narration vis-à-vis the chapter heading is the companion’s
response to his visitor.
‫لف ِاس ِق‬

َ ‫اب ِع َي َاد ُة ْا‬
ٌ ‫ َب‬-٢٤٢‎
Chapter 242: Visiting Someone Who Is Erring (Fāsiq)
َ ‫ال‬ ُ ‫اص ر ِضي‬

َ َ‫اهلل َع ْن ُه َما ق‬ ِ ِ
‫اب‬
َ ‫ودوا ُش َّر‬
ُ ‫ال َت ُع‬: َ َ ِ ‫ َع ْن َع ْبد اهلل ْب ِن َع ْم ٍرو ْب ِن ا ْل َع‬-‎٥٢٩
ُ ‫ َض ِع‬.‫ال ْم ِر إِ ذَ ا َم ِر ُضوا‬
.‫يف ا ِْإل ْس َن ِاد‬ َ ْ‫خ‬
529. ‘Abdullāh b. ‘Amr b. al-’Ās said: “Do not visit wine-drinkers

when they are ill.” (Weak Chain)
Commentary: If it is allowed to visit a sick non-Muslim, and more so, when
such may lead to the person’s acceptance of Islam, visiting the erring Muslim
is encouraged if doing so would encourage him to abandon his errors and
turn to Allah in repentance. See hadeeth no. 524. Nevertheless, the erring
Muslim is still a Muslim and the basic ruling about visiting sick Muslims
is obligation. See hadeeth no. 518 and 519.This hadeeth which apparently
points to the contrary is even weak.
354
َ ْ‫الر ُج َل م‬
َ ‫ال ِر‬
‫يض‬ ِّ ‫اب ِع َي َاد ُة‬
َّ ‫الن َس ِاء‬ ٌ ‫ َب‬-٣٤٢‎
Chapter 243: Women Visiting A Man Who Is Ill
‫ َع َلى ِر َح ِال َها‬،‫ت ُأ َّم الدَّ ْر َد ِاء‬

ُ ‫((ر َأ ْي‬ َ ‫اهلل ا‬
َ َ‫ْأل ْن َص ِار ِّي ق‬
َ :‫ال‬
ِ ‫ال ِار ِث ْب ِن ُعبي ِد‬
َْ
َ ْ‫ َع ِن ح‬-‎٥٣٠
َ ‫الس ِج ِد ِم َن ا‬
ُ ‫ َض ِع‬.))‫ْأل ْن َص ِار‬
‫يف‬ َ ْ‫م‬ َ ِ ِ ِ ٌ ‫واد َليس َع َلي َها ِغ َش‬ َ
ْ ‫اء َعائ َد ًة ل َر ُج ٍل م ْن أ ْه ِل‬ ْ َ ْ ٌ ‫أ ْع‬
530. Al-Hārith b. ‘Ubaidullah al-Ansāri said: “I saw Umm ad-Dardā’

going to visit an Ansāri man from the mosque and she was on her
mount in an uncovered howdah.” (Weak Chain)
َ ‫ول ِم َن ْا‬
‫لب ْي ِت‬ ُ ‫اب َم ْن َك ِر َه ِل ْل َع ِائ ِد َأ ْن َي ْن ُظ َر ِإ َلى ْا‬
ِ ‫لف ُض‬ ٌ ‫ َب‬-‎٢٤٤
Chapter 244: The Person Who Dislikes Visitors Looking At

Other Things In The House
‫ود ُه‬
ُ ‫يض َي ُع‬ ٍ ‫اهلل ْب ِن َمس ُع‬
ٍ ‫ود َع َلى َم ِر‬ ْ ْ َ َ‫اهلل ْب ِن َأبِ ي ا ْل ُه َذ ْي ِل ق‬
ِ ‫ َد َخ َل َعب ُد‬:‫ال‬ ِ ‫ َع ْن َعب ِد‬-‎٥٣١
ْ
َ َ‫ فَ ق‬،‫ال ْر َأ ِة‬
‫ال َل ُه َع ْب ُد‬ َ ْ‫ فَ َج َع َل َر ُج ٌل ِم َن اْلقَ ْو ِم َي ْن ُظر إِ َلى م‬- ‫امر َأ ٌة‬
ُ
ِ ‫ َو ِفي ا‬،‫ َو َم َع ُه قَ ْو ٌم‬-
َ ْ ‫ْلب ْيت‬
َ
ُ ‫ َص ِح‬.))‫ان َخ ْيرًا َل َك‬

.‫يح ا ِْإل ْس َن ِاد‬ ْ ‫ (( َل ِو ا ْنفَ قَ َأ‬:‫اهلل‬
َ ‫ َك‬،‫ت َع ْي ُن َك‬ ِ
531. ‘Abdullāh b. Abī’l-Hudhayl said: “ ‘Abdullāh b. Mas‘ūd went to

visit a sick person with some other people. There was a woman in the
room and one of the men began to look at her. ‘Abdullāh said to him,
‘It would have been better for you if your eyes had been gouged out.’
” (Authentic Chain)
355
Al-Adab Al-Mufrad
Commentary: Dislike mentioned in the chapter heading is of prohibition

based the statement of Ibn Mas’ud –  – the like of which is authentically
reported from the Prophet  about a person unlawfully looking around
the house. Since the eyes were contradicting the essence of their creation:
obedience and not disobedience to Allah, it would have been better if they
were gouged out than been employed for sin!
َّ ‫اب ا ْل ِع َي َاد ُة ِم َن‬

‫الر َم ِد‬ ٌ ‫ َب‬-‎٢٤٥
Chapter 245: Visiting Someone With Eye Trouble
ُ ‫ فَ عاد ِني ال َّنبِ ي ص َّلى‬،‫ت عي ِني‬ ُ ‫ عن َزي ٍد ب ِن َأرقَ م ر ِضي‬-‎٥٣٢

ِ َ َ‫اهلل َع ْن ُه ق‬
‫اهلل‬ َ ُّ َ َ ْ َ ْ ‫ َرم َد‬:‫ال‬ َ َ َ ْ ْ ْ ْ َ
َ َ‫ ق‬.))‫ت َت ْص َن ُع ؟‬
:‫ال‬ َ ‫((يا َز ْيد!ُ َل ْو َأ َّن َع ْي َن َك مِ َلا بِ َها َك ْي‬
َ ‫ف ُك ْن‬ َ َ‫ ث َُّم ق‬.‫َع َل ْي ِه َو َس َّل َم‬
َ :‫ال‬
َ ‫ت َك‬
‫ان ث ََو ُاب َك‬ َ ‫اح َت َس ْب‬ َ ‫ (( َل ْو َأ َّن َع ْي َن َك مِ َلا بِ َها ث َُّم َص َب ْر‬:‫ال‬
ْ ‫ت َو‬ َ َ‫ ق‬.‫ب‬ َ
ُ ‫صبِ ُر َوأ ْح َت ِس‬
َ ُ ‫ُك ْن‬
ْ ‫تأ‬
ُ ‫ض ِع‬.))
‫يف بِ َه َذا التمام‬ َ َ ْ‫ج‬
‫الن ََّة‬
532. Zayd b. Arqam said: “I had a pain in my eyes and the Prophet
 visited me. Later (when I recovered), he said, ‘Zayd, if your eyes
were to persist in their illness, what would you do?’ I said, ‘I would
be patient and reckon my reward to be with Allah.’ He said, ‘If that
happens to your eyes and you are patient and reckon your reward to
be with Allah, then your reward will be the Garden.’ ” (Weak with this
completing)
Commentary: However, the beginning of the hadeeth that the Prophet 
visited him when he had conjunctivitis (translated as pains) is authentic. See:
Saheeh al-Adab al-Mufrad by Imam Al-Albaanee (‫)رحمه الله‬. The hadeeth
“shows the encouragement of visiting the sick even if the illness is not
threatening, and that such is also considered as visiting the sick and its
reward is established too. However, some have reported that visiting the one
with conjunctivitis and toothache is against the Sunnah but the hadeeth
356
refutes that. I do not know how it became easy for them to assert that it is
against the Sunnah while the Sunnah actually contradicts that! We seek
refuge with Allah from the evils of our souls.” See Sharh Saheeh al-Adab al-
Mufrad by Shaykh al-‘Awaayisha (hafizahullah).
َ َ
،‫وه‬ ُ ‫ فَ َع‬،‫ب َب َص ُر ُه‬
ُ ‫اد‬ ْ ‫ أ َّن َر ُجلًا ِم ْن أ‬:‫اس ِم ْب ِن ُم َح َّم ٍد‬
َ ‫ص َحاب ُم َح َّمد ذَ َه‬ ِ َ‫ َع ِن اْلق‬-‎٥٣٣
‫ض ال َّنبِ ُّي‬ ُ ‫أل ْن ُظر إِ َلى ال َّنبِ ي ص َّلى‬

َّ َ‫ ف‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
َ ِ‫أما إِ ذْ قُ ب‬ َ ‫يد ُهما؛‬ َ ُ ‫ ُك ْن‬:‫ال‬
َ َ‫فَ ق‬
َ ِّ َ َ ُ ‫ت أ ِر‬
ُ ‫ َض ِع‬.‫هما بِ َظ ْب ٍي ِم ْن ِظ َب ِاء ِت َبا َل ِة‬ َ ُ ‫ص َّلى‬
ِ ‫اهلل َع َلي ِه َو َس َّلم فَ َو‬
‫يف‬ َ ِ‫اهلل! َما َي ُس ُّر ِني أ َّن َما ب‬ َ ْ َ
533. Qāsim b. Muhammad said: “One of the Companions of

Muhammad  lost his eyesight and people visited him. This man
said, ‘I wanted my eyes to look on the Prophet . But now that the
Prophet  has died, by Allah, it would not delight me if my eyes
were like the eyes of the gazelles of Tibala.’ ” (Weak Chain)
َ َ‫ (( ق‬:‫ول‬
‫ال‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
ُ ‫س ْع‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٥٣٤
َ َّ َ َ ْ َ
َّ ُ
ٌ ‫الن ََّة)) َص ِح‬
‫يح‬ ْ ‫ َع َّو‬،‫ ث َُّم َص َب َر‬- ‫يد َع ْي َن ْي ِه‬
َ ْ‫ض ُت ُه ج‬ ُ ‫ ُي ِر‬- ‫يب َت ْي ِه‬
َ ِ‫اهلل َع َّز َو َجل إِ ذَ ا ْاب َت َل ْي ُت ُه بِ َحب‬
534. Anas said: “I heard the Prophet  say, ‘Allah, the Mighty and
Exalted, said, “When 1 test him (the servant) in his two dearest ones
(i.e. his eyes) and he is patient, 1 will repay him with the Garden.”’”
(Authentic)
Commentary: What a great recompense! While the delight of the eyesight
ends with the world, the delight of the Garden is everlasting. It shows Allah’s
mercy over His creatures.
357
Al-Adab Al-Mufrad
ُ ‫ول‬ ُ ُ ُ َ
‫ َيا‬:‫اهلل‬ َ :‫ َع ِن ال َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬،‫ام َة َر ِض َي اهلل َع ْن ُه‬
ُ ُ‫((يق‬ َ ‫ َع ْن أبِ ي أ َم‬-٥٣٥‎
َ ‫ َل ْم َأ ْر‬،‫ت‬
‫ض َل َك ث ََوابًا‬ ْ ‫الص ْد َم ِة َو‬
َ ‫اح َت َس ْب‬ َّ ‫ت ِع ْن َد‬ ُ ‫آد َم! إِ ذَ ا َأ َخ ْذ‬
َ ‫ فَ َص َب ْر‬،‫ت َك ِر َمي َت ْي َك‬ َ ‫ْاب َن‬
ُ ‫ َح َس ُن َص ِح‬.))‫الن َِّة‬
‫يح‬ َ ْ‫ون ج‬
َ ‫ُد‬
535. Abū Umāma said: “The Prophet  said, ‘Allah says, “O son
of Adam, when I take the two precious ones (i.e. the eyes) from you
and you are patient when the (first) shock happened and reckon your
reward with Allah, the only reward which I am content for you to have
is the Garden.” ’ ” (Sound and Authentic)
Commentary: The reward of the Garden could refer to being amongst those
who will be liberated from the Fire, if such Muslim was very erring deserving
the Fire or that he will be given a special status in the Garden. This narration
and the one before it are like beneficial words with which the person suffering
from an eye illness could be comforted when visited.
‫لع ِائ ُد‬ َ ٌ ‫ ب‬-‎٢٤٦

َ ‫اب أ ْي َن َي ْق ُع ُد ْا‬ َ
Chapter 246: Where Does The Person Visiting A Sick Person

Sit?
ُ ُ ‫اس ر ِضي‬
َ ‫ان ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا َع‬
‫اد‬ َ ‫ َك‬:‫ال‬
َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٥٣٦
‫ب ا ْل َع ْر ِش ا ْل َع ِظ ِيم‬ َ ‫أل‬
ِ َ ‫اهلل ا‬ َ :‫ال سبع ِمر ٍار‬
ُ ‫((أ ْس‬ ِ ِْ ِ ‫يض َج َل‬ َ ْ‫م‬
َّ ‫ َر‬،‫يم‬
َ ‫ْلعظ‬ َ َ ْ َ َ َ‫ ث َُّم ق‬،‫س ع ْن َد َرأسه‬َ َ ‫ال ِر‬
ِ ‫ان ِفي َأ َج ِل ِه َت ْأ ِخير ُع‬
ٌ ‫ َص ِح‬.‫وف َي ِم ْن َو َج ِع ِه‬
‫يح‬ َ ‫َأنْ َي ْش ِف َي َك)) فَ إِ نْ َك‬
ٌ
536. Ibn ‘Abbās said: “When the Prophet  visited a sick person,
358
he would sit by his head and then say – seven times – ‘As-alu’
llāha’1- ‘azīma rabba’1-‘arshi’l ‘azīmi an yashfiyaka – I ask Allah the
Immense, the Lord of the Immense Throne to cure you.’ If his time
had not yet come, he was cured of his pain.” (Authentic)
‫ فَ قَ َع َد ِع ْن َد‬،‫ود ُه‬ َ ْ‫ت َم َع ح‬

َ ‫ال َس ِن إِ َلى قَ َت‬
ُ ‫اد َة َن ُع‬ ُ ‫ ذَ َه ْب‬:‫ال‬ ِ ‫ْلربِ ِيع ْب ِن َعب ِد‬
َ َ‫اهلل ق‬ ْ َّ ‫ َع ِن ا‬-‎٥٣٧
ُ ‫ُ َص ِح‬.‫اش ِف َس َ ْق َمه‬
.‫يح ا ِْإل ْس َن ِاد‬ ْ ‫ َو‬،‫اش ِف قَ ْل َب ُه‬ َ َ‫ فَ َسأ َل ُه ث َُّم َد َعا َل ُه ق‬،‫َر ْأ ِس ِه‬
ْ ‫ ال َّل ُه َّم‬:‫ال‬
537. Ar-Rabī‘ b. ‘Abdullāh said: “I went with al-Hasan to visit

Qatāda. Al-Hasan sat by his head and asked after him and then made
supplication for him. He said, ‘Allāhumma’shfi qalbahu wa’shfi
suqmah - O Allah, heal his heart and heal his illness.’ ” (Authentic
Chain)
‫الر ُج ُل ِفي َب ْي ِت ِه‬

َّ ‫اب َما َي ْع َم ُل‬
ٌ ‫ َب‬-٧٤٢‎
Chapter 247: What A Man Does In His House
ُ ‫ت ع ِائ َش َة ر ِضي‬
‫ان َي ْص َن ُع ال َّنبِ ُّي َص َّلى‬
َ ‫ َما َك‬:‫اهلل َع ْن َها‬ َ َ َ ُ ‫ َس َأ ْل‬:‫ال‬ َ ‫ َع ِن ا‬-‎٥٣٨
َ َ‫ْأل ْس َو ِد ق‬
َّ ‫ فَ إِ ذا َح َض َر ِت‬،‫ون ِفي ِم ْه َن ِة َأ ْه ِل ِه‬

‫الصال َُة‬ ُ ‫ان َي ُك‬ َ :‫ت‬
َ ‫((ك‬ ُ
ْ ‫اهلل َع َل ْي ِه َو َس َّل َم ِفي َأ ْه ِل ِه؟ فَ قَ ا َل‬
ٌ ‫ َص ِح‬.))‫َخ َر َج‬
‫يح‬
538. al-Aswad said: “I asked ‘Ā’isha, may Allah be pleased with her,
‘What did the Prophet  do when he was with his family?’ She said,
‘He would do household tasks for his family and when it was time for
the prayer, he would go out.’ ” (Authentic)
Commentary: The Prophet  is the best of people to his household. So, he
would humbly help in the house chores. The pious predecessors – may Allah
359
Al-Adab Al-Mufrad
shower blessings on them – craved to learn about and follow the Prophet
 in all aspects of his life including how he related with his family which
are from the aspects of his life they may not know unless they ask the people
in the household.
ُ ‫ان ال َّنبِ ي ص َّلى‬ ُ ‫ت ع ِائ َش َة ر ِضي‬

‫اهلل َع َل ْي ِه‬ َ ُّ َ ‫ َما َك‬:‫اهلل َع ْن َها‬ َ َ َ َ ‫ َس َأ ْل‬:‫ال‬
َ َ‫ َعن ُع ْر َو َة ق‬-‎٥٣٩
.))‫في َب ْي ِت ِه‬‎ِ ‫الر ُج ُل‬ ُ ‫((ي ْخ ِص‬

َّ ‫ َو َي ْع َم ُل َما َي ْع َم ُل‬،‫ف َن ْع َل ُه‬ َ :‫ت‬ْ ‫َو َس َّل َم َي ْع َم ُل ِفي َب ْي ِت ِه؟ قَ ا َل‬
ٌ ‫َص ِح‬
‫يح‬
539. ‘Urwa b. az-Zubayr said: “I asked ‘Ā’isha, may Allah be pleased

with her, ‘What did the Prophet  do in his house?’ She said, ‘He
mended his sandals and worked as any man works in his house.’ ”
(Authentic)

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ َس َأ ْل‬:‫ال‬
َ ‫ت َع ِائ َش َة َما َك‬ َ َ‫الز َب ْير ق‬
َ ُّ ُ ‫ َعن ُع ْر َو َة بن‬-‎٥٤٠
،‫ب‬ ُ ‫نع َأ َح ُد ُك ْم ِفي َب ْي ِت ِه؛ َي ْخ ِص‬
َ ‫ َو َي ْرقَ ُع ال َّث ْو‬،‫ف الن ََّع َل‬ َ :‫ت‬
ُ ‫((ما َي ْص‬ ْ ‫َي ْص َن ُع في َب ْي ِت ِه؟ قَ ا َل‬
ٌ ‫ َص ِح‬.))‫يط‬
‫يح‬ ُ ‫َو َي ِخ‬
540. ‘Urwa b. az-Zubayr said: “I asked ‘Ā’isha, ‘What did the Prophet
 do in his house?’ She said, ‘He did what anyone of you would do
in his house. He mended sandals and patched clothing and stitched.’”
(Authentic)
Commentary: “…what anyone of you would do in his house…” demonstrates
that the generation of the companions and those after them was a generally
humble one where the leaders of the households helped in the house chores.
They were not arrogant nor prideful; more so, that it was known to them that
their beloved leader and Allah’s messenger, Muhammad , also helped in
the chores.
360
‫اهلل َع َل ْي ِه‬ ُ ‫يل ِلع ِائ َش َة ر ِضي‬
َ ِ ‫ول‬ َ ‫ َماذَ ا َك‬:‫اهلل َع ْن َها‬
ُ ‫ان َر ُس‬
َ َ َ َ ‫ ِق‬:‫ال‬
َ َ‫ َع ْن َع ْم َر َة ق‬-‎٥٤١
ُ ‫ َو َي ْح ُل‬،‫الب َش ِر؛ َيف ِْلي ث َْو َب ُه‬

.))‫ب َش َات ُه‬ ِ
َ ‫ان َب َشرًا م َن‬ ْ َ‫َو َس َّل َم َي ْع َم ُل ِفي َب ْي ِت ِه؟ ق‬
َ :‫الت‬
َ ‫((ك‬
ٌ ‫َص ِح‬
.‫يح‬
541. ‘Amra said: “ ‘Ā’isha, may Allah be pleased with her, was asked,
‘What did the Messenger of Allah  do in his house?’ She said, ‘He
was a man like other men - he removed the fleas from his garment and
milked his sheep.’ ” (Authentic)
‫الر ُج ُل َأ َخ ُاه َف ْل ُي ْع ِل ْم ُه‬ َ

َّ ‫اب ِإ َذا أ َح َّب‬
ٌ ‫ َب‬-‎٢٤٨
Chapter 248: When A Man Loves His Brother He Should Tell

Him.
‫ال ال َّنبِ ُّي‬ ُ ‫ عن حبِ يب بن عبيد ع ِن مْ ِالق َْدام ب ِن مع ِدي َك ِرب ر ِضي‬-‎٥٤٢
َ َ َ ْ َ ْ ِ َ َْ ُ َ ْ َ
َ َ َ ُ ‫ص َّلى‬
َ َّ ‫ ((إِ ذَ ا َأح‬:‫اهلل َع َلي ِه وس َّلم‬
ٌ ‫ َص ِح‬.))‫أ َح ُد ُك ْم أ َخ ُاه فَ ْل ُي ْع ِل ْم ُه أ َّن ُه أ َح َّب ُه‬‎‫ب‬
‫يح‬ َ َ َ َ ْ َ
542. Habīb ibn ‘Ubayd related from AI-Miqdām b. Ma‘dī-karib whom

he had met, that he said: “The-Prophet  said, ‘When one of you
loves his brother he should tell him of it.’ ” (Authentic)
Commentary: From the benefits of telling him of his love for him is that when
he knows that he loves and is fond of him, he would readily take his counsels
and will not reject his words regarding a fault of his that he tells him about
which he may ordinarily reject and consider as from jealousy or unnecessary
rivalry. As for the one who informs his brother of his love for him, his first
gain is his obeying the order of the Prophet  that the one who loves his
brother should tell him of it. Secondly, he benefits from the supplication of
the other for him that Allah should love him as shown in the next hadeeth.
361
Al-Adab Al-Mufrad

‫اهلل َع َل ْي ِه َو َس َّل َم فَ َأ َخ َذ‬ َ
َ ِّ ْ ‫ َل ِق َي ِني َر ُج ٌل ِم ْن أ‬:‫ال‬
ِ ‫ص َح‬ َ َ‫ َع ْن ُم َج ِاه ِد ق‬-‎٥٤٣
ُ ‫ َأحب َك‬:‫ال‬
َ َ‫ فَ ق‬.‫اهلل َّال ِذي َأ ْح َب ْب َت ِني َل ُه‬
:‫ال‬ َ َ‫ ق‬.‫ َأ َّما إِ ِّني ُأ ِح ُّب َك‬:‫ال‬
َ َ‫ ق‬.‫مِ ِب ْن َكبِ ي ِم ْن َو َر ِائي‬
َّ َ
‫الر ُج َل فَ ْل ُي ْخبِ ْر ُه َأ َّن ُه‬ َّ ‫ ((إِ ذَ ا َأ َح‬:‫ال‬ ُ ‫اهلل ص َّلى‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ َ ‫ال َأ َّن َر ُس‬
َّ ‫الر ُج ُل‬
َّ ‫ب‬ َ ِ ‫ول‬ َ ‫َل ْو‬
‫ َأ َّما‬،‫إن ِع ْن َد َنا َج ِار َي ًة‬

َّ ‫ َأ َّما‬:‫ال‬ ُ ‫ ث َُّم َأ َخ َذ َي ْع ِر‬:‫ال‬
ِ ْ‫ض َع َل َّي خ‬
َ َ‫ ق‬.‫ال ْط َب َة‬ ُ ‫َأ َح َّب ُه)) َما َأ ْخ َب‬
َ َ‫ ق‬.‫رت َك‬
ُ ‫ َح َس ُن َص ِح‬.‫اء‬
‫يح‬ ُ ‫إِ َّنها َع ْو َر‬
543. Mujāhid said: “One of the Companions of the Prophet  met
me and took hold of my shoulder from behind. He said, ‘I love you.’ I
said, ‘May Allah for whose sake you love me, love you.’ He said, ‘If
it had not been that the Messenger of Allah  said, “When a man
loves another man, he should tell him of it,” I would not have told
you.’ ”
Then Mujāhid said, “Later he spoke of a marriage-offer to me and said,

‘We have a slave-girl, but she is one-eyed.’” (Sound and Authentic)
Commentary: It demonstrates the sincerity of the early Muslims; owing to
his love for him he offered to marry a young girl to him. The word ‘Awraa
(translated as, ‘one-eyed’) could also mean, ‘a female without a brother or
sister from her own father and mother’. This may be the meaning reffered to
in this narration. Allah knows Best.
َ َ‫((ما ح‬ ُ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٥٤٤
‫تا َّبا‬ َ :‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ْ َ
ٌ ‫ َص ِح‬.))‫احبِ ِه‬
‫يح‬ ِ ‫ْض ُل ُه َما َأ َشدَّ ُه َما ُح َّبا ِل َص‬
َ ‫ان َأف‬ َّ ِ‫الر ُجال َِن إ‬‎
َ ‫ال َك‬ َّ
544. Anas said: “The Prophet  said, ‘When two men love each
other, the better of them is the one who has the strongest love for his
companion.’” (Authentic)
Commentary: The narrations in this chapter encourage mutual love among
362
Muslims.
‫ال َي ْس َأ ْل َع ْن ُه‬ َ ‫اب ِإ َذا َأ َح َّب َر ُجلًا َف‬

َ ‫ال مُ َي ِار ِه َو‬ ٌ ‫– َب‬‎٢٤٩
Chapter 249: When Someone Loves A Man, He Should Not

Quarrel With Him Nor Ask About Him
َ َ‫ت َأخًا ف‬
َ ‫ َو‬،‫ال مُ َت ِار ِه‬
‫ال‬ َ ‫ ((إِ ذَ ا َأ ْح َب ْب‬:‫ال‬ ُ ‫ عن مع ِاذ ب ِن جب ٍل ر ِضي‬-٥٤٥‎
َ َ َ َ ْ َ ُ ْ َ
‫ فَ ُيفَ ِّر َق َب ْي َن َك‬،‫س ِف ِيه‬ ِ َ َ
َ ‫ فَ َع َسى أ ْن ُت َواف َي َل ُه َع ُد ًّوا فَ ُي ْخبِ َر َك مِ َبا َل ْي‬،‫ال َت ْسأ ْل َع ْن ُه‬
َ ‫ َو‬،‫ُت َش ِّار ُه‬
ُ ‫ َص ِح‬.))‫َو َب ْي َن ُه‬
‫يح ا ِْإل ْس َن ِاد َم ْوقُ وفًا‬
545. Mu‘ādh b. Jabal said: “When you love your brother Muslim,
neither quarrel with him nor treat him badly nor ask questions about
him. It may be that you meet an enemy of his who will say something
untrue about him and thereby cause a split between you.” (Authentic
chain in the Mawqoof form)
Commentary: Asking around of someone we already love who has faults –
and every human has his own faults – that are unknown to us may destroy
the love between us. We should eschew whatever may sow discord between
we and our loved ones and expend time and energy on matters that will
strengthen our relationship upon goodness.

ِ ‫ َع ْن َعب ِد‬-٥٤٦ ‎
‫ان َّال ِذي‬ َ ْ‫ال َج ِميعًا ج‬
َ ‫ َك‬،‫الن ََّة‬‎ ِ ‫ إ ِّني ُأ ِح ُّب َك‬:‫ال‬
َ ‫ فَ َد َخ‬،‫هلل‬ َ َ‫اهلل؛ ق‬ ِ ‫ب َأخًا‬
ِ ‫ ِفي‬،‫هلل‬ َّ ‫((م ْن َأ َح‬
َ
ُ ‫ َض ِع‬.))‫أح َّب ُه َل ُه‬
.‫يف ا ِْإل ْس َن ِاد‬ ُ ِ‫اهلل َأرفَ َع َدر َج ًة ح‬
َ ‫ َع َلى َّال ِذي‬،‫ل ِّب ِه‬ َّ ‫َأ َح‬
ِ ‫ب ِفي‬
َ ْ
546. ‘Abdullāh b. ‘Amr said: “The Prophet  said, ‘Whoever loves
363
Al-Adab Al-Mufrad
his brother in Allah for the sake of Allah, and says, “I love you for
Allah,” they will both enter the Garden. The one who loves for Allah
has a higher degree, because of his love, over the one whom he loved.’
” (Weak Chain)
Commentary: This hadeeth is graded weak by Imam Al-Albaanee (‫ )رحمه الله‬as
mentioned above. He said, “It has (in its chain), Abdur-Rahman – and he is
Ibn Ziyad bin An’um al-Ifreeqee – a weak reporter.” (Da’eef al-Adab al-
Mufrad). However, in the foreward of his checking and editing of Sharh
Sunan Ibn Maajah by Imam ‘Alaauddeen al-Muglataay (‫)رحمه الله‬, Shaykh
Ahmad Ibn Abee al-‘Aynayn (hafizahullah) referred to the extensive
discussion on the status of this reporter – Abdur-Rahman al-Ifreeqee – by
Imam al-Muglataay. He cited the comments of eminent scholars such as
Ahmad bin Salih al-Misree, al-Bukhaaree, Abu Bakr Ibn Abee Daawood,
Abdullah bin Muhammad al-Maalikee and Imam as-Suhnoon
(rahimahumullah) which extol the virtues of al-Ifreeqee, declaring his being
a trustworthy reporter and defending some of the issues raised by those who
grade him weak amongst the scholars. Most of these comments by these
scholars, according Shaykh Ibn Abee al-‘Aynayn, are only found in the works
of al-Muglataay who concluded that the most correct opinion is that Abdur-
Rahman al-Ifreeqee is a reliable reporter. In that case, the hadeeth on Anas
bin Malik above will not be leseer that Hasan (Sound). Allah knows Best.
‫لق ْل ِب‬
َ ‫لع ْق ُل ِفي ْا‬
َ ‫اب ْا‬
ٌ ‫ َب‬-‎٢٥٠
Chapter 250: The Intelligence Is In The Heart
،‫ ((إِ َّن ا ْل َعق َْل ِفي اْلقَ ْل ِب‬:‫ول‬ ُ ‫ عن ع ِلي ر ِضي‬-‎٥٤٧

ُ ُ‫ َأ َن ُه مسعه بِ ِص ِّفني َيق‬،‫اهلل َع ْن ُه‬
َ َ ٍّ َ ْ َ
. ‫ َح َس ُن ا ِْإل ْس َن ِاد‬.))‫الرئ َِة‬
ِّ ‫س ِفي‬ ِّ ِ ْ َّ ‫ َو‬،‫الر ْح َم َة ِفي ا ْل َكبِ ِد‬
َ َ‫ َوالنَّف‬،‫الرأفَ َة في الط َح ِال‬ َّ ‫َو‬
547. ‘Alī, may Allah be pleased with him, said at Siffīn: “The
intelligence is located in the heart. Mercy is located in the liver.
Compassion is located in the spleen. The endurance or breathing is
364
located in the lungs.” (Sound Chain)
Commentary: The trials and tribulations that befell the Muslims at Siffeen,
where over 50,000 Muslims lost their lives is well known. Perhaps Alee ()
in the address implied by his saying that intelligence is in the heart, that:
since the heart is the morsel of flesh in the body which when sound, the rest
of the body is upright and which when bad, the rest of the body goes bad
likewise. So when the heart is sound, the intellect and its contemplations
will be sound; likewise the character and thereupon, mercy and compassion
will have their right places. If conversely, the heart is sick, the intellect and
its contemplations will be sick and character will be bad leading to further
shedding of blood among the people.
ِ ‫اب ْا‬
‫لك ْب ُر‬ ٌ ‫ َب‬-‎٢٥١
Chapter 251: Arrogance
ِ ‫ول‬ِ ‫ ُكنَّا ُج ُلوسًا ِع ْن َد َر ُس‬:‫ال‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َعب ِد‬-‎٥٤٨
َ َ ْ َ ْ ْ
‫ام َع َلى َر ْأ ِس‬ َ ِ ُ
ُ ‫ْلب ِاد َي ِة َع َل ْي ِه ُج َّب ٌة َس ْي َج‬
َ َ‫ َحتَّى ق‬،‫ان‬ َ ‫اهلل َع َل ْي ِه َو َس َّل َم فَ َج‬
َ ‫اء َر ُج ٌل م ْن أ ْه ِل ا‬
َ َ‫ َأ ْو ق‬- ‫اح َب ُك ْم قَ ْد َو َض َع ُك َّل فَ ِار ٍس‬
ُ ‫ ُي ِر‬:‫ال‬
‫يد‬ ِ ‫ إِ َّن َص‬:‫ال‬ ُ ‫ال َّنبِ ي ص َّلى‬
َ َ‫ فَ ق‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِّ
ُ ‫ ويرفَ ع ُك َّل راع! فَ َأ َخ َذ ال َّنبِ ي ص َّلى‬- ‫َأ ْن ي َضع ُك َّل فَ ِار ٍس‬
.‫اهلل َع َل ْي ِه َو َس َّل َم مِ َب َج ِام ِع ُج َّب ِت ِه‬ َ ُّ ٍ َ َ ََْ َ َ
‫اهلل نُوحًا َص َّلى‬ َ َ‫ ث َُّم ق‬.))‫ال َي ْع ِق ُل‬ َ َ ‫ (( َأ‬:‫ال‬
ِ ‫ (( إِ َّن َنبِ َّي‬:‫ال‬ َ ‫ال أ َرى َع َل ْي َك ِل َب‬
َ ‫اس َم ْن‬ َ َ‫فَ ق‬
ٌّ َ‫ إِ ِّني ق‬:‫الب ِن ِه‬ ُ

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم مَ َّلا َح َض َر ْت ُه ا ْل َوفَ ُاة ق‬
ُ ،‫ْلو ِص َّي َة‬
،‫آم ُر َك بِ ا ْث َن َت نْي‬ َ ‫اص َع َل ْي َك ا‬ ْ ‫ال‬
َ ‫ات السبع و‬ ِ ‫او‬ ُ ‫ال‬
َّ َ‫اهلل؛ ف‬ َّ ِ‫ال إِ َل َه إ‬ َ ‫َو َأ ْن َه‬
‫ َل ْو‬،‫الس ْب َع‬ َ ‫األ ْر ِض‬
َّ ‫ني‬ َ َ ْ َّ َ ‫الس َم‬
َّ ‫إن‬ َ ِ‫آم ُر َك ب‬
ُ :‫ي‬
ِ ْ‫اك َع ِن ا ْث َن َت ن‬
‫الس ْب َع‬ ِ ‫او‬ َّ ‫ َو َل ْو‬،‫ت بِ ِه َّن‬ ُ ‫ال‬

ْ ‫اهلل ِفي ِك َّف ٍة َل َر َج َح‬ َّ ِ‫ال إِ َل َه إ‬
َ ‫ت‬ْ ‫ك َّف ٍة َو ُو ِض َع‬‎ِ ‫عن ِفي‬ ْ ِ ‫ُو‬
َّ ‫ات‬ َ ‫الس َم‬
َّ ‫أن‬ َ ‫ض‬
‫اهلل َوبِ َح ْم ِد ِه؛‬
ِ ‫ان‬ ُ ‫ال‬ َّ ِ‫ال إِ َل َه إ‬
َ ‫الس ْب َع ُك َّن َح َلقَ ًة ُم ْب َه َم ًة َلقَ َص َم ْت ُه َّن‬ َ ‫وا‬
َ ‫ َو ُس ْب َح‬،‫اهلل‬ َ ‫ْأل ْر ِض‬
َّ ‫ني‬ َ
ُ ‫ فَ قُ ْل‬.))‫ َوا ْل ِك ْب ِر‬،‫الش ْر ِك‬

‫ت‬ َ ‫ َو َأ ْن َه‬.‫يء‬
ِّ ‫ َع ِن‬:‫اك‬ ٍ ‫ َوبِ َها ُير َز ُق ُك ُّل َش‬،‫يء‬
ْ
ٍ ‫فَ إِ َّن َها َصال َُة ُك ِّل َش‬
365
Al-Adab Al-Mufrad
َ ‫ون‬
‫أل ْح ِد َنا‬ َ ‫ْلك ْب ُر؟ ُه َو َأنْ َي ُك‬
ِ ‫الشر ُك قَ ْد َعر ْف َن ُاه فَ َما ا‬ َ ‫ َأ ْو ِق‬-
ِ َ ‫ َيا ر ُس‬:- ‫يل‬
َ ْ ِّ ‫ول اهلل! َه َذا‬ َ
َ ‫ون‬
‫ َل ُه َما‬،‫أل ْح ِد َنا َن ْعال َِن َح َس َن َت ِان‬ َ ‫ فَ ُه َو َأنْ َي ُك‬:‫ال‬
َ َ‫ ق‬.))‫((ال‬
َ َ َ‫ُح َّل ٌة َي ْل َب ُس َها؟ ق‬
:‫ال‬
َ َ‫رك ُب َها؟ ق‬
:‫ال‬ َ ‫ون‬
َ ‫أل ْح ِد َنا َدا َّب ٌة َي‬ َ ‫ فَ ُه َو َأ ْن َي ُك‬:‫ال‬
َ َ‫ ق‬.))‫((ال‬
َ :‫ال‬ َ ‫ِشر‬
َ َ‫اك ِان َح َس َن ِان؟ ق‬ َ
َ َ‫ون إِ َل ْي ِه؟ ق‬
َ ‫حاب َي ْج ِل ُس‬ َ َ َ ‫ فَ هو َأ ْن ي ُك‬:‫ال‬
َ َ‫ ق‬.))‫((ال‬
‫ َيا‬:‫ال‬ َ :‫ال‬ ٌ ‫ص‬ ْ ‫ون أل ْح ِد َنا أ‬ َ َُ َ َ‫ ق‬.))‫((ال‬
َ
‫يح‬ ِ ‫ص الن‬ َ ْ‫((سفَ ُه ح‬
ُ ‫ َو َغ ْم‬،‫ال ِّق‬ َ :‫ال‬ ِ ‫اهلل! فَ َما ا‬
َ َ‫ْلك ْب ُر؟ ق‬ ِ ‫ول‬َ ‫َر ُس‬
548. ‘Abdullāh b. ‘Amr said: “We were sitting with the Messenger
of Allah  when a bedouin man wearing a green robe approached
until he stood before the Messenger of Allah . He said, ‘Your
companion has debased every horseman’ - or he said, ‘he intends to
debase every horseman’ - and ‘elevate every shepherd.’ The Prophet
 took hold of the folds of his robe and said, ‘I see that you are
wearing the clothes of someone who is without intelligence.’ Then
he went on, ‘When the Prophet Nūh, peace be upon him, was close
to death, he said to his son, “I will give you some instructions. I
command you two things and I forbid you two things. I command you
to say ‘There is no god but Allah.’ If the seven heavens and the seven
earths were to be placed in one scale and (the Kalima) ‘Lā ilāha illa
Allāh,’ i.e. ‘There is no god but Allah’ was placed in the other, it would
outweigh them. If the seven heavens and the seven earths were a dark
ring, they would be cut by ‘Lā ilāha illa Allāh,’ i.e. ‘There is no god
but Allah,’ and ‘Subhāna Allah wa bihamdihī, i.e. ‘Glory be to Allah
and by His praise.’ It is the prayer of everything and by it everything
has its provision. I forbid you to associate things with Allah and (I
forbid) pride.’ “I said - or it was asked – ‘Messenger of Allah, we
know about shirk, i.e. to associate something with Allah, but what is
pride? Is it that one of us has a robe (i.e. a nice cloth) which he wears?’
The Prophet replied, ‘No.’ It was asked, ‘Is it that one of us has a
pair of good sandals with two good straps?’ He replied, ‘No.’ He was
asked, ‘Is it that one of us has a particular animal that he rides?’ He
replied, ‘No.’ He was asked, ‘Is it that one of us has companions who
come and sit with him?’ He said, ‘No.’ He was asked, ‘Messenger of
366
Allah, what is pride then?’ He replied, ‘It is to ignore the truth and to
hold people in contempt.’” (Authentic)
Commentary: The hadeeth contains the following points of benefit among
others: 1. It is apprioprate to criticize a person for dressing improperly and
lowly if he is from those who have the ability to do better. 2. The Prophets
and pious people would give counsels to their household and peoples even
when their death drew near. Examples abound in the books of biographies
and Islamic history. 3. It shows the excellence of Laa ilaaha illallah (There
is no deity worthy of worship except Allah) and Subhaanallah wa bihamdihi
(Glorious is Allah and by His praise). 4. It proves that the heavens are seven
and the earths are seven! It is not proper to leave this truth, affirmed by the
Creator of the Heavens and the Earth for human conjectures that go contrary.
5. Creatures apart from mankind and jinns give remembrance of Allah with
the expressions: Laa ilaaha illallah (There is no deity worthy of worship
except Allah) and Subhaanallah wa bihamdihi (Glorious is Allah and by His
praise). It is only correct to accept this fact as told from revelation. 6. It
warns against joining partners in worship with Allah and being arrogant.
7. Wearing good clothes and shoes, and having good rides and company of
people do not mean arrogance. 8. The companion’s questions about whether
the use of these things mean arrogance show that they were ready to leave
them if they actually imply arrogance. 9. From the methods of teaching is
that teachers give the students the opportunity to explore answers for their
questions while they supervise them. 10. The one with the slightest disregard
for truth involving actually joining partners with Allah will not enter the
Garden!

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-٥٤٩ ‎
َ :‫ال‬
‫((م ْن‬ َ ِّ َ َ ُ َ َ َ َ َ ُ ْ َ
َ ‫ َل ِقي‬،‫ال ِفي ِم ْشي ِت ِه‬
ُ ‫اهلل َع َّز َو َج َّل َو ُه َو َع َل ْي ِه َغ ْض َب‬ ْ ‫ َأ ِو‬،‫َت َع َّظ َم ِفي َنف ِْس ِه‬
ٌ ‫ َص ِح‬.))‫ان‬
‫يح‬ َ َ َ ‫اخ َت‬
549. Ibn ‘Umar said: “The Prophet  said, ‘Whoever behaves
insolently or walks with an arrogant gait will meet Allah, the Mighty
and Exalted, Who will be angry with him.’ ” (Authentic)
Commentary: The insolent shows overbearing pride over others, considering
the favors of Allah on him as only from his own knowledge, efforts and right!
The people are ordinarily displeased with such persons and the arrogant will
367
Al-Adab Al-Mufrad
meet Allah the Exlated while He is angry with him. Thus, arrogance brings
about loss in both worlds. We ask for Allah’s protection from His anger. See
narration no. 553.
ُ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٥٠

‫((ما‬ ِ ‫ول‬ُ ‫ال َر ُس‬
َ َ ََْ ْ َ
َ ‫المار بِ ا‬ِ َ ‫ َور ِك‬،‫اس َت ْكبر َم ْن َأ َك َل َم َع ُه َخ ِاد ُم ُه‬
َّ ‫اع َتقَ َل‬
.))‫الش َاة فَ َح َل َب َها‬ ْ ‫ َو‬،‫اق‬ ِ ‫ْأل ْس َو‬ َ َ ْ‫ب ح‬ َ ََ ْ
َّ ‫ إِ َّن ِل‬:‫ال‬
‫لش ْي َط ِان‬ َ َ‫ول َع َلى ِامل ْن َب ِر ق‬ ُ ‫ت النُّعم ِان ب ِن ب ِش ٍير ر ِضي‬
ُ ُ‫اهلل َع ْن ُه َيق‬ ِ َ‫ م‬.‫َحس ٌن‬
ُ ‫س ْع‬‎
َ َ َ ْ َ ْ َ
ِ ‫ ا ْلب َطر بِ َأ ْن ُع ِم‬:‫وخ ُه‬
‫ َوا ْلفَ ْخ ُر بِ َع َط ِاء‬،‫اهلل‬ َّ ‫ َوإِ َّن َم َص ِال َي‬،‫َم َص ِال َيا َوفُ ُخوخًا‬
َ ‫الش ْي َط ِان َوفُ ُخ‬
ُ َ
ِ ‫ات‬
ُ ُ‫اهلل)) َح َس ُن َم ْوق‬
.‫وف‬ ِ َ‫اع ا ْل َه َوى ِفي َغي ِر ذ‬ ِ ‫اء َع َلى ِعب ِاد‬
ُ ‫ َو ِّات َب‬،‫اهلل‬ ُ ‫ َوا ْل ِك ْب ِر َي‬،‫اهلل‬
ِ
ْ َ
550. Abū Hurayra said: “The Messenger of Allah  said, ‘Someone
whose servant eats with him, rides a donkey in the market-place and
ties up his sheep and milks it is not proud.’” (Sound)
Commentary: The hadeeth exhorts towards the actions that help to purify
the soul and remove arrogance. See comments on the narrations in Chapter
100.
ُ ‫ت ع ِليا ر ِضي‬ َ ْ ‫ َع ْن َجدَّ ِت ِه قَ ا َل‬- ‫ْأل ْك ِس َي ِة‬ َ ‫اع ا‬

‫اهلل َع ْن ُه‬ َ َ ًّ َ ُ ‫ َرأ ْي‬:‫ت‬ ُ ‫ َب َّي‬- ‫ال‬ ٍ ِ‫ َع ْن َص ح‬-‎٥٥١
‫ َأ ْح ِم ُل َع ْن َك َيا‬:- ‫ال َل ُه َر ُج ٌل‬

َ َ‫ َأ ْو ق‬- ‫ت َل ُه‬ ُ ‫ فَ قُ ْل‬،‫ فَ َح َم َل ُه ِفي ِم ْل َحفَ ِت ِه‬،‫اش َت َرى مَ ْترًا بِ ِد ْر َه ٍم‬
ْ
ُ ‫ َض ِع‬.))‫ َأ ُبو ا ْل ِع َي ِال َأ َح ُّق َأنْ َي ْح ِم َل‬.‫((ال‬

‫يف ا ِْإل ْس َن ِاد‬ َ َ َ‫ني؟ ق‬
:‫ال‬ ُ ْ‫َأ ِم ِير م‬
َ ‫ال ْؤ ِم ِن‬
551. Sālih, the garment-seller, related from his grandmother, that she
said: “I saw ‘Alī, may Allah be pleased with him, buy dates for a
dirham and carry them in his cloak. I said to him (or a man said to
him), ‘I will carry it for you, Amīr al-Mu’minīn.’ He said, ‘No. The
father of the family is the one who is most entitled to carry it.’ ” (Weak
Chain)
368
‫اهلل‬ ُ ‫ و َأبِ ي ُهرير َة ر ِضي‬،‫ال ْد ِر ِّي‬
ُ ْ‫ َع ْن َأبِ ي َس ِع ٍيد خ‬-‎٥٥٢
َ ِّ َ َ ُ َ َ َ ََْ َ
‫ فَ َم ْن َن َاز َع ِني‬،‫اء ِر َد ِائي‬ ُ ‫ال‬
ِ ‫ َوا‬،‫ ا ِْلع ُّز إِ َز ِاري‬:‫اهلل َع َّز َو َج َّل‬ َ َ‫َع َل ْي ِه َو َس َّل َم ق‬
َ َ‫ ((ق‬:‫ال‬
ُ ‫ْلك ْب ِر َي‬
ٌ ‫ َص ِح‬.))‫يء ِم ْن ُه َما َع َّذ ْب ُت ُه‬

‫يح‬ ٍ ‫بِ َش‬
552. Abū Sa‘īd al-Khudrī and Abū Hurayra said: “The Prophet 
said, ‘Allah, the Mighty and Exalted, said, “Might is My wrapper and
pride is My cloak. I will punish anyone who contends with Me over
either of them.” ’” (Authentic)
:‫الطائي قال‬
ِّ ٍ
‫مالك‬ ‫ َع ِن الهيثم بن‬-‎٥٥٣
553. An-Nu‘mān b. Bashīr said on the minbar: “Satan has snares

and traps. The snares and traps of Satan are to exult ungratefully in
the blessings of Allah, to boast about the gifts of Allah, to be proud
towards the slaves of Allah and to follow passion for other (reason)
than for the sake of Allah.” (Sound)
‫((اح َت َّج ِت‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٥٤
ْ َ ِّ َ ُ َ َ َ ََْ ْ َ
‫ َي ِل ُج ِني‬:‫َّار‬ ِ
ُ ‫ قَ ا َلت الن‬-‫َّار‬
ُ ‫الن َُّة َوالن‬ ْ :‫ان َأ ْيضًا‬
َ ْ‫اخ َت َص َم ِت ج‬ َ َ‫ َوق‬- ))‫َّار‬
ُ ‫ال ُسف َْي‬ َ ْ‫ج‬
ُ ‫الن َُّة َوالن‬
ُ ‫ َو َي ِل ُج ِني ا ْلفُ قَ َر‬،‫اء‬

َ َ‫ ق‬.‫اء‬
‫ال‬ ُ َ‫الض َعف‬ َ ْ‫ َوقَ ا َل ِت ج‬.‫ال َت َك ِّبرون‬
ُّ ‫ َي ِل ُج ِني‬:‫الن َُّة‬ ُ ْ‫ َو َي ِل ُج ِني م‬،‫ون‬ ْ‫ج‬
َ ‫ال َّب ُار‬
ُ
‫ َأ ْن ِت َع َذابِ ي‬:‫ال للن َِّار‬ َ َ َ ُ
ُ ‫ أ ْن ِت َر ْح َم ِتي أ ْر َح ُم بِ ِك َم ْن أ َش‬:‫اهلل َت َب َار َك َو َت َعا َلى ِل ْل َجن َِّة‬
َ َ‫ ث َُّم ق‬.‫اء‬
ُ ِ ‫ َو ِل ُك ِّل َو‬،‫اء‬ َ ُ
ٌ ‫ َص ِح‬.))‫اح َد ٍة ِم ْنك َما ِم ْلؤُ َها‬
‫يح‬ ُ ‫أ َع ِّذ‬
ُ ‫ب بِ ِك َم ْن أ َش‬
554; Abū Hurayra said: “The Prophet  said, ‘The Garden and
the Fire quarrelled. (Sufyān also said, “The Garden and the Fire
contended with each other.”) The Fire said, “The tyrants will enter me
and the proud will enter me.” The Garden said, “The weak will enter
me and the poor will enter me.” Allah, the Blessed and Exalted, said
to the Garden, “You are My mercy and I show mercy through you to
whomever I will.” Then He said to the Fire, “You are My punishment
369
Al-Adab Al-Mufrad
through which I punish whomever I will. Each of you will have your
fill.” ’ ” (Authentic)
Commentary: The weak and the poor mentioned here, are the modest ones
among them who humble themselves for the sake of Allah, keep His limits and
regularly seek His forgiveness and pardon hoping for His mercy and favour.
As for the tyrants and arrogant, they are the audacious who oppress His
creatures and scorn His rulings! This narration further demonstrates that the
creatures of Allah apart from mankind, the jins and angels, speak as Allah
the Exalted Wills. We beg Allah’s protection against the Fire.
َ َ
‫اهلل َص َّلى‬ ِ ‫ول‬ ِ ‫اب َر ُس‬ُ ‫ص َح‬ ْ ‫ َل ْم َي ُك ْن أ‬:‫ال‬ َّ ‫ َع ْن أبِ ي َس َل َم َة ْب ِن َع ْب ِد‬-٥٥٥‎
َ َ‫الر ْح َم ِن ق‬
ُ
،‫الش ْع َر ِفي َم َج ِال ِس ِه ْم‬
ِّ ‫ون‬ َ ‫اش ُد‬ َ ‫ال ُم َت َم ِاو ِت‬
َ ‫ َو َكانُوا َي َت َن‬،‫ني‬ َ ‫ َو‬،‫ني‬ َ ‫اهلل َع َل ْي ِه َو َس َّل َم ُم َت َح ِّز ِق‬
ُ ‫ت َح َم ِال‬
‫يق‬ ِ ‫يء ِم ْن َأ ْم ِر‬
ْ ‫ َد َار‬،‫اهلل‬ ٍ ‫يد َأ َح ٌد ِم ْن ُهم َع َلى َش‬
ْ َ ‫ فَ إِ ذَ ا ُأ ِر‬،‫ون َأ ْم َر َج ِاه ِل َّي ِت ِه ْم‬
َ ‫َو َي ْذ ُك ُر‬
ٌ ‫َع ْي َن ْي ِه َك َأ َّن ُه َم ْج ُن‬

.‫ َح َس ٌن‬.‫ون‬
555. Abū Salama b. ‘Abdu’r-Rahmān said: “The Companions of the

Messenger of Allah  were neither ascetic nor lethargic. They used
to recite poems to each other in their gatherings and they mentioned
affairs of the Jāhiliyya (their past history). When one of them was
challenged about something concerning Allah, his eyes went round
with rage.” (Sound)
Commentary: The companions –  – lived simply and were neither harsh
with themselves nor slack and sluggish! This proves that denying oneself of
the comfort of life - unfortunately considered as from the epitomes of faith
and character by some – actually has nothing to do with the religion! So the
companions used to joke, recite poems and give narrations of their past even
during the lifetime of the Prophet  who would remain silent sometimes
and even smile with them at other times as contained in the authentic hadeeth
of Jabir bin Samurah () collected by Ahmad, at-Tirmidhee and others.
Nevertheless, their jokes did not, in the least, include taking the rulings of
the religion with levity. In this chapter heading, the hadeeth evinces that it
may translate to arrogance to consider those who joke, recite poems or tell
narrations within the limits of the Share’ah as lowly.
370
ُ ‫ َأ َّن رجلًا َأ َتى ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ ‫ َو َك‬- ‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫ان‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٥٦
َ َّ ُ َ ُ َ َ َ ََْ ْ َ
ُّ ‫يت َما َت َرى! َحتَّى َما ُأ ِح‬

،‫ب َأنْ َيفُ وقَ ِني َأ َح ٌد‬ ُ ‫ َو ُأ ْع ِط‬،‫ال‬ َ ْ‫ب إِ َل َّي ج‬
ُ ‫ال َم‬ َ َ‫َج ِميلًا – فَ ق‬
َ ‫ ُح ِّب‬:‫ال‬
‫((ال؛ َو َل ِك َّن ا ْل ِك ْب َر‬
َ :‫ال‬ َ َ‫ذ‬‎‫ آ ْل ِك ْب ُر‬.‫ بِ ِش ْس ٍع َأ ْح َم َر‬:‫ال‬
َ َ‫اك؟ ق‬ ِ ‫ بِ ِشر‬:‫ال‬
َ َ‫ َوإِ َّما ق‬.‫اك َن ْع ٍل‬ َ َ َ‫إِ َّما ق‬
‫يح‬ َ ‫ َو َغ ِم َط الن‬،‫ال َّق‬
َ ْ‫َم ْن َب َطر ح‬
َ
556. Abū Hurayra said: “A man who was handsome came to the
Prophet  and said, ‘I love beauty and I have been given what you
see. Even, I do not want anyone to be superior to me by the strap of
a sandal’ - or ‘by a red sandal-thong.’ The man continued, ‘Is that
pride?’ The Prophet  replied, ‘No, pride is when someone disdains
the truth and is contemptuous of people.’ ” (Authentic)
Commentary: See comment on hadeeth 548.
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ عن جدِّ ِه‬،‫ عن َأبِ ِيه‬،‫ عن عم ٍرو ب ِن ُشعي ٍب‬-‎٥٥٧

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِّ َ َ ْ َ ْ َ َْ ْ ْ َ ْ َ
‫الذ ُّل ِم ْن‬
ُّ ‫اهم‬ ِّ ‫ور ِة‬ ِ َّ َ ‫ام ِة َأ ْم َث‬ َ ‫ال َت َك ِّب ُر‬
َ ‫ون َي ْو َم ا ْل ِق َي‬ ُ ْ‫((ي ْح َشر م‬
ْ ُ ‫ َي ْغ َش‬،‫الر َج ِال‬ َ ‫ال الذ ِّر في ُص‬ ُ َ َ‫ق‬
ُ :‫ال‬
َ ‫وهم َنار ا‬
‫ َو ُي ْسقَ ْو َن‬،‫ْأل ْن َي ِار‬ َ ُ‫ ُي َساق‬،‫ُك ِّل َم َك ٍان‬
ُ ‫ ُب ْو َلس َت ْع ُل‬:‫ون إِ َلى ِس ْج ٍن ِم ْن َج َهن ََّم ُي َس َّمى‬
ُ
َ ْ‫ ِطي َن ِة خ‬،‫ِم ْن ُع َصار ِة َأ ْه ِل الن َِّار‬
.‫ال َب ِال)) َح َس ٌن‬ َ
557. ‘Amr b. Shu’ayb reported from his father that his grandfather
(‘Abdullāh b. ‘Amr b. al-‘Ās) said: “The Prophet  said, ‘On the
Day of Rising, the proud will be gathered like small red ants in the
form of men. Abasement will cover them on every side. They will be
driven to a prison in Jahannam called Bulas. The hottest of fires will
rise over them. They will have to drink the pus of the people of the
Fire, the foul fluid issuing from their skins.’ ” (Sound)
Commentary: This is severe warning against arrogance and pride! We beg
Allah’s protection from arrogance and its consequence. Amin.
371
‫اب َم ِن ا ْن َت َص َر ِم ْن ُظ ْل ِم ِه‬
‫‪َ -٢٥٢‎‬ب ٌ‬
‫‪Chapter 252: The Person Who Takes Revenge For Injustice‬‬
‫ا‪((:‬دو َن ِك‬ ‫اهلل ع ْنها‪ّ ،‬أ َّن ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم ؛ قَ َ‬
‫ال َل َه‬ ‫‪ -‎٥٥٨‬عن ع ِائ َش َة ر ِضي ُ‬
‫ُ‬ ‫َّ َ‬ ‫َ َ‬ ‫َ َ‬ ‫َ ْ َ‬
‫فَ ا ْن َت ِص ِري))‪َ .‬ص ِح ٌ‬

‫يح‬
‫‪558. ‘Ā’isha. may Allah be pleased with her, said: “The Prophet ‬‬
‫)‪said, ‘Go ahead, take revenge.’” (Authentic‬‬
‫ت‪َ :‬أرس َل َأ ْزواج ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫‪ -‎٥٥٩‬عن ع ِائ َش َة ر ِضي ُ‬
‫اهلل َع ْن َها قَ ا َل ْ‬
‫ِّ َ‬ ‫َ ُ‬ ‫ْ َ‬ ‫َ َ‬ ‫َ ْ َ‬
‫ت وال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َم َع‬ ‫اهلل َع َلي ِه وس َّلم فَ ْ‬ ‫اطم َة إِ َلى ال َّنبِ ي ص َّلى ُ‬
‫ُّ َ‬ ‫اس َتأذَ َن ْ َ‬
‫ْ َ َ َ ْ‬ ‫ِّ َ‬ ‫فَ ِ َ‬
‫اج َك َأ ْر َس ْل َن ِني‪،‬‬ ‫َ‬ ‫رط َها‪ ،‬فَ َأ ِذ َن َل َها فَ َد َخ َل ْ‬ ‫ع ِائ َش َة ر ِضي ُ‬
‫اهلل َع ْن َها ِفي ُم ِ‬
‫ت‪ :‬إِ َّن أ ْز َو َ‬
‫ت‪ .‬فَ قَ ا َل ْ‬ ‫َ َ‬ ‫َ‬
‫ني َما ُأ ِح ُّ‬

‫ب؟))‪ .‬قَ ا َل ْ‬
‫ت‪:‬‬ ‫((أ ْي ُب َّني ُة! َأ حُ ِت ِّب َ‬
‫ال‪َ :‬‬
‫َي ْس َأ ْل َن َك ا ْل َع ْد َل ِفي بِ ْن ِت َأبي قُ َحافَ َة‪ .‬قَ َ‬
‫ت‪ ،‬فَ َحدَّ َث ْت ُه ْم‪ ،‬فَ قُ ْل َن‪َ :‬ما َأغْ َن ْي ِت َعنَّا‬

‫ت‪ ،‬فَ َخ َر َج ْ‬
‫ام ْ‬ ‫َ‬
‫ال‪(( :‬فَ أ ِح ِّبي َه ِذ ِه))‪ .‬فَ قَ َ‬
‫َب َلى‪ .‬قَ َ‬
‫ب ‪َ -‬ز ْو َج ال َّنبِ ِّي َص َّلى‬ ‫َ‬ ‫اهلل ال ُأ َك ِّلم ُه ِف َ‬ ‫ار ِج ِعي إِ َل ْي ِه‪ .‬قَ ا َل ْ‬
‫ت‪َ :‬و ِ‬
‫يها أ َبدًا‪ .‬فَ أ ْر َس ْل َن َز ْي َن َ‬
‫َ‬ ‫ُ‬ ‫َش ْيئًا فَ ْ‬
‫اس َت ْأذَ َن ْ‬ ‫ُ‬
‫ب َت ُس ُّب ِني‪،‬‬
‫ت ِف َّي َز ْي َن ُ‬
‫ت‪َ :‬ل ُه ذَ ِل َك‪َ ،‬و َوقَ َع ْ‬
‫ت‪ ،‬فَ ِأذ َن َل َها‪ ،‬فَ قَ ا َل ْ‬ ‫اهلل َع َل ْي ِه َو َس َّل َم – فَ ْ‬
‫ْت َأ َّن‬ ‫ْت َأ ْن ُظر‪َ :‬ه ْل ي ْأذَ ُن ِلي ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم ‪ ،‬فَ َل ْم َأ َز ْل َحتَّى َع َرف ُ‬ ‫فَ َط ِفق ُ‬
‫ُّ َ‬ ‫َ‬ ‫ُ‬
‫ب أنْ َأث َْخ ْن ُت َها‬ ‫َ‬ ‫ال َي ْك َر ُه َأنْ َأ ْن َت ِص َر‪ ،‬فَ َوقَ ْع ُ‬ ‫ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َ‬
‫ب‪ ،‬فَ َل ْم أ ْن َش ْ‬‫ت بِ َز ْي َن َ‬ ‫َّ َ‬
‫((أ َما إ َّنها ْاب َن ُة َأبِ ي َب ْك ٍر))‬
‫ال‪َ :‬‬ ‫اهلل ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم ‪ ،‬ث َُّم قَ َ‬ ‫ول ِ َ‬ ‫َغ َل َب ًة‪ ،‬فَ َت َب َّس َم َر ُس ُ‬
‫َص ِح ٌ‬
‫يح‬
‫‪559. ‘A’isha said: “The wives of the Prophet  sent Fatima to the‬‬
‫‪Prophet  and she asked for permission to enter while the Prophet‬‬
‫‪372‬‬
 was with ‘Ā’isha, may Allah be pleased with her, in her cloak. He
gave her permission and she entered. She said. ‘Your wives have sent
me to ask you for justice regarding the daughter of Abū Quhāfa (i.e.
‘Ā’isha).’* He said, ‘Daughter! Do you love what I love?’ She said,
‘Yes.’ He said, ‘Then love her (‘Ā’isha).’
“She got up and left and told the wives who said, ‘You have not
helped us at all. Go back to him.’ She said, ‘By Allah, I will never
speak to him about her again!’ ”
‘Ā’isha said, “So they sent Zaynab, the wife of the Prophet  and
she asked for permission to enter and he gave her permission. She
said the same thing to him, and then Zaynab began to disparage and
revile me, so I looked to see whether the Prophet  would give me
permission. I waited until I saw that the Prophet  was not averse to
my taking revenge. I attacked Zaynab and I did not hesitate to inflict
a severe defeat on her. The Messenger of Allah  smiled and said,
‘She is indeed the daughter of Abū Bakr.’ ” (Authentic)
Commentary: The Companions of the Prophet  knew that the Prophet
 loved ‘Ā’isha very much, so people used to send gifts when he was in
‘Ā’isha’s house more than when he was in anyone else’s house. The wives of
the Prophet  asked him to suggest to the Companions that they should
send gifts to everyone and not particularly to ‘Ā’isha’s house. The request
was rejected, because it was not for the Prophet  to suggest the people as
to whom they should give presents, for the people themselves should decide
this. The hadeeth shows the calmness and fairness with which the Prophet
 handled domestic disagreements.
373
Al-Adab Al-Mufrad
‫اع ِة‬ َ ْ‫الس َن ِة َو م‬

َ ‫ال َج‬ َّ ‫اس ُاة ِفي‬ ُ ْ‫اب م‬
َ ‫ال َو‬ ٌ ‫ َب‬-‎٢٥٣
Chapter 253: Mutual Help In Scarcity And Famine
ِ ‫ون ِفي‬ ُ ‫((ي ُك‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٦٠

َ ‫الز َم ِان َم َج‬
‫ َم ْن‬،‫اع ٌة‬ َّ ‫آخ ِر‬ َ :‫ال‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ََْ ْ َ
ُ ‫ َض ِع‬.))‫ال ِائ َع ِة‬
.‫يف ا ِْإل ْس َن ِاد‬ َ
َ ْ‫ْأل ْكب ِاد ج‬ ِ َ َ
َ ‫أ ْد َرك ْت ُه فَ ال َي ْعد َل َّن بِ ا‬
560. Abū Hurayra said: “There will be a famine at the end of time
and whoever encounters it should not ignore those who are hungry.”
(Weak Chain)
ُ ‫ت ِلل َّنبِ ي ص َّلى‬

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٦١
َ ‫ َأ َّن ا‬:‫اهلل َع ْن ُه‬
ْ ‫ْأل ْن َص َار ق َا َل‬
َ ِّ َ َ ََْ ْ َ
‫ َون ُْش ِر ُك ُك ْم ِفي‬،‫وو َن َة‬ َ ْ‫ َت ْكفُ و َنا م‬:‫ فَ قَ ا ُلوا‬.))‫((ال‬:
ُ ‫ال‬ َ َ ‫ي إِ ْخ َو ِان َنا الن َِّخ‬
َ َ‫ ق‬.‫يل‬
‫ال‬ َ ْ‫اق ِْس ْم َب ْي َن َنا َو َب ن‬
َ
ٌ ‫ َص ِح‬.‫س ْع َنا َوأ َط ْع َنا‬
‫يح‬ ِ َ‫ م‬:‫ال َّث َمر ِة؟ قَ ا ُلوا‬
َ
561. Abū Hurayra said: “The Ansār said to the Prophet  ‘Divide
the palm-trees between us and our brothers (the Muhājirīn).’ He said.
‘No.’ Then they said to the Muhājirīn, ‘Spare us the trouble of their
upkeep and we will let you share in the fruit.’ They said, ‘We hear and
obey.’ ” (Authentic)
Commentary: It demonstrates the love for and openhandedness of the Ansar
towards their brothers, the Muhaajiroon, as they all cooperate upon piety
and goodness. So, the Muhaajiroon would water the palm-trees and clear the
gardens and they all shared in the harvests.
ُ ‫اب ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ َّ َ ْ‫خ‬ َّ َ ُ ِ ِ ِ
‫ال‬ َ َ ِ ‫ أن ُع َم َر ْب َن الط‬،‫ َع ْن َع ْبد اهلل ْب ِن ُع َم َر َرض َي اهلل َع ْن ُه َما‬-‎٥٦٢
َ ‫داد ا‬
ِ ‫اج َت َه َد ُع َمر ِفي إِ ْم‬
ِ ِ‫اب ب‬
‫اإل ْب ِل‬ ِ ‫ْأل ْع َر‬ ُ ْ ‫ َب ْع َدما‬،‫يد ًة ُم ِل َّم ًة‬
َ ‫ت َس َن ًة َش ِد‬
ْ ‫ َو َكا َن‬- ‫اد ِة‬
َ ‫الر َم‬
َّ ‫ام‬
َ ‫َع‬
- ‫اف ُك ُّل َها؛ مِ َّما َج ِه َد َها ذَ ِل َك‬ َ ‫ حتَّى ب َلح ِت ا‬،‫اف ُك ِّلها‬
ُ ‫ْأل ْر َي‬ َ
ِ ‫ْألر َي‬ ِ ِ َّ ‫َوا ْلقَ ْم ِح َو‬
َ َ َ َ ْ ‫الز ْيت م َن ا‬
374
ُ ‫ فاس َتجاب‬.))‫الب ِال‬
‫اهلل‬ َ َ ْ َ ِ ‫وس‬ ْ ‫ ((ال َّل ُه َّم‬:‫ال‬
ْ‫اج َع ْل ِر ْزقَ ُهم َع َلى ُرؤُ ِ ج‬ َ َ‫ فَ ق‬- ‫ام ُع َم ُر َي ْد ُعو‬
َ َ‫فَ ق‬
َ ‫اهلل َلو َأ َّن‬
‫اهلل َل ْم ُيف ِْر ْج َها َما‬ ْ ِ ‫ فَ َو‬،‫هلل‬
ِ ‫((ال ْم ُد‬
َ ْ‫ح‬ :‫ث‬ َ ‫ني َن َز َل بِ ِه ا‬
ُ ‫ْلغ ْي‬ َ ‫ال ِح‬ َ ‫َل ُه َو ِل ْل ُم ْس ِل ِم‬
َ َ‫ فَ ق‬،‫ني‬
َ ‫ت َم َع ُه ْم َأ ْع َد‬
‫ فَ َل ْم‬،‫اد ُهم ِم َن ا ْلفُ قَ َر ِاء‬ ُ ‫ال َأ ْد َخ ْل‬
َّ ِ‫ني َل ُهم َس َع ًة إ‬ ِ ِ ُ ْ‫م‬ ِ ٍ َ ُ ‫َتر ْك‬
ْ َ ‫ت أ ْه َل َب ْيت م َن ال ْسلم‬ َ
َّ ‫َي ُك ِن ا ْث َن ِان َي ْه ِل َك ِان ِم َن‬
ُ ‫ َص ِح‬.))‫احدًا‬
.‫يح ا ِْإل ْس َن ِاد‬ ِ ‫الط َع ِام َع َلى َما ُي ِقيم َو‬
ُ
562. ‘Abdullāh b. ‘Umar said: “ ‘Umar b. al-Khattāb, may Allah be

pleased with him, spoke in the Year of Drought (lit. ashes), which
was a severe, disastrous year, after he had done his best to help the
Bedouins with camels, wheat and oil from all the adjoining villages
and fields until all the fields were exhausted as a result. He stood up to
make supplication and said ‘O Allah! Provide them at the tops of the
mountains!’ Allah answered that prayer for him and for the Muslims.
When abundant rain fell, ‘Umar said, ‘Praise be to Allah! By Allah, if
Allah had not given us relief, I would not have left the people of any
Muslim’s house in a state of plenty without putting a like number of
poor people with them. Two people would not die with the food which
could support one person.’ ” (Authentic Chain)

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ْأل ْكوع ر ِضي‬
َ ُّ َ َ ِ َ ‫ َع ْن َس َل َم َة ْب ِن ا‬-‎٥٦٣
‫ام‬
ُ ‫ْلع‬ َ ‫ فَ َل َّما َك‬.))‫ َو ِفي َب ْي ِت ِه ِم ْن ُه َش ْي ٌء‬،‫ب ْع َد ث َِال َث ٍة‬‎َ ‫ال ُي ْصبِ ُح َأ َح ُد ُك ْم‬
َ ‫ان ا‬ ُ ‫((ض َح َاي‬
َ ،‫اك ْم‬ َ
‫اد ِخ ُروا؛ فَ إِ َّن‬ ُ :‫ال‬

َّ ‫((ك ُلوا َو‬ َ َ‫اضي؟ ق‬ َ ْ‫ام م‬
ِ ‫ال‬ ِ ‫ول‬
َ ‫اهلل! َنف َْع ُل َك َما فَ َع ْل َنا ا ْل َع‬ ُ ْ‫م‬
َ ‫ قَ ا ُلوا َيا َر ُس‬.‫ال ْقبِ ُل‬
َ ُ ‫ذَ ِل َك اْلعام َكانُوا ِفي جه ٍد فَ َأر ْد‬
ٌ ‫ َص ِح‬.))‫ت أنْ ُت ِعي ُنوا‬
‫يح‬ َ ْ َ َ َ
563. Salama b. al-Akwa’ said: “The Prophet  said, ‘As for your
sacrifices, none of you should have any of it left in his house after
a period of three days.’ When the following year came, they asked,
‘Messenger of Allah, should we do the same as we did last year?’
He said, ‘Eat and store up. That was a year in which people were in
difficulty and I wanted you to help.’” (Authentic)
375
Al-Adab Al-Mufrad
Commentary: The hadeeth highlights the following amongst others: 1.

The concern leaders should have for the welfare of their subordinates. The
Prophet  left the companions – may Allah be pleased with them all -
upon this virtue as is demonstrated in the preceding narration. 2. We should
not store food when those around us suffer severe difficulties of hunger. 3.
Verdicts would change as the reasons for them change.
‫الت َج ُار ِب‬

َّ ‫اب‬
ُ ‫ َب‬-‎٢٥٤
Chapter 254: Experience
َ َّ‫ فَ َحد‬،‫ت َج ِالسًا ِع ْن َد ُم َع ِاو َي َة‬

‫ث‬ ُ ‫ ُك ْن‬:‫ال‬ ُ ‫ عن عرو َة ب ِن ال ُّزبي ِر ر ِضي‬-٤٦٥‎
َ َ َْ ْ َْ ُ ْ َ
ُ ‫ َص ِح‬.‫يد َها َثالَثًا‬ ْ َ‫ال ج‬

ُ ‫ت ُر َب ٌه ُي ِع‬ َّ ِ‫ال ِح ْلم إ‬ َ َ‫ فَ ق‬،‫ ث َُّم ا ْن َت َب َه‬،‫َنف َْس ُه‬
‫يح َم ْوقُ وفًا‬ َ َ :‫ال‬
564. ‘Urwa b. az-Zubayr said: “I was sitting with Mu‘āwiya who was
speaking to himself and then became alert. He said, ‘Forbearance is
nothing but experience,’ and he repeated that three times.” (Authentic
in the Mawqoof form)
Commentary: The statement of Mu’awiyah () came after he pondered
thoroughly about this great issue. The character of being patient, able to
control one’s emotions and willing to forgive someone who has upset one will
only be achieved when one benefits from his past rights and builds upon them,
or considers his errors and avoids repeating them. The narration shows the
virtue of experience, and that mere notions are not sufficient for life.
َّ ِ‫إ‬‎‫ال َح ِكيم‬
‫ال ذُ و‬ َّ ِ‫((ال َح ِليم إ‬
َ ‫ َو‬،‫ال ذُ و َع ْث َر ٍة‬ َ ُ ‫ عن َأبِ ي س ِع ٍيد ر ِضي‬-٥٦٥‎
:‫ال‬
َ َ َ َ َ ْ َ
ُ ‫ َض ِع‬.))‫رب ٍة‬
.‫يف ا ِْإل ْس َن ِاد‬ َ ‫ت‬ْ َ‫ج‬
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ عن َأبِ ي س ِع ٍيد‬-٥٦٥‎

ٌ ‫ ِم ْث َل ُه َض ِع‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫يف‬ َ ِّ َ َ ْ َ
376
565. Abū Sa‘īd said: “No one is forbearing unless he has made an
error. No one is wise unless he has had the experience.” (Weak Chain)
A similar report is narrated from Abū Sa‘īd from the Prophet .
(Weak)
Commentary: “No one is forbearing unless he has made an error”; that is,
he has done something wrong of which he is ashamed and wants to shield
anyone who has done the same.
ِ ‫اب َم ْن َأ ْط َع َم َأخًا َل ُه ِفي‬

‫اهلل‬ ٌ ‫ َب‬-‎٢٥٥
Chapter 255: The Person Who Feeds One Of His Brothers In

Allah (A Muslim)
‫اع َأ ْو‬ َ َ ُ ‫ عن ع ِلي ر ِضي‬-‎٥٦٦

ٍ ‫ ((أل ْن أ ْج َم َع َنفَ رًا ِم ْن إِ ْخ َو ِاني َع َلى َص‬:‫ال‬
َ َ ٍّ َ ْ َ
ُ ‫ َض ِع‬.))‫وق ُك ْم فَ َأ ْع ِت َق َرقَ َب ًة‬
‫يف‬ ِ ‫ب إِ َل َّي ِم ْن َأنْ َأ ْخر َج إِ َلى ُس‬
ُ ُّ ‫ َأ َح‬،‫ي ِم ْن َط َع ٍام‬
ِ ْ‫اع ن‬
َ ‫َص‬
566. ‘Alī said: “I prefer having a group of my brothers who join

together around a sā‘ or two of food than to going out to the market
and setting a slave free.” (Weak Chain)
377
Al-Adab Al-Mufrad
َ ْ‫ف ج‬
‫ال ِاه ِل َّي ِة‬ ُ ‫اب ِح ْل‬
ٌ ‫ َب‬-‎٢٥٦
Chapter 256: The Alliance In The Time Of Ignorance
ُ ‫ أن رسول اهلل ص َّلى‬،‫اهلل ع ْنه‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن عب ِد الرحم ِن ب ِن عو ٍف ر ِضي‬-‎٥٦٧
َ ُ َ َ َ ْ َ ْ َ ْ َّ ْ َ ْ َ
ُّ ‫ فَ َما ُأ ِح‬،‫ني‬
‫ َو َأ َّن ِلي ُح ْم َر‬،‫ب َأنْ َأ ْن ُك َث ُه‬ َ ِ‫طيب‬
ِّ ‫ال‬ َ ‫وم ِتي ِح ْل‬
ُ ْ‫ف م‬ ُ ‫((ش ِه ْد‬
َ ‫ت َم َع ُع ُم‬ َ َ َ‫ق‬
:‫ال‬
ٌ ‫ َص ِح‬.))‫الن ََّع ِم‬

‫يح‬
567. ‘Abdu’r-Rahmān b. ‘Awf said: “[The Prophet  said], ‘I was

present with my uncles at the Alliance of the Mutayyibīn, I would not
wish to break it, even for red camels (a symbol of worldly wealth).”
(Authentic)
Commentary: Imam Ibn al-Atheer (‫ )رحمه الله‬explained, “Banū Hāshim, Banū
Zuhra and Banū Taym, gathered in the house of Ibn Jud‘ān during the days
of Ignorance. They brought perfume in a bowl into which they dipped their
hands and made a vow to help one another and claim the rights of the
oppressed from the aggressor. So it was called the alliance of ‘Mutayyibīn
(perfumers).” Unfortunately, many of the people wrongly consider this report
as from the narrations of the companion, Ibn ‘Awf, rather than a report from
him from the Prophet . See Saheeh al-Adab al-Mufrad (441). The hadeeth
encourages supporting the oppressed against the aggressor, and making
alliances that facilitate maintaining the ties of kinship – of course, within the
limits of the Sharee’ah.
378
‫اب ْا ِإل َخ ُ‬
‫ـاء‬ ‫‪َ -‎٢٥٧‬ب ٌ‬
‫‪Chapter 257: Brotherhood‬‬
‫ُ‬ ‫‪ -‎٥٦٨‬عن َأ َن ٍس ر ِضي ُ‬

‫((آخى ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َب نْ َ‬
‫ي ْاب ِن‬ ‫َ‬ ‫اهلل َع ْن ُه قَ َ‬
‫ال‪:‬‬ ‫َ َ‬ ‫َ ْ‬
‫َمس ُع ٍ‬
‫ود َوال ُّز َب ْي ِر))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫ْ‬
‫‪568. Anas said: “The Prophet  formed a pact of brotherhood‬‬

‫)‪between Ibn Mas‘ūd and az-Zubayr.” (Authentic‬‬
‫اهلل َع َل ْي ِه‬ ‫‪ -‎٥٦٩‬عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي ُ‬
‫ول ِ َ‬ ‫ف َر ُس ُ‬
‫((حا َل َ‬ ‫اهلل َع ْن ُه َما قَ َ‬
‫ال‪َ :‬‬ ‫َ َ‬ ‫ْ َ‬ ‫َ ْ‬
‫ي قُ ري ٍش وا َ‬
‫ْأل ْن َص ِار ِفي َد ِاري َّال ِتي بِ مْ َ‬
‫ال ِدي َن ِة))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫َ‬ ‫َو َس َّل َم َب نْ َ َ ْ‬
‫‪569. Anas b. Mālik said: “The Messenger of Allah  formed a pact‬‬
‫‪of brotherhood between the Quraysh and the Ansār in my house in‬‬
‫)‪Madīna.” (Authentic‬‬
‫ف ِفي ْا ِإل ْس َ‬
‫ال ِم‬ ‫اب َ‬
‫ال ِح ْل َ‬ ‫‪َ -‎٢٥٨‬ب ٌ‬
‫‪Chapter 258: There Is No Alliance In Islam‬‬
‫ال‪ :‬ج َلس ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه‬ ‫ِ‬ ‫َ ِ‬
‫ُّ َ‬ ‫‪َ -‎٥٧٠‬ع ْن َع ْم ٍرو ْب ِن ُش َع ْي ٍب‪َ ،‬ع ْن أبِ يه‪َ ،‬ع ْن َجدِّ ه قَ َ َ َ‬
‫((م ْن َك َ‬
‫ان َل ُه‬ ‫وس َّلم عام ا ْلفَ ْتح ع َلى درج ا ْل َكعب ِة‪‎ ،‬فَ ح ِم َد َ‬
‫اهلل‪َ ،‬و َأ ْث َنى َع َل ْي ِه‪ ،‬ث َُّم َ‬
‫قال‪َ :‬‬ ‫َ‬ ‫َْ‬ ‫َ َ ِ‬ ‫ِ َ‬ ‫َ َ َ َ َ‬
‫ال ِه ْج َر َة َب ْع َد اْلفَ ْت ِح))‪َ .‬ص ِح ٌ‬

‫يح‬ ‫الم إِ َّ‬
‫ال ِشدَّ ًة‪َ ،‬و َ‬ ‫ال ِاه َّلي ِة‪َ ،‬ل ْم َي ِز ْد ُه ا ِْإل ْس ُ‬
‫ف ِفي جْ َ‬
‫ِح ْل ٌ‬
‫‪379‬‬
Al-Adab Al-Mufrad
570. ‘Amr b. Shu’ayb reported from his father that his grandfather
(‘Abdullāh b. ‘Amr b. al-‘Ās) said: “The Prophet  sat down in the
year of the Conquest of Makka on the steps of the Ka‘ba and praised
and glorified Allah. Then he said, ‘Whoever is party to an alliance
made in the Time of Ignorance, Islam only increases its strength.
There is no hijra after the Conquest (of’ Makka).’ ” (Authentic)
Commentary: Yes, Islam strengthens the “alliances that are in line with its
rulings such as connecting the ties of kinship and supporting the oppressed
and others. As for what contradicts it, Islam wipes it out and annuls it!” As
such, the hadeeth, “There is no alliance in Islam”, collected by Imam Muslim
in his Saheeh also from Anas bin Malik () only refers to the alliances that
are not in line with the rulings of Islam. Likewise, the expression, “There is
no Hijra after the Conquest (of Makkah)” only means that migrating from
Makkah has stopped since it then became from the lands of Islam and will
ever remain so. Nevertheless, whenever the Muslims in the lands of the non-
Muslims face the trials and difficulties in practising and showing their religion
as faced by the early Muslims while in Makkah, then they should migrate too.
Thus, the Prophet  said in an authentic hadeeth collected by Imam Aboo
Dawood in his Sunan, “Hijra will not stop until seeking repentance stops,
and seeking repentance will not stop until the sun rises from its place of set.”
َ ْ‫اس َت ْم َط َر ِفي َأ َّو ِل م‬

‫ال َط ِر‬ ْ ‫اب َم ِن‬
ٌ ‫ َب‬-‎٢٥٩
Chapter 259: The One Who Soaks’ Himself In The Rain When
The First Rain Falls
ُ ‫ َأصاب َنا مع ال َّنبِ ي ص َّلى‬:‫ال‬

‫ فَ َح َس َر‬،‫اهلل َع َل ْي ِه َو َس َّل َم َم َط ٌر‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٥٧١
َ
‫((أل َّن ُه‬: َ َ‫ت؟ ق‬
‫ال‬ َ ‫فَ َع ْل‬‎‫ ِل َم‬:‫ قُ ْل َنا‬.‫ال َط ُر‬ ُ ‫ال َّنبِ ي ص َّلى‬
َ ْ‫اهلل َع َلي ِه َو َس َّلم ث َْو َب ُه َع ْن ُه َحتَّى َأ َص َاب ُه م‬
َ ْ َ ُّ
ٌ ‫ َص ِح‬.))‫يث َع ْه ٍد بِ َر ِّب ِه‬

‫يح‬ ُ ‫َح ِد‬
571. Anas said: “Rain fell on us while we were with the Prophet 
380
and the Prophet  took off some of his garment so that the rain
could fall on him. We asked, ‘Why did you do that?’ He said, ‘Because
it has newly come from its Lord.’ ” (Authentic)
Commentary: Imam An-Nawawee (‫ )رحمه الله‬explained, “It forms an evidence
for the view of our scholars that it is recommended during the first rain to
expose other than our Awrah (parts of the body prohibited to be seen by other
people) so that the rain touches it. It also proves that when the subordinate
sees something from the superior which he does not know, he should ask him
so as to know it, act upon it and teach others too.” The hadeeth also
encourages craving for whatever is good and beneficial. It is evidence for the
fact Allah the Mighty and Sublime is above His creatures.
‫اب ِإ َّن ا ْلغَ َن َم َب َر َك ٌة‬

ٌ ‫ َب‬-٠٦٢‎
Chapter 260: Sheep Are A Blessing
– ‫ت َج ِالسًا َم َع َأبِ ي ُه َر ْي َر َة‬ ُ ‫ ُك ْن‬:‫ال‬َ َ‫ َع ْن ُح َم ْي ٍد ْب ِن َم ِال ٍك ْب ِن ُخ َث ْي ِم؛ َأ َّن ُه ق‬-‎٥٧٢
َ ْ‫ فَ َأ َت ُاه قَ ْو ٌم ِم ْن َأ ْه ِل م‬،‫يق‬
ٍّ ‫ال ِدي َن ِة َع َلى َد َو‬
.‫ فَ َن َز ُلوا‬،‫اب‬ ُ ‫ر ِضي‬
ِ ‫ بِ َأ ْر ِض ِه بِ ا ْل َع ِق‬- ‫اهلل َع ْن ُه‬ َ َ
ُ َ َ َ‫ فَ ق‬:‫ال حمي ٌد‬
،‫الم‬ َّ ‫ إِ َّن ْاب َن ِك ُيق ِْرئ ُِك‬:‫ َوقُ ل َل َها‬،‫ب إِ َلى أ ِّمي‬
َ ‫الس‬ ْ ‫ اذْ َه‬:‫ال أ ُبو ُه َر ْي َر َة‬ ْ َ ُ َ َ‫ق‬
ٍ ‫الث ََة َأق َْر‬
‫ َو َش ْي ًئا ِم ْن َز ْي ٍت َو ِم ْل ٍح‬،‫اص ِم ْن َش ِع ٍير‬ َ َ‫ َأ ْط ِع ِمي َنا َش ْي ًئا ق‬:‫ول‬
ْ ‫ فَ َو َض‬:‫ال‬
َ ‫عت َث‬ ُ ُ‫َو َيق‬
‫ َك َّب َر َأ ُبو‬،‫يه ْم‬

ِ ‫ي َأ ْي ِد‬
َ ْ‫ فَ َل َّما َو َض ْع ُت ُه َب ن‬،‫ فَ َح ِم ْل ُت َها إِ َل ْي ِه ْم‬،‫ فَ َو َضع ُت َها َع َلى َر ْأ ِسي‬،‫ِفي َص ْحفَ ٍة‬
َ ‫ال ا‬ َ ُ ْ‫هلل َّال ِذي َأ ْشب َع َنا ِم َن خ‬
‫ْأل ْس َو َد ِان؛‬ ُ ‫ال ْب ِز َب ْع َد أ ْن َل ْم َي ُك ْن َط َع‬
َّ ِ‫ام َنا إ‬
َ
َ ْ‫ ح‬:‫ال‬
َ َ‫ َوق‬،‫ُه َر ْي َر َة‬
!‫ َيا ْاب َن َأ ِخي‬:‫ال‬ َّ ‫ا ْلقَ و ُم ِم َن‬‎ ‫ فَ َلم ُي ِص ِب‬،‫اء‬

َ َ‫ ق‬.‫الط َع ِام َش ْيئًا! فَ َل َّما ا ْن َص َرفُ وا‬ ْ ْ
َ ْ‫الت َّْمر َو م‬
ُ ‫ال‬ ُ
ِ ‫ َو َص ِّل ِفي َن‬،‫اح َها‬
‫اح َي ِت َها؛ ِفإ َّن َها‬ َ َ
َ ‫ب َم َر‬ ْ ‫ َوأ ِط‬،‫ام َع ْن َها‬
َ ‫الر َغ‬
َّ ‫ام َس ِح‬ ْ ‫ َو‬،‫أ ْح ِس ْن إِ َلى َغ َن ِم َك‬
ُ ‫ َت ُك‬،‫ان‬
‫ون ال َّث َّل ُة‬ ِ ‫وش ُك َأ ْن َي ْأ ِتي َع َلى الن‬
ٌ ‫َّاس َز َم‬ ِ ‫ َو َّال ِذي َنف ِْسي بِ ي ِد ِه َلي‬،‫الن َِّة‬
ُ َ ِّ ‫ِم ْن َد َو‬
َ ْ‫اب ج‬
ُ ‫ َص ِح‬.‫ان‬
‫يح ا ِْإل ْس َن ِاد‬ َ ‫احبِ َها ِم ْن َد ِار َم ْر َو‬ َّ ‫ْلغ َن ِم َأ َح‬
ِ ‫ب إِ َلى َص‬ َ ‫ِم َن ا‬
381
Al-Adab Al-Mufrad
572. Humayd b. Mālik b. Khuthaym said: “I was sitting with Abū

Hurayra on some land he owned at al-‘Aqīq when some people from
Madīna came to him on animals and dismounted.”
Humayd went on, saying that Abū Hurayra said, “Go to my mother
and tell her, ‘Your son sends you greetings of salam and asks you to
give us something to eat.’ ”
Humayd said, “She put three barley loaves, some olive oil and salt on
a platter and I put it on my head and carried it to them. When I placed
it before them, Abū Hurayra said ‘Allāhu Akbar wa Al-Hamdu Lillāh,
Allah is Greater and praise be to Allah Who has given our fill of this
bread to us whose only food used to be the two black ones - dates and
water.’ The other people before us, (i.e. Companions of the Prophet
) did not get this kind of food. When they left, he said, ‘Nephew,
be good to your sheep. Brush the dust and mucous off them. Make
their evening pasture good and pray near them. They are among the
animals of the Garden. By Him who holds my soul in His hand, the
time has almost come on people when it will be better for someone to
have a flock of sheep than to be in the house of Marwān (the governor
of Madīna).’” (Sound Chain)
Commentary: The chapter heading itself is coined from the authentic
hadeeth collected by Imam Ahmad in his Musnad that the Prophet 
said, “Rear sheep for there is blessing in them.” However, the narration of
Abu Hurayrah and his mother – may Allah forgive them both and shower
blessings on them – shows that keeping sheep includes providing them good
feed, drink, cleaning them up, treating them when they fall ill and so on. It
demonstrates also that the companions did not allow the paltry pleasures of
this world to distract them from the matters of the hereafter, and were very
thankful of Allah’s favors on them. See narration no. 575 and 577.
‫((الش ُاة ِفي‬:

َّ ‫ال‬ ُ ‫ َأ َّن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن ع ِلي ر ِضي‬-‎٥٧٣
َ َّ ُ َ َ َ ٍّ َ ْ َ
ُ ‫ َض ِع‬.))‫ات‬
.‫يف ِج ًّدا‬ ٌ ‫َث َب َر َك‬ َّ ‫ َو‬،‫ا ْل َب ْي ِت َب َر َك ٌة‬
ُ ‫ َوال َّثال‬،‫الش َات ِان َب َر َك َت ِان‬
573. ‘Alī, may Allah be pleased with him, said: “The Prophet 
382
said, ‘One sheep in the house is a blessing and two sheep are two
blessings and three sheep are all blessings’ ” (Very Weak)
َ ‫ باب ْا ِإلب ُل ِعز‬-‎٢٦١

‫أل ْه ِل َها‬ ٌّ ْ ٌ َ
Chapter 261: Camels Are A Cause Of Pride To Their Owners
ْ ُ ‫اهلل ص َّلى‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٧٤
‫س‬ َ :‫ال‬
ُ ‫((رأ‬ َ ِ ‫ول‬ َ َ ََْ ْ َ
‫ ا ْلفَ دَّ ِادين َأ ْه ِل ا ْل َو َبر‬،‫ْإلب ِل‬ َ ْ‫اليال َُء ِفي َأ ْه ِل خ‬
ْ ‫ال ْي ِل َوا‬ ُ ْ‫خ‬ َ ْ‫حَ ْ م‬ ُ
َ ‫ َوا ْلفَ ْخ ُر َو‬،‫ا ْلكف ِْر ن َو ال ْش ِر ِق‬
َ
ٌ ‫ َص ِح‬.))‫الس ِكي َن ُة ِفي أ ْه ِل ا ْل َغ َن ِم‬
‫يح‬ َّ ‫َو‬
height of disbelief lies towards the East, and pride and arrogance
lie with those who possess (hundreds) of horses and camels - the
bedouins. Serenity and humility lies with those who possess sheep.’
” (Authentic)
Commentary: Some of the scholars explain that, the expression, ‘disbelief
lies towards the East’ referred to the arrogant and tyrannical rule of the
Fireworshippers which was Eastern vis-a-vis the city of Madeenah at the
time. Others say, it refers to the widespread of disbelief and tribulation at
the appearance of Dajjal, and the Yajooj and Maajooj during the End times.
Perhaps the humility that follows those who possess sheep results from the
fact that they are usually of a lower category of plenitude of wealth than the
owners of horses and camels. So while that may lead them to being humble,
abundant wealth may lead its possessor to arrogance and pride.
‫اء‬ َّ ‫الش ِاء؛ إِ َّن‬ ِ ‫ت ِل ْل ِكال‬

َّ ‫َب َو‬ ُ ‫اس ر ِضي‬
ُ ‫ َع ِج ْب‬:‫ال‬
َ ‫الش‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-٥٧٥ ‎
ِ ‫الو‬
‫اح َد ُة‬ َ ‫بة‬ُ ‫ َت َض ُع ا ْل َك ْل‬،‫ب‬
َ ‫ َوا ْل َك ْل‬،‫وي ْه َدى َك َذا َو َك َذا‬
ُ ،‫الس َن ِة َك َذا َو َك َذا‬
َّ ‫ُي ْذ َب ُح ِم ْن َها ِفي‬
383
Al-Adab Al-Mufrad
َ َّ
ُ ‫ َص ِح‬.!‫والشاء أ ْك َث ُر ِم ْن َها‬
.‫يح ا ِْإل ْس َن ِاد‬ ،‫َك َذا َو َك َذا‬
575. Ibn ‘Abbās said: “I never cease to wonder at dogs and sheep.
Such-and-such a number of sheep are slaughtered in the year and
such-and-such a number are sacrificed. One bitch has a litter of such-
and-such a number of puppies, and still there are more sheep than
dogs.” (Authentic Chain)
Commentary: Allah is the Creator of the heavens and the earths and all
that they contain. He is their Controller and Sustainer; He increases what
He Wills, when He wills and how He wills – Glorious is He the Mighty and
Sublime!
َ ‫ َيا َأ َبا ِظ ْب َي‬:‫اب‬

‫ان! َك ْم َع َطاؤُ َك؟‬ ِ ‫ال َّط‬
َ ْ‫ال ِلي ُع َمر ْب ُن خ‬
ُ َ ‫ َع ْن َأبِ ي ِظ ْب َي‬-‎٥٧٦
َ َ‫ان ق‬
‫السابِ َي ِاء ِم ْن قَ ْب ِل َأ ْن‬ ِ َّ‫ان! خ‬

َ ْ‫ات ْذ ِم َن ح‬
َّ ‫ال ْر ِث َو‬ َ َ‫ ق‬.‫ َأ ْلفَ ِان َو َخ ْم ُس ِمائ َِة‬:‫ت‬
َ ‫ َيا َأ َبا ِظ ْب َي‬:‫ال َل ُه‬ ُ ‫قُ ْل‬
.‫ َح َس ُن ا ِْإل ْس َن ِاد‬.‫اء َم َع ُه ْم َمالًا‬ َ ‫َت ِل َي ُك ْم ِغ ْل َم ُة قُ َر ْي ٍش؛‬

ُ ‫ال ُي َعدُّ ا ْل َع َط‬
576. Abū Dhibyān said: “ ‘Umar b. al-Khattāb said to me, ‘Abū

Dhibyān, how large is your (soldier’s) stipend?’ I said, ‘2500.’ He
said to him, ‘Abū Dhibyān, harvest from the fields and increase your
livestock before the lads of Quraysh are appointed over you. Among
them the stipend will not be considered to be income.’ ” (Sound Chain)
Commentary: The narration generally encourages taking to the means of
attaining nobility and honor since huge harvests and livestock were from the
major things of honor amongst the Arabs at the time.
َ َ‫ فَ ق‬،‫الش ِاء‬ َ َ َ َ‫ َتف‬:‫ال‬

َ َ‫ َع ْن َع ْب َد َة ْب ِن َح ْز ٍن ق‬-٥٧٧ ‎
‫ال ال َّنبِ ُّي‬ َّ ‫اب‬ ْ ‫اخ َر أ ْه ُل ا ِْإل ْب ِل َوأ‬
ُ ‫ص َح‬
ُ
،‫اود َو ُه َو َر ِاعي َغ َن ٍم‬ َ ‫ َو ُب ِع‬،‫وسى َو ُه َو َر ِاعي َغ َن ٍم‬
ُ ‫ث َد‬ ُ :‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ ‫((ب ِع‬
َ ‫ث ُم‬
َ َ َ َ ُ ‫وب ِع ْث‬
ٌ ‫ َص ِح‬.))‫ت أ َنا َوأ َنا أ ْر َعى َغ َنمًا أل ْه ِلي بِ اْأل ْج َي ِاد‬
‫يح‬ َُ
384
577. ‘Abda b. Hazn said: “The people of camels and the people of
sheep vied with each other for glory. The Prophet  said, ‘Mūsā
was sent and he was a shepherd. Dāwūd (Prophet) was sent and he
was a shepherd. I was sent and I used to herd sheep for my people at
Ajyād (in Makka).’ ” (Authentic)
َ ‫ باب ْا‬-‎٢٦٢
‫أل ْع َر ِاب َّي ُة‬ ٌ َ
Chapter 262: A Man Going Back To Live As A Bedouin
ُ ‫ ا ِْإل ْش َر‬:‫ َأ َّو ُل ُه َّن‬،‫ْلك َب ِائ ُر َس ْب ٌع‬

ِ ِ‫اك ب‬
،‫اهلل‬ َ ‫ ا‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٧٨
َ َ ََْ ْ َ
َ ْ ُ‫ َور ْمي مْح‬،‫ْس‬
ٌ ‫ َص ِح‬.‫ َواْأل ْع َرابِ َّي ُة َب ْع َد ا ْل ِه ْج َر ِة‬،‫ات‬
‫يح‬ ِ ‫ال َص َن‬
ُ َ ِ ‫َوقَ ْت ُل ال َّنف‬
578. Abū Hurayra said: “There are seven great wrong actions: the
first of them is to associate things with Allah, then killing someone,
slandering chaste women and going back to live as a bedouin after
having made hijra.” (Authentic)
Commentary: These seven greatly destructive sins have been mentioned in
many verses of the Qur’an and authentic ahaadeeth of the Prophet . The
rest of them are: running away from the battle field, taking the wealth of the
orphan and consuming interest. See Silsilat al-Ahaadeethis as-Saheehah
(2244). Imam Ibn Atheer (‫ )رحمه الله‬noted, “The one who returned to his place
after making the Hijrah without excuse used to be considered like a renegade
from the religion!”
385
Al-Adab Al-Mufrad
ُ ‫اب َس ِاك ُن ْا‬

‫لق َرى‬ ٌ ‫ َب‬-‎٢٦٣
Chapter 263: The One Who Lives In (Remote) Villages
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ال ِلي َر ُس‬ ُ ‫ان ر ِضي‬
َ
‫((ال‬ َ ِ ‫ول‬ َ َ‫ ق‬:‫ال‬
َ َ َ ‫ َع ْن ث َْو َب‬-‎٥٧٩
.‫ور ا ْلقُ َرى‬ ُ َ َ َ‫ ق‬.‫ْلكفُ ور؛ فَ إِ َّن س ِاك َن ا ْل ُكفُ ِور َكس ِاك ِن ا ْلقُ ب ِور‬
ُ ‫َتس ُك ِن ا‬
ُ ُ‫ ا ْلكف‬:‫ال أ ْح َم ُد‬ ُ َ َ َ ْ
.‫َح َس ٌن‬
579. Thawbān said: “The Messenger of Allah  said to me, ‘Do not
live in remote villages. The person who lives in a remote village is
like the person who lives in the grave.’ ”
Ahmad said that “kufur” means (remote) villages. (Sound)

Commentary: People who live in remote places are deprived of Jumu‘a
prayers and other good gatherings where they obtain knowledge and
religious training. Due to their being in remote places, they do not also
come in contact with other aspects of human advancements except littly and
lately! In a related authentic narration from Abu Hurayrah (), the Prophet
 said, “The one who resides in the village will be coarse…” (Ahmad
and others). However, mere visits to villages and hamlets are allowed as
indicated in the next hadeeth. Ahmad here is Ibn ‘Aasim, Abu Muhammad
al-Balkhee, the Shaykh from whom the author, Imam Al-Bukhaaree, reported
the hadeeth.
386
‫ال ِع‬ ِّ ‫اب ا ْل َبدْ ُو ِإ َلى‬
َ ‫الت‬ ٌ ‫ َب‬-‎٢٦٤
Chapter 264: Going Out To The Water-Courses
َ ‫ َو َه ْل َك‬:‫ت‬
‫ان‬ ُ ‫ قُ ْل‬.‫ْلب ْد ِو‬ ِ ُ ‫ َس َأ ْل‬:‫ال‬
َ َ‫ َع ْن َأبِ ِيه ق‬،‫ َع ِن مْ ِالق َْد ِام ْب ِن ُش َر ْي ٍح‬-‎٥٨٠
َ ‫ت َعائ َش َة َع ِن ا‬
ْ ‫اهلل َع َل ْي ِه َو َس َّل َم َي ْب ُدو؟ قَ ا َل‬
ٌ ‫ َص ِح‬.‫ال ِء ال ِّتال َِع‬
.‫يح‬ َ ‫ َن َع ْم َك‬:‫ت‬
َ ُ‫ان َي ْب ُدو إِ َلى َهؤ‬ َ ُّ
580. Miqdam bin Shurayh reported that his father said: “I asked
‘Ā’isha about outings. I said, ‘Did the Prophet  go out (from
Madīna) for outing?’ She replied, ‘Yes, he used to go out to these
hillside streams.’” (Authentic)
َ ُ ‫ َر َأ ْي‬:‫ال‬
َ ‫اهلل ْب َن أ ِس ٍيد إِ ذَ ا َر ِك‬
‫ َو ُه َو‬- ‫ب‬ ِ ‫ت ُم َح َّم َد ْب ِن َعب ِد‬
ْ َ َ‫ َع ْن َع ْم ٍرو ْب ِن َو ْه ٍب ق‬-٥٨١ ‎
ُ ‫ َر َأ ْي‬:‫ال‬
‫ت‬ ُ ‫ فَ قُ ْل‬.‫ َو َو َض َع ُه َع َلى فَ ِخ َذ ْي ِه‬،‫ َو َضع ث َْو َب ُه َع ْن َم ْن ِك َب ْي ِه‬- ‫ُم ْح ِر ٌم‬
َ َ‫ َما َه َذا!؟ ق‬:‫ت‬
ُ ‫ َض ِع‬.‫اهلل َيف َْع ُل ِم ْث َل َه َذا‬

.‫يف ا ِْإل ْس َن ِاد‬ ِ ‫َعب َد‬
ْ
581. ‘Amr b. Wahb said: “I saw Muhammad b. ‘Abdullāh b. Usayd

riding when he was in ihrām. He moved his garment from his shoulder
to his thighs. I asked, ‘What is this?’ He replied, ‘I saw ‘Abdullāh do
it in this way.’” (Weak Chain)
387
Al-Adab Al-Mufrad
ُ ‫س ُك َّل َق ْو ٍم َف َي ْع ِر‬ َ َ ‫اب َم ْن َأ َح َّب ِك ْت َم‬

‫ف‬ َ ‫ َوأ ْن ُي َج ِال‬،‫الس ِّر‬ ِّ ‫ان‬ ٌ ‫ َب‬-٥٦٢‎
‫ال َق ُه ْم‬ َ
َ ‫أ ْخ‬
Chapter 265: The Person Who Wants To Conceal The Secret

And To Sit With Each Group Of People So That He Can
Understand Their Behaviour
‫ َأ َّن ُع َم َر‬:‫ َع ْن َأبِ ِيه‬،‫الر ْح َم ِن ْب ِن َع ْب ِد ا ْلقَ ِارى‬ ِ ‫ َع ْن ُم َح َّم ٍد ْب ِن َعب ِد‬-٢٨٥‎

َّ ‫اهلل ْب ِن َع ْب ِد‬ ْ
َ ‫اب ورجلًا ِم َن ا‬
،‫الر ْح َم ِن ْب ُن َع ْب ِد اْلقَ ِاري‬ ِ ْ‫ْأل ْن َص ِار َكا َنا َج ِال َس ن‬
َ ‫ فَ َج‬،‫ي‬
َّ ‫اء َع ْب ُد‬ ُ َ َ ِ ‫ال َّط‬
َ ْ‫ْب َن خ‬
َّ ‫ال َل ُه َع ْب ُد‬
:‫الر ْح َم ِن‬ ُّ ‫ال حُ ِن‬
َ َ‫ فَ ق‬.))‫ب َم ْن َي ْرفَ ُع َح ِدي َث َنا‬ َ َ‫ فَ ق‬.‫س إِ َل ْي ِه َما‬
َ ‫ ((إِ َّنا‬:‫ال ُع َم ُر‬ َ ‫فَ َج َل‬
،‫س َه َذا َو َه َذا‬ ِ َ َ‫ ق‬.!‫ني‬ ُ ْ‫ت ُأ َج ِالس ُأو َل ِئ َك َيا َأ ِمير م‬
َ ‫ال ْؤ ِم ِن‬ ُ ‫َل ْس‬
ْ ‫ فَ َجال‬،‫((ب َلى‬
َ :‫ال ُع َم ُر‬ َ ُ
‫ال ِليفَ ُة‬ ُ ‫ون َي ُك‬ َ َ َ‫ال َترفَ ع ح ِدي َث َنا)) ثُم ق‬
َ ْ‫ون خ‬ َ ‫َّاس َيقُ و ُل‬ َ :‫ال ِلأل ْن َص ِار ِّي‬
َ ‫((م ْن َت َرى الن‬ َّ َ ْ َ ‫َو‬
َ َ‫ فَ ق‬.‫ين؛ َل ْم ُي َس ِّم َع ِل ًّيا‬

‫ ((فَ َما‬:‫ال ُع َم ُر‬ ِ ‫ال َه‬
َ ‫اج ِر‬ َ ‫بع ِدي))؟ فَ عدَّ َد ا‬
ُ ْ‫ْأل ْن َص ِار ُّي ِر َجالًا ِمن م‬ َ َْ
‫يم ُه ْم َع َلى َط ِريقَ ٍة‬ َ َ ‫اهلل! إ َّن ُه‬ َ ْ‫َل ُهم َع ْن َأبِ ي ح‬
َ ‫ أنْ ُي ِق‬- ‫ان َع َل ْي ِه ْم‬
َ ‫ إِ نْ َك‬- ‫اهم‬
ُ ‫أل ْح َر‬ ِ ‫الس ِن؟ فَ َو‬
َ ْ
ُ ‫ َض ِع‬.))‫ال ِّق‬
.‫يف ا ِْإل ْس َن ِاد‬ َ ْ‫ِم َن ح‬
582. Muhammad b. ‘Abdullāh b. ‘Abdu’r-Rahmān b. ‘Abd al-Qāri

reported that his father said: “ ‘Umar b. al-Khattāb and an Ansāri man
were sitting together when ‘Abdu’r-Rahmān b. ‘Abd al-Qāri came and
sat with them. ‘Umar said, ‘We do not want someone to disclose our
conversation.’ ‘Abdu’r-Rahmān said, ‘I do not sit with those (such
kind of) people, Amir al-Mu’minīn.’ ‘Umar said, ‘Sit with this and
that but do not disclose our conversation.’ Then he said to the Ansāri,
‘Who do you think people say should be the Khalīfa after me?’ The
Ansāri counted off some men among the Muhājirīn, but he did not
name ‘Alī. ‘Umar said, ‘What do they have against Abu’l-Hasan
(‘Alī)? By Allah, if he were in charge of them, he would be the best
388
‫)‪suited to set them on the path of the Truth.’ ” (Weak Chain‬‬
‫‪ -٢٦٦ ‎‬باب الت َؤ َد ُة ِفي ْا ُ‬

‫أل ُم ِور‬ ‫َ ٌ ُّ‬
‫‪Chapter 266: Diligence In Affairs‬‬
‫ال َس ِن‪َ ،‬أ َّن َر ُجلًا ُت ُو ِّفي‪َ ،‬و َت َر َك ْاب ًنا َل ُه َو َم ْو ًلى َل ُه‪ ،‬فَ َأ ْو َصى َم ْو َ‬
‫ال ُه بِ ْاب ِن ِه‪ ،‬فَ َل ْم‬ ‫‪َ -٣٨٥‎‬ع ِن حْ َ‬
‫َ‬
‫جه َز ُه‪ ،‬فَ َأ َتى َع مِالًا فَ َس َأ َل ُه‪.‬‬
‫ب ا ْل ِع ْل َم‪ ،‬فَ َّ‬ ‫َ‬ ‫وه َحتَّى َأ ْد َر َك َو َز َّو َج ُه‪ .‬فَ قَ َ‬
‫ال‪َ ‎‬ل ُه‪َ :‬ج ِّه ْز ِني أ ْط ُل ُ‬
‫ْ‬
‫َيأ ُل ُ‬
‫وج‪ ،‬فَ َع ِّل ْم ِني‪.‬‬ ‫ت َأنْ َت ْن َط ِل َق فَ قُ ْل ِلي‪ُ :‬أع ِّل ْم َك‪ .‬فَ قَ َ‬
‫ال‪َ :‬ح َضر ِمنِّي خْ ُ‬
‫ال ُر ُ‬ ‫َ‬ ‫ال‪ :‬إِ ذَ ا َأ َر ْد َ‬
‫فَ قَ َ‬
‫َ‬
‫ير ُك ُّل ُه ‪ -‬فَ َج َ‬
‫اء َو َ‬
‫ال‬ ‫خْ َ‬ ‫ال ُ ِ‬
‫سن‪ :‬في َه َذا ال ُ‬
‫ال حْ َ‬
‫تع ِج ْل‪ .‬قَ َ‬ ‫اصبِ ْر‪َ ،‬و َ‬
‫ال َت ْس ْ‬ ‫فَ قَ َ‬
‫ال‪َّ :‬ات ِق اهلل‪َ ،‬و ْ‬
‫اء َأ ْه َل ُه‪َ ،‬ن َز َل َع ْن ر ِ‬
‫اح َل ِته‪ ،‬فَ َل َّما َن َز َل الدَّ َار إِ ذَ ا‬ ‫اه َّن؛ إِ مَّ َنا ُه َّن َثال ٌ‬
‫َث ‪ -‬فَ َل َّما َج َ‬ ‫َي َك ُ‬
‫اد َي ْن َس ُ‬
‫َ‬
‫اهلل َما ُأ ِر ُ‬
‫يد َما َأ ْن َت ِظ ُر بِ َه َذا؟‬ ‫ام َر َأ ُت ُه َن ِائ َم ٌة! قَ َ‬
‫ال‪َ :‬و ِ‬ ‫اخ َع ِن مْ َ َ‬
‫ال ْرأ ِة‪َ ،‬وإِ ذَ ا ْ‬ ‫ُه َو بِ َر ُج ٍل َن ِائ ٍم ُم َت َر ٍ‬
‫اصبِ ْر‪َ ،‬و َ‬
‫ال َت ْس َت ْع ِج ْل‪،‬‬ ‫َ‬ ‫ف‪ .‬قَ َ‬ ‫اح َل ِت ِه‪ ،‬فَ َل َّما َأر َ َ ْ‬
‫فَ ر َج َع إِ َلى ر ِ‬
‫ال‪َّ :‬ات ِق اهلل‪َ ،‬و ْ‬ ‫اد أ ْن َيأ ُخ َذ َّ‬
‫الس ْي َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫اد َأ ْن‬
‫اح َل ِت ِه‪ ،‬فَ َل َّما َأ َر َ‬
‫ال‪َ :‬ما َأ ْن َت ِظر بِ َه َذا َشيئًا‪ ،‬فَ ر َج َع إِ َلى ر ِ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ام َع َلى َر ْأ ِس ِه قَ َ‬
‫فَ َر َج َع‪ ،‬فَ َل َّما قَ َ‬
‫ْ‬ ‫ْ‬
‫َب‬ ‫الر ُج ُل‪ ،‬فَ َل َّما َر ُ‬
‫آه َوث َ‬ ‫ام َع َلى َرأ ِس ِه ْ‬
‫اس َتيقَ َظ َّ‬ ‫َيأ ُخ َذ َس ْيفَ ُه ذَ َك َر ُه‪ ،‬فَ َر َج َع إِ َل ْي ِه‪ ،‬فَ َل َّما قَ َ‬
‫ال‪َ :‬أ َص ْب ُ‬
‫ت َو ِ‬
‫اهلل َب ْع َد َك َخ ْيرًا‬ ‫ت َب ْع ِدي؟ قَ َ‬ ‫َ‬
‫إِ َل ْي ِه‪ ،‬فَ َعانَقَ ُه‪َ ،‬وقَ َّب َل ُه‪َ ،‬و َس َ‬
‫اء َل ُه‪ .‬قَ َ‬
‫ال‪َ :‬ما أ ْ‬
‫صب َ‬
‫ي َر ْأ ِس َك َثال َ‬
‫َث ِم َر ٍار‪،‬‬ ‫الس ْي ِف َو َب نْ َ‬
‫ي َ‬ ‫اهلل َب ْع َد َك‪َ :‬أ ِّني َم َش ْي ُ‬
‫ت ال َّل ْي َل َة َب نْ َ‬ ‫َك ِثيرًا‪َ ،‬أ َص ْب ُ‬
‫ت َو ِ‬
‫فَ َح َج ِزني َما َأ َص ْب ُ‬

‫ت ِم َن ا ْل ِع ْل ِم َع ْن قَ ْت ِل َك‪َ .‬ح َس ُن ا ِْإل ْس َن ِاد ‪.‬‬
‫‪583. Al-Hasan said: “A man died and left a son and a mawlā. He‬‬
‫‪made the mawlā his son’s guardian. This man was not remiss and‬‬
‫‪continued to look after the boy until he came of age and then he found‬‬
‫‪him a wife. Then the boy said to him, ‘Provide for me so that I can‬‬
‫‪seek knowledge.’ He fitted him out. The boy then went to a man of‬‬
‫‪knowledge and asked him to teach him. After a time the man said, ‘Tell‬‬
‫‪389‬‬
Al-Adab Al-Mufrad
me when you are ready to leave and I will teach you.’ The boy said,
‘I feel I should leave, so instruct me.’ The scholar said, ‘Have Taqwā
(fearful consciousness of Allah). Have patience. Do not be hasty.’ ”
Al-Hasan said, “This contains all good.” (He went on) “The boy
left and could hardly forget these things for there were only three of
them. When he reached his family, he dismounted. When he entered
the house, there was a man (his guardian) sleeping separately from
the boy’s wife who was asleep there. He said, ‘By Allah, what am I
waiting for with this man!’ He went back to his mount and meant to
take his sword, but he said (to himself), ‘Have Taqwā of Allah. Have
patience. Do not be hasty.’ So he returned and, standing by the man’s
head, said (again), ‘I will not wait at all to deal with this man!’ He went
back to his mount and meant to take the sword, but again remembered
the words. He returned again and while he was standing by the man’s
head, the man woke up. When the man saw him, he hurried to embrace
him and kissed him. He asked, ‘What happened to you after (you left)
me?’ He said, ‘By Allah, I received a lot of blessing. By Allah, after I
left you, I reached the point where I spent the night going three times
between my sword and your head, and the knowledge that I have
acquired kept me from killing you.’ ” (Sound Chain)
Commentary: The point of reference in this narration vis-a-vis the chapter
heading is the scholar’s advice to the boy not to be hasty in his worldly affairs
since one may not really know how they will end up. So due contemplation
should be made. As regards the affairs of the religion and hereafter, the
Prophet  said in an authentic hadeeth: “Holding back should be in all
things except the actions of the hereafter.” (Aboo Daawood and others).
Slowing down on the matters of the hereafter is calamitous!
390
ُ ‫ باب الت َؤ َد ُة ِفي ْا‬-‎٢٦٧
‫أل ُم ِور‬ ُّ ٌ َ
Chapter 267: Forbearance In Affairs
ُ ‫ال ِلي ال َّنبِ ي ص َّلى‬

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأ َشج عب ِد ا ْلقَ ي ِس ر ِضي‬-‎٥٨٤
َ ُّ َ َ ْ ْ َ ِّ ْ َ
ِ ْ‫ح‬ ِ ‫ول‬
َ َ‫اهلل!؟ ق‬ َ ‫ت َو َما ُه َما َيا َر ُس‬ ُ ‫ي ي ِحبهما‬ َ ‫((إِ َّن ِف‬
ُ َ‫يك خ‬
،‫((ال ْل ُم‬ :‫ال‬ ُ ‫ قُ ْل‬.))‫اهلل‬ َ ُ ُّ ُ ِ ْ‫ل ُلقَ ن‬
‫هلل َّال ِذي‬
َ ْ‫ ح‬:‫ت‬ َ َ‫ان َأ ْو َح ِديثًا؟ ق‬
ُ ‫ قُ ْل‬.))‫ ((قَ ِدميًا‬:‫ال‬ َ ‫ قَ ِدميًا َك‬:‫ت‬
ُ ‫ قُ ْل‬،))‫ياء‬
ُ ‫ال‬َ ْ‫َو ح‬
ُ َ ِ َ‫جب َل ِني َع َلى ُخ ُلق‬

ٌ ‫ َص ِح‬. ‫ي أ َح َّب ُه َما اهلل‬
‫يح‬ ْ‫ن‬ َ َ
584. Ashajj ‘Abdu’l-Qays said: “The Prophet  said to me, ‘You
have two qualities that Allah loves.’ I asked, ‘What are they, Messenger
of Allah?’ He said, ‘Forbearance and modesty.’ I asked, ‘Have I had
them for a long time or are they new?’ He said, ‘You have had them
for a long time.’ I said, ‘Praise be to Allah who created me with two
qualities that He loves!’ ” (Authentic)
Commentary: The narration shows the virtues of forbearance and carefulness
in affairs, the excellence of the companion, ‘Abdul-Qays (), and extols
towards giving thanks to Allah for His favors on us.

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ال ْد ِر ِّي ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ ُ ْ‫ َع ْن َأبِ ي َس ِع ٍيد خ‬-٥٨٥‎
َ ُّ َ َ
َ ُ ‫ي ي ِحبهما‬ َ
ٌ ‫ َص ِح‬.))‫ال ْل ُم َواْأل َن ُاة‬
‫يح‬ ِ ْ‫ ح‬:‫اهلل‬ َ ‫ إِ َّن ِف‬:‫((أل َش ِّج َع ْب ِد ا ْلقَ ْي ِس‬
َ َ‫يك خ‬
َ ُ ُّ ُ ِ ْ‫ل ْص َل َت ن‬
585. Qatāda said, “One of those who met the delegation from the
‘Abdu’I-Qays which came to the Prophet  and Qatāda (also)
mentioned the same from Abū Sa‘īd al-Khudrī - both said, ‘that the
Prophet  said to Ashajj ‘Abdu’l-Qays, ‘You have two qualities
that Allah loves - forbearance and deliberation.” ’ ”
391
Al-Adab Al-Mufrad

‫اهلل َع َل ْي ِه‬ َ َ‫ ق‬:‫ال‬ ُ ‫اس ر ِضي‬
َ ُّ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬،‫ َع ْن أبِ ي َج ْم َر َة‬-٥٨٦ ‎
َ ‫ال ْلم وا‬ ُ َ ‫ إِ َّن ِف‬:‫أل َش ِّج؛ َأ َش ِّج َع ْب ِد ا ْلقَ ْي ِس‬
َ ‫((ل‬
ِ :‫َو َس َّلم‬
.))‫ْأل َن ُاة‬ َ ُ ِ ْ‫ ح‬:‫ي ُي ِح ُّب ُه َما اهلل‬ َ َ‫يك خ‬
ِ ْ‫ل َص َل َت ن‬ َ
ٌ ‫َص ِح‬
‫يح‬
586. As No. 585, from Ibn ‘Abbās, with a different isnād.
ُ ‫األ َشج مَ ْي ِشي حتَّى َأ َخ َذ بِ ي ِد ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه‬ َ ِّ َ َ ُّ َ ‫اء‬ َ َ‫يد َة ا ْل َع ْب ِد ِّي ق‬
َ ‫ َج‬:‫ال‬ َ ‫ َع ْن َم ِز‬-‎٥٨٧
ُ ‫ال َله ال َّنبِ ي ص َّلى‬
‫ي ُي ِح ُّب ُه َما‬ ُ َ‫((أ َّما إِ َّن ِفيك خ‬
ِ ْ‫ل ُلقَ ن‬ َ َ َ ْ َ ُّ ُ َ َ‫ فَ ق‬،‫َو َس َّل َم فَ قَ َّب َل َها‬
‫ت‬ َ ‫((ال؛ َب ْل َج ْبلًا ُجبِ ْل‬ َ :‫ال‬َ َ‫ َأ ْو ُخ ِلقَ ا َم ِعي؟ ق‬،‫ت َع َل ْي ِه‬ َ َ‫ ق‬.))‫اهلل َو َر ُسو ُل ُه‬
ُ ‫ َج ْبلًا ُجبِ ْل‬:‫ال‬ ُ
.‫يف ا ِْإل ْس َن ِاد‬ ُ ‫ب‬

ُ ‫ َض ِع‬.‫اهلل َو َر ُسو ُل ُه‬ ُّ ‫هلل َّال ِذي َجب َل ِني َع َلى َما ُي ِح‬
ِ ‫ال ْم ُد‬ َ َ‫ ق‬.))‫َع َل ْي ِه‬
َ ْ‫ ح‬:‫ال‬
587. Mazīda al-‘Abdī said: “Ashajj came and took the hand of the
Prophet  and kissed it. The Prophet  said to him, ‘You have
two qualities which Allah and His Messenger love.’ He asked. ‘Was I
born with them or are they characteristics which I have acquired?’ He
said, ‘No, they are part of the natural character with which you were
formed.’ Ashajj said, ‘Praise be to Allah who has created me with
what Allah and His Messenger love!’ ” (Weak Chain)
‫اب ا ْل َبغْ ِي‬

ُ ‫ َب‬-‎٢٦٨
Chapter 268: Tyranny
‫ (( َل ْو َأ َّن َج َبلًا َب َغى َع َلى َج َب ٍل َل ُد َّك‬:‫ال‬ ُ ‫اس ر ِضي‬

َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٥٨٨
ٌ ‫ َص ِح‬.))‫ا ْل َب ِاغي‬
.‫يح‬
392
588. Ibn ‘Abbās said: “If a mountain were to act tyrannically towards
another mountain, the aggressor will be pulverized.” (Authentic)
Commentary: It warns seriously against tyranny. See hadeeth no. 183.
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٨٩
:‫ال‬ َ ِ ‫ول‬ َ َ ََْ ْ َ
‫ َوقَ ا َل ِت‬.))‫ون‬
َ ‫ال َت َج ِّب ُر‬ َ ‫ال َت َك ِّب ُر‬
ُ ْ‫ون َو م‬ ُ ْ‫((ي ْد ُخ ُل ِني م‬ ِ َ ْ‫َّار َو ج‬
ُ ‫الن َُّة فَ قَ ا َلت الن‬
َ :‫َّار‬ ِ
ُ ‫((اح َت َّجت الن‬
ْ
‫ َأ ْن َت ِق ُم‬،‫((أ ْن ِت َع َذابِ ي‬
َ :‫ال ِللن َِّار‬ ُ ‫ال َس ِاك‬
َ َ‫ فَ ق‬.))‫ني‬ َ ْ‫اء َو م‬ َّ ِ‫((ال َي ْد ُخ ُل ِني إ‬
ُّ ‫ال‬
ُ َ‫الض َعف‬ َ َ ْ‫ج‬
:‫الن َُّة‬
. ‫يح‬ ُ ‫ َأ ْر َح ُم بِ ِك َم ْن ِش ْئ‬،‫((أ ْن ِت َر ْح َم ِتي‬

ٌ ‫ َص ِح‬.))‫ت‬
َ :‫ال ِل ْلجن َِّة‬ ُ ‫بِ ِك مِ َّم ْن ِش ْئ‬
َ َ َ‫ َوق‬،))‫ت‬
Garden and the Fire quarrelled. The Fire said, “The proud and tyrants
will enter me.” The Garden said, “Only the weak and humble will
enter me.” Allah said to the Fire, “You are My punishment through
which I avenge Myself on whomever I will.” He said to the Garden,
“You are My mercy through which I show mercy to whomever I will.”
’ ” (Authentic)

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن فُ َضا َل َة ب ِن عبي ٍد ر ِضي‬-‎٥٩٠
َ ِّ َ ُ َ َ َ َْ ُ ْ ْ َ
‫ال َت ْس َأ ْل‬
َ َ‫اصيًا؛ ف‬ ِ ‫ات َع‬ َ ‫ام ُه فَ َم‬
َ ‫ َو َع َصى إِ َم‬،‫ماع َة‬
َ ‫ال‬‎َ ْ‫ ر ُج ٌل فَ ار َق ج‬:‫ال ُيس َأ ُل َع ْن ُهم‬
َ َ ْ ْ َ ‫ال َث ٌة‬
َ ‫(( َث‬
َ َ‫ َو َكف‬،‫اب َز ْو ُج َها‬ َ ‫ و‬.‫ و َأم ٌة َأو َعب ٌد َأبِ َق ِمن سي ِد ِه‬،‫َع ْن ُه‬
‫ت‬ َ َ‫اها ُم ْؤ َن َة الدُّ ْن َيا ف‬
ْ ‫تب َّر َج‬ َ ‫ام َرأ ٌة َغ‬
ْ َ ِّ َ ْ ْ ْ َ َ
َ ‫ رج ٌل َن َازع‬:‫ال يس َأ ُل ع ْنهم‬
ِ ‫اهلل ِر َد َاء ُه؛ ِفإِ َّن ِر َد َاء ُه ا‬ ْ ‫َو مَ َت َّر َج‬
ُ ‫ْلك ْب ِر َي‬
،‫اء‬ َ ُ َ ْ ُ َ ْ ُ َ ‫ال َث ٌة‬
َ ‫ َو َث‬.‫ت َب ْع َد ُه‬
ٌ ‫ َص ِح‬.))‫اهلل‬
‎‫يح‬ ِ ‫وط ِم ْن ر ْح َم ِة‬ ِ ‫ َور ُج ٌل َش َّك ِفي َأ ْم ِر‬.‫َوإِ َزار ُه ِع ُّز ُه‬
ُ ‫ َواْلقَ ُن‬،‫اهلل‬
َ َ َ
590. Fadāla b. ‘Ubayd said: “The Prophet  said, ‘Do not ask
about three: a man who parts company with the community and rebels
against his Imām and dies while he is still a rebel. Do not ask about
393
Al-Adab Al-Mufrad
him. A slave or slave-girl who runs away from his master. A woman
whose husband is absent and who has sufficient provision and then
displays her adornments to strangers and mixes freely. Do not ask
about three - a man who contends with Allah regarding His cloak.
Pride is His cloak and might is His wrapper. Or a man who doubts the
command of Allah or one who despairs of Allah’s mercy.’” (Authentic)
Commentary: These persons should not be asked about for they are ruined!
Apart from rebellion, parting with the community of Muslims here, could
mean renegading from Islam. The hadeeth strongly discourages men from
undertaking journeys that make them stay away from their homes for too
long and warns against women generally being diaobedient to Allah and
particularly cheating on their spouses.
‫ َع ِن ال َّنبِ ِّي َص َّلى‬،]‫ َع ْن َجدِّ ِه [ َأبِ ي َب ْك َر َة‬،‫ َع ْن َأبِ ِيه‬،‫ْلع ِز ِيز‬ َّ

َ ‫ َع ْن َبك ٍار ْب ِن َع ْب ِد ا‬-‎٥٩١
َّ ِ‫ام ِة إ‬ ُ ٍ ‫((ك ُّل ذُ ن‬ ُ
،‫ال ا ْل َب ْغ َي‬ َ ‫اء إِ َلى َي ْو ِم ا ْل ِق َي‬
َ ‫ُوب ُيؤَ ِّخ ُر اهلل ِم ْن َها َما َش‬ ُ :‫ال‬
َ
ٌ ‫ َص ِح‬.))‫ال ْو ِت‬
‫يح‬ َ ْ‫احبِ َها ِفي الدُّ ْنيا قَ ب َل م‬
ْ َ
ِ ‫ ُي َع ِّج ُل ِل َص‬،‫الر ِح ِم‬ َ ‫ أ ْو قَ ِط‬،‫وق ا ْل َو ِال َد ْي ِن‬
َّ ‫يع َة‬ َ ُ‫َو ُعق‬
591. Bakkaar b. ‘Abdul-‘Azeez reported from his father that his grand-
father (Abī Bakra) said: “The Prophet  said, ‘Allah will defer the
punishment for whatever sins He wills until the Day of Rising except
for tyranny, disobeying parents or cutting off relatives. He will punish
the one who commits those actions in this world before he dies.’ ”
(Authentic)
،‫ي َأ ِخ ِيه‬
ِ ْ‫((ي ْب ِص ُر َأ َح ُد ُكم القَ َذ َاة ِفي َع ن‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٩٢
ُ :‫ال‬ َ َ ََْ ْ َ
‫ْلع ِال َي ُة‬ َ ْ‫ ج‬:‫ال َأ ُبو ُعبي ٍد‬
َ ْ‫ خ‬:‫ال ْذ ُل‬
َ ‫ال َش َب ُة ا‬ َ َ‫ ق‬.))‫ي َنف ِْس ِه‬ َ ْ‫ َأ ْو ج‬- ‫ال ْذ َل‬
ِ ْ‫ ِفي َع ن‬- ‫ال ْذ َع‬ َ ْ‫َو َي ْنسى ج‬
َْ َ
ٌ ‫ َص ِح‬.‫ير ُة‬ َ
‫يح َم ْوقُ وفًا‬ َ ِ‫ا ْلكب‬
592. Abū Hurayra said: “One of you will look at the splinter in his
brother’s eye while forgetting the beam (lit. stump) in his own.”
394
Abū ‘Ubayd said that “al-Jadhal” is a large, tall piece of wood.
(Authentic in the Mawqoof form)
Commentary: That is, looking at other’s minor mistakes and forgetting one’s
own big ones. May Allah shower blessings on the one who protects his heart
and tongue, leaving what concerns him not, busy with his own affairs and not
maligning his brother’s honor. Perhaps the author, Imam Al-Bukhaaree (‫رحمه‬
‫)الله‬, has placed this narration under this section to show that getting busy with
people’s minor mistakes is from aggression against them.
َّ ‫اط َأذَ ى َع ِن‬

،‫يق‬ َ ‫ فَ َأ َم‬،‫ال َز ِني‬
ُ ْ‫ت َم َع َم ْع ِق ٍل م‬
َ َ‫ َع ْن ُم َع ِاو َي َة ْب ِن قُ َّر َة ق‬-٥٩٣ ‎
‫ َر َأ ْي ُتك‬:‫ال‬
َ َ‫ت َيا ْاب َن َأ ِخي؟ ق‬
َ ‫لك َع َلى َما َص َن ْع‬ َ َ‫ فَ ق‬،‫اد ْر ُت ُه‬
َ ‫ َما َح َم‬:‫ال‬ ُ ‫فَ َر َأ ْي‬
َ ‫ت َش ْيئًا فَ َب‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ َ‫ت َيا ْاب َن َأ ِخي م‬
ُ ‫س ْع‬ َ ‫ َأ ْح َس ْن‬:‫ال‬
َ َ‫ فَ ق‬،‫َت ْص َن ُع َش ْيئًا فَ َص َن ْع ُت ُه‬
َ َّ
‫ت َل ُه َح َس َن ٌة‬ َ ‫ ُك ِت‬،‫ني‬
ْ ‫ َو َم ْن ُتقُ ِّب َل‬،‫ب َل ُه َح َس َن ٌة‬ َ ‫ال ْس ِل ِم‬ ِ ‫اط َأذً ى َع ْن َط ِر‬
ُ ْ‫يق م‬ َ ‫ (( َم ْن َأ َم‬:‫ول‬
ُ ُ‫َيق‬
َ ْ‫َد َخ َل ج‬
.‫ َح َس ٌن‬.))‫الن ََّة‬
593. Mu‘āwiya b. Qurra said: “I was with Ma’qil al-Muzani when he

removed something harmful from the road. Then I saw something and
tried to surpass him. He said, ‘What made you do that, nephew?’ I
said, ‘I saw you do something, so I did it.’ He said, ‘Nephew, you have
done well. I heard the Prophet  say, “Whoever removes something
harmful from the road of the Muslims has a good deed written for him.
Whoever has one of his good deeds accepted will enter the Garden.”
’ ” (Sound)
Commentary: See hadeeth no. 422. If the one who removes something harmful
from the road of the Muslims is so rewarded, the one who places something
harmful on their road and brings them grief and sorrow or maligns them has
actually aggressed against them. And Allah the Mighty and Sublime seriously
warns against aggression.
395
Al-Adab Al-Mufrad
‫ول ا ْل َه ِد َّي ِة‬

ُ ‫اب َق ُب‬
ٌ ‫ َب‬-‎٢٦٩
Chapter 269: Accepting Gifts
‫ادوا‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ :‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٩٤
ُ ‫((ت َه‬ َ ِّ َ ُ َ َ َ ََْ ْ َ
َ َ‫ح‬
‫ َح َس ٌن‬.))‫تا ُّبوا‬
594. Abū Hurayra said: “The Prophet  said, ‘Exchange gifts and
you will love each other.’ ” (Sound)
‫ َيا َب ِن َّي! َت َباذَ ُلوا َب ْي َن ُك ْم؛ فَ إِ َّن ُه‬:‫ول‬ ُ ‫ان َأ َنس ر ِضي‬
ُ ُ‫ َيق‬،‫اهلل َع ْن ُه‬ َ َ‫ َع ْن ثَابِ ٍت ق‬-٥٩٥ ‎
َ َ ٌ
َ
ُ ‫ َص ِح‬.‫أ َو ُّد مِ َلا َب ْي َن ُك ْم‬
595. Anas would often say: “My sons, exchange gifts, it will bring
about love between you.” (Authentic Chain)
396
‫اس‬ َّ ‫ض ْفي‬
ِ ‫الن‬ ُ ْ‫اب َم ْن َل ْم َي ْق َب ِل ا ْل َه ِد َّي َة مَ َّلا َد َخ َل ا ْل ُبغ‬
ٌ ‫ َب‬-‎٢٧٠
Chapter 270: One May Not Accept Gifts If It Leads To Hatred
ُ ‫ َأ ْه َدى رج ٌل ِمن ب ِني فَ زار َة ِلل ِ َّنبي ص َّلى‬:‫ال‬

‫اهلل‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٥٩٦
َ ِّ َ َ َ ْ ُ َ َ َ ََْ ْ َ
‫اهلل َع َل ْي ِه َو َس َّل َم َع َلى مْ ِال ْن َب ِر‬ ُ ‫ فَ َس ِم ْع‬،‫ فَ َت َس َّخ َط ُه‬،‫ فَ َع َّو َض ُه‬،‫َع َل ْي ِه َو َس َّل َم َناقَ ًة‬
َ َّ
‫ال َأق َْب ُل‬ ِ ُ ْ‫ َو َأيم‬،‫ ث َُّم َيس َخ ُط ُه‬،‫ فَ ُأ َع ِّو ُض ُه َبقَ َد ِر َما ِع ْن ِدي‬،‫((ي ْه ِدي َأ َح ُد ُهم‬
َ !‫اهلل‬ ُ ُ‫َيق‬
ُ :‫ول‬
ْ ْ
.))‫أو َد ْو ِس ٍّي‬ َ َ َ َّ ِ‫ْلعر ِب َه ِد َّي ًة إ‬
ْ ،‫ أ ْو ثَقَ ِف ٍّي‬،‫أ ْن َص ِار ٍّي‬‎‫ أ ْو‬،‫ال ِم ْن قُ َر ِش ٍّي‬ ِ ِ
َ َ ‫َب ْع َد َعامي َه َذا م َن ا‬
ٌ ‫َص ِح‬
‫يح‬
596. Abū Hurayra said: “A man from the Fazāra tribe gave a she-
camel to the Prophet  and he gave him something in exchange
for it. That angered the man and I heard the Prophet say on the
minbar, ’One of you gives a gift and I give him something I have in
exchange and then he becomes angry. By Allah, after this year, I will
never accept a gift from any Arab except from the Quraysh, the Ansār,
a Thaqafi or a Dawsi.’ ” (Authentic)
Commentary: See hadeeth no. 215. Perhaps the Bedouin scorned the gift of
the Prophet  because he expected to get more in return for his than he
was actually given. In Sunan at-Tarmidhee, it is authentically reported that
the Prophet  gave the man 6 she-camels in return! The hadeeth shows
dislike for giving gifts and expecting to get more in return, and accepting
gifts from the one who shows such intents.
397
Al-Adab Al-Mufrad
َ ْ‫اب ح‬
‫ال َي ِاء‬ ُ ‫ َب‬-‎٢٧١
Chapter 271: Modesty

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ود عقْب َة ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ ٍ َ
َ ُّ َ َ َ ُ ‫ َع ْن أبِ ي َم ْس ُع‬-٧٩٥‎
َ
ٌ ‫ َص ِح‬.))‫ت‬
‫يح‬ ْ َ‫ إِ ذَ ا َل ْم َت ْس َت ِح ف‬:‫َّاس ِم ْن َكال َِم الن ُُّب َّو ِة‬
َ ‫اص َن ْع َما ِش ْئ‬ ُ ‫((إِ َّن مِ َّما أ ْد َر َك الن‬
597. Abū Mas‘ūd ‘Uqba said: “The Prophet  said, ‘Part of what
people have learned from the words of prophecy is the statement: “If
you do not have modesty, do whatever you like.” ’ ” (Authentic)
Commentary: Al-Hafidh Ibn Hajar al-Asqalaanee (‫ )رحمه الله‬explained that
Hayaa, “Juristically, is a trait which prompts staying away from vicious acts
and prevents failing regarding the rights of people.” Thus, those who have
become the slaves of their desires – especially against Allah’s dictates – are
driven by lack of modesty! And as Imam Ibn Qayyim al-Jawziyyah (‫)رحمه الله‬
puts it: “If the veils of desires were put off him, he would realize that he has
failed where he could have succeeded and that he only earned grief where he
thought he was glad, and harmed himself where he thought he was enjoying;
like the bird which was deceived (into a trap) with a seed of wheat; it neither
gets the seed nor out of what it got into!”

ُ ‫ ((ا ِْإل َمي‬:‫ال‬
‫ان‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٥٩٨ ‎
َ ‫اها إِ َم‬
‫اط ُة‬ ُ ‫ال‬
َ ‫ َو َأ ْد َن‬،‫اهلل‬ َّ ِ‫ال إِ َل َه إ‬ َ ‫عون – ُش ْع َب ًة؛ َأف‬
َ ‫ْض ُل َها‬ َ ‫و َس ْب‬‎َ ‫ بِ ْض ٌع‬:‫ُّون – َأ ْو‬
َ ‫بِ ْض ٌع َو ِست‬
َّ ‫ْألذَ ى َع ِن‬ َ ‫ا‬
ٌ ‫ َص ِح‬.))‫اء ُش ْع َب ٌة ِم َن ا ِْإل َمي ِان‬
‫يح‬ َ ْ‫ َو ح‬،‫يق‬
ُ ‫ال َي‬ ِ ‫الط ِر‬
598. Abū Hurayra said: “The Prophet  said, ‘Belief consists of
more than sixty (or seventy) branches. The highest of them is “Lā
ilāha illa Allāh, i.e. There is no god but Allah.” The lowest of them is
to remove harmful things from the road. Modesty is (also) a branch of
belief.’ ” (Authentic)
398
‫َ‬ ‫ُ‬ ‫‪ -‎٥٩٩‬عن َأبِ ي س ِع ٍيد ر ِضي ُ‬
‫ان ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم أ َشدَّ َح َي ً‬
‫اء‬ ‫ال‪َ :‬ك َ‬
‫َ َ‬ ‫َ‬ ‫َ ْ‬
‫ِم َن ا ْل َع ْذ َر ِاء ِفي ِخ ْد ِر َها‪َ ،‬وك َا َن إِ ذَ ا َك ِر َه َش ْيئًا َع َر ْف َن ُاه ِفي َو ْج ِه ِه‪.‬‬
‫‪599. As No. 467, with a different isnād.‬‬
‫اس َت ْأذَ َن َع َلى‬ ‫ُ‬ ‫َ َ‬ ‫ُ‬

‫ان َو َع ِائ َش َة َر ِض َي اهلل َع ْن ُه َما‪ :‬أ َّن أ َبا َب ْك ٍر َر ِض َي اهلل َع ْن ُه ْ‬
‫‪َ -‎٦٠٠‬ع ْن ُع ْث َم َ‬
‫البِ سًا ِم ْر َط َع ِائ َش َة‬

‫اش َع ِائ َش َة‪َ ،‬‬ ‫اهلل ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم ‪َ -‬و ُه َو ُم ْض َط ِج ٌع َع َلى ِف َر ِ‬ ‫ول ِ َ‬ ‫َر ُس ِ‬
‫اس َت ْأذَ َن ُع َم ُر‬ ‫َ‬ ‫َ‬

‫ف‪ ،‬ث َُّم ْ‬ ‫‪ -‬فَ أ ِذ َن ألبِ ي َب ْك ِر َو ُه َو َك َذ ِل َك‪ ،‬فَ قَ َضى إِ َل ْي ِه َح َ‬
‫اج َت ُه‪ ،‬ث َُّم ا ْن َص َر َ‬
‫َ‬ ‫ُ‬
‫ان‪:‬‬ ‫ال ُع ْث َم ُ‬ ‫ف‪ .‬قَ َ‬ ‫َر ِض َي اهلل َع ْن ُه‪ ،‬فَ أ ِذ َن َل ُه َو ُه َو َك َذ ِل َك‪ ،‬فَ قَ َضى إِ َل ْي ِه َح َ‬
‫اج َت ُه‪ ،‬ث َُّم ا ْن َص َر َ‬
‫((اج َم ِعي إِ َل ْي ِك ِث َي َاب ِك))‪ .‬قَ َ‬

‫ال‪ :‬فَ قَ َض ْي ُ‬
‫ت‬ ‫ْ‬ ‫ال ِل َع ِائ َش َة‪:‬‬
‫س‪َ .‬وقَ َ‬ ‫ِ‬ ‫اس َت ْأذَ ْن ُ‬
‫ت َع َل ْيه‪ ،‬فَ َج َل َ‬ ‫ث َُّم ْ‬
‫ت َ‬‫اهلل! َل ْم َأ َر َك فَ ِز ْع َ‬ ‫ت َع ِائ َش ُة‪َ :‬يا َر ُس َ‬ ‫اج ِتي‪ ،‬ث َُّم ا ْن َص َرف ُ‬
‫ألبِ ي‬ ‫ول ِ‬ ‫ْت‪ .‬قَ َ‬
‫ال‪ :‬فَ قَ ا َل ْ‬ ‫إِ َل ْي ِه َح َ‬
‫اهلل َع َل ْي ِه‬ ‫ت ِل ُع ْث َم َ‬ ‫ب ْك ٍر وعمر ر ِضي ُ‬
‫ول ِ َ‬ ‫ال َ‪‎‬ر ُس ُ‬‫ان؟ قَ َ‬ ‫اهلل َع ْن ُه َما َك َما فَ ِز ْع َ‬ ‫َ ُ َ َ َ َ‬ ‫َ‬
‫ال ِال ‪-‬‬ ‫ت َل ُه ‪َ -‬و َأ َنا َع َلى ِت ْل َك حْ َ‬ ‫يت إِ ْن َأ ِذ ْن ُ‬‫ان َر ُج ٌل َح ِي ٌّي‪َ ،‬وإِ ِّني َخ ِش ُ‬ ‫َو َس َّل َم‪(( :‬إِ َّن ُع ْث َم َ‬
‫اج ِت ِه))‪َ .‬ص ِح ٌ‬

‫يح‪.‬‬ ‫َأنْ َ‬
‫ال َي ْب ُل َغ إِ َل َّي ِفي َح َ‬
‫‪600. ‘Uthmān and ‘Ā’isha, may Allah be pleased with them, narrated‬‬
‫‪this: Abū Bakr asked for permission to come to the Messenger of‬‬
‫‪Allah  when he was lying on ‘Ā’isha’s bed, wearing ‘Ā’isha’s‬‬
‫‪cloak. He gave Abū Bakr permission to come in while he was in that‬‬
‫‪state. He fulfilled his needs and then Abū Bakr left. Then ‘Umar, may‬‬
‫‪Allah be pleased with him, asked for permission to come in and he‬‬
‫‪gave him permission while he was like that and he fulfilled his needs‬‬
‫‪and then ‘Umar left.‬‬
‫‪‘Uthmān said, ‘Then I asked permission to come in to him and he sat‬‬

‫‪up and said to ‘Ā’isha, ‘Arrange your dress properly.’ ‘Uthmān said,‬‬
‫’‪“My need from him was met. Then I left.‬‬
‫‪399‬‬
Al-Adab Al-Mufrad
“ ‘Ā’isha said, ‘Messenger of Allah, I did not see you show the same
consideration for Abū Bakr and ‘Umar, may Allah be pleased with
them, as you did for ‘Uthmān?’ The Messenger of- Allah  said, ‘
‘Uthmān is a very shy man and I feared that if I gave him permission
to come in while I was in that state he would not tell me what he
needed.’ ” (Authentic)
Commentary: The hadeeth highlights the excellence of shyness, the status of
the companion, Uthman bin ‘Affan – may Allah be pleased with him –, and
the Prophet’s yearnings towards fulfilling the needs of his companions – may
Allah be pleased with them all.

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٦٠١
َ :‫ال‬
‫((ما‬ َ ِّ َ ُ َ َ َ َ ْ ْ َ
‫يح‬ َّ ِ‫ش ِفي َشي ٍء إ‬
ٌ ‫ َص ِح‬.))‫ال َشا َن ُه‬ َ ‫ال َك‬
ُ ‫ان ا ْلفُ ْح‬ َّ ِ‫يء إ‬
َ ‫ َو‬،‫ال َزا َن ُه‬ ٍ ‫اء ِفي َش‬ َ ْ‫ان ح‬
ُ ‫ال َي‬ َ ‫َك‬
ْ
601. Anas b. Mālik said: “The Prophet  said, ‘Whenever there is
modesty in some matter, it adorns it. Whenever there is deviance in a
thing, it debases it.’ ” (Authentic)
Commentary: This is because modesty prevents one from shameful and evil
acts that make a mess of things. Conversely, deviance leads to absurdities
and so destroys anything into which it comes. See hadeeth no. 469.
‫اهلل َع َل ْي ِه َو َس َّل َم َم َّر بِ َر ُج ٍل َي ِع ُظ َأ َخ ُاه ِفي‬ َ ‫ َأ َّن َر ُس‬،‫ َع ْن َأبِ ِيه‬،‫ َع ْن َس ِال ٍم‬-٦٠٢ ‎
َ ِ ‫ول‬
ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎.‫ ص ِحيح‬.))‫الياء ِمن اْإل َمي ِان‬ َ َ‫ فَ ق‬،‫ال َي ِاء‬
‫اهلل‬ َ َ َ َ ُ ْ َ ٌ َ َ َ َ َ ْ‫إن ح‬
َّ َ‫((د ْع ُه؛ ف‬
َ :‫ال‬ َ ْ‫ح‬
َ ْ‫ب َأ َخ ُاه ِفي ح‬ ُ

‫ َحتَّى‬،‫ال َي ِاء‬ ُ ‫ َم َّر ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َع َلى َر ُج ٍل ُي َع ِات‬:‫ال‬
َ َ‫َع ْن ُه َما ق‬
ٌ ‫ص ِح‬.))
‫يح‬ َ ‫ياء ِم َن ا ِْإل َمي ِان‬
َ ‫ال‬َ ْ‫((د ْع ُه؛ ِفإِ َّن ح‬ َ َ‫ول َأ َض َّر بِ َك! فَ ق‬
َ :‫ال‬ ُ ُ‫َك َأ َّن ُه َيق‬
602. ‘Abdullāh b. ‘Umar said: “The Messenger of Allah  passed

by a man who was admonishing his brother about his modesty
(shyness). He said, ‘Let him be. Modesty (shyness) is part of belief.’
” (Authentic)
400
(In another version) Ibn ‘Umar said, “The Prophet  passed by a
man who was chiding his brother about his modesty (shyness) even to
the point where he said, ‘It has caused you harm.’ The Prophet said,
‘Let him be. Modesty (shyness) is part of belief.’ ” (Authentic)
Commentary: The expression, ‫( أرض بك‬adarra bika) meaning, “it has caused
you harm” in the second version has been mistakenly read as (adribuka) and
translated as, “I will beat you”! Since modesty only adorns matters, the
Prophet  corrected the person who was chiding the other about the
later’s modesty.

‫اهلل َع َل ْي ِه َو َس َّل َم ُم ْض َط ِجعًا‬ َ ‫ َك‬:‫ت‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٦٠٣
َ ُّ َ َ َ ْ َ
ُ ‫ فَ اس َت ْأذَ َن َأبو ب ْك ٍر ر ِضي‬،‫اشفًا عن فَ ِخ ِذ ِه َأو ساقَ ي ِه‬
‫ فَ َأ ِذ َن َل ُه‬،‫اهلل َع ْن ُه‬ ِ ‫ َك‬،‫ِفي َبي ِتي‬
َ َ َ ُ ْ ْ َ ْ ْ َ ْ
‫ ث َُّم‬.‫ث‬ َ َّ‫تد‬ ُ ‫ ثُم اس َت ْأذَ َن عمر ر ِضي‬.‫ث‬
َ َ‫ ث َُّم ح‬،‫ فَ َأ ِذ َن َل ُه َك َذ ِل َك‬،‫اهلل َع ْن ُه‬ َ َّ‫ فَ َت َحد‬،‫َك َذ ِل َك‬
َ َ ُ َ ُ ْ َّ
ُ ‫ فَ ج َلس ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫ ق‬- ‫اهلل َع َل ْي ِه َو َس َّل َم َو َس َّوى ِث َي َاب ُه‬ ُ ‫ان ر ِضي‬ ْ
‫ال‬ َ ُّ َ َ ُ َ َ َ ُ ‫اس َتأذَ َن ُع ْث َم‬
ْ
‫ َيا‬:‫ت‬ َ َّ‫ فَ َت َحد‬،‫اح ٍد – فَ َد َخ َل‬
ْ ‫ قَ ا َل‬.‫ فَ َل َّما َخ َر َج‬،‫ث‬
ُ ‫ قُ ْل‬:‫ت‬ ُ ُ‫ال َأق‬
ِ ‫ول ِفي َي ْو ٍم َو‬ َ ‫ َو‬:‫ُم َح َّم ٌد‬
‫ ث َُّم‬،‫ش َو َل ْم ُت َب ِال ِه‬ ِِ َّ ‫اهلل! َد َخ َل َأ ُبو َب ْك ِر فَ َل ْم َت ِه‬

ْ َ‫ ث َُّم َد َخ َل ُع َم ُر ف‬،‫ش َو َل ْم ُت َباله‬
َّ ‫لم َت ِه‬ ِ ‫ول‬َ ‫َر ُس‬
‫ال َأ ْس َت ْح ِيى ِم ْن َر ُج ٍل َت ْس َت ْح ِي ِم ْن ُه‬ َ :‫ال‬

َ ‫((أ‬ َ َ‫ت ِث َي َاب َك؟ ق‬ ُ ‫َد َخ َل ُع ْث َم‬
َ ‫ان فَ َج َل ْس‬
َ ‫و َس َّو ْي‬‎َ ‫ت‬
ٌ ‫ َص ِح‬.))‫الال َِئ َك ُة‬

‫يح‬ َ ْ‫م‬
603. ‘Ā’isha said: “The Prophet  was lying down in my room with
his thigh or his shin uncovered and Abū Bakr, may Allah be pleased
with him, asked for permission to enter and he gave him permission
as he was. He spoke. Then ‘Umar, may Allah be pleased with him,
asked for permission to come to him and he gave him permission as
he was. He spoke. Then ‘Uthmān, may Allah be pleased with him,
asked for permission to enter. The Prophet  sat up and arranged
his garment” - Muhammad (the narrator) said - “I do not say that it
was on the same day” - and then he came in and spoke. When he left,
I said, ‘Messenger of Allah, Abū Bakr came in and you did not exert
nor concern yourself for him. Then ‘Umar came in and you did not
401
Al-Adab Al-Mufrad
exert nor concern yourself for him. Then ‘Uthmān came in and you sat
up and arranged your garment.’ He said, ‘Should I not be shy before a
man before whom the angels are shy?’ ” (Authentic)
Commentary: It was the thigh of the Prophet  that was actually uncovered
as is reported without doubt from the versions collected with authentic chains
in Mushkil al-Aathaar by Iman At-Tahhaawee (‫ )رحمه الله‬and Saheeh Ibn
Hibban. See Saheeh al-Adab al-Mufrad by Al-Albaanee (‫)رحمه الله‬. However,
this hadeeth is not clear-cut evidence that the thigh is not from the ‘Awrah for
it is authentically reported from the Prophet  that, “That between the
navel and the knee is ‘Awrah” (Aboo Dawood and others); and that, “The
thigh is ‘Awrah” (Irwaa al-Galeel 1/295). Therefore, the occasions of the
Prophet’s  thigh remaining uncovered probably took place before his
statements about the thighs being mentioned to be from the ‘Awrah indicating
an abrogation, or that his statement that the thighs are from the ‘Awrah are
given preference over his action. Allah knows Best. See Silsilat al-Ahaadeeth
is-Saheehah (1687). The hadeeth is evidence that shyness is from the
attributes of the angels.
َ ُ ‫اب َما َي ُق‬

ْ ‫ول ِإ َذا أ‬
‫ص َب َح‬ ٌ ‫ َب‬-٢٧٢‎
Chapter 272: What One Should Say In The Morning
َ ُ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٠٤

ْ ‫ان ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا أ‬
‫ص َب َح‬ َ ‫ َك‬:‫ال‬
َ َ ََْ ْ َ
ُ ‫ال‬
‫ َوإِ َل ْي ِه‬،‫اهلل‬ َّ ِ‫ال إِ َل َه إ‬ َ ‫ال َش ِر‬
َ ،‫يك َل ُه‬ ِ ‫ال ْم ُد ُك ُّل ُه‬
َ .‫هلل‬ ِ ‫ال ْل ُك‬
َ ْ‫هلل َو ح‬ ُ ْ‫صب َح م‬ َ َ َ َ‫ق‬
ْ ‫ ((أ‬:‫ال‬
َ ْ ‫ َوأ‬،‫ص َب ْح َنا‬
‫ال ْم ُد‬ ُ ْ‫ َو َأ ْمسى م‬،‫((أ ْمسي َنا‬
ِ ‫ال ْل ُك‬
َ ْ‫ َو ح‬،‫هلل‬ َ :‫ال‬
َ َ‫ َوإذَ ا َأ ْم َسى ق‬.))‫ور‬
ُ ‫الن ُُّش‬
َ ْ َ
604. Abū Hurayra said: “In the morning, the Prophet  would say,
‘Asbahnā wa asbaha’I -mulku lillāhi, wa’l-hamdu kulluhū li’llāh, lā
sharīka lahū, lā ilāha illa’ llāhu wa ilayhi’n-nu-shūr - We have reached
the morning and the kingdom belongs to Allah and all praise belongs
to Allah who has no partner. There is no god but Allah and to Him is
402
the gathering.’ In the evening, he would say, ‘Amsaynā wa amsa’l-
mulku lillāhi, wa’l-hamdu kulluhū li’llāh, lā sharīka lahū, lā ilāha
illa’ llāhu wa ilayhi’l-masīr – (We have reached the evening and the
kingdom belongs to Allah and all praise belongs to Allah who has no
partner. There is no god but Allah and to Him is the return).’ ” (Weak)
ٌ ‫ َض ِع‬.))‫ير‬ ُ ‫ال‬
َ ْ‫ َوِإ َل ْي ِه م‬،‫اهلل‬ َّ ‫ال ِإ َل َه ِإ‬ َ ‫ال َش ِر‬
َ ،‫يك َل ُه‬ ُ
َ ،‫ك ُّل ُه ِهلل‬‎
.‫يف‬ ُ ‫ال ِص‬
‫اب َم ْن َد َعا ِفي َغ ْي ِر ِه ِم َن الدُّ َع ِاء‬
ٌ ‫ َب‬-‎٢٧٣
Chapter 273: The Person Who Prays For Someone Else
‫((إِ َّن‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٠٥
َ َ ََْ ْ َ
‫يم؛‬ ِ َ ‫وب ْب ِن إِ ْس َح‬ َ ‫رمي ْاب ِن ا‬ َ ‫الكرمي ْاب ِن ا‬ َ ‫ا ْل َك ِر‬
َ ‫اق ْب ِن ْإب َراه‬ َ ُ‫ف ْب ُن َي ْعق‬
ُ ‫وس‬
ُ ‫رمي ؛ ُي‬
ِ ‫ْلك‬ ِ ‫ْلك‬ ِ ‫مي ْاب َن‬
‫ت ِفي‬ ُ ‫اهلل ص َّلى‬

ُ ‫ (( َل ْو لَبِ ْث‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫َخ ِل‬
َ َ‫ ق‬.))‫الر ْح َم ِن َت َب َار َك َو َت َعا َلى‬
َّ ‫يل‬
ُ ‫الر ُس‬
َ َ‫ول فَ ق‬ َ ‫ ثُم جاء ِني الدَّ ِاعي‬،‫ف‬
ْ :‫ال‬
‫ار ِج ْع‬ َ ‫ت؛ إِ ذْ َج‬
َّ ‫اء ُه‬ ُ ‫أل َج ْب‬ َ َ َّ ُ ‫وس‬ َ ِ‫الس ْج ِن َما لَب‬
ُ ‫ث ُي‬ ِّ
ِ ِ ِ َ َّ ِ َ َّ ِ َّ ِ ُ ‫اس َأ ْل ُه َما َب‬
ْ َ‫إِ َلى َر ِّب َك ف‬
ٌ ‫ال الن ِّْس َوة الالتي قَ ط ْع َن أ ْيد َي ُه َّن إِ ن َر ِّبي بِ ك ْيده َّن َعل‬
‫ (سورة‬ ‫يم‬
:‫ال لقَ ْو ِم ِه‬ ٍ ‫ان َلي ْأ ِوي إِ َلى ر ْك ٍن َش ِد‬

َ َ‫ إِ ذْ ق‬،‫يد‬ َ ٍ ِ
ُ َ َ ‫لى ُلوط؛ إِ ْن ك‬
َ ‫ َو َر ْح َم ُة اهلل َع‬.)٠٥:‫يوسف‬
ُ ‫عث‬
‫اهلل‬ ٍ ‫ال َل ْو َأ َّن ِلي بِ ُكم قُ َّو ًة َأ ْو ِآوي إِ َلى ر ْك ٍن َش ِد‬
َ ‫ َما إنْ َب‬.)٠٨:‫ (سورة هود‬‫يد‬ َ َ‫ق‬
ُ ْ
َ ْ‫ ال َّثر َو ُة ا ْل َك ْثر ُة َو م‬:‫ال ُم َح َّم ُد‬
‫ َح َس ُن‬.‫ال ْن َع ُة‬ َّ ِ‫َب ْع َد ُه ِ ْمن َنبِ ي إ‬
َ َ‫ ق‬.))‫ال ِفي ث َْر َو ٍة ِم ْن قَ ْو ِم ِه‬
َ ْ ٍّ
ُ ‫َص ِح‬
‫يح‬
noble (karim) son of the noble son of the noble son of the noble son
of the noble was Yūsuf son of Ya’qūb son of Ishāq son of Ibrāhīm, the
al-Khalīl (intimate friend) of the Merciful, the Blessed and Exalted.’
403
Al-Adab Al-Mufrad
“The Messenger of Allah  said, ‘If I had remained in prison as

long as Yūsuf remained in prison and then the man with the invitation
had come to me, I would have accepted it. When the messenger came
to him, he said, “Go back to your lord and ask him about the affair of
the women who Cut their hands.” (12: 50) May Allah show mercy to
Lūt as he struggled to find refuge in some powerful support when he
said to his people, “Would that I had power over you or could seek
refuge in some powerful support” (11: 80). Allah did not send any
Prophet after him but in Tharwa (abundance) of his people.’ ”
Muhammad (b. ‘Amr) said: “Tharwa means Abundance and strength.”

(Sound and Authentic)
Commentary: Yoosuf combined the nobility of messengership, knowledge,
handsomeness, modesty, good character, fairness and leadership – peace be
upon him –. Lut (alayhis-Salam) wished that he could seek refuge in some
strong family background by way of seeking a means. Otherwise, he had his
refuge with Allah the Mighty and Sublime; he – peace and blessings be upon
him – had said: “My Lord, Give me victory of the people who are mischief-
makers”. (Q 29: 30). The point here is the supplication of the Prophet 
for his brother, Lut – peace be upon him.
‫الن ِاخ َل ُة ِم َن الدُّ َع ِاء‬ ٌ ‫ َب‬-‎٢٧٤

َّ ‫اب‬
Chapter 274: The Best Of Supplications
َ ْ‫يع َي ْأ ِتي َع ْلقَ َم َة َي ْو َم ج‬

‫ فَ إِ ذَ ا َل ْم‬،‫ال ْم َع ِة‬ ُ ِ‫الرب‬
َّ ‫ان‬ َ ‫ َك‬:‫ال‬ َ َ‫ ق‬،‫يد‬ َّ ‫ َع ْن َع ْب ِد‬-٦٠٦‎
َ ‫الر ْح َم ِن ْب ِن َي ِز‬
‫اء بِ ِه‬ َ
َ ‫ أ َل ْم َت َر َما َج‬:‫ال ِلي‬ َ َ‫ فَ َل ِق َي ِني َع ْلقَ َم ُة َوق‬،‫ت مَ َّث َة‬ َ َّ َ
َ ‫ فَ َج‬،‫أ ُك ْن مَث َة أ ْر َس ُلوا إِ َل َّي‬
ُ ‫اء َم َّر ًة َو َل ْس‬
َ ‫ وما َأقَ َّل إِ جاب ُتهم؟ وذَ ِلك َأ َّن‬،‫ َأ َلم َتر َأ ْك َثر ما ي ْدعو النَّاس‬:‫ال‬
‫اهلل َع َّز َو َج َّل‬‎ َ َ‫يع؟ ق‬
َ ْ ُ َ َ َ َ ُ ُ َ َ َ َ ْ ُ ِ‫الرب‬
َّ
َ َ‫ َو َما ق‬:‫ال‬ ِ ‫ال ذَ ِل َك َعب ُد‬
َ َ‫اهلل؟ ق‬ َ َ‫س قَ ْد ق‬ َ ُ ‫ قُ ْل‬.‫َّاخ َل َة ِم َن الدُّ َع ِاء‬ َّ ِ‫ال َيقْب ُل إ‬
ِ ‫ال الن‬
‫ال؟‬ ْ َ ‫ أ ْو َل ْي‬:‫ت‬ َ َ
404
َّ ِ‫ إ‬،‫ال ِع ٍب‬ َ ‫ َو‬،‫ال ِم ْن ُم َر ٍاء‬ ُ ‫((ال يسمع‬
َ ‫ َو‬،‫اهلل ِم ْن ُم ْس ِم ٍع‬ ِ ‫ال َعب ُد‬
‫اع‬
ٍ ‫ال َد‬ َ ‫ال‬ ُ َ ْ َ َ :‫اهلل‬ ْ َ َ‫ ق‬:‫ال‬
َ َ‫ق‬
ُ ‫ص ِح‬.
.‫يح ا ِْإل ْس َن ِاد‬ َ َ‫ ق‬.))‫ت ِم ْن قَ لْبِ ِه‬
َ َ‫ فَ َذ َك َر َع ْلقَ َم َة؟ ق‬:‫ال‬
َ ‫ َن َع ْم‬:‫ال‬ ُ ‫َد َعا َي ْث ُب‬
606. ‘Abdu’r-Rahmān b. Yazid said: “Ar-Rabī‘ used to go to ‘Alqama

every Friday. If I was not there, they would send for me. Once he came
when I was not there. ‘Alqama met me (later on) and said, ‘Didn’t you
know what ar-Rabī‘ said? He said, “Don’t you see how often people
pray and how rarely they are answered? That is because Allah, the
Mighty and Exalted, only accepts the purest of supplications.” ’
“I (‘Abdu’r-Rahmān) said, ‘Didn’t ‘Abdullāh (ibn Mas‘ūd) say that?’

He (‘Alqama) said, ‘What did he say?’ I (‘Abdu’r-Rahmān informed)
that ‘Abdullāh (b. Mas‘ūd) said, ‘Allah does not listen to someone
who wants other people to hear, nor someone who shows off nor who
plays (whose mind is engaged in something else); He only listens
to the one who makes a supplication earnestly from his heart.’ ‘Did
‘Alqama remember it?’ (‘Abdu’r-Rahmān b. Yazīd was asked). He
replied, ‘Yes’ ” (Authentic Chain)
Commentary: Allah the Mighty and Sublime only accepts righteous deeds
done for His Sake including supplications. If the condition was as described
in that generation in which many of the people were amongst the students of
the companions, the situation is certainly worse today – and the one who is
safe is he that is protected by Allah! Therefore, we must purify our righteous
deeds from show-off and not seek popularity with the same actions with
which we should seek only the Face of Allah the Mighty and Sublime.
405
Al-Adab Al-Mufrad
‫ال ُم ْك ِر َه َل ُه‬ َ ‫ باب ِليع ِزم الدُّ َعاء؛ َ ِفإ َّن‬-‎٢٧٥

َ ‫اهلل‬ َ ِ َْ ٌ َ
Chapter 275: One Should Be Forthright In Supplication For
Allah Cannot Be Forced
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٠٧
‫ ((إِ ذَ ا‬:‫ال‬ َ ِ ‫ول‬ َ َ ََْ ْ َ
‫ال َي ْع ُظ ُم‬ َ ‫ فَ إِ َّن‬،‫ و ْليع ِّظم الرغْ ب َة‬،‫الس َأ َل َة‬
َ ‫اهلل‬ َ ْ‫م‬ َ ‫ إِ نْ ِش ْئ‬:‫ول‬ َ َ‫ ف‬،‫َد َعا َأ َح ُد ُك ْم‬
ُ ُ‫ال َيق‬
َ َّ ِ َ ُ َ ْ ‫و ْل َي ْع ِز ِم‬‎َ ،‫ت‬
ٌ ‫ص ِح‬.))
‫يح‬ َ ‫يء َأ ْع َط ُاه‬
ٌ ‫َع َل ْي ِه َش‬
607. Abū Hurayra said: “The Messenger of Allah  said. ‘When
one of you makes a supplication, he should not say, “If You wish.” He
should be forthright in the asking. He should have great expectation.
For Allah nothing is too great if He wants to give it.’ ” (Authentic)
‫ ((إِ ذَ ا َد َعا‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٦٠٨
َ َ ْ َ
‫ال ُم ْس َت ْك ِر َه‬ َ ‫ فَ إِ َّن‬،‫ت فَ َأع ِط ِني‬
َ ‫اهلل‬ َ ‫ َو‬،‫ فَ ْل َي ْع ِز ْم ِفي الدُّ َع ِاء‬،‫َأ َح ُد ُك ْم‬
َ ‫ ال َّل ُه َّم إِ نْ ِش ْئ‬:‫ال َيقُ ْل‬
ْ
ٌ ‫ َص ِح‬.))‫َل ُه‬
‫يح‬
608. Anas said: “The Messenger of Allah  said, ‘When one of you
makes supplication, he should be forthright in the supplication and
not-say, “O Allah, if You like, give to me.” For Allah cannot be forced
against His will’” (Authentic)
Commentary: We should be humble and hopeful of answer in our
supplications, and not be arrogant and evasive, for Allah is Beneficent and
Merciful Who loves to be asked and is Able to do what He Wills.
406
‫‪ -‎٢٧٦‬باب ر ْفع ْا َ‬
‫أل ْي ِدي ِفي الدُّ َع ِاء‬ ‫َ ٌ َ ُ‬
‫‪Chapter 276: Raising The Hands In Supplication‬‬
‫((ر َأ ْي ُ‬
‫ت ْاب َن ُع َم َر َو ْاب َن ال ُّز َب ْي ِر َي ْد ُع َو ِان‪،‬‬ ‫ب ‪ -‬قَ َ‬
‫ال‪َ :‬‬
‫َ‬
‫‪َ -‎٦٠٩‬ع ْن أبِ ي ن َُع ْي ٍم ‪َ -‬و ُه َو‪َ :‬و ْه ٌ‬
‫ي َع َلى ا ْل َو ْج ِه))‪َ .‬ض ِع ُ‬
‫يف ا ِْإل ْس َن ِاد‪.‬‬ ‫اح َت نْ ِ‬ ‫ير ِان َب َّ‬
‫الر َ‬ ‫ِ‬
‫ُيد َ‬
‫‪609. Abū Nu‘aym, (i.e. Wahb), said: “I saw Ibn ‘Umar and Ibn az-‬‬
‫”‪Zubayr making supplication and wiping their faces with their palms.‬‬
‫)‪(Weak Chain‬‬
‫اهلل ع ْنها‪َ ،‬أ َّنها ر َأ ِت ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم َي ْد ُعو ‪َ -‬ر ِاف ًعا‬ ‫‪ -‎٦١٠‬عن ع ِائ َش َة ر ِضي ُ‬
‫َّ َ‬ ‫َ َ‬ ‫َ َ‬ ‫َ َ‬ ‫َ ْ َ‬
‫ال‬ ‫آذي ُت ُه َأ ْو َ‬
‫‪‎‬ش َت ْم ُت ُه فَ َ‬ ‫ني ْ‬ ‫ول‪(( :‬إِ مَّ َنا َأ َنا َب َشر فَ ال ُت َع ِاقب ِني‪َ ،‬أ مُّ َيا ر ُج ٌل ِم َن مْ ُ‬
‫ال ْؤ ِم ِن َ‬ ‫َ‬ ‫ْ‬ ‫ٌ‬ ‫َي َد ْي ِه ‪َ -‬يقُ ُ‬
‫يح ِل َغ ْي ِر ِه‬
‫ُت َع ِاق ْب ِني ِف ِيه))‪َ .‬ص ِح ٌ‬
‫‪610. ‘Ā’isha said: “I saw the Prophet  making supplication with‬‬
‫‪his hands raised, saying, ‘I am only a man, so do not punish me. If‬‬
‫‪I harm any man of the believers or revile him, do not punish me for‬‬
‫)‪that.’ ” (Authentic due to supporting proof‬‬
‫‪Commentary: See comment on hadeeth no. 234.‬‬
‫وسي َعلى رسول‬ ‫بن َع ْمرو الدَّ‬ ‫‪ -‎٦١١‬عن أبي هريرة رضي اهلل عنه قال‪ :‬قَ ِد َم ُ‬
‫الطفَ ْي ُل ُ‬
‫ّ‬
‫ت‪ ،‬فَ ادع َ‬
‫اهلل‬ ‫ت َو َأ َب ْ‬ ‫ول ِ‬
‫اهلل! إِ َّن َد ْوسًا قَ ْد َع َص ْ‬ ‫فقال‪َ :‬يا َر ُس َ‬
‫َ‬ ‫اهلل صلى اهلل عليه وسلم‬
‫ْ ُ‬
‫َّاس َأ َّن ُه‬

‫الق ْب َل َة َو َرفَ َع َي َد ْي ِه ‪ -‬فَ َظ َّن الن ُ‬
‫اهلل صلى اهلل عليه وسلم ِ‬
‫ول ِ‬‫فاس َتق َْب َل َر ُس ُ‬
‫َع َل ْي َها! ْ‬
‫قال‪((:‬ال َّل ُه َّم! ْ‬

‫اه ِد َد ْوسًا‪َ ،‬وائ ِْت بِ ِه ْم))‪ .‬صحيح‬ ‫هم – فَ َ‬
‫َي ْد ُعو َع َل ْي ْ‬
‫‪611. Abū Hurayra said: “At-Tufayl b. ‘Amr ad-Dawsi came to the‬‬
‫‪407‬‬
Al-Adab Al-Mufrad
Messenger of Allah  and said, ‘Messenger of Allah, (the tribes

of) Daws have rebelled and rejected, so pray to Allah against them.’
The Messenger of Allah  faced the qibla and raised his hands. The
people thought that he was going to pray against them. But he prayed,
‘O Allah, guide Daws and bring them (into Islam).’ ” (Authentic)
ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٦١٢
‫ني إِ َلى‬َ ‫ال ْس ِل ِم‬
ُ ْ‫ض م‬ َ ْ‫ قُ ِح َط م‬:‫ال‬
َ َ‫ فَ ق‬،‫ال َط ُر َعامًا‬
ُ ‫ام َب ْع‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ْ َ
‫ َو َأ ْج َد َب ِت‬،‫ال َط ُر‬
َ ْ‫اهلل! قُ ِح َط م‬
ِ ‫ول‬ َ ‫ َيا َر ُس‬:‫ال‬ َ َ‫ فَ ق‬.‫ال ْم َع ِة‬ ُ ‫ال َّنبِ ي ص َّلى‬
ُ ْ‫اهلل َع َلي ِه َو َس َّلم َي ْو َم ج‬
َ ْ َ ِّ
‫ فَ َمدَّ َي َد ْي ِه َحتَّى‬.‫الس َم ِاء ِم ْن َس َح َاب ٍة‬ َ ‫ا‬
َّ ‫ َو َما ُي َرى ِفي‬،‫ فَ َرفَ َع َي َد ْي ِه‬.‫ال‬ َ ْ‫ َو َه َل َك م‬،‫ض‬
ُ ‫ال‬ ُ ‫ْأل ْر‬
َّ ‫ َحتَّى َأ َه َّم‬،‫ال ْم َع َة‬ َ ‫ يس َتس ِقي‬،‫اض إِ ب َطي ِه‬

ُ ْ‫ فَ َما َص َّلي َنا ج‬،‫اهلل‬ ُ ‫َر َأ ْي‬
َ ‫اب ا ْلقَ ِر‬
‫يب الدَّ ِار‬ َّ ‫الش‬ ْ ْ ْ َ ْ ْ َ ‫ت َب َي‬
َ
‫ول‬ َ ‫ال ْم َع ُة َّال ِتي َت ِل‬
َ َ‫ فَ ق‬.‫يها‬ ُ ْ‫ فَ َل َّما َكا َن ِت ج‬،‫ت ُج ْم َع ًة‬ َ ‫وع إِ َلى أ ْه ِل ِه! فَ َد‬
ْ ‫ام‬ ُ ‫الر ُج‬
ُّ
:‫ َوق َا َل بِ َي ِد ِه‬،‫آد َم‬
َ ‫ان! فَ َت َب َّس َم ِل ُس ْر َع ِة َمال َِل ْاب ِن‬
ُ ‫الر ْك َب‬
ُّ ‫س‬َ ‫اح َت َب‬
ْ ‫ َو‬،‫وت‬ ِ
ُ ‫ت َهدَّ َم ِت ا ْل ُب ُي‬‎َ !‫اهلل‬
ٌ ‫ َص ِح‬.‫ال ِدي َن ِة‬

‫يح‬ ْ ‫ فَ َت َك َّش َط‬.))‫ال َع َل ْي َنا‬
َ ْ‫ت َع ِن م‬ َ ‫ َو‬،‫((ال َّل ُه َّم َح َوا َل ْي َنا‬
612. Anas said: “No rain fell for a year and one of the Muslims went to
the Prophet  on the day of Jumu‘a (Friday). He said, ‘Messenger
of Allah, there has been no rain and the ground is dry and the people’s
wealth destroyed.’ When he raised his hands, there was not a cloud to
be seen in the sky. He stretched his arms until I could see the whiteness
of his armpits. He prayed to Allah for rain. As soon as we had prayed
(the rain was so heavy and continual that) even a youth whose house
was near was afraid to return to his family and it continued until the
next Jumu‘a. On the Jumu‘a after that, it was said, ‘Messenger of
Allah, the houses have fallen down and the paths are blocked.’ Then
he smiled at how quickly the son of Adam becomes impatient. He said
with his hands raised up, ‘O Allah, direct the rain around us and not
on us.’ And the rain cleared from Madīna.” (Authentic)
Commentary: The hadeth highlights the following amongst others: 1. The
excellence of supplications; and that by it Allah the Mighty and Sublime
brings relief to the distressed. 2. The Prophet ’s concern for the welfare
408
of the people. 3. The permissibility seeking supplications from the pious. 4. It
is recommended to raise our hands during supplications. 5. It forms evidence
for Allah’s Existence and that He Hears and is above the heavens.
ُ َ َ ُ
ً ‫ أ َّن َها َرأ ِت ال َّنبِ َّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َي ْد ُعو َر‬،‫ َع ْن َع ِائ َش َة َر ِض َي اهلل َع ْن َها‬-‎٦١٣
‫افعا‬
َ َ‫ني آذَ ْي ُت ُه َأ ْو َش َت ْم ُت ُه ف‬
‫ال‬ ُ ْ‫ َأ مُّ َيا ر ُج ٌل ِم َن م‬،‫ال ُت َع ِاقب ِني‬
َ ‫ال ْؤ ِم ِن‬ َ ْ َ َ‫ ((إِ مَّ َنا َأ َنا َب َش ٌر ف‬:‫ول‬
ُ ُ‫ َيق‬،‫َي َد ْي ِه‬
ُ ‫ َص ِح‬.))‫عاق ْب ِني ِف ِيه‬
ِ ‫ُت‬
ُ ‫ ر ِضي‬- ‫الطفَ ي َل بن عم ٍرو‬

‫اهلل َع ْن ُه‬ ُ ‫اهلل ر ِضي‬
ُّ ‫ َأ َّن‬،‫اهلل َع ْن ُهم َا‬ ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٦١٤
َ َ ْ َ َ ْ ْ َ َ ْ
:‫ال‬ ُ ‫ال ِلل َّنبِ ي ص َّلى‬
َ َ‫ َه ْل َل َك ِفي ِح ْص ٍن َو َم َن َع ٍة؟ ِح ْص ِن َد ْو ٍس؟ ق‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬-
َ ِّ
ُّ ‫اجر‬ َ ِ ُ ِ َ ِ‫َّ م‬ ِ ُ َّ ِ ُ ‫فَ َأ َبى ر ُس‬
َ ‫الطفَ ْي ُل َو َه‬
‫اج َر‬ َ َ ‫فَ َه‬‎ .‫ول اهلل َصلى اهلل َع َل ْيه َو َسل َم ؛ لا ذَ خ َر اهلل لأل ْن َص ِار‬ َ
َ
َ ِ‫ أ ْو َك ِل َم ٌة َشب‬- ‫الر ُج ُل فَ َض ِج َر‬
،‫ فَ َح َبا إِ َلى قَ ْر ٍن‬-‫يه ٌة بِ َها‬ َّ ‫ض‬َ ‫ فَ َم ِر‬،‫َم َع ُه َر ُج ٌل ِم ْن قَ ْو ِم ِه‬
َ َ‫ َما فُ ِع َل بِ َك؟ ق‬:‫ال‬

:‫ال‬ َ َ‫ ق‬.‫ال َن ِام‬ ْ
ُّ ‫آه‬
َ ْ‫الطفَ ي ُل ِفي م‬ َ ‫ فَ قَ َط َع َو َد َج ْي ِه فَ َم‬،‫فَ َأ َخ َذ ِم ْشقَ صًا‬
ُ ‫ فَ َر‬،‫ات‬
َ َ‫ َما َش ْأ ُن َي َد ْي َك؟ ق‬:‫ال‬
َ ‫ فَ ِق‬:‫ال‬
:‫يل‬ ُ ‫ُغ ِفر ِلي بِ ِهجر ِتي ِإ َلى ال َّنبِ ي ص َّلى‬
َ َ‫ ق‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِّ َ ْ َ
ُ ‫الطفَ ي ُل ع َلى ال َّنبِ ي ص َّلى‬ َ ‫ُص ِل ُح ِم ْن َك َما َأف َْس ْد‬
‫اهلل‬ َ ِّ َ ْ ُّ ‫ فَ قَ َّص َها‬:‫ال‬
َ َ‫ ق‬.‫ت ِم ْن َي َد ْي َك‬ َ ‫إِ َنا‬
ْ ‫ال ن‬
َ ‫ ((ال َّل ُه َّم! َو ِل َي َد ْي ِه فَ اغْ ِف ْر)) َو َر‬:‫ال‬

ٌ ‫ َض ِع‬.‫فع َي َد ْي ِه‬
.‫يف‬ َ َ‫ فَ ق‬، ‫َع َل ْي ِه َو َس َّل َم‬
614. Jabir b. Abdullah said: “At-Tufayl b. ‘Amr said to the

Prophet: ‘Would you like the fortress and full support; Daws is
at your disposal.’ He said: ‘The Messenger of Allah  declined
because of what Allah had stored up for the Ansār (at Madīna)’. At-
Tufayl made hijra together with a man from his people. This man
became ill and was in such great pain - or words to that effect were
said - that he crawled to a quiver of arrows, took one out and cut his
veins and died. At-Tufayl saw the man in a dream and asked, ‘What
409
Al-Adab Al-Mufrad
has been done to you?’ The man said, ‘I was forgiven because of my
hijra to the Prophet.’ At-Tufayl asked, ‘What happened to your
hands?’ He said, ‘I was told, ‘We will not put right in you the part
of your hands which you destroyed.’’ At-Tufayl related this to the
Prophet  and he prayed, ‘O Allah, forgive his hands,’ and (as he
did so) he raised his hands. (Weak)
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٦١٥
ُ ‫ان َر ُس‬ َ َ‫ ق‬،‫اهلل َع ْن ُه َما‬
َ َ َ ْ ْ َ
‫ َو َأ ُعوذُ بِ َك‬،‫ب‬ ُ ْ‫ َو َأ ُعوذُ بِ َك ِم َن ج‬،‫ ((ال َّل ُه َّم إِ ِني َأ ُعوذُ بِ َك ِم َن ا ْل َكس ِل‬:‫ول‬
ِ ْ‫ال ن‬ َ ُ ُ‫ َيق‬، ُ‫َي َت َع َّوذ‬
َ
ٌ ‫ َص ِح‬.))‫ َوأ ُعوذُ بِ َك ِم َن ا ْل ُب ْخ ِل‬،‫ِم َن ا ْل َه َر ِم‬
‫يح‬
615. Anas b. Mālik said: “The Messenger of Allah  would seek
refuge and say, ‘Allāhumma innī a‘ūdhu bika mina’l-kasali, wa
a‘ūdhu bika mina’l-jubni wa a‘’ūdhu bika mina’l-harami wa a‘ūdhu
bika mina’l-bukhli (O Allah, I seek refuge with You from laziness. I
seek refuge with You from cowardice. I seek refuge with You from
senility. I seek refuge with You from miserliness)’ ” (Authentic)
Commentary: Laziness, to lack courage, mental and physical weakness due
to old age and being stingy are traits, each of which affects the religious
and mundane responsibilities of the servant. The victim is either only able
to partially carryout the duties or completely abandons them! The hadeeth
encourages towards fulfilling one’s duties by seeking protection from
whatever hinders that.
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٦١٦‎
َ َ‫ ((ق‬:‫ال‬
‫ال‬ َ ِ ‫ول‬ ِ ‫ َع ِن َر ُس‬،‫اهلل َع ْن ُه‬
َ َ ََْ ْ َ
َ َ ُ
ٌ ‫ َص ِح‬.))‫ َوأ َنا َم َع ُه إِ ذَ ا َد َع ِاني‬،‫ أ َنا ِع ْن َد َظ ِّن َع ْب ِدي‬:‫اهلل َع َّز َو َج َّل‬
‫يح‬
616. Abū Hurayra said: “The Messenger of Allah  said that Allah,
the Mighty and Exalted, said, ‘I am according to My slave’s concept
of Me, and I am with him when he calls on Me.’ ” (Authentic)
Commentary: When the slave raises up his hand in supplication out of
humility, seeking his needs from the Creator of the Heavens and the Earth,
410
full of hope in Him to grant his requests, he finds that his supplications are
granted, for Allah is Merciful, He Hears and Responds.
‫اب َس ِّي ُد ْا ِإل ْس ِتغْ َف ِار‬

ٌ ‫ َب‬-‎٢٧٧
Chapter 277: The Best Way Of Asking For Forgiveness

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َش َد ٍاد ب ِن َأو ٍس ر ِضي‬-‎٦١٧
َ :‫ال‬
‫((س ِّي ُد‬ َ ِّ َ ُ َ َ َ ْ ْ ْ َ
‫ َو َأ َنا َع َلى َع ْه ِد َك‬،‫ َخ َل ْق َت ِني َو َأ َنا َع ْب ُد َك‬،‫ت‬
َ ‫ال َأ ْن‬
َّ ِ‫ال إِ َل َه إ‬ َ ‫فار؛ ال َّل ُه َّم َأ ْن‬
َ ‫ت َر ِّبي‬ ِ ‫االس ِت ْغ‬
ْ
‫ال َي ْغ ِف ُر‬
َ ‫ فَ إِ َّن ُه‬،‫ فَ اغْ ِف ْر ِلي‬،‫وء َل َك بِ َذ ْنبِ ي‬ َ َ ُ ‫ووع ِد َك ما اس َت َطع‬
ُ ‫ َوأ ُب‬،‫وء َل َك بِ ِن ْع َم ِت َك‬
ُ ‫ أ ُب‬،‫ت‬ ْ ْ َ ْ َ َ
َ ‫خل‬
‫اجلن ََّة‬ َ ‫ني مُ ْي ِسي فَ َم‬
َ ‫ات َد‬ َ ‫ال ِح‬ ُ ‫ َأ ُعوذُ بِ َك ِم ْن َش ِّر َما َص َن ْع‬.‫ت‬
َ َ‫ إِ ذَ ا ق‬.‫ت‬ َ ‫ال َأ ْن‬
َّ ِ‫ُوب إ‬ ُّ
َ ‫الذن‬
ٌ ‫ َص ِح‬.))‫ ِم ْث َل ُه‬... ‫ي ْو ِم ِه‬‎َ ‫ات ِم ْن‬

.‫يح‬ َ ‫بح فَ َم‬ َ ‫ال ِح‬
ُ ‫ني ُي ْص‬ َ ْ‫ان ِم ْن َأ ْه ِل ج‬
َ َ‫ َوإِ ذَ ا ق‬- ‫الن َِّة‬ َ ‫ َأ ْو َك‬-
617. Shaddād b. Aws said: “The Prophet  said, ‘Sayyid-ul Istighfar
(the best manner of asking forgiveness) is “Allāhumma anta rabbī Lā
ilāha illā anta, khalaqtanī wa anā ‘abduka, wa anā ‘alā ‘ahdika wa
wa‘dika mastata’tu abū’ laka bi ni‘matika wa abū’u laka bi dhambī
fa’ghfir-lī fa-innahū Lā yaghfiru’dh-dhunūba illā anta. A‘ūdhu bika
min sharri mā sana‘tu - O Allah, You are my Lord. There is no god but
You. You created me and I am Your slave. I follow Your covenant and
promise as much as I can. I acknowledge our blessing and I confess to
my sins, so forgive me. Only You can forgive sins. I Seek refuge with
You from the evil of what I have done). If he says it in the evening and
he dies, he will enter the Garden’ - or he said that ‘he will be one of
the people of the Garden.’ - ‘If he says it in the morning and dies that
day - it is the same.’ ” (Authentic)
411
Al-Adab Al-Mufrad
Commentary: The servant – in these wonderful expressions of the Prophet

 is taught to humble himself before Allah, affirm His Lordship and the
fact that He alone deserves to be worshipped; to acknowledge and thank
Allah for His favors on him, and seek His protection from the consequences
of his sins before asking to be forgiven and pardoned. It follows with an
affirmation that He alone forgives sins, and it encourages towards sincerely
seeking forgiveness for sins.
ُ ‫الج ِل ِس ِلل َّنبِ ي ص َّلى‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٦١٨

‫اهلل‬ َ ِّ ْ َ ْ‫ إِ نْ ُكنَّا َل َن ُعدُّ ِفي م‬:‫ال‬
. ‫يم)) ِمائ ََة َم َّر ٍة‬ ِ َّ ‫اب‬
ُ ‫الرح‬ َ ‫ب َع َل َّي؛ إِ َّن َك َأ ْن‬
ُ ‫ت الت ََّّو‬ ْ ‫ َو ُت‬،‫ب اغْ ِف ْر ِلي‬
ِّ ‫((ر‬ َّ ِ
َ :‫َع َل ْيه َو َسل َم‬
ٌ ‫َص ِح‬
‫يح‬
618. Ibn ‘Umar said: “We used to count in the assembly of the Prophet
 that he would repeat this prayer a hundred times: ‘Rabbi’ ghfir lī
wa tub ‘alayya innaka anta’ t-tawwābu’r-rahīm – (O Lord, forgive me
and turn to me [accept my repentance]. You are the One Who accepts
repentance, the Merciful).’ ” (Authentic)
Commentary: He  had said, “Seek repentance from Allah for I seek
repentance from Him a hundred times every day” and that, “By Allah, I seek
forgiveness from Allah and repent unto Him more than seventy times in the
day.” (Al-Bukhaaree). If the one who had been forgiven his past and future
sins seek forgiveness and repent unto Allah this much, then it behoves us to
sincerely hasten towards this righteous act. May Allah forgive us all; Amin.
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ص َّلى َر ُس‬: ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٦١٩
َ ِ ‫ول‬ َ ‫ت‬ ْ ‫اهلل َع ْن َها قَ ا َل‬ َ َ َ ْ َ
‫يم)) َحتَّى‬ ِ َّ ‫اب‬
ُ ‫الرح‬ َ ‫ إِ َّن َك َأ ْن‬،‫لي‬
ُ ‫ت الت ََّّو‬ ْ ‫ َو ُت‬،‫ ((ال َّل ُه َّم اغْ ِف ْر ِلي‬:‫ال‬
َّ ‫ب َع‬ َ َ‫ ث َُّم ق‬،‫الض َحى‬
ُّ
ُ ‫ َص ِح‬.‫ائة َم َّر ٍة‬

.‫يح ا ِْإل ْس َن ِاد‬ َ ‫قَ ا َل َها َم‬
Allah  prayed the Duha (fore-noon superogatory) prayer and then
412
said, ‘Allāhumma ghfir lī wa tub ‘alayya innaka anta’ t-tawwābu’r-
rahīm (O Allah, forgive me and turn to me. You are the One Who
accepts repentance, the Merciful),’ until he had said it a hundred
times.” (Authentic Chain)

‫ (( َس ِّي ُد‬:‫ال‬ ُ ‫ عن َش َد ٍاد ب ِن َأو ٍس ر ِضي‬-‎٦٢٠
َ ِّ َ ُ َ َ َ ْ ْ ْ َ
‫ َو َأ َنا َع َلى‬،‫ َخ َل ْق َت ِني َو َأ َنا َع ْب ُد َك‬،‫ت‬
َّ ِ‫ال إِ َل َه إ‬ َ ‫ ال َّل ُه َّم َأ ْن‬:‫ول‬
َ ،‫ت َر ِّبي‬ َ ُ‫ َأ ْن َيق‬،‫االس ِت ْغفَ ِار‬
ْ
َ َ ُ ‫ و َأ ُعوذُ بِ َك ِمن َشر ما ص‬،‫طعت‬
ُ ‫ َوأ ُب‬،‫وء َل َك بِ ِن ْع َم ِت َك‬
‫وء‬ ُ ‫ أ ُب‬،‫نعت‬ َ َ ِّ ْ ْ ‫َع ْه ِد َك َو َو ْع ِد َك َما‬
َ ُ ‫اس َت‬
‫((م ْن قَ ا َل َها ِم َن الن ََّه ِار‬:
َ َ ‫ال َأ ْن‬
َ .))‫ت‬
‫قال‬ َّ ِ‫ُوب إ‬ ُّ ‫ال َي ْغ ِفر‬
َ ‫الذن‬ ُ َ ‫ فَ اغْ ِف ْر ِلي؛ فَ إِ َّن ُه‬،‫َل َك بِ َذ ْنبِ ي‬
َ ْ‫ات ِم ْن َي ْو ِم ِه قَ ب َل َأ ْن مُ ْي ِسي فَ ُه َو ِم ْن َأ ْه ِل ج‬
‫ َو َم ْن قَ ا َل َها ِم َن ال َّل ْي ِل َو ُه َو‬،‫الن َِّة‬ ِ ‫ُم‬
َ ‫ فَ َم‬،‫وقنًا بِ َها‬
ْ
َ ْ‫ات قَ ب َل َأنْ ُي ْصبِ َح فَ ُه َو ِم ْن َأ ْه ِل ج‬
ٌ ‫ َص ِح‬.))‫الن َِّة‬ ِ
‫يح‬ ْ َ ‫ فَ َم‬،‫ُم ْوق ٌن بِ َها‬
620. Shaddād b. ‘Aws said: “The Prophet  said, ‘Sayyid-ul Istighfar
(the best manner of asking forgiveness) is to say, ‘Allāhumma anta
rabbī Lā ilāha illā anta, khalaqtanī wa anā ‘abduka, wa anā ‘alā ‘ahdika
wa wa‘dika mastata’tu. A‘ūdhu bika min sharri mā sana‘tu abū’ laka
bi ni‘matika wa abū’u bi dhambī fa’ghfir-lī fa-innahū Lā yaghfiru’dh-
dhunūba illā anta. (O Allah, You are My Lord. There is no god but
You. You created me and I am Your slave. I follow Your covenant and
promise as much as I can. I seek refuge with You from the evil of what
I have done. I acknowledge Your blessings and I confess to my sins.
Forgive me. Only You forgive sins).’ He said, ‘Whoever says it in the
day and believing in it and then dies on that day before evening, will
be one of the people of the Garden. Whoever says it at night while
certain of it and then dies before morning will be one of the people of
the Garden.” ’ ” (Authentic)
Commentary: Same as hadeeth no. 617 with slight difference.
413
Al-Adab Al-Mufrad
ُ ‫س ْع‬ ُ ‫اهلل ب ِن عمر ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َعب ِد‬-‎٦٢١
َ َّ َ َ َ َ ُ ْ ْ
َ ‫وب إِ َل ْي ِه ُك َّل َي ْو ٍم ِم‬ َ
ٌ ‫ َص ِح‬.))‫ائة َم َّر ٍة‬
‫يح‬ ِ ‫وبوا إِ َلى‬
ُ ‫اهلل؛ فَ إِ ِّني أ ُت‬ ُ ُ‫َيق‬
ُ :‫ول‬
ُ ‫((ت‬
621. ‘Abdullāh b. ‘Umar said: “I heard the Prophet  say, ‘Turn
in repentance to Allah. I turn to Him a hundred times every day.’ ”
(Authentic)
َ ‫ ُس ْب َح‬:‫يب قَ ِائ ُل ُه َن‬ ُ ‫ عن َكع ِب ب ِن عجر َة ر ِضي‬-‎٦٢٢

‫ان‬ ُ ‫ات ال َي ِخ‬
ٌ ‫ (( َُع ِّق َب‬:‫ال‬
َ َ َ ْ ُ ْ ْ ْ َ
‫ َرفَ َع ُه ْب ُن َأبِ ي ُأ َن ْي َس َة َو َع ْم ٌرو ْب ِن‬.))‫ائة َم َّر ٍة‬ ُ ‫اهلل و‬
َ ‫اهلل َأ ْك َب ُر ِم‬ ُ ‫ال‬
َّ ِ‫ال إِ َل َه إ‬ ِ ‫ال ْم ُد‬
َ ‫ َو‬،‫هلل‬ ِ
َ ْ‫ َو ح‬،‫اهلل‬
َ
ٌ ‫ َص ِح‬.‫قَ ْي ٍس‬
‫يح‬
622. Ka‘b b. ‘Ujra said: “Those who repeat what comes after will
not be disappointed. These phrases are ‘Sub-hāna’llāhi, wa’l-hamdu
li’llāhi, wa Lā ilāha illā llāhu, wa’llāhu Akbar (Glory be to Allah;
Praise be to Allah; There is no god but Allah and Allah is Great)’ a
hundred times.” Ibn Abee Unaysa and ‘Amr b. Qays reported it as a
statement from the Prophet . (Authentic)
Commentary: In the version in Saheeh Muslim of the same hadeeth, it says,
“Those who repeat what is after every obligatory prayer...” showing that the
appropriate time to read the formula is after the daily obligatory prayers.
The direct ascription of the statement to the Prophet  is also authentic.
See Saheeh al-Adab al-Mufrad by Imam Al-Albaanee (‫)رحمه الله‬, no. 486.
َ ‫ باب ُد َعاء ْا‬-‎٢٧٨

‫أل ِخ ِب َظ ْه ِر ا ْلغَ ْي ِب‬ ُ ٌ َ
Chapter 278: The Supplication For A Brother While He Is

Absent

ِ ‫ َع ْن َعب ِد‬-‎٦٢٣
414
ٌ ‫ َض ِع‬.))‫اء َغ ِائ ٍب ِل َغ ِائ ٍب‬ َ
‫يف‬ ُ ‫((أ ْس َر ُع الدُّ َع ِاء إِ َج َاب ًة ُد َع‬
623. ‘Abdullāh b. ‘Amr said: “The Prophet  said, ‘The swiftest
supplication to be answered is the supplication of someone for another
in his absence.’ ” (Weak)
َ ‫((إِ َّن َدعو َة ا‬:-‫ول‬

ِ ‫ْأل ِخ ِفي‬ ُ ‫يق ر ِضي‬
ُ ُ‫ َيق‬- ‫اهلل َع ْن ُه‬ ِّ ‫ َع ِن َأبي َب ْك ٍر‬-‎٦٢٤
‫اهلل‬ َ ْ َ َ ِ ِّ‫الصد‬
ُ ‫اب)) َص ِح‬
.‫يح ا ِْإل ْس َن ِاد‬ ُ ‫ُت ْس َت َج‬
624. Abū Bakr as-Siddīq, may Allah be pleased with him, said: “The
supplication of a brother in Allah (for another brother) is answered.”
(Authentic Chain)
-‫ت َأبِ ى الدَّ ْر َد ِاء‬

ُ ‫اء بِ ْن‬ ْ َ‫ت ح‬
ُ ‫ت َت ُه الدَّ ْر َد‬ ْ ‫ َو َكا َن‬- ‫ان‬ ِ ‫ان ْب ِن َعب ِد‬
َ ‫اهلل ْب ِن َصف َْو‬ ْ َ ‫ َع ْن َصف َْو‬-‎٦٢٥
.‫ َو َل ْم َأ ِج ْد َأ َبا الدَّ ْر َد ِاء‬،‫ْلب ْي ِت‬ ِ ِ ُ ُ ‫ فَ وج ْد‬،‫الشام‬ ُ ‫ قَ ِد ْم‬:‫ال‬

َ َ‫ق‬
َ ‫ت أ َّم الدَّ ْر َداء في ا‬ َ َ َ َّ ‫ت َع َل ْي ِه ُم‬
َ ‫ فَ ادع‬: ‫ت‬
‫ فَ إِ َّن ال َّنبِ َّي َص َّلى‬،‫اهلل َل َنا بِ َخ ْي ٍر‬ ْ ‫ قَ ا َل‬.‫ َن َع ْم‬:‫ت‬ ُ ‫ َأ ُت‬:‫ت‬
َ ْ‫ريد ح‬ ْ ‫قَ ا َل‬
ُ ْ َ ‫ال َّج ا ْل َع‬
ُ ‫ام؟ قُ ْل‬
َ ‫الس ِلم مس َتجاب ٌة‬
‫ ِع ْن َد‬،‫أل ِخ ِيه بِ َظ ْه ِر ا ْل َغ ْي ِب‬‎ ُ
َ َ ْ ُ ِ ْ ُ ْ‫ال ْر ِء م‬
َ ْ‫ ((إِ َّن َد ْع َو َة م‬:‫ول‬
ُ ‫ فَ َل ِق‬:‫ال‬
‫يت‬ َ ‫ ِآم‬:‫ال‬
َ َ‫ ق‬.))‫ َو َل َك مِ ِب ْث ٍل‬،‫ني‬ َ ‫ ُك َّلما َد َعا‬،‫ر ْأ ِس ِه م َل ٌك مو َّك ٌل‬
َ َ‫ ق‬،‫أل ِخ ِيه بِ َخ ْي ٍر‬ َ َُ َ َ
ُ ْ َ
ٌ ‫ َص ِح‬.‫ َيأث ُُر َع ِن ال َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬،‫ال ِم ْث َل ذَ ِل َك‬
‫يح‬ ُّ ‫أ َبا الدَّ ْر َد ِاء ِفي‬
ِ ‫الس‬
َ َ‫ فَ ق‬،‫وق‬
625. Safwān b. ‘Abdullāh b. Safwān - who was married to ad-Dardā’,

the daughter of Abu’d-Dardā’ - said: “I visited them in Syria and I
found Umm ad-Dardā’ in the house, but not Abu’d-Dardā’. She asked,
‘Are you intending to go on hajj this year?’ I said, ‘Yes.’ She said,
‘Make supplication to Allah for good for us. For the Prophet 
said, “The supplication of a Muslim for his brother in his absence is
answered. At his head is a guardian angel and whenever he asks Allah
to give his brother good, the angel says, ‘Amen! and may you have
the same.” I met Abū’d-Dardā’ in the market and he said something
similar, relating it from the Prophet . ” (Authentic)
415
Al-Adab Al-Mufrad
Commentary: It highlights the permissibility of requesting the person going

on hajj or a journey to supplicate for one during the journey. The report of
Abu Darda () is collected in Saheeh Muslim.
‫ ((ال َّل ُه َّم اغْ ِف ْر ِلي‬:‫ال َر ُج ٌل‬

َ َ‫ ق‬:‫ال‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َعب ِد‬-٦٢٦‎
َ َ ْ َ ْ ْ
ٍ ‫ (( َلقَ ْد َح َج ْب َت َها َع ْن َن‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬
.))‫اس َك ِث ٍير‬ َ َ‫َو مِحُل َّم ٍد َو ْح َد َنا!)) فَ ق‬
َ ُّ
ٌ ‫َص ِح‬
‫يح‬
626. ‘Abdullāh b. ‘Amr said: “A man said, ‘O Allah, forgive me and

Muhammad alone.’ The Prophet  said, ‘You have excluded it from
many people!’ ” (Authentic)
Commentary: The people of knowledge are to teach the people and guide
them towards that which is more beneficial in whatever they do. The narration
discourages restricting supplications to include only a few – and to mention
a few in a supplication does not mean restriction. In another report of the
same hadeeth, it says: the man said, “O Allah, show mercy unto me and
Muhammad, and do not show mercy to anyone along with us!” during the
Prayer. When the Prophet  had finished the prayer he said, “You have
restricted something broad.” (Al-Bukhaaree).
‫اهلل َع َل ْي ِه َو َس َّل َم َي ْس َت ْغ ِف ُر‬ ُ ‫س ْع‬ِ َ‫ م‬:‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٦٢٧
َ َّ َ َ َ َ ُ ْ َ
َ ‫ إِ َّن َك َأ ْن‬،‫ار َح ْم ِني‬ ٍ َ
‫اب‬ ُ ‫ت الت ََّّو‬ ْ ‫ َو‬،‫ب َع َل َّي‬ْ ‫ َو ُت‬،‫ب اغْ ِف ْر ِلي‬ ِ ِ َ ْ‫اهلل ِفي م‬
َ : ‫ال ْجل ِس مائ ََة َم َّرة‬
ِّ ‫((ر‬‎
ٌ ‫ َص ِح‬.))‫يم‬
‫يح‬ ِ َّ
ُ ‫الرح‬
627. Ibn ‘Umar said: “I heard the Prophet  asking Allah to forgive
him a hundred times in the assembly with the words, ‘Rabbi’ ghfir Iī
wa tub ‘alayya wa’rhamnī innaka anta’t-tawwābu’r-rahīm – (O Lord,
forgive me and turn to me and show mercy to me. You are the Ever-
Turning (in forgiveness), the Merciful).’ ” (Authentic)
Commentary: Same as no. 618 with the addition, ‘show mercy to me’.
416
‫ـاب‬
ٌ ‫ َب‬-‎٢٧٩
Chapter 279: Praying To Allah Even For Minor Things
‫أل ْد ُعو ِفي ُك ِّل َش ْي ٍء ِم ْن َأ ْم ِري َحتَّى‬

َ ‫ ((إِ ِّني‬:‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٦٢٨
ُ ‫َأ ْن يفْسح‬
ُ ‫ َض ِع‬.))‫ َحتَّى َأ َرى ِم ْن ذَ ِل َك َما َي ُس ُّر ِني‬،‫اهلل ِفي َم ْش ِي َدا َّب ِتي‬
.‫يف ا ِْإل ْس َن ِاد‬ َ َ َ
628. Ibn ‘Umar said: “I make supplication in everything I do - even

that Allah make the stride of my animal comfortable so that I may
enjoy that.” (Weak Chain)
ُ ‫دى عن عمر ر ِضي‬

َ ‫اهلل َع ْن ُه؛ َأ َّن ُه َك‬
َ ‫ان ِف‬
:‫يما َي ْد ُعو‬ ُ ‫ َع ْن َع ِ ْمرو بن ميمون‬-‎٦٢٩
َ َ َ َ ُ ْ َ ِّ ‫األو‬
َ َ ‫ت ِلف ِْني ِفي ا‬
ْ ُ‫ال خ‬ َ ‫((ال َّلهم َتو َّف ِني مع ا‬
ُ ‫ َص ِح‬.))‫ألق ِْني بِ اْأل ْخ َي ِار‬
‫يح‬ ِ ْ‫ َو ح‬،‫ْأل ْشر ِار‬
َ َ ‫ َو‬،‫ْأل ْب َر ِار‬ َ َ َ َّ ُ
629. ‘Amr b. Maymūn al-Awdi said: “In part of the supplications

‘Umar would make were the words, ‘Allaahumma tawaffanee ma’a al-
Abraar wa laa tukhlifnee ma’a al-Ashraar, wa al-hiqnee bil-Akhyaar
(O Allah, take me to You with the pious and do not leave me among
the evil, and join me to the righteous).’ ” (Authentic Chain)
Commentary: The pious predecessors – may Allah be pleased with them all –
paid serious attention to piety. So, they supplicated a great deal to be blessed
with righteous deeds that will out of Allah’s mercy join them with the pious.
ِ ُ‫ود ُي ْك ِثر َأنْ َي ْد ُع َو بِ َهؤ‬

ِ ‫الء الدَّ َع َو‬
:‫ات‬ ٍ ‫بن َمس ُع‬ ِ َ ‫ َك‬:‫ال‬ ٍ ‫ َع ْن َش ِق‬-‎٦٣٠
َ َ‫يق ق‬
ُ ْ ْ ‫ان َع ْب ُد اهلل‬
ْ ‫اص ِر‬
‫ف‬ ِ ‫الظ ُل َم‬
ِ ‫ات إِ َلى الن‬ ِّ َ‫ و ج‬،‫يل ا ِْإلسالم‬
ُّ ‫ن َنا ِم َن‬ َ ِ‫اه ِد َنا َسب‬
ْ ‫ َو‬،‫ص ِل ْح َب ْي َن َنا‬ َ
ْ ‫ َو‬،‫ُّور‬ َ ِ ْ ْ ‫((ر َّب َنا أ‬
َ
ِ ‫س ِاع َنا َو َأ ْب َص ِار َنا َوقُ لُوبِ َنا َو َأ ْز َو‬
‫اج َنا‬ َ ْ‫ َو َب ِار ْك َل َنا ِفي َأ م‬،‫ش َما َظ َه َر ِم ْن َها َو َما َب َط َن‬ ِ ‫َعنَّا اْلفَ َو‬
َ ‫اح‬
417
Al-Adab Al-Mufrad
َ ‫ ُم ْث ِن‬،‫ين ِل ِن ْع َم ِت َك‬
‫ني‬ َ ‫اج َع ْل َنا َش ِاك ِر‬
ْ ‫ َو‬،‫يم‬ ِ َّ ‫اب‬
ُ ‫الرح‬ َ ‫ب َع َل ْي َنا ِ َّإن َك َأ ْن‬
ُ ‫ت الت ََّّو‬ ْ ‫ َو ُت‬،‫َوذُ ِّر َّي ِات َنا‬
َ
ُ ‫ َص ِح‬.))‫ َوأ مْ ِت ْم َها َع َل ْي َنا‬،‫ني بِ َها‬
. ‫يح ا ِْإل ْس َن ِاد‬ َ ‫ قَ ِائ ِل‬،‫بِ َها‬
630. Shaqīq said: “ ‘Abdullāh [Ibn Mas’ud] often used to make

these supplications, ‘Rabbanā aslih baynanā wa’hdinā sabīla’l-islāmi
wa najjinā mina’zzulumāti ila’n-nūr. Wasrif‘anna’l-fa-wāhisha mā
zahara minhā wa mā batana, wa bārik lanā fi asmā‘inā wa absārinā wa
qulūbinā wa azwājinā wa dhuriyyāti-nā wa tub ‘alaynā innaka anta’t-
tawwābu’r-rahīm. Waj‘alnā shākirīna li ni‘matika, muthnīna bihā,
qā’ilīna bihā, wa atmimhā ‘alaynā (Our Lord, make peace between
us and guide us on the path of Islam. Save us from the darkness
(and bring us) into the light. Remove acts of error from us, both the
uncovered and the covered. Bless us in our ears, our eyes, our hearts,
our wives and our children, accept our repentance. You are the Turning
(in forgiveness), the Merciful. Make us thankful for Your blessing and
among those who give praise for it, and proclaim it. Perfect it for us).’
ُ ‫ ((جع َل‬:‫ول‬
‫اهلل‬ ُ ُ‫أل ِخ ِيه َيق‬ ُ ‫ان َأ َنس – ر ِضي‬
َ ‫ إِ ذَ ا َد َعا‬- ‫اهلل َع ْن ُه‬ َ َ‫ َع ْن ثَابِ ٍت ق‬-‎٦٣١
َ َ َ َ ٌ
ُ ‫ َو َي ُص‬،‫ون ال َّل ْي َل‬
َ ‫وم‬
.))‫ون الن ََّه َار‬ َ ‫وم‬ َ ‫بِ َظ َل َم ٍة َو‬‎ ‫ َل ْي ُسوا‬،‫َع ْلي ِه َصال ََة قَ ْو ٍم َأ ْب َر ٍار‬
ُ ُ‫ َيق‬،‫ال فُ َّج ٍار‬
ٌ ‫َص ِح‬
.‫يح َم ْوقُ وفًا‬
631. Thābit said: “When Anas prayed for his brother, he would
say, ‘Ja‘ala’llāhu ‘alayhi salāta qawmin abrār, laysū bi zalamatin wa
lā fujjār, yaqūmūna’l-layla wa yasūmuna’n-nahār (May Allah include
him in the prayers of the pious people, who are neither unjust nor
corrupt, who stand up in the night in prayer and fast during the day).’
ُ ‫ت بِ ي ُأ ِّمي إِ َلى ال َّنبِ ي ص َّلى‬
، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ َع ْن َع ْم ٍرو ْب ِن ُح َر ْي ٍث ق‬-‎٦٣٢
ْ ‫ ذَ َه َب‬: ‫ال‬
َ ِّ
ْ
ٌ ‫ َص ِح‬.‫الر ْز ِق‬
‫يح‬ ِّ ِ‫ َو َد َعا ِلي ب‬،‫فَ َم َس َح َع َلى َرأ ِسي‬
632. ‘Amr b. Huraith said: “My mother took me to the Prophet 
418
and he stroked my head and prayed for provisions to be given to me in
abundance.” (Authentic)
Commentary: See hadeeth no. 88 and its comment.
‫ إِ َّن إِ ْخ َوا َن َك َأ َت ْو َك ِم َن‬:‫يل َل ُه‬

َ ‫ ِق‬:‫ال‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٦٣٣
َ َ َ ْ ْ َ
َّ َ ‫ ِل َت ْدعو‬- ‫الز ِاوي ِة‬
ِ
ْ ‫ ((الل ُه َّم اغْ ف ْر َل َنا َو‬:‫ال‬
،‫ار َح ْم َنا‬ َ َ‫ ق‬،‫اهلل َل ُه ْم‬ َ ُ َ َّ ِ‫ َو ُه َو َي ْو َم ِئ ٍذ ب‬- ‫ْلب ْص َر ِة‬
َ ‫ا‬
َ َ‫ فَ ق‬،‫وه‬
‫ال‬ ُ ‫اد‬
ُ ‫اس َت َز‬ َ ‫ َو ِق َنا َع َذ‬،‫ْآلخ َر ِة َح َس َن ًة‬
ْ َ‫ ف‬.ِ))‫اب النَّار‬ ِ ‫ َو ِفي ا‬،‫َو ِآت َنا ِفي الدُّ ْنيا َحس َن ًة‬
َ َ
ُ ‫ َص ِح‬.))‫ْآلخ َر ِة‬
. ‫يح ا ِْإل ْس َن ِاد‬ ِ ‫ فَ قَ ْد ُأ‬،‫وتي ُتم َه َذا‬
ِ ‫وتي ُتم َخير الدُّ ْنيا َوا‬ ِ ‫ ((إِ ْن ُأ‬:‫قال‬
َ َ‫ ف‬،‫ِم ْث َل َها‬
َ َْ ْ ْ
633. Anas b. Mālik was told: “Your brothers have come to you from
Basra – and in those days he lived in az-Zāwiya – wanting you to make
supplication to Allah for them.” He said, “Allāhumma’ ghfir lanā wa
’rhamnā wa ’ātinā fi’d-dunyā hasanatan wa fi’l-’ākirati hasanatan wa
qinā ‘adh-āba’n-nār (O Allah, forgive us and show mercy to us. Give
us good in this world and good in the World Hereafter and protect us
from the punishment of the Fire).” They asked him to say more and he
said the same thing. He said, “If you are granted this, you have been
granted the good of this world and the Hereafter.” (Authentic Chain)
Commentary: It encourages seeking supplications from a person whose
religion is trusted even if that would require journeying, and that one should
employ brief and encompassing words in prayers. Explaining the report of
Anas bin Malik () that: “Most of the supplications of the Prophet  was:
Rabbanaa ’ātinā fi’d-dunyā hasanatan wa fi’l-’ākirati hasanatan wa qinā
‘adh-āba’n-nār (Our Lord Give us good in this world and good in the World
Hereafter and protect us from the punishment of the Fire)”, Qaadee Abu
Musa, ‘Iyyaad bin Musa (‫ )رحمه الله‬said, “He would mostly supplicate with this
verse because it includes the imports of all supplications of the affairs of this
world and the hereafter.”
ُ ‫ َأ َخ َذ ال َّنبِ ي ص َّلى‬:‫ال‬
‫اهلل َع َل ْي ِه َو َس َّل َم ُغ ْصنًا‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٦٣٤
419
Al-Adab Al-Mufrad
َ ‫ ((إِ َّن ُس ْب َح‬:‫ال‬

‫ان‬ َ َ‫ض ق‬ ْ ‫ ث َُّم َنفَ َض ُه فَ َل ْم َي ْن َت ِف‬،‫ض‬
َ َ‫ ث َُّم َنفَ َض ُه فَ ا ْن َتف‬،‫ض‬ ْ ‫ فَ َل ْم َي ْن َت ِف‬،‫فَ َنفَ َض ُه‬
َّ ‫ض‬
‫ َح َس ٌن‬.))‫الش َج َر ُة َو َرقَ َها‬ ُ ُ‫ َك َما َت ْنف‬،‫ال َط َايا‬ ُ ‫ال‬
َ ْ‫اهلل َي ْنفُ ْض َن خ‬ َّ ِ‫ال إِ َل َه إ‬ ِ ‫ال ْم ُد‬
َ ‫ َو‬،‫هلل‬ ِ
َ ْ‫ َو ح‬،‫اهلل‬
634. Anas b. Mālik said: “The Prophet  took a (small) branch and
shook it and not all the leaves fell off. Then he shook it again and not
all the leaves fell off. Then he shook it a third time and all the leaves
fell off. He said, ‘Uttering the words, “Sub-hāna’llāh, Al-hamdu
li’llāh, Lā ilāha illa’ llāh-(Glory be to Allah and praise be to Allah and
there is no god but Allah)” makes errors fall off as the leaves of the
tree fall off.’ ” (Sound)
Commentary: From the methods of teaching is illustration; the Prophet 
likened the dropping of the leaves to how sins fall-off when the formula is
sincerely read. The hadeeth shows the virtue of the formula and encourages
towards seeking means of shedding our sins. May Allah grant us His
forgiveness; Amin.
ُ ‫امر َأ ٌة ال َّنبِ ي ص َّلى‬‎‫ َأ َت ِت‬:‫ال‬

‫اهلل َع َل ْي ِه َو َس َّل َم َت ْش ُكو إِ َل ْي ِه‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٦٣٥
َ َّ َْ َ َ ْ َ
َ ‫ال َأد ُّل ِك ع َلى َخي ٍر ِمن ذَ ِل َك؟ ُته ِّل ِلني‬ َ :‫ال‬
َ َ‫ فَ ق‬- ‫اج ِة‬ َ ‫ َأ ْو َب ْع‬- ‫اج َة‬
َ ْ‫ض ح‬ َ ْ‫ح‬
‫اهلل َثالَثًا‬ َ ْ ْ َ ُ َ ‫((أ‬ َ ‫ال‬ َ ‫ال‬
َ ‫ين َأ ْر َبعًا َو َثال َِث‬

‫ فَ ِت ْل َك ِمائ ٌة‬،‫ني‬ ْ َ‫ َو ح‬،‫ني‬
َ ‫ت َم ِد‬ َ ‫ني َثالَثًا َو َثال َِث‬
َ ‫ َو ُت َس ِّب ِح‬،‫ني ِع ْن َد َم َن ِام ِك‬
َ ‫َو َثال َِث‬
ُ ‫ َض ِع‬.))‫يها‬
‫يف ا ِْإل ْس َن ِاد‬ َ ‫َخ ْي ٌر ِم َن الدُّ ْن َيا َو َما ِف‬
635. Anas said: “A woman came to the Prophet  to complain

to him of a need. He said, ‘Shall I tell you something better than that?
You should say, “There is no god but Allah” thirty-three times when
you go to sleep, and say “Glory be to Allah” thirty-three times and say
“Praise be to Allah” thirty-four times – and that (makes) a hundred
which is better than this world and all it contains.’ ” (Weak Chain)
Commentary: However, the narration is authentically reported through Alee
() in Saheeh al-Bukhaaree, Muslim and Sunan at-Tirmidhee. See hadeeth
no. 1216.
420
ً ‫ َو َك َّب َر ِم‬،‫ َو َس َّب َح ِمائ ََة‬،‫((م ْن َه َّل َل ِمائ ََة‬ ُ
،‫ائة‬ َ :‫ َوق َا َل ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬-٦٣٦‎
ٌ ‫ َض ِع‬.))‫ات َي ْن َح ُر َها‬
‫يف‬ ٍ ‫ َو َسب ِع َب َد َن‬،‫اب ُي ْع ِتقُ َها‬
ْ ٍ َ‫َخ ْي ٌر َل ُه ِم ْن َع ْش ِر ِرق‬
636. The Prophet  said: “Whoever says, ‘There is no god but
Allah’ a hundred times. ‘Glory be to Allah’ a hundred times, ‘Allah
is Great’ a hundred times – that is better than freeing ten slaves and
sacrificing seven camels.” (Weak)
ِ ‫ول‬
!‫اهلل‬ ُ ‫أ َتى ال َّنبِ ي ص َّلى‬:‫قال‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم َر ُج ٌل فَ ق‬
َ ‫ َيا َر ُس‬:‫ال‬ َ ‫ عن َأ َن ٍس‬-‎٦٣٧
َ َّ
‫ ث َُّم َأ َت ُاه‬.))‫ْآلخ َر ِة‬
ِ ‫ْلع ِافي َة ِفي الدُّ ْنيا َوا‬ َ َ ‫َأ ُّي الدُّ َع ِاء َأف‬
َ َ َ ‫((س ِل اهلل ا ْل َعف َْو َوا‬
َ :‫ال‬
َ ‫ ((س ِل‬:‫ال‬
‫اهلل ا ْل َعف َْو َوا ْل َع ِاف َي َة ِفي الدُّ ْن َيا‬ َ ‫اهلل! َأ ُّي الدُّ َع ِاء َأف‬
َ َ‫ْض ُل؟ ق‬ ِ ‫ َيا َنبِ َّي‬:‫ال‬
َ َ‫ فَ ق‬.‫ا ْل َغ َد‬
َ
‫يح‬ َ ‫ فَ قَ ْد َأ ْف َل ْح‬،‫اآلخ َر ِة‬
ٌ ‫ َص ِح‬.))‫ت‬ َ َ َ ‫ فَ إِ ذَ ا ُأ ْع ِط‬،‫ْآلخ َر ِة‬
ِ ‫يت ا ْل َع ِافي َة ِفي الدُّ ْنيا َو‬ ِ ‫َوا‬
637. Anas said: “A man came to the Prophet  and asked:
‘Messenger of Allah, what is the best supplication?’ He replied: ‘Ask
Allah for forgiveness and well-being in this world and the Hereafter.’
Then the man came to him the following day and asked, ‘Prophet of
Allah, what is the best supplication?’ He replied, ‘Ask for forgiveness
and well-being in this world and the Hereafter. When you are granted
well-being in this world and the Hereafter, you have achieved success.’
(Authentic)
Commentary: The word, al-‘Aafiyah (translated as ‘well-being’) means being
protected from different forms of evil: trials and tribulations, sicknesses and
other afflictions. It would also include protection from the difficulties of the
grave and the Day of Recompense. As such, to seek forgives and ‘Aafiyah is
from brief supplications with all-encompassing meanings.
421
Al-Adab Al-Mufrad
‫ب‬ َ :‫ال‬
ُّ ‫((أ َح‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ذَ ر ر ِضي‬-‎٦٣٨
َ ِّ َ ُ َ َ َ ِّ ْ َ
‫ َو ُه َو َع َلى ُك ِّل َش ْي ٍء‬،‫ال ْم ُد‬ ُ ْ‫ َل ُه م‬،‫يك َل ُه‬
َ ْ‫ال ْل ُك َو َل ُه ح‬ َ ‫ال َش ِر‬ ِ ‫ان‬
َ ‫اهلل‬ َ ‫ ُس ْب َح‬:‫اهلل‬ َ
ِ ‫الكال َِم إِ َلى‬
ُ ‫ َص ِح‬.))‫اهلل َوبِ َح ْم ِد ِه‬

‫يح ا ِْإل ْس َن ِاد‬ ِ ‫ان‬ َّ ِ‫ال قُ َّو َة إ‬
ِ ِ‫ال ب‬
َ ‫ ُس ْب َح‬،‫اهلل‬ َ .‫قَ ِد ٍير‬
َ ‫ال َح ْو َل َو‬
638. Abū Dharr said: “The Prophet  said, ‘The words which Allah
loves the most are, ’Sub-hāna’ llāhi lā sharīka lahū, lahu’l-mulku wa
lahu’l-hamdu wa huwa ‘alā kulli shay’in qadīr, wa lā hawla wa lā
quwwata illā bi’llāhi, sub-hāna’llāhi wa bi hamdihi (Glory be to Allah
who has no partner. His is the Kingdom and His is the Praise and He
has power over everything. There is no power or strength except by
Allah. Glory be to Allah and with His praise).” ’ ” (Authentic Chain)
Commentary: As joining partners with Allah the Exalted is the most hated
sin to Allah, the most beloved words to Him – Glorious is He – are those that
declare His Oneness, praise and glorify Him and rightly ascribe Power and
Authority to Him.
ُ ‫ د َخ َل علي ال َّنبِ ي ص َّلى‬:‫ت‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ
َ ُّ َّ َ َ ْ ‫ َع ْن َع ِائ َش َة َر ِض َي اهلل َع ْن َها قَ ا َل‬-‎٦٣٩
ُ ‫ فَ َأ ْب َط ْأ‬،‫اج ٌة‬ ُ َ
،‫((يا َع ِائ َش ُة! َع َل ْي ِك بِ ُج َم ِل الدُّ َع ِاء‬ َ َ‫ ق‬- ‫ت َع َل ْي ِه‬
َ :‫ال‬ َ ‫ َو َل ُه َح‬- ‫َوأ َنا أ َص ِّلي‬
َ َ‫اهلل! َو َما ُج َم ُل الدُّ َع ِاء َو َج َو ِام ُع ُه؟ ق‬
:‫ال‬ ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ت‬ ُ ‫ فَ َل َّما ا ْن َص َر‬.))‫َو َج َو ِام ِع ِه‬
ُ ‫ قُ ْل‬،‫فت‬
.‫ت ِم ْن ُه َو َما َل ْم َأ ْع َل ْم‬

ُ ‫ َما َع ِل ْم‬،‫آج ِل ِه‬ َ ْ‫ ال َّل ُه َّم إِ ِّني َأ ْس َأ ُل َك ِم َن خ‬:‫((قُ ِولي‬
ِ ‫ َع‬،‫ال ْي ِر ُك ِّل ِه‬
ِ ‫اج ِل ِه َو‬
َ ْ‫ َو َأ ْس َأ ُل َك ج‬،‫ت ِم ْن ُه َو َما َلم َأ ْع َلم‬

‫الن ََّة َو َما‬ ُ ‫ َما َع ِل ْم‬،‫آج ِل ِه‬
ِ ‫اج ِل ِه َو‬ َّ ‫َو َأ ُعوذُ بِ َك ِم َن‬
ِ ‫الش ِّر ُك ِّل ِه َع‬
ْ
.‫ب إِ َل ْي َها ِم ْن قَ ْو ٍل َأ ْو َع َم ٍل‬ َ َ
َ ‫ َوأ ُعوذُ بِ َك ِم َن الن َِّار َو َما قَ َّر‬،‫ب إِ َل ْي َها ِم ْن قَ ْو ٍل أ ْو َع َم ٍل‬
َ ‫قَ َّر‬
ُ ‫و َأس َأ ُل َك مِ َّما سأ َل َك بِ ِه محم ٌد ص َّلى‬
‫ َو َأ ُعوذُ بِ َك مِ َّما َت َع َّوذُ ِم ْن ُه ُم َح َّم ٌد َص َّلى‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َّ َ ُ َ ْ َ
ُ
َ ‫ َو َما قَ َض ْي‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
ْ َ‫ت ِلي ِم ْن قَ َض ٍاء ف‬
ٌ ‫ َص ِح‬.))‫اج َع ْل َع ِاق َب َت ُه َر َشدًا‬
‫يح‬
came to me while I was praying when he needed something. I took
422
a long time and he said, ‘‘Ā’isha, you should make the brief and
comprehensive
supplication.’ When I finished, I said, ‘Messenger of Allah, what is the

brief and comprehensive supplication?’ He said, ‘Say, “Allāhumma
innī as-aluka mina’l-khayri kullihī ‘ājillihī wa’ājilihī, mā ‘alimtu
minhu wa mā lam a‘lam, wa a’ūdhu bika mina’ sh-sharri kullihī ‘ājilihī
wa ’ājilihī mā ‘alimtu minhu wa mā lam a‘lam. Wa as-aluka’l-jannata
wa mā qarraba ilayhā min qawlin aw ‘amal, wa a‘ūdhu bika mina’n-
nāri wa mā qarraba ilayhā min qawlin aw ‘amal. Wa as-aluka mimmā
sa-alaka bihī Muhammadun  wa a’ūdhu bika mimmā ta‘awwadha
minhu Muhammadun  wa ma qadayta li min qadā’in fa’j‘al
‘āqibatahū rashadā (O Allah, I ask You for all good, both what is near
to come and far off, what I know of it and what I do not know. I seek
refuge with You from all evil; both what is near to come and far off,
what I know of it and what I do not know. I ask You for the Garden and
whatever words or actions bring one near to the Garden. I seek refuge
with You from the Fire and whatever words or actions bring one near
to it. I ask You what Muhammad  asked You and I seek refuge
with You what Muhammad  sought refuge and whatever fate You
have decreed for me, make its outcome successful).’” (Authentic)
Commentary: The hadeeth exhorts towards being brief but encompassing in
our supplications. In an authentic hadeeth collected by Imam Aboo Dawood
in his Sunan, ‘A’aisha (‫ )ريض الله عنها‬said, “The Prophet  would prefer
encompassing supplications, and he left other than that.” Good deeds and
actions that lead to the Garden include seeking the knowledge of the rulings
of the religion and acting according to it. Asking for whatever the Prophet
 asked for and seeking refuge from all what he sought refuge from further
shows the comprehensiveness of this supplication.
423
Al-Adab Al-Mufrad
ُ ‫ال ُة َع َلى الن ِبي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫الص‬
َ ِّ َّ ٌ ‫ َب‬-‎٢٨٠
َّ ‫اب‬
Chapter 280: Salutation To The Prophet 

:‫ال‬ ُ ‫ال ْد ِر ِّي ر ِضي‬
ُ ْ‫ َع ْن َأبِ ي َس ِع ٍيد خ‬-‎٦٤٠
َ ِّ َ ُ َ َ َ
َ
‫ ال َّل ُه َّم َص ِّل َع َلى ُم َح َّم ٍد؛‬:‫ فَ ْل َيقُ ْل ِفي ُد َع ِائ ِه‬،‫((أ مُّ َيا َر ُج ٍل ُم ْس ِل ٍم َل ْم َي ُك ْن ِع ْن َد ُه َص َدقَ ٌة‬
ِ ‫الس ِل َم‬
‫ فَ إِ َّن َها َل ُه‬،‫ات‬ ُ ْ‫م‬ َ ‫ال ْس ِل ِم‬ ِ ‫ال ْؤ ِم َن‬
ُ ْ‫ َو م‬،‫ات‬ ُ ْ‫ َو َص ِّل َع َلى م‬،‫َعب ِد َك َور ُس ِول َك‬
ُ ْ‫ني َو م‬
ْ ‫ َو‬،‫ني‬ َ ْ
ُ ‫ َض ِع‬.))‫َز َكا ٌة‬
640. Abū Sa‘īd al-Khudrī said: “The Prophet  said, ‘If any
Muslim does not have anything to give as charity, he should say in
his supplication, “Allāhumma salli ‘alā Muhammadin ‘abdika wa
rasūlika, wa salli ‘ala’l-mu’minīna wa’l-mu’mināti, wa’l-muslimīna
wa’l-muslimat (O Allah, bless Muhammad, Your slave and Your
Messenger and bless the believers, both men and women and the
Muslims, both men and women). That will be purity for him.’ ” (Weak
Chain)

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٤١
َ :‫ال‬
‫((م ْن‬ َ ِّ َ ُ َ َ َ ََْ ْ َ
ِ ِ َ ‫ َك َما َص َّل ْي‬،‫ ال َّل ُه َّم َص ِّل َع َلى ُم َح َّم ٍد َو َع َلى آل ُم َح َّم ٍد‬:‫ال‬
َ ‫ت َع َلى إِ ْب َراه‬
َ ‫يم َوآل إِ ْب َراه‬
،‫يم‬ َ َ‫ق‬‎
ِ ِ ‫يم َو‬
َ ‫آل إِ ْب َراه‬
‫ َو َت َر َّح ْم‬،‫يم‬ ِ َ ‫ َك َما َب َار ْك‬،‫آل ُم َح َّم ٍد‬
َ ‫ت َع َلى إِ ْب َراه‬ ِ ‫َو َب ِار ْك َع َلى ُم َح َّم ٍد َو َع َلى‬
‫ت َل ُه َي ْو َم‬
ُ ‫ َش ِه ْد‬،‫يم‬ ِ ِ ‫يم َو‬
َ ‫آل إِ ْب َراه‬
ِ َ ‫ َك َما َت َر َّح ْم‬،‫آل ُم َح َّم ٍد‬
َ ‫ت َع َلى إِ ْب َراه‬ ِ ‫َع َلى ُم َح َّم ٍد َو َع َلى‬
ُ ‫ َض ِع‬.))‫ت َل ُه‬
‫يف ا ِْإل ْس َن ِاد‬ ُ ‫ َو َشفَ ْع‬،‫اد ِة‬ َّ ِ‫ام ِة ب‬
َ ‫الش َه‬ َ ‫ا ْل ِق َي‬
641. Abū Hurayra said: “The Prophet  said, ‘Whoever says,
“Allāhumma salli ‘alā Muhammadin wa ‘alā ’āli Muhammadin kamā
sallayta ‘alā Ibrāhīma wa ’āli Ibrāhīma wa bārik ‘alā Muhammadin wa
‘alā ’āli Muhammadin kamā bārakta ‘ala Ibrāhīma wa ’āli Ibrāhīma,
424
wa tarah-ham ‘alā Muhammadin wa ‘alā ’āli Muhammadin kamā
tarah-hamta ‘alā Ibrāhīma wa ’āli Ibrāhīm (O Allah, bless Muhammad
and the family of Muhammad as You blessed Ibrāhīm and the family
of Ibrāhīm. Shower blessings on Muhammad and the family of
Muhammad as You showered blessings on Ibrāhīm and the family of
Ibrāhīm. Show mercy to Muhammad and the family of Muhammad as
You showed mercy to Ibrāhīm and the family of Ibrāhīm) I will testify
for him on the Day of Rising and I will intercede for him.’ ” (Weak
Chain)
ُ ‫ َأ َّن ال َّنبِ ي ص َّلى‬:‫اهلل ع ْنهما‬
‫اهلل َع َل ْي ِه‬ ُ ‫َان ر ِضي‬
ِ َ ْ‫ح‬ َ ٍ ِ َ
َ َّ َ ُ َ َ َ ‫ َع ْن أ َن ٍس َو َمالك ْب ِن أ ْو ٍس ْب ِن ال َدث‬-‎٦٤٢
‫ فَ َو َج َد ُه‬،‫ فَ َخ َر َج ُع َم ُر فَ َّات َب َع ُه بِ فَ َّخ َار ٍة َأ ْو ِم ْط َه َر ٍة‬،‫َو َس َّل َم َخ َر َج َي َت َب َّر ُز فَ َل ْم َي ِج ْد َأ َحدًا َي َّتبِ ُع ُه‬
ُ ‫ فَ ج َلس وراءه حتَّى رفَ ع ال َّنبِ ي ص َّلى‬،‫ فَ َت َن َّحى‬،‫اجدًا ِفي مسر ٍب‬
،‫اهلل َع َل ْي ِه َو َس َّل َم َر ْأ َس ُه‬ ِ ‫َس‬
َ ُّ َ َ َ َُ ََ َ َ َ ْ َ
،‫اء ِني‬ َ ‫ إِ َّن ِج ْب ِر‬،‫ت َعنِّي‬ ِ ‫ني َو َج ْد َت ِني َس‬
َ ‫اجدًا فَ َت َن َّح ْي‬ َ ‫ت َيا ُع َم ُر ِح‬ َ :‫ال‬َ َ‫فَ ق‬
َ ‫يل َج‬ َ ‫((أ ْح َس ْن‬‎
ُ ‫اح َد ًة ص َّلى‬
ٍ ‫ َورفَ َع َل ُه َع ْشر َدر َج‬،‫اهلل َع َلي ِه َع ْشرًا‬
‫ َح َس ٌن‬.))‫ات‬ ِ ‫ َم ْن َص َّلى َع َلي َك َو‬:‫ال‬
َ َ‫فَ ق‬
َ َ َ ْ َ ْ
642. Anas and Mālik b. Aws b. al-Hadathān said: “The Prophet 
went out to relieve nature and did not find anyone to accompany him.
‘Umar went out and followed him with a clay pot or wudū’ vessel. He
found him prostrating by a water channel. He sat behind him until the
Prophet  lifted his head. He said, ‘You have done well, ‘Umar.
When you found me prostrating, you kept back. Jibrīl came to me and
said, “If someone sends salutation on you once, Allah will bless him
ten times and raise him ten degrees.’ ” (Sound)
Commentary: The hadeeth contains the following benefits among others: 1.
It is beneficial to be in the company the scholars. Umar  followed the
Prophet  and benefitted. 2. Teachers should acknowledge good things
done by their students; more so, when such will lead them to doing more
good things. 3. It exhorts towards saying Salaat and Salaam on the Prophet
. Imam Al-Albaanee (‫ )رحمه الله‬explained, “The best of what is said about
the meaning of Salaat on the Prophet  is that of Abu l-‘Aaliyah, that:
Allah’s Salaat on His Prophet is His praising him and extolling him; and the
Salaat of the angels and others on him is: asking (for more of) that from
Allah the Exalted.” 4. Allah the Mighty and Sublime rewards the good deeds
of His slaves in manifolds.
425

‫اهلل َع َل ْي ِه َو َس َّل َم قَ َ‬ ‫‪ -‎٦٤٣‬عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي ُ‬
‫ال‪َ :‬‬
‫((م ْن‬ ‫ِّ َ‬ ‫َ ُ َ‬ ‫َ َ‬ ‫ْ َ‬ ‫َ ْ‬
‫اح َد ًة ص َّلى ُ‬
‫اهلل َع َلي ِه َع ْشرًا‪َ ،‬و َح َّط َع ْن ُه َع ْشر َخ ِطي َئ ٍ‬ ‫َص َّلى َع َل َّي َو ِ‬
‫ات))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫‪643. Anas b. Mālik said: “The Prophet  said, ‘Whoever sends‬‬
‫‪salutation once for me, Allah blesses him ten times and removes ten‬‬
‫)‪errors from him.’ ” (Authentic‬‬
‫‪ -‎٢٨١‬باب من ُذ ِكر ِع ْندَ ه الن ِبي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم َف َل ْم ُي َص ِّل‬ ‫ُ َّ ُّ َ‬ ‫َ‬ ‫َ ٌ َ ْ‬
‫َع َل ْي ِه‬
‫‪Chapter 281: The Person Who Hears The Prophet ‬‬

‫‪Mentioned In His Presence And Does Not Send Salutation To‬‬
‫‪Him‬‬
‫اهلل ع ْنهما‪َ ،‬أ َّن ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم َ‪‎‬ر ِق َي‬ ‫اهلل ر ِضي ُ‬
‫‪َ -‎٦٤٤‬ع ْن َجابِ ٍر ْب ِن َعب ِد ِ‬
‫َّ َ‬ ‫َ ُ َ‬ ‫َ َ‬ ‫ْ‬
‫ني))‪،‬‬ ‫ال‪ِ :‬‬ ‫ني))‪ .‬ث َُّم َر ِقي ال َّث ِان َي َة‪ ،‬فَ قَ َ‬ ‫ال‪ِ :‬‬ ‫مْ ِال ْنبر‪ ،‬فَ َلما ر ِقي الدَّ رج َة ا ُ‬
‫ْألو َلى‪ ،‬قَ َ‬
‫((آم َ‬ ‫َ‬ ‫((آم َ‬ ‫َ َ‬ ‫َّ َ َ‬ ‫ََ‬
‫ني))‬ ‫ِ‬
‫((آم َ‬ ‫اك َتقُ ُ‬
‫ول‪:‬‬ ‫اهلل! مَ ِ‬
‫س ْع َن َ‬ ‫ول ِ‬‫ني))‪ ،‬فَ قَ ا ُلوا‪َ :‬يا َر ُس َ‬ ‫ِ‬
‫((آم َ‬ ‫ث َُّم َر ِقي ال َّث ِال َث َة‪ ،‬فَ قَ َ‬
‫ال‪:‬‬ ‫َ‬
‫يل ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫ُ‬ ‫قال‪ :‬مَ َّ‬
‫اء ِني ِج ْب ِر ُ َ‬ ‫((لا َر ِق ُ‬
‫يت الدَّ َر َج َة اْألو َلى َج َ‬ ‫َث َم َّر ٍ‬
‫ات؟ َ‬ ‫َثال َ‬
‫ني‪ .‬ث َُّم قَ َ‬

‫ال‪:‬‬ ‫ال‪َ :‬ش ِق َي َع ْب ٌد َأ ْد َر َك َر َم َض َ‬
‫ان فا ْن َس َل َخ ِم ْن ُه َو َل ْم ُي ْغفَ ْر َل ُه‪ .‬فَ قُ ْل ُ‬
‫ت‪ِ :‬آم َ‬ ‫‪ ،‬فَ قَ َ‬
‫ال‪َ :‬ش ِق َي‬

‫آمني‪ .‬ث َُّم قَ َ‬
‫َ‬ ‫ت‪:‬‬ ‫َش ِقي َعب ٌد َأ ْدر َك َو ِال َد ْي ِه َأ ْو َأ َح َد ُه َما فَ َلم ُي ْد ِخال َُه جْ َ‬
‫الن ََّة‪ .‬فَ قُ ْل ُ‬ ‫ْ‬ ‫َ‬ ‫َ ْ‬
‫ني))‪َ .‬ص ِح ُ‬ ‫ت ِع ْن َد ُه َو َل ْم ُي َص ِّل َع َل ْي َك‪ .‬فَ قُ ْل ُ‬
‫ت‪ِ :‬آم َ‬ ‫َع ْب ٌد ذُ ِك ْر َ‬
‫‪426‬‬
644. Jābir b. ‘Abdullāh said: “The Prophet  climbed onto the
minbar. When he climbed the first step, he said, ‘Amen.’ When he
climbed the second step, he said, ‘Amen.’ Then he climbed the third
step and said, ‘Amen.’ They asked, ‘Messenger of Allah, we heard
you say, “Amen” three times.’ He said, ‘When I climbed the first step,
Jibrīl, peace be upon him, came to me and said, “Wretched is the slave
who goes through Ramadān and (obtaining no benefit from it,) is not
forgiven.” I said, “Amen.” Then he said, “Wretched is the slave whose
parents are alive, either one or both, and they are not a means for
him to enter the Garden (i.e. through obedience and serving them).”
I said, “Amen.” Then he said, “Wretched is the slave who when you
are mentioned in his presence, does not send salutation to you.” I said,
“Amen.” ’ ” (Authentic due to supporting proofs).
Commentary: See hadeeth no. 21. However, the point in this hadeeth vis-a-
vis the chapter heading is that, it is obligatory that whenever the Prophet’s
name is mentioned in our presence, we should send salutations to him - peace
and blessings be upon him. From the benefits of saying salutation upon the
Prophet  is success and prosperity which in the parlance of the Sharee’ah
really refers to entrance into the Garden.
َ َ‫ق‬‎‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٤٥
َ :‫ال‬
‫((م ْن‬ َ ِ ‫ول‬ َ َ ََْ ْ َ
ُ
ٌ ‫ َص ِح‬.))‫ َص َّلى اهلل َع َل ْي ِه َع ْشرًا‬،‫اح َد ًة‬
.‫يح‬ ِ ‫َص َّلى َع َل َّي َو‬
645. Abū Hurayra said: “The Messenger of Allah  said, ‘Whoever
prays (for blessings) for me once, Allah blesses him ten times.’ ”
(Authentic)

َ َ‫ فَ ق‬،‫اهلل َع َل ْي ِه َو َس َّل َم َر ِقي مْ ِال ْن َب َر‬
:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٦٤٦‎
َ َ‫ ((ق‬:‫ال‬
‫ال‬ ِ ‫ول‬
َ ‫اهلل َما ُك ْن‬
َ َ‫ت َت ْص َن ُع َه َذا؟ فَ ق‬ َ ‫ ِق‬.))‫ني‬
َ ‫ َيا َر ُس‬:‫يل َل ُه‬ َ ‫ ِآم‬،‫ني‬
َ ‫ ِآم‬،‫ني‬ ِ
َ ‫((آم‬
َ ‫ ِآم‬:‫ت‬ َ ْ‫ف َعب ٍد َأ ْدر َك َأ َب َو ْي ِه َأ ْو َأ َح َد ُه َما َلم ُي ْد ِخ ْل ُه ج‬ َ ِ ُ ‫ِلي ِج ْب ِر‬

‫ ث َُّم‬.‫ني‬ ُ ‫ قُ ْل‬.‫الن ََّة‬ ْ َ ْ ُ ‫ َرغ َم أ ْن‬:‫يل‬
ُ ‫ َر ِغ َم َأ ْن‬:‫ال‬
‫ف‬ َ ‫ ِآم‬:‫ت‬
َ َ‫ ث َُّم ق‬.‫ني‬ ُ ‫خل َع َل ْي ِه َر َم َض‬
ُ ‫ فَ قُ ْل‬.‫ان َل ْم ُي ْغفَ ْر َل ُه‬ ُ ‫ َر ِغ َم َأ ْن‬:‫ال‬
َ ‫ف َع ْب ٍد َد‬ َ َ‫ق‬
427
Al-Adab Al-Mufrad
ُ ‫ َح َس ُن َص ِح‬.))‫آمني‬
‫يح‬ َ ُ ‫ فَ قُ ْل‬.‫ت ِع ْن َد ُه فَ َل ْم ُي َص ِّل َع َل ْي َك‬
:‫ت‬ َ ‫ام ِر ٍئ ذُ ِك ْر‬
ْ
646. Abū Hurayra said: “The Prophet  climbed the minbar and
said, ‘Amen, Amen, Amen.’ He was asked, ‘Messenger of Allah, you
have not been doing this?’ He said, ‘Jibrīl said to me, “Shame (lit.
nose of a slave be dusty) on a slave who is with his two parents or one
of them while they are alive and does not enter the Garden.” I said,
“Amen.” Then he said, “Shame on a slave who goes through Ramadān
and is not forgiven.” I said, “Amen.” Then he said, “Shame on a man
who when you are mentioned in his presence, does not pray for you.”
I said, “Amen.” ’ ” (Sound and Authentic)
ُ ‫ال ِار ِث ب ِن َأبِ ي ِضر ٍار ر ِضي‬

‫ َأ َّن‬،‫اهلل َع ْن َها‬ َ ْ‫اس َع ْن ُج َو ْي ِر َي َة بِ ْن ِت ح‬
ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٦٤٧
َ َ َ ْ
‫ فَ َح َّو َل ال َّنبِ ُّي َص َّلى‬،‫اس َها َب َّر ُة‬ ُ ‫ال َّنبِ ي ص َّلى‬
َ ‫ َو َك‬- ‫اهلل َع َل ْي ِه َو َس َّل َم َخ َر َج ِم ْن ِع ْن ِد َها‬
ُ ْ‫ان م‬ َ َّ
ُ ْ‫ َو َك ِر َه َأنْ َي ْد ُخ َل َو م‬،‫ فَ َخ َر َج‬.‫ ُج َو ْي ِر َي َة‬:‫اها‬
‫ ث َُّم‬- ‫اس َها َب َّر ُة‬ ُ
َ ْ‫اهلل َع َل ْي ِه َو َس َّل َم م‬
َ ‫ فَ َس َّم‬،‫اس َها‬
‫م ْج ِل ِس ِك؟‬‎َ ‫((ما ِز ْل ِت ِفي‬ َ َ‫ فَ ق‬- ‫ َو ِهي ِفي َم ْج ِل ِس َها‬،‫َر َج َع إِ َل ْي َها َب ْع َد َما َت َعا َلى الن ََّه ُار‬
َ :‫ال‬ َ
ِ ‫ان‬
‫اهلل‬ َ ‫ ُس ْب َح‬:‫ت بِ َك ِل َم ِات ِك َو َز َن ْت ُه َّن‬ ٍ ‫َث َم َّر‬
ْ ‫ َل ْو ُو ِز َن‬،‫ات‬ ٍ ‫ت َب ْع َد ِك َأر َب َع َك ِل َم‬
َ ‫ات َثال‬ ْ ‫َل‬
ُ ‫قد قُ ْل‬
ْ
ٌ ‫ َص ِح‬.))‫ َك ِل َم ِات ِه‬- ‫أو َم َد َد‬

.‫يح‬ َ ‫ َو ِم َد‬،‫ َو ِز َن َة َع ْر ِش ِه‬،‫ َو ِر َضا َنف ِْس ِه‬،‫َوبِ َح ْم ِد ِه َع َد َد َخ ْل ِق ِه‬
ْ - ‫اد‬
647. Ibn ‘Abbās said: “The Prophet  left Juwayriyya, daughter
of al-Hārith b. Abī Dirār - her name had been Barra and the Prophet
 had changed it to Juwayriyya. He left and he did not want to go
in while her name was Barra. Later, when he went back to her, after
fore-noon, she was still sitting in the same place (supplicating). He
said, ‘Are you still sitting? After I left you, I supplicated four phrases
three times. If they were weighed against all your words, they would
outweigh them. They were “Sub-hāna’llāhi wa bi-hamdihī ‘adada
khalqihī wa ridā nafsihī wa zinata ‘arshihī wa midāda – or madada -
kalimātih (Glory be to Allah and with His praise, in number as great as
His creation and in accordance with His own pleasure and the weight
of His Throne and the extent of His words).” ’ ” (Authentic)
428
Commentary: The hadeeth shows: 1. The virtues of these expressions. 2. It is
even more beneficial to employ comprehensive formulas during supplications.
3. The excellence of Juwayriyyah (radiya Allahu anha). She would sit for
such a long time giving remembrance of Allah 4. That it is allowed to change
one’s name if it is from those names that are prohibited or discouraged in the
Sharee’ah such as names that show disobedience to Allah, or that have roots
with evil people or the like. 5. The benevolence of the Prophet ; he would
guide the people to the best and easiest form of attaining their lofty goals.
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٤٨
َ َ ََْ ْ َ
‫اهلل ِم ْن ِف ْت َن ِة‬ ُ ‫اس َت ِع‬
ِ ِ‫يذوا ب‬ ِ ‫اهلل ِم ْن َع َذ‬
ْ ،‫اب ا ْلقَ ْب ِر‬ ُ ‫اس َت ِع‬
ِ ِ‫يذوا ب‬ ْ ،‫اهلل ِم ْن َج َهن ََّم‬ ُ ‫((اس َت ِع‬
ِ ِ‫يذوا ب‬ ْ
ٌ ‫ َص ِح‬.))‫ات‬
ِ ‫ال َم‬ ْ َ‫ِ ِ ِ ِ مْح‬
َ ْ‫اليا َو م‬ ُ ‫اس َت ِع‬ ِ ‫ال ِس‬
ْ ،‫يح الدَّ َّج ِال‬ َ ْ‫م‬
.‫يح‬ َ ‫يذوا بِ اهلل م ْن ف ْت َنة‬
648. Abū Hurayra said: “The Messenger of Allah  said, ‘Seek
refuge with Allah from Jahannam. Seek refuge with Allah from the
punishment of the grave. Seek refuge with Allah from the trials of
the Dajjāl. Seek refuge with Allah from the trials of life and death.’ ”
(Authentic)
Commentary: Seeking refuge from the tribulations that the Dajjal (Impostor)
will bring about in the End times implies refuge from following him. As for
the trials of life and death, Imam Ibn Daqeeq al-‘Eid (‫ )رحمه الله‬said it is,
“what one faces of trials with worldly things, desires and things we do not
know – and the greatest of them – is the issue of (one’s) end at the point of
death. As regards the trials of death, it could mean the trials while one is
passing away and it (i.e. the trial) is joined with death because of its nearness
to it. It could also mean the trial in the grave.”
429
Al-Adab Al-Mufrad
‫الر ُج ِل َع َلى َم ْن َظ َل َم ُه‬

َّ ‫اب ُد َع ُاء‬
ٌ ‫ َب‬-٢٨٢‎
Chapter 282: The Supplication Of A Man Against One Who

Has Wronged Him
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٦٤٩
:‫ول‬ َ ِ ‫ول‬ ُ ‫ان َر ُس‬ َ ‫ َك‬:‫ال‬
َ َ َ ْ َ
َ
‫ َوا ْن ُص ْر ِني َع َلى َم ْن‬،‫َي ِمنِّي‬ ْ ،‫س ِعي َو َب َص ِري‬
ِ ْ‫واج َع ْل ُه َما ا ْل َو ِارث ن‬ ْ ‫((ال َّل ُه َّم أ‬
ْ َ‫ص ِل ْح ِلي م‬
ْ َ
ٌ ‫ َص ِح‬.))‫ َوأ ِر ِني ِم ْن ُه ثَأ ِري‬،‫َظ َل َم ِني‬
‫يح‬
649. Jābir said: “The Messenger of Allah  said, ‘Allāhumma aslih
lī sam‘ī wa basarī, wa’j‘alhuma’l-wārithayni minnī, wa’nsurnī ‘alā
man zalamanī, wa arinī minhu tha’rī (O Allah, let my hearing and
sight be sound and let them remain sound until I die. Help me against
the one who wrongs me and show me my revenge (You take) on him).’
” (Authentic)
Commentary: Basically, this report is weak because it has in its chain, Layth
bin Abee Sulaym, a weak reporter, and so, he reported, Allaahumma aslih lī
(O Allah, let my…be sound) rather than, Allaahumma matti’nee (O Allah, let
my …remain sound) as in the report of Imam al-Bazzaar (‫ )رحمه الله‬also from
Jabir which corresponds with other reports from the companions – may Allah
be pleased with them all - from the Prophet  about the same supplication.
See Silsilat al-Ahaadeeth is-Saheehah (3170). Our sight and hearing are
great blessings from Allah the Mighty and Sublime; and so, they should not
be employed in disobedience to Allah so that He does not consequently
withdraw this great favor!
(( :‫ول‬ ُ ‫ان ال َّنبِ ي ص َّلى‬

ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٠٥٦‎
‫ َو َأ ِر ِني‬،‫ َوا ْن ُص ْر ِني َع َلى َع ُد ِّوي‬،‫ث ِمنِّي‬ ْ ،‫ال َّل ُه َّم َمت ِّْع ِني بِ َس ْم ِعي َو َب َص ِري‬
َ ‫واج َع ْل ُه ُما ا ْل َو ِار‬
ْ
ٌ ‫ َص ِح‬.))‫ِم ْن ُه ثَأ ِري‬
‫يح‬
430
650. As No. 649, from Abū Hurayra, with a different isnād.
ُ ‫ ُكنَّا َن ْغ ُدو إِ َلى ال َّنبِ ي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ َعن َط ِار ٍق ب ِن ُأ َشيم ا‬-‎٦٥١
َ َ‫ْأل ْش َج ِعي ق‬
َ ِّ ّ ٍْ ْ ْ
ُ ُ‫ت؟ فَ َيق‬
:‫ول‬ ُ ُ‫ف َأق‬
ُ ‫ول إِ ذَ ا َص َّل ْي‬ ِ ‫سول‬
َ ‫اهلل! َك ْي‬ ُ ُ‫ فَ َيق‬،‫ال ْر ُأة‬
َ ‫ َيا َر‬:‫ول‬ ُ ‫الر ُج ُل َو جَ ِت‬
َ ْ‫يء م‬ ُ ‫فَ َي ِج‬
َّ ‫يء‬
َ ‫ت َل َك ُد ْن َي‬
‫اك‬ ْ َ‫ ف‬،‫ار ُزق ِْني‬
ْ ‫قد َج َم َع‬ ِ ِ ْ ‫ َو‬،‫ َوار َح ْم ِني‬،‫ ال َّل ُه َّم اغْ ِفر ِلي‬:‫((قُ ْل‬
ْ ‫ َو‬،‫اهدني‬ ْ ْ
ٌ ‫ َص ِح‬.))‫آخ َر َت َك‬
.‫يح‬ ِ ‫َو‬
651. Tāriq b. Ashyam al-Ashja‘ī said: “People, both men and women,
used to visit the Prophet  and ask, ‘Messenger of Allah, what
should we say when we pray?’ He said, ‘Say, “Allāhumma’ghfir lī
wa’rhamnī wa’hdinī wa’rzuqnī (O Allah, forgive me, show mercy to
me, guide me and provide for me).” These words combine the best of
this world and the World Hereafter.’ ” (Authentic)
ِ ‫اب َم ْن َد َعا ِب ُط‬

‫ول ا ْل ُع ْم ِر‬ ٌ ‫ َب‬-‎٢٨٣
Chapter 283: The One Who Makes Supplication For A Long

Life
ُ ‫احلسن مو َلى ُأ ِّم قَ ي ٍس ابنة ِمحص ٍن عن ُأ ِّم قَ ي ٍس ر ِضي‬

‫ َأ َّن‬،‫اهلل َع ْن َها‬ َ َ ْ ْ َ َ ْ ْ ْ َ َ َ ‫ عن أبي‬-‎٦٥٢
‫ام َر َأ ًة‬ َ ‫ت َط‬
َ ‫ َو‬.))‫ال ُع ْم ُر َها؟‬ ْ ‫((ما قَ ا َل‬ ُ ‫ال َّنبِ ي ص َّلى‬
ْ ‫ال َن ْع َل ُم‬ َ :‫ال َل َها‬ َ َّ
ُ ‫ض ِع‬.
‫يف ا ِْإل ْس َن ِاد‬ َ ‫ت‬ْ ‫ت َما ُع ِّم َر‬
ْ ‫ُع ِّم َر‬
652. Abūl Hasan the mawlā of ‘Umm Qays bint Mihsan narrated from
‘Umm Qays that: “The Prophet  said to her (Umm Qays), ‘What
did she say? May she live long!’ ”
“We know of no woman granted the long life that she has been
granted”, (the narrator said). (Weak)
431
Al-Adab Al-Mufrad
Commentary: It is part of a story transmitted by an-Nasaaee in which she

said, “A son of mine died and I became very grieved. I said to the person who
was bathing his body (before burial), ‘Don’t wash my son with cold water
for it will kill him.’ ” ‘Ukkāsha went to the Prophet  and informed him
of what she had said. The Prophet  smiled and said, “What did she say?
May she live long.”

‫اهلل َع َل ْي ِه َو َس َّل َم َي ْد ُخ ُل َع َل ْي َنا‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٦٥٣
َ ُّ َ َ ْ َ
َ ‫ ُخ َو ْي ِد ُم َك َأ‬:‫ت ُأ ُّم ُس َل ٍيم‬
:‫ال َت ْد ُعو َل ُه؟ قال‬ ْ ‫ فَ قَ ا َل‬.‫ فَ َد َعا َل َنا‬،‫ فَ َد َخ َل َي ْومًا‬- ‫ْلب ْي ِت‬ َ
َ ‫أ ْه َل ا‬
ٍ ‫ فَ َد َعا ِلي بِ َثال‬.))‫ َواغْ ِفر َل ُه‬،‫ َو َأ ِط ْل َحي َات ُه‬،‫ َو َو َل َد ُه‬،‫((ال َّل ُه َّم! َأ ْك ِثر َما َل ُه‬
ُ ‫ فَ َدفَ ْن‬،‫َث‬
‫ت‬ ْ َ ْ
‫ت ِم َن‬ ْ ‫ت َح َي ِاتي َحتَّى‬
ُ ‫اس َت ْح َي ْي‬ ْ ‫ َو َطا َل‬،‫ي‬ َّ ‫ َوإِ َّن مَ َث َر ِتي َل ُت ْط ِع ُم ِفي‬،‫الث ٍَة‬
ِ ْ‫الس ِنة َم َّر َت ن‬ ً ‫ِم‬
َ ‫ائة َو َث‬
.‫يح‬ َ ْ‫ َو َأر ُجو م‬،‫َّاس‬

ٌ ‫ َص ِح‬.‫ال ْغ ِف َر َة‬ ِ ‫الن‬
ْ
653. Anas said: “The Prophet  used to visit our family. One day he
came to us and made supplication for us. Umm Sulaym (my mother)
said, ‘Won’t you make supplication for your little servant?’ He said,
‘Allāhumma ak-thir mālahū wa waladahū wa atil hayātahū wa’ghfir
lahū (O Allah, give him much property and children. Let him live long
and forgive him).’
“He made supplication for me for three things. I have so far
buried 103 children (out of the many I have had). My fruits are
harvested twice a year, I have lived for so long that I feel embar-
rassed in front of people and I hope for forgiveness.’ ” (Authentic)
432
‫اب ِل ْل َع ْب ِد َما َل ْم َي ْع َج ْل‬ َ ‫اب َم ْن َق‬
ُ ‫ال ُي ْس َت َج‬ ٌ ‫ َب‬-‎٢٨٤
Chapter 284: Your Supplication Is Answered So Long As You

Do Not Become Impatient
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٥٤
َ ‫ َأ َّن َر ُس‬،‫اهلل َع ْنه‬
َ ‫((يس َتجاب‬
ٌ ‫ َص ِح‬.))‫ب ِلي‬
.‫يح‬ ْ ‫ت فَ َل ْم ُي ْس َت َج‬ ُ ُ‫أل َح ِد ُك ْم َما َل ْم َي ْع َج ْل؛ َيق‬
ُ ‫ َد َع ْو‬:‫ول‬ ُ َ ْ ُ
supplication of any of you is answered as long as he does not get
impatient and say, “I made supplication and I have not been answered.”
’ ” (Authentic)

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٥٥
‫ت‬ُ ‫ َد َع ْو‬:‫ول‬ ُ ُ‫ فَ َيق‬.‫ َأ ْو َي ْس َت ْع ِج ْل‬،‫يع ِة َر ِح ٍم‬ َ َ
َ ‫اب أل َح ِد ُك ْم َما َل ْم َي ْد ُع بِ إِ ث ٍْم أ ْو قَ ِط‬
ُ ‫((ي ْس َت َج‬
ُ
َ َ َ‫ف‬
ٌ ‫ َص ِح‬.))‫اء‬
.‫يح‬ َ ‫ فَ َي َد ُع الدُّ َع‬،‫يب ِلي‬
ُ ‫ال أ َرى َي ْس َت ِج‬
655. Abū Hurayra said: “The Prophet  said, ‘The supplication
of any of you is answered so long as he does not make supplication
for something that is a sin or to cut off ties of kinship, and does not
become impatient and say, “I have made supplication and I do not
think that I will be answered,” and so stops making his supplication.’
” (Authentic)
Commentary: After explaining the virtues of supplicating and stating the
best forms of supplication, the author, Imam Al-Bukhaaree, pointed out in
this chapter, some of the things that may hinder the acceptance of one’s
supplications. We beg Allah to accept our supplications; Amin.
433
Al-Adab Al-Mufrad
َ ‫اهلل ِم َن ْا‬
‫لك َس ِل‬ ِ ‫اب َم ْن تَ َع َّو َذ ِب‬
ٌ ‫ َب‬-‎٢٨٥
Chapter 285: The One Who Seeks Refuge In Allah From

Laziness
‫اهلل َع َل ْي ِه‬ َ َ‫ ق‬،‫ َع ْن َجدِّ ِه‬،‫ َع ْن َأبِ ِيه‬،‫ َع ْن َع ْم ٍرو ْب ِن ُش َع ْي ٍب‬-٦٥٦‎
ُ ‫س ْع‬
َ َّ
َ ْ‫ َو َأ ُعوذُ بِ َك ِم ْن ِف ْت َن ِة م‬،‫ال ْغر ِم‬
ِ ‫ال ِس‬ َ ْ‫م‬ َ ِ َ َّ ُ ُ‫َو َس َّل َم َيق‬
‫يح‬ َ ‫ ((الل ُه َّم إِ ِّني أ ُعوذُ بِ َك م َن ا ْلك َس ِل َو‬:‫ول‬
ُ ‫ح َس ُن َص ِح‬.))
.‫يح‬ َ ِ ‫ َو َأ ُعوذُ بِ َك ِم ْن َع َذ‬،‫الدَّ َّج ِال‬
‫اب الن َِّار‬
656. ‘Amr b. Shu’ayb reported from his father that his grand-father
(‘Abdullāh b. ‘Amr b. al-‘Ās) said: “I heard the Prophet  say,
‘Allāhumma innī a‘ūdhu bika mina’l-kasali wa’l-maghrami, wa a‘ūdhu
bika min fitnati’l-masīhi’d-dajjāli, wa a‘ūdhu bika min ‘adhābi’n-nār
(O Allah, I seek refuge with You from laziness and debt. I seek refuge
with You from the temptation of the Dajjāl. I seek refuge with You
from the punishment of the Fire).’ ” (Authentic)
Commentary: To seek refuge from debt means that death might not befall us
while we owe people’s rights. See comment on hadeeth no. 648.

ُ‫اهلل َع َل ْي ِه َو َس َّل َم َي َت َع َّوذ‬ َ :‫ال‬
َ ‫((ك‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٥٧
ٌ ‫ َص ِح‬.))‫يح الدَّ َّج ِال‬

ِ ‫ال ِس‬
َ ْ‫ َو َش ِّر م‬،‫اب ا ْلقَ ب ِر‬ ِ ‫ال َم‬
ِ ‫ َو َع َذ‬،‫ات‬ ْ َ‫مْح‬
َ ْ‫اليا َو م‬ ِ ِ
‫يح‬ ْ َ ‫بِ اهلل م ْن َش ِّر‬
657. Abū Hurayra said: “The Prophet  used to seek refuge with
Allah from the evils of life and death and from punishment of the
grave and from the evil of the Dajjāl.” (Authentic)
434
‫َ‬ ‫َ‬
‫اب َم ْن َل ْم َي ْسأ ِل اهلل َيغْ َض ْ‬
‫ب َع َل ْي ِه‬ ‫‪َ -‎٢٨٦‬ب ٌ‬
‫‪Chapter 286: Allah Is Angered By One Who Does Not Ask‬‬

‫‪From Him‬‬
‫((م ْن َل ْم‬ ‫اهلل ع ْنه‪ ،‬ع ِن ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم قَ َ‬ ‫‪ -‎٦٥٨‬عن َأبِ ي ُهرير َة ر ِضي ُ‬
‫ال‪َ :‬‬ ‫ِّ َ‬ ‫َ ُ َ‬ ‫ََْ َ َ‬ ‫َ ْ‬
‫اهلل َغ ِضب ُ‬
‫اهلل َع َل ْي ِه))‪َ .‬ح َس ٌن‪.‬‬ ‫يس َأ ِل َ‬
‫َ‬ ‫َ ْ‬
‫‪658. Abū Hurayra said: “The Prophet  said, ‘Allah is angry‬‬
‫)‪with the person who does not ask from Him.’ ” (Sound‬‬
‫‪Commentary: This is because such a person is either despairing of Allah’s‬‬
‫!‪mercy or an arrogant‬‬
‫اهلل َع َل ْي ِه َو َس َّل َم‪(( :‬إِ ذَ ا‬ ‫‪ -‎٦٥٩‬عن َأ َن ٍس ر ِضي ُ‬
‫ول ِ َ‬ ‫ال َر ُس ُ‬ ‫ال‪ :‬قَ َ‬ ‫اهلل َع ْن ُه قَ َ‬
‫َ َ‬ ‫َ ْ‬
‫اهلل َ‬ ‫ت فَ َأع ِط ِني؛ فَ إِ َّن َ‬ ‫ال َيقُ و َل َّن َأ ْح ُد ُك ْم‪ :‬إِ نْ ِش ْئ َ‬
‫اع ِز ُموا ِفي الدُّ َع ِاء‪َ ،‬و َ‬ ‫دعو مُ ُ َ‬
‫ال‬ ‫ْ‬ ‫ت اهلل فَ ْ‬ ‫َ َ ْ‬
‫ُم ْس َت ْك ِر َه َل ُه))‪َ .‬ص ِح ٌ‬

‫يح‪.‬‬
‫ت ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َيقُ ُ‬ ‫ال‪ :‬مَ ِ‬ ‫ان ر ِضي ُ‬
‫ول‪َ :‬‬
‫((م ْن‬ ‫َّ َ‬ ‫س ْع ُ‬ ‫‪َ -‎٦٦٠‬ع ْن ُع ْث َم َ َ َ‬
‫اس ِه َش ٌ‬
‫يء‬ ‫اهلل َّال ِذي َ‬
‫ال َي ُض ُّر َم َع مْ ِ‬ ‫اء ُك ِّل َلي َل ٍة َثالَثًا َثالَثًا‪ :‬بِ س ِم ِ‬
‫ْ‬ ‫ْ‬ ‫اح ُك ِّل َي ْو ٍم َو َم َس َ‬ ‫قَ َ‬
‫ال َص َب َ‬
‫ان َأ َص َاب ُه ‪-‬‬
‫يم؛ َل ْم َي ُض َّر ُه َش ْي ٌء))‪َ .‬و َك َ‬ ‫الس ِم ُ ِ‬
‫يع ا ْل َعل ُ‬ ‫ال ِفي َّ‬
‫الس َم ِاء َو ُه َو َّ‬ ‫ض َو َ‬ ‫ِفي ا َ‬
‫ْأل ْر ِ‬
‫ديث‬
‫ال َ‬‫إن حْ َ‬ ‫ال‪ ،‬فَ َج َع َل َي ْن ُظ ُر إِ َل ْي ِه‪ ،‬فَ فَ ِط َن َل ُه‪ .‬فَ َ‬
‫قال‪َّ :‬‬ ‫ف ِم َن ا ْلفَ جِ ِ‬
‫ان ‪َ -‬ط َر ٌ‬ ‫َأ َّب َ‬
‫ان ْب َن ُع ْث َم َ‬
‫َك َما َحدَّ ْث ُت َك‪َ ،‬و َل ِكنِّي َلم َأقُ ْل ُه ذَ ِل َك ا ْلي ْو َم؛ ِلي ْم ِضي قَ َدر ِ‬
‫اهلل‪َ .‬ح َس ُن َص ِح ُ‬
‫يح ‪.‬‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫‪660. Abān b. ‘Uthmān narrated, I heard ‘Uthmān who said: “I heard‬‬
‫‪435‬‬
Al-Adab Al-Mufrad
the Prophet  say, ‘Whoever says every morning and every evening
three times, “Bismillāhi’l-ladhī lā yadurru ma‘a ismihī shay’un fi’l-
ardi wa lā fi’s-samā’i wa huwa’s-samī‘u’l-‘alīm (In the name of
Allah through whose Name nothing either in the earth or the heaven
can harm. He is the Hearing, the Knowing)”, that person will not be
harmed by anything.’ ”
He (the narrator, Abān b. ‘Uthmān) had been afflicted by partial

paralysis, so the man (to whom he related the hadīth) began to look at
him (in amazement). He read his thoughts and said, “The hadīth is as
I have told you, but I did not say the prayer that day and so the decree
of Allah was carried out.” (Sound and Authentic)
Commentary: In another authentic report of the same hadeeth, it says, “No
sudden trial will afflict him.” (Aboo Daawood).
ِ ‫ف ِفي َس ِب ِيل‬
‫اهلل‬ َّ َ‫اب الدُّ َع ُاء ِع ْند‬
ِّ ‫الص‬ ٌ ‫ َب‬-‎٢٨٧
Chapter 287: Supplication In The Ranks Of Battle In Allah’s

Way
َ
ٍ ‫ َوقَ َّل َد‬،‫الس َم ِاء‬
‫اع ُت َر ُّد‬ ُ ‫اع َت ِان ُت ْف َت ُح َل ُه َما أ ْب َو‬
َّ ‫اب‬ َ َ‫ َع ْن َس ْه ِل ْب ِن َس ْع ٍد ق‬-‎٦٦١
َ :‫ال‬
َ ‫((س‬
.‫يح َم ْوقُ وفًا‬ ِ ‫ف ِفي َس‬
ِ ‫بيل‬ ُّ ‫الص‬
َّ ‫ َو‬،‫اء‬ َ ‫ ِح‬:‫َع ْلي ِه َد ْع َو ُت ُه‬
ُ ‫ني َي ْح ُض ُر الن َِّد‬
661. Sahl b. Sa‘d said: “There are two occasions when the gates of
heaven are opened. At those times very rarely is the supplication of
someone who makes a supplication rejected: when the call to prayer
has been given, and in the ranks of battle in Allah’s way.” (Authentic
in the Mawqoof form)
Commentary: The hadeeth is also authentically reported from the Messenger
436
of Allah  in Sunan Abee Daawood.
ُ ‫ات الن ِبي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِّ َّ ُ ‫اب َد ْع َو‬
ٌ ‫ َب‬-٨٨٢‎
Chapter 288: The Supplications Of The Prophet 
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ُ ‫ عن َأبِ ي ِصرم َة ر ِضي‬-‎٦٦٢
:‫ول‬ َ ِ ‫ول‬ َ ‫ َك‬:‫ال‬
َ َ َْ ْ َ
َ َ
ٌ ‫ َض ِع‬.))‫ال َي‬
‫يف‬ َ ‫((ال َّل ُه َّم إِ ِّني أ ْسأ ُل َك ِغ َن‬
َ ‫و ِغ َنى َم ْو‬‎َ ،‫اي‬
662. Abū Sirma said: “The Messenger of Allah  used to say, ‘O
Allah, I ask You to grant me prosperity and the prosperity of my
dependant (mawlā).’ ” (Weak)
ُ ‫ عن َش ْك ٍل ب ِن حمي ٍد ر ِضي‬-‎٦٦٣
ً ‫اهلل! َع ِّل ْم ِني ُد َع‬
‫اء‬ ِ ‫ول‬َ ‫ت َيا َر ُس‬ َ َ‫اهلل َع ْن ُه ق‬
ُ ‫ قُ ْل‬:‫ال‬ َ َ ْ َ ُ ْ ْ َ
َ َ‫ ق‬.‫َأن َت ِف ُع بِ ِه‬
ْ َ‫ ال َّل ُه َّم َع ِاف ِني ِم ْن َش ِّر م‬:‫ ((قُ ْل‬:‫ال‬
‫ َو َش ِّر‬،‫ َوقَ لْبِ ي‬،‫ َو ِل َس ِاني‬،‫ َو َب َص ِري‬،‫س ِعي‬
ٌ ‫ َص ِح‬.‫ور‬
.‫يح‬ ِّ :‫((م ِن ِّيي)) َي ْع ِني‬
َ ‫الز َنا َواْلفُ ُج‬ ٌ ‫ال َو ِك‬
َ :‫يع‬ َ َ‫ق‬‎))‫َم ِن ِّيي‬
663. Shakal b. Humayd said: “I said, ‘Messenger of Allah, teach me

a supplication that will benefit me.’ He said, ‘Say, “Allāhumma ‘āfinī
min sharri sam’ī wa basari wa lisānī wa qalbī wa sharri maniyyī (O
Allah, protect me from the evil in my seeing and hearing and my
tongue and my heart and the evil in my sperm).” ’ ”
Wakī‘ (one of the narrators) commented: “ ‘My sperm’ means adultery

and fornication.” (Authentic)
Commentary: The hadeeth highlights the following: 1. The companions’ love
for supplications. 2. We should ask the scholars of the matters of the religion
when such are unknown to us, or in order seek further benefits or just to
benefit others from the answer of the scholar. 3. Apart from making sincere
efforts to keep Allah’s limits, one should seek refuge with Allah against
437
Al-Adab Al-Mufrad
falling into sins. 4. The favours of Allah on us may also be sources of trials!

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ َك‬:‫ال‬ ُ ‫اس ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ‫ِ لله‬
َ ُّ َ َ ٍ ‫ َع ْن َع ْبد ا ْب ِن َع َّب‬-‎٦٦٤
.))‫ َو َي ِّس ِر ا ْل ُه َدى ِلي‬،‫ال َت ْن ُص ْر َع َل َّي‬
َ ‫انص ْر ِني َو‬ َ ‫ ((ال َّل ُه َّم َأ ِعنِّي َو‬:‫ول‬
ُ ‫ َو‬،‫ال ُت ِع ْن َع َل َّي‬ ُ ُ‫َيق‬
ٌ ‫َص ِح‬
.‫يح‬
664. ‘Abdullāh b. ‘Abbās said: “The Prophet  used to say,

‘Allāhumma a‘innī wa lā tu-‘in ‘alayya wa’nsurnī wa lā tansur ‘alayya
wa yassiri’l-hudā ilayya (O Allah, help me and do not help anyone
against me. Support me and do not support anyone against me. Make
the Guidance easy for me).’ ”
ُ ‫عت ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫س‬ِ َ‫ م‬:‫ال‬ ُ ‫اس ر ِضي‬
َ َّ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٦٦٥
َ ‫ام ُك ْر ِلي َو‬
‫ال‬ ْ ‫ َو‬،‫لي‬
َّ ‫ال َت ْن ُص ْر َع‬ َ ‫ب َأ ِعنِّي َو‬
َ ‫ َوا ْن ُص ْر ِني َو‬،‫ال ُت ِع ْن َع َل َّي‬ َ :‫َي ْد ُعو بِ َه َذا‬
ِّ ‫((ر‬
،‫اج َع ْل ِني َش َّكارًا َل َك‬

ْ ‫ب‬ِّ ‫ َر‬.‫ َوا ْن ُص ْر ِني َع َلى َم ْن َب َغى َع َل َّي‬،‫ َو َي ِّس ْر ِل َي ا ْل ُه َدى‬،‫مَ ْت ُك ْر َع َل َّي‬
‫قب ْل َت ْو َب ِتي َواغْ ِس ْل َح ْو َب ِتي‬ َ َّ

َّ ‫ َت‬،‫ أ َّواهًا ُم ِنيبًا‬،‫ ُم ْخبِ تًا َل َك‬،‫ ِم ْط َواعًا َل َك‬،‫ َر َّهابًا َل َك‬،‫ذَ كارًا‬
َ
َ ‫اس ُل ْل َس ِخ‬
.))‫يم َة قَ لْبِ ي‬ ْ ‫ َو‬،‫ َو َسدِّ ْد ِل َس ِاني‬،‫اه ِد قَ لْبِ ي‬
ْ ‫ َو‬،‫ت ُح َّج ِتي‬
ْ ‫ب َد ْع َو ِتي َوث َِّب‬
ْ ‫َوأ ِج‬
ٌ ‫َص ِح‬
.‫يح‬
665. Ibn ‘Abbās said: “I heard the Prophet  make supplication
in these words, ‘Rabbi a‘innī wa lā tu‘in ‘alayya wa’nsurnī wa lā
tansur ‘alayya, wa’mkur lī wa lā tamkur ‘alayya wa yassir ilayya’l-
hudā wa’nsurni ‘alā man baghā ‘alayya, rabbi’j‘alnī shakkāran laka
dhakkāran rāhiban laka mitwā-‘an laka mukhbitan laka awwāhan
munīban. Taqabbal tawbatī wa’ghsil hūbatī wa ajib da‘watī wa thabbit
hujjatī wa’hdi qalbī, wa saddid lisānī wa’slul sakhīmata qalbī (O Lord,
help me and do not help anyone against me. Support me and do not
support anyone against me. Devise for me and do not devise against
438
me. Make the Guidance easy for me. Help me against the one who
attacks me. O Lord, make me grateful to You, mindful of You, fearful
of You, obedient to You and humble to You, supplicating, penitent.
Accept my repentance. Wash away my sins and answer my prayer.
Substantiate my plea and guide my heart. Make my tongue correct and
let rancour flow out of my heart).’ ” (Authentic)
Commentary: The expression, wa’mkur lī wa lā tamkur ‘alayya, translated
as, ‘devise for me and do not devise against me’ means, according to Imam
Alee al-Qaaree (‫)رحمه الله‬, “O Allah, guide me to the path of warding off my
enemies from myself, and guide not my enemies to the path of warding me off
himself.” As for ascribing Makr (plot) to Allah the Exalted, Shaykh
Muhammad bin Saalih al-‘Uthaymeen (‫ )رحمه الله‬explained that, “Makr (plot)
may be, in some situation, praise and disparagement in another situation: If
it is to counter someone who is plotting, then it is praise because it implies
that you are stronger than him. If not, then it is dispraise and is called
deception. As such, Allah has not described Himself with it except by way of
countering and with specification as He the Exalted said: “So they plotted a
plot, and We plotted a plot, while they perceived not.” (Q 27: 50), and: “…
they were plotting and Allah too was plotting” (Q 8: 30). Allah – Glorious is
He and Most High - should not be generally described with it. So one should
not say (for example), ‘Allah is a Maakir (Plotter)’! Not by way of informing
or naming. Similarly, it should not be said, ‘Allah is a Kaaid (Schemer)’! Not
by way of informing or naming. That is because, the meaning could be praise
in one situation and dispraise in another. We should not describe Allah with
it in a general sense.” Sharh al-‘Aqeedat al-Waasitiyyah (1/331-332).
‫ال َم ِان َع مِ َلا‬

َ ‫ ((إِ َّن ُه‬: ‫اهلل َع ْن ُه َما َع َلى ِاملنبر‬ُ ‫ان ر ِضي‬ َ
َ َ َ ‫ قل ُم َع ِاو َي َة ْب ِن أبِ ي ُسف َْي‬-٦٦٦‎
ُ ‫ ومن ي ِر ِد‬. ُّ‫الد‬
‫اهلل بِ ِه َخ ْيرًا‬ ُ ‫ال مع ِطي مِ َلا م َنع‬ َ ‫َأ ْع َط ْي‬
ُ ْ َ َ َ ْ‫الدِّ ِم ْن ُه ج‬ َ ْ‫ال َي ْنفَ ُع ذَ ا ج‬
َ ‫ َو‬،‫اهلل‬ َ َ َ
َ ْ ُ ‫ َو‬،‫ت‬
ُ ‫ات ِمن ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم َع َلى َه ِذ ِه‬ َ ‫ال ِء ا‬
ِ ‫ْلك ِل َم‬ َ ُ‫ت َهؤ‬ ُ ‫س ْع‬ِ َ‫ م‬.))‫ين‬ِ ِّ‫ُيفَ ِّق ْه ُه ِفي الد‬
َ ِّ َ
َ
ٌ ‫ َص ِح‬.‫اْأل ْع َو ِاد‬
.‫يح‬
666. Mu‘āwiya b. Abī Sufyān stated on the minbar: “Indeed, none can
withhold what You give nor give what Allah withholds. The wealth
439
Al-Adab Al-Mufrad
and status of the person will not benefit him. When Allah desires good
for a person, He gives him understanding in the religious life (dīn).’ I
heard these words from the Prophet  on this wood (i.e. minbar).”
(Authentic)
Commentary: This is clear-cut evidence that basically, the understanding
of the religion is gained out of Allah’s favor on the servant. Therewith, He
grants the servant steadfastness upon obedience to Him and abstinence from
His prohibitions in this world leading the servant to the good of the hereafter.
May Allah grant us the understanding of the religion; Amin.

‫ ((إِ َّن‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٦٧
،‫ْت بِ َذ ْنبِ ي‬ ُ ‫ َظ َل ْم‬،‫ت َر ِّبي َو َأ َنا َع ْب ُد َك‬
ْ ‫ َو‬،‫ت َنف ِْسي‬
ُ ‫اع َت َرف‬ َ ‫ ال َّل ُه َّم َأ ْن‬:‫ول‬
َ ُ‫أ ْوث ََق الدُّ َع ِاء َأ ْن َتق‬‎َ
ٌ ‫ َض ِع‬.))‫ب اغْ ِف ْر ِلي‬

.‫يف‬ َ ‫ال َأ ْن‬
ِّ ‫ َر‬،‫ت‬ َّ ِ‫ُوب إ‬ ُّ ‫ال َي ْغ ِفر‬
َ ‫الذن‬ ُ َ
667. Abū Hurayra said: “The Prophet  said, ‘The firmest
supplication is to say, “Allāhumma anta rabbī wa anā ‘abduka,
zalamtu nafsī wa‘taraftu bi dhambī, lā yaghfiru’dh-dhunūba, illā anta,
rabbi’ghfirlī (O Allah, You are my Lord and I am Your slave. I have
wronged myself and I admit my sin. Only You forgive sins, O Lord,
forgive me).” ’ (Weak)
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٦٨
َ ِ ‫ول‬ ُ ‫ان َر ُس‬ َ :‫ال‬
َ ‫((ك‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ََْ ْ َ
َ َ َ
َ ‫اي َّال ِتي ِف‬
‫يها‬ ْ ‫ َوأ‬،‫ص ِل ْح ِلي ِد ِيني َّال ِذي ُه َو ِع ْص َم ُة أ ْم ِري‬
َ ‫ص ِل ْح ِلي ُد ْن َي‬ ْ ‫ (ال َّل ُه َّم أ‬:‫َي ْد ُعو‬
.‫يح‬ َ َ‫ َأ ْو َك َما ق‬.)) )‫وء‬
ٌ ‫ َص ِح‬.‫ال‬ ٍ ‫ت ر ْح َم ًة ِلي ِم ْن ُك ِّل ُس‬ َ ْ‫اج َع ِل م‬
َ َ ‫ال ْو‬
ِ ‫َم َع‬
ْ ‫ َو‬،‫اشي‬
668. Abū Hurayra said: “The Messenger of Allah  often made this
supplication, ‘Allāhumma aslih lī dīniya’l-ladhī huwa ‘ismatu amrī
wa aslih lī dunyāya’l-latī fīhā ma‘āshī, wa’j‘ali’lmawta rahmatan lī
min kulli sū’in (O Allah, strengthen and guard my dīn (religious life)
in correctness – that is the best refuge for me. Make me prosperous in
440
this world which is my livelihood. Make death a mercy and escape for
me from every evil),’ or words to that effect.” (Authentic)
ُ‫اهلل َع َل ْي ِه َو َس َّل َم َي َت َع َّوذ‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٦٩
َ ِ ‫ان ال َنبِ ُّي‬ َ :‫ال‬
َ ‫((ك‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ََْ ْ َ
‫ ِفي‬:‫ان‬ َ ‫ و َشم َات ِة ا‬،‫وء ا ْلقَ َض ِاء‬
َ َ‫ ق‬.))‫ْأل ْع َد ِاء‬
ُ ‫ال ُسف َْي‬ ِ ‫ َو ُس‬،‫الشقَ ِاء‬ ِ ‫ِم ْن َج ْه ِد ا ْلب‬
َّ ‫ َو َد ْر ِك‬،‫الء‬
َ َ َ
َ َ َ ،‫اح َد ٌة‬
ِ ‫ت َأ َنا َو‬
ٌ ‫ َص ِح‬.‫ال أ ْد ِري أ َّي ُت ُه َّن‬
.‫يح‬ ُ ‫ ِز ْد‬،‫َث‬ ِ ‫ال ِد‬
ٌ ‫ َثال‬‎‫يث‬ َ ْ‫ح‬
669. Abū Hurayra said: “The Prophet  used to seek refuge ‘from
the trouble of (bodily) affliction, meeting with wretchedness, an evil
decree and the gloating of enemies.’ “Sufyān (the narrator) said,
“There were three things in the hadīth, and I added one, but I do not
know which one.” (Authentic)
Commentary: 1. Sufyan mentioned here, is Ibn ‘Uyaynah al-Hilaalee (‫رحمه‬
‫ )الله‬one of the great scholars of hadeeth. 2. The one he added here of the four
things he mentioned was, ‘the gloating of enemies’. This became obvious,
from the reports of the same narration authentically reported from Sufyan
(‫ )رحمه الله‬and collected by Ibn Abee ‘Aasim in his book, As-Sunnah and Imam
Ismaa’eelee in his Mustakhraj. Both reports did not include the fourth item.
3. However, seeking refuge from ‘the gloating of the enemies’ is authentically
reported from the Prophet  in another hadeeth reported by Abdullah bin
‘Amr bin al-‘Aas collected in Musnad Ahmad and others. As such, the
addition that Sufyan bin ‘Uyaynah (‫ )رحمه الله‬mentioned here was not basically
his own idea – may Allah shower blessings on him. 4. It shows the intellectual
opulence of the scholars of hadeeth and their strictness in reporting and
accepting ahaadeeth.

‫اهلل َع َل ْي ِه َو َس َّل َم َي َت َع َّوذُ ِم َن‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن عمر ر ِضي‬-‎٦٧٠
َ ُّ َ َ َ َ ُ ْ َ
.))‫اب ا ْلقَ ْب ِر‬ َّ ‫ َو ِف ْت َن ِة‬،‫وء ا ْل ِك َب ِر‬
ِ ‫ َو َع َذ‬،‫الص ْد ِر‬ َ
ِ ‫ َو ُس‬،‫ َواْلب ْخ ِل‬،‫ْلكس ِل‬ ِ َ ْ‫خ‬
ُ َ ‫ ((م َن ا‬: :‫ال ْم ِس‬
ٌ ‫َض ِع‬
‫يف‬
670. ‘Umar said: “The Prophet  used to seek refuge from five
things: from laziness, miserliness, afflictions of old age, the trial of
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Al-Adab Al-Mufrad
(what is in) the breast and the punishment of the grave.” (Weak)

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٦٧١
‫ َو َأ ُعوذُ بِ َك ِم ْن‬،‫ َوا ْل َه َر ِم‬،‫ب‬ ُ ْ‫ ج‬،‫ َوا ْل َكس ِل‬،‫ْلع ْج ِز‬
ِ ْ‫وال ن‬ َ
َ
َ ‫ ((ال َّل ُه َّم إ ِّني أ ُعوذُ بِ َك ِم َن ا‬:‫ول‬
ُ ُ‫َيق‬
.‫يح‬ ِ ‫ َو َأ ُعوذُ بِ َك ِم ْن َع َذ‬،‫ات‬

ٌ ‫ َص ِح‬.))‫اب ا ْلقَ ْبر‬ ِ ‫ال َم‬ ْ َ‫ِ ِ مْح‬
َ ْ‫اليا َو م‬
َ ‫ف ْت َنة‬
671. Anas b. Mālik said: “The Prophet  used to say,: Allāhumma
innī a‘ūdhu bika mina’l-‘ajzi wa’l-kasali wa’l-jubni wa’l-harami, wa
a‘ūdhu bika min fitnati’l-mahyā wa’l-mamāti wa a‘ūdhu bika min
‘adhābi’l-qabr (O Allah, I seek refuge with You from incapacity,
laziness, cowardice, and old age. I seek refuge with You from the
trials of life and death. I seek refuge with You from the punishment of
the grave).’ ” (Authentic)
‫ ((ال َّل ُه َّم‬:‫ول‬ ُ ‫ت ال َّنبِ ي ص َّلى‬

ُ ‫س ْع‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٦٧٢
َ َّ َ َ ْ َ
،‫ب َوا ْل ُب ْخ ِل َو َض َل ِع الدَّ ْي ِن‬
ِ ْ‫ال ن‬ َ ْ‫إِ ِّني َأ ُعوذُ بِ َك ِم َن ا ْل َه ِّم َو ح‬
ُ ْ‫ َو ج‬،‫ َوا ْل َع ْج ِز َوا ْل َكس ِل‬،‫ال َز ِن‬
َ
ٌ ‫ َص ِح‬.))‫الر َج ِال‬
.‫يح‬ ِّ ‫َو َغ َل َب ِة‬
672. Anas said: “I heard the Prophet  say, ‘Allāhumma innī a‘ūdhu
bika mina’l-hammi wa’l-hazani wa’l-‘ajzi wa’l-kasali wa’l-jubni
wa’l-bukhli wa dala‘i’d-dayni wa ghalabati’r-rijāl (O Allah, I seek
refuge with You from worry, sorrow, incapacity, laziness, cowardice,
miserliness, being deeply in debt and being overpowered by men).’ ”
(Authentic)
ُ ‫ان ِمن دع ِاء ال َّنبِ ي ص َّلى‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٧٣
َ ِّ َ ُ ْ َ ‫ َك‬:‫ال‬
َ َ ََْ ْ َ
‫ت َأ ْع َل ُم بِ ِه‬
َ ‫ َو َما َأ ْن‬،‫ت‬
ُ ‫ت َو َما َأ ْع َل ْن‬
ُ ‫ َو َما َأ ْس َر ْر‬،‫ت‬
ُ ‫ت َو َما َأ َّخ ْر‬
ُ ‫((ال َّل ُه َّم اغْ ِف ْر ِلي َما قَ دَّ ْم‬
.‫يح‬ َ ‫ال َأ ْن‬

ٌ ‫ َص ِح‬.))‫ت‬ َّ ِ‫ال إِ َل َه إ‬ ُ ْ‫القَ دِّ ُم َو م‬
َ ،‫الؤَ ِّخ ُر‬ َ ‫ إِ َّن َك أ ْن‬،‫ِمنِّي‬
ُ ْ‫ت م‬
442
673. Abū Hurayra said: “One of the supplications of the Prophet 
was, ‘Allāhumma’ ghfir lī mā qaddamtu wa mā akhkhartu wa mā
asrartu wa mā a‘lantu wa mā anta a‘lamu bihī minnī innaka anta’l-
muqaddimu wa anta’l-mu’ akhkhiru, lā ilāha illā anta (O Allah, forgive
me for my past and future sins, what I conceal and what I divulge, and
what You know of me that I do not know. You are the One who brings
forward and sets back. There is no god but You).’ ” (Authentic)
Commentary: Allah the Mighty and Exalted is the One Who brings forward
and places them in their right places and whatever requires been brought
forward He brings it forward; and He holds back, and puts things in their right
places. This supplication is from the brief and comprehensive supplications
of the Prophet .

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ َك‬:‫ال‬ ُ ‫ود ر ِضي‬
َ ُّ َ َ ‫ َع ْن َع ْبد اهلل ْب ِن َم ْس ُع‬-‎٦٧٤
َ َ َ‫ وا ْل ِغ َنى)) وق‬،‫اف‬ َ َ
– ‫ص َح ُاب َنا َع ْن َع ْم ٍرو‬
ْ ‫ال أ‬ َ َ َ َ‫ َوا ْل َعف‬،‫ ((ال َّل ُه َّم إِ ِّني أ ْسأ ُل َك ا ْل ُه َدى‬:‫َي ْد ُعو‬
ٌ ‫ َص ِح‬.))‫ ((والتُّقَ ى‬:‫الؤَ ِّل ِف‬

.‫يح‬ ُ ْ‫وق َشي ِخ م‬
ْ ٍ ‫َع ْم ٍرو ْب ِن َم ْر ُز‬
674. ‘Abdullāh [b. Mas’ud] said: “The Prophet  used to make this
supplication, ‘Allāhumma innī as-aluka’l-hudā wa’l-‘afāfa wa’l-ghinā
(O Allah, I ask You for guidance, virtue and wealth).’ ” (Imam al-
Bukhārī said:) ‘Our companions related this hadīth from ‘Amr, with
addition of the words, ‘Wa’t-tuqā’ (and piety).’ (Authentic)
Commentary: The expression is brief and encompassing. Those who reported
the hadeeth along with Imam Al-Bukhaaree (‫ )رحمه الله‬from ‘Amr – Ibn
Marzooq – have reported the increment, ‘and piety’. The increment is also
authentically reported in Saheehs of Imam Muslim and Ibn Hibban
(rahimahumallah).
ُ‫ ال َّل ُه َّم إ ِّني َأ ُعوذ‬:‫ت َش ْيخًا ُي َن ِادي بِ َأ ْع َلى َص ْو ِت ِه‬ ِ َ‫ م‬:‫ال‬

ُ ‫س ْع‬ َ ‫ َع ْن مُ َث‬-‎٦٧٥
َ َ‫ام َة ْب ِن َح ْز ٍن ق‬
َ َ ‫الشي ُخ؟ ِق‬
ُ ‫ َص ِح‬.‫ أ ُبو الدَّ ْر َد ِاء‬:‫يل‬
‫يح‬ ُ ‫ قُ ْل‬. ‫ال َي ْخ ُل ُط ُه َش ْي ٌء‬
ْ َّ ‫ َم ْن َه َذا‬:‫ت‬ َّ ‫بِ َك ِم َن‬
َ ‫الش ِّر‬
443
Al-Adab Al-Mufrad
675, Thumāma b. Hazn said: “I heard an old man call out in a loud
voice, ‘Allāhumma innī a‘ūdhu bika mina’shsharri lā yakhlituhū
shay’un (O Allah, I seek refuge with You from total (lit. nothing mixed
with it) evil).’ I asked, ‘Who is this old man?’ I was told, ‘Abu’d-
Dardā.’ ” (Authentic Chain)
ُ ‫اهلل ع ْنه؛ َأ َّن ال َّنبِ ي ص َّلى‬

َ ‫اهلل َع َلي ِه َو َس َّلم‬ ُ ‫اهلل ب ِن َأبِ ي َأوفَ ى ر ِضي‬
َ ‫ك‬‎
‫ان‬ َ ْ َ َّ ُ َ َ َ ْ ْ ِ ‫ َع ْن َع ْب ِد‬-٦٧٦‎
‫س ِم َن‬ ِ َ ْ‫ ((ال َّل ُه َّم َط ِّهر ِني بِ ال َّث ْل ِج َوا ْلبر ِد َو م‬:‫ول‬
ُ ‫ َك َما ُي َط َّه ُر ال َّث ْو‬،‫ال ِاء ا ْل َب ِار ِد‬ ُ ُ‫َيق‬
ُ ‫ب الدَّ ن‬ ََ ْ
‫ َو ِم ْل َء َما‬،‫ض‬ َ ‫الم ُد ِم ْلء السم ِاء و ِم ْلء ا‬ َّ
ِ ‫ْأل ْر‬ َ َ َ َّ َ ْ َ ْ‫ ((الل ُه َّم َر َّب َنا َل َك ح‬:‫ول‬
ُ ُ‫ ث َُّم َيق‬.))‫ا ْل َو َس ِخ‬
ٌ ‫ َص ِح‬.))‫ت ِم ْن َش ْي ٍء َب ْع ُد‬
.‫يح‬ َ ‫ِش ْئ‬
676. ‘Abdullāh b. Abī Awfā said: “The Prophet  used to say,
‘Allāhumma tahhirnī bi’th-thalji wa’l baradi wa’l-mā’i’l-bāridi kamā
yutahharu’ th-thawbu’d-danisu mina’l-wasakh. Allāhumma rabbanā
laka’l-hamdu mil’as-samāwāti wa mil’a’l-ardi, wa mil’a mā shi’ta
min shay’in ba‘du (O Allah, cleanse me with ice and snow and cold
water as the dirty garment is cleansed of dirt. O Allah, our Lord, praise
is Yours in measure as great as the sky and as great as the earth and as
great as You wish from anything beyond that).’ ” (Authentic)
Commentary: Shaykh al-Islam Ibn Taimiyyah (‫ )رحمه الله‬was asked, “How
should sins be cleansed with cold water when hot water better cleanses?” He
said, “Sins bring about heat, dirt and weakness in the heart; it is like the fuel
that keeps the fire burning and lit. The more the sins, the more the fire in the
heart glows and it (the fire) weakens it. But water cleanses the dirt and
quenches the fire. So if it is cold it suits the body and strengthens it. When it
is accompanied with ice and snow it brings more coldness and strength to the
body. Thus, it better takes away the effects of sins.” See: Rashsh al-Barad
Sharh al-Adab al-Mufrad (pg. 357) by Dr. Muhammad Luqman as-Salafee.
‫ان ُي ْك ِث ُر َأ ْن َي ْد ُعو‬ ُ ‫ َأ َّن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ ‫اهلل َع َل ْي ِه َو َس َّل َم َك‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٦٧٧
َ َّ ُ َ َ َ ْ َ
ِ ‫ َو ِفي ا‬،‫ ((ال َّل ُه َّم ِآت َنا ِفي الدُّ ْنيا َحس َن ًة‬:‫بِ َه َذا الدُّ َع ِاء‬
َ ‫ َو ِق َنا َع َذ‬،‫ْآلخ َر ِة َح َس َن ًة‬
.))‫اب الن َِّار‬ َ َ
444
َ َ ‫ َك‬:‫ال‬
ٌ ‫ َص ِح‬.‫ َو َل ْم َي ْرفَ ْع ُه‬،‫س َي ْد ُعو بِ ِه‬
‫يح‬ َ ‫ان أ َن‬ َ ‫ فَ َذ َك ْر ُت ُه ِلقَ َت‬:‫ال ُش ْع َب ُة‬
َ َ‫اد َة فَ ق‬ َ َ‫ق‬
677. Anas said: “The Prophet  often prayed with this supplication,
‘Allāhumma ’ātinā fi’d-dunyā hasanatan wa ft’l-’ākhirati hasanatan
wa qinā ‘adhāba’n-nār- O Allah, give us good in this world and good
in the World Hereafter and guard us from the punishment of the Fire.’
” Shu’ba (one of the narrators) said: “I mentioned it to Qatada and
he said, ‘Anas used to supplicate with it; he did not ascribe it to the
Prophet ’ ” (Authentic)
Commentary: Other reports of the same hadeeth collected by Imam At-
Tayaalisee and Ahmad show that Imam Qatadah only said, “Anas used to say
this” without the above increment. This appears to be the right thing more so,
that Qatadah in an authentic report had related the hadeeth from Anas from
the Prophet . See hadeeth no. 682.
‫ ((ال َّل ُه َّم‬:‫ول‬ ُ ‫ان ال َّنبِ ي ص َّلى‬

ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٦٧٨
َ ‫ َك‬،‫اهلل َع ْن ُه‬
ُ َ َ َ َ ِّ ‫إِ ِّني َأ ُعوذُ بِ َك ِم َن ا ْلفَ ق ِْر َوا ِْلق َّل ِة َو‬
ٌ ‫ َص ِح‬.))‫ َوأ ُعوذُ بِ َك أنْ أ ْظ ِل َم أ ْو أ ْظ َل َم‬،‫الذ َّل ِة‬
‫يح‬
678. Abū Hurayra said: “The Prophet  used to say, ‘Allāhumma
innī a‘ūdhu bika mina’l-faqri wa’l-qillati wa’dhdhillati wa a‘ūdhu bika
an azlima aw uzlama (O Allah. I seek refuge with You from poverty,
deprivation and abasement. I seek refuge with You from being unjust
and from being wronged).’ ” (Authentic)
Commentary: Qillah translated as ‘deprivation’ refers to the wretchedness
due to lack of good deeds. Dhillah (Abasement) here refers to the humiliation
that result from sinfulness, and the lowliness that is written on the face of the
poor in front of the rich. We seek Allah’s refuge from all that His messenger
 has sought refuge; Amin.
ُ ‫ ُكنَّا ِع ْن َد ال َّنبِ ي ص َّلى‬:‫ال‬

، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُأمام َة ر ِضي‬-‎٦٧٩
َ ِّ َ َ َ َ ْ َ
‫((س ُأ َن ِّب ُئ ُك ْم‬
َ ْ َ‫ال ح‬
َ َ‫نفَ ُظ ُه؟ فَ ق‬
:‫ال‬ َ ‫ت بِ ُد َع ٍاء‬ ْ َ‫ال ح‬
َ ‫ َد َع ْو‬:‫ فَ قُ ْل َنا‬.‫نفَ ُظ ُه‬ َ ‫فَ َد َعا بِ ُد َع ٍاء َك ِث ٍير‬
445
Al-Adab Al-Mufrad
َ َ
ُ ‫ ال َّل ُه َّم! إِ َّنا َن ْسأ ُل َك مِ َّما َسأ َل َك َنبِ ُّي َك‬:‫بِ َش ْي ٍء َي ْج َم ُع ذَ ِل َك ُك َّل ُه َل ُك ْم‬
ُ ‫ َو َن ْس َت ِع‬،‫م َح َّم ٌد‬‎
‫يذ َك مِ َّما‬
ُ ‫ان َو َع َل ْي َك ا ْل َبال‬
،‫َغ‬ ُ ‫ال ْس َت َع‬ ُ ‫اس َتعاذَ َك ِم ْنه َنبِ ي َك محم ٌد ص َّلى‬
َ ‫ ال َّل ُه َّم! َأ ْن‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
ُ ْ‫ت م‬ َ َّ َ ُ ُّ ُ َ ْ
‫يف‬ َ َ‫ َأ ْو َك َما ق‬.))‫اهلل‬
ٌ ‫ َض ِع‬.‫ال‬ َّ ِ‫ال قُ َّو َة إ‬
ِ ِ‫ال ب‬ َ ‫ال َح ْو َل َو‬
َ ‫َو‬
679. Abū ‘Umāma said: “We were with the Prophet  and he made
many supplications which we did not remember. We said, ‘You make
supplications which we do not remember.’ He said, ‘I will tell you of
something that will combine all of them for you, “Allāhumma innā
nas-aluka mimmā sa-alaka nabiyyuka Muhammadun. Allāhumma
anta’l-musta‘ānu wa ‘alayka’l- balāghu, wa lā hawla wa lā quwwat
illā billāh (O Allah, we ask You for what Your Prophet Muhammad
 asked You and we seek refuge with You from what Your Prophet
Muhammad  sought refuge. O Allah, You are the One to whom
one turns for help and You are the One who brings it about. There is
no power nor strength except through Allah)” or words to that effect.
’ ” (Weak)
‫اهلل َع َل ْي ِه‬ َ َ‫ ق‬،‫ َع ْن َجدِّ ِه‬،‫ َع ْن َأبِ ِيه‬،‫يب‬
ُ ‫س ْع‬ ٍ ‫ َع ْن َع ْم ٍرو ْب ِن ُش َع‬-٠٨٦‎
َ َّ
‫ َو َأ ُعوذُ بِ َك ِم ْن ِف ْت َن ِة‬،‫يح الدَّ َّج ِال‬ َ ْ‫ ((ال َّل ُه َّم! إِ ِّني َأ ُعوذُ بِ َك ِم ْن ِف ْت َن ِة م‬:‫ول‬
ِ ‫ال ِس‬ ُ ُ‫َو َس َّل َم َيق‬
ُ ‫ َح َس ُن َص ِح‬.))‫الن َِّار‬
.‫يح‬
680. ‘Amr b. Shu’ayb reported from his father that his grand-father
(‘Abdullāh b. ‘Amr b. al-‘Ās) said: “I heard the Prophet ) say,
‘Allāhumma innī a‘ūdhu bika min fitnati’ l-masīhi’d-dajjāli wa a‘ūdhu
bika minfitnati’n-nār (O Allah, I seek refuge with You from the trial
of the Dajjāl and I seek refuge with You from the trial of the Fire).’ ”
446
‫ َو َب ِار ْك ِلي‬،‫ ((ال َّل ُه َّم قَ ن ِّْع ِني مِ َبا َر َز ْق َت ِني‬:‫ول‬
ُ ُ‫اس َيق‬ َ َ‫ َع ْن َس ِع ٍيد ق‬-‎٦٨١
ٍ ‫ان ْاب ُن َع َّب‬
ٌ ‫ َض ِع‬.))‫ف َع َل َّي ُك َّل َغ ِائ َب ٍة بِ َخ ْي ٍر‬

.‫يف َم ْوقُ وفًا‬ ْ ‫ َو‬،‫ِف ِيه‬
ْ ‫اخ ُل‬
681. Sa‘īd said: “Ibn ‘Abbās used to say, ‘Allāhumma qanni‘nī bimā
razaqtanī wa bārik lī fīhi, wa’khluf ‘alayya kulla ghā’ibatin bi-khayr
(O Allah, make me content with the provision that You have granted
me and bless me in it and appoint good for me for everything that I do
not have).’ ” (Weak in the Mawqoof form).
ُ ‫ان َأ ْك َثر دع ِاء ال َّنبِ ي ص َّلى‬

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-٢٨٦‎
َ ِّ َ ُ ُ َ َ ْ َ
ٌ ‫ص ِح‬.))‫َّار‬
‫يح‬ َ َ ‫وق َنا َع َذ‬
‫اب الن‬ ِ ‫ َو ِفي ا‬،‫((ال َّل ُه َّم ِآت َنا ِفي الدُّ ْنيا َحس َن ًة‬
ِ ،‫ْآلخر ِة َحس َن ًة‬
َ َ َ َ
682. Anas said: “The most frequent supplication of the Prophet 
was, ‘O Allah, give us good in this world and good in the World
Hereafter and guard us from the punishment of the Fire.’ ” (Authentic)
:‫ول‬ ُ ‫ان ال َّنبِ ي ص َّلى‬

َ ُ‫اهلل َع َل ْي ِه َو َس َّل َم ُي ْك ِث ُر َأنْ َيق‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-٣٨٦‎
َ ُ َ َ ْ َ
ٌ ‫ َص ِح‬.))‫وب َنا َع َلى ِد ِين َك‬

.‫يح‬ َ ‫ت قَ ُل‬ َ ‫((ال َّل ُه َّم! َيا ُمقَ ِّل‬
ِ ‫ب اْلقُ ُل‬
ْ ‫ ث َِّب‬،‫وب‬
683. Anas said: “The Prophet  most frequently said, ‘Allāhumma
yā muqalliba’l-qulūbi thabbit qalbī ‘alā dīnika (O Allah, O controller
(lit. turner) of hearts, make my heart firm in Your dīn).’ ” (Authentic)
Commentary: The hadeeth contains the following lessons: 1. The Prophet’s
humility towards His Lord the Mighty and Sublime. 2. No one should feel
completely secured from trials including that the heart is turned away from
the religion. In an authentic narration in Sunan Abee Daawood, Umm
Salamah (radiya Allahu anha) enquired why the Prophet  frequently said
this supplication; and he said, “There is not any of the children of Adam
except that his heart is between two of the Fingers of Allah. Whomever He
likes, He makes steadfast and He strays whomever He likes.”
447
Al-Adab Al-Mufrad
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ب ِن َأبِ ي َأوفَ ى‬

َ ‫اهلل َع َل ْي ِه َو َس َّل َم ؛ َأ َّن ُه َك‬
‫((ال َّل ُه َّم‬:‫ان َي ْد ُعو‬ َ ِّ َ ْ ْ ِ ‫ َع ْب ِد‬-‎٦٨٤
‫ ال َّل ُه َّم‬،‫ت ِم ْن َش ْي ٍء َب ْع ُد‬
َ ‫ َو ِم ْل َء َما ِش ْئ‬،‫ض‬ َ ‫ات و ِم ْلء ا‬
ِ ‫ْأل ْر‬ َ َ ِ ‫او‬ َّ ‫ال ْم ُد ِم ْل َء‬
َ ‫الس َم‬ َ ْ‫َل َك ح‬
‫ َو َن ِّق ِني َك َما ُي َن َّقى‬،‫ُوب‬ ُّ ‫ ال َّل ُه َّم َط ِّهر ِني ِم َن‬،‫ال ِاء ا ْلب ِار ِد‬
ِ ‫الذن‬ َ ْ‫وال َّث ْل ِج َو م‬‎َ ‫َط ِّه ِرني بِ ا ْلبر ِد‬
ْ َ ََ
َ ‫ال َّثوب ا‬
ٌ ‫ص ِح‬.))
.‫يح‬ َ ‫ض ِم َن الدَّ َن ِس‬
ُ ‫ْأل ْب َي‬ ُ ْ
684. ‘Abdullāh b. Abī Awfā said: “The Prophet  used to utter
these words in his supplication, ‘Allāhumma laka’l-hamdu mil’ a’
s-samāwāti wa mil’ a’ l-ardi, wa mil’ a mā shi’ta min shay’ in ba‘du.
Allāhumma tahhirnī bi’l-baradi wa’th-thalji wa’l mā’i’l-bārid.
Allāhumma tahhirnī mina’ dh-dhunūbi, wa naqqini kamā yunaqqa’th-
thawbu’l-abyadu minad-danas (O Allah, Praise is Yours in measure
as great as the heavens and in measure as great as the earth and in
measure as great as You wish from anything else. O Allah, cleanse me
with ice and snow and cold water. O Allah, purify me of sins and clean
me as the white garment is cleansed of dirt).’ ” (Authentic)
ُ ‫اهلل ص َّلى‬ ِ ‫ان ِم ْن ُد َع ِاء َر ُس‬ ُ ‫اهلل ب ِن عمر ر ِضي‬

ِ ‫ َع ْن َعب ِد‬-‎٦٨٥
‫اهلل‬ َ ِ ‫ول‬ َ ‫ َك‬:‫ال‬
،‫ َوفُ َج َأ ِة ِنق َْم ِت َك‬،‫وت ُّو ِل َع ِاف َي ِت َك‬
َ َ‫ ح‬،‫ ((ال َّل ُه َّم إِ ِّني َأ ُعوذُ بِ َك ِم ْن َز َو ِال ِنعم ِت َك‬:‫َع َلي ِه َو َس َّلم‬
َ ْ َ ْ
ٌ ‫ َص ِح‬.))‫َو َج ِم ِيع َس َخ ِط َك‬

‫يح‬
685. ‘Abdullāh b. ‘Umar said: “Among the supplications of the

Messenger of Allah  was, ‘Allāhumma innī a‘ūdhu bika min zawāli
ni‘matika wa tahawwuli ‘āfiyatika wa fujā’ati niqmatika, wa jamī‘i
sakhatika (O Allah, I seek refuge with You from the disappearance
of Your bounty and from the loss of well-being and Your sudden
vengeance and all of Your wrath).’ ” (Authentic)
Commentary: The supplications of the Prophet  were brief but full of
meanings; they seek the good of this World and the Hereafter and seek refuge
from the evils of both Worlds.
448
‫ال َط ِر‬
َ ْ‫عاء ِع ْندَ ا ْلغَ ْي ِث َو م‬
ُ ُّ‫اب الد‬
ٌ ‫ َب‬-‎٢٨٩
Chapter 289: Supplication In Heavy Rain And Ordinary Rain
‫اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا َر َأى‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-٦٨٦‎
َ ِ ‫ول‬ َ ‫ َك‬:‫ت‬
ُ ‫ان َر ُس‬ ْ ‫اهلل َع ْن َها قَ ا َل‬ َ َ َ ْ َ
َ ‫ ث َُّم َأق‬- ‫ان ِفي َصال ٍَة‬
‫ْبل َع َل ْي ِه؛ فَ إِ ْن‬ َ ‫ َوإِ نْ َك‬- ‫ َت َر َك َع َم َل ُه‬،‫الس َم ِاء‬ ِ َ‫اشئًا ِفي ُأفُ ٍق ِم َن آف‬
َّ ‫اق‬ ِ ‫َن‬
ُ ‫َك َشفَ ه‬
َ ‫اهلل ح ِم َد‬
ٌ ‫ َص ِح‬.))‫ ((ال َّل ُه َّم َص ِّيبًا َن ِافعًا‬:‫ال‬
‫يح‬ َ َ‫ت ق‬
ْ ‫ َوإِ ْن َم َط َر‬،‫اهلل‬ َ ُ
686. ‘Ā’isha, may Allah be pleased with her, said: “When the
Messenger of Allah  saw a cloud rising from the horizon, he
would leave what he was doing, even if he was in prayer, and face
towards it. If Allah dispersed it, he praised Allah and if it rained, he
said, ‘Allāhumma sayyiban nāfi‘an (O Allah, make it a beneficial
rainfall).’ ” (Authentic)
Commentary: “If Allah dispersed it, he praised Allah” for it could be carrying
Allah’s torment as was the case when ‘Ad was punished. Allah the Exalted
said, “When they saw it as a dense cloud coming towards their valleys, they
said, ‘This is a cloud bringing us rain!’ Nay, but it is that (torment) which
you were asking to be hastened – a wind wherein is a painful torment…” (Q
46: 24). And when it rained, the Prophet  prayed that it was beneficial
and not destructive for the people of Nooh – peace and blessings be upon him
– were destroyed with rains when: “We opened the gates of the heaven with
water pouring forth.” (Q 54: 11). See hadeeth no. 717 and 718.
449
‫اب الدُّ َع ُاء ِب مْ َ‬

‫ال ْو ِت‬ ‫‪َ -‎٢٩٠‬ب ٌ‬
‫‪Chapter 290: Supplication For Death‬‬
‫ول ِ‬
‫اهلل‬ ‫ال َأ َّن َر ُس َ‬ ‫اك َت َوى َس ْبعًا ‪َ -‬وقَ َ‬
‫ال‪َ (( :‬ل ْو َ‬ ‫ال‪َ :‬أ َت ْي ُ‬
‫ت َخ َّبابًا ‪َ -‬وقَ ْد ْ‬ ‫‪َ -‎٦٨٧‬ع ْن قَ ْي ٍس قَ َ‬
‫ص َّلى ُ‬
‫اهلل َع َلي ِه َو َس َّلم َن َها َنا َأنْ َن ْد ُع َو بِ مْ َ‬
‫ت بِ ِه))‪َ .‬ص ِح ٌ‬
‫يح‪.‬‬ ‫ال ْو ِت َل َد َع ْو ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫‪687. Qays said: “I came to Khabbāb when he had been cauterized‬‬

‫‪seven times. He said, ‘If it had not been that the Messenger of Allah‬‬
‫” ’‪ had forbidden us to pray for death, I would have done so.‬‬
‫‪Commentary: See hadeeth no. 454.‬‬
‫ات الن ِبي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫‪َ -‎٢٩١‬ب ٌ‬
‫اب َد ْع َو ُ َّ ِّ َ‬
‫‪Chapter 291: The Supplications Of The Prophet ‬‬

‫اهلل َع َل ْي ِه َو َس َّل َم َأ َّن ُه َك َ‬
‫ان َي ْد ُعو‬ ‫‪ -‎٦٨٨‬ع ِن َأبِ ي موسى‪ ،‬ر ِضي ُ‬
‫ِّ َ‬ ‫َ ُ َ‬ ‫َ َ‬ ‫ُ َ‬ ‫َ‬
‫ب اغْ ِف ْر ِلي َخ ِطي َئ ِتي َو َج ْه ِلي‪َ ،‬وإِ ْس َر ِافي ِفي َأ ْم ِري ُك ِّل ُه‪َ ،‬و َما َأ ْن َ‬
‫ت‬ ‫ِ‬
‫بِ َه َذا الدُّ َعاء‪َ :‬‬
‫((ر ِّ‬
‫َأ ْع َل ُم بِ ِه ِمنِّي‪ ،‬ال َّل ُه َّم اغْ ِف ْر ِلي َخ َط ِأي ُك َّل ُه‪َ ،‬و َع ْم ِدي َو َج ْه ِلي َو َه ْز ِلي‪َ ،‬و ُك ُّل ذَ ِل َك ِع ْن ِدي‪،‬‬
‫القَ دِّ ُم َو َأ ْن َ‬
‫ت‬ ‫ت‪َ ،‬أ ْن َ‬
‫ت مْ ُ‬ ‫ت َو َما َأ ْع َل ْن ُ‬
‫ت‪َ ،‬و َما َأ ْس َر ْر ُ‬
‫ت َو َما َأ َّخ ْر ُ‬
‫ال َّل ُه َّم اغْ ِف ْر ِلي َما قَ دَّ ْم ُ‬
‫يح‪.‬‬ ‫ال ِّؤ ِخ ُر‪َ ،‬و َأ ْن َ‬

‫ت َع َلى ُك ِّل َش ْي ٍء قَ ِد ٍير))‪َ .‬ص ِح ٌ‬ ‫مْ ُ‬
‫‪688. Abū Mūsā said: “The Prophet  used to make this supplication,‬‬
‫‪‘Rabbi’ ghfir lī khatī’atī wa jahlī wa isrāfī fī amrī kullihī wa mā anta‬‬
‫‪450‬‬
a‘lamu bihī minnī. Allāhumma’ghfir lī khata’ī kullahū, wa ‘amadī
wa jahlī wa hazlī, wa kullu dhālika ‘indī. Allāhumma’ ghfir lī ma
qaddamtu wa mā akhkhartu wa mā asrartu wa mā a‘lantu. Anta’l-
muqaddimu wa anta’l-mu’ akhhkhiru, wa anta ‘alā kulli shay’in qadīr
(O Lord, forgive my errors and my ignorance and my excess in all my
affairs, and what You know better than me of these things. O Allah,
forgive all my errors, what I do intentionally or out of my ignorance
or in jest and all that I do. O Allah, forgive me my past and future
sins, what I conceal of them and what I divulge. You are the One who
brings matters forward and the One who sets them back. You have
power over everything).’ ” (Authentic)
‫ان‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ْأل ْشع ِري‬

َ ‫اهلل َع َل ْي ِه َو َس َّل َم َأ َّن ُه َك‬ َ ‫ َعن َأبِ ي موسى ا‬-‎٦٨٩
َ ِّ َ َ َ ُ ْ
،‫ت َأ ْع َل ُم بِ ِه ِمنِّي‬
َ ‫ َو َما َأ ْن‬،‫ ((ال َّل ُه َّم اغْ ِف ْر ِلي َخ ِطي َئ ِتي َو َج ْه ِلي َوإِ ْس َر ِافي ِفي َأ ْم ِري‬:‫ي ْد ُعو‬‎َ
َ َ‫ َو ُك ُّل ذ‬،‫ َو َع ْم ِدي‬،‫ َو َخ َط ِأي‬،‫ال َّل ُه َّم اغْ ِف ْر ِلي َه ْز ِلي َو َجدِّ ي‬
ٌ ‫ َص ِح‬.))‫لك ِع ْن ِدي‬
.‫يح‬
689. It is a part of the above hadīth, with a different isnād.
ُ ‫ َأ َخ َذ بِ ي ِدي ال َّنبِ ي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن مع ٍاذ ب ِن جب ٍل ر ِضي‬-‎٦٩٠
َ ُّ َ َ َ َ َ ْ َ ُ ْ َ
.‫اهلل ُأ ِح ُّب َك‬ ُ ‫ قُ ْل‬.))‫ ((إِ ِّني ُأ ِح ُّب َك‬:‫ال‬
ِ ‫ َو َأ َنا َو‬:‫ت‬ َ َ‫ ق‬،‫ َل َّب ْي َك‬:‫ت‬ َ َ‫فَ ق‬
َ :‫ال‬
ُ ‫((يا ُم َعاذُ !)) قُ ْل‬
َ َ‫ ق‬.‫ َن َع ْم‬:‫ت‬
:‫ ((قُ ْل‬:‫ال‬ ُ ‫الت َك؟)) قُ ْل‬ ٍ ‫ال ُأ َع ِّل ُم َك َك ِل َم‬
ِ ‫ات َتقُ و ُل َها ِفي ُد ُب ِر ُك ِّل َص‬ َ :‫ال‬
َ ‫((أ‬ َ َ‫ق‬
َ ‫ َو ُح ْس ِن ِع َب‬،‫ال َّل ُه َّم َأ ِعنِّي َع َلى ِذ ْك ِر َك َو ُش ْك ِر َك‬

ٌ ‫ َص ِح‬.))‫اد ِت َك‬
.‫يح‬
690. Mu‘adh b. Jabal said: “The Prophet  took my hand and
then said, ‘Mu‘adh!’ I said, ‘At your service.’ He said, ‘I love you.’
I said, ‘And by Allah, I love you.’ He said, ‘Shall I teach you some
words to say at the end of your prayer?’ I replied, ‘Yes.’ He said, ‘Say,
“Allāhumma a‘innī ‘alā dhikrika wa shukrika wa husni ‘ibādatika (O
Allah, help me to remember You and thank You and to worship You in
451
Al-Adab Al-Mufrad
the best manner).” ’ (Authentic)

Commentary: The hadeeth highlights: 1. The virtues of Mu’adh bin Jabal
(): the Prophet  loves him and he loves him too. 2. It encourages telling
a Muslim brother that we love him if we really do. 3. One could swear by
Allah even when he is not asked to do so in order to stress a point he seeks to
make. 4. Teachers should guide their students to things that benefit them in
this world and the hereafter. 5. The excellence of this supplication. Shaykh
al-Islam Ibn Taimiyyah (‫ )رحمه الله‬said, “I have considered which supplication
is best and found that it is to ask Allah regarding what pleases Him. Then I
saw it in al-Fatha: You Alone shall we worship; and from You Alone shall we
seek for help.” See Tasheeh ad-Du’aa (pg. 35) by Shaykh Abu Zayd, Bakr bin
Abdullah (‫)رحمه الله‬.
ُ ‫ال رج ٌل ِع ْن َد ال َّنبِ ي ص َّلى‬ ُ ‫ْأل ْنص ِار ِّي ر ِضي‬

َ َ َ
‫اهلل‬ َ ِّ ُ َ َ َ‫ ق‬:‫ال‬
َ َ َ ‫وب ا‬ َ ‫ َع ْن أبِ ي أ ُّي‬-‎٦٩١
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ فَ ق‬.‫هلل َح ْمدًا َك ِثيرًا َط ِّيبًا ُم َب َاركًا ِف ِيه‬ َ ْ‫ ح‬:‫َع َلي ِه َو َس َّلم‬
َ ُّ َ ْ
ُ ‫ ور َأى َأ َّنه َهجم ِمن ال َّنبِ ي ص َّلى‬،‫ت‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِ ِ َ ُ ‫اح‬ ِ ‫((م ْن َص‬
َ ِّ َ َ َ ُ َ َ َ ‫ فَ َسك‬.))‫ب اْلكل َمة؟‬ َ
‫ َأ َنا؛ َأ ْر ُجو بِ َها‬:‫ال َر ُج ٌل‬ َّ ِ‫((م ْن ُهو؟ فَ َلم َيقُ ْل إ‬
َ َ‫ ق‬.))‫ال َص َوابًا‬ ْ َ َ َ‫ فَ ق‬.‫َع َلى َشي ٍء َك ِر َه ُه‬
َ :‫ال‬ ْ
‫ون َأ ُّي ُه ْم َي ْرفَ ُع َها إِ َلى‬
َ ‫الث ََة َع َش َر َم َلكًا َي ْب َت ِد ُر‬ ُ ‫ َر َأ ْي‬،‫((و َّال ِذي َنف ِْسي بِ َي ِد ِه‬
َ ‫ت َث‬ َ :‫ال‬ َ ْ‫خ‬
َ َ‫ فَ ق‬.‫ال ْي َر‬
ٌ ‫ َص ِح‬.))‫اهلل َع َّز َو َج َّل‬

‫يح ِل َغ ْي ِر ِه‬ ِ
691. Abū Ayyūb al-Ansāri said: “A man said in the presence of the
Prophet  ‘Praise be to Allah with pure, blessed and abundant
praise.’ The Prophet  asked, ‘Who said that?’ The man was silent
thinking that it was a reprimand from the Prophet  for something
which he disliked. He said, ‘Who was it? He has said something
correct.’ The man spoke up, ‘I did and I hope for good by it.’ He said,
‘By Him who holds my soul in His hand, I saw thirteen angels racing
each other to see which of them would take it to Allah, the Mighty and
Exalted.’ ” (Authentic due to supporting proofs)
452
Commentary: After the companion made the statement hoping for good
therewith, the Prophet  approved it, showing that it is correct. Therefore,
the hadeeth does not contain evidence that the one who intends good from a
particular action could innovate such and count it as from the religion. The
Prophet  had warned that, “Whoever does a deed to which we have not
given approval, it shall be rejected.” (Muslim).
‫اد َأ ْن‬ ُ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٦٩٢

َ ‫ان ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا َأ َر‬
َ َ ْ َ
َ َّ
ٌ ‫ َص ِح‬.))‫ال َب ِائ ِث‬
.‫يح‬ ُ ْ‫خ‬
َ ْ‫الب ِث َو خ‬ ِ
ُ ‫ ((الل ُه َّم إ ِّني أ ُعوذُ بِ َك م َن‬:‫ال‬
َ ْ‫َي ْد ُخ َل خ‬
َ َ‫ ق‬،‫الال ََء‬
692. Anas said: “When the Prophet  wanted to enter the lavatory,
he said, ‘Allāhumma innī a’ūdhu bika mina’l-khubuthi wa’l-khabā’ith
– (O Allah, I seek refuge with You from shaytān both male and
female).’ ” (Authentic)
‫اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٦٩٣
َ ِ ‫ول‬ َ ‫ َك‬:‫ت‬
ِ ‫ان َر ُس‬ ْ ‫قَ ا َل‬‎ ،‫اهلل َع ْن َها‬ َ َ َ ْ َ
ٌ ‫ َص ِح‬.))‫((غف َْرا َن َك‬

.‫يح‬ ُ :‫ال‬ َ ْ‫َخر َج ِم َن خ‬
َ َ‫الال َِء ق‬ َ
693. ‘Ā’isha, may Allah be pleased with her, said: “When the
Messenger of Allah  left the lavatory, he said, ‘Ghufrānaka - Your
forgiveness!’ ” (Authentic)

‫اهلل َع َل ْي ِه َو َس َّل َم ُي َع ِّل ُم َنا‬ َ ‫ َك‬:‫ال‬ ُ ‫اس ر ِضي‬
َ ُّ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٦٩٤
ُ‫ َو َأ ُعوذ‬،‫اب َج َهن ََّم‬ َ :‫آن‬
ِ ‫((أ ُعوذُ بِ َك ِم ْن َع َذ‬ ِ ‫ور َة ِم َن اْلقُ ر‬
ْ ُّ ‫ َك َما ُي َع ِّل ُم َنا‬،‫اء‬
َ ‫الس‬ َ ‫َه َذا الدُّ َع‬
ْ َ‫ َو َأ ُعوذُ بِ َك ِمن ِف ْت َن ِة مْح‬،‫يح الدَّ َّج ِال‬
‫ال َيا‬ َ ْ‫ َو َأ ُعوذُ بِ َك ِم ْن ِف ْت َن ِة ْم‬،‫اب ا ْلقَ ب ِر‬
ِ ‫ال ِس‬ ِ ‫بِ َك ِم ْن َع َذ‬
ْ
َ
ٌ ‫ َص ِح‬.))‫ َوأ ُعوذُ بِ َك ِمن ِف ْت َن ِة ا ْلقَ ْب ِر‬،‫ات‬
‫يح‬ ِ ‫ال َم‬
َ ْ‫َو م‬
694. Ibn ‘Abbās said: “The Prophet  used to teach us this
453
Al-Adab Al-Mufrad
supplication as he taught us the sūras of the Qur’ān, ‘A‘ūdhu bika min

‘adhābi jahannama wa a‘ūdhu bika min ‘adhābi’l-qabri wa a‘ūdhu
bika min fitnati’l-masīhi’ d-dajjāli, wa a‘ūdhu bika min fitnati’l-
mahyā wa’l-mamāti, wa a’ūdhu bika min fitnati’lqabri (I seek refuge
with You from the punishment of Jahannam, and I seek refuge with
You from the punishment of the grave. I seek refuge with You from
the trial of the Dajjāl and I seek refuge with You from the trials of
life and death. I seek refuge with You from the trial of the grave).’ ”
(Authentic)
َ َ‫ فَ ق‬،‫ت ِع ْن َد َخا َل ِتي َم ْي ُمو َن َة‬
‫ام ال َّنبِ ُّي‬ َ َ‫اهلل َع ْن ُه َما ق‬
ُّ ِ‫ ب‬:‫ال‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٦٩٥
‫ام فَ َأ َتى ا ْل ِق ْر َب َة‬ َ ُ
َ ‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم فَ أ َتى َح‬
َ ‫ فَ َغ َس َل َو ْج َه ُه َو َي َد ْي ِه ث َُّم َن‬،‫اج َت ُه‬
َ َ‫ ث َُّم ق‬،‫ام‬
ُ ‫فَ قُ ْم‬‎ ،‫ فَ َص َّلى‬،‫وء ْي ِن؛ َل ْم ُي ْك ِث ْر َوقَ ْد َأ ْب َل َغ‬

‫ت‬ َ ْ‫ ث َُّم َت َو َّض َأ ُو ُضوءًا َب ن‬،‫فَ َأ ْط َل َق ِش َناقَ َها‬
َ ‫ي ُو ُض‬
‫ت ِع ْن َد‬ ُ ‫ فَ قُ ْم‬،‫ام ُي َص ِّلي‬
َ َ‫ فَ ق‬.‫ت‬ ُ ‫ فَ َت َو َّض ْأ‬،‫ت َأ ْب ِق ِيه‬ُ ‫ت؛ َك َر ِاه َّي َة َأ ْن َي َرى َأ ِّني ُك ْن‬ ُ ‫فَ َت َم َّط ْي‬
َ ‫ت َصال َُت ُه ِم َن ال َّل ْي ِل َثال‬

،‫َث َع َش َر َة َر َك َع ًة‬ َّ ‫ فَ َت َت‬،‫ فَ َأ َخ َذ بِ َي ِدي فَ َأ َد َار ِني َع ْن مَ ِي ِين ِه‬،‫َي َس ِار ِه‬
ْ ‫ام‬
‫ فَ َص َلى َو َل ْم‬،‫الصال َِة‬

َّ ِ‫ فَ آذَ َن ُه بِ ال ٌَل ب‬،‫ام َنفَ َخ‬ َ ‫ َو َك‬،‫ام َحتَّى َنفَ َخ‬
َ ‫ان إِ ذَ ا َن‬ َ ‫اض َط َج َع فَ َن‬
ْ ‫ث َُّم‬
‫ َو َع ْن مَ ِي ِيني‬،‫س ِعي نُورًا‬

ْ َ‫ َو ِفي م‬،‫اج َع ْل ِفي قَ لْبِ ي نُورًا‬ َ ‫ َو َك‬.‫َي َت َو َّض ْأ‬
ْ ‫ ((ال َّل ُه َّم‬:‫ان ِفي ُد َع ِائ ِه‬
‫ َو َأ ْع ِظ ْم‬،‫ َو َخ ْل ِفي نُورًا‬،‫ َو َأ َم ِامي نُورًا‬،‫ت ِتي نُورًا‬
ْ َ‫ َو ح‬،‫ َوفَ و ِقي نُورًا‬،‫ َو َع ْن َيس ِاري نُورًا‬،‫نُورًا‬
ْ َ
‫اس فَ َحدَّ ث َِني‬
ِ ‫يت َر ُجلًا ِمن َو َل ِد ا ْل َع َّب‬
ُ ‫ فَ َل ِق‬.‫وت‬ ُ ‫ َو َس ْبعًا ِفي الت‬:‫يب‬
ِ ‫َّاب‬ َ َ‫ ق‬.))‫ِلي نُورًا‬
ٌ ‫ال ُك َر‬
.‫يح‬ ِ ْ‫ َوذَ َك َر َخ ْص َل َت ن‬،‫ َو َب َش ِري‬،‫ َو َش ْع ِري‬،‫ َو َد ِمي‬،‫ل ِمي‬
ْ َ‫ َو ح‬،‫ َع َصبِ ي‬:‫ فَ َذ َكر‬،‫بِ ِه َّن‬
َ
695. Ibn ‘Abbās said: “I spent the night at the house of my aunt,
Maymūna. The Prophet  got up to answer a call of nature and
then washed his hands and face and slept. Then he got up and took the
water-skin and loosened its strap and then performed wudū’ and did
not use much water but he did wudū’ properly. Then he prayed. I stood
up and moved slowly, not wanting him to see that I was observing
him. I did wudū’ . Then he stood up to pray and I stood on his left.
He took my hand and brought me around to his right. His complete
night prayer consisted of thirteen (13) rak‘ats. Then he lay down and
454
went to sleep until he snored. When he slept, he would snore. Bilāl
announced the prayer to him and he prayed without doing wudū’. One
of his supplications was, ‘Allāhumma’j‘al fi qalbī nūran wa fī sam’ī
nūran, wa ‘an yamīnī nūran wa ‘an yasārī nūran, wa fawqī nūran wa
tahtī nūran wa amāmī nūran wa khalfī nūran, wa a‘zim lī nūra (O
Allah, put light in my heart and light in my hearing and light on my
right and light on my left and a light above me and a light-under me
and a light in front of me and a light behind me and make my light
great).’ ”
Kurayb (the narrator from Ibn ‘Abbās) said: “And seven other things
which I do not remember by heart but it is written down and kept in
the box.” I (one of the narrators) met a man who was one of al-‘Abbās’
children and (it was) he who reported them to me. He mentioned, ‘My
sinews, my flesh, my blood, my hair, and my skin’ and he mentioned
two other things.” (Authentic)
Commentary: The hadeeth highlights: 1. Ibn Abbass’ crave for knowledge
despite his young age at the time. 2. It is allowed to make some slight
movements during the prayer without turning away from the Qiblah. 3. A
supererogatory prayer may be observed in congregation without specifically
inviting the people to it as averred by Imam Ahmad and corroborated by
Imam Al-Albaanee and others (rahimahumullah). 4. One may lead another
person in congregation. In such cases, the follower will stand to the right
hand of the leader. 5. It is allowed to correct a praying-person while one is
also praying without making any speech. 6. One may lie down after the late-
night prayer before the Fajr prayer. 7. Basically, deep sleep negates ablution
based on the authentic report from the Prophet  that, “The eye is the
drawstring of the anus. So whoever sleeps should perform ablution.” (Aboo
Daawood and others). Thus, Hafidh Ibn Hajar (‫ )رحمه الله‬explained, “It proves
that sleep is not an impurity although it may lead to impurity. But for him, his
eyes sleep while his heart does not.” 8. He supplicated for light upon his
limbs; so, the light of the heart brings about love of Allah and His Messenger
, good deeds, the righteous and dislike for evil and its people. The light
of the hearing will aid only listening to things that are allowed, and so on.
455

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫ال‪َ :‬ك َ‬ ‫اس ر ِضي ُ‬
‫اهلل َع ْن ُه َما قَ َ‬ ‫ِ ِ‬
‫ُّ َ‬ ‫‪َ -٦٩٦‎‬ع ْن َع ْبد اهلل ْب ِن َع َّب ٍ َ َ‬
‫اهلل مِ َبا ُه َو َأ ْه ُل ُه‪ ،‬ث َُّم َي ُك ُ‬
‫ون ِفي‬ ‫ام ِم َن ال َّلي ِل‪ ،‬فَ َص َّلى‪ ،‬فَ قَ َضى َصال ََت ُه‪ُ ،‬ي ْث ِني َع َلى ِ‬
‫ْ‬ ‫إِ ذَ ا قَ َ‬
‫س ِعي‪َ ،‬و ْ‬
‫اج َع ْل‬ ‫اج َع ْل ِلي نُورًا ِفي مَ ْ‬ ‫آخ ِر َكال َِم ِه‪(( :‬ال َّل ُه َّم ْ‬
‫اج َع ْل ِلي نُورًا ِفي قَ لْبِ ي‪َ ،‬و ْ‬ ‫ِ‬
‫اج َع ْل ِلي نُورًا‬

‫اج َع ْل ِلي نُورًا َع ْن مَ ِي ِيني‪ ،‬ونُورًا َع ْن ِش َم ِالي‪َ ،‬و ْ‬
‫ِلي نُورًا ِفي َب َص ِري‪َ ،‬و ْ‬
‫ي َي َد َّي‪‎َ ،‬ونُورًا ِم ْن َخ ْل ِفي‪َ ،‬و ِز ْد ِني نُورًا‪َ ،‬و ِز ْد ِني نُورًا‪َ ،‬و ِز ْد ِني نُورًا))‪َ .‬ص ِح ُ‬
‫يح‬ ‫ِم ْن َب نْ ِ‬
‫ا ِْإل ْس َن ِاد‪.‬‬
‫‪696. ‘Abdullāh b. ‘Abbās said: “When the Prophet  prayed the‬‬
‫‪night prayer, and finished his prayer, glorifying Allah as He deserves,‬‬
‫‪he said at the end of it, ‘Allāhumma’j‘al lī nūran fi qalbī, wa‘j’al lī‬‬
‫‪nūran fi sam’ī wa’j‘al lī nūran fi basarī wa’j‘al lī nūran ‘an yamīnī,‬‬
‫‪wa nūran ‘an shimālī wa’j‘al lī nūran min bayni yadayya, wa nūran‬‬
‫‪min khalfi wa zidnī nūran, wa zidnī nūran wa zidnī nūran (O Allah,‬‬
‫‪give me a light in my heart and give me a light in my hearing and‬‬
‫‪give me a light in my sight. Give me a light on my right and a light on‬‬
‫‪my left and give me a light in front of me and a light behind me and‬‬
‫’‪increase me in light. Increase me in light, and increase me in light).‬‬
‫)‪” (Authentic‬‬
‫ُ‬ ‫اس ر ِضي ُ‬
‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا قَ َ‬
‫ام‬ ‫ول ِ‬ ‫اهلل َع ْن ُه َما‪َ ،‬ك َ‬
‫ان َر ُس ُ‬
‫‪َ -‎٦٩٧‬ع ِن ْاب ِن َع َّب ٍ َ َ‬
‫ات وا َ‬ ‫ال ْم ُد‪َ ،‬أ ْن َ‬
‫ال‪(( :‬ال َّل ُه َّم َل َك حْ َ‬
‫الصال َِة ِمن َج ْو ِف ال َّل ْي ِل‪ ،‬قَ َ‬
‫ض‬‫ْأل ْر ِ‬ ‫او ِ َ‬
‫الس َم َ‬
‫ت ن ُْو ُر َّ‬ ‫إِ َلى َّ‬
‫ب‬ ‫ال ْم ُد‪َ ،‬أ ْن َ‬

‫ت َر ُّ‬ ‫ض‪َ ،‬و َل َك حْ َ‬ ‫ات وا َ‬
‫ْأل ْر ِ‬ ‫او ِ َ‬
‫الس َم َ‬ ‫ال ْم ُد‪َ ،‬أ ْن َ‬
‫ت قَ َّي ُ‬
‫ام َّ‬ ‫َو َم ْن ِف ِيه َّن‪َ ،‬و َل َك حْ َ‬
‫الن َُّة‬ ‫ال ُّق‪َ ،‬و ِلقَ اؤُ َك حْ َ‬

‫ال ُّق‪َ ،‬و جْ َ‬ ‫ال ُّق‪َ ،‬و َو ْع ُد َك حْ َ‬ ‫ض َو َم ْن ِف ِيه َّن‪َ ،‬أ ْن َ‬
‫ت حْ َ‬ ‫ات وا َ‬
‫ْأل ْر ِ‬ ‫او ِ َ‬
‫َّ‬
‫ت‪َ ،‬و َع َل ْي َك َت َو َّك ْل ُ‬

‫ت‪،‬‬ ‫آم ْن ُ‬ ‫اع ُة َح ٌق‪ .‬ال َّل ُه َّم َل َك َأ ْس َل ْم ُ‬
‫ت‪َ ،‬وبِ َك َ‬ ‫الس َ‬
‫َّار َح ٌق‪َ ،‬و َّ‬
‫َح ٌق‪َ ،‬والن ُ‬
‫ت َو َما َأ َّخ ْر ُ‬
‫ت‪َ ،‬و َما‬ ‫ت‪ ،‬فَ اغْ ِف ْر ِلي َما قَ دَّ ْم ُ‬ ‫ت‪َ ،‬وإ َلي َك َح َ‬
‫اك ْم ُ‬ ‫ْ‬ ‫َوإِ َل ْي َك َأ َن ْب ُ‬
‫ت‪َ ،‬وبِ َك َخ َ‬
‫اص ْم ُ‬
‫ال َأ ْن َ‬
‫ت))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫ال إِ َل َه إِ َّ‬ ‫ت‪َ ،‬أ ْن َ‬
‫ت إِ َل ِهي‪َ ،‬‬ ‫ت َو َما َأ ْع َل ْن ُ‬
‫َأ ْس َر ْر ُ‬
‫‪456‬‬
697. ‘Abdullāh b. ‘Abbās said: “When the Messenger of Allah 
got up to pray in the middle of the night, he would say, ‘Allāhumma
laka’l-hamdu, anta nūru’s-samāwāti wa’l-ardi wa man fīhinna, wa
laka’l-hamdu anta qayyāmū’s-samāwāti wa’l-ardi, wa laka’l-hamdu
anta rabbu’s-samāwāti wa’l-ardi wa man fīhimā, anta’l-haqqu wa
wa‘duka’ l-haqqu, wa liqā’uka’l- haqq. Wa’l-jannatu haqqu, wa’n-
nāru haqqun wa’s-sā‘atu haqq. Allāhumma laka aslamtu, wa bika
’āmatu wa ‘alayka tawakkaltu, wa illayka anabtu wa bika khāsamtu
wa ilayka -hākamtu fa’ gfirlī mā qaddamtu wa mā akhkhartu wa mā
asrartu wa mā a’lantu. Anta ilāhī, la ‘ilāha illā anta (O Allah, Yours is
the praise. You are the light of the heavens and the earth and whoever
is in them. Yours is the praise. You are the Sustainer of the heavens
and the earth. Yours is the praise. You are the Lord of the heavens and
the earth and whoever is in them. You are the Truth and Your promise
is true and the meeting with You is true and the Garden is true and the
Fire is true and the Hour is true. O Allah, I have surrendered to You
and I have believed in You. I have trusted in You and I repent to You. I
reason by You and I have come to You for judgement. Forgive me my
past and future wrong actions, what I conceal and what I show. You
are my God. There is no god but You).’ ” (Authentic)
:‫اهلل َع َل ْي ِه َو َس َّل َم َي ْد ُعو‬ َ ‫ َك‬:‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٦٩٨
‫ ال َّل ُه َّم إِ ِّني َأ ْس َأ ُل َك ا ْل َع ِاف َي َة ِفي‬،‫ْآلخ َر ِة‬
ِ ‫((ال َّل ُه َّم إِ ِّني َأ ْس َأ ُل َك ا ْل َعف َْو َوا ْل َع ِافي َة ِفي الدُّ ْنيا َوا‬
َ َ
،‫ َو ِم ْن َخ ْل ِفي‬،‫ي َي َد َّي‬
ِ ْ‫احفَ ْظ ِني ِمن َب ن‬ َ
ْ ‫ َو‬.‫اس ُت ْر َع ْو َر ِتي َو ِآم ْن َر ْو َع ِتي‬
ْ ‫ َو‬،‫ِد ِيني َوأ ْه ِلي‬
ٌ ‫ َض ِع‬.))‫ت ِتي‬
.‫يف‬ َ ‫ َو َأ ُعوذُ بِ َك َأنْ ُأغْ َت‬،‫ َو ِم ْن فَ ْو ِقي‬،‫ َو َع ْن َي َس ِاري‬،‫َو َع ْن مَ ِي ِيني‬
ْ َ‫ال ِم ْن ح‬
698. Ibn ‘Umar said: “The Prophet  used to make this supplication,
‘Allāhumma innī as-aluka’ l-’afwa wa’ l-‘āfiyata fi’d-dunyā wa’
l-’ākhirah. Allāhumma innī as-aluka’l ‘āfīyata fī dīnī wa ahlī, wa’stur
‘awratī wa ’āmin raw’atī, wa’hfaznī min bayni yadayya wa min
khalfī wa ‘an yamīnī wa ‘an yasārī, wa min fawqī, wa a’ūdhu bika
an ’ughtāla min tahtī (O Allah, I ask You for pardon and well-being
in this world and the Hereafter. O Allah, I ask You for well-being
in my dīn (religious life) and my family. Veil my faults and assuage
457
Al-Adab Al-Mufrad
my terror. Guard me from before and behind me, on my right and

my left and from above me. I seek refuge with You from unexpected
destruction from beneath me).’ ” (Weak Chain)
Commentary: This report with this numbering (i.e. 698) was not found in
Saheeh or Da’eef al-Adab al-Mufrad. However, in the checking and editing
of Shaykh Sameer bin Ameen az-Zuhayree and Dr. Muhammad Luqman as-
Salafee (hafizahumallah), it occurs as a report from Ibn ‘Abbass (‫)ريض الله عنهام‬.
However, while Shaykh Sameer graded the chain weak, as cited above and
referred to a similar but authentic report from Ibn Umar on no. 1200 – which
is the correct thing -, Dr. Muhammad Luqman appended the reference and
ruling given by Imam al-Albaanee for hadeeth 1200 to this hadeeth and
repeated it on hadeeth 1200 despite the fact that the chains of narrations for
both narrations (698 and 1200) are different! The wordings are also slightly
different, and the references cited by Imam Al-Albaanee only have the chain
for hadeeth no. 1200. See hadeeth no. 1200.
‫ال‬ ُ ْ‫ َوا ْن َكفَ َأ م‬،‫ان َي ْو ُم ُأ ُح ٍد‬

َ ‫ال ْش ِر ُك‬
َ َ‫ ق‬،‫ون‬ َ ‫ مَ َّلا َك‬:‫ال‬ ُ ‫ عن ِرفَ اع َة ال ُّزر ِفي ر ِضي‬-٩٩٦‎
َ َ ْ َ ْ َ
‫ فَ َص ُاروا‬.))‫((اس َت ُووا َحتَّى ُأث ِْن َي َع َلى َر ِّبي َع َّز َو َج َّل‬ ُ ‫اهلل ص َّلى‬
ْ َ ِ ‫ول‬ ُ ‫َر ُس‬
‫ب مِ َلا‬ َ ِ‫ ال َّل ُه َّم ال قَ اب‬،‫ال ْم ُد ُك ُّل ُه‬

َ ‫ض مِ َلا َب َس ْط‬
َ ‫ َو‬،‫ت‬
َ ‫ال ُمقَ ِّر‬ َ ْ‫ ((ال َّل ُه َّم َل َك ح‬:‫ال‬
َ َ‫َخ ْلفَ ُه ُصفُ وفًا فَ ق‬
َ ‫ال َم ِان َع مِ َلا َأ ْع َط ْي‬

‫ ال َّل ُه َّم ْاب ُس ْط‬.‫ت‬ َ ‫ال ُم ْع ِط َي مِ َلا َم َن ْع‬
َ ‫ َو‬،‫ت‬ َ ‫ال ُم َب ِاع َد مِ َلا قَ َّر ْب‬
َ ‫ َو‬،‫ت‬ َ ‫ َو‬،‫ت‬
َ ‫اع ْد‬
َ ‫َب‬
َ ‫يم َّال ِذي‬
‫ال‬ ِ ُ ْ‫ ال َّل ُهم إِ ِّني َأ ْس َأ ُل َك الن َِّع م‬،‫َع َلي َنا ِم ْن َبر َك ِات َك َور ْح َم ِت َك َوفَ ْض ِل َك َو ِر ْز ِق َك‬
َ ‫يم الق‬ َ َ َ َ ْ
‫ ال َّل ُه َّم َع ِائذًا‬،‫ال ْو ِف‬ َ ‫ وا‬،‫ ال َّلهم إِ ِّني َأس َأ ُل َك الن َِّعيم يوم ا ْلعي َل ِة‬.‫ول‬
َ ْ‫ْأل ْم َن َي ْو َم خ‬ ُ ‫ال َي ُز‬ ُ ‫َي ُح‬
َ ‫ول َو‬
َ َْ ََْ َ ْ َّ ُ
،‫ان َو َز ِّي ْن ُه ِفي قُ لُوبِ َنا‬
َ ‫ب إِ َل ْي َنا ا ِْإل َمي‬ َ ‫ َو َش ِّر َما َم َن ْع‬،‫وء َما َأ ْع َط ْي َت َنا‬
ْ ‫ ال َّل ُه َّم َح ِّب‬.‫ت ِمنَّا‬ ِ ‫بِ َك ِم ْن ُس‬
َ ‫ ال َّل ُه َّم َت َو َّف َنا ُم ْس ِل ِم‬،‫ين‬

،‫ني‬ َ ‫الر ِاش ِد‬
َّ ‫اج َع ْل َنا ِم َن‬ َ ‫َو َك ِّر ْه إِ َل ْي َنا ا ْل ُكف َْر َوا ْلفُ ُس‬
َ ‫وق َوا ْل ِع ْص َي‬
ْ ‫ َو‬،‫ان‬
‫ ال َّل ُه َّم قَ ِات ِل ا ْل َكفَ َر َة‬.‫ني‬
َ ‫ال َم ْف ُت ِون‬
َ ‫ َو‬،‫ َغ ْي َر َخ َز َايا‬،‫ني‬ َّ ِ‫ َو َأ حْ ِل ْق َنا ب‬،‫ني‬
ِ ِ‫الص ح‬
َ ‫ال‬ َ ‫َو َأ ْح ِي َنا ُم ْس ِل ِم‬
‫ ال َّل ُه َّم‬.‫اج َع ْل َع َل ْي ِه ْم ِر ْج َز َك َو َع َذ َاب َك‬
ْ ‫ َو‬،‫ون ُر ُس َل َك‬ ِّ ‫ون َع ْن َسبِ ِيل َك َو ُي‬
َ ‫كذ ُب‬ َ ‫َّال ِذ‬
َ ُّ‫ين َي ُصد‬
ٌ ‫ َص ِح‬.))‫ال ِّق‬
.‫يح‬ ُ ‫ين ُأ‬
َ ‫وتوا ا ْل ِك َت‬
َ ْ‫ إِ َل َه ح‬،‫اب‬ َ ‫قَ ِات ِل ا ْل َكفَ َر َة َّال ِذ‬
458
699. Rifa’a az-Zuraqi said: “On the Day of Uhud when the idol-
worshippers retreated, the Messenger of Allah  said, ‘Form
(ranks) so that I can praise my Lord, the Mighty and Exalted.’
They formed ranks behind him. He said, ‘Allāhumma laka’l-hamdu
kulluhu. Allāhumma lā qābida limā basatta, wa lā muqarriba limā
bā’adta, wa lā mubā’ida limā qarrabta, wa lā mu‘tiya limā mana ‘ta,
wa lā māni‘a limā a’tayta. Allāhumma’ bsut ‘alaynā min barakātika
wa rahmatika wa fadlika wa rizqika. Allāhumma innī as-aluka’n-
na‘īma’l-muqīma’l-ladhī lā yahūlu wa lā yazūl. Allāhumma innī as-
aluka’n-na’īma yawma’l- ‘aylati, wa’l-amna yawma’l-khawf.
Allāhumma ‘ā’idhan bika min sū’i mā a‘taytanā wa sharri mā nana’ta

minnā. Allāhumma habbib ilayna’l-’ īmāna wa zayyinhu fī qulūbina,
wa karrih ilayna’l-kufra wa’l-fusūqa wa’ l-isyāna wa’j‘alnā mina’r-
rashidīn. Allāhumma tawaffanā muslimīna, wa alhiqnī bi’ s-sālihina,
ghayra khazāyā walā maftūnīn. Allāhumma qātili‘l-kafarata’l-ladhīna
yasuddūna ‘an sabīlika wa yukadhdhibūna rusulaka, wa’j‘al ‘alayhim
rijzaka wa ‘adhābak. Allāhumma qātili’l-kafarata’l-ladhīna ’ūtu’l-
kitāb. llāha’l- haqqi! (O Allah, all praise belongs to You. O Allah, none
can contract what You expand nor bring near what You put far away.
None can put far away what You bring near. None can give what You
withhold nor withhold what You give. O Allah, extend to us some of
Your blessings, Your mercy and favour and Your provision. O Allah,
I ask You for the abiding blessing which is not changed nor removed.
O Allah, I ask You for blessing on the Day of poverty, and security
on the Day of fear. O Allah, I seek refuge with You from the evil in
what You give us and from the evil in what You withhold from us. O
Allah, make us love belief and adorn our hearts with it. Make us hate
disbelief, erring and rebellion. Place us among the rightly-guided. O
Allah, make us die Muslims and make us live as Muslims and join
us to the rightly-acting, who are neither disgraced nor afflicted. O
Allah, fight the unbelievers who bar Your path and who deny Your
messengers. Set Your abasement and punishment over them. O Allah,
fight the unbelievers who were given the Book, O Lord of Truth!)’ ”
(Authentic)
459
‫اب الدُّ َع ُاء ِع ْندَ ا ْل َك ْر ِب‬

‫‪َ -٢٩٢‎‬ب ٌ‬
‫‪Chapter 292: Supplication In Affliction‬‬

‫اهلل َع َل ْي ِه َو َس َّل َم َي ْد ُعو‬ ‫ال‪َ :‬ك َ‬ ‫اس ر ِضي ُ‬
‫اهلل َع ْن ُه َما‪ ،‬قَ َ‬
‫ُّ َ‬ ‫‪َ -‎٧٠٠‬ع ِن ْاب ِن َع َّب ٍ َ َ‬
‫ات وا َ‬ ‫ال ُ‬ ‫ال إِ َل َه إِ َّ‬ ‫ال ُ‬
‫اهلل ا ْل َع ِظ حْ َ‬ ‫((ال إِ َل َه إِ َّ‬ ‫ِع ْن َد ا ْل َك ْر ِب‪:‬‬
‫ض‪،‬‬‫ْأل ْر ِ‬ ‫او ِ َ‬
‫ب َّ‬‫اهلل َر ُّ‬ ‫ليم‪َ ،‬‬
‫يم ال ُ‬ ‫ُ‬ ‫َ‬
‫ب ا ْل َع ْر ِش ا ْل َع ِظ ِيم))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫َو َر ُّ‬
‫‪700. Ibn ‘Abbās said: “The Prophet  made supplication in distress‬‬
‫‪in this manner, ‘Lā ilāha illallāhu’ l-’azīmu’ l-halīmu. Lā ilāha illallāhu‬‬
‫‪rabibu’s-Samāwāti wa’l-ardi wa rabbu’ l- ‘arshi’l-’azīm (There is no‬‬
‫‪god but Allah, the Immense, the Forbearing. There is no god but Allah,‬‬
‫‪the Lord of the heavens and the earth and the Lord of the Immense‬‬
‫)‪Throne).’ ” (Authentic‬‬
‫‪) said, “If it is said, ‘this is a‬رحمه الله( ‪Commentary: Imam An-Nawawee‬‬
‫‪formula of remembrance of Allah (rather than a supplication)’ its reply that:‬‬
‫‪this formula of remembrance is used to commence the supplication after‬‬
‫”‪which he asks whatever he desires.‬‬
‫ألبِ ِيه‪َ :‬يا َأ َب ِت! إِ ِّني َأ مْ َ‬

‫س ُع َك َت ْد ُعو ُك َّل‬ ‫ال َ‬
‫الر ْح َم ِن ْب ِن َأبِ ي َب ْك َر َة‪َ ،‬أ َّن ُه قَ َ‬
‫‪َ -‎٧٠١‬ع ْن َع ْب ِد َّ‬
‫س ِعي‪ ،‬ال َّل ُه َّم َع ِاف ِني ِفي َب َص ِري‪َ ،‬‬
‫ال‬ ‫َغ َد ٍاة‪(( :‬ال َّل ُه َّم َع ِاف ِني في َب َد ِني‪ ،‬ال َّل ُه َّم َع ِاف ِني ِفي مَ ْ‬
‫ول‪(( :‬ال َّل ُه َّم إِ ِّني‬ ‫ني مُ ْت ِسي‪َ ،‬و ِح َ‬

‫ني ُت ْصبِ ُح ثالَثًا‪َ ،‬و َتقُ ُ‬ ‫يد َها َثالَثًا ِح َ‬ ‫ال َأ ْن َ‬
‫ت))‪ُ .‬ت ِع ُ‬ ‫إِ َل َه إِ َّ‬
‫ال َأ ْن َ‬
‫ت))‬ ‫ال إِ َل َه إِ َّ‬ ‫َأ ُعوذُ بِ َك ِم َن ا ْل ُكف ِْر َوا ْلفَ ق ِْر‪ ،‬ال َّل ُه َّم إِ َّني َأ ُعوذُ بِ َك ِم ْن َع َذ ِ‬
‫اب ا ْلقَ ْب ِر‪َ ،‬‬
‫ول ِ‬
‫اهلل‬ ‫ت َر ُس َ‬ ‫ال‪َ :‬ن َعم؛ َيا ُب َن َّي! مَ ِ‬
‫س ْع ُ‬ ‫ْ‬ ‫ني مُ ْت ِسي‪َ ،‬و ِح َ‬
‫ني ُت ْصبِ ُح َثالَثًا‪ .‬فَ قَ َ‬ ‫يد َها َثالَثًا ِح َ‬
‫ُت ِع ُ‬
‫ول ِ‬
‫اهلل‬ ‫ال َر ُس ُ‬ ‫ت بِ ُسن َِّت ِه‪ .‬قَ َ‬
‫ال‪َ :‬وقَ َ‬ ‫ول بِ ِه َّن‪َ .‬و َأ َنا ُأ ِح ُّ‬
‫ب َأنْ َأ ْس نَ َّ‬ ‫ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َيقُ ُ‬ ‫َ‬
‫وب‪ :‬ال َّل ُه َّم َر ْح َم َت َك َأ ْر ُجو‪َ ،‬و َ‬
‫ال ْك ُر ِ‬ ‫ُ‬
‫ال َت ِك ْل ِني إِ َلى‬ ‫ات مْ َ‬ ‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‪َ :‬‬
‫((د َع َو ُ‬
‫‪460‬‬
.‫ َح َس ٌن‬.))‫ت‬ َ ،‫ص ِل ْح ِلي َش ْأ ِني ُك َّل ُه‬
َّ ِ‫ال إِ َل َه إ‬ َ ٍ ‫َنف ِْسي َطرفَ َة َع‬
ْ ‫ َوأ‬،‫ي‬ْ‫ن‬ ْ
701. ‘Abdu’r-Rahmān b. Abī Bakra reported that he said to his father:

“I hear you making this supplication every morning, ‘Allāhumma
‘āfinī fī badanī. Allāhumma ‘āfinī fī sam’ī. Allāhumma ‘āfinī fī basari;
lā ilāha illā anta (O Allah, make me healthy in my body. O Allah,
make me healthy in my hearing. O Allah, make me healthy in my
sight. There is no god but You),’ and you repeat it three times in the
evening and three times in the morning. You also say, ‘Allāhumma
innī a‘ūhdu bika mina’l-kufri wa’l-faqr. Allāhumma innī a‘ūdhu bika
min ‘adhābi’l-qabri; lā ilāha illā anta - O Allah, I seek refuge with You
from disbelief and poverty. (O Allah, I seek refuge with You from the
punishment of the grave. There is no god but You),’ and repeat it three
times in the evening and three times in the morning?” He replied,
“Yes, my son. I heard the Messenger of Allah  say these words
and I like to follow his way.”
He (also) said: “The Messenger of Allah  said, ‘The supplications

for a person in distress are, “Allāhumma rahmataka arjū wa lā takilnī
ilā nafsī tarfata ‘ayn, wa aslih lī sha’nī kullahū, lā ilāha illā anta (O
Allah, I hope for Your mercy! Do not leave me to myself for the blink
of an eye. Put all of my affairs in order. There is no god but You).” ’
” (Authentic)
Commentary: The hadeeth shows how the companions love and stick to
the Sunnah. 2. Parents and guardians should be pious in their actions and
statements; for their children will follow them upon what they are – except as
Allah wills! 3. The formula is from the brief and comprehensive supplications
of the Prophet .
‫ول‬ ُ ‫ان ال َّنبِ ي ص َّلى‬

ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ َ ‫ َك‬:‫ال‬ ُ ‫اس ر ِضي‬
َ ُّ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٧٠٢
َ ،‫ب ا ْل َع ْر ِش ا ْل َع ِظ ِيم‬
‫ال‬ ُ ‫ال‬
ُّ ‫اهلل َر‬ َّ ِ‫ال إِ َل َه إ‬
َ ،‫ليم‬ ُ ‫ال‬
َ ْ‫اهلل ا ْل َع ِظ ح‬ َّ ِ‫((ال إِ َل َه إ‬
َ :‫ِع ْن َد ا ْل َك ْر ِب‬
ُ ‫يم ال‬ ُ
َ ‫با‬ ُ ‫ال‬ َّ ِ‫إِ َل َه إ‬
ْ ‫ ال َّل ُه َّم‬،‫ب ا ْل َع ْر ِش ا ْل َك ِر ِمي‬
ْ ‫اص ِر‬
))‫ف َش َّر ُه‬ ُ ‫ض َو َر‬ِ ‫ْأل ْر‬ ِ ‫او‬
ُّ ‫ات َو َر‬ َ ‫الس َم‬
َّ ‫ب‬ُّ ‫اهلل َر‬
461
Al-Adab Al-Mufrad
ٌ ‫َص ِح‬
.‫يح‬
702. Ibn ‘Abbās said: “The Prophet  used to say in affliction,
‘Lā ilāha illa’llāhu’l-‘azimu’l-halīmu, lā ilāha illā’llāhu rabbu’l-
‘arshi’l-’azīm. Lā illāha illa’llāhu rabbu’s-samāwāti wa rabbu’l-ardi
wa rabbu’l-‘arshi’l-karīm. Allāhumma’srif sharrah (There is no god
but Allah, the Immense, the Forbearing. There is no god but Allah,
the Lord of the Immense Throne. There is no god but Allah, the Lord
of the heavens and the Lord of the earth and the Lord of the Immense
Throne. O Allah, avert its evil).’ ” (Authentic)
‫ْالس ِت َخ َار ِة‬

ْ ‫اء ِع ْن َد ا‬
ُ ‫اب الدُّ َع‬
ٌ ‫ َب‬-٣٩٢‎
Chapter 293: The Istikhara Prayer
ُ ُ ‫ عن جابِ ٍر ر ِضي‬-٣٠٧‎
ْ ‫ان ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ُي َع ِّل ُم َنا‬
‫االس ِت َخ َار َة‬ َ ‫ َك‬:‫ال‬
َ َ َ ْ َ
‫ ال َّل ُه َّم‬:‫ول‬ َ ‫((إِ ذَ ا َهم بِ ا‬:‫آن‬
ِ ‫ور ِة ِم َن ا ْلقُ ر‬ ُ
ِ ْ‫ْأل ْم ِر فَ ْل َي ْر َك ْع َر َك َع َت ن‬
ُ ُ‫ ث َُّم َيق‬،‫ي‬ َّ ْ ُّ ‫ َك‬،‫ِفي اْأل ُم ِور‬
َ ‫الس‬
‫ َو َأ ْس َأ ُل َك ِم ْن فَ ْض ِل َك ا ْل َع ِظ ِيم؛ فَ إِ َّن َك َتق ِْد ُر‬،‫ َو َأ ْس َتق ِْد ُر َك بِ قُ ْد َر ِت َك‬،‫ير َك بِ ِع ْل ِم َك‬ ِ َ
ُ ‫إِ ِّني أ ْس َتخ‬
َ ‫ت َتع َلم َأ َّن َه َذا ا‬ ُ َّ َ ‫ َو َأ ْن‬،‫ال َأ ْع َل ُم‬
َّ ‫ت َع‬
ِ ‫ال ُم ا ْل ُغ ُي‬ َ ‫ َو َت ْع َل ُم َو‬،‫ال َأق ِْد ُر‬
َ ‫َو‬
‫ْأل ْم َر‬ ُ ْ َ ‫ الل ُه َّم إِ نْ ك ْن‬.‫وب‬
ِ ‫اج ِل َأ ْم ِري َو‬
‫ فَ اق ُْد ْر ُه‬- ‫آج ِل ِه‬ َ َ‫ َأ ْو ق‬- ‫اشي َو َع ِاق َب ِة َأ ْم ِري‬
ِ ‫ ِفي َع‬:‫ال‬ ِ ‫ َو َم َع‬،‫َخير ِلي ِفي ِد ِيني‬
ٌْ
َ َ‫ َأ ْو ق‬- ‫ َأ ْم ِري‬- ‫اشي َو َع ِاق َب ِة‬
:‫ال‬ َ
ِ ‫ْأل ْمر َش ٌّر ِلي ِفي ِد ِيني َو َم َع‬ َّ َ َ ‫ َوإِ ْن ُك ْن‬،‫ِلي‬
َ ‫ت َت ْع َل ُم أن َه َذا ا‬
َ ‫ َك‬،‫ث‬
‫ان ث َُّم‬ َ ْ‫ َواق ُْدر ِلي خ‬،‫اص ِرف ِْني َع ْن ُه‬
ُ ‫ال ْي َر َح ْي‬ َ ْ ْ ‫اص ِرف ُْه َعنِّي َو‬ ِ ‫اج ِل َأ ْم ِري َو‬
ْ َ‫ ف‬-‫آج ِل ِه‬ ِ ‫َع‬
ٌ ‫ َص ِح‬.))‫اج َت ُه‬
.‫يح‬ ِ
َ ‫ ُو‬،‫َر ِّضني‬
َ ‫يس ِّمي َح‬
462
703. Jābir said: “The Prophet  used to teach us the Istikhara
(seeking guidance in a matter) on occasions just as he would teach us
a sūra of the Qur’ān: ‘When someone is concerned about something
he intends to do, he should pray two rak‘ats and then say, “Allāhumma
innī astakhīruka bi ‘ilmika wa ‘astaqdiruka bi qudratika wa as-aluka
min fadlika’l-‘azīm. Fa innaka taqdiru wa lā aqdiru wa ta ‘lamu wa
lā a‘lamu wa anta ‘allāmu’l-ghuyūb. Allāhumma in kunta ta ‘lamu
anna hādha’l-amra khayrun lī fī dīnī wa ma‘āshī wa ‘āqibati amrī-fī
‘ājili amrī wa’ājlihlī-fa’ qdurhu lī, wa in kunta ta‘lamu anna hādha’l-
amra a sharrun lī fī dīnī wa ma‘āshī wa ‘āqibati amrī- ‘ājili amrī
wa’ājililī fa’srifhu ‘annī wa’srifnī ‘anhu wa’qdur liya’l-kayra haythu
kāna thumma raddinī bihi (O Allah, I ask You for the good by Your
knowledge and I ask You for strength by Your power and I ask You for
some of Your limitless abundant favour. You have the power and I do
not. You know and I do not know. You are the Knower of the Unseen.
O Allah, if You know that this (affair) is good for me in my religious
life (dīn), my livelihood and the outcome of my affair” - or he said
“in my present affair and its conclusion - then decree it for me. If
You know that this affair is bad for me in my religious life (dīn) , my
livelihood and the outcome of my affair” - or he said “in my present
state of affair or my future state - then avert it from me and avert me
from it. Decree for me the good wherever it is and then make me
content)’ and he should state what he needs.’ ” (Authentic)
Commentary: 1. The Istikhaarah prayer is not supplication to know the
Unseen; it is rather a servant’s humble of himself before Allah the Exalted,
praising Him and asking Him for guidance and success in this world and the
hereafter about the matter and protection from failure in both worlds. Thus,
Imam Zamlakaanee (‫ )رحمه الله‬explained, “After one has performed the prayer
he should go ahead afterwards with what he likes whether his mind is settled
upon it or not for the good is in it even though his mind is not settled upon it.
The hadeeth does not contain a condition of the mind been settled upon it (if
it is good).” Fadlullaahi as-Samad (2/482). Similarly, it does not contain a
condition that the correct thing will be seen in a vision or dream as is widely
opined, albeit wrongly, by many. 2. Hafidh Ibn Hajar cited Ibn Abee Jamrah
to have said, “A person does not basically need to make Istikhaarah on
whether to perform a Waajib (Obligatory) or Mustahabb (Supererogatory)
act. Likewise, Istikhaarah is not performed about abstinence from a Haraam
463
Al-Adab Al-Mufrad
(Prohibited) or Makrooh (Disliked) matter. Therefore, the prayer is restricted

to things that are Mubah (Permissible) and Mustahabb (Supererogatory)
when there is conflict, in order to determine which to start with or limit
oneself to.”
ُ ‫اهلل ص َّلى‬ ُ ‫اهلل ر ِضي‬ ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٧٠٤

‫اهلل‬ َ ِ ‫ول‬ ُ ‫ َد َعا َر ُس‬:‫ول‬ ُ ُ‫ َيق‬،‫اهلل َع ْن ُه َما‬
َ َ ْ
َ ‫ا‬‎ ‫الث َِاء ويوم‬
‫ْأل ْربِ َع ِاء‬ َ ‫ي َو َي ْو َم ال ُّث‬ِ ْ‫ال ْس ِج ِد؛ َم ْس ِج ِد ا ْلفَ ْت ِح؛ َي ْو َم ا ِْإل ْث َن ن‬َ ْ‫َع َلي ِه َو َس َّلم ِفي َه َذا م‬
َََْ َ ْ
‫ َو َل ْم َي ْن ِز ْل بِ ي َأ ْم ٌر ُم ِه ٌّم‬:‫ال َجابِ ُر‬ َ َ‫ ق‬.‫ْأل ْربِ َع ِاء‬َ ‫ي ِمن يوم ا‬
ِ ْ َ ْ ِ ْ‫الصال ََت ن‬ َّ ‫ي‬ َ ْ‫يب َل ُه َب ن‬َ ‫اس ُت ِج‬ْ َ‫ف‬
َ ‫ي يوم ا‬
‫ْأل ْربِ َع ِاء ِفي ِت ْل َك‬ َ ُ ‫ت ِت ْل َك الساع َة؛ فَ َدعو‬ َّ ِ‫َغ ِائ ٌظ إ‬
َ ْ َ ِ ْ‫الصال ََت ن‬
َّ ‫ي‬َ ْ‫ت اهلل ِف ِيه َب ن‬ ْ َ َ َّ ُ ‫ال َت َو َّخ ْي‬
‫ َح َس ٌن‬.‫ْت ا ِْإل َج َاب َة‬ َّ ِ‫ إ‬،‫اع ِة‬

ُ ‫ال َع َرف‬ َ ‫الس‬
َّ
704. Jābir b. ‘Abdullāh said: “The Messenger of Allah  made

supplication in this mosque, the Mosque of Victory (Masjid al-Fath
in Madīna), on Monday, Tuesday and Wednesday and his supplication
was answered for him between the two prayers (between Duhr and
‘Asr)on Wednesday.
Jābir said, “Whenever anything severe and serious befell me and I

singled out that time and made supplication to Allah concerning it
between the two prayers on Wednesday, I found the answer.” (Sound)
Commentary: That was on the occasion of the Battle of the Trench. The
hadeeth encourages continuance and persistence in our supplications. See
narrations under Chapter 284.
ُ ‫ت مع ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم فَ َد َعا َر ُج ٌل‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٧٠٥
َ ِّ َ َ ُ ‫ ُك ْن‬:‫ال‬
َ َ ْ َ
َ :‫ال‬
َ َ‫ فَ ق‬.‫وم! إِ ِّني َأ ْس َأ ُل َك‬
‫ون مِ َبا َد َعا؟‬
َ ‫((أ َت ْد ُر‬ ِ ‫او‬
ُ ‫ات َيا َح ُّي َيا قَ ُّي‬ َ ‫الس َم‬ َ ‫ َيا َب ِد‬:‫ال‬
َّ ‫يع‬ َ َ‫فَ ق‬
َ َ ‫و َّال ِذي َنف ِْسي بِ ي ِد ِه دعا‬
.‫يح‬ َ ‫اس ِه َّال ِذي إِ ذَ ا ُد ِع َي بِ ِه أ َج‬
ٌ ‫ َص ِح‬.))‫اب‬ ِ ْ‫اهلل بِ م‬ َ َ َ َ
464
705. Anas said: “I was with the Prophet  and a man made
supplication, saying, ‘Yā badī‘a’s-samāwāti, ya hayyu, ya qayyūmu
innī as-aluka (O Originator of the heavens, O Ever-Living, O Self-
Subsistent. I ask You).’ He said, ‘Do you know by what he has made
this supplication? By Him who holds my soul in His hand, he has
asked Allah by His name that He answers when He is asked by it.’ ”
(Authentic)
Commentary: “The scholars have differed regarding what exactly is the Al-
Ism Al-A’zam (Allah’s Greatest Name). About forty views (have been
mentioned). Imam as-Suyootee has authored a separate book on the subject.
Al-Hafidh (Ibn Hajar) said, ‘the most correct of them from the angle of its
chain is: Allahu Laailaaha illa Huwa al-Ahad as-Samad al-Ladhee lam yalid
walam yoolad walam yakun lahu kufwan ahad (Allah, there is no deity worthy
of worship except Him, the One the Self-Sufficient Master, Who begets not
nor was He begotten, and there is none comparable to Him). Al-‘Allaamah
Ash-Shawkaanee said, ‘In my opinion, the Greatest Name is Laa ilaaha illa
Huwa al-Hayyu al-Qayyoom (There is no deity worthy of worship except
Him, the Ever-Living, the Sustainer of all).’ ” Shaykh al-Albaanee (‫)رحمه الله‬
averred that the Name mentioned in the above hadeeth is Allahu. See Sharh
al-Adab al-Mufrad (2/382).
ُ ‫اهلل ع ْنه ِلل َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه‬ ُ ‫ال َأبو ب ْك ٍر ر ِضي‬ ِ ‫ َع ْن َعب ِد‬-‎٧٠٦
َ ِّ ُ َ َ َ َ ُ َ َ‫ ق‬:‫ال‬
َ َ‫اهلل ْب ِن َع ْم ٍرو ق‬ ْ
‫ت َنف ِْسي ُظ ْل ًما‬ َ َ‫ ق‬،‫اء َأ ْد ُعو بِ ِه ِفي َصال َِتي‬
ُ ‫ ال َّل ُه َّم إِ ِّني َظ َل ْم‬:‫ قُ ْل‬:‫ال‬ ً ‫ َع ِّل ْم ِني ُد َع‬:‫َو َس َّل َم‬
َ ‫ إِ َّن َك َأ ْن‬،‫ فَ اغْ ِف ْر ِلي ِم ْن ِع ْن َد َك َم ْغ ِف َر ًة‬،‫ت‬

ُ ُ‫ت ا ْل َغف‬
‫ور‬ َ ‫ال َأ ْن‬
َّ ِ‫ُوب إ‬ ُّ ‫ال َي ْغ ِفر‬
َ ‫الذن‬ ُ َ ‫ َو‬،‫يرا‬ َِ
ً ‫كث‬
ٌ ‫ َص ِح‬.‫يم‬
.‫يح‬ ِ
ُ ‫الرح‬
َ
706. ‘Abdullāh b. ‘Amr said: “Abū Bakr, may Allah be pleased with
him, said to the Prophet , ‘Teach me a supplication which I can use
in my prayer.’ He said, ‘Say, “Allāhumma innī zalamtu nafsī ulman
kathīran, wa lā yaghfiru’dh- dhunūba illā anta, fa’ghfir li min ‘indika
maghfiratan, innaka anta’l-ghafūru’r-rahīm (O Allah, I have wronged
myself greatly. Only You forgive sins. Forgive me with forgiveness
directly from You. You are the Forgiving, the Merciful).” ’ (Authentic)
465
Al-Adab Al-Mufrad
َ ‫الس ْل َط‬
‫ان‬ َ ‫اب ِإ َذا َخ‬
ُّ ‫اف‬ ٌ ‫ َب‬-٤٩٢‎
Chapter 294: When A Ruler Is Feared
َ ُ ‫ود ر ِضي‬
ٍ
ٌ ‫ان َع َلى أ َح ِد ُك ْم إِ َم‬
ُ ‫ام َي َخ‬
‫اف‬ َ ‫ إِ ذَ ا َك‬:‫ال‬
َ َ‫اهلل َع ْن ُه ق‬ ِ ِ
َ َ ‫ َع ْن َع ْبد اهلل ْب ِن َم ْس ُع‬-٧٠٧‎
‫ ُك ْن‬،‫ب ا ْل َع ْر ِش ا ْل َع ِظ ِيم‬
َّ ‫الس ْب ِع َو َر‬ ِ ‫او‬
َّ ‫ات‬ َ ‫الس َم‬
َّ ‫ب‬َّ ‫ ((ال َّل ُه َّم َر‬:‫ فَ ْل َيقُ ْل‬،‫َت َغ ْط ُر َس ُه َأ ْو ُظ ْل َم ُه‬
‫ َأ ْو‬،‫و َأ ْح َزابِ ِه ِم ْن َخال َِئ ِق َك؛ َأ ْن َيف ُْر َط َع َل َّي َأ َح ٌد ِم ْن ُه ْم‬‎َ ‫ِلي َج ًارا ِم ْن فُ ال ٍَن ْب ِن فُ ال ٍَن‬
ٌ ‫ َص ِح‬.))‫ت‬
‫يح‬ َّ ِ‫ال إِ َل َه إ‬
َ ‫ َو‬،‫ َع َّز َج ُار َك َو َج َّل َث َناؤُ َك‬،‫َي ْط َغى‬
707. ‘Abdullāh b. Mas‘ūd said: “When there is a ruler in charge of

you whose arrogance or injustice is feared, you should say, (O Allah,
Lord of the Seven Heavens and Lord of the Immense Throne, be my
Protector against so-and-so the son of so-and-so and his followers
among Your creatures so that none of them exceeds the bounds
towards me or oppresses me. Your protection is mighty and Your
praise is great. There is no god but You).’ ” (Authentic)
‫اف َأنْ َي ْس ُط َو‬

ُ ‫ت‬ َ ‫ إِ ذَ ا َأ َت ْي‬:‫ال‬
َ َ‫ خ‬،‫ت ُس ْل َطا ًنا َم ِهيبا‬ ُ ‫اس ر ِضي‬
ً َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٧٠٨
ُ‫ َو َأ ُعوذ‬،‫اف َو َأ ْح َذ ُر‬ ُ ،‫اهلل َأع ُّز ِمن َخ ْل ِق ِه ج ِميعا‬
ُ ‫اهلل َأ َع ُّز مِ َّما َأ َخ‬ ُ .‫اهلل َأ ْكبر‬
ُ (( :‫ فَ قُ ْل‬.‫بِ َك‬
ً َ ْ َ َُ
َّ ِ‫ض إ‬
‫ال بِ إِ ذْ ِن ِه؛‬ َ ‫ات السبع َأنْ يقَ ع َن َع َلى ا‬ َّ ِ‫ال إِ َل َه إ‬
َ ‫اهلل َّال ِذي‬
ِ ‫ْأل ْر‬ ْ َ َ ْ َّ ِ ‫او‬ َ ‫الس َم‬ َّ ‫ال ْم ِس ِك‬ ُ ْ‫ م‬،‫ال ُه َو‬ ِ ِ‫ب‬
ِ ْ‫ود ِه َو َأ ْت َب ِاع ِه َو َأ ْش َي ِاع ِه ِم َن ج‬

‫ ال َّل ُه َّم ُك ْن ِلي َج ًارا‬.‫ال ِّن َوا ِْإل ْن ِس‬ ِ ‫ َو ُج ُن‬،‫ِم ْن َش ِّر َعب ِد َك فُ ال ٍَن‬
ْ
ِ ‫َث َم َّر‬
.‫ات‬ َ ‫ال إِ َل َه َغ ْي ُر َك )) َثال‬ ُ ْ‫ َو َت َب َار َك م‬،‫ َو َع َّز َج ُار َك‬،‫ َج َّل َث َناؤُ َك‬،‫ِم ْن َش ِّر ِه ْم‬
َ ‫ َو‬،‫اس َك‬
ٌ ‫ص ِح‬‎
‫يح‬ َ
708. Ibn ‘Abbās said: “When you go to a tyrannical or awesome

ruler and fear that he will attack you, repeat the following words
three times, ‘Allāhu akbaru, Allāhu a‘azzu min khalqihī jamī‘an,
466
Allāhu a’azzu mimmā akhāfu wa ahdharu, wa a‘ūdhu billāhi’l ladhī
lā ilāha illā huwa, al-mumsiku’s-samāwāti’s-sab‘a an yaqa‘na ‘ala’l-
ardi illā bi idhnihī min sharri ‘abdika (name) wa junūdihī wa atbā‘ihī
wa ashyā’ihī mina’l-jinni wa’l-insi. Allāhumma kun lī jāran min
sharrihim, jalla thanā’ uka wa ‘azza jāruka wa tabāraka’smuka, wa
lā ilāha ghayruka (Allah is Greater. Allah is mightier than all His
creation and Allah is greater than all that I fear and all that I am wary
of. I seek refuge with Allah. There is no god but He, the One who
keeps the seven heavens from falling onto the earth but by His leave,
from the evil of your slave so-and-so and his armies and followers
and supporters, both among jinn and men. O Allah, be my protector
against their evil. Your praise is great and Your protection is immense.
Blessed is Your name. There is no god but You).’ ” (Authentic)
َ ‫ب َأ ْو َخ‬ َ َ ُ ‫اس ر ِضي‬

‫اف‬ ٌ ‫ َم ْن َن َز َل بِ ِه َه ٌّم أ ْو َغ ٌّم أ ْو َك ْر‬:‫ال‬
َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٧٠٩
ِ ‫او‬
‫ات‬ َ ‫الس َم‬
َّ ‫ب‬ َ ‫ال َأ ْن‬
ُّ ‫ت َر‬ َ ِ‫ (( َأ ْس َأ ُل َك ب‬:‫يب َل ُه‬
َّ ِ‫ال إِ َل َه إ‬ َ ‫اس ُت ِج‬ َ ُ‫ فَ َد َعا بِ َهؤ‬،‫ِم ْن ُس ْل َط ٍان‬
ْ ‫ال ِء‬
‫ب‬ ُّ ‫الس ْب ِع َو َر‬
َّ ‫ات‬ِ ‫او‬ َ ‫الس َم‬
َّ ‫ب‬ ُّ ‫ت َر‬َ ‫ال َأ ْن‬ َ ِ‫ َو َأ ْس َأ ُل َك ب‬،‫ب ا ْل َع ْر ِش ا ْل َع ِظ ِيم‬
َّ ِ‫ال إِ َل َه إ‬ ُّ ‫الس ْب ِع َو َر‬
َّ
‫الس ْب ِع َو َما‬ َ ‫ات السبع وا‬
َ ‫ْأل ْر ِض‬ ِ ‫او‬ َ ‫ال َأ ْن‬ َ ِ‫ َو َأ ْس َأ ُل َك ب‬،‫ا ْل َع ْر ِش ا ْل َك ِرمي‬
َّ ِ‫ال إِ َل َه إ‬
َّ ‫ني‬ َ ِ ْ َّ َ ‫الس َم‬َّ ‫ب‬ ُّ ‫ت َر‬
ُ ‫ َض ِع‬.‫اج َت َك‬
‫يف ا ِْإل ْس َن ِاد‬ َ ِ ٍ ِّ ُ ِ
ٌ ‫ إِ َّن َك َع َلى كل َش ْيء قَ د‬،‫ف ِيه َّن‬
َ ‫ير)) ث َُّم َس ِل اهلل َح‬
709. Ibn ‘Abbās said: “Whoever has a worry, sorrow or grief or fears a
ruler, and prays to Allah with these words, will be answered. It is, ‘As-
aluka bi lā ilāha illā anta rabbu’s-samāwāti’s-sab‘i wa rabbu’l-‘arshi’
l-‘azīm. wa as-aluka bi lā ilāha illā anta rabbu’s-samāwāti’s-sab‘i
wa rabbu’l-‘arshi’ l-karīm, wa as-aluka bi lā ilāha illā anta rabbu’s-
samāwāti’ s-sab‘i wa’ l-ardīna’s-sab‘i wa mā fīhinna, innaka ‘alā kulli
shay’in qadīr (I ask You by ‘There is no god but You, the Lord of the
seven heavens and the Lord of the Immense Throne’ and I ask You
by ‘There is no god but You, the Lord of the seven heavens and the
Lord of the Immense Throne’ and I ask You by ‘There is no god but
You, the Lord of the seven heavens and the seven earths and what is in
467
Al-Adab Al-Mufrad
them. You have power over everything).’ Then you should ask Allah
for what you need.” (Weak Chain)
َ ‫ باب ما ي َّد َخر ِللدَّ ِاعي ِمن ْا‬-‎٢٩٥
ِ ‫أل ْج ِر َوالثَّ َو‬
‫اب‬ َ ُ ُ َ ٌ َ
Chapter 295: What Is Stored Up As Reward And Wage For The

Person Who Makes Supplication
ُ ‫ال ْد ِر ِّي ر ِضي‬

‫ (( َما‬:‫ َع ِن ال َّنبِ ِّي صلى اهلل عليه وسلم‬،‫اهلل َع ْن ُه‬ ُ ْ‫ َع ْن َأبِ ي َس ِع ٍيد خ‬-‎٧١٠
َ َ
‫ إِ َّما َأنْ ُي َع ِّج َل َل ُه‬:‫َالث‬
ٍ ‫ال َأ ْع َط ُاه إِ ْح َدى ث‬
َّ ِ‫ال بِ قَ ِطي َع ِة ر ِح ٍم إ‬
َ ْ َ ‫س بِ إِ ث ٍْم َو‬ ِ
َ ‫ َل ْي‬،‫م ْن ُم ْسل ٍم َي ْد ُعو‬
ِ
َ َ‫ ق‬.))‫وء ِم ْث َل َها‬ َ ِ ‫ َوإِ َّما َأ ْن َيدَّ ِخر َها َل ُه ِفي‬.‫َد ْع َو َت ُه‬

:‫ال‬ ُّ ‫ َوإِ َّما أنْ َي ْدفَ َع َع ْن ُه ِم َن‬.‫اآلخ َر ِة‬
ِ ‫الس‬
َ
َ ُ َ !‫إِ ذً ا ن ُْك ِث ُر‬
ٌ ‫ َص ِح‬.))‫((اهلل أ ْك َث ُر‬:‫قال‬
.‫يح‬
710. Abū Sa‘īd al-Khudrī said: “The Prophet  said, ‘No Muslim
makes supplication to Allah - unless it is for a sin or for cutting off
relatives - but that he is given one of three things: either his supplication
is answered quickly, or it is stored up for him in the World Hereafter,
or an evil equal to it is averted from him.’ It was said, ‘Then many
supplications will be made.’ He replied, ‘Allah has yet more to give.’
” (Authentic)
‫((ما ِم ْن‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٧١١
َ ‫ال َأ ْع َط ُاه إِ َّي‬

،‫ إِ َّما َع َّج َل َها َل ُه ِفي الدُّ ْنيا‬،‫اها‬ َّ ِ‫اهلل َيس َأ ُل ُه َمس َأ َل ًة إ‬
ْ ْ ُ ‫ُم ْؤ ِم ٍن َي ْن ِص‬
ِ ‫ب َو ْج َه ُه إِ َلى‬
ِ ‫ول‬
َ َ‫اهلل! َو َما َع َج َل ُت ُه؟ ق‬
(( :‫ال‬ ِ ‫َوإِ َّما ذَ َّخر َها َل ُه ِفي ا‬
َ ‫ َيا َر ُس‬:‫ قَ ا ُلوا‬.))‫ْآلخ َر ِة َما َل ْم َي ْع َج ْل‬ َ
َ َ ‫ و‬،‫ت‬
ٌ ‫ َص ِح‬.))‫اب ِلي‬
.‫يح‬ ُ ‫ال أ َر ُاه ُي ْس َت َج‬ َ ُ ‫ت َو َد َع ْو‬ ُ ُ‫َيق‬
ُ ‫ َد َع ْو‬:‫ول‬
468
711. Abū Hurayra said: “The Prophet  said, ‘No believer turns
his face to Allah and asks Him for something but that He gives it to
him, either by giving it to him sooner in this world or storing it up
for him in the Hereafter, as long as he does not try to hasten it.’ They
asked, ‘Messenger of Allah, what does “hasten it” mean?’ He said,
‘The person says, “I asked and asked and do not think that I will be
answered.” ’ ” (Authentic)
Commentary: See Chapter 284.
ْ ‫اب َف‬
‫ض ُل الدُّ َع ِاء‬ ٌ ‫ َب‬-‎٢٩٦
Chapter 296: The Virtues Of Supplication.

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٧١٢
َ ‫ (( َل ْي‬:‫ال‬
‫س‬ َ ِّ َ ُ َ َ َ ََْ ْ َ
ِ ‫َشي ٌء َأ ْكر َم َع َلى‬
‫ َح َس ٌن‬.))‫اهلل ِم َن الدُّ َع ِاء‬ َ ْ
712. Abū Hurayra said: “The Prophet  said, ‘Nothing is dearer to
Allah than supplication.’ ” (Authentic)
Commentary: The significance of Dua and its status before Allah is pointed
to in this hadeeth. It is itself worship and Allah the Exalted has created man
and Jin for His worship. So, Dua is very dear to Him and He is angry with
whomever does not supplicate to Him. See hadeeth no. 658.
َ :‫ال‬
ُ ‫((أ ْش َر‬
‫ف‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٧١٣
ُ ‫ض ِع‬.))
.‫يف‬ َ ‫اء‬ َ ‫ا ْل ِع َب‬
ُ ‫اد ِة الدُّ َع‬
713. Abū Hurayra said: “The Prophet  said, ‘Supplication is the
noblest act of worship.’ ” (Weak)
469
Al-Adab Al-Mufrad

(( :‫ال‬ ُ ‫ ع ِن النُّعم ِان ب ِن ب ِش ٍير ر ِضي‬-‎٧١٤
َ ِّ َ ُ َ َ َ َ ْ َ ْ َ
ْ :‫ ث َُّم قَ َر َأ‬،))‫اد ُة‬

ُ ْ ‫اد ُع ِوني َأ ْس َت ِج‬
ٌ ‫ َص ِح‬.))٠٦:‫ ((غافر‬‫ب َلك ْم‬
.‫يح‬ َ ‫اء ُه َو ا ْل ِع َب‬
َ ‫إِ َّن الدُّ َع‬
714. An-Nu‘mān b. Bashīr said: “The Prophet  said, ‘Supplication

is worship.’ Then he recited, ‘Call on Me and I will answer you.’ ”
(40: 60) (Authentic)
ُ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٧١٥
َ ‫ َأ ُّي ا ْل ِع َب‬:‫ ُس ِئ َل ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬:‫ت‬
‫اد ِة‬ ْ ‫اهلل َع ْن َها قَ ا َل‬ َ َ َ ْ َ
ُ ‫ َض ِع‬.))‫ال ْر ِء ِل َنف ِْس ِه‬
.‫يف ا ِْإل ْس َن ِاد‬ َ ْ‫اء م‬ َ ‫َأف‬
ُ :‫ال‬
ُ ‫((د َع‬
was asked, ‘Which type of worship is best?’ He replied, ‘A man’s
supplication to Allah for himself.’ ” (Weak Chain)
ُ ‫يق ر ِضي‬
‫اهلل َع ْن ُه إِ َلى ال َّنبِ ِّي‬ ِّ ‫ْت َم َع َأبِ ي َب ْك ٍر‬ َ َ‫ َع ْن َم ْع ِق ٍل ْب ِن َي َس ٍار ق‬-‎٧١٦
ُ ‫ ا ْن َط َلق‬:‫ال‬
َ َ ِ ِّ‫الصد‬
ِ ِ‫يك ْم َأ ْخفَ ى ِم ْن َدب‬
ُ ‫لشر ُك ِف‬ ْ َ ُ ‫ص َّلى‬
.))‫يب الن َّْم ِل‬ ْ ِّ ‫((يا أ َبا َبك ٍر! َل‬
َ :‫ال‬ َ
‫اهلل َع َل ْي ِه‬ َ َ‫آخ َر؟ ق‬ َّ ِ‫الشر ُك إ‬
ِ ‫ال َم ْن َج َع َل َم َع‬
َ ‫اهلل إِ َل ًها‬ ْ َ َ َ‫فَ ق‬
َ ُّ ْ ِّ ‫ َو َه ِل‬:‫ال أ ُبو َبك ٍر‬
‫ال َأ ُد ُّل َك َع َلى َش ْي ٍء إِ ذَ ا‬
َ ‫ َأ‬،‫يب الن َّْم ِل‬
ِ ِ‫لش ْر ُك َأ ْخفَ ى ِم ْن َدب‬
ِّ ‫ َل‬،‫((و َّال ِذي َنف ِْسي بِ َي ِد ِه‬
َ :‫َو َس َّل َم‬
‫ ال َّل ُه َّم إِ ِّني َأ ُعوذُ بِ َك َأ ْن ُأ ْش ِر َك بِ َك َو َأ َنا‬:‫ ((قُ ْل‬:‫ال‬
َ َ‫ير ُه؟ ق‬ َِ ِ
ُ ‫ب َع ْن َك قَ لي ُل ُه َوكث‬
َ ‫قُ ْل َت ُه ذَ َه‬
َ َ ‫ و َأس َت ْغ ِفر َك مِ َلا‬،‫َأع َلم‬
ٌ ‫ َص ِح‬.))‫ال أ ْع َل ُم‬
.‫يح‬ ُ ْ َ ُ ْ
716. Ma‘qil b. Yasār said: “I went with Abū Bakr as-Siddīq, may
Allah be pleased with him, to the Prophet . He said, ‘Abū Bakr,
inward Shirk (associating other things with Allah) among you is
more hidden than the ant-trail’. Abū Bakr said, ‘Is there any other
way of associating than putting another god with Allah?’ The Prophet
 said, ‘By Him who holds my soul in His hand, there is Shirk
(association) more hidden than the ant-trail. Shall I tell you something
that will remove the lesser and greater Shirk if you say it?’ He went
470
on, ‘Say, “Allāhumma innī a‘ūdhu bika an ushrika bika wa anā a’lamu
wa astaghfiruka limā lā a’lamu – (O Allah, I seek refuge with You
from associating (anything) with You knowingly, I ask forgiveness
from You from associating (anything) with You unknowingly).” ’
(Authentic)
Commentary: Shirk, referred to here is show-off, fame-seeking and pride.
They are so named because they involve the servant’s joining partners with
Allah in worship which should be for Allah Alone. So he does them for
the sake of Allah and to be seen by the people or just to gain popularity
and acceptance! The hadeeth is evidence that despite a person’s knowledge
and piety, he may still be affected by these subtle and destructive traits. The
hadeeth also teaches the manner of preventing one’s deeds from the lethal
ailment of Shirk.
ِّ َ‫اب الدُّ َع ُاء ِع ْند‬

‫الر ِيح‬ ٌ ‫ َب‬-‎٢٩٧
Chapter 297: Supplication When The Wind Gusts
ُ ُ ‫ عن َأ َن ٍس ر ِضي‬-٧١٧‎
‫ت‬ ْ ‫اج‬ َ ‫ان ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا َه‬ َ ‫ َك‬:‫ال‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ْ َ
‫ َو َأ ُعوذُ بِ َك ِم ْن َش ِّر َما‬،‫ت بِ ِه‬ ْ ‫ ((ال َّل ُه َّم إِ ِّني َأ ْس َأ ُل َك ِم ْن َخ ْي ِر َما ُأ ْر ِس َل‬:‫ال‬ َ ‫يح َش ِد‬
َ َ‫ ق‬،‫يد ٌة‬ ٌ ‫ِر‬
ْ ‫ُأ ْر ِس َل‬
ٌ ‫ َص ِح‬.))‫ت بِ ِه‬
‫يح‬
717. Anas said: “Whenever a strong wind blew, the Prophet  said,
‘Allāhumma innī as-aluka min khayri mā ursilat bihī wa a‘ūdhu bika
min sharri mā ursilat bihī (O Allah, I ask You for the good of what has
been sent with it and I seek refuge with You from the evil of what has
been sent with it).’ ” (Authentic)
471
Al-Adab Al-Mufrad
‫اش َتدَّ ِت‬ ُ ‫ان ال َّنبِ ي ص َّلى‬

ْ ‫اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن س َلم َة ر ِضي‬-‎٧١٨
َ ُّ َ َ َ َ ْ َ
ٌ ‫ َص ِح‬.))‫يما‬
‫يح‬ ً ‫ال َع ِق‬ َ ‫ ((ال َّل ُه َّم‬:‫ول‬
َ ،‫ال ِق ًحا‬ ُ ُ‫يح َيق‬
ُ ‫الر‬
ِّ
718. Salama [b. al-Akwa’] said: “When the wind blew strongly, the
Prophet  would say, ‘Allāhumma lāqian lā ‘aqīman (O Allah, may
it bring fertility and not barrenness).’ ” (Authentic)
‫يح‬
َ ‫الر‬ َ ‫اب‬
ِّ ‫ال تَ ُس ُّبوا‬ ٌ ‫ َب‬-‎٢٩٨
Chapter 298: Do Not Curse The Wind
َ َ‫ ق‬- ‫ َع ْن ُأ َب ِّي – ْب ِن َك ْع ٍب‬،‫ َع ْن َأبِ ِيه‬،‫الر ْح َم ِن ْب ِن َأ ْب َزى‬

:‫ال‬ َّ ‫ َع ْن َس ِع ٍيد ْب ِن َع ْب ِد‬-‎٧١٩
‫ ال َّل ُه َّم إِ َّنا َن ْس َأ ُل َك َخ ْي َر َه ِذ ِه‬:‫ فَ قُ و ُلوا‬،‫ون‬
َ ‫يح؛ فَ إِ ذَ ا َر َأ ْي ُت ْم ِم ْن َها َما َت ْك َر ُه‬
َ ‫الر‬ َ
ِّ ‫((ال َت ُس ُّبوا‬
َ ‫ َو َش ِّر َما ِف‬،‫يح‬

،‫يها‬ ِ ‫الر‬ ْ ‫و َخ ْي َر َما ُأ ْر ِس َل‬‎َ ‫يها‬
ِّ ‫ َو َن ُعوذُ بِ َك ِم ْن َش ِّر َه ِذ ِه‬،‫ت بِ ِه‬ َ ‫ َو َخ ْي َر َما ِف‬،‫يح‬
ِ ‫الر‬
ِّ
ْ ‫َو َش ِّر َما ُأ ْر ِس َل‬

ٌ ‫ َص ِح‬.))‫ت بِ ِه‬
.‫يح‬
719. Ubayy said: “Do not curse the wind. When you see something you
dislike in the wind, say ‘Allāhumma innā nas-aluka khayra hādhihi’r-
rīhi wa khayra mā fīhā wa khayra mā ursilat bihī, wa na‘ūdhu bika
min sharri hādhihi’r-rīhi wa sharri mā fīhā wa sharri mā ursilat bihī
(O Allah, we ask You for the good of this wind and the good of what
it contains and the good of what it has been sent with. We seek refuge
with You from the evil of this wind and the evil of what it has been
sent with).’ ” (Authentic)
Commentary: The wind, when it blows, does so by the command of its Lord.
So it does not deserve to be cursed. See hadeeth no. 720, below. Imam at-
Tirmidhee has, in his Sunan, collected this supplication with an authentic
472
chain from the Prophet .
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٧٢٠
َ َ ََْ ْ َ
‫اهلل ِم ْن‬َ ‫ و َل ِكن س ُلوا‬.‫وها‬ ِ ‫الر ْح َم ِة َوا ْل َع َذ‬ ْ ِ ‫((الريح ِم ْن رو ِح‬
َ َ‫ ف‬،‫اب‬
َ ْ َ َ ‫ال َت ُس ُّب‬ َّ ِ‫ َتأ ِتي ب‬،‫اهلل‬ ْ َ ُ ِّ
ٌ ‫ َص ِح‬.))‫اهلل ِم ْن َش ِّر َها‬

.‫يح‬ ِ ِ‫ َو َت َع َّوذُ وا ب‬،‫َخي ِر َها‬
ْ
720. Abū Hurayra said: “The Messenger of Allah  said, ‘The wind
is from the command of Allah. It brings mercy and punishment, so do
not curse it. However, you should ask Allah for the good of it and seek
refuge with Allah from its evil.’ ” (Authentic)
‫الص َو ِاع ِق‬

َّ َ‫اب الدُّ َع ُاء ِع ْند‬
ٌ ‫ َب‬-‎٢٩٩
Chapter 299: Supplication During Lightning

ِ َ‫اهلل َع َلي ِه َو َس َّلم إِ ذَ ا م‬
‫س َع‬ َ ‫ َك‬:‫ال‬ ْ ‫ عن س ِالم ب ِن عب ِد‬-‎٧٢١
َ َ‫ ق‬،‫ َع ْن َأبِ ِيه‬،‫اهلل‬
َ ْ َ ُّ ْ َ ْ ٍ َ ْ َ
‫و َع ِاف َنا قَ ْب َل‬‎َ ،‫ال ُت ْه ِل ْك َنا بِ َع َذابِ َك‬ َ ‫ ((ال َّل ُه َّم‬:‫ قال‬،‫الص َو ِاع َق‬
َ ‫ َو‬،‫ال َت ْق ُت ْل َنا بِ َص ْع ِق َك‬ َّ ‫الر ْع َد َو‬
َّ
ٌ ‫ َض ِع‬.))‫ذَ ِل َك‬
.‫يف‬
721. ‘Abdullāh b. ‘Umar said: “Whenever there was thunder and

lightning, the Prophet  would say, ‘Allāhumma lā taqtulnā bi
sa‘qika, wa lā tuhliknā bi ‘adhābika, wa ‘āfinā qabla dhalika (O Allah,
do not kill us with Your lightning nor destroy us with Your punishment
and preserve us before any of that befalls us).’ ” (Weak)
473
Al-Adab Al-Mufrad
َ‫الر ْعد‬ ِ َ‫اب ِإ َذا م‬

َّ ‫س َع‬ ٌ ‫ َب‬-‎٣٠٠
Chapter 300: When One Hears Thunder
َ َ‫الر ْع ِد ق‬
:‫ال‬ ِ َ‫ان إِ ذَ ا م‬ ُ ‫اس ر ِضي‬
َ ‫ َك‬،‫اهلل َع ْن ُه َما‬ َّ َ ْ ِ
َّ ‫ت‬َ ‫س َع َص ْو‬ َ َ ٍ ‫ َع ِن عك ِر َمة أن ْاب ِن َع َّب‬-‎٧٢٢
‫الر ِاعي‬
َّ ‫ َك َما َي ْن ِع ُق‬،‫الر ْع َد َم َل ٌك َي ْن ِع ُق بِ ا ْل َغ ْي ِث‬
َّ ‫ ((إِ َّن‬:‫ال‬ َ ‫ان َّال ِذي َس َّب ْح‬
َ َ‫ ق‬.‫ت َل ُه‬ َ ‫ُس ْب َح‬
. ‫ َح َس ٌن‬.))‫بِ َغ َن ِم ِه‬
722. ‘Ikrima said: “When Ibn ‘Abbās heard the sound of thunder,
he would say, ‘Sub hāna’ l-ladhī sabbahat lahū (Glory be to the One
whom it glorifies).’ He said, ‘Ra‘d is an angel who calls for rain as the
shepherd calls for his sheep.’ ” (Sound)
Commentary: In a similar hadeeth, authentically collected by at-Tirmidhee
in his Sunan and others the Prophet  said, “The thunder is one of the
angels put in-charge of the cloud. He has swords of fire with which he drives
the cloud. The sound that is heard from it is his hurling of the clouds when he
drives it until it stops wherever he orders.”
َ ‫ال ِد‬ ُ ‫اهلل ب ِن ال ُّزبي ِر ر ِضي‬

َ ‫ َأ َّن ُه َك‬:‫اهلل َع ْن ُه َما‬
،‫يث‬ َ ْ‫الر ْع َد َتر َك ح‬
َ
ِ َ‫ان إِ ذَ ا م‬
َّ ‫س َع‬ َ َ َْ ْ ِ ‫ َع ْن َع ْب ِد‬-‎٧٢٣
ُ ُ‫) ث َُّم َيق‬٣١:‫(الرعد‬‫الئ َك ُة ِم ْن ِخيفَ ِت ِه‬
‫ ((إِ َّن َه َذا‬:‫ول‬ ِ ‫ال‬
َ ْ‫الر ْع ُد بِ َح ْم ِد ِه َو م‬ َ َ‫َوق‬
َ :‫ال‬
َّ ‫و ُي َس ِّب ُح‬
َ ‫أل ْه ِل ا‬
َ ‫يد‬
ٌ ‫ َص ِح‬.))‫ض‬
.‫يح‬ ِ ‫ْأل ْر‬ ٌ ‫يد َش ِد‬
ٌ ‫َل َو ِع‬
723. “When ‘Abdullāh b. az-Zubayr heard thunder, he would stop

speaking and cite: ‘Sub-hāna’l-ladhī yusabbihu’ r-ra ‘du bi hamdihī
wa’l-malā’ ikatu min khīfatih Glory be to the One whose praise is
glorified by the thunder and the angels in awe of Him.’ ” (13: 13) Then
he said, This is a strong threat to the people of the earth.” (Authentic)
474
.‫اب َم ْن َس َأ َل اهلل ا ْل َع ِاف َي َة‬
ٌ ‫ َب‬-‎٣٠١
Chapter 301: One Who Asks Allah For Good Health
ُ ‫يق ر ِضي‬
‫اهلل َع ْن ُه َب ْع َد َوفَ اة‬ ِّ ‫ت َأ َبا َب ْكر‬ َ ْ‫ عن َأ ْو َس ِط ْب ِن إِ م‬-‎٧٢٤
َ َ‫س ِاعيل ق‬
َ َ ِ ِّ‫الصد‬ ُ ‫س ْع‬
‫ام َأ َّو ِل َمقَ ِامي َه َذا‬ ُ

َ ‫ام ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َع‬ َ َ‫النبي صلى اهلل عليه وسلم ق‬
،‫الن َِّة‬ ِّ ِ‫((ع َل ْي ُك ْم ب‬
َ ْ‫ َو ُه َما ِفي ج‬،‫الص ْد ِق؛ فَ إِ َّن ُه َم َع الْبِ ِّر‬ َ َ َ‫ ث َُّم ق‬- ‫ ث َُّم َب َكى َأ ُبو َب ْك ٍر‬-
:‫ال‬
َ ‫ وس ُلوا‬.‫ و ُهما ِفي الن َِّار‬،‫ فَ إِ َّنه مع ا ْلفُ ج ِور‬،‫اكم وا ْل َك ِذب‬
‫ت‬ ُ ْ‫اهلل م‬
َ ‫ال َعافَ َاة؛ فَ إِ َّن ُه َل ْم ُي ْؤ‬ َ َ َ َ ُ َ َ ُ َ َ ْ ُ ‫َو َّإي‬
َ ‫ َو‬،‫اس ُدوا‬ َ َ‫ال ح‬
َ ‫ َو‬،‫ال َت َد َاب ُروا‬ َ َ‫ال َتق‬
َ ‫ َو‬،‫اط ُعوا‬ ُ ْ‫ني َخير ِمن م‬
َ ‫ َو‬.‫ال َعافَ ِاة‬ ِ
،‫اغ ُضوا‬
َ ‫ال َت َب‬ َ ‫ت‬ ٌ ْ ِ ‫َب ْع َد ا ْل َيق‬
ٌ ‫ َص ِح‬.))‫اهلل إِ ْخ َوا ًنا‬

‫يح‬ ِ ‫اد‬َ ‫َو ُكونُوا ِع َب‬
724. ‘Awsat b. Ismā‘īl said: “Abū Bakr as-Siddīq, may Allah be

pleased with him, said after the death of the Prophet  ‘The Prophet
 was standing in the place where I am now standing. . .’ Then Abū
Bakr wept; then he went on, ‘And the Prophet said, “You must have
truthfulness. It goes hand in hand with piety and they are both in the
Garden. Avoid lying. It goes with erring behaviour and they are both
in the Fire. Ask Allah for well-being. After certainty (of belief), there
is nothing better for you than well-being. Do not cut one another off.
Do not work against one another. Do not envy one another. Do not
become angry with one another. O slaves of Allah, be brothers.” ’ ”
(Authentic)
Commentary: The companions were seriously disturbed by the death of the
messenger of Allah . They would shed tears when they remember the best
of companionship with the best man to step the earth’s surface – peace and
blessings be upon him. Anas bin Malik () said, “On the day the messenger
of Allah  arrived Madeenah, everything in it beamed light. But on the
day that he died everywhere was gloomy. As we dusted off our hands from
the (burial of the) Messenger of Allah  we were sickened.” (At-Tirmidhee
475
Al-Adab Al-Mufrad
and others). From his counsels they never forgot was seeking well-being. See
hadeeth no. 637.
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َع َلى َر ُج ٍل َيق‬ ُ
:‫ول‬ َ ُّ َّ َ َ َ‫ َع ْن ُم َع ٍاذ َر ِض َي اهلل َع ْن ُه ق‬-‎٧٢٥
َ َ
‫ام الن ِّْع َم ِة‬ َ َ‫ام الن ِّْع َم ِة؟)) ق‬
ُ ‫ مَ َت‬:‫ال‬ ُ ‫((ه ْل َت ْد ِري َما مَ َت‬ َ ‫ال َّل ُه َّم إِ ِّني أ ْسأ ُل َك مَ َت‬
َ َ‫ ق‬.‫ام الن ِّْع َم ِة‬
َ :‫ال‬
‫ ((ال َّل ُه َّم إِ ِّني َأ ْس َأ ُل َك‬:‫ول‬

ُ ُ‫ ث َُّم َم َّر َع َلى َر ُج ٍل َيق‬.))‫ َوا ْلفَ ْو ُز ِمن الن َِّار‬،‫الن َِّة‬
َ ْ‫ول ج‬
ُ ‫ُد ُخ‬
:‫ول‬ َ ‫ ((قَ ْد َس َأ ْل‬:‫ال‬

ُ ُ‫ َو َم َّر َع َلى َر ُج ٍل َيق‬.))‫ فَ َس ْل ُه ا ْل َع ِاف َي َة‬،‫ت َر َّب َك ا ْل َبال ََء‬ َ َ‫ ق‬.))‫الص ْب َر‬
َّ
ٌ ‫ َض ِع‬.))‫((س ْل‬
‫يف‬ َ ْ‫َياذَ ا ج‬
َ َ‫ ق‬.‫الال َِل َوا ِْإل ْك َر ِام‬
َ :‫ال‬
725. Mu‘ādh said: “The Prophet  passed by a man who was
saying, ‘O Allah, I ask You for complete blessing.’ He asked, ‘Do you
know what the completion of blessing is?’ He said, ‘The completion of
blessing is to enter the Garden and to be successful in escaping from
the Fire.’ Then he passed by a man who was saying, ‘O Allah, I ask
You for patience.’ He said, ‘You have asked your Lord for affliction,
so ask Him for well-being.’ Then he passed by a man who was saying,
‘O Master of Majesty and Generosity!’ He told him, ‘Ask.’ ” (Weak)
‫اهلل! َع ِّل ْم ِني‬

ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ت‬ ُ ‫ال َّط ِل ِب ر ِضي‬
ُ ‫ قُ ْل‬:‫ال‬ ُ ْ‫اس ْب ِن َعب ِد م‬
ِ ‫ْلع َّب‬
َ َ ْ َ ‫ َع ِن ا‬-‎٧٢٦
ُ ‫ ث َُّم ِج ْئ‬،‫ث قَ ِليلًا‬
،‫ت‬ َ ‫ ((يا عباس! س ِل‬:‫ال‬
َ ‫ ث َُّم َم َك‬،))‫اهلل ا ْل َع ِاف َي َة‬ َ ‫َشي ًئا َأس َأ ُل‬
َ َ‫ فَ ق‬.‫اهلل بِ ِه‬
َ ُ َّ َ َ ْ ْ
ِ ‫ول‬ِ ‫اس! َيا َع َّم َر ُس‬ ِ ‫ول‬
َ َ‫ فَ ق‬.‫اهلل‬ َ ‫ ع ِّلم ِني َشي ًئا َأس َأ ُل‬:‫ت‬
َ ‫اهلل بِ ِه َيا َر ُس‬
!‫اهلل‬ َ :‫ال‬
ُ ‫((يا َع َّب‬ ْ ْ ْ َ ُ ‫فَ قُ ْل‬
َ ‫س ِل‬
ٌ ‫ َص ِح‬.))‫ْآلخ َر ِة‬
.‫يح‬ ِ ‫اهلل ا ْل َع ِافي َة ِفي الدُّ ْنيا َوا‬
َ َ َ
726. Al-‘Abbās b. ‘Abdu’l-Muttalib said: “I said, ‘Messenger of

Allah, teach me something I can use as a supplication to Allah.’ He
replied, ‘‘Abbās ask Allah for well-being.’ Then I waited a short time
and came and said, ‘Teach me something I can use to ask Allah with,
O Messenger of Allah.’ He said, ‘‘Abbās, uncle of the Messenger of
Allah, ask Allah for well-being in this world and the Next World.’ ”
(Authentic)
476
Commentary: Shaykh Abdul-Haadee bin Hasan Wahbee explained, “The
messenger of Allah  would place his uncle, al-‘Abbass, in the position of
his father and render to him, the rights a child would give to the parent. Thus,
his specifying this supplication and restricting him to just supplicating for
well-being should agitate the zeal of devoted worshippers towards sticking to
it, and that they should make it from the greatest of what they seek nearness to
their Lord and protection from their anxieties with.” Al-Waseelat al-Kaafiyah
fee Tahseel Al-‘Aafiyah (pg. 17-18). See hadeeth no. 737.
‫ال ِء‬ َ
َ ‫اب َم ْن ك ِر َه الدُّ َع َاء ِب ْا‬
َ ‫لب‬ ٌ ‫ َب‬-‎٣٠٢
Chapter 302: Supplication For Affliction Is Disliked
ُ ‫ال رج ٌل ِع ْن َد ال َّنبِ ي ص َّلى‬

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-٧٢٧‎
َ ِّ ُ َ َ َ‫ ق‬:‫ال‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ْ َ
َ
:‫فقال‬ .‫جر‬ َ ِ ِ َ َ‫ َأو ق‬- ‫ون‬ ُ ‫ فَ ْاب َت ِل ِني بِ َبال ٍَء َي ُك‬،‫ال َّل ُه َّم إِ ْن َل ْم ُت ْع ِط ِني َمالًا فَ َأ َت َصدَّ ُق بِ ِه‬
ٌ ‫ فيه أ‬-‫ال‬ ْ
ِ ‫ َو ِفي‬،‫ ال َّل ُه َّم ِآت َنا ِفي الدُّ ْنيا َحس َن ًة‬:‫ت‬
،‫اآلخ َر ِة َح َس َن ًة‬ َ َ َ ‫ال ُت ِطيقُ ُه! َأ‬
َ ‫ال قُ ْل‬ ِ ‫ان‬
َ ،‫اهلل‬ َ ‫((س ْب َح‬
ُ
ٌ ‫ َص ِح‬.))‫اب الن َِّار‬

.‫يح‬ َ ‫َو ِق َنا َع َذ‬
727. Anas said: “A man said in the presence of the Prophet  ‘O
Allah, if you do not given me money which I can give as Sadaqa, give
me an affliction that will bring me some reward.’ He said, ‘Subhāna
Allah, Glory be to Allah! You will not be able to endure it! Why didn’t
you say, ‘O Allah, give us good in this world and good in the Next
World and protect us from the punishment of the Fire’? ’ ” (Authentic)
Commentary: 1. It shows, as we have seen in many narrations previously,
the companions’ strong desire for righteous deeds and good rewards. 2. In
another version of the same hadeeth it said that the man had been so affected
by illness that he had become like a chick. See the next hadeeth.
477
Al-Adab Al-Mufrad
ُ ‫ د َخ َل ال َّنبِ ي ص َّلى‬:‫ال‬ ُ
‫اهلل َع َل ْي ِه َو َس َّل َم َع َلى َر ُج ٍل‬ َ ُّ َ َ َ‫ َع ْن َأ َن ٍس َر ِض َي اهلل َع ْن ُه ق‬-‎٧٢٨
َ ‫ ((ادع‬:‫ال‬
‫ فَ َج َع َل‬.))‫اهلل بِ َش ْي ٍء َأ ْو َس ْل ُه‬ َ َ‫ ق‬،‫وف‬ ٌ ‫ فَ َك َأ َّن ُه فَ ْر ٌخ َم ْن ُت‬،‫ض‬ َ ْ‫قَ ْد َج ِه َد ِم َن م‬
ِ ‫ال َر‬
ُ ْ
ِ ‫ان‬
َ !‫اهلل‬‎
‫ال‬ َ َ‫ ق‬.‫ فَ َع ِّج ْل ُه ِفي الدُّ ْن َيا‬،‫ْآلخ َر ِة‬
ُ :‫ال‬
َ ‫((س ْب َح‬ َ ‫ ال َّل ُه َّم َما َأ ْن‬:‫ول‬
ِ ‫ت ُم َع ِّذبِ ي بِ ِه ِفي ا‬ ُ ُ‫َيق‬
ِ ‫ َو ِفي ا‬،‫ ال َّل ُه َّم ِآت َنا ِفي الدُّ ْنيا َحس َن ًة‬:‫ت‬
‫ْآلخ َر ِة‬ َّ ‫ َأ‬-‫يعوا‬
َ ‫ال قُ ْل‬ ُ ‫ال َت ْس َت ِط‬ َ َ‫ َأ ْو ق‬- ‫يع ُه‬
َ :‫ال‬ ُ ‫َت ْس َت ِط‬
َ َ
ٌ ‫ َص ِح‬.‫ فَ َشفَ ُاه اهلل َع َّز َو َج َّل‬،‫له‬

.‫يح‬ َ ‫ َو ِق َنا َع َذ‬،‫َح َس َن ًة‬
ُ ‫اب الن َِّار)) َو َد َعا‬
728. Anas said: “The Prophet  visited a man so ill that he was
reduced to skin and bones. The Prophet said, ‘Ask Allah for something,
or pray to Him.’ The man began to say, ‘O Allah, do not punish me
in the Next World. Give me all my punishment in advance in this
world.’ He said, ‘Glory be to Allah! You cannot endure that! Why
didn’t you say, ‘O Allah, give us good in this world and good in the
World Hereafter and protect us from the punishment of the Fire?’
Then the Prophet prayed for him and Allah, the Mighty and Exalted,
cured him.” (Authentic)
.‫ال ِء‬ َ ‫عو َذ ِم ْن َج ْه ِد ْا‬

َ ‫لب‬ َّ َ‫اب َم ْن ت‬
ٌ ‫ َب‬-٣٠٣‎
Chapter 303: One Who Seeks Refuge From The Trouble Of

Affliction
ُ‫((ال َّل ُه َّم إِ ِّني َأ ُعوذ‬:‫الر ُج ُل‬ ُ ُ‫ َيق‬:‫ال‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َعب ِد‬-‎٧٢٩
َّ ‫ول‬ َ َ ْ َ ْ ْ
َّ ِ‫ ((إ‬:‫ال ذَ ِل َك فَ ْليقُ ْل‬
.))‫ال َبال ًَء ِف ِيه َعال ٌَء‬ َ ُ ‫ ث َُّم َي ْس ُك‬.))‫ْلبال َِء‬
َ َ‫ فَ إِ ذَ ا ق‬،‫ت‬ ِ ِ
َ ‫بِ َك م ْن َج ْهد ا‬
ُ ‫َص ِح‬
729. ‘Abdullāh b. ‘Amr said: “A man says, ‘O Allah, I seek refuge

with You from the trouble of affliction,’ and then keeps silent. Yet
when saying that, he should add, ‘Except an affliction that contains
478
elevation.’” (Authentic)
Commentary: See narrations under Chapter 228.

‫ان َي َت َع َّوذُ ِم ْن‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٧٣٠
َ ‫ و َشم َات ِة ا‬،‫الشقَ ِاء‬
ٌ ‫ َص ِح‬.‫وء ا ْلقَ َض ِاء‬
.‫يح‬ ِ ‫ َو ُس‬،‫ْأل ْع َد ِاء‬ َ َ َّ ‫ َو َد ْر ِك‬،‫ْلبال َِء‬ ِ
َ ‫َج ْهد ا‬
730. Abū Hurayra said: “The Prophet  used to seek refuge from
the trouble of affliction, from meeting with wretchedness, the gloating
of enemies and an evil destiny.” (Authentic)
ِ ‫الر ُج ِل ِع ْندَ ا ْل ِع َت‬

.‫اب‬ َ ‫اب َم ْن َح َكى َك‬
َّ ‫ال َم‬ ٌ ‫ َب‬-‎٣٠٤
Chapter 304: One Who Quotes A Man’s Words During Censure
ُ ‫ َأ َّن َأباه س َأ َل ال َّنبِ ي ص َّلى‬:‫ عن َأبِ ي َنوفَ ٍل ب ِن َأبِ ي عقْر ٍب‬-‎٧٣١

ِ ‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫عن‬ َ َّ َ ُ َ َ َ ْ ْ ْ َ
َ َ‫ ق‬.‫ ِز ْد ِني‬،‫ت َو ُأ ِّمي‬
:‫ال‬ َ ‫ بِ َأبِ ي َأ ْن‬:‫ت‬
ُ ‫ قُ ْل‬.))‫((ص ْم َي ْو ًما ِم ْن ُك ِّل َش ْه ٍر‬
ُ َ َ‫الص ْو ِم؟ فَ ق‬
:‫ال‬ َّ
‫ ِز ْد ِني؛ فَ إِ ِ ِّني‬،‫ت َو ُأ ِّمي‬

َ ‫ بِ َأبِ ي َأ ْن‬:‫ت‬
ُ ‫ قُ ْل‬.))‫ي ِم ْن ُك ِّل َش ْه ٍر‬
ِ ْ‫ ِز ْد ِني! ُص ْم َي ْو َم ن‬،‫(( ِز ْد ِني‬
‫ت َأ َّن ُه‬
ُ ‫ فَ َأف َْح َم َحتَّى َظ َن ْن‬.))!‫ إِ ِّني َأ ِج ُد ِني قَ ِو ًّيا‬،‫ ((إِ ِّني َأ ِج ُد ِني قَ ِو ًّيا‬:‫ال‬
َ َ‫ فَ ق‬.‫َأ ِج ُد ِني قَ ِو َّيا‬
ُ ‫ َص ِح‬.))‫الثَا ِم ْن ُك ِّل َش ْه ٍر‬

.‫يح ا ِْإل ْس َن ِاد‬ َ َ‫ ث َُّم ق‬،‫يد ِني‬
َ ‫ (( ُص ْم َث‬:‫ال‬ َ ‫َل ْن َي ِز‬
731. Abū Nawfal b. Abū ‘Aqrab said: “His father asked the Prophet
 about fasting.
“The Prophet said, ‘Fast one day every month.’ He said, ‘May my
father and mother be your ransom, give me more.’ The Prophet said,
‘Give me more? Give me more? Fast two days a month!’ He said,
479
Al-Adab Al-Mufrad
‘May my father and mother be your ransom, give me more. I feel

strong.’ The Prophet repeated his words, ‘I feel strong? I feel strong?’
and (then) kept silent. He (Abū ‘Aqrab) said, ‘I thought that he would
not permit me any more.’ Then the Prophet said, ‘Fast three days every
month.’ ” (Authentic Chain)
Commentary: The point of reference in this hadeeth in relation to the chapter
heading is the Prophet’s repetition of the companion’s words as he gently
reproved him.
‫اب‬
ٌ ‫ َب‬-‎٣٠٥
Chapter 305: Backbiting
ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٧٣٢
َ ِ ‫ول‬ ُ ‫ ُكنَّا َم َع َر ُس‬:‫ال‬
َ َ ْ
َّ ‫يح‬
َ ‫ال ِذ‬‎ َ :‫ال‬ َّ
‫ين‬ ُ ‫ون َما َه ِذ ِه؟ َه ِذ ِه ِر‬
َ ‫((أ َت ْد ُر‬ َ َ‫ فَ ق‬- ‫يح َخبِ ي َث ٌة ُم ْن ِت َن ٌة‬
ٌ ‫ت ِر‬
ْ ‫ار َتفَ َع‬
ْ ‫ َو‬- ‫َو َسل َم‬
.‫ َح َس ٌن‬.))‫ني‬ ُ ْ‫ون م‬
َ ‫َي ْغ َت ُاب‬
732. Jābir b. ‘Abdullāh said: “We were with the Messenger of Allah
 when a terrible and foul stench was sensed. The Prophet said,
‘Do you know what this is? - This is the smell of those who slander
the believers.’ ” (Sound)
Commentary: To say something unpleasant of one’s brother when he is not
present is an unequivocally detestable thing in Islam. Here, it was made to
be sensed so offensively, and perhaps, as unpleasant as the act itself! While
strongly berating the action in the Qur’an Allah asked: “Would one of
you like to eat the flesh of his dead brother? You will hate it!” (Q 49: 13).
Backbiting is extremely an unpleasant thing! See narration no. 736.
480
ُ ‫اهلل ص َّلى‬ ِ ‫يح ُم ِنت َن ٌة َع َلى َع ْه ِد َر ُس‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٧٣٣
‫اهلل‬ َ ِ ‫ول‬ ٌ ‫ت ِر‬
ْ ‫اج‬ َ َ‫اهلل َع ْن ُه ق‬
َ ‫ َه‬:‫ال‬ َ َ َ ْ َ
ُ
َ ‫ال َن ِاف ِق‬
‫ني اغْ َت ُابوا‬ ً ‫ (( إِ َّن َن‬:‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ُ ْ‫اسا ِم َن م‬ ِ ‫ول‬ َ َ‫ فَ ق‬، ‫َع َل ْي ِه َو َس َّل َم‬
ُ ‫ال َر ُس‬
.‫ َح َس ٌن‬.))‫يح ِل َذ ِل َك‬ ُ
ِّ ‫ت َه ِذ ِه‬
ُ ‫الر‬ ْ ‫ فَ ُب ِع َث‬،‫ني‬
َ ‫ال ْس ِل ِم‬
ُ ْ‫اسا ِم َن م‬
ً ‫أ َن‬
733. Jābir said: “There was a foul stench once - during the time of
the Messenger of Allah  - and he said, ‘Some of the hypocrites
have slandered some of the Muslims. This stench has arisen for that
reason.’ ” (Sound)
‫ َم ِن‬:‫ول‬ ُ ُ‫ت ْب َن ُأ ِّم َع ْب ٍد َيق‬ ِ َ‫ م‬:‫ال‬

ُ ‫س ْع‬ َ َ‫الش ِامي ق‬
َّ ‫الر ْح َمن‬ َّ ‫اس ِم ْب ِن َع ْب ِد‬
ِ َ‫ َع ِن ا ْلق‬-‎٧٣٤
‫يب ِع ْن َد ُه‬ ُ ‫ جزاه‬،‫اغْ ِتيب ِع ْن َده م ْؤ ِمن فَ َنصره‬

َ ‫ َو َم ِن اغْ ِت‬،‫ْآلخ َر ِة‬
ِ ‫اهلل بِ َها َخيرا ِفي الدُّ ْنيا َوا‬
َ ًْ ُ َ َ َُ َ ٌ ُ ُ َ
‫ َو َما ا ْل َتقَ َم َأ َح ٌد ُلق َْم ًة َش ًّرا ِمن‬،‫اآلخ َر ِة َش ًّرا‬ ُ ‫ جزاه‬،‫م ْؤ ِمن فَ َلم ي ْنصره‬
ِ ‫اهلل بِ َها ِفي الدُّ ْنيا َو‬
َ ُ َ َ ُْ ُ َ ْ ٌ ُ
َ ‫ال ِف ِيه مِ َبا‬
.‫ فَ قَ ْد َب َه َت ُه‬،‫ال َي ْع َل ُم‬ َ َ‫ َوإِ ْن ق‬،‫ فَ قَ ِد اغْ َت َاب ُه‬،‫ال ِف ِيه م َا َي ْع َل ُم‬
َ َ‫اب ُم ْؤ ِم ٍن؛ إِ ْن ق‬
ِ ‫اغْ ِت َي‬
ُ ‫َص ِح‬
734. Al-Qāsim b. ‘Abdu‘r-Rahmān ash-Shāmī said: “Ibn Umm ‘Abd

said, ‘If someone hears a believer backbitten in his presence and
then defends him, Allah will reward him well in this world and the
Hereafter. If someone hears a believer backbitten in his presence and
does not defend him, Allah will repay him with evil in this world and
the Hereafter. No one eats a morsel more evil than the slander of a
believer. If he says what he knows about him, he has backbitten him.
If he says what he does not know about him, he has slandered him.’ ”
(Authentic Chain)
Commentary: In a related authentic hadeeth collected by Imam Ahmad and
others, the Prophet  said, “Whoever defends the honour of his brother in
this world; Allah will remove his face from the Fire on the Day of Rising.”
See Chapter 150.
481
Al-Adab Al-Mufrad
‫ال َيغْ َتب َّب ْع ُض ُك ْم َب ْع ًضا‬

َ ‫و‬ ِ ‫ول‬
َ ‫اهلل َع َّز َو َج َّل‬ َ ‫اب ا ْل ِغ‬
ُ ‫يب ُة َو ُق‬ ٌ ‫ َب‬-‎٣٠٦
Chapter 306: Backbiting: The Words Of Allah, “Do Not

Backbite One Another”
ُ ‫اهلل ص َّلى‬ ُ ‫اهلل ر ِضي‬

ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٧٣٥
‫اهلل‬ َ ِ ‫ول‬ ِ ‫ ُكنَّا َم َع َر ُس‬: ‫ال‬
َ َ ْ
‫ال ُي َع َّذ َب ِان ِفي‬ َ
َ َ‫ فَ ق‬،‫اه َما‬
َ ‫ ((إِ َّن ُه َما‬:‫ال‬ ِ ‫ب َص‬
ُ ‫اح َب‬ ُ ‫ فَ أ َتى َع َلى قَ ْب َر ْي ِن ُي َع َّذ‬، ‫َع َل ْي ِه َو َس َّل َم‬
‫ال َي َت َأ َّذى ِم َن‬ َ ‫ فَ َك‬:‫ْآلخ ُر‬
َ ‫ان‬ َ ‫ َو َأ َّما ا‬،‫َّاس‬
َ ‫اب الن‬ ُ ‫ان َي ْغ َت‬َ ‫ فَ َك‬:‫ َأ َّما َأ َح ُد ُه َما‬،‫َكبِ ٍير؛ َو َب َلى‬
ُ ‫ ث َُّم َأ َم َر بِ ُّك ِّل َك ْس َر ٍة‬،‫ فَ َك َس َر ُه َما‬،‫ي‬

ْ ‫فغ ِر َس‬
‫ت‬ َ ‫ َأ ْو بِ َج ِر‬،‫يد ٍة َر ْط َب ٍة‬
ِ ْ‫يد َت ن‬ َ ‫ فَ َد َعا بِ َج ِر‬.))‫ا ْل َب ْو ِل‬
‫ َما‬،‫((أ َّما إِ َّن ُه َس ُي َه َّو ُن ِم ْن َع َذابِ ِه َما‬ َ َ َ ْ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ‫ فَ ق‬،‫َع َلى قَ ْب ٍر‬
.‫يح ِل َغ ْي ِر ِه‬ َ ِ ‫َكا َن َتا ر ْطب َت‬

ٌ ‫ َص ِح‬.))‫ َل ْم َت ْي َب َسا‬:‫ أ ْو‬،‫ي‬ْ‫َ َ ن‬
735. Jābir b. ‘Abdullāh said: “We were with the Messenger of Allah
 when he came upon two graves whose inhabitants were being
punished. He said, ‘They are not being punished for a big reason
but rather it is because one of them used to backbite people and the
other one was not careful about urine.’ He called for a fresh palm-
stalk, or two palm-stalks, and broke them. Then he commanded that
each be planted on a grave. The Messenger of Allah  said, ‘Their
punishment will be lessened for as long as the palm-stalks are still
moist’ - or he said, ‘As long as they do not dry up.’ ” (Authentic due
to supporting proof)
Commentary: 1. Apart from the Qur’an, the Prophet  received revelation
from Allah, and was shown some of the matters of the Unseen. Allah the
Exalted says: “(He Alone is) All-Knower of the unseen, and he reveals to
none, his Unseen. Except to a messenger whom He has chosen...” (Q 72: 26-
27). 2. Abstinence from backbiting and turning to Allah in repentance from
backbiting are some of the ways of seeking protection from the punishment of
the graves. We seek Allah’s refuge from the punishment of the grave. 3. The
482
‫‪narration expresses the kind-heartedness of the Prophet .‬‬
‫ص َحابِ ِه‪ ،‬فَ َم َّر َع َلى‬ ‫َ‬

‫ير َم َع َنفَ ٍر ِم ْن أ ْ‬ ‫ِ‬
‫اص َيس ُ‬
‫ْلع ِ‬ ‫ال‪َ :‬ك َ‬
‫ان َع ْم ٌرو ْب ِن ا َ‬ ‫‪َ -‎٧٣٦‬ع ْن قَ ْي ٍس قَ َ‬
‫أل ْن ي ْأ ُك َل َأح ُد ُكم َه َذا حتَّى مَ ْي َ‬
‫أل َب ْط َن ُه‪َ ،‬خ ْي ٌر ِم ْن‬ ‫اهلل! َ‬
‫((و ِ‬ ‫َب ْغ ٍل َم ِّي ٍت قَ د ا ْن َتفَ َخ‪ ،‬فَ قَ َ‬
‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ال‪َ :‬‬
‫َأ ْن َي ْأ ُك َل حَ ْ‬
‫ل َم ُم ْس ِل ٍم))‪َ .‬ص ِح ُ‬
‫يح ا ِْإل ْس َن ِاد‪.‬‬
‫‪736. Qays said: “‘Amr b. al-’Ās was traveling with some of his‬‬
‫‪companions. He passed by a bloated dead mule. He said, ‘By Allah,‬‬
‫‪it would be better for one of you to eat this until it fills his belly than‬‬
‫)‪to eat the flesh of a Muslim (i.e. backbite him.)’ ” (Authentic Chain‬‬
‫يب ُة ِل ْل َم ِّي ِت‬

‫اب ْا ِلغ َ‬
‫‪َ -‎٣٠٧‬ب ٌ‬
‫‪Chapter 307: Slandering The Dead‬‬
‫ال‪ :‬جاء م ِاع ُز ب ُن م ِال ٍك ا َ‬

‫ْأل ْس َل ِمي‪ ،‬فَ َر َج َم ُه‬ ‫ُ‬ ‫َ‬
‫ْ َ‬ ‫‪َ -٧٣٧‎‬ع ْن أبِ ي ُه َر ْي َر َة َر ِض َي اهلل َع ْن ُه قَ َ َ َ َ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َو َم َع ُه‬ ‫ُ‬
‫ول ِ َ‬ ‫ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ِع ْن َد َّ‬
‫الرابِ َع ِة‪ ،‬فَ َم َّر بِ ِه َر ُس ُ‬
‫ال ِائن َأ َتى ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫َ‬
‫َّ َ‬ ‫الن ِم ْن ُه ْم‪ :‬إِ َّن َه َذا خْ َ َ‬ ‫ص َحابِ ِه‪ ،‬فَ قَ َ‬
‫ال َر ُج ِ‬ ‫َنفَ ٌر ِم ْن أ ْ‬
‫ت ع ْنهم ال َّنبِ ي ص َّلى ُ‬ ‫َ‬
‫اهلل‬ ‫ُّ َ‬ ‫ب! فَ َسك َ َ ُ ْ‬ ‫ِم َر ًارا‪ُ ،‬ك ُّل ذَ ِل َك َي ُر ُّد ُه‪َ ،‬حتَّى قُ ِت َل َك َما ُي ْق َت ُل ا ْل َك ْل ُ‬
‫اال‪ِ :‬م ْن‬
‫ال ِم ْن َه َذا))‪ .‬قَ َ‬ ‫َع َل ْي ِه َو َس َّل َم َحتَّى َم َّر بِ ِجيفَ ِة ِح َم ٍار َش ِائ َل ٌة ِر ْج ُل ُه‪ ،‬فَ قَ َ‬
‫ال‪ُ :‬‬
‫((ك َ‬
‫يك َما ِآنفً ا َأ ْك َث ُر‪،‬‬

‫ض َأ ِخ ُ‬‫ال‪(( :‬فَ َّال ِذي ِن ْل ُت َما ِم ْن ِع ْر ِ‬ ‫ول ِ‬
‫اهلل! قَ َ‬ ‫ِجيفَ ِة ِح َم ٍار؟ َ‪‎‬يا َر ُس َ‬
‫س))‪َ .‬ض ِع ٌ‬ ‫جْ َ ِ‬ ‫ِ َ‬ ‫ِ‬ ‫ٍ ِِ‬ ‫َّ ِ‬

‫يف‪.‬‬ ‫ْس ُم َح َّمد بِ َيده فَ إِ َّن ُه في َن ْه ٍر م ْن أ ْن َه ِار النَّة َي َت َغ َّم ُ‬
‫َوالذي َنف ُ‬
‫‪737. Abū Hurayra said: “Ma’iz b. Mālik, al-Aslamī came and the‬‬
‫‪Prophet  ordered that he be stoned to death after he had admitted‬‬
‫‪483‬‬
Al-Adab Al-Mufrad
four times (to adultery). The Messenger of Allah  passed by (his
grave) with some of his Companions two of whom said, ‘This stupid
man came to the Prophet  several times and was turned away until
he was killed like a dog.’ The Prophet  was silent until he passed
by the corpse of a donkey whose legs were sticking up in the air.
He said, ‘Eat some of this donkey.’ They said, ‘From the corpse of
a donkey, Messenger of Allah ? He said, ‘The dishonour which
you have shown to your brother before is worse. By him who holds
Muhammad’s life in His hand, he is plunging into one of the rivers of
the Garden.’ ” (Weak)
.‫س َص ِب ٍّي َم َع َأ ِب ِيه َو َب َّر َك َع َل ْي ِه‬ ْ

َ ‫س َرأ‬
َّ ‫اب َم ْن َم‬
ٌ ‫ َب‬-‎٣٠٧
Chapter 308: One Who Strokes The Head Of A Child

Accompanied By His Father And Blesses Him
‫ت َم َع َأبِ ي َو َأ َنا ُغال ٌَم‬

ُ ‫((خ َر ْج‬ :‫ال‬ ُ ‫الص ِام ِت ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ َّ ‫اد َة ْب ِن‬
َ َ َ َ ‫ َع ْن ُع َب‬-‎٧٣٨
،‫ َأ ْي َع ِّم‬:‫ت‬
ُ ‫رد ٌة َو َم َع ِاف ِر ٌّي] ق ْل‬
َ ‫[ع َل ْي ِه ُب ْر َد ٌة َو َم َع ِاف ِر ٌّي َو َع َلى ُغال َِم ِه ُب‬
َ ‫ فَ َل ِقي َنا َش ْي ًخا‬.‫اب‬
ٌّ ‫َش‬
َ ‫ فَ َت ُك‬،‫ْلب ْر َد َة‬
‫ َو َع َل ْي ِه‬،‫ون َع َل ْي َك ُب ْر َد َت ِان‬ ْ ِ ِِ ِ َ
ُ ‫ َوتأ ُخ َذ ا‬،‫َما َم َن َع َك أنْ ُت ْعطي ُغال ََم َك َهذه النَّم َر َة‬
َ َ‫ َوق‬،‫ فَ َم َس َح َع َلى َر ْأ ِسي‬:‫ال‬
:‫ال‬ َ َ‫ ق‬،‫ َن َع ْم‬:‫ال‬
َ َ‫آب ُن َك َه َذا؟ ق‬ َ َ‫ فَ ق‬،‫مَ ِن َر ٌة؟ فَ َأق َْب َل َع َلى َأبِ ي‬
ْ :‫ال‬
َ :‫ول‬
ُ ‫((أ ْط ِع ُم‬ ُ ‫اهلل ص َّلى‬
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ُ ‫ َأ ْش َه ُد َل َس ِم ْع‬،‫يك‬ ُ ‫بار َك‬
َ ‫اهلل ِف‬
‫وه ْم مِ َّما‬ َ ِ ‫ول‬ َ ‫ت َر ُس‬ َ َ
ُّ ‫اع الدُّ ْن َيا َأ َح‬
‫ب إِ َل َّي ِم ْن‬ َ َ ‫وه ْم مِ َّما َت ْك َت ُس‬
ُ ‫ ذَ َه‬،‫ َيا ْاب َن أ ِخي‬.))‫ون‬
ِ ‫اب َم َت‬ َ ‫َت ْأ ُك ُل‬
ْ ‫ َو‬،‫ون‬
ُ ‫اك ُس‬
َ َ َ‫ َأي َأب َتاه! من َه َذا الرج ُل؟ ق‬:‫ت‬ ِ ‫اع ا‬ ْ َ
ُ ‫ْلي َس ِر َك ْع‬
‫ب‬ َ ‫ أ ُبو ا‬:‫ال‬ ُ َّ ْ َ ُ َ ْ ُ ‫ قُ ْل‬.‫ْآلخ َر ِة‬ ِ ‫أ ْن َيأ ُخ َذ ِم ْن َم َت‬
ٌ ‫ َص ِح‬.‫ْب ُن َع ْم ٍرو‬
.‫يح‬
484
738. ‘Ubāda b. al-Walīd b. ‘Ubāda as-Sāmit said: “I went out with my
father when I was a young boy. We met an old man wearing a striped
cloak and a mu’āfirī robe while his slave was also wearing both a
striped cloak and a mu’āfirī robe. I said, ‘Uncle, why don’t you give
your slave this robe and take the cloak yourself - that way you can have
the two cloaks and he the robe?’ He turned to my father and asked, ‘Is
this your son?’ He replied, ‘Yes.’ He stroked my head and said, ‘May
Allah bless you. I testify that I heard the Messenger of Allah  say,
“Feed them (slaves) from what you eat and clothe them from what
you wear. Nephew, I prefer to lose the goods of this world than to lose
some of the goods of the Hereafter.’ I said, ‘Father, who is this man?’
He answered, ‘Abu’l-Yasar (Ka‘b) b. ‘Amr.’ ” (Authentic)
َ ‫اب َد َّال ُة َأ ْه ِل ْا ِإل ْس‬

‫ال ِم َب ْع ِض ِه ْم َع َلى َب ْع ٍض‬ ٌ ‫ َب‬-‎٣٠٩
Chapter 309: Mutual Love And Trust Between Muslims
‫اح ِد‬
ِ ‫ال ْن ِز ِل ا ْل َو‬ َ ‫ َوإِ َّن ُهم َل َي ُكون‬،‫ف‬
َ ْ‫ُون ِفي م‬ َ ‫الس َل‬
َّ ‫ت‬ُ ‫ َأ ْد َر ْك‬:‫ال‬
َ َ‫ َع ْن ُم َح َّم ٍد ْب ِن َز َّي ٍاد ق‬-‎٧٣٩
‫ب‬ ِ ‫ فَ ي ْأ ُخ َذ َها َص‬،‫ َو ِق ْدر َأ َح ِد ِهم َع َلى الن َِّار‬،‫ف‬

ُ ‫اح‬ َّ ‫ فَ ُر مَّ َبا َن َز َل َع َلى َب ْع ِض ِه ُم‬،‫بِ َأ َه ِال ِيه ْم‬
ُ ‫الض ْي‬
َ ْ ُ
‫ب‬ ُ ‫اح‬ ُ ُ‫ َم ْن َأ َخ َذ ا ْل ِق ْد َر؟ فَ َيق‬:‫ول‬
ِ ‫ول َص‬ ِ ‫ فَ يف ِْق ُد ا ْل ِق ْدر َص‬،‫الضي ِف ِل َضي ِف ِه‬
ُ ُ‫ فَ َيق‬.‫اح ُب َها‬ َ ْ ْ َّ
ُ ‫ بار َك‬:‫احب ا ْل ِق ْد ِر‬
َ ،‫اهلل َل ُكم ِفيها‬ َ ‫ن ُن َأ َخ ْذ َن‬ ْ َ‫ ح‬:‫الضي ِف‬
‫((أ ْو‬ َ ْ َ َ ُ ِ ‫ول َص‬ ُ ُ‫ فَ َيق‬.‫لض ْي ِف َنا‬
َ ‫اها‬ ْ َّ
ِ ِ ُ ْ‫خ‬ َ َ‫ َوق‬:‫ال َب ِق َّي ُة‬ ْ َ‫َك ِل َم ًة ح‬
َ َ‫ ق‬.))‫ن َو َها‬
َ ‫ َو َل ْي‬،‫ َوال ْب ُز إِ ذَ ا َخ َب ُزوا م ْث َل ذَ ل َك‬:‫ال ُم َح َّم ٌد‬
‫س َب ْي َن ُه ْم‬
َ َ ُ ‫ و َأ ْدر ْك‬:‫ال ب ِقي ُة‬ َّ
ُ ‫ َص ِح‬.‫حاب ُه‬
‫يح‬ َ ‫ص‬ ْ ‫ ُم َح َّم َد ْب َن ِز َي ٍاد َوأ‬:‫ت أ َنا ذَ ِل َك‬ َ َ َّ َ َ َ‫ ق‬.‫إِ ال ُج ُد ُر ا ْلقَ َص ِب‬
485
Al-Adab Al-Mufrad
739. Muhammad b. Ziyād said: “I have met the Salaf (early Muslims)
and they used to be in a single house with their families. Sometimes
a guest would arrive to visit one of them while another’s pot was
cooking. The person with the guest would take the pot for his guest
and then the person would miss his pot. He would ask, ‘Who took
the pot?’ The person with the guest would reply, ‘We took it for our
guest.’ The owner of the pot would respond, ‘May Allah bless you for
it’ - or words to that effect.’ ”
Baqiyya (one of the narrators of this hadīth) said that Muhammad

said, “The same thing used to happen when bread was baked. There
was only a reed between them.”
Baqiyya also said, “I met Muhammad b. Ziyād and his companions in

like circumstances.” (Authentic Chain)
Commentary: This level of mutual trust and love among the early Muslims,
the like of which humanity had not seen, can only be attained when people,
despite having only little, seek the greater and longer-lasting rewards of the
hereafter with the things of worldly pleasure. After describing these early
Muslims, Allah said: “And whosoever is saved from his own covetousness,
such are they who will be the successful.” (Q 59:9).
‫يف َو ِخدْ َم ُت ُه ِإ َّي ُاه ِب َن ْف ِس ِه‬

ِ ‫الض‬ ُ ‫اب ِإ ْك َر‬
َّ ‫ام‬ ٌ ‫ َب‬-‎٣١٠
Chapter 310: Honouring A Guest And Serving Him Yourself
ُ ‫ َأ َّن رجلًا َأ َتى ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ ‫ فَ َب َع‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫ث‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٧٤٠
َ َّ ُ َ ُ َ َ َ ََْ ْ َ
ُ َّ ِ‫ َما َم َع َنا إ‬:‫إِ َلى ِنس ِائ ِه فَ قُ ْل َن‬
‫((م ْن َي ُض َّم‬ ِ ‫ول‬ُ ‫ال َر ُس‬
َ َ‫ فَ ق‬،‫اء‬ َ ْ‫ال م‬
ُ ‫ال‬ َ
َ َ‫ فَ ق‬،‫ام َر َأ ِت ِه‬
:‫ال‬ َ َ
ْ ‫ فَ ا ْن َط َل َق بِ ِه إِ َلى‬،‫ أ َنا‬:‫ال َر ُج ٌل ِم َن اْأل ْن َص ِار‬ ُ ‫ َأ ْو ُي ِض‬-
َ َ‫ فَ ق‬.))‫ َه َذا؟‬- ‫يف‬
َّ ِ‫ َما ِع ْن َد َنا إ‬:‫ت‬ ُ ‫اهلل ص َّلى‬

ْ ‫ فَ قَ ا َل‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫َأ ْك ِر ِمي َض ْي‬
،‫الص ْب َي ِان‬ ُ ُ‫ال ق‬
ِّ ‫وت‬ َ ِ ‫ول‬ ِ ‫ف َر ُس‬
486
ْ ‫ فَ َه َّي َأ‬،‫اء‬
‫ت‬ ُ ‫ َو َن ِّو ِمي ِص ْب َيا َن ِك إِ ذَ ا َأ َر‬،‫اج ِك‬
ً ‫ادوا َع َش‬ َ ‫ص ِل ِحي ِس َر‬
َ
َ ‫ َه ِّي ِئي َط َع‬:‫ال‬
ْ ‫ َوأ‬،‫ام ِك‬ َ َ‫فَ ق‬
َ ْ ‫ ثُم قَ ام‬،‫ت ِصبيا َنها‬ َ
َ ‫ت َكأ َّن َها ُت ْص ِل ُح ِس َر‬
‫اج َها‬ َ َّ َ َْ َ ‫ت ِس َر‬
ْ ‫ َو َن َّو َم‬،‫اج َها‬ ْ ‫ص َل َح‬ َ ‫َط َع‬
ْ ‫ َوأ‬،‫ام َها‬
ِ ‫ول‬ِ ‫صب َح َغ َدا إِ َلى َر ُس‬ َ ِ ْ‫ َو َب َاتا َط ِاو َي ن‬،‫ال ُي ِر َي ِان ِه َأ َّن ُه َما َي ْأ ُكال َِن‬
َ ‫ َو َج َع‬،‫فَ َأ ْطفَ َأ ْت ُه‬
‫اهلل‬ َ ْ ‫أ‬‎‫ فَ َل َّما‬،‫ي‬
َ ُ ُ ُ ‫ص َّلى‬
َ ‫ أ ْو َع ِج‬- ‫ (( َلقَ ْد َض ِح َك اهلل‬:‫ َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬:‫ال‬
-‫ب‬ َ َ‫ فَ ق‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ
َ ‫ون َع َلى َأ ْنفُ ِس ِه ْم َو َل ْو َك‬ ُ َ
َ ‫اص ٌة َو َم ْن ُي‬
‫وق‬ َ ‫ان بِ ِه ْم َخ َص‬ َ :‫ َوأ ْن َز َل اهلل‬.))‫ِم ْن ِف َع ِال ُك َما‬
َ ‫و ُي ْؤ ِث ُر‬
ٌ ‫ َص ِح‬.))٩:‫ ((احلشر‬‫ون‬
.‫يح‬ ُ ْ‫ُش َّح َنف ِْس ِه فَ ُأو َل ِئ َك ُهم م‬
َ ‫الف ِْل ُح‬ ُ
740. Abū Hurayra said: “A man came to the Prophet  and he sent
to his wives. They said, ‘We have nothing but water.’ The Messenger
of Allah  said, ‘Who will give hospitality to this man?’ One of the
Ansar said, ‘I will.’ He took the guest to his wife and said, ‘Honour
the guest of the Messenger of Allah.’ She said, ‘We only have
food for the children.’ He said, ‘Prepare the food, trim your lamp, and
put the children to sleep when they want their supper.’ She prepared
the food, trimmed her lamp and put her children to bed. Then she got
up as if she was going to adjust the lamp and put it out. They went
through the movements of eating, but spent the night hungry. In the
morning, the Ansāri went to the Messenger of Allah . He 
said, ‘Allah is pleased with what you did. Allah has revealed, ‘They
prefer others to themselves, even if they are in great need. Whoever is
protected from the covetousness of himself, those are the successful.”
’ ” (59: 9) (Authentic)
Commentary: Imam an-Nawawee (‫ )رحمه الله‬said, “It contains the excellence
of preferring others and an exhortation towards it. The scholars are agreed
concerning the virtuousness of giving preference to others with relation to
food and things like that, from the worldly matters and things that the heart
desires. As for matters of nearness to Allah; the best is not giving preference
to others in them because the rights involved in them are of Allah the
Exalted.” See also, hadeeth no. 102.
487
Al-Adab Al-Mufrad
َّ ‫اب َج ِائ َز ُة‬

‫الض ْي ِف‬ ٌ ‫ َب‬-‎٣١١
Chapter 311: The Entertainment Of A Guest
ْ ‫ َو َأ ْب َص َر‬،‫اي‬ ُ ْ ‫سع‬ ُ ‫ عن ُشريح اْلع َد ِو ِّي ر ِضي‬-١٤٧‎

،‫اي‬ َ ‫ت َع ْي َن‬ َ ‫ت أذُ َن‬ َ ِ َ‫ م‬:‫ال‬
َ َ َ ٍَْ ْ َ
َ ‫((م ْن َك‬ ُ ‫ِحني َتك َّلم ال َّنبِ ي ص َّلى‬
،‫ْآلخ ِر‬ َ َ :‫ال‬ َ ُّ َ َ
َ َ‫ ق‬.))‫ َج ِائ َز َت ُه‬،‫ فَ ْل ُي ْك ِر ْم َض ْيفَ ُه‬،‫ْآلخ ِر‬
:‫ال‬ ِ ‫اهلل َوا ْلي ْو ِم ا‬
َ َ ‫ َو َم ْن َك‬،‫فَ ْل ُي ْك ِر ْم َج َار ُه‬
ِ ِ‫ان َي ْؤ ِم ُن ب‬
َ ‫ فَ َما َك‬،‫الض َيافَ ُة ثالث َُة َأ َّي ٍام‬

‫ان َو َر َاء‬ ِّ ‫ َو‬،‫((ي ْو ٌم َو َل ْي َل ٌة‬ ِ ‫ول‬
َ َ‫اهلل!؟ ق‬
َ :‫ال‬ َ ‫َو َما َج ِائ َز ُت ُه َيا َر ُس‬
ْ ‫ فَ ْل َيقُ ْل َخ ْي ًرا َأ ْو ِل َي ْص ُم‬،‫ْآلخ ِر‬

.))‫ت‬ ِ ‫اهلل َوا ْلي ْو ِم ا‬
َ
َ ‫ َو َم ْن َك‬.‫ع َل ْي ِه‬‎ ُ ‫ذَ ِل َك‬
َ ‫فه َو َص َدقَ ٌة‬
ٌ ‫َص ِح‬
.‫يح‬
741. Abū Shurayh al-‘Adawi said: “My ears heard and my eyes saw
the Prophet  when he said, ‘Whoever believes in Allah and the
Last Day should be generous towards his neighbour. Whoever believes
in Allah and the Last Day should be generous when he entertains
his guest.’ He was asked, ‘What is his entertainment, Messenger of
Allah?’ He replied, ‘A day and a night. Hospitality is for three days.
Whatever is more than that is Sadaqa for him. Whoever believes in
Allah and the Last Day should speak well or be silent.’” (Authentic)
Commentary: The narration shows some difference between Jaaizah: what
we give the guest on his arrival, of warm reception including food, drink and
other things he may need to settle down from the difficulties of journeying,
and Diyaafah: general hospitality shown a guest. While the first is for a day
and night, the later lasts for only three days after which the rights of the
guests ceases such that whatever the host offers is only supererogatory
charity. The author, Imam al-Bukhaaree (‫)رحمه الله‬, due to the difference
between Jaaizah and Diyaafah has mentioned them in separate chapters.
488
‫ال َث ُة َأ َّي ٍام‬
َ ‫الض َي َاف ُة َث‬
ِّ ‫اب‬
ٌ ‫ َب‬-‎٣١٢
Chapter 312: Hospitality Is For three Days
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٧٤٢
َ َ ََْ ْ َ
.‫يح‬ َ ‫ فَ َما َك‬،‫الث َُة َأ َّي ٍام‬
ٌ ‫ َص ِح‬.))‫ان َب ْع َد ذَ ِل َك فَ ُه َو َص َدقَ ٌة‬ ِّ
َ ‫((الض َيافَ ُة َث‬
742. Abū Hurayra said: “The Messenger of Allah  said, ‘Hospitality
is for three days. Whatever is more than that is Sadaqa.’ ” (Authentic)
‫يم ِع ْندَ ُه َح َّتى ُي ْح ِر َج ُه‬ َ ‫اب‬

ُ ‫ال ُي ِق‬ ٌ ‫ َب‬-٣١٣‎
Chapter 313: (A Guest Should) Not Stay With Someone To

The Point That He Causes Him Inconvenience By The Length
Of His Stay
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ْلكعبِ ي ر ِضي‬
َ ‫ َأ َّن َر ُس‬،‫اهلل َع ْن ُه‬ َ َ
:‫ال‬ َ ِ ‫ول‬ َ َ ْ ‫ َع ْن أبِ ي ُش َر ْي ٍح ا‬-‎٧٤٣
‫اهلل‬ ْ ‫فَ ْل َيقُ ْل َخ ْي ًرا َأ ْو ِل َي ْص ُم‬‎ ،‫ْآلخ ِر‬
َ ‫ َو َم ْن َك‬.‫ت‬ ِ ‫اهلل َوا ْلي ْو ِم ا‬
َ
َ ‫((م ْن َك‬
َ
‫ فَ َما َب ْع َد ذَ ِل َك‬،‫الث َُة َأ َّي ٍام‬ ِّ ‫ َو‬.‫ْآلخ ِر فَ ْل ُي ْك ِر ْم َض ْيفَ ُه؛ َج ِائ َز َت ُه َي ْو ٌم َو َل ْي َل ٌة‬
َ ‫الض َيافَ ُة َث‬ ِ ‫َواْلي ْو ِم ا‬
َ
َ
ٌ ‫ َص ِح‬.))‫ال َي ِح ُّل َل ُه أ ْن َي ْث ِو َي ِع ْن َد ُه َحتَّى ُي ْح ِر َج ُه‬
.‫يح‬ َ ‫ َو‬،‫فَ ُه َو َص َدقَ ٌة‬
743. Abū Shurayh al-Ka‘bī said: “The Messenger of Allah  said,
‘Whoever believes in Allah and the Last Day should speak well or be
silent. Whoever believes in Allah and the Last Day should be generous
in entertaining his guest - a day and a night. Hospitality is (for) three
days. Whatever is more than that is Sadaqa (charity). It is not lawful
489
Al-Adab Al-Mufrad
for the guest to stay with his host to the point that he causes him
inconvenience.’ ” (Authentic)
Commentary: The stage that follows the periods of Jaaizah, Diyaafah and
Sadaqah is when the guest becomes a burden to his host! This is prohibited.
It is evidence for the weak faith in whoever does that. However, this does
not include when the host himself requests the stay or when it is most
preponderant to the guest that he is not of any sort of burden to the host. Yet,
it is from strong faith to avoid whatever may lead to a sin.
َ
ْ ‫اب ِإ َذا أ‬
‫ص َب َح ِب َف َن ِائ ِه‬ ٌ ‫ َب‬-‎٣١٤
Chapter 314: Whoever Is In The Compound Of Someone’s

House

‫اهلل َع َل ْي ِه‬ َ َ‫ ق‬:‫ال‬ ُ ‫الش ِامي ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ َّ ‫ َع ِن مْ ِالق َْدام؛ َأبِ ي َك ِر َمي َة‬-‎٧٤٤
َ ُّ َ َ
َ
ْ ‫ فَ َم ْن أ‬،‫ب َع َلى ُك ِّل ُم ْس ِل ٍم‬
‫ص َب َح َبفَ َن ِائ ِه فَ ُه َو َد ْي ٌن َع َل ْي ِه‬ َّ ‫ (( َل ْي َل ُة‬:‫َو َس َّل َم‬
ِ ‫الض ْي ِف َح ٌّق َو‬
ٌ ‫اج‬
ٌ ‫ َص ِح‬.))‫اء َت َر َك ُه‬
.‫يح‬ َ ‫ فَ إِ ْن َش‬،‫اء‬
َ ‫ َوإِ نْ َش‬،‫اء ا ْق َت َض ُاه‬ َ ‫إِ ْن َش‬
744; Al-Miqdām Abū Karima as-Sāmi said: “The Prophet  said,
‘Having a guest for a night is a binding duty on every Muslim.
Whenever someone enters his yard, that person has a debt owed to him.
If he likes, he discharges it, and if he likes, he leaves it.’ ” (Authentic)
Commentary: That is; if the guest likes he should demand for his right of
Diyaafah from the host, and if he likes too, he may leave it. The hadeeth
is from the clearest evidences for the obligation of Diyaafah for the guest
over the host. In another authentic version in Sunan Ibn Maajah, it says,
“Entertaining the guest for the first night is an obligation...”
490
َ
‫وما‬ ُ ‫الض ْي‬
ً ‫ف َم ْح ُر‬ ْ ‫اب ِإ َذا أ‬
َّ ‫ص َب َح‬ ٌ ‫ َب‬-‎٣١٥
Chapter 315: When A Guest Is Deprived
ِ ‫ول‬
‫اهلل! إِ َّن َك َت ْب َع ُث َنا فَ َن ْن ِز ُل‬ َ ‫ َيا َر ُس‬:‫ت‬ ُ ‫ عن عقْب َة ب ِن ع ِام ٍر ر ِضي‬-‎٧٤٥
ُ ‫ قُ ْل‬:‫ال‬ َ َ َ ْ َ ُ ْ َ
‫ ((إِ نْ َن َز ْل ُت ْم بِ قَ ْو ٍم فَ ُأ ِم َر َل ُك ْم مِ َبا َي ْن َب ِغي‬:‫ال َل َنا‬
َ َ‫ فَ َما َت َرى ِفي ذَ ِل َك؟ فَ ق‬،‫ال َي ِق ُرو َنا‬
َ َ‫بِ قَ ْو ٍم ف‬
ٌ ‫ َص ِح‬.))‫الض ْي ِف َّال ِذي َي ْن َب ِغي َل ُه ْم‬

.‫يح‬ َّ ‫ فَ إِ ْن َل ْم َيف َْع ُلوا فَ ُخ ُذوا ِم ْن ُه ْم َح َّق‬،‫لض ْي ِف فَ اق َْب ُلوا‬
َّ ‫ِل‬
745. ‘Uqba b. ‘Āmir said: “I said, ‘Messenger of Allah, you send us

out and we stay with certain people who do not give us hospitality.
What is your advice in this case?’ He said to us, ‘If you visit people
who give you what a guest should have, then accept it. If they do not,
then take from them what is your right as their guest - what a guest is
owed.’ ” (Authentic)
Commentary: In the wording collected by Imam at-Tirmidhee (‫ )رحمه الله‬in his
Sunan with an authentic chain, it says, “…if they refuse, such that you have
to take it forcibly, then do take it.” That the guest is allowed to take his need
for the first night from his guest despite the fact that the property of the
Muslim is inviolable emphasizes the fact that it is obligatory upon the host to
entertain the guest for the first night.
‫ف ِب َن ْف ِس ِه‬
َ ‫الض ْي‬ َّ ‫اب ِخدْ َم ُة‬
َّ ‫الر ُج ِل‬ ٌ ‫ َب‬-‎٣١٦
Chapter 316: Serving Your Guest Yourself
ُ ‫ َأ َّن َأبا ُأسي ٍد الس ِاع ِد ِّي دعا ال َّنبِ ي ص َّلى‬:‫ عن سه ٍل ب ِن سع ٍد‬-‎٧٤٦
‫اهلل َع َل ْي ِه َو َس َّل َم ِفي‬ َ َّ َ َ َّ ْ َ َ ْ َ ْ ْ َ ْ َ
ُ ‫ون َما َأنْقَ ْع‬
‫ت‬ َ ‫ َأ َت ْد ُر‬:‫ت‬
ْ ‫ فَ قَ ا َل‬.‫وس‬ َ ‫ و َكا َن ِت‬،‫ُعر ِس ِه‬
ُ ‫ َو ِه َي ا ْل َع ُر‬،‫ام َرأ ُت ُه َخ ِاد َم ُه ْم َي ْو َم ِئ ٍذ‬
ْ َ ْ
491
Al-Adab Al-Mufrad
ُ ‫اهلل َع َل ْي ِه َو َس َّل َم ؟ َأنْقَ ْع‬
ٌ ‫ َص ِح‬.‫ات ِم َن ال َّل ْي ِل ِفي َت ْو ٍر‬
.‫يح‬ ٍ ‫ َل ُه مَ َتر‬‎‫ت‬
َ َ ِ ‫ول‬ ِ ‫ِلر ُس‬
َ
746. Sahl b. Sa‘d said: “Abū Usayd as-Sa’idi invited the Prophet
 to his wedding. His wife, who was the bride, served them that
day. She said, ‘Do you know what I served the Messenger of Allah
? I served him some dates which I had soaked in a pot of water
overnight.’ ” (Authentic)
Commentary: Considering the hadeeth in relation to the chapter heading,
Imam Al-Albaanee (‫ )رحمه الله‬said, “This is what is contained in the book
basically but it does not conform with the hadeeth because the one who
served in it was the (man’s) wife as is clear. So, the correct thing is the title
he gave it ‘the Book of Marriage’ in the Saheeh (i.e. Saheeh al-Bukhaaree):
Chapter on The Wife’s Serving the Men During the Wedding Feast Herself.”
This is more so since the author already gave a title about the man serving
the guest in Chapter 310, he may not have repeated the title again here.
Allah knows best. That the wife serves the guest during the marriage
ceremony is, however, based on the conditions that she is appropriately
dressed according to the Sharee’ah and no temptation is feared therefrom.
‫اب َم ْن َقدَّ َم ِإ َلى َض ْي ِف ِه َط َع ًاما َف َق َام ُي َص ِّلي‬

ٌ ‫ َب‬-‎٣١٧
Chapter 317: One Who Brings His Guest Food And Then
Stands Up To Pray
‫ َأ ْي َن َأ ُبو‬:‫الم َر َأ ِت ِه‬
ْ ‫ت‬ ُ ‫ فَ قُ ْل‬،‫ فَ َل ْم ُأ َو ِافق ُْه‬،‫ت َأ َبا ذَ ِّر‬
ُ ‫ َأ َت ْي‬:‫ال‬
َ َ‫ َع ْن ن َُع ْي ٍم ْب ِن قَ ْع َن ٍب ق‬-٧٤٧‎
‫ قَ ْد قَ َط َر َأ َح َد ُه َما‬،‫ير ِان‬ ِ َ ‫ فَ َج‬،‫ت َل ُه‬

َ ‫اء َو َم َع ُه َبع‬ ُ ‫ فَ َج َل ْس‬،‫ْآلن‬ َ ‫ مَ ْي َت ِه ُن؛ َس َي ْأ ِت‬:‫ت‬
َ ‫يك ا‬ ْ ‫ذَ ِّر؟ قَ ا َل‬
!‫ َيا َأ َبا ذَ ِّر‬:‫ت‬ ِ ‫ ِفي ُع ُن ِق ُك ِّل َو‬،‫ْآلخ ِر‬

َ ‫ ث َُّم َج‬،‫ فَ َو َض َع ُه َما‬،‫اح ٍد ِم ْن ُه َما ِق ْر َب ٌة‬
ُ ‫ فَ قُ ْل‬.‫اء‬ َ ‫بِ َع ُج ِز ا‬
ِ :‫ال‬
‫هلل‬ َ ‫ال َأ ْب َغ‬
َ َ‫ ق‬،‫ض إِ َل َّي ُل ِق ًّيا ِم ْن َك‬ َّ ‫ان َأ َح‬
َ ‫ َو‬،‫ب إِ َل َّي ُل ِق ًّيا ِم ْن َك‬ َ ‫ت َأ ْلقَ ُاه َك‬
ُ ‫َما ِم ْن َر ُج ٍل ُك ْن‬
492
‫ب إِ نْ َل ِقي ُت َك‬ َ َ ‫ت‬ َ ‫َأ ُب‬
ُ ‫ال ِاه ِل َّي ِة أ ْر َه‬
َ ْ‫ت َم ْوؤُ َد ًة ِفي ج‬
ُ ‫وأ ْد‬ ُ ‫ إِ ِّني ُك ْن‬:‫ال‬
َ َ‫وك؛ َو َما َج َم َع َه َذا؟ ق‬
َ ُ‫ت َأ ْر ُجو َأنْ َتق‬

.‫ َل َك َت ْو َب ٌة َو َم ْخ َر ٌج‬:‫ول‬ ُ ‫ َو ُك ْن‬،‫ال َم ْخ َر َج َل َك‬‎
َ ،‫بة َل َك‬ َ ُ‫َأن َتق‬
َ :‫ول‬
َ ‫ال َت ْو‬
:‫الم َر َأ ِت ِه‬ َ َ‫ َوق‬.‫ف‬ ُ ‫ عفَ ا‬:‫ال‬ َ ‫ال ِاه ِل َّي ِة َأ َص ْب‬

َ ْ‫ َأ ِفي ج‬:‫ال‬
ْ ‫ال‬ َ ‫اهلل َع َّما َس َل‬ َ َ َ‫ ق‬.‫ َن َع ْم‬:‫ت‬
ُ ‫ت؟ قُ ْل‬ َ َ‫ق‬
‫ إِ ْيه! فَ إِ َّن ُك َّن‬:‫ال‬

َ َ‫ ق‬.‫ص َو ُات ُه َما‬ َ ْ ‫ حتَّى ار َتفَ ع‬،‫ت‬ َ َ ْ ‫ فَ َأ َب‬،‫ِآتي َنا بِ َط َع ٍام‬
ْ ‫تأ‬ َ ْ َ ْ ‫ ث َُّم أ َم َر َها فَ أ َب‬،‫ت‬
‫اهلل ِف ِيه َّن؟‬ ِ ‫ول‬ ُ ‫اهلل ص َّلى‬
ُ ‫ قُ ْل‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬
ُ ‫ال َر ُس‬
َ َ‫ َو َما ق‬:‫ت‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬َ َ‫ون َما ق‬ َ ‫ال َت ْع ُد‬َ
َ ُ ‫ وإِ َّن َك إِ ْن ُت ِر‬،‫ت ِمن ِض َلع‬ َ َ ْ‫ ((إِ َّن م‬:‫ق َا َل‬
َ ‫ َوإِ نْ ُت َد ِار‬،‫يم َها َت ْك ِس ُر َها‬
‫يها‬ َ ‫يد أنْ ُت ِق‬ َ ٍ ْ ْ َ‫ال َرأ َة ُخ ِلق‬
َ ‫ال َأ ُهو َلن‬
،‫َّك‬ َ َ‫ فَ ق‬،‫يد ٍة َك َأ َّن َها قَ َطا ٌة‬
َ ‫ ُك ْل َو‬:‫ال‬ َ ‫ت بِ َث ِر‬ ْ ‫ فَ َو َّل‬.))‫يها َأ َو ًدا َو ُب ْل َغ ًة‬
َ ‫ فَ َج‬،‫ت‬
ْ ‫اء‬ َ ‫فَ إِ َّن ِف‬
ُ ‫ فَ قُ ْل‬.‫ ث َُّم ا ْنفَ َت َل فَ َأ َك َل‬،‫وع‬

ِ ‫ إِ َنا‬:‫ت‬
‫ َما‬،‫هلل‬ َ ‫الر ُك‬
ُّ ‫ب‬ُ ‫ فَ َج َع َل ُي َه ِّذ‬،‫ام ُي َص ِّلي‬
َ َ‫ ث َُّم ق‬،‫فَ إِ ِّني َص ِائ ٌم‬
ْ ُ‫ َأ َلم خ‬:‫ت‬
‫تبِ ْر ِني‬ ُ ‫ قُ ْل‬،‫ت ُم ْن ُذ َل ِقي َت ِني‬ َ ‫هلل َأ ُب‬
ُ ‫ ما َك َذ ْب‬،‫وك‬ َ َ‫اف َأ ْن َت ْك ِذ َب ِني! ق‬
ِ :‫ال‬ ُ ‫ت َأ َخ‬
ُ ‫ُك ْن‬
ْ
‫ب ِلي َأ ْج ُر ُه َو َح َّل‬ َ َ ‫الشه ِر َث‬
َ ‫الث ََة أ َّي ٍام فَ ُك ِت‬ ْ َّ ‫ت ِم ْن َهذ َا‬ َ َ‫َأ َّن َك َص ِائ ٌم؟ ق‬
ُ ‫ َب َلى؛ إِ ِّني ُص ْم‬:‫ال‬
.‫ َح َس ٌن‬. ‫ام‬ َّ ‫ِلي‬

ُ ‫الط َع‬ َ
747. Nu‘aym b. Qa’nab said: “I went to Abū Dharr and did not find
him (at home). I said to his wife, ‘Where is Abū Dharr?’ She said,
‘Fetching some things for the house. He will be back soon.’ I sat down
to wait for him. He came with two camels. One of them was lined
up behind the other and each of the camels had a waterskin on its
neck. Abū Dharr took these off and then came. I said, ‘Abū Dharr!
There is no man who I desired to meet more than you and there was
none that I hated to meet more than you.’ He said, ‘Lillāh Abūka!
(To Allah belongs the excellence of your father.) How can these two
be joined together?’ I said, ‘In the time of the Jāhiliyya, I buried a
daughter alive and I feared that I would meet you and you would say,
“There is no way for you to repent. There is no way out.” On the other
hand, I used to hope that you would say, “There is a way for you to
repent. There is a way out.’ ” Abū Dharr asked, ‘Was it in the time
of the Jāhiliyya that you did so?’ I said, ‘Yes.’ He said, ‘Allah has
pardoned what was done in the past.’ Then he said to his wife, ‘Bring
493
Al-Adab Al-Mufrad
us some food.’ She refused. Then he commanded her and still she
refused. This continued until their voices were raised. Abū Dharr said,
‘Oh! Stop this nuisance! You cannot go beyond what the Messenger of
Allah  said.’ I asked, ‘What did the Messenger of Allah say about
women?’ He said, ‘Woman is a crooked rib. If you try to straighten
her out, you will break her. If you deal with her gently despite her
crookedness, you should get what you want from her.’ She went and
brought some tharīd, (dish) like sand grouse.
“Abū Dharr said, ‘Eat. Don’t let me alarm you. I am fasting.’ Then
he got up to pray. He began to do the prostrations one after another
being brief in them. Then he turned and ate. I said, ‘Innā lillāh! (We
belong to Allah!) I never thought that you would lie to me.’ He said,
‘To Allah belongs the excellence of your father! I have not lied since
the moment you met me.’ I said, ‘Didn’t you tell me that you were
fasting?’ He said, ‘Yes, I have fasted three days of this month and so
the reward for a whole month has been written for me and it is lawful
for me to eat (with you).’ ” (Sound)
Commentary: It highlights: 1. The companion’s concern for the upkeep of
their household. See narration no. 234 and Chapter 247. 2. Allah’s mercy
over His creatures. He has made turning to Him in repentance a means of
cleansing a person’s past sins, no matter how grievous or enormous they
may be. 3. Spouses should be patient with each other and show kindness
when they correct themselves. The husband, however, requires more patience
in dealing with his wives so that he does not ‘break her’. 4. Good deeds are
rewarded in manifolds. 5. The point of reference here is Abu Dharr’s getting
up to pray after serving the guest.
494
‫الر ُج ِل َع َلى َأ ْه ِل ِه‬
َّ ‫اب َن َف َق ُة‬
ٌ ‫ َب‬-‎٣١٨
Chapter 318: A Man Spending For His Family
َ ‫ ((إِ َّن ِم ْن َأف‬:‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ان ر ِضي‬
‫ْض ِل‬ َ ِّ َ ُ َ َ َ َ ‫ َع ْن ث َْو َب‬-‎٧٤٨
‫ار َأ ْنفَ قَ ُه‬ ِ ِ ِ ِ‫ص َحابِ ِه ِفي َسب‬
ٌ ‫ودي َن‬‎َ ،‫يل اهلل‬
َ َ ‫ و ِدي َن‬،‫ِدي َن ٍار َأ ْنفَ قَ ُه الرج ُل َع َلى ِعي ِال ِه‬
ْ ‫ار أ ْنفَ قَ ُه َع َلى أ‬
ٌ َ َ ُ َّ
‫ َو َأ ُّي َر ُج ٍل َأ ْع َظ ُم َأ ْج ًرا ِم ْن‬،‫ َو َب َد َأ بِ ا ِْلع َي ِال‬:‫ال َأ ُبو ِقال ََب َة‬ ِ ‫يل‬
َ َ‫ ق‬.))‫اهلل‬ ِ ِ‫َع َلى َدا َّب ِت ِه ِفي َسب‬
ُ
ٌ ‫ َص ِح‬.‫َر ُج ٍل ُي ْن ِف ُق َع َلى ِع َي ٍال ِص َغ ٍار َحتَّى ُي ْغ ِن َي ُه ُم اهلل َع َّز َو َج َّل‬
.‫يح‬
748. Thawbān said: “The Prophet  said, ‘The best dinār a man
spends is the dinār which he spends on his family, the dinār which he
spends on his companion in the way of Allah, and the dinār which he
spends on his riding animal in the way of Allah.’ ”
Abū Qilāba (one of the narrators) said, “He started by mentioning the
children,” and also said, “None has a greater reward than the man who
spends on small children until such time that Allah, the Mighty and
Exalted, makes them independent.” (Authentic)
Commentary: Good deeds are of categories as mentioned earlier. As regards
charity, from the best of expenses is what one spends on his household.
Then, spending on the little children in one’s household until they become
autonomous is, certainly, very rewarding and full of blessings. The Prophet
 had said, “It is sufficient sin for a man that he abandons his dependents.”
(Muslim and others)

:‫اهلل َع َل ْي ِه َو َس َّل َم ق َا َل‬ ُ ‫ود اْلب َد ِر ِّي ر ِضي‬
ٍ ‫ َع ْن َأبِ ي َمس ُع‬-‎٧٤٩
َ ِّ َ ُ َ َ َ َ ْ
.‫يح‬ ْ ‫((م ْن َأ ْنفَ َق َنفَ قَ ًة َع َلى َأ ْه ِل ِه؛ َو ُه َو َي ْح َت ِس ُب َها؛ َكا َن‬
ٌ ‫ َص ِح‬.))‫ت َل ُه َص َدقَ ًة‬ َ
495
Al-Adab Al-Mufrad
749. Abū Mas’ūd al-Badrī said: “The Prophet  said, ‘When
someone spends something on his family and reckons its reward to be
with Allah, it is Sadaqa for him.’ ” (Authentic)
Commentary: It evinces the excellence of spending on one’s family and the
need to do so for the sake of Allah, Alone, seeking to be rewarded by Him.
Thus, if a man does such a virtuous deed but for the sake of other than Allah,
seeking fame or show-off thereby, he loses the reward for the deed. See
hadeeth no. 716.
َ َ‫ار؟ ق‬ ِ ِ ِ ِ َ ‫ َيا ر ُس‬:‫ال ر ُج ٌل‬ ُ ‫ عن جابِ ٍر ر ِضي‬- ‎٧٥٠

:‫ال‬ ٌ ‫ول اهلل! ع ْندي دي َن‬ َ َ َ َ‫ ق‬:‫ال‬
َ َ َ ْ َ
َ َ‫ق‬‎‫ َأ ْو‬- ‫((أ ْن ِفق ُْه َع َلى َخ ِاد ِم َك‬
:‫ال‬ َ :‫ال‬ َ َ‫ ق‬.))‫(( َأ ْن ِفق ُْه َع َلى َنف ِْس َك‬
َ ‫ ع ْن ِدي‬:‫ال‬
َ َ‫آخ ُر؟ فَ ق‬
.))‫هو َأ َخ ُّس َها‬ ِ ‫يل‬

َ ‫ َو‬،‫اهلل‬ ِ ِ‫ (( َض ْع ُه ِفي َسب‬:‫ال‬ َ ‫ال ِع ْن ِدي‬
َ َ‫آخ ُر؟ ق‬ َ َ‫ ق‬.))‫ َع َلى َو َل ِد َك‬-
.))...‫((ض ْع ُه‬
َ :‫يح ِل َغ ْي ِر ِه دون قوله‬
ٌ ‫َص ِح‬
750. Jābir said: “A man said, ‘Messenger of Allah, I have a dinār.’ He

said, ‘Spend it on yourself.’ The man said, ‘I have another.’ He said,
‘Spend it on your servant’ - or he said ‘on your child.’ The man said, ‘I
have another.’ He said, ‘Use it in the way of Allah, but that is the least
form of it (Sadaqa).’” (Authentic due to supporting proof without the
expression: ‘Use it…’)
َ :‫ال‬
‫((أ ْر َب ْع ُة‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٧٥١
ِ ِ‫ َو ِدي َن ًارا َأ ْنفَ ْق َت ُه ِفي َسب‬،‫ َو ِدي َن ًارا َأ ْع َط ْي َت ُه ِفي َرقَ َب ٍة‬،‫ ِدي َن ًارا َأ ْع َط ْي َت ُه ِم ْس ِكي ًنا‬:‫ير‬
‫يل‬ ِ
َ ‫َد َنان‬
َ َ َ ‫ َأف‬،‫ َو ِدي َن ًارا َأ ْنفَ ْق َت ُه َع َلى َأ ْه ِل َك‬،‫اهلل‬
ٌ ‫ َص ِح‬.))‫ْض ُل َها َّال ِذي أ ْنفَ ْق َت ُه َع َلى أ ْه ِل َك‬
.‫يح‬ ِ
751. Abū Hurayra said: “The Prophet  said, ‘There are four dinārs:
a dinār you give to a poor person, a dinār you give to free a slave, a
dinār you spend in the way of Allah, and a dinār you spend on your
family. The best of them is the dinār you spend on your family.’ ”
(Authentic)
496
‫اب ُي ْؤ َج ُر ِفي ُك ِّل َش ْي ٍء َح َّتى ال ُّل ْق َم ُة َي ْر َف ُع َها ِإ َلى ِفي‬
‫‪َ -‎٣١٩‬ب ٌ‬
‫َ‬
‫ام َرأ ِت ِه‬
‫ْ‬
‫‪Chapter 319: There Is A Reward For Everything, Even A‬‬

‫‪Morsel Offered To One’s Wife To Eat‬‬
‫اهلل ع ْنه‪َ ،‬أ َّن ال َّنبِ ي ص َّلى ُ‬

‫ال َل ُه‪:‬‬ ‫اص ر ِضي ُ‬ ‫َّ‬ ‫َ‬ ‫ٍ‬
‫َّ َ‬ ‫َ ُ‬ ‫‪َ -‎٧٥٢‬ع ْن َس ْعد ْب ِن أبِ ي َوق ٍ َ َ‬
‫ت َع ُل ِفي‬ ‫ال ُأ ِج ْر َ‬
‫ت بِ َها‪َ ،‬حتَّى َما جَ ْ‬ ‫اهلل َع َّز َو َج َّل إِ َّ‬
‫((إِ َّن َك َل ْن ُت ْن ِف َق َنفَ قَ ًة َتب َت ِغي بِ َها َو ْج َه ِ‬
‫ْ‬
‫فَ م َ‬
‫ام َرأ ِت َك))‪َ .‬ص ِح ٌ‬
‫يح‪.‬‬ ‫ِ ْ‬
‫‪752. Sa‘d b. Abī Waqqās said: “The Prophet  said to Sa‘d, ‘You‬‬
‫‪spend nothing by which you desire the face of Allah the Mighty and‬‬
‫‪Exalted, but that you are rewarded for it, even what you put in your‬‬
‫)‪wife’s mouth.’ ” (Authentic‬‬
‫اب الدُّ َع ُاء ِإ َذا َب ِق َي ُث ُل ُث ال َّل ْي ِل‬

‫‪َ -‎٣٢٠‬ب ٌ‬
‫‪Chapter 320: Supplication In The Last Third Of The Night‬‬
‫اهلل َع َل ْي ِه َو َس َّل َم قَ َ‬ ‫‪ -‎٧٥٣‬عن َأبِ ي ُهرير َة ر ِضي ُ‬
‫اهلل َع ْن ُه‪َ ،‬أ َّن َر ُس َ‬
‫ال‪:‬‬ ‫ول ِ َ‬ ‫ََْ َ َ‬ ‫َ ْ‬
‫ث ال َّل ْي ِل‬ ‫الس َم ِاء الدُّ ْن َيا‪ِ ،‬ح َ‬
‫ني َي ْبقَ ى ُث ُل ُ‬ ‫((ي ْن ِز ُل َر ُّب َنا َت َب َار َك َو َت َعا َلى ِفي ُك ِّل َل ْي َل ٍة إِ َلى َّ‬
‫َ‬
‫يب َل ُه؟ َم ْن َي ْسأ ُل ِني فَ ُأ ْع ِط َي ُه؟ َم ْن َي ْس َت ْغ ِف ُر ِني‬ ‫َ‬
‫ول‪َ :‬م ْن َي ْد ُع ِوني فَ أ ْس َت ِج َ‬ ‫ْآلخ ِر‪ ،‬فَ َيقُ ُ‬ ‫ا ِ‬
‫َ‬
‫فَ أغْ ِف َر َل ُه))‪َ .‬ص ِح ٌ‬
‫يح‪.‬‬
‫‪497‬‬
Al-Adab Al-Mufrad
753. Abū Hurayra said: “The Messenger of Allah  said, ‘Our Lord,
the Blessed and Exalted, descends to the lowest heaven every night
when a third of the night remains. He says, “Who is calling on Me so
that I can answer him? Who is asking Me for something so that I can
give to him? Who is asking Me for forgiveness so that I can forgive
him?” (Authentic)
Commentary: Imam al-Albaanee (‫ )رحمه الله‬explained that, “This wording of
this hadeeth is an authentic Mutawaatir report (i.e. collected by large number
of people in every generation) as is affirmed by the great scholars of hadeeth
such as Ibn Abdil-Barr in at-Tamheed (7/128) who then said, ‘It contains
evidence that Allah the Mighty and Sublime is above the heavens on the
‘Arsh above the seven heavens as the community (of the scholars of the
Ummah) have said. It is from their proofs against the Mu’tazilites and the
Jahmites in their opinion that: Allah the Mighty and Sublime is everywhere!’”
The Imam – may Allah shower blessings on him – continued that the like of
the position of the Jahmites and Mu’tazilites is that of the one that says,
“Allah is neither within the universe nor outside of it”! From the points of
benefit in the hadeeth is the virtue of waking up for prayer and supplication
during the last third part of the night although it is the time that many of the
people ‘enjoy’ sleep heedlessly and more so, during the winter.
498
‫ير‪،‬‬ ‫ال ٌن َج ْعدٌ ‪َ ،‬أ ْس َو ُد‪َ ،‬أ ْو َط ِو ٌ‬
‫يل‪َ ،‬ق ِص ٌ‬ ‫الر ُج ِل‪ُ :‬ف َ‬
‫اب َق ْو ُل َّ‬
‫‪َ -‎٣٢١‬ب ٌ‬
‫يد ا ْل ِغ َ‬
‫يب َة‬ ‫الص َف َة َو َ‬
‫ال ُي ِر ُ‬ ‫يد ِّ‬‫ُي ِر ُ‬
‫‪Chapter 321:A Man’s Words, “So-And-So, The Black With‬‬

‫‪Curly Hair” Or “Tall, Short” When He Intends To Describe Him‬‬
‫‪And Does Not Mean To Slander Him‬‬
‫اهلل َص َّلى‬ ‫َ‬ ‫‪َ -‎٧٥٤‬ع ْن َأبِ ي ر ْه ٍم‪ُ ،‬ك ْل ُث ِم ْب ِن ُ‬

‫ول ِ‬‫اب َر ُس ِ‬ ‫‪‎‬الغفَ ِار ّي َوك َا َن ِم ْن أ ْ‬
‫ص َح ِ‬ ‫ي ِ‬ ‫احل َص نْ ِ‬ ‫ُ‬
‫وه حَ ْ‬ ‫ُ‬
‫اهلل َص َّلى‬ ‫ول ِ‬ ‫ت َم َع َر ُس ِ‬ ‫ول‪َ :‬غ َز ْو ُ‬‫الش َج َر ِة ‪َ -‬يقُ ُ‬ ‫ت َّ‬ ‫ت َ‬ ‫اهلل َع َل ْي ِه َو َس َّل َم َّال ِذ َ‬
‫ين َب َاي ُع ُ‬
‫يبا ِم ْن ُه‪ ،‬فَ ُأ ْل ِق َى َع َل ْي َنا‬ ‫ت َلي ًلة بِ ا َ‬
‫ْأل ْخ َض ِر‪ ،‬فَ ِص ْر ُ‬ ‫ِ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫ُ‬
‫ت قَ ِر ً‬ ‫اهلل َع َل ْيه َو َسل َم َغ ْز َو َة َت ُبوك‪ ،‬فَ ن ْم ُ ْ‬
‫اح َل ِت ِه‪ ،‬فَ ُيف ِْز ُع ِني ُد ُن ُّو َها‪َ ،‬خ ِش َي َة‬ ‫اح َل ِتي ِم ْن ر ِ‬‫تر ِ‬ ‫اس‪ ،‬فَ َط ِفق ُ َ ِ‬
‫َ‬ ‫ْت أ ْس َت ْيق ُظ َوقَ ْد َد َن ْ َ‬ ‫الن َُّع ُ‬
‫ض ال َّل ْي ِل‪،‬‬ ‫ْت ُأؤَ ِّخر ر ِ‬
‫اح َل ِتي َحتَّى َغ َل َب ْت ِني َع ْي ِني َب ْع َ‬ ‫ْلغ ْر ِز‪ ،‬فَ َط ِفق ُ‬
‫يب ِر ْج َل ُه ِفي ا َ‬ ‫َ‬
‫أ ْن ُت ِص َ‬
‫ُ َ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َو ِر ْج ُل ُه ِفي ا ْل َغ ْر ِز‪ ،‬فَ َأ َص ْب ُ‬ ‫اح َل ِتي ر ِ‬
‫تر ِ‬
‫ت‬ ‫ول ِ َ‬ ‫اح َل َة َر ُس ِ‬ ‫َ‬ ‫فَ َز َ‬
‫اح َم ْ َ‬
‫ال‬‫اس َت ْغ ِف ْر ِلي‪ .‬فَ قَ َ‬ ‫ول ِ‬
‫اهلل! ْ‬ ‫ت‪َ :‬يا َر ُس َ‬ ‫س)) فَ قُ ْل ُ‬
‫((ح ِّ‬
‫َ‬ ‫ِر ْج َل ُه‪ ،‬فَ َلم َأ ْس َتي ِق ْظ إِ َّ‬
‫ال بِ قَ ْو ِل ِه‪:‬‬ ‫ْ‬ ‫ْ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫((س ْر))‪ .‬فَ َط ِف َق َر ُس ُ‬‫اهلل َع َلي ِه َو َس َّلم‪ِ :‬‬‫اهلل ص َّلى ُ‬
‫ول ِ َ‬ ‫َ‬ ‫ْ‬ ‫سول ِ َ‬ ‫َر ُ‬
‫ف ِم ْن َب ِني ِغفَ ٍار فَ ُأ ْخبِ ُر ُه‪ ،‬فَ قَ َ‬

‫ال ‪َ -‬و ُه َو َي ْس َأ ُل ِني ‪َ (( :-‬ما فَ َع َل النَّفَ ُر‬ ‫َيس َأ ُل ِني َع ْن َم ْن خَ َ‬
‫ت َّل َ‬ ‫ْ‬
‫اد‬ ‫ود جْ ِ‬
‫ال َع ُ‬ ‫ال‪ :‬فَ َحدَّ ْث ُت ُه بِ َت َخ ُّل ِف ِه ْم‪ .‬قَ َ‬
‫ال‪(( :‬فَ َما فَ َع َل ُّ‬
‫الس ُ‬ ‫اط؟))‪ .‬قَ َ‬
‫ال ال ِّث َط ُ‬ ‫المر ِّ‬
‫الط َو ُ‬ ‫حْ ُ‬
‫ُْ‬
‫ين َل ُه ْم َن َع ٌم بِ َش َب َك ِة َش َر َخ؟))‪ .‬فَ َت َذ َّك ْر ُت ُه ْم ِفي َب ِني ِغفَ ٍار‪ ،‬فَ َل ْم َأذْ ُك ْر ُهم َحتَّى‬
‫ا ْل ِق َص ُار َّال ِذ َ‬
‫اهلل! ُأو َل ِئ َك ِم ْن َ‪‎‬أ ْس َل َم‪ .‬قَ َ‬
‫ال‪ (( :‬فَ َما‬ ‫ول ِ‬ ‫ت َأ َّن ُه ْم َر ْه ٌط ِم ْن َأ ْس َل َم‪ .‬فَ قُ ْل ُ‬
‫ت‪َ :‬يا َر ُس َ‬ ‫ذَ َك ْر ُ‬
‫ت َّل َ َ‬ ‫ُ‬
‫يطا ِفي َسبِ ِ‬
‫يل‬ ‫ام َرءًا َن ِش ً‬
‫ف‪ ،‬أ ْن َي ْح ِم َل َع َلى َب ِع ٍير ِم ْن إِ ْب ِل ِه ْ‬ ‫مَ ْي َن ُع َأ َح َد أو َل ِئ َك‪ِ ،‬ح نْ َ‬
‫ي خَ َ‬
‫ون ِمن قُ ري ٍش وا َ‬
‫ْأل ْن َص ِار‪َ ،‬و ِغفَ ٍار‬ ‫اهلل؟‪ ،‬فَ إِ َّن َأ َع َّز َأ ْه ِلي َع َل َّي َأ ْن َي َت َخ َّل َ‬
‫ف َعنِّي مْ ُ‬
‫ال َه ِ‬ ‫ِ‬
‫َ‬ ‫اج ُر َ ْ َ ْ‬
‫َو َأ ْس َل َم))‪َ .‬ض ِع ُ‬
‫يف ا ِْإل ْس َن ِاد‪.‬‬
‫‪499‬‬
Al-Adab Al-Mufrad
754. Abū Ruhm, Kulthūm b. al-Husain al-Ghifārī, who was one of the
Companions of the Messenger of Allah  who offered homage to
the Prophet under the tree, said: “I took part in the expedition to Tabūk
with the Messenger of Allah. When we were spending a night at
al-Akhdar, I was near to the Prophet. A heavy sleepiness overcame us,
but when I awoke, (I saw that) my camel had drifted near the Prophet’s
camel I was afraid that when it came close, it might hit his foot in the
stirrup. I began to hold my camel back, but at a certain point in the
night I fell asleep. Then my camel jostled against the camel of the
Messenger of Allah  while his foot was in the stirrup and hit his
foot. I didn’t wake up until he said, ‘Ow!’ I said, ‘Messenger of Allah,
ask for forgiveness for me!’ The Messenger of Allah  said, ‘Don’t
worry.’
“Then the Messenger of Allah  began to ask me about those of

the Banū Ghifār who had stayed behind. He said, ‘What happened to
the tall, red people with thin beards?’ I told him that they had stayed
behind. He said, ‘What did the short, black people with curly hair who
own camels in Shabakat Shadakh do?’ I thought that they were among
the Banū Ghifār, but then I recalled that they were a party from Aslam
(with whom we had an alliance). So I said, ‘Messenger of Allah, they
are from Aslam.’ He said, ‘What kept one of those men - when he
fell back – from putting an eager man in the way of Allah on one of
his camels? The most painful thing for me is that Muhājirūn from
Quraysh. the Ansār Ghifār and Aslam should fall behind.’ ” (Weak
Chain)
Commentary: Shabakah sharakh is the name of a place in Hijāz.
ُ ‫ اس َت ْأذَ َن رج ٌل ع َلى ال َّنبِ ي ص َّلى‬:‫ت‬

‫اهلل َع َل ْي ِه‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٧٥٥
َ ِّ َ ُ َ ْ َ َ َ ْ َ
‫ ((إِ َّن‬:‫ال‬ ُ ‫ فَ قُ ْل‬.‫ير ِة)) فَ َل َّما َد َخ َل ا ْن َب َس َط إِ َل ْي ِه‬
َ َ‫ فَ ق‬:‫ت َل ُه‬ ِ َ ‫ ((بِ ْئس َأ ُخو ا‬:‫ال‬
َ َ‫َو َس َّل َم فَ ق‬
َ ‫ْلعش‬ َ
َ
ٌ ‫ َص ِح‬.))‫ش‬
.‫يح‬ ُ ْ‫ش م‬
َ ‫ال َتفَ ِّح‬ ِ َ‫ب ا ْلف‬
َ ‫اح‬ ُّ ‫ال ُي ِح‬
َ ‫اهلل‬
500
755 ‘Ā’isha, may Allah be pleased with her, said: “A man asked for
permission to come in to see the Prophet  and the Prophet said, ‘He
is a bad brother to his tribe.’ Then when the man entered, the Prophet
was cheerful towards him. I asked the Prophet about that. He said,
‘Allah does not love anyone who is foul and coarse.’ ” (Authentic)
Commentary: Imam an-Nawawee – may Allah be pleased with him –
explained, “The man’s name was ‘Uyaynah bin Husayn. He had not actually
embraced Islam at the time even when he pretended to have accepted Islam.
Thus, the Prophet  wanted to expose his true condition so that those who
know not his condition are not deceived by what he showed...” See: Tuhfat
al-Ahwadhee. However, the Prophet  was cheerful with him to encourage
him to truly accept Islam. The statement was intended to describe him and
not slander.
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ْ ‫اس َت ْأذَ َن‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٧٥٦
َ ِ ‫ول‬ َ ‫ت َر ُس‬ ْ ‫اهلل َع ْن َها قَ ا َل‬
َ َ ‫ و َكا َن ِت‬- ‫سو َد ُة َلي َل َة جمع‬
ٌ ‫ َص ِح‬.‫ فَ أ ِذ َن َل َها‬-‫ام َرأ ًة ث َِقي َل ًة ثَبِ َط ًة‬
.‫يح‬ ْ َ ٍْ َ ْ ْ َ
756. ‘Ā’isha, may Allah be pleased with her, said: “Sawda, who was
a heavy, sluggish woman, asked the Prophet for permission on the
night of gathering (at Muzdalifa), (to go to Mina before Fajr Prayer to
perform the ritual of stoning) so he gave her permission.” (Authentic)
‫ال َب ِر َب ْأ ًسا‬
َ ْ‫اب َم ْن َل ْم َي َر ِب ِح َكا َي ِة خ‬
ٌ ‫ َب‬-‎٣٢٢
Chapter 322: One Who Does Not See Any Harm In A Historical
Story
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ود ر ِضي‬ ٍ
َ ِ ‫ول‬ ُ ‫ مَ َلا قَ َّس َم َر ُس‬:‫ال‬
َ َ ‫ َع ِن ْاب ِن َم ْس ُع‬-٧٥٧‎
‫ (( إِ َّن‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ فَ ق‬،‫ ا ْز َد َح ُموا َع َل ْي ِه‬،‫ال ِع َّرا َن ِة‬ ٍ ْ‫َغ َن ِائ َم ُح َن ن‬
َ ِ ‫ول‬ ُ ‫ال َر ُس‬ ِ ْ‫ي بِ ج‬
501
Al-Adab Al-Mufrad
َ ‫ فَ َك‬،‫وه‬ ُ
،‫ان مَ ْي َس ُح الدَّ َم َع ْن َج ْب َه ِت ِه‬ ُ ‫ فَ َك َّذ ُب‬،‫اهلل َب َع َث ُه اهلل إِ َلى قَ ْو ٍم‬
ُ ‫وه َو َش ُّج‬ ِ ‫َعب ًدا ِم ْن ِعب ِاد‬
َ ْ
‫ فَ َك َأ ِّني‬:‫ود‬
ٍ ‫اهلل ْب ُن َمس ُع‬
ْ
ِ ‫ال َعب ُد‬
ْ َ َ‫ ق‬.))‫ون‬ َ ‫ ال َّل ُه َّم اغْ ِف ْر ِلقَ ْو ِمي؛ فَ إِ َّن ُه ْم‬:‫ول‬
َ ‫ال َي ْع َل ُم‬ ُ ُ‫َو َيق‬
ُ ِ ‫َأ ْن ُظر إِ َلى َر ُس‬
َّ ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َي ْح ِكي‬
.‫ َح َس ٌن‬.‫الر ُج َل مَ ْي َس ُح َع ْن َج ْب َه ِت ِه‬ ِ ‫ول‬
ُ
757. Ibn Mas‘ūd said: “When the Messenger of Allah  divided the
booty of Hunayn at Ji’irrāna. the people crowded up against him. Then
the Messenger of Allah  said, ‘Allah sent one of His slaves to a
people and they rejected him and wounded him in the head. He wiped
the blood from his forehead, saying, “O Allah, forgive my people for
they do not know.” ’ ”
‘Abdullāh b. Mas‘ūd said, “It is as if I were looking at the Messenger

of Allah  telling of the man wiping his forehead.” (Sound)
Commentary: The point in the hadeeth in relation to the chapter heading is
the Prophet’s narration to the companions –may Allah be pleased with them
all. However, when we tell narrations we should be sure that they are true
and beneficial to our listeners.
‫اب َم ْن َس َت َر ُم ْس ِل ًما‬
ٌ ‫ َب‬-٣٢٣‎
Chapter 323: One Who Shields A Muslim
َّ ِ
َ ‫ إِ ن َل َنا ِج‬:‫ فَ قَ ا ُلوا‬،‫اء قَ ْو ٌم إِ َلى ُعق َْب َة ْب ِن َعام ٍر‬
‫يرا ًنا‬ َ َ‫ َع ْن َأبِ ي ا ْل َه ْي َث ِم ق‬-‎٧٥٨
ُ ‫اهلل ص َّلى‬ َ :‫ َأفَ َن ْرفَ ُع ُهم إِ َلى ا ِْإل َم ِام؟ ق َا َل‬،‫ون‬
‫اهلل‬ َ ِ ‫ول‬ َ ‫ت َر ُس‬ ُ ‫س ْع‬ ِ َ‫ م‬.‫ال‬ َ ‫ون َو َيف َْع ُل‬
َ ‫َي ْش َر ُب‬
‫ان َك َم ْن َأ ْح َيا َم ْوؤُ َد ًة ِم ْن‬

َ ‫ َك‬،‫((م ْن َر َأى ِم ْن ُم ْس ِل ٍم َع ْو َر ًة فَ َس َت َر َها‬ ُ ُ‫َع َل ْي ِه َو َس َّل َم َيق‬
َ :‫ول‬
ٌ ‫ َض ِع‬.))‫قَ ْب ِر َها‬
.‫يف‬
502
758. Abu’l-Haytham said: “Some people came to ‘Uqba b. ‘Amir
and said, ‘We have some neighbours who drink (wine) and act
(incorrectly). Shall we take them before the ruler?’ He said, ‘No. I
heard the Messenger of Allah  say, “Whoever sees the fault of a
Muslim and then veils it, it is as if he brought a girl buried alive back
to life from her grave.” ’ ” (Weak)
‫اس‬
ُ ‫الن‬ َ ‫ َه َل‬:‫اب َق ْو ُل الر ُج ِل‬
َّ ‫ك‬ ٌ ‫ َب‬-‎٣٢٤
َّ
Chapter 324: A Man Saying, “People Are Destroyed”
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٧٥٩
ُ ْ ‫ َه َل َك النَّاس فَ ُهو‬:‫ول‬
ٌ ‫ َص ِح‬.))‫أه َلك ُه ْم‬
.‫يح‬ َ ُ ُ ُ‫الر ُج َل َيق‬
َّ ‫ت‬ ِ َ‫م‬
َ ‫س ْع‬
you hear a man saying, “People are destroyed,” then he is most
wicked.’ ” (Authentic)
Commentary: The narration has been reported in two versions: Ahlakuhum
as mentioned above, meaning, ‘he is the most wicked of them’, and
Ahlakahum; that is, ‘he presents them as if they are ruined when they are not
really ruined’. The dispraise for the statement is regarding the one who utters
such statements by way of scorning and pluming over the people. As for the
one who says that by way of describing the actual condition of the people out
of grief over their general weakness in their religion, then it is permissible.
503
Al-Adab Al-Mufrad
َ ‫اب‬
ٌ‫ َس ِّيد‬:‫ال َي ُق ْل ِل ْل ُم َن ِاف ِق‬ ٌ ‫ َب‬-‎٣٢٥
Chapter 325: Do Not Call A Hypocrite “Sayyid (Master)”
ُ ‫اهلل ص َّلى‬ ُ ‫ عن َأبِ ِيه ر ِضي‬،‫اهلل ب ِن بري َد َة‬

‫اهلل‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ ْ َ ْ َ ُ ْ ِ ‫ َع ْن َع ْب ِد‬-‎٧٦٠
‫ فَ قَ ْد َأ ْس َخ ْط ُت ْم َر َّب ُك ْم َع َّز‬،‫ َس ِّي ٌد؛ فَ إِ َّن ُه إِ نْ َي ُك َس ِّي َد ُك ْم‬:‫((ال َتقُ و ُلوا ِل ْل ُم َن ِاف ِق‬
َ :‫َع َل ْي ِه َو َس َّل َم‬
ٌ ‫ َص ِح‬.))‫َو َج َّل‬
.‫يح‬
760. Burayda said: “The Messenger of Allah  said, ‘Do not call a
hypocrite, “Master”. If he is your master, then you have angered your
Lord, the Mighty and Exalted.’ ” (Authentic)
Commentary: See hadeeth no. 210. Allah is angered when evil and its people
are accorded the respect and honour due to the pious! To do that is itself
falsehood and hypocrisy.
‫الر ُج ُل ِإ َذا زُ ِّك َي‬ ُ ‫اب َما َي ُق‬

َّ ‫ول‬ ٌ ‫ َب‬-‎٣٢٦
Chapter 326: What A Man Should Say When He Is Praised

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ َ‫ َع ْن َع ِد ٍّي ْب ِن َأ ْر َط َأ َة ق‬-١٦٧‎
َ ِّ ْ ‫الر ُج ُل ِم ْن أ‬
ِ ‫ص َح‬ َ ‫ َك‬:‫ال‬
َّ ‫ان‬
ُ ‫ َص ِح‬.))‫ون‬
‫يح‬ َ ‫ َواغْ ِف ْر ِلي َما‬،‫ون‬
َ ‫ال َي ْع َل ُم‬ َ ‫اخ ْذ ِني مِ َبا َيقُ و ُل‬
ِ َ‫ال ُتؤ‬ َ َ‫إِ ذَ ا ُز ِّكي ق‬
َ ‫ ((ال َّل ُه َّم‬:‫ال‬
َ
. ‫ا ِْإل ْس َن ِاد‬
761. ‘Adī b. Artā’t said: “When one of the Companions of the Prophet
 was praised, he prayed to Allah, ‘Allahumma laa tuaa-ikhdhnee
bimaa yaqooloon wa-igfirlee maa laa ya’lamoon (Allah, do not take
504
me to task for what they say and forgive me for what they do not
know).’ ” (Authentic Chain)
Commentary: It is authentically collected that one of the pious predecessors,
when he is praised would say the above with the increment, “wa-j’alnee
khayran minmaa yazunnoon (And make me better than they think).” (Shu’ab
al-Eemaan by Al-Bayhaqee). Shaykh Husayn al-‘Awaayisha (hafizahullah)
explained, “It shows their humility, not being vain-glorious, recalling their
sins and fearing been taken to task about what is said of them. They would
hasten to supplication, seeking nearness to Allah in their prayers through
asking for forgiveness and not been taken to task. They also have hope in
Allah to make them better than they are considered.” See hadeeth no. 333.
َ ‫ال‬
‫ألبِ ي‬ ٍ ‫ َأ ْو َأ ُبو َمس ُع‬- ‫ود‬
َ َ‫ود ق‬ َ ‫ال‬
ٍ ‫ألبِ ي َمس ُع‬ ِ ‫ َأ َّن َأ َبا َعب ِد‬،‫ َع ْن َأبِ ي ِقال ََب َة‬-‎٧٦٢
ْ ْ ْ
‫س َم ِط َّي ُة‬ َ َ‫((ز َع َم))؟ ق‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
َ :‫اهلل َع َل ْي ِه َو َس َّل َم ِفي‬ ِ ‫َعب ِد‬
ِ َ‫ َما م‬:‫اهلل‬
َ ‫ ((بِ ْئ‬:‫ال‬ َ َّ َ ‫س ْع‬ ْ
ٌ ‫ َص ِح‬.))‫الر ُج ِل‬
‫يح‬ َّ
762. Abū Qilaba said: “Abū ‘Abdullāh asked Abū Mas‘ūd or Abū
Mas‘ūd asked Abū ‘Abdullāh – ‘What did you hear the Prophet 
say about Za‘ama, (he alleged, asserted or it is said)?’ He said. ‘It is a
bad mount for a man.”’ (Authentic)
Commentary: It means that the Prophet  condemned a man for giving
information about something that he was not sure about, relating it to others
on the basis of allegations and hearsay. One should first check information
before relating it to others. In an authentic hadeeth, the Prophet  said,
“It is sufficient lie for a man that he tells just whatever he hears.” (Muslim)
ِ ‫ول‬
‫اهلل‬ َ ‫ت َر ُس‬ ٍ ‫ال َيا َأ َبا َمس ُع‬
ِ َ‫ود َما م‬
َ ‫س ْع‬ ِ ‫ َع ْن َأبِ ي ا ُمل َه َّل ٍب َأ ّن َعب َد‬-‎٧٦٣
َ َ‫اهلل ْب ِن َع ِام ٍر ق‬
ْ ْ
َّ ‫س َم ِط َّي ُة‬
.))‫الر ُج ِل‬ ُ ُ‫ول َيق‬
َ ‫ ((بِ ْئ‬:‫ول‬ ُ ُ‫س ْع ُت ُه َيق‬ َ َ‫ول ِفي َز َع ُموا ق‬
ِ َ‫ال م‬ َ
‫يح ِل َغ ْي ِره‬
ٌ ‫ َص ِح‬.))‫ال ْؤ ِم ِن َكقَ ْت ِل ِه‬
ُ ْ‫ (( َل ْع ُن م‬:‫ول‬ ِ َ‫َو م‬
ُ ُ‫س ْع ُت ُه َيق‬
763, Abū Muhallab said: “‘Abdullāh b. ‘Āmir said, ‘Abū Mas‘ūd,
505
Al-Adab Al-Mufrad
what did you hear the Messenger of Allah  say about the term
“Za‘amū” (they alleged, asserted or it is said)?’ He said, ‘I heard him
say, “A bad mount for a man” and I heard him say, “Cursing a believer
is like killing him.” ’ ” (Authentic due to supporting Proof)
Commentary: So, the one who hears another telling things based on mere
hearsays should not use that as basis to curse a believer. He would have,
thereby, depended on something baseless to commit a sin worse than the sin
of the one who was telling him lies: the sin of killing a Muslim!
ُ :‫ال يع َلم ُه‬

‫اهلل َي ْع َل ُم ُه‬ ُ ْ َ َ ‫ول ِل َش ْي ٍء‬ َ ‫اب‬
ُ ‫ال َي ُق‬ ٌ ‫ َب‬-‎٣٢٧
Chapter 327: One Should Not Say About Something He Does

Not Know, “Allah Knows It”
ُ
‫((اهلل‬ َ ‫ال َيقُ و َل َّن َأ َح ُد ُك ْم ِل َشي ٍء‬
:‫ال َي ْع َل ْم ُه‬ ُ ‫اس ر ِضي‬
َ :‫ال‬
ْ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٧٦٤
ُ
َ ‫ فَ يع ِّلم‬،‫اهلل يع َلم َغير ذَ ِل َك‬
ُ ‫ َص ِح‬.‫يم‬
‫يح‬ ِ ِ ِ َ ‫ فَ َذ‬،‫ال َي ْع َلم‬
ٌ ‫اك ع ْن َد اهلل َعظ‬ ُ َ ‫اهلل َما‬ ُ َُ َ ْ ُ ْ َ ‫َي ْع َل ُم ُه))؛ َو‬
764. Ibn ‘Abbās said: “None of you should say about a thing that he
does not know, (pretending being sure about that) ‘Allah knows it’
when Allah knows other than what he said and thus he (tries as if to)
teach Allah what He does not know. That is a terrible thing in Allah’s
sight.’ ” (Authentic Chain)
Commentary: As for the companions’ response to the questions of the
Prophet  in many circumstances, ‘Allah and His Messenger know best’,
they would say this to affirm belief in Allah’s Knowledge and declare their
not knowing at the same time. In the later times, some of the people disliked
answering that they don’t know when asked what they really don’t know
and resorted to different forms of vague or even deceptive means of giving
responses. Such a person may even say a thing doubtfully and ascribe his
506
doubt, which may be the wrong thing, to Allah’s knowledge! This is odious!
The pious predecessors, on the other hand, would say and teach their
students to say, ‘I don’t know’ when they don’t know, and doubt is also part of
absence of knowledge. However, “if he intends by his saying, ‘Allah knows
it’, that Allah’s knowledge encompasses that thing in its actual form in that
circumstance, then he has said the truth.” See Fadlullaah is-Samad (2/583).
ُ ‫اب َق ْو‬
‫س ُق َز ٍح‬ ٌ ‫ َب‬-‎٣٢٨
Chapter 328: The Rainbow
‫ َو َأ َّما‬.‫الس َم ِاء‬ ِ ‫اب ِم ْن َأ ْب َو‬ َ ْ‫ م‬:‫ال‬ ُ ‫اس ر ِضي‬

َّ ‫اب‬ ٌ ‫ َب‬:‫((ال َج َّر ُة‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٧٦٥
ُ ‫ َض ِع‬.))‫السال َُم‬
.‫يف ا ِْإل ْس َن ِاد‬ َّ ‫ُوح َع َل ْي ِه‬ ٌ ‫ فَ َأ َم‬،‫س قُ َز ٍح‬
َ ‫ان ِم ْن ا‬
ٍ ‫ن‬‎‫ْلغ َر ِق َب ْع َد قَ ْو ِم‬ ُ ‫قَ ْو‬
765. Ibn ‘Abbās said: The Milky Way is one of the gates of the
heavens. The rainbow is security from drowning after the people of
Nūh, peace be upon him.” (Weak Chain)
َ ْ‫اب م‬
‫ال َج َّر َة‬ ٌ ‫ َب‬-‎٣٢٩
Chapter 329: The Milky Way
َ َ‫ال َج َّر ِة ق‬
‫ ُه َو َش َر ُج‬:‫ال‬ ُ ‫ س َأ َل ابن الكوا ع ِليا ر ِضي‬:‫الطفَ يل‬
َ ْ‫اهلل َع ْن ُه َع ِن م‬ ُّ ‫ َع ْن َأبِ ي‬-‎٧٦٦
َ َ ًّ َ ّ ُ ْ َ ْ
ُ ‫ َص ِح‬.‫اء مِ َب ٍاء ُم ْن َه ِم ٍر‬

.‫يح ا ِْإل ْس َن ِاد‬ َّ ‫ َو ِم ْن َها فُ ِت َح ِت‬،‫الس َم ِاء‬
ُ ‫الس َم‬ َّ
507
Al-Adab Al-Mufrad
766. Abū at-Tufayl said: “Ibn al-Kawwā’ asked ‘Alī about the Milky
Way. He said, ‘It is the water-trough (loop of the skin) from which the
heaven opened up flowing water.’ ” (Authentic Chain)
.‫ض ِم َن ا ْل َغ َر ِق‬ َ ‫أل ْه ِل ا‬

َ ‫ان‬
ٌ ‫ َأ َم‬:‫س‬ ُ
ِ ‫ْأل ْر‬ ُ ‫ ا ْلقَ ْو‬:‫اس َر ِض َي اهلل َع ْن ُه َما‬
ٍ ‫ َع ِن ْاب ِن َع َّب‬-٧٦٧‎
ُ ‫ َص ِح‬.‫الس َم ِاء الذي َت ْن َش ُّق ِم ْن ُه‬

.‫يح ا ِْإل ْس َن ِاد‬ َ ْ‫َو م‬
ُ ‫ َب‬:‫ال َج َّر ُة‬
َّ ‫اب‬
767. Ibn ‘Abbās said: “The rainbow is security for the people of the
earth from drowning. The Milky Way is the door of the heavens and
forms a furrow through it.” (Authentic Chain)
َ ‫اج َع ْل ِني ِفي ُم ْس َت َقر َر ْح َم ِت‬

‫ك‬ ِّ َ ‫اب َم ْن َك ِر َه َأ ْن ُي َق‬
ْ ‫ ال َّل ُه َّم‬:‫ال‬ ٌ ‫ َب‬-٠٣٣‎
Chapter 330: One Who Dislikes For It To Be Said, “O Allah,

Place Me In The Abiding Abode Of Your Mercy”
‫ َأق َْر ُأ َع َل ْي َك‬:‫ألبِ ي َر َج ٍاء‬

َ ‫ال‬
َ َ‫ت َر ُجلًا ق‬
ُ ‫س ْع‬ َ ْ‫ َع ْن َأبِ ي ح‬-‎٧٦٨
َ َ‫ال ِار ِث ا ْل َك ْر َم ِاني ق‬
َ ‫ و َأس َأ ُل‬،‫السالَم‬
َ َ‫اهلل َأنْ َي ْج َم َع َب ْي ِني َو َب ْي َن َك ِفي ُم ْس َتقَ ِّر َر ْح َم ِت ِه! ق‬
ُ ‫ َو َه ْل َي ْس َت ِط‬:‫ال‬
‫يع‬ ْ َ َ َّ
‫ فَ َما ُم ْس َتقَ ُّر‬:‫ال‬ ْ ‫ َل ْم ُت ِص‬: ‫ال‬
َ َ‫ ق‬.‫ب‬ َ َ‫ ق‬.‫الن َُّة‬ َ َ‫َأ َح ٌد ذَ ِل َك؟ ق‬
َ َ‫ فَ َما ُم ْس َتقَ ُّر َر ْح َم ِت ِه؟ ق‬:‫ال‬
َ ْ‫ ج‬:‫ال‬
ُ ‫ َص ِح‬.‫ني‬
.‫يح ا ِْإل ْس َن ِاد‬ َ ‫ا ْل َع مَ ِال‬‎‫ب‬ َ َ‫َر ْح َم ِت ِه؟ ق‬
ُّ ‫ َر‬:‫ال‬
768. Abul Hārith al-Kirmani said: “A man said to Abū Rajā’, ‘I greet
you and I ask Allah to join both of us together in the abiding Abode
of His mercy.’ Abū Rajā’ said, ‘Is anyone capable of that? What is the
abiding abode of His mercy?’ The man said, ‘The Garden.’ He said,
‘That is not correct.’ The man said, ‘Then what is the abiding abode
of His mercy?’ He said, ‘The Lord of the Worlds.’ ” (Authentic Chain)
508
Commentary: Abu Raja, Milhan bin ‘Imran al-‘Utareedee accepted Islam
during the lifetime of the Prophet  even though he did not meet him. He
was a noble scholar, well-grounded in the science of reading the Qur’an and
blessed with long life. Concerning his response to the man, Imam al-Albaanee
(‫ )رحمه الله‬explained, “This narration from him points to his nobility and
knowledge and his sagacity. For it is not possible that the Garden is ‘the
abiding abode of His Mercy’ since it (i.e. His Mercy) is one of His Attributes
while the Garden is one of Allah’s creatures although the believers’ dwelling
in it (i.e. the Garden) is out of His Mercy...”
َ ‫اب‬
‫ال تَ ُس ُّبوا الدَّ ْه َر‬ ٌ ‫ َب‬-١٣٣‎
Chapter 331: Do Not Curse Time
‫((ال َيقُ و َل َّن‬

َ :‫ال‬ ُ ‫ َأ َّن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٧٦٩
َ َ
ٌ ‫ َص ِح‬.))‫ َيا َخ ْي َب َة الدَّ ْه ِر! فَ إِ َّن اهلل ُه َو الدَّ ْه ُر‬:‫أ َح ُد ُك ْم‬
.‫يح‬
say, “May time (ad-Dahr) be disappointed. For Allah causes time (ad-
Dahr).” ’ (Authentic)
Commentary: Allah causes day and night, he sends them and could withdraw
them when and how He Wills: He has power over all things. So when a person
is afflicted with anything, he should not curse the time, thinking that it
brought him the affliction. Imam Ibn Qayyim al-Jawziyyah (‫ )رحمه الله‬warned,
“The person who curses time is basically between one of two things: he is
either cursing Allah or joining partners with Him. If he believes that the time
does a thing along with Allah he is a polytheist, and if he believes that Allah
alone did that and he is cursing whoever did it, then he has cursed Allah.”
See Mawsoo’at al-Manaahee ash-Shar’iyyah (1/76). The one who is afflicted
should rather patiently turn to Allah in supplication and properly consider
his own actions and act rightly.
509
Al-Adab Al-Mufrad
َ
‫((ال َيقُ ْل‬ :‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٠٧٧‎
‫ت‬ ُ ‫ال‬
ُ ‫ فَ إِ ذَ ا ِش ْئ‬،‫ ُأ ْر ِس ُل ال َّل ْي َل َوالن ََّه َار‬،‫ َأ َنا الدَّ ْه ُر‬:‫اهلل َع َّز َو َج َّل‬ َ َ‫ ق‬.‫ َيا َخ ْي َب َة الدَّ ْه ِر‬:‫َأ َح ُد ُك ْم‬
ٌ ‫ َص ِح‬.))‫ال ْس ِل ُم‬
.‫يح‬ َّ ‫ ا ْل َك ْر َم؛ فَ إِ َّن ا ْل َك ْر َم‬:‫ال َيقُ و َل َّن ِل ْل ِع َن ِب‬
ُ ْ‫الر ُج ُل م‬ َ ‫ َو‬.‫قَ َب ْض ُت ُه َما‬
say, “How disappointing time is!” Allah, the Mighty and Exalted,
said, “I am Dahr. I send the night and day. If I so wished, I could take
them away.” None of you should call the grape-vine “karm (nobility)”.
Karm is the Muslim man.’” (Authentic)
Commentary: Arabs used the word “Karm” (generosity) for grape-vines
because they thought that a man is more generous when he is drunk. Islam
prohibited the use of that term, lest Shaytān tempts someone to the vice itself.
The Muslim’s heart is the fountain of piety, light, guidance and as such, he is
ennobled to be given the ascription, Karm.
َّ ‫الر ُج ُل ِإ َلى َأ ِخ ِيه‬

‫الن َظ َر ِإ َذا َو َّلى‬ َ ‫اب‬
َّ ُّ‫ال ُي ِحد‬ ٌ ‫ َب‬-‎٣٣٢
Chapter 332: A Man Should Not Look Sharply At His Brother

When He Turns Away
‫ َأ ْو ُي ْتبِ َع ُه َب َص َر ُه إِ ذَ ا‬،‫الر ُج ُل إِ َلى َأ ِخ ِيه الن ََّظ َر‬ َ

َّ َّ‫ ُي ْك َر ُه أ ْن ُي ِحد‬:‫ال‬
َ َ‫ َع ْن ُم َج ِاه ٍد ق‬-‎٧٧١
ٌ ‫ َض ِع‬.‫ب؟‬ َ َ ‫ ِم ْن َأ‬:‫ َأ ْو َي ْس َأ َل ُه‬،‫َو َّلى‬

َ ‫ين ِج ْئ‬
.‫يف‬ ُ ‫ َوأ ْي َن َت ْذ َه‬،‫ت‬
771. Mujāhid said: “It is disliked for a man to stare at his brother or
to let his eye follow him when he turns his back, or to inquire, ‘Where
have you come from? Where are you going?’ ” (Weak)
510
َ ‫ َو ْي َل‬:‫اب َق ْو ُل الر ُج ِل ِللر ُج ِل‬
‫ك‬ ٌ ‫ َب‬-٣٣٣‎
َّ َّ
Chapter 333: Saying To Another Man, “Waylaka, Pity On You”
ُ ‫ال َّنبِ ي ص َّلى‬‎ ‫ َأ َّن‬،‫اهلل ع ْنه‬

ُ ‫اهلل َع َل ْي ِه َو َس َّل َم َر َأى َر ُجلًا َي ُس‬
‫وق‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٧٧٢
َ َّ ُ َ َ َ ْ َ
:‫ال‬ َ َ‫ ق‬.))‫((ار َك ْب َها‬
َ َ‫ إِ َّن َها َب َد َن ٌة! ق‬:‫ال‬ ْ :‫ال‬ َ َ‫ فَ ق‬.))‫((ار َك ْب َها‬
َ َ‫ إِ َّن َها َب َد َن ٌة! ق‬:‫ال‬ ْ َ َ‫ ق‬.‫َب َد َن ًة‬
:‫ال‬
ٌ ‫ َص ِح‬.))‫ َو ْي َل َك‬،‫((ار َك ْب َها‬

.‫يح‬ ْ :‫ال‬ َ َ‫ ق‬.))‫((ار َك ْب َها‬
َ َ‫ فَ إِ َّن َها َب َد َن ٌة! ق‬:‫ال‬ ْ
772. Anas said: “The Prophet  saw a man driving a sacrificial
camel. He said, ‘Ride it.’ The man said, ‘It is a sacrificial camel.’ He
said, ‘Ride it.’ The man said, ‘It is a sacrificial camel.’ He said, ‘Ride
it.’ The man said, ‘It is a sacrificial camel.’ The Prophet said, ‘Ride it,
and pity on you!’ ” (Authentic)
Commentary: The Prophet  out of concern for the man told him to ride
the animal. But the man retorted that it was for sacrifice, thinking that the
Prophet  did not know that it was for sacrifice, and which in his thought
should not be ridden. But the Prophet  knew that it was for sacrifice
because it was marked for sacrifice and so, he repeatedly encouraged him to
ride it, and so, he chided him by way of discipline.
َ َ‫ فَ ق‬،‫اس َو َر ُج ٌل َي ْس َأ ُل ُه‬
:‫ال‬ ٍ ‫ت ْاب َن َع َّب‬ ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬ َ َ‫ ق‬،‫اع َة ا ْلقُ َر ِظ ِّي‬
َ َ‫ َع ِن مْ ِال ْس َو ِر ْب ِن ِرف‬-‎٧٧٣
َّ ‫ َأ َت َتو َّض ُأ ِم ْن‬،‫((و ْي َح َك‬
ِ ‫الط ِّيب‬
.))‫ات‬ َ َ‫ل ًما فَ َه ْل َأ َت َو َّض ُأ؟ فَ ق‬
َ :‫ال‬ ُ ‫إِ ِّني َأ َك ْل‬
ْ َ‫ت ُخب ًزا َو ح‬
َ َ ْ
ُ ‫َص ِح‬
773. Al-Miswar b. Rifā‘a al-Qurazī said: “I heard a man ask Ibn

‘Abbās, ‘Should I do wudū’ after I have eaten bread and meat?’ He
said, ‘Woe to you, would you do wudū’ on account of good things?’ ”
(Authentic Chain)
511
Al-Adab Al-Mufrad
Commentary: Perhaps the companion (radiya Allahu anhuma) intended that

it is not obligatory to make ablution after eating meat, intending by that,
the kinds of meat which when taken do not require ablution. Otherwise, it is
obligatory to perform ablution when one eats camel meat – as in the hadeeth
of Baraa bin ‘Aazib in Sunan Ibn Maajah -, and recommended if one eats
whatever is cooked over fire (and meat is cooked before been taken) – as in
the hadeeth of Abu Hurayrah collected by Muslim and others. Wayhak or
Waylak as in other wordings of the hadeeth translated as “Woe to You!” is an
expression of caution to a person who is groundlessly getting into an error.
ٍ ْ‫اهلل َع َل ْي ِه َو َس َّل َم َي ْو َم ُح َن ن‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٧٧٤
‫ي‬ َ ِ ‫ول‬ َ ‫ َك‬:‫اهلل َع ْن ُه ق َا َل‬
ُ ‫ان َر ُس‬
َ َ َ ْ َ
َ ‫اع ِد ْل! فَ إِ َّن َك‬
‫ال‬ َ ‫ فَ َج‬،‫يق ِْس ُم‬‎َ ‫وه َو‬
َ َ‫اء ُه َر ُج ٌل فَ ق‬
ْ :‫ال‬ ُ ،‫ َوالت ِّْب ُر ِفي ِح ْج ِر بِ ال ٍَل‬،‫ال ِع َّرا َن ِة‬
ِ ْ‫بِ ج‬
ِ ‫ول‬
‫اهلل‬ َ َ‫ فَ َم ْن َي ْع ِد ُل إِ ذَ ا َل ْم َأ ْع ِد ْل؟)) ق‬،‫ (( َو ْي َل َك‬:‫ال‬
َ ‫ َد ْع ِني َيا َر ُس‬:‫ال ُع َم ُر‬ َ َ‫َت ْع ِد ُل! فق‬
َ َ َ ْ ‫َأ‬
- ‫اب َل ُه‬ ْ ‫ ِفي أ‬:‫اب َل ُه أ ْو‬
ٍ ‫ص َح‬ ْ ‫ ((إِ َّن َه َذا َم َع أ‬:‫ال‬
ٍ ‫ص َح‬ ُ ْ‫ب ُع ُن َق َه َذا م‬
َ َ‫ فَ ق‬.‫ال َنافَ ِق‬ ْ ‫ض ِر‬
.))‫الر ِم َّي ِة‬
َّ ‫الس ْه ُم ِم َن‬ ِ ِّ‫ون ِم َن الد‬
َّ ‫ين َك َما مَ ْي ُر ُق‬ َ ُ‫ مَ ْي ُرق‬،‫ال ُي َج ِاو ُز َت َر ِاق ِيهم‬
َ ،‫آن‬
َ ‫ون ا ْلقُ ْر‬
َ ُ‫َيق َْرؤ‬
ٌ ‫َص ِح‬
.‫يح‬
774. Jābir said: “The Messenger of Allah  was at al-Ji‘irrāna on

the day of the Battle of Hunayn with the (gold and silver spoils) in
Bilāl’s lap. The Prophet was dividing them. A man came up to him and
said, ‘Be just! You are not being just!’ The Prophet said. ‘Woe to you!
Who will be just if I am not just?’ ‘Umar said, ‘Messenger of Allah,
let me strike off the head of this hypocrite!’ The Prophet said, ‘This
man with his followers are those who recite the Qur’ān and it does not
go beyond their throats. They would leave the dīn as the arrow thrusts
through the target.’ ” (Authentic)
Commentary: 1. In another report collected by Imam al-Bukhaaree in his
Saheeh, it says, the man said to the Prophet ,“This division was not done
for the sake of Allah!” And the Prophet  replied that, “Woe to you! Am I
not the most deserving of the people of the earth to be fearfully conscious of
Allah?!” (Muslim). “Who then will obey Allah if I disobey Him? Should I be
entrusted with the people of the earth and you will not trust me?!” (Muslim).
512
It is also reported that in the Prophet’s response to Umar’s request to chop
off the man’s head, he  said, “I seek refuge with Allah! Let not the people
say that I kill my companions.” (Muslim). Similarly, Khaalid bin Waleed
() asked for permission to decapitate the man but the Prophet  said to
him, “No, perhaps he prays” to which Khaalid replied, “Many pray but say
what is not in their hearts!” The Prophet  then remarked, “I have not
been ordered to quest for the hearts of people nor lay bare their stomach!”
(Muslim). 2. Their reading of the Qur’an will not go beyond their throats
because apart from the reading, they would neither ponder about its message
nor follow its injunctions. So their reading does not leave any effect on their
religion; their entering into Islam is just like their leaving it: It never got to
their hearts! 3. It is also reported that the man’s name is Dhu Khuwaysirah
at-Tameemee who later became one of the heads of the misguided Khawaarij
sect that declared the companions of Allah’s Messenger including Alee, Ibn
Abbass and others as disbelievers! He was reported to have been killed
during the battle of Nahrawaan when he fought against Alee and the rest of
the companions and their students (radiya Allahu anhum). 4. The point of
reference in this hadeeth in relation to the chapter heading is the Prophet’s
statement, ‘Waylak’.
- ‫اس ُه َز ْح ٌم ْب ُن َم ْع َب ٍد‬ ُ ‫وسي ر ِضي‬

ُ ْ‫ َوك َا َن م‬- ‫اهلل َع ْن ُه‬ َ َ َّ ‫ َع ْن َب ِش ٍير ْب ِن َم ْع َب ٍد‬-‎٧٧٥
ِ ‫الس ُد‬
‫((ب ْل‬ َ َ‫ ق‬،‫ َز ْح ٌم‬:‫ال‬

َ َ‫اس َك؟)) ق‬ ُ ‫فَ هاجر إِ َلى ال َّنبِ ي ص َّلى‬
َ :‫ال‬ ُ ْ‫ ((ما م‬:‫ال‬ َ ِّ َ َ َ
‫اهلل َع َل ْي ِه َو َس َّل َم إِ ذْ َم َّر بِ قُ ُب ِور‬ ِ ‫ال َبي َن َما َأ َنا َأ ْم ِشي َم َع َر ُس‬ ِ َ ‫َأ ْن‬
َ ِ ‫ول‬ ْ َ َ‫ ق‬.))‫ير‬
ٌ ‫ت َبش‬
َ َ‫ فَ ق‬.‫ني‬
:‫ال‬ ُ ْ‫ور م‬
ِ ‫ فَ َم َّر بِ قُ ُب‬.‫الثًا‬
َ ‫يرا)) َث‬ َِ ِ َ ُ‫ (( َلقَ ْد َسب َق َهؤ‬:‫ال‬
ً ‫الء َخ ْي ًرا كث‬ َ َ ‫ال ْش ِر ِك‬
َ َ‫ فَ ق‬.‫ني‬ ُ ْ‫م‬

،‫اهلل َع َل ْي ِه َو َس َّل َم َن ْظ َر ٌة‬ َِ ِ َ ُ‫(( َلقَ ْد َأ ْدر َك َهؤ‬
َ ِّ َ ْ ‫ فَ َحا َن‬.‫يرا)) َثالَث َا‬
ً ‫الء َخ ْي ًرا كث‬ َ
‫ي! َأ ْل ِق‬
ِ ْ‫الس ْب ِت َّي َت ن‬
ِّ ‫ب‬ َ ‫اح‬ ِ ‫((يا َص‬ َ :‫ال‬ َ َ‫ فَ ق‬،‫ َو َع َل ْي ِه َن ْعالَن‬،‫فَ َر َأى َر ُجلًا مَ ْي ِشي ِفي ا ْلقُ ُب ِور‬
ُ ‫ فَ لما ر َأى ال َّنبِ ي ص َّلى‬،‫ فَ َن َظر الرج ُل‬.))‫ِسب ِتي َتي َك‬
‫ فَ َر َمى‬،‫اهلل َع َل ْي ِه َو َس َّل َم َخ َل َع َن ْع َل ْي ِه‬ َ َّ َ َّ ُ َّ َ ْ َّ ْ
ٌ ‫ َص ِح‬.‫بِ ِه َما‬
.‫يح‬
775. “Bashīr b. Ma‘bad as-Sadūsi - whose name was Zahm b. Ma‘bad

- had made hijra to the Prophet. The Prophet asked him, ‘What is
513
Al-Adab Al-Mufrad
your name?’ He replied, ‘Zahm (crowd).’ The Prophet said, ‘No, you
are Bashīr (bearer of good news).’
“Bashīr said, ‘While I was walking with the Messenger of Allah 
he passed the graves of some idol-worshippers. He said three times,
‘These people have missed much good.’ Then he passed by the graves
of the Muslims and said, ‘These people have obtained much good.’
The Prophet  suddenly looked up and saw a man walking among
the graves wearing sandals. He said, ‘You with the ox-hide sandals,
take off your sandals!’ When he saw the Prophet  the man removed
his sandals and threw them away.” (Authentic)
Commentary: The hadeeth contains evidence for, amongst others, that: 1.
The Muslim should not be buried with the non-Muslims in the grave. The
graveyards of the Muslims and the non-Muslims should be different! 2. It is
obligatory to remove one’s shoes in a graveyard.
‫اب ا ْل ِب َن ِاء‬
ُ ‫ َب‬-‎٣٣٤
Chapter 333: Building
ُ ‫ َأ َّنه ر َأى حجر َأ ْزواج ال َّنبِ ي ص َّلى‬:‫ عن محم ٍد ب ِن ِهال ٍَل‬-‎٧٧٦

‫اهلل َع َل ْي ِه َو َس َّل َم ِم ْن‬ َ ِّ ِ َ َ َ ُ َ ُ ْ َّ َ ُ ْ َ
‫ان َب ُاب ُه ِم ْن ِو ْج َه ِة‬ َ َ‫الش ْع ِر فَ َس َأ ْل ُت ُه َع ْن َب ْي ِت َع ِائ َش َة؟ فَ ق‬
َ ‫ َك‬:‫ال‬ ِ ‫ور ًة مِ ُب ُس‬
َّ ‫وح‬ ٍ
َ ‫َج ِريد َم ْس ُت‬
‫ ِم ْن َأ ِّي‬:‫ت‬ ِ ‫ان َب ًابا َو‬
ُ ‫ قُ ْل‬.‫اح ًدا‬ َ ‫ َك‬:‫ي؟ ق َا َل‬ َ ‫ان َأ ْو ِم ْص َر‬
ِ ْ‫اع ن‬ ً ‫ ِم ْص َر‬:‫ت‬
َ ‫اعا َك‬ َّ
ُ ‫ فَ قُ ْل‬.‫الش ِام‬
ٍ ‫ ِم ْن َع ْر َع ٍر َأ ْو َس‬:‫ال‬
ُ ‫ َص ِح‬.‫اج‬
.‫يح ا ِْإل ْس َن ِاد‬ َ ‫َش ْي ٍء َك‬
َ َ‫ان؟ ق‬
776. Muhammad b. Abū Fudayk said: “Muhammad b. Hilal said, ‘He

saw the rooms of the wives of the Prophet. The rooms were made
of palm trunks covered with rags made of hair.’
514
Muhammad b. Abū Fudayk said, “I asked him about the room of
‘Ā’isha and he said, ‘Its door faced Syria (meaning north).’ I said,
‘Was it one or two spans?’ He said, ‘Its door was one span.’ I said,
‘What was it made of?’ He said, ‘From cypress or teak wood.’ ”
(Authentic Chain)
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٧٧٧‎
َ
‫((ال‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ ََْ ْ َ
‫ َي ْع ِني‬:‫يم‬ ِ َ َ‫ ق‬.))‫يل‬
ُ ‫ال ْإب َراه‬
ِ ‫الر‬
ِ ‫اح‬ َ ْ‫م‬
َ ‫وشو َن َها َو ْش َي‬
ُ ‫وتا ُي‬ ُ ‫اع ُة َحتَّى َي ْب ِن َي الن‬
ً ‫َّاس ُب ُي‬ َ ‫الس‬
َّ ‫وم‬
ُ ُ‫َتق‬
َّ ُ ْ‫اب م‬
ٌ ‫ َص ِح‬.‫ال َخط َط َة‬
.‫يح‬ َ ‫ال ِّث َي‬
777. Abū Hurayra said: “The Messenger of Allah  said, ‘The Hour
will not come until houses are adorned like painted garments.’ ”
Ibrāhīm (b. al-Mundhir) said, “He meant striped garments.” (Authentic)

Commentary: Same as narration no. 449.
َ ‫ال َو َأ ِب‬
َ :‫الر ُج ِل‬
‫يك‬ َّ ‫اب َق ْو ُل‬
ٌ ‫ َب‬-‎٣٣٥
Chapter 335: A Man Saying, “Lā: Wa Abīka, No: By Your Father”
‫اهلل َع َل ْي ِه‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٧٧٨
َ ِ ‫ول‬ ِ ‫اء َر ُج ٌل إِ َلى َر ُس‬ َ َ‫اهلل َع ْن ُه ق‬
َ ‫ َج‬:‫ال‬ َ َ ََْ ْ َ
‫ َأ ْن‬:‫يك َل ُت َن َّب َأ َّن ُه‬
َ ِ‫((أ َما َو َأب‬
َ :‫ال‬
َ َ‫ْض ُل َأ ْج ًرا؟ ق‬
َ ‫الص َدقَ ِة َأف‬‎
َّ ‫اهلل! َأ ُّي‬
ِ ‫ول‬ َ َ‫َو َس َّل َم فَ ق‬
َ ‫ َو‬،‫ َو َت ْأ ُم ُل ا ْل ِغ َنى‬،‫ت َشى ا ْلفَ ق َْر‬

‫ال مُ ْت ِه ْل َحتَّى إِ ذَ ا َب َل َغ ِت‬ ٌ ٌ َ ‫َت َصدَّ َق َو َأ ْن‬
ْ َ‫ت َص ِحيح َش ِحيح خ‬
ٌ ‫ َص ِح‬.))‫ان لفُ ال ٍَن‬

.‫يح‬ َ ‫ َوقَ ْد َك‬،‫ َو ِلفُ ال ٍَن َك َذا‬،‫ ِلفُ ال ٍَن َك َذا‬:‫ت‬
َ ‫ قُ ْل‬،‫وم‬ ُ ْ‫ح‬
َ ُ‫ال ْلق‬
515
Al-Adab Al-Mufrad
778. Abū Hurayra said: “A man came to the Messenger of Allah 
and said, ‘Messenger-of Allah, which Sadaqa has the best reward?’ He
answered, ‘Wa Abīka. By your father, you will learn of it. It is that you
give Sadaqa while you are healthy and avaricious, fearful of poverty
and desirous of wealth. You should not delay it until you are at the
point of death and then say, “This much is for so-and-so. This much is
for so-and-so when it already belongs to so-and-so.” ’ ” (Authentic)
Commentary: The phrase, ‘Wa Abeek!’ (by your father) is the point of
reference in the hadeeth. However, the same phrase is the part of the hadeeth
that is inauthentic. See Silsilat al-Ahaadeeth id-Da’eefah (4992). Yet, it is
reported in Saheeh Muslim that the Prophet  said to a man who had
asked him about the pillars of Islam and promised to stick to them that, “he
will be successful, by his father, and he will enter the garden, by his father, if
he is true to his words.” Thus, it is used as evidence that it is permissible to
swear by one’s father. However, this deduction is contradicted by the authentic
and widely reported sayings of the Prophet  that prohibit swearing by
other than Allah the Exalted. This apparent conflict is resolved on the fact
that swearing by a person’s father as was the custom of the people before
Islam, was initially allowed and later, it became prohibited. The evidence for
the abrogation of the allowance is contained in the authentic hadeeth of Ibn
Umar (radiya Allahu anhuma) who reported that, “The Messenger of Allah
 said, ‘Whoever wants to swear should only swear by Allah’. But the
people of Quraysh used to swear by their fathers. So he  said, ‘Do not
swear by your fathers!’” (Ahmad). This is also the conclusion of Hafidh Ibn
Hajar al-Asqalaanee (‫ )رحمه الله‬in Fath al-Baaree (1/444 [Darussallam]) and
Shaykh Saleem bin ‘Eid al-Hilaalee (hafizahullah) in Mawsoo’at al-
Manaahee ash-Shar’iyyah (1/64).
516
‫ال مَ ْيدَ ْح ُه‬ ْ ‫اب ِإ َذا ط َل َب َف ْل َي ْط ُل‬
َ ‫ب َط َل ًبا َي ِس ًيرا َو‬ ٌ ‫ َب‬-‎٣٣٦
Chapter 336: When A Person Seeks Something, He Should

Ask For It Simply And Not Flatter
‫اج َة فَ ْل َي ْط ُل ْب َها َط َل ًبا‬ َ ْ‫ب َأ َح ُد ُكم ح‬

َ ‫ال‬ َ َ‫ود ق‬
َ ‫ ((إِ ذَ ا َط َل‬:‫ال‬ ٍ ‫اهلل ابن َمس ُع‬ ِ ‫ َع ْن َعب ِد‬-‎٧٧٩
ُ ْ ْ
.))‫ فَ َيق َْط َع َظ َه َر ُه‬،‫اح َب ُه فَ َي ْم َد َح ُه‬ِ ‫ال َي ْأ ِتي َأ َح ُد ُكم َص‬
َ ‫ َو‬،‫ فَ إِ مَّ َنا َل ُه َما قُ دِّ َر َل ُه‬،‫يرا‬ ِ
ْ ً ‫َيس‬
ُ ‫َص ِح‬
779. ‘Abdullāh [b. Mas’ud] said: “When one of you seeks something,
he should ask for it simply. He will have what is decreed for him.
None of you should go to your companion and then flatter him and
thus break his back.” (Authentic Chain)
Commentary: It emphasizes the basic fact that whether a person is decent
and simple while asking or resorts to unnecessary flattery of his brother, he
cannot get more than what is decreed for him. See narrations on Chapter
153.
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ عن َأبِ ي ع َّز َة؛ يس ِار ب ِن عب ِد اهلل ا ْله َذ ِلي‬-‎٧٨٠

:‫ال‬ َ ِّ َ ِّ ُ ْ َ ْ َ َ َ ْ َ
َ ٍ ‫ض َع ْب ٍد بِ َأ ْر‬ َ
ٌ ‫ َص ِح‬.))‫اج ًة‬
.‫يح‬ َ ‫ ِف‬:‫ َج َع َل َل ُه بِ َها – أ ْو‬،‫ض‬
َ ‫ َح‬- ‫يها‬ َ ‫(( إِ َّن اهلل إِ ذَ ا َأ َر‬
َ ‫اد قَ ْب‬
780. Abū ‘Azza Yasār b. ‘Abdullāh al-Hudhalī said: “The Prophet

 said, ‘When Allah wants a slave to die in a particular land, He
makes a need for him to be there.’ ” (Authentic)
Commentary: Perhaps, the narration in relation to the chapter heading
seeks to also emphasize preordainment: that enduring the pains of journey to
meet a need does not really mean that the need will be fulfilled.
517
Al-Adab Al-Mufrad
َ ُ‫ال ُب َّل َش ِانئ‬

َ :‫الر ُج ِل‬
‫ك‬ َّ ‫اب َق ْو ُل‬
ٌ ‫ َب‬-‎٣٣٧
Chapter 337: A Man’s Words, “May Him Who Hates You Not
Prosper!’
ْ َ‫ فَ َن َظر إِ َلى ج‬،‫ َأ ْمسى ِع ْن َد َنا َأ ُبو ُهر ْير َة‬:‫ال‬

،‫ن ٍم َع َلى ِح َي ِال ِه‬ َ َ‫ َع ْن َأبِ ي َع ْب ِد ا ْل َع ِز ِيز ق‬-‎٧٨١
َ َ َ َ
‫ات ِفي الدُّ ْن َيا َو َأ ْع َمالًا‬
ٍ ‫ام َو َل ْوا إِ َمار‬
َ
َ
ٌ ‫لي َو َد َّن أق َْو‬ ِِ َ ‫ و َّال ِذي َنف‬:‫ال‬
َ !‫ْس أبِ ي ُه َر ْي َر َة بِ َيده‬
ُ َ َ َ‫فَ ق‬
َ ‫ال ِت ْل َك ا‬
‫ ث َُّم‬.‫ْأل ْع َم ِال‬ َ ‫َأ َّن ُه ْم َكانُوا ُم َت َع ِّل ِق‬
ِ ‫ َو َلم َي ُلوا ِت ْل َك ا ِْإل َمار‬،‫الن َّْج ِم‬‎‫ني ِع ْن َد ذَ ِل َك‬
َ ‫ َو‬،‫ات‬ َ ْ
ُ ‫ال ْش ِر ِق ِفي َم ْش ِر ِق ِه ْم؟ قُ ْل‬
:‫ت‬ َ ‫اغ‬
َ ْ‫أل ْه ِل م‬ َ ‫ َأ ُك ُّل َه َذا َس‬،‫ال ُب َّل َش ِان ُئ َك‬ َ َ‫َأق َْب َل َع َل َّي فَ ق‬
َ :‫ال‬
‫ َل َي ُسوقُ ن َُّه ْم ُح ُم ًرا‬،‫ْس َأبِ ي ُه َر ْي َر َة بِ َي ِد ِه‬ ِ َّ َ ُ ِ ‫َن َعم َو‬

َ َ‫ ق‬.‫اهلل‬
ُ ‫ فَ َوالذي َنف‬،‫ َلقَ ْد قَ َّب َح اهلل َو َمك َر‬:‫ال‬ ْ
َّ ‫ َوذَ ا‬،‫الز ْر ِع بِ َز ْر ِع ِه‬
َّ ‫ َحتَّى ُي ْل ِحقُ وا ذَ ا‬،‫ال ْط َرقَ ُة‬
ُ ْ‫ان م‬ َ ْ‫وه ُهم م‬
ُّ ‫ال َج‬ َّ‫َ َ م‬ ِ
‫الض ْر ِع‬ َ ُ ‫ كأ َنا ُو ُج‬،‫غ َض ًابا‬
ٌ ‫ َض ِع‬.))‫بِ َض ْر ِع ِه‬
.‫يف‬
781. Abū ‘Abdu’I-‘Azīz said: “Abū Hurayra spent the night with us
and, seeing a star in front of him, he said, ‘By Him who holds the
soul of Abū Hurayra in His hand, some people who had been rulers in
this world and governors, they wish they were far from their position,
and were at the distance of the star had not accepted these emirates
and jobs.’ Then he turned to me and said, ‘May him who hates you
not prosper, is all of this tolerated by the people of the east in the
East?’ I said, ‘Yes, by Allah.’ He said, ‘By Him who holds the soul
of Abū Hurayra in His hand, people, with rough and broad red faces
(lit: as though their faces were shields clad with sinews one above
another) drive them angrily until they join the farmers to their fields
and shepherds to their herds.’ ” (Weak)
518
ُ :‫ول الرج ُل‬
َ ‫اهلل َو ُف‬ َ ‫اب‬
‫ال ٌن‬ ُ َّ ُ ‫ال َي ُق‬ ٌ ‫ َب‬-‎٣٣٨
Chapter 338: A Man Should Not Say, “Allah And So-And-So”
َ َ‫ ق‬.‫َن‬
:‫ال‬ ُ :‫ال‬
ٌ ‫اهلل َوفُ ال‬ َ ‫ ِم ْن َم ْو‬:‫ َأ َّن ْاب َن ُع َم َر َس َأ َل ُه‬- ‫ َي ْز ُع ُم‬-‫يث‬
َ َ‫ال ُه؟ فَ ق‬ ٍ ‫ َع ْن ُم ِغ‬-‎٧٨٢
ُ ‫ َض ِع‬.‫اهلل‬
.‫يف‬ ٌ ‫ فُ ال‬:‫ َو َل ِك ْن قُ ْل‬،‫اهلل َأ َح ًدا‬
ِ ‫َن َب ْع َد‬ ْ َ‫ال ج‬
ِ ‫ت َع ْل َم َع‬ َ ،‫ال َتقُ ْل َك َذ ِل َك‬
َ :‫ْاب ُن ُع َم َر‬
782. Mughīth claimed that Ibn ‘Umar once asked him about his mawlā
and Mughīth replied: “Allah, and so-and-so.” Ibn ‘Umar said, “Do not
speak in that way. Do not put anyone with Allah. Say ‘so-and-so’ after
‘Allah.’ ” (Weak)
ُ ‫ ما َشاء‬:‫ باب َقو ُل الرج ِل‬-‎٣٣٩

َ ‫اهلل َو ِشئ‬
‫ْت‬ َ َ ُ َّ ْ ٌ َ
Chapter 339: A Man Saying “What Allah Wills And You Will”
ُ ُ ‫اس ر ِضي‬
َ ‫ َما َش‬:‫ال َر ُج ٌل ِلل َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
‫اء‬ َ َ‫اهلل َع ْن ُه َما ق‬
َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٧٨٣
ُ ُ
.‫يح‬ َ ‫هلل ِن ًّدا؟! َما َش‬
ٌ ‫ َص ِح‬.))‫اء اهلل َو ْح َد ُه‬ ِ ‫ت‬َ ‫((ج َع ْل‬ َ ‫اهلل َو ِش ْئ‬
َ َ‫ت! ق‬
َ :‫ال‬
783. Ibn ‘Abbās said: “A man said to the Prophet  ‘Whatever
Allah wills and you will.’ He said, ‘You have set up an equal with
Allah. It is what Allah alone wills.’ ” (Authentic)
Commentary: After citing narrations with similar meanings, Imam Al-
Albaanee (‫ )رحمه الله‬explained, “These hadeeths contain that a man’s statement
to another, ‘whatever Allah wills and you will’, is counted as from Shirk
519
Al-Adab Al-Mufrad
(joining associates with Allah) in the Sharee’ah. It is from the Shirk in

expressions because it gives an impression that the will of the slave is of the
same level with the Will of the Lord – Glorious is He, the Exalted – due to the
connection that is made between the two.” See Sharh Saheeh al-Adab al-
Mufrad (2/477).
‫اب ا ْل ِغ َن ِاء َوال َّل ْه ِو‬

ُ ‫ َب‬-‎٣٤٠
Chapter 340: Singing And Play
ِ ‫الس‬
‫ فَ َم َّر‬،‫وق‬ ِ ‫ت َم َع َعب ِد‬
ُّ ‫اهلل ْب ِن ُع َم َر إِ َلى‬ ُ ‫ َخ َر ْج‬:‫ال‬ ِ ‫ َع ْن َعب ِد‬-‎٧٨٤
َ َ‫اهلل ْب ِن ِدي َن ٍار ق‬
ْ ْ
‫ َح َس ُن‬.))‫ان َل ْو َت َر َك َأ َح ًدا َل َت َر َك َه ِذ ِه‬ َ َ‫ير ٍة ُت َغنِّي فَ ق‬
َّ ‫ ((إِ َّن‬:‫ال‬
َ ‫الش ْي َط‬ ِ ٍ
َ ‫َع َلى َج ِار َية َصغ‬
784. ‘Abdullāh b. Dīnar said: “I went out with ‘Abdullāh b. ‘Umar

to the market. He passed by a little girl who was singing and said, ‘If
Satan had left anyone, he would have left this girl.’ ” (Sound Chain)
Commentary: Shaytan does not leave anyone; he declared enmity against
Adam (alayhis-salam) and his progeny and so, he keeps trying to mislead
them in every form possible. We seek Allah’s protection from the evils of the
accursed Shaytan. The narration evinces that getting busy with singing, and
worst still, music, is from the deceptions of the Shaytan.
520
:‫و َس َّل َم‬‎َ ‫اهلل َع َل ْي ِه‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٧٨٥
َ َ َ ْ ْ َ
ٌ ‫ َض ِع‬.‫اط ُل ِمنِّي بِ َش ْي ٍء‬
.‫يف‬ ِ ‫ َليس ا ْلب‬:‫ َي ْع ِني‬.))‫ال الدَّ ُد ِمنِّي بِ َشي ٍء‬
َ َ ْ ْ
َ ‫ َو‬،‫ت ِم ْن َد ٍد‬
ُ ‫(( َل ْس‬
785. Anas b. Mālik said: “The Messenger of Allah  said, ‘I have
nothing to do with falsehood and falsehood has nothing to do with
me.’ ”
He meant that he does not do anything worthless. (Weak)
‫��ن َي ْش َت ِري َل ْه َو‬ ِ ‫و ِم َن الن‬:‫ا‬ ُ ِ

ْ ‫َّاس َم‬ َ ‫��ي اهلل َع ْن ُه َم‬ َ ‫اس َرض‬
ٍ ‫��ن َع َّب‬
ِ ‫��ن ْاب‬ ِ ‫ َع‬-‎٧٨٦
.‫يح ا ِْإل ْس َن ِاد‬ ُ ‫اء َو َأ ْش َب‬

ُ ‫ َص ِح‬.‫اه ُه‬ ُ ‫ ا ْل ِغ َن‬:‫قال‬
َ .))٦:‫((لقمان‬‫يث‬ ِ ‫ال ِد‬
َ ْ‫ح‬
786. Ibn ‘Abbās said: “The verse ‘There are people who buy idle talk’
(31: 6) means singing and things like that.” (Authentic Chain)
Commentary: The verse prohibits engaging oneself with any worthless thing
including music and singing. When Abdullah bin Mas’ud () was asked the
meaning of the verse, he said, “It is singing, by the One beside Whom none is
worthy of worship!” He reapeated it thrice. (Tafseer at-Tabaree).
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ ع ِن البر ِاء ب ِن ع ِاز ٍب ر ِضي‬-٧٨٧‎
َ َ َ ْ ََ َ
َ ‫ وا‬:‫ال َأبو مع ِاوية‬ َ َ
ُ ‫ ا ْل َع َب‬:‫ْأل َش ُر‬
‫ َح َس ٌن‬.‫ث‬ َ َ َ ُ ُ َ َ‫ ق‬.))‫ َواْأل َش َر ُة َش ٌّر‬،‫السال ََم َت ْس َل ُموا‬
َّ ‫((أف ُْشوا‬
787. Al-Barā’ b. ‘Azib said: “The Messenger of Allah  said,

‘Extend the greeting and you will be safe. Idle talk is evil.’ ”
Abū Mu‘āwiya (the narrator) commented, “Al-ashr: means vain.”

(Sound)
Commentary: The mention of idle talk as evil is the point of reference in the
hadeeth here. The pious predecessors consider singing and music as mojor
examples of idle talk.
521
Al-Adab Al-Mufrad
َ َ َ ‫ َو َك‬،‫ َع ْن فُ َضا َل َة ْب ِن ُع َب ْي ٍد‬-‎٧٨٨

‫ون‬َ ‫اما َي ْل َع ُب‬ً ‫ فَ َب َل َغ ُه أ َّن أق َْو‬،‫ال َج ِام ِع‬
َ ْ‫ان بِ َج ْم ٍع ِم َن م‬
‫ب بِ َها َل َي ْأ ُك ُل‬ َ ‫الال ِع‬

َّ ‫ال إِ َّن‬ َ ‫ َأ‬:‫ال‬ َ َ‫ ث َُّم ق‬،‫ام َغ ْض َبا ًنا َي ْن َهى َع ْن َها َأ َشدَّ الن َّْه ِي‬ َ ‫بِ ا ْل ُك‬
َ َ‫ فَ ق‬،‫وب ِة‬
َ ‫ َي ْع ِني بِ ا ْل ُك‬.‫بِ الدَّ ِم‬‎‫يء‬

ُ ‫ َض ِع‬.‫ الن َّْر َد‬:‫وب ِة‬
.‫يف ا ِْإل ْس َن ِاد‬ ٍ ‫ َو ُم َت َو ِّض‬،‫ال ْن ِز ِير‬ ْ َ‫ َك َأ ْك ِل ح‬،‫مَ َثر َها‬
ِ ْ‫ل ِم خ‬
َ
788. Fadāla b. ‘Ubayd was at a meeting when he heard that some

people were playing backgammon. He got up in anger to forbid it in
the strongest possible terms. Then he said: “The one who plays it in
order to eat off his winnings (gambling) is like the person who eats
pork and does wudū’ in blood.” (Weak Chain)
‫ال َس ُن‬ َّ ‫اب ا ْل َهدْ ُي َو‬

َ ْ‫الس ْم ُت ح‬ ٌ ‫ َب‬-‎٣٤١
Chapter 341: True Faith And Good Behaviour
ٌ ‫ قَ ِل‬،‫ير فُ قَ َهاؤُ ُه‬ َِ ٍ ِ ُ ُ ‫ود ر ِضي‬

َ َ‫اهلل َع ْن ُه ق‬ ٍ
‫يل‬ ٌ ‫ كث‬:‫ ((إِ َّنك ْم في َز َمان‬:‫ال‬ َ َ ‫ َع ِن ْاب ِن َم ْس ُع‬-‎٧٨٩
‫ َو َس َي ْأ ِتي ِم ْن َب ْع ِد ُك ْم‬.‫ ا ْل َع َم ُل ِف ِيه قَ ِائ ٌد ِل ْل َه َوى‬،‫وه‬
ُ ‫ير ُم ْع ُط‬ َِ ٌ ‫ قَ ِل‬،‫ُخ َط َباؤُ ُه‬
ٌ ‫ كث‬،‫يل ُس َّؤا ُل ُه‬
‫ ا ْل َه َوى ِف ِيه قَ ِائ ٌد‬،‫وه‬ ٌ ‫ قَ ِل‬،‫ير ُس َّؤا ُل ُه‬
ُ ‫يل ُم ْع ُط‬ َِ
ٌ ‫ كث‬،‫ير ُخ َط َباؤُ ُه‬
َِ ٌ ‫ قَ ِل‬:‫ان‬
ٌ ‫ كث‬،‫يل فُ قَ َهاؤُ ُه‬ ٌ ‫َز َم‬
َ ‫ َخ ْي ٌر ِم ْن َب ْع ِض ا‬- ‫الز َم ِان‬

.‫ َح َس ٌن‬.))‫ْلع َم ِل‬ ِ ‫ ِفي‬- ‫اع َل ُموا َأ َّن ُحس َن ا ْل َه ْد ِي‬
َّ ‫آخ ِر‬ ْ ،‫ِل ْل َع َم ِل‬
ْ
789. Ibn Mas‘ūd said, “You are living at a time when there are many
men of understanding and few orators. There are few who ask and
many who give. In this time virtues are stronger than passion. After
you there will be a time when there are few men of understanding
and many orators. There will be many who ask and few who give.
Passion will direct action. Know that good behaviour is better than
some actions in the last period.” (Authentic)
522
Commentary: Oratory does not essentially mean knowledge. The narration
dispraises speaking without knowledge, begging, stingyness and following
the desires, and exhorts towards being of good thoughts and character.
‫اهلل َع َل ْي ِه َو َس َّل َم ؟‬ َ ‫ َر َأ ْي‬:‫الطفَ ْيل‬ َ ‫ت‬
ُّ ‫ألبِ ي‬ ُ ْ‫ َع ْن ج‬-‎٧٩٠
َ َ‫ال َر ْي ِري ق‬
ُ ‫ قُ ْل‬:‫ال‬
َ َّ
ُ ‫ض رجلًا حيا ر َأى ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ َ ‫ و‬،‫ (( َنعم‬:‫ال‬
َ َ‫ق‬
َ َّ َ ًّ َ ُ َ ِ ‫ال أ ْع َل ُم َع َلى َظ ْه ِر اْأل ْر‬ َ ْ َ
ُ ْ‫ َع ِن ج‬،‫ون‬
َ َ‫ال َر ْي ِر ّي ق‬
:‫ال‬ َ ‫ َو َع ْن َي ِز‬.))‫يح ا ْل َو ْج ِه‬
َ ‫يد ْب ِن َه ُار‬ َ ‫ان َأ ْب َي‬
َ ‫م ِل‬‎َ ،‫ض‬ َ ‫ َو َك‬:‫ال‬
َ َ‫ ق‬.‫َغ ْي ِري‬
ُّ ‫ال َأ ُبو‬
‫ َما َب ِق َي‬:‫الطفَ ْي ِل‬ َ َ‫ ق‬،‫وف بِ ا ْل َب ْي ِت‬ ُّ ‫ت َأ َنا َو َأ ُبو‬
ُ ‫الطفَ ْي ِل َع ِام ٌر ْب ِن َو ِاث َل َة ا ْل ِك َن ِاني َن ُط‬ ُ ‫ُك ْن‬
‫ف‬ َ ‫ َك ْي‬:‫ت‬ َ َ‫ َو َر َأ ْي َت ُه؟ ق‬:‫ت‬

ُ ‫ قُ ْل‬.‫ َن َع ْم‬:‫ال‬ ُ ‫َأح ٌد ر َأى ال َّنبِ ي ص َّلى‬
ُ ‫ قُ ْل‬.‫اهلل َع َل ْي ِه َو َس َّل َم َغ ْي ِري‬ َ َّ َ َ
ٌ ‫ َص ِح‬.‫يحا ُمقَ َّص ًدا‬

.‫يح‬ َ ‫ان َأ ْب َي‬
ً ‫ض َم ِل‬ َ ‫ َك‬:‫ان؟ ق َا َل‬
َ ‫َك‬
790. Al-Jurayrī said: “I asked Abū’t-Tufayl, ‘Did you see the Prophet
 ?’ He said, ‘Yes, and I do not know of any man left alive on
the face of the earth except myself who saw the Prophet .’ He
went on, ‘The Prophet had white skin and a handsome face.’ ” From
Yazīd b. Hārūn from al-Jurayrī who said: “I and Abū’t-Tufayl (‘Āmir
b. Wāthila al-Kināni) were doing tawāf round the House when Abū’t-
Tufayl said, ‘There is no one remaining who saw the Prophet
except me.’ I asked, ‘Did you see him?’ He replied, ‘Yes.’ I asked,
‘What did he look like?’ He said, ‘He was white skinned, handsome
and of medium stature.’” (Authentic)

:‫ال‬ ُ ‫اس ر ِضي‬
َ ِّ َ َ ُ َ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٧٩١
َ ‫اد؛ ُج ْز ٌء ِم ْن َخ ْم َس ٍة َو ِع ْش ِر‬
‫ين ُج ْز ًءا‬ ُ ‫ َواالق ِْت َص‬،‫ال‬
َّ ‫ت‬ُ ‫الس ْم‬ ُ ِ‫الص ح‬
َّ ‫ َو‬،‫ال‬ َّ ‫((ا ْل َه ْد ُي‬
.‫ َح َس ٌن‬.))‫ِم َن الن ُُّب َّو ِة‬
791. Ibn ‘Abbās said: “The Prophet  said, ‘True faith, right
behaviour and being moderate make up a twenty-fifth portion of
prophethood.’” (Sound)
523
Al-Adab Al-Mufrad
Commentary: The hadeeth does not mean that prophethood can be

acquired or that the person with good thoughts and character has aspects
of prophethood. It rather demonstrates the importance of being of good
thoughts and refined in behaviour. Allah the Exalted selected the prophets
and ended prophethood with His Messenger, Muhammad . In another
version, it says: “…make up a seventieth portion of prophethood.”
َ ‫يك ِب ْا‬
‫أل ْخ َب ِار َم ْن َل ْم تُ َز ِّو ِد‬ َ ‫اب َو َي ْأ ِت‬
ٌ ‫ َب‬-‎٣٤٢
Chapter 342: Wa Ya’tīka Bil Akhbāri Man Lam Tuzawwidī,

News Will Come To You From Someone You Did Not Expect
ُ ‫ت ع ِائ َش َة ر ِضي‬
ِ ‫ول‬ ِ َ‫ َه ْل م‬:‫اهلل َع ْن َها‬
َ ‫س َع ِت َر ُس‬
َ َ َ ُ ‫ َس َأ ْل‬:‫ال‬
َ َ‫ َع ْن ِع ْك ِر َم َة ق‬-‎٧٩٢
َ ‫((و َي ْأ ِت‬ ُ ُ‫ َأ ْح َيا ًنا إِ ذَ ا َد َخ َل َب ْي َت ُه َيق‬:‫ت‬ ُ

ْ ‫اهلل َع َل ْي ِه َو َس َّل َم َي َتم َّث ُل ِش ْع ًرا قَ ُّط؟ فَ قَ ا َل‬
‫يك‬ َ :‫ول‬
َ
ٌ ‫ َص ِح‬.))‫بِ األ ْخ َب ِار َم ْن َل ْم ُت َز ِّو ِد‬
.‫يح‬
792. ‘Ikrima said: “I asked ‘Ā’isha, may Allah be pleased with her,
‘Did you ever hear the Messenger of Allah  quoting poetry?’
She said, ‘Sometimes when he entered his house, he would say, “Wa
Ya’tīka Bil Akhbāri Man Lam Tuzawwidī, News will come to you
from someone you did not expect.” ’ ” (Authentic)
Commentary: Sometimes he – peace and blessings be upon him – would
imitate poetry of one line or even lesser which did not include sinful words
nor agitate towards or praise sins or sinful people. As eloquent as the Prophet
 was, he did not use to compose poems even though some of the people
took aspects of his expressions, albeit wrongly, for lines of poetry.
َ ‫يك بِ ا‬
‫ْأل ْخ َب ِار َم ْن‬ َ ‫ َو َي ْأ ِت‬:‫ إِ َّن َها َك ِل َم ُة َنبِ ٍّي‬:‫ال‬ ُ ‫اس ر ِضي‬
َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٧٩٣
ٌ ‫ َص ِح‬.‫َل ْم ُت َز ِّو ِد‬
524
793. Ibn ‘Abbās said about the phrase: “Wa Ya’tīka Bil Akhbāri Man
Lam Tuzawwidī, News will come to you from someone you did not
expect.” He said, “It is a phrase recited by a Prophet.” (Authentic due
to supporting proof)
Commentary: That is, it used to be cited by a prophet, meaning, the
Messenger of Allah 
َّ ‫اب َما ُي ْك َر ُه ِم َن‬

‫الت َم ِّني‬ ٌ ‫ َب‬-٣٤٣‎
Chapter 343: Wishing For What Is Disliked
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٧٩٤
َ ‫ر ُس‬‎َ ‫ َأ َّن‬،‫اهلل َع ْن ُه‬
َ ‫ فَ ْل َي ْن ُظ ْر َما َي َت َمنَّى؛ فَ إِ َّن ُه‬،‫مَ َتنَّى َأ َح ُد ُك ْم‬
ٌ ‫ال َي ْد ِري َما ُي ْع َطى)) َض ِع‬
‫يف‬
one of you wishes for something, he should look to what he desires.
He does not know what he will be given.’ ” (Weak)
‫ال تُ َس ُّموا ا ْل ِع َن َب ا ْل َك ْر َم‬

َ ‫اب‬
ٌ ‫ َب‬-‎٣٤٤
Chapter 344: Do Not Call The Grape “Karm”
َ
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن و ِائ ٍل ب ِن حج ٍر ر ِضي‬-‎٧٩٥
َ ِّ َ ُ َ َ َ ْ ُ ْ َ ْ َ
ٌ ‫ َص ِح‬.‫ب‬
.‫يح‬ َ ْ‫ ح‬:‫ َوقُ و ُلوا‬،‫ ا ْل َكر ُم‬:‫َيقُ و َل َّن َأ َح ُد ُكم‬
َ ‫ال َب َل ُة)) َي ْع ِني ا ْل ِع َن‬ ْ ْ
525
Al-Adab Al-Mufrad
795. Wā’il b. Hujr said: “The Prophet  said, ‘None of you should
say, “karm”, say, “habala” meaning grape.’ ” (Authentic)
َ ‫ َو ْي َح‬:‫اب َق ْو ُل الر ُج ِل‬

‫ك‬ ٌ ‫ َب‬-‎٣٤٥
َّ
Chapter 345: A Man Saying, “Wayhaka, Pity On You”
ُ ‫اهلل َع َل ْي ِه َو َس َّل َم بِ َر ُج ٍل َي ُس‬ ُ َ
‫وق‬ َ ُّ َّ َ َ َ‫ َع ْن أبِ ي ُه َر ْي َر َة َر ِض َي اهلل َع ْنه ق‬-‎٧٩٦
َ َ‫ ق‬.))‫((ار َك ْب َها‬
:‫ال‬ :‫ال‬ ِ ‫ول‬
َ َ‫ فق‬،‫اهلل! إِ َّنها َب َد َن ٌة‬ َ َ‫ فَ ق‬،))‫((ار َك ْب َها‬
َ ‫ َيا َر ُس‬:‫ال‬ َ َ‫ فَ ق‬،‫َب َد َن ًة‬
:‫ال‬
ْ ْ
َ
ٌ ‫ َص ِح‬.))‫ار َك ْب َها‬
.‫يح‬ َ :‫الرابِ َع ِة‬
ْ ‫((و ْي َح َك‬ َّ ‫ال ِفي ال َّث ِال َث ِة أ ْو ِفي‬
َ َ‫ ق‬،‫إِ َّن َها َب َد َن ٌة‬
796. Similar to No. 772, from Abū Hurayra, with a different isnād.
َّ ‫اب َق ْو ِل‬
‫ َيا َه ْن َت ُاه‬:‫الر ُج ِل‬ ٌ ‫ َب‬-‎٣٤٦
Chapter 346: A Man Saying, “Ya Hantāh, O Person”
ُ
َ :‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
‫((ما ِه َي؟‬ ْ ‫ َع ْن َح ْم َن َة بِ ْن ِت َج ْح ٍش قَ ا َل‬-٧٩٧‎
َ َ‫ ق‬:‫ت‬
ُ ‫ َض ِع‬.))‫َيا َه ْن َت ُاه‬
797. The mother of ‘Imrān b. Talha, Hamna bint Jahsh, said: “The
Prophet  said, ‘What is it? Ya Hantāh, a person!’ ” (Weak Chain)
526
َ ‫ال ْك ُت‬
َ َ‫ ث َُّم ق‬،‫وب َة‬
‫ال‬ ُ ‫((ر َأ ْي‬
َ ْ‫ت َع َّم ًارا َص َّلى م‬ ِ َ َ ‫يب ْب ِن ُص ْهب‬
َ :‫ان اْأل َسد ِّي‬ َ ٍ ِ‫ َع ْن َحب‬-‎٧٩٨
.‫اإل ْس َن ِاد‬ ُ ‫ َص ِح‬.))‫ام‬

ِ ‫يح‬ َ َ‫ ث َُّم ق‬،‫ َيا َه َن ُاه‬:‫ِل َر ُج ٍل إِ َلى َج ْنبِ ِه‬
798. Habīb b. Sahbān a1-Asadi said: “I saw ‘Ammar praying the

obligatory prayer. Then he said to a man at his side, ‘Ya Hannāh, O
person.’ After that he got up.” (Authentic Chain)
ُ ‫ َأردفَ ِني ال َّنبِ ي ص َّلى‬:‫ال‬ ُ

‫اهلل‬ َ ُّ َ ْ َ َ‫ َع ْن َأبِ ِيه َر ِض َي اهلل َع ْن ُه ق‬،‫يد‬
ِ ‫الش ِر‬
َّ ‫ َع ْن َع ْم ٍرو ْب ِن‬-‎٧٩٩
‫ فَ َأ ْن َش ْد ُت ُه‬.‫ َن َع ْم‬:‫ت‬ َّ ‫((ه ْل َم َع َك ِم ْن ِش ْع ِر ُأ َم َّي َة ْب ِن َأبِ ي‬

ُ ‫ قُ ْل‬.))‫الص ْل ِت؟‬ َ َ‫َع َل ْي ِه َو َس َّل َم فَ ق‬
َ :‫ال‬
َ
ٌ ‫ َص ِح‬.‫((ه ْي ِه)) َحتَّى أ ْن َش ْد ُت ُه ِمائ ََة َب ْي ٍت‬
.‫يح‬ ِ :‫ال‬
َ َ‫ فَ ق‬.‫َب ْي ًتا‬
799. Ash-Sharīd said: “The Prophet  seated me behind him on his
mount and said, ‘Do you know any of the poetry of Umayya b. Abi’s-
Salt?’ I said, ‘Yes,’ and recited a couplet. He said, ‘Go on,’ until I had
recited a hundred couplets.”(Authentic)
Commentary: One could benefit from other peoples in the matters that
conform to Islam – not contradicting it – including poetry, history, science
and technology. In another version, no. 869, the Prophet  said, “He (that
poet) almost became a Muslim.”
527
Al-Adab Al-Mufrad
َ ‫ ِإنِّ ي َك ْس‬:‫الر ُج ِل‬

‫ال ُن‬ َّ ‫اب َق ْو ِل‬
ٌ ‫ َب‬-‎٣٤٧
Chapter 347: A Man Saying, “I Do Not Feel Active”
‫ام ال َّل ْي ِل؛ فَ إِ َّن ال َّنبِ َّي‬ َ

َ ‫ال َت َد ْع ِق َي‬
َ ‫ َع ِائ َش ُة‬:‫ت‬ َ َ‫وسى ق‬
ْ ‫ قَ ا َل‬:‫ال‬ ِ ‫ َع ْن َعب ِد‬-‎٨٠٠
َ ‫اهلل ْب ِن أبِ ي ُم‬ ْ
.))‫ َص َّلى قَ ِاع ًدا‬،‫ض َأ ْو َك ِس َل‬ َ ‫ َو َك‬،‫ال َي َذ ُر ُه‬
َ ‫ان إِ ذَ ا َم ِر‬ َ ‫ان‬ َ
َ ‫((ك‬ ُ ‫ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ
ٌ ‫َص ِح‬
.‫يح‬
800. ‘Abdullāh b. Abū Mūsā’ said: “‘Ā’isha said, ‘Do not forget to
stand up at night to pray. The Prophet  did not neglect to do it.
If he was either ill or did not feel active, he prayed sitting down.’ ”
(Authentic)
Commentary: The hadeeth is evidence for the permissibility of observing
supererogatory prayers while sitting when one is inactive even though one is
able to stand up. Imam an-Nawawee (‫ )رحمه الله‬had cited a consensus of the
scholars on that. As regards the chapter heading, the hadeeth evinces that if
one could speak of another person as being inactive, that he could say that
about himself is with a greater reason.
‫اب َم ْن تَ َع َّو َذ ِم َن ا ْل َك َس ِل‬

ٌ ‫ َب‬-‎۳٤٨
Chapter 348: The Person Who Seeks Refuge From Laziness

‫اهلل َع َل ْي ِه َو َس َّل َم ُي ْك ِث ُر‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٨٠١
،‫ب‬ َ ْ‫ َو ح‬،‫ (( ال َّل ُه َّم إِ ِّني َأ ُعوذُ بِ َك ِم َن ا ْل َه ِّم‬:‫ول‬
ُ ْ‫ َو ج‬،‫ َوا ْل َكس ِل‬،‫ َوا ْل َع ْج ِز‬،‫ال َز ِن‬
ِ ْ‫ال ن‬ َ ُ‫َأ ْن َيق‬
َ
ٌ ‫ َص ِح‬.))‫الر َج ِال‬
.‫يح‬ ِّ ‫ َو َغ َل َب ِة‬،‫ َو َض َل ِع الدَّ ْي ِن‬،‫َوا ْل ُب ْخ ِل‬
528
‫‪801. Anas b. Mālik said: “The Prophet  used to say frequently,‬‬
‫‪‘O Allah, I Seek refuge with You from worry, sorrow, incapacity,‬‬
‫‪laziness, cowardice, avarice, being overburdened by debt and being‬‬
‫)‪overcome by other men.’ ” (Authentic‬‬
‫‪Commentary: See hadeeth no. 616 and 671.‬‬
‫اء‬ ‫اب َق ْو ُل الر ُج ِل‪َ :‬ن ْف ِسي َل َ‬

‫ك ا ْل ِفدَ ُ‬ ‫‪َ -‎۳٤٩‬ب ٌ‬
‫َّ‬
‫‪Chapter 349: A Man’s Words, “Nafsī Laka Al-Fidā’u, May My‬‬
‫”!‪Self Be Your Ransom‬‬
‫‪ -‎٨٠٢‬عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي ُ‬

‫ول‬ ‫ان َأ ُبو َط ْل َح َة َي ْج ُثو َب نْ َ‬
‫ي َي َد ْي َر ُس ِ‬ ‫ال‪َ :‬ك َ‬
‫اهلل َع ْن ُه َما قَ َ‬
‫َ َ‬ ‫ْ َ‬ ‫َ ْ‬
‫اء‪‎َ ،‬و َنف ِْسي‬ ‫اهلل ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َو َي ْن ُث ُر ِك َنا َن َت ُه‪َ ،‬ويقُ ُ‬
‫‪((‎‬و ْج ِهي ِل َو ْج ِه َك ا ْل ِوقَ ُ‬
‫ول‪َ :‬‬ ‫ِ َ‬
‫اء)) ‪َ .‎‬ض ِع ُ‬
‫يف ا ِْإل ْس َن ِاد‪.‬‬ ‫ِل َنف ِْس َك ا ْل ِف َد ُ‬
‫‪802. Anas b. Malik said: “Abū Talha was kneeling before the‬‬
‫‪Messenger of Allah  and scattering his quiver, saying: ‘Wajhī li‬‬
‫‪wajhika’l wiqā’u Nafsī li nafsika’l fidā’u, May my face be a protection‬‬
‫)‪for your face And my life be a ransom for your life.’ ” (Weak Chain‬‬
‫ال‪ :‬ا ْن َط َل َق ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َلي ِه َو َس َّلم حَ ْ‬
‫ن َو ا ْل َب ِـق ِيع‪،‬‬ ‫‪ -۳٠٨‎‬عن َأبِ ي ذَ ر ر ِضي ُ‬
‫َ‬ ‫ْ‬ ‫ُّ َ‬ ‫ٍّ َ َ‬ ‫َ ْ‬
‫ول ِ‬
‫اهلل‬ ‫((يا َأ َبا ذَ ِّر!))‪ .‬فَ قُ ْل ُ‬
‫ت‪َ :‬ل َّب ْي َك َيا َر ُس َ‬ ‫ت فَ َر ِآني‪ .‬فَ قَ َ‬
‫ال‪َ :‬‬ ‫وه‪ ،‬فَ ا ْل َتفَ َ‬ ‫وا ْن َط َلق ُ َ‬
‫ْت أ ْت ُل ُ‬ ‫َ‬
‫ام ِة‪ ،‬إِ َّ‬
‫ال َم ْن قَ َ‬
‫ال‬ ‫ال ِق ُّل َ‬
‫ون َي ْو َم ا ْل ِق َي َ‬ ‫ين ُهم مْ ُ‬ ‫ُ ِْ‬ ‫َو َس ْع َد ْي َك‪َ ،‬و َأ َنا ِف َداؤُ َك‪ ،‬فَ قَ َ‬
‫ال‪ (( :‬إِ َّن مْالكث ِر َ ُ‬
‫ض‬ ‫((ه َك َذا)) َث َ‬
‫الثًا‪ ،‬ث َُّم َع َر َ‬ ‫ال‪َ :‬‬ ‫ت‪ُ :‬‬
‫اهلل َو َر ُسو ُل ُه َأ ْع َل ُم‪ .‬فَ قَ َ‬ ‫َه َك َذا َو َ‬
‫هك َذا ِفي َح ٍّق))‪ .‬قُ ْل ُ‬
‫اهلل َو َس ْع َد ْي َك‪َ ،‬و َأ َنا ِف َداؤُ َك‪ ،‬قَ َ‬
‫ال‪:‬‬ ‫ول ِ‬ ‫((يا َأ َبا ذَ ِّر!))‪ .‬فَ قُ ْل ُ‬
‫ت‪َ :‬ل َّب ْي َك َر ُس َ‬ ‫َل َنا ُأ ُح ٌد فَ قَ َ‬
‫ال‪َ :‬‬
‫ال))‪ .‬ث َُّم‬ ‫ار ‪َ -‬أ ْو قَ َ‬
‫ال ‪ِ -‬م ْثقَ ٌ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫((ما َي ُس ُّر ِني َأ َّن ُأ ُح ًدا ِ‬
‫آلل ُم َح َّمد ذَ َه ًبا فَ ُي ْمسي ع ْن َد ُه ْم دي َن ٌ‬ ‫َ‬
‫‪529‬‬
Al-Adab Al-Mufrad
َ َ‫ ق‬،‫ َو َأ ْب َط َأ ع َل َّي‬،‫ت ع َلى َش ِف ٍير‬

:‫ال‬ َ ُ ‫ فَ اس َت ْن َت َل فَ َظ َن ْن‬،‫ض َل َنا و ٍاد‬
َ ‫ت أ َّن َل ُه َح‬
ُ ‫ فَ َج َل ْس‬،‫اج ًة‬ ْ َ َ ‫َع َر‬
ِ ‫ول‬
!‫اهلل‬ َ ‫ َيا َر ُس‬:‫ت‬ ِ ‫س ْع ُت ُه َك َأ َّن ُه ُي َن‬
ُ ‫ فَ قُ ْل‬.‫ ث َُّم َخ َر َج إِ َل َّي َو ْح َد ُه‬،‫اجي َر ُجلًا‬ ِ َ‫ ث َُّم م‬،‫يت َع َلي ِه‬
ْ ُ ‫فَ َخ ِش‬‎
‫ ((فَ إِ َّن ُه‬:‫ ق َا َل‬.‫ َن َع ْم‬:‫ت‬

ُ ‫ قُ ْل‬.))‫س ْع َت ُه؟‬ َ :‫ال‬
ِ َ‫((أ َو م‬ َ َ‫اجي؟ فَ ق‬ َ ‫الر ُج ُل َّال ِذي ُك ْن‬
ِ ‫ت ُت َن‬ َّ ‫َم ِن‬
َ ْ‫اهلل َشي ًئا َد َخ َل ج‬
.َ))‫النَّة‬ ْ َ ‫ات ِم ْن ُأ َّم ِتي‬
ِ ِ‫ال ُي ْش ِر ُك ب‬ َ ‫ فَ َب َّش َر ِني َأ َّن ُه َم ْن َم‬،‫يل َأ َت ِاني‬
ُ ‫ِج ْب ِر‬
ٌ ‫ َص ِح‬.))‫ (( َن َع ْم‬:‫ال‬
.‫يح‬ َ َ‫ َوإِ نْ َس َر َق؟ ق‬،‫ َوإِ نْ َز َنى‬:‫ت‬
ُ ‫قُ ْل‬
803. Abū Dharr said: “The Prophet went towards al-Baqī‘and I began
to follow him. He turned and saw me and called out, ‘Abū Dharr!’ I
said, ‘At your service, Messenger of Allah. May I be your ransom.’
He said, ‘Those who are rich will be poor on the Day of Rising except
those who say, “Such-and such and such-and-such rightfully.” ’ He
repeated this three times. I said, ‘Allah and His Messenger know best.’
Then we came to Uhud. He called out, ‘Abū Dharr!’ I said, ‘At your
service, Messenger of Allah and may I be your ransom.’ He said, ‘It
would not delight me if Uhud were to become gold for the family of
Muhammad and then have them spend a night with a dīnār’ – or he
said ‘a mithqal.’ Then we were at a valley and he went on ahead, so I
thought that he felt a call of nature, and so I sat down at the edge of the
valley. He was gone a long time and I feared for him. Then I heard him
and it seemed as if he were talking to a man. Then he came out to me
by himself. I said, ‘Messenger of Allah, who was the man you were
talking to?’ He said, ‘Did you hear him?’ I said. ‘Yes.’ He said, ‘That
was Jibrīl. He came to me and gave me the good news that whoever
of my Umma dies without associating anything with Allah will enter
the Garden.’ I said, ‘Even if he commits adultery or steals?’ He said,
‘Yes.’ ” (Authentic)
Commentary: The hadeeth emphasizes the importance of Tawheed and
Eemaan and warns against Shirk, joining partners with Allah. The Prophet’s
question to Jibreel, “Even if he commits adultery and steals?” points to the
gravity of stealing and adultery. The keynote from the hadeeth vis-a-vis the
chapter heading is the companion’s response to the Prophet , “Ana
Fidauka, May I be your ransom.” In another version of the same hadeeth, it
530
says, “Ja’alaniya Allahu fidaa-aka, May Allah make me your ransom.”
Based on this hadeeth and others in its meaning, Imam at-Tabaraanee (‫رحمه‬
‫ )الله‬said, “These narrations point to the permissibility of making that
statement.”
‫اك َأ ِبي َو ُأ ِّمي‬

َ َ‫ ِفد‬:‫اب َق ْو ُل الر ُج ِل‬
َّ ٌ ‫ َب‬-‎۳٥٠
Chapter 350: A Man Saying, “May My Father And Mother Be

Your Ransom”
‫ر ُجلًا‬‎َ ‫اهلل َع َل ْي ِه َو َس َّل َم ُيفَ دِّ ي‬ ُ ‫ َما َر َأ ْي‬:‫ال‬ ُ ‫ عن ع ِلي ر ِضي‬-‎٨٠٤
َ َّ َ َ ٍّ َ ْ َ
ُ َ َ ‫ ِف َد‬،‫ ((ارم‬:‫ول‬ ِ َ‫ م‬،‫َب ْعد َس ْع ٍد‬
ٌ ‫ َص ِح‬.))‫اك أبِ ي َوأ ِّمي‬
.‫يح‬ ِْ ُ ُ‫س ْع ُت ُه َيق‬
804. ‘Alī, may Allah be pleased with him, said: “I did not hear the
Prophet  say: ‘May my parents be your ransom’ to any man after
Sa‘d b. Abī Waqqās. I heard him say, ‘Shoot, Fidāka abī wa ummī
(may my father and mother be your ransom).’ ” (Authentic)
Commentary: The hadeeth highlights the virtues of Sa’d bin Abee Waqqas
(), and the permissibility of saying: “May my father and mother be
ransomed for you” even if they have both passed away. As regards the
Prophet  having made this statement to Sa’d bin Abee Waqqas alone,
another report is authentically collected by Imam al-Bukhaaree in his Saheeh
from Alee bin Abee Talib () with the same meaning. However, Abdullah bin
az-Zubayr (radiya Allahu anhuma) reported that the Prophet  made the
same statement to Zubayr bin al-‘Awwaam () during the battle of the
Trench as collected also by Imam al-Bukhaaree in his Saheeh. Hafidh Ibn
Hajar (‫ )رحمه الله‬explained that, “Perhaps Alee () did not know that, or he
only intended a restriction (for Sa’d) to the day of Uhud – Allah knows best.”
531
Al-Adab Al-Mufrad
‫ َو َأ ُبو‬- ‫ال ْس ِج ِد‬

َ ْ‫اهلل َع َلي ِه َو َس َّلم إِ َلى م‬ ُ ‫ ِ ر ِضي‬،‫ عن بري َد َة‬-‎٨٠٥
ُ ‫ َخرج ال َّنبِ ي ص َّلى‬:‫اهلل ع ْنه‬
َ ْ َ ُّ َ َ ُ َ َ َ َُْ ْ َ
‫ ((قَ ْد‬:‫ال‬ ُ ‫ َأ َنا ُب َر ْي َد ُة ُج ِع ْل‬:‫ت‬
َ ‫ت ِف َد‬
َ َ‫ ق‬،‫اك‬ ُ ‫ فَ قُ ْل‬.))‫((م ْن َه َذا؟‬ َ َ‫ فَ ق‬- ‫وسى َيق َْر ُأ‬
َ :‫ال‬ َ ‫ُم‬
ٌ ‫ َص ِح‬.))‫او َد‬
.‫يح‬ ِ ‫ُأ ْع ِطي َه َذا ِم ْز َم ًارا ِم ْن َم َز ِام ِير‬
ُ ‫آل َد‬ َ
805. Burayda said: “The Prophet  went out to the mosque while
Abū Mūsā was reciting and said, ‘Who is this?’ I said, ‘I am Burayda,
may I be your ransom?’ He said, ‘This man has been given one of the
flutes of the family of Dāwūd.’ ” (Authentic)
Commentary: Here, the Prophet  likened the beauty and splendour of the
companion to the sound from instruments. The expression cited here seeks
the person as the ransom and not his father and mother as in others in this
chapter. Perhaps that shows that if it is allowed to say that regarding oneslf,
then it is allowed regarding one’s parents. Allah knows Best.
ُ ‫ َيا ُب َن َّي! مِ َل ْن َأ ُب‬:‫الر ُج ِل‬

َ ‫وه َل ْم ُيدْ ِر ِك ْا ِإل ْس‬
‫ال َم‬ َّ ‫اب َق ْو ُل‬
ٌ ‫ َب‬-‎۳٥١
Chapter 351: A Man Saying, “My Son” To Someone Whose

Father Did Not Become Muslim
ِ ‫ال َّط‬
‫اب‬ َ ُ ‫ َأ َت ْي‬:‫ال‬
َ ْ‫ت ُع َمر ْب َن خ‬ َ َ‫ َع ْن َجدِّ ِه ق‬،‫ َع ْن َأبِ ِيه‬،‫عب ْب ِن َح ِك ٍيم‬
ِ ‫الص‬
َّ ‫ َع ِن‬-‎٨٠٦
‫ف َأ َّن َأبِ ي‬
َ ‫ فَ َع َر‬،‫له‬ ُ ‫ ث َُّم َس َأ َل ِني؟ فَ ا ْن َت َس ْب‬،!‫ َيا ْاب َن َأ ِخي‬:‫ول‬ ُ ‫ر ِضي‬
ُ ُ‫ فَ َج َع َل َيق‬،‫اهلل َع ْن ُه‬
ُ ‫ت‬ َ َ
ُ ‫ َض ِع‬.))!‫((يا ُب َن َّي! َيا ُب َن َّي‬
.‫يف ا ِْإل ْس َن ِاد‬ ْ ‫َل ْم ُي ْد ِر ِك ا‬
ُ ُ‫ فَ َج َع َل َيق‬،‫ْإلسال ََم‬
َ :‫ول‬
806. Sa’b bin Hakeem reported from his father that his grandfather
(Sharīk b. Nawla) said: “I came to ‘Umar b. al-Khattāb, may Allah
be pleased with him. He began to say, ‘Nephew.’ Then he questioned
me and I told him my lineage and so he knew that my father had not
532
become Muslim. He began to say, ‘My son, my son.’ ” (Weak Chain)
:‫ال‬ ُ ‫ت َخ ِادما لل َّنبِ ي ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ ُك ْن‬:‫ال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-٨٠٧ ‎
َ ِّ ً َ َ ْ َ
َ ‫((ك َما َأ ْن‬

َ ‫ت َيا ُب َن َّي؛ فَ إِ َّن ُه قَ ْد َح َد‬
‫ث‬ َ :‫ال‬ ُ ‫ فَ ِج ْئ‬،‫اس ِت ْئ َذ ٍان‬
َ َ‫ فَ ق‬،‫ت َي ْو ًما‬ َ ُ ‫فَ ُك ْن‬
ْ ‫ت أ ْد ُخ ُل بِ َغ ْي ِر‬
.‫يح ِل َغ ْي ِر ِه‬
ُ ‫ َص ِح‬.))‫ال بِ إِ ذْ ٍن‬ َ :‫َب ْع َد َك َأ ْم ٌر‬
َّ ِ‫ال َت ْد ُخ َل َّن إ‬
807. Anas said: “I used to serve the Prophet .” He went on, “I
used to enter without asking for permission to enter. One day I came
and he said, ‘My son, you are the same but the situation is new. You
should not come in unless you have permission.’ ” (Authentic due to
supporting proof)
Commentary: This was on the occasion of the revelation of the order for
veiling. The expression, my son, demonstrates the Prophet’s kindheartedness
towards the young while he implemented the order of his Lord the Most High.
ٌ ‫ َص ِح‬.!‫ َيا ُب َن َّي‬:‫ال َل ُه‬

.‫يح‬ ُ ْ‫ َأ َّن َأ َبا َس ِع ٍيد خ‬،‫ َع ِن َأبِ ي َص ْع َص ْع َة‬-٨٠٨‎
َ َ‫ال ْد ِر ِّي ق‬
808. Abū Sa‘sa‘a said: “Abū Sa’īd al-Khudrī said to me, ‘My son.’ ”
(Authentic)
‫َت َن ْف ِسي‬ َ ‫اب‬

ْ ‫ َخ ُبث‬:‫ال َي ُق ْل‬ ٌ ‫ َب‬-‎۳٥٢
Chapter 352: A Man Should not Say, “Khabuthat Nafsi (I Am

Overcome By Nausea)”
‫((ال َيقُ و َل َّن‬

َ :‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنها‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٨٠٩
ٌ ‫ َص ِح‬.))‫ت َنف ِْسي‬

.‫يح‬ ْ ‫ َخ ُب َث‬:‫َأ َح ُد ُك ْم‬
ْ ‫ َل ِق َس‬:‫ َو َل ِك ْن ِل َيقُ ْل‬،‫ت َنف ِْسي‬
533
‫‪809. ‘Ā’isha, may Allah be pleased with her, said: “The Prophet ‬‬
‫‪said, ‘None of you should say, “Khabuthat Nafsi.” He should say,‬‬
‫)‪“Laqisat nafsī.” ’ ” (Authentic‬‬
‫‪Commentary: Both expressions have the same meaning but the first one has‬‬
‫‪other meanings as well, e.g. ‘I have become wicked’. As for Laqisat nafsī it‬‬
‫‪only means ‘I have been overcome by nausea because of a full stomach’. This‬‬
‫‪is why the Prophet  recommended the second expression which has no‬‬
‫‪unpleasant connotations.‬‬
‫اهلل َع َل ْي ِه‬ ‫يف‪َ ،‬ع ْن َأبِ ِيه‪َ ،‬ع ْن َر ُس ِ‬
‫ام َة ْب ِن َس ْه ٍل ْب ِن َح ِن ٍ‬ ‫َ ُ‬
‫ول ِ َ‬ ‫‪َ -‎٨١٠‬ع ْن أبِ ي أ َم َ‬
‫ت َنف ِْسي))‪َ .‬ص ِح ٌ‬

‫يح‪.‬‬ ‫((ال َيقُ و َل َّن َأ َح ُد ُك ْم‪َ :‬خ ُب َث ْ‬
‫ت َنف ِْسي‪َ ،‬و ِل َيقُ ْل‪َ :‬ل ِق َس ْ‬ ‫َ‬ ‫َو َس َّل َم قَ َ‬
‫ال‪:‬‬
‫‪810. As No. 809, from Sahl b. Hunayf with a different isnād.‬‬
‫اب ُك ْن َي ُة َأ ِبي حْ َ‬
‫ال َك ِم‬ ‫‪َ -۳٥۳‎‬ب ٌ‬
‫‪Chapter 353: The Kunya Of Abu’l-Hakam‬‬
‫اهلل ع ْنه‪َ ،‬أ َّنه مَ َّلا وفَ َد إِ َلى ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫يد ر ِضي ُ‬ ‫ِ‬
‫ِّ َ‬ ‫َ‬ ‫ُ‬ ‫َ ُ‬ ‫‪َ -‎٨١١‬ع ْن َهان ٍئ ْب ِن َي ِز َ َ َ‬
‫‪‎‬ع َلي ِه َو َس َّلم َو ُهم ُي َكنُّو َن ُه بِ َأبِ ي حْ َ‬
‫ال َك ِم‪ ،‬فَ َد َع ُاه ال َّنبِ ُّي‬ ‫ُ‬ ‫َّ‬ ‫ِ‬ ‫ِ ِ‬
‫ْ‬ ‫َ‬ ‫َم َع قَ ْومه‪ ،‬فَ َسم َع ُه ُم ال َّنبِ ُّي َصلى اهلل َ ْ‬
‫ت بِ َأبِ ي‬ ‫احل ْك ُم‪ ،‬فَ ِل َم َت َكن َّْي َ‬
‫ال َكم‪َ ،‬وإِ َلي ِه ُ‬ ‫ال‪(( :‬إِ َّن َ‬
‫اهلل ُه َو حْ َ‬ ‫ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم فَ قَ َ‬
‫ْ‬ ‫ُ‬ ‫َ‬
‫ت َب ْي َن ُه ْم‪.‬‬ ‫اخ َت َلفُ وا ِفي َش ْي ٍء َأ َت ْو ِني فَ َح َك ْم ُ‬
‫ال‪َ ،‬و َل ِك َّن قَ ْو ِمي إِ ذَ ا ْ‬
‫ال‪َ :‬‬ ‫ال َك ِم؟))‪ .‬قَ َ‬ ‫حْ َ‬
‫((ما َل َك ِم َن ا ْل َو َل ِد؟))‪.‬‬ ‫ال‪َ :‬‬ ‫((ما َأ ْح َس َن َه َذا!))‪ .‬ث َُّم قَ َ‬

‫ال‪َ :‬‬ ‫ي‪ .‬قَ َ‬ ‫ال ا ْلفَ ِريقَ نْ ِ‬ ‫فَ َر ِض َي ِك َ‬
‫ال‪(( :‬فَ من َأ ْك َب ُر ُه ْم؟))‪ .‬قُ ْل ُ‬

‫ت‪:‬‬ ‫اهلل‪َ ،‬و ُم ْس ِل ٌم؛ َب ُنو َه ٍ‬
‫انئ‪ .‬قَ َ‬ ‫ت‪ِ :‬لي ُشر ْي ٌح‪َ ،‬و َعب ُد ِ‬
‫ْ‬ ‫َ‬ ‫قُ ْل ُ‬
‫ت َأبو ُشريح))‪ ،‬ودعا َله وو َل ِد ِه‪ .‬و مِسع ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه‬ ‫َ‬ ‫ُش َر ْي ٌح‪ .‬قَ َ‬
‫ُّ َ‬ ‫َ َ‬ ‫َ َ َ ُ َ َ‬ ‫َْ ٌ‬ ‫ال‪(( :‬فَ أ ْن َ ُ‬
‫‪534‬‬
‫ (( َما‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ْ‫ َعب َد ح‬:‫ون ر ُجلًا ِم ْن ُهم‬
َ َ‫ فَ ق‬،‫ال َجر‬ َّ
َ ُّ ْ ْ َ َ ‫َو َسل َم قَ ْو ًما ُي َس ُّم‬
‫ َوإِ َّن َه ِان ًئا‬:‫يح‬ ِ ‫ت َعب ُد‬
َ َ‫ ق‬.))‫اهلل‬ َ َ َ ْ‫ َعب ُد ح‬:‫ال‬
َ َ‫ ق‬.‫ال َج ِر‬
:‫ال‬ َ َ‫ ق‬.))‫اس َك؟‬
ٌ ‫ال ُش َر‬ ْ َ ‫ أ ْن‬.‫((ال‬ ْ ُ ْ‫م‬
‫ َأ ْخبِ ْر ِني بِ َأ ِّي َش ْي ٍء‬:‫ال‬ ُ ‫مَ َّلا ح َضر رجوعه إِ َلى بِ ال َِد ِه َأ َتى ال َّنبِ ي ص َّلى‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم فَ ق‬ َ َّ ُ ُ ُ ُ َ َ
َّ
ٌ ‫ َص ِح‬.))‫ َو َب ْذ ِل الط َع ِام‬،‫((ع َل ْي َك بِ ُح ْس ِن ا ْل َكال َِم‬
.‫يح‬ َ :‫ال‬ َ ْ‫ب ِلي ج‬
َ َ‫الن ََّة؟ ق‬
َ ُ ‫وج‬ِ ‫ُي‬
811. Hāni’ b. Yazīd said: “When I came to the Prophet  with my
people, the Prophet  heard them call me using the kunya Abu’l-
Hakam. The Prophet  called me and said, ‘Allah is al-Hakam
(the Judge), and He has judgement. Why do you use the kunya of
Abu’l-Hakam?’ I said, ‘No (it is not really my kunya, rather) when
my people disagree about something, they bring it to me and I judge
between them so that both parties are content.’ The Prophet said, ‘How
excellent this is!’ Then he said, ‘Do you have any children?’ I said, ‘I
have Shurayh, ‘Abdullāh, and Muslim.’ He said, ‘Which of them is
the oldest?’ I said, ‘Shurayh.’ He said, ‘You are Abū Shurayh.’ and he
prayed for me and my children.
“And the Prophet  heard people call a man among them ‘Abdu’l-
Hajar (slave of the stone). The Prophet  asked, ‘What is your
name?’ He said, ‘‘Abdu’l-Hajar’ (slave of the stone).’ He said, ‘No,
your name is ‘Abdullāh.’ Shurayh said, “When Hāni’ was ready to
return to his own country, he came to the Prophet  and said, ‘Tell
me something that will make the Garden certain for me.’ He said,
‘You must speak well and give food.’” (Authentic)
Commentary: The following could be deduced from the hadeeth: 1. In Arabia
a person is usually called by his kunya as a sign of respect. The practice was
affirmed in Islam afterwards such that the Prophet  even gave kunyas to
children. 2. It is encouraged, or even obligatory to change names and kunyas
that back sin and sinful people. 3. It is allowed to take one’s kunya from the
name of one’s oldest child. 4. The narration is a masterpiece for lessons on
speech, dialogue, persuasion, leadership and influence.
535
Al-Adab Al-Mufrad
ُ ‫ان الن ِبي ص َّلى‬

َ ْ‫االس ُم ح‬
‫ال َس ُن‬ ْ ‫اهلل َع َل ْي ِه َو َس َّل َم ُي ْع ِج ُب ُه‬ َ ُّ َّ َ ‫اب َك‬
ٌ ‫ َب‬-‎۳٥٤
Chapter 354: The Prophet  Liked A Good Name
ُ ُ ‫ عن َأبِ ي ح ْدر ٍد ر ِضي‬-‎٨١٢

‫((م ْن‬ َ َ‫ ق‬:‫ال‬
َ َ َ َ ْ َ
َ َ‫ فَ ق‬.‫ َأ َنا‬:‫ال َر ُج ٌل‬
َ :‫ال‬
‫((ما‬ َ َ‫ َأ ْو ق‬- ‫وق إِ بِ َل َنا َه ِذ ِه؟‬
َ َ‫ ق‬.))‫ َم ْن ُي َب ِّل ُغ إِ بِ َل َنا َه ِذ ِه؟‬- :‫ال‬ ُ ‫َي ُس‬
))‫اس َك؟‬
ُ ْ‫((ما م‬ َ َ‫ فَ ق‬،‫آخ ٌر‬
:‫ال‬ َ َ‫ ث َُّم ق‬.))‫س‬
َ ‫ام‬ ِْ َ َ‫ ق‬.‫َن‬
:‫ال‬ َ َ‫اس َك؟)) ق‬
ٌ ‫ فُ ال‬:‫ال‬
َ ْ ‫((اجل‬ ُ ْ‫م‬
.‫اج َي ٌة‬ َ َ‫اس َك؟)) ق‬

ِ ‫ َن‬:‫ال‬ َ َ‫ فَ ق‬،‫آخ ٌر‬
َ :‫ال‬
ُ ْ‫((ما م‬ َ َ‫ ث َُّم ق‬.))‫س‬
َ ‫ام‬ ِْ َ َ‫ فَ ق‬.‫َن‬
:‫ال‬ َ َ‫فَ ق‬
ٌ ‫ فُ ال‬:‫ال‬
ْ ‫((اجل‬
ٌ ‫ َض ِع‬.))‫ فَ ُسق َْها‬،‫ت َل َها‬
.‫يف‬ َ :‫ال‬
َ ‫((أ ْن‬ َ َ‫ق‬
812. ‘Abū Hadrad said: “The Prophet  said, ‘Who will drive these
camels of ours?’ (or ‘who will deliver these camels of ours?’) A man
said, ‘I will.’ He said, ‘What is your name?’ The man said, ‘So-and-
so.’ He said, ‘Sit down.’ Then another man stood up and the Prophet
said, ‘What is your name?’ The man said, ‘So-and-so.’ He said, ‘Sit
down.’ Then another man stood up and the Prophet said, ‘What is your
name?’ The man said, ‘Nājiya (Rescuer).’ The Prophet said, ‘You will
do it. Drive them.’ ” (Weak)
َ ْ‫الس ِ ْر َع ُة ِفي م‬
‫ال ْش ِي‬ ُّ ‫اب‬
ٌ ‫ َب‬-٥٥۳‎
Chapter 355: Swiftness In Walking
‫اهلل َع َل ْي ِه َو َس َّل َم ُم ْس ِر ًعا‬ ُ ‫اس ر ِضي‬
َ َ َ‫اهلل َع ْن ُه ق‬
َ ِ ‫قب َل َنبِ ُّي‬
َ ‫ أ‬:‫ال‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٨١۳
ُ ‫ ((قَ ْد َأق َْب ْل‬:‫ال‬
‫ت‬ َ َ‫ق‬‎ ‫ ث َُّم‬،‫ فَ َل َّما ا ْن َت َهى إِ َل ْي َنا َس َّل َم‬،‫ود؛ َحتَّى َأف َْز َع َنا ُس ْر َع ُت ُه إِ َل ْي َنا‬ ْ َ‫َو ح‬
ٌ ‫ن ُن قُ ُع‬
536
َ ‫ فَ اْل َت ِم ُس‬،‫يما َب ْي ِني َو َب ْي َن ُكم‬
‫وها ِفي‬ ُ ُ
َ ‫ فَ َن ِسي ُت َها ِف‬،‫إِ َل ْيك ْم ُم ْس ِر ًعا؛ أل ْخبِ َر ُك ْم بِ َل ْي َل ِة ا ْلقَ ْد ِر‬
.‫يف‬ ٌ ‫ َض ِع‬.))‫اخ ِر‬ َ ‫ا ْلع ْش ِر ا‬
ِ ‫ْأل َو‬ َ
813. Ibn ‘Abbās said: “The Prophet of Allah  came forward
swiftly while we were sitting and we were alarmed by how rapidly
he advanced towards us. When he reached us, he greeted us and said,
‘I came swiftly to you to tell you about the Night of Power. I forgot
which night it was in the time it took me to get to you, so look for it in
the last ten nights (of Ramadān).’ ” (Weak).
Commentary: However, that he “…forgot which night…” to the end of the
hadeeth is authentic from other narrations regarding the Laylat al-Qadr
(Night of Power).
ِ ‫س ِاء ِإ َلى‬
‫اهلل َع َّز َو َج َّل‬ َ ‫ باب َأحب ْا‬-٦٥۳‎
َ ْ‫أل م‬ ُّ َ ٌ َ
Chapter 356: The Names That Allah, The Mighty And Exalted,
Loves The Most
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬- ‫ت َله صحب ٌة‬

‫اهلل َع َل ْي ِه‬ َ ُ ِ َ
َ ِّ َ َ ْ ُ ُ ْ ‫ َوكا َن‬- ‫ َع ْن أبِ ي َو َه ٍب َرض َي اهلل َع ْن ُه‬-‎٨١٤
ِ ‫ َعب ُد‬:‫اهلل َع َّز َو َج َّل‬
،‫اهلل‬ ِ ‫س ِاء إِ َلى‬ َ ‫با‬
َ ْ‫ْأل م‬ ُّ ‫ َو َأ َح‬.‫ْأل ْنبِ َي ِاء‬
َ ‫س ِاء ا‬
َ ْ‫((ت َس ُّموا بِ َأ م‬ َ َ‫َو َس َّل َم ق‬
َ :‫ال‬
ْ
َ َ
ٌ ‫ َص ِح‬.))‫ َو ُم َّر ُة‬،‫ب‬
.‫يح‬ ٌ ‫ َح ْر‬:‫ َوأق َْب ُح َها‬،‫ام‬
ٌ ‫هم‬ ٌ ‫ َح ِار‬:‫ص َدقُ َها‬
َّ ‫ َو‬،‫ث‬ ْ ‫ َوأ‬،‫الر ْح َم ِن‬
َّ ‫َو َع ْب ُد‬
814. Abū Wahb, who was a Companion, said: “The Prophet 
said, ‘Name yourselves with the names of the Prophets. The names
that Allah, the Mighty and Exalted, loves the most are ‘Abdullāh and
‘Abdu’r-Rahmān. The most truthful names are Hārith and Hammām.
The ugliest names are Harb and Murra.’ ” (Authentic)
537
Al-Adab Al-Mufrad
Commentary: 1. Allah the Mighty and Exalted created man and jinn for
His worship; so He loves everything that shows the servant’s praise and
worship of Him. 2. At all times, people sow what they will reap either in this
world or in the hereafter, as the word al-Haarith depicts. Likewise, they all
have the zeal for various achievements as the name, Hammaam shows. So
they are both truthful names. 3. Harb (war) and Murrah (bitter) are names
intrinsically displeasing! 4. Although it is permissible from other authentic
narrations to name our children by the names of the Prophets (see narrations
in Chapter 371); the first phrase here, “Name yourselves with the names of
the Prophets”, is weak and should therefore not be ascribed to the Prophet
 like an authentic statement from him.
ِ َ‫ ا ْلق‬:‫ ُو ِل َد ِلر ُج ٍل ِمنَّا ُغال ٌَم فَ س َّم ُاه‬:‫ال‬

َ :‫ فَ قُ ْل َنا‬،‫اس َم‬
‫ال‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٨١٥
‫((س ِّم ْاب َن َك‬ ُ ‫ فَ َأ ْخبر ال َّنبِ ي ص َّلى‬،‫ال َكرام َة‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم فَ ق‬ ِ َ‫ِّيك َأ َبا ا ْلق‬
َ ‫ن َُكن‬
َ :‫ال‬ َ َّ ََ َ َ َ ‫اس ِم َو‬
ٌ ‫ َص ِح‬.))‫الر ْح َم ِن‬
.‫يح‬ َّ ‫َع ْب َد‬
815. Jābir said: “A child was born to a man among us (the Anār) and
he named him al-Qasim. We said, ‘We will not give you the kunya of
Abū‘l-Qāsim nor will we so honour you; The Prophet  was told
and said, ‘Call your son ‘Abdu’r-Rahmān.’ ” (Authentic)
Commentary: The scholars have viewed differently about the permissibility
of taking a Kunya after that of the Prophet . One of the views is that
taking the Kunya, Abu al-Qasim, is only prohibited for the one whose name
is Muhammad based on the weak hadeeth that the Prophet  said,
“Whoever takes after my name should not take my Kunya…” However, this
position is clearly weak due to the weakness of the hadeeth upon which it is
based. Others hold that it was only prohibited during the lifetime of the
Prophet  in order to avoid mix-up based on the hadeeth of Anas bin
Malik (hadeeth no. 837); and that it became allowed after his death. The
third opinion – and which is the correct position, Allah willing – is that it is
generally prohibited to take the Kunya, Abu al-Qasim, whether during the
lifetime of the Prophet  or after him or whether the person is also named
Muhammad or not. This is because the Prophet  stated the reason for the
prohibition: “I am Abu’l-Qāsim. Allah gives and I distribute” (hadeeth no.
844), and this is a status that is not conferred on anyone during his lifetime
538
nor after him. Thus, no one should also bear the kunya. Also, if it were
allowed in his time and after him , it would not have been necessary for
Alee () to ask for permission to give his son the kunya, Abu al-Qasim. And
Alee’s statement, “…and it became allowed for me…” as collected
authentically by Imam At-Tirmidhee in his Sunan will be meaningless. As
such, Imam Ibn Qayyim al-Jawziyyah (‫ )رحمه الله‬concluded that, “The correct
thing is that to name after his name is allowed but to take his kunya is
prohibited and the prohibition is worse during his lifetime, and to combine
them (i.e. his name and kunya) is also prohibited.”
‫الس ِم ِا َلى ْا ِال ْس ِم‬

ْ ‫يل ْا‬ ْ َ‫اب ح‬
ُ ‫ت ِو‬ ٌ ‫ َب‬-‎۳٥٧
Chapter 357: Changing A Name To Another Name
ُ ‫ال ْن ِذ ِر ب ِن َأبِ ي ُأسي ٍد إِ َلى ال َّنبِ ي ص َّلى‬

‫اهلل‬ ُ ‫ عن سه ٍل ر ِضي‬-‎٨١٦
ُ ْ‫ ُأ ِتي بِ م‬:‫اهلل َع ْن ُه ق َا َل‬
َ ِّ ْ َ ْ َ َ َ ْ َ ْ َ
ُ ‫ فَ َلهى ال َّنبِ ي ص َّلى‬- ‫ و َأبو ُأسي ٍد ج ِالس‬- ‫وضعه ع َلى فَ ِخ ِذ ِه‬
‫اهلل‬ َ ُّ َ ٌ َ ْ َ ُ َ َ ‫َع َل ْي ِه َو َس َّل َم ِح‬
َ ُ َ َ َ‫ ف‬،‫ني ُو ِل َد‬
ُ ‫ و َأمر َأبو ُأسي ٍد بِ اب ِن ِه فَ اح ُت ِم َل ِمن فَ ِخ ِذ ال َّنبِ ي ص َّلى‬،‫ع َلي ِه وس َّلم بِ َشي ٍء بي ي َدي ِه‬
‫اهلل‬ َ ِّ ْ ْ ْ ْ َ ُ َ َ َ ْ َ َ ْ‫ْ َ ن‬ َ َ َ ْ َ
‫ال َأ ُبو‬ َ :‫ال‬ ُ ‫اق ال َّنبِ ي ص َّلى‬
َ َ‫ فَ ق‬.))‫الصبِ ُّي؟‬
َّ ‫((أ ْي َن‬ َ ُّ ْ َ‫ ف‬، ‫َع َل ْي ِه َو َس َّل َم‬
َ َ‫اس َتف‬
ُ ْ‫ َل ِك ِن م‬،‫((ال‬
‫اس ُه‬ َ َ َ‫ ق‬.‫َن‬
:‫ال‬ َ َ‫ ق‬.))‫اس ُه؟‬
ٌ ‫ فُ ال‬:‫ال‬ َ :‫ال‬
ُ ْ‫((ما م‬ ِ ‫ول‬
َ َ‫ ق‬.!‫اهلل‬ َ ‫ قَ َل ْب َن ُاه َيا َر ُس‬:‫ُأ َس ْي ٍد‬
.‫يح‬ ُ ْ‫ فَ س َّم ُاه َي ْو َم ِئ ٍذ م‬،))‫ال ْن ِذ ُر‬

ٌ ‫ َص ِح‬.‫ال ْن ِذ ُر‬ ُ ْ‫م‬
َ
816. Sahl said: “Al-Mundhir b. Abī Usayd was brought to the Prophet
 when he was born and the Prophet placed him on his thigh while
Abū Usayd was seated near him. The Prophet  became busy with
something in front of him, so Abū Usayd told someone to take his
son from the leg of the Prophet . When the Prophet  became
aware of it, he asked, ‘Where is the child?’ Abū Usayd said, ‘We sent
him home.’ The Prophet asked, ‘What is his name?’ He said, ‘Such-
and-such.’ The Prophet said, ‘No, rather his name is al-Mundhir (the
warner).’ So we called him al-Mundhir from that day.” (Authentic)
539
Al-Adab Al-Mufrad
Commentary: This is one of the ahaadeeth that proves that a person should
change his name if the name is one that is prohibited or disliked in the
Sharee’ah. It also proves that the name could be changed by the one in
authority such as the judge or the like over his subordinate. See hadeeth no.
820 to 826.
ِ ‫س ِاء ِإ َلى‬
‫اهلل َع َّز َو َج َّل‬ َ ‫ض ْا‬
َ ْ‫أل م‬ ُ َ‫اب َأ ْبغ‬
ٌ ‫ َب‬-‎۳٥٨
Chapter 358: The Name That Allah, The Mighty And Exalted,
Hates The Most
َ ‫((أ ْخ َنى ا‬ ُ ‫اهلل ص َّلى‬

َ :‫اهلل َع َلي ِه وس َّلم‬ َ َ‫ َع ْن َأبِ ي ُه َر ْي َر َة ق‬-‎٨١٧
‫س ِاء‬
َ ْ‫ْأل م‬ َ َ َ ْ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ
ٌ ‫ َص ِح‬.))‫اهلل َر ُج ٌل َت َس َّمى َم ِل َك اْأل ْمال َِك‬
.‫يح‬ ِ ‫ِع ْن َد‬
817. Abū Hurayra said; “The Messenger of Allah  said, ‘The name
that Allah hates the most is that a man be called the King of Kings.’ ”
(Authentic)
Commentary: The Prohibition indicated here includes all names that have
the same meaning; such as Shaahaan Shah (Shah is the title of Persian kings
in the past) and the like.
540
‫اس ِه‬
ِ ْ‫ص ِغ ِير م‬
ْ ‫آخ َر ِب َت‬
َ ‫اب َم ْن َد َعا‬
ٌ ‫ َب‬-‎۳٥٩
Chapter 359: One Who Calls Another Person Using The asghīr
(Diminutive Form) Of His Name
ُ ‫ فَ َس َأ ْل‬،‫اع ِة‬
‫ت َجابِ ًرا‬ َّ ِ‫يبا ب‬
َ َ‫الشف‬ ِْ ِ ‫ت َأ َشدَّ الن‬
ً ‫َّاس َتكذ‬ ُ ‫ ُك ْن‬:‫ال‬
َ َ‫يب ق‬
ٍ ِ‫ َع ْن َط ْل ِق ْب ِن َحب‬-٨١٨‎
‫ون ِم َن الن َِّار َب ْع َد‬ ُ ‫ت ال َّنبِ ي ص َّلى‬

ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ِ َ‫ َيا ُط َلي ُق م‬:‫ال‬
َ َ‫فَ ق‬
َ :‫ول‬
َ ‫((ي ْخ ُر ُج‬ َ َّ ُ ‫س ْع‬ ْ
ُ ُ
ٌ ‫ َص ِح‬.‫ن ُن َنق َْرأ َّال ِذي َتق َْرأ‬
.‫يح ِل َغ ْي ِر ِه‬ ْ َ‫ول)) َو ح‬
ٍ ‫ُد ُخ‬
818. Talq b. Habīb said: “I was the most vehement of people in

denying intercession. I questioned Jābir and he said, ‘Tulayq, I heard
the Prophet  say, “They will come out of the Fire after entering it,”
and we recite (the same Book) you recite.’ ” (Authentic)
Commentary: Some of the deviant sects such as the Kharijites reject
Intercession. In a similar report in Saheeh Muslim, Jabir bin Abdullah al-
Ansaaree () explained the questions they raised from the verses they cited
and pointed to evidences that affirm Intercession. The point of reference in
this report here is the companion’s reffering to Talq as Tulayq.
‫س ِاء ِإ َل ْي ِه‬ َ ‫ باب يدْ َعى الرج ُل ِب َأحب ْا‬-‎۳٦٠

َ ْ‫أل م‬ ِّ َ ُ َّ ُ ٌ َ
Chapter 360: Calling A Man By The Name He Loves The Most

َ ‫((ك‬ ُ ‫ عن ح ْن َظ َل َة ب ِن ِح ْذ ر ِضي‬-‎٨١٩
َ ُّ َ َ َ َ‫يم‬ ْ َ ْ َ
ِّ ‫ َو َأ َح‬،‫س ِائ ِه إِ َل ْي ِه‬

ٌ ‫ َض ِع‬.))‫ب ُك َناه‬
‫يف‬ َ ْ‫ب َأ م‬
ِّ ‫الر ُج ُل بِ َأ َح‬ َ
َّ ‫ُي ْع ِج ُب ُه أنْ ُي ْد َعى‬
541
‫‪819. Hanzala b. Hidhyam said: “The Prophet  used to like to call‬‬
‫”‪a man by the name that he liked the best and by his favourite kunya.‬‬
‫)‪(Weak‬‬
‫اس ِم َع ِ‬
‫اص َي َة‬ ‫يل ْ‬ ‫اب حَ ْ‬
‫ت ِو ُ‬ ‫‪َ -‎۳٦١‬ب ٌ‬
‫”)‪Chapter 361: Changing The Name “‘Asiya (Rebellious‬‬
‫ُ‬ ‫َ‬ ‫ُ‬

‫‪َ -‎٨٢٠‬ع ِن ْاب ِن ُع َم َر َر ِض َي اهلل َع ْن ُه َما‪ ،‬أ َّن ال َّنبِ َّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َغ َّي َر ْ‬
‫اس َم َع ِ‬
‫اص َي َة‪،‬‬
‫َ‬
‫ال‪(( :‬أ ْن ِت َج ِمي َل ُة))‪َ .‬ص ِح ٌ‬
‫يح‪.‬‬ ‫َوقَ َ‬
‫‪820. Ibn ‘Umar said: “The Prophet  changed the name of ‘Asiya‬‬
‫” ’‪(which means “rebellious”)’, saying, ‘You are Jamīla (beautiful).‬‬
‫ب بِ ْن ِت َأبِ ي َس َل َم َة‪ ،‬فَ َس َأ َل ْت ُه‬ ‫َ‬

‫‪َ -٨٢١ ‎‬ع ْن ُم َح َّم ٍد ْب ِن َع ْم ٍرو ْب ِن َع َط ٍاء‪ :‬أ َّن ُه َد َخ َل َع َلى َز ْي َن َ‬
‫اس َها؛ فَ إِ َّن ال َّنبِ َّي‬ ‫اس َها َب َّـر ُة‪ ،‬قَ ا َل ْ‬
‫ت‪َ :‬غ ِّي ِر مْ َ‬ ‫ت‪ :‬مْ ُ‬ ‫اس ِم ُأ ْخ ٍت َل ُه ِع ْن َد ُه؟ قَ َ‬
‫ال‪ :‬فَ قُ ْل ُ‬ ‫َع ِن ْ‬
‫ُ‬
‫اس َها إِ َلى َز ْي َن َ‬
‫ب‪،‬‬ ‫اس َها َب َّر ُة‪ ،‬فَ َغ َّي َر مْ َ‬
‫ت َج ْح ٍش َو مْ ُ‬ ‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َن َك َح َز ْي َن َ‬
‫ب بِ ْن َ‬
‫اسي َب َّرة‪ ،‬فَ َس ِم َع َها َت ْد ُع ِوني‪َ :‬ب َّـر ُة‪ ،‬فَ قَ َ‬ ‫ُ‬
‫َ‬
‫((ال‬ ‫ال‪:‬‬ ‫َو َد َخ َل َع َلى أ ِّم َس َل َم َة ِح َ‬
‫ني َت َز َّو َج َها‪َ ،‬و مْ ِ‬
‫ب))‪ ،‬فَ قَ ا َل ْ‬ ‫ْلب َّر ِة ِم ْن ُك َّن َوا ْلفَ ِ‬

‫اج َر ِة‪ ،‬مَ ِّ‬ ‫َ‬ ‫َّ َ‬ ‫ُ‬ ‫ُّ َ‬
‫ت‪:‬‬ ‫يها‪َ :‬ز ْي َن َ‬
‫س َ‬ ‫ُت َزكوا أ ْنفُ َسك ْم؛ فَ إِ ن اهلل ُه َو أ ْع َل ُم بِ ا َ‬
‫اهلل َع َل ْي ِه‬ ‫ت‪َ :‬غ ِّي ْر ُه إِ َلى َما َغ َّي َر إِ َل ْي ِه َر ُس ُ‬
‫ول ِ َ‬ ‫سي؟ فَ قَ ا َل ْ‬
‫ت َل َها‪ :‬مَ ِّ‬
‫ب‪ .‬فَ قُ ْل ُ‬ ‫فَ ِه َي ْ‬
‫زي َن ُ‬
‫َو َس َّل َم ؛ فَ َس ِّم َها َز ْي َن َ‬

‫ب‪َ .‬ص ِح ٌ‬
‫يح‬
‫‪542‬‬
821. Muhammad b. ‘Amr b. ‘Atā’ said: “I visited Zaynab bint Abū
Salama and she asked me about the name of one of my sisters. I said,
‘Her name is Barra.’ She said, ‘Change her name. The Prophet 
married Zaynab bint Jahsh whose name was Barra and changed her
name to Zaynab. He visited Umm Salama when married and my name
was Barra and he heard her call me Barra. He said, ‘Do not flatter
yourselves, Allah is the One who knows those who are pious (barra)
among you and who are erring. Call her Zaynab.’ Umm Salama
said, ‘She is Zaynab.’ I said to Zaynab, ‘Give her a name.’ Zaynab
said, ‘Change it to what the Messenger of Allah  changed it.’ So
Muhammad called her Zaynab.” (Authentic)
‫الص ْر ُم‬ ٌ ‫ َب‬-‎۳٦٢

َّ ‫اب‬
Chapter 362: Sarm (Separation)
‫ومي َحدَّ ث َِني َجدِّ ي َع ْن َأبِ ِيه‬ َ ْ‫الر ْح َم ِن ْب ِن َس ِع ٍيد م‬

ِ ‫ال ْخ ُز‬ َ ‫ َع ْن ُع َم َر ْب ِن ُع ْث َم‬-‎٨٢٢
َّ ‫ان َع ْب ُد‬
َ ‫ت ُع ْث َم‬
‫ان‬ َ َ‫ ق‬- ‫يدا‬ ُ ‫ فَ سماه ال َّنبِ ي ص َّلى‬،‫الصرم‬
ً ‫اهلل َع َل ْي ِه َو َس َّل َم َس ِع‬ َ ‫ َو َك‬-
َ ُّ ُ َّ َ َ ْ َّ ‫اس ُه‬
ُ ْ‫ان م‬
ُ ‫ َض ِع‬.‫ال ْس ِج ِد‬
‫يف ا ِْإل ْس َن ِاد‬ ُ ‫ر ِضي‬
َ ْ‫اهلل َع ْن ُه ُمت َِّك ًئا ِفي م‬
َ َ
822. ‘Umar b. ‘Uthman b. ‘Abdu’r-Rahmān b. Sa‘īd al-Makhzūmi

reported that his grandfather narrated from his father - whose name
had been as-Sarm before the Prophet  changed it to Sa‘īd. He
said, ‘I saw ‘Uthmān, may Allah be pleased with him, reclining in the
mosque.’ ” (Weak Chain)
543
Al-Adab Al-Mufrad
ُ ‫السن ر ِضي‬
َّ َ‫اهلل َع ْن ُه م‬
،‫ َح ْر ًبا‬:‫س ْي ُت ُه‬ َ ْ‫ مَ َّلا ُو ِل َد ح‬:‫ال‬
َ َ‫اهلل َع ْن ُه ق‬ ُ ‫ عن ع ِلي ر ِضي‬-‎٨٢٣
َ َ ُ َ َ َ ٍّ َ ْ َ
.‫ َح ْر ًبا‬:‫ قُ ْل َنا‬.))‫وه؟‬ َّ َ‫وني ْاب ِني َما م‬ ِ ‫((أر‬ َ :‫ال‬ ُ ‫فَ جاء ال َّنبِ ي ص َّلى‬
ُ ‫س ْي ُت ُم‬ ُ َ ُّ َ َ
ُ ‫السي ر ِضي‬
َّ َ‫اهلل َع ْن ُه م‬ ُ ْ‫ فَ َل َّما ُو ِل َد ح‬.))‫((ب ْل ُه َو َحس ٌن‬ َ َ‫ق‬
‫اء ال َّنبِ ُّي‬
َ ‫ فَ َج‬،‫س ْي ُت ُه َح ْر ًبا‬ َ َ َ ْ‫َ ن‬ َ َ :‫ال‬
‫((ب ْل‬ َ َ‫ ق‬،‫ َح ْر ًبا‬:‫ قُ ْل َنا‬.))‫وه؟‬ َّ َ‫وني ْاب ِني َما م‬ َ :‫ال‬
ِ ‫((أر‬ ُ ‫ص َّلى‬
َ :‫ال‬ ُ ‫س ْي ُت ُم‬ ُ َ
ُ ‫ فَ جاء ال َّنبِ ي ص َّلى‬،‫سي ُته حربا‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم فَ ق‬ ُ ‫ فَ َل َّما ُو ِل َد ال َّث ِال‬.))‫ي‬
:‫ال‬ َ َّ َ َ ً ْ َ ُ ْ َّ َ‫ث م‬ ُ ْ‫ُه َو ُح َس ن‬
َ َ‫ ث َُّم ق‬،))‫((ب ْل ُه َو ُم َح ِّس ٌن‬
:‫ال‬ َ َ‫ ق‬،‫ َح ْر ًبا‬:‫ قُ ْل َنا‬،))‫وه؟‬ َّ َ‫وني ْاب ِني َما م‬ َ
ِ ‫((أر‬
َ :‫ال‬ ُ ‫س ْي ُت ُم‬ ُ
ٌ ‫ َض ِع‬.))‫ َو ُم َش ِّب ٌر‬،‫ير‬
‫يف‬ ٌ ‫ َو ُش َب‬،‫ َش ْب ٌر‬:‫ون‬ َ ْ‫بِ َأ م‬‎‫س ْي ُت ُه ْم‬
َ ‫س ِاء َو َل ِد َه ُار‬ َّ َ‫((إِ ِّني م‬
823. ‘Alī, may Allah be pleased with him, said: “When al-Hasan, may
Allah be pleased with him, was born, I named him Harb. The Prophet
came and said, ‘Show me my son. What have you named him?’ We
said, ‘Harb.’ He said, ‘He is Hasan.’ When al-Husayn, may Allah be
pleased with him, was born, I named him Harb. The Prophet  came
and said, ‘Show me my son. What have you called him?’ We said,
‘Harb.’ He said, ‘He is Husayn.’ When we had a third son, I named
him Harb. The Prophet  came and said, ‘Show me my son. What
have you named him?’ We said, ‘Harb,’ He said, ‘He is Muhassin,’
Then he said, ‘I have named them according to the names of the sons
of Hārūn (Prophet), Shabbar, Shabbīr and Mushabbir.’” (Weak)
‫اب‬ َ ‫اب ُغ‬

ٌ ‫ـر‬ ٌ ‫ َب‬-٣٦٣‎
Chapter 363: Ghurāb (Crow)
ُ ‫ت مع ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ
َ ِّ َ َ ُ ‫ َش ِه ْد‬:‫ال‬ َ ِ‫ َع ْن أب‬،‫ َع ْن َر ِائ َط ٍة بِ ْن ِت ُم ْس ِل ٍم‬-‎٨٢٤
َ َ‫يها ق‬
.))‫ ُم ْس ِل ٌم‬:‫اس َك‬ َ

ُ ْ‫ َب ِل م‬،‫((ال‬ َ َ‫اب! ق‬
:‫ال‬ ُ ‫ قُ ْل‬،))‫اس َك؟‬
ٌ ‫ ُغ َر‬:‫ت‬ َ :‫ال ِلي‬
ُ ْ‫((ما م‬ َ َ‫ فَ ق‬.‫ُح َن ْي ًنا‬
ُ ‫َض ِع‬
544
824. Muslim said: ‘I was present at Hunayn with the Prophet and he
said to me, ‘What is your name?’ I said, ‘Ghurāb (Crow).’ He said,
‘No, your name is Muslim.’ ” (Weak Chain)
ٌ ‫اب ِش َه‬
‫اب‬ ٌ ‫ َب‬-٤٦٣‎
Chapter 364: Shihāb (Flame)
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫ ذُ ِكر ِع ْن َد َر ُس‬:‫ت‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٨٢٥
َ ِ ‫ول‬ َ ْ ‫اهلل َع ْن َها قَ ا َل‬ َ َ َ ْ َ
َ ‫((ب ْل َأ ْن‬ ُ
.))‫ام‬ ٌ ‫ت ِه َش‬ َ :‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ِ ‫ول‬ ُ ‫ال َر ُس‬ ٌ ‫ ِش َه‬:‫ال َل ُه‬
َ َ‫ فَ ق‬،‫اب‬ ُ َ‫َر ُج ٌل ُيق‬
‫َح َسن‬
825. ‘Ā’isha, may Allah be pleased with her, said: “A man called
Shihāb (Flame) was mentioned in the presence of the Messenger
of Allah. The Messenger of Allah  said, ‘Rather, you are
Hishām.’ ” (Sound)
ِ ‫اب ا ْل َع‬
‫اص‬ ٌ ‫ َب‬-٥٦٣‎
Chapter 365: Al-‘As (Rebel)
‫اهلل َع َل ْي ِه‬ َ َّ ِ َ‫ م‬:‫ول‬
ُ ‫س ْع‬ ً ‫ت ُم ِط‬
ُ ُ‫يعا َيق‬ ُ ‫س ْع‬ َ َ‫اهلل ْب ِن ُم ِط ٍيع ق‬
ِ َ‫ م‬:‫ال‬ ِ ‫ َع ْن َعب ِد‬-‎٨٢٦
ْ
‫ فَ َل ْم‬.))‫ام ِة‬
َ ‫ْلي ْو ِم إِ َلى َي ْو ِم ا ْل ِق َي‬ ِ
َ ‫ي ْق َت ُل قُ َرش ٌّي َص ْب ًرا َب ْع َد ا‬‎ُ ‫((ال‬
َ :‫ول َي ْو َم فَ ْت ِح َم َّك َة‬
ُ ُ‫َو َس َّل َم َيق‬
ِ ‫اس ُه ا ْل َع‬
‫ فَ َس َّم ُاه ال َّنبِ ُّي‬،‫اص‬ َ ‫ُي ْد ِر ِك ا ِْإل ْسال ََم َأ َح ٌد ِم ْن ُع َص ِاة قَ َر ْي ٍش َغ ْي ُر ُم ِط ٍيع؛ َك‬
ُ ْ‫ان م‬
ُ
ً ‫ ُم ِط‬:‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ٌ ‫ َص ِح‬.‫يعا‬
.‫يح‬
545
Al-Adab Al-Mufrad
826. Mutī‘ said: “I heard the Prophet  say on the day of the
Conquest of Makka, ‘No Qurayshi will be killed for apostasy from
today until the Day of Rising.’
“None of Quraysh named Al-‘As except Mutī‘ became Muslim. His

name was Al-‘As (rebel) and the Prophet  named him Mutī‘
(obedient).” (Authentic)
Commentary: Imam an-Nawawee (‫ )رحمه الله‬explained. “The scholars say that
it (i.e. this hadeeth) is information that the people of Quraysh will all accept
Islam and no one will apostasize among them as others did after him 
from those who were fought, captured and slain. It does not mean that they
will never be captured and slain unlawfully for what happened to the people
of Quraysh (of unlawful capture and slay), thereafter is well-known. Allah
knows Best.”
.‫اس ِه َش ْيئً ا‬ ُ ‫اب َم ْن َد َعا َص ِاح َب ُه َف َي ْخ َت ِص ُر َو َي ْن ُق‬

ِ ْ‫ص ِم ِن م‬ ٌ ‫ َب‬-‎٣٦٦
Chapter 366: One Who Calls His Companion And Shortens Or

Leaves Out Part Of His Name
ُ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٨٢٧
‫((يا‬ ِ ‫ول‬ُ ‫ال َر ُس‬
َ َ‫ ق‬:‫ت‬
ُ
ُ ‫وب َر َك‬
،‫ات ُه‬ َ ‫اهلل‬ َ َّ ‫ َو َع َل ْي ِه‬:‫ت‬
ِ ‫السال َُم َور ْح َم ُة‬ َّ ‫يل َيق َْرأ َع َل ْي ِك‬
ْ ‫ قَ ا َل‬.))‫السال ََم‬ ُ ‫َع ِائ‬
ُ ‫ش! َه َذا ِج ْب ِر‬
َ َ ‫ و ُهو يرى ما‬:‫ت‬
ٌ ‫ َص ِح‬.‫ال أ َرى‬
.‫يح‬ َ َ َ َ َ ْ ‫قَ ا َل‬
Allah  said, ‘Ā’ish! Jibrīl sends the greeting to you.’ She replied,
‘And peace be upon him and the mercy of Allah.’ She said, ‘He sees
what I do not see.’ ” (Authentic)
Commentary: The hadeeth contains points of benefit including: 1. The virtue
of ‘A’aisha (radiya Allahu anha); greetings of Salam were extended to her
by angel Jibreel (). 2. The correct word to employ to convey a persons
greeting of Salam to the other is: ‘Fulan, yaqrau ‘alayka as-salam’ (So-and-
546
so extends the greetings of Salam to you). 3. The person to whom the greeting
of Salam is conveyed returns the greeting using the secong person singular:
wa alayhi as-Salam. 4. The permissibility of calling a person in a shortened
form of his name.
َ ‫ فَ إِ َّن َأ َخ‬،‫اج ًة‬ ْ ‫ َأ َّن َها قَ ِد َم‬:‫ام َة‬ ُ

َ ‫ال َخ ِار َق ْب ُن مُ َث‬
‫ام َة‬ ُ ْ‫اها م‬ َّ ‫ت َح‬ َ ‫وم بِ ْن ِت مُ َث‬
ِ ‫ َع ْن أ ِّم ُك ْل ُث‬-٨٢٨‎
‫َّاس قَ ْد َأ ْك َث ُروا ِف ِيه‬
َ ‫ان؛ فَ إِ َّن الن‬
َ ‫ان ْب ِن َع َّف‬ َ ‫ َو َس ِل‬،‫اد ُخ ِلي َع َلى َع ِائ َش َة‬
َ ‫يها َعن ُع ْث َم‬ َ َ‫ق‬
ْ :‫ال‬
‫ َع ْن‬:‫ َو َي ْس َأ ُل ِك‬،‫السال ََم‬ ِ ‫ض َب ِن‬
َّ ‫يك ُيق ِْرئ ُِك‬ ُ ‫ فَ قُ ْل‬،‫ت َع َل ْي َها‬
ُ ‫ َب ْع‬:‫ت‬ ْ ‫ِع ْن َد َنا؟ قَ ا َل‬
ُ ‫ فَ َد َخ ْل‬:‫ت‬
‫ َأ َّما َأ َنا فَ َأ ْش َه ُد َع َلى َأ ِّني‬:‫ت‬

ْ ‫ قَ ا َل‬.‫اهلل‬ َ َّ ‫ َو َع َل ْي ِه‬:‫ت‬
ِ ‫السال َُم َور ْح َم ُة‬ َ ‫ان ْب ِن َع َّف‬
ْ ‫ان؟ قَ ا َل‬ َ ‫ُع ْث َم‬
ُ ‫اهلل َع َل ْي ِه َو َس َّل َم َو ِج ْب ِر‬ ُ ‫َر َأ ْي‬
‫يل‬ َ ِ ‫بي‬ ُّ ‫ َو ِ َن‬،‫ان ِفي َه َذا ا ْل َب ْي ِت ِفي َل ْي َل ٍة قَ ِائ َظ ٍة‬
َ ‫ت ُع ْث َم‬
َ ‫ َأ ْو َك ِت‬- ‫ف‬ ُ
:‫ان بِ َي ِد ِه‬
َ ‫ ْاب ِن َع َّف‬- ‫ف‬ ُ ‫ َوال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َي ْض‬،‫وحي إِ َل ْي ِه‬
َّ ‫رب َك‬ ِ ‫ُي‬
‫ال‬ ُ ‫ال ْن ِز َل َة ِمن َنبِ ي ِه ص َّلى‬

َّ ِ‫اهلل َع َلي ِه َو َس َّلم إ‬ ُ ‫ان‬
َ ْ‫اهلل ُي ْن ِز ُل ِت ْل َك م‬ َ ‫ ُع ْث ٌم!)) فَ َما َك‬،‫ب‬ ْ
َ ْ َ ِّ ْ ْ ‫((اك ُت‬
ُ ‫ َض ِع‬.‫اهلل‬
‫يف ا ِْإل ْس َن ِاد‬ ِ ‫ان فَ َع َلي ِه َل ْع َن ُة‬
ْ َّ ‫ فَ َم ْن َس‬،‫َر ُجلًا َع َل ْي ِه َك ِر ًميا‬
َ َ‫ب ْاب َن َعف‬
828. Umm Kulthūm bint Thumāma, said: “I went on hajj. My brother,

al-Mukhāriq b. Thumāma said, ‘Go to ‘Ā’isha and ask her about
‘Uthmān b. ‘Affān because people have said a lot about him.’ I went
to her (‘Ā’isha) and said, ‘One of your sons sends you greetings
and inquires about ‘Uthmān b. ‘Affān.’ ‘Ā’isha said, ‘And peace be
upon him and the mercy of Allah.’ ‘Ā’isha then went on, ‘I testify
that I saw ‘Uthmān in this house one hot night when the Prophet of
Allah  had received revelation through Jibrīl, peace be upon him.
The Prophet  struck the palm - or the shoulder - of Ibn ‘Affān
with his hand, saying, ‘Write, ‘Uthman! Allah would only elevate to
this position with His Prophet  a man who is honoured by Him.
Whoever abuses Ibn ‘Affān, has the curse of Allah on him.” ’ ” (Weak
Chain)
547
Al-Adab Al-Mufrad
.‫ـم‬
ٌ ‫اب زَ ْح‬
ٌ ‫ َب‬-‎٣٦٧
Chapter 367: Zahm (Crowd)
‫ َأ َّن ُه َأ َتى ال َّنبِ َّي‬:‫ال‬ َّ ‫بن َم ْع َب ٍد‬

ِ ‫الس ُد‬
َ َ‫ ق‬،‫وسي‬ ُ ‫ َع ْن َب ِش ٍير ْب ِن ن َُه ْي ٍك قال َحدَّ َث َنا َب ِشير‬-‎٨٢٩
ِ َ ‫((ب ْل َأ ْن‬ َ َ‫ ق‬.‫ َز ْح ٌم‬:‫ال‬
َ َ‫اس َك؟)) ق‬ ُ ‫ص َّلى‬
،))‫ير‬
ٌ ‫بش‬‎َ ‫ت‬ َ :‫ال‬ َ :‫ال‬
ُ ْ‫((ما م‬ َ
َ ُ ‫اشي ال َّنبِ ي ص َّلى‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم فَ ق‬ ِ ‫فَ بي َن َما َأ َنا ُأ َم‬
‫ت‬ ْ ‫اص َي ِة َما أ‬
َ ‫ص َب ْح‬ َ ْ‫((يا ْاب َن خ‬
ِ ‫ال َص‬ َ :‫ال‬ َ َّ َْ
‫ بِ َأبِ ي‬:‫ت‬ ُ ‫اهلل ص َّلى‬
ُ ‫ قُ ْل‬.))‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫ت مُ َت‬ َ ِ ‫َت ْن ِقم َع َلى‬
َ ِ ‫ول‬ َ ‫اشي َر ُس‬ َ ‫ص َب ْح‬
ْ ‫اهلل؟ أ‬ ُ
ُ ْ‫ فَ َأ َتى َع َلى قُ ب ِور م‬.‫ت‬ َ َّ ُ ِ َ ُ َ ‫َأ ْن‬
َ ‫ال ْش ِر ِك‬
.‫ني‬ ُ ُ ‫صب‬ ِ
ْ ‫ كل َخ ْي ٍر قَ ْد أ‬،‫ت َوأ ِّمي َما أ ْنق ُم ع َلى اهلل َش ْي ًئا‬
َ َ‫ فَ ق‬.‫ني‬
‫ (( َلقَ ْد‬:‫ال‬ ِ ‫ ث َُّم َأ َتى َع َلى قُ ُب‬،))‫يرا‬
ُ ْ‫ور م‬ َِ ِ َ ُ‫ (( َلقَ ْد َسب َق َهؤ‬:‫ال‬
ً ‫الء َخ ْي ًرا كث‬ َ َ َ‫فَ ق‬
َ َ‫ فَ ق‬.‫ور‬
َ :‫ال‬
‫((يا‬ َ ْ‫ مَ ْي ِشي َب ن‬،‫ فَ إِ ذَ ا َر ُج ٌل َع َل ْي ِه ِس ْب ِت َّي َت ِان‬،))‫يرا‬
ِ ‫ي ا ْلقُ ُب‬ َِ ِ َ ُ‫َأ ْدر َك َهؤ‬
ً ‫الء َخ ْي ًرا كث‬ َ
َ ِ ‫احب السب ِتي َت‬
ٌ ‫ َص ِح‬.‫ي! أ ْل ِق ِس ْب ِت َّي َت ْي َك)) فَ َخ َل َع َن ْع َل ْي ِه‬
.‫يح‬ ْ‫َص ِ َ ِّ ْ َّ ن‬
829. Bashīr b. Nahīk [narrated from Bashīr b. Ma‘bad as-Sadūsī, that

he] said: “The Prophet  came and said, ‘What is your name?’
1 said, ‘Zahm.’ He said, ‘Rather you are Bashīr (bringer of good
news).’ While I was walking and keeping pace with the Prophet 
he said, ‘Ibn al-Khasāsiyya!* Do you still have a grievance against
Allah when you are walking closely with the Messenger of Allah 
and you have obtained every blessing?’ I said, ‘May my mother and
father be your ransom, I do not hold any complaint against Allah.’
The Prophet  came to the graves of the idol-worshippers and
said, ‘These people have missed a lot of good.’ Then he came to the
graves of the Muslims and said, ‘These people have obtained much
good.’ There was a man wearing ox-hide sandals walking between the
graves. The Prophet  said, ‘You with the ox-hide sandals! Remove
your sandals!’ So he removed his sandals.” (Authentic)
548
Commentary: Al-Khasāsiyya was the grandmother of Bashīr. The point in
this hadeeth vis-à-vis the chapter heading is that the Prophet  changed
his name from Zahm to Basheer. See hadeeth no. 775.
‫ فَ َس َّم ُاه ال َّنبِ ُّي َص َّلى‬.‫ َز ْح ٌم‬:‫اس ُه‬ ُ ‫اصي ِة ر ِضي‬

َ ‫ َو َك‬،‫اهلل َع ْن ُه‬ ِ َ ْ‫خ‬ ِ
ُ ْ‫ان م‬ َ َ َ ‫ َع ْن َبش ٍير ْب ِن ال َص‬-‎٨٣٠
ٌ ‫ َص ِح‬.‫يرا‬ ِ َّ ِ ُ
.‫يح‬ ً ‫ َبش‬:‫اهلل َع َل ْيه َو َسل َم‬
830. Iyād b. Laqit said: I heard Lailā the wife of Bashīr narrate from
Bashīr b. al-Khasāsiyya, whose name was Zahm, that he had his name
changed to Bashīr by the Prophet . (Authentic)
‫اب َب َّر ٌة‬

ٌ ‫ َب‬-‎٣٦٨
Chapter 368: Barra (Pious)
َ ‫اس َم ُج َو ْي ِر َّي َة َك‬ َ ُ

‫اها ال َّنبِ ُّي‬
َ ‫ فَ َس َّم‬،‫ان َب َّر َة‬ ْ ‫ أ َن‬،‫اس َر ِض َي اهلل َع ْن ُه َما‬
ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٨٣١
ُ
ٌ ‫ َص ِح‬.‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ُج َو ْي ِر َّي َة‬
.‫يح‬
831. ‘Ibn ‘Abbās said: “Juwayriyya’s name had been Barra (Pious)
and then the Prophet  named her Juwayriyya.” (Authentic)
‫اها ال َّنبِ ُّي‬

َ ‫ فَ َس َّم‬،‫اس ُم َم ْي ُمو َن َة َب َّـر َة‬ َ :‫ال‬
َ ‫((ك‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٢٣٨‎
ْ ‫ان‬ َ َ ََْ ْ َ
ٌ‫ َشاذ‬.))‫اهلل َع َل ْي ِه َو َس َّل َم َم ْي ُمو َن َة‬ َ
832. Abū Hurayra said: “Maymūna’s name was Barra and then the
Prophet  renamed her Maymūna.” (Strange)
549
Al-Adab Al-Mufrad
.‫اب َأ ْفـ َل َح‬

ٌ ‫ َب‬-‎٣٦٩
Chapter 369: Aflah (Most Fortunate)

ُ ‫ (( إِ نْ ِع ْش‬:‫ال‬
‫ت‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٨٣٣
َ ِّ َ ُ َ َ َ َ ْ َ
‫ال َأ ْد ِري‬ ُ ‫ إِ ْن َشاء‬- ‫ت ُأ َّم ِتي‬
َ ‫ َو‬- ))‫ َو َأ ْف َل َح‬،‫ َو َن ِاف ًعا‬،‫ َأنْ ُي َس ِّمي َأ َح ُد ُك ْم َب َر َك َة‬- ‫اهلل‬ ُ ‫َن َه ْي‬
َ َ
‫ض ال َّنبِ ُّي َص َّلى‬ ُ َ‫ َها ُه َنا َب َر َك ُة؟ فَ ُيق‬:‫ال‬
َ ‫ َل ْي‬:‫ال‬
َ ِ‫ فَ قُ ب‬.‫س َها ُه َنا‬ َ ‫((ر ِافع)) َأ ْم‬
ُ َ‫ ُيق‬- ‫ال‬ َ َ‫ق‬
َ :‫ال‬
ُ
ٌ ‫ َص ِح‬.‫اهلل َع َل ْي ِه َو َس َّل َم َو َل ْم َي ْن َه َع ْن ذَ ِل َك‬
‫يح‬
833. Jābir said: “The Prophet  said, ‘If I live long enough, I will
prohibit my Umma - if Allah so wills - from any of them taking the
name Baraka (blessing), Nafi‘(beneficial) or Aflah (most fortunate)
(and I do not know whether he said-Rafi‘(he who elevates) or not).’
“For someone who asks, ‘Is Baraka (blessing) here?’ and is told, ‘He
(blessing) is not here.’ The Prophet  died before he could forbid it
(using those names).” (Authentic)
ُ ‫اهلل ر ِضي‬
‫اهلل‬ ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٨٣٤
َ َ ْ
ُ ‫ َأراد ال َّنبِ ي ص َّلى‬:‫ال‬
،‫ َوبِ َب َر َك َة‬،‫اهلل َع َل ْي ِه َو َس َّل َم َأنْ َي ْن َهى َأ ْن ُي َس َّمى بِ َي ْع َلى‬ َ ُّ َ َ َ َ‫ع ْن ُه َما ق‬‎ َ
‫يح‬ َ ‫ ث َُّم َس َك‬،‫نو ذَ ِل َك‬
ٌ ‫ َص ِح‬.‫ فَ َل ْم َيقُ ْل َش ْي ًئا‬،‫ت َب ْع ُد َع ْن َها‬ ُ َ‫ َو ح‬،‫ َو َأ ْف َل َح‬،‫َو َن ِاف ٍع؛ َو َيس ٍار‬
َ
834. Jābir b. ‘Abdullāh said: “The Prophet  wished to forbid people
calling themselves Ya‘la (to rise), Baraka (blessing), Nafi‘(beneficial),
Yasār (wealth), Aflah (most fortunate) and names like that. Then he
was silent about that matter and did not say anything.” (Authentic)
Commentary: 1. Samurah bin Jundub () reported in the hadeeth collected
by Imam Muslim in his Saheeh that the Prophet  said, “Do not name your
servant Yasar (wealth), nor Rabah (profit), nor Najeeh (saved), nor Aflah
550
(most fortunate)…” Thus, while Jabir knew and reported the Prophet’s wish
to forbid the names, Samurah was aware of the Prophet’s prohibition of the
names, and so, he reported it. 2. Some of the scholars including Imam at-
Tabaree, an-Nawawee and Al-Albaanee (rahimahumullah) have, based on
other narrations, such as the hadeeth of Rabaah below, mentioned that the
names are actually only discouraged and not absolutely prohibited. 3. Imam
Ibn Qayyim al-Jawziyyah (‫ )رحمه الله‬went on that, “It (i.e. the dislike) includes
names in the meaning of these, such as Mubaarak (blessed), Muflih
(successful), Khayr (good), Suroor (joy), Ni’mah (favour) and others like
that. (This is) because the reasons for the Prophet’s discouragement of those
four are also contained in them. It could be said, ‘Is Khayr (good) with you?’
‘Is Suroor (joy) with you?’ ‘Is Ni’mah (favour) with you?’ and he says, ‘No’
and the heart becomes disturbed as a result…” 4. Some of the pious
predecessors – may Allah shower blessings on them - might have borne any
of these names being unaware of the narrations that show discouragement
for it. Allah knows Best.
‫اح‬
ٌ ‫اب َر َب‬
ٌ ‫ َب‬-‎٣٧٠
Chapter 370: Rabāh (Profit)
ُ ‫ مَ َّلا اع َتز َل ال َّنبِ ي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫اب ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ َّ َ ْ‫خ‬
َ ُّ َ ْ َ َ ِ ‫ َع ْن ُع َم َر ْب ِن الط‬-‎٨٣٥
ُ
!‫اح‬ ُ ‫ر َب‬‎َ ‫ َيا‬:‫ت‬ ُ ‫اد ْي‬َ ‫ فَ َن‬، ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫ول‬ ِ ‫اح؛ ُغال َِم َر ُس‬ ٍ ‫ فَ إِ ذَ ا َأ َنا بِ َر َب‬،‫اء ُه‬
َ ‫ِن َس‬
‫ َح َس ٌن‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫اس َت ْأ ِذ ْن ِلي َع َلى َر ُس‬
َ ِ ‫ول‬ ْ
835. ‘Abdullāh b. ‘Abbās said: “‘Umar b. al-Khattab said, ‘When the

Prophet  withdrew from his wives, I met unexpectedly with Rabāh,
the servant of the Messenger of Allah  and I called, “Rabāh, ask
permission for me to come to the Messenger of Allah .” ’ ” (Sound)
Commentary: These are from the narrations that show that the prohibition
mentioned in the hadeeth of Samurah bin Jundab () only imply
discouragement. Allah Knows Best.
551
Al-Adab Al-Mufrad
َ ‫ساء ْا‬
‫أل ْن ِب َي ِاء‬ َ ٌ ‫ ب‬-‎٣٧١
ُ َ ْ‫اب أ م‬ َ
Chapter 371: The Names Of Prophets

َ :‫ال‬
‫((ت َس َّموا‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٨٣٦
.‫يح‬ ِ َ‫ال َتكنَّوا بِ ُك ْن ِيتي؛ فَ إِ ِّني َأ َنا َأ ُبو ا ْلق‬
ٌ ‫ َص ِح‬.))‫اس ِم‬ ِ ْ‫بِ م‬
َ ‫ َو‬،‫اسي‬
836. Abū Hurayra said: “The Prophet  said, ‘Call yourself by my
name but do not use my kunya. I am Abū’l-Qāsim.’ ” (Authentic)

‫اهلل َع َل ْي ِه َو َس َّل َم ِفي‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٨٣٧
ُ ‫ت إِ َلي ِه ال َّنبِ ي ص َّلى‬
َ َ‫ فَ ق‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ َ ِ ‫الس‬
َ َ‫ فَ ق‬،‫وق‬
‫ َيا‬:‫ال‬ َ ُّ ْ َ َ‫ َيا أ َبا ا ْلقَ اس ِم! فَ ا ْل َتف‬:‫ال َر ُج ٌل‬ ُّ
‫ال‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
ِ ْ‫ ((تس ُّموا بِ م‬:‫اهلل َع َلي ِه َو َس َّلم‬ ُ ‫اهلل! إِ مَّ َنا َد َع ْو‬
َ َ‫ فَ ق‬.‫ت َه َذا‬ ِ ‫ول‬َ ‫َر ُس‬
َ َ ْ َ ُّ
ُ
ٌ ‫ َص ِح‬.))‫َت َكن َّْوا بِ ك ْن َي ِتي‬
‫يح‬
837. Anas b. Mālik said: “The Prophet  was in the market. A man
called out, Abū‘l-Qāsim!’ The Prophet  turned towards the man.
He said, ‘Messenger of Allah, I was calling this man.’ The Prophet
 said, ‘Name yourselves with my name but do not use my kunya.’
” (Authentic)
Commentary: 1. Basically, the orders of the Messenger  have a ruling
of obligation. However, the command to name ourselves with his name,
Muhammad here, implies that it is allowed to call ourselves by that name;
otherwise, it will be obligatory for every Muslim to be called Muhammad
which is known to be incorrect by consensus. The fact that he – peace and
blessings be upon him – named children with other than Muhammad is
also evidence here that the other implies allowance and encouragement.
2. The Prophet, Muhammad , is the leader of Allah’s prophets and
messengers. Therefore, if it is allowed to call ourselves with his name, then
552
the permissibility of naming ourselves after the name of other prophets –
peace and blessings be upon them all – is with a greater reason. 3. As for the
prohibition of taking his kunya, it is generally prohibited. See comment on
hadeeth no. 815.
‫((س ِاني ال َّنبِ ُّي َص َّلى‬ ُ ‫اهلل ب ِن سالَم ر ِضي‬

َّ َ‫ م‬:‫ال‬ ِ ‫ف ْب ِن َعبد‬
َ ‫وس‬
َ َ ٍ َ ْ ْ ُ ‫ َع ْن ُي‬-٨٣٨‎
ْ َ ُ
َ ‫اهلل َع َل ْي ِه َو َس َّل َم ُي ْو ُس‬
ٌ ‫ َص ِح‬.))‫ َو َم َس َح َع َلى َرأ ِسي‬،‫ َوأق َْع َد ِني َع َلى ِح ْج ِر ِه‬،‫ف‬
‫يح‬
838. Yūsuf b. ‘Abdullāh b. Salām said: “The Prophet  named me

Yūsuf and let me sit in his lap and stroked my head.” (Authentic)
َ ‫ و ِل َد ِلرج ٍل ِمنَّا ِم َن ا‬:‫ال‬ ُ ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٨٣٩

،‫ْأل ْن َص ِار ُغال ٌَم‬ ُ َ ُ َ َ‫اهلل َر ِض َي اهلل َع ْن ُه َما ق‬ ْ
َ ‫ور َأ َّن ا‬
َ َ‫ْأل ْن َص ِار َّي ق‬
‫ َح َم ْل ُت ُه‬:‫ال‬ َ َ‫ ق‬،‫ ُم َح َّم ًدا‬:‫اد َأ ْن ُي َس ِّم َي ُه‬
ِ ‫ال ُش ْعب ُة ِفي َح ِد‬
ٍ ‫يث َم ْن ُص‬ َ ‫َو َأ َر‬
َ
‫ ُو ِل َد َل ُه‬:‫ان‬ ُ ‫ت بِ ِه ال َّنبِ ي ص َّلى‬
ِ ‫ َو ِفي َح ِد‬، ‫اهلل َع َلي ِه َو َس َّلم‬
َ ‫يث ُس َل ْي َم‬ ُ ‫ فَ َأ َت ْي‬،‫َع َلى ُع ُن ِقي‬
َ ْ َ َّ
‫ال َت َكن َّْوا بِ ُك ْن َي ِتي؛ فَ إِ ِّني إِ مَّ َنا‬ ِ ْ‫((تس َّموا بِ م‬
َ ‫ َو‬،‫اسي‬ َ َ‫ ق‬،‫ادوا َأنْ ُي َس ِّم َي ُه ُم َح َّم ًدا‬
َ َ :‫ال‬ ُ ‫ فَ َأ َر‬،‫ُغال ٌَم‬
ُ َ ً ِ‫ت قَ م‬
ُ ‫ ُب ِع ْث‬:‫ي‬ َ َ‫ َوق‬.))‫ َأق ِْس ُم َب ْي َن ُك ْم‬،‫اسا‬ ُ ‫ُج ِع ْل‬
ٌ ‫ َص ِح‬.‫ أق ِْس ُم َب ْي َنك ْم‬،‫اسا‬
.‫يح‬ ٌ ْ‫ ُح َص ن‬:‫ال‬ ً ِ‫ت قَ م‬
839. Jābir b. ‘Abdullāh said: “One of our men among the Ansār had a
son and wanted to call him Muhammad.”
In the hadīth of Mansur, Shu‘ba said: “The Ansāri said, ‘I put him on
my shoulder and took him to the Prophet .’ ”
In the hadīth of Sulaymān, “He had a son and they wanted to name
him Muhammad. The Prophet said, ‘Name yourselves with my name
but do not use my kunya. I have been made the distributor (Qāsim) to
divide things between you.’ ” Husayn said that he added, “I was sent
as a distributor to divide between you.” (Authentic)
553
Al-Adab Al-Mufrad
ُ ‫ت بِ ِه ال َّنبِ ي ص َّلى‬
ُ ‫ فَ َأ َت ْي‬،‫((و ِل َد ِلي ُغال ٌَم‬ ُ ‫ عن َأبِ ي موسى ر ِضي‬-‎٨٤٠
َ َ‫ق‬‎‫اهلل َع ْن ُه‬
‫اهلل‬ َ َّ ُ :‫ال‬ َ َ َ ُ ْ َ
َ ‫ َو َك‬.))‫ َو َدفَ َع ُه إِ َل َّي‬،‫ َو َد َعا َل ُه بِ ا ْل َب َر َك ِة‬،‫يم! فَ َحن ََّك ُه بِ َت ْم َر ٍة‬
‫ان‬ ِ َّ ِ
َ ‫َع َل ْيه َو َسل َم فَ َس َّم ُاه ْإب َراه‬
َ َ
ٌ ‫ َص ِح‬.‫وسى‬
.‫يح‬ َ ‫أ ْك َب َر َو َل ِد أبِ ي ُم‬
840. Abū Mūsā said: “I had a son and I brought him to the Prophet
 and he named him Ibrāhīm. He chewed up a date and gave it to
him and prayed for him to be blessed and then gave him back to me.”
Ibrāhīm was the oldest son of Abū Mūsā. (Authentic)
ٌ ‫اب َح ْـ‬
‫زن‬ ٌ ‫ َب‬-‎٣٧٢
Chapter 372: Hazn (Rough)
ُ ‫ ]حز ٍن[ ر ِضي‬،‫ عن جدِّ ِه‬،‫ عن َأبِ ِيه‬،‫ عن س ِع ٍيد ب ِن ا ُملسي ِب‬-‎٨٤١
‫ َأ َّن ُه َأ َتى‬،‫اهلل َع ْن ُه‬ َ َ ْ َ َ ْ َ ْ َ ِّ َ ْ َ ْ َ
.))‫ت َس ْه ٌل‬ َ :‫ال‬
َ َ‫ ق‬.‫ َح ْز ٌن‬:‫ال‬
َ َ‫ ق‬.))‫اس َك؟‬ ُ ‫ال َّنبِ ي ص َّلى‬
َ ‫((أ ْن‬ َ :‫ال‬
ُ ْ‫((ما م‬ َ َّ
ٌ ‫ َص ِح‬.‫ال ُزو َن ُة في َنا َب ْع ُد‬

‫يح‬ ُ ْ‫ فَ َما َزا َل ِت ح‬:‫الس ِّيب‬
ُ ْ‫م‬ َ َ‫س ِان ِيه َأبِ ي! ق‬
َ ‫ ْاب ُن‬:‫ال‬ ً ْ‫ال ُأ َغ ِّي ُر م‬
َّ َ‫اسا م‬ َ َ‫ق‬
َ :‫ال‬
841. Sa‘īd b. al-Musayyib related from his father, from his grandfather,
(Hazn b. Abū Wahab), that he came to the Prophet . He asked,
“What is your name?” He said, “Hazn (rough).” The Prophet said,
“You are Sahl (Easy).” He said, “I will not change a name which my
father gave me.”
(Ibn al-Musayyib commented, “Roughness (hazūna) remained among

us thereafter.”) (Authentic)
Commentary: The scholars of genealogy have mentioned that the descendants
of Hazn were known for coarseness in their character. The narration evinces
554
the fact that people are influenced by the name they call themselves. We seek
Allah’s protection from crude character.
ُ ‫ باب اسم الن ِبي ص َّلى‬-٣٧٣‎

‫اهلل َع َل ْي ِه َو َس َّل َم َو ُك ْن َي ُت ُه‬ َ ِّ َّ ُ ْ ٌ َ
Chapter 373: The Prophet’s Name  And His Kunya
ِ َ‫ فَ س َّم ُاه ا ْلق‬،‫ ُو ِل َد ِلر ُج ٍل ِمنَّا ُغال ٌَم‬:‫ال‬

‫ فَ قَ ا َل ِت‬،‫اس َم‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٨٤٢
ُ ‫ فَ َأ َتى ال َّنبِ ي ص َّلى‬،‫ال ُن ْن ِعم َك عي ًنا‬
،‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ َ‫ِّيك َأ َبا ا ْلق‬
َ ‫ َو‬،‫اس ِم‬ َ ‫ال ن َُكن‬ َ ‫ا‬
َ :‫ْأل ْن َص ُار‬
َ َّ ْ َ ُ
َ ‫((أحس َن ِت ا‬
‫ْأل ْن َص ُار؛‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
َ :‫اهلل َع َلي ِه وس َّلم‬ َ ‫ال َل ُه ما قَ ا َل ِت ا‬
َ َ‫ فَ ق‬.‫ْأل ْن َص ُار‬ َ َ‫فَ ق‬
َ ْ َ َ َ ْ َ ُّ َ
.‫يح‬ ِ َ‫بك ْني ِتي؛ إِ مَّ َنا َأ َنا ق‬
ٌ ‫ َص ِح‬.))‫اس ٌم‬
ُ ‫ال َت ْك َتنَّوا‬ ِ ْ‫َتس َّموا بِ م‬
َ َ
842. Jābir said: “One of our men had a son and named him al-Qāsim.
The Ansār said, ‘We will not give you the kunya of Abu’l-Qāsim to
make you happy.’ He went to the Prophet  and told him what the
Ansār had said. The Prophet  said, ‘The Ansār did well. Name
yourselves with my name but do not use my kunya. I am Qāsim (the
distributor).’ ” (Authentic)
Commentary: This hadeeth contains the major reason for the prohibition of
the use of the kunya, Abu al-Qasim. Since no one can be given that status,
then no one is allowed to take the kunya whether during the lifetime of the
Prophet  or after him. See comment on hadeeth no. 815.
،‫اس َك‬ ِّ ِ‫ إِ ْن ُو ِل َد ِلي َب ْع َد َك ُأ م‬:!‫اهلل‬

ِ ْ‫س ِيه بِ م‬ ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ال‬ ُ ‫ عن ع ِلي ر ِضي‬-‎٨٤٣
َ َ ٍّ َ ْ َ
َ َ‫َو ُأ َكن ِِّيه بِ ُك ِ ْن َي ِت َك؟ ق‬
ٌ ‫ َص ِح‬.))‫ (( َن َع ْم‬:‫ال‬
.‫يح‬
555
‫‪843. Ibn al-Hanafiyya said: “There was an allowance made for ‘Alī.‬‬
‫‪He said, ‘Messenger of Allah, if I have a son after you, can I call him‬‬
‫)‪with your name and use your kunya?’ He said, ‘Yes.’ ” (Authentic‬‬
‫اهلل َع َل ْي ِه َو َس َّل َم َأ ْن‬ ‫‪ -‎٨٤٤‬عن َأبِ ي ُهرير َة ر ِضي ُ‬
‫ول ِ َ‬ ‫ال‪َ :‬ن َهى َر ُس ُ‬
‫ََْ َ َ‬ ‫َ ْ‬
‫َ َ‬ ‫ُ‬ ‫((أ َنا َأ ُبو ا ْلقَ ِ‬
‫ال‪َ :‬‬ ‫جَ ْ‬
‫اس ِم‪َ ،‬واهلل ُي ْع ِطي‪َ ،‬وأ َنا أق ِْس ُم))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫اس ِه َو ُك ْن َي ِت ِه‪َ ،‬وقَ َ‬
‫ي مْ ِ‬
‫ن َم َع َب نْ َ‬
‫‪844. Abū Hurayra said: “The Messenger of Allah  forbade anyone‬‬
‫‪to have both his name and his kunya. He said, ‘I am Abu’l-Qāsim.‬‬
‫)‪Allah gives and I distribute.’ ” (Authentic‬‬
‫ُ‬ ‫‪ -‎٨٤٥‬عن َأ َن ٍس ر ِضي ُ‬

‫ال‬ ‫ان ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ِفي ُّ‬
‫الس ِ‬
‫وق‪ ،‬فَ قَ َ‬ ‫ال‪َ :‬ك َ‬
‫َ َ‬ ‫َ ْ‬
‫ت َه َذا‪ .‬فَ قَ َ‬
‫ال‪:‬‬ ‫ال‪َ :‬د َع ْو ُ‬ ‫ت ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم فَ قَ َ‬ ‫ر ُج ٌل‪َ :‬يا َأ َبا ا ْلقَ ِ‬
‫اس ِم!‪ ،‬فَ ا ْل َتفَ َ‬
‫ُّ َ‬ ‫َ‬
‫ُ‬
‫ال ُت َكنُّوا بِ ك ْن َي ِتي))‪َ .‬ص ِح ٌ‬
‫يح‪.‬‬ ‫((سوا بِ مْ ِ‬
‫اسي‪َ ،‬و َ‬ ‫مَ ُّ‬
‫اب َه ْل ُي َك َّنى مْ ُ‬
‫ال ْش ِر ُك‬ ‫‪َ -‎٣٧٤‬ب ٌ‬
‫?‪Chapter 374: May An Idol-Worshipper Be Called By A Kunya‬‬
‫اهلل َع َل ْي ِه َو َس َّل َم َب َل َغ‬ ‫‪ -‎٨٤٦‬عن ُأسام َة ب ِن َزي ٍد ر ِضي ُ‬
‫اهلل َع ْن ُه َما‪َ :‬أ َّن َر ُس َ‬
‫ول ِ َ‬ ‫ْ َ َ‬ ‫َ ْ َ َ ْ‬
‫اهلل ْب ُن ُأبِ ِّي‪ ،‬فَ قَ َ‬
‫ال‪:‬‬ ‫ول‪َ ،‬وذَ ِل َك قَ ب َل َأنْ ُيس ِلم َعب ُد ِ‬
‫ْ َ ْ‬ ‫ْ‬
‫اهلل ْب ُن ُأ َب ٍّي ْب ِن َس ُل ٍ‬
‫َم ْجلسا ِف ِيه َعب ُد ِ‬
‫ْ‬ ‫ً‬
‫ُ‬
‫ال‪:‬‬ ‫ال ُت ْؤ ِذي َنا ِفي َم ْج ِل ِس َنا! فَ َد َخ َل ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َع َلى َس ْع ِد ْب ِن ُع َب َ‬
‫اد َة‪ ،‬فَ قَ َ‬ ‫َ‬
‫‪556‬‬
ٍ ‫اهلل ْب َن ُأ َب ِّي ْب ِن َس ُل‬
ِ ‫يد َعب َد‬ ٍ ‫ول َأ ُبو ُح َب‬ َ ‫((أ ْي َس ْع ٌد! َأ‬
ُ ُ‫ال َت ْس َم ُع َما َيق‬ َ
.‫ول‬ ْ ُ ‫ ُي ِر‬،))!‫اب؟‬
ٌ ‫َص ِح‬
.‫يح‬
846. Usāma b. Zayd said: “The Messenger of Allah  arrived

at a gathering that included ‘Abdullāh b. Ubayy b. Salūl. This was
before ‘Abdullah b. Ubayy announced being a Muslim. He said, ‘Do
not disturb us in our gathering.’ The Prophet  went to Sa‘d b.
‘Ubāda and said, ‘Sa‘d, did you not hear what Abū Hubāb said?’ (By
Abū Hubāb) he meant ‘Abdullāh b. Ubayy b. Salūl using his kunya.”
(Authentic)
Commentary: The point of reference in relation to the chapter heading is the
reference to Ibn Ubayy bin Salul as Abu Hubab at the time he was a declared
polytheist. However, the man added deception of the Muslims to polytheism
when he announced Islam while actually harbouring bitter hatred for it! He
became known as the leader of the hypocrites!
َّ ‫اب ا ْل ُك ِن َي ُة ِل‬
‫لص ِب ِّي‬ ٌ ‫ َب‬-‎٣٧٥
Chapter 375: A Kunya For A Child

ُ ‫اهلل َع َل ْي ِه َو َس َّل َم َي ْد‬
- ‫خل َع َل ْي َنا‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٨٤٧
َ ‫ َك‬:‫اهلل َع ْن ُه ق َا َل‬
َ ُّ َ َ ْ َ
‫ فَ َد َخ َل ال َّنبِ ُّي َص َّلى‬- ‫ات‬
َ ‫ فَ َم‬،‫ب بِ ِه‬ َ ‫ َو َك‬،‫ َأ َبا ُع َم ْي ٍر‬:‫ير ُي َكنَّى‬
ُ ‫ان َل ُه ن َُغ ٌر َي ْل َع‬ ِ َ ِ
ٌ ‫َولي أ ٌخ َصغ‬
َ ‫ ِق‬.))‫((ما َش ْأن ُُه؟‬ ُ
َ َ‫ فَ ق‬.‫ات ن َُغ ُر ُه‬
َ :‫ال‬
‫((يا‬ َ ‫ َم‬:‫يل َل ُه‬ َ :‫ال‬ ُ ‫اهلل َع َل ْي ِه َو َس َّل َم فَ َر‬
َ َ‫ فَ ق‬.‫آه َح ِزي ًنا‬
َ
ٌ ‫ َص ِح‬.))‫أ َبا ُع َم ْي ٍر! َما فَ َع َل الن َُّغ ْي ُر‬
‫يح‬
847. Anas said: “The Prophet  used to visit us, and I had a young
brother who used the kunya of ‘Abū ‘Umayr. He had a sparrow which
he played with and then it died. The Prophet  came in and saw
557
Al-Adab Al-Mufrad
that he was sad. When he asked, ‘What is wrong with him?’ he was
told, ‘His sparrow has died.’ The Prophet said, ‘Abū ‘Umayr, what has
happened to the little sparrow?’ ” (Authentic)
َ ‫اب ا ْل ُك ْن َي ُة َق ْب َل َأ ْن ُي‬
‫ولدَ َل ُه‬ ٌ ‫ َب‬-٣٧٣‎
Chapter 376: Having A Kunya Before Having A Child
.))‫ َو َل ْم ُيو َل ْد َل ُه‬،‫ َأ َبا ِش ْب ٍل‬:‫اهلل َكنَّى َع ْلقَ َم َة‬ َ :[‫ َعن إِ بر ِاهيم ]الن ََّخعي‬-٨٤٨‎
ِ ‫((أ َّن َعب َد‬
ْ َ َْ ْ
ُ ‫َص ِح‬
848. Ibrāhīm [An-Nakha’ee] said: “‘Abdullāh gave Alqama the kunya

of Abū Shibl before he (‘Alqama) had had a child.” (Authentic Chain)
Commentary: Since it is permissible from the hadeeth of Anas bin Malik and
his brother Abu ‘Umayr (radiya Allahu anhuma) for a child to take a kunya,
then its allowance for someone more elderly is with a greater reason even if
such has not had a child. This point is further proven in these narrations from
the pious predecessors.
َ
ُ ‫ َص ِح‬.))‫اهلل قَ ْب َل أنْ ُيو َل َد ِلي‬
‫يح‬ ِ ‫((كن َِّاني َعب ُد‬
ْ
َ :‫ال‬
َ َ‫ َع ْن َع ْلقَ َم َة ق‬،‫يم‬ ِ
َ ‫ َع ْن إِ ْب َراه‬-‎٨٤٩
849. Ibrāhīm said: “‘Alqama said, ‘‘Abdullāh gave me a kunya before

I had a child.’ ” (Authentic Chain)
558
ِّ ‫اب ُك ْن َي ُة‬
‫الن َس ِاء‬ ٌ ‫ َب‬-‎٣٧٧
Chapter 377: The Kunya For Women
ُ ‫اهلل َع َل ْي ِه َو َس َّل َم فَ قُ ْل‬
:‫ت‬ ُ ‫ َأ َت ْي‬:‫ت‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٨٥٠
َ َّ َ َ َ ْ َ
ِ ‫((تكنِّي بِ ْاب ِن ُأ ْخ ِت ِك؛ َعب ِد‬
.))‫اهلل‬ َ َ‫ فَ ق‬.‫اك ِنني‬
َ :‫ال‬ َ ‫ت ِن َس‬
ْ َ‫ ف‬،‫اء َك‬ ِ ‫ول‬
َ ‫اهلل! َكن َّْي‬ َ ‫َيا َر ُس‬
ْ
ٌ ‫َص ِح‬
.‫يح‬
850. ‘Ā’isha, may Allah be pleased with her, said: “I went to the Prophet
 and said, ‘Messenger of Allah, you give your wives kunyas, so
also give me a kunya.’ He said, ‘Adopt the kunya of your nephew,
‘Abdullāh.’ ” (Authentic without the expression: ‘you give…’)
Commentary: The hadeeth is authentic without the expression, “...you give
your wives kunyas.” Imam Al-Albaanee (‫ )رحمه الله‬said, “It is a strange
increment.”
‫((اك َت ِني‬
ْ :‫ال‬ َ ‫اهلل! َأ‬
َ َ‫ال ُت َكن ِِّيني؟ فَ ق‬ ِ ‫ َيا َنبِ َّي‬:‫ت‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٨٥١
.‫يح‬ ِ ‫ ُأ ُّم َعب ِد‬:‫ت ُت َكنَّى‬
ٌ ‫ َص ِح‬.‫اهلل‬ ْ ‫ فَ َكا َن‬،‫اهلل ْب َن ال ُّز َب ْير‬
ِ ‫ َعب َد‬:‫ َي ْع ِني‬،))‫ابن ِك‬
ِ ِ‫ب‬
ْ ْ
85I. ‘Ā’isha, may Allah be pleased with her, said: “Prophet of Allah,
won’t you give me a kunya?” He said, “Use the kunya of your son,”
i.e. ‘Abdullāh b. az-Zubayr (the son of ‘Ā’isha’s elder sister Asmā’).
She was given the kunya of Umm ‘Abdullāh. (Authentic)
Commentary: The allowance of taking kunya for women - as could be deduced
already from the narrations regarding children and men – is emphasized in
these narrations. The practice is a well-known one among the Muslims –
generation after generation.
559
Al-Adab Al-Mufrad
‫اب َم ْن َك َّنى َر ُجلًا ِب َش ْي ٍء ُه َو ِف ِيه َأ ْو ِب َأ ْح ِد ِه ْم‬

ٌ ‫ َب‬-‎٣٧٨
Chapter 378: One Who Gives A Man A Kunya By Something Or

Someone Related To Him
ُ ‫س ِاء ع ِلي ر ِضي‬

َ ‫اهلل َع ْن ُه إِ َلي ِه‬ َ َّ ‫ت َأح‬
ٍ ‫أل ُبو ُت َر‬
،‫اب‬ ْ َ َ ِّ َ َ ْ‫ب أ م‬ َ ْ ‫ إِ ْن َكا َن‬:‫ َع ْن َس ْه ِل ْب ِن َس ْع ٍد‬-‎٨٥٢
‫اهلل َع َل ْي ِه َو َس َّل َم ؛‬ ٍ ‫س ُاه َأ ُبو ُت َر‬
َّ ِ‫اب إ‬ َّ َ‫ َو َما م‬،‫ان َل َيف َْر ُح َأ ْن ُي ْد َعى بِ َها‬
َ ‫َوإِ نْ َك‬
َ ُّ
ُ ‫ وجاءه ال َّنبِ ي ص َّلى‬،‫الس ِج ِد‬
َ ْ‫ِ م‬ ِ ْ‫اض َط َج َع إِ َلى ج‬ ِ َ‫ب َي ْو ًما ف‬
ْ َ‫ فَ َخ َر َج ف‬،‫اط َم َة‬
‫اهلل‬ َ ُّ َُ َ َ ْ ‫ال َد ِار في‬ َ ‫اض‬
َ ‫َغ‬
ُ ‫ فَ جاء ال َّنبِ ي ص َّلى‬،‫ال َد ِار‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ْ‫ ُه َو ذَ ا ُم ْض َط ِج ٌع ِفي ج‬:‫يل‬َ ‫ فَ ِق‬،‫َع َل ْي ِه َو َس َّل َم َي ْت َب ُع ُه‬
َ ُّ َ َ
ُ َ
،‫اب َع ْن َظ ْه ِر ِه‬ َ ‫ فَ َج َع َل ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم مَ ْي َس ُح الت َُّر‬،‫ام َتأل َظ ْه ُر ُه ُت َر ًابا‬ ْ ‫َوقَ ِد‬
.‫يح‬ ٍ ‫س َأ َبا ُت َر‬
ٌ ‫ َص ِح‬.))!‫اب‬ ِْ
ْ ‫((اجل‬ ُ ُ‫َو َيق‬
:‫ول‬
852. Sahl b. Sa‘d said: “The name that ‘Alī, may Allah be pleased
with him, liked the best was Abū Turāb (father of dust) and he was
happy when called that. Only the Prophet  gave him that name.
One day he was cross with Fatima and went out and lay against the
wall of the mosque. The Prophet  came to look for him and was
told that he was leaning against the wall. The Prophet  went up to
him and his back was covered with dust so the Prophet  began to
wipe the dust off his back and said, ‘Sit down, Abū Turāb (father of
dust)!’ ” (Authentic)
Commentary: 1. Hafidh Ibn Hajar (‫ )رحمه الله‬said, “It contains evidence of a
person taking more than one kunya and giving a laqab (nickname) in the
form of a kunya and from the condition of a person.” 2. It also shows the high
moral standards of the Prophet . He looked for Alee () in order to
please him despite the status of messengership and his love for his daughter.
Rather than blame him for being angry with his daughter, the Prophet 
even dusted off his back and gave him a nickname which became so beloved
to him.
560
ْ ‫ال ْش ُي َم َع ا ْل ُك َب َر ِاء َو َأ ْه ِل ا ْل َف‬
‫ض ِل‬ َ ‫اب َك ْي‬
َ ْ‫ف م‬ ٌ ‫ َب‬-٩٧٣‎
Chapter 379: How One Should Walk With Great Men
ُ ‫ بي َنما ال َّنبِ ي ص َّلى‬:‫ال‬

ْ َ‫اهلل َع َلي ِه َو َس َّلم ِفي خ‬ ُ َ
‫ن ٍل َل َنا‬ َ ْ َ ُّ َ ْ َ َ َ‫ َع ْن أ َن ٍس َر ِض َي اهلل َع ْن ُه ق‬-‎٨٥٣
ُ ‫ ي ْك ِرم ال َّنبِ ي ص َّلى‬،‫ وبِ ال ٌَل مَ ْي ِشي وراءه‬،‫لاج ِت ِه‬
‫اهلل َع َل ْي ِه‬ َ ْ َ‫ خ‬-
َ َّ ُ ُ َُ ََ َ َ َ ِ‫ َت َب َّر َز ح‬- ‫ن ٍل ألبِ ي َط ْل َح َة‬
ُ َ
‫ت إِ َل ْي ِه‬
َّ َ‫تى م‬ َ َ‫ فَ َم َّر ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم بِ قَ ْب ٍر فَ ق‬،‫َو َس َّل َم أ ْن مَ ْي ِش َي إِ َلى َج ْنبِ ِه‬
َّ ‫ َح‬،‫ام‬
:‫ال‬ َ ْ‫ َما َأ م‬:‫ال‬
َ َ‫ فَ ق‬.‫س ُع َش ْي ًئا‬ َ ْ‫((و ْي َح َك َيا بِ ال َُل! َه ْل َت ْس َم ُع َما َأ م‬
َ َ‫س ُع؟)) ق‬ َ َ‫ فَ ق‬،‫بِ ال ٌَل‬
َ :‫ال‬
ُ ‫ َص ِح‬.‫ود ًّيا‬
.‫يح ا ِْإل ْس َن ِاد‬ ُ ‫ب َه َذا ا ْلقَ ْب ِر ُي َع َّذ‬
ِ ‫ فَ ُو ِج َد َي ُه‬.))‫ب‬ ِ ‫((ص‬
ُ ‫اح‬ َ
853. Anas said: “While the Prophet  was in a palm grove of ours,
the palm-trees belonging to Abū Talha, he went out for something.
Bilāl was walking behind the Prophet  (instead of walking by his
side). Bilāl did this as a mark of respect. The Prophet  passed by a
grave and stood until Bilāl reached him. He said, ‘Woe to you, Bilāl.
Did you hear what I heard?’ He said, ‘I did not hear anything.’ He
said, ‘The man in the grave is being punished.’ It was found out that
the dead man in the grave was a Jew.” (Authentic Chain)
Commentary: Placing this hadeeth under this chapter heading demonstrates
that Imam Al-Bukhaaree (‫ )رحمه الله‬deduced from it that one should walk
behind noble people rather than by their sides by way of showing respect to
them. The narration of Abu Hurayrah () in narration no. 44 lends credence
to this point.
561
Al-Adab Al-Mufrad
‫اب‬
ٌ ‫ َب‬-‎٣٨٠
Chapter 380: Abundance Of Friends Entails Abundance Of

Enemies
‫ار ِد ِف‬ ِ َ ُ ُ‫ت مع ِاوي َة يق‬ ِ َ‫ م‬:‫ال‬

َ َ‫ َع ْن قَ ْي ٍس ]ابن أبي َح ِاز ٍم[ق‬-‎٨٥٤
ْ :‫ول أل ٍخ َل ُه َصغ ٍير‬ َ َ َ ُ ُ ‫س ْع‬
َ ‫ت َأ َبا ُسف َْي‬
:‫ول‬ ُ ‫ فَ َس ِم ْع‬:‫س‬ َ ‫س َما ُأ ِّد ْب‬
َ َ‫ ق‬،‫ت‬
ٌ ‫ال قَ ْي‬ َ َ‫ فَ ق‬،‫ فَ َأ َبى‬،‫ا ْل ُغال ََم‬‎
َ ‫ بِ ْئ‬:‫ال َل ُه ُم َع ِاو َي ُة‬
َ ‫َد ْع َع ْن َك َأ َخ‬
ُ ‫ َص ِح‬.‫اك‬
854. Qays [Ibn Abī Hāzim] said: “I heard Mu‘āwiya say to a young
brother of his, ‘Mount your servant behind you.’ He refused. Mu‘āwiya
said to him, ‘How badly you have been taught!’ ” Qays said, “I heard
Abū Sufyān, (Mu‘āwiya’s father), say, ‘Leave your brother alone.’ ”
(Authentic Chain)
Commentary: Perhaps this narration should be under the previous chapter
because it talks about the manner of walking with superiors. Allah knows
Best.
َ ‫ ((إِ ذَ ا َك ُثر ا‬:‫ال‬

َّ ‫ْأل ِخ‬ ُ ‫اص ر ِضي‬
ُ ‫ال ُء َك ُث َر ا ْل ُغ َر َم‬
.))‫اء‬ َ َ َ‫اهلل َع ْن ُه ق‬
َ َ ِ ‫ َع ْن َع ْم ٍرو ْب ِن ا ْل َع‬-‎٨٥٥
ُ ‫ َص ِح‬.‫وق‬
.‫يح ا ِْإل ْس َن ِاد‬ ُ ْ‫ ح‬:‫ال‬
ُ ُ‫الق‬ َ َ‫اء؟ ق‬ َ ‫ت مِ ُل‬
ُ ‫ َو َما ا ْل ُغ َر َم‬:‫وسى‬ ُ ‫قُ ْل‬
855. ‘Amr b. al-‘As said: “When you have a lot of close friends, you
have a lot of creditors.”
Mūsā was asked, “What are creditors?” He replied, “Rights owed.”

(Authentic Chain)
562
‫الش ْع ِر ِح ْك َم ٌة‬
ِّ ‫اب ِم َن‬
ٌ ‫ َب‬-١٨٣‎
Chapter 381: There Is Wisdom In Some Poetry
ُ ‫ف َع َل ْي ِه إِ َي‬
‫اس ْب ُن‬ َ َ‫ فَ َوق‬،‫ت ِع ْن َد ْاب ِن ُع َم َر‬
َ َ‫يس ٍان ق‬ ِ ٍِ
َ ‫ َع ْن َخالد ُه َو ْب ُن ك‬-‎٨٥٦
‫ال ُت ْن ِش ُد ِني‬
َ ‫ َو َل ِك ْن‬.‫ َب َلى‬:‫ال‬ ِ ‫ال ُأ ْن ِش ُد َك ِمن ِش ْع ِري َيا ْاب َن ا ْلفَ ُار‬
َ َ‫وق؟ ق‬ َ ‫ َأ‬:‫ال‬
َ َ‫ ق‬،‫َخ ْي َث َم َة‬
.‫يف ا ِْإل ْس َن ِاد‬ َ َ‫ فَ َأ ْن َش َد ُه َحتَّى إِ ذَ ا َب َل َغ َش ْي ًئا َك ِر َه ُه ْاب ُن ُع َم َر ق‬.‫ال َح َس ًنا‬

ُ ‫ َض ِع‬.‫ َأ ْم ِس ْك‬:‫ال َل ُه‬ َّ ِ‫إ‬
856. Khālid b. Kaysan said: “I was with Ibn ‘Umar when Iyās b.
Khaythama got up and said to him, ‘Shall I recite some of my poetry,
Ibn al-Fārūq?’ He said, ‘Yes, but only recite good poetry to me.’ He
recited until he came to something which Ibn ‘Umar disliked. Then he
told him, ‘Stop.’ ” (Weak Chain)
،‫ي ِم َن ا ْل ُكوفَ ِة إِ َلى ا ْل َب ْص َر ِة‬ َ ‫ت ِع ْم َر‬

ٍ ْ‫ان ْب َن ُح َص ن‬ ُ ‫ َص ِح ْب‬:‫ال‬
َ َ‫ َع ْن ُم َط َّر ٍف ق‬-‎٨٥٧
َ ‫يض مَ َل ْن ُد‬
‫وح ًة َع ِن‬ َ ْ‫ ((إِ َّن ِفي م‬:‫ال‬
ِ ‫ال َع ِار‬ َّ ِ‫فَ قَ َّل َم ْن ِز ٌل َي ْن ِز ُل ُه إ‬
َ َ‫ َوق‬:‫ال َو ُه َو ُي ْن ِش ُد ِني ِش ْع ًرا‬
ٌ ‫ َص ِح‬.))‫ا ْل َك ِذ ِب‬
‫يح‬
857. Mutarrif said: “I accompanied ‘Imrān b. Husayn from Kūfa

to Basra. Very rarely did he arrive at a place without reciting some
poetry to me. He said, ‘Allusions give great scope for avoiding lies.’
” (Authenctic)
Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) explained that,
“this is when one is constrained to do that to put off lies. But if their is no
need or dire necessity, then no (it is not permissible)... Its connection with
the chapter heading is that poetry involves allusions which prevent lying.”
563
Al-Adab Al-Mufrad
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن ُأبي ب ِن َكع ٍب ر ِضي‬-٨٥٨ ‎
:‫ال‬ َ ِ ‫ول‬ َ َ ْ ْ ِّ َ ْ َ
ٌ ‫ َص ِح‬.))‫الش ْع ِر ِح ْك َم ًة‬
.‫يح‬ ِّ ‫((إِ َّن ِم َن‬
858. Ubayy b. Ka‘b said: “The Messenger of Allah  said, ‘Some
poetry contains wisdom.’ ” (Authentic)
Commentary: That is, not all forms of poetry is vain and evil; some poems
involve things that affirm the truth and exhort towards good deeds. Likewise
speech, it is lawful when it contains good and unlawful when it contains vain
and evil things. See hadeeth no. 792 and 865.
ِ ‫ول‬
ُ ‫اهلل! إِ ِّني َم َد ْح‬
‫ت َر ِّبي‬ َ ‫ َيا َر ُس‬:‫ت‬ ُ ‫ْألسو ِد ب ِن س ِريع ر ِضي‬
ُ ‫اهلل َع ْن ُه قُ ْل‬ َ
َ َ ٍ َ ْ َ ْ ‫ َع ِن ا‬-‎٨٥٩
.‫ َح َس ٌن‬.‫ َو َل ْم َي ِز ْد ُه َع َلى ذَ ِل َك‬،))‫ال ْم َد‬ ُّ ‫ (( َأ َما إِ َّن َر َّب َك ُي ِح‬:‫ال‬
َ ْ‫ب ح‬ َ َ‫ ق‬.‫َع َّز َو َج َّل مِ َب َح ِام َد‬
859. Al-Aswad b. Suray‘ said: “Messenger of Allah, I have praised

my Lord, the Mighty and Exalted, in some words of praise.” He said,
“Your Lord loves praise.” He did not say anything more. (Sound)
Commentary: The Prophet  approved of poetry that praises Allah the
Mighty and Sublime since such is from wisdom.
‫اهلل َع َل ْي ِه‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٨٦٠
َ َ ََْ ْ َ
َ َ
.))‫ىء ِش ْع ًرا‬
َ ‫ َخ ْي ٌر ِم ْن أنْ مَ ْي َت ِل‬،‫ف َر ُج ٍل قَ ْي ًحا َحتَّى َي ِر َي ُه‬ َ ‫ ((أل ْن مَ ْي َت ِل‬:‫و َس َّل َم‬‎َ
ُ ‫ىء َج ْو‬
ٌ ‫َص ِح‬
. ‫يح‬
860. Abū Hurayra said: “The Messenger of Allah  said, ‘It is
better for a man to fill his belly with oozing pus than to fill it with
poetry.’ ” (Authentic)
Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) explains, “The
meaning is that, when poetry becomes dominating on him, engrossing him so
much that he gets busy away from the Qur’an and other sciences of the
564
Sharee’ah and the remembrance of Allah the Exalted. Then, this is prohibited,
no matter the kind of poetry it is. But if the Qur’an and hadeeth and other
sciences of the Sharee’ah are the predominant, then there is no harm in
memorizing some poetry alongside since his bowels would not have been
filled with poetry.” Imam Muhammad al-Ameen ash-Shinqeetee (‫)رحمه الله‬
gave a similar explanation of the hadeeth.
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ فَ َأ َت ْي‬،‫ت َش ِاع ًرا‬ َ
َ َّ ُ ‫ ُك ْن‬:‫ال‬ ٍ ‫ َع ِن اْأل ْس َو ِد ْب ِن َس ِر‬-‎٨٦١
َ َ‫يع ق‬
َ َ‫ب مْح‬
‫ َو َل ْم‬،))‫ال ِام َد‬ ُّ ‫((إن َر َّب َك ُي ِح‬
َّ ُ ‫ال ُأ ْن ِش ُد َك َم َح ِام َد َح ِم ْد‬
َ َ‫ ق‬.‫ت بِ َها َر ِّبي‬
:‫ال‬ َ ‫ َأ‬:‫ت‬
ُ ‫فَ قُ ْل‬
‫ َح َس ٌن‬.‫َي ِز ْد ِني َع َل ْي ِه‬
861. Al-Aswad b. Suray‘ said: “I was a poet and went to the Prophet
 and said, ‘Shall I recite to you hymns of praise, which I have
composed to glorify my Lord, the Mighty and Exalted.’ He said, ‘Your
Lord loves praise.’ He did not say to me anything more.” (Authentic)
ِ ‫ول‬ ُ ‫اس َت ْأذَ َن َح َّس‬
َ ‫ان ْب ُن ثَابِ ٍت َر ُس‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-٨٦٢ ‎
َ ‫ ((فَ َك ْي‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ
ُ ْ‫اهلل َع َلي ِه َو َس َّلم ِفي ِه َج ِاء م‬
‫ف‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫ال ْش ِر ِك‬
َ َ‫ فَ ق‬.‫ني‬ َ ْ
َّ ‫َّك ِم ْن ُه ْم َك َما ُت َس ُّل‬ َ :‫ال‬
َ ‫أل ُس َّلن‬
ٌ ‫ َص ِح‬.‫ني‬
.‫يح‬ ِ ‫الش ْع َر ُة ِم َن ا ْل َع ِج‬ َ َ‫ فَ ق‬.))‫بِ ِن ْس َب ِتي؟‬
862. ‘Ā’isha, may Allah be pleased with her, said: “Hassān b. Thābit
asked the Messenger of Allah  for permission to satirize the idol-
worshippers (of Makka). The Messenger of Allah  said, ‘And
what of my relation to them?’ He said, ‘I will distinguish you from
them as a hair is taken from dough.’ ” (Authentic)
Commentary: To criticize disbelief and its people is certainly wise and
praiseworthy when it is done within the limits of the Sharee’ah. Similarly, the
hadeeth is evidence that it is not allowed to compose satires that bring the
noble and pious to disrepute. This is certainly not wise!
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Al-Adab Al-Mufrad
ْ ‫ فَ قَ ا َل‬،‫ان ِع ْن َد َع ِائ َش َة‬

َ :‫ت‬
:‫ال َت ُس َّب ُه؛ فَ إِ َّن ُه‬ ُّ ‫ت َأ ُس‬
َ ‫ب َح َّس‬ َ َ‫ َو َع ْن ُع ْر َو َة ق‬-‎٨٦٣
ُ ‫ ذَ َه ْب‬:‫ال‬
ُ
ٌ ‫ َص ِح‬.‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
.‫يح‬ ِ ‫ول‬ِ ‫ان ُي َن ِاف ُح َع ْن َر ُس‬
َ ‫َك‬
863. ‘Urwah said: “I began to abuse Hassān in the presence of ‘Ā’isha

and she said, ‘Do not Abuse him. He used to defend the Messenger of
Allah ’ ” (Authentic)
Commentary: The hadeeth shows the virtue of Hassan bin Thabit (), and
exhorts towards defending one’s brother behind him when someone speaks
of him inapprioprately and mentioning his praises in such circumstance
especially his zeal to spread the truth and refute falsehood.
‫يح‬ َ ‫الش ْع ُر َح َس ُن ُه َك َح َس ِن ا ْل َك‬

ٌ ‫ال ِم َو ِم ْن ُه َق ِب‬ ِّ ‫اب‬
ٌ ‫ َب‬-‎٣٨٢
Chapter 382: The Good In Poetry Is Like The Good In Speech

And Some Of It Is Bad

ِ :‫ال‬
‫((م َن‬ ُ ‫ عن ُأبي ب ِن َكع ٍب ر ِضي‬-‎٨٦٤
َ ِّ َ ُ َ َ َ ْ ْ ِّ َ ْ َ
ٌ ‫ َص ِح‬.))‫الش ْع ِر ِح ْك َم ٌة‬
.‫يح‬ ِّ
864. Ubayy b. Ka‘b said: “The Prophet  said, ‘Some poetry
contains wisdom.’ ” (Authentic)
ِّ
‫((الش ْع ُر‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ‫ ق‬:‫ال‬ ِ ‫ َع ْن َعب ِد‬-٨٦٥ ‎
ٌ ‫ َص ِح‬.))‫يح ا ْل َكال َِم‬

‫يح ِل َغ ْي ِر ِه‬ ُ ِ‫ َوقَ ب‬،‫مِ َب ْن ِز َل ِة ا ْل َكال َِم؛ َح َس ُن ُه َك َح َس ِن ا ْل َكال َِم‬
ِ ِ‫يح ُه َكقَ ب‬
566
865. ‘Abdullāh b. ‘Amr said: “The Messenger of Allah  said,
‘Poetry is in the same category as speech. The good of it is like
good speech and its bad part is like bad speech.’ ” (Authentic due to
supporting proof)
ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٨٦٦
ْ ‫ َأ َّن َها َكا َن‬،‫اهلل َع ْن َها‬
ٌ ِ‫((الش ْع ُر ِم ْن ُه َح َس ٌن َو ِم ْن ُه قَ ب‬
،‫يح‬ ِّ ُ ُ‫ت َتق‬
:‫ول‬ َ َ َ ْ َ
َ ‫ ِم ْن َها ا ْلقَ ِص‬،‫ت ِم ْن ِش ْع ِر َك ْع ِب ْب ِن َم ِال ٍك َأ ْش َع ًارا‬

‫يد ُة‬ ُ ‫ َو َلقَ ْد َر َو ْي‬،‫يح‬ َ ْ‫ُخ ْذ بِ ح‬
َ ِ‫ال َس ِن َو َد ِع ا ْلقَ ب‬
ٌ ‫ َص ِح‬.))‫لك‬
.‫يح‬ َ َ‫ون ذ‬ َ ‫يها َأ ْر َب ُع‬
َ ‫ َو ُد‬،‫ون َب ْي ًتا‬ َ ‫ِف‬
866. ‘Ā’isha, may Allah be pleased with her, used to say: “Poetry
is both good and bad. Take the good and leave the bad. Some of the
poetry of Ka‘b b. Mālik was related to me. It included an ode of forty
verses and some with less than that.” (Authentic)
Commentary: It shows the great zeal with which Aa’isha (radiya Allahu
anhaa) acquired knowledge. Apart from being amongst those who reported
majority of the Sunnah including the Qur’an and the explanation of its verses
and the legal deductions from both, she also learnt poetry diffrenciating the
good of it from its evil. ‘Urwah bin Zubayr (‫ )رحمه الله‬was one the greatest
scholars among the students of the companions; he said, “I had been in
Aa’isha’s company; I did not find anyone more knowledgeable about a verse
revealed or an obligation or a recommendation or poem, or who recited it
more or that was more knowledgeable about the history of the period of
Ignorance or genealogy or in this or that or about the rulings or medicine
than she was.” Imam Adh-Dhahabee (‫ )رحمه الله‬summed it up: “I do not know
(of any woman) in the Ummah of Muhammad , infact, of all women
generally, who is more knowledgeable than her.”
ُ ‫اهلل ص َّلى‬ ُ ‫ت ِلع ِائ َش َة ر ِضي‬

َ ‫ َأ َك‬:‫اهلل َع ْن َها‬
‫اهلل‬ َ ِ ‫ول‬ ُ ‫ان َر ُس‬
َ َ
َ َ‫ َع ِن ُش َر ْي ٍح ق‬-٨٦٧ ‎
َ ُ ‫ قُ ْل‬:‫ال‬
ِ ‫ان َي َتم َّث ُل بِ َشي ٍء ِم ْن ِش ْع ِر َعب ِد‬
‫اهلل ْب ِن‬ ْ َ ‫ َك‬:‫ت‬ ِّ ‫َع َل ْي ِه َو َس َّل َم َي َتم َّث ُل بِ َش ْي ٍء ِم َن‬
ْ ‫الش ْع ِر؟ فَ قَ ا َل‬
ْ
َ ْ ‫ و‬:‫رواح َة‬
ٌ ‫ َص ِح‬.‫يك بِ اْأل ْخ َب ِار َم ْن َل ْم ُت َز ِّو ِد‬
.‫يح‬ َ ‫يأ ِت‬ َ َ ََ
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Al-Adab Al-Mufrad
867. Shurayh said: “I asked ‘Ā’isha, may Allah be pleased with her,
‘Did the Messenger of Allah  recite any poetry?’ She said, ‘He
used to recite some of the poetry of ‘Abdullāh b. Rawāha:
Wa Ya’tīka bil-Akhbāri man lam Tuzawwidī.
And someone to whom you have not given provisions brings you
news.’ ”
ِ ‫ول‬
!‫اهلل‬ ُ ‫ فَ قُ ْل‬،‫ت َش ِاع ًرا‬
َ ‫ َيا َر ُس‬:‫ت‬ ُ ‫ ُك ْن‬:‫ال‬ ُ ‫ْألسو ِد ب ِن س ِريع ر ِضي‬
َ َ ٍ َ ْ َ ْ ‫ َع ِن ا‬-٨٦٨‎
َ َ‫اد ِني َع َلى ذ‬
.‫ َح َس ٌن‬.‫لك‬ َ ‫اس َت َز‬ َ ْ‫ب ح‬ َ :‫ال‬
ُّ ‫((أ َما إِ َّن َر َّب َك ُي ِح‬ َ َ‫ فَ ق‬.‫ت َر ِّبي‬
ْ ‫ال ْم َد)) َو َما‬ ُ ‫ام َت َد ْح‬
ْ
ِّ َ‫اس َت ْن َشد‬
‫الش ْع َر‬ ْ ‫اب َم ِن‬
ٌ ‫ َب‬-٣٨٣‎
Chapter 383: One Who Is Asked To Recite Poetry
ُ ‫ اس َت ْن َش َد ِني ال َّنبِ ي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه َو َس َّل َم ِش ْع َر‬ ُ ‫يد ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ ِ َّ ‫ َع ِن‬-‎٨٦٩
َ ُّ ْ َ َ ‫الش ِر‬
))‫((ه ْي ِه ِه ْي ِه‬ ِ :‫ول‬ ُ ‫ فَ َأ َخ َذ ال َّنبِ ي ص َّلى‬،‫ و َأ ْن َش ْد ُته‬،‫الص ْل ِت‬
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ َّ ‫مي َة ْب ِن َأبِ ي‬ ُ
َ ُّ ُ َ َّ ‫أ‬
ٌ ‫ َص ِح‬.))‫اد َل ُي ْس ِل ُم‬
.‫يح‬ َ َ‫ فَ ق‬،‫َحتَّى َأ ْن َش ْد ُت ُه ِمائ ََة قَ ِاف َي ٍة‬
َ ‫ ((إِ نْ َك‬:‫ال‬
869. Ash-Sharīd said: “The Prophet  asked me to recite the

poetry of Umayya b. Abi’s-Salt and I recited it. The Prophet 
began to say, ‘Hey, Heh, Go on, go on,’ until I had recited a hundred
568
lines. The Prophet said, ‘He (that poet) had been about to become a
Muslim.’ ” (Authentic)
ِّ ‫اب َم ْن َك ِر َه ا ْلغَ ِال َب َع َل ْي ِه‬

‫الش ْع ُر‬ ٌ ‫ َب‬-‎٣٨٤
Chapter 384: One Who Disliked Someone Being Obsessed By

Poetry
َ
‫((أل ْن‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنهما‬
:‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٨٧٠
َ َ ُ ‫مَ ْي َت ِلىء جو‬
ٌ ‫ َص ِح‬.))‫ىء ِش ْع ًرا‬
‫يح‬ َ ‫ف أ َح ِد ُك ْم قَ ْي ًحا َخ ْي ٌر َل ُه ِم ْن أنْ مَ ْي َت ِل‬ ْ َ َ
870. As No. 860, from Ibn ‘Umar, with a different isnād.
ُّ ‫و‬:‫ى‬ ُ ‫اس ر ِضي‬

‫اهلل َع ْن ُه َما ِفي قَ ْو ِل ِه َت َعا َل‬ ْ ِ
‫اء‬
ُ ‫الش َع َر‬ َ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬،‫ َع ْن عك ِر َم َة‬-‎٨٧١
‫ون‬ َ ‫ون َما‬
َ ‫ال َيف َْع ُل‬ َ ‫ون َو َأ َّن ُه ْم َيقُ و ُل‬
َ ‫يم‬ ِّ َ َ َ ‫ي َّتبِ عهم ا ْل َغاو‬
ُ ‫ون * أ َل ْم َت َر أ َّن ُه ْم ِفي ُكل َو ٍاد َي ِه‬ ُ ُ ُ ُ َ
‫ إِ َلى‬‫آم ُنوا‬ َ ‫ال َّال ِذ‬
َ ‫ين‬ َّ ِ‫إ‬ :‫ال‬ ْ ‫ فَ ُن ِس َخ ِم ْن ذَ ِل َك َو‬.))٦٢٢ - ٤٢٢:‫((الشعراء‬
َ َ‫ فَ ق‬،‫اس َت ْث َنى‬
‫يح‬ َ ‫ي ْنقَ ِل ُب‬

ٌ ‫ َص ِح‬.‫ون‬ َ :‫قَ ْو ِل ِه‬
871. Ibn ‘Abbās said about the verse: “The poets – those in error
follow them. Haven’t you seen them wandering in every valley.
And how they say what they do not do”, that it was abrogated and
an exemption was made. He said, “Except those who believe and do
good work and remember Allah much and vindicate themselves after
they have been wronged. Those who do wrong will come to know by
what a great reverse they will be overturned.” (al-Shu‘arā’ 26: 224-7)
Commentary: See comments on the narrations in Chapter 381.
569
Al-Adab Al-Mufrad
))‫لب َي ِان ِس ْح ًرا‬

َ ‫((إ َّن ِم َن ْا‬ َ ‫اب َم ْن َق‬
ِ :‫ال‬ ٌ ‫ َب‬-‎٣٨٥
Chapter 385: One Who Says, “There Is some Magic In

Eloquence”
ُ ‫ َأ َّن رجلًا َأو َأعرابِ يا َأ َتى ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنهما‬

‫اهلل َع َل ْي ِه‬ ُ ‫اس ر ِضي‬
َ َّ ًّ َ ْ ْ ُ َ َ ُ َ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٨٧٢
‫ َوإِ َّن‬،‫ ((إِ َّن ِم َن ا ْل َب َي ِان ِس ْح ًرا‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ٍ ِّ‫َو َس َّل َم فَ َت َك َّل َم بِ َكال ٍَم َب ن‬
َ َ‫ي فَ ق‬
َ ُّ
ٌ ‫ َص ِح‬.))‫الش ْع ِر ِح ْك َم ًة‬
.‫يح‬ ِّ ‫ِم َن‬
872. Ibn ‘Abbās said: A man – or a Bedouin – came to the Prophet

 and spoke some eloquent words. The Prophet  said, ‘Some
eloquent speech has the influence of magic, and some poetry contains
wisdom.’ ” (Authentic)
Commentary: Magical spells make the victim perceive evil as good and vice-
versa. Likewise, listeners to powerful and articulate speech may get busy
contemplating the articulation and eloquence and get swayed to accept
falsehood as truth and vice-versa. Therefore, such use of eloquence is
prohibited as magic is completely prohibited.
َّ ‫ان َدفَ َع َو َل َد ُه إِ َلى‬

،‫الش ْعبِ ي ُيؤَ ِّد ُب ُه ْم‬ َ ْ‫ َأ َّن َعب َد م‬:‫ َع ْن ُع َمر ْب ِن َسال َِم‬-‎٨٧٣
َ ‫ال ِل ِك ْب َن َم ْر َو‬ ْ َ
َ
‫ور ُهم‬ ُ ‫ َوأ ْط ِع ْم ُه ُم ال َّل ْح َم َت ْش َتدَّ قُ ُل‬،‫ َو ُي ْن ِج ُدوا‬،‫الش ْع َر مَ ْي ُج ُدوا‬
َ ‫ َو ُج َّز ُش ُع‬،‫وب ُه ْم‬ ِّ ‫ ع ِّل ْم ُه ُم‬:‫ال‬
َ َ‫فَ ق‬
ٌ ‫ َض ِغ‬.))‫وه ُم ا ْل َكال ََم‬

.‫يف‬ ُ ‫الر َج ِال ُي َن ِاق ُض‬
ِّ ‫س بِ ِه ْم ِع ْل َي َة‬ ِ
ْ ‫ َو َجال‬،‫َت ْش َتدَّ ِرقَ ُاب ُه ْم‬
873. ‘Umar b. Sallām narrated that ‘Abdu’l-Malik b. Marwān entrusted

his children to ash-Sha‘bi for teaching. He said, “Teach them poetry
so that they will possess dignity and vigour. Feed them meat so that
their hearts will be strong. Cut off their hair so that their necks will
be strong. Make them sit with men of distinction who will contradict
570
‫)‪them in words.” (Weak‬‬
‫اب َما ُي ْك َر ُه ِم َن ِّ‬

‫الش ْع ِر‬ ‫‪َ -‎٣٨٦‬ب ٌ‬
‫‪Chapter 386: Poetry Which Is Disliked‬‬
‫ال‪(( :‬إِ َّن َأ ْع َظ َم‬ ‫اهلل ع ْنها‪ ،‬ع ِن ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم قَ َ‬ ‫‪ -‎٨٧٤‬عن ع ِائ َش َة ر ِضي ُ‬
‫ِّ َ‬ ‫َ َ َ‬ ‫َ َ‬ ‫َ ْ َ‬
‫َ‬ ‫َ‬
‫ان َش ِاع ٌر َي ْه ُجو ا ْلقَ بِ ي َل َة ِم ْن أ ْس ِر َها‪َ ،‬و َر ُج ٌل ا ْن َتفَ ى ِم ْن أبِ ِيه))‪َ .‬ص ِح ٌ‬
‫يح‪.‬‬ ‫َّاس ُج ْر ًما إِ ْن َس ٌ‬
‫الن ِ‬
‫‪874. ‘Ā’isha, may Allah be pleased with her, said: “The Prophet‬‬
‫‪ said, ‘The greatest of criminals is the poet who satirizes the‬‬
‫)‪whole tribe and a man who disclaims his father.’ ” (Authentic‬‬
‫اب َكث َْر ُة ا ْل َك َ‬

‫ال ِم‬ ‫‪َ -‎٣٨٧‬ب ٌ‬
‫‪Chapter 387: Talkativeness‬‬
‫طيب ِان َع َلى‬ ‫مْ َ‬ ‫ِ ِ‬ ‫ِ‬ ‫‪ -‎٨٧٥‬ع ِن اب ِن عمر ر ِضي ُ‬

‫ال‪ :‬قَ د َم َر ُجالَن م َن ال ْش ِر ِق َخ َ‬
‫ْ ُ َ َ َ َ‬ ‫َ‬
‫اما فَ َ‬ ‫ُ‬
‫ت ْب ُن قَ ْي ٍس؛‬ ‫تك َّل َما ث َُّم قَ َع َدا‪َ .‬وقَ َ‬
‫ام ثَابِ ُ‬ ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ‪‎‬فَ قَ َ‬
‫ول ِ‬ ‫َع ْه ِد َر ُس ِ‬
‫ُ‬
‫َّاس ِم ْن َكال َِم ِه َما‪ .‬فَ قَ َ‬
‫ام‬ ‫ب الن ُ‬ ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم فَ َت َك َّل َم‪ ،‬فَ َع ِج َ‬ ‫ول ِ‬‫يب َر ُس ِ‬‫َخ ِط ُ‬
‫َّاس! قُ و ُلوا قَ ْو َل ُك ْم‪ ،‬فَ إِ مَّ َنا‬ ‫َ‬ ‫ُ‬
‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َي ْخ ُط ُ‬
‫ب‪ ،‬فَ قَ َ‬
‫ال‪َ :‬‬
‫((يا أ ُّي َها الن ُ‬ ‫ول ِ‬‫َر ُس ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‪(( :‬إِ َّن ِم َن‬ ‫يق ا ْل َكال َِم ِم َن َّ‬
‫َت ْش ِق ُ‬
‫ول ِ َ‬ ‫الش ْي َط ِان))‪ .‬ث َُّم قَ َ‬
‫ال َر ُس ُ‬
‫ان ِس ْح ًرا))‪َ .‬ص ِح ٌ‬

‫يح‪.‬‬ ‫الب َي َ‬
‫َ‬
‫‪571‬‬
Al-Adab Al-Mufrad
875. Ibn ‘Umar said, “In the time of the Messenger of Allah  two
orators came from the East to visit. They stood up, spoke and then sat
down. Thābit b. Qays, the orator of the Messenger of Allah  stood
up and spoke and the people admired their speech. The Messenger of
Allah  stood up and said, ‘O people, say what you have to say.
Chattering about words is from Satan.’ Then the Messenger of Allah
 said, ‘There is Magic in some eloquence.’ ” (Authentic)
Commentary: Here the Prophet  exhorted being calm and factual in
our speeches avoiding unnecessary artificiality and sweet-talking. Shaytan
would deceive such speakers to tell lies, speak irrelevances and even speak
the truth for pride and popularity. The Prophet  had said in an authentic
hadeeth that, “The best speech is that which is brief and direct.” Read the
next narration.
َ َ‫ فَ ق‬،‫ فَ َأ ْك َث َر ا ْل َكال ََم‬،‫ب َر ُج ٌل ِع ْن َد ُع َم َر‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٨٧٦

‫ال‬ َ ‫ َخ َط‬:‫ال‬ َ َ ْ َ
ُ ‫ َص ِح‬.))‫الش ْي َط ِان‬
.‫يح ا ِْإل ْس َن ِاد‬ َّ ‫اش ِق‬ ُ ْ‫رة ا ْل َكال َِم ِفي خ‬
ِ َ‫ال َط ِب ِم ْن َشق‬ َ ‫ ((إِ َّن َك ْث‬:‫ُع َم َر‬
876. Anas said: “A man made a speech in the presence of ‘Umar and
did so at length. ‘Umar said, ‘Too many words in orations come out of
the prattling of Satan.’ ” (Authentic Chain)

‫اهلل َع َل ْي ِه‬ ُ ‫ ر ِضي‬- ‫يد‬ َ َ ‫ َعن َأبِ ي ي ِز‬-‎٨٧٧
َ َّ ُ َ َ َ َ ‫ أ ْو َم َع ٍن ْب ِن َي ِز‬- ‫يد‬ َ ْ
‫أ َّو ُل‬‎َ ‫ فَ َأ َتا َنا‬.))‫ُوني‬ ُ ْ ‫ َو ُك َّل َما‬،‫اج ِد ُك ْم‬
ِ ‫اج َت َم َع قَ ْو ٌم فَ ْلي ْؤ ِذن‬ ِ ‫((اج َت ِم ُعوا ِفي َم َس‬
ْ َ َ‫َو َس َّل َم ق‬
:‫ال‬
‫س ِل ْل َح ْم ِد ُدو َن ُه‬ ِ َّ ِ َ ْ‫َّ ح‬ َ ‫ فَ َت َك َّلم ُم‬،‫ فَ َج َلس‬،‫َم ْن َأ َتى‬

َ َ‫ ث َُّم ق‬،‫تك ِّل ٌم ِمنَّا‬
َ ‫ إِ ن ال ْم َد هلل الذي َل ْي‬:‫ال‬ َ َ
،‫ َأ َتا َنا َأ َّو َل َم ْن َأ َتى‬:‫ فَ قُ ْل َنا‬.‫ام ف َتال ََو ْم َنا َب ْي َن َنا‬ َ َ‫ فَ ق‬،‫ب‬ َ ‫ فَ َغ ِض‬،‫ال َو َر َاء ُه َم ْنفَ ٌذ‬
َ ‫ْص ٌد َو‬
َ ‫َمق‬
‫قع َد ِفي َم ْج ِل ِس ِه َأ ْو‬
َ َ‫ ف‬،‫اء َم َع َنا‬
َ
َ ‫ فَ َج‬،‫ فَ أ َت ْي َن ُاه فَ َك َّل ْم َن ُاه‬،‫س ِف ِيه‬ َ ‫ب إِ َلى َم ْس ِج ٍد‬
َ ‫آخ َر فَ َج َل‬ َ ‫فَ َذ َه‬
َ ‫ َو َما َش‬،‫ي َي َد ْي ِه‬

‫اء َج َع َل‬ َ ‫هلل َّال ِذي َما َش‬
َ ْ‫اء َج َع َل َب ن‬ ِ ‫((ال ْم ُد‬
َ ْ‫ح‬ َ َ‫ ث َُّم ق‬.‫يبا ِم ْن َم ْج ِل ِس ِه‬
:‫ال‬ ً ‫قَ ِر‬
‫ َح َس ُن ا ِْإل ْس َن ِاد‬.‫ ث َُّم َأ َم َر َنا َو َع َّل َم َنا‬.))‫ َوإِ َّن ِم َن ا ْل َب َي ِان ِس ْح ًرا‬،‫َخ ْلفَ ُه‬
572
877. Abū Yazīd – or Ma‘n b. Yazīd – said: “The Prophet  said,
‘Gather in your mosques. When the people are gathered, come and
tell me.’ The first of those to whom he came was our group and he sat
down. One of the speakers from among us made a speech and said,
‘Praise be to Allah. No praise can be directed to anyone except Him
nor is there any escape without Him.’ The Prophet  became angry
and stood up and we blamed each other. We said, ‘We were the first
to whom he came.’ Then he went to another mosque and sat in it and
we went to him and spoke to him. He came with us and sat where
he had been sitting or near to it. Then he said, ‘Praise be to Allah
who puts whatever He wishes before Him and whatever He wishes
behind Him. Some eloquent speech has the influence of magic.’ Then
he commanded us and taught us.” (Sound Chain)
Commentary: This unnecessary aritificiality and tattling which the Prophet
 prohibited in this hadeeth forms the order of the day in many Friday and
‘Eid sermons people deliver today!
‫مني‬
ِّ ‫الت‬
َّ ‫اب‬
ٌ ‫ َب‬-‎٣٨٨
Chapter 388: Wishing
ُ ‫ َأ ِر َق ال َّنبِ ي ص َّلى‬:‫ت‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ذ‬
،‫ات َل ْي َل ٍة‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-٨٧٨‎
ِ َ‫ إِ ذْ م‬،))‫ص َحابِ ي َي ِجي ُئ ِني؛ فَ ي ْحر ُس ِني ال َّلي َل َة‬ َ
‫ت‬
َ ‫س ْع َنا َص ْو‬ ْ ُ َ ْ ‫الا ِم ْن أ‬
ً ِ‫ت ر ُجلًا َص ح‬ َ َ‫فَ ق‬
َ َ ‫ (( َل ْي‬:‫ال‬
َ ُ ‫اهلل! ِج ْئ‬
ِ ‫ول‬َ ‫ َس ْع ٌد َيا َر ُس‬:‫ال‬
َ َ‫ق‬‎،))‫((م ْن َه َذا؟‬ َ َ‫ فَ ق‬،‫السال َِح‬
َ ‫ فَ َن‬،‫ت أ ْح ُر ُس َك‬
‫ام ال َّنبِ ُّي‬ َ :‫ال‬ ِّ
ِ َ‫اهلل َع َلي ِه َو َس َّلم َحتَّى م‬
ٌ ‫ص ِح‬.
‫يح‬ َ ‫س ْع َنا َغ ِط‬
َ ‫يط ُه‬ َ ْ َ
878. ‘Ā’isha said, “The Prophet  was sleepless one night and said,
‘I wish that a righteous man from among my Companions would come
and guard me tonight!’ and then we heard the sound of weapons. He
(the Prophet) called, “Who is it?” Sa’d answered, “Sa‘d.” Sa‘d went
573
Al-Adab Al-Mufrad
on, “Messenger of Allah, I have come to guard you.” The Prophet 
slept until we heard him snore.’ ” (Authentic)
Commentary: The point of reference in the hadeeth in relation to the chapter
topic is the Prophet’s saying, “...I wish...”. In another version of the same
hadeeth collected by Imam Muslim in his Saheeh, “the Messenger of Allah
 then prayed for him...”. From the lessons in this narration is that the
people should protect their leader and that such does not contradict reliance
on Allah the Exalted.
َ ‫الش ْي ِء َو ْا‬
‫ ُه َو َب ْح ٌر‬:‫لف َر ِس‬ ُ ‫اب ُي َق‬
َّ ‫ال ِل َّلر ُج ِل َو‬ ٌ ‫ َب‬-‎٣٨٩
Chapter 389: When One Says Of A Man, A Thing, Or A Horse,

“It Is A Sea”
ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-٩٧٨‎
ْ َ‫ ف‬،‫ال ِدي َنة‬
‫اس َت َع َار ال َّنبِ ُّي‬ َ ‫ َك‬:‫ال‬
َ ْ‫ان فَ َز ٌع بِ م‬ َ َ‫اهلل َع ْن ُه َما ق‬
َ َ َ ْ ْ َ
َ َ‫ فَ َل َّما َر َج َع ق‬،‫وب فَ َر ِك َب ُه‬
:‫ال‬ َ ْ‫ م‬:‫ال َل ُه‬
ُ َ‫ ُيق‬- ‫ألبِ ي َط ْل َح َة‬ ُ ‫ص َّلى‬
َ ‫اهلل َع َلي ِه وس َّلم فَ رسا‬
ُ ‫ال ْن ُد‬ ً َ َ َ َ ْ َ
َ
ٌ ‫ َص ِح‬.))‫ َوإِ نْ َو َج ْد َن ُاه َل َب ْح ًرا‬،‫((ما َرأ ْي َنا ِم ْن َش ْي ٍء‬
.‫يح‬ َ
879. Anas b. Mālik said: “There was some alarm in Madīna and
the Prophet  borrowed a horse belonging to Abū Talha called
al-Mandūb. He rode it and when he returned, he said, ‘We did not
see anything and we found the horse to be like a sea (smooth and
flowing).’ ” (Authentic)
Commentary: It is deduced from this narration that one could name a riding
animal and borrow a ride from a friend or associate. The horse was likened to
a sea in its race. It was also reported that al-Mandub, was hitherto sluggish
in its movement but became unequalled in its speed and smooth movement
afterwards.
574
‫ب َعلى ال َّل ْح ِن‬ َّ ‫اب‬
ُ ‫الض ْر‬ ٌ ‫ َب‬-‎٣٩٠
Chapter 390: Beating For Mistakes In Pronunciation
ُ ‫ َص ِح‬.‫ب َو َل َد ُه َع َلى ال َّل ْح ِن‬

.‫يح ا ِْإل ْس َن ِاد‬ َ َ‫ َع ْن ن َا ِف ٍع ق‬-‎٨٨٠
ُ ‫ان ْاب ُن ُع َم َر َي ْض ِر‬
880. Nāfi‘ said: “Ibn ‘Umar used to strike his son for mistakes in
pronunciation.” (Authentic Chain)
Commentary: The companions  were very keen on imparting knowledge
to their children and others. They would correct them when they err in the
way the Arabic language is customarily spoken, and discipline them as
apprioprate.
ُ ‫اب ر ِضي‬ َّ َ ْ‫خ‬

ِ ْ‫اهلل َع ْن ُه بِ َر ُج َل ن‬
‫ي‬ َ َّ ‫ َع ْن َع ْب ِد‬-‎٨٨١
َ َ ِ ‫ َم َّر ُع َم ُر ْب ُن الط‬:‫الر ْح َم ِن ْب ِن َع ْجال ََن قَ ال‬
ِ ‫((س ْو ُء ال َّل ْح ِن َأشدُّ ِم ْن‬
‫سوء‬ ُ َ َ‫ فَ ق‬،‫ت‬
:‫ال ُع َم ُر‬ َ ‫ َأ ْح ُد ُه َما ِل‬:‫ال‬
َ ‫ َأ َس ْب‬:‫آلخ ِر‬ َ َ‫ فَ ق‬،‫َي ْر ِم َي ِان‬
ُ ‫ َض ِع‬.))‫الر ْم ِي‬
.‫يف ا ِْإل ْس َن ِاد‬ َّ
881. ‘Abdu’r-Rahmān b. ‘Ajlān said: “‘Umar b. al-Khattāb, may
Allah be pleased with him, passed by two men who were shooting.
One of them said to the other, ‘Asabta instead of Asabta, You hit the
mark (using the letter sīn instead of sad)’ ‘Umar said, ‘A mistake in
pronunciation is worse than a bad shot.’ ” (Weak Chain)
575
Al-Adab Al-Mufrad
َ ُ ‫ول َليس ِب َشي ٍء و ُهو ي ِر‬

َ ‫يد أنَّ ُه َل ْي‬
‫س ِب َح ٍّق‬ ُ َ َ ْ َ ْ ُ ‫الر ُج ُل َي ُق‬ ٌ ‫ َب‬-‎٣٩١
َّ ‫اب‬
Chapter 391: A Man Describing Something By Saying, “laysa
bi shay-in”, “It Is Nothing” Meaning That “It Is Not True”
َ ُ ‫اهلل ع ْنها َزوج ال َّنبِ ي ص َّلى‬

ْ ‫اهلل َع َل ْي ِه َو َس َّل َم قَ ا َل‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٨٨٢
ٌ ‫ َسأ َل َن‬:‫ت‬
‫اس‬ َ ِّ ِ ْ َ َ َ َ َ ْ َ
َ َ‫ا ْل ُك َّه ِان؟ فَ ق‬‎ ‫ َع ِن‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫ َيا‬:‫ فَ قَ ا ُلوا‬.))‫ (( َل ْي ُسوا بِ َش ْي ٍء‬:‫ال َل ُه ْم‬ َ َّ
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫الش ْي ِء َي ُك‬
َ َ‫ فَ ق‬،‫ون َح َّقا‬ ِ ‫ول‬
َ ‫اهلل! فَ إِ َّن ُه ْم ُي َحدِّ ث‬
َّ ِ‫ُون ب‬ َ ‫َر ُس‬
َ ُّ
،‫اج ِة‬ َ ِ ‫((ت ْل َك ا ْل َك ِل َم ُة‬
َ ‫ فَ ُيقَ ْر ِق ُر ُه بِ أذُ َن ْي َو ِل ِّي ِه َكقَ ْرقَ َر ِة الدَّ َج‬،‫ان‬
ُ ‫الش ْي َط‬ َ ْ‫]م َن ح‬
َّ ‫ال ِّق[ َي ْخ َطفُ َها‬ ِ
‫يح‬ ِ ‫يها بِ َأ ْك َثر ِم ْن‬

ٌ ‫ َص ِح‬.))‫مائة َك ْذ َب ٍة‬ َ ‫ون ِف‬
َ ‫فَ َي ْخ ُل ُط‬
َ
882. ‘Urwa b. az-Zubayr said: “‘Ā’isha, the wife of the Prophet 
said, ‘People asked the Prophet  about kahins (soothsayers).
He told them, “They (the soothsayers) are nothing.” They said,
“Messenger of Allah, they speak of things that sometimes turn out
true.” The Prophet  responded, “That (morsel of truth) is a word
that Satan steals and then mumbles into the ear of his protégé with a
sound like the clucking of a chicken. They mix more than a hundred
lies with it.” ’ ” (Authentic)
Commentary: The point in this hadeeth here is the Prophet’s saying: “laysoo
bi shay-in” i.e. what they say is not true or that they are not upon the truth.
From the lessons in this hadeeth is that students should not hesitate to seek
clarification from the teacher about difficult areas in their studies. In an
authentic hadeeth collected by Imam Ahmad and others, the Prophet 
warned, “Whosoever approaches a fortune-teller and believes what he says
has disbelieved in what was revealed to Muhammad.”
576
‫يض‬ َ ْ‫اب م‬
ُ ‫ال َع ِار‬ ٌ ‫ َب‬-‎٣٩٢
Chapter 392: Indirect Allusion
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٨٨٣
َ ِ ‫ول‬ ُ ‫ان َر ُس‬ َ ‫ َك‬:‫ال‬
َ َ َ ْ ْ َ
- ‫ن َش ُة‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
َ ْ‫ ((ارفُ ْق َيا َأ ج‬:‫اهلل َع َلي ِه َو َس َّلم‬ َ ْ‫ فَ َح َدا ح‬،‫ِفي َم ِس ٍير َل ُه‬
َ َ‫ فَ ق‬،‫ال ِادي‬
ْ َ ْ َ ُّ
ٌ ‫ َص ِح‬.))‫ بِ ا ْلقَ َو ِار ِير‬- ‫َو ْي َح َك‬

‫يح‬
883. Anas b. Mālik said: “The Messenger of Allah  was on one
of his journeys and the camel-driver was chanting. The Prophet 
said, ‘Gently, Anjasha! Be careful with the fragile creature, (lit: glass
vessels)’ (referring to the women).” (Authentic)
Commentary: See comment on hadeeth no. 264 and 884.
‫ام ِر ٍئ ِم َن‬ َ َ‫ َش َّك َأبِ ي)) َأ َّن ُه ق‬،‫يما َأ َرى‬ ُ ‫ عن عمر ر ِضي‬-‎٨٨٤
ِ ‫اهلل َع ْن ُه‬
ْ ‫ب‬َ ‫ َح ْس‬:‫ال‬ َ ‫((ف‬ َ َ َ َ ُ ْ َ
َ ِّ‫ا ْل َك ِذ ِب َأ ْن ُي َحد‬
ِ َ‫ث بِ ُك ِّل َما م‬
. ‫س َع‬
ُ ْ‫يض َما َي ْك ِفي م‬

‫ال ْس ِل َم ِم َن‬ َ :‫ ُعمر‬:‫ال‬
َ ْ‫((أ َم��ا ِفي م‬ َ َ‫يما َأ َرى ق‬
ِ ‫ال َع ِار‬ ُ َ َ َ‫ ق‬:‫ال‬ َ ‫ َو ِف‬:‫ال‬
َ َ‫ق‬‎
ٌ ‫ا ْل َك ِذ ِب؟)) َص ِح‬
‫يح َم ْوقُ وفًا‬
884. ‘Umar said: “A man is reckoned to be lying when he transmits

all that he hears.”
Abū ‘Uthmān said that he thought that ‘Umar said: “Are not indirect
allusions enough to keep a Muslim from lying?” (Authentic in the
Mawqoof form)
Commentary: Generally a person would hear things some of which will be
true and some, of course, will be lies. So when a person tells just whatever
577
Al-Adab Al-Mufrad
he hears, he would transmit something that is not true becoming one of the
liars knowingly or unknowingly. In indirect allusions however, the speaker
would disguise his expressions such that the listener may understand other
than what the speaker intended. For example, the Prophet’s statement to
‘Anjasha: “Be gentle when you are driving glass vessels!” (no. 264 and
883) could be understood by the women to mean that they should be driven
gently while it was an allusion to ‘Anjasha that the women could easily be
put to trial through his sonorous voice.
‫ي إِ َلى‬ َ ‫ت ِع ْم َر‬
ِ ْ‫ان ْب َن ُح َص ن‬ ُ ‫ َص ِح ْب‬:‫ال‬
َ َ‫الش ِّخ ِير ق‬ ِ ‫ َع ْن ُم َط ِّر ٍف ْب ِن َعب ِد‬-‎٨٨٥
ِّ ‫اهلل ْب ِن‬ ْ
‫يض ا ْل َكال َِم‬
ِ ‫ ((إِ َّن ِفي َم َع ِار‬:‫ال‬ ِّ ‫ال َأ ْن َش َد َنا ِف ِيه‬
َ َ‫ َوق‬.‫الش ْع َر‬ َّ ِ‫ فَ ما َأ َتى َع َلي َنا َيو ٌم إ‬،‫ا ْلب ْصر ِة‬
ْ ْ َ َ َ
ٌ ‫ َص ِح‬.))‫وح ًة َع ِن ا ْل َك ِذ ِب‬
‫يح َم ْوقُ وفًا‬ َ ‫مَ َل ْن ُد‬
885. Mutarrif b. ‘Abdullāh b. ash-Shakhkhīr said: “I accompanied

‘Imrān b. Husayn to Basra. Every day he used to recite poetry to us
and he said, ‘Indirect allusions give ample scope for avoiding lying.’
” (Authentic in the Mawqoof form)
ِّ ‫اب ِإ ْف َش ُاء‬
‫الس ِّر‬ ٌ ‫ َب‬-٣٩٣‎
Chapter 393: Divulging A Secret
،‫الر ُج ِل َي ِف ُّر ِم َن ا ْلقَ َد ِر‬ ُ ‫اص ر ِضي‬

َّ ‫ت ِم َن‬ َ َ‫اهلل َع ْن ُه ق‬
َ :‫ال‬
ُ ‫((ع ِج ْب‬ َ َ ِ ‫ َع ْن َع ْم ٍرو ْب ِن ا ْل َع‬-‎٨٨٦
‫الض ْغ َن ِم ْن‬ ِ ْ‫ َو َي َد ُع ج‬،‫ني َأ ِخ ِيه‬
ِّ ‫ال ْذ َع ِفي َع ْي ِن ِه! َو ُي ْخ ِر ُج‬ ِ ‫َو ُه َو ُم َو ِاق ُع ُه! َو َي َرى ا ْلقَ َذ َاة ِفي َع‬
،‫ت ِس ِّري ِع ْن َد َأ َح ٍد فَ ُل ْم ُت ُه َع َلى إِ ف َْش ِائ ِه‬ ِّ ‫ َو َي َد ُع‬،‫ْس َأ ِخ ِيه‬

ُ ‫الض ْغ َن ِفي َنف ِْس ِه! َو َما َو َض ْع‬ ِ ‫َنف‬
َ َ ‫و َكي‬
ُ ‫ْت بِ ِه ذَ ْر ًعا؟)) َص ِح‬
‫يح ا ِْإل ْس َن ِاد‬ ُ ‫وم ُه َوقَ ْد ِضق‬
ُ ‫ف أ ُل‬ ْ َ
578
886. ‘Amr b. al-‘Ās said: “I am astonished at a man who flees from
fate when he has to face it and who sees the mote in his brother’s
eye and not the tree trunk in his own. He uncovers the rancour in his
brother’s heart and not the rancour in himself. I have never entrusted
anyone with a secret of mine and then blamed him for divulging it.
How could I blame him when I myself could not keep it a secret?”
(Authentic Chain)
ٌ ‫ال َي ْس َخ ْر َق‬ ‫اهلل َع َّز َو َج َّل‬

‫وم ِم ْن‬ ِ ‫ َو َق ْو ُل‬،‫الس ْخ ِر َي ُة‬
ُّ ‫اب‬ ٌ ‫ َب‬-‎٣٩٤
))١١ ‫اآلية ((سورة احلجرات اآلية‬‫وم‬ ٍ ‫َق‬
Chapter 394: Mockery And The Words Of Allah, The Mighty
And Exalted, “People should not mock other people.” (al-
Hujurāt 49: 11)
‫اح ْك َن‬ َ َ‫ ف‬،‫اب َع َلى ِن ْس َو ٍة‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٨٨٧

َ ‫تض‬ ٌ ‫((م َّر َر ُج ٌل ُم َص‬
َ :‫ت‬ َ َ َ ْ َ
ُ ‫ َض ِع‬.))‫يب َب ْع ُض ُه َّن‬ ُ
‫يف ا ِْإل ْس َن ِاد‬ َ ‫ فَ أ ِص‬،‫بِ ِه؛ َي ْس َخ ْر َن‬
887. ‘Ā’isha, may Allah be pleased with her, said: “A man suffering
from an affliction passed by some women and they laughed together
mocking him and so one of them got that affliction.” (Weak Chain)
579
Al-Adab Al-Mufrad
ُ ‫ باب الت َؤ َد ُة ِفي ْا‬-‎٣٩٥

‫أل ُم ِور‬ ُّ ٌ َ
Chapter 395: Deliberation In Things
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ َأ َت ْي‬:‫ال‬
َ ِ ‫ول‬ َ ‫ت َر ُس‬ ِّ ‫ َع ْن َر ُج ٍل ِم ْن َب‬،‫ َع ِن ال ُّز ْه ِر ّي‬-٨٨٨‎
َ َ‫لى ق‬
‫ت َأ ْم ًرا‬
َ ‫ ((إِ ذَ ا َأ َر ْد‬:‫ال‬
َ َ‫ال َل َك؟ ق‬ َ ‫ت‬
َ َ‫ َما ق‬:‫ألبِ ي‬ ِ ‫اجى َأبِ ي ُد‬
َ َ‫ ق‬،‫وني‬
ُ ‫ فَ قُ ْل‬:‫ال‬ َ
َ ‫ فَ َن‬،‫َم َع أبِ ي‬
ُ ‫ َأو حتَّى يجع َل‬،‫ال ْخرج‬
ٌ ‫ َض ِع‬.‫اهلل َل َك َم ْخ َر ًجا‬ ُ
‫يف‬ َ ْ َ َ ْ َ َ َ ْ‫ َحتَّى ُي ِر َي َك اهلل ِم ْن ُه م‬،‫فَ َع َل ْي َك بِ التُّؤَ َد ِة‬
888. A man from Baliy said: “I came to visit the Messenger of Allah
 with my father. He whispered something to my father which I
could not hear. I said to my father, ‘What did he say to you?’ He said,
‘When you desire something, then you must proceed with a measured
pace until Allah shows you a way out of it or until Allah makes a way
out for you.’ ” (Weak)
َ ‫وف َم ْن‬ َ ْ‫م‬ ِ َ ‫س بِ َح ِك ٍيم َم ْن‬ َ ْ‫ َع ْن ُم َح َّم ٍد ْب ِن ح‬-‎٨٨٩
َ َ‫ال َن ِف َّي ِة ق‬
‫ال َي ِج ُد‬ ُ ِ‫ال ُي َعاش ُر ب‬ َ ‫ َل ْي‬:‫ال‬
َ ُ
ُ ‫ َص ِح‬.))‫اش َر ِت ِه ُب ًّدا؛ َحتَّى َي ْج َع َل اهلل َل ُه فَ َر ًجا أ ْو َم ْخ َر ًجا‬
‫يح ا ِْإل ْس َن ِاد‬ َ ‫ِم ْن ُم َع‬
889. Muhammad b. al-Hanafiyya said: “Unwise is he who does not

deal correctly with a person whose company he cannot avoid until
Allah appoints for him a release or a way out.” (Authentic Chain)
Commentary: This would include one’s wives, parents, servants, neighbours,
superiors in offices, workers, in-laws and so on. Since one may not disconnect
ties with these people easily, due contemplation would suggest strongly that
one deals with them in a good manner until Allah the Exalted brings relief.
580
ً ‫اب َم ْن َهدَّ ى زُ َق ًاقا َأ ْو َط ِر‬
‫يقا‬ ٌ ‫ َب‬-‎٣٩٦
Chapter 396: One Who Guides In An Alley Or On A Path

:‫ال‬ ُ ‫ ع ِن ا ْلبر ِاء ب ِن ع ِاز ٍب ر ِضي‬-‎٨٩٠
َ ِّ َ ُ َ َ َ َ ْ ََ َ
.))‫اق َن َس َم ٍة‬
ِ ‫ان َل ُه ِع ْد ُل ِع َت‬ َ َ‫ق‬‎ ‫ َأ ْو‬- ‫يح ًة َأ ْو َهدَّ ى ُزقَ اقً ا‬
َ ‫ َك‬- ‫ َط ِريقً ا‬:‫ال‬ َ ‫((م ْن َم َن َح َم ِن‬
َ
ٌ ‫َص ِح‬
‫يح‬
890: Al-Barā’ b. ‘Azib said: “The Prophet  said, ‘Whoever lends
something to someone to use or guides down a lane’ - or he said ‘a
path’ - ‘that is the equivalent for him of freeing a slave.’ ” (Authentic)
Commentary: Allah’s favors on His servants are limitless; just guiding
somebody to a place is rewarded with the equivalent of the reward of the one
who frees a slave! The hadeeth encourages giving gifts and helping people
to locate their destinations. Conversely, it prohibits misleading people. See
narration no. 892
َ ‫اغ َك ِم ْن َد ْل ِو َك ِفي َد ْل ِو َأ ِخ‬

،‫يك َص َدقَ ٌة‬ ُ ‫ عن َأبِ ي ذَ ر ر ِضي‬-‎٨٩١
ُ ‫ ((إِ فَ َر‬:‫ال‬ َ َ ِّ ْ َ
َ ‫ َو َت َب ُّس ُم َك ِفي َو ْج ِه َأ ِخ‬،‫ال ْن َك ِر َص َدقَ ٌة‬
،‫يك َص َدقَ ٌة‬ ُ ْ‫وف َو َن ْهي َك َع ِن م‬
ُ
َ ْ‫م‬ َ
ُ ِ‫َوأ ْم ُر َك ب‬
‫الر ُج َل ِفي‬
َّ ‫ َو ِه َد َاي ُت َك‬،‫َّاس َل َك َص َدقَ ٌة‬ ِ ‫الش ْو َك َوا ْل َع ْظ َم َع ْن َط ِر‬
ِ ‫يق الن‬ َ ْ‫اط ُت َك ح‬
َّ ‫ال َج َر َو‬ َ ‫َوإِ َم‬
ٌ ‫ َص ِح‬.))‫الض َّال ِة َص َدقَ ٌة‬

‫يح‬ َّ ‫ض‬ِ ‫َأ ْر‬
891. Abū Dharr said: “Your putting some of (the water from) your
bucket into your brother’s bucket is sadaqa. Your commanding good
and prohibiting wrong is sadaqa. Your smiling when you meet your
brother is sadaqa. Your removing the stones, thorns and bones from
people’s path is sadaqa: Your guiding a man in a place where there is
fear of getting lost is sadaqa.” (Authentic)
Commentary: See narrations under Chapter 116 and hadeeth no. 224.
581
‫اب َم ْن َك َّم َه َأ ْع َمى‬

‫‪َ -‎٣٩٧‬ب ٌ‬
‫‪Chapter 397: One Who Misleads A Blind Person‬‬
‫اهلل َع َل ْي ِه َو َس َّل َم قَ َ‬ ‫اس ر ِضي ُ‬
‫اهلل َع ْن ُه َما‪َ ،‬أ َّن َر ُس َ‬
‫ال‪:‬‬ ‫ول ِ َ‬ ‫‪َ -‎٨٩٢‬ع ِن ْاب ِن َع َّب ٍ َ َ‬
‫َ‬ ‫ُ‬
‫يل))‪َ .‬ح َس ٌن َص ِح ٌ‬
‫يح‬ ‫(( َل َع َن اهلل َم ْن َك َّم َه أ ْع َمى َع ِن َّ‬
‫السبِ ِ‬
‫‪892. Ibn ‘Abbās said: “The Messenger of Allah  said, ‘Allah‬‬
‫‪curses anyone who misleads a blind person from the path.’ ” (Sound‬‬
‫)‪and Authentic‬‬
‫‪Commentary: It shows how odious and wicked this action is such that it‬‬
‫‪brings its perpetrator no less than the wrath of the Most Merciful! We seek‬‬
‫‪Allah’s refuge from His curse.‬‬
‫اب ا ْل َبغْ ِي‬

‫‪َ -٨٩٣‎‬ب ُ‬
‫‪Chapter 398: Outrage‬‬
‫ال‪ :‬بي َنما ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم بِ ِف َن ِاء‬ ‫ُ‬
‫ُّ َ‬ ‫اس َر ِض َي اهلل َع ْن ُه َما قَ َ َ ْ َ‬
‫‪َ -‎٨٩٣‬ع ِن ْاب ِن َع َّب ٍ‬
‫ون‪ ،‬فَ َك َشر إِ َلى ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫س‪ ،‬إِ ذْ َم َّر بِ ِه ُع ْث َم ُ‬
‫ان ْب ُن َم ْظ ُع ِ‬ ‫ِ‬ ‫ِ ِ َّ‬
‫ِّ َ‬ ‫َ‬ ‫َب ْيته مِ َبك َة َجال ٌ‬
‫س ال َّنبِ ُّي َص َّلى‬ ‫س))‪ ،‬قَ َ‬ ‫اهلل َع َلي ِه وس َّلم‪َ :‬‬
‫((أ َ جَ ْ ِ‬ ‫ال َله ال َّنبِ ي ص َّلى ُ‬
‫ال‪َ :‬ب َلى‪ ،‬فَ َج َل َ‬ ‫ال تل ُ‬ ‫ْ َ َ َ‬ ‫ُّ َ‬ ‫‪ ،‬فَ قَ َ ُ‬
‫اهلل ع َلي ِه وس َّلم مس َت ْقبِ َله‪ ،‬فَ بي َنما ُهو يحدِّ ثُه إِ ذْ َش َخص ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم بِ َب َص ِر ُه‬ ‫ُ‬
‫ُّ َ‬ ‫َ‬ ‫ُ َْ َ َ ُ َ ُ‬ ‫َ ْ َ َ َ ُ ْ‬
‫ِ‬ ‫اهلل ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم ِآنفً ا‪َ ،‬و َأ ْن َ‬ ‫ال‪َ :‬‬
‫((أ َت ِاني َر ُس ُ‬
‫س))‪.‬‬
‫ت َجال ٌ‬ ‫ول ِ َ‬ ‫الس َم ِاء‪ ،‬فَ قَ َ‬
‫إِ َلى َّ‬
‫ال‪:‬إِ َّن اللهَّ َ َي ْأ ُم ُر بِ ا ْل َع ْد ِل َوا ِْإل ْح َس ِان َوإِ ي َت ِاء ِذي ا ْلقُ ْر َبى َو َي ْن َهى‬
‫ال َل َك؟ قَ َ‬
‫ال‪ :‬فَ َما قَ َ‬
‫قَ َ‬
‫‪582‬‬
:‫ان‬ َ ‫ال ْن َك ِر َوا ْل َب ْغ ِي َي ِع ُظ ُك ْم َل َع َّل ُك ْم َت َذ َّك ُر‬
َ َ‫ ق‬.))٠٩:‫((النحل‬‫ون‬
ُ ‫ال ُع ْث َم‬ ُ ْ‫َع ِن ا ْلفَ ْح َش ِاء َو م‬
‫يف‬ ُ ‫ َو َأ ْح َب ْب‬،‫ان ِفي قَ لْبِ ي‬

ٌ ‫ َض ِع‬.‫ت ُم َح َّم ًدا‬ ُ ‫قر ا ِْإل َمي‬
َّ ‫اس َت‬ َ ‫فَ َذ ِل َك ِح‬
ْ ‫ني‬
893. Ibn ‘Abbās said: “While the Prophet  was sitting in the
courtyard of his house in Makka, ‘Uthmān b. Maz‘ūn passed by and
smiled at him . The Prophet said to him, ‘Why don’t you sit
down?’ He said, ‘Yes.’ So the Prophet  sat facing him. While they
conversed, the Prophet  stared at the sky and said, ‘A messenger
from Allah came to me just now while you were sitting.’ ‘Uthmān
asked, ‘What did he say to you?’ He said, ‘Allah commands justice
and doing good and giving to relatives and He forbids indecency,
objectionable acts and outrage. He warns you so that you might
remember.’ (al-Nahl 16: 90)
“‘Uthmān said, ‘That was the moment belief established itself in my

heart and I loved Muhammad.’ ” (Weak)
‫اب ُع َقو َب ُة ا ْل َبغْ ِي‬

ٌ ‫ َب‬-‎٣٩٩
Chapter 399: The Punishment For Outrage
َ ‫((م ْن َع‬ َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأ َن ٍس ع ِن ال َّنبِ ي ص َّلى‬-‎٨٩٤

‫ي َحتَّى‬ ِ ْ‫ال َج ِار َي َت ن‬ َ :‫ال‬ َ ِّ َ ْ َ
‫الس َّب َاب ِة‬ َ َ ْ‫ت َأ َنا َو ُه َو ِفي ج‬
َّ ِ‫ َوأ َش َار ُم َح َّم ٌد ْب ُن َع ْب ِد ا ْل َع ِزيز ب‬،))‫ي‬ ِ ْ‫الن َِّة َك َه َات ن‬ ُ ‫ َد َخ ْل‬،‫ُت ْد ِر َكا‬
ٌ ‫ َص ِح‬.‫َوا ْل ُو ْس َطى‬
‫يح‬
894. Anas said: “The Prophet  said, ‘I will be in the Garden with
one who brings up two daughters until they come of age, like these
two.’ ”
583
Al-Adab Al-Mufrad
Muhammad (b. ‘Abdu‘l-‘Azīz) indicated the closeness of his index-

finger and middle finger. (Authentic)
ٌ ‫ َص ِح‬.))‫الر ِح ِم‬
‫يح‬ َ ‫ َوقَ ِط‬،‫ ا ْل َب ْغ ُي‬:‫((ب َاب ِان ُي َع َّجال َِن ِفي الدُّ ْن َيا‬
َّ ‫يع ُة‬ َ ‫ َو‬-‎٨٩٥
895. And “Two categories of punishment are quickly reached in this

world: outrage and cutting off relatives.” (Authentic)
Commentary: This report is the concluding part of the hadeeth that precedes
it and contains the point of reference vis-à-vis the chapter heading. It
strongly condemns aggression and severing the ties of kinship. See comment
on hadeeth no. 29.
َ ْ‫اب ح‬
‫ال َس ُب‬ ٌ ‫ َب‬-‎٤٠٠
Chapter 400: Noble Descent

‫ ((إِ َّن‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٨٩٦
ِ َ ‫وب ْب ِن إِ ْس َح‬
َ ‫اق ْب ِن إِ ْب َراه‬
.))‫يم‬ َ ُ‫ف ْب ُن َي ْعق‬ ُ ‫مي ْاب َن ا ْل َك ِر ِمي ْاب ِن ا ْل َك ِر ِمي ْاب ِن ا ْل َك ِر ِمي ُي‬
ُ ‫وس‬ َ ‫ا ْل َك ِر‬
ٌ ‫َص ِح‬
‫يح‬
896. Abū Hurayra said: “The Prophet  said, ‘The noble son of the
noble son of the noble son of the noble one was Yūsuf ibn Ya‘qūb ibn
Ishāq ibn Ibrāhīm (peace be upon them).’ ” (Authentic)
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٨٩٧
‫ ((إِ َّن‬:‫ال‬ َ ِ ‫ول‬ َ َ ََْ ْ َ
ْ َ ‫ان َنس‬ َ
ُ ‫ َيأ ِت ِيني ال َّن ُا‬،َ‫ب ِم ْن َن َس ٍب فَ ال‬
‫س‬ ٌ َ َ ‫ َوإِ ْن َك‬،‫ون‬
َ ‫ب أق َْر‬ ُ ْ‫ام ِة م‬
َ ُ‫التَّق‬ َ ‫أ ْو ِل َي ِائي َي ْو َم ا ْل ِق َي‬
584
ُ ُ‫ َيا ُم َح َّم ُد! فَ َأق‬:‫ون‬
:‫ول‬ ْ َ‫ون بِ الدُّ ْنيا ح‬
َ ‫ فَ َتقُ و ُل‬،‫ت ِم ُلو َن َها َع َلى ِرقَ ابِ ُك ْم‬ َ
َ ‫بِ ا‬
َ ‫ َو َت ْأ ُت‬،‫ْأل ْع َم ِال‬
‫ َح َس ٌن‬.‫ال ِع ْطفَ ْي ِه‬ َ ‫ال)) َو َأ ْع ِر‬

َ ‫ض ِفي ِك‬ َ :‫ َو َه َك َذا‬،‫َه َك َذا‬
897. Abū Hurayra said: “The Messenger of Allah  said, ‘Those
near me on the Day of Rising will be those who are fearfully conscious
of Allah, even if one lineage is closer than another. It should not be that
some people come to me with their good actions, while you (meaning
the Quraysh, his own people by lineage) come with only worldliness
and call me, “Muhammad!” I will say, “No,” (making the gesture of
turning his face away).’ ” (Sound)
َ َ َ ُ ‫اس ر ِضي‬
َ :‫ْآلي ِة‬
‫يا‬ َ ‫((ال أ َرى أ َح ًدا َي ْع َم ُل بِ َه ِذ ِه ا‬ َ َ‫اهلل َع ْن ُه َما ق‬
:‫ال‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-٨٩٨‎
ُ ‫اكم ِم ْن ذَ َك ٍر َو ُأ ْن َثى َو َج َع ْل َن‬
‫اك ْم ُش ُعوبًا َوقَ َب ِائ َل ِل َت َع َارفُ وا إِ َّن َأ ْك َر َم ُك ْم‬ ُ َ
ْ ‫َّاس إِ َّنا َخ َل ْق َن‬
ُ ‫أ ُّي َها الن‬
‫ َأ َنا‬:‫الر ُج ُل ِل َّلر ُج ِل‬ ُ ُ‫ فَ َيق‬.))٣١:‫ ((احلجرات‬‫ير‬ ِ َ َّ‫للهَّ ِ َ ُ َّ لله‬ ِ
َّ ‫ول‬ ٌ ِ‫يم َخب‬ ٌ ‫ع ْن َد ا أ ْتقَ اك ْم إِ ن ا َعل‬
ُ ‫ َص ِح‬.))‫اهلل‬
.‫يح ا ِْإل ْس َن ِاد‬ َّ ِ‫َأ ْكر ُم ِم ْن َك! فَ َليس َأ َح ٌد َأ ْكر َم ِم ْن َأ َح ٍد إ‬
ِ ‫ال بِ َتق َْوى‬
َ َ ْ َ
898. Ibn ‘Abbās said: “I do not know anyone who acts by this verse:
‘O people! We created you male and female and We made you tribes
and peoples so that you might distinguish one another. The noblest
among you is the one with the most taqwā (fearful consciousness).’
(al-Hujurāt 49: 13) A man says to another man, ‘I am more noble than
you.’ No one is nobler than another person except by Taqwā of Allah.”
(Authentic Chain)
Commentary: That is, acting upon the meaning of this verse, no one will say
to another person, ‘I am nobler than you’ since the verse will hold him back
from that. Unfortunately, many of the people are soaked in arrogance over
their lineage. And Ibn Abbass – may Allah be pleased with them both - was
from the people with the best lineage.
585
Al-Adab Al-Mufrad
ُ ‫ون ا ْل َكرم؟ وقَ ْد ب نَّي‬

‫ فَ َأ ْك َر ُم ُك ْم ِع ْن َد اهلل‬،‫اهلل ا ْل َك َر َم‬ َ َ َ ََ َ :‫اس‬
َ ُّ‫((ما َت ُعد‬ ٍ ‫ َع ْن ْاب ِن َع َّب‬-٩٩٨‎
َ ُ َ ‫ب؟ َأف‬ ُ َ‫َأ ْتق‬
ُ ‫ َص ِح‬.))‫حس ُن ُك ْم ُخ ُلقً ا‬
‫يح ا ِْإل ْس َن ِاد‬ َ ‫ْض ُلك ْم َح َس ًبا أ‬
َ ْ‫ون ح‬
َ ‫ال َس‬ َ ُّ‫ َما َت ُعد‬،‫اك ْم‬
899. Ibn ‘Abbās said: “What do you think nobility is? Allah has made
nobility clear. The noblest of you in the sight of Allah is the one with
the greatest taqwā. What do you think lineage is? The best of you in
lineage is the best of you in character.” (Authentic Chain)
َ
‫ود ُم َج َّندَ ٌة‬ ُ ‫اب ْاأل ْر َو‬
ٌ ‫اح ُج ُن‬ ٌ ‫ َب‬-‎٤٠١
Chapter 401: The Arwāh (Spirits) Are A Unified Army

ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ِ َ‫ م‬:‫ت‬
ُ ‫س ْع‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٩٠٠
َ
ٌ ‫ َص ِح‬.))‫ف‬
‫يح‬ ْ ‫اك َر ِم ْنها‬
َ ‫اخ َت َل‬ َ ‫ف ِم ْن َها ا ْئ َت َل‬
َ ‫ َو َما َت َن‬،‫ف‬ َ ‫ود ُم َجن ََّد ٌة؛ فَ َما َت َع َار‬
ٌ ‫اح ُج ُن‬
ُ ‫((اْأل ْر َو‬
900. ‘Ā’isha, may Allah be pleased with her, said: “I heard the Prophet
 say, ‘The souls are like recruited troops, those who are of like
qualities are inclined to each other but those of dissimilar qualities
differ.’ ” (Authentic)
Commentary: The inclination of the souls towards each other is a function of
their dispositions towards good or evil as the case may be. So, when their
intrinsic dispositions are alike they incline towards each other. Imam Ibn al-
Jawzee (‫ )رحمه الله‬explains, “It could be deduced from this hadeeth that if a
person finds enstrangement in himself towards the noble and pious, it is
necessary that he finds out the reason for that, so that he hastens to remove it
and gets purified from the negative attribute.
586
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٠١
َ َ ََْ ْ َ
َ
ٌ ‫ َص ِح‬.))‫ف‬
‫يح‬ ْ ‫اك َر ِم ْن َها‬
َ ‫اخ َت َل‬ َ ‫ َو َما َت َن‬،‫ف‬َ ‫ف ِم ْن َها ا ْئ َت َل‬َ ‫ود ُم َجن ََّد ٌة؛ فَ َما َت َع َار‬
ٌ ‫اح ُج ُن‬
ُ ‫((اْأل ْر َو‬
ِ ‫ان‬
‫اهلل‬ َ ‫ ُس ْب َح‬:‫الت َع ُّج ِب‬ َّ ‫اب َق ْو ُل‬
َّ َ‫الر ُج ِل ِع ْند‬ ٌ ‫ َب‬-‎٤٠٢
Chapter 402: A Man Saying, “Subhāna Allah, Glory Be To

Allah!” When He Is Amazed

ُ ‫س ْع‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٠٢
‫ت إِ َل ْي ِه‬
َ َ‫ فَ ا ْل َتف‬،‫الر ِاعي‬ َ ِّ ‫ َع َدا َع َلي ِه‬،‫اع ِفي َغ َن ِم ِه‬
َّ ‫ فَ َط َل َب ُه‬،‫ْب فَ أ َخ َذ ِم ْن ُه َش ًاة‬
ُ ‫الذئ‬ ْ ٍ ‫((ب ْي َن َما َر‬
َ
َ َ‫ فَ ق‬.))‫اع َغ ْي ِري‬
ٍ ‫س َل َها َر‬ َ َ‫ فَ ق‬،‫ْب‬ ِّ
َ ‫ ُس ْب َح‬:‫َّاس‬
‫ان‬ ُ ‫ال الن‬ َ ‫الس ُب ِع؟ َل ْي‬
َّ ‫ َم ْن َل َها َي ْو َم‬:‫ال‬ ُ ‫الذئ‬
.))‫ ((فَ إِ ِّني ُأ ْؤ ِم ُن بِ َذ ِل َك؛ َأن َا َو َأ ُبو َب ْك ٍر َو ُع َم ُر‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬ ِ
َ َ‫اهلل! فَ ق‬
ٌ ‫َص ِح‬
‫يح‬
902. Abū Hurayra said: “I heard the Prophet  say, ‘While a
shepherd was herding his sheep, a wolf came and took one of the
sheep. The shepherd went after the wolf which turned to him and said,
“Who will look after them on the ‘Day of Wild Beasts?’ They will
have no shepherd but me.” People said, “Subhāna Allah, Glory be to
Allah!” ’ The Messenger of Allah  said, ‘I believe it - I and Abū
Bakr and ‘Umar.’ ” (Authentic)
Commentary: 1. ‘The Day of Wild Beast’ refers to the time of trials and
tribulations when people will be forced to abandon their herds without any
shepherd to the wild beasts. 2. The hadeeth highlights the virtue of the two
587
Al-Adab Al-Mufrad
great Shaykhs, Abu Bakr and ‘Umar (radiya Allahu anhuma). In another
version in Saheeh al-Bukhaaree, it said, “And they were both not present
there (at the time).” 3. The point in this hadeeth in relation to the chapter
heading is the companions’ statement, Subhaanallah; Glorious is Allah,
because they were surprised at the narration.

‫اهلل َع َل ْي ِه َو َس َّل َم ِفي َج َن َاز ٍة؛‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن ع ِلي ر ِضي‬-‎٩٠٣
َ ُّ َ َ ٍّ َ ْ َ
‫ب‬ َّ ِ‫((ما ِم ْن ُكم ِم ْن َأ َح ٍد إ‬
َ ‫ال قَ ْد ُك ِت‬ َ :‫ال‬ َ َ‫ فَ ق‬،‫ض‬ َ ‫ت بِ ِه ِفي ا‬
ِ ‫ْأل ْر‬ ُ ‫ فَ َج َع َل َي ْن ُك‬،‫فَ َأ َخ َذ َش ْي ًئا‬
ْ
َ َ‫اهلل! َأف‬
،‫ال َنت َِّك ُل َع َلى ِك َتابِ َنا‬ ِ ‫ول‬َ ‫ َيا َر ُس‬:‫ قَ ا ُلوا‬.))‫الن َِّة‬
َ ْ‫ َو َمق َْع ُد ُه ِم َن ج‬،‫َمق َْع ُد ُه ِم َن الن َِّار‬
‫ان ِم ْن‬ َ :‫ال‬

َ ‫((أ َّما َم ْن َك‬ َ َ‫ ق‬.))‫((اع َم ُلوا؛ فَ ُك ٌّل ُم َي َّس ٌر مِ َلا ُخ ِل َق َل ُه‬ َ َ‫الع َم َل؟ ق‬
:‫ال‬
ْ َ ‫َو َن َد ُع‬
‫او ِة فَ َس ُي َي َّس ُر ِل َع َم ِل‬ َّ ‫ان ِم ْن َأ ْه ِل‬
َ َ‫الشق‬ َ ‫ َو َأ َّما َم ْن َك‬،‫اد ِة‬ َّ ‫اد ِة فَ َس ُي َي َّس ُر ِل َع َم ِل‬
َ ‫الس َع‬ َ ‫الس َع‬ َ
َّ ‫أ ْه ِل‬
ُ ْ‫) َو َصدَّ َق بِ ح‬٥( ‫فَ َأ َّما َم ْن َأ ْع َطى َو َّاتقَ ى‬ :‫او ِة)) ث َُّم قَ ر َأ‬
‫اآلية‬- ٦-٥ ‫الليل‬‫ال ْس َنى‬ َّ
َ َ‫الشق‬
َ
ٌ ‫َص ِح‬
‫يح‬
903. ‘Alī, may Allah be pleased with him, said: “The Prophet  was
in a funeral and he took something and began to scratch the ground
with it. He said, ‘There is not one but has his place written for him -
either in the Fire or in the Garden.’ They said, ‘Messenger of Allah,
then should we not rely on our book and leave action?’ He said, ‘Act.
It is easy for someone to do something for which he was created.’ He
(further) said, ‘As for someone who is among the people of happiness,
it is easy for him to do the actions of happiness. As for someone who is
one of the people of wretchedness, it is easy for him to do the actions
of wretchedness.’ Then he recited, ‘As for the one who gives and is
fearful and conscious (of Allah) and confirms the good.’ ” (al-Layl
92: 5-10)
Commentary: 1. Allah the Mighty and Sublime has absolute knowledge of
all things – generally and specifically – ever before (which negates been
preceded by Ignorance) and everlastingly (which negates forgetfulness)
whether it has to do with His actions or those of His creatures. All these are
written down in the Laoh al-Mahfooz (the Preserved Tablet). This definitely
588
includes where every person will endup – whether in the Fire or the Garden.
This clearly refutes the wrong position of the Qadarites that Allah has no
knowledge or record of events before they occur! 2. The Prophet  ordered
the people to “Act”; that is, carry out Allah’s commands and abstain from
His prohibitions by way of giving servitude to Him showing that they have
will and ability to actually obey or disobey. Thus, it refutes the position of
the Jabarites who hold – albeit wrongly – that the servant does not have will
or ability and that they carry out acts of obedience and disobedience under
coercion! Every mentally balanced person knows the difference between the
actions they perform out of their own volitions and those they perform out
of coercion.
‫لي ِد‬ َ
َ ‫اب َم ْس ُح ْاأل ْر ِض ِب ْا‬
ٌ ‫ َب‬-‎٤٠٣
Chapter 403: Wiping The Ground With The Hand
‫ث‬ َ ُ‫ال ح‬
ُ ِّ‫تد‬ َ ‫ َما َل َك‬:‫اد َة‬ َ ‫ت‬
َ ‫ألبِ ي قَ َت‬ ْ ‫ َع ْن ُأ ِّم ِه قَ ا َل‬،‫ َع ْن ُأ َس ْي ٍد ْب ِن َأبِ ي ُأ َس ْي ٍد‬-‎٩٠٤
ُ ‫ قُ ْل‬:‫ت‬
‫ت‬
ُ ‫س ْع‬ َ ‫ال َأ ُبو قَ َت‬
ِ َ‫ م‬:‫اد َة‬ َ َ‫َّاس؟ فَ ق‬ ُ ِّ‫اهلل َع َل ْي ِه َو َس َّل َم َك َما ُي َحد‬
ُ ‫ث َع ْن ُه الن‬ َ ِ ‫ول‬ ِ ‫َع ْن َر ُس‬
‫ل ْنبِ ِه َم ْض َج ًعا ِم َن‬ ُ ‫اهلل ص َّلى‬

َ ِ‫ب َع َل َّي فَ ْليس ِّه ْل ج‬
َ ُ َ ‫((م ْن َك َذ‬
َ :‫ول‬ َ ِ ‫ول‬ َ ‫َر ُس‬
.‫ض بِ َي ِد ِه‬ َ ‫ و مَ ْيسح ا‬،‫ول ذَ ِل َك‬ ُ ‫اهلل ص َّلى‬

َ ‫ْأل ْر‬ ُ َ َ َ ِ ‫ول‬ ُ ‫ َو َج َع َل َر ُس‬.))‫الن َِّار‬
ٌ ‫َض ِع‬
‫يف‬
904. ‘Usayd b. Abū ‘Usayd narrated from his mother (who) said: “I
said to Abū Qatāda, ‘Why don’t you narrate from the Messenger of
Allah  as other people narrate from him?’ Abū Qatāda said, ‘I
heard the Messenger of Allah  say, “Whoever attributes anything
false to me, paves the way for himself to a bed in the Fire.” When the
Messenger of Allah  said that, he began to wipe his hand on the
ground.’ ” (Weak)
589
Al-Adab Al-Mufrad
Commentary: Imam Al-Albaanee (‫ )رحمه الله‬explains, “The mother of Usayd is

an unknown reporter; but the hadeeth is authentically reported in Mutawaatir
form with the word: ‘Whoever deliberately ascribes any falsehood to me
should find his place in the Fire.’”
ُ ‫ال ْذ‬
‫ف‬ َ ْ‫اب خ‬
ٌ ‫ َب‬-٤٠٤‎
Chapter 404: Slings
‫اهلل َع َل ْي ِه‬ ُ ‫الز ِني ر ِضي‬ ِ ِ
َ ِ ‫ول‬ ُ ‫ َن َهى َر ُس‬:‫ال‬
َ َ‫اهلل َع ْن ُه ق‬ ُ ْ‫َّ م‬
َ َ َ ‫ َع ْن َع ْبد اهلل ْب ِن ُم َغف ٍل‬-‎٩٠٥
ُ َ ْ‫َو َس َّلم َع ِن خ‬
،‫ي‬ َ ‫ َوإِ َّن ُه َيفْقَ أ‬،‫ال ُي ْن ِكى ا ْل َع ُد َّو‬
َ ْ‫الع ن‬ َّ ‫ال َي ْق ُت ُل‬‎
َ ‫ َو‬،‫الص ْي َد‬ َ َ‫ َوق‬،‫ال ْذ ِف‬
َ ‫ ((إِ َّن ُه‬:‫ال‬ َ
ِّ ‫َو َي ْك ِس ُر‬
ٌ ‫ َص ِح‬.))‫الس َّن‬
‫يح‬
905. ‘Abdullāh b. Mughaffal al-Muzani said: “The Messenger of

Allah  forbade slings. He said, ‘They do not kill game nor injure
the enemy. They only gouge the eye and break the teeth.’ ” (Authentic)
Commentary: The Prophet  prohibited Khazf, hurling stones by placing
them between the first finger and the thumb which was common during the
time. He – peace and blessings be upon him – gave the reason for the
prohibition in the hadeeth: it is of no benefit and very harmful. Therefore, as
Imam Ibn Maalik (‫ )رحمه الله‬puts it, “Everything with the same implications is
joined to it (in ruling).”
590
‫يح‬
َ ‫الر‬ َ ‫اب‬
ِّ ‫ال تَ ُس ُّبوا‬ ٌ ‫ َب‬-‎٤٠٥
Chapter 405: Do Not Curse The Wind
- ‫يق َم َّك َة‬

ِ ‫يح ِفي َط ِر‬
ُ ‫الر‬
َ ُ َ
َ ‫ أ َخ َذ ِت الن‬:‫ َع ْن أبِ ي ُه َر ْي َر َة َر ِض َي اهلل َع ْن ُه ق َا َل‬-‎٩٠٦
ِّ ‫َّاس‬
!‫يح؟)) فَ َل ْم َي ْر ِج ُعوا بِ َش ْي ٍء‬
ُ ‫الر‬ َ :‫ال ُع َم ُر مِ َل ْن َح ْو َل ُه‬
ِّ ‫((ما‬ َ َ‫ فَ ق‬،‫ت‬ ْ َ‫اج – ف‬
ْ َّ‫اش َتد‬ ٌّ ‫َو ُع َم ُر َح‬
‫ت‬ ِ َ‫يح؟ َوإِ ِّني م‬

ُ ‫س ْع‬ ِ ‫الر‬
ِّ ‫ت َع ِن‬ ُ ‫ فَ قُ ْل‬. ‫اح َل ِتي؛ فَ َأ ْد َر ْك ُت ُه‬
َ ‫ َب َل َغ ِني َأ َّن َك َس َأ ْل‬:‫ت‬ ِ ‫تر‬ ْ َ‫ف‬
َ ُ ‫اس َت ْح َث ْث‬
‫ َو َت ْأ ِتي‬،‫الر ْح َم ِة‬ ْ ِ ‫ ((الريح ِم ْن رو ِح‬:‫ول‬ ُ ‫اهلل ص َّلى‬
َّ ِ‫ َتأ ِتي ب‬،‫اهلل‬ ْ َ ُ ِّ َ ِ ‫ول‬ َ ‫َر ُس‬
َ
ٌ ‫ َح َس ُن َص ِح‬.))‫ َو ُعوذُ وا ِم ْن َش ِّر َها‬،‫ َو َس ُلوا اهلل َخ ْي َر َها‬،‫وها‬
.‫يح‬ ِ ‫ْلع َذ‬
َ َ‫ ف‬،‫اب‬
َ ‫ال َت ُس ُّب‬ َ ‫بِ ا‬
906. Thābit b. Qays said: “Abū Hurayra said, ‘A fierce wind blew on
the people on the road to Makka while ‘Umar was making the hajj.
‘Umar said to those around him, ‘What is the wind?’ They did not give
any answer. I urged my camel forward, I caught up with him and said,
‘I have heard that you asked about the wind. I heard the Messenger of
Allah , say, “The wind (rīh) is from the mercy of Allah. It brings
mercy and it brings punishment. Do not curse it. Ask Allah for the
good in it and seek refuge from its evil.” ’ ” (Sound and Authentic)
Commentary: Imam Alee Qaaree (‫ )رحمه الله‬explained the expression, Min
Raoh al-Allah, as ‘from the Mercy of Allah’ and Imam Al-Albaanee (‫)رحمه الله‬
affirmed it. However, it may be asked, ‘How could the wind be from Allah’s
mercy and yet, it could still bring punishment?’ Dr. Muhammad Luqman as-
Salafee (hafizahullah) explained that, “If it is punishment for the wrongdoers;
then it is mercy for the righteous.” See Chapter 298.
591
Al-Adab Al-Mufrad
‫الر ُج ِل ُم ِط ْر َنا ِب َن ْو ِء َك َذا َو َك َذا‬

َّ ‫اب َق ْو ُل‬
ٌ ‫ َب‬-‎٤٠٦
Chapter 406: A Man’s Words, “We Have Been Given Rain By

The Rising Of Such-And-Such And Such-And-Such (A Star)”
ِ ‫ول‬ُ ‫ َص َّلى َل َنا َر ُس‬:‫ال‬ ُ ‫اله ِني ر ِضي‬
َ َ‫اهلل َع ْن ُه؛ َأ َّن ُه ق‬ ُ ْ‫ِ ٍ ج‬ ٍ
َ َ ّ َ ‫ َع ْن َز ْيد ْب ِن َخالد‬-‎٩٠٧
َ ‫ فَ َل َّما ا ْن َص َر‬،‫ت ِم َن ال َّل ْي َل ِة‬ َ َ‫ال َد ْيبِ َّي ِة؛ َع َلى َأث َِر م‬
ْ ‫س ٍاء َكا َن‬ ُ ْ‫الصب ِح بِ ح‬ َّ ِ ُ
‫ف‬ ْ ُّ ‫اهلل َع َل ْيه َو َسل َم َصال ََة‬
.))‫ال َر ُّب ُك ْم؟‬
َ َ‫ون َماذَ ا ق‬
َ ‫((ه ْل َت ْد ُر‬:
َ َ َ‫ فَ ق‬،‫َّاس‬
‫ال‬ ُ ‫ال َّنبِ ي ص َّلى‬
ِ ‫اهلل َع َل ْي ِه َو َس َّل َم َأق َْب َل َع َلى الن‬ َ ُّ
َ َ‫افر؛ فَ َأ َما َم ْن ق‬
:‫ال‬ َ ِ ِ ِ ِ َ ُ :‫قَ ا ُلوا‬
َ َ‫ ق‬.‫اهلل َو َر ُسو ُل ُه َأ ْع َل ُم‬
ْ ‫ ((أ‬:‫ال‬
ٌ ‫ص َب َح م ْن ع َبادي ُم ْؤم ٌن ِبي َوك‬
َ َ‫ َو َأ َّما َم ْن ق‬،‫ فَ َذ ِل َك ُم ْؤ ِم ٌن بِ ي َك ِاف ٌر بِ ا ْل َك ْو َك ِب‬،‫اهلل َو َر ْح َم ِت ِه‬
‫ بِ َن ْو ِء َك َذا‬:‫ال‬ ِ ‫ُم ِطر َنا بِ فَ ْض ِل‬
ْ
ٌ ‫ َص ِح‬.))‫ ُم ْؤ ِم ٌن بِ ا ْل َك ْو َك ِب‬،‫ فَ َذ ِل َك َك ِاف ٌر بِ ي‬،َ‫َو َكذا‬

‫يح‬
907. Zayd b. Khālid al-Juhani said: “The Messenger of Allah 

prayed the morning prayer with us at al-Hudaybiyya and there were
traces of the rain that had fallen during the night. When the Prophet
 had finished, he turned to the people and said, ‘Do you know
what your Lord says?’ They said, ‘Allah and His Messenger know
best.’ He said, ‘Allah says, “In the morning there are those of My
slaves who believe in Me and those who disbelieve. As for someone
who says, ‘We have been given rain by the favour and mercy of Allah,’
that person is the one who believes in Me and disbelieves in the stars.
As for someone who says, ‘It is by the rising of such-and-such a star,’
that person disbelieves in Me and believes in the stars.” ’ ” (Authentic)
Commentary: To believe that rainfall is actually caused and controlled
basically by a particular star is disbelief that takes a person out of the fold
of Islam. However, if a person makes such a statement believing that rainfall
is by the favour and mercy of Allah and that the rising of a particular star
is usually a sign of rainfall, then such is not disbelief. The hadeeth exhorts
towards watching our statements so that we do not unknowingly make
statements of disbelief. We seek Allah’s refuge from disbelief.
592
‫الر ُج ُل ِإ َذا َر َأى َغ ْي ًما‬ ُ ‫اب َما َي ُق‬
َّ ‫ول‬ ٌ ‫ َب‬-‎٤٠٧
Chapter 407: What A Man Says When He Sees Clouds

‫اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا َر َأى‬ َ ‫ َك‬:‫ت‬ ُ ‫ئش َة ر ِضي‬
ْ ‫اهلل َع ْن َها قَ ا َل‬ ِ
َ ُّ َ َ َ ‫ َع ْن َعا‬-‎٩٠٨
َ َ
‫ فَ َع َّرفَ ْت ُه‬،‫اء ُس ِّرى‬
ُ ‫الس َم‬ َّ ‫ َو َت‬،‫ َوأق َْب َل َوأ ْد َب َر‬،‫َم ِخ ْي َل ًة َد َخ َل َو َخ َر َج‬
َّ ‫ فَ إِ ذَ ا َم َط َر ِت‬،‫غي َر َو ْج ُه ُه‬
ُ ‫ال‬ َ َ‫((و َما َأ ْد ِرى َل َع َّل ُه َك َما ق‬ ُ
‫اهلل َع َّز‬ َ :‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ َ‫ فَ ق‬.‫َع ِائ َش ُة ذَ ِل َك‬
َ َ
ٌ ‫)) اآلية َص ِح‬٤٢:‫((األحقاف‬ ‫فَ َل َّما َرأ ْو ُه َع ِارضًا ُم ْس َت ْقبِ َل أ ْو ِد َي ِت ِه ْم‬ :‫َو َج َّل‬
‫يح‬
908. ‘Ā’isha, may Allah be pleased with her, said: “When the Prophet
saw rain clouds, he would get up and sit down, and walk to and fro,
and his face would change. When rain came from the sky, he would
be relieved.”
When ‘Ā’isha commented on this, the Prophet said, “(It is that) I
do not know. Perhaps it is to be as Allah, the Mighty and Exalted,
said, ‘When they saw it coming towards their valleys.’ ” (al-
Ahqāf, 46: 24) (Authentic)
Commentary: See hadeeth no. 251 and comment on no. 686.

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ود ر ِضي‬
َ ُّ َ َ ‫ َع ْن َع ْبد اهلل ْب ِن َم ْس ُع‬-٩٠٩‎
ُّ َ ِّ
ٌ ‫ َص ِح‬.))‫ َو َل ِك َّن اهلل ُي ْذ ِه ُب ُه بِ الت ََّوك ِل‬،‫ َو َما ِمنَّا‬،‫((الط َي َر ُة ِش ْر ٌك‬
‫يح‬
909. ‘Abdullāh b. Mas‘ūd said: “The Prophet  said, ‘Tiyara -

Superstition is shirk, one who follows it is not one of us, Allah removes
it through reliance (on Him).’ ” (Authentic)
Commentary: 1. At-Tiyara is so called because during the days of Ignorance,
when a person intends to travel or do something and comes out of his house,
he may find some birds (sing. Tayr) flying towards the right – which in their
593
Al-Adab Al-Mufrad
thoughts was good omen, or to the left – which they held to mean evil omen!
So, the Sharee’ah prohibited this superstition. 2. The expression, wamaa
minnaa (lit. ‘and there is not any of us’, but translated here as, ‘one who
follows it is not one of us’) according to Imam Ibn al-Atheer, “has been
reported like that, disconnected, without mentioning the exemption: ‘except
that superstition comes over him and disapproval (for superstition) quickly
comes to his mind’. However, it is omitted for summary hoping that the
listener already understands the intent.” 3. Tiyara is from the aspects of
Shirk, joining partners with Allah, because it involves belief that if they
followed the implications of the direction of the flight of the birds, it will
basically bring them fortune or prevent evil. 4. However, by Allah’s guiding
the servant to rely on Him the Exalted, he takes away such superstitious
notions.
ِّ ‫اب‬
‫الط َي َر ُة‬ ٌ ‫ َب‬-‎٤٠٨
Chapter 408: Omens

ُ ‫س ْع‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩١٠
َ ِ‫((ك ِل َم ٌة َص ح‬
‫ال ٌة َي ْس َم ُع َها‬ َ َ َ‫ َو َما ا ْلفَ ْأ ُل؟ ق‬:‫ قَ ا ُلوا‬.))‫ َو َخ ْي ُر َها ا ْلفَ ْأ ُل‬،‫الط َي َر ُة‬
:‫ال‬ ِّ ‫((ال‬
َ
َ
ٌ ‫ َص ِح‬.))‫أ َح ُد ُك ْم‬
‫يح‬
910. Abū Hurayra said: “I heard the Prophet  say, ‘Tiyara; and
the good omen is called (al-fa’l).’ They asked, ‘What is the good
omen?’ He said, ‘A right, pleasant word that one of you has heard.’ ”
(Authentic)
Commentary: At-Tafaa’ul is for example, that a sick person hears been
referred to as, ‘Salim (One who is well)’. So he regards it as a good sign of
what will happen to him soon. It is connected to Tiyara because they are both
notions but is different because it involves having good opinion about Allah,
hopeful of His favours.
594
ْ ‫اب َف‬
‫ض ُل َم ْن َلم َي َت َط َّي ْر‬ ٌ ‫ َب‬-‎٤٠٩
Chapter 409: The Excellence Of Someone Who Takes No

Notice Of Omens

ٍ ِ ِ
َ ِّ َ ُ َ َ َ ‫ َع ْن َع ْبد اهلل ْب ِن َم ْس ُع‬-‎٩١١
ُ ُ َ َ ُ ‫ت ع َلي‬
َّ ‫ فَ أ ْع َج َب ِني َك ْث َر ُة أ َّم ِتي؛ قَ ْد َمألوا‬،‫ال ِّج‬
‫الس ْه َل‬ َ ‫ال ْو ِس ِم أ َّي‬
َ ْ‫ام ح‬ َ ْ‫م بِ م‬
ُ َ‫األ م‬ َّ َ ْ ‫((ع ِر َض‬
ُ
‫ال ِء‬
َ ُ‫ فَ إِ َّن َم َع َهؤ‬:‫ال‬ ِّ ‫ َأ ْي َر‬،‫ َن َع ْم‬:‫ال‬
َ َ‫ ق‬.!‫ب‬ َ ‫ َيا ُم َح َّم ُد! َأ َر ِض‬:‫ قَ ا ُلوا‬.‫ال َب َل‬
َ َ‫يت؟ ق‬ َ ْ‫َو ج‬
َ ‫ال َي ْك َت ُو‬
َ ‫ َو‬،‫ون‬
‫ال‬ َ ‫ون َو‬ َ ‫ َو ُه ُم َّال ِذ‬،‫اب‬
َ ‫ين‬
َ ُ‫ال َي ْس َت ْرق‬ ٍ ‫الن ََّة بِ َغ ْي ِر ِح َس‬ َ ‫ني َأ ْلفً ا َي ْد ُخ ُل‬
َ ْ‫ون ج‬ َ ‫َس ْب ِع‬
َ َ‫اهلل َأنْ َي ْج َع َل ِني ِم ْن ُه ْم ق‬
:‫ال‬ ُ ْ َ ‫ال ُع َّك‬
َ ‫ فَ ادع‬:‫اش ُة‬ َ ‫ َو َع َلى َر ِّب ِه ْم َي َت َو َّك ُل‬،‫ون‬
َ َ‫ ق‬.))‫ون‬ َ ‫َي َت َط َّي ُر‬
َ ‫ ادع‬:‫آخر‬
َ َ‫ ق‬.‫اهلل َأ ْن َي ْج َع َل ِني ِم ْن ُه ْم‬
‫((س َبقَ َك‬
َ :‫ال‬ ُ ْ َ َ ‫ال َر ُج ٌل‬ ْ ‫((ال َّل ُه َّم‬
َ َ‫ فَ ق‬.))‫اج َع ْل ُه ِم ْن ُه ْم‬
َ ‫بِ َها ُع َّك‬

ٌ ‫ َح َس ٌن َص ِح‬.))‫اش ُة‬
‫يح‬
911. ‘Abdullāh b. Mas‘ūd said: “The Prophet  said, ‘The nations
were presented to me on the Festival during the days of Hajj, and I
was astonished at the great number of my ‘Umma. They filled the
plains and mountains. I was asked, “Muhammad, are you content?” I
said, “Yes, O Lord.” ’ ”
He  also said: “Among those people there are seventy thousand
who will enter the Garden without any reckoning. They are those who
do not use charms nor cauterize themselves nor seek omens and who
depend on their Lord.” ‘Ukkāsha said, “Ask Allah to place me among
them.” The Prophet  said, “O Allah, place him among them!”
Then another man said, “Ask Allah to place me among them.” The
Prophet said, “‘Ukkāsha has beaten you to it.” (Sound and Authentic)
595
Al-Adab Al-Mufrad
Commentary: The hadeeth discourages the use of charms, making

cauterization and having evil omens. It also shows the favour of Allah upon
this Ummah, and the virtue of the companion, ‘Ukasha (). However, the
point of reference in this hadeeth vis-a-vis the chapter heading is the virtue
of not having ill omens.
‫ال ِّن‬ ِّ ‫اب‬

ِ ْ‫الط َي َر ُة ِم َن ج‬ ٌ ‫ َب‬-‎٤١٠
Chapter 410: Concerning Superstition, Against The Jinn
‫ فَ َت ْد ُع َو َل ُهم‬،‫الص ْب َي ِان إِ ذَ ا ُو ِل ُدوا‬

ِّ ِ‫ت ُت ْؤ َتى ب‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٩١٢
ْ ‫ َأ َّن َها َكا َن‬،‫اهلل َع ْن َها‬ َ َ َ ْ َ
‫ فَ َس َأ َل ْت ُه ْم‬،‫وسى‬ ْ َ ‫ت‬
َ ‫ت َرأ ِس ِه ُم‬ ْ َ‫ فَ إِ ذَ ا ح‬،‫اد َت ُه‬ ْ ‫ فَ ُأ ِت َي‬،‫بِ ا ْل َب َر َك ِة‬
ْ ‫ فَ َذ َه َب‬،‫ت بِ َصبِ ٍّي‬
َ ‫ت َت َض ُع ِو َس‬
.‫ َو َن َه ْت ُه ْم َع ْن َها‬،‫ت بِ َها‬
ْ ‫ فَ َر َم‬،‫وسى‬ ُ ْ‫ فَ َأ َخ َذ ِت م‬.‫ال ِّن‬
َ ‫ال‬ ْ َ‫ ج‬:‫وسى؟ فَ قَ ا ُلوا‬
ِ ْ‫ن َع ُل َها ِم َن ج‬ ُ ْ‫َع ِن م‬
َ ‫ال‬
ِّ ‫ان َي ْكر ُه‬
ْ ‫ َو َكا َن‬.‫ َو ُي ْب ِغ ُض َها‬،‫الط َي َر َة‬ ُ ‫اهلل ص َّلى‬
‫ت‬ َ َ ِ ‫ول‬ َ ‫ إِ َّن َر ُس‬:‫ت‬
ْ ‫َوقَ ا َل‬
ٌ ‫ض ِع‬.‫ا‬
‫يف ا ِْإل ْس َن ِاد‬ َ ‫َع ِائ َش ُة َت ْن َهى َع ْن َه‬
912. ‘Ā’isha said: “Children used to be brought to her when they were
born and she would pray for blessing for them. A child was brought
to her and she removed its pillow and found a straight razor under his
head. She asked about the razor and they said, ‘We put it there against
the jinn.’ She took the razor and threw it away and forbade them to
use it. She said that the Messenger of Allah  disliked and hated
such charms.”
‘Ā’isha used to forbid this. (Weak Chain)
596
‫اب ا ْل َف ْأ ِل‬
ُ ‫ َب‬-‎٤١١
Chapter 411: Good Omens
َ ‫((ال َع ْد َوى َو‬

‫ال‬ َ :‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٩١٣
َ ِّ َ ُ َ َ َ ْ َ
َ ْ‫ال؛ ا ْل َك ِل َم ُة ح‬
ٌ ‫ َص ِح‬.))‫ال َس َن ُة‬
‫يح‬ َّ ‫ َو ُي ْع ِج ُب ِني ا ْلفَ ْأ ُل‬،‫ِط َي َر َة‬
913. Anas said: “The Prophet  said, ‘There is no contagion and no
seeing bad omens in things. I like the good omen - the good word.’ ”
(Authentic)
Commentary: ‘Adwaa (translated as ‘contagion’) is the belief during the
times of Ignorance that, for example, a camel infected by scabbies would be
kept away from other camels so that the scabbies does not get transmitted to
them thinking that the disease can by itself infect. Islam rejected this belief
and affirms that sickness and cure are by Allah’s Will and what He ordinarily
allows. See hadeeth no. 909 and 910.
ُ ‫ عن حي َة الت َِّم ِيمي؛ َأ َّن َأباه – حابِ س بن ربِ يع َة ر ِضي‬-‎٩١٤

ِ َ‫ َأ َّن ُه م‬،‫اهلل َع ْن ُه – َأ ْخبر ُه‬
‫س َع‬ ََ َ َ َ َ َ ْ َ َ ُ َ َّ َ ْ َ
َ ُ ‫ال ّنبِ ي ص َّلى‬
ُ ْ‫ َوا ْل َع ن‬،‫الط َي َر ِة ا ْلفَ ْأ ُل‬
‫ي‬ ِّ ‫ص َد ُق‬
ْ ‫ َوأ‬،‫((ال َش ْي َء ِفي ا ْل َه ِام‬
َ ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬
:‫ول‬ َ ُّ
ُ ‫ َص ِح‬.))‫َح ٌّق‬
914. Hābis b. Rabī‘a said: “I heard the Prophet  say, ‘There is
nothing in him as (night bird), and the most truthful of omens is the
good omen. The Evil Eye is a reality.’ ” (Authentic due to supporting
proof)
Commentary: Hāma is a night bird, usually an owl, said to embody the spirit
of the dead calling for vengeance. People in Jāhiliyya used to believe in this
but Islam rejected it.
597
Al-Adab Al-Mufrad
‫ال َس ِن‬ ْ ‫الت َب ُّر ُك ِب ْا‬

َ ْ‫الس ِم ح‬ َّ ‫اب‬
ٌ ‫ َب‬-‎٤١٢
Chapter 412: Seeing Blessing In A Good Name
ُ َ ُ
َ ‫ أ َّن ال َّنبِ َّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َع‬،‫الس ِائ ِب َر ِض َي اهلل َع ْن ُه‬
‫ام‬ ِ ‫ َع ْن َعب ِد‬-‎٩١٥
َّ ‫اهلل ْب ِن‬ ْ
‫وه َع َلى‬ ُ َ‫ فَ َص ح‬،‫ان َأ َّن ُس َهيلًا قَ ْد َأرس َل ُه إِ َلي ِه قَ ْو ُم ُه‬
ُ ‫ال‬ َ ‫ ِح‬،‫ال َد ْيبِ َّي ِة‬
َ ‫ني ذَ َك َر ُع ْث َمان ْب ِن َع َّف‬ ُ ْ‫ح‬
ْ ْ ْ
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ فَ ق‬،‫الث ًَة‬ َ ‫ َو َي ِخ ُّل‬،‫ام‬
َ ‫وها َل ُه ْم قَ ابِ َل َث‬ َ
َ ُّ َ ‫أنْ َي ْر ِج َع َع ْن ُه ْم َهذ َا‬
َ ‫الع‬
‫الس ِائ ِب َأ ْد َر َك‬ ِ ‫ان َعب ُد‬ َ ُ َُ َ َ ‫ فَ ِق‬.‫ني َأ َتى‬ َ ‫ِح‬
َّ ‫اهلل ْب ُن‬ ْ َ ‫ َوك‬.))‫((س َّه َل اهلل أ ْم َرك ْم‬ َ .‫ أ َتى ُس َه ْي ٌل‬:‫يل‬
‫ َح َس ٌن ِل َغ ْي ِر ِه‬. ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َّ
915. ‘Abdullāh b. as-Sā’ib said: “In the year of al-Hudaybiyya,

‘Uthmān b. ‘Affān told the Prophet  that Suhayl had been sent
to him by his people to make a truce with them that provided that he
left them that year, they would leave Makka empty for him for three
days. When Suhayl came and the people said, ‘Suhayl has come,’ the
Prophet  said, ‘Allah has made your business easy (sahhala and
Suhayl meaning easy).’ ” ‘Abdullāh b. as- Sā’ib met the Prophet .
(Sound due to supporting proofs)
‫الش ْؤ ُم ِفي ا ْل َف َر ِس‬

ُّ ‫اب‬
ٌ ‫ َب‬-‎٤١٣
Chapter 413: Bad Luck In A Horse
َ ‫ َأ َّن َر ُس‬،‫اهلل َع ْن ُه َما‬ ِ ‫ َع ْن َعب ِد‬-‎٩١٦
ٌ‫ َشاذ‬.))‫ َواْلفَ َر ِس‬،‫ال ْر َأ ِة‬
َ ْ‫ َو م‬،‫((الش ْؤ ُم ِفي الدَّ ِار‬
ُّ
598
‘Bad luck can exist in a house, a woman and in a horse.’ ” (Strange)
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن سه ٍل ب ِن سع ٍد ر ِضي‬-‎٩١٧
:‫ال‬ َ ِ ‫ول‬ َ َ ْ َ ْ ْ َ ْ َ
َ ْ‫ َو م‬،‫ َوا ْلفَ ر ِس‬،‫الر َأ ِة‬
ٌ ‫ َص ِح‬.))‫ال ْس َك ِن‬ َ ْ‫ٍ ِ م‬ ِ ُّ ‫ان‬ َ ‫((إِ ْن َك‬
‫يح‬ َ ْ ‫ فَ في‬،‫الش ْؤ ُم في َش ْيء‬
917. Sahl b. Sa‘īd said: “The Messenger of Allah  said, ‘lf there
is bad luck in anything, it is to be found in a woman, a horse and a
house.’ ” (Authentic)
Commentary: The Prophet  rejected ill omen in authentic narrations as
cited earlier. Here, he also rejected it and mentioned the things about which
the people easily and widely opine evil omen. However, as mentioned ealier,
he  said, “...Allah removes it through reliance (on Him).” See hadeeth
no. 918.
‫اهلل! إِ َّنا ُكنَّا ِفي‬

ِ ‫ول‬َ ‫ال َر ُج ٌل َيا َر ُس‬
َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٩١٨
َ َ َ ْ ْ َ
ُ َ ‫ت ِف‬
َ ‫ فَ قَ َّل ِف‬،‫ فَ َت َح َّو ْل َنا إِ َلى َد ٍار أ ْخ َرى‬،‫يها أ ْم َوا ُل َنا‬
،‫يها َع َد ُد َنا‬ َ َ ‫َد ٍار َك ُث َر ِف‬
ْ ‫ َو َك ُث َر‬،‫يها َع َد ُد َنا‬
َ ‫ َأ ْو َد ُع‬،‫وها‬
‫ َو ِهي‬،‫وها‬ َّ ِ ُ َّ ِ ُ ‫ال ر ُس‬ َ ‫ت ِف‬
َ ْ ‫َوقَ َّل‬
ُ :‫ول اهلل َصلى اهلل َع َل ْيه َو َسل َم‬
َ ‫((ر ُّد‬ َ َ َ‫يها أ ْم َوا ُل َنا؟ ق‬
َ ‫ذَ ِم‬
‫ َح َس ٌن‬.))‫يم ٌة‬
918. Anas b. Mālik said: “A man said, ‘Messenger of Allah, we lived

in a house and there were a large number of us and we had a lot
of property in it. Then we moved to another house and our numbers
decreased and our property became less in it (the new house).’ The
Messenger of Allah  said, ‘Leave it (the new house) - it is bad.’ ”
(Sound)
Commentary: That is, it is bad since it was leading them to a wrong belief
that they began to suffer deprivation because of the new house. Otherwise,
Allah alone increases and reduces wealth when He Wills.
599
Al-Adab Al-Mufrad
ُ ‫الع َط‬
‫اس‬ ُ ‫اب‬ٌ ‫ َب‬-٤١٤‎
Chapter 414: The Sneeze
َ ‫ ((إِ َّن‬:‫ال‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٩١٩‎
َ ‫ فَ إِ ذَ ا ع َطس فَ ح ِم َد‬،‫ وي ْكره ال َّتثَاؤُ ب‬،‫ب ا ْلع َطاس‬
ِ َ‫اهلل فَ َح ٌّق َع َلى ُك ِّل ُمس ِل ٍم م‬
‫س َع ُه‬ ْ َ َ َ َ ُ َ َ َ َ ُ ُّ ‫ُي ِح‬
َّ ‫ب فَ إِ مَّ َنا ُه َو ِم َن‬ َ َ
َ َ‫ فَ إِ ذَ ا ق‬،‫اع‬
،‫ َه َاه‬:‫ال‬ ْ ‫ فَ ْل َي ُر َّد ُه َما‬،‫الش ْي َط ِان‬
َ ‫اس َت َط‬ ُ ُ‫ َوأ َّما ال َّتثَاؤ‬،‫أ ْن ُي َش ِّم َت ُه‬
‫يح‬ َّ ‫َض ِح َك ِم ْن ُه‬
ُ ‫الش ْي َط‬
919. Abū Hurayra said: “The Prophet  said, ‘Allah loves the
sneeze and dislikes the yawn. When someone sneezes and then praises
Allah, it is a duty for every Muslim who hears him to say, “May Allah
have mercy on you.” As for the yawn, it is from Satan, so one should
repress it as much as possible. When a man says, “Haw!” Satan laughs
at him.’ ” (Authentic)
Commentary: 1. Shaykh Husayn al-‘Awaayisha (hafizahullah) explained that
Allah loves the sneeze, “because it makes the sneezer vigorous in worship”,
and that He dislikes the yawn, “because it weakens the yawner in worship
and brings about inadvertence. Thus Satan gladdens at it...” 2. This hadeeth
evinces the point that it is an individual obligation upon anyone who hears
the sneezer giving thanks to Allah after sneezing to say the supplication,
yahdeeka Allahu wa yuslih baalak (may Allah guide you and set your affairs
right). This is because, duties we owe our brothers are basically obligatory
and while expressing the order to supplicate for him, he – peace and
blessings be upon him – emphasized that the duty is “for every Muslim.” 4.
It is obligatory for the person that sneezes to also say, Alhamdulillah (Praise
be to Allah) and to supplicate for him as mentioned above, depends on his
saying Alhamdulillah. See hadeeth no. 921, 923 and 930.
600
َ ‫ول ِإ َذا َع َط‬
‫س‬ ُ ‫اب َما َي ُق‬
ٌ ‫ َب‬-‎٤١٥
Chapter 415: What To Say When You Sneeze
ِ ‫ال ْم ُد‬ َ َ‫س َأ َح ُد ُك ْم فَ ق‬

َ ْ‫ ح‬:‫ال‬ ُ
َ َ‫ ق‬.‫هلل‬
‫ال‬ َ ‫ إِ ذَ ا َع َط‬:‫اس َر ِض َي اهلل َع ْن ُه َما ق َا َل‬
ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٩٢٠
ُ ‫ يرحم َك‬:‫ال َل ُك‬
ٌ ‫ َض ِع‬.‫اهلل‬
‫يف‬ ُ َ َْ َ ْ‫ال م‬ َ ‫ْلع مَ ِال‬
َ َ‫ ق‬.‫ني‬ َ ‫با‬ِّ ‫ َر‬:‫ال‬ َ ‫الع مَ ِال‬
َ َ‫ فَ إِ ذَ ا ق‬،‫ني‬ َ ‫ب‬ َ ْ‫م‬
ِّ ‫ َر‬:‫ال َل ُك‬
920. Ibn ‘Abbās said: “When one of you sneezes and says, ‘Al-
hamdu li’llāh, (Praise be to Allah),’ the angel adds, ‘Rabbi’l- ‘ālamīn,
(The Lord of the Worlds).’ When you say, ‘Rabbi’l-‘ālamīn, (The
Lord of the Worlds),’ the angel says, ‘Yarhamuka’ llāh, (May Allah
have mercy on you).’”
‫ ((إِ ذَ ا‬:‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٢١
ُ ‫ يرحم َك‬:‫احبه‬ َ ‫ فَ ْليقُ ْل َل ُه َأ ُخ‬،‫ال‬
َ َ‫ فَ إِ ذَ ا ق‬،‫اهلل‬
‫ال‬ ُ َ ْ َ ُ ُ ِ ‫وه أ ْو َص‬ ُ َ
َ َ‫ فَ إِ ذَ ا ق‬،‫هلل‬ َ ْ‫ ح‬:‫َع َطس فَ ْليقُ ْل‬
َ َ
‫ت َما‬ ِ ‫ال َأ ُبو َعب ِد‬
ُ ‫ َأث َْب‬:‫اهلل‬ ُ ‫يك‬
َ َ‫ ق‬.))‫ َو ُي ْص ِل ُح َبا َل َك‬،‫اهلل‬ َ ‫ َي ْه ِد‬:‫ فَ ْل َيقُ ْل‬،‫اهلل‬ُ ‫ يرحم َك‬:‫َله‬
ْ ُ َ َْ ُ
ٌ ‫ َص ِح‬.‫ان‬
‫يح‬ َ ‫الس َّم‬ ٍ ِ‫يث َّال ِذي ُي ْر َوى َع ْن َأبِ ي َص ح‬
َّ ‫ال‬ ُ ‫ال ِد‬
َ ْ‫اب َهذ َا ح‬ ِ
َ ‫ُي ْر َوى في َه َذا ا‬
ِ ‫ْلب‬
921. Abū Hurayra said: “The Prophet  said, ‘When someone
sneezes, he should say, “Al-hamdu li’llāh (Praise be to Allah).”
When he says that, his brother or companion should say to him,
“Yarhamuka’llāh (May Allah have mercy on you).” When it is said to
him, the person who sneezed should say, “Yahdīka’ llāhu wa yuslihu
bālaka (May Allah guide you and put your affairs in order).” ’ ”
Abū ‘Abdullāh (Bukhārī) commented, “The most confirmed of what

is related on this subject is this hadīth which is related from Abū Sālih
as-Sammān.” (Authentic)
601
‫يت ا ْل َع ِاط ِس‬

‫اب تَ ْش ِم ُ‬
‫‪َ -‎٤١٦‬ب ٌ‬
‫‪Chapter 416: Wishing Mercy On The One Who Sneezes‬‬
‫ال‪َ :‬حدَّ ث َِني َأبِ ي َأ َّن ُه ْم َكانُوا‬

‫يقي قَ َ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫‪َ -‎٩٢٢‬ع ْن َع ْب ِد َّ‬
‫الر ْح َم ِن ْب ِن ِز َياد ْب ِن أ ْن ُع َم ا ِْإلف ِْر ّ‬
‫ُغ َز ًاة ِفي ا ْلبح ِر َزم َن مع ِاوي َة‪ ،‬فَ ا ْن َضم مر َكب َنا إِ َلى مر َك ِب َأبِ ي َأ ُّيوب ا َ‬
‫ْأل ْن َص ِار ِّي‪ ،‬فَ َل َّما‬ ‫َ‬ ‫َ ْ‬ ‫َّ َ ْ ُ‬ ‫َ ْ َ ُ َ َ‬
‫ال‪َ :‬د َع ْو مُ ُت ِوني َو َأ َنا َص ِائ ٌم‪ ،‬فَ َل ْم َي ُك ْن ِلي ُبدٌّ ِم ْن‬
‫َح َض َر َغ َداؤُ َنا َأ ْر َس ْل َنا إِ َل ْي ِه‪ ،‬فَ َأ َتا َنا‪ ،‬فَ قَ َ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َيقُ ُ‬
‫ول‪(( :‬إِ َّن ِل ْل ُم ْس ِل ِم َع َلى‬ ‫َأنْ ُأ ِجيب ُكم؛ َ‬
‫ول ِ َ‬ ‫ت َر ُس َ‬ ‫أل ِّني مَ ِ‬
‫س ْع ُ‬ ‫َ ْ‬
‫اجبا َ‬
‫أل ِخ ِيه َع َل ْي ِه‪ُ :‬ي َس ِّل ُم‬ ‫ِ‬ ‫َأ ِخ ِيه ِس َّ‬
‫ت ِخ َص ٍال َو ِ ٍ‬
‫اج َبة‪ ،‬إِ نْ َت َر َك م ْن َها َش ْي ًئا فَ قَ ْد َت َر َك َح ًّقا َو ِ ً‬
‫ِ‬ ‫ِ‬
‫ض‪َ ،‬و َي ْح ُض ُر ُه إِ ذَ ا‬
‫ود ُه إِ ذَ ا َم ِر َ‬ ‫يب ُه إِ ذَ ا َدع َا ُه‪َ ،‬و ُي َش ِّم ُت ُه إِ ذَ ا َع َط َ‬
‫س‪َ ،‬و َي ُع ُ‬ ‫َع َل ْيه إِ ذَ ا َلق َي ُه‪َ ،‬و ُي ِج ُ‬
‫َ‬
‫ول ِل َر ُج ٍل أ َص َ‬
‫اب‬ ‫اح َيقُ ُ‬ ‫ال‪َ :‬و َك َ‬
‫ان َم َع َنا َر ُج ٌل َم َّز ٌ‬ ‫اس َت ْن َص َح ُه))‪ .‬قَ َ‬
‫ات‪َ ،‬و َي ْن َص ُح ُه إِ ذَ ا ْ‬
‫َم َ‬
‫ني َأ ْك َثر َع َلي ِه‪ ،‬فَ قَ َ َ َ‬ ‫َطعام َنا‪ :‬جز َ ُ‬
‫وب‪َ :‬ما‬
‫ال ألبِ ي أ ُّي َ‬ ‫َ ْ‬ ‫ب َع َل ْي ِه ِح َ‬
‫برا‪ ،‬فَ َغ ِض َ‬
‫اك اهلل َخ ْي ًرا َو ًّ‬ ‫َ َ‬ ‫َ َ‬
‫وب‪:‬‬ ‫اك ُ‬
‫اهلل َخيرا وبرا َغ ِضب و َش َتم ِني؟ فَ قَ َ َ َ‬ ‫َت َرى ِفي َر ُج ٍل إِ ذَ ا قُ ْل ُ‬
‫ت َل ُه‪َ :‬ج َز َ‬
‫ال أ ُبو أ ُّي َ‬ ‫َ َ َ‬ ‫ْ ً َ ًّ‬
‫ني َأ َت ُاه‪:‬‬
‫ال َل ُه ِح َ‬
‫ب َع َل ْي ِه!‪ .‬فَ قَ َ‬
‫الش ُّر‪ ،‬فَ اق ِْل ْ‬
‫ص َل َح ُه َّ‬ ‫ول‪ :‬إِ َّن من َلم يص ِلح ُه خْ َ َ‬
‫ال ْي ُر أ ْ‬ ‫َ ْ ْ ُ ْ ْ‬ ‫إِ َّنا ُكنَّا نَقُ ُ‬
‫الر ُج ُل‪َ :‬ج َزى‬ ‫اح َك!‪‎‬فَ قَ َ‬ ‫عرا! فَ َض ِح َك َو َر ِضي‪َ ،‬وقَ َ‬ ‫جز َ ُ‬
‫ال َّ‬ ‫ال‪َ :‬ما َت َد ُع َم َز َ‬ ‫َ‬ ‫اك اهلل َش ًّرا َو ًّ‬ ‫َ َ‬
‫ْأل ْن َص ِار َّي َخ ْي ًرا‪َ .‬ض ِع ُ‬
‫يف ا ِْإل ْس َن ِاد‬ ‫ُ‬
‫اهلل َأبا َأ ُّيوب ا َ‬
‫َ‬ ‫َ‬
‫‪922. ‘Abdu’r-Rahmān b. Ziyād b. An‘am al-Afrīqi said: “My father‬‬

‫‪narrated to me that they were taking part in a sea raid in the time of‬‬
‫‪Mu‛āwiya. (He said), ‘Our ship was right up against the ship of Abū‬‬
‫‪Ayyūb al-Ansāri. When it was time for our midday meal, we invited‬‬
‫‪him and he came. He said, “You invited me, but even though I am‬‬
‫‪fasting, I may not avoid accepting your invitation because I heard‬‬
‫‪the Messenger of Allah  say, ‘A Muslim owes six things to his‬‬
‫‪brother. If he neglects any of them, he has neglected an obligatory‬‬
‫‪602‬‬
duty owed to his brother. He should greet him when he meets him.
He should accept when he gives him an invitation. He should pray for
mercy on him when he sneezes. He should visit him when he is ill.
He should attend his funeral when he dies. He should give him good
counsel when he asks him for advice.’ ” ’
“He said, ‘There was a humorous man with us who said to the man
who was serving our food, “May Allah repay you with good and
piety.” The man became angry with him when he said this to him
several times. Then the first man who had joked said to Abū Ayyūb,
“What do you think of a man who becomes angry and reviles me
when I say to him, ‘May Allah repay you with good and piety.’?” Abū
Ayyūb said, “We used to say, ‘If someone is not put right by good,
he will be put right by evil’ ” So change the words against him. He
said to the man when he came, “May Allah reward you with evil and
disgrace!” The man laughed and was pleased and said, “Will you not
stop joking?” The man said, “May Allah repay Abū Ayyūb al-Ansāri
with good.” ’ ” (Weak Chain)
َ :‫ال‬
‫((أ ْر َب ٌع‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
ٍ
َ ِّ َ ُ َ َ َ ‫ َع ِن ْاب ِن َم ْس ُع‬-‎٩٢٣
ُ ‫ َو ُي ِج‬،‫ات‬
‫ َو ُي َش ِّم ُت ُه‬،‫يب ُه إِ ذَ ا َد َع ُاه‬ َ ‫ َو َي ْش َه ُد ُه إِ ذَ ا َم‬،‫ض‬ ُ ‫ َي ُع‬:‫ال ْس ِل ِم‬
َ ‫ود ُه إِ ذَ ا َم ِر‬ ُ ْ‫ِل ْل ُمس ِل ِم َع َلى م‬
ْ
ٌ ‫ َص ِح‬.))‫س‬
‫يح‬ َ ‫إِ ذَ ا َع َط‬
923. Ibn Mas‘ūd said: “The Prophet  said, ‘There are four things
that one Muslim owes to another Muslim: to visit him when he is
ill, to attend his funeral when he dies, to accept when he gives him
an invitation, and to pray for mercy on him when he sneezes.’ ”
(Authentic)
603
Al-Adab Al-Mufrad
‫اهلل َع َل ْي ِه‬ َ :‫ال‬ ُ ‫ ع ِن ا ْلبر ِاء ب ِن ع ِاز ٍب ر ِضي‬-‎٩٢٤
َ ِ ‫ول‬ ُ ‫((أ َم َر َنا َر ُس‬ َ َ‫ ق‬،‫اهلل َع ْن ُه‬
َ َ َ ْ ََ َ
ِ ‫ َو َت ْش ِم‬،‫ال َن ِائ ِز‬
‫يت‬ َ ْ‫اع ج‬
ِ ‫ َو ِّات َب‬،‫يض‬
ِ ‫ال ِر‬ َ ‫ َأ َم َر َنا بِ ِع َي‬:‫ َو َن َها َنا َع ْن َس ْب ٍع‬،‫َو َس َّل َم بِ َس ْب ٍع‬
َ ْ‫اد ِة م‬
‫ َو َن َها َنا َعن‬.‫الدَّ ِاعي‬‎‫ َوإِ َج َاب ِة‬،‫السال َِم‬

َّ ‫ َوإِ ف َْش ِاء‬،‫وم‬ َ ْ‫ َو َن ْص ِر م‬،‫الق ِْسم‬
ِ ‫ال ْظ ُل‬ ِ ‫ا ْل َع‬
ُ ْ‫ َوإِ ْبر ِار م‬،‫اط ِس‬
َ
ْ ‫ َوا ْلقَ ِّس َّي ِة َوا‬،‫ال َب ِاث ِر‬ َّ ‫َخ َو ِات ِيم‬
َ ْ‫ َوعن م‬،‫ َو َع ْن ِآني ِة ا ْل ِف َّض ِة‬،‫الذ َه ِب‬
،‫اج‬ َ ِّ‫ َوالد‬،‫ْالس َت ْب َر ِق‬
ِ ‫يب‬ َ
ٌ ‫ َص ِح‬.))‫ال ِر ِير‬
‫يح‬ َ ْ‫َو ح‬
924. Al-Barā’ b. ‘Azib said: “The Messenger of Allah  commanded

us seven things and he forbade us to do seven things. He commanded
us to visit the sick, to follow the bier, to pray for mercy on one who
sneezes, to help someone in fulfilling an oath, to help the wronged,
to extend the greeting, and to answer an invitation. He forbade us
gold signet-rings, silver vessels, red (silk) saddle cloths, Qasī (silk
and flax) garments, thick brocade, embroidered silk, and pure silk.”
(Authentic)
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٢٥
َ :‫ال‬
‫((ح ُّق‬ َ ِ ‫ول‬ َ َ ََْ ْ َ
،‫ ((إِ ذَ ا َل ِقي َت ُه فَ َس ِّل ْم َع َل ْي ِه‬:‫ال‬ ِ ‫ول‬
َ
َ ‫ ِق‬.))‫ت‬
َ ‫ َما ِهي َيا َر ُس‬:‫يل‬ ٌّ ‫ال ْس ِل ِم ِس‬
ُ ْ‫الس ِل ِم َع َلى م‬
ْ
ُ ْ‫م‬
َ ‫ وإِ ذَ ا ع َطس فَ ح ِم َد‬،‫ وإِ ذَ ا اس َت ْنصح َك فَ ا ْنصح َله‬،‫اك فَ َأ ِجبه‬

‫ َوإِ ذَ ا‬،‫اهلل فَ َش ِّم ْت ُه‬ َ ‫َوإِ ذَ ا َد َع‬
َ َ َ َ ُ ْ َ َ َ ْ َ ُْ
ٌ ‫ َص ِح‬.))‫ات فَ َّاتبِ ْع ُه‬

‫يح‬ َ ‫ َوإِ ذَ ا َم‬،‫ود ُه‬ َ ‫َم ِر‬
ُ ‫ض َت ُع‬

Muslim owes another Muslim six duties.’ He was asked, ‘What are
they, Messenger of Allah?’ He said, ‘To greet him when he meets
him, to accept when he gives him an invitation, to give him good
counsel when he asks him for advice, to pray for mercy on him when
he sneezes and says, “Praise be to Allah,” to visit him when he is ill,
and follow him (attend his funeral) when he dies.’ ” (Authentic)
Commentary: The point of reference in these narrations is that to supplicate
for the one who sneezes and says, Alhamdulillah is from the obligations he is
owed by everyone who hears him say, Alhamdulillah.
604
‫ال ْم ُد ِهلل‬ ُ ‫س َع ا ْل َع َط َس َة َي ُق‬
َ ْ‫ ح‬:‫ول‬ ِ َ‫اب َم ْن م‬
ٌ ‫ َب‬-‎٤١٧
Chapter 417:-When Someone Hears A Sneeze, And Says, “AI-

Hamdu Lillāh, Praise Be To Allah”
‫ب‬ ِ ‫ال ْم ُد‬

ِّ ‫هلل َر‬ ِ َ‫ال ِع ْن َد َع َطس ٍة م‬
َ ْ‫ ح‬:‫س َع َها‬ َ َ‫ َم ْن ق‬:‫ال‬ ُ ‫ عن ع ِلي ر ِضي‬-‎٩٢٦
َ َ َ ٍّ َ ْ َ
ٌ ‫ َض ِع‬.))‫ال ُأذُ ٍن َأ َب ًدا‬

‫يف‬ َ ‫الض ْر ِس َو‬ َ ‫ني َع َلى ُك ِّل َح ٍال َما َك‬
ِّ ‫ َل ْم َي ِج ْد َو َج َع‬،‫ان‬ َ ‫ا ْل َع مَ ِال‬‎
926. ‘Alī, may Allah be pleased with him, said: “When Someone
hears a sneeze and says, ‘Al-Hamdu lillāhi, Rabbil ‘Alamīna ‘ālā
kullihāll, Praise be to Allah, Lord of the Worlds in every situation,’ he
will never get toothache or ear-ache.” (Weak)
‫س َع ا ْل َع َط َس َة‬
ِ َ‫يت َم ْن م‬ َ ‫اب َك ْي‬
ُ ‫ف تَ ْش ِم‬ ٌ ‫ َب‬-‎٤١٨
Chapter 418: How To Wish Mercy On A Person When You Hear

A Sneeze

‫ ((إَذَ ا‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٢٧
ِ ‫وه َأ ْو َص‬
:‫اح ُب ُه‬ َ ِ ‫ال ْم ُد‬
ُ ‫ فَ ْل َيقُ ْل َل ُه أ ُخ‬،‫هلل‬ َ ْ‫ ح‬:‫ال‬ َ ْ‫ ح‬:‫َع َطس َأ َح ُد ُكم فَ ْليقُ ْل‬
َ َ‫ فَ إِ ذَ ا ق‬،‫هلل‬ َ ْ َ
ُ ُ ُ ُ
ٌ ‫ َص ِح‬.))‫ َو ُي ْص ِل ُح َبا َلك ْم‬،‫ َي ْه ِديك ُم اهلل‬:‫ َو ِل َيقُ ْل ُه َو‬.‫َي ْر َح ُم َك اهلل‬
‫يح‬
605
Al-Adab Al-Mufrad
َ ‫ ((إِ َّن‬:‫ال‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٢٨
‫ان َح ًّقا َع َلى ُك ِّل‬ َ ‫ وإِ ذَ ا ع َطس َأح ُد ُكم وح ِم َد‬،‫ وي ْكره ال َّتثَاؤُ ب‬،‫ب ا ْلع َطاس‬
َ ‫اهلل َك‬ َ َ ْ َ َ َ َ َ ُ َ َ َ َ َ ُّ ‫ُي ِح‬
َّ ‫ب فَ إِ مَّ َنا ُه َو ِم َن‬ َ ُ َ ُ‫س َع ُه َأ ْن َيق‬
ِ َ‫ُمس ِل ٍم م‬
‫ب‬ َ ‫ فَ إِ ذَ ا َت َث‬،‫الش ْي َط ِان‬
َ ‫اء‬ ُ ُ‫ فَ أ َّما ال َّتثَاؤ‬.‫ َي ْر َح ُم َك اهلل‬:‫ول‬ ْ
َ َ
‫يح‬ َّ ‫ب َض ِح َك ِم ْن ُه‬
ُ ‫الش ْي َط‬ َ ‫ فَ إِ َّن أ َح ُد ُك ْم إِ ذَ ا َت َث‬،‫اع‬
َ ‫اء‬ ْ ‫أ َح ُد ُك ْم فَ ْل َي ُر َّد ُه َما‬
َ ‫اس َت َط‬
:‫ت‬ ُ ‫اس ر ِضي‬

ُ ُ‫اهلل َع ْن ُه َما َيق‬
َ ‫ إِ ذَ ا ُش ِّم‬:‫ول‬ َ َ‫ َع ْن َأبِ ي َج ْم َر َة ق‬-٩٢٩‎
َ َ ٍ ‫ت ْاب َن َع َّب‬
ُ ‫س ْع‬
ُ ُ ُ ‫((عافَ ا َنا‬
ٌ ‫ َص ِح‬.))‫ َي ْر َح ُمك ُم اهلل‬.‫اك ْم ِم َن الن َِّار‬
‫يح‬ ُ ‫اهلل َوإِ َّي‬ َ
929. Abū Jamra said: “I heard Ibn ‘Abbās when he sneezed and
someone prayed for mercy for him, he would say, ‘’Aafaana Allahu
wa iyyakum mina an-Naar. Yarhamukumullah (May Allah protect us
and you from the Fire. May Allah have mercy on you).’ ” (Authentic)
‫اهلل َع َل ْي ِه‬ ِ ‫وسا ِع ْن َد َر ُس‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٣٠
َ ِ ‫ول‬ ً ‫ ُكنَّا ُج ُل‬:‫ال‬
َ َ ََْ ْ َ
ُ َ ‫ فَ ح ِم َد‬،‫وس َّلم فَ ع َطس رج ٌل‬
‫((ي ْر َح ُم َك‬ ِ ‫ول‬ُ ‫ال َل ُه َر ُس‬
َ َ‫ فَ ق‬،‫اهلل‬ َ ُ َ َ َ َ َ َ
ِ ‫ول‬َ ‫ال َيا َر ُس‬
َ َ‫ فَ ق‬،‫ فَ َل ْم َيقُ ْل َل ُه َش ْي ًئا‬،‫آخ ُر‬ ُ
‫ َو َل ْم‬،‫اآلخ ِر‬
َ ‫ت َع َلى‬
َ ‫اهلل! َر َد ْد‬ َ ‫س‬َ ‫ ث َُّم َع َط‬.))‫اهلل‬
‫يح‬ َّ ‫ َو َس َك‬،‫اهلل‬
ٌ ‫ َص ِح‬.))‫ت‬ َ َ‫ ق‬.‫َتقُ ْل ِلي َش ْي ًئا‬
ِ ‫ ((إِ َّن ُه َح ِم َد‬:‫ال‬
930. Abū Hurayra said: “We were sitting with the Messenger of Allah
 when a man sneezed and praised Allah. The Messenger of Allah
 said to him, ‘May Allah have mercy on you.’ Then another man
sneezed, but the Prophet did not say anything to him. The man said,
‘Messenger of Allah, you responded to the other man, but did not say
anything to me!’ The Prophet said, ‘He praised Allah whereas you
were silent.’ ” (Authentic)
606
َ ‫اب ِإ َذا َل ْم َي ْح َم ِد اهلل‬
‫ال ُي َش َّم ُت‬ ٌ ‫ َب‬-‎٤١٩
Chapter 419: When Someone Does Not Praise Allah, You

Should Not Pray For Mercy For Him
ُ ‫ع َطس رجال َِن ِع ْن َد ال َّنبِ ي ص َّلى‬‎:‫ال‬

، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ َ
َ ِّ ُ َ َ َ َ َ‫ َع ْن أ َن ٍس َر ِض َي اهلل َع ْن ُه ق‬-‎٩٣١
َ َ‫ت َه َذا َو َل ْم ُت َش ِّم ْت ِني؟ ق‬
‫ ((إِ َّن‬:‫ال‬ َ ‫ َو َل ْم ُي َش ِّم ِت ا‬،‫ت َأ َح َد ُه َما‬
َ َ‫ فَ ق‬،‫ْآلخ َر‬
َّ ‫ َش َّم‬:‫ال‬ َّ َ‫ف‬
َ ‫شم‬
ْ َ‫ح‬ َ
ٌ ‫ َص ِح‬.))‫ َو َل ْم ت َم ْد ُه‬،‫َه َذا َح ِم َد اهلل‬
‫يح‬
931. Anas said: “Two men sneezed in the presence of the Prophet 
and he wished mercy on one of them but not on the other man. The
second man asked, ‘Why did you pray for mercy for this man and not
for me?’ He said, ‘This one praised Allah but you did not praise Him.’
” (Authentic)
ُ ‫ ج َلس رجال َِن ِع ْن َد ال َّنبِ ي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه‬ ُ َ
َ ِّ ُ َ َ َ َ َ‫ َع ْن أبِ ي ُه َر ْي َر َة َر ِض َي اهلل َع ْن ُه ق‬-٩٣٢ ‎
َ ‫ فَ َلم يحم ِد‬،‫ف ِم ْنهما‬ َ ‫ف ِم َن ا‬ ُ ‫َو َس َّل َم َأ َح ُد ُه َما َأ ْش َر‬
‫ َو َل ْم‬،‫اهلل‬ َ ْ َ ْ َ ُ َّ ‫س‬
ُ ‫الش ِر ْي‬ َ ‫ فَ َع َط‬،‫ْآلخ ِر‬
ُ ‫ فَ َشم َته ال َّنبِ ي ص َّلى‬،‫اهلل‬
َ َ‫ فَ ق‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ْآلخر فَ ح ِم َد‬
:‫يف‬ َّ ‫ال‬
ُ ‫الش ِر‬ َ ُّ ُ َّ َ ُ َ ‫سا‬ َ ‫ َو َع َط‬،‫ُي َش ِّم ْت ُه‬
َ ‫ ((إِ َّن َه َذا ذَ َكر‬:‫ال‬
َ َ‫ْآلخر فَ َش َّمت َُّه! فَ ق‬ ِ ِ ُ ‫َع َطس‬
‫اهلل‬ َ ُ َ ‫ َو َع َط‬،‫ت ع ْن َد َك فَ َل ْم ُت َش ِّم ْتني‬
‫س َه َذا ا‬ ْ
َ ‫يت‬
‫ َح َس ٌن‬.))‫اهلل فَ َن ِس ْي ُت َك‬ َ ‫ َو َأ ْن‬،‫فَ َذ َك ْر ُت ُه‬
َ ‫ت َن ِس‬
932. Abū Hurayra said: “Two men sat in the presence of the Prophet
 and one was from a nobler family than the other. The nobler
one sneezed and did not praise Allah, so the Prophet did not ask for
mercy on him. The other sneezed and did praise Allah, so the Prophet
 asked for mercy on him. The nobler one said, ‘I sneezed in
607
Al-Adab Al-Mufrad
your presence and you did not ask for mercy on me. This other man
sneezed and you asked for mercy on him.’ The Prophet said, ‘This
man mentioned Allah, so I mentioned him. You forgot Allah, so I
forgot you.’ ” (Sound)
Commentary: The narrations stress the points raised earlier that the
supplication, Yarhamukallaahu (may Allah be merciful to you) should not
be said for the one who sneezes and does not say, Alhamdulillah (Praise be
to Allah).
ُ َ ‫اب َك ْي‬
ُ ‫ف َي ْبدَ أ ا ْل َع ِاط‬
‫س‬ ٌ ‫ َب‬-‎٤٢٠
Chapter 420: What Should Someone Who Sneezes Say First?
َ ‫س فَ ِق‬
‫ َي ْر َح ُم َك‬:‫يل َل ُه‬ ُ ‫اهلل ب ِن عمر ر ِضي‬
َ ‫ َأ َّن ُه َك‬،‫اهلل َع ْن ُه َما‬ ِ ‫ َع ْن َعب ِد‬-‎٩٣٣
َ ‫ان إِ ذَ ا َع َط‬ َ َ َ َ ُ ْ ْ
ُ
ُ ‫ َص ِح‬.))‫ َو َي ْغ ِف ُر َل َنا َو َل ُك ْم‬،‫اك ْم‬
‫يح ا ِْإل ْس َن ِاد‬ ُ ‫((ير َح ُم َنا َوإِ َّي‬ َ َ‫ فَ ق‬.‫اهلل‬
ْ َ :‫ال‬
933. Nāfi‘ said: “When ‘Abdullāh b. ‘Umar sneezed and it was

said to him, Yarhamukallaahu (May Allah have mercy on you),’ he
would respond, ‘‘Yarhamuna wa iyyaakum, wa yagfirlana wa ilakum
(May He have mercy on us and you. May He forgive us and you).’ ”
(Authentic Chain)
Commentary: In a related authentic narration from Nafi’ (‫)رحمه الله‬, it says,
“A man sneezed near Ibn ‘Umar and said, ‘Alhamdulillah, was-salaat was-
salaam ‘ala Rasoolillah (Praise be to Allah, and peace and blessings be
upon the messenger of Allah)’. Ibn ‘Umar retorted, ‘I also praise Allah and
send His peace and blessings upon the Prophet; but that was not how the
messenger of Allah  taught us. He taught us to say, Alhamdulillah ‘alaa
kulli haal (Praise be to Allah no matter the circumstance).’” (At-Tirmidhee
and others). Thus, Ibn ‘Umar insisted on what the Prophet  had taught
rejecting an addition. Imam Ibn ‘Aabideen and Suyootee have also rejected
additions to the formula taught by the Prophet . Therefore, while
608
commenting on the addition in the narration of Ibn Abbass (no. 929), Imam
Al-Albaanee said, “Perhaps Ibn Abbass – may Allah be pleased with them
both – did not stick to it. The same thing will be said regarding the addition
of Ibn ‘Umar on no. 933: ‘and on you’. You should keep this in mind because
what is reported from the Prophet is: ‘Yarhamukallah’ as in the next narration
and others. And sticking to the Sunnah is preferred.” Saheeh Adab al-Mufrad
(pg. 248).
:‫ فَ ْل َيقُ ْل‬،‫س َأ َح ُد ُك ْم‬ ُ ‫ود[ ر ِضي‬

َ َ‫اهلل َع ْن ُه ق‬ ٍ ‫اهلل ] ْاب ِن َمس ُع‬
ِ ‫ َع ْن َعب ِد‬-‎٩٣٤
َ ‫ إِ ذَ ا َع َط‬:‫ال‬ َ َ ْ ْ
ُ ‫ ي ْغ ِفر‬:‫ و ِليقُ ْل ُهو‬.‫اهلل‬
.‫اهلل ِلي َو َل ُك ْم‬ ُ ‫ يرحم َك‬:‫ و ِليقُ ْل من ير ُّد‬.‫ب ا ْلع مَ ِالني‬ ِ َ ْ‫ح‬
ُ َ َ َ َ ُ َ َْ َُ ْ َ َ َ َ َ ِّ ‫ال ْم ُد هلل َر‬
ٌ ‫َص ِح‬
‫يح‬
934. ‘Abdullāh [b. Mas’ood] said: “When one of you sneezes, he

should say, ‘Praise be to Allah, the Lord of the Worlds.’ Let anyone
responding to him say, ‘May Allah have mercy on you.’ Then the
person who sneezed should say, ‘May Allah forgive me and you.’ ”
(Authentic Chain in the Mawqoof form)
ُ ‫ ع َطس رج ٌل ِع ْن َد ال َّنبِ ي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه‬ َ
َ ِّ ُ َ َ َ َ َ‫ ق‬،‫ َع ْن أبِ ِيه‬،‫اس ْب ِن َس َل َم َة‬
ِ ‫ َع ْن إِ َي‬-‎٩٣٥
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ فَ ق‬،‫س ُأ ْخ َرى‬ ُ َ َ‫َو َس َّل َم فَ ق‬
َ ُّ َ ‫ ث َُّم َع َط‬،))‫((ي ْر َح ُم َك اهلل‬
َ :‫ال‬
‫يح‬ ٌ ‫((ه َذا َم ْز ُك‬
َ
935. ‘Iyās b. Salama narrated from his father who said: “A man sneezed
in the presence of the Prophet  and the Prophet said, ‘May Allah
have mercy on you.’ Then the man sneezed again and the Prophet 
said, ‘This man has a cold.’ ” (Authentic)
Commentary: 1. In another authentically reported hadeeth from Abu
Hurayrah (), the Prophet  said, “If any one amongst you sneezes,
those seated around him should supplicate for him. If he exceeds the third,
then he has cold, and the supplication should not be made after the third.”
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Al-Adab Al-Mufrad
(Ibn Sunnee and others). Imam at-Tirmidhee also collected an authentic

report with the same meaning in his Sunan. So, the supplication could still
be said after the second and third sneezing. 2. “If it is asked, ‘since he was
ill, he is in greater need to be supplicated for?’ The response is that, ‘It is
recommended to supplicate for recovery for him and not do the supplication
for the sneezer.’” Sharh Saheeh Adab al-Mufrad (3/64).
ُ ‫ت‬
‫اهلل‬ َ ْ‫ك ِإ ْن ُك ْن َت َح ِمد‬
َ ‫ َي ْر َح ُم‬:‫ال‬
َ ‫اب َم ْن َق‬
ٌ ‫ َب‬-‎٤٢١
Chapter 421: Of One Who Says, “May Allah Have Mercy On

You If You Praised Allah”
‫اح َي ِة‬
ِ ‫ فَ َع َطس ر ُج ٌل ِم ْن َن‬،‫ت إِ َلى َج ْن ِب ْاب ِن ُع َمر‬ َ ‫ول ا‬
َ َ‫ْأل ْز ِد ِّي ق‬
ُ ‫ ُك ْن‬:‫ال‬ ٍ ‫ َع ْن َم ْك ُح‬-‎٩٣٦
َ َ َ
َ ‫ت‬
ٌ ‫ َض ِع‬.))‫اهلل‬ ُ ‫ ((يرحم َك‬:‫ال ابن عمر‬
َ ‫ إِ ْن ُك ْن‬،‫اهلل‬
َ ‫ت َح ِم ْد‬ ِ َ ْ‫م‬
‫يف‬ ُ َ َْ َ َ ُ ُ ْ َ َ‫ فَ ق‬،‫ال ْس ِجد‬
936. Makhūl al-Azdī said: “I was beside Ibn ‘Umar when a man
sneezed on one side of the mosque. Ibn ‘Umar said, ‘May Allah have
mercy on you if you praised Allah.’ ” (Weak)
َ ‫اب‬
‫ آب‬:‫ال َي ُق ْل‬ ٌ ‫ َب‬-‎٤٢٢
Chapter 422: Do Not Say, “Āb”
- ‫ إِ َّما َأ ُبو َب ْك ٍر َوإِ َّما ُع َم ُر‬- ‫اهلل ْبن ُع َم َر‬ َ َ‫ َع ْن ُم َج ِاه ٍد َأ َّن ُه ق‬-‎٩٣٧
ِ ‫ َع َطس ْاب ٌن ِل َعب ِد‬:‫ال‬
ْ َ
ِ ‫الشي‬ ِ ٍ ّ ‫آب؟ إِ َّن‬ َ َ‫ فَ ق‬.‫آب‬ َ َ‫فَ ق‬
‫ني َج َع َل َها‬
ِ ‫اط‬ َ َّ ‫اس ُم َش ْي َطان م َن‬
ْ ‫آب‬ َ :‫ال ْاب ُن ُع َمر‬
ّ ‫((و َما‬ ّ :‫ال‬
ٌ ‫ َص ِح‬.))‫ال ْم ِد‬
‫يح‬ َ ْ‫ي ا ْل َعطس ِة َو ح‬
َ َ ْ‫َب ن‬
610
937. Mujāhid said: “A son of ‘Abdullāh b. ‘Umar - either Abū Bakr or
‘Umar - sneezed and he said, ‘Āb!’ Ibn ‘Umar said, ‘What is this Āb”?
Āb is a name of one of the Satans whom he put between the sneeze
and the praise.’ ” (Authentic)
َ ‫اب ِإ َذا َع َط‬

‫س ِم َر ًارا‬ ٌ ‫ َب‬-‎٤٢٣
Chapter 423: When Someone Sneezes Several Times
‫اهلل َع َل ْي ِه‬ َ َ‫ َحدَّ ث َِني َأبِ ي ق‬:‫ال‬
ُ ‫ ُك ْن‬:‫ال‬ َ َ‫اس ْب ِن َس َل َم َة ق‬
ٍ ‫ َع ْن إِ َي‬-‎٩٣٨
َ ِّ
َ َ‫ فَ ق‬.‫س ُأ ْخ َرى‬ ُ َ َ‫ فَ ق‬،‫س َر ُج ٌل‬ َّ
‫اهلل‬ َ ُّ َ ‫((ي ْر َح ُم َك اهلل)) ث َُّم َع َط‬
َ :‫ال‬ َ ‫َو َسل َم فَ َع َط‬
‫يح‬ َ :‫َع َل ْي ِه َو َس َّل َم‬
ٌ ‫((ه َذا َم ْز ُك‬
َ ‫ فَ َما َك‬،‫الثًا‬
‫ان‬ ِ ْ‫اح َد ًة َو ِث ْن َت ن‬
َ ‫ي َوث‬ ِ ‫((ش ِّم ْت ُه َو‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٩٣٩‎
َ :‫ال‬ َ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫ام‬
‫يح‬ ٌ ‫َب ْع َد َه َذا فَ ُه َو ُز َك‬
939. Abū Hurayra said: “Pray for mercy for a person once, twice, and
three times. Anything more than that is a cold.” (Authentic)
611
Al-Adab Al-Mufrad
َ ‫اب ِإ َذا َع َط‬

‫س ا ْل َي ُه ِود ّي‬ ٌ ‫ َب‬-٤٢٤‎
Chapter 424: When A Jew Sneezes
ُ ‫ون ِع ْن َد ال َّنبِ ي ص َّلى‬ َ ‫ود َي َت َع‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأبِ ي موسى ر ِضي‬-‎٩٤٠

‫اهلل‬ َ ِّ َ ‫اط ُس‬ ُ ‫ان ا ْل َي ُه‬ َ َ َ ُ ْ َ
ُ ‫يكم‬ ُ ِ َ :‫ول‬ ُ ‫ ((يرحم ُكم‬:‫ول َلهم‬
َ ‫ فَ َك‬،))‫اهلل‬
ُ ُ‫ان َيق‬ َ ‫َع َلي ِه وس َّلم رج‬
،‫اهلل‬ ُ ‫((ي ْهد‬ ُ ُ َ َْ ْ ُ َ ُ‫اء أ ْن َيق‬
َ َ َ َ َ َ ْ
ُ
ٌ ‫ َص ِح‬.))‫َو ُي ْص ِل ُح َبا َلك ْم‬
‫يح‬
940. Abū Mūsā said: “The Jews would pretend sneeze in the presence
of the Prophet  hoping that he would say to them, ‘May Allah
have mercy on you.’ He would say to them, ‘May Allah guide you and
put your affairs right.’ ” (Authentic)
Commentary: The Jews know that the Prophet, Muhammad  is truly the
Messenger of Allah even though they reject his message! So during his time
they would wish that he prayed Allah’s Mercy for them and so, would pretend
to sneeze in his presence. Since he – peace and blessings be upon him – was a
mercy to the entire mankind, he supplicated to Allah for them for guidance to
Islam and recitification of affairs which are prerequisites for the mercy they
wanted him to pray for. It evinces the fact that it is not permissible to say the
word, Yarhamukallahu meant for the people of Eemaan to the people of Kufr.
612
‫ال ْر َأ َة‬
َ ْ‫الر ُج ِل م‬ ُ ‫اب تَ ْش ِم‬
َّ ‫يت‬ ٌ ‫ َب‬-‎٤٢٥
Chapter 425: How A Man Prays For Mercy For A Woman When
She Sneezes
‫ َو ُه َو ِفي َب ْي ِت ُأ ِّم‬- ‫وسى‬ َ ُ ‫ عن َأبِ ي برد َة ر ِضي‬-‎٩٤١

َ ‫ت َع َلى أبِ ي ُم‬
ُ ‫ َد َخ ْل‬:‫ال‬ َ َ َُْ ْ َ
‫ فَ َل َّما‬،‫ت ُأ ِّمي‬
ُ ‫ فَ َأ ْخ َب ْر‬،‫ت فَ َش َّم َت َها‬
ْ ‫ َو َع َط َس‬،‫ت فَ َل ْم ُي َش ِّم ْت ِني‬
ُ ‫ فَ َع َط ْس‬- ‫اس‬
ِ ‫ا ْلفَ ْض ِل ْب ِن ا ْل َع َّب‬
‫ إِ ِّني‬:‫ال َل َها‬ ْ ‫ َو َع َط َس‬،‫اب ِني فَ َل ْم ُت َش ِّم ْت ُه‬‎

َ َ‫ فَ ق‬،‫ت فَ َش َّمت ََّها‬ ْ ‫س‬ ْ ‫ َوقَ ا َل‬،‫ت بِ ِه‬
َ ‫ َع َط‬:‫ت‬ ْ ‫قع‬ َ ‫َأ َت‬
َ ‫اها َو‬
َ َ ‫ ((إِ ذَ ا َع َط‬:‫ول‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ِ َ‫م‬
ُ ‫س أ َح ُد ُك ْم فَ َح ِم َد اهلل فَ َش ِّم ُت‬
‫ َوإِ ْن‬،‫وه‬ َ َ َّ ُ ‫س ْع‬
َ ‫ وإِ َّن اب َن ِك ع َطس فَ َلم يحم ِد‬.))‫ال ُت َشم ُتوه‬
ْ ‫ َو َع َط َس‬،‫اهلل فَ َل ْم ُأ َش ِّم ْت ُه‬
‫ت‬ َ ‫َلم يحم ِد‬
َ َ‫اهلل ف‬
َ ْ َ ْ َ َ ْ َ ُ ِّ َ ْ َ ْ
َ ‫ َأ ْح َس ْن‬:‫ت‬ َ ‫فَ ح ِم َد ِت‬
ٌ ‫ َص ِح‬.‫ت‬
‫يح‬ ْ ‫ فَ قَ ا َل‬.‫اهلل فَ َش َّمت َُّها‬ َ
941. Abū Burda (son of Abū Mūsā) said: “I came to Abū Mūsā while
he was in the house of the Umm al-Fadl b. al-‘Abbās, and I sneezed
and Abū Mūsā did not pray for mercy on me. Umm al-Fadl sneezed
and he prayed for mercy on her. I told my mother about that, so when
Abū Mūsā came to her, she confronted him and said, ‘My son sneezed
and you did not pray for mercy on him. She (Umm al- Fadl) sneezed
and you prayed for mercy on her.’ Abū Mūsā replied, ‘I heard the
Prophet  say, “When one of you sneezes and praises Allah, you
should pray for mercy on him. If he does not praise Allah, do not pray
for mercy for him.” My son sneezed and did not praise Allah, so I
did not pray for mercy for him. She sneezed and praised Allah, so I
wished mercy on her.’ She said, ‘You did well.’ ” (Authentic)
Commentary: 1. As regards the expression, “while he was in the house of
Umm al-Fadl bint Abbass”, our Shaykh, Shaykh Sameer bin Ameen az-
Zuhayree (hafizahullah) said, “that is how it is in the two manuscripts: ‘while
he was in the house of Umm al-Fadl bint al-Abbass’. But in Saheeh Muslim
(it says): ‘while he was in the house of the daughter of Fadl bin Abbass’.
613
Al-Adab Al-Mufrad
Imam an-Nawawee said: ‘This was Umm Kulthum, the daughter of Fadl bin
Abbass, the wife of Aboo Moosa al-Ash’aree. He married her after Hasan bin
Alee’s separation with her and she gave birth for Aboo Moosa who died while
still married to her.’” 2. It demonstrates the companion’s adherence to the
Sunnah. 3. It evinces the permissibility of saying, Ahsanta, ‘you did well’, to
some one who acts rightly. 4. Males are permitted to pray for Allah’s mercy
on the female if she sneezes and praises Allah.
‫ب‬ ُ ‫التث‬
ُ ‫َاؤ‬ ٌ ‫ َب‬-‎٤٢٦
َّ ‫اب‬
Chapter 426: Yawning
ُ ‫ع ِن الن ِبي ص َّلى‬‎

‫اهلل َع َل ْي ِه‬ ُ ‫ َعن َأ ِبي ُهرير َة ر ِضي‬-‎٩٤٢
َ ،‫اهلل َع ْن ُه‬
َ ِّ َّ َ َ ََْ ْ
َ
‫ َص ِحيح‬.))‫اع‬ ْ ‫ َف ْل َي ْك ِظ ْم َما‬،‫ب أ َح ُد ُك ْم‬
َ ‫اس َت َط‬ َ ‫((إ َذا تَ ث‬
َ ‫َاء‬ ِ :‫ال‬َ ‫َو َس َّل َم َق‬
yawns, he should repress it as much as possible.’ ” (Authentic)
ِ ‫ال َو‬
‫اب‬ َ ‫ َل َّب ْي‬:‫ول‬
َ ْ‫ ِع ْندَ ج‬،‫ك‬ ُ ‫اب َم ْن َي ُق‬
ٌ ‫ َب‬-‎٤٢٧
Chapter 427: One Who Says, “Labbayk (At Your Service)”

When He Answers
ُ ‫يف ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه‬ َ ‫ت َر ِد‬
ُ ‫ ُك ْن‬:‫ال‬ ُ ‫ عن مع ِاذ ر ِضي‬،‫ عن َأ َن ٍس‬-‎٩٤٣
َ ِّ َ َ َ ُ ْ َ ْ َ
‫((ه ْل َت ْد ِري‬ َ ‫ال ِم ْث َل ُه َث‬
َ :‫الثًا‬ َ َ‫ ث َُّم ق‬،‫ َل َّب ْي َك َو َس ْع َد ْي َك‬:‫ت‬ َ َ‫َو َس َّل َم فَ ق‬
َ :‫ال‬
ُ ‫ قَ ْل‬،)) ُ‫((يا ُم َعاذ‬
614
ُ ‫اهلل َع َلى ا ْل ِع َب ِاد أنْ َي ْع ُب ُد‬
َ ‫وه َو‬
‫ال‬ ِ ‫((ح ُّق‬
َ َ َ‫ ق‬،‫ال‬
:‫ال‬ ُ ‫اهلل َع َلى ا ْل ِع َب ِاد))؟ قُ ْل‬
َ :‫ت‬ ِ ‫َما َح ُّق‬
،‫ َل َّب ْي َك َو َس ْع َد ْي َك‬:‫ت‬
ُ ‫ قُ ْل‬،))! ُ‫((يا ُم َعاذ‬ َ :‫ال‬ َ ‫ ث َُّم َس َار َس‬.))‫ُي ْش ِر ُكوا بِ ِه َش ْي ًئا‬
َ َ‫ فَ ق‬،‫اع ًة‬
َ ْ‫اهلل َع َّز َو َج َّل إِ ذَ ا فَ َع ُلوا ذَ ِل َك؟ َأن‬

.))‫ال ُي َع ِّذ َب ُه ْم‬ ِ ‫((ه ْل َت ْد ِري َما َح ُّق ا ْل ِعب ِاد َع َلى‬
َ َ :‫ال‬ َ َ‫ق‬
ٌ ‫َص ِح‬
‫يح‬
943. Mu‘ādh said: “I was riding behind the Prophet  and he called,
‘Mu‘ādh!’ I said, ‘Labbayka, wa sa‘dayka, At your service.’ Then the
Prophet  said the same thing three times and went on, ‘Do you
know what Allah has made obligatory for His slaves? That they must
worship Him and not associate anything with Him.’ Then he rode on
for an hour and called, ‘Mu‘ādh!’ I said, ‘Labbayka, wa sa‘dayka, At
your service!’ He said, ‘Do you know what right the slaves have over
Allah, the Mighty and Exalted, when they do that? That He will not
punish them.’ ” (Authentic)
Commentary: The point of reference in relation to the chapter heading is
Muadh’s saying, Labbayka, wa sa‘dayka, ‘At your service’, when the Prophet
 called him.
َ ‫ باب ِقيام الرج ِل‬-‎٤٢٨

‫أل ِخ ِيه‬ ُ َّ ُ َ ٌ َ
Chapter 428: A Man Standing Up For His Brother
‫ت‬
ُ ‫س ْع‬ َ ‫ان قَ ِائد َك ْع ٍب ِم ْن َب ِن ِيه ِح‬
ِ َ‫ م‬:‫ قال‬- ‫ني عمي‬ َ -‫ َع ْن َعب ِد اهلل بن َك ْع ٍب‬-٤٤٩‎
َ ‫وك‬ ْ
‫اهلل َع َل ْي ِه‬ َ َ‫ني خ‬
َ ‫ت َّل‬ ُ ‫َكعب بن م ِال ٍك ر ِضي‬
َ ِ ‫ول‬ ِ ‫ف َع ْن َر ُس‬ َ ‫ث َح ِدي َث ُه ِح‬
ُ ِّ‫اهلل َع ْن ُه ُي َحد‬ َ َ َ ْ َ ْ
ِ ‫اهلل َع َلي ِه َو َس َّلم بِ َت ْو َب ِة‬ ُ ‫ فَ َتاب‬،‫وك‬
َ ‫ َو‬:‫اهلل َع َل ْي ِه‬ ٍ ‫َو َس َّلم َع ْن َغ ْز َو ِة َتب‬
‫اهلل‬ َ ْ َ ِ ‫ول‬ ُ ‫آذن َر ُس‬ َ ُ َ
:‫ون‬ ُ ‫ فَ َت َل َّق ِان َي الن‬،‫ني َص َّلى َصال ََة ا ْلفَ ْج ِر‬
َ ‫ َيقُ و ُل‬،‫َّاس فَ ْو ًجا فَ ْو ًجا؛ ُي َه ِّن ُئ ِوني بِ الت َّْو َب ِة‬ َ ‫َع َل ْي َنا ِح‬
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Al-Adab Al-Mufrad
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫ِل َت ْه ِن َك َت ْو َب ُة‬
َ ِ ‫ول‬ َ
َ ْ‫ َحتَّى َد َخ ْل ُ م‬،‫اهلل َع َلي َك‬
ِ ‫ فَ إِ ذَ ا بِ ر ُس‬،‫الس ِج َد‬
ْ ‫ت‬ ْ
ِ ‫ َو‬،‫ َحتَّى َصافَ َح ِني َوهن ََّأ ِني‬،‫اهلل ُي َهر ِو ُل‬
‫اهلل َما‬ ِ ‫ام إِ َل َّي َط ْل َح ُة ْب ُن ُعبي ِد‬ ُ ‫َح ْو َل ُه الن‬
َ َ‫ فَ ق‬.‫َّاس‬
ْ َْ
‫يح‬ َ ‫ال َأ ْن َس‬
ٌ ‫ َص ِح‬.‫اها ِل َط ْل َح َة‬ َ ،‫ين َغ ْي ُر ُه‬ ُ ْ‫قام إِ َل َّي ر ُج ٌل ِم َن م‬
ِ ‫ال َه‬
َ ‫اج ِر‬ َ َ
944. ‘Abdullāh b. Ka‘b b. Mālik who was the guide of Ka’b from
amongst his children when he became blind - said: “I heard Ka‘b b.
Mālik narrating his experience during the raid on Tabūk when he had
stayed behind the Messenger of Allah  (i.e. he did not join the
army). Allah accepted his repentance. The Messenger of Allah 
announced after he had prayed the Fajr prayer that Allah had forgiven
him. People came to Ka‘b in great numbers to congratulate him on the
good news that Allah had forgiven him.
(Ka‘b said,) “They said, ‘Allah has turned to you’ until I entered the
mosque. There was the Messenger of Allah  surrounded by some
people. Talha b. ‘Ubaydullāh got up for me and came forward hastily
until he shook my hand and congratulated me. By Allah, he was the
only man among the Muhājirīn to get up for me. I will not forget that
Talha did that.” (Authentic)
Commentary: The hadeeth contains the following points of benefit amongst
others: 1. It shows the seriousness of sins. 2. The love of the Prophet  and
the companions () for one another. They were all glad that Ka’b and the two
others were forgiven. 3. We should be satisfied with the apparent disposition
of people and not poke around about their intentions. 4. From the ways
of congratulating people is to stand up and shake them. 5. Shaykh Saleem
bin ‘Eid al-Hilaalee (hafizahullah) gave a commentary of the hadeeth in a
separate work titled, Ithaaf as-Saalik bi Fawaaid Hadeeth al-Mukhallifeen
min Riwaayati Ka’b bin Maalik in over 300 pages and explained 110 points
of benefits from this hadeeth.
‫اسا َن َز ُلوا َع َلى ُح ْك ِم َس ْع ٍد ْب ِن‬ َ ُ ُ ْ‫ َع ْن َأبِ ي َس ِع ٍيد خ‬-‎٩٤٥

ً ‫ أ َّن َن‬،‫ال ْد ِري َر ِض َي اهلل َع ْن ُه‬
ُ ‫ال ال َّنبِ ي ص َّلى‬ ُ
‫اهلل‬ َ ُّ َ َ‫ال ْس ِج ِد ق‬ َ ْ‫ فَ َل َّما َب َل َغ قَ ِريبا ِم َن م‬،‫اء َع َلى ِح َم ٍار‬
ً َ ‫ فَ َج‬،‫ فَ أ ْر ِس َل إِ َل ْي ِه‬،‫ُم َع ٍاذ‬
616
‫ال ِء َن َز ُلوا َع َلى‬ َ ُ‫((يا َس ْع ُد! إِ َّن َهؤ‬: َ َ َ‫ َأ ْو َس ِّي َد ُك ْم)) فَ ق‬،‫ ((ا ْئ ُتوا َخ ْي َر ُك ْم‬:‫َع َل ْي ِه َو َس َّل َم‬
‫ال‬
َ َ‫ فَ ق‬.‫ َو ُت ْس َبى ذُ ِّر َّي ُت ُه ْم‬،‫ َأنْ ُت ْق َت َل ُمقَ ِات َل ُت ُه ْم‬:‫ َأ ْح ُك ُم ِف ِيه ْم‬:‫ال َس ْع ٌد‬
‫ال‬ َ َ‫ فَ ق‬.))‫ُح ْك ِم َك‬
َ ‫((ح َك ْم‬
‫ت بِ ُح ْك ِم‬ َ َ‫اهلل)) َأ ْو ق‬
:‫ال‬ َ ‫((ح َك ْم‬
ِ ‫ت بِ ُح ْك ِم‬ ُ ‫ال َّنبِ ي ص َّلى‬
َ َ َ ُّ
ٌ ‫ َص ِح‬.))‫ال ِل ِك‬
945. Abū Sa‘īd al-Khudrī reported this: “Some people (from the Jews
of Qurayza) choose to abide by the judgement of Sa‘d b. Mu‘ādh who
was sent for (by the Prophet ) and came on a donkey. When he
drew near to the mosque, the Prophet  said, ‘Come forward to the
best of you or your leader.’ Then the Prophet  said, ‘Sa‘d, these
people have chosen to abide by your judgement.’ Sa‘d pronounced,
‘My judgement regarding them is that their fighting men be executed
and their children taken as booty.’ The Prophet  said, ‘You
have given the judgement of Allah’ or he said, ‘You have given the
judgement of the King.’ ” (Authentic)
Commentary: 1. Sa’d bin Mu’adh () who was in the Prophet’s mosque
recovering from the serious injury he sustained during the Battle of Trench
came to meet the Prophet  and the rest of the people in a mosque
temporarily set up for the daily obligatory prayers during the sieged on the
Jews of Qurayza after their treachery. 2. In another authentic narration of
the same hadīth, it says, “Qoomoo ilaa sayyidikum (Stand up to your leader
(i.e. Sa’d bin Mu’adh))”; and in another, with the addition, “fa anziloohu (…
and help him alight)”. Based on these expressions, Imam al-Albaanee (‫رحمه‬
‫ )الله‬averred, “So it appears to me - and Allah knows Best – that the author
(may Allah shower blessings on him) actually only intended to relate the
meaning of the hadeeth (and not the exact wording) in order to draw attention
that it is not connected with a man’s standing up for his brother out of respect
as is common place but (he could do that) only to help him come down, for
he (Sa’d bin Mua’dh) was ill (at the time). If he  had intended the first
meaning, (i.e. standing for a person to show respect), he would have said,
‘Qoomoo li sayyidikum (stand up for the sake of your leader)’ which is not
contained in any of the chains of report of the hadeeth.” Therefore, the
narration establishes standing up to meet our brother, in order to offer help
to him or the like. It could even imply standing up to a person to slap or beat
617
Al-Adab Al-Mufrad
him. However, to stand up out of respect for him does not have any basis in
this hadeeth. Allah knows Best. See hadeeth no. 977 and Silsilat al-Ahaadeeth
as-Saheehah (67).
َّ ‫ص َأ َح‬
‫ب إِ َل ْي ِه ْم ُر ْؤ َي ًة ِم َن ال َّنبِ ِّي َص َّلى‬ َ ‫ َما َك‬:‫ال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎٩٤٦
ٌ ‫ان َش ْخ‬ َ َ ْ َ
َ ُ
ٌ ‫ َص ِح‬.‫ون ِم ْن َك َر ِاه َّي ِت ِه ِل َذ ِل َك‬
‫يح‬ ُ ُ‫ َو َكانُوا إِ ذَ ا َرأ ْو ُه َل ْم َيق‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
َ ‫ مِ َلا َي ْع َل ُم‬،‫وموا إِ َل ْي ِه‬
946. Anas said: “There was no one the people loved to see more than
the Prophet . But when they saw him, they did not stand up to
him, since they knew that he disliked that.” (Authentic)
Commentary: In other versions of this hadeeth collected by Imam At-
Tahaawee in Mushkil al-Aathaar and Abu Ya’alaa in his Musnad, the above
expression, ‘lam yaqoomoo ilayhi (translated as, ‘they did not stand up to
him’), occurs as lam yaqoomoo lahu (they would not stand up because of
him). According to Imam Al-Albaanee (‫)رحمه الله‬, “Apparently, this is the
correct thing (i.e. that they would not stand up because of him) due to the
earlier cited difference between, ‘standing up because of him’ and ‘standing
up to him’. While the first is that which is disapproved, the second standing
is clearly permissible (since it has to do with helping him fulfill a particular
need), regarding even the general people how much more their leaders as is
in the hadeeth of Sa’d bin Mu’adh…” In the report of Imam al-Bayhaqee, it
says, “lam yataharrakoo (they would not even move)” indicating that what
was known to be detested is to stand up because of him because, ‘to stand up
to him’ would mean to help him which may even be obligatory and not
detested. While stating this report, Imam al-Bayhaqee said, “Abu Abdillah,
al-Haafidh (i.e. Imam Hakim) said, ‘I attended the lesson of Abu Muhammad,
Abdur-Rahman bin Mirzabaanee al-Khazzaaz – the great scholar of hadeeth
of his time - at Hamdan. He came out to us while we were sitting down
looking at him. When he drew near us, we all stood up. He forbade and
prevented us from that and then said…(he then related the chain of narration
up to Anas bin Malik and read this hadeeth).’” Thereafter, Imam al-Albaanee
(‫ )رحمه الله‬said, “There are many of such reports from the pious predecessors
such that if compiled, could make a treatise.” These shed light on the fact
that what the Prophet  disapproved was standing up because of a person.
See hadeeth no. 977.
618
ِ ‫ت َأ َح ًدا ِم َن الن‬
َ ‫َّاس َك‬
‫ان‬ ُ ‫ َما َر َأ ْي‬:‫ت‬ ُ ‫ال ْؤ ِم ِنني ر ِضي‬
ْ ‫ قَ ا َل‬،‫اهلل َع ْن َها‬ ُ ْ‫ َع ْن َع ِائ َش َة ُأ ِّم م‬-‎٩٤٧
َ َ َ
:‫ت‬ ْ ‫ قَ ا َل‬.‫اط َم َة‬ ِ َ‫ال َج ْلس ًة ِم ْن ف‬َ ‫ال َح ِدي ًثا َو‬ َ ‫اهلل َع َل ْي ِه َو َس َّل َم َكال ًَما َو‬ ُ ‫َأ ْشبه بِ ال َّنبِ ي ص َّلى‬
َ َ ِّ ََ
ْ ‫آها قَ ْد َأق َْب َل‬ ُ ‫ان ال َّنبِ ي ص َّلى‬

َ ‫اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا َر‬ َ ‫َو َك‬
َّ َ‫ام إِ َل ْي َها ف‬
،‫قب َل َها‬ َ َ‫ ث َُّم ق‬،‫ب بِ َها‬
َ ‫ت َر َّح‬ َ ُّ
ُ ‫اها ال َّنبِ ي ص َّلى‬
َ ‫ت إِ ذَ ا َأ َت‬
ْ ‫ َو َكا َن‬.‫اء بِ َها َحتَّى ُي ْج ِل َس َها ِفي َم َك ِان ِه‬ َ
‫اهلل‬ َ ُّ َ ‫ فَ َج‬،‫ث َُّم أ َخ َذ بِ َي ِد َها‬
‫اهلل َع َل ْي ِه‬ ْ ‫َع َل ْي ِه َو َس َّل َم َر َّح َب‬
َ ِّ َّ َ‫ ف‬،‫ت إِ َل ْي ِه‬
َ ْ ‫ َوإِ َّن َها َد َخ َل‬.‫قب َل ْت ُه‬ َ َ‫ ث َُّم ق‬،‫ت بِ ِه‬
ْ ‫ام‬
،‫ت! ث َُّم َأ َس َّر إِ َل ْي َها‬

ْ ‫ فَ َب َك‬،‫ َو َأ َس َّر إِ َل ْي َها‬،‫ب َوقَ َّب َل َها‬ َ ِ‫َو َس َّل َم ِفي َم َر ِض ِه َّال ِذي قُ ب‬
َ ‫ فَ َر َّح‬،‫ض ِف ِيه‬
‫ فَ إِ ذَ ا ِه َي‬،‫ال ْر َأ ِة فَ ْضلًا َع َلى الن َِّس ِاء‬
َ ْ‫أل َرى َأ َّن ِل َه ِذ ِه م‬ َ ‫ت‬ ُ ‫ إِ ْن ُك ْن‬:‫ت ِللن ََّس ِاء‬ ُ ‫ت! فَ قُ ْل‬ ْ ‫فَ َض ِح َك‬
‫ إِ ِّني‬:‫ت‬ ْ ‫ال َل ِك؟ قَ ا َل‬ َ َ‫ َما ق‬:‫ِم َن الن َِّس ِاء! َب ْي َن َما ِهي َت ْب ِكي إِ ذَ ا ِهي َت ْض َح ُك! فَ َس َأ ْل ُت َها‬
َ َ
‫ ((إِ ِّني‬:‫ال‬ َ َ‫ فَ ق‬.‫أ َس َّر إِ َل َّي‬‎َ :‫ت‬ ُ ‫ض ال َّنبِ ي ص َّلى‬
ْ ‫ فَ قَ ا َل‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِ‫إِ ذً ا َل َب ِذ َر ٌة! فَ َل َّما قُ ب‬
َ ُّ
‫ت بِ َذ ِل َك‬ ُ ُ‫ ((إِ َّن ِك َأ َّو ُل َأ ْه ِلي بِ ي ح‬:‫ال‬
ُ ‫لوقً ا)) فَ ُس ِر ْر‬ َ َ‫ فَ ق‬.‫ ث َُّم َأ َس َّر إِ َل َّي‬،‫ت‬
ُ ‫ فَ َب َك ْي‬،))‫ت‬
ٌ ‫َم ِّي‬
َ
ٌ ‫ َص ِح‬.‫َوأ ْع َج َب ِني‬
‫يح‬
947. ‘Ā’isha. the Umm al-Mu’minīn, may Allah be pleased with her,
said: “I have not seen anyone who more resembled the Prophet 
in words or speech or manner of sitting than Fatima.”
‘Ā’isha continued, “When the Prophet  saw that she had come,
he would welcome her and then he would stand up to her, kiss her,
take her hand and bring her forward until he made her sit in his place.
When the Prophet  visited her, she greeted him and stood up for
him and kissed him. She came to the Prophet  in his final illness
and he greeted and kissed her and told her a secret. She wept. Then
he said something secretly to her again and she laughed. I said to the
women, ‘I see that this woman is superior to other women, yet she is
one of them. First she wept and then she laughed.’ I asked her, ‘What
did he say to you?’ She said, ‘If I told you, I would be divulging a
secret.’ When the Prophet  died, Fatima said, ‘He said secretly to
me, “I am dying.” so I wept. Then he said secretly to me, “You will be
619
Al-Adab Al-Mufrad
the first of my family to join me,” so I was happy and pleased at that.’
” (Authentic)
heading is the expression, “qaama ilayha (he would stand up to her)”, and it
has been mentioned that it differs from ‘standing up because of her’ which is
disapproved. The import of his standing up here is similar to that of hadeeth
no. 944.
‫الر ُج ِل ِل َّلر ُج ِل ا ْل َق ِاع ِد‬

َّ ‫اب ِق َي ُام‬
ٌ ‫ َب‬-‎٤٢٩
Chapter 429: A Man Standing Up For A Man Sitting Down
ُ ‫اش َت َكى ال َّنبِ ي ص َّلى‬

‫ فَ َص َّل ْي َنا‬،‫اهلل َع َل ْي ِه َو َس َّل َم‬ ْ ‫ال‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٩٤٨
‫ فَ َأ َش َار‬،‫اما‬ ً ‫ت إِ َل ْي َنا فَ َرآ َنا ِق َي‬
َ َ‫ فَ ا ْل َتف‬،‫ير ُه‬ ْ َ ‫ َو َأ ُبو َب ْك ٍر ُيس ِم ُع الن‬-‫ َو ُه َو قَ ِاع ٌد‬- ‫َور َاء ُه‬
َ ِ‫َّاس َتكب‬ ْ َ
‫ت َل َتف َْع ُلوا ِف ْع َل فَ ِار ٍس‬ َ َ‫ ق‬،‫ فَ َل َّما َس َّل َم‬،‫ودا‬
ْ ُ‫((إِ ْن ِك ْد م‬:‫ال‬ ً ‫ فَ َص َّل ْي َنا بِ َصال َِت ِه قُ ُع‬،‫إِ َل ْي َنا فَ قَ َع ْد َنا‬
‫ ا ْئ َت ُّموا بِ َأ ِئ َّم ِت ُك ْم؛ إِ نْ َص َّلى قَ ِائ ًما‬،‫ال َتف َْع ُلوا‬
َ َ‫ ف‬،‫ود‬ ِ ‫ون َع َلى ُم ُل‬
ٌ ‫وك ِه ْم َو ُه ْم قُ ُع‬ َ ‫وم‬
ُ ُ‫ َيق‬.‫الر ْو ِم‬
ُّ ‫َو‬
ً ‫ َوإِ ْن َص َّلى قَ ِاع ًدا فَ َص ُّلوا قُ ُع‬،‫اما‬

ٌ ‫ َص ِح‬.))‫ودا‬
‫يح‬ ً ‫فَ َص ُّلوا ِق َي‬
948. Jābir said: “The Prophet  was ill and we prayed behind
him while he was sitting down. Abū Bakr relayed his takbīr to the
people. The Prophet turned toward us and saw that we were standing.
He indicated to us that we should sit down. So we prayed with him
sitting down. After giving the taslīm, he said, ‘You were about to do
what the Persians and Romans do. They stand in front of their kings
while they are seated. Do not do that. Follow your imāms. If the imām
prays standing, then pray standing. If he prays sitting down, then pray
sitting down.’ ” (Authentic)
620
Commentary: This hadeeth prohibits standing before a person while he is
seated by way of showing reverence to him which was from the ways of the
non-Muslims. As such, it also prohibits imitating the non-Muslims regarding
things that are basically exclusive to them.
‫ب َف ْل َي َض ْع َيدَ ُه َع َلى ِف ِيه‬ َ ‫اب ِإ َذا تَ ث‬

َ ‫َاء‬ ٌ ‫ َب‬-‎٤٣٠
Chapter 430: When Someone Yawns, He Should Put His Hand

Over His Mouth

‫ ((إِ ذَ ا‬:‫ال‬ ُ ‫ عن َأبِ ي س ِع ٍيد ر ِضي‬-٩٤٩‎
ٌ ‫ َص ِح‬.))‫ان َي ْد ُخ ُل ِف ِيه‬
.‫يح‬ َّ ‫ فَ ْل َي َض ْع َي َد ُه بِ ِف ِيه؛ فَ إِ َّن‬،‫ب َأ َح ُد ُك ْم‬
َ ‫الش ْي َط‬ َ ‫اء‬
َ ‫َت َث‬
949. Abū Sa‘īd said: “The Prophet  said, ‘When one of you yawns,
he should put his hand over his mouth. Because Satan will enter it.’ ”
(Authentic)
Commentary: When the mouth opens due to something which is detested
in the Sharee’ah, it becomes a path for Satan who is given the ability to
enter the belly of man and move within it as blood moves within the veins.
Therefore, it is only noble for one to repress the yawn as much as possible as
mentioned earlier, or put his hand over his mouth to prevent the great enemy
access into his body.
‫ب فَ ْل َي َض ْع َي َد ُه َع َلى ِف ِيه؛ فَ إِ مَّ َنا ُه َو‬ ُ ‫اس ر ِضي‬

َ ‫ إِ ذَ ا َت َث‬:‫ال‬
َ ‫اء‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎٩٥٠
ٌ ‫ َص ِح‬.‫الش ْي َط ِان‬
‫يح‬ َّ ‫ِم َن‬
950. Ibn ‘Abbās said: “When someone yawns, he should place his
hand over his mouth. Yawning is from Satan.” (Authentic)
621
Al-Adab Al-Mufrad
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ال ْد ِري ر ِضي‬
ُ ْ‫ َع ْن َأبِ ي َس ِع ٍيد خ‬-‎٩٥١
َ َ ّ
ٌ ‫ َص ِح‬.))‫ان َي ْد ُخ ُل ُه‬
‫يح‬ َّ ‫ب َأ َح ُد ُك ْم فَ ْل ُي ْم ِس ْك َع َلى ِف ِيه؛ فَ إِ َّن‬
َ ‫الش ْي َط‬ َ ‫((إِ ذَ ا َت َث‬
َ ‫اء‬
‫س َغ ْي ِر ِه‬ ْ َ
َ ‫اب َه ْل َي ْف ِلي أ َحدٌ َرأ‬
ٌ ‫ َب‬-‎٤٣١
Chapter 431: Should Anyone Delouse Someone Else’s Head?

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٩٥٢
،‫الص ِام ِت‬ َّ ‫اد َة ْب ِن‬َ ‫ت ُع َب‬ ْ َ‫ت ح‬
َ ‫ت‬ َ ‫َي ْد ُخ ُل َع َلى ُأ ِّم َح َر ٍام؛ ْاب َن ِة َم ْل َح‬
ْ ‫ َوك َا َن‬،‫ فَ ُت ْط ِع ُم ُه‬،‫ان‬
ٌ ‫ َص ِح‬.‫اس َت ْيقَ َظ َي ْض َح ُك‬

‫يح‬ ْ ْ ‫ َو َج َع َل‬،‫فَ َأ ْط َع َم ْت ُه‬
َ ‫ فَ َن‬،‫ت َتف ِْلي َرأ َس ُه‬
ْ ‫ ث َُّم‬،‫ام‬
952. Anas b. Mālik said: “The Prophet  used to visit Umm Harām,
the daughter of Milhān who was married to ‘Ubada b. as-Sāmit. He
visited her and she served him food and started delousing his head so
he slept and then awoke cheerful.” (Authentic)
Commentary: 1. Imam an-Nawawee (‫ )رحمه الله‬said, “the scholars are agreed
that she is from those relations permanently prohibited in marriage to him –
peace and blessings be upon, but differ on how. Ibn Abdil-Barr and others
hold that she was one of his foster aunts. Others say she was an aunt to his
father or grandfather since Abdul-Muttalib’s mother was from the Najjaar
tribe.” 2. Hafidh Ibn Hajar (‫ )رحمه الله‬explained that, “It does not imply that
he had anything on his head. She was only teasing apart the hair of the
Messenger of Allah  to soothe him since teasing apart the hair makes one
feel relaxed.” 3. He became cheerful when he woke up owing to the dream he
had that, a group of people in his Ummah will sail on the sea as kings on
622
‫‪their thrones. This is authentically related in another version in the two‬‬
‫‪Saheehs.‬‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫ال‪َ :‬أ َت ْي ُ‬
‫الس ْع ِدي قَ َ‬
‫ول ِ َ‬ ‫ت َر ُس َ‬ ‫اص ٍم َّ‬ ‫‪َ -٣٥٩‎‬ع ْن قَ ي ٍس ْب ِن َع ِ‬
‫ْ‬
‫س َع َل َّي ِف ِيه‬ ‫ال ُ َّ ِ‬
‫ال الذي َل ْي َ‬
‫ول ِ‬
‫اهلل! َما مْ َ‬ ‫ت‪َ :‬يا َر ُس َ‬ ‫((ه َذا َس ِّي ُد َأ ْه ِل ا ْل َو َب ِر))‪ .‬فَ قُ ْل ُ‬ ‫فَ قَ َ‬
‫ال‪َ :‬‬
‫ون‪ ،‬وا َ‬
‫ْأل ْك َث ُر‬ ‫ال ُ َ‬ ‫ول ِ‬
‫اهلل‪َ (( :‬ن َعم مْ َ‬ ‫ال ِم ْن َض ْي ٍف؟ فَ قَ َ‬
‫ال َر ُس ُ‬ ‫َتبِ َع ٌة ِم ْن َط ِال ٍب‪َ ،‬و َ‬
‫ال أ ْر َب ُع َ َ‬ ‫ْ‬
‫الس ِمي َن َة‪،‬‬ ‫ال َم ْن َأ ْع َطى ا ْل َك ِر َمي َة‪َ ،‬و َم َن َح ا ْل َغ ِزير َة‪َ ،‬و َ‬
‫حن َر َّ‬ ‫ي‪ ،‬إِ َّ‬
‫اب مْ ِال َئ نْ ِ‬
‫ص َح ِ‬ ‫ُّون‪ ،‬وو ٌ َ‬
‫يل أل ْ‬ ‫ِست َ َ َ‬
‫َ‬
‫اهلل! ما َأ ْكرم َه ِذ ِه ا َ‬ ‫فَ َأ َك َل‪َ ،‬و َأ ْط َعم ا ْلقَ ِان َع َو مْ ُ‬
‫َق‪َ ،‬‬
‫ال‬ ‫ْأل ْخال َ‬ ‫ََ‬ ‫ول ِ َ‬ ‫ت‪َ :‬يا َر ُس َ‬
‫ال ْع َت َّر))‪ .‬قُ ْل ُ‬ ‫َ‬
‫ت‪َ :‬أ ْع ِطي‬
‫ف َت ْص َن ُع بِ ا ْل َع ِط َّي ِة؟)) قُ ْل ُ‬ ‫ُي َح ُّل بِ َو ٍاد َأ َنا ِف ِيه ِم ْن َك ْث َر ِة َن َع ِمي‪ .‬فَ قَ َ‬
‫ال‪َ :‬‬
‫((ك ْي َ‬
‫ال‪ :‬إِ ِّني َ‬ ‫ُ‬
‫أل ْم َن ُح النَّاقَ َة‪.‬‬ ‫يح ِة؟))‪ .‬قَ َ‬
‫ال ِن َ‬
‫ف َت ْص َن ُع ِفي مْ َ‬ ‫ال‪َ :‬‬
‫((ك ْي َ‬ ‫الْبِ ْك َر‪َ ،‬وأ ْع ِطي الن َ‬
‫َّاب قَ َ‬
‫وز ُع َر ُج ٌل ِم ْن‬ ‫َّاس بِ ِح َب ِال ِه ْم َو َ‬ ‫ف َت ْص َن ُع ِفي َّ‬

‫الط ُروقَ ِة؟)) قَ َ‬ ‫ال‪َ :‬‬
‫قَ َ‬
‫ال ُي َ‬ ‫ال‪َ :‬ي ْغ ُدو الن ُ‬ ‫((ك ْي َ‬
‫اهلل َع َل ْي ِه‬ ‫َج َم ٍل َي ْخ َت ِط ُم ُه‪ ،‬فَ ُي ْم ِس ُك ُه َما َب َدا َل ُه‪َ ،‬حتَّى َي ُك َ‬
‫ون ُه َو َي ُر ُّد ُه‪ ،‬فَ قَ َ‬
‫ُّ َ‬
‫ال‪ (( :‬فَ إِ مَّ َنا َل َك‬
‫ال‪َ :‬م ِالي‪ .‬قَ َ‬ ‫ب إِ َل ْي َك‪َ ،‬أ ْم َم ُ‬
‫ال َم َو ِال َ‬
‫يك؟))‪ .‬قَ َ‬ ‫َو َس َّل َم‪ (( :‬فَ َما َُل َك َأ َح ُّ‬
‫ت‪َ :‬‬
‫ال‬ ‫ت فَ َأ ْم َض ْي َ‬
‫ت‪َ ،‬و َس ِائ ُر ُه مِ َل َو ِال َ‬
‫يك))‪ .‬فَ قُ ْل ُ‬ ‫ت‪َ ،‬أ ْو َأ ْع َط ْي َ‬
‫ت فَ َأ ْف َن ْي َ‬
‫ِم ْن َم ِال َك َما َأ َك ْل َ‬
‫ت َج َم َع َب ِن ِيه‪ ،‬فَ قَ َ‬
‫ال‪َ :‬يا ُب َن َّي! ُخ ُذوا‬ ‫ال ْو ُ‬ ‫ت ُ‬
‫أل ِق َّل َّن َع َد َد َها‪ .‬فَ َل َّما َح َضر ُه مْ َ‬ ‫َج َر َم‪َ ،‬ل ِئ ْن َر َج ْع ُ‬
‫َ‬
‫وحوا َع َل َّي؛ فَ إِ َّن َر ُس َ‬
‫ول‬ ‫َعنِّي؛ فَ إِ َّن ُك ْم َل ْن َت ْأ ُخ ُذوا َع ْن َأ َح ٍد ُه َو َأ ْن َص ُح َل ُك ْم ِمنِّي‪َ :‬‬
‫ال َت ُن ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َي ْن َهى‬ ‫‪‎‬ع َلي ِه َو َس َّلم َلم ُي َن ْح َع َلي ِه‪َ ،‬وقَ ْد مَ ِ‬
‫س ْع ُ‬ ‫ُ‬ ‫ِ َّ‬
‫َّ َ‬ ‫ْ‬ ‫َ ْ‬ ‫اهلل َصلى اهلل َ ْ‬
‫يها‪َ ،‬و َس ِّو ُدوا َأ َكابِ َر ُك ْم فَ إِ َّن ُك ْم إِ ذَ ا‬ ‫ع ِن النِّياح ِة‪ ،‬و َك ِّف ُن ِوني ِفي ِثيابِ ي َّال ِتي ُك ْن ُ ُ‬
‫ت أ َص ِّلي ِف َ‬ ‫َ‬ ‫َ‬ ‫َ َ‬ ‫َ‬
‫ان َأ َكابِ ُر ُك ْم‬
‫ت َأ َص ِاغ َر ُك ْم َه َ‬ ‫َ ُ‬
‫يكم ِف ُ‬
‫يك ْم َخ ِليفَ ٌة‪َ ،‬وإِ ذَ ا َس َّو ْد مُ ْ‬ ‫َس َّو ْد مُ ْ َ َ ُ‬
‫ت أكابِ َرك ْم َل ْم َي َز ْل ألبِ ْ‬
‫ص ِل ُحوا َع ْي َش ُك ْم؛ فَ إِ َّن ِف ِيه ِغ ًنى َع ْن َط َل ِب الن ِ‬ ‫َ‬
‫َّاس‪،‬‬ ‫َّاس‪َ ،‬و َز ِه ُدوا ِف ْي ُك ْم‪َ ،‬وأ ْ‬
‫َع َلى الن ِ‬
‫ال ْر ِء‪َ .‬وإِ ذَ ا َدفَ ْن ُت ُم ِوني فَ َس ُّووا َع َل َّي قَ ْب ِري؛ فَ إِ َّن ُه َك َ‬ ‫ِ‬
‫آخر َكس ِب مْ َ‬ ‫مْ َ َ‬ ‫ُ‬
‫ان‬ ‫َوإِ َّياك ْم َوال ْسأ َل َة؛ فَ إِ َّن َها ُ ْ‬
‫‪623‬‬
Al-Adab Al-Mufrad
‫يها َأ ْن‬
ً ‫آم ُن َس ِف‬ َ َ‫ ف‬،‫ات‬
َ ‫ال‬ ٌ ‫اش‬ ٍ ‫ال ِّي ِم ْن َب ْك ِر ْب ِن َو‬
َ ‫ ُخ َم‬.‫ائل‬ َ ْ‫ي َه َذا ح‬ ُ ‫َي ُك‬
َ ْ‫ون َش ْي ٌء َب ْيني َو َب ن‬
‫ َح َس ٌن ِل َغ ْي ِر ِه‬.‫َي ْأ ِت َي َأ ْم ًرا ُي ْد ِخ ُل َع َل ْي ُك ْم َع ْي ًبا ِفي ِد ِين ُك ْم‬
953. Qays b. ‘Asim as-Sa‘di said: “I came to the Messenger of Allah

 and he said, ‘This is the master of the people of the desert.’ I asked,
‘Messenger of Allah, how much property may I own without owing
any claim to someone who comes with a request or as a guest?’ The
Messenger of Allah said, ‘The best property is forty. A lot of property
is sixty. Woe to whoever has hundreds unless he gives away something
precious, lends an animal with abundant milk or sacrifices a fat animal
to eat and feed the beggar and the poor.’ I said, ‘Messenger of Allah,
how noble these qualities are! The valley where I live is full of my
cattle.’ The Prophet asked, ‘What do you give as a gift?’ I said, ‘I give
the virgin camel and I give the she-camel.’ The Prophet asked, ‘How
much do you lend for a loan?’ I said, ‘I lend a hundred.’ He asked,
‘What do you do with she-camels that are ready to be mated?’ I said,
‘People bring their ropes (to use as halters for the male camels) and
no man is prevented from taking a camel on which he puts a halter.
He takes the male camel he thinks suitable (for mating and keeps it)
until he himself returns it.’ The Prophet  said, ‘Which do you love
more - your property or your heirs’ (mawāli)?’ I said, ‘My property.’
The Prophet said, ‘Your share is what you eat of your property and
consume or what you give and spend. The rest of it belongs to your
heirs.’ I said, ‘When I go back, I must reduce it by giving it away.
When Qays b. ‘Āsim as-Sa‘di was near death, he gathered his sons
around him and said, “My sons, take from me. You will not listen to
anyone who will give you better advice than me. Do not wail over me.
The Messenger of Allah  was not wailed for. I heard the Prophet
 forbid wailing. Shroud me in the garment in which I used to pray.
Make the oldest of you your leader. If you make the oldest of you
your leader, you will continue to have a successor from your father
among you. If you make the youngest of you your leader, then the
eldest of you will be lowered in people’s eyes and they would desert
you. Be abstinent among yourselves. Have a good livelihood and you
624
will be free of the need to ask from other people. Beware of begging.
It is the lowest of a man’s earnings. When you bury me, flatten my
grave. There have been some bad feelings between me and the tribe
of Bakr b. Wa’il in this area because of wounds I inflicted. I do not
trust a fool to bring something about that might occasion disgrace to
your religious life (dīn) (i.e. by his revealing the site of the grave).’ ”
(Sound due to supporting proof).
َّ َ‫الش َفتَينْ ِ ِع ْند‬

.‫الت َع ُّج ِب‬ َّ ‫ض‬ِّ ‫الر ْأ ِس َو َع‬
َّ ‫يك‬ ْ َ‫اب ح‬
ِ ‫ت ِر‬ ُ ‫ َب‬-‎٤٣٢
Chapter 432: Shaking The Head And Biting The Lips In

Amazement
ُ ‫ َأ َت ْي‬:‫ال‬
‫ت ال َّنبِ َّي َص َّلى‬ َ َ‫ فَ ق‬،‫ت َخ ِل ِيلي َأ َبا ذَ ِّر‬
ُ ‫ َس َأ ْل‬:‫ال‬
َ َ‫الص ِام ِت ق‬ ِ ‫ َع ْن َعب ِد‬-‎٩٥٤
َّ ‫اهلل ْب ِن‬ ْ
‫ت َو ُأ ِّمي‬ َ ‫ بِ َأبِ ي َأ ْن‬:‫ت‬ ُ ‫ قُ ْل‬.‫ض َع َلى َشفَ َت ْي ِه‬ َّ ‫ َو َع‬،‫حر َك َر ْأ َس ُه‬ ُ
ٍ ‫اهلل َع َلي ِه َو َس َّلم بِ َو ُض‬
َّ َ‫ ف‬،‫وء‬ َ ْ
:‫ت‬ ُ ‫ قُ ْل‬.))‫الة ِل َوق ِْت َها‬
َ ‫الص‬ َّ ‫ون‬ َ ‫َّك ُت ْد ِر ُك ُأ َم َر َاء َأ ْو َأ ِئ َّم ًة ُيؤَ ِّخ ُر‬
َ ‫ َو َل ِكن‬.‫((ال‬
َ :‫ال‬ َ َ‫آذَ ْي ُت َك؟ ق‬
َ ‫ فَ إِ نْ َأ ْد َر ْك‬،‫الصال ََة ِل َوق ِْت َها‬

َ ‫ َو‬،‫ت َم َع ُه ْم فص ِّل ِه‬
:‫ال َتقُ و َل َّن‬ َّ ‫((ص ِّل‬
َ َ َ‫فَ َما َت ْأ ُم ُر ِني؟ ق‬
:‫ال‬
ُ َ َ‫ ف‬،‫ت‬
ُ ‫َص َّل ْي‬
ٌ ‫ َص ِح‬.))‫ال أ َص ِّلي‬
‫يح‬
954. ‘Abdullāh b. as-Samit said: “My close friend Abū Dharr said, ‘I
brought to the Prophet  some water for wudū’. He shook his head
and bit his lips. I said, “My father and mother be your ransom, have
I offended you?” He said, “No, but you will meet amirs - or imāms-
who delay the prayer beyond its time.” I said, “What do you command
me to do?” He said, “Pray the prayer at the proper time. If you come
625
Al-Adab Al-Mufrad
across them, then pray with them and do not say, – ‘I have already
prayed, so I will not pray again.’ ” ’ (Authentic)
‫الت َع ُّج ِب َأ ْو‬

َّ َ‫الر ُج ِل َيدَ ُه َع َلى َف ِخ ِذ ِه ِع ْند‬
َّ ‫ب‬ُ ‫اب َض ْر‬
ٌ ‫ َب‬-‎٤٣٣
‫الش ْي ِء‬
َّ
Chapter 433: A Man Striking His Hand On His Thigh When He

Is Amazed Or For Some Other Reason
ِ َ‫اهلل َع َلي ِه َو َس َّلم َطرقَ ُه َوف‬ ُ ‫ عن ع ِلي ر ِضي‬-‎٩٥٥
َ ‫ َأ َّن َر ُس‬،‫َاهلل َع ْن ُه‬
‫اط َم َة‬ َ َ ْ َ ِ ‫ول‬ َ ٍّ َ ْ َ
‫اهلل! إِ مَّ َنا‬‎
ِ ‫ول‬ َ ‫ َيا َر ُس‬:‫ت‬ َ ‫ال ُت َص ُّل‬
ُ ‫ فَ قُ ْل‬.))‫ون؟‬ َ :‫ال‬
َ ‫((أ‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
َ َ‫ فَ ق‬،‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫بِ ْن‬
َ ِّ
ُ ‫ف ال َّنبِ ي ص َّلى‬
‫ َو َل ْم‬- ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫اء َأنْ َي ْب َع َث َنا َب َع َث َنا! فَ ا ْن َص َر‬ ِ ‫َأ ْنفُ س َنا ِع ْن َد‬
َ ُّ َ ‫ فَ إِ ذَ ا َش‬،‫اهلل‬ ُ
‫ان َأ ْك َث َر‬ َ ‫و َك‬
ُ ‫ان ا ِْإل ْن َس‬ ُ ُ‫ َيق‬،‫ب فَ ْخ َذ ُه‬
َ :‫ول‬ ُ ‫ت َو ُه َو ُم ْدبِ ٌر َي ْض ِر‬ ِ َ‫ ث َُّم م‬- ‫ُير ِج ْع إِ َل َّي َشي ًئا‬
ُ ‫س ْع‬ ْ ْ
ٌ ‫ َص ِح‬.)٤٥:‫(الكهف‬‫َش ْي ٍء َج َدلًا‬
.‫يح‬
955. ‘Alī, may Allah be pleased with him, said: “The Messenger of
Allah  came at night to me and Fatima, the daughter of the Prophet
 and said, ‘Do you not pray?’ (‘Alī said) I said, ‘Messenger of
Allah, our spirits are with Allah. When He wishes to wake us up,
we will wake up.’ The Prophet  left without saying anything to
me. Then after he had turned his back I heard him strike his thigh
and say, ‘Man is the most contentious of beings.’ ” (al-Kahf, 18: 54)
(Authentic)
Commentary: Apart from being evidence for the permissibility of a man’s
striking his own thighs when he is astonished, the prophet’s use of this verse
as proof against Alee’s response – even though the late-night prayer is not
626
obligatory, and he only sought to give an excuse for not having stood up up
till the time - disproves the view of those who give preordainment as excuse
for their laxity in their religious obligations.
،‫ب َج ْب َه َت ُه بِ َي ِد ِه‬ ُ ‫ عن َأبِ ي ر ِزين عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٥٦

َ َ َ‫اهلل َع ْن ُه ق‬
ُ ‫ َرأ ْي ُت ُه َي ْض ِر‬:‫ال‬ َ َ ََْ ْ َ َ ْ َ
!‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ َ ‫اق! َأ َت ْز ُعم‬
ِ ‫ َيا َأ ْه َل ا ْل ِع َر‬:‫ول‬
َ ِ ‫ول‬ ُ ‫ون أ ِّني أ ْك ِذ‬
ِ ‫ب َع َلى َر ُس‬ ُ ُ ُ‫َو َيق‬
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ َ ْ َ ْ‫م‬ ُ َ ْ‫يك ُ ُ م‬ ُ ‫َأ‬
:‫ول‬ َ ِ ‫ول‬ ُ ‫لس ِم ْع‬
َ ‫ت َر ُس‬ َ ‫ون َلك ْم ال ْه َنأ َو َع َل َّي الأث َُم؟ أ ْش َه ُد‬
ُ َ َ‫ ف‬،‫((إِ ذَ ا انْقَ َط َع ِش ْس ُع َن ْع ِل َأ َح ِد ُك ْم‬
ٌ ‫ َص ِح‬.))‫ال مَ ْي ِشي ِفي َن ْع ِل ِه اْأل ْخ َرى َحتَّى ُي ْص ِل َح ُه‬
‫يح‬
956. Abū Razīn said of Abū Hurayra: “I saw him striking his forehead
with his hand and saying, ‘People of Iraq, do you claim that I lie
against the Messenger of Allah ? Should you have contentment
while I have the sin? I testify that I heard the Messenger of Allah 
say, “When one of you breaks his sandal-strap, he should not walk in
his other sandal until it is mended.” ’ ” (Authentic)
Commentary: The point of reference is Abu Hurayrah’s striking his forehead
with his hand. The hadeeth also highlights: 1. Disaproval for walking in a
single sandal or leather socks or socks since it contradicts sedateness. 2.
Islam exhorts towards paying serious attention to good manners in every
aspect of life. 3. The companions of the Prophet – may Allah be pleased with
them all – love and really believe in the Prophet . So, they report his
words with great precision and conviction.
627
Al-Adab Al-Mufrad
َ
ً ‫الر ُج ُل َف ْخ َذ أ ِخ ِيه َو َل ْم ُي ِر ْد ِب ِه ُس‬
‫وءا‬ َّ ‫ب‬َ ‫اب ِإ َذا َض َر‬
ٌ ‫ َب‬-٤٣٤‎
Chapter 434: When A Man Strikes His Brother’s Thigh And

Does Not Intend Any thing Bad By It
ُ ‫ فَ َأ ْلقَ ْي‬،‫الص ِامت‬

،‫ت َل ُه ُك ْر ِس ًّيا‬ َ َ‫ ق‬،‫ َع ْن َأبِ ي ا ْل َع ِال َي ِة؛ ا ْل َب َر ِاء‬-‎٩٥٧
ِ ‫ َم َّر بِ ي َعب ُد‬:‫ال‬
َّ ‫اهلل ْب ُن‬ ْ
‫ب فَ ْخ ِذي َض ْر َب ًة‬ ْ َّ ‫ إِ َّن ْاب َن َأبِ ي ِز َي ٍاد قَ ْد َأ َّخ َر‬:‫ت َل ُه‬
َ ‫ فَ م َا َتأ ُم ُر؟ فَ َض َر‬،‫الصال ََة‬ َ ‫فَ َج َل‬
ُ ‫ فَ قُ ْل‬،‫س‬
ِ َ‫ب ف‬ َ َ ُ ‫ س َأ ْل‬:‫ال‬ َ َ َ‫ َأ ْح ِس ُب ُه ق‬-
‫خذي َك َما‬ َ ‫ت أ َبا ذَ ِّر َك َما َسأ ْل َت ِني فَ َض َر‬ َ ‫ َحتَّى أ َّث َر ِف‬:‫ال‬
َ َ َ‫ ث َُّم ق‬- ‫يها‬
:‫ال َتقُ ْل‬ َ ‫الة ِل َوق ِْت َها؛ فَ إِ نْ َأ ْد َر ْك‬
َ ‫ َو‬،‫ت َم َع ُه ْم فَ َص ِّل‬ َّ ‫((ص ِّل‬
َ ‫الص‬ َ َ َ‫ فَ ق‬،‫ت فَ ِخ َذ َك‬
:‫ال‬ ُ ‫َض َر ْب‬
ُ ُ ‫قَ ْد َص َّل ْي‬
ٌ ‫ َص ِح‬.))‫ فَ ال أ َص ِّلي‬،‫ت‬
‫يح‬
957. Abu’l-‘Aliyya al-Barā’ said: “ ‘Abdullāh b. as-Sāmit was passing

by me and I gave him a chair. He sat down. I said to him, ‘Ibn Ziyād
has delayed the prayer. What do you command?’ He struck my thigh
(and the narrator thinks Abu’l-‘Aliyya said, ‘So that it left a mark on
it’) and then said, ‘I asked Abū Dharr as you asked me. He struck my
thigh as I have struck yours and said, “Pray the prayer at the proper
time, but if you come across some of them, pray with them and do not
say, ‘I have already prayed,’ so I will not pray (again).” ’ ” (Authentic)
Commentary: The point in this hadeeth in relation to the chapter heading is
the permissibility of striking a person’s thigh without any negative intention.
As regards the Prophet’s statement in another version of the same hadeeth,
(954): “…you will meet amirs who delay the prayer beyong its time”, Imam
an-Nawawee (‫ )رحمه الله‬explains, “That is, its preffered time; not completely
beyond its prescribed time. This is because, what is reported from the amirs
– both the earlier and later ones – is that they used to delay it beyond its
preffered time. No one of them delayed it completely beyond its prescribed
time. Therefore, it is pertinent to understand these narrations in the light of
what really happened.” The hadeeth also exhorts towards observing the
prayers at their preffered times, and avoiding difference and confrontation
with the rulers.
628
‫ول ِ‬‫اب ا ْن َط َل َق َم َع َر ُس ِ‬ ‫اهلل ْب ِن ُع َمر‪َ ،‬أ َّن ُع َمر ْب َن خْ َ‬
‫ال َّط ِ‬ ‫‪َ -‎٩٥٨‬ع ْن َس ِالم َع ْن َعب ِد ِ‬
‫َ‬ ‫َ‬ ‫ْ‬
‫َ‬ ‫ُ‬
‫ب َم َع ا ْل ِغ ْل َم ِان‬ ‫اهلل َع َل ْي ِه َو َس َّل َم ِفي َر ْه ٍط ِم ْن أ ْ‬
‫ص َحابِ ِه ِق َب َل ْاب ِن َص َّي ِاد‪َ ،‬حتَّى َو َج ُد ُ‬
‫وه َي ْل َع ُ‬
‫ب ْاب ُن َص َّي ٍاد َي ْو َم ٍئذ حْ ُ‬ ‫ُ‬
‫ال ُل َم‪ ،‬فَ َل ْم َي ْش ُع ْر َحتَّى َض َر َ‬
‫ب ال َّنبِ ُّي‬ ‫ِفي أ ُط ِم َب ِني َم َغا َل َة‪َ ،‬وقَ ْد قَ َار َ‬
‫اهلل؟))‪ .‬فَ َن َظ َر إِ َل ْي ِه‪،‬‬
‫ول ِ‬‫((أ َت ْش َه ُد َأ ِّني َر ُس ُ‬
‫ال‪َ :‬‬ ‫ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َظ ْه َر ُه بِ َي ِد ِه‪ ،‬ث َُّم قَ َ‬ ‫َ‬
‫ول ِ‬‫ال ْاب ُن َص َّي ٍاد‪ :‬فَ َت ْش َه ُد َأ ِّني َر ُس ُ‬ ‫ال‪َ :‬أ ْشه ُد َأ َّن َك رس ُ ُ‬
‫اهلل؟‪ .‬فَ َر َّص ُه‬ ‫ول األ ِم ِّي َ‬
‫ني! قَ َ‬ ‫َ ُ‬ ‫َ‬ ‫فَ قَ َ‬
‫الب ِن َص َّي ٍاد‪:‬‬ ‫اهلل َوبِ َر ُس ِول ِه))‪ ،‬ث َُّم قَ َ‬

‫ت بِ ِ‬ ‫ال‪:‬‬ ‫ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم ث َُّم قَ َ‬
‫ال ْ‬ ‫((آم ْن ُ‬
‫َ‬ ‫ُّ َ‬
‫ال ال َّنبِ ي ص َّلى ُ‬ ‫ْ‬
‫اهلل‬ ‫ُّ َ‬ ‫ال ْاب ُن َص َّي ٍاد‪َ :‬يأ ِت ِيني َص ِاد ٌق َو َك ِاذ ٌ‬
‫ب‪ .‬فَ قَ َ‬ ‫((ماذَ ا َت َرى؟))‪ .‬فَ قَ َ‬
‫َ‬
‫ت‬ ‫ال ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‪ (( :‬إِ ِّني َخ َب ْأ ُ‬ ‫((خ ِّل َط َع َلي َك ا َ‬
‫ْأل ْم ُر))‪ .‬قَ َ‬ ‫َع َل ْي ِه َو َس َّل َم‪ُ :‬‬
‫ُّ َ‬ ‫ْ‬
‫ول‬ ‫اخ َس ْأ فَ َل ْم َت ْع ُد قَ ْد َر َك))‪ .‬قَ َ‬
‫ال ُع َمر‪َ :‬يا َر ُس َ‬ ‫ال‪ُ :‬ه َو الدُّ ُّخ‪ .‬قَ َ‬
‫ال‪ْ (( :‬‬ ‫َل َك َخبِ ي ًئا))‪ .‬قَ َ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‪(( :‬إِ ْن َي ُك‬ ‫ب ُع ُنقَ ُه‪.‬؟ فَ قَ َ‬ ‫اهلل! َأ َت َأذَ ُن ِلي ِف ِيه َأ ْن َأ ْ‬
‫ِ‬
‫ُّ َ‬ ‫ض ِر َ‬
‫ال َس ِال ٌم‪ :‬فَ َس ِم ْع ُ‬

‫ت َع ْب َد‬ ‫ال ُتس َّل ُط َع َل ْي ِه‪َ ،‬وإِ ْن َل ْم َي ُك ُه َو فَ َ‬
‫ال َخ ْي َر‪َ ‎‬ل َك ِفي قَ ْت ِل ِه))‪ .‬قَ َ‬ ‫ُه َو َ‬
‫ول‪ :‬ا ْن َط َل َق بع َد ذَ ِل َك ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم ُه َو َو ُأ َب ُّي ْب ُن َك ْع ٍب‬ ‫ِ‬
‫اهلل ْب َن ُع َمر َيقُ ُ‬
‫ُّ َ‬ ‫َْ‬
‫األ ْنص ِاري يوما إِ َلى الن َّْخ ِل َّال ِتي ِفيها ابن صي ٍاد‪ ،‬حتَّى إِ ذَ ا د َخ َل ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه‬ ‫َ‬
‫ُّ َ‬ ‫َ‬ ‫َ‬ ‫َ ْ ُ َ َّ‬ ‫َ ّ ًَْ‬
‫ُ‬
‫َو َس َّل َم َط ِف َق ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َيت َِّقي بِ ُج ُذ ِ‬
‫وع الن َّْخ ِل‪َ ،‬و ُه َو َي ْس َم ُع ِم ِن ْاب ِن َص َّي ٍاد‬
‫ت ُأ ُّم‬
‫يها َز ْم َز َم ٌة‪ ،‬فَ َر َأ ْ‬ ‫َ‬
‫َش ْي َئا قَ ْب َل أ ْن َي َر ُاه‪َ ،‬و ْاب ُن َص َّي ٍاد ُم ْض َّط ِج ٌع َع َلى ِف َر ِاش ِه ِفي قَ ِطيفَ ٍة َل ُه ِف َ‬
‫ُ‬
‫الب ِن َص َّي ٍاد‪:‬‬
‫ت ْ‬ ‫ْاب ِن َص َّي ٍاد ال َّنبِ َّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َو ُه َو َيت َِّقي بِ ُج ُذ ِ‬
‫وع الن َّْخ ِل‪ .‬فَ قَ ا َل ْ‬
‫اهلل َع َل ْي ِه‬ ‫اهى ْاب ُن َص َّي ٍاد‪ .‬قَ َ‬
‫اس ُه ‪َ -‬هذا ُم َح َّم ٌد‪ ،‬فَ َت َن َ‬ ‫َأ ْي َص ُ‬
‫اف! ‪ -‬وهو مْ ُ‬
‫ُّ َ‬
‫اهلل‪ :‬قَ ام ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫ُّ َ‬ ‫َ‬ ‫ال َعب ُد ِ‬
‫ال َسال ٌم‪ :‬قَ َ ْ‬ ‫َو َس َّل َم‪َ (( :‬ل ْو َت َر َك ْت ُه َل َب نَّ َ‬
‫ي))‪‎.‬قَ َ ِ‬
‫ُ‬ ‫اهلل مِ َبا ُه َو َأ ْه ُل ُه‪ ،‬ث َُّم ذَ َك َر الدَّ َّج َ‬

‫َّاس‪ ،‬فَ َأ ْث َنى َع َلى ِ‬
‫ال‪(( :‬إِ ِّني أ ْن ِذ ُر ُك ُم ُ‬
‫وه‪َ ،‬و َما‬ ‫ال فَ قَ َ‬ ‫ِفي الن ِ‬
‫ُوح قَ ْو َم ُه‪َ ،‬و َل ِك ْن َس َأقُ ُ‬

‫ول َل ُك ْم ِف ِيه قَ ْولًا َل ْم َيقُ ْل ُه‬ ‫َ‬ ‫َ‬ ‫ِم ْن َنبِ ي إِ َّ‬
‫ال َوقَ ْد أ ْن َذ َر قَ ْو َم ُه‪َ ،‬لقَ ْد أ ْن َذ َر ن ٌ‬ ‫ٍّ‬
‫َ‬ ‫َ َّ َ‬ ‫َنبِ ي ِلقَ و ِم ِه‪َ :‬تع َلم َ َ َ‬
‫س بِ أ ْع َو َر))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫ون أ َّن ُه أ ْع َو ُر‪َ ،‬وأن اهلل َل ْي َ‬ ‫ْ ُ‬ ‫ٌّ ْ‬
‫‪629‬‬
Al-Adab Al-Mufrad
958. Sālim b. ‘Abdullāh said: “ ‘Abdullāh b. ‘Umar said that ‘Umar

b. al-Khattāb went with the Messenger of Allah  and a group of
Companions, to Ibn Sayyād and found him playing with some boys
in the fortress of the Banū Maghāla. Ibn Sayyād at that time was near
puberty. He was not aware of the Prophet  until he struck him on
the back with his hand. Then he said, ‘Do you testify that I am the
Messenger of Allah?’ He looked at him and said, ‘I testify that you
are the Messenger of the unlettered people.’ Ibn Sayyād said, ‘Do you
testify that I am the Messenger of Allah?’ The Prophet  squeezed
him and then said, ‘I believe in Allah and His Messenger.’ Then he
said to Ibn Sayyād, ‘What dreams do you have?’ Ibn Sayyād said. ‘(I
dream of) a truthful man and a liar coming to me.’ The Prophet 
said, ‘You are confused.’ The Prophet  said, ‘I have concealed
something from you (in my mind).’ Ibn Sayyād said; ‘It is “Dukh”
(smoke).’ The Prophet  said, ‘Get away! You will not go beyond
your rank.’ ‘Umar said, ‘Messenger of Allah, will you give me
permission to strike off his head?’ The Prophet  said, ‘If it is him
(i.e. the Dajjāl), then you are not the one to overcome him. If it is not
him, you gain nothing good by killing him.’
Sālim said, “I heard ‘Abdullāh b. ‘Umar say, ‘After that, the Prophet
 went one day with Ubayy b. Ka‘b al-Ansāri to the palm-trees
where Ibn Sayyād was. The Prophet  entered and hid behind the
palm-trunks, trying to hear something from Ibn Sayyād before he saw
him. Ibn Sayyād was lying on his bed in a wrapper and a murmuring
could be heard coming from him. Ibn Sayyād’s mother saw the
Prophet  hiding behind the palm-trunk and called to Ibn Sayyād,
“Sāf (that was his name)! Here is Muhammad.” Ibn Sayyād stopped
and the Prophet  said, “If she had left him alone, the business
would have been clear”.’
Sālim said that ‘Abdullāh said, “The Prophet  stood up among the
people, praised Allah as is His due and then spoke of the Dajjāl and
said, ‘I warn you of him. There is no prophet who has not warned his
people about him. Nūh warned his people, but I will tell you something
that no prophet before has told his people: you should know that he is
one-eyed and that Allah is not one-eyed.’ ” (Authentic)
630
Commentary: The point of reference in the hadeeth vis-à-vis the chapter
heading is the expression, “…until he struck him on the back with his
hand…” However, it contains other lessons including that: 1. The Dajjal
cannot be overpowered by any single person – no matter how pious or
powerful – except Nabiyy ‘Eesa – peace be upon him –, as contained in
other authentic narrations, after his descent which is from the Major Signs
of the Hour. 2. It is prohibited to kill a person without a just cause. Allah
the Exalted says: “Do not kill anyone whose killing Allah has forbidden,
except for a just cause…” (Q 17 : 33). 3. We should only act based on clear
knowledge and not illusions and suppositions. This informed the Prophet’s
painstaking effort to verify the person of Ibn Sayyad. 4. The Authority has
the responsibility of unraveling mysterious or complicated matters of interest
to the general populace. It was widely feared then that Ibn Sayyad was the
Dajjal about whose trial and tribulation the Prophets (alayhim as-Salam)
have warned their people. 5. The Authority also has the duty of warning
the people apprioprately about any impending danger as the Prophet 
warned about the coming of Dajjal and even gave additional information
because his coming was no doubt in his Ummah. 6. It supports the fact that
Allah the Mighty and Sublime has two Eyes.
‫ان‬ ُ ‫ان ال َّنبِ ي ص َّلى‬

َ ‫اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا َك‬ َ : ‫ال‬
َ ‫((ك‬ ُ ‫ عن جابِ ٍر ر ِضي‬-٩٥٩‎
‫ َأ َبا َع ْبد‬:‫ال َس ُن ْب ُن ُم َح َّم ٍد‬ َ َ‫ ق‬.))‫ات ِم ْن َم ٍاء‬
َ ْ‫ال ح‬ َ ‫ب َع َلى َر ْأ ِس ِه َثال‬
ٍ ‫َث َحفَ َن‬ ُّ ‫ َي ُص‬،‫ُج ُن ًبا‬
‫ال َيا ْاب َن‬ َ ْ‫ب َجابِ ر بِ ي ِد ِه َع َلى فَ ِخ ِذ ح‬

َ َ‫ فَ ق‬.‫ال َس ِن‬ َ ٌ َ َ‫اهلل إِ نْ َش ْع ِري َأ ْك َث ُر ِم ْن ذ‬
َ َ‫اك! ق‬
َ ‫ َو َض َر‬:‫ال‬ ِ
َ َ ُ َ ‫َأ ِخي! َك‬

ِ ‫يح‬
‫اإل ْس َناد‬ َ ‫ان َش ْع ُر ال َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم أ ْك َث َر ِم ْن َش ْع ِر َك َوأ ْط َي‬
ٌ ‫ َص ِح‬.‫ب‬
959. Jābir said: “When the Prophet  was in janāba, (e.g. he ought
to have a bath) he poured three handfuls of water over his head.”
When al-Hasan b. Muhammad (b. al-Hanafiyya) said, “Abū ‘Abdullāh.

I have more hair than that,” Jābir struck his hand on al-Hasan’s thigh,
and said, “Nephew, the Prophet  had more hair than you have and
better hair as well!” (Authentic Chain)
Commentary: Al-Hasan bin Muhammad bin al-Hanafiyyah (‫ )رحمه الله‬only
sought to point out that, the Prophet  perhaps, only used three handfuls
631
Al-Adab Al-Mufrad
because his hairs were not much and that for those with much hair, they
would require more handfuls. However, the companion’s response is evidence
that even though the Prophet’s hair was much more and better, which should,
based on al-Hasan’s thought, require him to use many handfuls, he – peace
and blessings be upon him – sufficed with three handfuls. “It demonstrates
what the pious predecessors were upon, of giving evidence with the action of
the Prophet  and submitting to it.” Sharh Saheeh al-Adab al-Mufrad
(3/101). In this narration also, the allowance of striking one’s hand on the
thigh of another person when no evil is intended is established.
َ
‫اس‬
ُ ‫الن‬ ُ ‫اب َم ْن َك ِر َه أ ْن َي ْق ُعدَ َو َي ُق‬
َّ ‫وم َل ُه‬ ٌ ‫ َب‬-‎٤٣٥
Chapter 435: One Who Dislikes Being Seated While Others

Are Standing Up
‫اهلل َع َل ْي ِه َو َس َّل َم ِم ْن فَ َر ٍس‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٩٦٠
َ ِ ‫ول‬ ُ ‫ ُص ِر َع َر ُس‬:‫ال‬
َ َ َ ْ َ
‫اهلل‬ َ َ َ ََ َ ُُ ُ ُ ُ ْ ‫ فَ ا ْنفَ َّك‬،‫ن َل ٍة‬
ُ ‫ فَ ُكنَّا َنعوده ِفي م ْشرب ٍة ِلع ِائ َش َة ر ِضي‬،‫ت قَ َدمه‬ ْ َ‫ينة َع َلى ِج ْذ ِع خ‬
ِ ‫ال ِد‬
َ ْ‫بِ م‬
‫ ث َُّم َأ َت ْي َن ُاه َم َّر َة ُأ ْخ َرى َو ُه َو ُي َص ِّلي‬،‫اما‬ َ

ً ‫ فَ َص َّل ْي َنا ِق َي‬،‫ َو ُه َو ُي َص ِّلي قَ ِاع ًدا‬،‫ فَ أ َت ْي َن ُاه‬،‫َع ْن َها‬
:‫ال‬ َ َ‫ ق‬،‫الصال ََة‬َّ ‫ فَ َل َّما قَ َضى‬،‫ فَ َأ ْو َم َأ إِ َل ْي َنا َأ ِن اق ُْع ُدوا‬،‫اما‬ َ ‫ال ْك ُت‬
ً ‫ فَ َص َّل ْي َنا َخ ْلفَ ُه ِق َي‬،‫وب َة قَ ِاع ًدا‬ َ ْ‫م‬
‫وموا‬ ً ‫ َوإِ ذَ ا َص َّلى قَ ِائ ًما فَ َص ُّلوا ِق َي‬،‫ودا‬

َ ‫ َو‬،‫اما‬
ُ ُ‫ال َتق‬ ُ ‫((إِ ذَ ا َص َّلى ا ِْإل َم‬
ً ‫ام قَ ِاع ًدا فَ َص ُّلوا قُ ُع‬
ٌ ‫ َص ِح‬.))‫س بِ ُع َظ َم ِائ ِه ْم‬

‫يح‬ ُ ‫ َك َما َتف َْع ُل فَ ِار‬،‫ام قَ ِاع ٌد‬ ِ ‫َو‬
ُ ‫اإل َم‬
960. Jābir said: “The Messenger of Allah  was thrown from a horse
in Madīna onto a palm-trunk and dislocated his foot. We used to visit
him in the room of ‘Ā’isha, may Allah be pleased with her. We came
upon him while he was praying sitting down and we prayed standing.
Then we visited him another time while he was praying the obligatory
prayer sitting and we prayed standing behind him. He indicated to us
that we should sit down. When he finished the prayer, he said, ‘When
632
the imām prays sitting, then pray sitting. When he prays standing, then
pray standing. Do not stand while the imām is sitting as the Persians’
custom is with their great men.’ ” (Authentic)
َ ‫ فَ قَ ا َل ِت ا‬،‫ فَ س َّماه مح َّم ًدا‬،‫ْأل ْنص ِار ُغالَم‬
َ
:‫ْأل ْن َص ُار‬ َ ُ ُ َ ٌ َ ‫ َو ُو ِل َد ِلفَ ال ٍَن ِم َن ا‬:[‫]جابِ ر‬ َ َ‫ ق‬-‎٩٦١
َ ‫ال‬
‫((ج ْئ ُت ُم ِوني‬ َ َ‫اع ِة؟ فَ ق‬ َ َّ ‫ َحتَّى قَ َع ْد َنا ِفي‬.‫اهلل‬
ِ ‫ول‬ِ ‫ِّيك بِ ر ُس‬ َ َ
ِ :‫ال‬ َّ ‫الط ِريق َن ْسأ ُل ُه َعن‬
َ ‫الس‬ َ َ ‫ال نُكن‬
‫ َي ْأ ِتي َع َل ْي َها‬،‫وس ٍة‬ ٍ ‫((ما ِم ْن َنف‬ َ َ‫ ق‬.‫ َن َع ْم‬:‫ قُ ْل َنا‬.))‫اع ِة؟‬ َ
َ ُ‫ْس َم ْنف‬ َ :‫ال‬ َّ ‫َت ْسأ ُل ِوني َع ِن‬
َ ‫الس‬
َ ‫ فَ قَ ا َل ِت ا‬،‫األ ْنص ِار ُغالَم فَ س َّماه مح َّم ًدا‬
َ :‫ْأل ْن َص ُار‬
‫ال‬ َ ‫ و ِل َد لفُ الن ِم َن‬:‫ قُ ْل َنا‬.))‫ِمائ َُة س َن ٍة‬
َ ُ ُ َ ٌ َ ُ َ
.))‫ال َت ْك َت ُنوا بِ ُك ْن َي ِتي‬ ِ ْ‫سوا م‬ َ ‫((أحس َن ِت ا‬
َ :‫قال‬ ِ ‫ول‬
َ .‫اهلل‬ ِ ‫ِّيك بِ ر ُس‬ َ
َ ‫ َو‬،‫باسي‬ ُّ َ‫ م‬.‫ْأل ْن َص ُار‬ َ ْ َ َ ‫نُكن‬
ٌ ‫َص ِح‬
‫يح‬
961. He (Jābir) said: “One of the young men of the Ansār had a son
and he called him Muhammad. The Ansār said, ‘We will not give
you the kunya of the Messenger of Allah (i.e. Abūl Qāsim).’ Then
they sat at the road-side and asked the Prophet about the Hour. The
Prophet said, ‘You have come-to me to ask me about the Hour?’ We
said, ‘Yes.’ He said, ‘There is no one present now who will live to see
a hundred years.’
“We said, ‘A young man of the Ansār has had a son and called him
Muhammad.’ The Ansār said, ‘We will not call you by the kunya of
the Messenger of Allah.’ The Prophet said, ‘You have done well Call
yourselves with my name but do not use my kunya.’ ” (Authentic)
Commentary: The prophecy mentioned in this hadeeth was one of the
miracles of the Prophet  that no one who was alive at that time lived
more than a hundred years after that. As to their question it is also an indirect
answer, as in another hadīth, ‘whoever dies, his Hour has come’ , means he
cannot do anything after that except to stand in front of his Lord so it is no
use knowing the actual time of the Hour. See narrations in Chapter 373.
633
Al-Adab Al-Mufrad
‫اب‬
ٌ ‫ َب‬-‎٤٣٦
Chapter 436: [This World Is More Worthless In The Sight Of

Allah Than A Dead Goat]
‫اهلل َع َل ْي ِه َو َس َّل َم َم َّر‬ ُ ‫اهلل ر ِضي‬
َ ‫ َأ َّن َر ُس‬،‫اهلل َع ْن ُه َما‬ ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎٩٦٢
َ ِ ‫ول‬ َ َ ْ
‫او َل ُه فَ َأ َخ َذ‬ َ
َ ‫ فَ َت َن‬،‫ فَ َم َّر بِ َج ْد ٍي أ َس َّك‬،‫َّاس َك َنفَ ْي ِه‬
ُ ‫ َوالن‬- ‫اخلًا ِم ْن َب ْع ِض ا ْل َع ِال َي ِة‬
ِ ‫وق َد‬ ُّ ‫ِفي‬
ِ ‫الس‬
،‫ب َأ َّن ُه َل َنا بِ َش ْي ٍء‬

ُّ ‫ َما حُ ِن‬:‫ فَ قَ ا ُلوا‬.))‫ب َأ َّن َه َذا َل ُه بِ ِد ْر َه ٍم؟‬ َ َ‫ ث َُّم ق‬،‫بِ ُأذُ ِن ِه‬
َ :‫ال‬
ُّ ‫((أ ُّي ُك ْم ُي ِح‬
َ ‫ ذَ ِل َك َل ُه ْم َث‬:‫ال‬
.))‫الثًا‬ َ :‫ قَ ا ُلوا‬.))‫ون َأ َّن ُه َل ُك ْم؟‬
َ َ‫ ((ق‬.‫ال‬ َ :‫ال‬
َ ‫((أ حُ ِت ُّب‬ َ َ‫َو َما َن ْص َن ُع بِ ِه؟ ق‬
))‫س َل ُه ُأذُ َن ِان‬ ِ َّ ُّ َ َ ‫ان َعيبا ِف ِيه َأ َّن ُه َأ َس ُّك‬

َ ‫((واْأل َسك الذي َل ْي‬
َ ِ ‫ال َو‬
َ ‫اهلل! َل ْو َك‬
ً ْ َ ‫ان َح َّيا َلك‬ َ :‫فَ قَ ا ُلوا‬
‫يح‬ ُ ِ ‫ َللدُّ ْنيا َأ ْه َو ُن َع َلى‬،‫اهلل‬

ٌ ‫ َص ِح‬.))‫اهلل ِم ْن َه َذا َع َل ْيك ْم‬ ِ ‫ ((فَ َو‬:‫ال‬
َ َ‫ت؟ ق‬ َ ‫فَ َك ْي‬
ٌ ‫ف َو ُه َو َم ِّي‬
َ
962. Jābir b. ‘Abdullāh said: “The Messenger of Allah  passed

the market on his way in from a high part of the city and the people
were on both sides of him. He passed a dead goat with both ears cut
off and reached out and took its ear. Then he said, ‘Who would like to
buy this for a dirham?’ The people said, ‘Why would we want to when
it is worthless? What would we do with it?’ He said, ‘Would you like
to have it?’ They said, ‘No.’ He said that to them three times and they
said, ‘No, by Allah! If it were alive, it would have a defect as it has
no ear. Why would we want it when it is dead?’ The Prophet said, ‘By
Allah. this world is less in the sight of Allah than this dead goat is to
you.’ ” (Authentic)
634
َ ْ‫ت ِع ْن َد ُأ َب ِّي ر ُجلًا َت َع َّزى بِ َع َز ِاء ج‬
‫ فَ َأ َع َّض ُه‬،‫ال ِاه ِل َّي ِة‬ ُ ‫ َر َأ ْي‬:‫ َع ْن ُع َت ٍّي ْب ِن َض ْم َر َة ق َا َل‬-‎٩٦٣
َ
َ َ ‫ إِ ِّني‬:‫ال‬ َ َ َ ُ
‫اب‬
ُ ‫ال أ َه‬ ُ ‫ َكأ َّن ُك ْم أ ْن َك ْر مُ ُت‬:‫ال‬
َ َ‫فَ ق‬‎ ‫وه!؟‬ ْ ‫ظر إِ َل ْي ِه أ‬
َ َ‫ص َح ُاب ُه ق‬ َ
َ ‫ فَ َن‬- ‫ َو َل ْم ُيكنِّه‬- ‫أ َب ُّي‬
‫((م ْن َت َع َّزى بِ َع َز ِاء‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ِ َ‫ِفي َه َذا َأ َح ًدا َأ َب ًدا؛ إِ ِّني م‬
َ :‫ول‬ َ َّ ُ ‫س ْع‬
َ
‫يح‬ ُ ‫ال ُت َكن‬
ٌ ‫ َص ِح‬.))‫ُّوه‬ ُ ‫ فَ أ ِع ُّض‬،‫ال ِاه ِل َّي ِة‬
َ ‫وه َو‬ َ ْ‫ج‬
963. ‘Utayy b. Damura said: “I saw a man with Ubayy who was
calling to another man in the way people used to call each other in
the days of Jāhiliyya. Ubayy then rebuked him and refused to use
his kunya. His companions looked at Ubayy, so he said, ‘You seem
to disapprove!’ He said, ‘I will never respect anyone who does this.
I heard the Prophet  say, “If someone calls people in the way
people did in the days of Jāhiliyya, ‘then rebuke him, and do not use
his kunya.” ’ ” (Authentic)
ْ ‫الر ُج ُل إذا َخ ِد َر‬

‫ت ِر ْج ُل ُه‬ ُ ‫اب َما َي ُق‬
َّ ‫ول‬ ٌ ‫ َب‬-‎٤٣٧
Chapter 437: What A Man Says When His Foot Goes Numb
‫ اذْ ُك ْر‬:‫ال َل ُه َر ُج ٌل‬

َ َ‫ فَ ق‬،‫ت ِر ْج ُل ْاب ِن ُع َم َر‬ َ َ‫الر ْح َم ِن ْب ِن َس ْع ٍد ق‬
ْ ‫ َخ ِد َر‬:‫ال‬ َّ ‫ َع ْن َع ْب ِد‬-‎٩٦٤
ٌ ‫ َض ِع‬.))!‫ ((يا ُم َح َّم ُد‬:‫ال‬
‫يف‬ َ َ‫ فَ ق‬،‫َّاس إِ َل ْي َك‬ َّ ‫َأ َح‬
ِ ‫ب الن‬
964. ‘Abdu’r-Rahmān b. Sa‘d said: “Ibn ‘Umar’s foot went numb/

deadened and a man said to him, ‘Mention the person you love the
most.’ He said, ‘Muhammad.’ ” (Weak)
635
Al-Adab Al-Mufrad
‫اب‬
ٌ ‫ َب‬-‎٤٣٨
Chapter 438: [Tidings To Certain Companions]
ُ ‫ان مع ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم ِفي‬ َ ُ َ
َ ِّ َ َ َ ‫ أ َّن ُه َك‬،‫وسى َر ِض َي اهلل َع ْن ُه‬
َ ‫ َع ْن أبِ ي ُم‬-‎٩٦٥
ُ
َ ْ‫ب بِ ِه َب ن‬
‫ي‬ ٌ ‫ َو ِفي َي ِد ال َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ُع‬،‫ال ِدي َن ِة‬
ُ ‫ود َي ْض ِر‬ َ ‫َح ِائ ٍط ِم ْن ِح‬
َ ْ‫يط ِان م‬

،‫ ((اف َت ْح َل ُه‬:‫و َس َّل َم‬‎َ ‫اهلل َع َل ْي ِه‬ َ َ‫ فَ ق‬،‫اء َر ُج ٌل َي ْس َتف ِْت ُح‬ ِّ ‫ال ِاء َو‬
َ ْ‫م‬
َ ُّ َ ‫ فَ َج‬- ‫ني‬
ِ ‫الط‬
.‫الن َِّة‬
َ ْ‫ َو َب َّشر ُت ُه بِ ج‬،‫ت َل ُه‬ ُ ‫ فَ إِ ذَ ا َأبو ب ْك ٍر ر ِضي‬،‫ فَ َذ َهب‬.))‫الن َِّة‬
ُ ‫ فَ فَ َت ْح‬،‫اهلل َع ْن ُه‬ َ ْ‫َو َب ِّشر ُه بِ ج‬
ْ َ َ َ ُ َ ْ
ُ ‫ فَ إِ ذَ ا عمر ر ِضي‬.))‫الن َِّة‬
،‫اهلل َع ْن ُه‬ َ ْ‫ َو َب ِّشر ُه بِ ج‬،‫ ((ا ْف َت ْح َل ُه‬:‫ال‬
َ َ‫ فَ ق‬،‫آخ ُر‬
َ ‫اس َت ْف َت َح َر ُج ٌل‬
َ َ ُ َ ُ ْ ْ ‫ث َُّم‬
َ َ‫ َوق‬- ‫س‬ ِ ْ ‫ ث َُّم‬.‫الن َِّة‬
َ ‫است ْف َت َح َر ُج ٌل‬ َ ْ‫ َو َب َّشر ُت ُه بِ ج‬،‫ت َل ُه‬
:‫ال‬ َ ‫ َوكان ُمتَّك َئا فَ َج َل‬- ‫آخ ُر‬ ْ ُ ‫فَ فَ َت ْح‬
ُ ‫ فَ َذ َه ْب‬.))‫ون‬
ُ ‫ت فَ إِ ذَ ا ُع ْث َم‬
،‫ان‬ ُ ‫ َأ ْو َت ُك‬،‫يب ُه‬ ِ ِ َ ْ‫ج‬
ُ ‫((ا ْف َت ْح َل ُه َو َب ِّش ْر ُه بِ النَّة َع َلى َب ْل َوى ُتص‬
ُ :‫ال‬ َ َ‫ فَ َأ ْخ َب ْر ُت ُه بِ َّال ِذي ق‬،‫ت َل ُه‬
ٌ ‫ َص ِح‬.‫ان‬
‫يح‬ ُ ْ‫اهلل م‬
ُ ‫ال ْس َت َع‬ َ َ‫ ق‬.‫ال‬ ُ ‫فَ فَ َت ْح‬
965. Abū Mūsā said: “He was with the Prophet  in one of the
gardens of Madīna. The Prophet  had a twig in his hand with
which he was striking the water and the mud. A man came asking for
the garden to be opened to him and the Prophet  said, ‘Open it for
him and give him the good news of the Garden.’ I went and it was Abū
Bakr, may Allah be pleased with him. I opened the door for him and
gave him the good news of the Garden. Then another man asked to be
let in and the Prophet said, ‘Open the door and give him the good news
of the Garden.’ It was ‘Umar, may Allah be pleased with him, and I
let him in and gave him the good news of the Garden. Then another
man asked to be let in and the Prophet was reclining and then sat up.
He said, ‘Open it for him and give him the good news of the Garden
along with an affliction that will befall him (in this world) - or that
will happen.’ I went and it was ‘Uthmān, may Allah be pleased with
him. I opened the door for him and told him what the Prophet  had
636
said. He said, ‘Allah is the One who is asked for help.’ ” (Authentic)
ِّ ‫اب ُم َص َاف َح ُة‬

‫الص ْب َي ِان‬ ٌ ‫ َب‬-‎٤٣٩
Chapter 439: Shaking Hands With Children
‫ َم ْن‬:‫ فَ َس َأ َل ِني‬،‫َّاس‬
َ ‫س ْب َن َم ِال ٍك ُي َص ِاف ُح الن‬
َ ُ ‫ ر َأي‬:‫ال‬
َ ‫ت أ َن‬ ْ َ َ َ‫ان ق‬
َ ‫ َع ْن َس َل َم َة ْب ِن َو ْر َد‬-‎٩٦٦
ُ ‫ ((بار َك‬:‫ال‬
َ ‫اهلل ِف‬‎
.))‫يك‬ َ ‫ فَ َم َس َح َع َلى َر ْأ ِسي َث‬،‫ َم ْو َلى ِل َب ِني َل ْي ٍث‬:‫ت‬
َ َ‫ َوق‬،‫الثًا‬ َ ‫َأ ْن‬
ُ ‫ت؟ فَ قُ ْل‬
َ َ
‫َح َس ُن‬
966. Salama b. Wardān said: “I saw Anas b. Mālik shake hands with
some people and he asked me, ‘Who are you?’ I said, ‘The mawlā of
the Banū Layth.’ He stroked my head three times and said, ‘May Allah
bless you.’ ” (Authentic)
Commentary: The narration shows the kindheartedness of the companion
(), and encourages shaking and stroking the head of the young and
supplicating for them.
637
Al-Adab Al-Mufrad
‫ال َص َاف َح ِة‬

ُ ْ‫اب م‬
ُ ‫ َب‬-‎٤٤٠
Chapter 440: Shaking Hands
َ َ‫ ق‬،‫اء َأ ْه ُل ا ْل َي َم ِن‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎٩٦٧

َّ َ َ‫ ق‬،‫اهلل َع ْنهما‬
‫ال ال َّنبِ ُّي‬ َ ‫ مَلا َج‬:‫ال‬ َ ُ َ َ َ ْ ْ َ
‫ فَ ُه ْم َأ َّو ُل َم ْن‬.))‫وبا ِم ْن ُك ْم‬ َ َ َ ُ
ً ‫ َو ُه ْم أ َر ُّق قُ ُل‬،‫ ((قَ ْد أق َْب َل أ ْه ُل ا ْل َي َم ِن‬:‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ٌ ‫ َص ِح‬.‫ال َصافَ َح ِة‬

‫يح‬ ُ ْ‫اء بِ م‬
َ ‫َج‬
967. Anas b. Mālik said: “When the people of Yemen came, the
Prophet  said, ‘The people of Yemen have come and they have
more courteous hearts than you’. They are the first who introduced the
handshake.” (Authentic)
Commentary: This hadeeth cites the connection between tenderheartedness
and handshake, and encourages handshake. In another authentic narration
collected by Imam Aboo Daawood, at-Tirmidhee and others, the Prophet
 said, “No two Muslims meet and shake hands except that they are both
forgiven before they depart.”
‫((م ْن مَ َت ِام الت َِّح َّي ِة َأنْ ُت َص ِاف َح‬

ِ :‫ال‬ ُ ‫ ع ِن ا ْلبر ِاء ب ِن ع ِاز ٍب ر ِضي‬-‎٩٦٨
َ َ َ ْ ََ َ
ٌ ‫ َص ِح‬.))‫اك‬
‫يح‬ َ ‫َأ َخ‬
968. ‘Abdullāh b. Yazīd said: “Al-Barā’ b. ‘Āzib said, ‘Part of the full
greeting is to shake your brother’s hand.’ ” (Authentic)
638
‫‪ -‎٤٤١‬باب مسح مْ َ َ ْ‬
‫الص ِب ِّي‬
‫س َّ‬‫ال ْرأ ِة َرأ َ‬ ‫َ ٌ َ ْ ُ‬
‫‪Chapter 441: A Woman Stroking A Child’s Head‬‬
‫اء‬
‫س َ‬ ‫اهلل ْب ُن ال ُّز َب ْي ِر َب َع َث ِني إِ َلى ُأ ِّم ِه َأ مْ َ‬
‫ان َعب ُد ِ‬ ‫َ‬
‫ال‪(( :‬ك َ ْ‬ ‫وق ال َّثقَ ِفي قَ َ‬ ‫‪َ -٩٦٩‎‬ع ْن َم ْر ُز ٍ‬
‫اج‪َ ،‬و َت ْد ُعو ِلي‪َ ،‬و مَ ْت َس ُح َر ْأ ِسي‪َ ،‬و َأ َنا َي ْو ِم ِئ ٍذ‬ ‫ُ‬ ‫َ‬
‫‪‎‬ح َّج ٌ‬‫بِ ْن ِت أبِ ي َب ْك ٍر‪ ،‬فَ أ ْخبِ ُر َها مِ َبا ُي َع ِام ُل ُه ْم َ‬
‫يف))‪َ .‬ض ِع ُ‬
‫يف‬ ‫َو ِص ٌ‬
‫‪969. Marzūq ath-Thaqafī said: “‘Abdullāh b. az-Zubayr sent me to his‬‬

‫‪mother, Asmā’ bint Abū Bakr, and he told her how Hajjaj was treating‬‬
‫‪them. She prayed for me and stroked my head. I was a young boy at‬‬
‫)‪that time.” (Weak‬‬
‫اب مْ ُ‬
‫ال َعا َن َق ِة‬ ‫‪َ -‎٤٤٢‬ب ُ‬
‫‪Chapter 442: Embracing‬‬
‫َ‬ ‫اهلل ر ِضي ُ‬

‫اهلل َع ْن ُه َما‪َ ،‬أ َّن ُه َب َل َغ ُه َح ِد ٌ‬
‫اب‬ ‫يث َع ْن َر ُج ٍل ِم ْن أ ْ‬
‫ص َح ِ‬ ‫َ َ‬
‫‪َ -‎٩٧٠‬ع ْن َجابِ ٍر ْب ِن َعب ِد ِ‬
‫ْ‬
‫ت إِ َل ْي ِه َر ْح ِلي َش ْه ًرا‪َ ،‬حتَّى قَ ِد ْم ُ‬
‫ت‬ ‫يرا‪ ،‬فَ َش َد ْد ُ‬ ‫ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َلي ِه َو َس َّلم ‪ ،‬فَ ْاب َت ْع ُ ِ‬
‫ت َبع ً‬ ‫َ‬ ‫ْ‬ ‫ِّ َ‬
‫ال‪:‬‬ ‫الر ُس ُ‬
‫ول‪ ،‬فَ قَ َ‬ ‫اب‪ ،‬فَ َر َج َع َ‬
‫ِ َ َّ‬ ‫اهلل ْب ُن ُأ َن ْي ٍس‪ ،‬فَ َب َع ْث ُ‬
‫ت إِ َل ْيه أن َجابِ ًرا بِ ا َ‬
‫ْلب ِ‬ ‫الشام‪ ،‬فَ إِ ذَ ا َعب ُد ِ‬
‫ْ‬ ‫َّ‬
‫يث َب َل َغ ِني َل ْم َأ مْ َ‬
‫س ْع ُه؛‬ ‫اع َت َنقَ ِني‪ .‬قُ ْل ُ‬
‫ت‪َ :‬ح ِد ٌ‬ ‫ت‪َ :‬ن َع ْم‪ ،‬فَ َخ َر َج فَ ْ‬ ‫َجابِ ر ْب ُن َعب ِد ِ‬
‫اهلل؟ فَ قُ ْل ُ‬ ‫ْ‬ ‫ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َيقُ ُ‬ ‫ال‪ :‬مَ ِ‬ ‫وت‪ ،‬قَ َ‬ ‫وت‪َ ،‬أ ْو مَ ُت َ‬
‫يت َأن َأ ُم َ‬ ‫َخ ِش ُ‬
‫ول‪َ :‬‬
‫((ي ْح ُش ُر‬ ‫َّ َ‬ ‫س ْع ُ‬
‫َّاس‪ُ -‬ع َر ًاة ُغ ْرلًا ُب ْه ًما))‪ ،‬قُ ْل ًنا‪َ :‬ما ُب ْه ًما؟ قَ َ‬ ‫ُ‬
‫اهلل ا ْل ِعب َ َ‬
‫س َم َع ُه ْم َش ْي ٌء‪،‬‬ ‫ال‪َ (( :‬ل ْي َ‬ ‫اد ‪ -‬أ ِو الن َ‬ ‫َ‬
‫ب‪َ :‬أ َنا مْ َ‬
‫ال ِل ُك‪،‬‬ ‫يه ْم بِ َص ْو ٍت َي ْس َم ُع ُه َم ْن َب ُع َد ‪َ -‬أ ْح ِس ُب ُه قَ َ‬
‫ال‪َ :‬ك َما َي ْس َم ُع ُه َم ْن قَ ُر َ‬ ‫فَ ُي َن ِاد ِ‬
‫‪639‬‬
Al-Adab Al-Mufrad
َ ‫ َو‬،‫ َو َأ َح ٌد ِم ْن َأ ْه ِل الن َِّار َي ْط ُل ُب ُه مِ َب ْظ َل َم ٍة‬،‫الن ََّة‬

‫ال‬ َ ْ‫أل َح ٍد ِم ْن َأ ْه ِل ج‬
ُ ‫الن َِّة َي ْد‬
َ ْ‫خل ج‬ َ ‫ال ي ْنب ِغي‬
َ َ َ
َ ْ‫ َو َأ َح ٌد ِم ْن َأ ْه ِل ج‬،‫ي ْد ُخ ُل النَّار‬‎َ ‫أل َح ٍد ِم ْن َأ ْه ِل الن َِّار‬
ُ ‫ قُ ْل‬.))‫الن َِّة َي ْط ُل ُب ُه مِ َب ْظ َل َم ٍة‬
:‫ت‬ َ ‫ي ْنب ِغي‬
َ َ َ
َ ‫ف؟ وإِ مَّ َنا َن ْأ ِتي‬
‫يح‬ ِ ‫الس ِّي َئ‬ ِ ‫الس َن‬
َّ ‫ات َو‬ َ ْ‫ َ ح‬:‫ال‬
َ ‫((ب‬ َ َ‫اهلل ُع َر ًاة ُب ْه ًما؟ ق‬ َ َ ‫َو َك ْي‬
970. Jābir b. ‘Abdullāh said: “A hadīth reached me on the authority

of a Companion of the Prophet so I purchased a camel and rode it
for a month until I reached Syria. ‘Abdullāh b. ‘Unays was there, and I
sent word to him, saying, ‘Jābir is at the door’. The messenger returned
and said, ‘Jābir b. ‘Abdullah?’ I said, ‘Yes.’ So ‘Abdullāh came out
and embraced me. I said, ‘A hadīth reached me which I myself did
not hear (from the Prophet) and I feared that one of us would die.’
He (‘Abdullāh b. ‘Unays) said, ‘I heard the Prophet  say, “Allah
will gather His slaves’ - or ‘people’ - ‘naked, uncircumcised, without
anything.’ We asked, ‘What is meant by “without anything”?’ The
Prophet said, ‘They will have nothing with them of worldly goods.’
(The Prophet went on), ‘He will call them with a voice that is heard
from afar’ - (and I think that he said: - ‘as if it was heard somewhere
nearby’) - ‘saying “I am the King. No one of the people of the Garden
will enter the Garden while any (one) of the people of the Fire is
seeking him for some injustice he did to him. No one of the people of
the Fire will enter the Fire while any (one) of the people of the Garden
is seeking him for an injustice he did to him.’ ” I asked, ‘How can
this be? We come to Allah naked and without any worldly goods?’
He (‘Abdullāh b. ‘Unays) said, ‘Either with good actions or with evil
actions.’ ” (Authentic)
Commentary: The point of reference in this hadeeth vis-a-vis the chapter
heading is that Abdullah came out and then embraced Jabir bin Abdullah
(radiya Allahu anhum). Anas bin Malik () reported that, “When the
companions of the Prophet  meet, they would shake each other. And
when they return from journeys, they embraced each other.” See Silsilat al-
Ahaadeeth is-Saheehah (1/301).
640
‫الر ُج ُل ُي َق ِّب ُل ا ْب َن َت ُه‬
ُّ ‫اب‬
ٌ ‫ َب‬-‎٤٤٣
Chapter 443: A Man Kissing His Daughter
‫ان َأ ْش َب َه‬
َ ‫ت َأ َح ًدا َك‬ ُ ‫((ما َر َأ ْي‬ ُ ‫ال ْؤ ِم ِنني ر ِضي‬
ْ ‫اهلل َع ْن َها قَ ا َل‬ ُ ْ‫ َع ْن َع ِائ َش َة ُأ ِّم م‬-‎٩٧١
َ :‫ت‬ َ َ َ
‫ت َع َل ْي ِه‬ ُ ‫اهلل ص َّلى‬
ِ َ‫اهلل َع َلي ِه َو َس َّلم ِم ْن ف‬ ِ ‫َح ِدي ًثا َو َكال ًَما بِ ر ُس‬
ْ ‫ َو َكا َن‬،‫اط َم َة‬
ْ ‫ت إِ ذَ ا َد َخ َل‬ َ ْ َ ِ ‫ول‬ َ
‫ت‬
ْ ‫ام‬ َ ‫ َو َك‬،‫ َو َأ ْج َل َس َها ِفي َم ْج ِل ِس ِه‬،‫ َوقَ َّب َل َها‬،‫ب بِ َها‬
َ َ‫ان إِ ذَ ا َد َخ َل َع َل ْي َها ق‬ َ ‫ فَ َر َّح‬،‫ام إِ َل ْي َها‬
َ َ‫ق‬
ْ ‫ فَ َد َخ َل‬،‫ َو َأ ْج َل َس ْت ُه ِفي َم ْج ِل ِس َها‬،‫قب َل ْت ُه‬

‫ت َع َل ْي ِه ِفي َم َر ِض ِه‬ ِ ‫ت‬
َّ ‫به َو‬‎ ْ ‫إِ َل ْي ِه فَ َأ َخ َذ‬
ْ ‫ فَ َر َّح َب‬،‫ت بِ َي ِد ِه‬
ٌ ‫ َص ِح‬.))‫قب َل َها‬
‫يح‬ َ ‫ فَ َر َّح‬،‫َّال ِذي ُت ُو ِّف َي‬
َّ ‫ َو‬،‫ب بِ َها‬
971. ‘Ā’isha, the Umm al-Mu’minīn, said: “I did not see anyone who
more resembled in speech the Messenger of Allah  than Fatima.
When she came to him, he stood up to her and welcomed her and
kissed her and made her sit down in his place. When the Prophet came
to her, she stood up for him and took his hand and made him welcome
and kissed him and made him sit in her place. She came to him during
his final illness and he greeted her and kissed her.” (Authentic)
‫اب تَ ْق ِب ِيل ا ْل َي ِد‬

ُ ‫ َب‬-٤٤٤‎
Chapter 444: Kissing The Hand
ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎٩٧٢
،‫َّاس َح ْي َص ًة‬ َ ‫ فَ َح‬،‫ ُكنَّا ِفي َغ ْز َو ٍة‬:‫ال‬
ُ ‫اص الن‬ َ َ‫اهلل َع ْن ُه َما ق‬
‫إِ ال ُم َت َح ِّرفَ ًا ِل ِق َت ٍال‬ :‫ت‬ ُ ‫ف َن ْلقَ ى ال َّنبِ ي ص َّلى‬
ْ ‫اهلل َع َل ْي ِه َو َس َّل َم َوقَ ْد فَ َر ْر َنا؟ فَ َن َز َل‬ َ ‫ َك ْي‬:‫قُ ْل َنا‬
َ َّ
641
Al-Adab Al-Mufrad
َ
َ ‫ فَ َخ‬،‫ َل ْو قَ ِد ْم َنا‬:‫ فَ قُ ْل َنا‬،‫ال َي َرا َنا أ َح ٌد‬
‫رج ال َّنبِ ُّي‬ َ َ‫ ف‬،‫ال ِدي َن َة‬
َ ْ‫ال َنق ِْد ُم م‬
َ :‫ فَ قُ ْل َنا‬-٦١ ‫– األنفال‬
َ ‫((أ ْن ُت ُم ا ْل َع َّك ُار‬

))‫ون‬ َ :‫ال‬
َ َ‫ ق‬.‫ون‬
َ ‫ن ُن ا ْلفَ َّر ُار‬ َ ْ
ْ َ‫ ح‬:‫ قُ ْل َنا‬،‫اهلل َع َلي ِه َو َس َّلم ِم ْن َصال َِة ا ْلفَ ْج ِر‬ َ
َ :‫ال‬
ٌ ‫ َض ِع‬.))‫((أ َنا ِف َئ ُت ُك ْم‬ َ َ‫ ق‬،‫قب ْل َنا َي َد ُه‬
‫يف‬ َّ َ‫ف‬
972. Ibn ‘Umar said: “We were in a battlefield and some people
retreated (from the front). We said, ‘How can we face the Prophet 
when we have run away?’ Then it was revealed, ‘Unless withdrawing
to fight again or removing to join another host.’* (al-Anfāl 8: 16) We
said, ‘We will not advance to Madīna and then no one will see us.’
Then we said, ‘Perhaps we should go.’ The Prophet  came from
the Fajr prayer and we said, ‘We are those who fled.’ He said, ‘But you
are those who return to the fighting.’ We kissed his hand. He said, ‘I
am your host whom you joined.’ ” (Weak)
َ ‫ فَ ِق‬،‫الر َب َذ ِة‬
‫ َها ُه َنا َس َل َم ُة ْب ُن‬:‫يل َل َنا‬ َ َ‫ين ق‬
َ :‫ال‬
َّ ِ‫((م َر ْر َنا ب‬ َّ ‫ َع ْن َع ْب ِد‬-‎٩٧٣
َ ‫الر ْح َم ِن ْب ِن َر ِز‬
َ َ َ‫ فَ ق‬،‫ فَ َأ ْخ َر َج َي َد ْي ِه‬،‫ فَ َأ َت ْي َن ُاه فَ َس َّل ْم َنا َع َل ْي ِه‬،‫ْأل ْك َو ِع‬
َ ‫ا‬
‫اهلل‬ َ ِ ‫ي َنبِ َّي‬ ُ ‫ َب َاي ْع‬:‫ال‬
ِ ْ‫ت بِ َه َات ن‬
‫ فَ َأ ْخ َر َج َك ًّفا َل ُه َض ْخ َم ًة‬.‫َع َل ْي ِه َو َس َّل َم‬
973. ‘Abdu’r-Rahmān b. Razīn said: “We passed by ar-Rabdha and

were told, ‘There is Salama b. al-Akwa‘’. We went to him and greeted
him. Then he held out his hands and said, ‘With these two hands I
offered allegiance to the Prophet of Allah .’ He held out his palm -
as massive as the palm of a camel - and we rose and kissed it.” (Sound
Chain)
Commentary: Explaining similar narrations, Imam Al-Albaanee (‫)رحمه الله‬
explained, “As for kissing the hand, there are many narrations which all
point to its establishment from the Prophet  and the pious predecessors.
Thus, it is our opinion that it is permissible to kiss the hand of a scholar if the
following conditions are fulfilled: 1. It should not be made a custom such that
the scholar becomes used to stretching out his hands to his students and the
students also get used to seeking blessings through that. This is because
642
although the Prophet’s hand was kissed, it was rare, and whatever is like that
should not be taken as continous practice as is known from the Fundamentals
of Islamic Jurisprudence. 2. That it should not lead to the scholar being
arrogant towards others, feeling self-important, as is the case with some
Shaykhs today. 3. That it should not lead to suspending a well-known Sunnah
such as the Sunnah of handshake which is approved from his actions and
statements, and which brings about the falling-off of the sins of the two
persons shaking hands as is reported in many hadeeths. So, it is not allowed
to cancel it because of an act which is, to say the most, only permissible.”
See Sharh Saheeh Adab al-Mufrad (3/117).
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم بِ َي ِد َك؟ ق‬
:‫ال‬ َ ‫ال‬
َ ‫ َأ َم َس ْس‬:‫أل َن ٍس‬ َ َ‫ َع ْن ثَابِ ٍت َأ َّن ُه ق‬-‎٩٧٤
َ َّ
‫ َح َس ُن ا ِْإل ْس َن ِاد‬.))‫اها‬ ُّ ‫ك َأ َّن َها َك‬‎
َ ‫ فَ قَ َّب ْل َن‬،‫ فَ قُ ْم َنا إِ َل ْي َها‬،‫ف َب ِع ٍير‬ ٌ ‫ َض ِع‬.‫ فَ قَ َّب َل َها‬.‫َن َع ْم‬
َ ‫يف‬
974. Thābit said to Anas: “Did you touch the Prophet  with your
hand?” He said, “Yes.” So he (Thābit) kissed it. (Weak)
ِّ ‫اب تَ ْق ِبيل‬
‫الر ْج ِل‬ ُ ‫ َب‬-‎٤٤٥
Chapter 445: Kissing The Foot
ِ ‫ول‬
،‫اهلل‬ ُ ‫اك َر ُس‬ َ ‫ فَ ِق‬،‫ ((قَ ِد ْم َنا‬:‫ال‬
َ َ‫ ذ‬:‫يل‬ ُ ‫ ع ِن اْلو ِازع ب ِن ع ِام ٍر ر ِضي‬-‎٩٧٥
َ َ َ ْ ِ َ َ
ٌ ‫ َض ِع‬.))‫فَ َأ َخ ْذ َنا بِ َي َد ْي ِه َو ِر ْج َل ْي ِه؛ نُقَ ِّب ُل َها‬
‫يف‬
975. Al-Wāzi‘ b. ‘Amir said: “We came and it was said, ‘That is the
Messenger of Allah.’ We took his hands and feet and kissed them.”
(Weak)
643
Al-Adab Al-Mufrad
ٌ ‫ َض ِع‬.))‫اس َو ِر ْج َل ْي ِه‬
‫يف‬ ِ ‫قب ُل َي َد ا ْل َع َّب‬ ُ ‫((ر َأ ْي‬
ِّ ‫ت َع ِل ًّيا ُي‬ َ َ‫ َع ْن ُص َه ْي ٍب ق‬-‎٩٧٦
َ :‫ال‬
976. Suhayb said: “I saw ‘Alī kiss the hands and feet of al-‘Abbās (his
uncle).” (Weak)
ً ‫الر ُج ِل ِل َّلر ُج ِل تَ ْع ِظ‬

‫يما‬ َّ ‫اب ِق َي ُام‬
ٌ ‫ َب‬-‎٤٤٦
Chapter 446: A Man Rising Out Of Respect For Another Man
ُ ‫اهلل ْب ِن َع ِامر َو َع ْب ُد اهلل ْب ِن‬

‫الز َب ْير‬ ْ َ َ َ‫ َع ْن َأبِ ي ِم ْج َل ٍز ق‬-‎٩٧٧
ِ ‫ َو َعب ُد‬،‫ إِ َّن ُم َع ِاو َية َخر َج‬:‫ال‬
ُ ‫ قال مع ِاوي َة ر ِضي‬-‫ان أرزنهما‬

،‫اهلل َع ْن ُه‬ َ َ َ َ ُ ُ ‫ َوقعد ابن‬،‫ام ْاب ُن َع ِامر‬
َ ‫ َو َك‬-‫الز َب ْير‬ َ َ‫ فق‬،‫قعود‬
ُ
‫ فَ ْل َي َت َب َّو ْأ َب ْي ًتا ِم َن‬،‫اما‬
ً ‫اهلل ِق َي‬
ِ ‫اد‬ُ ‫((م ْن َس َّر ُه َأنْ مَ ْي ُث َل َل ُه ِع َب‬
َ َ‫ق‬
ٌ ‫ َص ِح‬.))‫الن َِّار‬
‫يح‬
977. Abū Mijlaz said: “Mu‘āwiya came out while ‘Abdullah b. ‘Amir
and ‘Abdullāh b. az-Zubayr were seated. Ibn ‘Amir got up and Ibn az-
Zubayr remained seated - and he was the wiser of the two. Mu‘āwiya
said, ‘The Prophet  said, “Whoever likes to have the slaves of
Allah stand up out of respect for him will take his place in the Fire.”
’ ” (Authentic)
Commentary: This hadeeth shows, as Imam Al-Albaanee (‫ )رحمه الله‬said, that
“one: prohibition of the one coming to meet the people desiring their standing
up for him. This is clear-cut, not requiring explanation. The other: Disaproval
for those sitting to stand up for the one coming even if the person dislikes the
standing; and that is from the aspects of cooperating upon goodness and
closing the door of evil. This point is very precise and is pointed to us by the
reporter of the hadeeth – Mu’awiyyah () by his disapproving of Abdullah
bin ‘Aamir’s standing up for him. He then advanced the hadeeth as
evidence…”
644
‫ال ِم‬ َّ ‫اب َبدْ ِء‬
َ ‫الس‬ ُ ‫ َب‬-‎٤٤٧
Chapter 447: Giving The Greeting First
‫((خ َل َق‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ :‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٧٨
‫ فَ َس ِّل ْم َع َلى‬،‫ب‬ َ ‫ َو ُطو ُل ُه ِست‬،‫ور ِت ِه‬ ُ
ْ ‫ اذْ َه‬:‫ال‬ ً ‫ُّون ِذ َر‬
َ َ‫ ث َُّم ق‬،‫اعا‬ َّ ‫آد َم َع َل ْي ِه‬
َ ‫السال َُم َع َلى ُص‬ َ ‫اهلل‬
،‫اس َت ِم ْع َما ُي َح ُّيو َن َك بِ ِه فَ إِ َّن َها حَ ِت َّي ُت َك َو حَ ِت َّي ُة ذُ ِّر َي ِت َك‬ َ َ ْ‫ َنفَ ٍر ِم َن م‬- ‫ُأو َل ِئ َك‬
ٌ ‫الال َِئك ِة ُج ُل‬
ْ َ‫ ف‬- ‫وس‬
‫ فَ ُك ُّل‬،‫اهلل‬
ِ ‫ َور ْح َم ُة‬:‫وه‬
َ ُ ‫اد‬ ُ ‫ فَ َز‬،‫اهلل‬ َ ْ َّ :‫ فَ قَ ا ُلوا‬.‫الم َع َل ْي ُك ْم‬
ِ ‫السال َُم َع َلي َك َور ْح َم ُة‬ َ َ‫فَ ق‬
َّ :‫ال‬
ُ ‫الس‬
ٌ ‫ َص ِح‬.))‫ْآلن‬
‫يح‬ َ ‫ال ْل ُق َحتَّى ا‬ ُ ُ‫ فَ َل ْم َي َز ْل َي ْنق‬،‫ور ِت ِه‬
َ ْ‫ص خ‬ َ ْ‫َم ْن َي ْد ُخ ُل ج‬
َ ‫الن ََّة َع َلى ُص‬
978. Abū Hurayra said: “The Prophet  said, ‘Allah created Ādam,
peace be upon him, in his form and his height was sixty spans. He
said, “Go and greet those (a group of the angels who were seated)
and listen to how they answer you. It is your greeting and the greeting
of your descendants.” He said, “Assalamu ‘alaykum (Peace be upon
you).” They said, “Assalamu ‘alayka warahmatullah (Peace be upon
you and the mercy of Allah).” They added, “Warahmatullah (and the
mercy of Allah).” All who enter the Garden will have his form, but
‘creation has continued to decline until now (in height).’ ” (Authentic)
645
Al-Adab Al-Mufrad
‫ال ِم‬ َّ ‫اب ِإ ْف َش ُاء‬

َ ‫الس‬ ٌ ‫ َب‬-‎٤٤٨
Chapter 448: To Disseminate The Greeting
َ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ ع ِن البر ِاء ر ِضي‬-٩٧٩‎
َّ ‫ ((أف ُْشوا‬:‫ال‬
‫السال ََم‬ َ ِّ َ ُ َ َ َ ََ َ
‫ َح َس ٌن‬.))‫َت ْس َل ُموا‬
979. Al-Barā’ said: “The Prophet  said, ‘Spread the greeting (of
salam) and you will be safe.’ ” (Sound)
َ
‫((ال‬ : ‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٨٠
،))‫ون بِ ِه؟‬ َ َ‫ال َأ ُد ُّل ُكم َع َلى َما ح‬
َ ‫تا ُّب‬ َ ‫ َأ‬،‫تا ُّبوا‬
َ َ‫ال ُت ْؤ ِم ُنوا َحتَّى ح‬
َ ‫ َو‬،‫الن ََّة َحتَّى ُت ْؤ ِم ُنوا‬
َ ْ‫َت ْد ُخ ُلوا ج‬
ْ
ُ َ
ٌ ‫ َص ِح‬.))‫الم َب ْي َنك ْم‬
‫يح‬ َّ ‫ ((أف ُْشوا‬:‫ال‬
َ ‫الس‬ ِ ‫ول‬
َ َ‫اهلل! ق‬ َ ‫ َب َلى َيا َر ُس‬:‫قَ ا ُلوا‬
980. Abū Hurayra said: “The Prophet  said, ‘You will not enter
the Garden until you believe and you will not believe until you love
one another. Shall I show you something that will make you love one
another?’ They said, ‘Yes, Messenger of Allah.’ The Prophet said,
‘Spread the greeting among yourselves.’ ” (Authentic)
‫اهلل َع َل ْي ِه‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬
ِ ‫ َع ْن َعب ِد‬-‎٩٨١
َ َ ْ َ ْ ْ
ِ ْ‫ َت ْد ُخ ُلوا ج‬،‫السال ََم‬
َ ‫ال َن‬
.))‫ان‬ َ َّ ‫ َو َأ ْط ِعموا‬،‫الر ْحم َن‬ :‫َو َس َّل َم‬
َّ ‫ َوأف ُْشوا‬،‫ام‬
َ ‫الط َع‬ ُ َ َّ ‫((اع ُب ُدوا‬
ْ
ٌ ‫َص ِح‬
‫يح‬
981. ‘Abdullāh b. ‘Amr said: “The Messenger of Allah  said,

‘Worship the Merciful and feed the people. Spread the greeting among
yourselves and you will enter the Garden.’ ” (Authentic)
Commentary: The narrations under this chapter highlight the virtues
of extending the greetings of Salam: safety, loving one another, increases
646
Eemaan and leads to the Garden. May Allah enter us into His Garden. See
hadeeth no. 987.
َ ‫الس‬ َ
‫ال ِم‬ َّ ‫اب َم ْن َبدَ أ ِب‬
ٌ ‫ َب‬-‎٤٤٩
Chapter 449: One Who Gives The Greeting First
َ ُ َ َ ‫ ما َك‬:‫ال‬
َّ ِ‫ ْاب َن ُع َم َر ب‬- ‫ أ ْو َي ْب ُد ُر‬- ‫ان أ َح ٌد َي ْب َدأ‬
.‫السال َِم‬ َ َ َ‫ َع ْن ُب َش ْي ٍر ْب ِن َي َس ٍار ق‬-‎٩٨٢
ٌ ‫َص ِح‬
‫يح‬
982. Bushayr b. Yasār said: “No one preceded- or got ahead of - Ibn
‘Umar when giving the greeting.” (Authentic)
Commentary: In an authentic hadeeth collected by Imam at-Tirmidhee in his
Sunan, the Prophet  said, “The best of the people with Allah are those
who go ahead of them to give the greeting of Salam.” The practice of Ibn
Umar (radiya Allahu anhuma) shows the keenness of the companions – may
Allah be pleased with them – to earn rewards from good deeds by adhering
to the Sunnah. See narration no. 984 and 1006.
ُ ‫ عن جابِ ٍر ر ِضي‬-‎٩٨٣
ِ ‫ال‬
‫اشي َع َلى‬ ِ ‫ال‬
َ ْ‫ َو م‬،‫اشي‬ َ ْ‫ب َع َلى م‬ َّ ‫((ي َس ِّل ُم‬
ُ ‫الر ِاك‬ َ َ‫اهلل َع ْن ُه ق‬
ُ :‫ال‬ َ َ َ ْ َ
َ ‫السال َِم فَ ُه َو َأف‬ ُ َ
ٌ ‫ َص ِح‬.))‫ْض ُل‬
‫يح‬ ِ ‫ال‬
َّ ِ‫اش َي ِان أ ُّي ُه َما َي ْب َدأ ب‬ َ ْ‫ َو م‬،‫ا ْلقَ ِاع ِد‬
983. Jābir said: “The rider greets the person on foot and the person
on foot greets the person sitting down. When there are two people
walking, the better of them is the one who gives the greeting first.”
(Authentic)
‫ َو ُه َو َر ُج ٌل ِم ْن‬- ‫اهلل َع ْن ُه‬ ُ ‫ْألغر ر ِضي‬ َ َّ َ ُ ِ

َ َ َّ ‫ أن ا‬،‫ َع ِن ْاب ِن ُع َم َر َرض َي اهلل َع ْن ُه َما‬-‎٩٨٤
‫ت َل ُه َأ ْو ُس ٌق ِم ْن مَ ْت ٍر َع َلى‬ ُ ‫ت َله صحب ٌة مع ال َّنبِ ي ص َّلى‬
ْ ‫ َكا َن‬- ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِّ َ َ َ ْ ُ ُ ْ ‫ َو َكا َن‬،‫ُم َز ْي َن َة‬
647
Al-Adab Al-Mufrad
ُ ‫ت إِ َلى ال َّنبِ ي ص َّلى‬

‫اهلل‬ َ َ‫ ق‬.‫ف إِ َل ْي ِه ِم َر ًارا‬
ُ ‫ فَ ِج ْئ‬:‫ال‬ ْ ،‫َر ُج ٍل ِم ْن َب ِني َع ْم ٍرو ْب ِن َع ْو ٍف‬
َ ‫اخ َت َل‬
َ ِّ
‫ال َأ ُبو‬
َ َ‫ فَ ق‬،‫ فَ ُك ُّل َم ْن َل ِقي َنا َس َّل ُموا َع َل ْي َنا‬:‫ال‬
َ َ‫ ق‬،‫يق‬ ِّ ‫َع َل ْي ِه َو َس َّل َم فَ َأ ْر َس َل َم ِعي َأ َبا َب ْك ٍر‬
َ ِّ‫الصد‬
‫السال َِم َي ُك ْن‬ ْ َ ُ ‫ فَ َي ُك‬،‫السال َِم‬ ُ َ ‫ َأ‬:‫َب ْك ٍر‬

َّ ِ‫ون َل ُه ُم اْأل ْج ُر؟ ْاب َدأ ُه ْم ب‬ َّ ِ‫َّاس َي ْب َدأو َن َك ب‬
َ ‫ال َت َرى الن‬
‫ َح َس ٌن‬.‫ث َهذ َا ْاب ُن ُع َم َر َع ْن َنف ِْس ِه‬ َ ‫َل َك ا‬
ُ ِّ‫ ُي َحد‬.‫ْأل ْج ُر‬
984. Ibn ‘Umar said “Al-Agharr (a man from Muzayna, who was a
Companion of the Prophet  was owed some wasaq (measurement)
of dates by a man from the Banū ‘Amr b. ‘Awf and came to him many
times. He (Al-Agharr) said, ‘I went to the Prophet  (asking help to
have the dates returned) and he sent Abū Bakr as-Siddīq with me.’ He
went on, ‘Everyone we met, greeted us with Salam.’ Abū Bakr said,
‘Don’t you see that when people initiate the greeting, they have the
reward? Initiate the greeting and you will have the reward.’ ”
Ibn ‘Umar narrated this to express his own manner. (Sound)
Commentary: See narration no. 987.
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي َأ ُّيوب ر ِضي‬-٩٨٥ ‎
َ ‫أ َّن َر ُس‬‎َ ،‫اهلل َع ْن ُه‬
َ
‫((ال‬ :‫ال‬ َ ِ ‫ول‬ َ َ َ ْ َ
‫ض َه َذا؛‬
ُ ‫ض َه َذا َو ُي ْع ِر‬ ٍ ‫َي ِح ُّل ِال ْم ِر ٍئ ُمس ِل ٍم َأ ْن َي ْه ُجر َأ َخ ُاه فَ ْو َق َثال‬
ُ ‫ فَ ُي ْع ِر‬،‫ فَ َي ْل َت ِق َي ِان‬،‫َث‬ َ ْ
ُ
َّ ِ‫َو َخ ْي ُر ُه َما َّال ِذي َي ْب َدأ ب‬
ُ ‫ َص ِح‬.))‫السال َِم‬
‫يح‬
985. ‘Abū Ayyūb said: “The Messenger of Allah  said, ‘It is Not
lawful for a Muslim to separate himself from his brother for more than
three days (in such a way that) when they meet, each one turns away
from the other. The better of them is the one who gives the greeting
first.’ ” (Authentic)
Commentary: See hadeeth no. 398 and 399.
648
َ ‫الس‬
‫ال ِم‬ ْ ‫اب َف‬
َّ ‫ض ُل‬ ٌ ‫ َب‬-٠٥٤‎
Chapter 450: The Virtue Of The Greeting
‫اهلل َع َل ْي ِه‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٨٦
ِ ‫ َأ َّن َر ُجلًا َم َّر َع َلى َر ُس‬،‫اهلل َع ْن ُه‬
َ ِ ‫ول‬ َ َ ََْ ْ َ
ٍ ‫((ع ْشر َحس َن‬
‫ فَ َم َّر َر ُج ٌل‬.))‫ات‬ َ ُ َ :‫ال‬ َ َ‫ فَ ق‬.‫السال َُم َع َل ْي ُك ْم‬ َ َ‫ فَ ق‬،‫َو َس َّل َم َو ُه َو ِفي َم ْج ِل ٍس‬
َّ :‫ال‬
َ ‫ فَ َم َّر َر ُج ٌل‬.))‫ون َح َس َن ًة‬

،‫آخ ُر‬ ِ :‫ال‬
َ ‫((ع ْش ُر‬ ِ ‫السال َُم َع َلي ُكم َور ْح َم ُة‬
َ َ‫ فَ ق‬.‫اهلل‬ َ َ‫ فَ ق‬،‫آخ ُر‬
َّ :‫ال‬ َ
َ ْ ْ
‫ام َر ُج ٌل‬
َ َ‫ فَ ق‬.))‫ُون َح َس َن ًة‬ َ َ‫ فَ ق‬.‫ات ُه‬
َ ‫ (( َث‬:‫ال‬
َ ‫الث‬ ِ ‫السال َُم َع َلي ُكم َور ْح َم ُة‬
ُ ‫اهلل َو َب َر َك‬ َ َ‫فَ ق‬
َّ :‫ال‬
َ ْ ْ
‫((ما َأ ْو َش َك َما َن ِس َي‬ ُ
َ :‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫ول‬ َ َ‫ َو َل ْم ُي َس ِّل ْم! فَ ق‬،‫ال ْج ِل ِس‬
ُ ‫ال َر ُس‬ َ ْ‫ِم َن م‬
ِ ِ َ ِّ ِ َ ْ‫ُ م‬ َ ‫احب ُكم! إِ ذَ ا ج‬ ِ

‫ام‬ ْ ‫ي ْجل‬‎َ ‫ فَ إِ ْن َب َدا َل ُه أ ْن‬،‫س فَ ْل ُي َسل ْم‬
َ ‫س فَ ْل َي ْجل‬
َ َ‫ َوإِ ذَ ا ق‬،‫س‬ َ ‫اء أ َح ُدك ْم ال ْجل‬ َ َ ْ ُ ‫َص‬
ُ ‫ ما ا‬،‫فَ ْليس ِّلم‬
ِ ‫ْألو َلى بِ َأ َح َّق ِم َن ا‬
ٌ ‫ َص ِح‬.))‫ْآلخ َر ِة‬
‫يح‬ َ ْ َ ُ
986. Abū Hurayra said: “A man passed by the Messenger of Allah

 while he was in an assembly and said, ‘Peace be upon you.’ The
Prophet said, ‘Ten good deeds.’ Another man passed by and said, ‘Peace
be upon you and the mercy of Allah.’ The Prophet said, ‘Twenty good
deeds.’ Then another man passed by and said, ‘Peace be upon you and
the mercy of Allah and His blessing.’ The Prophet said, ‘Thirty good
deeds.’ Then a man in the assembly got up (to leave) and did not give
the greeting. The Messenger of Allah  said, ‘How quickly your
companion forgets! When one of you comes to an assembly, he should
give the greeting. If he desires to sit down, he sits down. When he
stands up to leave, he gives the greeting. Neither is a more meritorious
duty than the other.’ ” (Authentic)
Commentary: Imam Al-Albaanee (‫ )رحمه الله‬observes, “Saying the greeting of
Salam when one gets up to leave a gathering is an etiquette that is being
abandoned in some of the lands. And the most apprioprate of those to revive
it are the people of knowledge and its students. Thus it is pertinent that they
say the Salam when they join the students in the class, for example, and
likewise when they leave for the first is not more meritorious than the other.
649
Al-Adab Al-Mufrad
‫ فَ َي ُم ُّر َع َلى ا ْلقَ ْو ِم‬،‫يف َأبِ ي َب ْك ٍر‬

َ ‫ت َر ِد‬
ُ ‫ ُك ْن‬:‫ال‬ ُ ‫ عن عمر ر ِضي‬-‎٩٨٧
‫السال َُم َع َل ْي ُك ْم‬
َّ :‫ول‬ ِ ‫السال َُم َع َلي ُكم َور ْح َم ُة‬
ُ ُ‫ َويق‬،‫اهلل‬ َ ْ ْ َ ‫ فَ َيقُ و ُل‬،‫السال َُم َع َل ْي ُك ْم‬
َّ :‫ون‬ ُ ُ‫فَ َيق‬
َّ :‫ول‬
‫ فَ َض َل َنا‬:‫ال َأ ُبو َب ْك ِر‬
َ َ‫ فَ ق‬.‫ات ُه‬ ِ ‫السال َُم َع َلي ُكم َور ْح َم ُة‬
ُ ‫اهلل َو َب َر َك‬ َ ْ ْ
ِ ‫َور ْح َم ُة‬
َ ‫ فَ َيقُ و ُل‬،‫اهلل‬
َّ :‫ون‬ َ
َ َ‫ َع ْن َز ْي ٍد ق‬- ‎‫يح ا ِْإل ْس َن ِاد‬
‫ ِم ْث َل ُه‬.‫ َحدَّ َث َنا ُع َم ُر‬:‫ال‬ ُ ‫ َص ِح‬.‫ير ٍة‬ ِ َ ٍ َ ‫َّاس ا ْلي ْو َم بِ ِز َي‬
َ ‫ادة كث‬ َ ُ ‫الن‬
987. ‘Umar said: “I was riding behind Abū Bakr and he passed some
people. He said, ‘Peace be upon you.’ They responded, ‘And peace be
upon you and the mercy of Allah.’ He said, ‘And peace be upon you
and the mercy of Allah.’ They responded, ‘Peace be upon you and the
mercy of Allah and His blessings.’ Abū Bakr said, ‘Today the people
have excelled us in additional rewards.’ ” (Authentic Chain)
Zayd (one of the narrators) said: ‘Umar narrated the same thing
to us.”
ُ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎٩٨٨
‫((ما َح َس َد ُك ْم‬ ِ ‫ول‬ِ ‫ َع ِن َر ُس‬،‫اهلل َع ْن َها‬
َ َ َ ْ َ
‫يح‬ ِ ‫السال َِم َوالت َّْأ ِم‬
ٌ ‫ َص ِح‬.))‫ني‬ ُ ‫ود َع َلى َشي ٍء َما َحس ُد‬
َّ ‫وك ْم َع َلى‬ َ ْ ُ ‫ا ْل َي ُه‬
988. ‘Ā’isha said: “The Messenger of Allah  said, ‘The Jews are
not jealous of you for anything the way they envy you for the Salām
and the Āmīn.’ ” (Authentic)
Commentary: The Jews are jealous of the Muslims for many of the Muslims’
beliefs and practices, which quite badly, has led to their serious hatred for
the Muslims. Allah the Exalted says: “Verily, you will find the strongest
among men in enmity to the believers (Muslims) the Jews and those who are
polytheists...” (Q 5: 82) 2. The hadeeth highlights the virtues of the greeting
of Salam and the saying of Amin (O Allah, accept the supplication) during
congregational Salat.
650
‫اهلل َع َّز َو َج َّل‬ َ ْ‫اس ٌم ِم ْن َأ م‬
ِ ‫س ِاء‬ َ ‫الس‬
ْ ‫ال ُم‬ َّ ‫اب‬
ٌ ‫ َب‬-‎٤٥١
Chapter 451: As-Salām (Salām) Is One Of The Names Of Allah,

The Mighty And Majestic
‫ ((إِ َّن‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-٩٨٩‎
َ َ ْ َ
.))‫السال ََم َب ْي َن ُك ْم‬ َ ُ ‫ و َضعه‬،‫اهلل َتعا َلى‬
َ ‫اهلل ِفي ا‬ َ ْ‫اس ٌم ِم ْن َأ م‬
َّ ‫ فَ أف ُْشوا‬،‫ض‬ ِ ‫ْأل ْر‬ َُ َ َ ِ ‫س ِاء‬ ْ ‫السال ََم‬
َّ
989. Anas said: “The Messenger of Allah  said, ‘As-Salām (peace)
is one of the names of Allah the All-Mighty which He has placed in
the earth. Therefore spread the Salām (greeting) amongst yourselves.’
” (Authentic)
ُ ‫ف ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه‬ َ ‫ َكانُوا ُي َص ُّل‬:‫ال‬
َ ‫ون َخ ْل‬ ُ ‫ود ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ ٍ
َ ِّ َ َ ‫ َع ِن ْاب ِن َم ْس ُع‬-٩٩٠ ‎
ُ ‫ فَ َلما قَ َضى ال َّنبِ ي ص َّلى‬،‫اهلل‬
‫اهلل َع َل ْي ِه َو َس َّل َم َصال ََت ُه‬ َ َ‫ ق‬، ‫َو َس َّل َم‬
َ ُّ َّ َّ :‫ال ا ْلقَ ِائ ُل‬
ِ ‫السال َُم َع َلى‬
ُ ‫ الت َِّح َّي‬:‫ َو َل ِك ْن قُ و ُلوا‬،‫السال َُم‬ َ

ِ ‫ات‬
‫هلل‬ َّ ‫اهلل؟ إِ َّن اهلل ُه َو‬ َّ :‫((م ِن ا ْلقَ ِائ ُل‬
ِ ‫السال َُم َع َلى‬ َ َ‫ق‬
َ :‫ال‬
‫السال َُم َع َل ْي َنا‬
َّ ،‫ات ُه‬ ِ ‫السال َُم َع َلي َك َأ ُّي َها ال َّنبِ ُّي َور ْح َم ُة‬
ُ ‫اهلل َو َب َر َك‬ َّ ،‫ات‬ َ ‫ات َو‬
ُ ‫الط ِّي َب‬ ُ ‫الص َل َو‬
َّ ‫َو‬
َ ْ
ُ ‫ال‬
.))‫ َو َأ ْش َه ُد َأ َّن ُم َح َّم ًدا َع ْب ُد ُه َو َر ُسو ُل ُه‬،‫اهلل‬ َ ْ‫أ ْش َه ُد َأن‬‎َ ،‫ني‬
َّ ِ‫ال إِ َل َه إ‬ ِ ِ‫الص ح‬ ِ ‫َو َعلى ِعب ِاد‬
َ ‫ال‬ َّ ‫اهلل‬ َ
َ
ٌ ‫ َص ِح‬.‫آن‬
‫يح‬ ِ ‫ور َة ِم َن اْلقُ ر‬
ْ ُّ ‫ َوقَ ْد َكانُوا َي َت َع َّل ُمو َن َها َك َما َي َت َع َّل ُم أ َح ُد ُك ْم‬:‫ال‬
َ ‫الس‬ َ َ‫ق‬
990. Ibn Mas‘ūd said: “They were praying behind the Prophet 
and someone said, ‘as-Salām (peace) be upon Allah.’ When the
Prophet  finished his prayer, he said, ‘Who said, “as-Salām be
upon Allah”? Allah is as-Salām. Say, “Greetings belong to Allah, and
prayer and the good. Peace be upon you, O Prophet and the mercy of
Allah and His blessings. Peace be upon us and upon the right-acting
slaves of Allah. I testify that there is no god but Allah and I testify that
Muhammad is His slave and Messenger.” ’ ”
651
Al-Adab Al-Mufrad
Ibn Mas‘ūd said, “They used to learn that as one of you learns a sūra
from the Qur’ān.” (Authentic)
Commentary: This hadeeth and the one that precedes it are evidences
that establish that As-Salaam is from the Names of Allah the Mighty and
Sublime. They show the significance of the expression, As-Salam alaykum...
and encourage extending greetings to one another with the formula. In other
versions of the hadeeth of Ibn Mas’ood, it added that after the death of the
Prophet , they would say, “assalamu ‘ala an-Nabiyy - Peace be upon the
Prophet” and not, “assalamu ‘alayka ayyuha an-Nabiyy - Peace be upon
you, O Prophet”.
‫ال ْس ِل ِم َأ ْن ُي َس ِّل َم َع َل ْي ِه ِإ َذا َل ِق َي ُه‬ ُ ْ‫اب َح ُّق م‬

ُ ْ‫ال ْس ِل ِم َع َلى م‬ ٌ ‫ َب‬-‎٤٥٢
Chapter 452: It Is A Duty For One Muslim To Greet Another

Muslim When He Meets Him
‫((ح ُّق‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٩١
َ َ ِّ َ ُ َ َ َ ََْ ْ َ
َ ‫ َوإِ ذَ ا َد َع‬،‫ ((إِ ذَ ا َل ِقي َت ُه فَ َس ِّل ْم َع َل ْي ِه‬:‫ال‬
‫اك‬ َ َ‫يل َو َما ِهي؟ ق‬
َ ‫ ِق‬.))‫ت‬
ٌّ ‫ال ْس ِل ِم ِس‬
ُ ْ‫الس ِل ِم َع َلى م‬
ْ
ُ ْ‫م‬
َ
َ َ
،‫ض فَ ُع ْد ُه‬ ِّ َ‫س فَ َح ِم َد اهلل ف‬
َ ‫ َوإِ ذَ ا َم ِر‬،‫شم ْت ُه‬ َ ‫ َوإِ ذَ ا َع َط‬،‫اس َت ْن َص َح َك فَ ا ْن َص ْح َل ُه‬
ْ ‫ َوإِ ذَ ا‬،‫فَ أ ِج ْب ُه‬
ُ ‫ َص ِح‬.))‫اص َح ْب ُه‬
‫يح‬ ْ َ‫ات ف‬
َ ‫َوإِ ذَ ا َم‬
991. Abū Hurayra said: “The Prophet  said, ‘The Muslim owes
another Muslim five things.’ He was asked, ‘What are they?’ He said,
‘When you meet him, you should greet him. When he gives you an
invitation, you should accept. When he asks you for advice, you
should give him good counsel. When he sneezes and praises Allah,
you should pray for mercy on him. When he is ill, you should visit
him. When he dies, you should accompany him.’ ” (Authentic)
Commentary: The point of reference in this hadeeth here is that, it is from
the rights of the Muslim that one extends the greeting of Salam to him. See
hadeeth no. 925.
652
‫ال ِاشي َع َلى ا ْل َق ِاع ِد‬
َ ْ‫اب ُي َس ِّل ُم م‬
ٌ ‫ َب‬-‎٤٥٣
Chapter 453: The Person Walking Greets The Person Sitting

Down
‫اهلل َع َل ْي ِه‬ ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬ ُ ‫ عن عب ِد الرحم ِن ب ِن ِشب ٍل ر ِضي‬-‎٩٩٢
َ َّ َ َ ْ ْ َ ْ َّ ْ َ ْ َ
‫ َو ِل ُي َس ِّل ِم‬،‫اج ُل َع َلى ا ْلقَ ِاع ِد‬ َّ ‫ َو ِل ُي َس ِّل ِم‬،‫اج ِل‬
ِ ‫الر‬ َّ ‫((ل ُي َس ِّل ِم‬
ُ ‫الر ِاك‬
َّ ‫ب َع َلى‬
ِ ‫الر‬ ُ ُ‫َو َس َّل َم َيق‬
ِ :‫ول‬
َ َ َ
ٌ ‫ َص ِح‬.))‫ال َش ْي َء َل ُه‬
‫يح‬ ْ ‫ َو َم ْن َل ْم ُي ِج‬،‫السال ََم فَ ُه َو َل ُه‬
َ َ‫ب ف‬ َ ‫ فَ َم ْن أ َج‬،‫اْألقَ ُّل َع َلى اْأل ْك َث ِر‬
َّ ‫اب‬
992. ‘Abdu’r-Rahmān b. Shibl said: “I heard the Prophet  say,

‘The person riding should greet the person on foot. The person on foot
should greet the person who is seated. The smaller group should greet
the larger. Whoever answers the greeting, it is for him. Whoever does
not answer it, has nothing.’ ” (Authentic)
Commentary: Since it is from the right of every Muslim that he is given the
greeting of Salam when approached, this hadeeth clarifies the one with the
greater obligation of starting the greeting. As regards the phrase, “...whoever
does not answer it has nothing”, Imam Al-Albaanee (‫ )رحمه الله‬noted, “That is,
he has nothing of rewards; that (i.e. the reward) is only for the individuals
that responded amongst the group. It (also) contains strong evidence that the
single person’s reply is sufficient on behalf of the group...”
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٩٣
:‫ال‬ َ ِ ‫ول‬ ِ ‫ َع ْن َر ُس‬،‫اهلل َع ْن ُه‬
َ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫يل َع َلى ا ْل َك ِث ِير‬

‫يح‬ ُ ‫ َوالقَ ِل‬،‫اشي َع َلى ا ْلقَ ِاع ِد‬
ِ ‫ال‬ ِ ‫ال‬
َ ْ‫ َو م‬،‫اشي‬ َّ ‫((ي َس ِّل ُم‬
َ ْ‫ب َع َلى م‬ ُ
person riding greets the person walking. The person walking greets the
person sitting. The small group greets the large group.’ ” (Authentic)
653
Al-Adab Al-Mufrad
َ َ ِ ‫ال‬
َ ْ‫ م‬:‫ال‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎٩٩٤
‫السال َِم فَ ُه َو‬ ْ ‫اش َي ِان إِ ذَ ا‬
َّ ِ‫اج َت َم َعا فأ ُّي ُه َما َب َدأ ب‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ َ ْ َ
ٌ ‫ َص ِح‬.‫ْض ُل‬
‫يح‬ َ ‫َأف‬
994. Jābir said: “When two people walking meet, then the one who
gives the greeting first is the better of the two.” (Authentic)
Commentary: It could be deduced from this narration and those in Chapter
449 in relation to the chapter heading here, that although certain grups of
people have greater obligation to commence the greeting, the other group
too could initiate the greeting as was the practice of the companions – may
Allah be pleased with them all - : “The better of them is the one who gives
the greeting first.” See narration no. 997.
‫الر ِاك ِب َع َلى ا ْل َق ِاع ِد‬ ُ ‫اب تَ ْس ِل‬

َّ ‫يم‬ ٌ ‫ َب‬-٤٥٤‎
Chapter 454: The Person Riding Greets The Person Sitting
‫((ي َس ِّل ُم‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎٩٩٥
ُ :‫ال‬ َ ِّ َ ُ َ َ َ ََْ ْ َ

‫يح‬ ُ ‫ َواْلقَ ِل‬،‫اشي َع َلى ا ْلقَ ِاع ِد‬
َ ْ‫ َو م‬،‫اشي‬ ُ ‫الر ِاك‬
َ ْ‫ب َع َلى م‬ َّ
‫((ي َس ِّل ُم‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن فَ َضا َل َة ر ِضي‬-٩٩٦ ‎
ُ :‫ال‬ َ ِّ َ ُ َ َ َ ْ َ

‫يح‬ ُ ‫ َوا ْلقَ ِل‬،‫س َع َلى ا ْلقَ ِاع ِد‬
ُ ‫ا ْلفَ ِار‬
996. As Nos. 993-995. from Fadāla, with a different isnād.
654
‫الر ِاك ِب‬ َ ْ‫اب َه ْل ُي َس ِّل ُم م‬
َّ ‫ال ِاشي َع َلى‬ ٌ ‫ َب‬-‎٤٥٥
Chapter 455: May The Person Walking Greet The Person

Riding?
‫ َت ْب َد ُأ ُه‬:‫ت‬
ُ ‫ فَ قُ ْل‬،‫السال َِم‬ َ َ
َّ ِ‫ فَ َب َدأ ُه ب‬،‫ أ َّن ُه َل ِق َي فَ ِار ًسا‬:‫الش ْعبِ ي‬
َّ ‫ َع ِن‬،‫ي‬
ٍ ْ‫ َع ْن ُح َص ن‬-‎٩٩٧
ُ َ َ َ‫بِ السالَم؟ ق‬
ُ ‫ َص ِح‬.‫السال َِم‬
‫يح ا ِْإل ْس َن ِاد‬ ِ ‫ت ُشر ْي ًحا َم‬
َّ ِ‫اش ًيا َي ْب َدأ ب‬ َ ُ ‫ َرأ ْي‬:‫ال‬ ِ َّ
997. Husayn said: “Ash-Sha‘bī met a man riding a horse and gave the
greeting first. I asked, ‘Do you give the man riding the greeting first?’
Ash-Sha‘bī replied, ‘I saw Shurayh walking and he gave the greeting
first.’ ” (Authentic)
‫يل َع َلى ا ْل َك ِث ِير‬

ُ ‫اب ُي َس ِّل ُم ا ْل َق ِل‬
ٌ ‫ َب‬-‎٤٥٦
Chapter 456: The Small Group Greets The Large Group

:‫ال‬ ُ ‫ عن فَ َضا َل َة ب ِن عبي ٍد ر ِضي‬-‎٩٩٨
َ ِّ َ ُ َ َ َ َْ ُ ْ ْ َ

‫يح‬ ُ ‫ َوا ْلقَ ِل‬،‫اشي َع َلى ا ْلقَ ِاع ِد‬
998. Fadāla b. ‘Ubayd said: “The Prophet  said, ‘The person
riding greets the person walking. The person walking greets the person
sitting. The small group greets the large group.’ ” (Authentic)
655
Al-Adab Al-Mufrad
‫((ي َس ِّل ُم‬ ُ ‫اهلل ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن فَ َضا َل َة ر ِضي‬-٩٩٩‎
ُ :‫ال‬ َ ِ ‫ول‬ َ َ ْ َ

‫يح‬ ُ ‫ َوا ْلقَ ِل‬،‫اشي َع َلى ا ْلقَ ِائ ِم‬
َ ْ‫ َو م‬،‫اشي‬ َ ْ‫س َع َلى م‬
ُ ‫ا ْلفَ ِار‬
999. As above, with a different isnād.
‫ير َع َلى ا ْل َك ِب ِير‬

ُ ‫الص ِغ‬
َّ ‫اب ُي َس ِّل ُم‬
ٌ ‫ َب‬-‎٤٥٧
Chapter 457: The Young Person Greets The Old
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٠٠٠
َ َ‫ ق‬:‫ ق َا َل‬،‫اهلل َع ْن ُه‬
َ َ ََْ ْ َ

‫يح‬ ُ ‫ َوا ْلقَ ِل‬،‫اشي َع َلى ا ْلقَ ِاع ِد‬
1000. Similar to No.999, from Abū Hurayra, with a different isnād.
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-١٠٠١‎
َ َ‫ ق‬:‫ ق َا َل‬،‫اهلل َع ْن ُه‬
َ َ ََْ ْ َ

.‫يح‬ ُ ‫ َوا ْلقَ ِل‬،‫اشي َع َلى ا ْلقَ ِاع ِد‬ َ ْ‫ َو م‬،‫الص ِغير َع َلى ا ْل َكبِ ِير‬
ِ ‫ال‬ ِّ ُ
ُ َّ ‫((ي َسل ُم‬
young person greets the old person, and the person walking greets the
person sitting and the small group greets the large group.’ ” (Authentic)
Commentary: The point of reference in the narration vis-a-vis the chapter
heading is that, the older have a right to be greeted first by the young, and
exhorts towards showing respect for elders.
656
َ ‫الس‬
‫ال ِم‬ َّ ‫اب ُم ْن َت َهى‬
ُ ‫ َب‬-٨٥٤‎
Chapter 458: The End Of The Greeting
‫اب َز ْي ٍد إِ ذَ ا‬ ُ ‫ان َخ ِار َج ُة ْب ُن َز ْي ٍد ْب ِن ثَابِ ٍت َي ْك ُت‬

ِ ‫ب َع َلى ِك َت‬ ِّ ‫ َع ْن َأبِ ي‬-١٠٠١‎
َ َ‫الز َن ِاد ق‬
ُ ‫ َو ِط‬،‫ات ُه َو َم ْغ ِف َر ُت ُه‬ ِ ‫ني َور ْح َم ُة‬

ُ ‫اهلل َو َب َر َك‬ ِ ِ ُ ‫((السال َُم َع َلي َك َيا َأ ِم‬ َ َ‫ ق‬،‫َس َّل َم‬
‫يب‬ َ َ ‫ير مْال ْؤمن‬
َ ْ َّ :‫ال‬
ٌ ‫ َص ِح‬.ِ))‫َص َل َو ِاته‬
.‫يح‬
1001. Abu’z-Zinād said: “Khārija (b. Zayd b. Thābit), used to write

on the letter of Zayd when he wrote the salām, ‘Peace be upon you,
Amīr al-Mu’minīn and the mercy of Allah and His blessings and His
forgiveness and the best of His blessings.’ ” (Authentic)
Commentary: 1. Perhaps this narration from the companion – Zayd bin
Thaabit () - was mentioned with this chapter heading to show that one may
add things like, “wa magfiratuh, wa teeb salawaatuhu (His forgiveness and
the best of His blessings)” to the word, “wabarakatuhu (and His blessings)”
when one initiates the greeting. However, it is authentically reported that
Abdullah bin Abbass and Ibn Umar (radiya Allahu anhum) would disapprove
of that. In the narration collected by Imam Malik in the Muwattau upon which
Ibn Hajar was silent in al-Fath, Ibn Abbass said to the one who initiated the
greeting with an addition that, “The greeting ends at al-Barakah (and His
blessings).” This is the correct view more so, that an addition was neither
taught by nor authentically linked to the Prophet . This was also the
position of Imam Ibn Katheer and others (rahimahumullah). 2. As regards
adding “wamagfiratuhu” to the expression, “wabarakatuh” while replying
the greeting of Salam, Zayd bin Arqam () reported that the Prophet 
said, “When the Prophet  greets us with the Salam we would say, ‘Wa
‘alayka as-Salam warahmatullah wabarakatuh wamagfiratuh (And peace be
upon you, and the mercy of Allah and His blessings and His forgiveness).’”
Silsilat al-Ahaadeeth is-Saheehah (1449).
657
Al-Adab Al-Mufrad
‫اب َم ْن َس َّل َم ِإ َش َار ًة‬

ٌ ‫ َب‬-٩٥٤‎
Chapter 459: The Person Who Greets By A Gesture
،‫ت َأ َن ًسا مَ ُي ُّر َع َل ْي َنا‬

َ َ‫ ق‬- ‫اس ِاني – َر َأ ْي ُت ُه بِ ا ْل َب ْص َر ِة‬ ُ ْ‫ َع ِن ْابن َب َّس ٍام؛ َأ ُبو قُ َّر َة خ‬-‎١٠٠٢
َ ‫ال َر‬
‫ َو َع َل ْي ِه‬،‫الصف َْر ِة‬
ُّ ِ‫ب ب‬ ُ ‫ َو َر َأ ْي‬.‫كان بِ ِه َو َض ٌح‬
َ ْ‫ت ح‬
ُ ‫ال َس َن َي ْخ ُض‬ َ ‫ َو‬،‫ىء بِ َي ِد ِه إِ َل ْي َنا فَ ُي َس ِّل ُم‬ ِ ‫فَ ي‬
ُ ‫وم‬ ُ
ٌ ‫ َض ِع‬.‫اء‬
.‫يف‬ َ ‫ِع َم‬
ُ ‫ام ٌة َس ْو َد‬
ُ َ َ ْ‫ت َأ م‬
َّ ِ‫ (( أ ْل َوى ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم بِ َي ِد ِه إِ َلى الن َِّس ِاء ب‬:‫اء‬
.))‫السال َِم‬ ُ ‫س‬ ْ ‫…وقَ ا َل‬‎
َ
ٌ ‫َص ِح‬
.‫يح‬
1002. Abū Qurra al-Khurāsani said: “I saw Anas pass by us and he

indicated to us with his hand that he was giving the greeting. He had
white spots, and I saw al-Hasan using yellow dye and wearing a black
turban.” (Weak)
(…) And Asmā’ said, ‘The Prophet  waved his hand to
indicate the greeting to the women.’ ” (Authentic)
َ ‫ َحتَّى إِ ذَ ا َن َز‬،‫اس ِم ْب ِن ُم َح َّم ٍد‬

‫ال‬ ِ ‫ َأ َّن ُه َخر َج َم َع َعب ِد‬:‫ َع ْن َس ْع ٍد‬-‎١٠٠٣
ِ َ‫اهلل ْب ِن ُع َمر َو َم َع ا ْلق‬
َ ْ َ
ٌ ‫ َض ِع‬.‫ فَ َر َّدا َع َل ْي ِه‬،‫السال َِم‬ َ ِ ‫َس ِرفًا َم َّر َعب ُد‬
‫يف‬ َّ ِ‫اهلل ْب ُن ال ُّز َب ْير فَ أ َش َار إِ َل ْي ِه ْم ب‬ ْ
1003. Sa‘d said: “I went out with ‘Abdullāh b. ‘Umar and al-Qāsim
b. Muhammad until they stopped at Sarif and ‘Abdullāh b. az-Zubayr
passed by and made a gesture of greeting to them and they answered
his greeting.” (Weak)
658
َ َ‫ َأ ْو ق‬،))‫ْلي ِد‬
:‫ال‬ َ ‫يم بِ ا‬
ِ َ ‫ (( َكانُوا َي ْك َر ُه‬:‫ال‬
َ ‫ون الت َّْسل‬ ٍ ‫ َع ْن َع َط ٍاء ْب ِن َأبِ ي َر َب‬-‎١٠٠٤
َ َ‫اح ق‬
ُ ‫ َص ِح‬.))‫ْلي ِد‬
‫يح ا ِْإل ْس َن ِاد‬ ِ ْ َ ‫((ك‬َ
َ ‫يم بِ ا‬
ُ ‫ان ُيك َر ُه الت َّْسل‬
1004. ‘Atā’ b. Abī Rabāh said: “They used to dislike the greeting
made with the hand.”
Or he said, “The greeting with the hand was disliked.” (Sound Chain)
Commentary: Perhaps the basis for the disapproval of giving the greeting
with the hand is the authentic narration collected by Imam at-Tirmidhee (‫رحمه‬
‫ )الله‬in his Sunan in which the Prophet  prohibited it and mentined that it
was from the ways of the Jews and the Christians.
‫اب ُي ْس ِم ُع ِإ َذا َس َّل َم‬

ٌ ‫ َب‬-‎٤٦٠
Chapter 460: Make It Heard When You Greet
َ َ‫ فَ ق‬،‫اهلل ْب ُن ُع َم َر‬
‫ ((إِ ذَ ا‬:‫ال‬ ْ ً ُ ‫ َأ َت ْي‬:‫ال‬
ِ ‫ت َم ْج ِلسا ِف ِيه َعب ُد‬ َ َ‫ َع ْن ثَابِ ٍت ْب ِن ُع َب ْي ِد ق‬-‎١٠٠٥
ٌ ‫ َص ِح‬.))‫اهلل ُم َب َار َك ٌة َط ِّي َب ٌة‬

‫يح‬ ِ ْ‫ت فَ َأ م‬
ِ ‫س ْع؛ فَ إِ َّن َها حَ ِت َّي ٌة ِم ْن ِع ْن ِد‬ َ ‫َس َّل ْم‬
1005. Thābit b. ‘Ubayd said: “I came to a group which included

‘Abdullāh b. ‘Umar who said, ‘When you greet, make it clearly audible
for it is a greeting from Allah containing goodness and blessing.’ ”
(Authentic)
Commentary: From the Sunnah regarding the greeting is to make it audible
to the person been greeted. See hadeeth no. 1028.
659
Al-Adab Al-Mufrad
‫اب َم ْن َخ َر َج ُي َس ِّل ُم َو ُي َس َّل ُم َع َل ْي ِه‬

ٌ ‫ َب‬-‎٤٦١
Chapter 461: One Who Goes Out To Greet And Is Himself

Greeted
ِ ‫ان َي ْأ ِتي َعب َد‬ َ :‫الطفَ ي ِل ب ِن ُأبي ب ِن َكع ٍب َأ ْخبره‬

‫ فَ َي ْغ ُدو‬،‫اهلل ْب َن ُع َم َر‬ ْ َ ‫((أ َّن ُه َك‬ ََُ ْ ْ ِّ َ ْ ْ ُّ ‫ َع ِن‬-‎١٠٠٦
ٍ ‫اهلل ْب ُن ُعمر َع َلى َس َّق‬
ِ ‫وق َلم مَ ُي َّر َعب ُد‬
،‫اط‬ َ َ ْ ْ ِ ‫الس‬ ِ ‫الس‬
َ َ‫ ق‬،))‫وق‬
ُّ ‫ ((فَ إِ ذَ ا َغ َد ْو َنا إِ َلى‬:‫ال‬ ُّ ‫َم َع ُه إِ َلى‬
ُّ ‫ال‬
ُ ‫ فَ ِج ْئ‬:‫الطفَ ْي ُل‬
‫ت َع ْب َد‬ َّ ِ‫ال َأ َح ٍد إ‬
َ َ‫ ق‬.))‫ال ُي َس ِّل ُم َع َل ْي ِه‬ َ ‫ َو‬،‫ني‬ َ ‫ َو‬،‫اح ِب َب ْي َع ٍة‬
ٍ ‫ال ِم ْس ِك‬ ِ ‫ال َص‬
َ ‫َو‬
ُ ‫ال َت ِق‬
‫ف‬ َ ‫ت‬َ ‫وق؟ َو َأ ْن‬
ِ ‫الس‬
ُّ ِ‫ َما َت ْص َن ُع ب‬:‫ت‬ ُّ ‫اس َت ْت َب َع ِني إِ َلى‬
ِ ‫الس‬
ُ ‫ فَ قُ ْل‬.‫وق‬ ِ
ْ َ‫ ف‬.‫اهلل ْب َن ُع َمر َي ْو ًما‬
ِ ْ َ‫ َو َ ج‬،‫وم بِ َها‬ َ
ِ ‫الس‬
،‫وق‬ ُّ ‫س ِفي َم َج ِال ِس‬ ُ ‫ال تل‬ ُ ‫ال َت ُس‬ ِّ ‫ال َت ْسأ ُل َع ِن‬
َ ‫ َو‬،‫الس َل ِع‬ َ ‫ َو‬،‫َع َلى ا ْل َب ْي ِع‬
- ‫الطفَ ْي ُل ذَ ا َب ْط ٍن‬ َ ‫ َو َك‬- !‫ َيا َأب َا َب ْط ٍن‬:‫اهلل‬

ُّ ‫ان‬ ِ ‫ال ِلي َعب ُد‬
ْ َ َ‫ فَ ق‬.‫ث‬ ُ ‫س بِ َنا َه‬
ُ َّ‫اه َنا َن َت َحد‬ ِ ْ َ‫ف‬
ْ ‫اجل‬
َ
َّ ‫إِ مَّ َنا َن ْغ ُدو ِم ْن أ ْج ِل‬
ٌ ‫ َص ِح‬.‫السال َِم َع َلى َم ْن َل ِقي َنا‬
‫يح‬
1006. At-Tufayl b. Ubayy b. Ka‘b said: “He used to visit ‘Abdullāh b.

‘Umar and would go with him to the market.
He (At-Tufayl) said, “When we went to the market, ‘Abdullāh b.

‘Umar did not pass by any junk site nor merchant nor poor person nor
anyone else without greeting them.”
At-Tufayl said, “I visited ‘Abdullāh b. ‘Umar one day and he asked

me to follow him to the market. I said, ‘What is the point of your
going to the market? You do not engage in selling nor ask about goods
nor bargain for them nor sit in any of the groups in the market. Let
us sit here and talk.’ ‘Abdullāh said to me, ‘You with the belly! – At-
Tufayl had a large belly - We go out only for the sake of the greeting
we give to those we meet.’ ” (Authentic)
660
‫س‬ َ ْ‫يم ِإ َذا َج َاء م‬
َ ‫ال ْج ِل‬ ُ ‫الت ْس ِل‬ ٌ ‫ َب‬-‎٤٦٢
َّ ‫اب‬
Chapter 462: The Greeting When Someone Comes To An

Assembly
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٠٠٧
َ ِ ‫ول‬ ُ ‫ال َر ُس‬ َ َ‫ ق‬:‫ال‬َ َ‫اهلل َع ْن ُه ق‬
َ َ ََْ ْ َ
‫ت بِ َأ َح َّق ِم َن‬ ُ ‫ فَ إِ نْ رجع فَ ْليس ِّلم؛ فَ إِ َّن ا‬،‫الج ِلس فَ ْليس ِّلم‬
ْ ‫ْأل ْخ َرى َل ْي َس‬ َ ْ‫ُ م‬ َ ‫((إِ ذَ ا ج‬
ْ َ ُ َ َ َ ْ َ ُ َ ْ ‫اء أ َح ُدك ْم‬ َ َ
ُ
ٌ ‫ َص ِح‬.))‫اْأل ْو َلى‬
‫يح‬
one of you comes to an assembly, he should give the greeting. If he
leaves he should give the greeting. Neither greeting is more deserving
than the other.’ ” (Authentic)
َ ْ‫يم ِإ َذا َق َام ِم َن م‬

‫ال ْج ِل ِس‬ ُ ‫الت ْس ِل‬
َّ ‫اب‬
ٌ ‫ َب‬-‎٤٦٣
Chapter 463: The Greeting When Someone Gets Up From An

Assembly

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٠٠٨
َ ‫ ((إِ ذَ ا َج‬:‫ال‬
‫اء‬ َ ِّ َ ُ َ َ َ ََْ ْ َ
‫س فَ ْل ُي َس ِّل ْم؛‬ ِ َ ْ‫م‬ َ َ ِّ ِ َ ْ‫م‬
َ ‫وم قَ ْب َل أ ْن َي َتفَ َّر َق ال ْجل‬
َ ُ‫س ث َُّم َب َدا َل ُه أ ْن َيق‬ َ ‫الر ُج ُل ال ْجل‬
َ ‫ فَ إِ ْن َج َل‬،‫س فَ ْل ُي َسل ْم‬ َّ
ُ ُ
َ ْ ‫ْألو َلى َليس‬
ٌ ‫ َص ِح‬.))‫ت بِ أ َح َّق ِم َن اْأل ْخ َرى‬
‫يح‬ َ ْ ْ ‫فَ إِ َّن ا‬
661
Al-Adab Al-Mufrad
1008. Abū Hurayra said: “The Prophet  said, ‘When a man comes
to an assembly, he should give the greeting. When he sits down and
then thinks that he should leave before the assembly has broken up,
he should give the greeting. Neither greeting is more deserving than
the other.’ ” (Authentic)
‫اب َح ُّق َم ْن َس َّل َم ِإ َذا َق َام‬

ٌ ‫ َب‬-٤٦٤‎
Chapter 464: The Duty Of Someone Who Gives The Greeting

When He Stands Up
َ ‫ (( َيا ُب َن َّي! إِ ْن ُك ْن‬:‫لي َأبِ ي‬‎ِ ‫ال‬

‫ت ِفي َم ْج ِل ٍس َت ْر ُجو‬ َ َ‫ ق‬:‫ال‬
َ َ‫ َع ْن ُم َع ِاو َي َة ْب ِن قُ َّر َة ق‬-‎١٠٠٩
‫يما َأ َص ُابوا ِفي ذَ ِل َك‬ ُ

َ ‫ َسال ٌَم َع َل ْيك ْم؛ فَ إِ َّن َك ُت ْش ِر ُك ُه ْم ِف‬:‫ فَ قُ ْل‬،‫اج ٌة‬
َ ‫ت بِ َك َح‬
ْ ‫ فَ َع ِج َل‬،‫َخ ْي َر ُه‬
‫ال َك َأ مَّ َنا َتفَ َّرقُ وا‬ ُ ‫ون ع ْنه َلم ي ْذ َك ِر‬
َّ ِ‫ إ‬،‫اهلل‬ ُ ُ َ َ ُ‫ فَ َي َتفَ َّرق‬،‫ون َم ْج ِل ًسا‬
َ ‫ َو َما ِم ْن قَ ْو ٍم َي ْج ِل ُس‬.‫ال ْج ِل ِس‬
َ ْ‫م‬
ُ ‫ َص ِح‬.))‫عن ِجيفَ ِة ِح َم ٍار‬

‫يح‬ ْ
1009. Mu‘āwiya b. Qurra said: “My father said to me, ‘If you sit in a
gathering expecting good to come from it, but something occurs which
makes you leave, say, “Peace be upon you,” and you will share in any
reward they obtain in that assembly. There are no people who sit in an
assembly and then disperse without Allah having been mentioned but
that it is as if they were leaving the corpse of a donkey.’ ” (Authentic)
‫((م ْن َل ِق َي َأ َخ ُاه فَ ْل ُي َس ِّل ْم َع َل ْي ِه؛‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٠١٠

ِ َ‫ َأ َّن ُه م‬،‫اهلل َع ْن ُه‬
ُ ُ‫س َع ُه َيق‬
َ :‫ول‬ َ َ ََْ ْ َ
َ
ُ ‫ َص ِح‬.))‫ ث َُّم َل ِق َي ُه فَ ْل ُي َس ِّل ْم َع َل ْي ِه‬،‫ت َب ْي َن ُه َما َش َجر ٌة أ ْو َح ِائ ٌط‬
‫يح‬ ْ ‫فَ إِ ْن َحا َل‬
662
1010. Abū Hurayra said: “Whoever meets his brother should greet
him. If a tree or a wall comes between them and then he meets him, he
should greet him (again).” (Authentic)
Commentary: The narration is also authentically reported from the
companion, Abu Hurayrah () from the Prophet . See narration no.
1011.
ُ ‫((أ َّن َأصحاب ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه‬ َ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎١٠١١
:‫اهلل َع ْن ُه َما‬
َ ِّ َ َ ْ َ َ َ ْ ْ َ
‫ فَ َت ْن َط ِل ُق َط ِائفَ ٌة ِم ْن ُه ْم َع ْن مَ ِي ِين َها‬،‫الش َج َر ُة‬ َ ‫َو َس َّل َم َكانُوا َي ُكون‬
َ ‫ُون ُم ْج َت ِم ِع‬
َّ ‫ني فَ َت ْس َت ْقبِ ُل ُه ْم‬
ٌ ‫ َص ِح‬.))‫ فَ إِ ذَ ا ا ْل َتقُ وا َس َّل َم َب ْع ُض ُه ْم َع َلى َب ْع ٍض‬،‫َو َط ِائفَ ٌة َع ْن ِش َم ِال َها‬

‫يح‬
011. Anas b. Mālik said: “The Companions of the Prophet  used
to walk together and [while walking] they would come across a tree
ahead and so a group of them would go to the right and a group to its
left. When they met again, they would greet each other.” (Authentic)
Commentary: See narrations on Chapter 448.
‫اب َم ْن َد َه َن َيدَ ُه ِل ْل ُم َص َاف َح ِة‬

ٌ ‫ َب‬-‎٤٦٥
Chapter 465: The Person Who Perfumes His Hand For The
Handshake.
‫ مِ ُل َصافَ َح ِة‬،‫اد َه َن َي َد ُه بِ ُد ْه ٍن َط ِّي ٍب‬ َ َ ‫((أ َّن َأ َن ًسا َك‬

َ :‫ َعن ثَابِ ٍت ا ْلب َن ِاني‬-‎١٠١٢
ْ ‫ان ِإذَ ا أ‬
ّ ‫ص َب َح‬ ُ ْ
ُ ‫ َص ِح‬.))‫إِ ْخ َو ِان ِه‬

1012. Thābit al-Banānī said: “In the morning, Anas used to oil his
hand with- scented oil in preparation for shaking the hands of his
663
Al-Adab Al-Mufrad
brothers (fellow Muslims).” (Authentic Chain)

Commentary: It shows the great importance the companions attached to the
greeting of Salam. They would give the greeting in the most perfect form being
the first to extend the greeting, give handshakes and even oil and perfume
their hands before the shake. It also showed the importance they attached
to clean and healthy life as opposed to the coarse, austere, self-imposed life
some of the people live, claiming to seek Allah’s pleasure thereby: “Allah is
clean and He only accepts that which is clean”!
. ‫ال ْع ِر َف ِة َو َغ ْي ِر َها‬
َ ْ‫يم ِب م‬
ُ ‫الت ْس ِل‬
َّ ‫اب‬
ٌ ‫ َب‬‎
Chapter 466: Greeting Those You Know And Those You Do

Not Know
َ َ‫اهلل! َأ ُّي ا ِْإل ْسال َِم َخ ْي ٌر؟ ق‬

:‫ال‬ ِ ‫ول‬ َ َ‫ َأ َّن َر ُجلًا ق‬:‫اهلل ْب ِن َع ْم ٍرو‬
َ ‫ َيا َر ُس‬:‫ال‬ ِ ‫ َع ْن َعب ِد‬-‎١٠١۳
ْ
َّ ‫((ت ْط ِعم‬
ٌ ‫ َص ِح‬.))‫ف‬
‫يح‬ ْ ‫ َو َم ْن َل ْم َت ْع ِر‬،‫ْت‬
َ ‫السال ََم َع َلى َم ْن َع َرف‬
َّ ‫ َو ُتق ِْر ُئ‬،‫ام‬
َ ‫الط َع‬ ُ ُ
1013. ‘Abdullāh b. ‘Amr said: “A man asked, ‘Messenger of Allah,

what Islam is the best of Islam?’ He said, ‘Feeding people and
giving the greeting to those you know and those you do not know.’ ”
(Authentic)
Commentary: In other authentic reports, the Prophet  outrightly
mentioned giving the greeting of Salam only to those we know as from the
signs of the Last Hour. Abdullah bin Mas’ood () reproached the one who
did that. See narration no. 1049.
664
‫اب‬
ٌ ‫ َب‬-‎٤٦٧
Chapter 467: To Sit In Front Of The House Or On The Road

And The Necessary Conduct
‫اهلل َع َل ْي ِه َو َس َّل َم َن َهى َع ِن‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٠١٤
َ ‫اهلل َع ْن ُه‬
َ ِ ‫ول‬ َ ‫((أ َّن َر ُس‬،
َ َ ََْ ْ َ
َ َ‫ ق‬،‫ال ن ُِطيقُ ُه‬ َ ِ َ ‫ا‬
:‫ال‬ ُ ‫ال َن ْس َت ِط‬
َ ،‫يع ُه‬ َ ‫ال ْس ِل ُم‬
َ :‫ون‬ ُ ْ‫ال م‬ َ ‫س ِف‬
َ َ‫يها)) فَ ق‬ ُّ ‫ْألف ِْن َي ِة َو‬
َ ‫الص َع َدات أنْ ُي ْج َل‬
‫ َوإِ ْر َش ُا ُد ْب ِن‬،‫ض ا ْل َب َص ِر‬
ُّ ‫((غ‬
َ َ َ‫ َو َما َح ُّقها؟ ق‬:‫ قَ ا ُلوا‬.))‫ فَ َأ ْع ُطوا َح َّق َها‬،‫ال‬
:‫ال‬ َ ‫((إِ َّما‬
َ
ٌ ‫ َص ِح‬.))‫ َو َر ُّد الت َِّح َّي ِة‬،‫اط ِس إِ ذَ ا َح ِم َد اهلل‬
‫يح‬ ِ ‫يت ا ْل َع‬
ُ ‫ َو َت ْش ِم‬،‫يل‬
ِ ِ‫السب‬
َّ
1014. Abū Hurayra said: “The Messenger of Allah  forbade people
to sit in front of the house and on the road. The Muslims said, ‘We will
not be able to avoid it. We cannot undertake that.’ He said, ‘If not, then
give it its due.’ They said, ‘What is its due?’ He said, ‘Lower the eyes,
and guide the traveler, and wish for mercy on someone who sneezes
and praises Allah, and return the greeting.’ ” (Authentic)
Commentary: It indicates that students and subordinates may ask their
teachers and superiors how to resolve a difficult matter into which they
may fall due to particular instructions already given by them regarding the
matters.
َ :‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-١٠١٥ ‎

،‫السال َِم‬ َّ ِ‫َّاس َم ْن َب ِخ َل ب‬
ِ ‫((أ ْب َخ ُل الن‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ََْ ْ َ
‫ت َأنْ َت ْب َد َأ ُه‬
َ ‫اس َت َط ْع‬ َ ‫ي َأ ِخ‬
ْ ‫ فَ إِ ِن‬،‫يك َش َج َر ٌة‬ َ ْ‫ت َب ْي َن َك َو َب ن‬
ْ ‫ َوإِ ْن َحا َل‬،‫ون َم ْن َل ْم َي ُر َّد ُه‬ َ ْ‫َو م‬
ُ ‫ال ْغ ُب‬
ٌ ‫ َض ِع‬.))‫ال َي ْب َد ُأ َك فَ اف َْع ْل‬

‫يف‬ َ ‫السال َِم‬
َّ ِ‫ب‬
1015. Abū Hurayra said: “The most miserly of people is the person
who is miserly with the greeting. The loser is the one who does not
665
Al-Adab Al-Mufrad
return it. If a tree comes between you and your brother, and you are
able to be the first to initiate the greeting before the other does, then
do so.” (Weak)
‫ان ْاب ُن َع ْم ٍرو إِ ذَ ا ُس ِّل َم َع َل ْي ِه فَ َر َّد‬

َ ‫ َو َك‬:‫ال‬ ِ ‫ َع ْن َس ِال ٍم َم ْو َلى َعب ِد‬-‎١٠١٦
ِ ‫الم َع َلي ُكم َور ْح َم ُة‬ َ َ‫ فَ ق‬.‫الم َع َل ْي ُك ْم‬ ِ َ
،‫اهلل‬ َ ْ ْ ُ ‫الس‬ َّ :‫ال‬ َّ :‫ت‬
ُ ‫الس‬‎ ُ ‫ فَ قُ ْل‬،‫س‬
ٌ ‫ فَ أ َت ْي ُت ُه َو ُه َو َجال‬،‫اد‬
َ ‫َز‬
‫السال َُم َع َل ْي ُك ْم َو َر ْح َم ُة‬ ِ ‫السال َُم َع َلي ُكم َور ْح َم ُة‬
َ َ‫ ق‬.‫اهلل‬
َّ :‫ال‬ َ ْ ْ ُ ‫ فَ قُ ْل‬،‫ث َُّم َأ َت ْي ُت ُه َم َّر ًة ُأ ْخ َرى‬
َّ :‫ت‬
َ َ‫ فَ ق‬.‫ات ُه‬
:‫ال‬ ِ ‫السال َُم َع َلي ُكم َور ْح َم ُة‬
ُ ‫اهلل َو َب َر َك‬ َ ْ ْ ُ ‫ فَ قُ ْل‬،‫ ث َُّم َأ َت ْي ُت ُه َم َّر ًة ُأ ْخ َرى‬.‫ات ُه‬
َّ :‫ت‬ ِ
ٌ ‫ َض ِع‬.))‫ب َص َل َو ِات ِه‬

‫يف‬ ُ ‫ َو َط ِّي‬،‫ات ُه‬ ِ ‫((السال َُم َع َلي ُكم َور ْح َم ُة‬
ُ ‫اهلل َو َب َر َك‬ َّ
َ ْ ْ
1016. Sālim, the mawlā of ‘Abdullāh b. ‘Amr, said: “When Ibn

‘Amr was greeted, he returned the greeting and added to it. I came
upon him while he was seated and I said, ‘Peace be upon you,’ and
he responded, ‘Peace be upon you and the mercy of Allah.’ Then I
came upon him another time and said, ‘Peace be upon you and the
mercy of Allah,’ and he replied, ‘Peace be upon you and the mercy
of Allah and His blessings.’ Then I came upon him another time and
said, ‘Peace be upon you and the mercy of Allah and His blessings,’
and he responded, ‘Peace be upon you and the mercy of Allah and His
blessings and the best of His prayers.’ ” (Weak)
666
‫ال ُي َس ِّل ُم َع َلى َف ِاس ٍق‬
َ ‫اب‬
ٌ ‫ َب‬-‎٤٦٨
Chapter 468: One Should Not Greet A Person Who Leads A

Sinful Life
‫((ال ُت َس ِّل ُموا َع َلى‬

َ ُ ‫اص ر ِضي‬
َ َ‫اهلل َع ْن ُه َما ق‬ ِ ِ
:‫ال‬ َ َ ِ ‫ َع ْن َع ْبد اهلل ْب ِن َع ْم ٍرو ْب ِن ا ْل َع‬-‎١٠١٧
ٌ ‫ َض ِع‬.))‫ال ْم ِر‬
‫يف‬ َ ْ‫اب خ‬
ِ ‫ُش َّر‬
1017. ‘Abdullāh b. ‘Amr b. al-‘Ās said: “Do not greet anyone who
drinks wine.” (Weak Chain)
ُ ‫ َص ِح‬.‫اس ِق ُح ْر َم ٌة‬
‫يح‬ ِ َ‫ي ا ْلف‬
َ ْ‫س َب ْي َن َك َو َب ن‬
َ ‫ َل ْي‬:‫ال‬
َ ْ‫ َع ِن ح‬،‫اد َة‬
َ َ‫ ق‬،‫ال َس ِن‬ َ ‫ َع ْن قَ َت‬-٨١٠١ ‎
1018. Al-Hasan said: “There should be no sense of respect between

you and a person who has left the correct path.” (Authentic)
Commentary: See comments on hadeeth 402 and 403.
‫ال ُت َس ِّل ُموا‬ َ ‫اهلل ي ْكره‬ ِ َ‫ َأ َّن ُه م‬:‫ َع ْن َأبِ ي ر َز ْي ٍق‬-‎١٠١٩

َ :‫ول‬ َ ْ‫األ ْسبِ ر ج‬
ُ ُ‫ َو َيق‬،‫ن‬ َ ُ َ َ ِ ‫س َع َع ِل َّي ْب َن َع ْب ِد‬ ُ
ٌ ‫ َض ِع‬.‫ال ْي ِس ِر‬
‫يف‬ َ ْ‫ب بِ َها َو ِهي ِم َن م‬
َ َ ‫َع َلى َم ْن َل ِع‬
1019. Abū Ruzayq said: “I heard ‘Alī b. ‘Abdullāh (b. al-‘Abbās)

expressing his dislike for chess and saying, ‘Do not greet the one who
plays it. It is a kind of gambling.’ ” (Weak)
667
Al-Adab Al-Mufrad
َ ْ‫اب م‬ َ ُ ْ‫ال َم َع َلى م‬ َ

ِ ‫ال َع‬
‫اصي‬ ْ ‫ال َت َخ ِّل ِق َوأ‬
ِ ‫ص َح‬ َ ‫الس‬
َّ ‫اب َم ْن تَ َرك‬
ٌ ‫ َب‬-‎٤٦٩
Chapter 469: Not Greeting The Person Wearing Khalūq

Perfume And Those Who (Openly) Commit Offences
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ َ
َ ُّ َّ َ َ َ‫ ق‬،‫ َع ْن َع ِل ِّي ْب ِن أبِ ي َط ِال ٍب َر ِض َي اهلل َع ْن ُه‬-‎١٠٢٠
،‫الر ُج ِل‬ َ ‫ َو َأ ْع َر‬،‫ َو َس َّل َم َع َل ْي ِه ْم‬،‫وق فَ َن َظ َر إِ َل ْي ِه ْم‬
َّ ‫ض َع ِن‬ ٍ ‫َع َلى قَ ْو ٍم ِف ِيه ْم َر ُج ٌل ُم َت َخ ِّل ٌق بِ َخ ُل‬
‫ َح َس ٌن‬.))‫ي َع ْي َن ْي ِه َج ْم َر ٌة‬ َ َ‫ت َعنِّي!؟ ق‬

َ :‫ال‬
َ ْ‫((ب ن‬ ْ ‫ َأ ْع َر‬،‫الر ُج ُل‬
َ ‫ض‬ َ َ‫فَ ق‬
َّ ‫ال‬
1020. ‘Alī b. Abī Tālib, may Allah be pleased with him, said: “The
Prophet  walked past some people amongst whom was a man who
used khalūq perfume. He looked at them and greeted them but turned
away from that man. The man said, ‘Have you turned away from me?’
He said, ‘There is (the colour of) flame between your eyes.’ ” (Sound)
Commentary: The Khaluq is coloured perfume used exclusively by women.
So he – peace and blessings be upon him – turned away from the man because
he imitated women in its use. Shaykh Husayn al-‘Awayisha (hafizahullah)
advices, “It is good to look at the result of cutting off the sinner and not
greeting him and things like that. If we note that doing that will further keep
him away from Allah and make him persist in sin, then we should leave
the cut-off and say the greeting to him.” Sharh Saheeh al-Adab al-Mufrad
(3/155).
َ
َ ‫ َع ْن‬،‫ َع ْن أبِ ِيه‬،‫الس ْه ِمي‬
:‫جدِّ ِه‬‎ َّ ‫اص ْب ِن َو ِائ ِل‬ ِ ‫ َع ْن َعب ِد‬-١٠٢١ ‎
ِ ‫اهلل ْب ِن َع ْم ٍرو ْب ِن ا ْل َع‬ ْ
َ ‫ فَ َأ ْع َر‬،‫ات ِم ْن ذَ َه ٍب‬
‫ض ال َّنبِ ُّي‬ ُ ‫َأ َّن رجلًا َأ َتى ال َّنبِ ي ص َّلى‬
ٌ َ‫اهلل َع َل ْي ِه َو َس َّل َم َو ِفي َي ِد ِه َخ م‬ َ َّ ُ َ
ً َ‫ َو َأ َخ َذ َخ م‬،َ‫ال مَات‬
َ ْ‫ب فَ َأ ْلقَ ى خ‬ َ ُ
‫اتا‬ َّ ‫ فَ َل َّما َرأى‬،‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َع ْن ُه‬
َ ‫الر ُج ُل َك َر ِاه َي َت ُه ذَ َه‬
‫((ه َذا َش ٌّر؛ َه َذا ِح ْل َي ُة َأ ْه ِل‬ ُ ‫ و َأ َتى ال َّنبِ ي ص َّلى‬،‫يد فَ لَبِ سه‬
َ :‫ال‬ ٍ ‫ِم ْن َح ِد‬
َ َّ َ ُ َ
668
ُ ‫ت ع ْنه ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه‬ َ ُّ ُ َ َ ‫ فَ َس َك‬،‫اتا ِم ْن َو ِر ٍق‬
ً َ‫س َخ م‬
َ ِ‫ َولَب‬،‫ فَ َر َج َع فَ َط َر َح ُه‬.))‫الن َِّار‬
‫ َح َس ٌن‬.‫َو َس َّل َم‬
1021. ‘Abdullāh b. ‘Amr b. al-‘Ās said: “A man came to the Prophet

 with a gold signet-ring on his hand. The Prophet  turned
away from him. When the man saw the Prophet’s dislike of the gold,
he threw the ring away. He made a ring out of iron and wore that. He
came to the Prophet  who said, ‘This is worse. This is the ornament
of the people of the Fire.’ The man, went away, threw it away and put
on a silver ring and the Prophet  did not say anything about it.”
(Sound)
‫ َأق َْب َل َر ُج ٌل ِمن ا ْل َب ْح َر ْي ِن إِ َلى ال َّنبِ ِّي َص َّلى‬:‫ال‬ ُ ‫ عن َأبِ ي س ِع ٍيد ر ِضي‬-‎١٠٢٢
َ َ َ ْ َ
ُ
ٌ َ‫ َو ِفي َي ِد ِه َخ م‬- ‫ فَ َل ْم َي ُر َّد‬،‫اهلل َع َل ْي ِه َو َس َّل َم فَ َس َّل َم َع َل ْي ِه‬
- ‫ َو َع َل ْي ِه ُج َّب ُة َح ِر ٍير‬،‫ات ِم ْن ذَ َه ٍب‬
ُ ‫اهلل ص َّلى‬ ْ ‫ فَ قَ ا َل‬.‫ام َر َأ ِت ِه‬
ِ ‫ َل َع َّل بِ ر ُس‬:‫ت‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِ ‫ول‬ َ ْ ‫الر ُج ُل َم ْح ُزو ًنا فَ َش َكا إِ َلى‬
َّ ‫فَ ا ْن َط َل َق‬
‫ت‬ ْ ‫ فَ َأ ْع َر‬،‫ ِج ْئ ُت َك ِآنفً ا‬:‫ال‬
َ ‫ض‬ َ َ‫ فَ ق‬،‫الم‬
َ ‫الس‬
َ
َّ ‫ فَ َر َّد‬،‫ فَ فَ َع َل‬،‫ فَ أ ْل ِق ِه َما ث َُّم ُع ْد‬،‫ات َك‬
َ َ‫َو ُج َّب َت َك َو َخ م‬
:‫ال‬ ٍ ‫ت إِ ذً ا بِ َج ْم ٍر َك‬
َ َ‫ ق‬.‫ثير‬ َ َ‫ فَ ق‬.))‫ان ِفي َي ِد َك َج ْم ٌر ِم ْن َن ٍار‬
ُ ‫ َلقَ ْد ِج ْئ‬:‫ال‬ َ :‫ال‬
َ ‫((ك‬ َ َ‫َعنِّي؟ ق‬
َ َ‫ال َي ِاة الدُّ ْن َيا)) ق‬

:‫ال‬ َ ْ‫اع ح‬ َ ْ‫ت بِ ِه َليس بِ َأ ْج َز َأ َعنَّا ِم ْن ِح َجار ِة ح‬
ُ ‫ َو َل ِكن َُّه َم َت‬،‫ال َّر ِة‬ َ ‫((إِ َّن َما ِج ْئ‬
َ َ ْ
‫يف‬ ٍ ‫ َأ ْو َح ِد‬،‫أ ْو ُصف ٍْر‬‎َ ،‫ ((بِ َح ْلقَ ٍة ِم ْن َو ِر ٍق‬:‫ال‬
ٌ ‫ َض ِع‬.))‫يد‬ َ َ‫فَ بِ ماذَ ا َأ خ‬
َ َ‫تت َُّم بِ ِه؟ ق‬ َ
1022. Abū Sa‘īd said: “A man came from al-Bahrayn to the Prophet
 and greeted him, but the Prophet did not answer him. The man was
wearing a gold ring and a silk robe. The man went away in sorrow. He
complained to his wife and she said, ‘Perhaps the Messenger of Allah
objects to your robe and your ring. Throw them away and then go
back.’ He did that and then the Prophet returned his greeting. He said,
‘I came to you earlier and you turned away from me.’ The Prophet
said, ‘You had a coal of the Fire on your hand.’ He said, ‘I came then
with many coals (he meant that he came from Bahrayn wearing many
669
‫‪ornaments).’ The Prophet said, ‘Gold that you come with is not more‬‬
‫‪valuable than the stones of Harra (at Madīna). But it is the enjoyment‬‬
‫’?‪of the life of this world.’ He said, ‘What should I make a ring from‬‬
‫‪He said, ‘From silver or brass or iron (interpreted as meaning iron‬‬
‫)‪plated with silver).’ ” (Weak‬‬
‫‪ -‎٤٧۰‬باب التس ِليم َع َلى ْا َ‬

‫أل ِم ِير‬ ‫َ ٌ َّ ْ ُ‬
‫‪Chapter 470: Greeting The Amīr‬‬
‫ان ْب ِن َأبِ ي‬
‫اب‪َ :‬أ َّن ُع َم َر ْب ِن َع ْب ِد ا ْل َع ِز ِيز َس َأ َل َأ َبا َب ْك ٍر ْب ِن ُس َل ْي َم َ‬
‫‪َ -‎١٠٢۳‬ع ِن ْاب ِن ِش َه ٍ‬
‫ان ُع َم ُر َي ْك ُت ُ‬
‫ب‬ ‫ول ِ‬
‫اهلل‪ .‬ث َُّم َك َ‬ ‫ب‪ِ :‬م ْن َأبِ ي َب ْك ٍر؛ َخ ِليفَ ِة َر ُس ِ‬ ‫ح ْثم َة‪ِ :‬لم َك َ َ‬
‫ان أ ُبو َب ْك ٍر َي ْك ُت ُ‬ ‫َ‬ ‫َ َ‬
‫ب‪َ :‬أ ِمير مْ ُ‬
‫ال ْؤ ِم ِن َ‬
‫ني؟‬ ‫َ‬ ‫َ‬ ‫ال َّط ِ‬
‫اب؛ َخ ِليفَ ِة أبي َب ْك ٍر‪َ .‬م ْن أ َّو ُل َم ْن َك َت َ‬ ‫َب ْع َد ُه‪ِ :‬م ْن ُع َمر ْب ِن خْ َ‬
‫َ‬ ‫َ‬
‫ات ا ُ‬
‫ْأل َو ِل‪َ ،‬وك َا َن ُع َم ُر ْب ُن‬ ‫اجر ِ‬ ‫مْ ُ‬ ‫اء ‪َ -‬و َكا َن ْ ِ‬ ‫ال‪َ :‬حدَّ َث ْت ِني َجدَّ ِتي؛ ِّ‬ ‫فَ قَ َ‬
‫ت م َن ال َه ِ َ‬ ‫الشفَ ُ‬
‫ت‪َ :‬‬ ‫ُ‬ ‫ال َّط ِ‬
‫خْ َ‬
‫ب ُع َم ُر ْب ُن‬‫((ك َت َ‬ ‫وق َد َخ َل َع َل ْي َها ‪ -‬قَ ا َل ْ‬
‫الس َ‬‫اب َر ِض َي اهلل َع ْن ُه إِ ذَ ا ُه َو َد َخ َل ُّ‬
‫ي؛ َأ ْس َأ ُل ُه َما َع ِن‬ ‫ي‪َ :‬أ ِن ْاب َع ْ‬
‫ث إِ َل َّي بِ َر ُج َل نْي َج ْل َد ْي ِن َنبِ ي َل نْ ِ‬ ‫ال َّط ِ‬
‫اب إِ َلى َع ِام ِل ا ْل ِع َراقَ نْ ِ‬ ‫خْ َ‬
‫ات؛ فَ قَ ِد َما‬
‫يع َة َو َع ِد ِّي ْب ِن َح مِ ٍ‬
‫ي بِ لَبِ ِيد ْب ِن َربِ َ‬
‫ب ا ْل ِع َراقَ نْ ِ‬ ‫ث إِ َلي ِه َص ِ‬ ‫ا ْل ِعر ِ َ ِ ِ‬
‫اح ُ‬ ‫اق َوأ ْهله‪ ،‬فَ َب َع َ ْ‬ ‫َ‬
‫ال ِس ِج َد‪ ،‬فَ َو َج َدا َع ْم َرو ْب َن ا ْل َع ِ‬ ‫ال ْس ِج ِد‪ ،‬ث َُّم َد َخ َ‬
‫ال مْ َ‬ ‫اخا‪‎‬ر ِ‬
‫اح َل َتي ِه َما ِبفَ َن ِاء مْ َ‬ ‫َ‬ ‫مْ َ ِ‬
‫اص‪.‬‬ ‫ْ‬ ‫الدي َن َة‪ ،‬فَ أ َن َ َ‬
‫َب َع ْم ٌرو فَ َد َخ َل َع َلى‬
‫ني؛ ُع َم َر‪ ،‬فَ وث َ‬ ‫اس َت ْأ ِذ ْن َل َنا َع َلى َأ ِم ِير مْ ُ‬
‫ال ْؤ ِم ِن َ‬ ‫اال َل ُه‪َ :‬يا َع ْم ُرو! ْ‬
‫فَ قَ َ‬
‫ال َل ُه ُع َم ُر‪َ :‬ما َب َدا َل َك ِفي َه َذا ْ‬

‫االس ِم َيا‬ ‫ني! فَ قَ َ‬ ‫السال َُم َع َلي َك َيا َأ ِمير مْ ُ‬
‫ال ْؤ ِم ِن َ‬ ‫ُع َم َر‪ .‬فَ قَ َ‬
‫ال‪َّ :‬‬
‫َ‬ ‫ْ‬
‫يع َة َو َع ِد ُّي ْب ُن َح مِ ٍ‬
‫ات‪ ،‬فَ قَ َ‬
‫اال‬ ‫ال‪َ :‬ن َع ْم‪ ،‬قَ ِد َم ُ‬
‫لبيد ْب ُن َربِ َ‬ ‫اص؟ َل َت ْخ ُر َج َّن مِ َّما قُ ْل َ‬
‫ت‪ .‬قَ َ‬ ‫ْلع ِ‬
‫ْاب َن ا َ‬
‫َِ‬ ‫اهلل َأ َص ْب ُت َما مْ َ‬
‫ت‪َ :‬أ ْن ُت َما َو ِ‬ ‫تأ ِذ ْن َل َنا َعلى َأ ِم ِير مْ ُ‬
‫ال ْؤ ِم ِن َ‬ ‫ِلي اس ْ‬
‫اس ُه‪َ ،‬وإِ َّن ُه‪ :‬اْألم ُ‬
‫ير‪،‬‬ ‫ني‪ ،‬فَ قُ ْل ُ‬ ‫ْ‬
‫اب ِم ْن ذَ ِل َك ا ْل َي ْو ِم))‪َ .‬ص ِح ُ‬

‫يح ا ِْإل ْس َن ِاد‬ ‫ون‪ .‬فَ َج َرى ا ْل ِك َت ُ‬
‫ال ْؤ ِم ُن َ‬ ‫َو حَ ْ‬
‫ن ُن‪ ،‬مْ ُ‬
‫‪670‬‬
1023. Ibn Shihāb said: “ ‘Umar b. ‘Abdu’l-‘Azīz asked Abū Bakr b.
Sulaymān b. Abī Hathama, ‘Why did Abū Bakr used to write, “From
Abū Bakr, the Khalīfa of the Messenger of Allah,” and then ‘Umar
wrote after him, “From ‘Umar b. al-Khattāb, the Khalīfa of Abū Bakr?”
Who was the first to write (using the title) “Amīr al-Mu’minīn (leader
of the Faithful)?” ’ He said, ‘My grandmother, ash-Shifā’ related this
to me, and she was one of the first muhājir women, - and when ‘Umar
b. al-Khattāb, may Allah be pleased with him, entered the market, he
visited her - she said, “‘Umar b. al- Khattāb wrote to the Governor
of Kūfa and Basra requesting him to send him two trustworthy noble
men so that he could question them about Iraq and its people. The
Governor of Kūfa and Basra sent Labīd b. Rabī‘a and also ‘Adī b.
Hatim, and they came to Madīna. They set their animals to kneel in
the courtyard of the mosque and then they entered and found ‘Amr
b. al-‘Ās. They said to him, ‘‘Amr, ask for permission for us to come
in to the Amīr al-Mu’minīn ‘Umar.’ ‘Amr got up quickly and went to
‘Umar. He said, ‘Peace be upon you, Amīr al-Mu’minīn.” ‘Umar said
to him, ‘Ibn al-‘Ās, what made you say this name? You must give me
an explanation why you said it.’ He said, ‘Yes, Labīd b. Rabī‘a and
‘Adī b. Hatim came and said to me, “Ask permission for us to come in
to the Amir al-Mu’minīn.” I said, “You two, by Allah, have found the
correct name. He is the Amir and we are the believers. The title (‘Amīr
al-Mu’minīn’) came into practice from that day.’” (Authentic Chain)
Commentary: The point in this hadeeth with respect to the chapter title is
‘Amr’s greeting ‘Umar (radiya Allahu anhuma) with the greeting of Salam.
ُ ‫ قَ ِدم مع ِاوي ُة حاجا ح َّج َت ُه ا‬:‫ال‬

،‫ْألو َلى َو ُه َو َخ ِليفَ ٌة‬ ِ ‫اهلل ْب ِن َعب ِد‬
َ َ‫اهلل ق‬ ِ ‫ َع ْن ُعبي ِد‬-‎١٠٢٤
َ ًّ َ َ َ ُ َ ْ َْ
َِ َ َ ‫ا‬‎ ‫ان ب ُن ح َني ٍف‬
َ َ‫ فَ ق‬،‫ْأل ْن َص ِاري‬ ِ
ُ ‫السال َُم َع َل ْي َك أ ُّي َها اْألم‬
‫ير َو َر ْح َم ُة‬ َّ :‫ال‬ ْ ُ ْ ُ ‫فَ َد َخ َل َع َل ْيه ُع ْث َم‬
‫ني؟‬ ُ ْ‫ال َن ِاف ُق َّال ِذي ُيقَ ِّصر بِ َت ِح َّي ِة َأ ِم ِير م‬
َ ‫ال ْؤ ِم ِن‬ َّ ‫ فَ َأ ْن َك َر َها َأ ْه ُل‬،‫اهلل‬
ُ ْ‫ َم ْن َه َذا م‬:‫ َوقَ ا ُلوا‬،‫الش ِام‬ ِ
ُ
َ ‫الء َأ ْن َك ُروا َع َل َّي َأ ْم ًرا َأ ْن‬
‫ت‬ َ ُ‫ني! إِ َّن َهؤ‬ ُ ْ‫ َيا َأ ِمير م‬:‫ال‬
َ ‫ال ْؤ ِم ِن‬ َ َ َ‫ ث َُّم ق‬،‫ان َع َلى ُر ْك َب ِت ِه‬
ُ ‫فَ َب َر َك ُع ْث َم‬
.‫ان فَ َما َأ ْن َك َر ُه ِم ْن ُه ْم َأ َح ٌد‬

َ ‫ َو ُع ْث َم‬،‫ َو ُع َم َر‬،‫ت بِ َها َأ َبا َب ْك ٍر‬ ِ ‫ فَ َو‬،‫َأ ْع َلم بِ ِه ِم ْن ُهم‬
ُ ‫اهلل َلقَ ْد َح َّي ْي‬ ْ ُ
671
Al-Adab Al-Mufrad
ُ ُ‫ض َما َيق‬

،‫ول‬ َ ‫((ع َلى ِر ْس ِل ُك ْم؛ فَ إِ َّن ُه قَ ْد َك‬
ُ ‫ان َب ْع‬ َّ ‫ ُم َع ِاو َي ُة مِ َل ْن َت َك َّل َم ِم ْن َأ ْه ِل‬:‫ال‬
َ :‫الش ِام‬ َ َ‫فَ ق‬
‫ ال ُتقَ َّص ُر ِع ْن َد َنا حَ ِت َّي ُة َخ ِليفَ ِت َنا فَ إِ ِّني‬:‫ قَ ا ُلوا‬،‫ت‬

ُ َ‫َت َه ِذ ِه ا ِْلف ن‬ َّ ‫َو َل ِك َّن َأ ْه َل‬
ْ ‫الش ِام مَ َّلا َح َدث‬
ُ ‫ َص ِح‬.))‫ير‬
.‫يح ا ِْإل ْس َن ِاد‬ َِ َ ِ َّ ‫ون ِلع ِام ِل‬ َ ْ‫إِ َخا ُل ُكم َيا َأ ْه َل م‬
َ َ ‫ال ِدي َن ِة َتقُ و ُل‬
ُ ‫ أ ُّي َها اْألم‬:‫الص َدقَ ة‬ ْ
1024. ‘Ubaydullāh b. ‘Abdullāh said: “Mu‘āwiya came (from Syria)

on his first hajj after he became Khalīfa. ‘Uthmān b. Hunayf al-Ansāri
came to him and said, ‘Peace be upon you, Amir, and the mercy of
Allah.’ The people of Syria objected to that and said, ‘Who is this
hypocrite who shortens the greeting of the Amīr al-Mu’minīn?’
‘Uthmān knelt down and said, ‘Amir al-Mu’minīn, these men have
taken objection to me for something that you know better than them.
By Allah, I used this greeting for Abū Bakr, ‘Umar and ‘Uthman, and
none of them objected to it.’ Mu‘āwiya said to those who had spoken
among the people of Syria, ‘Be calm. It was partly as he said. But
when these trials occurred (he meant the confusion between Muslims
which led to the civil war between them) the people of Syria said, “Do
not shorten the greeting of our Khalīfa in our presence.” People of
Madīna, I think you call the collector of zakāh “Amir.” ’ ” (Authentic
Chain)
Commentary: 1. ‘Uthman bin Hunayf who had knelt down to show the
significance of the matter rather than by way of greeting the Amir cited the
fact that he had greeted Abu Bakr, Umar and ‘Uthman similarly since the
Prophet  had ordered the Ummah to follow the ways of these righteous
caliphs. 2. The caliph – Mu’awiyah bin Abee Sufyan () – reconciled
the varying notions on the subject showing that dialogue is an important
instrument to bring about peace and harmony. 3. The point in this hadeeth
here is the greeting of Salam given to the Amir.
ُ ‫ فَ َما َس َّل ْم‬،‫اج‬

.))‫ت َع َل ْي ِه‬ َ ْ‫ت َع َلى ح‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎١٠٢٥
ِ ‫ال َّج‬ َ :‫ال‬
ُ ‫((د َخ ْل‬ َ َ َ ْ َ
ُ ‫َص ِح‬
1025. Jābir said: “I visited al-Hajjāj and did not greet him.” (Authentic
Chain)
672
Commentary: See narrations in the preceding chapter. Hajjaaj bin Yoosuf
was was a tyrannical ruler who shed the blood of the people with impunity!
‫ َخ َر َج‬،‫ألذْ ُك ُر َأ َّو َل َم ْن ُس ِّل َم َع َل ْي ِه بِ ا ِْإل ْم َر ِة بِ ا ْل ُكوفَ ِة‬

َ ‫ إِ ِّني‬:‫ال‬
َ َ‫ َع ْن مَ ِت ٍيم ْب ِن َح ْذ َل ِم ق‬-٦٢٠١‎
‫ َأ ُبو قُ َّر َة ا ْل ِك ْن ِد ُّي‬:‫ َز َع ُموا َأ َّن ُه‬- ‫اء ُه َر ُج ٌل ِمن ِك ْن َد َة‬

َ ‫ فَ َج‬،‫الر ْح َب ِة‬ ِ ‫ير ُة ْب ُن ُش ْع َب َة ِم ْن َب‬
َّ ‫اب‬ ِ ُ ْ‫م‬
َ ‫الغ‬
.‫ فَ َك ِر َه ُه‬.‫الم َع َل ْي ُك ْم‬ َ ‫ السالَم َع َلي َك َأ ُّيها ا‬:‫ال‬
ِ ‫ْأل ِمير َور ْح َم ُة‬ َ َ‫ فَ ق‬،‫ فَ َس َّل َم َع َل ْي ِه‬-
ُ ‫الس‬
َّ ،‫اهلل‬ َ ُ َ ْ ُ َّ
‫ َأ ْم‬،‫ال ِم ْن ُه ْم‬
َّ ِ‫ َه ْل َأ َنا إ‬،‫السال َُم َع َلي ُكم‬
ْ َّ ،‫اهلل‬ َ ُ
َ ‫ السالم َع َلي ُكم َأ ُّيها ا‬:‫ال‬
ِ ‫ْأل ِمير َور ْح َم ُة‬ َ ْ ْ ُ َّ َ َ‫فَ ق‬
َ
ُ ‫ َص ِح‬.))‫قر بِ َها َب ْع ُد‬
.‫يح ا ِْإل ْس َن ِاد‬ ٌ ‫س‬
َّ ‫ ((ث َُّم أ‬: :‫اك‬ َ ِ‫ال م‬
َ َ‫ال؟ ق‬
َ
1026. Tamīm b. Hadhlam said: “I remember the first person to be

greeted as ‘Amīr’ in Kūfa. Al-Mughīra b. Shu‘ba left by the ar-Rahba
Gate and a man from Kinda came up to him - they say that this was
Abū Qurra al-Kindī - who greeted al-Mughīra, saying, ‘Peace be upon
you, O Amir, and the mercy of Allah; Peace be upon you (all). He
disliked it and the man said (repeating the man’s words), ‘Peace be
upon you, O Amir and the mercy of Allah; Peace be upon you (all).
Am I one of them or not?’
“Simāk said, ‘Afterwards he accepted it.’ ” (Authentic)
- ‫ َد َخ ْل َنا َع َلى ُر َو ْي ِف ِع‬:‫ال‬

َ َ‫ ق‬- ‫الر َع ْي ِني َب ْط ٌن ِم ْن ِح ْم َي ِر‬
ُّ - ‫ َع ْن ِز َي ِاد ْب ِن ُع َب ْي ِد‬-‎١٠٢٧
‫السال َُم َع َل ْي َك‬ ْ َ‫ َو ح‬،‫ فَ س َّلم َع َل ِيه‬،‫اء ر ُج ٌل‬
َ َ‫ن ُن ِع ْن َد ُه فَ ق‬ َ ِ َ َ ‫َو َك‬
َّ :‫ال‬ َ َ َ ‫يرا َع َلى أ ْن َط ُاب ُل‬
َ َ ‫ فَ َج‬- ‫س‬ ً ‫ان أم‬
َ ‫و َل ِك ْن إِ مَّ َنا َس َل ْم‬‎َ ،‫الم‬
‫ت‬ َ ‫ َل ْو َس َّل ْم‬:‫ال َل ُه ُر َو ْي ِف ُع‬
َّ ‫ت َع َل ْي َنا َل َر َد ْد َنا َع َل ْي َك‬
َ ‫الس‬ َ َ‫ير! فَ ق‬ َِ َ
ُ ‫أ ُّي َها اْألم‬
.‫الم‬ َّ ‫ب إِ َل ْي ِه فَ ْل َي ُر َّد َع َل ْي َك‬
َ ‫الس‬ َ ‫ َو َك‬- ‫َعلى َم ْس َل َم َة ْب ِن ُم َخ َّل ٍد‬
ْ ‫ اذْ َه‬،- ‫ان َم ْس َل َم ُة َع َلى ِم ْص َر‬
ٌ ‫ َض ِع‬.‫السال َُم َع َل ْي ُك ْم‬
‫يف‬ َ ْ‫ َو ُكنَّا إِ ذَ ا ِج ْئ َنا فَ س َّل ْم َنا َو ُه َو ِفي م‬:‫اد‬
َّ :‫ قُ ْل َنا‬،‫ال ْج ِل ِس‬ َ َ َ‫ق‬
ٌ ‫ال ِز َي‬
1027. Ziyād b. ‘Ubayd (ar-Ru‘ayni) said: “We went to Ruwayfi‘ who

was the Amīr of Antābulis (a town between Alexandria and Barqa). A
man came and greeted him, saying, ‘Peace be upon the Amīr’, while
we were with him. He said, ‘Peace be upon you, Amīr’! Ruwayfi‘ said
673
Al-Adab Al-Mufrad
to him, ‘If you had greeted us, we would have returned the greeting.
But you greeted Maslama b. Mukhallad (Maslama was Amīr of (the
whole of) Egypt). Go to him and he will return your greeting.’ ”
Ziyād said, “(Afterwards) whenever we came in and found Ruwayfi’

in the assembly we would say, ‘Peace be upon you.’ ” (Weak)
‫الن ِائ ِم‬ ُ ‫الت ْس ِل‬

َّ ‫يم َع َلى‬ ٌ ‫ َب‬-‎٤٧١
َّ ‫اب‬
Chapter 471: Greeting The Sleeper

َ ‫((ك‬ ُ ‫ْألسو ِد ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ َ ِ ِ ْ‫م‬
َ ُّ َ َ َ ْ ‫ َع ِن الق َْداد ْب ِن ا‬-‎١٠٢٨
َّ
‫يح‬ َ ‫ َو ُي ْس ِم ُع ا ْل َيق َْظ‬،‫وق ُظ َن ِائ ًما‬
ِ ‫ال ُي‬ ً ‫ فَ ُي َس ِّل ُم َت ْس ِل‬،‫يء ِم َن الل ْي ِل‬
َ ‫يما‬ ُ ‫َي ِج‬
1028. Al-Miqdād b. al-Aswad said: “The Prophet  used to

come at night and would give the greeting in such a way that it
would not awaken anyone asleep, but the person who was awake
would hear it.” (Authentic)
674
ُ ‫اك‬
‫اهلل‬ َ ‫اب َح َّي‬
ٌ ‫ َب‬-‎٤٧٢
Chapter 472: Hayyaka Allah Min Ma’rifah (May Allah Give You
Long Life)
ُ ‫اك‬
‫اهلل ِم ْن‬ َ ‫((ح َّي‬ ٍ ِ‫ال ِل َع ِد ِّي ْب ِن َح م‬ ُ ‫الشعبِ ي؛ َأ َّن عمر ر ِضي‬
َ :‫ات‬ َ َ َ َ ُ ْ َّ ‫ َع ِن‬-‎١٠٢٩
ٌ ‫ َض ِع‬.))‫َم ْع ِرفَ ٍة‬
‫يف‬
1029. ‘Umar said to ‘Adī b. Hātim: “Hayyaka Allah min marifah. May
Allah give you long life.” (Weak)
‫اب َم ْر َح ًبا‬
ٌ ‫ َب‬-‎٤٧۳
Chapter 473: Marhaban (Welcome)
‫اط َم ُة مَ ْت ِشي َك َأ َّن ِم ْش َي َت َها َم ْش َي‬ ْ ‫ َأق َْب َل‬:‫ت‬

ِ َ‫ت ف‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎١٠۳٠
‫ َأ ْو َع ْن‬،‫ ث َُّم َأ ْج َل َس َها َع ْن مَ ِي ِين ِه‬.))‫((م ْر َح ًبا َب ْاب َن ِتي‬ ُ ‫ال َّنبِ ي ص َّلى‬
َ :‫ال‬ َ ِّ
ٌ ‫ َص ِح‬.‫ِش َم ِال ِه‬

‫يح‬
1030. ‘Ā’isha, may Allah be pleased with her, said: “Fatima came
walking in the same way that the Prophet  walked. He said to her,
‘Marhaban bi ibnatī (Welcome my daughter)!’ Then he had her sit
down on his right or his left.” (Authentic)
675
Al-Adab Al-Mufrad
ُ ‫ اس َت ْأذَ َن عمار ع َلى ال َّنبِ ي ص َّلى‬:‫ال‬

- ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن ع ِلي ر ِضي‬-١٠۳١ ‎
َ ِّ َ ٌ َّ َ ْ َ َ ِّ َ ْ َ
َّ ِ‫ (( َمر َحبا ب‬:‫ال‬
ٌ ‫ َص ِح‬.))‫طي ِب‬
‫يح‬ ُ ْ‫الط ِّي ِب م‬
َّ ‫ال‬ ً ْ َ َ‫ فَ ق‬- ‫ف َص ْو َت ُه‬
َ ‫فَ َع َر‬
1031. ‘Alī, may Allah be pleased with him, said: “‘Ammār asked for
permission to come in to the Prophet . The Prophet recognised his
voice and said, ‘Welcome to a man who is good and pure.’ ” (Authentic)
َ ‫الس‬
‫ال ِم‬ َ ‫اب َك ْي‬
َّ ‫ف َر ُّد‬ ٌ ‫ َب‬-٤٧٤‎
Chapter 474: How To Return The Greeting
‫وس ِع ْن َد ال َّنبِ ِّي‬ ْ َ‫ َبي َن َما ح‬:‫ال‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬

َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َعب ِد‬-‎١٠۳٢
ٌ ‫ن ُن ُج ُل‬ ْ َ َ ْ َ ْ ْ
‫ْأل ْع َرابِ ي ِم ْن َأ ْج َل ِف‬ َ ْ‫ي َم َّك َة َو م‬
َ ‫ إِ ذْ جاء ا‬- ‫ال ِدي َن ِة‬
َ َ
ُ
َ ْ‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ِفي ِظ ِّل َش َج ٍرة َب ن‬
ٌ ‫ َص ِح‬.))‫الم‬
‫يح‬ َّ ‫((و َع َل ْي ُك ْم‬
ُ ‫الس‬ َ :‫ فَ قَ ا ُلوا‬.‫السال َُم َع َل ْي ُكم‬ َ َ‫ فَ ق‬،‫َّاس َو َأ َشدِّ ِه ْم‬
َّ :‫ال‬ ِ ‫الن‬
1032. ‘Abdullāh b. ‘Amr said: “During a journey between Makka and

Madīna, while we were sitting with the Prophet  in the shade of a
tree, a bedouin, who was an example of the coarsest and fiercest kind
of people, came up and said, ‘Peace be upon you,’ and they said, ‘And
upon you.’ ” (Authentic)
ُ َ َ‫ َع ْن َأبِ ي َج ْم َر َة ق‬-١٠۳۳ ‎
َ ‫اس َر ِض َي اهلل َع ْن ُه َما إِ ذَ ا ُس ِّل َم‬
،‫ع َل ْي ِه‬‎ ٍ ‫ت ْب َن َع َّب‬ ِ َ‫ م‬:‫ال‬
ُ ‫س ْع‬
ُ ‫ َص ِح‬.))‫اهلل‬
.‫يح ا ِْإل ْس َن ِاد‬ ِ ‫ َور ْح َم ُة‬،‫((و َع َلي َك‬
َ ْ َ :‫ول‬ ُ ُ‫َيق‬
1033. Abū Jamra said: “I heard Ibn ‘Abbās say when he was greeted,
‘And upon you and the mercy of Allah.’ ” (Authentic Chain)
676
Commentary: This is not a well-known way of responding to the greeting of
Salam. However, it is authentically established from the Prophet  and is
therefore, acceptable. See hadeeth no. 1035.
:‫ال‬ ِ ‫ول‬
َ َ‫اهلل! ق‬ َ ‫السال َُم َع َل ْي َك َيا َر ُس‬ َ َ‫ ق‬:‫ت قَ ْي َل ُة‬
َّ :‫ال َر ُج ٌل‬ ِ ‫ال َأ ُبو َعب ِد‬
ْ ‫ َوقَ ا َل‬:‫اهلل‬ َ َ‫ ق‬-‎١٠۳٤
ْ
ٌ ‫ َح َس ٌن َص ِح‬.))‫اهلل‬
‫يح‬ ِ ‫ َور ْح َم ُة‬،‫السال َُم‬
َ َّ ‫((و َع َل ْي َك‬
َ
1034. Abū ‘Abdullāh said: “And Qayla said, ‘A man said, “Peace be
upon you, Messenger of Allah.” He said, “And peace be upon you and
the mercy of Allah.” ’ ” (Sound and Authentic)
ُ ُ ‫ َأ َت ْي‬:‫ال‬ ُ ‫ عن َأبِ ي ذَ ر ر ِضي‬-١٠٣٥ ‎

َ ‫ت ال َّنبِ َّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ِح‬
‫ني فَ َر َغ‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ِّ ْ َ
ِ ‫ َور ْح َم ُة‬،‫((و َع َلي َك‬
‫ مِ َّم ْن‬،‫اهلل‬ َ ْ َ :‫ال‬ َ َ‫ فَ ق‬،‫ت َأ َّو َل َم ْن َح َّي ُاه بِ َت ِح َّي ِة ا ِْإل ْسال َِم‬
ُ ‫ فَ ُك ْن‬،‫ِم ْن َصال َِت ِه‬
ٌ ‫ َص ِح‬.‫ ِم ْن ِغفَ ٍار‬:‫ت‬

‫يح‬ َ ‫َأ ْن‬
ُ ‫ قُ ْل‬.))‫ت؟‬
1035. Abū Dharr said: “I came to the Prophet  when he had
finished his prayer. I was the first person who greeted him with the
greeting of Islam. He said, ‘And on you and the mercy of Allah. From
where have you come?’ I said, ‘From Ghifār.’ ” (Authentic)
ُ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎١٠۳٦
‫((يا‬ ِ ‫ول‬ُ ‫ال َر ُس‬
َ َ‫ ق‬:‫ت‬
ُ
‫السال َُم‬ َّ ‫((و َع َل ِيه‬ َ :‫ت‬ ُ ‫ فَ قُ ْل‬:‫ت‬ْ ‫ قَ ا َل‬.))‫السال ََم‬َّ ‫ َو ُه َو َيق َْرأ َع َل ْي ِك‬،‫يل‬
ُ ‫ش! َه َذا ِج ْب ِر‬ ُ ‫َع ِائ‬
.‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ ُت ِر‬.))‫ال َأ َرى‬
َ ِ ‫ول‬ َ ‫لك َر ُس‬ َ ‫يد بِ َذ‬ َ ‫ َت َرى َما‬.‫ات ُه‬ ِ ‫َور ْح َم ُة‬
ُ ‫اهلل َو َب َر َك‬ َ
ٌ ‫َص ِح‬
‫يح‬
1036. ‘Ā’isha, may Allah be pleased with her, said: “The Messenger
of Allah  said, ‘‘A’ish! This is Jibrīl who sends you greetings.’
” She said, “I said, ‘And peace be upon him and the mercy of Allah
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Al-Adab Al-Mufrad
and His blessings. You see what I do not see.’” She referred to the
Messenger of Allah . (Authentic)
َ
َ َ‫ فَ ق‬،‫الر ُج ُل‬
:‫ال‬ َ :‫ال ِلي أبِ ي‬
َّ ‫((يا ُب َن َّي! إِ ذَ ا َم َّر بِ َك‬ َ َ‫ ق‬:‫ال‬
َ َ‫ َع ْن ُم َع ِاو َي َة ْب ِن قُ َّر َة ق‬-‎١٠۳٧
ُ َ‫ َك َأ َّن َك خ‬.‫ َو َع َلي َك‬:‫ال َتقُ ْل‬

َ ‫ت ُّص ُه بِ َذ‬ َ َ‫ ف‬،‫السال َُم َع َل ْي ُك ْم‬
،‫وحد ُه‬
َ َ ‫حد ُه؛ فإِ َّنه‬
‫ليس‬ َ ‫لك َو‬ ْ َّ
ُ
ٌ ‫ َص ِح‬.))‫السال َُم َع َل ْيك ْم‬
‫يح‬ َّ :‫َولكن قُ ْل‬
1037. Mu‘āwiya b. Qurra said: “My father said to me, ‘My son, when
a man passes by you and says, “As Salāmu ‘alaikum, Peace be upon
you (plural),” do not say, “Wa alaika as-Salam, And on you (singular)”
as if you were singling that greeting out for him alone. Rather, say.
“As-Salāmu ‘alaikum, Peace be upon you (plural).” ’ ” (Authentic)
‫ال َم‬ َّ ‫اب َم ْن َل ْم َي ُر ُّد‬

َ ‫الس‬ ٌ ‫ َب‬-‎٤٧٥
Chapter 475: One Who Does Not Return The Greeting
َ ‫ت‬
‫الر ْح َمن ْب ِن‬ َّ ‫ت بِ َع ْب ِد‬
ُ ‫ َم َر ْر‬:‫ألبِ ي ذَ ِّر‬ َ َ‫الص ِام ِت ق‬
ُ ‫ قُ ْل‬:‫ال‬ َّ ‫اهلل ْب ِن‬ ِ ‫ َع ْن َعب ِد‬-‎١٠۳٨
ْ
‫ون َع َل ْي َك ِم ْن‬ُ ‫((يا ْاب َن َأ ِخي! َما َي ُك‬ َ :‫ال‬ َ َ‫ فَ ق‬.‫ فَ َما َر َّد َع َل َّي َش ْي ًئا‬،‫ت‬ َ ْ‫ُأ ِّم ح‬
ُ ‫ فَ َس َّل ْم‬،‫ال َك ِم‬
ٌ ‫ َص ِح‬.))‫ذَ ِل َك؟ َر َّد َع َل ْي َك َم ْن ُه َو َخ ْي ٌر ِم ْن ُه؛ َم َل ٌك َع ْن مَ ِي ِين ِه‬

‫يح‬
1038. ‘Abdullāh b. as-Sāmit said: “I said to Abū Dharr, ‘I passed by

‘Abdu’r-Rahmān b. Umm al-Hakam and I greeted him and he did not
answer me at all.’ He said, ‘Nephew, what harm have you suffered
from that? Someone better than him answered you - the angel on his
right.’” (Authentic)
678
Commentary: The hadeeth encourages disseminating the greeting of Salam
and appeases the one who does not get response from the one to whom he
extends the greeting. Although the ascription of the report here stops at the
companion, similar narrations have been authentically reported from the
Prophet . See Silsilat al-Ahaadeth is-Sahehah (184).
َ ْ‫اس ٌم ِم ْن َأ م‬
ِ ‫س ِاء‬ ُ ‫اهلل ر ِضي‬
ِ ‫ َع ْن َعب ِد‬-١٠۳٩ ‎
‫ َو َض َع ُه‬،‫اهلل‬ َّ ‫ ((إِ َّن‬:‫ال‬
ْ ‫السال ََم‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ْ
َ َ ‫اهلل ِفي ا‬‎ ُ
‫ت‬ ْ ‫الر ُج َل إِ ذَ ا َس َّل َم َعلى ا ْلقَ ْو ِم فَ َر ُّدوا َع َل ْي ِه َكا َن‬ َّ ‫ إِ َّن‬،‫وه َب ْي َن ُك ْم‬
ُ ‫ فَ أف ُْش‬،‫ض‬ ِ ‫ْأل ْر‬
َّ َ
‫ َوإِ ْن َل ْم ُي َر َّد َع َل ْي ِه َر َّد َع َل ْي ِه َم ْن ُه َو َخ ْي ٌر ِم ْن ُه‬،‫السال ََم‬َّ ‫َع َل ْي ِه ْم فَ ْض ُل َد َر َج ٍة؛ أل َّن ُه ذَ ك َر ُه ُم‬
َ
ٌ ‫ َص ِح‬.))‫ب‬
‫يح‬ ُ ‫َوأ ْط َي‬
1039. ‘Abdullāh said: “Salām (peace) is one of the names of Allah

which Allah has placed on the earth. Extend it among you. When a
man greets people and they answer him, then he has a higher degree
than them because he reminds them of peace. If no one answers
him, he will be answered by one who is better and more excellent.”
(Authentic)
ُ ‫ َص ِح‬.))‫يض ٌة‬
‫يح ا ِْإل ْس َن ِاد‬ َّ ‫ َو‬،‫يم َت َط ُّو ٌع‬
َ ‫الر ُّد فَ ِر‬ ِ َ ْ‫ َع ِن ح‬-‎١٠٤٠
ُ ‫ (( الت َّْسل‬:‫ال‬
040. Al-Hasan said: “Greeting is (Tatawwu‘) a voluntary act while the

answer is (Farīdah) a duty.” (Authentic Chain)
Commentary: Some of the scholars have generally mentioned the like of the
statement above; that initiating the greeting is only Mandoob (recommended)
while responding is Wajib (obligatory). As regards the validity of the position,
al-Imam al-Albaanee (‫ )رحمه الله‬asserted: “The correctness of this
generalization is disputable in my opinion because it implies that if two
Muslims meet and no one amongst them both first greets his brother with the
Salam - they just started talking – that they have not sinned! This clearly
contradicts the various ahaadeeth that command giving the greeting of
Salam and disseminating it and that it is from the duties of the Muslim to his
brother to first initiate the greeting of Salam to him when he meets him and
that the most miserly of the people is the one who is miserly with the greeting
of Salam amongst other texts that emphasize that it is Wajib (obligatory)
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Al-Adab Al-Mufrad
many of which had been cited earlier in this blessed book – Allah willing.
Infact, that (i.e. the obligation) is further emphasized by the fact that he gave
an array of who will be the first to initiate the greeting in some circumstances…”
Saheeh Adab al-Mufrad (pg. 305).
‫ال ِم‬ َّ ‫اب َم ْن َب ِخ َل ِب‬

َ ‫الس‬ ٌ ‫ َب‬-٦٧‎
Chapter 476: One Who Is Miserly With The Greeting
ُ ‫اص ر ِضي‬
ُ ‫ ((ا ْل َك ُذ‬:‫ال‬
‫وب َم ْن‬ َ َ‫اهلل َع ْن ُه َما ق‬ ِ ‫ َع ْن َعب ِد‬-‎١٠٤١
َ ‫ا‬‎ ‫اهلل ْب ِن َع ْم ٍرو ْب ِن‬
ٌ ‫ َض ِع‬.))‫الصال ََة‬
‫يف‬ ُ ‫الس ُر‬
َّ ‫وق َم ْن َس ِر َق‬ َّ ِ‫يل َمن َب ِخ َل ب‬
َّ ‫ َو‬،‫السال َِم‬ ُ ‫ َوا ْل َب ِخ‬،‫ب َع َلى مَ ِي ِين ِه‬
َ ‫َك َذ‬
1041. ‘Abdullāh b. ‘Āmr b. al-‘As said: “A (great) liar is someone

who lies in his oath. A miser is someone who is miserly with the
greeting. A great thief is someone who steals the prayer (does not pray
properly).” (Weak)
َ :‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٠٤٢

َّ ِ‫َّاس َّال ِذي َي ْب َخ ُل ب‬
‫ َوإِ َّن‬،‫السال َِم‬ ِ ‫((أ ْب َخ ُل الن‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ََْ ْ َ
ِ ‫َأ ْع َج َز الن‬
ٌ ‫ َص ِح‬.))‫َّاس َم ْن َع ِج َز بِ الدُّ َع ِاء‬
‫يح‬
I042. Abū Hurayra said: “The most miserly of people is the one who
is miserly with the greeting. The most incapable of people is the one
who is incapable of supplication.” (Authentic)
680
Commentary: This forms one of the evidences upon which the ruling on the
obligation of initiating the greeting of Salam is based.
ِّ ‫ال ُم َع َلى‬
‫الص ْب َي ِان‬ َ ‫الس‬
َّ ‫اب‬
ٌ ‫ َب‬-٧٧٤‎
Chapter 477: The Greeting To Children
ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎١٠٤۳
َ َ‫ َوق‬،‫ فَ َس َّل َم َع َل ْي ِه ْم‬،‫ َأ َّن ُه َم َّر َع َلى ِص ْب َي ٍان‬:‫اهلل َع ْن ُه‬
:‫ال‬ َ َ َ ْ ْ َ
ُ
ٌ ‫ َص ِح‬.))‫ان ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َيف َْع ُل ُه بِ ِه ْم‬
‫يح‬ َ
َ ‫((ك‬
1043. Thābit al-Bunāni said: “Anas b. Mālik walked past some

children and greeted them. Then he said, ‘The Prophet  used to do
that with them (i.e. greet children).’ ” (Authentic)
Commentary: It shows the tenderheartedness of the Prophet  and
demonstrates that children should be nutured along the lines of righteousness
right from their very early ages.
ِ ‫الص ْب َي ِان ِفي ا ْل ُكت‬

ُ ‫ َص ِح‬.‫َّاب‬
‫يح‬ ُ ‫ َر َأ ْي‬:‫ال‬
ِّ ‫ت ْاب َن ُع َم َر ُي َس ِّل ُم َع َلى‬ َ َ‫ َع ْن َع ْن َب َس َة ق‬-١٠٤٤ ‎
1044. ‘Anbasa said: “I saw Ibn ‘Umar greet children in the schools.”
(Authentic Chain)
681
Al-Adab Al-Mufrad
ِّ ‫الن َس ِاء َع َلى‬

‫الر َج ِال‬ ُ ‫اب تَ ْس ِل‬
ِّ ‫يم‬ ٌ ‫ َب‬-٨٧٤‎
Chapter 478: Women Greeting Men

‫اهلل َع َل ْي ِه َو َس َّل َم َو ُه َو‬ ُ ‫ عن ُأ ِّم َه ِان ٍئ ر ِضي‬-‎١٠٤٥
ُ ‫ ذَ َه ْب‬:‫ت‬
َ ِّ َ َ ْ َ
‫((م ْر َح ًبا ُأ َّم‬ َ َ‫ ق‬.‫ ُأ ُّم َه ِان ٍئ‬:‫ت‬
َ :‫ال‬ ُ ‫ فَ قُ ْل‬.))‫((م ْن َه ِذ ِه؟‬ ُ ‫ فَ َس َّل ْم‬،‫َي ْغ َت ِس ُل‬
َ َ‫ فَ ق‬،‫ت َع َل ْي ِه‬
َ :‫ال‬
ٌ ‫ َص ِح‬.))‫َه ِانئ‬
‫يح‬
1045. ‘Umm Hāni’ bint Abī Tālib said: “I went to the Prophet 
while he was taking a bath. 1 greeted him and he asked, ‘Who is this?’
I said, ‘Umm Hāni’.’ He said, ‘Marhaban, welcome, Umm Hāni.’ ”
(Authentic)
ِّ ‫اء ُي َس ِّل ْم َن َع َلى‬

ُ ‫ َص ِح‬.‫الر َج ِال‬
‫يح ا ِْإل ْس َن ِاد‬ ُ ‫ ُك َّن الن َِّس‬:‫ال‬ َ ْ‫ َع ِن ح‬-١٠٤٦ ‎
1046. Al-Hasan said: “Women used to greet the men.”

Commentary: This hadeeth and report from one of the pious predecessors
and others in its meaning evince the fact that it is basically allowed for a
woman to greet a man even though he is none of her Mahaarim. The Prophet
 was not a Mahram to Umm Hani (radiya Allahu anha) and the instance
was on the day of the Triumph over Makkah not in the early days of Islam
as some may wish to counter. However, based on the legal maxim of giving
precedence to warding off evil over seeking benefits, “whosoever can vouch
for himself about being steadfast should greet, but the one who cannot
guarantee himself should not.” Saheeh al-Adab al-Mufrad (pg. 288).
682
‫الن َس ِاء‬ ُ ‫الت ْس ِل‬
ِّ ‫يم َع َلى‬ ٌ ‫ َب‬-‎٤٧٩
َّ ‫اب‬
Chapter 479: Greeting Women
ُ ‫ َأ َّن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنها‬

َ ْ‫اهلل َع َلي ِه َو َس َّلم َم َّر ِفي م‬
،‫ال ْس ِج ِد‬ ُ ‫ساء ر ِضي‬ َ
َ ْ َ َّ َ َ َ َ َ َ ْ‫ َع ْن أ م‬-‎١٠٤٧
َ ‫ال ْن ِع ِم‬
،‫ني‬ َ ‫و ُكف َْر‬‎َ ‫اك َّن‬
ُ ْ‫ان م‬ ُ ‫ ((إِ َّي‬:‫ال‬ َّ ِ‫ال بِ َي ِد ِه إِ َل ْي ِه َّن ب‬
َ َ‫ فَ ق‬،‫السال َِم‬ ٌ ‫َو ُع ْص َب ٌة ِم َن الن َِّس ِاء قُ ُع‬
َ َ‫ ق‬،‫ود‬
‫ ِم ْن ُكف َْر ِان ِن َع ِم‬-ِ ‫ َيا َنبِ َّي اهلل‬- ‫اهلل‬

ِ ِ‫ َن ُعوذُ ب‬:‫اه َّن‬ َ ‫ال ْن ِع ِم‬
ْ ‫ قَ ا َل‬.))‫ني‬
ُ ‫ إِ ْح َد‬:‫ت‬ َ ‫اك َّن َو ُكف َْر‬
ُ ْ‫ان م‬ ُ ‫إِ َّي‬
ُ ‫اهلل َما َر َأ ْي‬

‫ت‬ ِ ‫ َو‬:‫ول‬
ُ ُ‫ فَ َتق‬،‫ب ا ْل َغ ْض َب َة‬ َ ُ ‫اك َّن َت ُط‬
ُ ‫ ث َُّم َت ْغ َض‬،‫ول أ مْ َي ُت َها‬ ُ ‫((ب َلى إِ َّن إِ ْح َد‬ ِ
َ َ‫ ق‬،‫اهلل‬
َ :‫ال‬
‫يح‬ َ ‫ال ْن ِع ِم‬
ُ ْ‫ان ِن َع ِم م‬
ُ ‫ َوذَ ِل َك ُكف َْر‬،‫اهلل‬ ُ ‫ فَ َذ ِل َك ُكف َْر‬،‫اع ًة َخ ْي ًرا قَ ُّط‬
ِ ‫ان ِن َع ِم‬ َ ‫ِم ْن ُه َس‬
1047. Asmā’ said: “The Prophet  passed by a group of women

sitting down in the mosque. He greeted them by (a gesture of) his
hand. He said, ‘Beware of the ingratitude of those who have known
blessings. Beware of the ingratitude of those who have known
blessings.’ One of them said, ‘We seek refuge with Allah, O Prophet of
Allah, from ingratitude for the blessings of Allah.’ He said, ‘Yes. One
of you women might have been without a husband for a long time (and
then Allah provides her with one) and then when she becomes angry
at him, she says (to him), “By Allah, I have never known an hour of
good from you.” That is ingratitude for the blessings of Allah. That
is the ingratitude of those who have known blessings.’ ” (Authentic)
Commentary: 1. Asma here is bint Yazeed al-Ansaariyyah as mentioned
in the next report. 2. The Prophet  repeated the warning to show the
seriousness of the matter. 3. It encourages seeking clarifications regarding
an evil, seeking Allah’s refuge from it and avoid it. 4. The hadeeth points to
the fact that being granted spouse is from the favours of Allah. As it should be
with the women, the men should recognize this favour and treat their spouses
kindly. 5. It is prohibited to be ungrateful of the favours of Allah. 6. The
point of reference in the hadeeth is the permissibility of giving the greeting
of Salam to women. This refutes the view of those who give a blanket ruling
that it is prohibited.
683
Al-Adab Al-Mufrad
ُ ‫ مر بِ ي ال َّنبِ ي ص َّلى‬:‫ت‬ َ ُ ِ ِ َ ٍ ِ َ ‫س‬ َ ْ‫ َع ْن َأ م‬-‎١٠٤٨

‫اهلل‬ َ ُّ َ َّ َ ْ ‫اء ْاب َنة َي ِزيد اْأل ْن َص ِار َّية َرض َي اهلل َع ْن َها قَ ال‬
َ ‫ال ْن ِع ِم‬‎
.))‫ني‬ ُ ْ‫اك َّن َو ُكفْر م‬
َ
ُ ‫ ((إِ َّي‬:‫ال‬ ٍ ‫َع َل ْي ِه َو َس َّل َم َو َأ َنا ِفي َج َو ٍار َأ ْت َر‬
َ َ‫ َوق‬،‫ فَ َس َّل َم َع َل ْي َنا‬،‫اب ِلي‬
َ ‫ال ْن ِع ِم‬
َ َ‫ني؟ ق‬
:‫ال‬ ُ
ِ ‫ول‬
ُ ْ‫اهلل! َو َما ُكفْر م‬ ُ ‫ فَ قُ ْل‬،‫ت ِم ْن َأ ْج َر ِئ ِه َّن َع َلى َم ْس َأ َل ِت ِه‬
َ ‫ َيا َر ُس‬:‫ت‬ ُ ‫َو ُك ْن‬
ُ ‫ ثُم ير ُزقُ ها‬،‫ول َأ مْ ُي ُتها ِمن َأبويها‬
،‫ َو َي ْر ُزقُ َها ِم ْن ُه َو َل ًدا‬،‫اهلل َز ْو ًجا‬ ُ ‫(( َل َع َّل إِ ْح َد‬
ُ ‫اك َّن َت ُط‬
َ ْ َ َّ َََْ ْ َ
ُّ ُ ‫ َما َر َأ ْي‬:‫ول‬
ٌ ‫ َص ِح‬.))‫ت ِم ْن َك َخ ْي ًرا قَ ط‬
‫يح‬ ُ ُ‫ فَ َتق‬،‫ب ا ْل َغ ْض َب َة فَ َت ْكفُ ُر‬
ُ ‫فَ َت ْغ َض‬
1048. Asmā’ daughter of Yazīd al-Ansāriyya said: “The Prophet 

passed by me while I was with some young girls of my age. He greeted
us and said, ‘Beware of the ingratitude of those who have known
blessings.’ I was the boldest of them in coming forward to question
him and I said, ‘Messenger of Allah, what is the ingratitude of those
who have known blessings?’ He said, ‘Perhaps one of you will remain
with her parents unmarried for a long time and then Allah provides
her with a husband and provides her with children from him and then
when she gets angry, she becomes ungrateful and says, “I have never
known any good at all from you.” ’ ” (Authentic)
684
‫اص ِة‬ َ ْ‫يم خ‬ َ
َّ ‫ال‬ َ ‫اب َم ْن ك ِر َه تَ ْس ِل‬
ٌ ‫ َب‬-‎٤٨۰
Chapter 480: One Who Dislikes To Greet A Particular Person

In A Group
َّ ‫ام ِت‬
،‫الصال َُة‬ َ َ‫اء ِآذن ُُه فَ ق‬
َ َ‫ قَ ْد ق‬:‫ال‬ ِ ‫ ُكنَّا ِع ْن َد َعب ِد‬:‫ال‬
ً ‫اهلل ُج ُل‬
َ ‫ فَ َج‬،‫وسا‬ َ َ‫ َع ْن َط ِار ٍق ق‬-‎١٠٤٩
ْ
،‫ فَ َك َّب َر َو َر َك َع‬،‫ال ْس ِج ِد‬
َ ْ‫وعا ِفي ُمقَ دَّ ِم م‬ َ
ً ‫َّاس ُر ُك‬ َ ْ‫ فَ َد َخ ْل َنا م‬،‫ام َوقُ ْم َنا َم َع ُه‬
َ ‫ فَ َرأى الن‬،‫ال ْس ِج َد‬ َ َ‫فَ ق‬
‫السال َُم َيا َأ َبا َع ْب ِد‬ َّ ‫ َع َل ْي ُك ْم‬:‫ال‬َ َ‫ فَ َم َّر َر ُج ٌل ُم ْس ِر ٌع فَ ق‬،‫َو َم َش ْي َنا َوفَ َع ْل َنا ِم ْث َل َما فَ َع َل‬
‫ َو َج َل ْس َنا‬،‫ول َع َلى َأ ْه ِل ِه‬ ُ ‫ ص َد َق‬:‫ال‬

َ َ‫ فَ ج‬،‫ فَ َل َّما َص َّل ْي َنا َر َج َع‬،‫ َو َب َّل َغ َر ُسو ُل ُه‬،‫اهلل‬ َ َ َ‫الر ْح َمن! فَ ق‬ َّ
َ َ‫ َأ ُّي ُك ْم َي ْس َأ ُل ُه؟ ق‬:‫ َب ْع ُض َنا ِل َب ْع ِض‬:‫ال‬
ٌ ‫ َط‬:‫ال‬
:‫ارق‬ َ َ‫ فَ ق‬،‫م َك ِان َنا َن ْن َت ِظ ُر ُه َحتَّى َي ْخ ُر َج‬‎َ ‫ِفي‬
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬:‫ال‬
:‫اع ِة‬
َ ‫الس‬
َّ ‫ي َي َد ِي‬
َ ْ‫((ب ن‬ َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬
َ :‫ال‬ َ ِّ َ َ َ‫ فَ َس َأ َل ُه؟ فَ ق‬،‫َأ َنا َأ ْس َأ ُل ُه‬
َ ‫ وقَ ْطع ا‬،‫الر َأ ُة َزوجها َع َلى التِّجار ِة‬
،‫ْأل ْر َح ِام‬ َ ْ‫ َوفُ ُش ُّو الت َِّج َار ِة َحتَّى ُت ِع َ م‬،‫اص ِة‬ َ ْ‫َتس ِليم خ‬
ُ َ َ َ َ َ ْ َ ‫ني‬ َّ ‫ال‬ ُ ْ
ٌ ‫ َص ِح‬.))‫ال ِّق‬
‫يح‬ َ ْ‫اد ِة ح‬ ُ ‫ َو ِك ْت َم‬،‫ور‬
َ ‫ان َش َه‬ ِ ‫اد ِة بِ ال ُّز‬
َ ‫الش َه‬ ُ ‫ َو ُظ ُه‬،‫َوفُ ُش ُّو ا ْلقَ َل ِم‬
َّ ‫ور‬
1049. Tāriq said: “We were sitting with ‘Abdullāh when his servant
came and said, ‘The Iqāma for the prayer has been given.’ He got
up and we got up with him and went to the mosque. He saw people
praying and were in rukū‘ at the front of the mosque. ‘He (joined
them) saying the takbīr and bowed and we did as he did. Then a man
rushed past and said, ‘Peace be upon you, Abū ‘Abdu’r-Rahmān.’ He
(‘Abdullāh) said, ‘Allah has spoken the truth and His Messenger has
conveyed the message.’ When we had prayed, he returned and went
into his house. We remained sitting in our places, waiting for him until
he came out. We said to each other, ‘Which of us will ask him?’ Tāriq
said, ‘I will ask him,’ and he did so. ‘Abdullāh replied, (reporting)
from the Prophet  that he said, ‘Before the Hour people will
single out one individual for the greeting, commerce will grow until
685
Al-Adab Al-Mufrad
a woman helps her husband in business, people will cut off links with
their relatives, knowledge will spread, false testimony will appear and
true testimony will be concealed.’ ” (Authentic)
Commentary: The Sunnah is to give the greeting of Salam to those we know
and those we do not know amongst the Muslims, fulfilling our duties to them
and not being miserly as contained in the ahaadeeth mentioned earlier.
However, when the Hour draws near the people will abandon this Sunnah,
being undutiful and miserly giving the greeting only to those whom they
know! See hadeeth no. 1013.
ُ ‫اهلل ص َّلى‬ ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬

َ ‫اهلل َع ْن ُه َما؛ َأ َّن َر ُجلًا َس َأ َل َر ُس‬ ِ ‫ َع ْن َعب ِد‬-‎١٠٥٠
‫اهلل‬ َ ِ ‫ول‬ َ َ ْ َ ْ ْ
َ ‫السال ََم َع َلى َم ْن َع َرف‬ ُ َّ ‫((ت ْط ِعم‬ َ َ‫ َأ ُّي ا ِْإل ْسال َِم َخ ْي ٌر؟ ق‬:‫َع َل ْي ِه َو َس َّل َم‬
،‫ْت‬ َّ ‫ َو َتق َْرأ‬،‫ام‬
َ ‫الط َع‬ ُ ُ :‫ال‬
ٌ ‫ َص ِح‬.))‫ف‬
‫يح‬ ْ ‫َو َم ْن َل ْم َت ْع ِر‬
1050. ‘Abdullāh b. ‘Amr said: “A man asked the Messenger of Allah

 ‘Which is best of Islam?’ He said, ‘Feeding people and giving the
greeting to those you know and those you do not know.’ ” (Authentic)
ِ ْ‫ت آ َي ُة ح‬
ِ ‫ال َج‬
‫اب‬ َ ‫اب َك ْي‬
ْ ‫ف َن َز َل‬ ٌ ‫ َب‬-‎٤٨١
Chapter 481: How Was The Verse Of Veiling Revealed?
ُ ‫اهلل ص َّلى‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎١٠٥١

َ :‫اهلل َع ْن ُه‬
‫اهلل‬ َ ِ ‫ول‬ َ ‫ان ْاب َن َع ْش ِر ِس ِن‬
ِ ‫ني َمق َْد َم َر ُس‬ َ ‫((أ َّن ُه َك‬ َ َ ْ َ
ُ
ِّ ‫ َو ُت‬،‫ني‬
‫وف َي‬ َ ‫ فَ َخ َد ْم ُت ُه َع ْش َر ِس ِن‬،‫ فَ ُك َّن أ َّم َه ِاتي ُي َو ِّط َو َّن ِني َعلى ِخ ْد َم ِت ِه‬،‫ال ِدي َن َة‬
َ ْ‫َع َلي ِه َو َس َّلم م‬
َ ْ
‫ فَ ك َا َن َأ َّو ُل َما َن َز َل َما ْاب َت َنى‬،‫اب‬ ِ ‫ال َج‬ ِ ‫ت َأ ْع َل َم الن‬
ِ ْ‫َّاس بِ َش ْأ ِن ح‬ ُ ‫ فَ ُك ْن‬،‫ين‬ َ ‫َو َأ َنا ْب ُن ِع ْش ِر‬
686
َ ُ
‫ فَ َد َعى ا ْلقَ ْو َم‬،‫وسا‬
ً ‫ص َب َح بِ َها َع ُر‬ َ ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم بِ َز ْي َن‬
ْ ‫ أ‬،‫ب ب ْن ِت َج ْح ٍش‬ ِ ‫ول‬ُ ‫َر ُس‬
ُ ‫ وب ِقي ر ْه ٌط ِع ْن َد ال َّنبِ ي ص َّلى‬،‫ ثُم َخرجوا‬،‫الطعام‬
‫اهلل َع َل ْي ِه َو َس َّل َم فَ َأ َطا ُلوا‬ َ
َ ِّ َ َ ََ ُ َ َّ ِ َ َّ ‫فَ أ َص ُابوا ِم َن‬
‫اء َع َت َب َة‬ ُ ‫ فَ َم َشى فَ َم َش ْي‬،‫ت؛ ِل َك ْي َي ْخ ُر ُجوا‬
َ ‫ َحتَّى َج‬،‫ت َم َع ُه‬ ُ ‫ام فَ َخ َر َج َو َخ َر ْج‬ َ ‫ال ْك‬
َ َ‫ فَ ق‬،‫ث‬ ُ ْ‫م‬
ُ ‫ فَ َر َج َع َو َر َج ْع‬،‫ ث َُّم َظ َّن َأ َّن ُهم َخ َر ُجوا‬،‫ُح ْج َر ِة َع ِائ َش َة‬

َ ‫ت َم َع ُه َحتَّى َد َخ َل َع َلى َز ْي َن‬
‫ فَ إِ ذَ ا‬،‫ب‬
‫ فَ َر َج َع‬،‫ َو َظ َّن َأ َّن ُه ْم َخ َر ُجوا‬.‫ت َحتَّى َب َل َغ َع َت َب َة ُح ْج َر ِة َع ِائ َشة‬ ٌ ‫ُه ْم ُج ُل‬

ُ ‫ فَ َر َج َع َو َر َج ْع‬،‫وس‬
ُ ‫ فَ َضرب ال َّنبِ ي ص َّلى‬،‫ فَ إِ ذَ ا ُهم قَ ْد َخرجوا‬،‫ت معه‬
‫اهلل َع َل ْي ِه َو َس َّل َم َب ْي ِني َو َب ْي َن ُه‬ َ ُّ َ َ ُ َ ْ ُ َ َ ُ ‫َو َر َج ْع‬
ٌ ‫ َص ِح‬.))‫اب‬
‫يح‬ ِ ْ‫ َو ُأ ْن ِز َل ح‬،‫الس ْتر‬
ُ ‫ال َج‬ َ ِّ
1051. Anas said: “I was ten years old when the Messenger of Allah
 came to Madīna. My Mothers used to send me regularly to serve
him and I served him for ten years. He passed away when I was twenty.
I am the person who knows best about the matter of the veil. The first
instance that was revealed occurred when the Messenger of Allah 
married Zaynab bint Jahsh. He celebrated his wedding and invited the
people and they ate and then left. A group remained with the Prophet
. They stayed a long time and then the Prophet went out and I
went out hoping that they would leave. He walked and I walked with
him until he came to the threshold of ‘Ā’isha’s room. Then, thinking
that they would have left, he returned and I returned with him. He
went to Zaynab but they were still sitting there. He left again and I left
with him until he once more reached the threshold of ‘Ā’isha’s room.
When he thought that they would have gone, he went back again and I
went back with him. This time they had indeed left. The Prophet 
then put up a curtain between me and him and (the verse about) the
veil was revealed.” (Authentic)
Commentary: By his statement, “my mothers”, Anas bin Malik meant his
mother and his aunts. In the verse – Q 33: 53 - Allah the Exalted prohibited:
1. Entering the Prophet’s house unless permission is given for a meal, and
even then, not so early as to wait for its preparation. 2. Waiting after the
meal, holding conversations. 3. Women been asked for anything directly by
those who are their non-Mahrams without the screen. 4. The wives of the
Prophet  been married by anyone after his death.
687
Al-Adab Al-Mufrad
‫ال ِث‬ ِ ‫اب ا ْل َع ْو َر‬

َ َّ‫ات الث‬ ُ ‫ َب‬-‎٤٨٢
Chapter 482: Three Times Of Undress
‫ َأ ِخي َب ِني‬- ‫اهلل ْب ِن ُس َو ْي ٍد‬ َ َ

َ ‫ أ َّن ُه َر ِك‬:‫ َع ْن ث َْع َل َب َة ْب ِن أبِ ي َم ِال ٍك ا ْلقُ َر ِظي‬-‎١٠٥٢
ِ ‫ب إِ َلى َعب ِد‬
ْ
ُ ‫ َما ُت ِر‬:‫ال‬
‫يد؟‬ َ ‫ َو َك‬،‫َث‬
َ َ‫ فَ ق‬،‫ان َي ْع َم ُل بِ ِه َّن‬ ِ ‫ َيس َأ ُل ُه َعن ا ْل َع ْور‬- ‫ال ِار ِث‬
ِ ‫ات ال َّثال‬ َ ْ‫َح ِارث ََة ْب ِن ح‬
َ ْ
‫ َل ْم َي ْد ُخ ْل َع َل َّي‬،‫ير ِة‬ َّ ِ ِ ُ ‫ ((إِ ذَ ا َو َض ْع‬:‫ال‬
َ ‫ت ث َيابِ ي م َن الظ ِه‬ ُ ‫ ُأ ِر‬:‫ت‬
َ َ‫ فَ ق‬،‫يد َأ ْن َأ ْع َم َل بِ ِه َّن‬ ُ ‫فَ قُ ْل‬
َ ‫ َو‬.‫ فَ َذ ِل َك إِ ذْ ن ُُه‬،‫ال َأ ْن َأ ْد ُع َو ُه‬

‫ال إِ ذَ ا َط َل َع ا ْلفَ ْج ُر‬ َّ ِ‫ إ‬،‫ال بِ إِ ذْ ِني‬ ُ ْ‫َأ َح ٌد ِم ْن َأ ْه ِلي َب َل َغ ح‬
َّ ِ‫ال ُلم إ‬
َ
‫ت ِث َيابِ ي َحتَّى‬ َ ‫ت ا ْل ِع َش‬ُ ‫ال إِ ذَ ا َص َّل ْي‬ َّ ‫ َحتَّى ُت َص َّلى‬،‫َّاس‬ َ َ‫ح‬
ُ ‫اء َو َو َض ْع‬ َ ‫ َو‬.‫الة‬
ُ ‫الص‬ ُ ‫وت َّر َك الن‬
َ
ُ ‫ َص ِح‬.))‫ام‬
‫يح ا ِْإل ْس َن ِاد‬ َ ‫أ َن‬
1052. Tha‘laba b. Abū Mālik al-Qurazī said: “He rode to ‘Abdullāh b.

Suwayd, the brother of the Banū-Haritha b. al-Harith to ask him about
the three times of undress. ‘Abdullāh used to observe these times (and
I asked him about these times).
Tha‘laba said, “He asked, ‘What do you want?’ I said, ‘I want to

observe them.’ He said, ‘When I take off my garment at midday,
none of my family who has reached puberty comes to me without
my permission unless I call them. Nor do they come until dawn when
people know that I have prayed (the morning prayer), nor do they
come when I have prayed ‘Isha’ and undressed in order to sleep.’ ”
(Authentic)
Commentary: The three times are: 1. During the midday heat. 2. Before the
dawn until after the Subhi prayer. 3. After the ‘Isha prayer. These times are
also mentioned in Q 24: 58. These rulings show how seriously the Muslim
should hold adherence to noble manners in his dealings.
688
‫ام َر َأ ِت ِه‬ ْ َ ٌ ‫ َب‬-‎٤٨۳
َّ ‫اب أك ُل‬
ْ ‫الر ُج ِل َم َع‬
Chapter 483: A Man Eating With His Wife
ُ ‫آك ُل مع ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎١٠٥٣
َ ِّ َ َ ُ ‫ت‬ ُ :‫ت‬
ُ ‫((ك ْن‬ ْ ‫اهلل َع ْن َها قَ ا َل‬ َ َ َ ْ َ
‫يك َّن‬ ُ ‫س! َل ْو ُأ َط‬
ُ َ‫اع ف‬ َ َ‫ فَ ق‬،‫ص َب ِعي‬
َّ ‫ َح‬:‫ال‬ ْ ‫ فَ َأ َص َاب‬،‫ فَ َد َع ُاه فَ َأ َك َل‬،‫ فَ َم َّر ُع َم ُر‬،‫َح ْي ًسا‬
ْ ِ‫ت َي ُد ُه إ‬
َ
ٌ ‫ َص ِح‬.))‫اب‬
‫يح‬ ٌ ْ‫َما َرأ ْت ُك َّن َع ن‬
ِ ْ‫ فَ َن َز َل ح‬،‫ي‬
ُ ‫ال َج‬
1053. ‘Ā’isha, may Allah be pleased with her, said: “I was eating
‘hays” (a mixture of dates and butter) with the Prophet. ‘Umar
visited and the Prophet invited him and he ate. ‘Umar’s hand touched
my fingers and he said, ‘Oh! If I were obeyed about you (women), no
eye would ever see you!’ Then the verse about the veil was revealed.”
(Authentic)
Commentary: While the ruling of the permissibility of a man eating with his
wife in a single bowl still remains with the revelation of the verse on the veil,
it became prohibited for a man to eat or even see a woman who is not his
Mahram without her being veiled. See hadeeth no. 1051.
ْ ‫احلارث قَ ا َل‬
:‫ت‬ َ ‫ارج َة ْبن‬ َ ‫ َخ ْو َل ُة َجدَّ ُة َخ‬:‫ َو ِه َي‬-‫ت قيس‬ ُ ‫ َع ْن ِّأم َصبِ َِّية بِ ْن‬-١٠٥٤ ‎
ِ ‫اهلل َع َلي ِه َو َس َّلم ِفي إِ َن ٍاء َو‬
‫يح‬ ٌ ‫ َص ِح‬.‫اح ٍد‬ َ ْ َ ِ ‫ول‬ ِ ‫ت َي ِدي َو َي ُد َر ُس‬ ْ َ‫اخ َت َلف‬
ْ
1054. Umm Sabiyya bint Qays – she is Khawla, grandmother of

Kharija b. al-Harith - said: “My hand and the hand of the Messenger of
Allah  scopped out (water) in turns from one vessel.” (Authentic)
Commentary: 1. The scholars have given various explanations for this
instance since the Prophet  was not a Mahram to Umm Sabiyyah (radiya
allahu anha). Thus, Imam ash-Shawkaanee (‫ )رحمه الله‬said, “The best thing is
689
Al-Adab Al-Mufrad
to say is that it was not prohibited to perform it (i.e. the ablution) together
before the verse of Hijab came down, but afterwards, it became restricted to
the Mahaarim and the husbands.” Nayl al-Awtar. 2. Perhaps the author,
Imam Al-Bukhaaree (‫)رحمه الله‬, sought evidence from this narration for the
chapter from the angle that since it is allowed for men to scoop up water
from the same container with their wives and Mahaarim while performing
ablution, to take out food together from the same bowl is also allowed. Allah
knows Best.
ٍ ‫اب ِإ َذا َد َخ َل َب ْي ًتا َغ ْي َر َم ْس ُك‬

‫ون‬ ٌ ‫ َب‬-٤٨٤‎
Chapter 484: When Someone Enters A House Which Is

Uninhabited
ِ ‫الس ُك‬
،‫ون‬ َ ْ‫م‬ ُ ‫اهلل ب ِن عمر ر ِضي‬
َ ‫ ((إِ ذَ ا َد َخ َل ا ْل َب ْي‬:‫ال‬ ِ ‫ َع ْن َعب ِد‬-‎١٠٥٥
ْ ‫ت َغ ْي َر‬ َ َ َ َ ُ ْ ْ
‫ َح َس ٌن‬.))‫ني‬ ِ ِ‫الص ح‬
َ ‫ال‬ ِ ‫ َو َع َلى ِعب ِاد‬،‫السال َُم َع َلي َنا‬
َّ ‫اهلل‬ َّ :‫فَ ْل َيقُ ْل‬
َ ْ
1955, ‘Abdullāh b. ‘Umar said: “When someone enters a house which

is not lived in, he should say, ‘Peace be upon us and on the righteous
slaves of Allah.’ ” (Sound Chain)
‫وت ُك ْم َحتَّى‬
ِ ‫ال َت ْد ُخ ُلوا ُبيوتًا َغير ُبي‬ :‫ال‬ ُ ‫اس ر ِضي‬
ُ َْ ُ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١٠٥٦
‫س َع َل ْي ُك ْم‬ َ ْ
َ َ‫اس َت ْث َنى ِم ْن ذَ ِل َك فَ ق‬
َ ‫ َل ْي‬:‫ال‬ ْ ‫)) َو‬٧٢:‫((النور‬‫َت ْس َتأ ِن ُسوا َو ُت َس ِّل ُموا َع َلى أ ْه ِل َها‬
‫ون‬ َ ‫اع َل ُك ْم َواللهَّ ُ َي ْع َل ُم َما ُت ْب ُد‬
َ ‫ون َو َما َت ْك ُت ُم‬ ٌ ‫يها َم َت‬ َ ‫ج َن‬
َ ‫اح أ ْن َت ْد ُخ ُلوا ُب ُيوتًا َغ ْي َر َم ْس ُكو َن ٍة ِف‬
ٌ ُ
ُ ‫)) َص ِح‬٩٢:‫((النور‬
1056. Ibn ‘Abbās said: “To the verse, ‘Do not enter any house other
than your own until you first ask permission and greet its people’ (al-
Nūr 24: 27) there is an exception made when Allah says ‘It is no harm
690
for you to enter houses which are not lived in where there is benefit for
you. Allah knows what you conceal and what you disclose.’ ” (al-Nūr
24: 29) (Authentic Chain)
Commentary: The narrations explain what the companions  would do
when entering a house in which nobody lives: it does not require asking for
permission which includes giving the greeting of Salam and knocking the
door asking to be allowed in. Since some of those buildings might have been
taken as an abode by the Jins, amongst whom are Muslims and non-Muslims,
the greeting of Salam is said in a manner that makes it exclusive for the
Muslims among them.
 ‫ت َأ مْ َي ُان ُك ْم‬
ْ ‫ين َم َل َك‬ ْ
َ ‫ل َي ْس َتأ ِذ ْن ُك ُم َّال ِذ‬
ِ ‫اب‬
ٌ ‫ َب‬-‎٤٨٥
Chapter 485: “Let Those Your Right Hands Own Ask You For
Permission To Enter.”(Al-Nūr 24: 58)
َ َ‫)) ق‬٨٥:‫ت َأ مْ َيان ُُك ْم)) ((النور‬

:‫ال‬ َ ‫((ل َي ْس َت ْأ ِذ ْن ُك ُم َّال ِذ‬
ْ ‫ين َم َل َك‬ ِ :‫ َع ِن ْاب ِن ُع َمر‬، -‎١٠٥٧
َ
ٌ ‫ َض ِع‬.‫ون الن َِّس ِاء‬
‫يف‬ َ ‫ِهي ِل ِّلر َج ِال ُد‬
1057. Ibn ‘Umar said: “Let those your right hands own (slaves) ask
you for permission to enter.” (al-Nūr 24: 58) He said, “That applies to
men rather than women.” (Weak)
691
Al-Adab Al-Mufrad
‫ال ِم ْن ُك ُم‬ َ َ‫وِإ َذا ب َلغ‬ ‫اهلل‬

ُ ‫األ ْط َف‬ َ َ ِ ‫اب َق ْو ُل‬
ٌ ‫ َب‬-‎٤٨٦
))٩٥:‫((النور‬‫ال ُل َم‬ ُ ْ‫ح‬
Chapter 486: The Words Of Allah: “When Your Children Reach

Puberty” (al-Nūr 24: 59)
ُ ْ‫ض َو َل ِد ِه ح‬
‫ال ُل َم َع َز َل ُه؛ فَ َل ْم‬ َ :‫ َع ِن اب ِن ُعمر‬،‫ َعن َن ِافع‬-‎١٠٥٨
َ ‫((أ َّن ُه َك‬
ُ ‫ان إِ ذَ ا َب َل َغ َب ْع‬ َ َ ْ ٍ ْ
َّ ِ‫َي ْد ُخ ْل َع َلي ِه إ‬
ُ ‫ َص ِح‬.))‫ال بِ إِ ذْ ٍن‬
‫يح ا ِْإل ْس َن ِاد‬ ْ
1058. Nāfi‘ said: “When some of Ibn ‘Umar’s children reached

puberty, he would separate them. None of them entered where he was
except with his permission.” (Authentic Chain)
‫اب َي ْس َت ْأ ِذ ُن َع َلى ُأ ِّم ِه‬

ٌ ‫ َب‬-‎٤٨٧
Chapter 487: Asking Permission To Come In To Visit One’s

Mother
َ َ‫ َأ ْس َت ْأ ِذ ُن َع َلى ُأ ِّمي؟ فَ ق‬:‫ال‬

:‫ال‬ ِ ‫اء ر ُج ٌل إِ َلى َعب ِد‬
َ َ‫ ق‬،‫اهلل‬ ْ َ َ‫ َع ْن َع ْلقَ َم َة ق‬-‎١٠٥٩
َ َ ‫ َج‬:‫ال‬
َ ‫ب َأنْ َت َر‬
ُ ‫ َص ِح‬.))‫اها‬
‫يح ا ِْإل ْس َن ِاد‬ ُّ ‫((ما َع َلى ُك ِّل َأ ْح َي ِان َها حُ ِت‬
َ
1059. ‘Alqama said: “A man came to ‘Abdullāh and said, ‘Shall I

ask permission to go in where my mother is?’ He said, ‘Yes. For you
would not wish to see her in every condition.’ ” (Authentic Chain)
692
‫ َأ ْس َت ْأ ِذ ُن َع َلى ُأ ِّمي؟‬:‫ال‬
َ َ‫ فَ ق‬،‫ َس َأ َل َر ُج ٌل ُح َذ ْيفَ َة‬:‫ول‬
ُ ُ‫ َع ْن ُم ْس ِل ٍم ْب ِن ن َُذ ْي ٍر َيق‬-‎١٠٦٠
‫يح ا ِْإل ْس َن ِاد‬ َ ‫ (( إِ نْ َل ْم َت ْس َت ْأ ِذ ْن َع َل ْي َها َر َأ ْي‬:‫ال‬

ُ ‫ َص ِح‬.))‫ت َما َت ْك َر ُه‬ َ َ‫فَ ق‬
1060. Muslim b. Nadhīr said: “A man asked Hudhayfa, ‘Should I ask

permission to enter where my mother is?’ He said, ‘If you were not to
ask her permission, you might see what you would not wish (to see).’
Commentary: These narrations show the adherence of the companions –
– to the rulings of the Sharee’ah, and give a clue on one of the major
reasons for the prohibition of entering people’s homes without asking for
permission: seeing things we will detest or seeing people in conditions they
detest been seen in. The prohibition of entering upon our fathers, sisters
and other matured members of our household without asking for permission
could be deduced from the narration. See narration no. 1063.
‫اب َي ْس َت ْأ ِذ ُن َع َلى َأ ِب ِيه‬

ٌ ‫ َب‬-‎٤٨٨
Chapter 488: Asking Permission To Enter Where One’s Father

Is
َ َ‫ فَ ا ْل َتف‬،‫ فَ َد َخ َل فَ َّات َب ْع ُت ُه‬،‫ت َم َع َأبِ ي َع َلى ُأ ِّمي‬

‫ت‬ َ َ‫وسى ْب ِن َط ْل َح َة ق‬
ُ ‫ َد َخ ْل‬:‫ال‬ َ ‫ َع ْن ُم‬-‎١٠٦١
َ :‫ال‬
ٌ ‫((أ َت ْد ُخ ُل بِ َغ ْي ِر إِ ذْ ٍن؟!)) َض ِع‬ َ َ‫ ث َُّم ق‬،‫اس ِتي‬ َ
‫يف‬ ْ ‫فَ َدفَ َع ِفي َص ْد ِري َحتَّى أق َْع َد ِني َع َلى‬
1061. Mūsā b. Talha said: “I entered with my father to where my

mother was. He went in and I followed him. He turned and pushed me
on the chest until I fell back on my bottom. Then he said, ‘What? Will
you enter without my permission!’ ” (Weak)
693
‫اب َي ْس َت ْأ ِذ ُن َع َلى َأ ِب ِيه َو َو َل ِد ِه‬

‫‪َ -‎٤٨٩‬ب ٌ‬
‫‪Chapter 489: Asking Permission To Enter To One’s Father And‬‬

‫‪One’s Child‬‬
‫الر ُج ُل َع َلى َو َل ِد ِه‪َ ،‬و ُأ ِّم ِه ‪َ -‬وإِ ْن‬ ‫ْ‬ ‫‪ -‎١٠٦٢‬عن جابِ ٍر ر ِضي ُ‬
‫((ي ْس َتأ ِذ ُن َّ‬
‫ال‪َ :‬‬ ‫اهلل َع ْن ُه قَ َ‬
‫َ َ‬ ‫َ ْ َ‬
‫يف‬‫وزا – َو َأ ِخ ِيه‪َ ،‬و ُأ ْخ ِت ِه‪َ ،‬و َأبِ ِيه))‪َ .‬ض ِع ٌ‬ ‫َكا َن ْ‬
‫ت َع ُج ً‬
‫‪1062. Jābir said: “A man should ask permission from his son‬‬
‫‪and his mother - even if she is old - his brother, his sister and his‬‬
‫)‪father.” (Weak‬‬
‫اب َي ْس َت ْأ ِذ ُن َع َلى ُأ ْخ ِت ِه‬

‫‪َ -‎٤٩٠‬ب ٌ‬
‫‪Chapter 490: Asking Permission From A Sister‬‬
‫ت‪َ :‬أ ْس َت ْأ ِذ ُن َع َلى ُأ ْخ ِتي؟ فَ قَ َ‬

‫ال‪:‬‬ ‫اس‪ ،‬فَ قُ ْل ُ‬ ‫ال‪َ :‬س َأ ْل ُ‬
‫ت ْاب َن َع َّب ٍ‬ ‫‪َ -‎١٠٦۳‬ع ْن َع َط ٍاء قَ َ‬
‫ت‪ُ :‬أ ْخ َت ِان في ِح ْج ِري‪َ ،‬و َأ َنا َأ َم ِّون ُُه َما‪َ ،‬و ُأ ْن ِف ُق َع َل ْي ِه َما‪َ ،‬أ ْس َت ْأ ِذ ُن‬ ‫َن َع ْم‪ .‬فَ َأ َع ْد ُ‬
‫ت‪ ،‬فَ قُ ْل ُ‬
‫‪‬يا َأ ُّي َها َّال ِذ َ‬

‫ين‬ ‫َ‬
‫ي؟!)) ث َُّم قَ َرأ‪َ :‬‬ ‫ب َأ ْن َت َر ُ‬
‫اه َما ُع ْر َيا َن َت نْ ِ‬ ‫ال‪َ (( :‬ن َع ْم‪َ ،‬أ حُ ِت ُّ‬
‫َع َل ْي ِه َما؟ قَ َ‬
‫ات ِم ْن‬ ‫ال ُل َم ِم ْن ُك ْم َثال َ‬

‫َث َم َّر ٍ‬ ‫ين َلم َيب ُل ُغوا حْ ُ‬ ‫َّ ِ‬ ‫ين َم َل َك ْ َ ُ‬
‫آم ُنوا ِل َي ْس َت ْأ ِذ ْن ُك ُم َّال ِذ َ‬
‫ت أ مْ َيانُك ْم َوالذ َ ْ ْ‬ ‫َ‬
‫ير ِة َو ِم ْن َب ْع ِد َصال َِة ا ْل ِع َش ِاء َثال ُ‬ ‫َّ‬ ‫ني َت َض ُع َ ِ ُ ِ‬
‫قَ ْب ِل َصال َِة ا ْلفَ ْج ِر َو ِح َ‬
‫َث‬ ‫ون ث َي َابك ْم م َن الظ ِه َ‬
‫ات‬ ‫َ‬
‫ال ِء بِ ا ِْإلذْ ِن إِ َّ‬
‫ال ِفي َه ِذ ِه ا ْل َع ْور ِ‬ ‫ات َل ُك ْم‪((‬النور‪ ))٨٥:‬قَ َ‬
‫ال‪ :‬ف َل ْم ُي ْؤ َم ْر َهؤُ َ‬ ‫َع ْور ٍ‬
‫َ‬
‫اس َت ْأذَ َن َّال ِذ َ‬

‫ين ِم ْن‬ ‫ْ‬ ‫ال ِم ْن ُكم حْ ُ‬ ‫ال‪ :‬وإِ ذَ ا ب َل َغ ‪‎‬ا َ‬
‫ال ُل َم فَ ْل َي ْس َتأ ِذنُوا َك َما ْ‬ ‫ُ‬ ‫ْأل ْطفَ ُ‬ ‫َ‬ ‫َ‬ ‫ال َّثال ِ‬
‫َث‪ .‬قَ َ‬
‫‪694‬‬
‫ (( َع َلى‬:‫اد ْب ُن ُج َر ْي ٍج‬
َ ‫ َز‬.))‫ب‬ ِ ‫ ((فَ ا ِْإلذْ ُن َو‬:‫اس‬
ٌ ‫اج‬ َ َ‫)) ق‬٩٥:‫((النور‬‫قَ ْب ِل ِه ْم‬
ٍ ‫ال ْاب ُن َع َّب‬
ُ ‫ َص ِح‬.))‫َّاس ُك ِّل ِه ْم‬

‫يح ا ِْإل ْس َن ِاد‬ ِ ‫الن‬
1063. ‘Atā’ said: “I asked Ibn ‘Abbās, ‘Do I ask permission of my

sister?’ He said, ‘Yes.’ I repeated the question, saying, ‘My two sisters
live under my care; I provide for them and spend on them, so do I
ask them for permission?’ He said, ‘Yes. Would you want to see them
naked?’ Then he recited: ‘O you who believe, let those whom your
right hands own and those of you who have not reached puberty ask
for permission from you at three times - before the prayer of Fajr,
when you take off your clothes at midday and after the ‘Isha’ prayers
- three times of undress for you.’ (al-Nūr 24: 58)
“Ibn ‘Abbās said, ‘They were not ordered to ask permission except
at the three times of undress.’ He went on to cite (the verse), ‘When
your children reach puberty, then they should ask permission as those
before them asked permission.’ (al-Nūr 24: 58)
“Ibn ‘Abbās said, ‘Asking permission is obligatory.’ Ibn Jurayj added,

‘For all people.’ ” (Authentic Chain)
‫اب َي ْس َت ْأ ِذ ُن َع َلى َأ ِخ ِيه‬

ٌ ‫ َب‬-‎٤٩١
Chapter 491: Asking Your Brother For Permission To Enter
،‫ َو َأ ِخ ِيه‬،‫ َو ُأ ِّم ِه‬،‫الر ُج ُل َع َلى َأبِ ِيه‬ ْ ُ ‫اهلل ر ِضي‬

ِ ‫ َع ْن َعب ِد‬-‎١٠٦٤
َّ ‫((ي ْس َتأ ِذ ُن‬ َ َ‫اهلل َع ْن ُه ق‬
َ :‫ال‬ َ َ ْ
ٌ ‫ َض ِع‬.))‫َو ُأ ْخ ِت ِه‬
‫يف‬
695
Al-Adab Al-Mufrad
1064. ‘Abdullāh [b. Mas’ood] said: “A man asks permission of his

father, his mother, his brother and his sister.” (Weak)
ُ ‫االس ِتئ َْذ‬

َ ‫ان َث‬
‫ال ًثا‬ ْ ‫اب‬
ٌ ‫ َب‬-‎٤٩٢
Chapter 492: Asking Permission Three Times
‫اس َت ْأذَ َن َع َلى‬ َ ُ َ َ َّ :‫ َعن ُعبي ِد ب ِن ُعمير‬-‎١٠٦٥

ْ ‫وسى اْأل ْش َع ِر ِّي َر ِض َي اهلل َع ْن ُه أ َّن ُه‬
َ ‫أن أبِ َ ا ُم‬ ْ َ ْ َْ ْ
‫ فَ فَ َر َغ‬،‫وسى‬ َ َ ‫ َو َك َأ َّن ُه َك‬- ‫ فَ َل ْم ُي ْؤذَ ْن َل ُه‬،‫اب‬
َ ْ‫ُع َمر ْب ِن خ‬
َ ‫ فَ َر َج َع أ ُبو ُم‬- ‫ان َم ْش ُغولًا‬ َ
َ ‫ ِق‬،‫اهلل ْب ِن قَ ْي ِس؟ إِ ئ َْذنُوا َل ُه‬
،‫ فَ َد َع ُاه‬،‫ قَ ْد َر َج َع‬:‫يل‬ ِ ‫ت َعب ِد‬ َ ْ‫ َأ َل ْم َأ م‬:‫ال‬
ْ َ ‫س ُع َص ْو‬ َ َ‫ فَ ق‬،‫ُع َم ُر‬
َ ‫ فَ ا ْن َط َل َق إِ َلى مج ِل ِس ا‬.‫ َت ْأ ِت ِيني َع َلى ذَ ِل َك بِ البي َن ِة‬:‫ال‬
،‫ْأل ْن َص ِار‬ َ ‫ ُكنَّا ُن ْؤ َم ُر بِ َذ‬:‫ال‬
َ َ‫فَ ق‬‎.‫لك‬ َ َ‫فَ ق‬
ْ َ ِّ َ
‫ب بِ َأبِ ي‬ ُ ْ‫ َأ ُبو َس ِع ٍيد خ‬:‫ص َغر َنا‬
َ ‫ فَ َذ َه‬،‫ال ْد ِري‬
َ َّ َ :‫فَ َس َأ َل ُهم؟ فَ قَ ا ُلوا‬
ُ ْ ‫ال َي ْش َه ُد َل َك َعلى َه َذا إِ ال أ‬
‫اهلل َع َل ْي ِه َو َس َّل َم ؟ َأ ْل َه ِاني‬ ِ ‫ َأ َخ ِفي َع َل َّي ِم ْن َأ ِم ِر َر ُس‬:‫ال ُع َمر‬
َ َ‫ فَ ق‬.‫َس ِع ٍيد‬
َ ِ ‫ول‬ َ ُ
َ ‫الصف ُْق بِ ا‬
‫يح‬ٌ ‫ َص ِح‬.‫وج إِ َلى الت َِّج َار ِة‬ ُ ْ‫ خ‬:‫ َي ْع ِني‬.‫اق‬
ُ ‫ال ُر‬ ِ ‫ْأل ْس َو‬ َّ
1065. ‘Ubayd b. ‘Umayr said: “Abū Mūsā al-Ash‘ari asked permission

of ‘Umar b. al-Khattāb and he was not given permission. It seemed as
if he (‘Umar) was busy. Abū Mūsā returned and ‘Umar had finished.
He said, ‘Didn’t I hear the voice of ‘Abdullāh b. Qays (Abū Mūsā)?
Give him permission.’ He said, ‘He has gone back,’ so he sent after
him. Abū Mūsā explained his going back, ‘We were commanded to
behave like that (i.e. go back after having asked permission to enter
three times).’ ‘Umar said, ‘Bring me a clear proof of it.’ Abū Mūsā
then went to the assembly of the Ansār. He questioned them and
they said, ‘Only the youngest of us will testify to that - Abū Sa‘īd
al-Khudrī.’ Abū Mūsā went back with Abū Sa‘īd. ‘Umar asked, ‘Is
something of what the Messenger of Allah  commanded hidden
from me? Transactions in the market-place distracted me’ (i.e. having
696
to go out to trade).” (Authentic)
Commentary: 1. Apparently, ‘Umar () took the matter very serious and
insisted on getting clarification because Aboo Moosa () ascribed his
turning back after asking for permission three times to the Prophet . In
another version of the report collected by Imam al-Bukhaaree in his Saheeh,
Aboo Moosa said, “...and the Messenger of Allah  had said, ‘If any of
you seeks permission thrice and he is not permitted, he should go back.’” 2.
The youngest of them could have been brought to testify to show that it was
something well-known at the time. 3. Hafidh Ibn Hajar (‫ )رحمه الله‬said, “It
proves that an eminent companion who was always in the company of the
Messenger of Allah  may not know of his affairs while those relatively
lower in status would know it.” 4. The point in the hadeeth here is the fact
that asking for permission is thrice after which the one asking for permission
should go back. See hadeeth no. 1073.
‫ال ِم‬ ُ ‫االس ِتئ َْذ‬

َّ ‫ان َغ ْي ُر‬
َ ‫الس‬ ْ ٌ ‫ َب‬-‎٤٩۳
‫اب‬
Chapter 493: Asking Permission To Enter Without Greeting
َ َ‫ ق‬- ‫يم ْن َي ْس َت ْأ ِذ ُن قَ ْب َل َأنْ ُي َس ِّل َم‬ ُ َ

َ
‫((ال‬ :‫ال‬ َ ‫ ِف‬- ‫ َع ْن أبِ ي ُه َر ْي َر َة َر ِض َي اهلل َع ْن ُه‬-‎١٠٦٦
َ
ُ ‫ َص ِح‬.))‫السال َِم‬
‫يح ا ِْإل ْس َن ِاد‬ َّ ِ‫ُي ْؤذَ ُن َل ُه َحتَّى َي ْب َدأ ب‬
1066. Abū Hurayra said about the person who asks for permission
to enter before he gives the greeting: (Abū Hurayra said) “He is not
given permission until he has first given the greeting.” (Authentic)
697
Al-Adab Al-Mufrad
.‫السال َُم َع َل ْي ُك ْم‬ َ َ‫اهلل َع ْن ُه ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٠٦٧

َّ :‫ َو َل ْم َيقُ ْل‬،‫ إِ ذَ ا َد َخ َل‬:‫ال‬ َ َ ََْ ْ َ
ُ ‫ َص ِح‬.‫السال َِم‬
‫يح ا ِْإل ْس َن ِاد‬ َّ ‫اح؛‬ ِ ‫ َحتَّى َي ْأ ِت َي بِ مْ ِال ْف َت‬.‫ال‬
َ :‫فَ قُ ْل‬
1067. Abū Hurayra said: “When someone comes in and does not say,
‘Assalamu ‘alaykum, Peace be upon you,’ then say, ‘No’ until he
brings the key, that is, the greeting (Salām).” (Authentic)
Commentary: That is, saying the greeting of Salam and asking for permission
to come in are two different things. The narration indicates that the correct
thing is to start with saying the greeting which the companion likened to the
key to the house. See hadeeth no. 1081.
‫اب إِ ذَ ا َن َظ َر بِ َغ ْي ِر إِ ذْ ٍن ُتفْقَ ُأ َع ْي ُن ُه‬

ٌ ‫ َب‬-٤٩٤‎
Chapter 494: When Someone Looks Without Permission, His

Eye Is Gouged Out

‫ (( َل ِو‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٠٦٨
ٌ ‫ َص ِح‬.))‫اح‬
‫يح‬ َ ‫ فَ فَ قَ ْأ‬،‫ فَ َخ َذ ْف َت ُه بِ َح َص ٍاة‬،‫اط َل َع َر ُج ٌل ِفي َب ْي ِت َك‬
َ ‫ َما َك‬،‫ت َع ْي َن ُه‬
ٌ ‫ان َع َل ْي َك ُج َن‬
َّ
1068. Abū Hurayra said: “The Prophet  said, ‘If a man looks into
your house and you take some pebbles and gouge out his eye, there is
no fault on your part.’ ” (Authentic)
Commentary: It shows the greviousness of peeping, or looking into people’s
houses without permission. Similarly, it proves the significance of the privacy
of the people such that when violated, it is allowed to gouge out the peeping
eye. See hadeeth 1069.
698
ُ ‫ان النبي ص َّلى‬
،‫اهلل َع َل ْي ِه َو َس َّل َم قَ ِائ ًما ُي َص ِّلي‬ َ :‫ال‬
َ ‫((ك‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎١٠٦٩
َ َ َ ْ َ
ْ َ‫ فَ سدَّ َد ح‬،‫ فَ َأ َخ َذ َس ْه ًما ِم ْن ِك َنا َن ِت ِه‬،‫اط َل َع ر ُج ٌل ِفي َبي ِت ِه‬
ٌ ‫ َص ِح‬.))‫ن َو َع ْي َن ْي ِه‬
‫يح‬ َّ َ‫ف‬
َ ْ َ
1069. Anas said: “The Prophet  was standing in prayer and a
man looked into his room. He (the Prophet) took an arrow
from his quiver and aimed it at his eyes.” (Authentic)
َّ ‫ان ِم ْن َأ ْج ِل‬
‫الن َظ ِر‬ ُ ‫االس ِتئ َْذ‬
ْ ٌ ‫ َب‬-‎٤٩٥
‫اب‬
Chapter 495: Seeking Permission Is To Avoid Unlawful

Looking

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َّ ‫ َأ َّن ر ُجلًا‬:‫ َع ْن َس ْه ٍل ْب ِن َسع ٍد‬-‎١٠٧٠
ِ ‫اط َل َع ِم ْن ُج ْح ٍر ِفي َب‬
َ ِّ َ ْ
ُ ‫ فَ َلما رآه ال َّنبِ ي ص َّلى‬،‫اهلل ع َلي ِه وس َّلم ِم ْدرى يح ُّك بِ ِه ر ْأسه‬
‫اهلل َع َل ْي ِه‬ ُ ‫ ومع ال َّنبِ ي ص َّلى‬،
َ ُّ ُ َ َّ ُ َ َ ُ َ َ َ َ َ ْ َ َ ِّ َ َ َ
ُ ‫ (( َل ْو َأ ْع َل ُم َأ َّن َك َت ْن َت ِظ ُر ِني َل َط َع ْن‬:‫ال‬
.))‫ت بِ ِه ِفي َع ْي ِن َك‬ َ َ‫َو َس َّل َم ق‬
1070. Sahl b. Sa‘d said: “A man looked through a gap in the door of
the Prophet  while the Prophet  had a comb with which he was
scratching his hair. When the Prophet  saw the man, he said, ‘If I
had known that you were peeping at me, I would have stabbed you in
the eye with this.’ ” (Authentic)
699
Al-Adab Al-Mufrad

.))‫ ((إِ مَّ َنا ُج ِع َل ا ِْإلذْ ُن ِم ْن َأ ْج ِل ا ْل َب َص ِر‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ َوق‬-‎١٠٧١
َ ُّ
ٌ ‫َص ِح‬
‫يح‬
1071. The Prophet  said: “Permission is sought for the sake of the
eye that one should not look at a thing prohibited to see.” (Authentic)
Commentary: See narrations and comments on Chapter 487.
َّ
‫((اط َل َع َر ُج ٌل ِم ْن َخ َل ٍل ِفي ُح ْج َر ِة ال َّنبِ ِّي َص َّلى‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎١٠٧٢
:‫ال‬ َ َ ْ َ
َ ُ ُ
َّ ‫ فَ أ ْخ َر َج‬،‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم مِ ِب ْشقَ ٍص‬
‫الر ُج ُل‬ ِ ‫ول‬ُ ‫ فَ َسدَّ َد َر ُس‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
ْ
ٌ ‫ َص ِح‬.))‫َرأ َس ُه‬
‫يح‬
1072. Anas said: “A man looked through the gaps into the room of the
Prophet and the Messenger of Allah  aimed an arrow-head at
him and the man withdrew his head.” (Authentic)
Commentary: These narrations categorically prohibit looking into a person’s
house without his permission; and the prohibition covers all people. See
narration no. 1063.
‫الر ُج ِل ِفي َب ْي ِت ِه‬ َّ ‫اب ِإ َذا َس َّل َم‬

َّ ‫الر ُج ُل َع َلى‬ ُ ‫ َب‬-‎٤٩٦
Chapter 496: When A Man Greets Another Man In His Room
ُ ‫ فَ َل ْم ُي ْؤذَ نْ ِلي – ثَالثًا – فَ َأ ْد َب ْر‬،‫ت َع َلى ُع َم َر‬

،‫ت‬ ُ ‫اس َت ْأذَ ْن‬ َ َ‫وسى ق‬
ْ :‫ال‬
َ
َ ‫ َع ْن أبِ ي ُم‬-‎١٠٧۳
َ ْ َ‫َ ح‬ ِ ‫ َيا َعب َد‬:‫ال‬ َ َ‫ فَ ق‬،‫فَ َأ ْر َس َل إِ َل َّي‬
َ ‫اع َل ْم أ َّن الن‬
‫َّاس‬ ْ ‫س َع َلى َبابِ ي؟‬ َ ِ‫اش َتدَّ َع َل ْي َك أنْ ت َتب‬
ْ !‫اهلل‬ ْ
ُ ‫اس َت ْأذَ ْن‬
َ ‫ت َع َل ْي َك َث‬
‫ فَ َل ْم‬،‫الثًا‬ ْ ‫ َب ِل‬:‫ت‬ ُ ‫ فَ قُ ْل‬.‫َك َذ ِل َك َي ْش َتدُّ َع َل ْي ِهم َأنْ ُي ْح َت َب ُسوا َعلى َبابِ َك‬
700
‫س ْع ُت ُه ِم َن‬
ِ َ‫ م‬:‫ت‬
ُ ‫ت َه َذا؟ فَ قُ ْل‬ َ َ‫ فَ ق‬.‫وكنَّا ُن ْؤ َم ُر بِ َذ ِل َك‬
ِ َ‫ مِ َّم ْن م‬:‫ال‬
َ ‫س ْع‬ ُ ‫ فَ َر َج ْع‬،‫ُي ْؤذَ ْن ِلي‬
ُ .‫ت‬

‫اهلل َع َل ْي ِه َو َس َّل َم َما َل ْم‬ َ ‫س ْع‬ِ َ‫ َأ م‬:‫ال‬ ُ ‫ال َّنبِ ي ص َّلى‬
َ ِّ َ َ ِّ
‫ت َنفَ ًرا‬ُ ‫ت َحتَّى َأ َت ْي‬ ُ ‫ فَ َخ َر ْج‬.!‫َّك َن َكالًا‬
َ ‫أل ْج َعلن‬َ ‫َنسمع؟ َل ِئن َلم َت ْأ ِت ِني َع َلى َه َذا بِ بي َن ٍة‬
ِّ َ ْ ْ ْ َ ْ
‫ َأ َو َي ُش ُّك ِفي َهذا َأ َح ٌد؟ فَ َأ ْخ َب ْر ُت ُه ْم‬:‫ فَ َس َأ ْل ُت ُه ْم؟ فَ قَ ا ُلوا‬،‫ال ْس ِج ِد‬
َ ْ‫وسا ِفي م‬ َ
ً ‫ِم َن اْأل ْن َص ِار ُج ُل‬
‫ َأ ْو َأ ُبو‬- ‫ال ْد ِري‬
ُ ْ‫ام َم ِعي َأ ُبو َس ِع ٍيد خ‬
َ َ‫ فَ ق‬،‫ص َغ ُر َنا‬
َ َّ ِ‫ال يقُ وم مع َك إ‬
ْ ‫ال أ‬ َ َ‫َما ق‬
َ َ ُ َ َ :‫ فَ قَ ا ُلوا‬.‫ال ُع َم ُر‬
ُ ‫ع َل ْي ِه َو َس َّل َم َو ُه َو ُي ِر‬‎ ُ
‫يد َس ْع َد ْب َن‬ َ ‫ َخ َر ْج َنا َم َع ال َّنبِ ِّي َص َّلى اهلل‬:‫ال‬ ٍ ‫َمس ُع‬
َ َ‫ فَ ق‬،‫ إِ َلى ُع َم َر‬- ‫ود‬ ْ
َ َ‫ فَ ق‬،‫ فَ َل ْم ُي ْؤذَ نْ َل ُه‬،‫ ث َُّم ال َّث ِال َث َة‬،‫ ث َُّم َس َّل َم ال َّث ِان َي َة‬،‫ فَ َل ْم ُي ْؤذَ ْن َل ُه‬،‫ فَ َس َّل َم‬،‫اد َة َحتَّى َأ َت ُاه‬
:‫ال‬ َ ‫ُع َب‬
َ ِ‫اهلل! َو َّال ِذي َب َع َث َك ب‬
‫احل ِّق‬ ِ ‫ول‬ َ َ‫ فَ ق‬،‫ فَ َأ ْد َر َك ُه َس ْع ٌد‬.‫ ث َُّم َر َج َع‬،))‫((قَ َض ْي َنا َما َع َل ْي َنا‬
َ ُ ‫ و َل ِكن َأحبب‬،‫سع؛ و َأر ُّد َع َلي َك‬ َ َ َّ ٍ
َّ ‫ت أ ْن ُت ْك ِث َر ِم َن‬
‫السال َِم َع َل َّي‬ َْ ْ ْ َ ْ
ِ َ ‫َما َس َّل ْم‬
ُ َ ُ َ ْ‫ت م ْن َم َّرة إِ ال َوأ َنا أ م‬
ِ ‫ول‬ِ ‫يث َر ُس‬ َ ‫ت‬
ِ ‫أل ِمي ًنا َع َلى َح ِد‬ ِ ‫ َو‬:‫وسى‬
ُ ‫اهلل إِ نْ ُك ْن‬ َ َ َ‫ فَ ق‬.‫و َع َلى َأ ْه ِل بي ِتي‬
َ ‫ أ ُبو ُم‬:‫ال‬ َْ َ
‫يح ِل َغ ْي ِر ِه‬ َ ِ‫ت َأ ْن َأ ْس َت ْثب‬
ُ ‫ َو َل ِك ْن َأ ْح َب ْب‬،‫ َأ َج ْل‬:‫ال‬ ُ
ٌ ‫ َص ِح‬.‫ت‬
1073. Abū Mūsā said: “I asked permission three times to come in to

‘Umar and permission was not given to me. I went away. He (called
me back and) said, ‘‘Abdullāh, is it hard on you to be kept waiting at
my door? Know that people similarly find it hard to be kept waiting
at your door.’ I said, ‘I asked permission from you three times and it
was not given to me, so I went away as we were commanded to do.’
‘Umar said, ‘From whom did you hear this?’ I said, ‘I heard it from
the Prophet .’ ‘Umar said, ‘Did you hear from the Prophet 
something that we did not hear? If you do not bring me a clear proof,
I will punish you.’ I, therefore went until I came to a group of the
Ansār sitting in the mosque. I asked them and they said, ‘Does anyone
doubt this?’ I told them what ‘Umar had said. They said, ‘Only the
youngest of us will go with you.’ So Abū Sa‘īd al-Khudrī – or Abū
Mas‘ūd – accompanied me to ‘Umar and said to him, ‘We went out
with the Prophet  when he was going to Sa‘d b. ‘Ubāda. He gave
the greeting and permission was not given to him. Then he greeted a
701
Al-Adab Al-Mufrad
second time and then a third time, but still it was not given to him. So
the Prophet said, ‘We have done what we must.’ Then he went back
and Sa’d caught up to him and said, ‘Messenger of Allah! By the One
who sent you with the Truth, every time you greeted me, I heard and
answered you, but I wanted to have much greeting (salām) from you
for myself and the people of my house.’
“Abū Mūsā said, ‘By Allah, I am trustworthy as regards the hadīth of

the Messenger of Allah.’ ‘Umar said, ‘Yes, but I wanted to make
sure.’ ” (Authentic)
‫الر ُج ِل ِإ ْذ ُن ُه‬
َّ ‫اب ُد َع ُاء‬
ٌ ‫ َب‬-‎٤٩٧
Chapter 497: A Man’s Invitation Is His Permission
ُ ُ ‫اهلل ر ِضي‬
ٌ ‫ َص ِح‬.‫الر ُج ُل فَ قَ ْد أ ِذ َن َل ُه‬
‫يح‬ َّ ‫ إِ ذَ ا ُد ِع َي‬:‫ال‬
َ َ
ِ ‫ َع ْن َعب ِد‬-‎١٠٧٤
ْ
1074. ‘Abdullāh said: “When a man is given an invitation, that is his

permission (to enter).” (Authentic)

‫ ((إِ ذَ ا‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٠٧٥
َ
ٌ ‫ َص ِح‬.))‫ فَ ُه َو إِ ذْ ن ُُه‬،‫ول‬
‫يح‬ ِ ‫الر ُس‬ َ ‫ فَ َج‬،‫ُد ِع َي أ َح ُد ُك ْم‬
َّ ‫اء َم َع‬
gives someone an invitation and the person you invited comes with
your messenger, that is his permission to enter.’ ” (Authentic)
Commentary: Imam Abdur-Rauf al-Munaawee (‫ )رحمه الله‬said, “That is, it
takes the place of his permission, being satisfied with the fact of been sought.
Therefore, there is no need to ask for permission again. (However), that is if
702
the interval between the coming and invitation was not long or when the
situation does not basically require asking for permission; otherwise, it is
still obligatory to give the greeting of Salam and ask for permission.” Imam
al-Bayhaqee further clarified, “this is when no wife or any other woman is in
the house; otherwise, it is generally obligatory to ask for permission.” Sharh
Saheeh al-Adab al-Mufrad (3/202).
ُ ‫((ر ُس‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٠٧٦
‫ول‬ َ :‫ال‬ َ ِّ َ ُ َ َ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫الر ُج ِل إِ ذْ ن ُُه‬
‫يح‬ َّ ‫الر ُج ِل إِ َلى‬
َّ
1076. Abū Hurayra said: “The Prophet  said, ‘A man’s messenger
to another man is his permission to enter.’ ” (Authentic)
ُ ْ‫ت َأ َبا َس ِع ٍيد خ‬

ُ ‫ فَ َس َّل ْم‬،‫ال ْد ِر ّي‬
،‫ فَ َل ْم ُي ْؤذَ ْن ِلي‬،‫ت‬ َ :‫ال‬
ُ ‫((أ َت ْي‬ َ َ‫ َع ْن َأبِ ي ا ْل َعال َِن َي ِة ق‬-‎١٠٧٧
‫السال َُم َع َل ْي ُكم َيا‬ ُ ‫ َوقُ ْل‬،‫ت َص ْو ِتي‬

َّ :‫ت‬ ُ ‫ ث َُّم َس َّل ْم‬،‫ فَ َل ْم ُي ْؤذَ ْن ِلي‬،‫ت‬
ُ ‫ت ال َّث ِال َث َة فَ َرفَ ْع‬ ُ ‫ث َُّم َس َّل ْم‬
،‫اد ُخ ْل‬ َ َ‫ فَ ق‬،‫ فَ َخ َر َج إِ َل َّي ُغال ٌَم‬،‫ت‬

ْ :‫ال‬ ُ ‫اح َي ًة فَ قَ َع ْد‬ ُ ‫ فَ َت َن َّح ْي‬،‫َأ ْه َل الدَّ ِار! فَ َل ْم ُي ْؤذَ ْن ِلي‬
ِ ‫ت َن‬
َ ‫ فَ س َأ ْل ُت ُه َع ِن ا‬.‫ َل َك‬‎ ْ‫ت َلم ي ْؤذَ ن‬ َ َ

‫ْأل ْو ِع َي ِة؟‬ َ ُ ْ َ ‫ أ َّما إِ َّن َك َل ْو ِز ْد‬:‫ال ِلي أ ُبو َس ِع ٍيد‬
َ َ‫ فَ ق‬،‫ت‬
ُ ‫فَ َد َخ ْل‬
َ َ‫ فَ ق‬.‫ام‬
:‫ال‬ َ َ‫ف؟ فَ ق‬
ٌ ‫ َح َر‬:‫ال‬ َ ْ‫ َحتَّى َس َأ ْل ُت ُه َعن ج‬،‫ام‬
ِّ ‫ال‬ َّ ِ‫ إ‬،‫فَ َلم َأ ْس َأ ُل ُه َعن َشي ٍء‬
َ َ‫ال ق‬
ٌ ‫ َح َر‬:‫ال‬ ْ ْ
ُ ْ
ٌ ‫ َص ِح‬.))‫ فَ ُي ْو َكأ‬،‫ ُيت ََّخ ُذ َع َلى َرأ ِس ِه إِ ْد ٌم‬:- ‫ين‬
‫يح‬ َ ‫ير‬ ِ
َ ‫ُم َح َّم ٌد – ْاب ُن س‬
1077. Abu’l-‘Alāniyya said: “I came to Abū Sa‘īd al-Khudrī and

greeted him, but permission was not given to me. Then I greeted him
again and it was not given to me. Then I greeted him a third time
raising my voice and said, ‘Peace be upon you, people of the House,’
and still it was not given to me. Then I went off to one side and sat
down. A boy came out to me and said, ‘Enter.’ I entered and Abū Sa‘īd
said to me, ‘If you had asked more (than three), you would not have
been given permission (because it is sunna to ask only three times). I
asked him about the vessels (that had been used for wine). Whatever I
703
Al-Adab Al-Mufrad
asked him about, he said, ‘Harām (forbidden).’ I asked him about al-
Jaff, an old milk-skin made into a bucket (for fermentation purposes).
He said, ‘Harām (forbidden).’ ”
Muhammad (b. Sīrīn) said, “(al-Jaff) is a pot with a skin on its top to
tighten it.” (Authentic)
heading is the invitation of the young boy to Abu al-‘Aaliyah (‫ )رحمه الله‬to
come in. It served as the permission to enter. It is one of the narrations that
demonstrate the companions’ strict adherence to the teachings of Islam.
ِ ‫وم ِع ْندَ ا ْل َب‬

‫اب‬ َ ‫اب َك ْي‬
ُ ‫ف َي ُق‬ ٌ ‫ َب‬-‎٤٩٨
Chapter 498: How Does A Person Stand At The Door?
‫((أ َّن ال َّنبِ َّي َص َّلى‬ ُ ‫اح ِب ال َّنبِ ي ص َّلى‬

َ :‫اهلل َع َلي ِه وس َّلم‬ ِ ‫اهلل ْب ِن ُبس ٍر َص‬
ِ ‫ َع ْن َعب ِد‬-‎١٠٧٨
َ َ َ ْ َ ِّ ْ ْ
‫اء مَ ِيي ًنا َو ِش َمالًا؛ فَ إِ ْن‬ ْ َ ُ ‫ان إِ ذَ ا َأ َتى بابا ي ِر‬ ُ
َ ‫يد أنْ َي ْس َتأ ِذ َن َل ْم َي ْس َت ْقبِ ْل ُه؛ َج‬ ُ ً َ
.‫ َح َس ٌن َص ِحيح‬.))‫ف‬ َّ ِ‫ُأ ِذ َن َل ُه َوإ‬
َ ‫ال ا ْن َص َر‬
1078. ‘Abdullāh b. Busr, the Companion of the Prophet  said:

“When the Prophet came to a door where he wanted to ask
permission to enter, he did not face it directly. He stood either to the
right or the left of the door. If he was given permission, he went in. If
not, he left.” (Sound and Authentic)
Commentary: Here, the Prophet  demonstrated another prescript of
asking for permission to enter a house: one must not stand in front of the
door to avoid looking in to the house for whatever reason. “Indeed in the
Messenger of Allah you have a good example to follow...” (Q 33: 21).
704
َ ‫اس َت ْأ َذ َن َف َق‬
‫ال َح َّتى َأ ْخ ُر َج َأ ْي َن َي ْق ُع ُد‬ ْ ‫اب ِإ َذا‬
ٌ ‫ َب‬-‎٤٩٩
Chapter 499: When Someone Asks Permission To Enter And

Is Told, “Wait Until I Come Out”, Where Should He Sit?
ُ ‫اب ر ِضي‬ َّ َ ْ‫خ‬ ُ ‫ قَ ِد ْم‬:‫ال‬

َ َ‫ ق‬،‫ َغ ْن ُم َع ِاو َي َة ْب ِن ُح َد ْي ٍج‬-‎١٠٧٩
،‫اهلل َع ْن ُه‬ َ َ ِ ‫ت َع َلى ُع َم َر ْب ِن الط‬
َ َ‫ ق‬،‫يبا ِم ْن َبابِ ِه‬
:‫ال‬ ً ‫ت قَ ِر‬ ُ ‫اس َت ْأذَ ْن‬
ُ ‫ فَ قَ َع ْد‬،‫ َم َكا َن َك َحتَّى َي ْخ ُر َج إِ َل ْي َك‬:‫ فَ قَ ا ُلوا ِلي‬،‫ت َع َل ْي ِه‬ ْ َ‫ف‬
‫ني! َأ ِم َن ا ْل َب ْو ِل‬
َ ‫ال ْؤ ِم ِن‬ َ ُ ‫ فَ قُ ْل‬.‫ ث َُّم َم َس َح َع َلى ُخ َّف ْي ِه‬،‫وض َأ‬
ُ ْ‫ َيا َأ ِمير م‬:‫ت‬ َّ ‫لي فَ َد َعا مِ َب ٍاء فَ َت‬
َّ ِ‫فَ َخ َر َج إ‬
‫ َح َس ُن ا ِْإل ْس َن ِاد‬.))‫ َأ ْو ِم ْن َغ ْي ِر ِه‬،‫((م َن ا ْل َب ْو ِل‬
ِ :‫ال‬
َ َ‫َه َذا؟ ق‬
1079. Mu‘āwiya b. Hudayj said: “I came to ‘Umar b. al-Khattāb, may

Allah be pleased with him, and asked permission to enter. I was told,
‘Stay there until he comes out to you.’ I sat down near his door.”
He continued, “ ‘Umar came out to me, called for water and did wudū’.
Then he wiped over his leather socks. I asked, ‘O Amīr al-Mu’minīn,
is this (mash, wiping of the sock) on account of urine?’ He said, ‘On
account of urine or other things.’ ” (Sound Chain)
Commentary: To rub over the Khuff (leather socks), the socks and shoes
during ablution – whether on account of urine or having evacuated the
bowels - they would have been put on while one was in a state of ablution.
Subsequently the traveller could wipe over them for three days and nights
while the non-traveller can do so for a whole day. The point in the hadeeth
here, however, is Mu’awiyah’s sitting down near the Amir’s door, waiting for
the Amir after asking for permission to enter.
705
Al-Adab Al-Mufrad
ِ ‫اب َق ْر ُع ا ْل َب‬
‫اب‬ ٌ ‫ َب‬-‎٥٠٠
Chapter 500: Knocking On A Door
ُ ‫ ((إِ َّن َأبواب ال َّنبِ ي ص َّلى‬:‫اهلل ع ْنهما‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎١٠٨٠
َ ِّ َ َْ َ ُ َ َ َ َ ْ ْ َ
َ
ٌ ‫ َص ِح‬.))‫ت ُتق َْر ُع َباْأل َظ ِاف ِير‬
‫يح‬ ْ ‫َكا َن‬
1080. Anas b. Mālik said: “People knocked on the door of the Prophet
 with their fingernails (quietly).” (Authentic)
Commentary: Hafidh Ibn Hajar al-Asqalaanee (‫ )رحمه الله‬explained, “The
companions – may Allah be pleased with them all – used to do that with
reverence and regards (for the Prophet ). So it becomes known that it is
not proper to knock at the door of the scholars except sofly, using the
fingernails, and then the fingers and then the knuckles. Rightly, if the place is
far from the door such that the sound of the knock with the fingers will not be
heard then the knocking should be done with something more than that within
the limits of need.”
‫اب ِإ َذا َد َخ َل َو َل ْم َي ْس َت ْأ ِذ ْن‬

ٌ ‫ َب‬-‎٥٠١
Chapter 501: When One Enters Without Asking Permission
ُ ‫ان بن ُأمي َة بع َثه إِ َلى ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ِّ ُ َ َ َّ َ ْ َ ‫ َأ َّن َصف َْو‬:‫ َع ْن َك َل َد َة ْب ِن َح ْن َب ٍل‬-‎١٠٨١
ِ ‫ َأ ُبو َع‬:‫ال‬
‫ َوال َّنبِ ُي َص َّلى‬- ‫ َي ْع ِني ا ْل َبق َْل‬:‫اص ٍم‬ َ َ‫ ق‬- ‫يس‬ ٍ ٍ َ‫ِفي ا ْلفَ ْتح بِ َل ن‬
َ ِ‫ب َو ِج َد َاية َو َض َغاب‬
ُ
َ َ‫ فَ ق‬، ْ‫ َو َل ْم ُأ َس ِّل ْم َو َل ْم َأ ْس َت َأ ِذن‬،‫اهلل َع َل ْي ِه َو َس َّل َم بِ َأ ْع َلى ا ْل َو ِادي‬
َّ :‫ فَ قُ ْل‬،‫((ار ِج ْع‬
‫السال َُم‬ ْ :‫ال‬
706
‫ َو َأ ْخ َب َر ِني ُأ َم َّي ُة ْب ُن‬:‫ َع ْم ٌرو‬:‫ال‬ ُ ‫ َوذَ ِل َك َب ْع َد َما َأ ْس َل َم َصف َْو‬.))‫ َأ َأ ْد ُخ ُل؟‬.‫َع َل ْي ُك ْم‬
َ َ‫ ق‬.‫ان‬
ٌ ‫ َص ِح‬.‫س ْع ُت ُه ِم ْن َك َل َد َة‬‎
‫يح‬ ِ َ‫ م‬:‫ َو َلم َيقُ ْل‬،‫ان بِ َه َذا َع ْن َك َل َد َة‬
ْ َ ‫َصف َْو‬
1081. Kalada b. Hanbal said: “Safwān b. ‘Umayya sent me to the

Prophet  during the Conquest of Makka with some milk, gazelle,
and Daghābīs. (Abū ‘Asim said that he meant vegetables.) The
Prophet  was at the top of the valley and Kalada neither gave the
greeting nor asked for permission. The Prophet said, ‘Go back and
say, “Peace be upon you. May I enter?” ’ That was after Safwān had
become Muslim.”
‘Amr said, “ ‘Umaya b. Safwān related this to me from Kalada and he

did not say, ‘I heard it from Kalada.’ ” (Authentic)
Commentary: 1. The difference between saying the greeting and asking for
permission to enter is highlighted here; it proves that the earlier should
precede the later. See hadeeth no. 1067. 2. When a person enters without
following these prescripts, he should be taught the right thing and asked to
go back and follow the etiquette. See hadeeth no. 1084.
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٠٨٢
َ َ‫َأ ْد َخ َل ا ْل َب َص َر ف‬
ٌ ‫ َض ِع‬.))‫ال إِ ذْ َن َل ُه‬
‫يف‬
1082. Abū Hurayra said: “The Messenger of Allah  said, ‘If
someone looks inside, he should not be given permission to enter.’ ”
(Weak)
707
‫ال‪َ :‬أ ْد ُخ ُل؟ َو َل ْم ُي َس ِّل ْم‬

‫اب ِإ َذا َق َ‬
‫‪َ -‎٥۰٢‬ب ٌ‬
‫‪Chapter 502: When Someone Says, “Can I Come In?” And Does‬‬
‫‪Not Give A Greeting‬‬
‫ال‪َ :‬أ َأ ْد ُخ ُل َو َل ْم‬ ‫ت َأبا ُهرير َة ر ِضي ُ‬

‫اهلل َع ْن ُه َيقُ ُ‬
‫ول‪ :‬إِ ذَ ا قَ َ‬ ‫َ ِ َ ِ‬
‫‪َ -‎١٠٨۳‬ع ْن َعطاء قَ ال‪ :‬مَس ْع ُ َ َ ْ َ َ َ‬
‫ال‪َ :‬ن َع ْم‪َ .‬ص ِح ٌ‬

‫يح‬ ‫السال َُم؟ قَ َ‬
‫ت‪َّ :‬‬ ‫ال‪َ ،‬حتَّى َت ْأ ِت َي بِ مْ ِال ْف َت ِ‬
‫اح‪ .‬قُ ْل ُ‬ ‫ُي َس ِّل ْم‪ .‬فَ قُ ْل‪َ :‬‬
‫’?‪1083. Abū Hurayra said: “When someone says, ‘Can I come in‬‬
‫‪and does not give a greeting, then say, ‘No, not until you bring the‬‬
‫” ’‪key.’ When asked, ‘You mean the salām?’ Abū Hurayra said, ‘Yes.‬‬
‫‪Commentary: See narration no. 1067.‬‬
‫ال‪ :‬حدَّ ث َِني رج ٌل ِمن ب ِني ع ِام ٍر جاء إِ َلى ال َّنبِ ي ص َّلى ُ‬ ‫‪َ -‎١٠٨٤‬ع ْن ِر ْب ِع ِّي ْب ِن ِح َر ٍ‬
‫اهلل‬ ‫ِّ َ‬ ‫َ َ‬ ‫ْ َ َ‬ ‫َ ُ‬ ‫اش قَ َ َ‬
‫((اخ ُر ِجي فَ قُ ِولي‬
‫ْ‬ ‫ال‪‎‬ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم ِل ْل َج ِار َي ِة‪:‬‬ ‫ال‪َ :‬أ َأ جِ ُ‬
‫ل؟ فَ قَ َ‬ ‫َع َل ْي ِه َو َس َّل َم ‪ ،‬فَ قَ َ‬
‫ُّ َ‬
‫ََ‬
‫ال‪ :‬فَ َس ِم ْع ُت َها قَ ْب َل‬
‫ان))‪ ،‬قَ َ‬ ‫السال َُم َع َل ْي ُك ْم‪ ،‬أأ ْد ُخ ُل؟‪ ،‬فَ إِ َّن ُه َل ْم ُي ْح ِس ِن ْ‬
‫االس ِت ْئ َذ َ‬ ‫َل ُه‪ :‬قُ ْل‪َّ :‬‬
‫((و َع َل ْي َك ْ‬
‫اد ُخ ْل))‪،‬‬ ‫السال َُم َع َل ْي ُك ْم َأ َأ ْد ُخ ُل؟ فَ قَ َ‬
‫ال‪َ :‬‬ ‫ت‪َّ :‬‬
‫ال ِار َي ُة‪ ،‬فَ قُ ْل ُ‬ ‫َ خَ ْ‬
‫تر َج إِ َل َّي جْ َ‬
‫أنْ ُ‬
‫ال بِ َخ ْي ٍر؛ َأ َت ْي ُت ُك ْم ِل َت ْع ُب ُدوا‬
‫ال‪َ (( :‬لم ِآت ُكم إِ َّ‬
‫ْ‬ ‫ْ‬ ‫ت‪ :‬بِ َأ ِّي َش ْي ٍء ِج ْئ َ‬
‫ت؟ فَ قَ َ‬ ‫ت‪ ،‬فَ قُ ْل ُ‬ ‫قَ َ‬
‫ال‪ :‬فَ َد َخ ْل ُ‬
‫الال ِت َوا ْل ُع َّزى‪َ ،‬و ُت َص ُّلوا ِفي ال َّل ْي ِل َوالن ََّه ِار‬ ‫َ‬
‫يك َل ُه‪َ ،‬و َت َد ُعوا ِع َب َ‬
‫اد َة َّ‬ ‫ال َش ِر َ‬
‫اهلل َو ْح َد ُه َ‬
‫ت‪َ ،‬و َت ْأ ُخ ُذوا ِم ْن َم ِال‬ ‫الس َن ِة َش ْهرا‪َ ،‬و حَ ُ‬

‫ت ُّجوا َهذ َا ا ْل َب ْي َ‬ ‫ً‬ ‫وموا ِفي َّ‬ ‫َخ ْمس َص َل َو ٍ‬
‫ات‪َ ،‬و َت ُص ُ‬ ‫َ‬
‫ت َل ُه‪َ :‬ه ْل ِم َن ا ْل ِع ْل ِم َشي ٌء َ‬
‫ال َت ْع َل ُم ُه؟‬ ‫ْ‬ ‫ال‪ :‬فَ قُ ْل ُ‬ ‫َأغْ ِن َي ِائ ُك ْم فَ َت ُر ُد َ‬
‫وها َع َلى فُ قَ َر ِائ ُك ْم))‪ .‬قَ َ‬
‫ال َي ْع َلم ُه َّن إِ َّ‬

‫س َ‬ ‫َ‬ ‫َّ ُ‬ ‫ال‪َ (( :‬لقَ ْد ع َّلم ُ‬
‫اهلل َخ ْي ًرا َوإِ َّن ِم َن ا ْل َع ْل ِم َما َ‬ ‫قَ َ‬
‫ال‬ ‫ُ‬ ‫ال َي ْع َل ُم ُه إِ ال اهلل؛ اخل ْم ُ‬ ‫َ َ‬
‫َ‬ ‫ِ‬ ‫اع ِة َو ُي َن ِّز ُل ا ْل َغ ْي َ‬ ‫للهَّ َ‬ ‫ُ‬
‫ث َو َي ْع َل ُم َما في اْأل ْر َح ِام َو َما َت ْد ِري َنف ٌ‬
‫ْس‬ ‫اهلل‪ :‬إِ َّن ا ِع ْن َد ُه ِع ْل ُم َّ‬
‫الس َ‬
‫وت‪((‬لقمان‪َ .))٤٣:‬ص ِح ٌ‬
‫يح‬ ‫ض مَ ُت ُ‬‫ْس بِ َأ ِّي َأ ْر ٍ‬ ‫َماذَ ا َت ْك ِس ُ‬
‫ب َغدًا َو َما َت ْد ِري َنف ٌ‬
‫‪708‬‬
1084. Rib‘ī b. Hirāsh said: “A man from the Banū ‘Āmir narrated to
me that he came to the Prophet  and asked, ‘Can I come in?’ The
Prophet  said to his maid, ‘Go out and say to him, “Say, ‘Peace be
upon you! Can I come in?’ ” He did not ask for permission in a proper
way.’ The man said, ‘I overheard that before the girl came out to me
and I said, “Peace be upon you! Can I come in?” Then the Prophet
said, “And upon you. Enter!” The man continued, ‘I went in and said,
“With what have you been sent?” The Prophet said, “I have only
brought good. I have come to you (to teach that) you worship Allah
alone with no partner and stop worshipping al-Lāt and al- ‘Uzza, and
that you pray five prayers in the night and day, fast a month in the year
and go on hajj to this House. You are to take from the property of your
rich men and give it to your poor.” I said to him, “Is there anything
you do not know?” The Prophet said, “Allah knows the good. There
is knowledge that no one knows except Allah. There are five things
that only Allah knows: Allah has the knowledge of the Hour. He sends
down Abundant rain. He knows what is in the wombs. No soul knows
what it will earn the next day. A soul does not know in which land it
will die.” ’ ” (Luqmān 31: 34) (Authentic)
Commentary: The hadeeth contains the following points of benefit among
others: 1. One could say, “a-alij” or “a-adkhul” to ask for permission to
enter. They are both approved and they have the same meaning. 2. The one
who wrongly seeks to enter should be taught the correct prescripts of entering.
3. The companions – may Allah be pleased with them - keenly obeyed the
Prophet . 4. While anwering questions, one could start by giving a
synopsized response before following with its explanation. 5. The hadeeth
mentions the five pillars of Islam as cited in other authentic ahaadeeth
such as the hadeeth of Ibn Umar (radiya Allahu anhuma) collected by al-
Bukhaaree and Muslim in their Saheehs. 6. Students should not unnecessarily
jerky and be ambiguous when they ask questions, they should present their
questions confidently, clearly and mannerly. 7. Allah the Exalted says: “And
of Knowledge, you (mankind) have been given only a little.” (Q 17: 85).
709
Al-Adab Al-Mufrad
ُ ‫الس ِتئ َْذ‬

‫ان؟‬ َ ‫اب َك ْي‬
ْ ‫ف ْا‬ ٌ ‫ َب‬-‎٥۰۳
Chapter 503: How To Ask Permission To Enter
ُ ‫ اس َت ْأذَ َن عمر ع َلى ال َّنبِ ي ص َّلى‬:‫ال‬

‫اهلل َع َل ْي ِه‬ ُ ‫اس ر ِضي‬
َ ِّ َ ُ َ ُ ْ َ َ ٍِ ‫ َع ِن ْاب ِن َع َّب‬-‎١٠٨٥
َ ُ َ َ‫َو َس َّل َم فَ ق‬
ٌ ‫ أ َي ْد ُخ ُل ُع َم ُر؟ َص ِح‬،‫السال َُم َع َل ْيك ْم‬
‫يح‬ ِ ‫ول‬
َّ ،‫اهلل‬ ِ ‫السال َُم َع َلى َر ُس‬
َّ :‫ال‬
1085, Ibn Abbās said: “‘Umar asked permission to visit the Prophet
 and said, ‘Peace be upon the Messenger of Allah! Peace be upon
you! Can ‘Umar come in?’ ” (Authentic)
‫ َأ َنا‬:‫ال‬
َ ‫ َم ْن َذا؟ َف َق‬:‫ال‬
َ ‫اب َم ْن َق‬
ٌ ‫ َب‬-‎٥۰٤
Chapter 504: One Who Is Inquired: “Who Is It?” And Answered,

“Me”
َ ‫اهلل َع َل ْي ِه َو َس َّل َم ِفي َد ْي ٍن َك‬
‫ان‬ ُ ‫ َأ َت ْي‬:‫ال‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎١٠٨٦
))!‫ َأ َنا؟‬،‫((أ َنا‬
َ :‫ال‬
َ َ‫ ق‬.‫ َأ َنا‬:‫ت‬ َ َ‫ فَ ق‬.‫اب‬
َ :‫ال‬
ُ ‫ فَ قُ ْل‬،))‫((م ْن ذا؟‬ ُ ‫ فَ َدقَ ق‬،‫َع َلى َأبِ ي‬
َ ‫ْت ا ْل َب‬
َ
ٌ ‫ َص ِح‬.‫َكأ َّن ُه َك ِر َه ُه‬
‫يح‬
1086. Jābir said: “I came to the Prophet  about a debt my father
owed. I knocked at the door and he said, ‘Who is it?’ I said, ‘Me.’ He
said, ‘Me? Me?’ as if he disliked that.” (Authentic)
Commentary: Imam an-Nawawee (‫ )رحمه الله‬explained, “The scholars say:
when a person asks for permission and he is asked, ‘who is it’ it is disapproved
for him to say, ‘I’, based on this hadeeth, and because his saying, ‘I’ has not
brought any benefit or addition. The ambiguity still remains. He should
710
rather say, ‘So-and-so’ mentioning his name. If he says, ‘I, so-and-so’, there
is no blame in that as Umm Hani (radiya Allahu anha) said when she sought
for permission and the Prophet  asked, ‘Who is it?’ and she said, ‘I, Umm
Hani.’” See hadeeth no. 1087 below.
ُ ‫ َخرج ال َّنبِ ي ص َّلى‬:‫ال‬

َ ْ‫اهلل َع َلي ِه َو َس َّلم إِ َلى م‬
- ‫ال ْس ِج ِد‬ ُ ‫ عن بري َد َة ر ِضي‬-‎١٠٨٧
َ ْ َ ُّ َ َ َ َ َُْ ْ َ
َ َ‫ فَ ق‬.‫اك‬
‫ ((قَ ْد‬:‫ال‬ ُ ‫ َأ َنا ُب َر ْي َد ُة ُج ِع ْل‬:‫ت‬
َ ‫ت ِف َد‬ ُ ‫((م ْن َه َذا؟)) فَ قُ ْل‬ َ َ‫ فَ ق‬- ‫وسى َيق َْر ُأ‬
َ :‫ال‬
َ
َ ‫َوأ ُبو ُم‬
ٌ ‫ َص ِح‬.))‫او َد‬
‫يح‬ ِ ‫ُأ ْع ِطي َه َذا ِم ْز َم ًارا ِم ْن َم َز ِام ِير‬
ُ ‫آل َد‬ َ
1087. Burayda said: “The Prophet  went out to the mosque while
Abū Mūsā was reciting. He said, ‘Who is it?’ I said, ‘I am Burayda,
may I be your ransom!’ The Prophet said, ‘This man has been given
one of the flutes of the family of (Prophet) Dāwūd.’ ” (Authentic)
َ ‫اد ُخ ْل ِب َس‬
‫ال ٍم‬ َ ‫اس َت ْأ َذ َن َف َق‬
ْ :‫ال‬ ْ ‫اب ِإ َذا‬
ٌ ‫ َب‬-٥٠٥‎
Chapter 505: When One Asks Permission And Is Told, “Enter

With Peace”
‫اس َت ْأذَ َن َع َلى‬ ِ ‫ت َم َع َعب ِد‬

ْ َ‫ ف‬،‫اهلل ْب ِن ُع َم َر‬ ْ ُ ‫ ُك ْن‬:‫ال‬
َ َ‫ان ق‬ َّ ‫ َع ْن َع ْب ِد‬-‎١٠٨٨
َ ‫الر ْح َم ِن ْب ِن ُج ْد َع‬
َ َ َ ‫ فَ ِق‬،‫َأ ْه ِل َب ْي ٍت‬
ٌ ‫ َص ِح‬.‫ فَ أ َبى أنْ َي ْد ُخ َل َع َل ْي ِه ْم‬،))‫((اد ُخ ْل بِ َسال ٍَم‬
‫يح‬ ْ :‫يل‬
1088. ‘Abdu’r-Rahmān b. Jud‘ān said: “I was with ‘Abdullāh b.

‘Umar and he asked permission from the people of a house to enter.
He was told, ‘Enter with peace’ but he refused to enter.” (Authentic)
Commentary: It seems that he did not like the expression ‘enter with peace’
because Allah, Exalted is He, says on the Day of Judgement to the believers:
“Enter it with peace without fear” (Q 15: 46), so it is not befitting for a
human to use the expression used by Allah, Exalted is He.
711
Al-Adab Al-Mufrad
‫الن َظ ُر ِفي الدُّ ِور‬ ٌ ‫ َب‬-‎٥٠٦

َّ ‫اب‬
Chapter 506: Looking Into Houses
‫ ((إِ ذَ ا‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٠٨٩
َ َ ََْ ْ َ
ٌ ‫ َض ِع‬.))‫ال إِ ذْ َن‬
‫يف‬ َ َ‫َد َخ َل ا ْل َب َص ُر ف‬
the eye enters, permission to enter should not be given:” (Weak)
‫ َأ ْد ُخ ُل؟‬:‫ال‬ َّ َ‫ ف‬،‫ اس َت ْأذَ َن ر ُج ٌل َعلى ُح َذ ْيفَ َة‬:‫ال‬

َ َ‫ َوق‬،‫اط َل َع‬ َ ْ َ َ‫ َع ْن ُم ْس ِل ٍم ْب ِن ن َُذ ْي ٍر ق‬-‎١٠٩٠
َ َ :‫ال ح َذيفَ ُة‬
ٌ ‫ َص ِح‬.))‫ َوأ َّما إِ ْس ُت َك فَ َل ْم َت ْد ُخ ْل‬،‫ت‬
‫يح‬ ْ ‫((أ َّما َع ْي ُن َك فَ قَ ْد َد َخ َل‬ ْ ُ َ َ‫ق‬
1090. Muslim b. Nadhīr said: “A man asked permission from Hudhayfa

to come in. He looked in and said, ‘May I come in?’ Hudhayfa said,
‘As for your eye, it has already entered. As for your bottom, it has not
entered.’ ” (Authentic)
Commentary: The companion –  – berated the man for peeping into the
house before been allowed to come in. As mentioned ealier, looking into
the house while seeking permission before been allowed in is prohibited
for it violates people’s privacy and defeats the whole essence of asking for
permission before entrance.
‫ َح َس ٌن‬.‫ت َما َي ُسؤُ َك‬ َ َ‫ َأ ْس َت ْأ ِذ ُن َع َلى ُأ ِّمي؟ ق‬:‫ال َر ُج ٌل‬

َ ‫ إِ نْ َل ْم َت ْس َت ْأ ِذنْ َر َأ ْي‬:‫ال‬ َ َ‫ َوق‬-‎١٠٩٠
1090. A man said (to Hudhayfa): “Shall I ask permission from my

mother?” He said, “If you do not ask her permission, you may see
something you would not wish (to see).” (Authentic)
712
‫اهلل ص َّلى ُ‬ ‫‪‎‬ع ْن ُه؛ َأ َّن َأ ْع َرابِ ًّيا َأ َتى َب ْي َ‬‫ُ‬
‫اهلل َع َل ْي ِه‬ ‫ول ِ َ‬ ‫ت َر ُس ِ‬ ‫‪َ -‎١٠٩١‬ع ْن َأ َن ٍس ْب ِن َم ِال ٍك َر ِض َي اهلل َ‬
‫ودا محدَّ ًدا‪ ،‬فَ َتو َّخى ا َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ْأل ْع َرابِ َّي؛‬ ‫َ‬ ‫اب‪ ،‬فَ أ َخ َذ َس ْه ًما أ ْو ُع ً ُ َ‬ ‫َو َس َّل َم فَ أ ْلقَ َم َع ْي َن ُه ُخ َص َ‬
‫اص َة ا ْل َب ِ‬
‫ت َلفَ ْ‬ ‫ال‪َ :‬‬ ‫ِليفْقَ َأ َع َ َ‬
‫ت َع ْي َن َك))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫قأ ُ‬ ‫((أ َما إِ َّن َك َل ْو ث ََب َّ‬ ‫ب‪ .‬فَ قَ َ‬
‫ي اْأل ْع َرابِ ي‪ ،‬فَ َذ َه َ‬‫نْ‬ ‫َ‬
‫‪1091. Anas b. Mālik said: “A bedouin came to the house of the‬‬

‫‪Messenger of Allah  and put his eye to the crack of the door.‬‬
‫‪Therefore the Prophet took an arrow or a sharp stick and aimed it at‬‬
‫‪the bedouin as if to gouge out his eye. The man moved off and the‬‬
‫’‪Prophet said, ‘If you had stayed, I would have gouged out your eye.‬‬
‫)‪” (Authentic‬‬
‫‪See hadeeth no. 1069.‬‬
‫اب ر ِضي ُ‬
‫ال‪:‬‬ ‫خْ َ َّ‬
‫‪َ -‎١٠٩٢‬ع ْن َع َّمار ْب ِن َس ْع ًد الت َُّج ْيبِ ي قال ‪ :‬قال ُع َم ُر ْب ِن الط ِ َ َ‬
‫اع ِة َب ْي ٍت؛ قَ ْب َل َأ ْن ُي ْؤذَ َن َل ُه‪ ،‬فَ قَ ْد فَ َس َق))‪َ .‬ض ِع ٌ‬
‫يف‬ ‫((من م َ‬
‫أل َع ْي َن ْي ِه ِم ْن قَ َ‬ ‫َ ْ َ‬
‫‪1092. ‘Ammār b. Sa‘d al-Tujībi said: “ ‘Umar b. al- Khattāb, may Allah‬‬
‫‪be pleased with him, said, ‘Whoever fills his eye with the contents of a‬‬
‫)‪house before he has been given permission has transgressed.’ ” (Weak‬‬
‫اهلل َع َل ْي ِه َو َس َّل َم ‪َ -‬أ َّن‬ ‫ان ر ِضي ُ‬
‫ول ِ َ‬ ‫اهلل َع ْن ُه ‪َ -‬م ْو َلى َر ُس ِ‬
‫‪َ -‎١٠٩۳‬ع ْن ث َْو َب َ َ َ‬
‫((ال َي ِح ُّل ِال ْم ِر ٍئ ُم ْس ِل ٍم َأنْ َي ْن ُظ َر إِ َلى َج ْو ِف َب ْي ٍت‬
‫َ‬ ‫ال‪:‬‬ ‫ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم قَ َ‬ ‫َّ َ‬
‫ص َنف َْس ُه بِ َد ْع َو ٍة ُدو َن ُه ْم َحتَّى‬ ‫َحتَّى َي ْس َت ْأ ِذ َن؛ فَ إِ ْن فَ َع َل فَ قَ ْد َد َخ َل‪َ .‬و َ‬
‫ال َيؤُ ُّم قَ ْو ًما فَ َي ُخ ُّ‬
‫ال َأ ُبو َعب ِد ِ‬
‫اهلل‪َ :‬أ َص ُّح َما ُي ْر َوى‬ ‫ْ‬ ‫ال ُي َص ِّلي َو ُه َو َح ِاق ٌن َحتَّى َي َت َخ َّف َ‬
‫ف))‪ .‬قَ َ‬ ‫َي ْن َص ِر َ‬
‫ف‪َ .‬و َ‬
‫يث‪َ .‬ص ِح ٌ‬
‫يح‬ ‫ال ِد ُ‬
‫اب َه َذا حْ َ‬ ‫ِفي َ‬
‫هذا ا ْل َب ِ‬
‫‪713‬‬
Al-Adab Al-Mufrad
1093. Thawbān, the mawlā of the Messenger of Allah  said: “The
Prophet  said, ‘It is not lawful for a Muslim to look inside a house
until he has been given permission. If he does that, he has entered.
‘And no one should act as the Imām of a people and single him-
self out for supplication to the exclusion of others until he leaves.
‘And no one should pray while he is under pressure to urinate until he

has relieved himself.’ ”
Abū ‘Abdullāh (al-Bukhārī) said, “This is the soundest hadīth on this

matter.” (Authentic)
Commentary: 1. The one who looks into a house before being allowed to
enter gets the sin of one who has entered without permission. 2. The
expression: “And no one should act as the Imām of a people and single
himself out for supplication to the exclusion of others until he leaves” is
graded weak by some of the scholars including Ibn Taimiyyah and Ibn Qayim
(‫)رحمه الله‬. The Prophet  has been authentically and widely reported to
have made supplications using singular personal pronouns.
‫ال ٍم‬ ْ ‫اب َف‬

َ ‫ض ُل َم ْن َد َخ َل َب ْي َت ُه ِب َس‬ ٌ ‫ َب‬-‎٥۰٧
Chapter 507: The Virtue Of Someone Who Enters His House

With “Salam”
‫ال َث ٌة‬ ُ ‫ال ال َّنبِ ي ص َّلى‬

َ ‫ (( َث‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأبِ ي ُأمام َة ر ِضي‬-‎١٠٩٤
َ ُّ َ َ َ َ ْ َ
َ ‫ َوإِ نْ َم‬،‫اش ُك ِف َي‬

َ ْ‫ات َد َخ َل ج‬
،‫ َم ْن َد َخ َل َب ْي َت ُه بِ َسال ٍَم‬:‫الن ََّة‬ ِ ‫ُك ُّل ُهم َض ِام ٌن َع َلى‬
َ ‫ إِ ْن َع‬،‫اهلل‬ ْ
ِ ‫ فَ ُه َو َض ِام ٌن َعلى‬،‫الس ِج ِد‬
َ ْ‫م‬ َّ ِ ِ
‫ َو َم ْن‬،‫اهلل‬ ْ ‫ َو َم ْن َخ َر َج إِ َلى‬.‫فَ ُه َو َضام ٌن َعلى اهلل َع َّز َو َجل‬
‫يح‬ ِ ‫ فَ ُه َو َض ِام ٌن َع َلى‬،‫اهلل‬
ِ ‫يل‬ِ ِ‫َخ َر َج ِفي َسب‬
714
1094. Abū Umāma said: “The Prophet  said, ‘Three – Allah is
responsible for all of them – if they live, they will have enough, and
if they die, they will enter the Garden: Allah, the Mighty and Exalted,
is responsible for whoever enters his house saying “Salām.” Allah is
responsible for whoever goes out to the mosque. Allah is responsible
for whoever goes out in the way of Allah.’ ” (Authentic)
‫ فَ َس ِّل ْم َع َل ْي ِه ْم؛ حَ ِت َّي ًة‬،‫ت َعلى َأ ْه ِل َك‬ َ ‫ إِ ذَ ا َد َخ ْل‬:‫ال‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎١٠٩٥

َ َ َ ْ َ
‫وإِ ذَ ا ُح ِّيي ُت ْم بِ َت ِح َّي ٍة فَ َح ُّيوا‬:
َ ‫وج ُب ُه قَ ْو ُل ُه‬ِ ‫ت‬‎ُ ‫ال‬َّ ِ‫ َما ر َأ ْي ُت ُه إ‬:‫ال‬ ِ ‫ِم ْن ِع ْن ِد‬
َ َ‫ ق‬.‫اهلل ُم َب َار َك ًة َط ِّي َب ًة‬
َ
َ ‫بِ َأ ْح َس َن ِم ْن َها َأ ْو ُر ُّد‬
ُ ‫ َص ِح‬.))٦٨:‫ ((النساء‬.‫وها‬
1095. Jābir said: “When you come to your family, greet them with a
greeting from Allah which is blessed and good.”
He said, “I only think that this is a part of what is meant by God’s

injunction, ‘When you are offered a greeting, respond with a better
greeting or return the like of it.’ ” (al-Nisā’ 4: 86) (Authentic)
Commentary: It seems that the companion – Jabir bin Abdullah () –
ordered that the greeting should be said when one enters his house because
of the various orders from the Prophet  to give the greeting and in order
to ward off the evil of the Shaytan. See hadeeth no. 1096.
َ ‫ باب ِإ َذا َلم ي ْذ ُك ِر‬-‎٥۰٨

ُ ‫ َي ِب‬، ‫اهلل ِع ْندَ ُد ُخ ِول ِه ا ْل َب ْي َت‬
‫يت ِف ِيه‬ َ ْ ٌ َ
‫ان‬ َّ
Chapter 508: When Someone Does Not Mention Allah When

He Enters The House, Satan Spends The Night In It

ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ َ ُ
‫ ((إِ ذَ ا‬:‫ول‬ َ َّ َ ِ َ‫ أ َّن ُه م‬،‫ َع ْن َجابِ ٍر َر ِض َي اهلل َع ْن ُه‬-‎١٠٩٦
َ :‫ان‬
‫ال‬ َّ :‫ال‬ َ ‫د َخ َل الرج ُل بي َته فَ َذ َكر‬
َ َ‫ ق‬.‫ َو ِع ْن َد َط َع ِام ِه‬،‫اهلل َع َّز َو َج َّل ِع ْن َد ُد ُخ ِول ِه‬ َ ُ ْ َ ُ َّ َ
715
Al-Adab Al-Mufrad
‫ َأ ْد َر ْك ُت ُم‬:‫ان‬ َ ‫ فَ َلم ي ْذ ُك ِر‬،‫ وإِ ذَ ا د َخ َل‬،‫ال ع َشاء‬

ُ ‫الش ْي َط‬ َ َ‫ ق‬.‫اهلل ِع ْن َد ُد ُخ ِول ِه‬
َّ :‫ال‬ َ ْ َ َ َ َ َ ‫يت َل ُك ْم َو‬
َ ِ‫َمب‬
َ ْ‫ َأ ْد َر ْك ُتم م‬:‫ان‬
ُ ‫الش ْي َط‬ َ ‫ وإِ نْ َلم ي ْذ ُك ِر‬،‫يت‬
َ َ‫ ق‬.‫اهلل ِع ْن َد َط َع ِام ِه‬ َ ْ‫م‬
َ ‫ت َوا ْل َع َش‬
.))‫اء‬ َ ‫البِ ْي‬ ُ َّ :‫ال‬ َ ْ َ َ ِ‫الب‬
ٌ ‫َص ِح‬
‫يح‬
1096. Jābir said: “The Prophet  said, ‘When a man enters his
house, he should mention Allah, the Mighty and Exalted; when he
enters and when he eats. If he does this, Satan says (to his satans),
“You cannot spend the night or eat here.”
‘But when the man enters, and does not mention Allah when he does
so, Satan says to his satans, “You have your house for the night.” If
the man does not mention Allah when he eats, Satan says to his satans,
“You have your house for the night and your supper.” ’ ” (Authentic)
‫ال ُي ْس َت ْأ َذ ُن ِف ِيه‬
َ ‫اب َما‬
ٌ ‫ َب‬-‎٥۰٩
Chapter 509: Where One Is Not Obliged To Ask Permission
ُ ‫ َأ َتي َنا َأ َنس بن م ِال ٍك ر ِضي‬:‫ال‬

‫ َو ُه َو قَ ِاع ٌد ِفي‬- ‫اهلل َع ْن ُه‬ َ َ‫ار ِز ِمي ق‬ َ ْ‫ َع ْن َأ ْع نُ َ خ‬-‎١٠٩٧
َ َ َ َ ْ َ ْ ْ ‫ي ال َو‬
َ َ‫ َوق‬،‫ فَ َس َّل َم َع َل ْي ِه َصاحبِ ي‬- ‫س َم َع ُه َأ َح ٌد‬
َ َ َ‫ َأ ْد ُخ ُل؟ فَ ق‬:‫ال‬ ِ ِ ِ
،‫اد ُخ ْل‬
ْ :‫نس‬
ٌ ‫ال أ‬ َ ‫ َو َل ْي‬،‫د ْهل ِيزه‬
‫س َنبِ ٍيذ ُح ْل ٍو‬ َ َ ْ ٌ ‫َه َذا َم َك‬
َ ‫ فَ َج‬،‫ فَ أ َك ْل َنا‬،‫اما‬
ِّ ‫اء بِ ُع‬ ً ‫ب إِ َل ْي َنا َط َع‬ َّ َ‫ ف‬.‫ال َي ْس َتأ ِذ ُن ِف ِيه أ َح ٌد‬
َ ‫قر‬ َ ‫ان‬
ٌ ‫ َض ِع‬.‫ َو َسقَ ا َنا‬،‫ب‬

‫يف‬ َ ‫فَ َش ِر‬
1097. A‘yan al-Khwarzimī said: “We came to Anas b. Mālik while he

was sitting in his foyer without anyone else with him. My companion
greeted him and said, ‘May I come in?’ Anas said, ‘Come in. This is
a place where no one asks for permission.’ He had food brought to us
and we ate. Then a goblet of sweet nabīdh (water) was brought and he
drank and gave it to us to drink.” (Weak)
716
ِ ‫الس‬
‫وق‬ ُّ ‫يت‬ ُ ‫االس ِتئ َْذ‬
ِ ‫ان ِفي َح َو ِان‬ ْ ٌ ‫ َب‬-‎٥١٠
‫اب‬
Chapter 510: Asking Permission In Shops In The Market
ُ ‫ َص ِح‬.))‫وق‬
ِ ‫الس‬ ِ ‫ال َيس َت ْأ ِذ ُن َعلى ُبي‬ َ َ‫ َع ْن ُم َج ِاه ٍد ق‬-‎١٠٩٨
َ :‫ال‬
‫يح‬ ُّ ‫وت‬ ُ ْ َ ‫ان ْاب ُن ُع َم َر‬
َ ‫((ك‬
1098. Mujāhid said: “Ibn ‘Umar did not ask permission to enter shops
in the market.” (Authentic)
ْ
ُ ‫ َص ِح‬.))‫ان ْاب ُن ُع َم َر َي ْس َتأ ِذ ُن ِفي ُظ َّل ِة ا ْل َب َّز ِاز‬
‫يح ا ِْإل ْس َن ِاد‬ َ َ‫ َع ْن َع َط ٍاء ق‬-٩٩٠١‎
َ :‫ال‬
َ ‫((ك‬
1099. ‘Atā’ said: “Ibn ‘Umar used to ask permission to enter market-
stalls.” (Authentic)
Commentary: “Dhullat al-Bazzaaz” translated as ‘market-stalls’ actually
refers to a shop where clothings are sold. Thus, Ibn Umar (radiya Allahu
anhuma) would not ask for permission in the market shops except while
entering the boutiques since a buyer may be removing or wearing a cloth
such that not asking for permission before entrance may lead to violating the
person’s privacy. Allah knows Best.
717
Al-Adab Al-Mufrad
‫ف َي ْس َت ْأ ِذ َن َع َلى ا ْل ُف ُر ِس‬
َ ‫اب َك ْي‬
ٌ ‫ َب‬-‎٥١١
Chapter 511: How To Ask Permission From Persians (Meaning

In Other Than Arabic Language)
‫اص ٍم ْب ِن ُع َم َر ْب ِن‬ ِ ‫ني بِ ْن ِت ُع َم َر ْب ِن َع‬ ٍ ‫ َم ْو َلى ُأ ِّم ِم ْس ِك‬- ‫ال ِل ِك‬ َ ْ‫ َع ْن َأبِ ي َعب ِد م‬-‎١١٠٠
ْ
َ َ ‫ َأ ْر َس َل ْت ِني َم ْو‬:‫ال‬ ِ ‫ال َّط‬
‫اب‬ َ َ‫ فَ َل َّما ق‬،‫اء َم ِعي‬
ِ ‫ام بِ ا ْل َب‬ َ ‫ فَ َج‬،‫ال ِتي إِ َلى أبِ ي ُه َر ْي َر َة‬ َ َ‫ ق‬- ‫اب‬ َ ْ‫خ‬
َّ ‫ َيا َأ َبا ُه َر ْي َر َة! إِ َّن ُه َي ْأ ِت ِيني‬:‫ت‬

‫الز ْو ُر َب ْع َد‬ َ ‫ َأ ْن َد ُر‬:‫ت‬
ْ ‫ فَ قَ ا َل‬.‫ون‬ ْ ‫ َأ ْن َد َراييم)؟ قَ ا َل‬:‫ال‬
َ َ‫فق‬
.))‫يث َب ْع َد ا ْل ِو ْت ِر‬ َ َ‫ فَ إِ ذَ ا َأ ْو َت ْر ِت ف‬،‫وت ِري‬

َ ‫ال َح ِد‬ َ َ‫ ح‬:‫ال‬
ِ ‫((تدَّ ِثي َما َلم ُت‬ َ َ‫ث؟ ق‬ َ َ‫ا ْل َع َتم ِة فَ َأ ح‬
ُ َّ‫تد‬ َ
ٌ ‫َض ِع‬
.‫يف‬
1100. Abū ‘Abdu’l-Mālik, the mawlā of Umm Miskīn, daughter of

(‘Umar b.) ‘Āsim b. ‘Umar b. al-Khattāb, said: “My mistress sent me
to Abū Hurayra and he came with me. When he was at the door, he
said in Persian, ‘Ander āēm, Can we come in?’ She said in Persian,
‘Andarūn, Come in.’ Then she said, ‘Abū Hurayra, if visitors come to
me after ‘Isha’ (prayer), should I enter into conversation?’ He said,
‘Converse as long as you have not prayed the witr prayer. If you have
prayed the witr, there is no conversation after that.’ ” (Weak)
718
ِّ ‫اب ِإ َذا َك َت َب‬
‫ ُي َر ُّد َع َل ْي ِه‬،‫الذ ِّم ُّي َف َس َّل َم‬ ٌ ‫ َب‬-‎٥١٢
Chapter 512: When The Dhimmi Writes And Gives The

Greeting, He Is To Be Answered
‫وسى إِ َلى ِد ْهقَ ٍان ُي َس ِّل ُم َع َل ْي ِه ِفي‬ َ ‫ َك َت‬:‫ال‬ َ َ‫ان الن َّْه ِدي ق‬ َ ‫ َع ْن َأبِ ي ُع ْث َم‬-‎١١٠١
َ ‫ب أ ُبو ُم‬ َ
‫ت‬ َ َ‫ف‬‎ ،‫ب إِ َل َّي فَ َس َّل َم َع َل َّي‬
ُ ‫رد ْد‬ َ َ‫ َأ ُت َس ِّل ُم َع َل ْي ِه َو ُه َو َك ِاف ٌر؟ ق‬:‫يل َل ُه‬
َ ‫ ((إِ َّن ُه َك َت‬:‫ال‬ َ ‫ فَ ِق‬،‫ِك َتابِ ِه‬
ٌ ‫ َص ِح‬.))‫َع َل ْي ِه‬
‫يح‬
1101. Abū ‘Uthmān an-Nahdi said: “Abū Mūsā wrote to a Persian

grandee and greeted him in his letter. He was asked, ‘Do you greet
him while he is an unbeliever?’ He said, ‘He wrote to me and greeted
me, so I have answered him.’ ” (Authentic)
Commentary: It could be deduced from the narration that the companion
–  – agreed with the rest of the people that it was not allowed to give the
greeting of Salam to the non-Muslims, but he clarified that the prohibition
is restricted to initiating the greeting of Salam such that if a non-Muslim
clearly says the greeting of Salam to us, we should respond with the greeting
of Salam too. See narrations in Chapter 515.
719
Al-Adab Al-Mufrad
َ ‫الس‬
‫ال ِم‬ ِّ ‫ال ُي ْبدَ ُأ َأ ْه ُل‬
َّ ‫الذ َم ِة ِب‬ َ ‫اب‬
ٌ ‫ َب‬-‎٥١۳
Chapter 513: Do Not Give The People Of The Dhimma The

Greeting First

:‫ال‬ ُ ‫ عن َأبِ ي بصر َة ا ْل ِغفَ ِاري ر ِضي‬-‎١١٠٢
َ ِّ َ ُ َ َ َ َ ْ َ ْ َ
:‫ فَ قُ و ُلوا‬.‫السال َِم؛ فَ إِ ذَ ا َس َّل ُموا َع َل ْي ُك ْم‬ ُ ‫ال َت ْب َد ُأ‬
َّ ِ‫وه ْم ب‬ ٌ ‫((إِ ِّني َر ِاك‬
َ ‫ب َغ ًدا إِ َلى َي ُه‬
َ َ‫ ف‬،‫ود‬
ُ
ٌ ‫ َص ِح‬.))‫َو َع َل ْيك ْم‬
‫يح‬
1102. Abū Basra al-Ghifāri said: “The Prophet  said, ‘I will ride
to the Jews tomorrow. Do not give them the greeting first. If they
greet you, then respond, saying, “wa ‘alaykum, and upon you.” ’ ”
(Authentic)
Commentary: The hadeeth prohibits giving the Salam first to the non-
Muslims, and teaches that when the non-Muslims greet us first with the
Salam, we should say, “Wa ‘alaykum, and upon you.” However, it appears
this manner of replying their greeting of Salam, was because the non-Muslims
used to say, “As-Saam ‘alaykum, death (instead of peace) be upon you” as
in hadeeth no. 311, 1105 and 1106. They should be answered with the like of
what they say.
َ :‫ال‬
‫((أ ْه ُل‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١١۰۳
ٌ ‫ َص ِح‬.))‫يق‬
‫يح‬ َّ ‫ضي ِق‬
ِ ‫الط ِر‬ َ ُ ‫اض َط ُّر‬
َ ْ ‫وه ْم إِ َلى أ‬ ُ ‫ال َت ْب َد ُأ‬
َّ ِ‫وه ْم ب‬
ْ ‫ َو‬،‫السال َِم‬ ِ ‫ا ْل ِك َت‬
َ ‫اب‬
1103. Abū Hurayra said: “The Prophet  said, ‘The People of
the Book, do not give them the greeting first. Constrain them to the
narrowest part of the road.’ ” (Authentic)
Commentary: The one who ascribes to Allah what He is not and gives
worship to other than the One Who created and provides for all is, to say the
720
least, an ingrate, not deserving of the reverence of first been greeted with the
Salam. And from the ignominy that follows him for his disbelief is his been
constrained to the sides of the road!
ِ ‫اب َم ْن َس َّل َم َع َلى‬

‫الذ ِّم ِّي ِإ َش َار ًة‬ ٌ ‫ َب‬-‎٥١٤
Chapter 514: A Person Greeting The Dhimmi With A Gesture
ٌ ‫ َص ِح‬.))‫ني إِ َش َار ًة‬

‫يح‬ ِ ‫ ((إِ مَّ َنا َس َّلم َعب ُد‬:‫ال‬
َ ‫اهلل َع َلى الدَّ َه ِاق‬ َ َ‫ َع ْن َع ْلقَ َم َة ق‬-‎١١٠٤
ْ َ
1104. ‘Alqama said: “‘Abdullāh used to greet the Persian grandees

with a gesture.” (Authentic)
Commentary: Imam Al-Albaanee (‫ )رحمه الله‬deduced from this narration that
one could initiate greeting a non-Muslim first with other known forms of
greeting such as “good morning”, “how are you” and similar others. See
Silsilat al-Ahaadeeth is-Saheehah (2/320).
ُ ‫ود ٌّي ع َلى ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫ َم َّر َي ُه‬:‫ال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-٥٠١١‎
َ ِّ َ َ َ ْ َ
‫ فَ ُأ ِخ َذ‬،))‫ام َع َل ْي ُك ْم‬ َّ :‫ال‬
ُ ‫الس‬ َ َ‫ ((ق‬:‫ال‬ َ َ‫السال ََم! فَ ق‬
َّ ‫ص َح ُاب ُه‬
َ
ْ ‫ فَ َر َّد أ‬،‫ام َع َل ْي ُك ْم‬
ُ ‫الس‬ َ َ‫فَ ق‬
َّ :‫ال‬
‫يح‬ َ َ‫((ر ُّدوا َع َل ْي ِه َما ق‬ َ َ‫ ق‬،‫ف‬
ُ :‫ال‬ َ ‫اع َت َر‬ ِ ‫ا ْلي ُه‬
ْ َ‫ود ُّي ف‬ َ
1105. Anas said: “A Jew passed by the Prophet  saying, ‘Sām
(death) be upon you.’ His Companions returned the salām (peace).
The Prophet said, ‘The Jew said, “Sām (death) be upon you.” They
took hold of the Jew who admitted it. The Prophet said, ‘Answer him
with what he said.’ ” (Authentic)
Commentary: Apparently, the Prophet () disapproved of the companions’
response to the Jew because he said, “death be upon you” instead of “peace
be upon you”. Therefore, to ‘answer them with what they say’ would imply
also, that if they clearly express the greeting of Salam they should be replied
with the Salam too.
721
Al-Adab Al-Mufrad
ِّ ‫الر ُّد َع َلى َأ ْه ِل‬

‫الذ َّم ِة؟‬ َّ ‫ف‬َ ‫اب َك ْي‬
ٌ ‫ َب‬-٥١٥‎
Chapter 515: How To Answer The People Of The Dhimma
ُ ‫اهلل ص َّلى‬ ُ ‫اهلل ب ِن عمر ر ِضي‬

َ َ‫ َأ َّن ُه ق‬،‫اهلل َع ْن ُه َما‬ ِ ‫ َع ْن َعب ِد‬-‎١١٠٦
‫اهلل‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
:‫ فَ قُ و ُلوا‬،‫ام َع َل ْي َك‬ ُ ُ‫ فَ إِ مَّ َنا َيق‬،‫ود إِ ذَ ا َس َّل َم َع َل ْي ُك ْم َأ َح ُد ُه ْم‬
َّ :‫ول‬
ُ ‫الس‬ َ ‫ ((إِ َّن ا ْل َي ُه‬:‫َع َل ْي ِه َو َس َّل َم‬
ٌ ‫ َص ِح‬.))‫َو َع َل ْي َك‬
‫يح‬

‘When one of the Jews greets you, he only says, “As-Sam ‘alaykum
(Death be upon you),” respond, “And upon you.” ’ ” (Authentic)
‫ َأ ْو‬،‫ َأ ْو َن ْص َر ِان ًّيا‬،‫وديا‬ َ ‫السال ََم َعلى َم ْن َك‬

ًّ ‫ان َي ُه‬ َ َ‫اس ق‬
ُ :‫ال‬
َّ ‫((ر ُّدوا‬ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١١٠٧
َ ‫وإِ ذَ ا ُح ِّيي ُت ْم بِ َت ِح َّي ٍة فَ َح ُّيوا بِ َأ ْح َس َن ِم ْن َها َأ ْو ُر ُّد‬ َ ‫لك بِ َأ َّن‬

ُ ُ‫اهلل َيق‬ ِ ‫َم ُج‬
َ َ‫وس ًّيا؛ ذ‬
)) ً ‫وها‬ َ :‫ول‬
.‫ َح َس ٌن‬.)٦٨:‫(النساء‬
1107. Ibn ‘Abbās said: “Return the greeting to whoever it is, Jew,
Christian or Magian. That is because Allah says, ‘When you are
greeted, then respond with a greeting better than it or return the like of
it.’ ” (al-Nisā’ 4: 86) (Sound)
Commentary: Perhaps the author, Imam al-Bukhaaree (‫ )رحمه الله‬cited this
narration here, and in fact the one before it, to demonstrate that if a non-
Muslim greets us first with a clear greeting of Salam, we should respond also
with the greeting of Salam. Imam Ibn Battal (‫ )رحمه الله‬and others among the
pious predecessors averred similarly. See narration no. 1101 and 1113.
722
‫ال ْش ِر ُك‬ ُ ْ‫يم َع َلى َم ْج ِل ٍس ِف ِيه م‬
ُ ْ‫ال ْس ِل ُم َو م‬ ُ ‫الت ْس ِل‬
َّ ‫اب‬
ٌ ‫ َب‬-‎٥١٦
Chapter 516: The Greeting To The Assembly Which Includes

Both Muslims And Idol-Worshippers
ُ َ َ ُ
َ ‫ أ َّن ال َّنبِ َّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َر ِك‬:‫ام َة ْب ِن َز ْي ٍد أ ْخ َب َر ُه‬
‫ب َع َلى ِح َم ٍار‬ َ ‫ َع ْن أ َس‬-‎١١۰٨
ُ ‫ام َة ْب َن َز ْي ٍد َو َر َاء ُه؛ َي ُع‬ ُ َ ‫ و َأر َد‬،‫اف ع َلى قَ ِطيفَ ٍة فَ َد ِكي ٍة‬
،‫اد َة‬
َ ‫ود َس ْع َد ْب َن ُع َب‬ َ ‫ف أ َس‬ ْ َ َّ َ ٌ ‫ع َل ْي ِه إِ َك‬‎
َ
ِ ‫ َوذَ ِل َك قَ ب َل َأ ْن ُيس ِلم َعب ُد‬- ‫ول‬
‫ فَ إِ ذَ ا‬- ‫اهلل‬ ٍ ‫اهلل ْب ُن َأبِ ِّي ْب ِن َس ُل‬
ِ ‫َحتَّى َم َّر مِ َب ْج ِل ٍس ِف ِيه َعب ُد‬
ْ َ ْ ْ ْ
َ ‫ني و َعب َد ِة ا‬ ُ ْ‫ال ْج ِل ِس َأ ْخال ٌ ِ م‬
ٌ ‫ َص ِح‬.))‫ فَ َس َّل َم َع َل ْي ِه ْم‬،‫َان‬
‫يح‬ ِ ‫ْأل ْوث‬ ِ ُ ْ‫الس ِل ِم َ م‬
َ َ َ ‫ني َوال ْش ِرك‬ ْ ‫َط م َن‬
َ ْ‫ِفي م‬
1108. Usāma b. Zayd said: “One day the Prophet  was riding on a
donkey on a straw saddle covered by a rug from Fadak. Usāma b. Zayd
was riding behind him. He was on his way to visit Sa‘d b. ‘Ubāda. He
passed by a meeting which included ‘Abdullāh b. Ubayy b. Salūl –
and that was before the ‘Abdullāh announced being a Muslim. The
meeting contained a mixture of Muslims and Mushriks and idol-
worshippers. He greeted them with the salam.” (Authentic)
Commentary: Imam an-Nawawee (‫ )رحمه الله‬explained that, “The Sunnah is
that if a person passes by a gathering in which there are Muslims and non-
Muslims, he should say the greeting of Salam in a manner that encompasses
all while intending the Muslims.” Sharh Saheeh al-Adab al-Mufrad (3/229).
723
Al-Adab Al-Mufrad
ِ ‫ف َي ْك ُت ُب ِإ َلى َأ ْه ِل ا ْل ِك َت‬
‫اب؟‬ َ ‫اب َك ْي‬
ٌ ‫ َب‬-‎٥١٧
Chapter 517: How Does One Write To The People Of The

Book?
‫ان ْب َن َح ْر ٍب َأ ْر َس َل إِ َل ْي ِه ِه َرق ُْل َم ِل ُك‬

َ ‫ َأ َّن َأ َبا ُسف َْي‬:‫اس َأ ْخ َب َر ُه‬ ِ ‫ َع ْن َعب ِد‬-‎١١٠٩
ٍ ‫اهلل ْب ِن َع َّب‬ ْ
‫اهلل َع َل ْي ِه َو َس َّل َم َّال ِذي ُأ ْر ِس َل بِ ِه َم َع ِد ْح َي َة ا ْل َكلْبِ ِّي‬ ِ ‫ ث َُّم َد َعا بِ ِك َت‬،‫وم‬
َ ِ ‫ول‬ ِ ‫اب َر ُس‬ ِ ‫الر‬
ُّ
.‫الر ِح ِيم‬
َّ ‫الر ْح َم ِن‬ ِ ‫ ((بِ س ِم‬:‫ فَ إِ ذَ ا ِف ِيه‬،‫ فَ قَ ر َأ ُه‬،‫ فَ دفَ َع ُه إِ َلى ِهرق َْل‬،‫إِ َلى َع ِظ ِيم ُب ْصرى‬
َّ ‫اهلل‬ ْ َ َ َ
‫ َأ َّما‬.‫ َسال ٌَم َع َلى َم ِن َّات َب َع ا ْل ُه َدى‬،‫وم‬ ِ ‫ِم ْن ُم َح َّم ٍد ْب ِن َعب ِد‬
ُّ ‫اهلل َو َر ُس ِول ِه إِ َلى ِه َرق َْل َع ِظ ِيم‬
ِ ‫الر‬ ْ
َ ‫ فَ إِ ْن َت َو َّل ْي‬،‫ي‬
‫ت‬ ُ ‫ َأس ِلم َتس َلم؛ ي ْؤ ِت َك‬،‫وك بِ ِدعاي ِة ا ِْإلسالَم‬
ِ ْ‫اهلل َأ ْج َر َك َم َّر َت ن‬ َ ‫أ ْد ُع‬‎َ ‫َب ْع ُد؛ فَ إِ ِّني‬
ُ ْ ْ ْ ْ ِ ْ َ َ
ِ ‫قُ ْل َيا َأ ْه َل ا ْل ِك َت‬‫ و‬:‫ني‬
‫اب َت َعا َل ْوا إِ َلى َك ِل َم ٍة َس َو ٍاء َب ْي َن َنا َو َب ْي َن ُك ْم‬ َ ‫فَ إِ َّن َع َلي َك إِ ثْم ا‬
ِ ‫ْأل ِر‬
َ ‫يس ِّي‬ َ ْ
‫يح‬ َ ‫اش َه ُدوا بِ َأ َّنا ُم ْس ِل ُم‬:
ٌ ‫ َص ِح‬.))٤٦:‫((آل عمران‬‫ون‬ ْ ‫إِ لى قَ ْو ِل ِه‬
1109. ‘Abdullāh b. ‘Abbās said: “Heraclius, the Byzantine Emperor

sent for Abū Sufyan b. Harb and asked him for the letter of the
Messenger of Allah  which Dihya al-Kalbi had brought to the
Governor of Busra. The Governor had forwarded it to Heraclius who
read it. It said, ‘In the name of Allah, the Merciful, the Compassionate.
From Muhammad, the slave and Messenger of Allah to Heraclius, the
Chief of the Greeks. Peace be upon those who follow the guidance. I
invite you to come to Islam. If you become Muslim, you will be safe
and Allah will give you your reward twice over. If you turn away,
then you will be guilty of the sin of your followers. “O People of the
Book, come to a word which is common between you and us: That
we worship none but Allah; That we associate no partners with Him;
That we erect not from among ourselves, Lords and patrons other than
Allah.” If then they turn back, say: “Bear witness that we (at least) are
Muslims (bowing to Allah’s will)” ’ ” (Āl ‘Imrān 3: 64) (Authentic)
724
Commentary: From the points of benefit in this hadeeth are: 1. It establishes
correspondence as one of the means of inviting to the religion. 2. It is
recommended to commence letters with the expression, “Bismillah ir-
Rahmaan ar-Raheem”. See Chapter no. 527. 3. If it were permissible to
start greeting a non-Muslim first with the Salam, the Prophet  would
have done so in this letter. 4. The expression, “Amma ba’d, To proceed”, is
also used in letters as in speeches. See Chapter 526. 5. A person who leads
others towards goodness is also rewarded with goodness practiced by those
he has guided towards it. Similarly, he bears the burdens of the sins of those
he led to sin along with his own sin.
.‫الس ُام َع َل ْي ُك ْم‬ ِ ‫ال َأ ْه ُل ا ْل ِك َت‬

َّ :‫اب‬ َ ‫اب ِإ َذا َق‬
ٌ ‫ َب‬-‎٥١٨
Chapter 518: When The People Of -The Book Say, “As-Sām

‘Alaykum (Death Be Upon You)”
ُ ‫ود ع َلى ال َّنبِ ي ص َّلى‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎١١١٠

‫اهلل َع َل ْي ِه‬ َ ِّ ٌ ‫س َّل َم َن‬‎
َ ِ ‫اس ِم َن ا ْل َي ُه‬ َ َ‫اهلل َع ْن ُه ق‬
َ :‫ال‬ َ َ َ ْ َ
ُ ‫ت ع ِائ َش ُة ر ِضي‬
– ‫اهلل َع ْن َها‬ َ َ َ ْ ‫ فَ قَ ا َل‬،))‫((و َع َل ْي ُك ْم‬
َ :‫ال‬ َ َ‫ ق‬،‫ام َع َل ْي ُك ْم‬ َّ :‫َو َس َّل َم فَ قَ ا ُلوا‬
ُ ‫الس‬
‫اب‬
ُ ‫ن‬َ ُ‫ ج‬،‫ت َع َلي ِهم‬
ْ ْ ُ ‫ َر َد ْد‬-‫ت فـ‬ ِ َ‫ قَ ْد م‬،‫((ب َلى‬
ُ ‫[س ْع‬ َ َ‫ َأ َل ْم َت ْس َم ْع َما قَ ا ُلوا؟ ق‬:- ‫ت‬
َ :‫ال‬ ْ ‫َو َغ ِض َب‬
ٌ ‫ َص ِح‬.))‫ون َع َل ْي َنا‬
‫يح‬ َ ‫ َو‬،‫َع َل ْي ِه ْم‬
َ ‫ال َي َج ُاب‬
1110. Jābir said: “Some of the Jews greeted the Prophet  saying,
‘As-Sām ‘alaykum (Death be upon you)’ and the Prophet responded,
‘And upon you.’ ‘Ā’isha, ‘may Allah be pleased with her, said angrily,
‘Didn’t you hear what they said?’ The Prophet replied, ‘Yes, and I
answered them. We will be answered for what we said of them and
they will not be answered for what they said of us.’ ” (Authentic)
Commentary: See hadeeth no 1105.
725
Al-Adab Al-Mufrad
ْ ‫يق ِإ َلى َأ‬

‫ض َي ِق َها‬ ِ ‫الط ِر‬ ِ ‫ض َط ُّر َأ ْه ُل ا ْل ِك َت‬
َّ ‫اب ِفي‬ ْ ‫اب ُي‬
ٌ ‫ َب‬-‎٥١٩
Chapter 519: The People Of The Book Are Forced To The

Narrowest Part Of The Road

‫ ((إِ ذَ ا‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-١١١١‎
ْ ‫وه ْم إِ لى َأ‬
ٌ‫ َشاذ‬.))‫ض ِيق َها‬ ُ ‫اض َط ُر‬ ُ ‫ال َت ْب َد ُأ‬
َّ ِ‫وه ْم ب‬
ْ ‫ َو‬،‫السال َِم‬ َ َ‫ ف‬،‫يق‬ َّ ‫ني ِفي‬
ِ ‫الط ِر‬ َ ‫ال ْش ِر ِك‬
ُ ْ‫َل ِقي ُتم م‬
ُ
1111. Abū Hurayra said: “The Prophet  said, ‘When you meet
the Mushriks in the road, you should not give the greeting to them
first and you should force them to the narrowest part of the road.’ ”
(Strange)
‫لذ ِّمي؟‬ َ ‫اب َك ْي‬

ِّ ‫ف َيدْ ُعو ِل‬ ٌ ‫ َب‬-٠٢٥ ‎
Chapter 520: How To Make Supplication For A Dhimmi
ُ ‫اله ِني ر ِضي‬

‫ َأ َّن ُه َم َّر‬:‫اهلل َع ْن ُه‬ َ
َ َ َ ُ ْ‫ َع ْن أبِ ي َع ْم ِرو الشيبانى عن ُعق َْب َة ْب ِن َع ِام ٍر ج‬-‎١١١٢
َ َ‫ فَ ق‬.‫ات ُه‬
‫ َل ُه‬‎ ‫ال‬ ِ ‫ َو َع َلي َك َور ْح َم ُة‬:‫ فَ س َّلم فَ ر َّد َع َلي ِه‬،‫بِ ر ُج ٍل َهي َئ ُت ُه َهي َئ ُة ُمس ِل ٍم‬
ُ ‫اهلل َو َب َر َك‬ َ ْ ْ َ َ َ ْ ْ ْ َ
ِ ‫ ((إِ َّن ر ْح َم َة‬:‫ال‬
‫اهلل َو َب َر َك َات ُه‬ َ َ َ‫ فَ ق‬.‫ام ُعق َْب ُة فَ َتبِ َع ُه َحتَّى َأ ْد َر َك ُه‬
َ َ‫ إِ َّن ُه َن ْص َر ِان ٌّي! فَ ق‬:‫الم‬
ُ ‫ا ْل ُغ‬
ُ ‫ال‬
‫ َح َس ٌن‬.))‫ َو َو َل َد َك‬،‫ َو َأ ْك َث َر َما َل َك‬،‫اهلل َح َي َات َك‬ َ ‫ َل ِك ْن َأ َط‬،‫ني‬
ُ ْ‫َع َلى م‬
1112. ‘Abū ‘Amr ash-Shaybāni said: “ ‘Uqba b. ‘Amir al-Juhani

passed by a man who looked like a Muslim who greeted him and
‘Uqba answered him, saying, ‘And upon you and the mercy of Allah
and His blessings.’ The servant said to him. ‘He is a Christian.’ ‘Uqba
726
rose and followed the man until he caught up to him. He said, ‘The
mercy of Allah and His blessings are for the believers, but may Allah
make your life long and give you much wealth and many children.’ ”
(Sound)
Commentary: It could be deduced that the companion –  – viewed that it
is not allowed to return the greeting of Salam to the non-Muslim that greets
us with it. However, the earlier position is more preponderant because it is
corroborated by, amongst other narrations, the verse cited by Abdullah bin
Abbass (radiya Allahu anhuma). The point of reference in this narration is
the permissibility of supplicating for the non-Muslim.
َ ‫ َو ِف‬:‫ت‬
،‫يك‬ ُ ‫ قُ ْل‬،‫يك‬ ُ ‫ بار َك‬:‫ال ِلي ِفرعو ُن‬
َ ‫اهلل ِف‬ َ َ‫ (( َل ْو ق‬:‫ال‬
َ َ‫اس ق‬
ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١١١۳
َ َ ْ َ ْ
‫يح‬ ُ ‫َوفَ ْر َع‬
َ ‫ون قَ ْد َم‬
1113. Ibn ‘Abbās said: “If Pharaoh had said to me, ‘May Allah bless
you,’ I would have said, ‘And you.” But Pharaoh is dead.” (Authentic)
See comment on narration no. 1105.
‫ون ِع ْن َد ال َّنبِ ِّي َص َّلى‬ َ ‫ود َي َت َع‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأبِ ي موسى ر ِضي‬-١١١٤ ‎
َ ‫اط ُس‬ ُ ‫ان ا ْل َي ُه‬ َ َ َ ُ ْ َ
ُ ‫يكم‬ ُ ِ َ :‫ول‬ ُ ‫ ((يرحم ُكم‬:‫ول َلهم‬
َ ‫ فَ َك‬.))‫اهلل‬
ُ ُ‫ان َيق‬ ُ
َ ‫اهلل َع َلي ِه وس َّلم رج‬
‫اهلل‬ ُ ‫((ي ْهد‬ ُ ُ َ َْ ْ ُ َ ُ‫اء أ ْن َيق‬
َ َ َ َ َ َ ْ
ُ
ٌ ‫ َص ِح‬.))‫َو ُي ْص ِل ُح َبا َلك ْم‬
‫يح‬
1114. Abū Musa said: “The Jews used to sneeze in the presence of
the Prophet  hoping that he would say to them. ‘May Allah have
mercy on you,’ but he would say, ‘May Allah guide you and put your
affairs in order.’ ” (Authentic)
Commentary: The point of reference in this hadeeth here is the permissibility
of supplicating for the non-Muslim for guidance, the greatest of which is
been guided unto Islam. See hadeeth no. 940.
727
Al-Adab Al-Mufrad
‫ص َر ِاني َو َل ْم َي ْع ِر ْف ُه‬ َّ ‫اب ِإ َذا َس َّل َم َع َلى‬

ْ ‫الن‬ ٌ ‫ َب‬-٥٢١ ‎
Chapter 521: When Someone Greets A Christian Unknowingly
‫ فَ ُأ ْخبِ َر‬،‫ فَ َر َّد َع َل ْي ِه‬،‫ فَ َس َّل َم َع َل ْي ِه‬،‫ َم َّر ْاب ُن ُع َم َر بِ َن ْص َر ِان ٍّي‬: ‫ال‬ َّ ‫ َع ْن َع ْب ِد‬-‎١١١٥
َ َ‫الر ْح َم ِن ق‬
‫ َح َس ٌن‬.))‫((ر َّد َع َل َّي َسال َِمي‬ َ َ‫ فَ ق‬،‫ فَ َل َّما َع ِل َم َر َج َع إِ َل ْي ِه‬،‫َأ َّن ُه َن ْص َر ِان ٌّي‬
ُ :‫ال‬
1115. ‘Abdu’r-Rahmān said: “Ibn ‘Umar passed by a Christian

who greeted him and Ibn ‘Umar returned the greeting. He was
told that the man was a Christian. When’ he learned that, he went
back to the man and said, ‘Give me back my salām.’ ” (Sound)
Commentary: It contains further proof for the prohibition of initiate the
greeting with a non-Muslim, and shows the companion’s keenness to extend
the greetings of Salam.
َ َ ‫ ُف‬:‫ال‬
َ ‫اب ِإ َذا َق‬
‫ال َم‬ َّ ‫ال ٌن ُي ْق ِر ُئك‬
َ ‫الس‬ ٌ ‫ َب‬-‎٥٢٢
Chapter 522: When One Says, “So-And-So Sends You His

Greetings”
ُ ‫((ج ْب ِر‬
‫يل‬ ِ :‫ال َل َها‬ ُ ‫ َأ َّن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنها‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎١١١٦
َ َّ َ َ َ َ َ ْ َ
ُ
ٌ ‫ َص ِح‬.‫اهلل‬
‫يح‬ َ َّ ‫ َو َع َل ْي ِه‬:‫ت‬
ِ ‫السال َُم َور ْح َم ُة‬ َّ ‫َيق َْرأ َع َل ْي ِك‬
ْ ‫ فَ قَ ا َل‬.))‫السال ََم‬
told her, ‘Jibrīl sends you the greeting.’ She replied, ‘And peace be
upon him and the mercy of Allah.’ ” (Authentic)
728
‫اب ا ْل ِك َت ِ‬
‫اب‬ ‫اب َج َو ُ‬
‫‪َ -‎٥٢۳‬ب ٌ‬
‫‪Chapter 523: Answering A Letter‬‬
‫اب ا ْل ِك َت ِ‬
‫اب َح ًّقا َك َر ِّد‬ ‫َ‬
‫ألرى جِ َ‬ ‫اس ر ِضي ُ‬
‫ل َو ِ‬ ‫ال‪(( :‬إِ َّني َ‬ ‫‪َ -‎١١١٧‬ع ِن ْاب ِن َع َّب ٍ َ َ‬
‫السال َِم))‪َ .‬ح َس ٌن‬
‫َّ‬
‫‪1117. Ibn ‘Abbās said: “I think that answering a letter is a duty just‬‬
‫)‪like returning the greeting.” (Sound‬‬
‫‪Commentary: That is, it is obligatory to respond to the greeting of Salam in‬‬
‫‪a correspondence as it is obligatory in speech. See narration no. 1108.‬‬
‫اب ا ْل ِك َتا َب ُة ِإ َلى ِّ‬

‫الن َس ِاء َو َج َو ُاب ُه َّن‬ ‫‪َ -‎٥٢٤‬ب ٌ‬
‫‪Chapter 524: Letters To Women And Replying To Them‬‬
‫َّاس‬ ‫ت ِل َع ِائ َش َة ‪َ -‬و َأ َنا ِفي ِح ْج ِر َها ‪َ -‬و َك َ‬

‫ان الن ُ‬ ‫‪َ -‎١١١٨‬ع ْن َع ِائ َش َة بِ ْن ِت َط ْل َح َة قَ ا َل ْ‬
‫ت‪ :‬قُ ْل ُ‬
‫اب َي َت َأ َّخ َو ِني‬ ‫وخ َي ْن َت ُاب ِوني مِ َل َك ِاني ِم ْن َها‪َ ،‬و َك َ‬

‫ان َّ‬
‫الش َب ُ‬ ‫َي ْأ ُتو َن َها ِم ْن ُك ِّل ِم ْص ٍر‪ ،‬فَ َك َ‬
‫ان ُّ‬
‫الش ُي ُ‬
‫اب فُ ال ٍَن‬ ‫ْأل ْم َص ِار‪ ،‬فَ َأقُ ُ‬

‫ول ِل َع ِائ َش َة‪َ :‬يا َخا َل ُة! َه َذا ِك َت ُ‬
‫ون إِ لي ِم َن ا َ‬ ‫ْ‬ ‫فَ ُي ْه ُد َ‬
‫ون إِ َّ‬
‫لي‪َ ،‬و َيك ُت ُب َ َّ‬
‫َ‬ ‫َ‬ ‫َ‬
‫ول ِلي َع ِائ َش ُة‪ :‬أ ْي ُب َن َّي ُة! فَ أ ِجيبِ ِيه َوأ ِثيبِ ِيه‪ ،‬فَ إِ نْ َل ْم َي ُك ْن ِع ْن َد ِك ث ََو ٌ‬
‫اب‪،‬‬ ‫َو َه ِد َّي ُت ُه فَ َتقُ ُ‬
‫َأ ْع َط ْي ُت ِك‪ .‬فَ قَ ا َل ْ‬

‫ت‪ :‬فَ ُت ْع ِط ِيني‪َ .‬ح َس ٌن‬
‫‪729‬‬
Al-Adab Al-Mufrad
1118. ‘Ā’isha bint Talha said: “I spoke to ‘Ā’isha when I was in her
care. People used to visit her from everywhere. Old people used to
visit me because of my position with her. Young men used to treat me
as a sister and give me presents and write to me from their cities. I said
to ‘Ā’isha, ‘Aunt, this is a letter from so-and-so and his gift.’ ‘Ā’isha
said to me, ‘My daughter, answer him and reward him. If you do not
have anything to give, I will give something to you.’ ”
She (‘Ā’isha bint Talha) said, “She did used to give to me.” (Sound
Chain)
Commentary: Aa’isha bint Talha (rahimahallah) was the daughter of Umm
Kulthum, sister of ‘Aa’isha both daughters of Abu Bakr as-Siddeeq (radiya
Allahu anhum). She was a very beautiful, brilliant and pious woman. The
point of reference, however, in this narration is that it is allowed to write
letters to the scholars about the matters of the religion and send gifts to them
too even if they are females. It encourages exchanging gifts and helping one
another upon goodness.
‫اب؟‬ َ ‫اب َك ْي‬

ِ ‫ف ُي ْك َت ُب َصدْ ُر ا ْل ِك َت‬ ٌ ‫ َب‬-‎٥٢٥
Chapter 525: How To Write The Beginning Of A Letter
َ ‫ال ِل ِك ْب ِن َم ْر َو‬
‫ان‬ َ ْ‫ب إِ َلى َعب ِد م‬ ِ ‫اهلل ْب ِن ِدي َن ِار؛ َأ َّن َعب َد‬
َ ‫اهلل ْب َن ُع َم َر َك َت‬ ِ ‫ َع ْن َعب ِد‬-‎١١١٩
ْ ْ ْ
‫ني ِم ْن َع ْب ِد‬ ُ ْ‫ال ِل ِك؛ َأ ِم ِير م‬
َ ‫ال ْؤ ِم ِن‬ َ ْ‫الر ِح ِيم ِل َعب ِد م‬ ِ ‫ ((بِ س ِم‬:‫ب إِ َلي ِه‬ َ
ْ َّ ‫الر ْح َم ِن‬
َّ ‫اهلل‬ ْ ْ َ ‫ فَ ك َت‬،‫ُي َب ِاي ُع ُه‬
ُ َ ‫ سالَم ٌع َلي َك؛ فَ إِ ِّني َأحم ُد إِ َلي َك‬:‫اهلل ب ِن عمر‬
َّ ِ‫اهلل َّال ِذي ال إِ َل َه إ‬
َّ ِ‫ َوأ ِق ُّر َل َك ب‬،‫ال ُه َو‬
‫الس ْم ِع‬ ْ َ ْ ْ َ َ َ َ ُ ْ ِ
َّ ‫َو‬
ٌ ‫ َص ِح‬.))‫ت‬
‫يح‬ ُ ‫اس َت َط ْع‬ َ ‫ ِف‬،‫اهلل َو ُسن َِّة َر ُس ِول ِه‬
ْ ‫يما‬ ِ ‫اع ِة َع َلى ُسن َِّة‬
َ ‫الط‬
1119. ‘Abdullāh b. Dīnār said: “‘Abdullah b. ‘Umar wrote to ‘Abdu’l-

Mālik b. Marwān in order to pledge him his allegiance.
730
“He wrote to him, ‘In the Name of Allah, the Merciful, the
Compassionate. To ‘Abdu’l-Mālik, the Amīr al-Mu’minīn from
‘Abdullāh b. ‘Umar, Peace be upon you. I praise Allah to you. There
is no god but Him. I offer you obedience according to the sunna of
Allah and the sunna of His Messenger as far as I can.’ ” (Authentic)
‫اب َأ َّما َب ْع ُد‬

ٌ ‫ َب‬-٦٢٥‎
Chapter 526: “Ammā Ba‘d, To Proceed”
َ َ َ َ َ‫ َعن َزي ٍد ب ِن َأس َلم ق‬-‎١١٢٠

ْ ُ ‫ فَ رأ ْي ُت ُه َي ْك ُت‬،‫ أ ْر َس َل ِني أبِ ي إِ َلى ْاب ِن ُع َم َر‬:‫ال‬
ِ ‫ ((بِ س ِم‬:‫ب‬
‫اهلل‬ َ ْ ْ ْ ْ
َ
ٌ ‫ َص ِح‬.))‫ أ َّما َب ْع ُد‬،‫الر ِح ِيم‬
‫يح‬ َّ ‫الر ْح َم ِن‬
َّ
1120. Zayd b. Aslam said: “My father sent me to Ibn ‘Umar and I saw
him write, ‘In the name of Allah, the Merciful, the Compassionate.
Amma ba’d, As for what follows …’ ” (Authentic)
ُ ‫ت رس ِائ َل ِمن رس ِائ ِل ال َّنبِ ي ص َّلى‬

‫و َس َّل َم‬‎َ ‫اهلل َع َل ْي ِه‬ َ َ َ‫ َعن ِه َشام ب ِن ُعرو َة ق‬-‎١١٢١
َ ِّ َ َ ْ َ َ ُ ‫ َرأ ْي‬:‫ال‬ َْ ْ ٍ ْ
‫يح ِل َغ ْي ِر ِه‬ َ ْ ‫ُك َّل َما انْقَ َض‬
ٌ ‫ َص ِح‬.))‫ ((أ َّما َب ْع ُد‬:‫ال‬
َ َ‫ ق‬،‫ت ِق َّص ٌة‬
1121. Hishām b. ‘Urwa said: “I saw some of the letters from the
Prophet. At the end of every topic, he said, ‘Amma ba’d, As for
what follows.’ ” (Authentic)
731
Al-Adab Al-Mufrad
‫الر ِح ِيم‬
َّ ‫الر ْح َم ِن‬ ِ ‫ ِب ْس ِم‬:‫الر َس ِائ ِل‬
َّ ‫اهلل‬ ٌ ‫ َب‬-‎٥٢٧
َّ ‫اب َصدْ ُر‬
Chapter 527: Beginning Letters With “In The Name Of Allah,
The Merciful, The Compassionate”
َ ِ ‫آل َز ْي ٍد ْب ِن ث‬
ِ ‫ َع ْن ُكبر ِاء‬،‫ َع ْن َخ ِار َج َة ْب ِن َز ْي ٍد‬-‎١١٢٢
َ ‫ َك َت‬-‫َابت؛ [أ َّن َز ْي َد ْب َن ثَابِ ِت‬
‫ب‬ ََ
‫ ِم ْن َز ْي ِد‬،‫ني‬ ُ ْ‫اهلل؛ ُم َع ِاو َي َة َأ ِم ِير م‬
َ ‫ال ْؤ ِم ِن‬ ِ ‫الر ِح ِيم ِل َعب ِد‬
َّ ‫الر ْح َم ِن‬ ِ ‫ ((بِ س ِم‬:‫الر َسا َل ِة‬
َّ ‫اهلل‬ ِّ ‫بِ َه ِذ ِه‬
ْ ْ
َّ ِ‫ال إِ َل َه إ‬ َ ‫اهلل؛ فَ إِ ِّني َأحم ُد إِ َلي َك‬
َ ‫اهلل َّال ِذي‬ ِ ‫ني َور ْح َم ُة‬ ِ ِ ُ ‫ْب ِن ثَابِ ِت؛ َسال ٌَم َع َلي َك َأ ِم‬
‫ال‬ ْ َ ْ َ َ ‫ير مْال ْؤمن‬
َ ْ
‫ َح َس ٌن‬.))‫ َأ َّما َب ْع ُد‬،‫ُه َو‬
1122. Khārija b. Zayd narrated from the older people of the family of
Zayd b. Thābit, that: “Zayd b. Thābit wrote this letter, ‘In the name
of Allah, the Merciful, the Compassionate, to the slave of Allah,
Mu’āwiya, the Amīr al-Mu’minīn, from Zayd b. Thābit. Peace be
upon you, Amīr al-Mu’minīn, and the mercy of Allah. I praise Allah
to you. There is no god but Him. As for what follows. . .’ ” (Authentic)
Commentary: See comment on narrations in Chapter 517.
ِ ‫ َع ْن ِقر َاء ِة بِ س ِم‬:‫الس َن‬

َ ْ‫ح‬ َ ِ ‫ َع ْن َأبِ ي َمس ُع‬-‎١١٢۳
ُ ْ‫ود ج‬
‫الر ْح َم ِن‬
َّ ‫اهلل‬ ْ َ َ َ‫ال َر ْي ِر ِّي ق‬
َ ‫ َسأ َل َر ُج ٌل‬:‫ال‬ ْ
ٌ ‫ َص ِح‬.))‫الر َس ِائ ِل‬

‫يح‬ ِ َ َ‫الر ِح ِيم؟ ق‬
ُ ‫ ((ت ْل َك ُص ُد‬:‫ال‬
َّ ‫ور‬ َّ
1123. Abū Mas‘ūd al-Jurayri said: “A man asked al-Hasan about

reading, ‘In the name of Allah, the Merciful, the Compassionate.’ He
said, ‘That should be placed at the beginning of letters.’ ” (Authentic)
732
ِ ‫اب مِ َب ْن َي ْبدَ ُأ ِفي ا ْل ِك َت‬
‫اب؟‬ ٌ ‫ َب‬-‎٥٢٨
Chapter 528: The One Who Is Mentioned First In A Letter
َ َ ‫ فَ َأر‬،‫ت الب ِن ُعمر حاج ٌة إِ َلى مع ِاوي َة‬

َ ‫اد أنْ َي ْك ُت‬
،‫ب إِ َل ْي ِه‬ َ َ َ ُ َ َ َ َ ْ ْ ‫ َكا َن‬:‫ َع ْن َن ِاف ٍع ق َا َل‬-‎١١٢٤
.))‫الر ِح ِيم إِ َلى ُم َع ِاو َي َة‬ ْ

َّ ‫الر ْح َم ِن‬
َّ ‫اهلل‬ ْ َ ‫ ْاب َدأ بِ ِه! فَ َل ْم َي َزا ُلوا بِ ِه َحتَّى َك َت‬:‫فَ قَ ا ُلوا‬
ِ ‫ ((بِ س ِم‬:‫ب‬
ٌ ‫َص ِح‬
‫يح‬
1124. Nāfi’ said: “Ibn ‘Umar needed something from Mu‘āwiya and
he wanted to write to him. People said, ‘Begin with his name.’ They
persisted with him on this until he wrote, ‘In the name of Allah, the
Merciful, the Compassionate, to Mu‘āwiya.’” (Authentic)
ِ ‫ بِ س ِم‬:‫ب‬
‫اهلل‬ ْ
ْ
ْ ‫((اك ُت‬ :‫ال‬َ َ‫ فَ ق‬،‫الب ِن ُع َم َر‬
ْ ‫ت‬ ُ ‫ َك َت ْب‬:‫ال‬ َ َ‫ين ق‬ َ ‫ َع ْن َأ َن ٍس ْب ِن ِس ِير‬-‎١١٢٥
َ
ٌ ‫ َص ِح‬.))‫ إِ َلى فُ ال ٍَن‬:‫ أ َّما َب ْع ُد‬،‫الر ِح ِيم‬
‫يح‬ َّ ‫الر ْح َم ِن‬
َّ
1125. Anas b. Sīrīn said: “I wrote for Ibn ‘Umar and he said, ‘Write,
“In the name of Allah, the Merciful, the Compassionate. As for what
follows: To so-and-so.” ’ ” (Authentic)
‫الر ْح َم ِن‬ ِ ‫ي َي َد ْي ْاب ِن ُع َمر بِ س ِم‬

َّ ‫اهلل‬ ْ َ َ ‫ َك َت‬:‫ال‬
َ ْ‫ب َر ُج ٌل َب ن‬ َ ‫ َع ْن َأ َن ِس ْب ِن ِس ِير‬-‎١١٢٦
َ َ‫ ق‬،‫ين‬
ٌ ‫ َص ِح‬.))‫ ُه َو َل ُه‬،‫اهلل‬
‫يح‬ ْ َ َ‫ َوق‬،‫ فَ َن َه ُاه ْاب ُن ُع َم َر‬،‫الر ِح ِيم ِلفُ ال ٍَن‬
ِ ‫ بِ س ِم‬:‫ ((قُ ْل‬:‫ال‬ َّ
1126. Anas b. Sīrīn said: “A man wrote in the presence of Ibn ‘Umar,
‘In the name of Allah, the Merciful, the Compassionate for so-and-so.’
Ibn ‘Umar forbade him and said, ‘Say, “In the name of Allah. It is to
him (so-and-so).” ’ (Authentic)
Commentary: These narrations show that we should begin with the name of
the addressee in correspondences before writing the sender’s name. However,
it seems that it is also permissible to start with the sender’s name since
the Prophet () started with his own name in his letter to the Byzantine
Emperor. See hadeeth no. 1109.
733
Al-Adab Al-Mufrad
َ ِ ‫ َع ْن ُكبر ِاء‬،‫ َع ْن َخ ِار َج َة ْب ِن َز ْي ٍد‬-‎١١٢٧

ِ ‫آل َز ْي ِد ْب ِن ث‬
َ ‫ َك َت‬-‫َابت؛ [أ َّن َز ْي َد ْب َن ثَابِ ِت‬
‫ب‬ ََ
‫ ِم ْن َز ْي ِد‬،‫ني‬ ُ ْ‫اهلل؛ ُم َع ِاو َي َة َأ ِم ِير م‬
َّ ‫الر ْح َم ِن‬ ِ ‫ ((بِ س ِم‬:‫الر َسا َل ِة‬
َّ ‫اهلل‬ ِّ ‫بِ َه ِذ ِه‬
ْ ْ
َّ ِ‫ال إِ َل َه إ‬ َ ‫اهلل؛ فَ إِ ِّني َأحم ُد إِ َلي َك‬
َ ‫اهلل َّال ِذي‬ ِ ‫ني َور ْح َم ُة‬ ِ ِ ُ ‫ْب ِن ثَابِ ِت؛ َسال ٌَم َع َلي َك َأ ِم‬
‫ال‬ ْ َ ْ َ َ ‫ير مْال ْؤمن‬
َ ْ
‫ َح َس ٌن‬.))‫ َأ َّما َب ْع ُد‬،‫ُه َو‬
1127. Khārija b. Zayd narrated from the seniors of the family of

Zayd b. Thābit that: “Zayd wrote this letter: ‘To the slave of Allah,
Mu‘āwiya, Amir al-Mu’minīn; from Zayd b. Thābit. Peace be upon
you, Amīr al-Mu’minīn, and the mercy of Allah. I praise Allah to you.
There is no god but Him. As for what follows. . .” (Authentic)

‫ ((إِ َّن‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١١٢٨
‫((م ْن فُ ال ٍَن إِ َلى‬ ِ
ِ :‫احب ُه‬ ِ َ ‫ال ِد‬
َ ‫يث َو َك َت‬ َ ‫َر ُجلًا ِم ْن َب ِني إِ ْس َر ِائ‬
َ ْ‫يل)) َوذَ َكر ح‬
ُ ‫ب إِ َل ْيه َص‬ َ
ٌ ‫ َض ِع‬.))‫فُ ال ٍَن‬
‫يف‬
1128. Abū Hurayra said: “The Prophet  said, ‘A man from the
Banū Isra’īl - and the narrator mentioned the whole hadīth - (whose
irrelevant part has been dropped here) had his friend write to him,
“From so-and-so to so-and-so” ’ ” (Weak)
‫ص َب ْح َت؟‬ َ َ ‫اب َكي‬

ْ ‫فأ‬ ْ ٌ ‫ َب‬-‎٥٢٩
Chapter 529: Kayfa Asbahta (How Are You This Morning?)
َ ْ‫يب َأ ْك ُح ُل َس ْع ِد َي ْو َم خ‬ ُ َّ َ َ‫ود ب ِن لَبِ ٍيد ق‬

ُ ‫ َح َّو ُل‬،‫ال ْن َد ِق فَ َثقُ َل‬
‫وه‬ َ ‫ مَلا أ ِص‬:‫ال‬ ْ ٍ ‫ َع ْن َم ْح ُم‬-‎١١٢٩
‫اهلل َع َل ْي ِه‬ َ ‫ فَ َك‬.‫ال ْر َحى‬ ُ َ‫ ُيق‬،‫ام َر َأ ٍة‬
َ ُّ َ ْ‫ت ُت َد ِاوي ج‬
ْ ‫ َو َكا َن‬،‫ ُرفَ ْي َد ُة‬:‫ال َل َها‬ ْ ‫ِع ْن َد‬
734
َ َ ‫((كي‬
َ :‫صب َح‬ َ َ ‫ف َأ ْم َس ْي‬ ُ ُ‫ َيق‬،‫َو َس َّل َم إِ ذَ ا َم َّر بِ ِه‬
َ :‫ول‬
،))‫ت؟‬
َ ‫ص َب ْح‬
ْ ‫فأ‬ ْ َ ْ ‫ َوإِ ذَ ا أ‬،))‫ت؟‬ َ ‫((ك ْي‬
ٌ ‫ َص ِح‬.‫فَ ُي ْخبِ ُر ُه‬

‫يح‬
1129. Mahmūd b. Labīd said: “When Sa‘d’s arm was gravely wounded
on the Day of the Ditch, they moved him to the house of a woman
called Rufayda who used to treat the wounded. When the Prophet 
passed by him, he would say, ‘How are you this evening?’ and in the
morning, he said, ‘How are you this morning’ and he (Sa‘d) would tell
him.” (Authentic)
‫ول‬ ُ ‫ َأ َّن ع ِلي بن َأبِ ي َط ِال ِب ر ِضي‬:‫اس‬

ِ ‫اهلل َع ْن ُه َخر َج ِم ْن ِع ْن ِد َر ُس‬ ٍ ‫ َع ْن ْاب ِن َع َّب‬-‎١١۳۰
َ َ َ َ ْ َّ َ
َ ْ‫ َيا َأ َبا ح‬:‫َّاس‬
َ ‫ال َس ِن! َك ْي‬ َ َ‫ فَ ق‬،‫وفي ِف ِيه‬
ِّ ِ َّ ِ ِ ِ َّ ِ ُ َّ ِ
‫ف‬ ُ ‫ال الن‬ َ ‫اهلل َصلى اهلل َع َل ْيه َو َسل َم في َو َجعه الذي ُت‬
‫ فَ َأ َخ َذ‬:‫ال‬ ِ ‫صب َح بِ َح ْم ِد‬ ُ ‫اهلل ص َّلى‬
َ َ َ‫اهلل َع َلي ِه وس َّلم ؟ ق‬ َ
َ َ‫ ق‬.‫اهلل َب ِارئًا‬ َ ْ ‫ أ‬:‫ال‬ َ َ َ ْ َ ِ ‫ول‬ ُ ‫ص َب َح َر ُس‬
ْ ‫أ‬
ٍ ‫اهلل َب ْع َد َثال‬
‫ َوإِ ِّني‬،‫َث َع ْب ُد ا ْل َع َصا‬ َ ‫ َأ َر َأ ْي ُت َك؟ فَ َأ ْن‬:‫ال‬
ِ ‫ت َو‬ ِ ‫ال َّط‬
َ َ‫ فَ ق‬،‫لب بِ َي ِد ِه‬ ُ ْ‫اس ْب ُن َعب ِد م‬
ْ ُ ‫َع َّب‬
ُ ‫ف ُي َت َو َّفى ِفي َم َر ِض ِه َه َذا إِ ِّني َأ ْع‬ ُ ‫اهلل ص َّلى‬
َ ‫اهلل َع َل ْي ِه َو َس َّل َم َس ْو‬ َ ‫اهلل‬
‫رف‬ َ ِ ‫ول‬ َ ‫أل َرى َر ُس‬ ِ ‫َو‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ْ‫ال َّط ِل ِب ِع ْن َد م‬
ُ ْ‫وه َب ِني َعب ِد م‬
َ ِ ‫ول‬ ْ ‫ فَ اذْ َه‬،‫ال ْو ِت‬
ِ ‫ب بِ َنا إِ َلى َر ُس‬
ْ َ ‫ُو ُج‬
‫ان ِفي َغ ْي ِر َنا َك َّل ْم َن ُاه‬َ ‫ َوإِ نْ َك‬،‫ان ِفي َنا َع ِل ْم َنا ذَ ِل َك‬ َ ‫فَ ْل َنس َأ ْل ُه ِفيمن َه َذا ا‬
َ ‫ْأل ْم ُر؟ فَ إِ ْن َك‬ ْ َ ْ
،‫َّاس َب ْع َد ُه َأ َب ًدا‬ َ ‫ال ُي ْع ِطي َن‬
ُ ‫اها الن‬ َ ‫ إِ ْن َس َأ ْل َن ُاه فَ َم َن َع َن‬،‫اهلل‬
َ ،‫اها‬ َ َ‫ فَ ق‬.‫فَ َأ ْو َصى بِ َنا‬
ِ ‫ إِ َّنا َو‬:‫ال َع ِل ُّي‬
َ ُ َ ‫ال َأ ْس َأ ُل َها َر ُس‬

ٌ ‫ َص ِح‬.‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم أ َب ًدا‬
‫يح‬ ِ ‫ول‬ ِ ‫َوإِ ِّني َو‬
َ ‫اهلل‬
1130. Ibn’ Abbās said: “ ‘Alī b. Abī Tālib, may Allah be pleased with
him, left the Messenger of Allah  during the illness from which he
died. People said, ‘Abū’l-Hasan”), how was the Messenger of Allah
 this morning?’ He said, ‘He is better this morning, by the praise
of Allah.’ ‘Abbās b. ‘Abdu’l-Muttalib took his hand and said, ‘By
Allah, don’t you see that in three days time, you will be one of the
subjects (lit: slave of the staff). By Allah, I think that the Messenger
735
Al-Adab Al-Mufrad
of Allah  is going to die of this illness. I recognise death in the

faces of the Banū ‘Abdu’l-Muttalib. Let us go to the-Messenger of
Allah  and ask him who will have authority (after him). If it is for
us, we will know that. If it is for someone else, we can speak to him
and he will give it to us.’ ‘Alī said, ‘By Allah, if we ask him and we
are denied it, then people will never give it to us after him. By Allah, I
will never ask the Messenger of Allah  for it.’ ” (Authentic)
Commentary: The point in this narration is the question of the people that:
“How is the Messenger of Allah  this morning?” It should be noted
however, that the question is only rightly asked after the exchange of the
greetings of Salam. See narration no. 1132.
ِ ‫ال ُم َع َل ْي ُك ْم َو َر ْح َم ُة‬
‫اهلل‬ َ ‫الس‬
َّ :‫اب‬ ِ ‫اب َم ْن َك َت َب‬
ِ ‫آخ َر ا ْل ِك َت‬ ٌ ‫ َب‬-‎٥٣۰
َّ ‫ني ِم ْن‬
.‫الش ْه ِر‬ َ ‫ال ِن ِل َع ْش ِر َب ِق‬ َ ‫َو َك َت َب ُف‬
َ ‫ال ٌن ْب ُن ُف‬
Chapter 530: The One Who Writes At The End Of A Letter,

“Peace Be Upon You And The Mercy Of Allah, So-And-So Son
Of So-And-So, On The 18th Of The Month”
ِ ‫الر َسا َل َة ِم ْن‬ َ َ َ ِّ ‫ َع ِن ْاب ِن َأبِ ي‬-‎١١۳١

‫خار َج َة ْب ِن‬ ِّ ‫ َحدَّ ث َِني أبِ ي؛ أ َّن ُه أ َخ َذ َه ِذ ِه‬:‫ال‬
َ َ‫الز َن ِاد ق‬
،‫ني‬ ُ ْ‫اهلل؛ ُم َع ِاو َي َة َأ ِم ِير م‬

َّ ‫الر ْح َم ِن‬ ِ ‫ ((بِ س ِم‬:‫آل َز ْي ِد‬
َّ ‫اهلل‬ ِ ‫ َو ِم ْن ُكبر ِاء‬،‫َز ْي ِد‬
ْ ْ ََ
َ ‫اهلل؛ فَ إِ ِّني َأحم ُد إِ َلي َك‬
‫اهلل َّال ِذي‬ ِ ‫ني َور ْح َم ُة‬ ِ ِ ُ ‫ِم ْن َز ْي ِد ْب ِن ثَابِ ِت؛ َسال ٌَم َع َلي َك َأ ِم‬
ْ َ ْ َ َ ‫ير امل ْؤمن‬
َ ْ
ِّ ‫ فَ َذ َك َر‬....‫الدِّ َوا ِْإل ْخ َو ِة‬

.‫الر َسا َل َة‬ ِ ‫ فَ إِ َّن َك َتس َأ ُل ِني َع ْن ِمير‬:‫ َأ َّما َب ْع ُد‬.‫ال ُه َو‬
َ ْ‫اث ج‬ َّ ِ‫ال إِ َل َه إ‬
َ
َ ْ
ْ َ‫ َأ ْو ج‬،‫اهلل َأ ْن َن ِض َّل‬
،‫ن َه َل‬ ِ ِ‫ َو َن ُعوذُ ب‬،‫ت ِفي َأ ْم ِر َنا ُك ِّل ِه‬ َ ‫و َنس َأ ُل‬
ِ ْ‫اهلل ا ْل ُه َدى َو ح‬
َ ‫الف َْظ َوال َّت َث ُّب‬ ْ َ
ِ ‫ني َور ْح َم ُة‬
ُ ‫اهلل َو َب َر َك‬ ِِ ُ َِ َّ ‫ َو‬،‫س َل َنا بِ ِه ِع ْل ٌم‬ َ ‫َأ ْو ُن َت َك َّل‬
‫ات ُه‬ َ َ ‫ير مْال ْؤمن‬
َ ‫السال َُم َع َل ْي َك أم‬ َ ‫ف َما َل ْي‬
َ ‫ت ِم ْن َر َم َض‬
ِ ْ‫ان َس َن َة ا ْث َن ن‬
‫ي‬ ْ ‫يس ِل ِث ْن َت ْي َع َش َر َة َب ِق َي‬ِ ‫ال ِم‬ َ ْ‫ َي ْو َم خ‬:‫ب‬ َ ‫ َو َك َت‬.‫َو َم ْغ ِف َر ُت ُه‬
ٌ ‫ب ُو َه ْي‬
‫ َح َس ٌن‬.))‫ني‬ َ ‫َو َأ ْر َب ِع‬
736
1131. Abū‘z-Zinād said that he took this letter from Khārija b. Zayd
and from the seniors of the family of Zayd: “In the name of Allah,
the Merciful, the Compassionate. To the slave of Allah, Mu‘āwiya,
the Amīr al-Mu’minīn, from Zayd b. Thābit. Peace be upon you,
Amīr al-Mu’minīn, and the mercy of Allah. I praise Allah to you.
There is no god but Him. As for what follows, you asked me about
the inheritance of the grandfather and the brother (and he mentioned
the letter). We ask Allah for guidance, preservation and firmness in
all our affairs. We seek refuge with Allah from being misguided or
ignorant or taking on what we have no knowledge of. Peace be upon
you, Amīr al-Mu’minīn, and the mercy of Allah and His blessings
and His forgiveness. Wuhayb has written it on Thursday, the 18th of
Ramadān, (the year) 42 (AH).” (Sound)
Commentary: Here, the author seeks to describe the elements of the end of
correspondences as he cited narrations on how to begin letters.
‫ف َأ ْن َت؟‬
َ ‫اب َك ْي‬
ٌ ‫ َب‬-‎٥۳١
Chapter 531: How Are You?
ُ ‫اب ر ِضي‬ َّ َ ْ‫خ‬ ِ َّ َ ُ ِ ٍ ِ َ

،‫اهلل َع ْن ُه‬ َ َ ِ ‫ أن ُه مَس َع ُع َم َر ْب َن الط‬،‫ َع ْن أ َن ٍس ْب ِن َمالك َرض َي اهلل َع ْن ُه‬-‎١١۳٢
َ ‫ َأحم ُد‬:‫ال‬ َ ‫ف َأ ْن‬ َ
‫اهلل‬ َ ْ َ َ‫ت؟ فَ ق‬ َ ‫ َك ْي‬:‫الر ُج َل‬ َّ ‫َو َس َّل َم َع َل ْي ِه َر ُج ٌل فَ َر َّد‬
ُّ ‫ ث َُّم َسأ َل ُع َم ُر‬،‫السال ََم‬
‫يح‬ ُ ‫((ه َذا َّال ِذي َأ َر ْد‬
ٌ ‫ َص ِح‬.))‫ت ِم ْن َك‬ َ َ‫ فَ ق‬،‫إِ َل ْي َك‬
َ :‫ال ُع َم ُر‬
1132. Anas b. Mālik said: “He (Anas) heard ‘Umar b. al-Khattāb, may
Allah be pleased with him, being greeted by a man and he returned
the greeting. Then ‘Umar asked the man, ‘How are you?’ The man
replied, ‘I praise Allah to you.’ ‘Umar said, ‘This is what I wanted to
hear from you.’ ” (Authentic)
737
Al-Adab Al-Mufrad
َ َ ‫يل َل ُه َكي‬
َ ‫يب ِإ َذا ِق‬ َ ‫اب َك ْي‬
‫حت؟‬
َ ‫ص َب‬
ْ ‫فأ‬ ْ ُ ‫ف ُي ِج‬ ٌ ‫ َب‬-‎٥۳٢
Chapter 532: How To Answer When Someone Asks You, “How

Are You This Morning?”
ُ ‫يل لل َّنبِ ي ص َّلى‬

:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫اهلل ر ِضي‬
َ ‫ ِق‬،‫اهلل َع ْن ُه َما‬ ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎١١۳۳
َ ِّ َ َ ْ
ُ ‫ َو َل ْم َي ُع‬،‫ ((بِ َخ ْي ٍر؛ ِم ْن قَ ْو ٍم َل ْم َي ْش َه ُدوا َج َن َاز ًة‬:‫ال‬
ً ‫ودوا َم ِر‬
.))‫يضا‬ َ َ‫ت؟ ق‬
َ ‫ص َب ْح‬ َ َ ‫َكي‬
ْ ‫فأ‬ ْ
‫َح َس ٌن ِل َغ ْي ِر ِه‬
1133. Jābir b. ‘Abdullāh said: “The Prophet  was asked, ‘How
are you this morning?’ He said, ‘Well. Nobody among the community
died or fell ill.’ ” (Sound due to supporting proofs)
َ ِ َ ُ ‫ ُك ْن‬:‫ال‬
‫اب ال َّنبِ ِّي‬ ْ ‫س إِ َلى َر ُج ٍل ِم ْن أ‬
ِ ‫ص َح‬ ُ ‫ت أ ْجل‬ َ َ‫ ق‬- ‫الص ِائ ُغ‬
َّ :‫اج ٍر – ُه َو‬
ِ ‫ َع ْن ُم َه‬-‎١١۳٤
َ َ ‫ َكي‬:‫يل َل ُه‬ َ ‫ فَ َك‬،‫ني‬
َ ‫ان إِ ذَ ا ِق‬ ُ ‫ص َّلى‬
َ ْ‫اهلل َع َلي ِه َو َس َّلم َض ْخ ٍم ِم َن ح‬
‫ت؟‬
َ ‫ص َب ْح‬
ْ ‫فأ‬ ْ َ ‫ال ْض َر ِم ِي‬‎ َ ْ َ
ِ ِ‫((ال ن ُْش ِر ُك ب‬
‫ َح َس ٌن‬.))‫اهلل‬ َ َ َ‫ق‬
:‫ال‬
1134. Muhājir as-Sā’igh said: “I used to sit with one of the Companions
of the Messenger of Allah  who was a hefty man from Hadramaut.
When someone said to him, ‘How are you this morning?’ he would
reply, ‘We do not associate anything with Allah.’ ” (Sound)
Commentary: Meaning as long as we are Muslims we are well.
ُ ‫ َك ْم َأ َتى َع َل ْي َك؟ قُ ْل‬:‫الطفَ ْي ِل‬

‫ َأ َنا ْاب ُن‬:‫ت‬ ُّ ‫ال ِلي َأ ُبو‬ َ َ‫ َع ْن َس ْي ٍف ْب ِن َو َه ٍب ق‬-‎١١۳٥
‫س ْع ُت ُه ِم ْن ُح َذ ْيفَ َة ْب ِن ا ْل َي َم ِان؛ َأ َّن َر ُجلًا ِم ْن‬

ِ َ‫يث م‬ َ ‫ال ُأ َحدِّ ث‬
ٍ ‫ُك بِ َح ِد‬ َ َ‫ َأف‬:‫ال‬ َ ‫َث َو َثال َِث‬
َ َ‫ ق‬.‫ني‬ ٍ ‫َثال‬
738
‫ان بِ ِسنِّي َي ْو َم ِئ ٍذ‬
َ ‫ َو َك‬،‫ت َل ُه ُص ْح َب ٌة‬
ْ ‫ َو َكا َن‬،‫ َع ْم ُرو ْب ُن ُص َل ْي ِع‬:‫ال َل ُه‬
ُ َ‫ ُيق‬،‫ُم َح ِار ٍب َخ َصفَ َة‬
ُ ‫ فَ قَ َع ْد‬،‫ َأ َت ْي َنا ُح َذ ْيفَ َة ِفي َم ْس ِج ٍد‬،‫ِّك ا ْل َي ْو َم‬

ِ ‫ت ِفي‬
‫ فَ ا ْن َط َل َق َع ْم ٌرو َحتَّى‬،‫آخ ِر ا ْلقَ ْو ِم‬ َ ‫َو َأ َنا بِ ِسن‬
َ ‫ َأحم ُد‬:‫ال‬ َ ‫ف َأ ْم َس ْي‬
ِ ‫ت َيا َعب َد‬
َ َ‫اهلل؟ ق‬ َ ‫ت َأ ْو َك ْي‬ َ َ ‫ َكي‬:‫ال‬
َ َ‫ ق‬.‫ي َي َد ْي ِه‬
.‫اهلل‬ َ ْ ْ َ ‫ص َب ْح‬
ْ ‫فأ‬ ْ َ َ‫ق‬
َ ْ‫ام َب ن‬
َ َ‫يث َّال ِتي َت ْأ ِتي َنا َع ْن َك؟ ق‬
َ َ‫ َو َما َب َل َغ َك َعنِّي َيا َع ْم ٌرو؟ ق‬:‫ال‬ َ ‫ ما َه ِذ ِه ا‬:‫ال‬
ُ ‫ْأل َح ِاد‬
:‫ال‬ َ َ َ‫ق‬
ْ ُ‫ت َما ا ْن َت َظ ْر م‬
‫ت بِ ي َج ْن َح َه َذا‬ ِ َ‫اهلل َل ْو ُأ َحدِّ ث ُُكم بِ ُك ِّل َما م‬
ُ ‫س ْع‬ ِ ‫ إِ ِّني َو‬:‫ال‬ َ ْ‫يث لم َأ م‬
َ َ‫س ْع َها! ق‬ ُ ‫َأ َح ِاد‬
ْ
ِ ‫ فَ َو‬،‫ال َذر‬
‫اهلل‬ َ َ ْ‫الش ِام فَ ح‬
َ ْ‫ال َذ َر ح‬ َ ‫ َو َل ِك ْن َيا َع ْم ُرو ْب َن ُص َل ْي ِع! إِ ذَ ا َر َأ ْي‬،‫ال َّل ْي ِل‬
ْ ‫ت قَ ْي ًسا َت َوا َل‬
َّ ِ‫ت ب‬
َ ‫ان‬
َ ‫ال مَ ْي َن ُع‬
‫ون‬ ٌ ‫ي َع َل ْي ِه ْم َز َم‬ ِ ‫ َو‬،‫قَ َت َل ْت ُه‬‎ ‫ال َأ َخافَ ْت ُه َأ ْو‬
َّ َ‫اهلل َل َي ْأ ِت ن‬ َّ ِ‫هلل ُم ْؤ ِم ًنا إ‬
ِ ‫ال َت َد ُع قَ يس َعب ًدا‬
َ
ْ ٌ ْ
ُ ‫ ما ي ْن ِصب َك ع َلى قَ و ِم َك يرحم َك‬:‫ال‬
َ َ‫ ذ‬:‫ال‬
.‫ ث َُّم قَ َع َد‬،‫اك إِ َل َّي‬ ُ َ َْ ْ َ ُ َ َ َ َ‫ ق‬.‫ب َت ْل َع ٍة‬
َ ‫ِف ِيه ذَ َن‬
ٌ ‫َض ِع‬
‫يف اإلسناد‬
1135. Sayf b. Wahb said: “Abū’t-Tufayl asked me, ‘How old are you?’
I said, ‘I am thirty-three years old.’ He said, ‘Shall I tell you a hadīth
which I heard from Hudhayfa b. al-Yamān? A man from Muhārib b.
Khasafa (clan) called ‘Amr b. Sulay‘, a Companion, was my age on
that day and I was your age. We went to Hudhayfa in the mosque. I
sat at the edge of the people.’ ‘Amr went over until he was standing in
front of him and said, ‘How are you this morning – or evening – slave
of Allah?’ Hudhayfa said, ‘I praise Allah.’ ‘Amr said, ‘What are these
ahādīth that have come to us from you?’ Hudhayfa responded, ‘What
have you heard from me. ‘Amr’?’ He said. A hadīth that I have not
heard anywhere else.” Hudhayfa said, ‘By Allah, if I were to relate
to you all I have heard, you would not leave me till the middle of this
night. However, ‘Amr b. Sulay‘, if you see Qays taking control of
Syria, then beware and again beware. By Allah, Qays will not leave
a believing slave of Allah without putting him in a state of fear or
killing him. By Allah, a time will come to them when they will be left
helpless.’ ‘Amr said, ‘Then what will help you against your people,
may Allah have mercy on you?’ Hudhayfa said, ‘That is my business.’
Then ‘Amr sat down.” (Weak Chain)
739
Al-Adab Al-Mufrad
Commentary: The point of reference in this hadeeth vis-à-vis the chapter

heading is from its weak aspects. However, the warning of Hudhayfah ()
about Qays’ taking over Syria, up to his saying, “…a time will come to them
when they will be left helpless” is authentically related from the Prophet
.
‫ال َج ِال ِس َأ ْو َس ُع َها‬

َ ْ‫اب َخ ْي ُر م‬
ٌ ‫ َب‬-‎٥۳۳
Chapter 533: The Best Assembly Is The Most Spacious One
‫ال ْد ِري‬ ِ ‫ ُأ‬:‫ال‬

ُ ْ‫وذ َن َأ ُبو َس ِع ِيد خ‬ َ َ‫اري ق‬ ِّ ‫ْأل ْن َص‬ َ ‫ َعن َعب ِد الرحم ِن ب ِن َأبِ ي َعمر َة ا‬-‎١١۳٦
َْ ْ َ ْ َّ ْ ْ
َ ُ ‫ر ِضي‬
َ َ‫ فَ َك َأ َّن ُه خ‬،‫اهلل َع ْن ُه بِ َج َن َاز ٍة‬
َ ‫ت َّل‬
َ ‫ ث َُّم َج‬،‫ف َحتَّى أ َخ َذ ا ْلقَ ْو ُم َم َج ِال َس ُهم‬
‫ فَ َل َّما‬،‫اء َب ْع ُد‬ َ َ
‫ت‬ ِ َ‫ إِ ِّني م‬.‫ال‬
ُ ‫س ْع‬ َ َ‫ فَ ق‬،‫س ِفي َم ْج ِل ِس ِه‬
َ :‫ال‬ ِ ِ َ َ‫ َوق‬،‫آه ا ْلقَ ْو ُم َت َس َّر ُعوا َع ْن ُه‬
َ ‫ام َب ْع ُض ُه ْم َع ْن ُه ل َي ْجل‬ ُ ‫َر‬
َ ِ َ ْ‫م‬ ُ ‫اهلل ص َّلى‬
َ ‫ فَ َج َل‬،‫ ث َُّم َت َن َّحى‬.))‫((خ ْي ُر ال َجال ِس أ ْو َس ُع َها‬
‫س‬ َ :‫ول‬ َ ِ ‫ول‬ َ ‫َر ُس‬
ٌ ‫ َص ِح‬.‫ِفي َم ْج ِل ٍس َو ِاس ٍع‬

‫يح‬
1136. ‘Abdu’r-Rahmān b. Abī ‘Amra al-Ansāri said: “Abū Sa‘īd al-

Khudrī was told of a funeral. It seemed that he was hanging back until
people had taken their seats. Then he came forward. When the people
saw him, they quickly made room for him. One of them stood up for
him to let him sit in his place. He said, ‘Don’t. I heard the Messenger
of Allah  say, “The best assembly is the most spacious one.” Then
he went to the side and sat where there was ample space.” (Authentic)
Commentary: 1. The excellence of spacious gatherings may be understood
from the fact that they allow the people to be relaxed and prevent grudge
bearing and repugnance brought about by constricted sittings. 2. It seems
the companion refused to sit in the place of the one who stood up for him
since that may lead to making people leave their sits for others to sit which is
prohibited by the Prophet (). See hadeeth no. 1140 and 1153.
740
ُ ‫اس ِت ْق َب‬
‫ال ْا ِلق ْب َل ِة‬ ْ ‫اب‬
ٌ ‫ َب‬-‎٥۳٤
Chapter 534: Facing The Qibla
‫اهلل ْب ِن ُع َم َر َو ُه َو ُم ْس َت ْقبِ ُل‬ ْ ِ ‫ان َأ ْك َث ُر ُج ُل‬

ِ ‫وس َعب ِد‬ َ َ‫ َع ْن ُم ِنق ٍْذ ْاب ِن قَ ْي ٍس ق‬-‎١١۳٧
َ :‫ال‬
َ ‫((ك‬
َّ ِ‫ فَ س َج َد َو َس َج ُدوا إ‬،‫الشم ِس‬

‫ال‬ َ ِ ‫اهلل ْب ِن قُ َس ْي ٍط َس ْج َد ًة َب ْع َد ُط ُل‬
ْ َّ ‫وع‬ ْ ُ ‫ فَ قَ َر َأ َي ِز‬،‫ا ْل ِق ْب َل ِة‬
ِ ‫يد ْب ُن َعب ِد‬
َ :‫ال‬ ِ ‫الش ْمس َح َّل َعب ُد‬

َ َ‫ َوق‬،‫اهلل َح ْب َو َت ُه ث َُّم َس َج َد‬ ِ ِ
‫((أ َل ْم َت َر‬ ْ ُ َّ ‫ فَ َل َّما َط َل َعت‬،‫َع ْب َد اهلل ْب َن ُع َم َر‬
ٌ ‫ َض ِع‬.))‫ني َصال ٍَة‬
‫يف اإلسناد‬ ِ ‫ص َحابِ َك؟ إِ َّن ُه ْم َس َج ُدوا ِفي َغ ْي ِر ِح‬ َ
ْ ‫َس ْج َد َة أ‬
1137. Munqidh b. Qays said: “In most of the assemblies of ‘Abdullāh

b. ‘Umar, he would face the qibla. Once Yazīd b. ‘Abdullāh b. Qusayt
recited ‘Sajda’ while the sun was coming out. He prostrated and the
people there prostrated except for ‘Abdullah b. ‘Umar. When the sun
rose, ‘Abdullāh uncurled his legs and then prostrated. He said, ‘Did
you see the prostration of your companions? They prostrated at a time
when the prayer should not be prayed.’ ” (Weak Chain)
‫اب ِإ َذا َق َام ُث َم َر َج َع ِإ َلى َم ْج ِل ِس ِه‬

ٌ ‫ َب‬-٥۳٥‎
Chapter 535: When Someone Stands Up And Then Returns To

His Place
ُ ُ َ
َ َ‫ ((إِ ذَ ا ق‬:‫ َع ِن ال َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬،‫ َع ْن أبِ ي ُه َر ْي َر َة َر ِض َي اهلل َع ْن ُه‬-‎١١۳٨
‫ام‬
َ َ
ٌ ‫ َص ِح‬.))‫ ث َُّم َر َج َع إِ َل ْي ِه؛ فَ ُه َو أ َح ُّق بِ ِه‬،‫أ َح ُد ُك ْم ِم ْن َم ْج ِل ِس ِه‬‎
‫يح‬
741
Al-Adab Al-Mufrad
leaves his place and then returns to it, he is more entitled to it.’ ”
(Authentic)
Commentary: Therefore, if he returns he could request the one who took the
place to rise and then he sits there. It shows an exception for the prohibition
of making a person leave a sit for another.
‫يق‬ َّ ‫وس َع َلى‬

ِ ‫الط ِر‬ ُ ْ‫اب ج‬
ُ ‫ال ُل‬ ٌ ‫ َب‬-‎٥۳٦
Chapter 536: Sitting On The Road
ْ َ‫اهلل َع َلي ِه َو َس َّلم َو ح‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎١١۳٩
ُ ‫ َأ َتا َنا َر ُس‬،‫اهلل َع ْن ُه‬
ٌ ‫ن ُن ِص ْب َي‬
،‫ان‬ َ ْ َ ِ ‫ول‬ َ َ ْ َ
َّ ‫ َو َج َلس ِفي‬،‫اج ٍة‬ َ
،‫ت إِ َل ْي ِه‬ُ ‫يق َي ْن َت ِظ ُر ِني َحتَّى َر َج ْع‬
ِ ‫الط ِر‬ َ َ ‫ َوأ ْر َس َل ِني ِفي َح‬،‫فَ َس َّل َم َع َل ْي َنا‬
ُ ‫ بع َث ِني ال َّنبِ ي ص َّلى‬:‫ت‬
‫اهلل َع َل ْي ِه‬ ْ ‫ فَ قَ ا َل‬.‫ت َع َلى ُأ ِّم ُس َل ْي ِم‬ُ ‫ فَ َأ ْب َط َأ‬:‫ال‬
َ َ‫ق‬
َ ُّ َ َ ُ ‫ َما َح َب َس َك؟ فَ قُ ْل‬:‫ت‬
ِ ‫ول‬ِ ‫احفَ ْظ ِس َّر َر ُس‬
ْ َ‫ ف‬:‫ت‬ ُ ‫ َما ِهي؟ قُ ْل‬:‫ت‬
ْ ‫ قَ ا َل‬.‫ إِ َّن َها ِس ٌّر‬:‫ت‬ َ ‫َو َس َّل َم ِفي َح‬
ْ ‫ قَ ا َل‬.‫اج ٍة‬
ُ
ٌ ‫ َص ِح‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫يح‬
1139. Anas said: “The Messenger of Allah  came to us when we

were children. He greeted us and sent me to get something he needed.
He sat on the road waiting for me until I came back to him.”
Anas said, “I kept Umm Sulaym (my mother) waiting. She said, ‘What
kept you?’ I said, ‘The Prophet  sent me for something he needed.’
She asked, ‘What was it?’ I said, ‘It is a secret.’ She said, ‘Keep the
secret of the Messenger of Allah .’ ” (Authentic)
Commentary: The point of reference from the hadeeth in relation to the
chapter title was the Prophet’s sitting on the road as he waited for Anas ().
However, the permissibility of sitting on the road has some conditions cited
in other narrations. See Chapter 544.
742
َ ْ‫الت َو ُّس ُع ِفي م‬
‫ال ْج ِل ِس‬ َّ ‫اب‬
ٌ ‫ َب‬-‎٥۳٧
Chapter 537: Making Room In A Gathering
َ
‫((ال‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎١١٤۰
.))‫ َو َت َو َّس ُعوا‬،‫ َو َل ِك ْن َتفَ َّس ُحوا‬،‫س ِف ِيه‬ ِ ِ ِ ِ ِ َ
َ ‫ُي ِق‬
َّ ‫يم َّن أ َح ُد ُك ْم‬
ُ ‫ ث َُّم َي ْجل‬،‫الر ُج َل م ْن َم ْجلسه‬
ٌ ‫َص ِح‬
‫يح‬
1140. Ibn ‘Umar said: “The Prophet  said, ‘None of you should
make a man rise from his place and then sit in it. But make room and
spread out.’ ” (Authentic)
Commentary: The religion prohibits embarrassing the people, making them
stand up from their sits for others to sit, and encourages spreading out,
creating space and honouring one another.
‫الر ُج ُل َح ْي ُث ا ْن َت َهى‬
َّ ‫س‬ُ ‫اب َي ْج ِل‬
ٌ ‫ َب‬-‎٥۳٨
Chapter 538: A Man Sitting At The Edge Of A Gathering
ُ ‫((كنَّا إِ ذَ ا َأ َتي َنا ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه‬ ُ :‫ال‬ ُ ‫سر َة ر ِضي‬
َ َّ ْ َ َ َ ُ َ‫ َع ْن َجابِ ٍر ْب ِن م‬-‎١١٤١
‫يح ِل َغ ْي ِر ِه‬ ُ ‫س َأ َح ُد َنا َح ْي‬
ٌ ‫ َص ِح‬.))‫ث ا ْن َت َهى‬ َّ
َ ‫ َج َل‬، ‫َو َسل َم‬
1141. Jābir b. Samura said: “When we came to the Prophet  one of
us sat at the edge of the group.” (Authentic due to supporting proof).
Commentary: On the other hand, the person(s) who are to address the
gathering may move forward to their places as was the case when Jibreel
743
Al-Adab Al-Mufrad
– alayhis-salam – came to teach the people their religion while the Prophet
() was in a sitting with the companions (radiya Allahu anhum). In the
report of Aboo Hurayrah and Aboo Dharr (radiya Allahu anhuma) in Sunan
an-Nasaaee and others, it says: “The stranger asked, ‘Should I come close,
O Muhammad?’ The Prophet () answered, ‘Come close.’ The stranger
kept on asking to come close many times and he was told, ‘come close.’ So he
stepped over the shoulders of the people until he sat down before the Prophet
() in the manner each of us sits in his Salat.” See hadeeth no. 1144.
‫ني‬
ِ ‫اث َن‬ َ ‫اب‬
ْ َ ْ‫ال ُي َف َّر ُق بَين‬ ٌ ‫ َب‬-‎٥۳٩
Chapter 539: Do Not Separate Two People
َ ْ‫((ال َي ِح ُّل ِل َر ُج ٍل َأن ُيفَ ِّر َق َب ن‬

ِ ْ‫ي ا ْث َن ن‬
،‫ي‬ َ َ َ‫اهلل ْب ِن َع ْم ٍرو؛ َأ َّن ال َّنبِ َّي ق‬
:‫ال‬ ِ ‫ َع ْن َعب ِد‬-‎١١٤٢
ْ
َّ ِ‫إ‬
‫ َح َس ٌن‬.))‫ال بِ إِ ذْ ِن ِه َما‬
1142. ‘Abdullāh b. ‘Amr said: “The Prophet  said, ‘It is not lawful
for a man to separate two people except with the permission of both.’
” (Sound)
744
‫اب َي َت َخ َّطى ِإ َلى َص ِاح ِب مْ َ‬
‫ال ْج ِل ِس‬ ‫‪َ -‎٥٤۰‬ب ٌ‬
‫‪Chapter 540: Stepping Over People To Approach The Leader‬‬

‫‪Of A Gathering‬‬
‫((لا ُط ِعن عمر ر ِضي ُ‬

‫اهلل َع ْن ُه ُك ْن ُ‬
‫ت‬ ‫ال‪ :‬مَ َّ‬ ‫اس ر ِضي ُ‬
‫َ ُ َ ُ َ َ‬ ‫‪َ -‎١١٤۳‬ع ِن ْاب ِن َع َّب ٍ َ َ‬
‫انظ ْر َم ْن َأ َص َاب ِني‪،‬‬ ‫َ‬ ‫يم ْن َح َم َل ُه َحتَّى َأ ْد َخ ْل َن ُاه الدَّ َار‪ ،‬فَ قَ َ‬
‫ال ِلي‪َ :‬يا ْاب َن أ ِخي! اذْ َه ْ‬
‫ب فَ ُ‬ ‫ِف َ‬
‫ت َأنْ َأ خَ َ‬
‫ت َّطى‬ ‫آلن‪ ،‬فَ َك ِر ْه ُ‬ ‫ت ُ‬
‫أل ْخبِ َر ُه‪ ،‬فَ إِ ذَ ا ا ْل َب ْي ُ‬
‫ت َم ٌ‬ ‫اب َم ِعي‪ ،‬فَ َذ َه ْب ُ‬
‫ت فَ ِج ْئ ُ‬ ‫َ‬
‫َو َم ْن أ َص َ‬
‫اج ِة‪َ ،‬أ ْن‬ ‫ان َي ْأ ُمر إِ ذَ ا َأر َس َل َأ َح ًدا بِ حْ َ‬
‫ال َ‬ ‫ْ‬ ‫ُ‬ ‫ت‪َ ،‬و َك َ‬
‫الس ِّن – فَ َج َل ْس ُ‬ ‫ت َح ِد َ‬
‫يث ِّ‬ ‫ِرقَ َاب ُه ْم ‪َ -‬و ُك ْن ُ‬
‫ال ْؤ ِم ِنني َليبقَ ِينَّه ُ‬
‫اهلل َل ِئ ْن َد َعا َأ ِمير مْ ُ‬
‫ال‪َ :‬و ِ‬
‫اهلل‬ ‫َ ُْ ُ‬ ‫ُ‬ ‫اء َك ْع ٌ‬
‫ب فَ قَ َ‬ ‫ُي ْخبِ َر ُه بِ َها َوإِ ذَ ا ُه َو ُم َس َّجى‪َ ،‬و َج َ‬
‫ُ‬
‫ال َن ِاف ِق َ‬
‫ني فَ َس َّمى َو َك َنى‬ ‫َو َل َي ْرفَ َعن َُّه ِل َه ِذ ِه اْأل َّمة َحتَّى َيف َْع َل ِف َ‬
‫يها َك َذا َو َك َذا ‪َ -‬حتَّى ذَ َكر مْ ُ‬
‫َ‬
‫ت فَ قُ ْم ُ‬
‫ت‪،‬‬ ‫ال َو َأ َنا ُأ ِر ُ‬
‫يد َأ ْن ُت َب ِّل َغ ُه‪ ،‬فَ َت َّش َّج ْع ُ‬ ‫ت إِ َّ‬ ‫ت‪ُ :‬أ َب ِّل ُغ ُه َما َتقُ ُ‬
‫ول؟ قَ َ‬
‫ال‪َ :‬ما قُ ْل ُ‬ ‫‪ -‬قُ ْل ُ‬
‫َ‬ ‫َ‬ ‫ت ِع ْند َ‪‎‬ر ْأ ِس ِه‪ ،‬قُ ْل ُ‬ ‫فَ َت َخ َّط ْي ُ‬
‫ت‪ :‬إِ َّن َك أ ْر َس ْل َت ِني بِ َك َذا‪َ ،‬وأ َص َ‬
‫اب َم َع َك‬ ‫ت ِرقَ َاب ُه ْم‪َ ،‬حتَّى َج َل ْس ُ‬
‫ف‬ ‫ال َّز َار َو ُه َو َي َت َو َّض ُأ ِع ْن َد مْ ِال ْه َر ِ‬

‫اس‪َ ،‬وإِ َّن َك ْع ًبا َي ْح ِل ُ‬ ‫اب ُك َليبا جْ َ‬
‫ًْ‬
‫َ‬ ‫َك َذا ‪َ -‬ث َ‬
‫الث ََة َع َش َر ‪َ -‬وأ َص َ‬
‫ال‪َ :‬أقُ ُ‬
‫ول َك َذا َو َك َذا‪ .‬قَ َ‬
‫ال‪:‬‬ ‫اد ُعوا َك ْع ًبا‪ ،‬فَ ُد ِعي‪ .‬فَ قَ َ‬
‫ال‪َ :‬ما َتقُ ُ‬
‫ول؟ قَ َ‬ ‫اهلل بِ َك َذا‪ .‬فَ قَ َ‬
‫ال‪ْ :‬‬ ‫بِ ِ‬
‫َ‬
‫ال َأدعو‪ ،‬و َل ِكن َش ِقي عمر إِ نْ َلم ي ْغ ِف ِر ُ‬
‫اهلل َل ُه))‪َ .‬ض ِع ٌ‬ ‫ال َو ِ‬
‫يف‬ ‫ْ َ‬ ‫َ ُ َ ُ‬ ‫اهلل َ ْ ُ َ ْ‬ ‫َ‬
‫‪1143. Ibn ‘Abbās said: “When ‘Umar, may Allah be pleased with him,‬‬
‫‪was attacked, I was one of those who carried him into his house. He said‬‬
‫‪to me. ‘Nephew, go and see who wounded me and who he wounded‬‬
‫‪with me.’ I went and returned to tell him, but the room was full at that‬‬
‫‪time. I didn’t want to step over their necks because I was young, so‬‬
‫‪I sat down. ‘Umar’s rule when he sent someone for a need was that‬‬
‫‪he commanded him not to speak about it (to the other person). ‘Umar‬‬
‫‪had a cover over him. Ka‘b came and said, ‘By Allah, if the Amīr al-‬‬
‫‪745‬‬
Al-Adab Al-Mufrad
Mu’minīn asks Allah, Allah will let him remain alive and restore him
to this community until he does such-and-such and such-and-such for
them’ until Ka‘b mentioned the hypocrites. He actually named them
and used their kunyas. I said, ‘Shall I convey to him what you have
said?’ Ka‘b said. ‘I only said it because I meant that to be done.’ I
plucked up courage and stood up. I stepped over people’s shoulders
until I sat by his head. I said, ‘You sent me to find out such-and-
such. Thirteen people were wounded with you. Kulayb al-Jazzār was
wounded while he was doing wudū’ in the tub. Ka‘b swore such-and-
such by Allah. He said. ‘Call Ka‘b.’ He was summoned and ‘Umar
said, ‘What did you say?’ He said, ‘I said such-and-such.’ ‘Umar said,
‘No, by Allah. I will not pray (for that). But ‘Umar will be wretched if
Allah does not forgive him.’ ” (Weak)
ُ ‫اهلل ب ِن عم ٍرو ر ِضي‬

‫اهلل َع ْن ُه َما – َو ِع ْن َد ُه‬ ِ ‫اء ر ُج ٌل إِ َلى َعب ِد‬ َ َ‫الش ْعبِ ي ق‬
َّ ‫ َع ِن‬-‎١١٤٤
َ َ ْ َ ْ ْ َ َ ‫ َج‬:‫ال‬
،‫س إِ َل ْي ِه‬ َّ ‫ ا ْت ُر ُكو‬:‫ال‬
َ ‫ فَ َج‬،‫الر ُج َل‬
َ ‫اء َحتَّى َج َل‬ ُ ‫ فَ َم َن ُع‬،‫وس – َي َت َخ َّطى إِ َل ْي ِه‬
َ َ‫ فَ ق‬،‫وه‬ ٌ ‫ا ْلقَ ْو ُم ُج ُل‬
ِ َ‫ م‬:‫ال‬ ِ َ‫ َأ ْخبِ ر ِني بِ َشي ٍء م‬:‫ال‬
ِ ‫س ْع َت ُه ِم ْن َر ُس‬
َ ‫ت َر ُس‬
‫ول‬ ُ ‫س ْع‬ َ ِ ‫ول‬ ْ ْ َ َ‫فَ ق‬
ُ ْ‫ َو م‬،‫ون ِم ْن ِلس ِان ِه َو َي ِد ِه‬

َ ‫ال ْس ِل ُم‬
ُ ْ‫((الس ِلم َم ْن َس ِلم م‬ ُ ‫اهلل ص َّلى‬
ِ ‫ال َه‬
‫اج ُر‬ َ َ
ُ
ُ ْ ْ‫ م‬:‫ول‬ َ ِ
ُ
ٌ ‫ َص ِح‬.))‫َم ْن َه َج َر َما َن َهى اهلل َع ْن ُه‬
‫يح‬
1144. Ash-Sha‘bī said: “A man came to ‘Abdullāh b. ‘Amr and there

were some people sitting with him. He stepped over them to reach
him. They stopped him. ‘Abdullāh b. ‘Amr said, ‘Let him.’ The man
came until he sat with ‘Abdullāh and then said, ‘Tell me something
that you heard from the Messenger of Allah .’ ‘Abdullāh said, ‘I
heard the Messenger of Allah  say, “The Muslim is the one from
whose tongue and hand the Muslims are safe. The Muhājir (emigrant)
is the one who leaves what Allah has forbidden.” ’ ” (Authentic)
746
ُ ‫الر ُج ِل َج ِل‬
‫يس ُه‬ َّ ‫اس َع َلى‬ َّ ‫اب َأ ْك َر ُم‬
ِ ‫الن‬ ٌ ‫ َب‬-‎٥٤١
Chapter 541: The Dearest Of People To A Man Are Those

Who Sit With Him
َ :‫ال‬ ُ ‫اس ر ِضي‬

ٌ ‫ َص ِح‬.))‫يسي‬
‫يح‬ ِ ‫َّاس َع َل َّي َج ِل‬
ِ ‫((أ ْك َر ُم الن‬ َ َ‫اهلل َع ْن ُه َما ق‬
َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١١٤٥
1145. Ibn ‘Abbās said: ‘The dearest of people to me is the one who
sits with me.” (Authentic)
Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) explains, “It
encourages a man to honour those who sit with him and his visitors. This
is doubtlessly restricted to pious companions because their sitting with him
helps him upon righteousness and cooperating upon the truth and mutual
encouragement on patience.” See narration no. 1147.
‫يسي؛ َأ ْن‬ ِ ‫ (( َأ ْك َر ُم الن‬:‫ال‬

ِ ‫َّاس َع َل َّي َج ِل‬ ُ ‫اس ر ِضي‬
َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١١٤٦
ٌ ‫ض ِع‬‎
.‫يف اإلسناد‬ ّ ِ‫س إ‬
َ .َ))‫لي‬ ِ
َ ‫َّاس َحتَّى َي ْجل‬ َ َ‫َي َت َخ َّطى ِرق‬
ِ ‫اب الن‬
1146. Ibn ‘Abbās said: “‘The dearest of people in my opinion is he

who sits with me, so much so that he may step over the shoulders of
others until he can sit by me.” (Weak Chain)
747
Al-Adab Al-Mufrad
‫الر ُج ُل ِر ْج َل ُه بَينْ َ َيدَ ْي َج ِل ِيس ِه؟‬

َّ ‫اب َه ْل ُي َق ِّد ُم‬
ٌ ‫ َب‬-‎٥٤٢
Chapter 542: Does A Man Put His Foot In Front Of Someone

He Is Sitting With?
‫ف ْب َن َم ِال ٍك‬ ُ ‫ فَ َو َج ْد‬،‫ال ْم َع ِة‬

َ ‫ت َع ْو‬ ُ ْ‫الس ِج َد َي ْو َم ج‬ َ َ‫ َع ْن َك ِث ٍير ْب ِن ُم َّر َة ق‬-‎١١٤٧
َ ْ‫ َد َخ ْل ُ م‬:‫ال‬
ْ ‫ت‬
:‫ال ِلي‬
َ َ‫ ث َُّم ق‬،‫ض ِر ْج َل ْي ِه‬
َ ‫ فَ َل َّما َر ِآني قَ َب‬،‫ي َي َد ْي ِه‬ َ ‫ا‬
َ ْ‫ َمدَّ ِر ْج َل ْي ِه َب ن‬،‫ْأل ْش َج ِع ِّي َج ِال ًسا ِفي َح ْلقَ ٍة‬
ِ َ ‫((ت ْد ِري‬
ُ ‫أل ِّي َش ْي ٍء َم َد ْد‬
َ ‫ال فَ َي ْجل‬
‫ َح َس ٌن‬.))‫س‬ َ ‫ر ْج َل َّي؟ َل َي ِج‬‎ِ ‫ت‬
ٌ ِ‫يء َر ُج ٌل َص ح‬ َ
1147. Kathīr b. Murra said: “I entered the mosque on Jumu‘a and I

found ‘Awf b. Mālik al-Ashja‘ī sitting in a circle of men. His feet were
stretched out in front of him. When he saw me, he drew his feet back
in and said to me, ‘Do you know why I put my foot out? So that a
righteous man might come and sit down (in that place).’ ” (Authentic)
Commentary: 1. The one who does a thing found disquieting by those around
him may explain the reason for his action. 2. ‘Awf bin Malik () was a
companion of the Prophet () who witnessed the Triumph over Makkah;
yet he sought to only have pious people around him. Katheer bin Murrah
(‫ )رحمه الله‬was a student of the companions; he met about seventy of those who
fought at Badr among the companions – radiya Allahu anhum.
748
ُ ‫الر ُج ُل َي ُك‬
‫ون ِفي ا ْل َق ْو ِم َف َي ْب ُز ُق‬ َّ ‫اب‬
ٌ ‫ َب‬-‎٥٤۳
Chapter 543: When A Man In A Group Of People Spits
‫اهلل َع َل ْي ِه َو َس َّل َم َو ُه َو‬ ُ ‫ َأ َت ْي‬:‫ال‬
َ َّ َّ ‫ال ِار ِث ْب ِن َع ْم ٍرو‬
َ َ‫الس ْهمي ق‬
ّ
َ ْ‫ َع ِن ح‬-‎١١٤٨
،‫ فَ إِ ذَ ا َر َأ ْوا َو ْج َه ُه‬،‫اب‬ َ
ُ ‫يء اْأل ْع َر‬ َ ‫ َوقَ ْد َأ َط‬- ‫ات‬
ُ ‫اف بِ ِه الن‬
ُ ‫ َو َي ِج‬،‫َّاس‬ ِ َ‫ َأ ْو بِ َعرف‬- ‫مِ ِب َنى‬
َ
.))‫ ((ال َّل ُه َّم اغْ ِف ْر َل َنا‬:‫ال‬
َ َ‫اس َت ْغ ِف ْر ِلي فَ ق‬ ِ ‫ول‬
ْ !‫اهلل‬ َ ‫ َيا َر ُس‬:‫ت‬
ُ ‫ قُ ْل‬،‫ َه َذا َو ْج ٌه ُم َب َار ٌك‬:‫قَ ا ُلوا‬
َ َ‫ ق‬،‫اس َت ْغ ِف ْر ِلي‬
:‫ال‬ ْ ‫ت‬ ُ ‫ ((ال َّل ُه َّم اغْ ِف ْر َل َنا)) فَ ُد ْر‬:‫ال‬
ُ ‫ فَ قُ ْل‬،‫ت‬ َ َ‫ ق‬،‫اس َت ْغ ِف ْر ِلي‬
ْ ‫ت‬ُ ‫ فَ قُ ْل‬،‫ت‬
ُ ‫فَ ُد ْر‬
َ
‫ َك ِر َه‬،‫مسح بِ ِه َن ْع َل ُه‬ َ ‫ َب َي ِد ِه فَ أ َخ َذ‬:‫فقال‬
َ ‫ َو‬،‫بها ُب َزاقَ ُه‬ َ َ ‫ فَ َذ َه‬.))‫((ال َّل ُه َّم اغْ ِف ْر َل َنا‬
،‫ب َي ْب ُز ُق‬
‫ َح َس ٌن‬.‫يب َأ َح ًدا ِم ْن َح ْو ِل ِه‬ َ

َ ‫أن ُي ِص‬
1148. Al-Harith b. ‘Amr as-Sahmi said: “I came to the Prophet when

he was in Mina or at ‘Arafat. People crowded round him and Bedouins
came and, on seeing his face, said, ‘This is a blessed face.’ I said,
‘Messenger of Allah, ask for forgiveness for me.’ He said, ‘O Allah,
forgive us!’ I turned around and asked, ‘Ask forgiveness for me.’ He
said, ‘O Allah, forgive us!’ I turned and said, ‘Ask forgiveness for
me.’ He said, ‘O Allah, forgive us!’ He spat on his hand and wiped
his sandal with it - he did not want it to get on anyone around him.”
(Sound)
Commentary: It shows the high moral standard of the Prophet : he was
extremely careful not discomfort anyone. However, it is permissible to use the
handkerchief if one finds it.
749
‫الص ُعدَ ِ‬
‫ات‬ ‫س َّ‬‫اب َم َج ِال ُ‬
‫‪َ -‎٥٤٤‬ب ٌ‬
‫‪Chapter 544: Gatherings On Roads‬‬
‫اهلل ع ْنه‪َ ،‬أ َّن ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َلي ِه َو َس َّلم َن َهى عن مْ َ‬
‫ال َج ِال ِس‬ ‫‪ -‎١١٤٩‬عن َأبِ ي ُهرير َة ر ِضي ُ‬
‫َ‬ ‫ْ‬ ‫َّ َ‬ ‫َ ُ‬ ‫ََْ َ َ‬ ‫َ ْ‬
‫ال‪(( :‬فَ إِ ْن‬ ‫وس ِفي ُبي ِ‬
‫وت َنا؟ قَ َ‬ ‫ال ُل ُ‬ ‫ول ِ‬
‫اهلل! َلي ُش ُّق َع َلي َنا جْ ُ‬ ‫ات‪ ،‬فَ قَ ا ُلوا‪َ :‬يا َر ُس َ‬ ‫الص ُع َد ِ‬
‫بِ َّ‬
‫ُ‬ ‫ْ‬ ‫َ‬
‫ال ُل‬ ‫اهلل!؟ قَ َ‬‫ول ِ‬‫س َح َّق َها)) قَ ا ُلوا‪َ :‬و َما َح ُّق َها َيا َر ُس َ‬ ‫مْ َ ِ‬ ‫َ‬
‫ال‪(( :‬إِ ْد َ‬ ‫َج َل ْس ُت ْم‪ ،‬فَ أ ْع ُطوا ال َجال َ‬
‫ال ْن َك ِر))‪.‬‬ ‫َ‬ ‫َ‬
‫وف‪َ ،‬والن َّْهي َع ِن مْ ُ‬
‫ُ‬
‫ال ْعر ِ‬
‫مْ َ‬ ‫الس ِائ ِل‪َ ،‬و َر ُّد َّ‬
‫السال َِم‪َ ،‬و َغ ُّ‬
‫ض اْأل ْب َص ِار‪َ ،‬واأل ْم ُر بِ ُ‬ ‫َّ‬
‫َص ِح ٌ‬
‫يح‬
‫‪1149. Abū Hurayra said: “The Prophet  forbade gatherings on‬‬
‫‪the road. They said, ‘Messenger of Allah, it is hard for us to sit in‬‬
‫‪our houses.’ He said, ‘If you do sit there, then fulfill the rights of‬‬
‫’?‪the gathering.’ They asked, ‘What is its right, Messenger of Allah‬‬
‫‪He said, ‘Guiding anyone who asks for directions, returning the‬‬
‫‪greeting, lowering the eye, commanding the correct and forbidding‬‬
‫)‪the objectionable.’ ” (Authentic‬‬
‫‪Commentary: See hadeeth no. 1014.‬‬
‫اهلل ع ْنه؛ َأ َّن ال َّنبِ ي ص َّلى ُ‬

‫ال‪:‬‬ ‫ال ْد ِري ر ِضي ُ‬
‫‪َ -‎١١٥٠‬ع ْن َأبِ ي َس ِع ٍيد خْ ُ‬
‫َّ َ‬ ‫َ ُ‬ ‫َ َ‬
‫اهلل! َما َل َنا ُبدٌّ ِم ْن َم َج ِال ِس َنا؛‬ ‫ول ِ‬ ‫ال ُلوس ِفي ُّ‬
‫الطرقَ ِ‬
‫ات)) قَ ا ُلوا‪َ :‬يا َر ُس َ‬ ‫ُ‬ ‫اك ْم َو جْ ُ َ‬
‫((إِ َّي ُ‬
‫((أ َّما إِ ذَ ا َأ َبي ُتم‪ ،‬فَ َأ ْع ُطوا َّ‬ ‫اهلل ص َّلى ُ‬

‫اهلل َع َلي ِه وس َّلم‪َ :‬‬
‫الط ِر َ‬
‫يق‬ ‫ْ ْ‬ ‫ْ َ َ َ‬ ‫ول ِ َ‬ ‫ال َر ُس ُ‬ ‫ث ِف َ‬
‫يها‪ ،‬فَ قَ َ‬ ‫َن َت َحدَّ ُ‬
‫فا َ‬
‫ْألذَ ى‪،‬‬ ‫ض ا ْل َب َص ِر‪َ ،‬و َك ُّ‬
‫((غ ُّ‬ ‫ول ِ‬
‫اهلل؟‪ .‬قَ َ‬
‫ال‪َ :‬‬ ‫َح َّق ُه))‪ .‬قَ ا ُلوا‪َ :‬و َما َح ُّق َّ‬
‫الط ِريق َيا َر ُس َ‬
‫َ‬
‫ال ْن َك ِر))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫وف‪َ ،‬والن َّْهي َع ِن مْ ُ‬
‫ُ‬
‫ال ْعر ِ‬
‫مْ َ‬
‫َواْأل ْم ُر بِ ُ‬
‫‪750‬‬
‫‪1150. Abū Sa‘īd al-Khudrī said: “The Prophet  said, ‘Beware of‬‬
‫‪sitting in the road.’ They said, ‘Messenger of Allah, we must meet‬‬
‫‪where we can sit to talk.’ The Messenger of Allah  said, ‘If you‬‬
‫‪refuse not to, then give the road its due.’ They said, ‘What is the due of‬‬
‫‪the road, Messenger of Allah?’ He said, ‘Lowering the eye, avoiding‬‬
‫‪doing anything harmful, commanding the correct and forbidding the‬‬
‫)‪objectionable.’ ” (Authentic‬‬
‫س َو َك َش َ‬ ‫َ‬
‫ف َع ِن‬ ‫اب َم ْن أ ْد َلى ِر ْج َل ْي ِه ِإ َلى ا ْل ِبئ ِْر ِإ َذا َج َل َ‬
‫‪َ -٥٤٥‎‬ب ٌ‬
‫الس َاقينْ ِ‬
‫َّ‬
‫‪Chapter 545: One Who Sits Dangling His Feet In A Well And‬‬
‫‪Uncovers His Legs‬‬
‫ال‪َ :‬خرج ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه‬ ‫ْأل ْشع ِري ر ِضي ُ‬
‫اهلل َع ْن ُه قَ َ‬ ‫‪َ -‎١١٥١‬عن َأبِ ي موسى ا َ‬
‫ُّ َ‬ ‫َ َ‬ ‫َ ّ َ َ‬ ‫ُ َ‬ ‫ْ‬
‫ت ِفي َأث َِر ِه‪ ،‬فَ َل َّما َد َخ َل‬
‫اج ِت ِه‪َ ،‬و َخ َر ْج ُ‬‫ل َ‬ ‫َو َس َّلم َي ْو ًما إِ َلى َح ِائ ٍط ِم ْن َح َو ِائ ِط مْ َ‬
‫ال ِدي َن ِة؛ حِ َ‬
‫َ‬
‫أل ُكو َن َّن ا ْليوم بواب ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ‫ت‪َ :‬‬ ‫ت َع َلى َبابِ ِه‪َ ،‬وقَ ْل ُ‬ ‫ال ِائ َط َج َل ْس ُ‬ ‫حْ َ‬
‫ِّ َ‬ ‫َ ْ َ َ َّ َ‬
‫ُ‬ ‫ْ‬
‫ف‬ ‫س َع َلى قُ ِّ‬ ‫ب ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم فَ قَ َضى َح َ‬
‫اج َت ُه َو َج َل َ‬ ‫؛ َو َل ْم َيأ ُم ْر ِني‪ ،‬فَ َذ َه َ‬
‫ال ُهما ِفي اْلبِ ْئ ِر‪ ،‬فَ جاء َأبو ب ْك ٍر ر ِضي ُ‬
‫اهلل َع ْن ُه ِل َي ْس َت ْأ ِذ َن‬ ‫ف َع ْن َساقَ ي ِه‪َ ،‬و َد َّ‬
‫اْلبِ ْئ ِر‪َ ،‬و َك َش َ‬
‫َ َ‬ ‫َ َ ُ َ‬ ‫َ‬ ‫ْ‬
‫اهلل‬ ‫ت‪َ ،‬حتَّى َأ ْس َت ْأ ِذ َن َل َك‪ ،‬فَ وقَ َ‬
‫ف َو ِج ْئ ُ‬ ‫ت‪َ :‬ك َما َأ ْن َ‬
‫َع َل ْي ِه ِل َي ْد ُخ َل‪ ،‬فَ قُ ْل ُ‬
‫َّ َ‬
‫اهلل! َأ ُبو َب ْك ٍر َي ْس َت ْأ ِذ ُن َع َل ْي َك‪ .‬فَ قَ َ‬
‫ال‪(( :‬ائ َْذنْ َل ُه‪َ ،‬و َب ِّش ْر ُه‬ ‫ول ِ‬ ‫َع َل ْي ِه َو َس َّل َم فَ قُ ْل ُ‬
‫ت‪َ :‬يا َر ُس َ‬
‫ني ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم ‪ ،‬فَ َك َش َ‬
‫ف َع ْن َساقَ ْي ِه‬ ‫ُّ َ‬ ‫الن َِّة))‪ .‬فَ َد َخ َل‪ ،‬فَ َج َ‬
‫اء َع ْن مَ ِي ِ‬ ‫بِ جْ َ‬
‫ت َحتَّى َأ ْس َت ْأ ِذ َن َل َك‪ ،‬فَ قَ َ‬

‫ال ال َّنبِ ُّي َص َّلى‬ ‫ت‪َ :‬ك َما َأ ْن َ‬ ‫َو َد َّ‬
‫ال ُه َما ِفي البِ ْئ ِر‪ ،‬فَ َج َ‬
‫اء ُع َم ُر‪ ،‬فَ قُ ْل ُ‬
‫الن َِّة))‪ ،‬فَ جاء عمر عن يس ِار ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه‬ ‫ُ‬
‫اهلل َع َلي ِه َو َس َّلم‪(( :‬ائ َْذنْ َل ُه َو َب ِّشر ُه‪‎‬بِ جْ َ‬
‫ِّ َ‬ ‫َ َ ُ َ ُ َ ْ َ َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫‪751‬‬
Al-Adab Al-Mufrad
ِ ِ ِ ُ َ ‫ال ُهما ِفي الْبِ ْئ ِر فَ ام َت‬

ُّ ُ‫أل ا ْلق‬ َّ ‫ف َع ْن َساقَ ي ِه َو َد‬ َ ‫َو َس َّل َم فَ َك َش‬
.‫س‬ ٌ ‫ فَ َل ْم َيك ْن فيه َم ْجل‬،‫ف‬ ْ َ ْ
‫اهلل َع َل ْي ِه‬ َ َ‫ فَ ق‬،‫ َحتَّى َأ ْس َت ْأ ِذ َن َل َك‬،‫ت‬ َ ‫ َك َما َأ ْن‬:‫ت‬ ُ ‫ فَ قُ ْل‬،‫ان‬
ُ ‫اء ُع ْث َم‬
َ ُّ َ ‫ث َُّم َج‬
،‫ فَ َل ْم َي ِج ْد َم َع ُه ْم َم ْج ِل ًسا‬،‫ فَ َد َخ َل‬.))‫يب ُه‬ ِ ِ َ ْ‫ج‬ َّ
ُ ‫ َو َب ِّش ْر ُه بِ النَّة َم َع َها َبال ٌَء ُيص‬،‫ ((ائ َْذ ْن َل ُه‬:‫َو َسل َم‬
َّ ‫ ث َُّم َد‬،‫ف َع ْن َساقَ ي ِه‬
.‫ال ُه َما ِفي الْبِ ْئ ِر‬ َ ‫ فَ َك َش‬،‫ َع َلى َشفَ ِة الْبِ ْئ ِر‬،‫اء ُمقَ ابِ َل ُه ْم‬
َ ‫فَ َت َح َّو َل َحتَّى َج‬
ْ
ْ ْ َ َ َ َ ْ َ َ ُ ‫فَ جع ْل‬
‫ال ْاب ُن‬ ُ َ‫ فَ َل ْم َيأ ِت َحتَّى ق‬،‫ َوأ ْد ُعو اهلل أنْ َيأ ِت َي بِ ِه‬،‫ت أ مَ َتنَّى أ ْن َيأ ِت َي أ ٌخ ِلي‬
َ َ‫ ق‬.‫اموا‬ َ َ
ٌ ‫ َص ِح‬.‫ان‬ ِ ُ ‫ فَ َأ َّو ْل‬:‫الس ِّي ِب‬

ُ ْ‫م‬
‫يح‬ ُ ‫ َوا ْنفَ َر َد ُع ْث َم‬،‫ت َها ُه َنا‬
ْ ‫اج َت َم َع‬ َ ‫ت ذَ ل َك قُ ُب‬
ْ ‫ور ُه ْم؛‬ َ
1151. Sa‘īd b. al-Musayyib narrated that Abū Musa al- Ash’ari said:
“The Prophet  went out one day to one of the walled gardens of
Madīna and I went out after him. When he entered the garden, I sat
at its door and said, ‘Today I will be the doorkeeper of the Prophet
 even though he has not commanded me to do it!’ The Prophet
went and answered a call of nature and sat on the edge of a well.
He uncovered his legs and dangled them in the well. Abū Bakr, may
Allah be pleased with him, came and asked permission to enter. I said,
‘Stay where you are until I ask for permission for you.’ He stopped.
I went to the Prophet  and said, ‘Messenger of Allah, Abū Bakr
asks permission to come in.’ He said, ‘Give him permission and give
him the good news of the Garden.’ He entered and came from the right
side of the Prophet . Then he uncovered his legs and dangled them
in the well. Then ‘Umar came. I said, ‘Stay where you are until I ask
permission for you.’ The Prophet  said, ‘Give him permission and
give him the good news of the Garden.’ ‘Umar came from the left side
of the Prophet  and uncovered his legs and dangled them in the
well. The well rim was now full up and there was no place left to sit.
Then ‘Uthmān came. I said, ‘Stay where you are until I ask permission
for you:’ The Prophet  said, ‘Give him permission and give him
the good news of the Garden along with an affliction that is to befall
him.’ ‘Uthmān came in and could not find a place with them. Then he
moved around until he was facing them on the other side of the well
and he uncovered his legs and dangled them in the well. I began to
wish that a brother of mine would come before they had got up.”
752
Ibn al-Musayyib commented, “I interpreted this to refer to their
graves. They (the Prophet, Abū Bakr and ‘Umar) were buried together
here, but ‘Uthmān was alone.” (Authentic)
Commentary: Imam An-Nawawee (‫)رحمه الله‬, “The hadeeth contains the
virtues of those three, and that they are from the people of the Garden and the
virtue of Aboo Moosa. It also has a clear miracle for the Prophet  in his
telling about the story of ‘Uthman and the tribulations. (It also includes that)
the three will continue upon Eemaan (true faith) and guidance.” The point of
reference is their sitting at the edge of the well, uncovering their shanks and
dangling them in the well.
ُ ‫ َخرج ال َّنبِ ي ص َّلى‬:‫اهلل ع ْنه‬

‫اهلل َع َل ْي ِه َو َس َّل َم ِفي َط ِائفَ ٍة‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١١٥٢
َ ُّ َ َ ُ َ َ َ ََْ ْ َ
‫س بِ ِف َن ِاء َب ْي ِت‬ َ ‫ َحتَّى َأ َتى ُس‬،‫ال ُأ َك ِّل ُم ُه‬
َ َ‫وق َب ِني قَ ْي ُنق‬
َ ‫ فَ َج َل‬،‫اع‬ َ ‫ال ُي َك ِّل ُم ِني َو‬
َ ‫ِم َن الن ََّه ِار‬
‫ت َأ َّن َها ُتلْبِ ُس ُه ِس َخ ًابا‬

ُ ‫ فَ َظ َن ْن‬،‫ فَ َح َب َس ْت ُه َش ْي ًئا‬.))‫((أث ََّم ُل َك ٌع؟ َأث ََّم ُل َك ٌع)؟‬
َ :‫ال‬ ِ َ‫ف‬
َ َ‫اط َم َة؛ فَ ق‬
َ َ َ
ْ ِ‫ َوأ ْحب‬،‫ ((ال َّل ُه َّم أ ْحبِ ْب ُه‬:‫ال‬
.))‫ب َم ْن ُي ِح ُّب ُه‬ َ َ‫ َوق‬،‫اء َي ْش َتدُّ َحتَّى َعانَقَ ُه َوقَ َّب َل ُه‬
َ ‫ فَ َج‬،‫أ ْو ُت َغ ِّس ُل ُه‬
ٌ ‫َص ِح‬
‫يح‬
1152. Abū Hurayra said: “The Prophet  went out in the heat (of the
day). He did not speak to me nor did I speak to him until he came to
the market of the Banū Qaynuqa’. He sat in the courtyard of Fatima’s
house and said, ‘Is the little one here? Is the little one here?’ Fatima
held her son back for a short while. I think - that she was putting
a necklace on him or washing him. Then he came running and he
hugged him and kissed him. He said, ‘O Allah, love him and love
those who love him.’ ” (Authentic)
753
‫اب ِإ َذا َق َام َل ُه َر ُج ٌل َم ْن َم ْج ِل ِس ِه َل ْم َي ْق ُعدْ ِف ِيه‬

‫‪َ -‎٥٤٦‬ب ٌ‬
‫‪Chapter 546: When A Man Rises In An Assembly To Give His‬‬

‫‪Place To Someone, That Person Should Not Accept‬‬
‫َّ َ ِ‬ ‫ُ ِ‬ ‫َّ‬ ‫‪ -‎١١٥۳‬ع ِن اب ِن عمر ر ِضي ُ‬

‫ال‪َ (( :‬ن َهى ال َّنبِ ُّي َصلى اهلل َع َل ْيه َو َسل َم أ ْن َيق َ‬
‫يم‬ ‫ْ ُ َ َ َ َ‬ ‫َ‬
‫ام َل ُه َر ُج ٌل ِم ْن َم ْج ِل ِس ِه‪َ ،‬ل ْم‬ ‫س ِف ِيه))‪َ .‬و َك َ‬
‫ان ْاب ُن ُع َم َر إِ ذَ ا قَ َ‬ ‫ِ‬ ‫ِ مْ َ ِ‬
‫الر ُج ُل م َن ال ْجل ِس‪ ،‬ث َُّم َي ْجل ُ‬
‫َّ‬
‫س ِف ِيه‪َ .‬ص ِح ٌ‬
‫يح‬ ‫ِ‬
‫َي ْجل ْ‬
‫‪1153. Ibn ‘Umar said: “The Prophet  forbade anyone making a‬‬
‫”‪man rise from an assembly so he could sit in his place.‬‬
‫‪When a man rose from his seat for Ibn ‘Umar. He would not sit in it.‬‬
‫‪Commentary: See comments on hadeeth no 1136 and 1140.‬‬
‫‪ -‎٥٤٧‬باب ْا َ‬
‫أل َما َن ِة‬ ‫َ ُ‬
‫‪Chapter 547: The Trust‬‬
‫اهلل َع َل ْي ِه َو َس َّل َم َي ْو ًما‪َ ،‬حتَّى‬ ‫‪ -‎١١٥٤‬عن َأ َن ٍس ر ِضي ُ‬
‫ول ِ َ‬ ‫ت َر ُس َ‬
‫اهلل َع ْن ُه‪َ :‬خ َد ْم ُ‬ ‫َ َ‬ ‫َ ْ‬
‫يل ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم‪ .‬فَ َخ َر ْج ُ‬
‫ت‬ ‫ت َأ ِّنى قَ ْد فَ َرغْ ُ‬
‫ت ِم ْن ِخ ْد َم ِت ِه‪ ،‬قُ ْل ُ‬
‫ت‪َ :‬ي ِق ُ‬ ‫إِ ذَ ا َر َأ ْي ُ‬
‫ُّ َ‬
‫ت َأ ْن ُظر إِ َلي ِهم؛ إِ َلى َل ِعبِ ِهم‪ ،‬فَ جاء ال َّنبِ ي ص َّلى ُ‬
‫اهلل‬ ‫ِم ْن ِع ْن ِد ِه‪ ،‬فَ إِ ذَ ا ِغ ْل َم ٌة َي ْل َع ُب َ‬
‫ون‪ ،‬فَ قُ ْم ُ‬
‫ُّ َ‬ ‫َ َ‬ ‫ْ‬ ‫ُ ْ‬
‫اج ٍة‪ ،‬فَ َك َ‬
‫ان ِفي فَ ْي ٍء‬ ‫َع َل ْي ِه َو َس َّل َم فَ ا ْن َت َهى إِ َل ْي ِهم‪ ،‬فَ َس َّل َم َع َل ْي ِهم‪ ،‬ث َُّم َد َع ِاني‪ ،‬فَ َب َع َث ِني إِ َلى َح َ‬
‫‪754‬‬
ُ ‫ بع َث ِني ال َّنبِ ي ص َّلى‬:‫ت‬
‫اهلل َع َل ْي ِه‬ ْ ‫ت َع َلى ُأ ِّمي فَ قَ ا َل‬
ُ ‫ َو َأ ْب َط ْأ‬.‫َحتَّى َأ َت ْي ُت ُه‬
َ ُّ َ َ ُ ‫ َما َح َب َس َك؟ قُ ْل‬:‫ت‬
ُ ‫ إِ َّنه ِسر ِلل َّنبِ ي ص َّلى‬:‫ت‬
ْ ‫ فَ قَ ا َل‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫ت‬ َ ِّ ٌّ ُ َ ‫َو َس َّل َم إِ َلى َح‬
ْ ‫ قَ ا َل‬.‫اج ٍة‬
ُ ‫ َما ِه َي؟ قُ ْل‬:‫ت‬
‫اج ِة َأ َح ًدا ِم َن‬ ُ ‫اهلل ص َّلى‬

ُ ‫ فَ َما َحدَّ ث‬،‫اهلل َع َل ْي ِه َو َس َّل َم ِس َّر ُه‬
َ ْ‫ْت بِ ِت ْل َك ح‬
َ ‫ال‬ َ ِ ‫ول‬ ِ ‫احفَ ْظ َع َلى َر ُس‬
ْ :
ٌ ‫ َص ِح‬.‫ت ُم َحدِّ ثًا َحدَّ ْث ُت َك بِ َها‬

‫يح‬ ُ ‫ فَ َل ْو ُك ْن‬،‫ال ْل ِق‬
َ ْ‫خ‬
1154. Anas said: “I served the Messenger of Allah  one day. When
I thought that I had finished serving him. I said, ‘The Prophet 
is having a midday rest.’ So I left him and there were some children
playing. I stood looking at them and their game. The Prophet 
came out and came up to them and greeted them. Then he called me
and sent me for something he needed. He remained in the shade until
I came to him. I was late for my mother and she asked, ‘What delayed
you?’ I said, ‘The Prophet  tasked me to get something he needed.’
She said, ‘What was it?’ I said, ‘It is a secret of the Prophet .’
She said, ‘Keep the secret of the Messenger of Allah .’ I have not
told anyone that secret. If I had told it, I would have told it to you.”
(Authentic)
Commentary: Anas bin Malik () never told the secret to anyone; neither to
his dear mother (radiya Allahu anha) nor to his eminent student, Thaabit al-
Bunaanee (‫ )رحمه الله‬who reported this hadeeth from him.
ً ‫اب ِإ َذا ا ْل َت َف َت ا ْل َت َف َت َج ِم‬

‫يعا‬ ٌ ‫ َب‬-‎٥٤٨
Chapter 548: When He Turned Round, He Did So Fully
َ :‫اهلل َع َلي ِه َو َس َّلم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١١٥٥
َ ‫((ك‬‎
‫ان‬ َ ْ َ ِ ‫ول‬ ُ ‫ َي ِص‬،‫اهلل َع ْن ُه‬
َ ‫ف َر ُس‬
َ َ ََْ ْ َ
َ ‫ َأ ْه َد‬،‫ َح َس ِن ال َّث ْغ ِر‬،‫ َأ ْس َو َد َش ْع ِر ال ِّل ْح َي ِة‬،‫اض‬
‫ف‬ َ ‫ َش ِد‬،‫ب‬
ِ ‫يد ا ْل َب َي‬ َ ِ ‫الط‬
ُ ‫ول أق َْر‬ ُّ ‫ر ْب َع ًة َو ُهو إِ َلى‬
َ َ
755
Al-Adab Al-Mufrad
ُ ِ ْ‫َأ ْشفَ ِار ا ْل َع ْي َن ن‬

‫س َل َها‬ َ ‫ َل ْي‬،‫يعا‬ ً ‫ني َي َطأ بِ قَ َد ِم ِه َج ِم‬ ِ ِ‫الب‬َ ْ‫اض ج‬ َ َ‫ ُمف‬،‫ي‬ ِ ْ‫ال ْن ِك َب ن‬
َ ْ‫ي م‬
َ ْ‫يد َما َب ن‬َ ‫ َب ِع‬،‫ي‬
‫ َح َس ٌن ِل َغ ْي ِر ِه‬.))‫ال َب ْع ُد‬ َ ‫ َل ْم َأ َر ِم ْث َل ُه قَ ْب ُل َو‬،‫يعا‬

ً ‫يعا َو ُي ْدبِ ُر َج ِم‬ ً ‫ ُي ْقبِ ُل َج ِم‬،‫ص‬ ُ ‫أ ْخ ُم‬
َ
1155. Sa‘īd b. al-Musayyib said: “Abū Hurayra described the

Messenger of Allah  with the words, ‘He was of medium height,
but nearer to being tall. He was very white with a black beard and
good front teeth. He had long eye-lashes. He was very broad between
the shoulders and had full cheeks. He walked on his entire feet, but
they did not have a hollow. He turned towards people fully or turned
his back fully. I have not seen anyone like him before or since.’ ”
(Sound due to supporting proofs).
َ ‫اج ٍة َف‬ َ
‫ال ُي ْخ ِب ْر ُه‬ َ ‫اب ِإ َذا أ ْر َس َل َر ُجلًا ِإ َلى َر ُج ٍل ِفي َح‬
ٌ ‫ َب‬-‎٥٤٦
Chapter 549: When A Man Is Sent To Another Man For Some

Reason And He Does Not Tell Him What It Is
‫تبِ ْر ُه مِ َبا َأ ْر َس ْل ُت َك إِ َل ْي ِه؛‬ َ َ‫ ف‬،‫ ((إِ ذَ ا َأ ْر َس ْل ُت َك إِ َلى َر ُج ٍل‬:‫ال ِلي ُع َم ُر‬

ْ ُ‫ال خ‬ َ َ‫ ق‬:‫ َع ْن َأ ْس َل َم‬-‎١١٥٦
ٌ ‫ َض ِع‬.))‫ان ُي ِعدُّ َل ُه َك ِذ َب ًة ِع ْن َد ذَ ِل َك‬

.‫يف‬ َّ ‫فَ إِ َّن‬
َ ‫الش ْي َط‬
1156: Aslam said: “ ‘Umar said to me, ‘If I send you to a man (to find
out something), do not tell him why I sent you to him. If you do, Satan
will prepare a lie for him in that.’ ” (Weak)
756
‫ ِم ْن َأ ْي َن َأ ْق َب ْل َت؟‬:‫ول‬
ٌ ‫ َب‬-‎٥٥۰
Chapter 550: Should One Ask, “Where Have You Come From?”
‫ب َص َر ُه‬‎َ ‫ َأ ْو ُي ْتبِ َع ُه‬،‫الر ُج ُل الن ََّظ َر إِ َلى َأ ِخ ِيه‬ َ

َّ َّ‫ان ُي ْك َر ُه أ ْن ُي ِحد‬ َ َ‫ َع ْن ُم َج ِاه ٍد ق‬-‎١١٥٧
َ :‫ال‬
َ ‫((ك‬
ٌ ‫ َض ِع‬.))‫ب؟‬ َ َ ‫ ِم ْن َأ ْي َن ِج ْئ‬:‫ َأ ْو َي ْس َأ َل ُه‬،‫ام ِم ْن ِع ْن ِد ِه‬

‫يف‬ ُ ‫ َوأ ْي َن َت ْذ َه‬،‫ت‬ َ َ‫إِ ذَ ا ق‬
1157. Mujāhid said: “It is disliked for a man to look sharply at his
brother or to follow him with his glance when he leaves him or to ask
him,’ ‘Where have you come from and where are you going?’ ” (Weak)
‫ ِم ْن َأ ْي َن َأق َْب ْل ُت ْم؟‬:‫ال‬ َ

َّ ِ‫ َم َر ْر َنا َع َلى أبِ ي ذَ ِّر ب‬:‫ َع ْن َم ِال ٍك ْب ِن ُز َب ْي ٍد ق َا َل‬-‎١١٥٨
َ َ‫ فَ ق‬،‫الر َب َذ ِة‬
َ ِ‫ َأ َما َم َع ُه ج‬:‫ال‬
‫ت َار ٌة‬ َ َ‫ ق‬.‫ َن َع ْم‬:‫ َه َذا َع َم ُل ُك ْم؟ قُ ْل َنا‬:‫ال‬ ِ ‫ ِم ْن َم َّك َة َأ ْو ِم َن ا ْل َب ْي ِت ا ْل َع ِت‬:‫قُ ْل َنا‬
َ َ‫ ق‬.‫يق‬
ٌ ‫ َض ِع‬.))‫((اس َت ْأ ِنفُ وا ا ْل َع َم َل‬

.‫يف‬ ْ َ َ‫ ق‬.‫ال‬
:‫ال‬ َ ‫َو‬
َ :‫ال َب ْي ٌع؟ قُ ْل َنا‬
1158. Mālik b. Zubayd said: “We passed by Abū Dharr at ar-Rabadha.

He said, ‘Where have you come from?’ We said, ‘Makka’ - or ‘from
the Ancient House.’ He said, ‘Is this all you went for?’ We said, ‘Yes.’
He said, ‘And was there any other involvement in worldly business
with it?’ We replied. ‘No.’ He said, ‘Then resume your actions anew’
” (Weak)
Commentary: That Allah has forgiven all your sins and you can resume your
life anew.
757
Al-Adab Al-Mufrad
َ ‫يث َق ْو ٍم َو ُه ْم َل ُه َك ِار ُه‬

‫ون‬ ِ ‫اس َت َم َع ِإ َلى َح ِد‬
ْ ‫اب َم ِن‬
ٌ ‫ َب‬-‎٥٥١
Chapter 551: One Who Listens To People’s Conversation

When They Do Not Wish It

َ :‫ال‬
‫((م ْن‬ َ ِّ َ َ ُ َ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١١٥٩
َ ْ‫ف َأ ْن َي ْع ِق َد َب ن‬
‫ي‬ َ َ‫ َو َم ْن ح‬.‫ َو َل ْن َي ْنفُ َخ ِف ِيه‬،‫ب‬
َ ‫ت َّل َم ُك ِّل‬ َ َ ‫ص َّور صور ًة ُك ِّل‬
َ ‫ف أ ْن َي ْنفُ َخ ِف ِيه َو ُع ِّذ‬ َ ُ َ َ
َّ ‫ ُص‬،‫ون ِم ْن ُه‬
‫ب‬ َ ‫يث قَ ْو ٍم َي ِف ُّر‬
ِ ‫اس َت َم َع إِ َلى َح ِد‬ َ ‫ي َو ُع ِّذ‬
ْ ‫ َو َم ِن‬،‫ َو َل ْن َي ْع ِق َد َب ْي َن ُه َما‬،‫ب‬ ِ ْ‫ير َت ن‬ ِ
َ ‫َشع‬
ُ ‫ِفي ُأذُ َن ْي ِه اْآلن‬
ٌ ‫ َص ِح‬.))‫ُك‬
‫يح‬
1159. Ibn ‘Abbās said: “The Prophet  said, ‘Whoever makes an
image will have to blow life into it and he will be punished as he will
not be able to breathe life into it. Whoever claims to have seen a vision
in a dream will have to string two beads of barley together and he
will be punished because he will not be able to string them together.
Whoever listens to people’s conversation when they move away from
him will have molten lead poured into his ears.’ ” (Authentic)
Commentary: The hadeeth only prohibits making images of all kinds of
animals as is indicated by other texts that allow making images of trees and
similar other things, lying about dreams and eavesdropping on people’s
private talks.
758
َّ ‫وس َع َلى‬
‫الس ِر ِير‬ ُ ْ‫اب ج‬
ُ ‫ال ُل‬ ٌ ‫ َب‬-‎٥٥٢
Chapter 552: Sitting On A Raised Seat
‫ فَ َل َّما َد َخ َل‬- ‫ َو َأ َنا ُغال ٌَم‬- ‫ َوفَ َد َأبِ ي إِ َلى ُم َع ِاو َي َة‬:‫ال‬
َ َ‫ ق‬،‫ْلع ْر َي ِان ْب ِن ا ْل َه ْي َث ِم‬
ُ ‫ َع ِن ا‬-‎١١٦۰
‫ني! َم ْن‬ ُ ْ‫ َيا َأ ِمير م‬:‫ال‬
َ ‫ال ْؤ ِم ِن‬ َّ ‫ َو َر ُج ٌل قَ ِاع ٌد َم َع ُه َع َلى‬،‫ َم ْر َح ًبا َم ْر َح ًبا‬:‫ال‬
َ َ‫ ق‬.‫الس ِر ِير‬ َ َ‫َع َل ْي ِه ق‬
َ
َ ‫ و َه َذا ا ْلهي َثم ب ُن ا‬،‫ال ْش ِر ِق‬
َ ْ‫ َه َذا َس ِّي ُد َأ ْه ِل م‬:‫ال‬
ُ ‫ قُ ْل‬.‫ْأل ْس َو ِد‬
:‫ت‬ ْ ُ ْ َ َ ُ ‫َه َذا َّال ِذي ُت َر ِّح‬
َ َ‫ب بِ ِه؟ ق‬
‫ َيا َأ َبا فُ ال ٍَن! ِم ْن َأ ْي َن‬:‫ت َل ُه‬ ِ ‫ َه َذا َعب ُد‬:‫َم ْن َه َذا؟ قَ ا ُلوا‬
ِ ‫اهلل ْب ُن َع ْمرو ْب ِن ا ْل َع‬
ُ ‫ قُ ْل‬.‫اص‬ ْ
‫يب ِم ْن َأ ْه ِل‬
ِ ‫ال َأ ْت َر َك ِل ْلقَ ِر‬
َ ‫ َو‬،‫ت َأ ْه َل َب َل ٍد َأ ْس َأ َل َع ْن َب ِع ٍيد‬
ُ ‫ َما َر َأ ْي‬:‫ال‬ ُ ‫َي ْخ ُر ُج الدَّ َج‬
َ َ‫ال؟ ق‬
‫يف‬ ْ َ‫ات َش َج ٍر َو خ‬
ٌ ‫ َض ِع‬.))‫ن ٍل‬ ِ ‫ض ا ْل ِع َر‬
ِ َ‫اق؛ ذ‬ ِ ‫((ي ْخ ُر ُج ِم ْن َأ ْر‬ َ ‫َب َل ٍد َأ ْن‬
َ َ‫ ث َُّم ق‬.‫ت ِم ْن ُه‬
َ :‫ال‬
1160. Al-‘Uryān b. al-Haytham said: “My father came to Mu‘āwiya

when I was a boy. When he reached him, Mu‘āwiya said, ‘Welcome,
welcome.’ A man was sitting with Mu‘āwiya on the raised seat who
said, ‘Amīr al-Mu’minīn, who is this you are welcoming?’ He said,
‘This is the noblest of the people of the east, al-Haytham b. al-Aswad.’
My father asked, ‘Who is this?’ They said, ‘This is ‘Abdullāh b. ‘Amr
b. al-‘Ās.’ My father said to him, ‘Abū so-and-so. From where will the
Dajjāl emerge?’ He said, ‘I have not seen the people of any land who
(so readily) ask about what is far off and leave out what is near (at
hand) than the people in the land you are from.’ Then he said, ‘He will
emerge from the land of Iraq with the trees and palm-trees.’ ” (Weak)
ٌ ‫ َص ِح‬.‫اس َع َلى َس ِر ٍير‬

.‫يح اإلسناد‬ َ َ‫ َع ْن َأبِ ي ا ْل َع ِال َي ِة ق‬-‎١١٦١
ُ ‫ َج َل ْس‬:‫ال‬
ٍ ‫ت َم َع ْاب ِن َع َّب‬
َ َ‫ فَ ق‬،‫ان ُيق ِْع ُد ِني َع َلى َس ِر ِير ِه‬

‫ال‬ ٍ ‫ت َأق ُْع ُد َم َع ْاب ِن َع َّب‬
َ ‫ فَ َك‬،‫اس‬ َ َ‫ َع ْن َأبي َج ْم َر َة ق‬...‎
ُ ‫ فَ َأقَ ْم‬.))‫ (( َأ ِق ْم ِع ْن ِدي َحتَّى َأ ْج َع َل َل َك َس ْه ًما ِم ْن َم ِالي‬:‫ِلي‬

ٌ ‫ َص ِح‬.‫ت ِع ْن َد ُه َش ْه َر ْي ِن‬
‫يح‬
759
Al-Adab Al-Mufrad
1161. Abū’l-‘Āliya said: “I sat with Ibn ‘Abbās on an elevated seat.”

(Authentic Chain)
(…) Abū Jamra said: “I used to sit with Ibn ‘Abbās. He would make
me sit on his seat. He said to me, ‘Stay with me so that I can allot
you a portion of my property.’ I stayed with him for two months.”
(Authentic)
Commentary: “Sareer” could literally refer to “a bed”, or “seat” or “bier”.
However, the context in which it is used in the narrations in the chapter
indicates that it refers to “seat” See hadeeth no. 1164. Shaykh Husayn al-
‘Awaayishah (‫ )رحمه الله‬remarked that, “Perhaps the intent of the author for
this chapter titling and the narration is that one should not avoid sitting on
a chair, and establishing its permissibility (in the Sharee’ah).” Sharh Saheeh
al-Adab al-Mufrad (3/283).
ُ ‫ت َأ َنس بن م ِال ٍك ر ِضي‬

- ‫اهلل َع ْن ُه‬ َ َ‫ َع ْن َخ ِال ٍد ْب ِن ِدي َن ٍار؛ َأبِ ي َخ ْل َد َة ق‬-‎١١٦٢
ُ ‫س ْع‬
َ َ َ َ ْ َ
ُ ‫ان ال َّنبِ ي ص َّلى‬ َ
‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ُّ َ :‫ول‬
َ ‫((ك‬ ُ ُ‫الس ِر ِير – َيق‬ َّ ‫ال َك ِم أ ِم ٍير بِ ا ْل َب ْص َر ِة َع َلى‬
َ ْ‫َو ُه َو َم َع ح‬
َّ ِ‫ان ا ْل َب ْر ُد َب َّك َر ب‬
‫ َح َس ٌن‬.))‫الصال َِة‬ َ ‫ َوإِ ذَ ا َك‬،‫الصال َِة‬
َّ ِ‫بر َد ب‬ َ َ ْ‫إِ ذَ ا َك َ ح‬
َ ‫ان ال ُّر أ‬
1162. Khālid b. Dinār Abū Khalda said: “I heard Anas b. Mālik - while
he was with al-Hakam, the Amīr of Basra, on a seat - he said, ‘When
it was hot, the Prophet  would delay the (Zuhr) prayer until a
cooler time of the day. When it was cold, he made the prayer early.’ ”
(Authentic)
‫اهلل َع َل ْي ِه َو َس َّل َم َو ُه َو َع َلى‬ َ َ‫ َع ْن َأ َن ٍس ْب ِن َم ِال ٍك ق‬-‎١١٦۳
َ ِّ َ ُ ‫ َد َخ ْل‬:‫ال‬
َ ْ‫ي ِج ْل ِد ِه َو َب ن‬
‫ي‬ ٌ ‫م ْن َأ ُد ٍم َح ْش ُو َها ِل‬‎ِ ‫اد ٌة‬
َ ْ‫ َما َب ن‬،‫يف‬ َ ‫ت َر ْأ ِس ِه ِو َس‬ ْ َ‫ ح‬،‫يط‬
َ ‫ت‬ ٍ ‫ول بِ َش ِر‬
ٍ ‫َس ِر ٍير َمر ُم‬
ْ
ُ َ َ‫ فَ ق‬،‫ فَ َد َخ َل َع َل ْي ِه ُع َم ُر فَ َب َكى‬،‫ب‬
َ :‫ال َل ُه ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
‫((ما‬ ٌ ‫الس ِر ِير ث َْو‬
َّ
‫ون َأ ْع َل ُم َأ َّن َك َأ ْك َر ُم‬
َ ‫ال َأ ُك‬
َّ ‫اهلل! َأ‬
ِ ‫ول‬َ ‫اهلل َما َأ ْب ِكي َيا َر ُس‬
ِ ‫ َأ َما َو‬:‫ال‬ َ ‫ُي ْب ِك‬
َ َ‫ ق‬.))‫يك َيا ُع َم ُر؟‬
َ ‫ َو َأ ْن‬،‫يش ِان ِف ِيه ِم َن الدُّ ْن َيا‬

‫ت َيا‬ َ ‫يما َي ِع‬
َ ‫يش ِان ِف‬
َ ‫ فَ ُه َما َي ِع‬،‫اهلل ِم ْن ِك ْس َرى َوقَ ْي َص َر‬
ِ ‫َع َلى‬
760
‫((أ َما َت ْر َضى َيا‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
َ :‫اهلل َع َلي ِه وس َّلم‬ َ َ‫ال َك ِان َّال ِذي َأ َرى! فَ ق‬ ِ ‫ول‬
َ ْ‫اهلل بِ م‬ َ ‫َر ُس‬
َ َ َ ْ َ ُّ
‫ ((فَ إِ َّن ُه‬:‫ال‬ ِ ‫ول‬
َ َ‫اهلل ق‬ َ ‫ َب َلى َيا َر ُس‬:‫ت‬
ُ ‫ قُ ْل‬.))‫ْآلخ َر ُة؟‬ َ ُ َ ‫ُع َم َر َأنْ َت ُك‬
ِ ‫ َو َل َنا ا‬،‫ون َل ُهم الدُّ ْنيا‬
ٌ ‫ َح َس ٌن َص ِح‬.))‫َك َذ ِل َك‬
‫يح‬
1163. Anas b. Mālik said: “I came to the Prophet  while he was
on a seat with a band woven on it. There was a pillow under his head
made of skin stuffed with palm fiber. There was a cloth between his
skin and the seat. ‘Umar visited him and wept. The Prophet  said,
‘What has made you weep, ‘Umar?’ He said, ‘By Allah, Messenger
of Allah, I am only weeping since I know that you are more noble
with Allah than Chosroes and Caesar and they live in worldly comfort
while you, Messenger of Allah, are in the place I see.’ The Prophet
 said, ‘Aren’t you content, ‘Umar, that they have this world and
we have the Hereafter?’ ‘Umar said, ‘Yes, Messenger of Allah.’ The
Prophet said, ‘That is the way it is.’ ” (Sound and Authentic)
Commentary: 1. In another version of the hadeeth collected in the two
Saheehs, it said that ‘Umar () began to weep when he saw the signs of
the straw mat on the sides of the Prophet . 2. Indeed the Chosroes and
Caesar lived in material comfort in this transient and trifling life, they will
live in the worst punishment and ignominy in the Hereafter. Allah the Exalted
says: “Let not the free disposal (and affluence) of the disbelievers throughout
the land deceive you. A brief enjoyment; then, their ultimate abode is Hell;
and worst indeed is that place for rest.” (Q 3 : 196-197)

‫اهلل َع َل ْي ِه‬ ُ ‫ عن َأبِ ي ِرفَ اع َة ا ْلع َد ِو ِّي ر ِضي‬-‎١١٦٤
ُ ‫ ا ْن َت َه ْي‬:‫ال‬
َ ِّ َ َ َ َ ْ َ
َ ،‫اء َي ْس َأ ُل َع ْن ِد ِين ِه‬
‫ال َي ْد ِري‬ ِ ‫ول‬
ٌ ‫اهلل! َر ُج ٌل َغ ِر‬
َ ‫يب َج‬ َ ‫ َيا َر ُس‬:‫ت‬ ُ ‫َو َس َّل َم َو ُه َو َي ْخ ُط‬
ُ ‫ فَ قُ ْل‬،‫ب‬
:‫ال‬ َ َ‫ ق‬- ،‫يدا‬ً ‫ح ِد‬‎ ُ ‫ فَ ُأ ِت َى بِ ُك ْر ِس ٍّي ِخ ْل‬.‫َما ِدي َن ُه؟ فَ َأق َْب َل إِ َل َّي َو َت َر َك ُخ ْط َب َت ُه‬
َ ‫ت قَ َو ِائ َم ُه‬
ُ ‫ فَ جع َل يع ِّلم ِني مِ َّما ع َّلمه‬،‫ فَ قَ ع َد ع َلي ِه‬- ‫يدا‬
‫ ث َُّم‬،‫اهلل‬ ً ‫ َأ َر ُاه َخ َش ًبا َأ ْس َو َد َح ِس َب ُه َح ِد‬:‫ُح َم ْي ٌد‬
ُ َ َ ُ َُ َ َ ْ َ َ
ٌ ‫ َص ِح‬.‫آخ َر َها‬
‫يح‬ َّ ‫َأ‬
ِ ‫مت ُخ ْطب َت ُه‬
َ
761
Al-Adab Al-Mufrad
1164. Abū Rifā‘a al-‘Adawi said: “I came to the Prophet  while
he was speaking. I said, ‘Messenger, a strange man has come to ask
about his religion (dīn). He does not know what his religion (dīn) is.’
He turned to me and stopped speaking. He was brought a chair which
I think had iron legs - Humayd said, ‘I think that it was black wood
resembling iron’ - and sat down on it. He began to teach me what
Allah had taught him. Then he finished his speech.” (Authentic)
،‫وس‬ ُ ‫((ر َأ ْي‬

ٍ ‫ت ْاب َن ُع َم َر َج ِال ًسا َع َلى َس ِر ِير َع ُر‬ َ َ‫وسى ْب ِن ِد ْهق‬
َ َ‫ان ق‬
َ :‫ال‬ َ ‫ َع ْن ُم‬-١١٦٥
ٌ ‫ َض ِع‬.))‫اب ُح ْم ٌر‬
‫يف اإلسناد‬ ٌ ‫َع َل ْي ِه ِث َي‬
ِ ‫ َو‬،‫ت َأ َن ًسا َج ِال ًسا َع َلى َس ِر ٍير‬
‫اض ًعا إِ ْح َدى‬ ُ ‫ َر َأ ْي‬:‫ال‬
َ َ‫ان ْب ِن ُم ْس ِل ٍم ق‬
َ ‫ َع ْن ِع ْم َر‬-‎١١٦٥
ُ ‫ِرج َلي ِه ع َلى ا‬
‫ َح َس ٌن‬.‫ْأل ْخ َرى‬ ْ ْ
1165. Mūsā b. Dihqān said: “I saw Ibn ‘Umar sitting on a bridal seat
wearing a red (striped) garment.” (Weak Chain)
(...) ‘Imrān b. Muslim said, “I saw Anas sitting on a bed, placing one
foot on the other.” (Sound)
762
َ ‫اج ْو َن َف‬ َ
‫ال َيدْ ُخ ْل َم َع ُه ْم‬ َ ‫اب ِإ َذا َرأى َق ْو ًما َي َت َن‬
ٌ ‫ َب‬-‎٥٥۳
Chapter 553: When One Sees People Conversing

Confidentially He Should Not Enter Where They Are
ُ َّ‫ت َع َلى ْاب ِن ُع َم َر َو َم َع ُه َر ُج ٌل َي َت َحد‬

ُ ‫ فَ قُ ْم‬،‫ث‬
‫ت‬ ُ ‫ َم َر ْر‬:‫ال‬ َ ْ‫ َع ْن َس ِع ٍيد م‬-‎١١٦٦
َ َ‫الق ُْب ِر ِّي ق‬
َ ‫ َو‬،‫ال َتقُ ْم َم َع ُه َما‬

‫ال‬ ِ ‫ي َي َت َحدَّ ث‬
َ َ‫َان ف‬ َ َ‫ فَ ق‬.‫ فَ َل َط َم ِفي َص ْد ِري‬،‫إِ َل ْي ِه َما‬
َ ‫ ((إِ ذَ ا َو َج ْد‬:‫ال‬
ِ ْ‫ت ا ْث َن ن‬
‫الر ْح َم ِن! إِ مَّ َنا‬ َ ُ َ ُ ‫ فَ قُ ْل‬.))‫ حتَّى َتس َت ْأ ِذ َنهما‬،‫ت ِلس معهما‬ ْ َ‫ج‬
َّ ‫ص َل َح َك اهلل َيا أ َبا َع ْب ِد‬ْ ‫أ‬‎ :‫ت‬ َ ُ ْ َ َ ُ َ َ ْ
ُ َ ْ‫ت َأ ْن َأ م‬
ٌ ‫ َص ِح‬.‫س َع ِم ْنك َما َخ ْي ًرا‬
‫يح‬ ُ ‫َر َج ْو‬
1166. Sa‘īd al-Maqburi said: “I passed by Ibn ‘Umar, he was

conversing with a man. I stood by them and he struck me on my chest
and said, ‘When you find two men conversing, do not go up to them
nor sit with them until they give you permission. I said, ‘May Allah
correct you, Abū’ Abdu’r-Rahmān. I only wished to hear something
good from both of you.’ ” (Authentic)
Commentary: The narration is evidence that good intentions do not justify
actions; the action too must be correct as the intention to be acceptable
before Allah the Exalted. It also shows the religion outrightly prohibits
violating people’s privacy.
ِ ‫((م ْن َتس َّم َع إِ َلى َح ِد‬

‫يث قَ ْو ٍم َو ُه ْم َل ُه‬ ُ ‫اس ر ِضي‬
َ َ :‫ال‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١١٦٧
ٌ ‫ َص ِح‬.))‫ير ًة‬
‫يح‬ ِ ِ َ َ ‫ت َّلم بِ ح ْلم ُك ِّل‬
َ ‫ف أنْ َي ْعق َد َشع‬ ُ ‫ب ِفي ُأذُ ِن ِه اْآلن‬
ٍ ُ َ َ َ‫ َو َم ْن ح‬،‫ُك‬ َ ‫َك ِار ُه‬
َّ ‫ ُص‬،‫ون‬
1167. Ibn ‘Abbās said: “Whoever listens to people’s conversations

when they do not want him to, will have molten lead poured into his
ears. Whoever lies about a dream, will be obliged to string a barley
bead.” (Authentic)
763
Al-Adab Al-Mufrad
‫ون الثَّ ِال ِث‬ ْ ‫اجى‬

َ ‫اث َن ِان ُد‬ َ ‫اب‬
َ ‫ال َي َت َن‬ ٌ ‫ َب‬-٥٥٤ ‎
Chapter 554: Two Should Not Converse To The Exclusion Of

A Third
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫اهلل اب ِن عمر ر ِضي‬
:‫ال‬ َ ِ ‫ول‬ َ َ ْ ِ ‫ َع ْن َع ْب ِد‬-‎١١٦٨
ٌ ‫ َص ِح‬.))‫ون ال َّث ِال ِث‬

‫يح‬ َ ‫اجى ا ْث َن ِان ُد‬ َ ‫((إِ ذَ ا َكانُوا َث‬
َ َ‫ ف‬،‫الث ًَة‬
َ ‫ال َي َت َن‬
1168. ‘Abdullāh (b. ‘Umar) said: “The Messenger of Allah  said,
‘When there are three people, two should not converse together to the
exclusion of the third.’ ” (Authentic)
Commentary: As it prohibits eavesdropping on people’s private talks, the
religion also prohibits alienating a third person in a group of three which
may lead him to listen in their conversation. This hadeeth is also evidence
that whatever essentially leads to a prohibited act is also prohibited.

‫((إِ ذَ ا ُك ْن ُت ْم‬‎:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫اهلل ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ ِ ‫ َع ْن َعب ِد‬-‎١١٦٩
َ ُّ َ َ ْ
ٌ ‫ َص ِح‬.))‫ون ال َّث ِال ِث؛ فَ إِ َّن ُه ُي ْح ِزن ُُه ذَ ِل َك‬

‫يح‬ َ ‫اجى ا ْث َن ِان ُد‬ َ َ‫الث ًَة ف‬
َ ‫ال َي َت َن‬ َ ‫َث‬
1169. ‘Abdullāh b. Mas’ud said: “The Prophet  said, ‘When there
are three people, two should not converse together to the exclusion of
the third for that would grieve him.’ ” (Authentic)
764
‫اب ِإ َذا َك ُانوا أر َب َعة‬
ٌ ‫ َب‬-٥٥٤ ‎
Chapter 555: When There Are Four People

‫ فَ إِ ْن‬:‫اهلل َع َل ْي ِه َو َس َّل َم ِم ْث َل ُه؛ قُ ْل َنا‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎١١٧۰
ٌ ‫ َص ِح‬.))‫((ال َي ُض ُّر ُه‬

‫يح‬ َ َ َ‫َكانُوا َأ ْر َب َع ًة؟ ق‬
:‫ال‬
1170. Ibn ‘Umar said: “the Prophet  said something similar. We
asked, ‘What if they are four?’ He answered, ‘If there are four then it
will not harm him.’” (Authentic)
Commentary: When two persons converse privately, the rest of the people
could continue with whatever they were doing without feeling neither
estranged nor been tempted to listen in the talk. Thus the permission
mentioned in the hadeeth. This forms evidence for the legal maxim that:
“Rulings change with their causes.”
‫اجى‬ َ :‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫اهلل ر ِضي‬
ِ ‫ َع ْن َعب ِد‬-‎١١٧١
َ ‫((ال َي َت َن‬ َ ِّ َ ُ َ َ َ ْ
َ َ
ٌ ‫ َص ِح‬.))‫َّاس؛ ِم ْن أ ْج ِل أ َّن ذَ ِل َك ُي ْح ِزن ُُه‬
‫يح‬ ِ ‫اآلخ ِر َحتَّى َي ْخ َت ِل ُطوا بِ الن‬
َ َ ‫ا ْث َن ِان ُد‬
‫ون‬
1171. ‘Abdullāh [b. Mas’ud] said: “The Prophet  said. ‘Two
should not converse to the exclusion of another until they are mixing
with many people since that would grieve him (the excluded person).’
” (Authentic)
ْ َ َ‫ إِ ذَ ا َكانُوا َأربع ًة ف‬:‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎١١٧٢

ٌ ‫ َص ِح‬.‫س‬
‫يح‬ َ ‫ال َبأ‬ ََْ َ َ‫اهلل َع ْن ُه َما ق‬
1172. Ibn ‘Umar said: “When there are four, there is no harm.”
(Authentic)
765
Al-Adab Al-Mufrad
‫الر ُج ِل َي ْس َت ْأ ِذ ُن ُه ِفي ا ْل ِق َي ِام‬

َّ ‫الر ُج ُل ِإ َلى‬
َّ ‫س‬َ ‫اب ِإ َذا َج َل‬
ٌ ‫ َب‬-‎٥٥٦
Chapter 556: When A Man Sits With Another Man, He Should

Ask His Permission To Leave
ِ ‫ت إِ َلى َعب ِد‬

َ َ‫ فَ ق‬.‫اهلل ْب ِن َسال َِم‬
‫ إِ َّن َك‬:‫ال‬ َ َ‫وسى ق‬
ُ ‫ َج َل ْس‬:‫ال‬ َ َ
ْ َ ‫ َع ْن أبِ ي ُب ْر َد َة ْب ِن أبِ ي ُم‬-‎١١٧۳
َ ‫ فَ َّات َب ْع ُت ُه َحتَّى َب َل َغ ا ْل َب‬،‫ام‬

.‫اب‬ َ ‫ فَ إِ ذَ ا ِش ْئ‬:‫ت‬
َ َ‫ فَ ق‬،‫ت‬ ٌ ‫ان ِمنَّا ِق َي‬
ُ ‫ فَ قُ ْل‬.‫ام‬ َ ‫ َوقَ ْد َح‬،‫ت إِ َل ْي َنا‬
َ ‫َج َل ْس‬
ٌ ‫َض ِع‬
‫يف‬
1173. Abū Burda b. Abī Mūsā said: “I sat with ‘Abdullāh b. Salām. He
said, ‘You have sat down with us, but now it is time for us to leave.’ I
said, ‘As you wish.’ He got up and I followed him to the door.” (Weak)
َّ ‫س َع َلى َح ْر ِف‬
‫الش ْم ِس‬ َ ‫اب‬
ُ ‫ال َي ْج ِل‬ ٌ ‫ َب‬-‎٥٥٧
Chapter 557: Do Not Sit In The Edge Of The Sunlight
ِ ‫ول‬ َ ُ ِ ْ‫ َع ْن َأبِ ِيه – ُح َص ن‬،‫ َع ْن قَ ْي ٍس‬-‎١١٧٤

‫اهلل‬ َ ‫ أ َّن ُه َج‬- ‫ي ْب ِن َع ْو ٍف َر ِض َي اهلل َع ْن ُه‬
ُ ‫اء َو َر ُس‬
ِّ َ ُ
ٌ ‫ َص ِح‬.‫ فَ َت َح َّو َل إِ َلى الظ ِّل‬،‫ فَ أ َم َر ُه‬،‫الش ْم ِس‬
‫يح‬ َّ ‫ام ِفي‬ ُ ‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َي ْخ ُط‬
َ َ‫ فَ ق‬،‫ب‬
1174. Qays said: “My father (Husayn b. ‘Awf) narrated that he came
while the Messenger of Allah  was speaking. He stood in the sun
and the Prophet commanded him to move to the shade.” (Authentic)
Commentary: In another report it says: “He prohibited sitting between
sunlight and shade and said: ‘It is the seat of Shaytan.’” See Silsilat al-
Ahaadeeth is-Saheehah (838).
766
‫الح ِت َب ُاء ِفي الثَّ ْو ِب‬
ْ ‫اب ْا‬
ٌ ‫ َب‬-‎٥٥٨
Chapter 558: Squatting Wrapped Up In A Garment
‫اهلل َع َل ْي ِه‬ ُ ‫ال ْد ِري ر ِضي‬
ُ ْ‫ َع ْن َأبِ ي َس ِع ٍيد خ‬-‎١١٧٥
َ ِ ‫ول‬ ُ ‫ (( َن َهى َر ُس‬:‫ال‬
َ َ
‫ َأ ْن‬:‫الال ََم َس ُة‬ َْ
ُ ْ‫الال ََمس ِة َو م‬
ُ ْ‫ ِفي ا ْلبي ِع – م‬:‫ال َن َاب َذ ِة‬
َ
ُ ْ‫ َن َهى َع ِن م‬:‫ي‬ ِ ْ‫َو َس َّل َم َع ْن ِل ْب َس َت ن‬
ِ ْ‫ َو َب ْي َع َت ن‬،‫ي‬
ُ ‫ َو َي ُك‬- ‫ْآلخ ُر إِ َل ْي ِه ث َْو َب ُه‬

.‫ون ذَ ِل َك َب ْي َع ُه َما َع ْن َغ ْي ِر َن َظ ٍر‬ ُ ْ‫و م‬‎َ ‫الر ُج ُل ث َْو َب ُه‬
َ ‫ َي ْن ُب ُذ ا‬:‫ال َن َاب َذ ُة‬ َّ ‫س‬َّ ‫مَ ُي‬
َ ‫ َأ ْن َي ْج َع َل َط َر‬:‫اء‬
،‫ف ث َْوبِ ِه َع َلى إِ ْح َدى َع ِاتقَ ْي ِه‬ َّ ‫الص َّم ِاء – َو‬
ُ ‫الص َّم‬ ُ ‫اش ِت َم‬
َّ ‫ال‬ ْ ‫ي‬ِ ْ‫َوال ِّل ْب َس َت ن‬
ُ َ
َ ‫ َل ْي‬،‫س‬
‫س‬ ِ ِ
ٌ ‫اء ُه بِ َث ْوبِ ه َو ُه َو َجال‬ ْ ‫س َع َل ْي ِه َش ْي ٌء َوال ِّل ْب َس ُة اْأل ُخ َرى‬
ُ ‫اح ِت َب‬ ِ ِ
َ ‫فَ َي ْب ُدو أ ْح ُد ش َّق ْيه َل ْي‬
ٌ ‫ َص ِح‬.))‫َع َلى فَ ْر ِج ِه ِم ْن ُه َش ْي ٌء‬

‫يح‬
1175. Abū Sa‘īd al-Khudrī said: “The Messenger of Allah 

forbade two types of dress and two sales transactions. He forbade
the mulāmasa and munabādha in sales transactions (mulāmasa is
that a man touches another man’s garment and munabādha is that
a man throws his garment to another man, and that completes their
transaction without inspection.) The two types of dress are as-sammā’
(as-sammā’ means to put the corner of his garment over one shoulder
so that one side is uncovered with nothing on it). The other style of
dress is to wrap oneself up in a garment while sitting down, without
anything (else) covering the private parts.” (Authentic)
767
Al-Adab Al-Mufrad
‫اب َم ْن ُأ ْل ِق َي َل ُه ِو َس َاد ٌة‬

ٌ ‫ َب‬-‎٥٥٩
Chapter 559: One Who Has A Pillow Offered To Him
َ ِ‫ت َم َع َأب‬
‫يك؛ َز ْي ٍد َع َلى َع ْبد‬ ُ ‫ َد َخ ْل‬:‫ال‬ َ ْ‫ َأ ْخبر ِني َأ ُبو م‬:‫ال‬
ِ ‫ال ِل‬
َ َ‫يح ق‬ ََ َ َ‫ َع ْن َأبِ ي ِقال ََب َة ق‬-‎١١٧٦
ُ ‫ َأ َّن ال َّنبِ ي ص َّلى‬:‫ فَ حدَّ َث َنا‬،‫اهلل ب ِن عم ٍرو‬
‫ فَ َد َخ َل َع َل َّي‬،‫اهلل َع َل ْي ِه َو َس َّل َم ذُ ِك َر َل ُه َص ْو ِمي‬ َ َّ َ ْ َ ْ ِ
َ ‫ َو َص َار ِت ا ْل ِو َس‬،‫ض‬
‫اد ُة‬ َ ‫ فَ ج َلس َع َلى ا‬،‫يف‬
ِ ‫ْأل ْر‬ ٌ ‫اد ًة ِم ْن َأ َد ٍم َح ْش ُو َها ِل‬
َ ‫ت َل ُه ِو َس‬ ُ ‫فَ َأ ْلقَ ْي‬
َ َ
ِ ‫ول‬
!‫اهلل‬ َ ‫ت َيا َر ُس‬ ُ ‫ قُ ْل‬.))‫الث َُة َأ َّي ٍام؟‬
َ ‫يك ِم ْن ُك ِّل َش ْه ٍر َث‬ َ :‫ال ِلي‬
َ ‫((أ َما َي ْك ِف‬ َ َ‫ فَ ق‬،‫َب ْي ِني َو َب ْي َن ُه‬
َ َ‫اهلل! ق‬ َ ‫ َيا َر ُس‬:‫ت‬ َ :‫ال‬
ُ ‫ قُ ْل‬،))‫((س ْب ًعا‬ ِ ‫ول‬
َ َ‫اهلل! ق‬ َ ‫ َيا َر ُس‬:‫قلت‬
ُ .))‫((خمسا‬ َ َ‫ق‬
:‫ال‬
ً
َ َ‫اهلل! ق‬ َ ‫ َيا َر ُس‬:‫ت‬
ُ ‫ قُ ْل‬.))‫عشرة‬‎
َ ‫((إح َدى‬
ْ :‫قال‬ ِ ‫ول‬
َ !‫اهلل‬ َ ‫ َيا َر ُس‬:‫ت‬ ِ
ُ ‫ قُ ْل‬،))‫((ت ْس ًعا‬
ٌ ‫ َص ِح‬.))‫ام َي ْو ٍم َوإِ ف َْط ُار َي ْو ٍم‬

‫يح‬ ُ ‫ ِص َي‬،‫او َد؛ َش ْط َر الدَّ ْه ِر‬ َ
ُ ‫((ال َص ْو َم فَ ْو َق َص ْو ِم َد‬
1176. Abū Qulāba said: “Abū’l-Malīh said, ‘I went with your father
Zayd to ‘Abdullāh b. ‘Amr. He told us, “When the Prophet was
informed about my fasting, he visited me and I offered him a skin
cushion stuffed with palm fibre. He sat on the ground. The cushion was
between him and me. He said to me, ‘Is three days out of every month
enough for you?’ I said, ‘Messenger of Allah (I like to fast more)!’ He
said, ‘Five?’ I said, ‘Messenger of Allah!’ He said, “Seven?’ I said,
‘Messenger of Allah!’ He said, ‘Nine?’ I said, ‘Messenger of Allah!’
He said, ‘EIeven?’ I said, ‘Messenger of Allah!’ (Then) he said, ‘Do
not fast more than the fast of Dāwūd. Half of the time. Fast one day
and break the fast one day.’ ” ’ (Authentic)
Commentary: The point of reference vis-a-vis the chapter heading is that the
Prophet was given a skin cushion stuffed with fibre.
768
ُ ‫((أ َّن ال َّنبِ ي ص َّلى‬
‫اهلل َع َل ْي ِه َو َس َّل َم َم َّر َع َلى‬ ُ ‫اهلل ب ِن بس ٍر ر ِضي‬
َ :‫اهلل َع ْن ُه‬ ِ ‫ َع ْن َعب ِد‬-‎١١٧٧
َ َّ َ َ ْ ُ ْ ْ
َ ِ َ
ٌ ‫ َص ِح‬.))‫س َع َل ْي َها‬
‫يح‬ ِ
َ ‫ فَ أ ْلقَ ى َل ُه قَ طيفَ ًة فَ َج َل‬،‫أبِ يه‬
1177. ‘Abdullāh b. Busr said: “The Prophet  passed by his

(‘Abdullah’s) father who laid down for him a rug which he sat on.”
(Authentic)
.‫اب ا ْل ُق ْر ُف َص ُاء‬
ٌ ‫ َب‬-‎٥٦۰
Chapter 560: Squatting
‫اهلل َع َل ْي ِه َو َس َّل َم قَ ِاع ًدا‬ ُ ‫((ر َأ ْي‬ ُ ‫ عن قَ ي َل َة ر ِضي‬-‎١١٧٨
َ َّ َ :‫ت‬ َ َ ْ ْ َ
ُ ‫ ُأ ْر ِع ْد‬،‫ال ْل َس ِة‬
‫ت ِم َن‬ ُ ‫ت ال َّنبِ ي ص َّلى‬
ُ ْ‫اهلل َع َلي ِه َو َس َّلم م‬
َ ْ‫ال َت َخ ِّش َع ِفي ج‬ ُ ‫ فَ َل َّما َر َأ ْي‬،‫اء‬
َ ْ َ َّ َ ‫القُ ْرفُ َص‬
‫ َح َس ٌن‬.))‫اْلفَ َر ِق‬
1178. Qayla said: “I saw the Prophet  sitting squatting. When I
saw the Prophet humble in his way of sitting, I trembled with
fear.” (Sound)
769
Al-Adab Al-Mufrad
‫الت َر ُّب ُع‬

َّ ‫اب‬
ٌ ‫ َب‬-‎٥٦١
Chapter 561: Sitting Cross-Legged
‫ت‬ َ :‫ال‬
ُ ‫((أ َت ْي‬‎ َ َ‫ َحدَّ ث َِني َجدِّ ي؛ َح ْن َظ َل ُة ْب ُن ِح ْذيمَ َ ق‬،‫ َع ْن ذَ َّي ٍال ْب ِن ُع َب ْي ٍد ْب ِن َح ْن َظ َل َة‬-‎١١٧٩
َ ُ
ٌ ‫ َص ِح‬.))‫ال َّنبِ َّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم فَ َرأ ْي ُت ُه َج ِال ًسا ُم َت َر ِّب ًعا‬
1I79. Dhayyal b. ‘Ubayd b. Hanzala b. Hidhyam said: “My grandfather,

Hanzala b. Hidhyam, ‘I visited the Prophet  and I saw him sitting
cross-legged.’” (Sound due to supporting proof)
‫اض ًعا‬ ِ ‫((أ َّن ُه ر َأى َع ِل َّي ْب َن َعب ِد‬

ِ ‫ َو‬،‫اهلل ْب ِن َع َّباس َج ِال ًسا ُم َت َر ِّب ًعا‬ َ :‫ َعن َأبِ ي ر َزي ٍق‬-‎١١٨٠
ْ ُ ْ
ْ َ
ُ ‫إِ ح َدى ِرج َلي ِه ع َلى ا‬
ٌ ‫ َض ِع‬.))‫ْأل ْخ َرى؛ ا ْل ُي ْم َنى َع َلى ا ْل ُي ْس َرى‬
‫يف‬ َ ْ ْ ْ
1180. Ma‘n (al-Qazzāz) said: “Abū Ruzayq said that he saw ‘Alī b.
‘Abdullāh b. ‘Abbās sitting cross-legged with one foot crossed over
the other, the right over the left.” (Weak)
- ‫س َه َك َذا – ُم َتر ِّب ًعا‬ ِ ٍ ِ َ ُ ‫ ر َأي‬:‫ال‬

ُ ‫س ْب َن َمالك َي ْجل‬
َ ‫ت أ َن‬ ْ َ َ َ‫ َع ْن ِع ْم َران ْب ِن ُم ْس ِل ٍم ق‬-‎١١٨١
ُ
ٌ ‫ َص ِح‬.‫َو َي َض ُع إِ ْح َدى قَ َد َم ْي ِه َع َلى األ ْخ َرى‬
‫يح‬
1181. ‘Imrān b. Muslim said: “I saw Anas b. Mālik sitting like that –
cross-legged, with one of his feet over the other.” (Authentic)
770
‫االح ِت َب ُاء‬
ْ ٌ ‫ َب‬-‎٥٦٢
‫اب‬
Chapter 562: Wrapping Oneself Up
‫اهلل َع َل ْي ِه‬ ُ ‫ َأ َت ْي‬:‫ال‬ ُ ‫ عن س ِليم ب ِن جابِ ٍر ا ْلهجي ِمي ر ِضي‬-‎١١٨٢
َ َّ َ َ ْ َ ُ َ ْ ٍ َ ْ َ
.‫اهلل! َأ ْو ِص ِني‬
ِ ‫ول‬ ُ ‫ فَ قُ ْل‬.‫ َوإِ َّن ُهدَّ َاب َها َل َع َلى قَ َد َم ْي ِه‬،‫َو َس َّل َم َو ُه َو ُم ْح َت ٍب ِفي ُب ْر َد ٍة‬
‫ َو َل ْو َأنْ ُتف ِْر َغ ِل ْل ُم ْس َت ْس ِقي‬،‫وف َش ْي ًئا‬ ُ َ

ْ َ‫ال ح‬
َ ْ‫ت ِقر َّن ِم َن م‬
ِ ‫ال ْعر‬ ِ ‫((ع َلي َك بِ ِّاتقَ ِاء‬
َ ‫ َو‬،‫اهلل‬ ْ َ :‫ال‬ َ َ‫ق‬
َ ‫اك َوإِ ْس َب‬

‫ فَ إِ َّن َها‬،‫ال ا ِْإل َز ِار‬ َ ‫ َأ ْو ُت َك ِّل َم َأ َخ‬،‫ِم ْن َد ْل ِو َك ِفي إِ َن ِائ ِه‬
َ ‫ َوإِ َّي‬.‫اك َو َو ْج ُه َك ُم ْن َب ِس ٌط‬
َ َ‫ام ُر ٌؤ َع َّي َر َك بِ َش ْي ٍء َي ْع َل ُم ُه ِم ْن َك ف‬ ُ
‫ره بِ َش ْي ِء َت ْع َل ُم ُه‬
ُ ‫ال ُت َع ِّي‬ ْ ‫وإِ ِن‬‎َ .‫ال ُي ِح ُّب َها اهلل‬
َ ‫ َو‬،‫ال ِخي َل ِة‬
َ ْ‫ِم َن م‬
َ َ‫ ق‬.))‫ب َش ْي ًئا‬
ُ ‫ فَ َما َس َب ْب‬:‫ال‬
‫ت َب ْع ُد َدا َّب ًة‬ َ ‫ َو‬،‫ َو َأ ْج ُر ُه َل َك‬،‫ون َو َبا ُل ُه َع َل ْي ِه‬
َّ َّ‫ال َت ُس ن‬ ُ ‫ َد ْع ُه َي ُك‬،‫ِم ْن ُه‬
ٌ ‫ َص ِح‬.‫ال إِ ْن َسا ًنا‬
َ ‫َو‬
1182. Sulaym b. Jābir al-Hujaymi said: “I came to the Prophet 

when he was wrapped up in a cloak the edges of which were over his
feet.
“I said, ‘Messenger of Allah, advise me.’ He said, ‘You must have

taqwā (fear and consciousness) of Allah. Do not scorn anything good,
even pouring from your bucket into the bucket of someone who seeks
water or talking to your brother with a happy face. Beware of dragging
your waist-wrapper – it is part of arrogance and Allah does not like it.
If a man blames you for something he knows of you, do not blame him
for anything you know of him. Leave him to his own evil. You will
have your reward. Do not Abuse anything.’
“He said, ‘I never abused anything, animal or man, after that.’ ”

(Authentic based on supporting proof).
771
Al-Adab Al-Mufrad
‫اي‬ َ َ‫ال ف‬ ُ ‫ َما َر َأ ْي‬:‫ال‬

َّ ِ‫ت َحس ًنا قَ ُّط إ‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١١٨۳
َ ‫ت َع ْي َن‬
ْ ‫اض‬ َ َ َ ََْ ْ َ
‫ فَ َأ َخ َذ‬،‫ال ْس ِج ِد‬ ُ ‫دموعا؛ وذَ ِل َك َأ َّن ال َّنبِ ي ص َّلى‬
َ ْ‫ فَ َو َج َد ِني ِفي م‬،‫اهلل َع َلي ِه َو َس َّلم َخر َج َي ْو ًما‬
َ َ ْ َ َّ َ ً ُ ُ
‫ ث َُّم‬،‫اف ِف ِيه َو َن َظ َر‬ َ ‫ فَ َما َك َّل َم ِني َحتَّى ِج ْئ َنا ُس‬،‫ْت َم َع ُه‬
ِ َ‫وق َب ِني قَ ْي ُنق‬
َ ‫ فَ َط‬،‫اع‬ ُ ‫ فَ ا ْن َط َلق‬،‫بِ َي ِدي‬
َ :‫ال‬
ُ ‫((أ ْي َن َل َك‬ َ َ‫ ث َُّم ق‬،‫اح َت َبى‬ َ ْ‫م‬ َ َ ‫ا ْنصر‬
‫اد ُع‬
ْ ‫اع؟‬ َ ‫ فَ َج َل‬،‫ف َوأ َنا َم َع ُه؛ َحتَّى ِج ْئ َنا ال ْس ِج َد‬
ْ َ‫س ف‬ َ َ
ْ ِ‫ ث َُّم َأ ْد َخ َل َي َد ُه ِفي ح‬،‫اء َحس ٌن َي ْش َتدُّ فَ َوقَ َع ِفي ِح ْج ِر ِه‬
‫ ث َُّم َج َع َل‬،‫ل َي ِت ِه‬ ُ ‫ِلي َل َك‬
َ َ ‫ فَ َج‬.))‫اع‬
،‫ ((ال َّل ُه َّم إِ ِّني ُأ ِح ُّب ُه‬:‫ال‬ ُ ‫ال َّنبِ ي ص َّلى‬
َ َ‫ ث َُّم ق‬،‫اهلل َع َل ْي ِه َو َس َّل َم َي ْف َت ُح فَ ُاه فَ ُي ْد ِخ ُل فَ ُاه ِفي ِف ِيه‬ َ َّ
َّ ‫فَ َأ ْحبِ ْب ُه َو َأ ِح‬

‫ َح َس ٌن‬.))‫ب َم ْن ُي ِح ُّب ُه‬
1183. Abū Hurayra said: “I never saw al-Hasan without my eyes

overflowing with tears. That is because the Prophet , went out
one day and I found him in the mosque. He took my hand and I went
along with him. He did not speak to me until we came to the market
of the Banū Qaynuqa‘. He walked around it and looked. Then he left
and I left with him until we came to the mosque. He sat and wrapped
himself up in his garment. Then he said, ‘Where is the little one? Call
the little one to me.’ Hasan came running and fell in his lap. Then he
put his hand in his beard. Then the Prophet  opened his mouth and
put his mouth on his mouth. Then he said, ‘O Allah, I love him, so
love him and love the one who loves him.’ ” (Sound)
Commentary: The point in these narrations is the Prophet’s wrapping himself
up in his garment.
772
‫اب َم ْن َب َر َك َع َلى َر ْك َب َت ْي ِه‬
ٌ ‫ َب‬-‎٥٦۳
Chapter 563: One Who Kneels
ُ ‫اهلل ع ْنه َأ َّن ال َّنبِ ي ص َّلى‬

‫اهلل َع َل ْي ِه َو َس َّل َم َص َّلى بِ ِه ْم‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎١١٨٤
َ َّ ُ َ َ َ َ ْ ْ َ
ُ َ ُّ
ً ‫ورا ِع َظ‬
‫ ث َُّم‬،‫اما‬ َ ‫ َوذَ َك َر أ َّن ِف‬،‫اع َة‬
ً ‫يها أ ُم‬ َ َ‫ فَ َل َّما َس َّل َم ق‬،‫الظ ْه َر‬
َّ ‫ فَ َذ َك َر‬،‫ام َع َلى مْ ِال ْن َب ِر‬
َ ‫الس‬
َّ ِ‫ال َتس َأ ُل ِوني َع ْن َشي ٍء إ‬ ِ َ ٍ َ َ َّ ‫ ((من َأح‬:‫ال‬
‫ال‬ ْ ْ َ ‫ فَ َواهلل‬،‫ب أ ْن َي ْسأ َل َع ْن َش ْيء فَ ْل َي ْسأ ْل َع ْن ُه‬ َ ْ َ َ َ‫ق‬
َ َ َ َ‫ ق‬.))‫ت ِفي مقَ ِامي َه َذا‬
ُ ‫ َما ُد ْم‬،‫َأ ْخ َب ْر ُت ُك ْم‬
ِ َ‫ني م‬
‫س ُعوا‬ َ ‫الب َك‬
َ ‫اء ِح‬ ُ ‫ فَ أ ْك َث َر الن‬:‫س‬
ُ ‫َّاس‬ ٌ ‫ال أ َن‬ َ
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫اهلل ص َّلى‬
ُ ‫ َو َأ ْك َث َر َر ُس‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ِ ‫ذَ ِل َك ِم ْن َر ُس‬
َ ِ ‫ول‬ َ ِ ‫ول‬
ِ ِ‫ ر ِضي َنا ب‬:‫ال‬
‫ َوبِ ا ِْإل ْسال َِم‬،‫اهلل َر ًّبا‬ ِ
َ َ َ‫ َوق‬،‫ فَ َب َر َك ُع َم ُر َع َلى ُر ْك َب َت ْيه‬.))‫((س ُلوا‬
َ :‫ول‬َ ُ‫َأنْ َيق‬
ُ َ ‫ فَ َس َك‬،‫ َو مِ ُب َح َّم ٍد َر ُسولًا‬،‫ِدي ًنا‬
،‫ال ذَ ِل َك ُع َم ُر‬ َ ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ِح‬
َ َ‫ني ق‬ ِ ‫ول‬ُ ‫ت َر ُس‬
‫ َلقَ ْد‬،‫ْس ُم َح َّم ٍد بِ َي ِد ِه‬ ِ َّ َ َ َّ ِ ُ َّ ِ ُ ‫ال ر ُس‬

ُ ‫ أ َّما َوالذي َنف‬،‫ ((أ ْو َلى‬:‫ول اهلل َصلى اهلل َع َل ْيه َو َسل َم‬ َ َ َ‫ث َُّم ق‬
َ ْ‫ فَ َلم َأر َكا ْلي ْو ِم ِفي خ‬- ‫ َو َأ َنا ُأ َص ِّلي‬- ‫ال ِائ ِط‬
‫ال ْي ِر‬ َ ْ‫ض َه َذا ح‬ِ ‫َّار ِفي ُع ْر‬ َ ْ‫ع َل َّي ج‬‎
ُ ‫الن َُّة َوالن‬ َ ‫ت‬ْ ‫ُع ِر َض‬
َ َ ْ
ٌ ‫ َح َس ٌن َص ِح‬.))‫الش ِّر‬
‫يح‬ َّ ‫َو‬
1184. Anas b. Mālik said: “The Prophet  prayed Zuhr with them
(the Companions). When he said the taslīm (finished the prayer), he
stood on the minbar and talked about the Hour. He mentioned terrible
things about it. Then he said, ‘Whoever wants to ask about something
should ask about it. By Allah, whatever you ask me about, I will tell
you as long as I am in this place.’” Anas said, “People wept a lot when
they heard that from the Messenger of Allah ;. The Messenger of
Allah  said many times, ‘Ask.’ ‘Umar knelt on his knees and said,
‘We are content with Allah as a Lord, with Islam as a dīn (religious
life) and Muhammad as a Messenger.’ The Messenger of Allah 
was silent when ‘Umar said that. Then the Messenger of Allah 
said, ‘Better! By Him who holds Muhammad’s soul in His hand, I
773
Al-Adab Al-Mufrad
was shown the Garden and the Fire inside this very garden while I
was praying. I have not seen such good and evil as I have this day.’ ”
Commentary: “Baraka ‘ala rukbatayh, knelt on his knees” involves resting
one’s body on the knees such that the buttocks rest on the heels while the
thighs rest on the shanks, similar to the (Iftirash) sitting in Salaat as is
contained in other versions.
‫الس ِت ْل َق ُاء‬
ْ ‫اب ْا‬
ٌ ‫ َب‬-‎٥٦٤
Chapter 564: Lying Down
َ َ‫ال ِاز ِني ق‬

:‫ال‬ َ ْ‫اص ٍم م‬ِ ‫اهلل ْب ِن َز ْي ٍد ْب ِن َع‬
ِ ‫ َع ْن َع ِّم ِه ُه َو َعب ُد‬،‫ َع ْن َع َّب ِاد ْب ِن مَ ِت ٍيم‬-‎١١٨٥
ْ
،‫ َن َع ْم – ُم ْس َت ْل ِق ًيا‬:‫ال‬ ُ ‫ ال َّنبِ ي ص َّلى‬:‫ت الب ِن عيي َن َة‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ؟ ق‬ ُ ‫ قُ ْل‬- ‫((ر َأ ْي ُت ُه‬
َ َّ َْ ُ ْ َ
ُ
ٌ ‫ َص ِح‬.))‫اض ًعا إِ ْح َدى ِر ْج َل ْي ِه َع َلى اْأل ْخ َرى‬
‫يح‬ ِ ‫َو‬
1185. ‘Abbād b. Tamim said: “His uncle, ‘Abdullāh b. Zayd b. ‘Āsim

al-Mazīni, said, ‘I saw him.’ (The narrator) said, ‘I asked Ibn ‘Uyayna,
“Did he (‘Abdullāh al-Mazīni) mean the Prophet ?” He replied,
‘Yes - lying down with one of his feet over the other.’ ” (Authentic)
Commentary: Istilqaa is “having the body flat on the floor with the nape
(and the back) on the ground whether it is followed with sleep or not.” One
should be sure in such situations that the private areas are not exposed.
ُ ‫((ر َأ ْي‬ َ ُ
‫الر ْح َم ِن ْب َن َع ْو ٍف‬
َّ ‫ت َع ْب َد‬ َ ِ‫ َع ْن أب‬،‫ َع ْن أ ِّم َب ْك ٍر بِ ْن ِت مْ ِال ْس َو ِر‬-‎١١٨٦
َ َ‫يها ق‬
َ :‫ال‬
ُ ‫ليه ع َلى ا‬
ٌ ‫ َض ِع‬.))‫ْأل ْخ َرى‬
‫يف‬ َ ِ ‫ َر ِاف ًعا إِ ْح َدى ِر ْج‬،‫ُم ْس َت ْل ِق ًيا‬
774
1186. Al-Miswar b. Makhrama said: “I saw ‘Abdu’r-Rahmān b. ‘Awf
lying down on his back with one of his feet over the other.” (Weak)
‫الض ْج َع ُة َع َلى َو ْج ِه ِه‬

َّ ‫اب‬
ٌ ‫ َب‬-٥٦٥‎
Chapter 565: Lying On One’s Face
‫ َب ْي َنا َأ َنا َن ِائ ٌم ِفي‬:‫ال‬

َ َ‫ ق‬،‫الص َّف ِة‬ َ َ ‫ َع ِن َط ْخفَ َة ا ْل ِغفَ ِار ِّي؛ َأ َّن ُه َك‬-‎١١٨٧
ْ ‫ان ِم ْن أ‬
ِ ‫ص َح‬
ُّ ‫اب‬
َ َ‫ فَ َح َّر َك ِني بِ ِر ْج ِل ِه فَ ق‬،‫آت َو َأ َنا َن ِائ ٌم َع َلى َب ْط ِني‬
‫ ((قُ ْم؛‬:‫ال‬ ٍ ‫ َأ َت ِاني‬،‫آخر ال َّلي ِل‬
ْ
ِ ‫الس ِج ِد ِم ْن‬
ْ
َ ْ‫م‬
ُ ‫ فَ إِ ذَ ا ال َّنبِ ي ص َّلى‬،‫ت ر ْأ ِسي‬

‫اهلل َع َل ْي ِه َو َس َّل َم قَ ِائ ٌم َع َلى‬ ُ ِ ِِ
َ ُّ َ ُ ‫ فَ َرفَ ْع‬.))‫َهذه َض ْج َع ٌة ُي ْبغ ُض َها اهلل‬
ْ
ٌ ‫ َص ِح‬.‫َرأ ِسي‬
‫يح‬
1187. Tikhfa al-Ghifari said that he was one of Ahl-as-Suffa (the

People of the Bench), and said: “I was sleeping in the mosque during
the last part of the night and lying on my stomach. Someone came to
me and moved me with his foot, saying, ‘Get up. This is a manner of
lying down that Allah hates.’ I raised my head and the Prophet 
was standing by my head.” (Authentic)
‫اهلل َع َل ْي ِه َو َس َّل َم َم َّر بِ َر ُج ٍل‬ ُ ‫ عن َأبِ ي ُأمام َة ر ِضي‬-‎١١٨٨
َ ‫ َأ َّن َر ُس‬:‫اهلل َع ْن ُه‬
َ ِ ‫ول‬ َ َ َ َ ْ َ
ٌ ‫ َض ِع‬.))‫ َن ْو َم ٌة َج َهن َِّم َّي ٌة‬،‫ ((قُ ْم‬:‫ال‬
‫يف‬ َ َ‫ َوق‬،‫ فَ َض َر َب ُه بِ ِر ْج ِل ِه‬،‫ال ْس ِج ِد ُم ْن َب ِط ًحا ِل َو ْج ِه ِه‬
َ ْ‫ِفي م‬
‫اإلسناد‬
1188. Abū Umāma said: “The Messenger of Allah  passed by a

man in the mosque who was lying on his front. He kicked him with
his foot and said, ‘Get up. That is the sleeping of Jahannam.’ ” (Weak
Chain)
775
Al-Adab Al-Mufrad
ُ ‫ال ِب ْا‬
‫لي ْم َنى‬ َ ‫ال َي ْأ ُخ ُذ َو‬
َّ ‫ال ُي ْع ِطي ِإ‬ َ ‫اب‬
ٌ ‫ َب‬-‎٥٦٦
Chapter 566: Only Give Or Take Things With The Right Hand
‫((ال َي ْأ ُك ْل َأ َح ُد ُك ْم‬
َ ُ ‫ال ال َّنبِ ي ص َّلى‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن عب ِد‬-‎١١٨٩
َ َ‫اهلل ْب ِن ُع َم َر ق‬
َ ُّ ْ َ ْ َ
َ َ‫ ق‬.))‫ب بِ ِش َم ِال ِه‬ ْ َ ‫الشي َط‬
:‫ال‬ ُ ‫ َو َي ْش َر‬،‫ان َيأ ُك ُل بِ ِش َم ِال ِه‬ َّ ِِ ِ َ ‫ َو‬،‫بِ ِش َم ِال ِه‬
ْ َّ ‫ال َي ْش َر َب َّن بِ ش َماله؛ فَ إِ ن‬
.‫يح‬ َ ‫ َو‬،‫ال َي ْأ ُخ ُذ بِ َها‬
ٌ ‫ َص ِح‬.‫ال ُي ْع ِطي بِ َها‬ َ ‫زيد ِف‬
َ ‫ َو‬:‫يها‬ ُ ‫ان َن ِاف ٌع َي‬
َ ‫َك‬
1189. ‘Abdullāh b. ‘Umar said: “The Prophet  said, ‘None of you
should eat with his left hand nor drink with his left hand. Satan eats
and drinks with his left hand.’ ”
He (the narrator) said, “Nāfi‘ (the mawlā of Ibn ‘Umar and his closest
student) used to add to this, ‘and he should not take or give with it.’ ”
(Authentic)
Commentary: The deduction of Nafi’ (‫)رحمه الله‬, which forms the point of
reference of the hadeeth under the chapter title here, is also authentically
reported directly from the Prophet . See Silsilat al-Ahaadeeth is-
Saheehah (1236).
َ ٌ ‫ ب‬-‎٥٦٧
َ ‫اب أ ْي َن َي َض ُع َن ْع َل ْي ِه ِإ َذا َج َل‬
‫س؟‬ َ
Chapter 567: Where One Should Put His Sandals When He

Sits Down
‫الر ُج ُل َأنْ َي ْخ َل َع‬ ِ ُّ ‫((م َن‬

ِ :‫ال‬ ُ ‫اس ر ِضي‬
َّ ‫س‬َ ‫السنَّة إِ ذَ ا َج َل‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١١٩٠
ٌ ‫ َض ِع‬.))‫ فَ َي َض َع ُه َما إِ َلى َج ْنبِ ِه‬،‫َن ْع َل ْي ِه‬
.‫يف‬
776
1190. Ibn ‘Abbās said: “Part of the sunna is that when a man sits
down, he removes his sandals and puts them at his side.” (Weak)
ِ ‫الش ْي ِء َي ْط َر ُح ُه َع َلى ا ْل ِف َر‬

‫اش‬ َّ ‫يء ِبا ْل ُع ِود َو‬ ُ ‫الش ْي َط‬
ُ ‫ان َي ِج‬ َّ ‫اب‬
ٌ ‫ َب‬-‎٥٦٨
Chapter 568: Satan Comes With The Stick Or Something That

He Throws On The Bed
‫اش َأ َح ِد ُك ْم َب ْع َد َما َيف ِْر ُش ُه َأ ْه ُل ُه‬

ِ ‫ان َي ْأ ِتي إِ َلى ِف َر‬ َ ‫ ((إِ َّن‬:‫ال‬
َ ‫الش ْي َط‬ َ َ‫ام َة ق‬ ُ َ
َ ‫ َع ْن أبِ ي أ َم‬-‎١١٩١
َ َ‫ فَ إِ ذَ ا َو َج َد ذَ ِل َك ف‬،‫الش ْي ِء؛ ِل ُي ْغ ِض َب ُه َعلى َأ ْه ِل ِه‬
‫ال‬ َ ‫ال َج َر َأ ِو‬
َ ْ‫ود َو ح‬ ُ ‫ فَ ُي ْل ِقي َع َل ْي ِه‬،‫َو ُي َه ِّي ُئو َن ُه‬
َ ‫الع‬
َّ ‫أل َّن ُه ِم ْن َع َم ِل‬
‫ َح َس ٌن‬.))‫الش ْي َط ِان‬ َ َ‫ ق‬،‫ب َع َلى َأ ْه ِل ِه‬
َ :‫ال‬
ُ ‫َي ْغ َض‬
1191. Abū Umāma said: “Satan comes to one of your beds after his
family have prepared it for him and throws sticks, stones or other things
on it to make him angry with his family. When he finds something like
that on his bed, he should not get angry with his family.’ He (Abū
Umāma) said, ‘Because that is one of the businesses of Satan.’ ”
(Sound)
777
Al-Adab Al-Mufrad
َ ‫ات َع َلى َس ْط ٍح َل ْي‬

‫س َل ُه ُس ْت َر ٌة‬ َ ‫اب َم ْن َب‬
ٌ ‫ َب‬-‎٥٦٩
Chapter 569: One Who Spends The Night On A Flat Roof

Without Any Protection Around It
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ عن ع ِلي بن شيبان احلنفي‬-‎١١٩٢

‫ات‬ َ :‫ال‬
َ ‫((م ْن َب‬ َ ِّ َ ِّ َ ْ َ
ِّ ‫َت ِم ْن ُه‬
ٌ ‫ َص ِح‬.))‫الذ َّم ُة‬ ٌ ‫س َع َل ْي ِه ِح َج‬ ٍ
‫يح‬ ْ ‫اب فَ قَ ْد َب ِرئ‬ َ ‫َع َلى َظ ْه ِر َب ْيت َل ْي‬
1192. ‘Alī b. Shayban al-Hanafi said: “The Prophet  said, ‘Whoever
spends the night on the top of the house without protection (around it),
Allah has no responsibility for (protecting) him.’ ” (Authentic)
Commentary: Imam Al-Albaanee (‫ )رحمه الله‬noted that the correct word is
“Hijar, whatever protects from fall” instead of “Hijab” as seen in the Arabic
text. The hadeeth emphasizes that reliance upon Allah the Mighty and
Sublime does not foreclose following means to the objectives.
‫ت بِ ِه َع َلى َس ْط ٍح‬ َ ‫وب ا‬

ٍ ‫اء َأ ُبو َأ ُّي‬ َ َ‫ َع ْن َع ِل ِّي ْب ِن ُع َم َار َة ق‬-‎١١٩۳
ُ ‫ فَ َص َع ْد‬،‫ْأل ْن َص ِار ُّي‬ َ ‫ َج‬:‫ال‬
‫يف‬ َ ِ‫ت َأنْ َأب‬
َ ‫يت ال َّل ْي َل َة َو‬
ٌ ‫ َض ِع‬.))‫ال ِذ َّم َة ِلي‬ ِ :‫ال‬
ُ ‫((ك ْد‬ َ ‫َأ ْج َل ٍح فَ َن‬
َ َ‫ َوق‬،‫زل‬
1193. ‘Alī b. ‘Umāra said: “Abū Ayyūb al-Ansāri came and I went up
with him on a flat roof. He came down and said, ‘I would nearly have
spent the night with no protection (i.e. Allah’s protection).’ ” (Weak)

‫ َع ِن ال َّنبِ ِّي‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ
َ ِّ ْ ‫ َع ْن َر ُج ٍل ِم ْن أ‬،‫ َع ْن ُز َه ْي ٍر‬-‎١١٩٤
ِ ‫ص َح‬
ِّ ‫َت ِم ْن ُه‬ َ ْ‫ات َع َلى إِ ج‬

َ ‫ن ٍار فَ َوقَ َع ِم ْن ُه فَ َم‬ ُ ‫ص َّلى‬
،‫الذ َّم ُة‬ ْ ‫ات َب ِرئ‬ َ :‫ال‬
َ ‫((م ْن َب‬ َ
ِّ ‫َت ِم ْن ُه‬ ُّ َ‫ني ير ج‬
ْ ‫ فَ َه َل َك َب ِرئ‬- ‫ َي ْغ َت ِل ُم‬:‫ت – َي ْع ِني‬ ِ
‫ َح َس ٌن‬.))‫الذ َّم ُة‬ َ ‫َو َم ْن َر ِك‬
ْ َ َ ‫ب ا ْل َب ْح َر ح‬
778
1194. A man from among the Companions of the Prophet 
said: “The Prophet  said, ‘Whoever spends the night on a flat
roof (without walls} and falls from it and dies - no one carries any
responsibility for him. Whoever embarks on the sea when it is savage
(stormy), and dies - no one bears any responsibility for him.’ ” (Sound)
َ ‫اب َه ْل ُيدْ ِلي ِر ْج َل ْي ِه ِإ َذا َج َل‬

‫س؟‬ ٌ ‫ َب‬-‎٥٧۰
Chapter 570: Should One Let His Feet Dangle When He Sits?

‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ْأل ْشع ِري ر ِضي‬
َ :‫اهلل َع ْن ُه‬ َ ‫ َعن َأبِ ي موسى ا‬-‎١١٩٥
َ َّ َ َ َ َ ُ ْ
ٌ ‫ َح َس ٌن َص ِح‬.))‫ ُم َد ِّل ًيا ِر ْج َل ْي ِه ِفي الْبِ ْئ ِر‬،‫ف اْلبِ ْئ ِر‬

‫يح‬ ِّ ُ‫ان ِفي َح ِائ ٍط َع َلى ق‬
َ ‫َك‬
1195. Abū Mūsā al-Ash‘ari said: “The Prophet  was sitting in a
waIled garden on the edge of a well dangling his feet into the well.”
779
Al-Adab Al-Mufrad
.‫اج ِت ِه‬
َ ‫ل‬َ ِ‫ول ِإ َذا َخ َر َج ح‬
ُ ‫اب َما َي ُق‬
ٌ ‫ َب‬-‎٥٧١
Chapter 571: What One Should Say When He Goes Out For
Something
‫ ((ال َّل ُه َّم‬:‫ال‬ َ ‫ َع ْن ُم ْس ِل ٍم ْب ِن َأبِ ي َم ْريمَ َ ؛ َأ َّن ْاب َن ُع َم َر َك‬-‎١١٩٦

َ َ‫ ق‬،‫ان إِ ذَ ا َخ َر َج ِم ْن َب ْي ِت ِه‬
ٌ ‫ َض ِع‬.))‫َس ِّل ْم ِني َو َس ِّل ْم ِمنِّي‬

‫يف‬
1196. Muslim b. Abū Maryam said: “When Ibn ‘Umar left his house,
he used to say, ‘Allāhumma sallimnī wa sallim minnī – O Allah, keep
me safe and protect others from me.’ ” (Weak)

َ ‫اهلل َع َل ْي ِه َو َس َّل َم َأ َّن ُه َك‬
‫ان إِ ذَ ا‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١١٩٧
.))‫اهلل‬ َّ ِ‫ال قُ َّو َة إ‬
ِ ِ‫ال ب‬ َ ‫ال َح ْو َل َو‬ ِ ‫ الت ُّْكال َُن َع َلى‬،‫اهلل‬
َ ‫اهلل‬ َ َ‫ ق‬،‫َخ َر َج ِم ْن َب ْي ِت ِه‬
ِ ‫ ((بِ س ِم‬:‫ال‬
ْ
ٌ ‫َض ِع‬
‫يف‬
1197. Abū Hurayra said: “When the Prophet  left his house, he
used to say, ‘Bismi’llāhi, at-tuklānu ‘ala’llāhi, lā hawla wa lā quwwata
illā billāh (In the name of Allah. Reliance is on Allah. There is no
power nor strength except by Allah).’ ” (Weak)
780
‫ص َح ِاب ِه َو َه ْل‬ ‫َ‬ ‫َ‬
‫الر ُج ُل ِر ْج َل ُه بَينْ َ أ ْي ِدي أ ْ‬
‫اب َه ْل ُي َق ِّد ُم َّ‬
‫‪َ -‎٥٧٢‬ب ٌ‬
‫َ‬
‫ىء بَينْ َ أ ْي ِد ِيه ْم؟‬‫َي َّت ِك ُ‬
‫‪Chapter 572: Can A Man Put His Feet Out In Front Of His‬‬
‫?‪Companions And Can He Lie Down In Their Presence‬‬
‫س َع ُه َي ْذ ُك ُر‪ ،‬قَ َ‬
‫ال‪:‬‬ ‫ْ‬ ‫ْ‬ ‫اب ْب ِن َع َّب ِاد ا ْل َع َص ِر ِّي؛ َأ َّن َب ْع َ‬
‫ض َوف ِْد َعب ِد ا ْلقَ ي ِس مَ ِ‬ ‫‪َ -٨٩١١‎‬ع ْن ِش َه ٍ‬
‫ُ‬
‫مَ َّلا َب َد ْأ َنا ِفي ِوفَ َ‬
‫اد ِت َنا إِ َلى ال َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ِس ْر َنا؛ َحتَّى إِ ذَ ا َش َار ْف َنا ا ْلقُ ُد َ‬
‫وم َت َل َّقا َنا‬
‫ال‪ :‬مِ َّ‬

‫((م ِن ا ْلقَ ْو ُم؟)) قُ ْل َنا‪:‬‬ ‫ود َل ُه فَ َس َّل َم‪ ،‬فَ َر َد ْد َنا َع َل ْي ِه‪ ،‬ث َُّم َوقَ َ‬
‫ف فَ قَ َ‬ ‫وض ُع َع َلى قَ ُع ٍ‬
‫َر ُج ٌل ُي ِ‬
‫ت ُ‬
‫أل َب ِّش َر ُك ْم))‪ ،‬قَ َ‬ ‫((مر َحبا بِ ُكم َو َأ ْهلًا‪ ،‬إِ َّي ُ‬
‫اك ْم َط َل ْب ُ‬ ‫َوف ُْد َع ْب ِد ا ْلقَ ْي ِس‪ ،‬قَ َ‬
‫ال‬ ‫ت‪ِ ،‬ج ْئ ُ‬ ‫ْ‬ ‫ال‪ً ْ َ :‬‬
‫ال‪َ (( :‬ل َي ْأ ِت نَ َّ‬
‫ي َغ ًدا ِم ْن‬ ‫ْأل ْم ِس َل َنا‪ :‬إِ َّن ُه َن َظر إِ َلى مْ َ‬
‫ال ْش ِر ِق‪ ،‬فَ قَ َ‬ ‫ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َلي ِه وس َّلم بِ ا َ‬
‫َ‬ ‫ْ َ َ َ‬ ‫ُّ َ‬
‫ت‪ ،‬فَ َش َد ْد ُ‬
‫ت‬ ‫ص َب ْح ُ‬ ‫َ‬ ‫ال ْش ِر ِق ‪َ -‬خير وف ِْد ا ْلعر ِب))‪ .‬فَ بِ ُّ ُ‬
‫َه َذا ا ْل َو ْج ِه ‪َ -‬ي ْع ِني مْ َ‬
‫ت أ َر ِّو ُغ َحتَّى أ ْ‬ ‫ََ‬ ‫ُْ َ‬
‫وع‪ ،‬ث َُّم ُر ِف َع ْ‬ ‫َِ‬ ‫اح َل ِتي‪ ،‬فَ َأ ْم َع ْن ُ ِ‬

‫َع َلى ر ِ‬
‫ت‬ ‫ت بِ ُّ‬
‫الر ُج ِ‬ ‫ت في مْالس ِير َحتَّى ْ‬
‫ار َتفَ َع الن ََّه ُار‪َ ،‬و َه َم ْم ُ‬ ‫َ‬
‫وض َع َع ْو َد ُه َع َلى َب ْد ِئ ِه‪َ ،‬حتَّى ا ْن َت َهى‬ ‫اح ِل ُكم‪ ،‬ث َُّم َثنَّى ر ِ‬
‫اح َل َت ُه بِ ِز َم ِام َها‪َ ،‬ر ِ‬
‫اج ًعا ُي ِ‬ ‫وس ر َو ِ‬
‫َ‬ ‫ْ‬ ‫ُرؤُ ُ َ‬
‫ين وا َ‬ ‫َ‬ ‫ُ‬
‫ْأل ْن َصار ‪ -‬فَ قَ َ‬
‫ال‪:‬‬ ‫ال َه ِ‬
‫اج ِر َ َ‬ ‫إِ َلى ال َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ‪َ -‬وأ ْ‬
‫ص َح ُاب ُه َح ْو َل ُه ِ‪‎‬م َن مْ ُ‬
‫هم َيا ُع َم ُر؟)) قَ َ‬

‫ال‪:‬‬ ‫َ‬ ‫ت ُأ َب ِّش ُر َك بِ َوف ِْد َع ْب ِد ا ْلقَ ْي ِس‪ ،‬فَ قَ َ‬
‫ال‪(( :‬أ َّنى َل َك بِ ْ‬ ‫بِ َأبِ ي َو ُأ ِّمي‪ِ ،‬ج ْئ ُ‬
‫ال‪(( :‬ب َّشر َك ُ‬
‫اهلل بِ َخ ْي ِر)) َو َت َه َّي َأ ا ْلقَ ْو ُم‬ ‫ُه ْم ُأ َ‬
‫وال ِء َع َلى َأث َِري‪ ،‬قَ ْد َأ َظ ُّلوا‪ ،‬فَ َذ َك َر ذَ ِل َك‪ .‬فَ قَ َ‬
‫َ َ‬
‫ذي َل ِر َد ِائ ِه حَ ْ‬ ‫َ‬ ‫ُ‬
‫ت َي ِد ِه‬
‫ت َ‬ ‫ان ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم قَ ِاع ًدا‪ ،‬فَ أ ْلقَ ى ْ‬
‫ِفي َمقَ ِاع ِد ِه ْم‪َ ،‬و َك َ‬
‫ْأل ْن َص ُار‪ ،‬فَ َل َّما َر َأ ُوا‬

‫ون وا َ‬
‫اج ُر َ َ‬ ‫فَ َّات َك َأ َع َلي ِه‪َ ،‬و َبس َط ِر ْج َلي ِه‪ .‬فَ قَ ِد َم ا ْل َوف ُْد‪ ،‬فَ فَ ِر َح بِ ِهم مْ ُ‬
‫ال َه ِ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َلي ِه وس َّلم و َأصحاب ُه َأمرحوا ِر َكابهم فَ رحا بِ ِهم‪ ،‬و َأقْب ُلوا ِسراعا‪َ ،‬‬
‫فأ ْو َس َع‬ ‫َ ً‬ ‫ْ َ َ‬ ‫َُ ْ َ ً‬ ‫ْ َ َ َ َ ْ َ َ َْ ُ‬ ‫َّ َ‬
‫فا َ‬
‫ْأل َش ُّج – َو ُه َو‪ُ :‬م ْن ِذ ُر ْب ُن‬ ‫ا ْلقَ وم‪ ،‬وال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم ُمت َِّك ٌئ َع َلى َح ِال ِه‪ ،‬فَ َت َخ َّل َ‬ ‫ُّ َ‬ ‫ُْ َ‬
‫ال ِار ِث ْب ِن الن ُّْع َم ِان ْب ِن ِز َي ٍاد ْب ِن َع َص َر ‪ -‬فَ َج َم َع ِر َك َاب ُه ْم ث َُّم َأ َن َ‬

‫اخ َها‪،‬‬ ‫َع ِائ ٍذ ْب ِن ُم ْن ِذ ِر ْب ِن حْ َ‬
‫‪781‬‬
‫س ُح َّل ًة‪،‬‬ ‫َ‬ ‫َ‬ ‫َو َح َّط َأ ْح َما َل َها‪َ ،‬و َج َم َع َم َت َ‬

‫السفَ ِر َولَبِ َ‬ ‫اع َها‪ ،‬ث َُّم أ ْخ َر َج َع ْي َب ًة َل ُه َوأ ْلقَ ى َع ْن ُه ِث َي َ‬
‫اب َّ‬
‫يم ُك ْم‪،‬‬ ‫ُ‬ ‫ث َُّم َأق َْب َل مَ ْي ِشي ُم َت َر ِّسلًا‪ ،‬فَ قَ َ‬
‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‪َ :‬‬
‫((م ْن َس ِّي ُد ُك ْم‪َ ،‬و َز ِع ُ‬
‫اد ِت ُك ْم َه َذا؟))‪.‬‬ ‫((اب ُن َس َ‬
‫ْ‬ ‫ب َأ ْم ِر ُك ْم؟))‪ .‬فَ َأ َش ُاروا بِ َأ ْج َم ِع ِه ْم إِ َل ْي ِه‪َ ،‬وقَ َ‬
‫ال‪:‬‬ ‫َو َص ِ‬
‫اح ُ‬
‫ال ِاه ِلي ِة‪‎ ،‬و ُهو قَ ِائ ُد َنا إِ َلى ا ِْإلسالَم‪ ،‬فَ َل َّما ا ْن َتهى ا َ‬
‫ْأل َش ُّج‬ ‫َ‬ ‫ْ ِ‬ ‫اد َت َنا ِفي جْ َ َّ َ َ‬ ‫ان آباؤُ ُه َس َ‬ ‫قَ ا ُلوا‪َ :‬ك َ‬
‫ال‪َ :‬‬ ‫احي ٍة‪ ،‬اس َتوى ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم قَ ِاع ًدا‪ ،‬قَ َ‬ ‫ِ‬ ‫ِ‬ ‫َأر َ َ‬
‫اه َنا َيا‬
‫((ه ُ‬ ‫ُّ َ‬ ‫ْ َ‬ ‫اد أنْ َيق ُْع َد م ْن َن َ‬ ‫َ‬
‫ِ‬ ‫ْأل َش َّج ذَ ِل َك ا ْل َي ْو َم‪َ ،‬أ َص َاب ْت ُه ِح َم َار ٌة بِ َح ِ‬
‫افر َها َو ُه َو فَ ط ٌ‬
‫يم‪،‬‬ ‫سى ا َ‬ ‫َأ َش ُّج))‪َ .‬و َك َ َ َ‬
‫ان أ َّول َي ْو ٍم مُ ِّ َ‬
‫ف فَ ْض َل ُه َع َل ْي ِهم‪ ،‬فَ َأق َْب َل‬
‫ان ِفي َو ْج ِه ِه ِم ْث ُل ا ْلقَ َم ِر‪ ،‬فَ َأق َْع َد ُه إِ َلى َج ْنبِ ِه‪َ ،‬و َأ ْل َطفَ ُه‪َ ،‬و َع َر َ‬
‫فَ َك َ‬
‫ال ِديث‪،‬‬
‫ان بِ َع ِق ِب حْ َ‬ ‫ا ْلقَ وم ع َلى ال َّنبِ ي ص َّلى ُ‬
‫اهلل َع َل ْي ِه َو َس َّل َم َي ْس َأ ُلو َن ُه َو ُي ْخبِ ُر ُه ْم‪َ ،‬حتَّى َك َ‬ ‫ِّ َ‬ ‫ُْ َ‬
‫َ‬
‫اعا ُك ُّل َر ُج ٍل‬ ‫((ه ْل َم َع ُك ْم ِم ْن أ ْز ِو َد ِت ُك ْم َش ْي ٌء؟))‪ .‬قَ ا ُلوا‪َ :‬ن َع ْم‪ ،‬فَ قَ ُ‬
‫اموا ِس َر ً‬ ‫َ‬ ‫قَ َ‬
‫ال‪:‬‬
‫ي َي َد ْي ِه‪َ ،‬و َب نْ َ‬
‫ي‬ ‫اءوا بِ ُص َب ِر الت َّْم ِر ِفي َأ ُك ِّف ِه ْم‪ ،‬فَ ُو ِض َع ْ‬
‫ت َع َلى ِن ْط ٍع َب نْ َ‬ ‫ِم ْن ُه ْم إِ َلى ِثقَ ِل ِه فَ َج ُ‬
‫ان َي ْخ َت ِص ُر بِ َها‪ ،‬قَ َّل َما ُيفَ ِارقُ َها‪ ،‬فَ َأ ْو َم َأ بِ َها‬
‫اع‪ ،‬فَ َك َ‬ ‫ي َوفَ ْو َق ِّ‬
‫الذ َر ِ‬ ‫اع نْ ِ‬ ‫ون ِّ‬
‫الذ َر َ‬ ‫َي ِد ِيه َج ِر َ‬
‫يد ٌة ُد َ‬
‫وض؟))‪ .‬قَ ا ُلوا‪َ :‬ن َع ْم‪ .‬قَ َ‬

‫ال‪:‬‬ ‫ون َه َذا الت َّْع ُض َ‬ ‫إِ َلى ُص ْب َر ٍة ِم ْن ذَ ِل َك الت َّْم ِر فَ قَ َ‬
‫ال‪ُ :‬‬
‫((ت َس ُّم َ‬
‫ون َه َذا ا ْل َب ْر ِنى؟))‪ ،‬قَ ا ُلوا‪َ :‬ن َع ْم‪.‬‬ ‫الص ْرفَ ِان؟))‪ .‬قَ ا ُلوا‪َ :‬ن َع ْم‪َ .‬‬
‫((و ُت َس ُّم َ‬ ‫ون َه َذا َّ‬
‫((و ُت َس ُّم َ‬
‫َ‬
‫ال ِّي ‪َ -‬و َأ ْع َظ ُم ُه َب َر َك ًة))‪َ .‬وإِ مَّ َنا‬
‫وخ حْ َ‬
‫ض ُش ُي ِ‬ ‫((ه َو َخ ْي ُر مَ ْت ِر ُك ْم َو َأنفَ ُع ُه َل ُك ْم ‪َ -‬وقَ َ‬
‫ال َب ْع ُ‬ ‫قَ َ‬
‫ال‪ُ :‬‬
‫اد ِت َنا ِ‪‎‬ت ْل َك َع ُظ َم ْ‬

‫ت َرغْ َب ُت َنا‬ ‫ير َنا‪ ،‬فَ َل َّما َر َج ْع َنا ِم َن ِوفَ َ‬ ‫ِ‬ ‫ِ‬ ‫َكا َن ْ ِ‬
‫ت ع ْن َد َنا َخ ْصب ٌة َن ْعلفُ َها إِ ْب َل َنا َو َحم َ‬
‫َ‬
‫يف‬ ‫ت مِ َث ُار َنا ِم ْن َها‪َ ،‬و َرأ ْي َنا ا ْل َب َر َك َة ِف َ‬
‫يها‪َ .‬ض ِع ٌ‬ ‫اها َحتَّى حَ َ‬
‫ت َّو َل ْ‬ ‫ِف َ‬
‫يها‪َ ،‬وفَ َس ْل َن َ‬
‫‪1198. Some of the delegation of ‘Abdu’l-Qays narrated: “When we‬‬

‫‪decided to go to the Prophet  we travelled until we were in sight‬‬
‫‪of our destination. We were met by a man on a young camel. He‬‬
‫‪greeted us and we returned the greeting. Then he stopped and asked,‬‬
‫‪‘Which tribe are you from?’ We replied, ‘(We are) the delegation of‬‬
‫‪the ‘Abdu’l-Qays.’ The man said, ‘Welcome! I was looking for you.‬‬
‫‪I came to give you good news. Yesterday, the Prophet  looked to‬‬
‫‪782‬‬
the east and said to us. “Tomorrow from that direction (i.e. the east)
there will come the best delegation of the Arabs.” I spent the night
preparing to leave. This morning, I rode long and hard on my camel
until the day rose. Then I thought of returning, but I saw the heads of
your mounts.’
“Then he turned his mount with his rein and went back the way he
had come until he reached the Prophet  who was surrounded by
Companions-both from the Muhājirīn and the Ansār. The man said,
‘May my father and mother be your ransom. I have come to give you
the good news of the delegation of the ‘Abdu’l-Qays.’ The Prophet
said, ‘‘Umar, where did you see them?’ He said, ‘They are following
behind.’ When he had said that, the Prophet said, ‘May Allah give
you good news of blessings.’ The people prepared places (for the new
arrivals). The Prophet  was sitting and took the end of his robe in
his hand. He was lying on it and he had his feet spread out.
“The delegation arrived and the Muhājirīn and the Ansār expressed joy
at seeing them. When they (the delegation) saw the Prophet  and
the Companions, they made their mounts prance for joy. They came
forward swiftly. The people made room for them and the Prophet ,
remained reclining. Al-Ashajj, who is Mundhir b. ‘A’idh b. Mundhir
b. al-Hārith b. an-Nu‘mān b. Ziyād b. ‘Asar, stayed back. He rounded
up their mounts and set them to kneel. He removed their loads and
gathered their baggage together. Then he took out a bag that belonged
to him, took off his travel clothes and put on a robe, and walked over
slowly. The Prophet  asked, ‘Who is your master and leader, the
one in command?’ They all pointed at al-Ashajj. He said, ‘Is this man
the son of your leaders?’ They said, ‘His fathers were our masters
in the time of the Jāhiliyya and he led us to Islām.’ When al-Ashajj
arrived, he wanted to sit in a corner, but the Prophet  sat upright
and said, ‘Here, Ashajj!’ It was the first time that al-Ashajj was called
that. He had been kicked by a she-donkey when he was weaned - (the
mark) was like the moon in his face. The Prophet seated al-Ashajj at
his side and was kind to him and acknowledged his higher position
over the others. People came to the Prophet  to ask him things and
783
Al-Adab Al-Mufrad
he answered them.
“Finally, the Prophet said, ‘Do you have something to eat?’ They said,
‘Yes.’ They got up quickly, every man going to his load. They brought
a heap of dates in their hands and placed them on a mat before him.
Also in front of him there was a palm branch between one and two
arm-spans long which he used to lean against and was often with him.
He pointed with it to a pile of those dates and said, ‘You call these
Ta’dud?’ They said, ‘Yes.’ He said, ‘And you call these ones Sarafan?’
They said, ‘Yes.’ He said, ‘And you call these ones Barni?’ They said,
‘Yes’. He said, ‘They are the best of your dates and the most beneficial
for you.’
“Some of the elders of the area added, ‘This brand of date has the
greatest blessing. They were a sort of fodder that we used to feed
to our camels and donkeys. When we returned (home) from that
delegation, our desire for these dates increased and we planted them
in great number and we saw the blessing in them.’ ” (Weak)
َ ُ ‫اب َما َي ُق‬

ْ ‫ول ِإ َذا أ‬
‫ص َب َح‬ ٌ ‫ َب‬-‎٥٧۳
Chapter 573: What To Say In The Morning
َ ُ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١١٩٩

ْ ‫ان ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا أ‬
‫ص َب َح‬ َ ‫ َك‬:‫ال‬
َ َ ََْ ْ َ
ْ َ‫ َوبِ َك ح‬،‫ َوبِ َك َأ ْمسي َنا‬،‫صب ْح َنا‬
ُ ‫ َوبِ َك مَ ُن‬،‫ن َيا‬ َ َّ َ َ‫ق‬
ُ ‫ َوإِ َل ْي َك الن ُُّش‬،‫وت‬
.))‫ور‬ ْ َ َ ْ ‫ ((الل ُه َّم بِ َك أ‬:‫ال‬
ْ َ‫ َوبِ َك ح‬،‫صب ْح َنا‬
ُ ‫ َوبِ َك مَ ُن‬،‫ن َيا‬
‫ َوإِ َل ْي َك‬،‫وت‬ َ َ َّ َ َ‫َوإِ ذَ ا َأ ْم َسى ق‬
َ ْ ‫ َوبِ َك أ‬،‫ ((الل ُه َّم بِ َك أ ْم َس ْي َنا‬:‫ال‬
ٌ ‫ َص ِح‬.))‫ير‬
ُ ‫ال ِص‬
784
1199. Abū Hurayra said: “In the morning, the Prophet  would
say, ‘Allāhumma bika asbahnā wa bika amsaynā wa bika nahyā wa
bika namūtu, wa ilayka’n-nushūr (O Allah, we enter the morning by
You and we enter the evening by You. We live by You and we die
by You and to You is the gathering).’ In the evening, he would say,
‘Allāhumma bika amsaynā wa bika asbahnā wa bika nahyā wa bika
namūtu, wa ilayka’l-masīr (O Allah, We enter the evening by You and
We enter the morning by You and we live by You and we die by You
and to You is the return).’ ” (Authentic)
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ َل ْم َي ُك ْن َر ُس‬:‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎١٢۰۰
َ ِ ‫ول‬ َ َ‫اهلل َع ْن ُه َما ق‬
‫ ((ال َّل ُه َّم إِ ِّني َأ ْس َأ ُل َك ا ْل َع ِاف َي َة ِفي الدُّ ْن َيا‬:‫ص َب َح َوإِ ذَ ا َأ ْم َسى‬ َ ِ ‫ال ِء ا ْل َك ِل َم‬
ْ ‫ات إِ ذَ ا أ‬ َ ُ‫َي َد ُع َهؤ‬
‫ ال َّل ُه َّم‬.‫ َو َأ ْه ِلي َو َم ِالي‬،‫اي‬ َ َ

َ ‫ ال َّل ُه َّم إِ ِّني أ ْسأ ُل َك ا ْل َعف َْو َوا ْل َع ِاف َي َة ِفي ِد ِيني َو ُد ْن َي‬.‫ْآلخ َر ِة‬
ِ ‫َوا‬
‫ َو َعن مَ ِي ِيني‬،‫ي َي َد َّي َو ِم ْن َخ ْل ِفي‬ ْ ‫ ال َّل ُه َّم‬.‫ َو ِآم ْن َر ْو َع ِاتي‬،‫اس ُت ْر َع ْو َر ِاتي‬

ِ ْ‫احفَ ْظ ِني ِم ْن َب ن‬ ْ
ْ َ‫ح‬ َ ‫ َو َأ ُعوذُ بِ َع َظ َم ِت َك ِم ْن َأنْ ُأغْ َت‬،‫ َو ِم ْن فَ ْو ِقي‬،‫َو َع ْن ِش َم ِالي‬
ٌ ‫ َص ِح‬.))‫ال ِم ْن ت ِتي‬
‫يح‬
1200. Ibn ‘Umar said: “The Messenger of Allah  did not fail to say
the following words in the morning and the evening, ‘Allāhumma innī
as-aluka’ I-‘afwa wa’l-‘āfiyata fi’d-dunyā wa’l-’ākhirah. Allāhumma
innī as-aluka’l- ‘afwa wa’l-‘āfiyata fī dīnī wa dunyāya wa ahlī wa
mālī. Allāhumma’stur ‘awratī wa ’āmin raw‘atī. Allāhumma’ hfazni
min bayni yadayya wa min khalfī, wa ‘an yamīnī wa ‘an shimālī wa
min fawqī, wa a‘ūdhu bi ‘azmatika min an ’ughtāla min tahtī (O Allah,
I ask You for well-being in this world and the Hereafter. O Allah, I ask
You for forgiveness and well-being in my dīn (religious life) and in
this world and in my family and my property. O Allah, Veil my faults
and calm my fears. O Allah, give me protection from in front of me
and from behind me, from on my right and from on my left and from
above me. I seek refuge by Your might from being overwhelmed from
under me).’ ” (Authentic)
Commentary: The Prophet  sought Allah’s protection, mentioning all the
directions from which afflictions reach man. The narration encourages being
brief and encompassing in supplications.
785
Al-Adab Al-Mufrad
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎١٢۰١
َ َ َ ْ ْ َ
‫الئ َك َت َك‬
ِ ‫ َو َم‬،‫ َون ُْش ِه ُد َح َم َل َة َعر ِش َك‬،‫صب ْح َنا ن ُْش ِه ُد َك‬ َ َّ َ ‫ال ِح‬
َ َ‫((م ْن ق‬
ْ َ ْ ‫ الل ُه َّم إِ َّنا أ‬:‫ني ُي ْصبِ ُح‬ َ
‫ َو َأ َّن ُم َح َّم ًدا َع ْب ُد َك‬،‫ال َش ِر ْي َك َل َك‬ َ ‫ال َأ ْن‬
َّ ِ‫ال إِ َل َه إ‬ ُ ‫ت‬ َ ‫ َأ َّن َك َأ ْن‬:‫يع َخ ْل ِق َك‬
َ ‫ت َو ْح َد َك‬ َ ‫اهلل‬ َ ‫َو َج ِم‬
ُ ‫ي َأع َت َق‬
‫اهلل ِن ْصفَ ُه ِم َن‬ ُ َ َّ ِ‫ إ‬،‫ورسو ُل َك‬
ْ ِ ْ‫ َو َم ْن قَ ا َل َها َم َّر َت ن‬،‫ال أ ْع َت َق اهلل ُر ْب َع ُه ِفي ذَ ِل َك ا ْل َي ْو ِم‬ ُ ََ
ُ ‫ات َأع َتقَ ه‬
ٌ ‫ َض ِع‬.))‫اهلل ِم َن الن َِّار ِفي ذَ ِل َك ا ْل َي ْو ِم‬
‫يف‬ ُ ْ ٍ ‫ َو َم ْن قَ ا َل َها َأ ْر َب َع َم َّر‬،‫الن َِّار‬
1201. Anas b. Mālik said: “The Messenger of Allah  said,

‘Whoever says in the morning, “Allāhumma innā asbahnā nush-
hiduka wa nush-hidu hamalata ‘arshika wa malā’ikataka wajamī‘a
khalqika annaka anta’llāhu lā ilāha illā anta wahdaka lā sharīka laka,
wa anna Muhammadan ‘abduka wa rasūluka (O Allah, we make You
and we make The bearers of Your Throne and Your angels and all
Your creation (our) witness that You are Allah, there is no god but You
alone with no partner and Muhammad is your slave and Messenger,”
Allah will free a quarter of him from the Fire on that day because he
said that. If someone says it twice, Allah will free half of him from
the Fire. If he says it four times, Allah will free him from the Fire
completely on that day).’ ” (Weak)
‫ول ِإ َذا َأ ْم َسى‬

ٌ ‫ َب‬-‎٥٧٤
Chapter 574: What To Say In The Evening
‫اهلل! َع ِّل ْم ِني‬

ِ ‫ول‬ َ ‫ َيا َر ُس‬:‫ال َأ ُبو َب ْك ٍر‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢۰٢
َ َ ََْ ْ َ
ِ َ‫ف‬‎ ،‫اد ِة‬
‫اط َر‬ َّ ‫ ال َّل ُه َّم َع ِال َم ا ْل َغ ْي ِب َو‬:‫ ((قُ ْل‬:‫ال‬
َ ‫الش َه‬ َ َ‫ ق‬،‫ت‬ ُ ‫ت َو َأ ْم َس ْي‬ ُ ‫ص َب ْح‬ َ َ
ْ ‫َش ْي ًئا أقُ و ُل ُه إِ ذَ ا أ‬
‫ َأ ُعوذُ بِ َك ِم ْن‬،‫ت‬ َ ‫ال َأ ْن‬ َ ْ‫يك ُه َأ ْش َه ُد َأن‬
َّ ِ‫ال إِ َل َه إ‬ َ ‫ب ُك ِّل َشي ٍء َو َم ِل‬
ْ َّ ‫ َر‬،‫ض‬ َ ‫ات وا‬
ِ ‫ْأل ْر‬ َ ِ ‫او‬ َ ‫الس َم‬َّ
786
َ ‫ َوإِ ذَ ا َأ َخ ْذ‬،‫ت‬
‫ت‬ َ ‫ت َوإِ ذَ ا َأ ْم َس ْي‬ َ
ْ ‫ قُ ْل ُه إِ ذَ ا أ‬،‫الش ْي َط ِان َو ِش ْر ِك ِه‬
َ ‫ص َب ْح‬ َّ ‫ َو ِم ْن َش ِّر‬،‫َش ِّر َنف ِْسي‬
ٌ ‫ َص ِح‬.))‫َم ْض َج َع َك‬
‫يح‬
1202. Abū Hurayra said: “Abū Bakr said, ‘Messenger of Allah, teach
me something that I can say morning and evening.’ The Prophet said,
‘Say, “Allāhumma ‘ālima’l-ghaybi wa’shshahādati, fātira’s-samāwāti
wa’l-ardi, kullu shay’in bi kaffayka, ash-hadu an lā ilāha illā anta,
a‘ūdhu bika min sharri nafsī wa min sharri’sh-shaytāni wa shirkihī (O
Allah, Knower of the Unseen and the Seen, Creator of the Heavens
and the Earth, everything is in Your hands. I testify that there is no god
but You. I seek refuge with You from the evil of myself and the evil
of Satan and his associating others [with You]).” Say it in the morning
and the evening and when you go to sleep.’ ” (Authentic)
Commentary: Regarding the expression, “wa shirkihi”, Imam al-Khattaabee
(rahimahullah) said, “It has been reported in two wordings: with a kasra
below the Shin (shirkihi), meaning the invitations and insinuations of
Shaytan including joining partners with Allah; that others besides Allah
benefits or fulfill his needs. Secondly, with a fatha over both the sheen and
raa (sharakihi) meaning, the traps and webs of Shaytan.”
َ ‫وم ِل‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢۰۳

،))‫يك ُه‬ َ ‫ب ُك ِّل َش ْي ٍء‬
َّ ‫((ر‬ َ َ‫ َوق‬.‫اهلل َع ْن ُه ِم ْث َل ُه‬
َ :‫ال‬ َ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫الش ْي َط ِان َو َش َر ِك ِه‬

‫يح‬ َّ ‫((و ِم ْن َش ِّر‬ َ َ‫َوق‬
َ :‫ال‬
1203. Abū Hurayra has it with similar words. He said: “The Lord
of everything and its Master.” And said, “The evil of Satan and his
associating (others with Allah).” (Authentic)
787
Al-Adab Al-Mufrad
‫ َحدِّ ْث َنا مِ َبا‬:‫ت َل ُه‬ ِ ‫ت َعب َد‬ َ َ َ‫البر ِاني ق‬

ُ ْ‫ِ ٍ ح‬ َ
ُ ‫ فَ قُ ْل‬،‫اهلل ْب َن َع ْم ٍرو‬ ْ ُ ‫ أ َت ْي‬:‫ال‬ َ ْ ‫ َع ْن أبِ ي َراشد‬-‎١٢۰٤
َ ُ
‫ب‬ َ ‫ َه َذا َما‬:‫ال‬
َ ‫ك َت‬‎ َّ ِ‫ فَ أ ْلقَ ى إ‬، ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ َ‫ فَ ق‬،‫لي َص ِحيفَ ًة‬ ِ ‫ول‬ِ ‫ت ِم ْن َر ُس‬ ِ َ‫م‬
َ ‫س ْع‬
ُ ‫يق ر ِضي‬ ِّ ‫ إِ َّن َأ َبا َب ْك ٍر‬:‫يها‬ ُ ‫ِلي ال َّنبِ ي ص َّلى‬
ُ ‫ فَ َن َظ ْر‬، ‫اهلل َع َل ْي ِه َو َس َّل َم‬
‫اهلل‬ َ َ َ ِّ‫الصد‬ َ ‫يها فَ إِ ذَ ا ِف‬
َ ‫ت ِف‬ َ ُّ َ
َ ُ ُ‫اهلل! َع ِّل ْم ِني َما َأق‬
ِ ‫ول‬ ُ ‫ع ْنه س َأ َل ال َّنبِ ي ص َّلى‬
‫ت‬ ْ ‫ول إِ ذَ ا أ‬
ُ ‫ص َب ْح‬ َ َّ َ ُ َ
‫ َع ِال َم‬،‫ض‬ َ ‫ات وا‬ ِ َ‫ ال َّل ُه َّم ف‬:‫((يا َأ َبا َب ْك ٍر! قُ ْل‬ ُ ‫َوإِ ذَ ا َأ ْم َس ْي‬
ِ ‫ْأل ْر‬ َ ِ ‫او‬ َ ‫الس َم‬
َّ ‫اط َر‬ َ :‫ال‬ َ َ‫؟ فَ ق‬.‫ت‬
َّ ‫ َو ِم ْن َش ِّر‬،‫ َأ ُعوذُ بِ َك ِم ْن َش ِّر َنف ِْسي‬،‫يك ُه‬

‫الش ْي َط ِان‬ َ ‫ب ُك ِّل َشي ٍء َو َم ِل‬ َّ ‫ َر‬،‫اد ِة‬
َ ‫الش َه‬ َّ ‫ا ْل َغ ْي ِب َو‬
ْ
َ َ َ ‫ َو َأ ْن َأ ْق َت ِر‬،‫َو َش َر ِك ِه‬
ٌ ‫ َص ِح‬.))‫ أ ْو أ ُج َّر ُه إِ َلى ُم ْس ِل ٍم‬،‫وءا‬
‫يح‬ ً ‫ف َع َلى َنف ِْسي ُس‬
1204. Abū Rāshid al-Hubrāni said: “I came to ‘Abdullāh b. ‘Amr and

asked him: ‘Relate to us what you heard from the Messenger of Allah
.’ He gave me a paper and said, ‘This is what the Prophet 
dictated to me.’ I looked at it and it read,
‘Abū Bakr as-Siddīq asked the Prophet  saying, “Messenger of

Allah, teach me what to say in the morning and evening.” He said,
“Abū Bakr, say, ‘Allāhumma fātira’s-samāwāti wa’l-ardi, ‘ālima’l-
ghaybi wash-shahādati rabba kulli shay’in wa malīkahu. A‘ūdhu bika
min sharri nafsī wa sharri’sh-shaytāni wa shirkihi, wa an aqtarifa
‘alā nafsī sū’an aw ajurrahū ilā muslimin (O Allah, the Creator of the
Heavens and the Earth, the Knower of the Unseen and the Seen, the
Lord of everything and its Master. I seek refuge with You from the
evil of myself and from the evil of Satan and his associating (others
with Allah) and lest I bring evil on myself or upon another Muslim).’
” ’ (Authentic)
788
‫ول ِإ َذا َأ َوى ِإ َلى ِف َر ِاش ِه‬
ٌ ‫ َب‬-٥٧٥‎
Chapter 575: What To Say When You Go To Bed
‫اد َأ ْن‬ ُ ُ ‫ عن ح َذيفَ َة ر ِضي‬-‎١٢۰٥

َ ‫ان ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا َأ َر‬
َ َ ْ ُ ْ َ
ِ ‫((ال ْم ُد‬‎
َ ْ‫ح‬ َ َ‫ ق‬،‫اس َت ْيقَ َظ ِم ْن َم َن ِام ِه‬
:‫ال‬ َ ُ ‫اس َك ال َّلهم َأم‬
ِ ْ‫ ((بِ م‬:‫ال‬
َ َ‫ام ق‬
‫هلل‬ ْ ‫ َوإِ ذَ ا‬.))‫وت َوأ ْح َيا‬ ُ َّ ُ َ ‫َي َن‬
َ َ ِ َّ
ٌ ‫ َص ِح‬.))‫ور‬
‫يح‬ ِ
ُ ‫ َوإِ َل ْيه الن ُُّش‬،‫الذي أ ْح َيا َنا َب ْع َد َما أ َم َات َنا‬
1205. Hudhayfa said: “When the Prophet  wanted to go to sleep.

he said, ‘Bismika’llāhuma amūtu wa ahyā (By Your name, O Allah, I
die and live).’ When he woke up, he used to say, ‘Al- hamdu li’llāhi’l-
ladhī ahyāna ba‘da mā amātanā wa ilayhi’n-nushūr (Praise be to Allah,
who gives us life after He makes us die and to Him is the gathering).’
” (Authentic)
Commentary:The hadeeth proves that sleep is a form of death, and that even
when we wake up from sleep; our final return is to Allah. Therefore, as we
live by His Name, we should conduct our lives according to His dictates.

‫اهلل َع َل ْي ِه َو َس َّل َم إِ ذَ ا َأ َوى إِ َلى‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎١٢۰٦
َ ُّ َ َ ْ َ
َ
َ ‫ال َك ِافي َل ُه َو‬
‫ال‬ َ َ ‫هلل َّال ِذي أ ْط َع َم َنا َو َسقَ ا َنا َو َكفَ ا َنا َو‬
َ ‫ َك ْم مِ َّم ْن‬،‫آوا َنا‬ ِ ‫((ال ْم ُد‬
َ ْ‫ح‬ َ َ‫ ق‬،‫ِف َر ِاش ِه‬
:‫ال‬
ٌ ‫ َص ِح‬.))!‫ُم ْؤ ِو َي‬
‫يح‬
1206. Anas said: “When the Prophet  went to bed, he said, ‘Al-
hamdu li’llāhi’l-ladhī at‘amanā wa saqānā wa kafānā wa ’āwānā; kam
min man lā kāfiya lahū wa lā mu’wiya (Praise be to Allah who has
fed us and given us to drink and given us enough and given us refuge.
How many people have neither enough nor refuge!)’ ” (Authentic)
789
Al-Adab Al-Mufrad
َ ‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎١٢۰٧
‫ام‬
ُ ‫ال َي َن‬ َ ِ ‫ول‬ َ ‫ َك‬:‫ال‬
َ َ َ ْ َ
‫يح ِل َغ ْي ِر ِه‬ ُ ْ‫تبار َك َّال ِذي بِ ي ِده م‬‫و‬
ٌ ‫ َص ِح‬.‫ال ْل ُك‬ َ ُ ‫أ َلم* َت ْن ِز‬ :‫َحتَّى َيق َْر َأ‬
َ َ َ ،‫) سورة السجدة‬‫يل‬
‫ َو َم ْن قَ َر َأ ُه َما‬،‫ني َح َس َن ًة‬ ِ ‫ور ٍة ِفي ا ْلقُ ر‬

َ ‫آن بِ َس ْب ِع‬ ْ
َّ ُ ُ ‫ ((فَ ُه َما َيف‬:‫ال َأ ُبو ال ُّز َب ْي ِر‬
َ ‫ْضال َِن كل ُس‬ َ َ‫ق‬‎
َ ‫ َو ُح َّط بِ ِه َما َع ْن ُه َس ْب ُع‬،‫ون َد َر َج ًة‬

‫ون‬ َ ‫و ُر ِف َع بِ ِه َما َل ُه َس ْب ُع‬‎َ ،‫ون َح َس َن ًة‬ َ ‫ُك ِت‬
َ ‫ب َل ُه بِ ِه َما َس ْب ُع‬
ٌ ‫ َص ِح‬.))‫َخ ِطي َئ ًة‬

‫يح‬
1207. Jābir said: “The Messenger of Allah  did not sleep until he
had recited, ‘Alif-Lām-Mīm – Tanzīl (Sūra 32)’ and ‘Tabārak’lladhī
bi-yadihi’l-Mulk (Sūra 67).’ ” (Authentic due to supporting proof)
Abu’z-Zubayr said. “They excel every sūra in the Qur’ān by seventy

good rewards. Whoever recites them has seventy good actions written
for him and is raised seventy degrees by it and has seventy errors fall
away from him.” (Authentic)
Commentary:The statement is only authentically related from Abu az-Zubayr
al-Makkee (rahimahullah). However, reading the two chapters before bed is
an established Sunnah.
‫ إِ ْن ِش ْئ ُت ْم فَ َج ِّر ُبوا‬،‫الش ْي َط ِان‬ ِّ ‫ ((الن َّْو ُم ِع ْن َد‬: ‫اهلل ابن مسعود‬

َّ ‫الذ ْك ِر ِم َن‬ ِ ‫ال َعب ُد‬
ْ َ َ‫ ق‬-‎١٢۰٨
َ َ َ ‫ و َأر‬،‫إِ ذَ ا َأ َخ َذ َأح ُد ُكم م ْضجع ُه‬
ٌ ‫ َص ِح‬.))‫ام فَ ْل َي ْذ ُك ِر اهلل َع َّز َو َج َّل‬
‫يح‬ َ ‫اد أ ْن َي َن‬ َ َ َ َ َ ْ َ
1208. ‘Abdullāh [b. Mas’ud] said: “Sleeping during dhikr comes from
Satan. If you like, you can put that to the test. When one of you goes
to bed and wants to go to sleep, he should mention Allah; the Mighty
and Exalted.” (Authentic)
Commentary:Shaytan is an avowed enemy of man; he tries hard to interrupt
and prevent him from giving obedience to Allah the most High. So, one should
be conscious while giving remembrance of Allah especially in the evenings
after the day’s toil, before going to bed. See hadeeth no. 1216.
790
‫ام َحتَّى‬ ُ ‫ان ال َّنبِ ي ص َّلى‬
َ ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ َك‬:‫ال‬ ُ ‫ عن جابِ ٍر ر ِضي‬-١٢۰٩ ‎
ُ ‫ال َي َن‬ َ ُّ َ َ َ ْ َ
‫يح ِل َغ ْي ِر ِه‬ َ
ٌ ‫ َص ِح‬.‫السجدة‬‫ألم تنزيل‬‫ و‬،‫تبارك‬ :‫َيق َْرأ‬
1209. Jābir said: “The Prophet  did not go to sleep until he had
recited, ‘Tabāraka’ (Sūra 67) and ‘Alif-Lām-Mīm – Tanzīl’ (Sajda)
(Sūra 32).” (Authentic due to supporting proof)
‫ ((إِ ذَ ا‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢١٠
َ َ ََْ ْ َ
َ ‫ض بِ َها ِف َر‬
َ ‫اش ُه؛ فَ إِ َّن ُه‬
‫ال َي ْد ِري َما‬ ِ ‫ فَ ْلي ِح َّل َد‬،‫َأ َوى َأ َح ُد ُكم إِ َلى ِفر ِاش ِه‬
ْ ُ‫ فَ ْل َي ْنف‬،‫اخ َل َة إِ َز ِار ِه‬ ُ َ ْ
‫ت َج ْنبِ ي فَ إِ ِن‬ َ ‫و ْلي ْض َط ِجع َع َلى ِش ِّق ِه ا‬‎ ،‫ف ِفي ِفر ِاش ِه‬
ِ ْ‫ بِ م‬:‫ َو ْليقُ ْل‬،‫ْأل مْ َي ِن‬
ُ ‫اس َك َو َض ْع‬ َ ‫َخ َّل‬
َ ْ َ َ َ
َ َ‫ َأ ْو ق‬- ‫ني‬
- ‫ال‬ َ ‫ال‬ ْ َ‫احفَ ْظ َها مِ َبا ح‬
َّ ‫تفَ ُظ بِ ِه‬
ِ ِ‫الص ح‬ َ
ْ َ‫ َوإِ ْن أ ْر َس ْل َت َها ف‬،‫ار َح ْم َها‬ ِ
ْ َ‫ت َنفْسي ف‬
َ ‫اح َت َب ْس‬
ْ
‫يح‬ ِ ِ‫الص ح‬
َ ‫ال‬ َ ‫ِع َب‬
َّ ‫اد َك‬
one of you goes to bed, he should undo the inside of his lower garment
and dust the bed with it. He does not know what has been on his bed
since he left it. He should lie down on his right side and say, “Bismika
wada‘tu jambī, fa ’in ihtabasta nafsī fa’rhamhā wa in arsaltahā
fa’hfazhā bimā tahfazu bihī ‘ibādaka’s-sālihīn (In Your name, I have
lain down on my side. If You take my soul, then have mercy on it. If
You release it, then guard over it in the manner in which You guard
over the righteous, or he said, Your righteous slaves).” ’ ” (Authentic)

‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫ َك‬:‫ال‬ ُ ‫ ع ِن ا ْلبر ِاء ب ِن ع ِاز ٍب ر ِضي‬-١٢١١ ‎
َ ُّ َ َ َ ْ ََ َ
ُ ‫ ((ال َّل ُه َّم َو َّج ْه‬:‫ال‬

،‫ت َو ْج ِهي إِ َل ْي َك‬ َ ‫ َنام َع َلى ِش ِّق ِه‬،‫إِ ذَ ا َأوى إِ َلى ِفر ِاش ِه‬
َ َ‫ ث َُّم ق‬،‫األ مْ َي ِن‬ َ َ َ
‫ال َم ْل َج َأ‬
َ ‫ال َم ْن َجا َو‬ َ ْ‫ َو َأ ج‬،‫ت َنف ِْسي إِ َلي َك‬
ُ ‫ل ْأ‬
َ ،‫ َر ْه َب ًة َو َرغْ َب ًة إِ َل ْي َك‬،‫ت َظ ْه ِري إِ َل ْي َك‬ ْ ُ ‫َو َأ ْس َل ْم‬
َ ‫ َو َنبِ ِّي َك َّال ِذي َأ ْر َس ْل‬،‫ت‬

َ َ‫ ق‬،))‫ت‬
‫ ((فَ َم ْن‬:‫ال‬ َ ‫ت بِ ِك َتابِ َك َّال ِذي َأ ْن َز ْل‬ َّ ِ‫ِم ْن َك إ‬
َ .‫ال إِ َل ْي َك‬
ُ ‫آم ْن‬
ٌ ‫ص ِح‬.))
‫يح‬ َ ‫ات َع َلى ا ْل ِف ْط َر ِة‬ َ ‫قَ ا َل ُه َّن ِفي َل ْي َل ٍة ث َُّم َم‬
َ ‫ َم‬،‫ات‬
791
Al-Adab Al-Mufrad
1211. Al-Barā’ b. ‘Āzib said: “When the Prophet  went to bed,
he slept on his right side. Then he said, ‘AlIāhumma wajjahtu wajhī
ilayka, wa aslamtu nafsī ilayka wa alja’tu zahrī ilayka, rahbatan wa
raghbatan iIayka, lā mānja’a wa lā malja’a minka illā ilayka. ’Āmantu
hi kitābika’l-ladhī anzalta, wa nabiyyika’l-ladhī arsalta (O Allah, I
have turned my face to You and I have surrendered myself to You
and I have committed my back to You out of fear and desire for You.
There is no place of safety or refuge from You except with You. I have
believed in Your Book which You revealed and Your Prophet whom
You sent).’ He said, ‘Whoever says this at night and then dies, he dies
in fitra (natural state of Islam).’ ” (Authentic)
Commentary: As for the expression, “alja’tu Zahree ilayk, I have committed
my back to you”, it means: I rely on You in all my affairs, so that You help me
in what is beneficial to me.
ُ ُ‫اهلل َع َل ْي ِه َو َس َّل َم َيق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢١٢
‫ول‬ َ ِ ‫ول‬ َ ‫ َك‬:‫ال‬
َ ‫ان َر ُس‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ََْ ْ َ
َ ْ‫ فَ ِال َق ح‬،‫ب ُك ِّل َشي ٍء‬ َ ‫ات وا‬ َّ ‫ ((ال َّل ُه َّم َر‬:‫إِ ذَ ا َأ َوى إِ َلى ِف َر ِاش ِه‬
‫ب‬
ِّ ‫ال‬ ْ َّ ‫ َو َر‬،‫ض‬ِ ‫ْأل ْر‬ َ ِ ‫او‬
َ ‫الس َم‬
َّ ‫ب‬
‫آخ ٌذ‬ َ ‫ َأ ُعوذُ بِ َك ِم ْن َش ِّر ُك ِّل ِذي َش ٍّر َأ ْن‬،‫آن‬
ِ ‫ت‬ ِ ‫ ُم ْن ِز َل الت َّْو َر ِاة َوا ِْإل جْ ِن‬،‫َوالن ََّوى‬
ِ ‫يل َوا ْلقُ ر‬
ْ
‫ت‬َ ‫ َو َأ ْن‬،‫س َب ْع َد َك َش ْي ٌء‬ ِ
َ ‫ت اْآلخ ُر فَ َل ْي‬ َ ‫ َو َأ ْن‬،‫س قَ ْب َل َك َش ْي ٌء‬ َ َ ‫ َأ ْن‬،‫اصي ِت ِه‬
َ ‫ت اْأل َّو ُل فَ َل ْي‬ ِ
َ ‫بِ َن‬
،‫ْض َعن َِّي الدَّ ْي َن‬ِ ‫ اق‬،‫س ُدو َن َك َش ْي ٌء‬ ِ
َ ‫ت ا ْل َباط ُن فَ َل ْي‬َ ‫ َو َأ ْن‬،‫س فَ ْوقَ َك َش ْي ٌء‬ ِ َّ
َ ‫الظاه ُر فَ َل ْي‬
َ
ٌ ‫ َص ِح‬.))‫َوأغْ ِنني ِم َن ا ْلفَ ق ِْر‬
‫يح‬
1212. Abū Hurayra said: “When the Messenger of Allah  went to
bed, he used to say, ‘Allāhumma rabba’s-samāwāti wa’l-ardi wa rabba
kulli shay’in. Fāliqa’l-habbi wa’n-nawā, munzila’t-tawrāti wa’l-injīli
wa’l-qur’ān. A‘ūdhu bika min kulli dhī sharrin anta ’ākhidhun bi
nāsiyatihī. Anta’l-awwalu fa laysa qablaka shay’un, wa anta’l-’ākhiru
fa laysa ba‘daka shay’un wa anta’z-zāhiru fa laysa fawqaka shay’un
wa anta’l-bātinu fa laysa dūnaka shay’un; iqd ‘anni’d-dayna wa
aghninī min’l-faqr (O Allah, Lord of the Heavens and the Earth and
Lord of everything, Splitter of the grain and date stone, the One who
792
sent down the Torah, the Injīl and the Qur’ān, I seek refuge with You
from every evil-monger whose forelock is under Your control. You are
the first, there is nothing before You. You are the last, there is nothing
after You. You are the Outward, and there is nothing above You. You
are the Inward and there is nothing below You. Pay my debt for me
and keep me safe from poverty).’ ” (Authentic)
Commentary: The hadeeth contains points of benefit, including: 1. From the
recommended manners of supplication is to ask Allah by His Ruboobiyyah
(Lordship). 2. The Taoraah was a revealed book from Allah the Exalted. 3.
It shows that from Allah’s Names are: Al-Awwal, al-Aakhir, az-Zaahir and
al-Baatin, and gives their meanings. 4. It shows that Allah is above His
creatures and is not dependent on them. 5. It encourages seeking refuge from
the evils of the soul. 6. It is appropriate to ask Allah for sufficiency and
sustenance. 7. It is allowed to seek the means towards lawful earning and
settling one’s debts. 8. Poverty leads to great evils; so the Prophet  asked
Allah’s protection from poverty. We seek Allah’s protection from poverty.
‫الن ْو ِم‬ ْ ‫اب َف‬

َّ َ‫ض ُل الدُّ َع ِاء ِع ْند‬ ٌ ‫ َب‬-‎٥٧٦
Chapter 576: The Virtue Of Praying When Going To Sleep
‫اهلل َع َل ْي ِه‬ ُ ‫ ع ِن البر ِاء ب ِن ع ِاز ٍب ر ِضي‬-‎١٢١٣
َ ِ ‫ول‬ ُ ‫ان َر ُس‬ َ ‫ َك‬:‫ال‬
َ َ َ ْ ََ َ
،‫ت َنف ِْسي إِ َل ْي َك‬ُ ‫ ((ال َّل ُه َّم َأ ْس َل ْم‬: ‫ال‬ َ ‫وس َّلم إِ ذَ ا َأوى إِ َلى ِفر ِاش ِه َنام َع َلى َش ِّق ِه ا‬
َ َ‫ْأل مْ َي ِن ث َُّم ق‬ َ َ َ َ َ َ
َ ْ‫ َو َأ ج‬،‫ت َأ ْم ِري إِ َلي َك‬
ُ ‫ل ْأ‬
‫ت َظ ْه ِري إِ َل ْي َك؛ َرغْ َب ًة َو َر ْه َب ًة‬ ْ ‫ َوفَ َّو‬،‫ت بِ َو ْج ِهي إِ َل ْي َك‬
ُ ‫ض‬ ُ ‫َو َو َّج ْه‬
ْ
َ ‫ت بِ ِك َتابِ َك َّال ِذي َأ ْن َز ْل‬
‫ َو َنبِ ِّي َك َّال ِذي‬،‫ت‬ َّ ِ‫ال َم ْل َج َأ ِم ْن َك إ‬
َ ،‫ال إِ َل ْي َك‬
ُ ‫آم ْن‬ َ ،‫إِ َل ْي َك‬
َ ‫ال َم ْن َجا َو‬
‫ت َل ْي َل ِت ِه‬ ْ َ‫ات ح‬ ُ ‫اهلل ص َّلى‬

َ ‫ (( َم ْن قَ ا َل ُه َّن ث َُّم َم‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ ‫َأ ْر َس ْل‬
َ ‫ت‬ َ ِ ‫ول‬ ُ ‫ال َر ُس‬
َ َ‫ ق‬.))‫ت‬
ٌ ‫ َص ِح‬.))‫ات َع َلى ا ْل ِف ْط َر ِة‬

‫يح‬ َ ‫َم‬
793
Al-Adab Al-Mufrad
1213. Al-Barā’ b. ‘Āzib said: “When the Messenger of Allah  went
to bed, he slept on his right side and said, ‘Allāhumma aslamtu nafsī
ilayka wa wajjahtu wajhī ilayka, wa fawwadtu amrī ilayka, wa alja’tu
zahrī ilayka raghbatan wa rahbatan ilayka, lā manja’a wa lā malja’a
minka illā ilayka. ’Āmantu bi kitābika’lladhī anzalta wa nabiyyika’l-
ladhī arsalta (O Allah, I have surrendered myself to You and I have
turned my face towards You and I have entrusted my business to You
and I have committed my back to You out of desire and fear for You,
There is no place of safety or refuge from You except with You, I
have believed in Your Book which You revealed and Your Prophet
whom You sent).’ The Messenger of Allah  said, ‘Whoever says
this, then dies in the night, will die in fitra (natural state of Islam).’ ”
(Authentic)
‫الر ُج ُل َب ْي َت ُه َأ ْو َأ َوى إِ َلى ِف َر ِاش ِه ْاب َت َد َر ُه‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎١٢١٤

َّ ‫ ((إِ ذَ ا َد َخ َل‬:‫ال‬ َ َ َ ْ َ
َ ‫اخ ِتم بِ َشر؛ فَ إِ نْ ح ِم َد‬ ُ ‫الش ْي َط‬ َ َ‫ َوق‬،‫اخ ِت ْم بِ َخ ْي ٍر‬
َّ ‫ال‬ َ ْ‫ال م‬
ْ :‫ال َل ُك‬ َ َ‫ فَ ق‬،‫ان‬
ٌ ‫َم َل ٌك َو َش ْي َط‬
‫اهلل‬ َ ٍّ ْ ْ :‫ان‬
‫ فَ إِ ْن‬،‫اال ِم ْث َل ُه‬ ْ ‫ فَ إِ ذَ ا‬،‫ات َي ْك َلؤُ ُه‬
ٌ ‫اس َت ْيقَ َظ ْاب َت َد َر ُه َم َل ٌك َو َش ْي َط‬
َ َ‫ان فَ ق‬ َ ‫ َو َب‬،‫ َأ ْط َر َد ُه‬،‫َوذَ َك َر ُه‬
‫ال ْم ُد‬َ ْ‫ ح‬،‫هلل َّال ِذي ر َّد إِ َل َّي َنف ِْسي َب ْع َد َم ْو ِت َها َو َلم مُ ِي ْت َها ِفي َم َن ِام َها‬
َ ْ‫ ح‬:‫ال‬ َ ‫ذَ َكر‬
َ َ‫اهلل َوق‬
ْ َ َ
‫وال َو َل ِئ ْن َزا َل َتا إِ نْ َأ ْم َس َك ُه َما ِم ْن َأ َح ٍد ِم ْن‬
َ ‫ض َأنْ َت ُز‬ َ ‫ات و‬
َ ‫األ ْر‬ َ ِ ‫او‬ َّ ‫ي ِس ُك‬:‫ي‬
َ ‫الس َم‬ ْ ُ‫م‬ ‫هلل َّال ِذ‬
ِ
‫اء َأ ْن َتقَ َع‬ َّ ‫ مُ َْي ِس ُك‬:‫هلل َّال ِذي‬

َ ‫الس َم‬ َ ْ‫ ح‬،))١٤:‫ان َح ِليمًا َغفُ ورًا)) ((فاطر‬
ِ ‫ال ْم ُد‬ َ ‫َب ْع ِد ِه إِ َّن ُه َك‬
ِ ٌ ُ‫َّاس َلرؤ‬ َ َّ‫َّ ِ ِ َّ لله‬ َ ‫َع َلى ا‬

‫ات‬ َ ‫ات َم‬ َ ‫ فَ إِ ْن َم‬،))٥٦:‫((احلج‬‫يم‬ ٌ ‫وف َرح‬ َ ِ ‫ض إِ ال بِ إِ ذْ نه إِ ن ا بِ الن‬ ِ ‫ْأل ْر‬
ٌ ‫ َض ِع‬.))‫ام فَ َص َّلى َص َلى ِفي فَ َض ِائ َل‬

‫يف‬ ً ‫َش ِه‬
َ َ‫ َوإِ نْ ق‬،‫يدا‬
1214, Jābir said: “When a man enters his house or goes to bed, an
angel and Satan hasten to him. The angel says, ‘Seal it with good.’
Satan says, ‘Seal it with evil.’ If he praises Allah and remembers Him,
the angel kicks Satan away and spends the night guarding him. When
he wakes up, the angel and Satan hasten to him and say the same thing
again. If he mentions Allah and says, ‘Al-hamdu li’llāhi’1-ladhī radda
794
ilayya nafsī ba‘da mawtihā wa lam yumit-hā fī manāmihā. Al-hamdu
li’llāhi’I-ladhī yumsiku’s-samāwāti wa’l-arda an tazūlā-wa la’in
zālatā in amsaka-humā min ahadin min ba‘dih. lnnahū kāna haliman
ghafūrā. Al-hamdū lillāhi’l-Iadhī yumsiku’s-samā’a an taqa‘a ‘ala’l-
ardi illā bi idhnih. lnna’llāha bi’n-nāsi la-ra’ūfu’rrahīm (Praise be to
Allah, Who returned to me my soul after its death and did not let it
die in its sleep. They would vanish if anyone other than Him held
them. He is Forbearing, Forgiving. Praise be to Allah who holds the
heaven from falling onto the earth unless He permits it. Lo! Allah is
for mankind Compassionate, full of pity, Merciful).’ If he dies, he dies
a martyr. If he gets up, and prays, he prays in virtue.” (Weak)
ْ َ‫ب َي َض ُع َيدَ ُه ح‬
.‫ت َت َخدِّ ِه‬ ٌ ‫ ب َا‬-‎٥٧٧
Chapter 577: Placing One’s Hand Under One’s Cheek

َ َ ‫اهلل َع َلي ِه وس َّلم إِ ذَ ا َأر‬ َ ‫ َك‬:‫ال‬ ُ ‫ ع ِن البر ِاء ر ِضي‬-‎١٢١٥
َ ‫اد أنْ َي َن‬
‫ام‬ َ َ َ َ ْ َ ُّ َ َ ََ َ
ُ ‫ َي ْو َم َت ْب َع‬،‫ ((ال َّل ُه َّم ِق ِني َع َذ َاب َك‬:‫ول‬

َ ‫ث ِع َب‬
.))‫اد َك‬ َ ‫ت َخدِّ ِه ا‬
ُ ُ‫ َو َيق‬،‫ْأل مْ َي ِن‬ ْ َ‫َو َض َع َي َد ُه ح‬
َ ‫ت‬
ٌ ‫َص ِح‬
‫يح‬
1215. Al-Barā’ said: “When the Prophet  wanted to go to sleep,

he put his hand under his right cheek and said, ‘Allāhumma qinī
‘adhābaka yawma tab‘athu ‘ibādaka (O Allah, protect me from Your
punishment on the Day You raise up Your slaves!)’ ” (Authentic)
Commentary: It demonstrates the following etiquettes of sleeping: lying on
the right side, placing the right hand under the right cheek and supplicating.
As for the various formulas, one could say any of them or combine them.
The supplications before sleep remind about death and resurrection. We
ask Allah’s protection from His wrath. While commenting on this narration,
Imam Al-Albaanee (rahimahullah) said, “As for the addition: ‘three times’,
it is Munkar (strange) or Shaadh (irregular)...”
795
Al-Adab Al-Mufrad
‫اب‬
ٌ ‫ َب‬-‎٥٧٨
Chapter 578: [The Excellence Of Subhāna’llāh, Al-Hamdu

Lillāh And Allāhu Akbar]
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنهما‬‎

ِ ‫ َع ْن َعب ِد‬-‎١٢١٦
ُ ‫ َو َم ْن َي ْع‬،‫ير‬ ِ َ ْ‫ج‬ َّ ِ ِ َ ‫((خ َّل َت ِان‬
‫مل بِ ِه َما‬ ٌ ‫ َو ُه َما َيس‬،‫ال ُي ْحص ِيه َما َر ُج ٌل ُم ْسل ٌم إِ ال َد َخ َل الن ََّة‬ َ
،‫((ي َك ِّب ُر َأ َح ُد ُك ْم ِفي ُد ُب ِر ُك ِّل َصال ٍَة َع ْش ًرا‬

ُ :‫ال‬ ِ ‫ول‬
َ َ‫اهلل؟ ق‬ َ ‫ ِق‬.))‫يل‬
َ ‫ َو َما ُه َما َيا َر ُس‬:‫يل‬ ٌ ‫قَ ِل‬
ٌ ‫ َو َأ ْل‬،‫ون َو ِما َئ ٌة َع َلى ال ِّل َس ِان‬

‫ف َو َخ ْم ُس ِمائ ٍَة‬ َ ‫ فَ َذ ِل َك َخ ْم ُس‬،‫سب ُح َع ْش ًرا‬
ِّ ‫ َو ُي‬،‫َو َي ْح َم ُد َع ْش ًرا‬
‫ (( َوإِ ذَ ا َأ َوى إِ َلى ِف َر ِاش ِه‬.‫اهلل َع َل ْي ِه َو َس َّل َم َي ُعدُّ ُه َّن بِ َي ِد ِه‬ ُ ‫ فَ َر َأ ْي‬.))‫يز ِان‬
َ َّ َ ‫ِفي مْ ِال‬
‫ فَ َأ ُّي ُك ْم َي ْع َم ُل ِفي‬،‫يز ِان‬ ٌ ‫ َو َأ ْل‬،‫ فَ ِت ْل َك ِما َئ ٌة َع َلى ال ِّل َس ِان‬،‫سب َح ُه َو َح ِم َد ُه َو َك َّب َر ُه‬
َ ‫ف ِفي مْ ِال‬ َّ
‫ال ُي ْح ِص ِيه َما؟‬
َ ‫ف‬ ِ ‫ول‬
َ ‫اهلل! َك ْي‬ َ ‫ َيا َر ُس‬:‫يل‬ ِ ْ‫ا ْل َي ْو ِم َوال َّل ْي َل ِة َأ ْلفَ ن‬
َ ‫ ِق‬.))‫ي َو َخ ْم َس ِمائ ٍَة َس ِّي َئ ًة؟‬
.))‫ال َي ْذ ُك ُر ُه‬
َ َ‫ ف‬،‫اج َة َك َذا َو َك َذا‬ ِّ
َ ‫ فَ ُي َذك ُر ُه َح‬،‫ان ِفي َصال َِت ِه‬ َّ ‫((ي ْأ ِتي َأ َح َد ُك ُم‬
ُ ‫الش ْي َط‬ َ َ‫ق‬
َ :‫ال‬
ٌ ‫َص ِح‬
‫يح‬
1216. ‘Abdullāh b. ‘Amr said: “The Prophet  said, ‘If a Muslim
man persists in two actions he will enter the Garden. They are easy,
but those who do them are few.’ He was asked, ‘What are they,
Messenger of Allah?’ He said, ‘That you say “Allāhu Akhar” ten
times, “Al-Hamdu lillāh” ten times, and “Subhna’llāh” ten times after
every prayer. That is 150 on the tongue and 1500 in the balance’ - I
(‘Abdullāh b. ‘Amr) saw the Prophet  counting them on his hand.
– Then he said, ‘When you go to bed, you should say, “Subhāna’llāh,”
“Al-hamdu lillāh” and “Allāhu Akbar.” That is 100 on the tongue and
1000 in the balance. Which of you can do 2500 bad actions in a day
and a night?’ He was asked, ‘Messenger of Allah, how can it be that
they are not fulfilled?’ He said, ‘Satan comes to one of you while he
796
is praying and reminds him of something – that he has to do such-
and-such and such-and-such – so he does not remember to do it.’ ”
(Authentic)
Commentary: 1. The formulas will be 150 on the tongue when we say them
as mentioned during the five daily obligatory prayers. 2. The hadeeth shows
that deeds are rewarded in manifolds. 3. It encourages sitting calmly in
the mosque after the obligatory prayers and basically discourages hastily
leaving the mosque. 4. The Sunnah is to count the fingers of the right hand
during remembrance of Allah the Exalted. If there were any other permissible
means, the Prophet  would have practised such. 5. Shaytan is really our
enemy; we should be wary of him at all times and seek Allah’s protection
from his traps and webs. See narration no. 1208.
ْ ‫اب ِإ َذا َق َام ِم ْن ِف َر ِاش ِه ُث َّم َر َج َع َف ْل َي ْن ُف‬

‫ض ُه‬ ٌ ‫ َب‬-‎٥٧٩
Chapter 579: When Someone Gets Up From His Bed And Then
Goes Back, He Should Dust It

‫ ((إِ ذَ ا‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢١٧
َ ‫اشه و ْليسم‬ ِ ‫َأ َوى َأ َح ُد ُكم إِ َلى ِفر ِاش ِه فَ ْلي ْأ ُخ ْذ َد‬
َ ‫ فَ إِ َّن ُه‬،‫اهلل‬
‫ال‬ ِّ َ ُ َ ُ َ ‫ض بِ َها ِف َر‬
ْ ُ‫اخ َل َة إِ َز ِار ِه فَ ْل َي ْنف‬ َ َ ْ
َ ‫اد َأ ْن ي ْض َط ِجع فَ ْلي ْض َط ِجع َع َلى ِش ِّق ِه‬
.‫األ مْ َي ِن‬ َ ‫ فَ إِ ذَ ا َأ َر‬،‫َي ْع َل ُم َما َخ َّلفَ ُه َب ْع َد ُه َع َلى ِف َر ِاش ِه‬
ْ َ َ َ
َ ‫ إِ ْن َأ ْم َس ْك‬،‫ت َج ْنبِ ي َوبِ َك َأ ْرفَ ُع ُه‬

،‫ت َنف ِْسي فَ اغْ ِف ْر َل َها‬ ُ ‫ بِ َك َو َض ْع‬،‫ ُس ْب َحا َن َك َر ِّبي‬:‫َو ْل َيقُ ْل‬
ْ َ‫احفَ ْظ َها مِ َبا ح‬ َ
‫يح‬ ِ ِ‫الص ح‬
َ ‫ال‬ َ ‫تفَ ُظ بِ ِه ِع َب‬
َّ ‫اد َك‬ ْ َ‫َوإِ ْن أ ْر َس ْل َت َها ف‬
1217. Abū Hurayra said: “The Prophet  said, ‘When one of
you goes to bed, he should dust his bed with the inside of his lower
garment. He should say, “In the name of Allah.” He does not know
what might have been on it after he left it. If he wants to lie down,
he should lie down on his right side and say, “Sub-hāna rabbī, bika
wada‘tu jambī, wa bika arfa‘uhū, in amsakta nafsī fa’ ghfīr lahā, wa
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Al-Adab Al-Mufrad
in arsaltahā fa’hfazhā bimā tahfazu bihī ‘ibādaka’s-sālihīn (Glory be

to You, my Lord, I have laid down my side by You and I raise it up by
You. If You take my soul, then forgive it. If You release it, then guard
over it as You guard over Your righteous slaves).” ’ ” (Authentic)
.‫اس َت ْي َق َظ ِبال َّل ْي ِل‬ ُ ‫اب َما َي ُق‬

ْ ‫ول ِإ َذا‬ ٌ ‫ َب‬-٥٨۰ ‎
Chapter 580: What To Say When You Wake Up In The Night
‫اب ال َّنبِ ِّي َص َّلى‬ ُ ِ‫ت َأب‬

ِ ‫يت ِع ْن َد َب‬ ُ ‫ ُك ْن‬:‫ال‬ ُ
َ ‫يع َة ْب ِن َك ْع ٍب َر ِض َي اهلل‬
َ َ‫ع ْن ُه ق‬‎ َ ِ‫ َع ْن َرب‬-‎١٢١٨
ُ ‫((سع‬ َ ْ‫ فَ َأ م‬:‫ال‬
ِ ‫س ُع ُه ا ْل َه ِو َّي ِم َن ال َّل‬ ُ ُ
‫اهلل مِ َل ْن‬ َ ِ َ‫ م‬:‫ول‬
ُ ُ‫يل َيق‬ َ ‫اهلل َع َل ْي ِه َو َس َّل َم فَ أ ْع ِط ِيه َو ُض‬
َ َ‫ ق‬،‫وء ُه‬
‫يح‬ َ ‫ب ا ْل َع مَ ِال‬ ِ ‫((ال ْم ُد‬
ِّ ‫هلل َر‬ َ ْ‫ح‬ ُ ُ‫يل َيق‬
:‫ول‬ َ ْ‫ َو َأ م‬.))‫َح ِم َد ُه‬
ِ ‫س ُع ُه ا ْل َه ِو َّي ِم َن ال َّل‬
1218. Rabī‘a b. Ka‘b said: “I used to spend the night at the door of the
Prophet  and I would give him his wudū’ water.” He said, “I heard
him after a long period in the night saying, ‘Allah hears whoever
praises Him,’ and I heard him say after a long period of the night,
‘Praise be to Allah, Lord of the Worlds.’ ” (Authentic)
Commentary: It encourages saying these formulas when one wakes up
during the night.
798
‫اب َم ْن َن َام َو ِب َي ِد ِه َغ َم ٌر‬
ٌ ‫ َب‬-‎٥٨١
Chapter 581: The Person Who Goes To Sleep With Oil On His
Hand

َ :‫ال‬
‫((م ْن‬ َ ِّ َ َ ُ َ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١٢١٩
ٌ ‫ص ِح‬.))
َ َّ ِ‫وم َّن إ‬
‫ال َنف َْس ُه‬ َ َ‫ ف‬،‫ فَ َأ َص َاب ُه َش ْي ٌء‬،‫ام َوبِ َي ِد ِه َغ َم ٌر قَ ْب َل َأ ْن َي ْغ ِس َل ُه‬
َ ‫ال َي ُل‬ َ ‫َن‬
1219. Ibn ‘Abbās said: “The Prophet  said, ‘Whoever goes to sleep
with soup on his hand without washing it off, and is then afflicted by
something, should not blame anyone except himself.’ ” (Authentic)
Commentary: Since he was negligent about cleaning his hands properly after
food, he should only blame himself for the repercussions of his negligence.

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢٢۰
َ :‫ال‬
‫يح‬ َّ ِ‫وم َّن إ‬
ٌ ‫ َص ِح‬.))‫ال َنف َْس ُه‬ َ َ‫ ف‬،‫ فَ َأ َص َاب ُه َش ْي ٌء‬،‫ات َوبِ َي ِد ِه َغ َم ٌر‬
َ ‫ال َي ُل‬ َ ‫َب‬
ْ ‫اب ِإ ْط َف ُاء مِْال‬

‫ص َب ِاح‬ ٌ ‫ َب‬-‎٥٨٢
Chapter 582: Putting Out Lamps
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫اهلل ر ِضي‬
َ ‫اهلل َع ْن ُه َما؛ َأ َّن َر ُس‬ ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎١٢٢١
َ ِ ‫ول‬ َ َ ْ
‫ َو َأ ْط ِف ُئوا‬،‫اء‬ َ
َ ‫ َوأ ْك ِف ُئوا ا ِْإل َن‬،‫اء‬
َ ‫ َو َخ ِّم ُروا ا ِْإل َن‬،‫اء‬ َ َ‫السق‬
َ َ َ
َ ‫ ((أغْ ِلقُ وا اْأل ْب َو‬:‫ال‬
ِّ ‫ َوأ ْو ُكوا‬،‫اب‬ َ َ‫ق‬
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Al-Adab Al-Mufrad
‫ َوإِ َّن‬،‫اء‬ ُ ‫ال َي ْك ِش‬

ً ‫ف إِ َن‬ ً ‫ال َي ُح ُّل ِو َك‬
َ ‫ َو‬،‫اء‬ َ ‫ َو‬،‫ال َي ْف َت ُح َغ َلقً ا‬ َ ‫الش ْي َط‬
َ ‫ان‬ َ ‫مْ ِال ْص َب‬
َّ ‫اح؛ فَ إِ َّن‬
ٌ ‫ َص ِح‬.))‫َّاس َب ْي َت ُه ْم‬
‫يح‬ ِ ‫ا ْلفُ َو ْي ِسقَ َة ُت ْض ِر ُم َع َلى الن‬

‘Lock the doors, tie the water-skins, turn over the vessels, cover the
vessels and put out the lamps. Satan does not open a locked door, nor
untie a water-skin nor uncover a vessel. A mouse can cause a house to
burn down with its inhabitants in it.’ ” (Authentic)
Commentary: It highlights other etiquettes of the night before going to bed.
As for the mouse causing a house to burn down, see the hadeeth that follows.
ْ ‫ت فَ ْأ َر ٌة فَ َأ َخ َذ‬
ُ َ‫ت ج‬
،‫ت ُّر ا ْلفَ ِتي َل َة‬ ُ ‫اس ر ِضي‬
ْ ‫اء‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١٢٢٢
ُ
‫ت بِ َها‬ ْ ‫اء‬ َ ‫ فَ َج‬.))‫يها‬ َ ‫((د ِع‬َ :‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬ َ ْ‫فَ َذ َهب ِت ج‬
َ َ‫ال ِار َي ُة َت ْز ُج ُر َها؛ فَ ق‬ َ
َ َ‫ فَ ق‬،‫اح َت َر َق ِم ْن َها ِم ْث ُل َم ْو ِض ِع ِد ْر َه ٍم‬
‫ال‬ ْ َ‫ ف‬،‫ان قَ ِاع ًدا َع َل ْي َها‬ ُ ْ‫فَ َأ ْلقَ ْت َها َع َلى خ‬
َ ‫ال ْم َر ِة َّال ِتي َك‬
‫ان َي ُد ُّل ِم ْث َل‬ ُ ‫اهلل ص َّلى‬

َّ ‫ فَ إِ َّن‬،‫ (( إِ ذَ ا مِ ْن ُت ْم فَ َأ ْط ِف ُئوا ُس ُر َج ُك ْم‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬
َ ‫الش ْي َط‬ َ ِ ‫ول‬ ُ ‫َر ُس‬
ُ
ٌ ‫ َص ِح‬.))‫َه ِذ ِه َع َلى ِم ْث ِل َه َذا فَ ُت ْح ِرقَ ك ْم‬
‫يح‬
1222. Ibn’ Abbās said: “A mouse came and began to drag the wick.
The slave-girl began to stop it. The Prophet , said, ‘Leave it.’ The
mouse brought the wick and put it on the mat where he was sitting. It
burned a hole in it the size of a dirham. The Messenger of Allah 
said, ‘When you go to sleep, put out your lamps. Satan guides things
like this and then they burn you.’ ” (Authentic)
Commentary: Apparently, since the mouse would drag the wick and set the
house ablaze, the Prophet  prohibited going to sleep while the fire burns
either from the wick or anything like it. Thus, the order to put out fire in a
room before going to sleep may not be related to present-day electric lamps if
the possibility of electric surges that cause appliances to catch fire is remote.
800
ُ ‫ ((اس َتيقَ َظ ال َّنبِ ي ص َّلى‬:‫ال‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ذ‬
‫ات‬ ُ ‫ عن َأبِ ي س ِع ٍيد ر ِضي‬-‎١٢٢۳
َ ُّ ْ ْ َ َ َ ْ َ
َ ‫ْف ِل ُت ْح ِر َق َع َل ْي ِه ُم ا ْل َب ْي‬
،‫ت‬ ِ ‫السق‬ ْ ‫ فَ َص ِع َد‬،‫ فَ إِ ذَ ا فَ ْأ َر ٌة قَ ْد َأ َخ َذ ِت ا ْلفَ ِتي َل َة‬،‫َل ْي َل ٍة‬
َّ ‫ت بِ َها إِ َلى‬
ُ ‫فَ لع َنها ال َّنبِ ي ص َّلى‬
ٌ ‫ َض ِع‬.))‫اهلل َع َل ْي ِه َو َس َّل َم َو َأ َح َّل قَ ْت َل َها ِل ْل ُم ْح ِر ِم‬
‫يف‬ َ ُّ َ َ
1223. Abū Sa‘īd said: ‘The Prophet  woke up one night and a
mouse had taken the wick and climbed with it to the roof to burn the
house down on them. The Prophet  cursed it and he made it lawful
for a person in the state of Ihrām to kill it.” (Weak)
َ ‫ني َي َن ُام‬
‫ون‬ َّ ‫ال تُ ْت َر ُك‬
َ ‫الن ُار ِفي ا ْل َب ْي ِت ِح‬ َ ‫اب‬
ٌ ‫ َب‬-‎٥٨۳
Chapter 583: A Fire Is Not Left Burning In A House When

People Sleep
‫((ال َت ْت ُر ُكوا‬
َ :‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ عن َأبِ ِيه‬،‫ابن عمر‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ َ ِّ َ ْ َ َ َ ُ ِ ‫ َع ْن‬-‎١٢٢٤
ٌ ‫ َص ِح‬.))‫ون‬
‫يح‬ َ ‫ام‬ َ ‫وت ُك ْم ِح‬
ُ ‫ني َت َن‬ ِ ‫النَّار ِفي ُبي‬
ُ َ
1224. ‘Abdullāh b. ‘Umar said: “The Prophet  said, ‘Do not leave
the fire (burning) in your house when you go to sleep.’ ” (Authentic)
ُ ‫ال عمر ر ِضي‬

‫ إِ َّن النَّار َع ُد ٌّو‬:‫اهلل َع ْن ُه‬ َ َ‫ ق‬:‫ال‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎١٢٢٥
َ َ ُ َ ُ َ َ َ َ ُ ْ َ
‫يح‬ َ ِ‫ان َأ ْه ِل ِه َو ُي ْط ِف ُئ َها قَ ْب َل َأنْ َيب‬
ٌ ‫ َص ِح‬.‫يت‬ ِ َ ‫ فَ َك‬.‫وها‬
َ ‫ان ْاب ُن ُع َم َر َي ْتبِ ُع ن‬
َ ‫ير‬ َ ‫اح َذ ُر‬
ْ َ‫ف‬
1225. Ibn ‘Umar said: “‘Umar, may Allah be pleased with him, said,
‘Fire is an enemy, so beware of it.’ ”
801
Al-Adab Al-Mufrad
Ibn ‘Umar used to go round the fires of his family and put them out
before he went to sleep at night. (Authentic)
‫َّار ِفي‬ ُ ‫سع ال َّنبِ ي ص َّلى‬

ُ َ
َ ‫((ال َت ْت ُركوا الن‬ :‫ول‬ َ َّ َ ِ َ‫ َع ِن ْاب ِن ُع َم َر م‬-‎١٢٢٦
ُ ِ ‫ُبي‬
ٌ ‫ َص ِح‬.))‫وتك ْم؛ فَ إِ َّن َها َع ُد ٌّو‬
‫يح‬ ُ
1226. Ibn ‘Umar said: “The Prophet  said, ‘Do not leave a fire
burning (unattended) in your houses. It is an enemy.’ ” (Authentic)
َ ِّ‫ فَ ُحد‬،‫ت َع َلى َأ ْه ِل ِه ِم َن ال َّل ْي ِل‬

‫ث بِ َذ ِل َك‬ ٌ ‫ال ِدي َن ِة َب ْي‬
َ ْ‫اح َتر َق بِ م‬
َ ْ :‫ال‬َ َ‫وسى ق‬ َ
َ ‫ َع ْن أبِ ي ُم‬-‎١٢٢٧
َ ‫َّار َع ُد ٌّو َل ُك ْم؛ فَ إِ ذَ ا مِ ْن ُت ْم فَ َأ ْط ِف ُئ‬ ُ ‫ال َّنبِ ي ص َّلى‬

‫وها‬ َ ‫ ((إِ َّن هذه الن‬:‫ال‬ َ ُّ
ُ
ٌ ‫ َص ِح‬.))‫َع ْنك ْم‬
‫يح‬
1227. Abū Mūsā said: “A house in Madīna burned down with its
inhabitants during the night. The Prophet  was informed of it and
said, ‘Fire is your enemy. When you go to sleep, put out the fires.’ ”
(Authentic)
‫ال َط ِر‬
َ ْ‫الت َي ُّم ُن ِب م‬ ٌ ‫ َب‬-٥٨٤ ‎
َّ ‫اب‬
Chapter 584: Happiness On Seeing The Rain
َ ‫ َأ َّن ُه َك‬،‫اهلل َع ْن ُه َما‬
‫ َيا‬:‫ول‬ ُ ُ‫ َيق‬،‫اء‬ َّ ‫ان إِ ذَ ا َم َط َر ِت‬
ُ ‫الس َم‬ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١٢٢٨
َّ ‫و َن َّز ْل َنا ِم َن‬
ً ‫الس َم ِاء َم‬
‫اء ُم َب َاركًا‬ َ :‫ول‬ ُ ُ‫ َو َيق‬،‫ َأ ْخ ِر ِجي ِث َيابِ ي‬،‫َج ِار َي ُة! َأ ْخ ِر ِجي َس ْر ِجي‬
ٌ ‫ َص ِح‬.))٩:‫((سورة ّق‬‫ال ِص ِيد‬

‫يح‬ َ ْ‫ب ح‬ ٍ ‫فَ َأ ْنب ْت َنا بِ ِه َجن‬
َّ ‫َّات َو َح‬ َ
802
1228. ‘Abū Mulayka said: “When it rained, Ibn ‘Abbās would say,
‘O maid, bring out my saddle and bring out my garment’, and would
recite this verse: ‘We have sent down blessed rain from the sky…’ ”
(Qāf 50: 9) (Authentic)
‫الس ْو ِط ِفي ا ْل َب ْي ِت‬ ُ ‫اب تَ ْع ِل‬

َّ ‫يق‬ ٌ ‫ َب‬-‎٥٨٥
Chapter 585: Hanging Up A Whip In The Room

ِ ‫اهلل َع َل ْي ِه َو َس َّل َم َأ َم َر بِ َت ْع ِل‬
‫يق‬ ُ ‫اس ر ِضي‬
َ :‫اهلل َع ْنهما‬
َ َّ َ ُ َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١٢٢٩
ٌ ‫ َص ِح‬.))‫الس ْو ِط ِفي ا ْل َب ْي ِت‬

‫يح‬ َّ
1229. Ibn ‘Abbās said: “The Prophet  commanded that a whip
should be hung up inside the house.” (Authentic)
Commentary: The narration exhorts towards teaching and enforcing Islamic
morals in the household. The whip would indicate that discipline will be
ensured at all times within the limits of the Sharee’ah. In a similar narration
collected by Imam Ahmad in his Musnad it says, “Do not leave them without
the whip by way of discipline. Make them be conscious of Allah.” (Ahmad)
803
Al-Adab Al-Mufrad
ِ ‫اب َغ ْل ُق ا ْل َب‬
‫اب ِبال َّل ْي ِل‬ ٌ ‫ َب‬-‎٥٨٦
Chapter 586: Locking The Door At Night
ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎١٢۳۰
َ َ ْ
ُ ‫ث‬
،‫اهلل ِم ْن َخ ْل ِق ِه‬ َ ‫وء ال َّل ْي ِل؛ فَ إِ َّن َأ َح َد ُك ْم‬
ُّ ‫ال َي ْد ِري َما َي ُب‬ ِ ‫الس َمر َب ْع َد ُه ُد‬ ُ َّ
َ َّ ‫ ((إِ َّياك ْم َو‬:‫َو َسل َم‬
َ ْ‫ َو َأ ْط ِف ُئوا م‬،‫اء‬
َ ِ‫ال َصاب‬
‫ َح َس ٌن‬.))‫يح‬ َ
َ ‫ َوأ ْك ِفئوا ا ِْإل َن‬،‫اء‬
َ
ِّ ‫ َوأ ْو ُكوا‬،‫اب‬
َ َ‫السق‬
َ
َ ‫َغ ِّلقُ وا اْأل ْب َو‬

‘Beware of conversing after the night has become still. None of you
knows what creatures Allah will send about so lock your doors and
tie the water-skins and turn down the vessels and put out the lamps.’
” (Sound)
Commentary: As regards the word, “as-Samar”, translated here as
‘conversing’, Imam Al-Albaanee (rahimahullah) clarified that the correct
word is rather, as-Sayr, ‘walking around’ as the context shows and as is
indicated in other versions of the hadeeth. See hadeeth no. 1233. However,
the point of reference in this hadeeth vis-a-vis the chapter heading is that the
doors of the house must be shut up before bed.
‫الص ْب َي ِان ِع ْندَ َف ْو َر ِة ا ْل ِع َش ِاء‬

ِّ ‫اب َض ُّم‬
ٌ ‫ َب‬-‎٥٨٧
Chapter 587: Bringing Children In When Evening Falls
ُ
‫((ك ُّفوا‬ :‫ال‬ ُ ‫اهلل ع ْنه؛ ع ِن ال َّنبِ ي ص َّلى‬
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن جابِ ٍر ر ِضي‬-‎١٢۳١
‫يح‬ ُ ‫اط‬ ِ ‫الشي‬
َ َّ ‫ب‬ َ ‫ َأ ْو فَ ْو َر ُة – ا ْل ِع َش ِاء؛ َس‬- ‫ب فَ ْح َم ُة‬
ُّ ‫اع َة َت ُه‬ َ ‫ِص ْب َيا َن ُك ْم َحتَّى َت ْذ َه‬
804
1231. Jābir said: “The Prophet  said: ‘Keep the children in until
the first darkness of evening disappears, that time is the hour when the
satans come out.’” (Authentic)
‫يش بَينْ َ ا ْل َب َه ِائ ِم‬

ُ ‫الت ْح ِر‬ ٌ ‫ َب‬-‎٥٨٨
َّ ‫اب‬
Chapter 588: Making Animals Fight Each Other
‫ َح َس ٌن‬.))‫ي ا ْل َب َه ِائ ِم‬ َ ‫((أ َّن ُه َك ِر َه َأن ُي َح َّر‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎١٢۳٢

َ :‫اهلل َع ْنهما‬
َ ْ‫ش َب ن‬ َ ُ َ َ َ َ ُ ْ َ
‫ِل َغ ْي ِر ِه‬
1232. Ibn ‘Umar, may Allah be pleased with them both – “disliked
making animals fight each other.” (Sound based on supporting proof)
Commentary: The reason for such disapproval is that it involves needlessly
tiring out and causing pains to the animals! See narrations on Chapter 176.
‫ال َم ِار‬ ُ ‫اح ا ْل َك ْل ِب َو َن ِه‬

ِ ْ‫يق ح‬ ُ ‫اب ُن َب‬
ٌ ‫ َب‬-‎٥٨٩
Chapter 589: The Barking Of Dogs And The Braying Of

Donkeys

ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎١٢۳۳
َ ‫ َأ ْو ن َُه‬،‫اح ا ْل َك ْل ِب‬
‫اق‬ ِ َ‫ فَ َم ْن م‬،‫اب َيب ُّث ُه َّن‬
َ ‫س َع ن َُب‬ ِ َّ ٍ
ُ َّ ‫ فَ إِ ن هلل َد َو‬،‫وج َب ْع َد ُه ُدوء‬
َ ‫ال ُر‬
َ
ُ ْ‫((أ ِق ُّلوا خ‬
ٌ ‫ َص ِح‬.))‫ال َت َر ْو َن‬ َّ ‫اهلل ِم َن‬
َ ‫الر ِج ِيم؛ فَ إِ َّن ُه ْم َي َر ْو َن َما‬ ِ ِ‫ فَ ْليس َت ِع ْذ ب‬،‫ِح َم ٍار‬
ْ َ
805
Al-Adab Al-Mufrad
1233. Jābir b. ‘Abdullāh said: “The Prophet  said, ‘Do not go out
often after the night has become still. Allah has animals that He sends
out. Whoever hears the barking of a dog or the braying of a donkey
should seek refuge with Allah from the accursed Satan. They see what
you do not see.’ ” (Authentic)
Commentary: In another version of this hadeeth, it says, “...because it saw
a satan.” This report also show that seeking refuge with Allah when we hear
the barking of a dog or the braying of the donkey is restricted to the night;
not any other time of the day.

ِ ‫ َع ْن َجابِ ٍر ْب ِن َعب ِد‬-‎١٢۳٤
ِ ِ‫ فَ َت َع َّوذُ وا ب‬،‫ال ِم ِير ِم َن ال َّلي ِل‬
َ ‫اهلل؛ فَ إِ َّن ُه ْم َي َر ْو َن َما‬
‫ال‬ ْ َ ‫َب َأ ْو ن َُه‬
َ ْ‫اق ح‬ ِ ‫اح ا ْل ِكال‬ ِ َ‫((إِ ذَ ا م‬
َ ‫س ْع ُت ْم ن َُب‬
َ ‫ال َي ْف َت ُح َب ًابا ُأ ِج‬
‫يف‬ ِ ‫اسم‬
َّ ‫اهلل َع َل ْي َها؛ فَ إِ َّن‬
َ ‫ان‬ ُ َ َ
َ ‫ َوأ ِجيفُ وا اْأل ْب َو‬،‫َت َر ْو َن‬
َ ْ ‫ َواذْ ك ُروا‬،‫اب‬
ِ ‫ َو َأ ْك ِف ُئوا ا‬،‫ب‬
ٌ ‫ َص ِح‬.))‫ْآلن َي َة‬
َ ِ ْ‫ َو َغ ُّطوا ج‬،‫اهلل َع َل ْي ِه‬
َ ‫ َوأ ْو ِك ُئوا ا ْل ِق َر‬،‫ال َر َار‬ ِ ‫اسم‬ ِ
‫يح‬ ُ ْ ‫َوذُ ك َر‬
1234. Jābir b. ‘Abdullāh said: “The Prophet  said, ‘When you hear
a dog barking or a donkey braying in the night, seek refuge with Allah.
They see what you do not see. Shut the doors and mention the name
of Allah over them (the doors). Satan will not open a door which has
been shut and had the name of Allah mentioned over it. Then cover
the pots, tie the water-skins and turn down the vessels.’ ” (Authentic)
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ي‬
َ َ‫ ق‬.‫اهلل َع َل ْي ِه َو َس َّل َم‬
:‫ال ْاب ُن ا ْل َه ِاد‬ َ ِّ َ ٍ ْ‫ َع ْن ُع َم َر ْب ِن َع ِل ِّي ْب ِن ُح َس ن‬-‎١٢۳٥
‫وج َب ْع َد‬ َ :‫ول‬
ُ ْ‫((أ ِق ُّلوا خ‬ ُ ُ‫اهلل َيق‬ ِ ‫ول‬ ِ ‫س َع ِم ْن َر ُس‬ ِ َ‫ َع ْن َجابِ ٍر؛ َأ َّن ُه م‬،‫يل‬ ُ ِ‫َو َحدَّ ث َِني ُش َر ْحب‬
َ ‫ال ُر‬
ُ ‫اس َت ِع‬ َ ‫ َأ ْو ن َُه‬،‫َب‬ِ ‫اح ا ْل ِكال‬ َ ‫وء؛ فَ إِ َّن‬
ِ َ‫ فَ إِ ذَ ا م‬،‫هلل َخ ْلقً ا َيب ُّث ُهم‬ ٍ ‫ُه ُد‬
‫يذوا‬ ْ َ‫ ف‬،‫ال ِم ِير‬ َ ْ‫اق ح‬ َ ‫س ْع ُت ْم ن َُب‬ ْ ُ
ٌ ‫ َص ِح‬.))‫الش ْي َط ِان‬
‫يح‬ َّ ‫اهلل ِم َن‬
ِ ِ‫ب‬
806
‫س َع الدِّ َي َك َة‬
ِ َ‫اب ِإ َذا م‬
ٌ ‫ َب‬-‎٥٩٠
Chapter 590: When You Hear The Cock
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢۳٦
‫ ((إِ ذَ ا‬:‫ال‬ َ ِ ‫ول‬ ِ ‫ َع ْن َر ُس‬،‫اهلل َع ْن ُه‬
َ َ ََْ ْ َ
َ ‫ فَ س ُلوا‬،‫ت م َل ًكا‬ َ
ِ َ‫ َوإِ ذَ ا م‬،‫اهلل ِم ْن فَ ْض ِل ِه‬
‫س ْع ُت ْم‬ َ َ ْ ‫اح الدِّ َي َك ِة ِم َن ال َّل ْي ِل؛ فَ إِ َّن َها َرأ‬ ِ َ‫م‬
َ ‫س ْع ُت ْم ِص َي‬
َ َّ
ٌ ‫ َص ِح‬.))‫الش ْي َط ِان‬
‫يح‬ َّ ‫اهلل ِم َن‬
ِ ِ‫ فَ َت َع َّوذُ وا ب‬،‫ت َشي َطا ًنا‬ ِ ِ َ ْ‫ن َُه َ ح‬
ْ ْ ‫اق الم ِير م َن الل ْي ِل؛ فَ إِ َّن َها َرأ‬
you hear the crowing of a cock in the night, it has seen an angel. Ask
Allah for His blessing. If you hear the braying of a donkey in the night,
it has seen Satan, so seek refuge with Allah from Satan.’ ” (Authentic)
‫وث‬ َ ‫اب‬
َ ‫ال تَ ُس ُّبوا ا ْل ُب ْر ُغ‬ ٌ ‫ َب‬-‎٥٩١
Chapter 591: Do Not Curse Fleas
ُ ‫ َأ َّن رجلًا َلعن بر ُغوثًا ِع ْن َد ال َّنبِ ي ص َّلى‬:‫اهلل ع ْنه‬

‫اهلل‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎١٢۳٧
َ ِّ ُْ َ َ ُ َ ُ َ َ َ َ ْ ْ َ
ٌ ‫ َض ِع‬.))‫لصال َِة‬ َ ‫((ال َت ْلع ْن ُه؛ فَ إِ َّن ُه َأيقَ َظ َنبِ يا ِم َن ا‬
َّ ‫ْأل ْنبِ َي ِاء ِل‬ َ َ‫َع َل ْي ِه َو َس َّل َم فَ ق‬
‫يف‬ ًّ ْ َ َ :‫ال‬
1237. Anas b. Mālik said: “A man cursed fleas in the presence of the
Prophet  and the Prophet said, ‘Do not curse them. A flea woke up
one of the Prophets for the prayer.’ ” (Weak)
807
Al-Adab Al-Mufrad
‫اب ا ْل َق ِائ َل ِة‬

ُ ‫ َب‬-‎٥٩٢
Chapter 592: Sleeping At Midday
ٍ ‫اب ْاب ِن َمس ُع‬

ِ ‫((ر مَّ َبا قَ َع َد َع َلى َب‬ َ َ‫ابن يزيد ] َع ْن ُع َم َر ق‬
‫ود‬ ْ ُ :‫ال‬ َّ ‫ عن‬-‎١٢۳٨
ِ ‫السائب[هو‬
‫ال مَ ُي ُّر َع َلى‬ َّ ‫وموا فَ َما َب ِق َي فَ ُه َو ِل‬

َ ‫لش ْي َط ِان)) ث َُّم‬ َ َ‫ فَ إِ ذَ ا ف‬،‫ال ِم ْن قُ َر ْي ٍش‬
َ َ‫ ق‬،‫اء ا ْلفَ ي ُء‬
ُ ُ‫ ق‬:‫ال‬ ٌ ‫ِر َج‬
ْ
َ َ‫ ق‬.‫ام ُه‬
‫ ث َُّم َب ْي َنا‬:‫ال‬ َ َّ ِ‫َأح ٍد إ‬
َ َ‫ال أق‬ َ
‫سلْي ِمى إ ِْن جَ َت َّه ْز َت َغازًِيا‬
َ ُ ‫ َو ِّد ْع‬‎
ِ ‫الشي ُب َ ْواإل ِْس َال ُم ِ ْلل َمر ِء َن‬ َ

‫اه ًيا‬ ْ ْ َّ ‫ك َفى‬‎
.‫ح َس ُن ا ِْإل ْس َن ِاد‬‎
َ .‫ْت‬ َ َ‫فَ ق‬‎
َ ‫ َص َدق‬،‫ َح ْس ُب َك‬:‫ال‬
َ ‫ْت َص َدق‬
1238. As-Sā’ib related from ‘Umar: “Sometimes some of the men

of Quraysh would sit at Ibn Mas‘ūd ’s door, When the shadows had
shifted from west to east, ‘Umar would say, ‘Get up. Any time spent
here after this is for Satan.’ He made everyone he passed get up. While
we were getting up, someone said to him, ‘This is the mawlā of the
Banū’l-Has-hās who composes poetry.’ ‘Umar called and said, ‘What
have you got to say?’ The man quoted:
‘Say farewell to Sulaymā if you prepare to go in the morning.
White hair (old age) and Islam is enough prohibition for a man.’
‘Umar said, ‘Enough! You have spoken the truth. You have spoken the
truth.’” (Sound Chain)
808
‫ َأ ْو‬- ‫ف الن ََّه ِار‬ ُ ‫ان عمر ر ِضي‬
َ ‫اهلل َع ْن ُه مَ ُي ُّر بِ َنا ِن ْص‬ َ َ َ ‫الس ِائ ِب ْب ِن َي ِز‬
َ َ ُ َ ُ َ ‫ ك‬:‫يد قَ ال‬ َّ ‫ َع ِن‬-‎١٢۳٩
َّ ‫ فَ َما َب ِق َي فَ ِل‬،‫وموا فَ ِقي ُلوا‬
‫ َح َس ُن ا ِْإل ْس َن ِاد‬.‫لش ْي َط ِان‬ ُ ُ‫ فَ َيق‬- ‫يبا ِم ْن ُه‬
ُ ُ‫ ق‬:‫ول‬ ً ‫قَ ِر‬
1239. As-Sā’ib b. Yazīd said: “ ‘Umar, may Allah be pleased with

him, used to pass by us in the middle of the day – or near to it – and
say, ‘Get up and take a midday nap. Any time spent here after this is
for Satan.’ ” (Sound Chain)
Commentary: The Prophet  in a report checked and graded authentic in
Silsilat al-Ahaadeeth is-Saheehah (1647) similarly ordered taking the midday
rest. Siesta rests the body and helps towards waking up for the late-night
prayer. This narration also warns about falling into the traps of Shaytan.
ُ ‫ عن َأ َن ٍس ر ِضي‬-‎١٢٤۰
ٌ ‫ َص ِح‬.))‫ون‬
‫يح‬ َ ‫ ث َُّم َي ِقي ُل‬،‫ون‬ َ :‫ال‬
َ ‫((كانُوا ُي َج ِّم ُع‬ َ َ‫اهلل َع ْن ُه ق‬
َ َ ْ َ
1240. Anas said: “They used to pray the Jumu‘a prayer and then take
a midday nap.” (Authentic)
Commentary: Anas bin Malik () referred to the companions – may Allah
be pleased with them all – by his statement, “They used to...” They would
observe the siesta after the Friday congregational prayer during the time of
the Prophet  as in other authentic reports.
َ ‫ان‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎١٢٤١
‫ث ُح ِّر َم ِت‬ ٌ ‫ال ِدي َن ِة َش َر‬
ُ ‫ َح ْي‬- ‫اب‬ َ ْ‫أل ْه ِل م‬ َ ‫ َما َك‬:‫ال‬
َ َ ْ َ
ُ ‫اهلل ص َّلى‬ َ ُ َ
‫اهلل‬ َ ِ ‫ول‬ ِ ‫اب َر ُس‬ ْ ‫الب ْس ِر؛ فَ إِ ِّني أل ْس ِقي أ‬
َ ‫ص َح‬ ِ
ُ ‫ب إِ َل ْيهم م َن الت َّْم ِر َو‬
َ ْ‫خ‬
ُ ‫ أ ْع َج‬- ‫ال ْم ُر‬
‫ فَ َما‬.))‫ت‬
ْ ‫ال ْم َر قَ ْد ُح ِّر َم‬ َ َ‫ فَ ق‬،‫ َم َّر َر ُج ٌل‬- ‫ َو ُه ْم ِع ْن َد َأبِ ي َط ْل َح َة‬- ‫َع َل ْي ِه َو َس َّل َم‬
َ ْ‫ ((إِ َّن خ‬:‫ال‬
‫ ث َُّم قَ ا ُلوا ِع ْن َد َأ ِّم ُس َل ٍيم َحتَّى َأ ْب َر ُدوا‬.‫س! َأ ْه ِرق َْها‬ َ َ

ُ ‫ َيا أ َن‬:‫ قَ ا ُلوا‬.‫ َم َتى؟ أ ْو َحتَّى َن ْن ُظ َر‬:‫قَ ا ُلوا‬
ُ ‫ ثُم راحوا إِ َلى ال َّنبِ ي ص َّلى‬،‫ ثُم َطيب ْتهم ُأ ُّم س َليم‬،‫واغْ َتس ُلوا‬
َ ْ‫ فَ إِ ذَ ا خ‬، ‫اهلل َع َلي ِه َو َس َّلم‬
‫ال َب ُر‬ َ ْ َ ِّ ُ َ َّ ٍ ْ ُ ْ ُ َ َّ َّ َ َ
َ َ َ‫ ق‬.‫ال الرج ُل‬
ٌ ‫ َص ِح‬.‫وها َب ْع ُد‬
‫يح‬ َ ‫ فَ َما َط ِع ُم‬:‫س‬
ٌ ‫ال أ َن‬ ُ َّ َ َ‫َك َما ق‬
809
Al-Adab Al-Mufrad
1241. Anas said: “At the time that wine was made unlawful, there was
no drink that the people of Madīna liked better than that made from
dried dates and unripe dates. (One day) I was serving that drink to the
Companions of the Messenger of Allah  in the home of Abū Talha
when a man passed by and said, ‘Wine has been forbidden.’ They
did not say, ‘When?’ or ‘Wait until we see.’ They said, ‘Anas, pour it
down.’ Then they had a midday nap in the house of Umm Sulaym until
it became cool and they had washed themselves. Then, after Umm
Sulaym put perfume on them, they went to the Prophet  and the
news was just as the man had said.” Anas said, “After this they never
tasted it.” (Authentic)
Commentary: The point of reference here is their having a midday nap.
‫الن َه ِار‬ ِ ‫اب َن ْو ُم‬

َّ ‫آخ َر‬ ٌ ‫ َب‬-‎٥٩۳
Chapter 593: Sleeping At The End Of The Day
ِ ‫ َو‬،‫ َو َأ ْو َس ُط ُه ُخ ْل ٌق‬،‫ (( َن ْو ُم َأ َّو ِل الن ََّه ِار ُخر ٌق‬:‫ال‬

‫آخ ُر ُه‬ َ َ‫ َع ْن َخ َّوات ْب ِن ُج َب ْي ٍر ق‬-٢٤٢١‎
ْ
ٌ ‫ َص ِح‬.))‫ح ْم ٌق‬‎
‫يح‬ ُ
1242. Khawwat b. Jubayr said: “Sleeping at the beginning of the day

is ignorance. Sleeping in the middle of the day is a habit, and sleeping
in the last part of it is imbecility.” (Authentic)
Commentary: Perhaps the one who would sleep in the mornings is unaware
of the Prophet’s supplication to Allah to bless the early morning endeavors of
his Ummah. If such a person knows but still chooses to sleep at the beginning
of the day without necessity, then both lack of knowledge and deliberately
contradicting knowledge are forms of ignorance. However, sleeping in the
middle of the day is a good habit as evinced from other authentic narrations.
Likewise, the habit of sleeping in the evenings without necessity may be
considered goofy since it contradicts the noble habit of observing the siesta.
810
‫ال ْأ ُد َب ِة‬
َ ْ‫اب م‬
ُ ‫ َب‬-‎٥٩٤
Chapter 594: Banquet
‫ان ْاب ُن ُع َم َر َي ْد ُعو ِل ْل َم ْأ َد َب ِة؟‬ ُ ‫ َس َأ ْل‬:‫ال‬

َ ‫ َه ْل َك‬:‫ت َن ِاف ًعا‬ َ َ‫ون ْب ِن ِم ْه َر ِان ق‬
َ ‫ َع ْن َم ْي ُم‬-‎١٢٤۳
ُ ‫ فَ قُ ْل‬:‫ال َن ِاف ٌع‬

َ َ‫ال ِدي َن َة! ق‬
َ ْ‫اح ُشر َع َل َّي م‬ َ َ‫ ث َُّم ق‬،‫ير َم َّر ًة فَ َن َح ْر َن ُاه‬ ِ َ ِ َ َ‫ق‬
:‫ت‬ ْ ْ :‫ال‬ ٌ ‫ َلكن َُّه ا ْنك َس َر َل ُه َبع‬:‫ال‬
َ ْ‫ ((ال َّل ُه َّم َل َك ح‬:‫ال‬
َ َ‫ فَ ق‬،‫س ِع ْن َد َنا ُخ ْب ٌز‬ ٍ َ َ
‫ َه َذا‬،‫ال ْم ُد‬ َّ ‫َيا أ َبا َع ْب ِد‬
َ ‫الر ْح َم ِن! َع َلى أ ِّي َش ْيء؟ َل ْي‬
َ ‫ فَ من َش‬،‫ مر ٌق وب ْضع‬:‫ال‬ َ
ٌ ‫ َص ِح‬.))‫اء َو َد َع‬
‫يح‬ َ ‫ َو َم ْن َش‬،‫اء أ َك َل‬
َ ْ َ ٌ َ َ َ َ َ َ‫ أ ْو ق‬،‫ َو َه َذا َم َر ٌق‬،‫اق‬
ٌ ‫ُع َر‬
1243. Maymūn b. Mahrān said: “I asked Nāfi‘, ‘Did Ibn ‘Umar ever
invite people to a banquet?’ He said, ‘A camel of his once broke a limb
and so we slaughtered it. Then Ibn ‘Umar said, “Gather the people of
Madīna together for me.” ‘Nāfi‘ said, ‘I said, “Abū ‘Abdu’r-Rahmān,
to what? We do not have any bread.” He said, “Allāhumma Laka al-
Hamd, O Allah, praise belongs to You. These are bits of meat and this
is broth,” or he said, “Broth and meat bits. Whoever likes can eat and
whoever likes can leave it.” ’ ” (Authentic)
Commentary: It further demonstrates the keenness of the companions –
radiya Allahu anhum – to do good deeds and earn rewards therefrom. See
hadeeth no. 981.
811
Al-Adab Al-Mufrad
ِ ْ‫اب خ‬
‫ال َت ِان‬ ُ ‫ َب‬-٥٩٥‎
Chapter 595: Circumcision
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ َ ‫ َأ َّن َر ُس‬،‫اهلل َع ْن ُه‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢٤٤
‫ال َأ ُبو‬ ُ
َ َ‫ ق‬.))‫وم‬ ِ ُّ‫ت بِ ا ْلقَ د‬
َ َ‫اخ َت ن‬ َ ‫يم َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َب ْع َد مَ َث ِان‬
ْ ‫ َو‬،‫ني َس َن ًة‬ ِ
ُ ‫ت إِ ْب َراه‬
َ َ‫((اخ َت ن‬
ْ
‫يح‬ ِ ‫َعب ِد‬

ٌ ‫ َص ِح‬.‫ َي ْع ِني َم ْو ِض ًعا‬:‫اهلل‬ ْ
1244. Abū Hurayra said: “The Messenger of Allah  said, (Prophet)
‘Ibrāhīm, peace be upon him, was circumcised when he was more
than eighty years old. He was circumcised at ‘Qaddūm.’
“Abū’ Abdullah (al-Bukhārī) said that ‘Qaddūm’ refers to the name of

a place.” (Authentic)
Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) said, “It shows
that a matured person who had not been circumcised should do so or when
he becomes a Muslim.” Sharh Saheeh al-Adab al-Mufrad (3/354). This noble
practice of the Fitrah is been abandoned by many of the parents for their
daughters on the flimsy excuse that it is only Mustahabb (recommended)!
Quite badly, some Muslim countries have even legislated against female
circumcision!
‫ال ْر َأ ِة‬
َ ْ‫ض م‬
ُ ‫اب َخ ْف‬
ٌ ‫ َب‬-‎٥٩٦
Chapter 596: Female Circumcision
ُ ‫ض َع َل ْي َنا ُع ْث َم‬
‫ان‬ َ ‫ فَ َع َر‬،‫وم‬ ُّ ‫يت ِفي َج َو ِاري ِم َن‬
ِ ‫الر‬ ْ ‫اج ِر قَ ا َل‬
ُ ِ‫ ُسب‬:‫ت‬ ُ ْ‫ َع ْن ُأ ِّم م‬-‎١٢٤٥
ِ ‫ال َه‬
812
ُ ‫اخ ِف ُض‬
،‫وه َما‬ ْ َ‫ ((اذْ َه ُبوا ف‬:‫ان‬ َ َ‫ فَ ق‬.‫ فَ َل ْم ُي ْس ِل ْم ِمنَّا َغ ْي ِري َو َغ ْي ُر ُأ ْخ َرى‬،‫ا ِْإل ْسال ََم‬
ُ ‫ال ُع ْث َم‬
ٌ ‫ َض ِع‬.))‫وه َما‬
‫يف‬ ُ ‫َو َط ِّه ُر‬
1245. Umm al-Muhājir said: “I was captured with some girls from
Byzantium. ‘Uthmān offered Islam to us but only myself and one
other girl accepted Islam. ‘Uthmān said, ‘Go and circumcise them and
purify them.’ ” (Weak)
ِ ْ‫اب الدَّ ْع َو ُة ِفي خ‬

‫ال َت ِان‬ ٌ ‫ َب‬-‎٥٩٧
Chapter 597: Invitation To A Circumcision
‫ فَ َلقَ ْد َر َأ ْي ُت َنا َوإِ َّنا‬،‫ فَ َذ َب َح َع َل ْي َنا َك ْب ًشا‬،‫يما‬ َ

ً ‫ َخ َت َن ِني ْاب ُن ُع َم َر أ َنا َو ِنع‬:‫ال‬
َ َ‫ َع ْن َس ِال ٍم ق‬-‎١٢٤٦
ٌ ‫ َض ِع‬.‫الص ْب َي ِان َأنْ ذَ َب َح َعنَّا َك ْب ًشا‬

‫يف‬ ِّ ‫ل َن ْج َذ ُل بِ ِه َع َلى‬
1246. Sālim said: “Ibn ‘Umar circumcised Nu‘aym and me and he

sacrificed a ram for us. We expressed our happiness to the (other)
children since a ram had been sacrificed for us.” (Weak)
813
Al-Adab Al-Mufrad
ِ ْ‫اب ال َّل ْه ُو ِفي خ‬

‫ال َت ِان‬ ٌ ‫ َب‬-‎٥٩٨
Chapter 598: Amusement After A Circumcision
َ ‫ َأ‬:‫يل ِل َع ِائ َش َة‬

‫ال‬ ِ ‫ َأ َّن َب َن‬:‫ َع ْن ُأ ِّم َع ْلقَ َم َة َأ ْخبر ْت ُه‬- ‎١٢٤٧
َّ ِ‫ات َأ ِخي َع ِائ َش َة ُخ ن‬
َ ‫ت فَ ِق‬ ََ
‫ت َع ِائ َش ُة‬ ُ ‫ت إِ َلى َع ِد ِّي فَ َأ َت‬
ْ ‫ فَ َم َّر‬،‫اه َّن‬ ُ ‫ فَ َأ ْر َس ْل‬،‫ َب َلى‬:‫ت‬
ْ ‫َن ْد ُعو َل ُه َّن َم ْن ُي ْل ِه ِيه َّن؟ قَ ا َل‬
ٍّ ‫ ُأ‬:‫ت‬
‫ف‬ َ ‫ َو َك‬- ‫ َو ُي َح ِّر ُك َر ْأ َس ُه َط َر ًبا‬،‫ فَ َر َأ ْت ُه َي َت َغ َنى‬،‫ِفي ا ْل َب ْي ِت‬
ْ ‫ فَ قَ ا َل‬- ‫ان ذَ ا َش ْع ٍر َك ِث ٍير‬
َ َ ٌ ‫َشي َط‬
ُ ‫ أ ْخ ِر ُج‬،‫وه‬
‫ َح َس ٌن‬.‫وه‬ ُ ‫ان! أ ْخ ِر ُج‬ ْ
1247. Umm ‘Alqama said: “When ‘Ā’isha’s brother’s daughters were

circumcised, ‘Ā’isha was asked, ‘Shall we call someone to amuse
them?’ She replied, ‘Yes.’ She sent for ‘Adī and he came to them.
‘Ā’isha passed by the room and saw him singing and shaking his head
in rapture – and he had a large head of hair. She said, ‘Uff! A Satan!
Get him out! Get him out!’ ” (Sound)
Commentary: 1. The narration demonstrates that it was a normal practice
amongst the early Muslims to circumcise girls. This is further asserted in the
hadeeth checked and graded in Silsilat al-Ahaadeeth is-Saheehah, that: “The
women migrated (from Makkah to Madeenah) and amongst them was Umm
Habeebah who was known to circumcise girls. When the Messenger  saw
her, he said to her, ‘O Umm Habeebah! Do you have with you today what
you always had with you?’ She said, ‘Yes, O Messenger of Allah! Except it
is not permissible so you can prohibit me.’ So the Messenger  said, ‘No,
it is allowed; come closer so that I can teach you (how to do it).’ She came
closer and he said, ‘When you do it do not cut deep for that (i.e. to slightly
remove a part of it) better brightens the face (of the woman) and is found
more honorable by the husband.’” 2. The hadeeth shows that entertainment
could be permissible or even encouraged when they do not involve sins. 3.
Sins should not be tolerated; the Muslims should seek appropriate means to
quickly discourage them.
814
ِّ ‫اب َد ْع َو ُة‬
‫الذ ِّم ِّي‬ ٌ ‫ َب‬-‎٥٩٩
Chapter 599: The Invitation Of The Dhimmi
ُ َ‫ام َأ َت ُاه الدَّ ْهق‬

،‫ان‬ َّ ‫اب‬
َ ‫الش‬ َ َ َ‫ َع ْن َأ ْس َل َم َم ْو َلى ُع َم َر ق‬-‎١٢٤٨
َ ْ‫ مَ َّلا قَ ِد ْم َنا َم َع ُع َمر ْب ِن خ‬:‫ال‬
‫اف َم ْن‬ َ ُّ ‫ فَ ُأ ِح‬،‫اما‬

ِ ‫ب َأنْ َت ْأ ِتي ِ َني بِ َأ ْشر‬ ً ‫ت َل َك َط َع‬
ُ ‫ني! إِ ِّني قَ ْد َص َن ْع‬ ُ ْ‫ َيا َأ ِمير م‬:‫ال‬
َ ‫ال ْؤ ِم ِن‬ َ َ َ‫ق‬
‫يع َأنْ َن ْد ُخ َل‬

ُ ‫ال َن ْس َت ِط‬ ُ ‫ َو َأ ْش َر‬،‫َم َع َك؛ فَ إِ َّن ُه َأق َْوى ِلي ِفي َع َم ِلي‬
َ َ‫ ق‬،‫ف ِلي‬
َ ‫ ((إِ َّنا‬:‫ال‬
ٌ ‫ َض ِع‬.))‫يها‬
‫يف‬ ُّ ‫َك َن ِائ َس ُك ْم َه ِذ ِه َم َع‬
َ ‫الص َو ِر َّال ِتي ِف‬
1248. Aslam, the mawlā of ‘Umar, said: “When we came to Syria

with ‘Umar b. al- Khattāb, the chief came to him and said, ‘Amir al-
Mu’minīn, I have prepared some food for you and I would like you
to bring some nobles with you. That will strengthen me in my duty
and be a greater honour for me.’ ‘Umar said, ‘We cannot enter these
churches of yours with the images which are inside them.’ ” (Weak)
ُ ‫اب ِخ َت‬
‫ان ْا ِإل َم ِاء‬ ٌ ‫ َب‬-‎٦۰۰
Chapter 600: Circumcising Slave-Girls
ُ ‫ض َع َل ْي َنا ُع ْث َم‬
‫ان‬ َ ‫ فَ َع َر‬،‫وم‬ ُّ ‫يت َو َج َو ِاري ِم َن‬
ِ ‫الر‬ ُ ِ‫ ُسب‬:‫ت‬ ْ ‫اج ِر قَ ا َل‬ ُ ْ‫ َع ْن ُأ ِّم م‬-‎١٢٤٩
ِ ‫ال َه‬
‫ت‬ُ ‫ فَ ُك ْن‬.‫وه َما‬ ُ ‫ َو َط ِّه ُر‬،‫وه َما‬ُ ‫اخ ِف ُض‬ َ َ‫ فَ ق‬،‫ فَ َل ْم ُي ْس ِل ْم ِمنَّا َغ ْي ِري َو َغ ْي ُر ُأ ْخ َرى‬،‫ا ِْإل ْسال ََم‬
ْ :‫ال‬
َ ‫َأ ْخ ُد ُم ُع ْث َم‬
ٌ ‫ َض ِع‬.‫ان‬
‫يف‬
1249. Umm al-Muhājir said: “I was captured with some girls from
Byzantium. ‘Uthmān offered Islam to us and only myself and one
815
Al-Adab Al-Mufrad
other girl accepted Islam. ‘Uthmān said, ‘Go and circumcise them and
purify them.’ I used to serve ‘Uthmān.” (Weak)
‫ان ِل ْل َك ِب ِير‬ ِ ْ‫اب خ‬

ُ ‫ال َت‬ ٌ ‫ َب‬-‎٦۰١
Chapter 601: Circumcision Of An Older Person
ِ :‫ال‬ ُ ‫ عن س ِعي ٍد ب ِن ا ُملس ِي ِب عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢٥۰

ُ ‫ت إِ ْب َراه‬
‫يم‬ َ َ‫((اخ َت ن‬
ْ َ َ ََْ ْ َ َ ْ ْ َ
ُ
َ َ‫ ق‬.))‫ني َس َن ًة‬
‫ال‬ َ ‫اش َب ْع َد ذَ ِل َك مَ َث ِان‬
َ ‫ ث َُّم َع‬،‫ائة‬ َ ‫َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َو ُه َو ْب ُن ِع ْش ِر‬
ٍ ‫ين َو ِم‬
‫ َو َأ َّو ُل‬،‫ب‬ َّ ‫ص‬

َ ‫الش ِار‬ َّ َ‫ َو َأ َّو ُل َم ْن ق‬،‫اف‬
َ ‫ َو َأ َّو ُل َم ْن َأ َض‬،‫ت‬ ْ ‫يم َأ َّو ُل َم ِن‬
َ َ‫اخ َت ن‬ ِ ٌ ‫َس ِع‬
ُ ‫ (( إِ ْب َراه‬:‫يد‬
َ ُّ ‫ص‬
َ َ‫ ق‬،‫ار‬
ِّ ‫ َيا َر‬:‫ال‬
!‫ب‬ َ َ‫ب! َما َه َذا؟ ق‬
ٌ َ‫ َوق‬:‫ال‬ ِّ ‫ َيا َر‬:‫ال‬ َ ‫ َوأ َّو ُل َم ْن َش‬،‫الظف َْر‬
َ َ‫ فَ ق‬،‫اب‬ َّ َ‫َم ْن ق‬
ٌ ‫ َص ِح‬.))‫ِز ْد ِني َوقَ ًارا‬

‫يح‬
1250. Sa‘īd b. al-Musayyib narrated that ‘Abū Hurayra said: “(Prophet)

Ibrāhīm, peace be upon him, was circumcised when he was 120 years
old. Then he lived 80 years after that.”
Sa‘īd added, “Ibrāhīm was the first to be circumcised, the first to give
hospitality, the first to trim the moustache, the first to cut the nails and
the first to get white hair. He said, ‘O Lord, what is this?’ Allah said,
‘Gravity.’ Ibrāhīm said, ‘O Lord, increase me in gravity.’ ” (Authentic)
Commentary: The report ascribed to the Prophet  here is not authentic; it
was even graded Mawdoo’ (fabricated) by Imam al-Albaanee (rahimahullah)
in Silsilat al-Ahaadeeth id-Da’eefah (2112). See hadeeth no. 1244. As for
the statement of Sa’eed bin Musayyib (rahimahullah), they are authentically
reported from him. However, reliance on such reports from a taabi’ee requires
corroborating evidences from the Prophet .
816
-‫ال ْن ِذ ِر‬
ُ ْ‫ َم ِال َك ْب َن م‬:‫ َي ْع ِني‬- ‫ون ِل َه َذا؟‬ َ :‫ال‬
َ ‫((أ َما َت ْع َج ُب‬ َ ْ‫ َع ِن ح‬-‎١٢٥١
َ َ‫ال َس ِن[البصرى ] ق‬
،‫اء‬ ِّ ‫ َو َه َذا‬،‫ فَ فَ ت ََّش ُه ْم فَ َأ َم َر بِ ِه ْم فَ ُخ ِت ُنوا‬،‫وخ ِم ْن َأ ْه ِل َك ْس َك َر َأ ْس َل ُموا‬

ُ ‫الش َت‬ ٍ ‫َع َم َد إِ َلى ُش ُي‬
ُ ِ ‫ َو َلقَ ْد َأ ْس َل َم َم َع َر ُس‬،‫ات‬
َ ‫فَ َب َل َغ ِني َأ َّن َب ْع َض ُه ْم َم‬
‫وم ُّي‬ ُّ ‫اهلل َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
ِ ‫الر‬‎ ِ ‫ول‬
ٌ ‫ َص ِح‬.))‫ال َب ِش ُّي فَ َما فُ ت ُِّشوا َع ْن َش ْي ٍء‬

‫يح‬ َ ْ‫َو ح‬
1251. Al-Hasan said: “Aren’t you astonished at this man (i.e. Mālik
b. al-Mundhir)? He went to some old people of Kaskar who had
become Muslims and examined them and then commanded that they
be circumcised although it was winter. I heard that some of them died.
Greeks and Abyssinians became Muslim with the Messenger of Allah
 and they were not examined at all.” (Authentic)
Commentary: Commenting on this narration, Imam Albaanee (rahimahullah)
said, “Rightly, they were not examined. However, that did not prevent them
from been ordered to circumcise, and even to completely shave the hair of the
period of disbelief which is from the obligations upon the Muslim. Likewise
other traits of Fitrah. In the hadeeth collected by Aboo Daawood and others,
(it says) that the Prophet  said to a man: ‘Shave off the hairs of the
period of disbelief and circumcise.’ See Saheeh Abee Daawood (383). The
next narration strengthens it.”
‫ان‬ ْ ‫الر ُج ُل إِ ذَ ا َأ ْس َل َم ُأ ِم َر بِ ا‬
َ ‫ْالخ ِت َت ِان َوإِ ْن َك‬ َ ‫((و َك‬
َّ ‫ان‬ ٍ ‫ َع ِن ْاب ِن ِش َه‬-‎١٢٥٢
َ َ‫اب ق‬
َ :‫ال‬
ٌ ‫ َص ِح‬.))‫يرا‬
‫يح‬ َ
ً ِ‫كب‬
1252. Ibn Shihāb said: “When a man became Muslim, he was

commanded to be circumcised, even if he was old.” (Authentic)
Commentary: Imam az-Zuhree, Muhammad bin Muslim bin Shihaab
(rahimahullah), was from the scholars among the students of the companions
(radiya Allahu anhum). So, his statement here demonstrates that circumcision
was a well established custom among the early Muslims. See narration no.
1247.
817
Al-Adab Al-Mufrad
َ ‫اب الدَّ ْع َو ُة ِفي ا ْل ِو‬

‫ال َد ِة‬ ٌ ‫ َب‬-‎٦٠٢
Chapter 602: An Invitation When A Child Is Born
‫ان ا ْل َب ْك ِري ا ْل ِف َل ْس ِت ِيني‬ َ َ‫ َع ْن بِ ال ٍَل ْب ِن َك ْع ٍب ا ْل َع ِّكي ق‬-‎١٢٥۳

ُ :‫ال‬
َ ‫((ز ْر َنا َي ْح َيى ْب َن َح َّس‬
َ ِ َ ِِ ِ
‫اء َنا‬ َ ‫ َو ُم‬،‫ َو َع ْب ُد ا ْل َع ِز ِيز ْب ُن قُ َر ْي ٍر‬،‫يم ْب ُن أ ْد َه َم‬
َ ‫ فَ َج‬- ‫وسى ْب ُن َي َس ٍار‬ ُ ‫ أ َنا َوإِ ْب َراه‬- ‫في قَ ِر َيته‬
َ ْ‫ َأ َّم َنا ِفي َه َذا م‬:‫ال َي ْحيى‬
‫ال ْس ِج ِد َر ُج ٌل ِم ْن َب ِني‬ َ َ‫ فَ ق‬،‫ان َص ِائ ًما‬
َ ‫و َك‬‎َ ‫وسى‬ َ
َ ‫بِ َط َع ٍام فَ أ ْم َس َك ُم‬
َ
ُ
َ ‫اب ال َّنبِ ِّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم ُي َكنَّى َأ َبا قُ ْر َصافَ َة َأ ْر َب ِع‬
ُ ‫ َي ُص‬:‫ني َس َن ًة‬
‫وم‬ ِ ‫ص َح‬ َ
ْ ‫ِك َنا َن َة ِم ْن أ‬
َ َ
ُ ‫ فَ َد َع ُاه ِفي ا ْل َي ْو ِم َّال ِذي َي ُص‬،‫ فَ ُو ِل َد ألبِ ي ُغال ٌَم‬،‫َي ْو ًما َو ُيف ِْط ُر َي ْو ًما‬
َ َ‫ فَ ق‬،‫وم ِف ِيه فَ أف َْط َر‬
‫ام‬
ِ ‫ال َأ ُبو َعب ِد‬

‫ َأ ُبو قُ ْر َصافَ َة‬:‫اهلل‬ ْ َ َ‫ ق‬.))‫ان َص ِائ ًما‬
َ ‫وسى َو َك‬ َ
َ ‫ َوأف َْط َر ُم‬،‫يم فَ َك َن َس ُه بِ ِك َس ِائ ِه‬ ِ
ُ ‫إِ ْب َراه‬
ٌ ‫ َض ِع‬.‫ َج ْن َد َر ُة ْب ْن َخ ْي َش َن َة‬:‫اس ُه‬
‫يف‬ ُ ْ‫م‬
1253. Bilāl b. Ka‘b al-‘Akkī said: “We – Ibrāhīm b. Adham,‘Abdu’l-

‘Azīz b. Qarīr, Mūsā b. Yasār and I – visited Yahya b. Hassan (al-
Bakrī al-Filistīni) in his village. He brought us some food and Mūsā
held back because he was fasting. Yahya said, ‘We had a man with the
kunya of Abū Qursāfa from the Banū Kināna who had been one of the
companions of the Prophet  as our Imām in this mosque for forty
years. He would fast one day and break the fast one day. My father
had a son born to him and he invited this man on the day that he was
fasting and (Abū Qursāfa) broke his fast.’ Ibrāhīm stood up and swept
the place with his cloak and Mūsā broke his fast (although he had been
fasting).”
(Abū ‘Abdullāh said, “Abū Qursāfa’s name was Jandara b.

Khayshana.”) (Weak)
818
‫الص ِب ِّي‬ ُ ‫ت ِن‬
َّ ‫يك‬ ْ َ‫اب ح‬
ٌ ‫ َب‬-‎٦۰۳
Chapter 603: Putting Something In A Child’s Mouth (Tahnīk)
‫اهلل ْب ِن َأبِ ي َط ْل َح َة إِ َلى ال َّنبِ ِّي‬

ِ ‫ت بِ َعب ِد‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎١٢٥٤
ُ ‫ ذَ َه ْب‬:‫ال‬
ْ َ َ ْ َ
،‫يرا َل ُه‬ ِ ُ ُ ‫ وال َّنبِ ي ص َّلى‬،‫اهلل ع َلي ِه وس َّلم يوم و ِل َد‬
ٍ َ ‫اهلل َع َلي ِه َو َس َّلم ِفي َعب‬ ُ ‫ص َّلى‬
ً ‫اءة َي ْه َنأ َبع‬ َ َ ْ َ ُّ َ ُ ََْ َ َ َ ْ َ َ
،‫الصبِ ِّي‬ ٍ ‫او ْل ُت ُه مَ ْتر‬
َّ ‫ ث َُّم فَ َغ َر فَ ا‬،‫ات فَ ال ََك ُه َّن‬ َ ‫ فَ َن‬،‫ َن َع ْم‬:‫ت‬ ٍ ‫((م َع َك مَ َتر‬
ُ ‫ قُ ْل‬.))‫ات؟‬ َ َ‫فَ ق‬
َ :‫ال‬
َ َ
َ ‫ا‬‎ ‫ب‬
‫ْأل ْن َص ِار‬ ُّ ‫((ح‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َّ ‫ فَ َت َل َّم َظ‬،‫َو َأ ْو َج َر ُه َّن إِ َّي ُاه‬
َ َ‫ فَ ق‬.‫الصبِ ُّي‬
ُ َ ُّ
ٌ ‫ َص ِح‬.‫اهلل‬
‫يح‬ ِ ‫ َعب َد‬:‫س ُاه‬
ْ َّ َ‫ َو م‬،))‫الت َّْم ُر‬
1254. Anas said: “I took ‘Abdullah b. Abī Talha to the Prophet 
on the day he was born. The Prophet was wearing a woolen robe and
marking one of his camels with tar. He asked, ‘Do you have any dates
with you?’ I said, ‘Yes.’ I gave him some dates. He chewed the dates
and opened the child’s mouth and put some chewed dates into the
child’s mouth. The child licked his lips. The Prophet , said, ‘The
Ansār love dates,’ and he named him ‘Abdullāh.” (Authentic)
Commentary: It demonstrates among other things that one could seek the
learned and pious to give the child tahneek and name him.
819
Al-Adab Al-Mufrad
َ ‫اب الدُّ َع ُاء ِفي ا ْل ِو‬

‫ال َد ِة‬ ٌ ‫ َب‬-‎٦٠٤
Chapter 604: Supplication At Birth
َ َّ َ‫ م‬:‫ال‬
‫اب ال َّنبِ ِّي‬ ْ ‫ت َنفَ ًرا ِم ْن أ‬
ِ ‫ص َح‬ ٌ ‫((لا ُو ِل َد ِلي إِ َي‬
ُ ‫اس َد َع ْو‬ َ َ‫ َع ْن ُم َع ِاو َي َة ْب ِن قُ َّر َة ق‬-‎١٢٥٥
ُ ُ ُ ‫ص َّلى‬
ُ ‫ فَ قُ ْل‬،‫ فَ َد َع ْوا‬،‫اهلل َع َل ْي ِه َو َس َّل َم فَ َأ ْط َع ْم ُت ُه ْم‬
ْ ُ‫ إِ َّن ُك ْم قَ ْد َد َع ْو م‬:‫ت‬
َ ‫ت فَ َب َار َك اهلل َلك ْم ِف‬
‫يما‬ َ
‫ َو َعق ِْل ِه‬،‫ت َل ُه بِ ُد َع ٍاء َك ِث ٍير ِفي ِد ِين ِه‬ َ َ‫ ق‬،‫ َوإِ ِّني إِ ْن َأ ْد ُعو بِ ُد َع ٍاء فَ َأ ِّم ُنوا‬،ْ‫َد َع ْو مُت‬
ُ ‫ فَ َد َع ْو‬:‫ال‬
َ ‫ فَ إِ ِّني‬:‫ال‬
ٌ ‫ َص ِح‬.))‫اء َي ْو ِم ِئ ٍذ‬
‫يح‬ َ ‫ف ِف ِيه ُد َع‬
ُ ‫أل َت َع َّر‬ َ َ‫ ق‬،‫َو َك َذا‬
1255. Mu‘āwiya b. Qurra said: “When Iyas was born to me, I invited a
group of the Companions of the Prophet  and I fed them and they
prayed. I said, ‘You have prayed, so may Allah bless you for doing so.
If I make a supplication, then you will say “Amen.” ’
He went on, “I made a lot of supplication for him for his dīn, his
intellect and things like that.” He added, “I still recognise in him the
supplication of that day.” (Authentic)
Commentary: The narration encourages supplicating for a child at birth and
even asking the righteous to do same. It shows that it is allowed for people to
say, Ameen to the supplication of a single person, and that one could invite
people to a banquet when a child is born.
820
‫ان َس ِو ًّيا َو َل ْم ُي َب ِال َذ َك ًرا‬
َ ‫ال َد ِة ِإ َذا َك‬ َ َ‫ باب من ح ِمد‬-‎٦۰٥
َ ‫اهلل ِع ْندَ ا ْل ِو‬ َ ْ َ ٌ َ
ُ َ
‫أ ْو أ ْنثً ى‬
Chapter 605: The Person Who Praises Allah When A Child Is

Born If He Is Well-Formed And Is Not Concerned Whether It
Is A Boy Or A Girl
ُ َ َ‫ َع ْن َك ِث ٍير ْب ِن ُع َب ْي ٍد ق‬-‎١٢٥٦
ٌ ‫ت َع ِائ َش ُة َر ِض َي اهلل َع ْن َها إِ ذَ ا ُو ِل َد ِف ِيه ْم َم ْو ُل‬
– ‫ود‬ ْ ‫ َكا َن‬:‫ال‬
َ ‫ ُخ ِل َق َس ِو ًّيا؟ فَ إِ ذَ ا ِق‬:‫ول‬
.‫ َن َع ْم‬:‫يل‬ َ ‫ ُغال ًَما َو‬:‫ال َت ْس َأ ُل‬
ُ ُ‫ َتق‬،‫ال َج ِار َي ًة‬ َ - ‫ ِفي َأ ْه ِل َها‬:‫َي ْع ِني‬
‫يح‬ َ ‫ب ا ْل َع مَ ِال‬ ِ ‫((ال ْم ُد‬
ِّ ‫هلل َر‬ َ ْ‫ح‬ ْ ‫قَ ا َل‬
:‫ت‬
1256. Kathīr b. ‘Ubayd said: “When someone in the family of ‘Ā’isha,

may Allah be pleased with her, had a child, she did not ask, ‘Boy
or girl?’ She said, ‘Was he created well-formed?’ If the answer was,
‘yes,’ she said, ‘Praise be to Allah, Lord of the Worlds.’ ” (Authentic)
‫اب َح ْل ُق ا ْل َعا َن ِة‬

ٌ ‫ َب‬-٦٠٦‎
Chapter 606: Shaving The Pubic Hair
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢٥٧
َ َ ََْ ْ َ
،‫ف ا ِْإل ْب ِط‬ َ ‫ و َتق ِْليم ا‬،‫الش ِار ِب‬
ُ ‫ َو َن ْت‬،‫ َو َح ْل ُق ا ْل َعا َن ِة‬،‫ْأل ْظفَ ِار‬ َّ ‫ص‬ُّ َ‫ ق‬:‫س ِم َن ا ْل ِف ْط َر ِة‬
ُ َ ٌ ‫((خ ْم‬
َ
‫ ُم ْن َك ٌر‬.))‫اك‬
ُ ‫الس َو‬
ِّ ‫َو‬
821
Al-Adab Al-Mufrad
1257. Abū Hurayra said: “The Messenger of Allah  said, ‘Five
things are included in the fitra (natural state): trimming the moustache,
cutting the nails, shaving the pubic hair, plucking the armpits and
using the siwāk (tooth stick).’ ” (Strange)
Commentary: The tooth-stick is only authentically reported as from the
Fitrah in the hadeeth of A’aisha (radiya Allahu anhaa). Thus, the Sunnah
of plucking the armpits, which forms the point of reference in this hadeeth is
established from authentic reports. See hadeeth no. 1292.
‫اب ا ْل َو ْق ُت ِف ِيه‬
ٌ ‫ َب‬-‎٦٠٧
Chapter 607: The Time For Cutting The Nails And Hair
،‫س َع ْش َر َة َل ْي َل ًة‬ ِّ ُ ِ ‫ان ُيقَ ِّلم َأ َظ ِاف‬ َ :‫ َعن َن ِافع‬-‎١٢٥٨

َ ‫((أ َّن ْاب َن ُع َم َر َك‬
َ ‫ير ُه في كل َخ ْم‬
َ ُ ٍ ْ
ٌ ‫ َص ِح‬.))‫َو َي ْس َت ِحدُّ ِفي ُك ِّل َش ْه ٍر‬

‫يح‬
1258. Nāfi‘ said: “Ibn ‘Umar used to trim his nails every fifteen days
and shave his pubic hair every month.” (Authentic)
Commentary: It highlights the adherence of the companion to the Sunnah,
and how he attended to personal hygiene. However, in an authentic hadeeth,
collected in Sunan Abee Dawood and others, Anas bin Malik () said, “The
Messenger of Allah  gave a forty days range for us to shave the armpits,
cut the fingernails, trim the moustache and shave the pubes.” Thus Imam
ash-Shawkaanee (rahimahullah) said, “Therefore, it is not permissible to
exceed it, and the one who leaves trimming and its like after it gets long for
up to that limit is not considered to be contradicting the Sunnah.” See Nayl
al-Awtaar (1/164).
822
‫اب ا ْل ِق َم ِار‬
ُ ‫ َب‬-‎٦٠٨
Chapter 608: Gambling
‫ َأ ْي َن َأ ْي َس ُار‬:‫ال‬ َ ‫اس َأ َّن ُه َك‬

ُ َ‫ان ُيق‬ َ َ‫ ق‬،‫ َع ْن َس ِع ٍيد ْب ِن ُج َب ْي ٍر‬-‎١٢٥٩
ٍِ ‫ َحدَّ ث َِني ْاب ُن َع َّب‬:‫ال‬
َ ‫ فَ َي ِجي ُل‬،‫ور بِ َع ْش َر ِة ِف ْصال ٍَن إِ َلى ا ْل ِف َص ِال‬

‫ون‬ َ ‫ال ُز‬ َ ‫ فَ َي ْش َت ُر‬،‫ور؟ فَ يج َت ِم ُع ا ْل َع َش َر ُة‬
َ ْ‫ون ج‬ َ ْ‫ج‬
ِ ‫ال ُز‬
‫ إِ َلى‬،‫ون فَ ِصيلًا فَ ِصيلًا‬ َ ‫ َو ُي َغ َّر ُم ا‬،‫اح ٍد‬

َ ‫ْآلخ ُر‬ ِ ‫ َحتَّى َت ِصير إِ َلى َو‬،‫ام فَ َت ِصير ِل ِتس َع ٍة‬
َ ْ ُ َ ‫الس َه‬
ِّ
ٌ ‫ َض ِع‬.‫ال ْي ِس ُر‬
‫يف‬ َ ْ‫ا ْل ِف َص ِال فَ ُه َو م‬
1259. Sa’id b. Jubayr said that Ibn ‘Abbās narrated to me that, “It
used to be said (in the time of the Jāhiliyya), ‘Where are those who
play with gambling arrows for the camel to be slaughtered? They buy
a camel with ten shares. Then they shuffle the arrows, and, it becomes
nine shares and they continue until it goes to one share. The others
lose their shares to the one share. That is gambling (arrow-shuffling).”
(Weak)
ٌ ‫ َص ِح‬.))‫ ا ْل ِق َم ُار‬:‫((ال ْي ِس ُر‬

‫يح‬ َ َ‫ َع ِن ْاب ِن ُع َم َر ق‬،‫ َع ْن َن ِاف ٍع‬-‎١٢٦٠
َ ْ‫ م‬:‫ال‬
1260. Ibn ‘Umar said: “Arrow-shuffling is gambling.” (Authentic)

Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) explained that
the word Qimaar is “every game which involves betting in which the loser
gives the winner something previously agreed upon by them both.”
823
Al-Adab Al-Mufrad
ِ ِّ‫اب ِق َم ُار الد‬

‫يك‬ ٌ ‫ َب‬-‎٦۰٩
Chapter 609: Betting A Cock
‫ي ا ْق َت َم َرا َع َلى‬ ِ ْ‫ (( َأ َّن َر ُج َل ن‬:‫اهلل‬

ِ ‫اهلل ْب ِن ا ْل ُه َد ْي ِر ْب ِن َعب ِد‬
ْ
ِ ‫يع َة ْب ِن َعب ِد‬
ْ َ ِ‫ َع ْن َرب‬-‎١٢٦١
‫ َأ َت ْق ُت ُل ُأ َّم ًة‬:‫األ ْن َص ِار‬ َ ‫ال َل ُه رج ٌل ِم َن‬
ُ َ َ َ‫ فَ ق‬،‫يك ِة‬َ ِّ‫ي َع َلى َع ْه ِد ُعمر فَ َأمر ُعمر بِ قَ ْت ِل الد‬
ُ َ َ َ َ
َ ‫ِد‬
ِ ْ‫يك ن‬
ٌ ‫ َض ِع‬.))‫ُت َس ِّب ُح؟ فَ َت َر َك َها‬

‫يف‬
1261. Rabī‘a b.’ ‘Abdullāh b. al-Hadir b. ‘Abdullāh said: “Two men

wagered two cocks in the time of ‘Umar. ‘Umar commanded that the
cock be killed and a man from the Ansār said to him, ‘Will you kill
something that glorifies (Allah)?’ So ‘Umar let it live.” (Weak)
‫ال ُأ َق ِام ُر َك‬ َ ‫اب َم ْن َق‬

َ ‫ تَ َع‬:‫ال ِل َص ِاح ِب ِه‬ ٌ ‫ َب‬-‎٦١٠
Chapter 610: One Who Says To His Companion, “Come On, I’ll
Make A Bet With You”
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢٦٢
َ َ ََْ ْ َ
َ َ‫ َو َم ْن ق‬،‫اهلل‬
‫ال‬ ُ ‫ال‬َّ ِ‫ال إِ َل َه إ‬
َ :‫ فَ ْل َيقُ ْل‬،‫الال ِت َوا ْل ُع َّزى‬ َ َ‫ف ِم ْن ُك ْم فَ ق‬
َّ ِ‫ ب‬:‫ال ِفي َح ِل ِف ِه‬ َ ‫((م ْن َح َل‬
َ
ٌ ‫ َص ِح‬.))‫ فَ ْل َي َت َصدَّ ْق‬،‫ال أقَ ِام ْر َك‬

‫يح‬ َ ‫ َت َع‬:‫احبِ ِه‬
ِ ‫ِل َص‬
1262. Abū Hurayra said: “The Messenger of Allah  said, ‘Whoever
of you makes an oath and swears in his oath by al-Lat and al-’Uzza
824
should say, “La ilāha illa Allāh, There is no god but Allah.” Whoever
says to his companion, “Come on, I will make a bet with you,” should
give sadaqa.’” (Authentic)
Commentary: As explained earlier, people were used to swearing with
other than Allah during pre-Islamic times. So when that became prohibited
in Islam, some would still mistakenly utter such words. Thus, saying the
statement of testimony in the Oneness of Allah apart from reaffirming faith is
from the aspects of hastening towards good deeds after committing an error.
Likewise inviting someone to a bet; it is a sin for which the offender should
give charity in atonement.
َ ْ‫اب ِق َم ُار ح‬
‫ال َم ِام‬ ٌ ‫ َب‬-‎٦١١
Chapter 611: Betting A Pigeon
َ ‫ إِ َّنا َن َت َر‬:‫ال َل ُه َر ُج ٌل‬

‫اه ُن‬ ُ ‫ي ب ِن مصع ٍب َأ َّن أبا ُهرير َة ر ِضي‬
َ َ ََْ َ ْ ُ ْ ِ ْ‫ عن ُح َص ن‬-‎١٢٦۳
:‫ال َأ ُبو ُه َر ْي َر َة‬ َ ُ‫ب بِ ِه مْح‬
َ َ‫ال ِّل ُل؟ فَ ق‬ َ َ ‫ت ُّو‬
َ ‫ف أ ْن َي ْذ َه‬ َ ْ ْ َ‫ فَ َن ْكر ُه َأ ْن ج‬،‫ي‬
َ َ‫ن َع َل َبي َن ُهما ُم َح ِّللًا خ‬
َ ِ ْ‫ام ن‬ َ ْ‫بِ ح‬
َ ‫ال َم‬
ٌ ‫ َض ِع‬.))‫وه‬ َ َ ‫وش ُك‬
ِ ‫ َو ُت‬،‫الصبي ِان‬ ِ ِ ِ
‫يف‬ ُ ‫ون أنْ َت ْت ُر ُك‬ َ ْ ِّ ‫((ذَ ل َك م ْن ف ْع ِل‬
1263. Husayn b. Mus‘ab said: “Someone said to Abū Hurayra, ‘We

wager two pigeons and we do not want there to be a third unwagered
pigeon between us so that the unwagered pigeon might take the
winnings.’ Abū Hurayra said, ‘That is childish work. You should
abandon it.’ ” (Weak)
825
Al-Adab Al-Mufrad
ُ ْ‫اب ح‬
‫الدَ ِاء ِل ِّلن َس ِاء‬ ُ ‫ َب‬-‎٦١٢
Chapter 612: Doing The Camel-Chant For Women
َ ْ‫ان َأ ج‬
َ ‫ َو َك‬،‫الر َج ِال‬ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎١٢٦٤
َ ‫ َأ َّن ا ْل َب َر َاء ْب َن َم ِال ٍك َك‬،‫اهلل َع ْن ُه‬
‫ن َش ُة‬ ِّ ِ‫ان َي ْح ُدو ب‬ َ َ ْ َ
َ ْ‫((يا َأ ج‬ ُ
!‫ن َش ُة‬ َ :‫ال ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم‬
َ َ‫ فَ ق‬،‫الص ْو ِت‬ َ ‫ َو َك‬،‫َي ْح ُدو بِ الن َِّس ِاء‬
َّ ‫ان َح َس َن‬
ٌ ‫ َص ِح‬.))‫ُر َو ْي َد َك َس ْوقَ َك بِ ْالقَ َو ِار ِير‬

‫يح‬
1264. Anas said: “al-Bara’ b. Mālik used to do the camel-chant for

the men and Anjasha used to do the camel-chant tor the women. He
had a good voice and the Prophet  said, ‘Anjasha, be gentle when
you drive fragile creatures (lit: the glass-vessels)! (i.e. the women)’ ”
(Authentic)
‫اب ا ْل ِغ َن ِاء‬
ُ ‫ َب‬-‎٦١٣
Chapter 613: Singing
ُ
‫َّاس َم ْن َي ْش َت ِري‬ َ :‫في قَ ْو ِل ِه َع َّز َو َج َّل‬‎ِ ‫اس َر ِض َي اهلل َع ْن ُه َما‬
ِ ‫و ِم َن الن‬ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١٢٦٥
ُ َّ‫لله‬
ٌ ‫يل ا ِ بِ َغ ْي ِر ِع ْل ٍم َو َيت َِّخ َذ َها ُه ُزوًا أو َل ِئ َك َل ُه ْم َع َذ‬
ٌ ‫اب ُم ِه‬
‫ني‬ ِ ِ‫يث ِل ُي ِض َّل َع ْن َسب‬
ِ ‫ال ِد‬
َ ْ‫َل ْه َو ح‬
‫يح‬ ُ ‫اء َو َأ ْش َب‬

ٌ ‫ َص ِح‬.‫اه ُه‬ ُ ‫ ا ْل ِغ َن‬:‫ال‬
َ َ‫ ق‬،))٦:‫((لقمان‬
1265. Sa’īd b. Jubayr said: “Ibn ‘Abbās said about the words of Allah,
the Mighty and Exalted, ‘There are people who buy diverting talk’
(Luqmān 31: 6), ‘That means singing and things like it.’ ” (Authentic)
826
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ ع ِن ا ْلبر ِاء ب ِن ع ِاز ٍب ر ِضي‬-‎١٢٦٦
َ َ َ ْ ََ َ
َ ‫ ا‬:‫ال َأبو مع ِاوي َة‬ َ َ
ُ ‫ ا ْل َع َب‬:‫ْأل َش َر ُة‬
‫ َح َس ٌن‬.‫ث‬ َ َ ُ ُ َ َ‫ ق‬.))‫ َواْأل َش َر ُة َش ٌّر‬،‫السال ََم َت ْس َل ُموا‬
َّ ‫((أف ُْشوا‬
1266. Al-Barā’ b. ‘Āzib said: “The Messenger of Allah  said,

‘Extend the greeting and you will be safe. Worthless talk is an evil.’ ”
Abū Mu‘āwiya said, “Ashra’ (word used in the Hadīth) meaning

worthless.” (Sound)
Commentary: See comments on narration in Chapter 340.
َ َ َ ‫ َع ْن فُ َضا َل َة ْب ِن ُع َب ْي ٍد َو َك‬-‎١٢٦٧
‫ون‬َ ‫اما َي ْل َع ُب‬ ً ‫ فَ َب َل َغ ُه أ َّن أق َْو‬،‫ال َج ِام ِع‬
َ ْ‫ان َم ْج َم ًعا ِم َن م‬
‫ب بِ َها َل َي ْأ ُك ُل‬ َ :‫ال‬ َ َ‫ ث َُّم ق‬،‫ام َغ ْض َبا ًنا؛ َي ْن َهى َع ْن َها َأ َشدَّ الن َّْه ِي‬
َ ‫الال ِع‬
َّ ‫ال إِ َّن‬ َ ‫((أ‬ َ ‫بِ ا ْل ُك‬
َ َ‫ فَ ق‬،‫وب ِة‬
‫يف‬ َ ‫ َي ْع ِني بِ ا ْل ُك‬.))‫ىء بِ الدَّ ِم‬
ٌ ‫ َض ِع‬.‫ الن َّْر َد‬:‫وب ِة‬ ٍ ‫ َو ُم َت َو ِض‬،‫ال ْن ِز ِير‬
ِ ْ‫ل ِم خ‬ ِ ‫قَ ْمر َها َك‬
ْ َ‫آك ِل ح‬
َ
1267. “Fadāla b. ‘Ubayd was in a gathering. He heard that some

people were playing backgammon. He got up in anger and forbade it
in the strongest possible terms. Then he said, “Anyone who plays this
in order to consume the winnings is like someone who eats pig meat
and does wudū’ with blood. ”
He meant “nard” (backgammon) by the word “kuba”. (Weak)
827
Al-Adab Al-Mufrad
َ
‫الن ْر ِد‬ ْ ‫اب َم ْن َل ْم ُي َس ِّل ْم َع َلى أ‬
ِ ‫ص َح‬
َّ ‫اب‬ ٌ ‫ َب‬-‎٦١٤
Chapter 614: One Who Does Not Greet Backgammon Players
‫ فَ َر َأى‬،‫اب ا ْلقَ ْص ِر‬ ُ ‫ان ع ِلي ر ِضي‬

ِ ‫اهلل َع ْن ُه إِ ذَ ا َخ َر َج ِم ْن َب‬ َ َ ِ
َ َ ُّ َ َ ‫ ((ك‬:‫ َع ْن ُم ْسل ٍم قَ ال‬-‎١٢٦٨
‫ فَ ِم ْن ُه ْم َم ْن ُي ْعقَ ُل إِ َلى ِن ْص ِف‬،‫اب الن َّْر ِد ا ْن َط َل َق بِ ِه ْم فَ َعقَ َل ُه ْم ِم ْن َغ ْد َو ٍة إِ َلى ال َّل ْي ِل‬ َ
َ ‫ص َح‬
ْ ‫أ‬
‫ان َّال ِذي‬
َ ‫ َو َك‬،‫ْلو ِر ِق‬
َ ‫ون بِ ا‬ َ ‫ان َّال ِذي ُي ْعقَ ُل إِ َلى ال َّل ْي ِل ُه ُم َّال ِذ‬
َ ‫ين ُي َع ِام ُل‬ َ ‫ َو َك‬:‫ال‬
َ َ‫ ق‬.‫الن ََّه ِار‬
‫يف‬ َ ْ‫ان َي ْأ ُم ُر َأن‬

ٌ ‫ َض ِع‬.))‫ال ُي َس ِّل ُموا َع َل ْي ِه ْم‬ َ ‫ َو َك‬،‫ون بِ َها‬ َ ‫ُي ْعقَ ُل إِ َلى ِن ْص ِف الن ََّه ِار َّال ِذ‬
َ ‫ين َي ْل ُه‬
1268. Muslim said: “When ‘Alī, may Allah be pleased with him, went
out of the gate of the palace, he saw some backgammon players. He
took them and locked them up from morning till night. Some of them
he only locked up for half the day. Those he locked up until night were
those who used silver (money). Those he locked up for half the day
were those who only played for amusement. He also commanded that
they should not be greeted.” (Weak)
َّ ‫اب ِإ ْث ُم َم ْن َل ِع َب ِب‬
‫الن ْر ِد‬ ٌ ‫ َب‬-‎٦١٥
Chapter 615: The Sin Of The One Who Plays Backgammon
‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ْأل ْشع ِري ر ِضي‬
َ ‫اهلل َع ْن ُه؛ َأ َّن َر ُس‬ َ ‫ َعن َأبِ ي موسى ا‬-‎١٢٦٩
َ ِ ‫ول‬ َ َ َ َ ُ ْ
َ ‫ ((من َل ِعب بِ النَّر ِد فَ قَ ْد عصى‬:‫ال‬
‫ َح َس ٌن‬.))‫اهلل َو َر ُسو َل ُه‬ َ َ‫ق‬
َ َ ْ َ ْ َ
828
1269. Abū Mūsā al-Ash‘arī said: “The Messenger of Allah  said,
‘Whoever plays backgammon has rebelled against Allah and His
Messenger.’ ” (Sound)
Commentary: This hadeeth categorically prohibits playing backgammon;
and apparently, whether it involves betting or not. See narration no. 1277.
Obviously, it becomes worse when joined with gambling!
ِ ْ‫ي ا ْل َك ْع َب َت ن‬
‫ي‬ ُ ‫ ((إِ َّي‬:‫ال‬
ِ ْ‫اك ْم َو َه َات ن‬ ُ ‫ود ر ِضي‬
َ َ ‫ َع ْن َع ْبد اهلل ْب ِن َم ْس ُع‬-‎١٢٧۰
ٌ ‫ َص ِح‬.))‫ال ْي ِس ِر‬
‫يح‬ ً َ ِ ْ‫ي؛ ال َّل َت ن‬
َ ْ‫ي ُت َز َجر ِان َز ْجرا؛ فَ إِ َّن ُه َما ِم َن م‬ ِ ْ‫وم َت ن‬ َ ْ‫م‬
َ ‫ال ْو ُس‬
1270. ‘Abdullāh b. Mas‘ūd said: “Beware of these two marked cubes.

They are forcibly condemned. They are part of gambling.” (Authentic)
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ عن َأبِ ِيه‬،‫ ع ِن اب ِن بري َد َة‬-١٢٧١ ‎

َ ‫((م ْن َل ِع‬
‫ب‬ َ :‫ال‬ َ ِّ َ ْ َ َُْ ْ َ
ْ َ‫ فَ َك َأ مَّ َنا َصب َغ َي َد ُه ِفي ح‬،‫بِ النَّر َد ِش ِير‬
‫ َح َس ٌن‬.))‫ َو َد ِم ِه‬،‫ل ِم ِخ ْن ِز ِير‬ َ ْ
1271. Burayda said: “The Prophet  said. ‘The person who plays
backgammon is like the person who stains his hand in the meat and
blood of a pig.’ ” (Sound)
Commentary: Imam an-Nawawee (rahimahullah), “The meaning of staining
his hand in the meat and blood of a pig is while he eats from it. It is a form
of likening of its prohibition to the prohibition of the two things (the blood
and flesh of swine).”
ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫ عن َأبِ ي موسى‬-‎١٢٧٢

َ ‫((م ْن َل ِع‬
‫ فَ قَ ْد‬،‫ب بِ الن َّْر ِد‬ َ :‫ال‬ َ ِّ َ َ ُ ْ َ
َ ‫عصى‬
‫ َح َس ٌن‬.))‫اهلل َو َر ُسو َل ُه‬ َ َ
829
Al-Adab Al-Mufrad
‫الن ْر ِد َو َأ ْه ِل ا ْل َب ِاط ِل‬ َ ‫ين َي ْل َع ُب‬ َ

َّ ‫ون ِب‬ َ ‫اج َّال ِذ‬ ُ ‫اب ْاأل َد‬
ُ ‫ب َوِإ ْخ َر‬ ٌ ‫ َب‬-‎٦١٦
Chapter 616: Teaching Manners And Removing Those Who

Play Backgammon And The People Of Trivial Pursuits (Ahl
Al-Batil)
َ َ َ :‫ َعن َن ِافع‬-‎١٢٧۳
ُ ‫ان إِ ذَ ا َو َج َد أ َح ًدا ِم ْن أ ْه ِل ِه َي ْل َع‬
‫ب بِ الن َّْر ِد‬ ِ ‫((أ َّن َعب َد‬
َ ‫اهلل ْب َن ُع َم َر َك‬ ْ ٍ ْ
ٌ ‫ َص ِح‬.))‫ َو َك َس َر َها‬،‫َض َر َب ُه‬

‫يح‬
1273. Nāfi‘ said: “If ‘Abdullāh b. ‘Umar found any of his family
playing backgammon, he would beat them and break the board.”
(Authentic)
‫ َكانُوا ُس َّكا ًنا‬- ‫ َأ َّن ُه َب َل َغ َها َأ َّن َأ ْه َل َب ْي ٍت ِفي َد ِار َها‬:‫اهلل َع ْن َها‬
ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎١٢٧٤
َ َ َ ْ َ
ُ ‫وها‬
،))‫أل ْخ ِر َجن َُّك ْم ِم ْن َد ِاري‬ ْ ُ‫ (( َل ِئ ْن َلم خ‬:‫ت إِ َلي ِهم‬ َ ِ
َ ‫ت ِر ُج‬ ْ َ ‫ِف‬
ْ ْ ‫ فَ أ ْر َس َل‬،‫ ع ْن َد ُه ْم َن ْر ٌد‬- ‫يها‬
َ َ‫ت ذ‬
‫ َح َس ٌن‬.‫لك َع َل ْي ِه ْم‬ َ ‫َو َأ‬
ْ ‫نك َر‬
1274. ‘Ā’isha, may Allah be pleased with her, heard that some people
living in a room in her house had a backgammon game. She sent
to them, saying: “If you do not remove it, I will evict you from my
house.” She criticised them for that. (Sound)
Commentary: The companions – may Allah be pleased with them all – did not
tolerate sin; they sought every permissible means to discourage disobedience
to Allah and His Messenger .
830
‫((يا َأ ْه َل َم َّك َة! َب َل َغ ِني َع ْن‬ َ َ‫الز َب ْير فَ ق‬
َ :‫ال‬ ِ ‫ َع ِن ُك ْل ُث‬-‎١٢٧٥
َ َ‫وم بن َح ْب ٍر ق‬
ُ ‫ َخ َط َب َنا ْاب ُن‬: ‫ال‬
ُ ‫ال‬
‫إِ مَّ َنا‬ :‫اهلل‬ َ َ‫ ق‬- ‫ان َأ ْع َس َر‬
َ ‫ َو َك‬- ‫ير‬ ِ َ َ‫ون بِ ُل ْع َب ٍة ُيق‬
َ ‫ِر َج ٍال ِم ْن قُ َر ْي ٍش َي ْل َع ُب‬
ُ ‫ الن ُّْر َدش‬:‫ال َل َها‬
َّ ِ‫ب بِ َها إ‬
‫ال‬ َ ‫ال ُأ‬
َ ‫وتى بِ َر ُج ٍل َل ِع‬ ُ ‫ َوإِ ِّني َأ ْح ِل‬،))٠٩ :‫((سورة املائدة‬‫ال ْم ُر َوا مْ َْل ْي ِس ُر‬
ِ ِ‫ف ب‬
َ :‫اهلل‬ َ ْ‫خ‬
‫ َح َس ٌن‬.))‫ت َس َل َب ُه مِ َل ْن َأ َت ِاني بِ ِه‬

ُ ‫ َو َأ ْع َط ْي‬،‫َعاقَ ْب ُت ُه ِفي َش ْع ِر ِه َو َب َش ِر ِه‬
1275. Kulthūm b. Jabr said: “Ibn az-Zubayr addressed us and said,

‘People of Makka, I have heard that there are men of Quraysh who
play a game called backgammon. It is played with the left hand. Allah
said, “O ye who believe! Strong drink and games of chance and idols
and divining arrows are only an infamy of Satan’s handiwork. Leave
it aside in order that ye may succeed (al-Mā’ida 5: 90), I swear by
Allah, that if I am brought any man who plays it, I will punish him in
his hair and skin and 1 will give his booty to the one who brings him
to me.” ’ ” (Sound)
Commentary: Apart from prohibiting backgammon, it evinces the fact that
rulers must prohibit their subjects from sinful acts and punish offenders
accordingly.
َ ُ ‫سع‬ َ َ‫ َع ْن َي ْع َلى؛ َأ ُبو ُم َّر َة ق‬-‎١٢٧٦

ُ ‫ت أ َبا ُه َر ْي َر َة ِفي َّال ِذي َي ْل َع‬
:‫ب بِ الن َّْر ِد ِق َم ًارا‬ ْ ِ َ‫ م‬:‫ال‬
‫س َي َد ُه ِفي َد ِم‬ ِ ِ َّ َ ِ ُ ‫ َو َّال ِذي َي ْل َع‬،‫ال ْن ِز ِير‬ ْ َ‫ْ ُ ح‬
ِ ْ‫لم خ‬ ِ َّ َ
ُ ‫ ((كالذي َي ْغم‬:‫ب بِ النرد ا ْلق َم ِار‬ َ ‫كالذي َيأك ُل‬
ٌ ‫ َض ِع‬.))‫ال ْن ِز ِير‬
‫يف‬ ْ َ‫ َو َّال ِذي َي ْج ِلس ِع ْن َد َها َي ْنظر إِ َلي َها َك َّال ِذي َي ْن ُظر إِ َلى ح‬،‫ِخ ْن ِز ٍير‬
ِ ْ‫ل ِم خ‬
ُ ْ ُ ُ
1276. Ya‘lā b. Murra said: “I heard Abū Hurayra say about the person
who plays backgammon and bets on it, that he is like the person who
eats pig meat, and the one who plays it without betting is like the
person who dips his hand in pig blood. The person who sits looking at
it is like the person who looks at pig meat.” (Weak)
831
Al-Adab Al-Mufrad
ِ ‫ي ِق َم ًارا؛ َك‬
‫آكل‬ ُ ‫((الال ِع‬
ِ ْ‫ب بِ اْلفَ َّص ن‬ َّ َ َ‫اص ق‬
:‫ال‬ ِ ‫ َع ْن َعب ِد‬-‎١٢٧٧
ِ ‫اهلل ْب ِن َع ْم ٍرو ْب ِن ا ْل َع‬ ْ
ٌ ‫ َص ِح‬.))‫الغ ِام ِس َي َد ُه ِفي َد ِم ِخ ْن ِز ِير‬

‫يح‬ َ ‫ َك‬،‫ب بِ هما َغ ْي َر ِق َم ٍار‬
ُ ‫الال ِع‬ ِ ‫ل ِم‬
َّ ‫ َو‬،‫اخل ْن ِز ِير‬ ْ َ‫ح‬
1277. ‘Abdullāh b. ‘Amr b. al-‘As said: “The person who plays

with dice for a bet is like the person who eats pig meat. The person
who plays without betting is like the person who dips his hand in pig
blood.” (Authentic)
Commentary: See hadeeth no. 1269 above.
ِ ْ‫ال ْؤ ِم ُن ِم ْن ُج ْح ٍر َم َّرتَ ين‬ َ ‫اب‬

ُ ْ‫ال ُي ْلدَ ُغ م‬ ٌ ‫ َب‬-‎٦١٧
Chapter 617: A Believer Is Not Bitten From The Same Hole

Twice
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢٧٨
َ
‫((ال‬ :‫ال‬ َ ِ ‫ول‬ َ َ ََْ ْ َ
َ ‫َح فَ َل ْي‬
‫س‬ َ :‫و َس َّل َم‬‎َ ‫يح‬
ِّ ‫((م ْن َح َم َل َع َل ْي َنا‬
َ ‫السال‬ ٌ ‫ َص ِح‬.))‫ي‬
ِ ْ‫ال ْؤ ِم ُن ِم ْن ُج ْح ٍر َم َّر َت ن‬
ُ ْ‫ُي ْل َد ُغ م‬
ٌ ‫ َص ِح‬.))‫ِمنَّا‬
‫يح‬

believer is not bitten from the same hole twice.’ ” (Authentic)
Commentary: The hole is mentioned since most of what comes from it
rather harm than benefit. Explaining the hadeeth, Imam al-Khattaabee
(rahimahullah) said, “This expression is of information but it implies
command. That is, the believer should be wise and careful not to be hit due
to nonchalance and so, he is deceived one time after the other. That could be
from the aspects of religion as it could also be in worldly matters...” As for
the indifferent believer, he could be hit hard many times!
832
‫اب َم ْن َر َمى ِبال َّل ْي ِل‬
ٌ ‫ َب‬-‎٦١٨
Chapter 618: One Who Shoots At Night

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢٧٩
َ :‫ال‬
‫يح ِل َغ ْي ِر ِه‬ ِ ‫ال َأ ُبو َع ِبد‬
ٌ ‫ َص ِح‬.‫ ِفي إِ ْس َن ِاد ِه َن َظ ٌر‬:‫اهلل‬ َ َ‫س ِمنَّا)) ق‬ َّ
َ ‫َر َما َنا بِ الل ْي ِل فَ َل ْي‬
1279. Abū Hurayra said: “The Prophet  said, ‘Whoever shoots at
us at night is not one of us.’ ” (Authentic due to supporting proof)
Commentary: That is, the one who shoots in people’s direction at night. As
regards the expression, “...is not one of us”, it may means that, ‘he is not
acting in accordance with our Sunnah for it is not from our Sunnah to harm
fellow Muslims’, or ‘he is of the non-Muslims who direct harm towards the
Muslims.
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢٨٠
َ َ ََْ ْ َ
‫يح‬ َ ‫َح فَ َل ْي‬ ِّ ‫((م ْن َح َم َل َع َل ْي َنا‬
َ ‫السال‬ َ
1280. Abū Hurayra said: “The Messenger of Allah  said,

‘Whoever bears arms against us, is not one of us.’ ” (Authentic)
Commentary: However, it should be noted that, the fact that it is from the
ways of the non-Muslims to bear arm against Muslims does not mean that it
basically forms an act of disbelief. In his Saheeh, the author related that the
Prophet  said, “No one of you should point arm at his brother. He may
not know, the Satan may prompt his hand, and he so, he falls in a pit of the
Fire.”
833
Al-Adab Al-Mufrad
‫اهلل َع َل ْي ِه‬ ُ ‫ عن َأبِ ي موسى ر ِضي‬-‎١٢٨١
َ َ َ ُ ْ َ
1281. As No. 1280, from. Abū Mūsā, with a different isnād
ٍ ‫ض َع ْب ٍد ِب َأ ْر‬ ُ ‫اد‬
َ ‫اهلل َق ْب‬ َ ‫اب ِإ َذا َأ َر‬
َ ‫ض َج َع َل َل ُه ِب َها َح‬
‫اج ًة‬ ٌ ‫ َب‬-‎٦١٩
Chapter 619: When Allah Wants To Take The Soul Of One Of

His Slaves In Some Land, He Gives Him A Reason For Going
There
‫ال ال َّنبِ ُّي‬ ْ ‫ َو َكا َن‬- ‫ َع ْن َر ُج ٍل ِم ْن قَ ْو ِم ِه‬،‫يح‬
َ َ‫ت َل ُه ُص ْح َب ٌة – ق‬ َ ْ‫ َع ْن َأبِ ي م‬-‎١٢٨٢
ِ ‫ال ِل‬
ٍ ‫ض َع ْب ٍد بِ َأ ْر‬ ُ ‫ص َّلى‬
ُ ‫ ((إِ ذَ ا َأراد‬:‫اهلل ع َلي ِه وس َّلم‬
ٌ ‫ َص ِح‬.))‫اج ًة‬
‫يح‬ َ ‫ َج َع َل َل ُه بِ َها َح‬،‫ض‬ َ ‫اهلل قَ ْب‬ َ َ َ َ َ ْ َ َ
1282. Abūl Malīh narrated on the authority of a person from his tribe
(who was a Companion of the Prophet ) that: “The Prophet 
said, ‘When Allah wants one of His slaves to die in some land, he
makes a need for him (to go there).’ ” (Authentic)
834
‫ام َت َخ َط ِفي َث ْو ِب ِه‬
ْ ‫اب َم ِن‬
ٌ ‫ َب‬-٦٢٠
Chapter 620: One Who Blows His Nose In His Garment
:‫ال‬ ُ ‫بن ِس ِرين َأبِ ي ُهرير َة ر ِضي‬

َ َ‫ ث َُّم ق‬،‫ َأ َّن ُه مَ َت َّخ َط ِفي ث َْوبِ ِه‬:‫اهلل َع ْن ُه‬ ٍ
ِ ‫محمد‬ ‫ َع ْن‬-‎١٢٨۳
َ َ ََْ
ُ َ َ
،‫ي ُح ْج َر ِة َع ِائ َش َة َو مْ ِال ْن َب ِر‬ ْ ‫ َرأ ْي ُت ِني أ‬،‫ أ ُبو ُه َر ْي َر َة َي َت َم َّخ ُط ِفي ا ْل َك َت ِان‬،‫((بخ َبخ‬
َ ْ‫ص َر ُع َب ن‬ َ
ٌ ‫ َص ِح‬.))‫وع‬
‫يح‬ ُ ‫اجل‬ َّ ِ‫ َو َما بِ ي إ‬،‫ون‬
ُ ‫ال‬ َ ‫ َم ْج ُن‬:‫َّاس‬ ُ ُ‫َيق‬
ُ ‫ول الن‬
1283. Muhammad b. Sīrīn said: “Abū Hurayra blew his nose in his
garment and then said, ‘bakh, bakh! Now Abū Hurayra blows his nose
in cotton. Before, I was lying faint between the room of ‘Ā’isha and
the minbar (of the Prophet’s Mosque). People used to call me “Mad.”
but I was only hungry.’ ” (Authentic)
Commentary: Bakh, bakh is used to express surprise. The companion – 
– thanked Allah the Exalted for easing his affairs such that he could blow
his nose in cotton after he could only barely feed. However, in relation to the
chapter title, it demonstrates that, rather than harm others with phlegm we
should blow our noses in handkerchiefs or other similar things.
‫اب ا ْل َو ْس َو َس ِة‬
ُ ‫ َب‬-‎٦٢١
Chapter 621: Whispering
‫اهلل! إِ َّنا جَ ِن ُد ِفي َأ ْنفُ ِس َنا َش ْي ًئا َما‬

ِ ‫ول‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢٨٤
َ ‫ َيا َر ُس‬:‫اهلل َع ْن ُه قَ ا ُلوا‬
َ َ ََْ ْ َ
))‫ت ذَ ِل َك؟‬ َ :‫ال‬
ْ ُّ‫((أ َو قَ ْد َو َج ْد م‬ َ َ‫ ق‬.‫س‬ ْ ‫ب َأنْ َن َت َك َّل َم بِ ِه َوإِ َّن َل َنا َما َط َل َع‬
َّ ‫ت َع َل ْي ِه‬ ُّ ‫حُ ِن‬
ُ ‫الش ْم‬
ٌ ‫ َص ِح‬.))‫اإل َمي ِان‬

‫يح‬ ُ ‫اك َص ِر‬
ِ ‫يح‬ َ َ‫ ق‬.‫ َن َع ْم‬:‫قَ ا ُلوا‬
َ َ‫ ((ذ‬:‫ال‬
835
Al-Adab Al-Mufrad
1284. Abū Hurayra said: “Some people said, ‘Messenger of Allah, we

feel in ourselves something that we do not want to speak about, even
if we were to receive everything that the sun shines on.’ He asked,
‘Have you really felt like that?’ They said, ‘Yes.’ He said, ‘That is
clear belief.’ ” (Authentic)
Commentary: The hadeeth highlights the true Eemaan of the companions –
may Allah be pleased with them all. Clear belief is to believe and follow the
Messenger  in everything that he says, and not prefer or be deceived by
any other.
‫ إِ َّن َأ َح َد َنا‬:‫ال‬
َ َ‫ فَ ق‬،‫ت َأ َنا َو َخ ِالي َع َلى َع ِائ َش َة‬ َ َ‫ َع ْن َش ْه ٍر ْب ِن َح ْو َش ٍب ق‬-‎١٢٨٥
ْ ‫ فَ َك َّب َر‬:‫ال‬
‫ت‬ َ َ‫ َو َل ْو َظ َه َر َلقُ ِت َل بِ ِه؟ ق‬،‫آخ َر ُت ُه‬ ْ ‫ض ِفي َص ْد ِر ِه َما َل ْو َتك َّل َم بِ ِه ذَ َه َب‬
ِ ‫ت‬ ُ ‫َي ْع ِر‬
‫ان ذَ ِل َك‬ ُ ‫اهلل ص َّلى‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم َع ْن ذَ ِل َك فَ ق‬ ُ ‫ ُس ِئ َل َر ُس‬:‫ت‬
َ ‫ ((إِ ذَ ا َك‬:‫ال‬ َ ِ ‫ول‬ ْ ‫ ث َُّم قَ ا َل‬،‫ثَالثًا‬
َّ ِ‫س ذَ ِل َك إ‬
ٌ ‫ َض ِع‬.))‫ال ُم ْؤ ِم ٌن‬
‫يف‬ َ ‫ِم ْن َأ َح ِد ُك ْم فَ ْل ُي َك ِّب ْر َث‬
َّ ‫الثًا؛ فَ إِ َّن ُه َل ْن ُي ِح‬
1285. Shahr b. Hawshab said: “My maternal uncle and I visited

‘Ā’isha and said, ‘Sometimes something occurs in the heart to one of
us and if he spoke about it, that would be the end of his hopes for the
World Hereafter. If it were to be revealed, he would be killed for it.’ ”
Shahr said, “She said, ‘Allāhu Akbar, Allah is greater,’ three times.
And then she said, ‘The Messenger of Allah  was asked about
that and said, “If that happens to one of you, he should say, ‘Allah is
greater’ three times. Only a believer feels that.” ’ ” (Weak)
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ ُ ‫ عن َأ َن ٍس ب ِن م ِال ٍك ر ِضي‬-‎١٢٨٦
َ َ َ ْ ْ َ
ُ :‫ حتَّى يقُ و ُلوا‬،‫ون عما َلم ي ُكن‬
‫ فَ َم ْن‬،‫اهلل َخ ِال ُق ُك ِّل َش ْي ٍء‬ َ
َ َ ْ َ ْ َّ َ َ ‫َّاس َي ْسأ ُل‬
ُ ‫(( َل ْن َي ْب َر َح الن‬
ُ
ٌ ‫ َص ِح‬.))‫َخ َل َق اهلل‬
‫يح‬
836
1286. Anas b. Mālik said: “The Messenger of Allah  said, ‘People
will continue to ask about things that do not exist to such an extent
that they will say, “Allah created everything, so who created Allah?”
’ ” (Authentic)
Commentary: In a similar report collected in the two Saheehs it says, “When
that comes to him he should seek refuge with Allah and hold back (such
thoughts).” In another report such a person is asked to say: “Allahu Ahad.
Allahu as-samad. Lam yalid walam yoolad, walam yakun lahu kufwan Ahad
(Allah is One. Allah is the Self- Sufficient Master. He begets not, nor was He
begotten. And there is none co-equal or comparable to Him). Then he should
spit to his left three times and seek refuge against the Satan.” See Silsilat al-
Ahaadeeth is-Saheehah (118).
َّ ‫اب‬
‫الظ ِّن‬ ُ ‫ َب‬-‎٦٢٢
Chapter 622: Suspicion
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢٨٧
َ َ‫ال ج‬ ِ ‫ال ِد‬ َ ْ‫ب ح‬ َ َّ ‫الظ َّن؛ فَ إِ َّن‬
َّ ‫اكم َو‬
ُ
َ ‫ َو‬،‫ال َت َنافَ ُسوا‬
،‫ال َت َد َاب ُروا‬ َ ‫ َو‬،‫ت َّس ُسوا‬ َ ‫ َو‬،‫يث‬ ُ ‫الظ َّن أ ْك َذ‬ ْ ‫((إِ َّي‬
َ َ‫ال ح‬
ٌ ‫ َص ِح‬.))‫ إِ ْخ َوا ًنا‬- ‫اهلل‬
‫يح‬ ِ ‫اد‬َ ‫ َو ُكونُوا ِع َب‬،‫اغ ُضوا‬ َ ‫ َو‬،‫اس ُدوا‬
َ ‫ال َت َب‬ َ ‫ت‬ َ ‫َو‬
1287. Abu Hurayra said: “The Messenger of Allah  said, ‘Beware
of suspicion. Suspicion is the worst type of lie. Do not spy. Do not
fight each other. Do not try to ensnare each other (in sales). Do not
envy each other. Do not hate each other. O slaves of Allah, be as
brothers.’ ” (Authentic)
‫ام َر َأ ٍة ِم ْن‬ ُ ُ ‫ عن َأ َن ٍس ر ِضي‬-‎١٢٨٨

ْ ‫ َب ْي َن َما ال َّنبِ ُّي َص َّلى اهلل َع َل ْي ِه َو َس َّل َم َم َع‬:‫ال‬
َ َ ْ َ
‫((يا فُ ال َُن إِ َّن َه ِذ ِه‬ ُ ‫ فَ َدعاه ال َّنبِ ي ص َّلى‬،‫ إِ ذْ مر بِ ِه رج ٌل‬،‫ِنس ِائ ِه‬
َ :‫ال‬ َ ُّ ُ َ ُ َ َّ َ َ
837
Al-Adab Al-Mufrad
َ َ‫ ق‬،‫ت َأ ُظ ُّن بِ ِه فَ َل ْم َأ ُك ْن َأ ُظ ُّن بِ َك‬

َّ ‫ ((إِ َّن‬:‫ال‬
‫ان‬ ُ ‫ َم ْن ُك ْن‬:‫ال‬ َ ُ‫َز ْو َج ِتي ف‬
َ َ‫ال َن ٌة!)) ق‬
ٌ ‫ َص ِح‬.))‫آد َم َم ْج َرى الدَّ ِم‬

‫يح‬ َ ‫َي ْج ِري ِم ِن ْاب ِن‬
1288. Anas said: “While the Prophet  was with one of his wives, a
man passed by and the Prophet  called him and said, ‘So-and-so,
this is my wife so-and-so.’ The man said, ‘Whoever I might suspect,
I would not suspect you.’ The Prophet said, ‘Satan flows in the son of
Adam as blood flows.’ ” (Authentic)
َ ‫وق ِم ْن ُه ي َت َظنَّى حتَّى ي ِص‬

َّ ‫ير أ ْع َظ َم ِم َن‬
.‫الس ِار ِق‬ َ َ َ َ َ ْ‫ال م‬
ُ ‫ال ْس ُر‬ ُ ‫ َما َي َز‬:‫ال‬ ِ ‫ َع ْن َعب ِد‬-‎١٢٨٩
ٌ ‫َص ِح‬
‫يح‬
1289. ‘Abdullāh said” “The Person who has had something stolen
from him continues to be suspicious until he becomes worse than the
thief.” (Authentic)
Commentary: The narration shows the seriousness of suspicion; it could be
worse than theft!
َّ ِ‫ب إ‬
‫لي‬ ْ
ْ ‫((اك ُت‬ :‫ب إِ َلى َأبِ ي الدَّ ْر َد ِاء‬ َ َ
َ ‫ أ َّن ُم َع ِاو َي َة َك َت‬:‫ َع ْن بِ ال َِل ْب ِن َس ْع ٍد اْأل ْش َع ِري‬-‎١٢٩٠
َ َ‫اق َد َم ْش َق؟ َو ِمن َأ ْي َن َأ ْع ِرفُ ُه ْم؟ فَ ق‬
:‫ال ْاب ُن ُه بِ ال ٌَل‬ ُ ‫ َما ِلي َوفُ َّس‬:‫ال‬
َ َ‫ فَ ق‬.))‫اق َد َم ْش َق‬
َ ‫فُ َّس‬
َ ‫ال َو َأ ْن‬
!‫ت ِم ْن ُهم‬ ٌ ‫ْت َأ َّن ُه ْم فُ َّس‬
َّ ِ‫اق إ‬ َ ‫((م ْن َأ ْي َن َع ِل ْم‬
َ ‫ت؟ َما َع َرف‬ َ َ‫ ق‬،‫ فَ َك َت َب ُه ْم‬،‫َأ َنا َأ ْك ُت ُب ُه ْم‬
ِ :‫ال‬
َ ْ‫ َو َل ْم ُي ْر ِس ْل بِ َأ م‬.))‫ْاب َد َأ بِ َنف ِْس َك‬

ٌ ‫ َض ِع‬.‫س ِائ ِه ْم‬
‫يف‬
1290. Bilāl b. Sa‘d al-Ash‘arī said: Mu‘āwiya wrote to Abū

Dardā’, ‘Write down for me the erring people of Damascus.’
“Abū Dardā’ said, ‘What have I to do with the erring people of

Damascus and how would I know them?’ His son Bilāl said, ‘I will
838
write them,’ so he wrote them down. Abū Dardā’ said, ‘How do you
know? You would only know that they are erring people if you were
one of them. Begin with yourself!’ He did not send their names.”
(Weak)
.‫ال ْر َأ ِة زَ ْو َج َها‬ َ ْ‫اب َح ْل ُق ج‬

َ ْ‫ال ِار َي ِة َو م‬ ٌ ‫ َب‬-‎٦٢۳
Chapter 623: The slave-Girl And Wife Shaving the Husband
ْ َ‫اهلل ْب ِن ُعمر َو َج ِار َي ٌة ح‬

‫ت ِل ُق‬ ِ ‫ت َع َلى َعب ِد‬ َ َ‫ ق‬،‫ َع ْن َع ْب ِد ا ْل َع ِز ِيز ْب ِن قَ ْي ٍس‬-‎١٢٩١
َ َ ْ
‫يف‬ ِ ْ‫ُّور ُة َت ِر ُّق ج‬
ٌ ‫ َض ِع‬.))‫ال ْل َد‬ َ ‫ ((الن‬:‫ َوق َا َل‬،‫الش ْع َر‬
َّ ‫َع ْن ُه‬
1291. Abdul-‘Azeez b. Qays said: “I visited ‘Abdullāh b. ‘Umar

while a slave girl was shaving his hair. He said, ‘The lime depilatory
makes the skin supple.’ ” (Weak)
‫اب َن ْت ِف ْا ِإل ْب ِط‬

ُ ‫ َب‬-‎٦٢٤
Chapter 624: Plucking The Armpits

‫ ((ا ْل ِف ْط َر ُة‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٢٩٢
َ ‫ و َتق ِْليم ا‬،‫الش ِار ِب‬
.))‫ْأل ْظفَ ِار‬ َّ ‫ص‬ُّ َ‫ َوق‬،‫ف ا ِْإل ْب ِط‬ ُ ‫ْالس ِت ْح َد‬
ُ ‫ َو َن ْت‬،‫اد‬ ِ ْ‫ خ‬:‫َخ ْمس‬
ُ ‫ال َت‬
ُ َ ْ ‫ َوا‬،‫ان‬ ٌ
ٌ ‫َص ِح‬
‫يح‬
839
‫‪1292. Abū Hurayra said: “The Prophet  said, ‘The fitra (natural‬‬
‫‪state) consists of five: circumcision, shaving the pubic hair, plucking‬‬
‫” ’‪the armpits, trimming the moustache and clipping the nails.‬‬
‫س ِم َن‬ ‫اهلل ع ْنه‪ ،‬ع ِن ال َّنبِ ي ص َّلى ُ‬

‫اهلل َع َل ْي ِه َو َس َّل َم‪َ :‬‬ ‫‪ -‎١٢٩۳‬عن َأبِ ي ُهرير َة ر ِضي ُ‬
‫((خ ْم ٌ‬ ‫ِّ َ‬ ‫َ ُ َ‬ ‫ََْ َ َ‬ ‫َ ْ‬
‫ص َّ‬ ‫ف َّ‬ ‫ان‪ ،‬وح ْل ُق ا ْلعا َن ِة‪ ،‬و َتق ِْليم ا َ‬
‫ْأل ْظفَ ِار‪َ ،‬و َن ْت ُ‬ ‫ا ْل ِف ْطر ِة‪ :‬خْ ِ‬
‫الش ِار ِب))‪.‬‬ ‫الض ْب ِع‪َ ،‬وقَ ُّ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ال َت ُ َ َ‬ ‫َ‬
‫َض ِع ٌ‬
‫يف‬
‫)‪1293. As No. 1292, with a different isnād. (Weak‬‬
‫((خمس ِم َن ا ْل ِف ْطر ِة‪َ :‬تق ِْليم ا َ‬ ‫ُ‬ ‫َ‬

‫ْأل ْظفَ ِار‪َ ،‬وقَ ُّ‬
‫ص‬ ‫ُ‬ ‫َ‬ ‫‪َ -‎١٢٩٤‬ع ْن أبِ ي ُه َر ْي َر َة َر ِض َي اهلل َع ْن ُه‪ٌ ْ َ :‬‬
‫ان))‪َ .‬ص ِح ٌ‬
‫يح‬ ‫ف ا ِْإل ْب ِط‪َ ،‬و َح ْل ُق ا ْل َعا َن ِة‪َ ،‬و خْ ِ‬
‫ال َت ُ‬ ‫َّ‬
‫الش ِار ِب‪َ ،‬و َن ْت ُ‬
‫‪1294. It is an athar of Abū Hurayra, but the words are similar to Nos.‬‬
‫)‪1292 and 1293, and with a different isnād. (Authentic‬‬
‫اب ُح ْس ُن ا ْل َع ْه ِد‬
‫‪َ -‎٦٢٥‬ب ٌ‬
‫‪Chapter 625: Good Observance of Relations‬‬
‫اهلل َع َل ْي ِه َو َس َّل َم َيق ِْس ُم‬ ‫((ر َأ ْي ُ‬ ‫الطفَ ي ِل ر ِضي ُ‬
‫اهلل َع ْن ُه قَ َ‬ ‫‪َ -‎١٢٩٥‬ع ْن َأبِ ي ُّ‬
‫َّ َ‬ ‫ال‪َ :‬‬ ‫ْ َ َ‬
‫ام َر َأ ٌة‪ ،‬فَ َب َس َط َل َها ِر َد َاء ُه‪،‬‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ال ْع َرا َن ِة ‪َ -‬وأ َنا َي ْو َم ِئ ٍذ ُغال ٌَم أ ْح ِم ُل ُع ْض َو ا ْل َب ِع ِير ‪ -‬فَ أ َت ْت ُه ْ‬ ‫حَ ْ‬
‫ل ًما بِ جْ ِ‬
‫يل‪َ :‬ه ِذ ِه ُأ ُّم ُه َّال ِتي َأ ْر َض َع ْت ُه))‪َ .‬ض ِع ٌ‬

‫يف‬ ‫ت‪َ :‬م ْن َه ِذ ِه؟ ِق َ‬
‫قُ ْل ُ‬
‫‪840‬‬
1295. Abu’t-Tufayl said: I saw the Prophet  divide the meat at
al-Ji‘rana. At that time I was a boy and I carried the camel’s leg. A
woman came to him and he spread out his robe for her. I asked, ‘Who
is this?’ the reply was, ‘This is the woman who suckled him.’ ” (Weak)
‫ال ْع ِر َف ِة‬
َ ْ‫اب م‬
ُ ‫ َب‬-٦٢٦‎
Chapter 626: Recognition
ُ ‫ير! إِ َّن ِآذ َن َك َي ْع ِر‬ َِ ُ َ َ َ‫ ق‬:‫ير ِة ْب ِن ُش ْع َب َة‬

ْ ‫ أ‬:‫ال َر ُج ٌل‬ ِ ُ ْ‫م‬
‫ف ِر َجالًا‬ َ ‫ص َل َح اهلل اْألم‬ َ ‫ َع ْن الغ‬-‎١٢٩٦
ُ ‫ ((ع َذره‬:‫ال‬
َ ْ‫ند ج‬
‫ال َم ِل‬ َ ‫فة َل َت ْنفَ ُع ِع ْن َد ا ْل َك ْل ِب‬
َ ‫ َو ِع‬،‫العقُ ِور‬ َ ْ‫اهلل؛ إِ َّن م‬
َ ‫ال ْع ِر‬ َُ َ َ َ‫فَ ُي ْؤ ِث ُر ُه ْم بِ إِ ذْ ٍن ق‬
ٌ ‫ َض ِع‬.))‫ول‬
‫يف‬ ِ ‫الص ُئ‬
َّ
1296. Al-Mughīra b. Shu‘ba said: “A man said, ‘May Allah make
the Amīr thrive! Your chamberlain recognises certain men and gives
them preference with permission to enter.’ He said, ‘May Allah
excuse him! Recognition helps in the case of a voracious dog and an
attacking camel.’ ” (Weak)
َ ْ‫الص ْب َي ِان ِب ج‬
‫ال ْو ِز‬ ِّ ‫اب ُل َع ُب‬
ٌ ‫ َب‬‎
Chapter 627: Children Playing With Nuts
‫ون َل َنا ِفي ال ُّل َع ِب‬

َ ‫ص َح ُاب َنا ُي َر ِّخ ُص‬ َ َ ‫((ك‬ َ َ‫يد ال َن َخ ِعي ق‬
َ :‫ال‬ ِ ‫ َع ْن إِ ْبر ِاهيم بن َي ِز‬-‎١٢٩٧
ْ ‫ان أ‬ َ َ
ٌ ‫ َص ِح‬.‫لص ْب َي ِان‬
‫يح‬ ِ ‫ال َأ ُبو َعب ِد‬
ِّ ‫ َي ْع ِني ِل‬:‫اهلل‬ ِ ‫ َغ ِير ا ْل ِكال‬،‫ُك ِّل َها‬
َ َ‫ ق‬. ))‫َب‬
ْ
841
Al-Adab Al-Mufrad
1297. Ibrāhīm said: “Our elders used to allow us all sorts of playing
things except dogs. (Abū ‘Abdullāh said, ‘He meant the children.’)”
(Authentic)
Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) said, “The
author cited this narration under this section to show the permissibility of
children playing with nuts. However, it should not be along with betting and
it should not take much time so that they do not get used to that when they
mature, and so that it does not prevent them from acts of obedience they
should master and be nurtured upon. Allah Knows Best.”
‫ت َم َع ْاب ِن ُع َم َر َم َّر ًة‬ ُ ‫ َم َر ْر‬:‫ال‬ َ َ‫ ق‬،‫اخل ْي ِر ُي ْكنَّى َأ َبا ُعق َْب َة‬
َ ‫ َع ْن َشي ٍخ ِم ْن َأ ْه ِل‬-‎١٢٩٨
ْ
‫يف‬ ٌ ‫ َض ِع‬.‫اه ْم‬ ُ ‫ي فَ َأ ْع َط‬ِ ْ‫ فَ َأ ْخ َر َج ِد ْر َه َم ن‬،‫ون‬
َ ‫آه ْم َي ْل َع ُب‬ َ ْ‫ فَ َم َّر بِ ُغ ْل َم ٍة ِم َن ح‬،‫يق‬
ُ ‫ فَ َر‬،‫ال َب ِش‬ َّ ِ‫ب‬
1298. An old pious man with the kunya of Abū ‘Uqba said: “I once
passed with Ibn ‘Umar on the road. He passed by some Ethiopian boys
and saw them playing. He brought out two dirhams and gave them.”
(Weak)
ِ ‫لى َص َو‬ ُ ‫ َأ َّن ال َّنبِ ي ص َّلى‬،‫ عن ع ِائ َش َة‬-‎١٢٩٩

َ ‫ َك‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬
َ ْ‫احبِ ي َي ْل َع ن‬
‫ب‬ َّ ِ‫ب إ‬
ُ ‫ان ُي َس ِّر‬ َ َّ َ ْ َ
ٌ ‫ َص ِح‬.‫الص َغ ِار‬
‫يح‬ ِ ‫بِ ال ُّل َع ِب؛ ا ْلب َن‬
ِّ ‫ات‬ َ
1299. ‘Ā’isha, may Allah be pleased with her, said: “The Prophet
 used to call my small companions to me while they were playing
with dolls.” (Authentic)
842
َ ْ‫اب َذ ْب ُح ح‬
‫ال َم ِام‬ ٌ ‫ َب‬-‎٦٢٨
Chapter 628: Slaughtering Pigeons
‫اهلل َع َل ْي ِه َو َس َّل َم َر ُجلًا َي ْت َب ُع‬ ُ ‫ َر َأى َر ُس‬:‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-٠٠‎
َ َ ََْ ْ َ
ٌ ‫ َح َس ٌن َص ِح‬.))‫ان َي ْت َب ُع َش ْي َطا َن ًة‬

‫يح‬ ٌ ‫((ش ْي َط‬ َ َ‫ ق‬،‫ام ًة‬
َ :‫ال‬ َ ‫َح َم‬
1300. Abū Hurayra said: “The Messenger of Allah  saw a man
following a dove and said, ‘A Satan following a Satan.’ ” (Sound and
Authentic)
Commentary: Turning away from good is the lexical meaning of the word,
ash-Shatn, from which Shaytaan is coined. Thus, the one who followed the
dove, getting busy with that, being prevented from worship and beneficial
things lexically falls in the category. Likewise the cause of such distraction.
ِ ‫ال َأ َم َر بِ قَ ْت ِل ا ْل ِكال‬
،‫َب‬ َّ ِ‫ب ُجم َع ًة إ‬
ْ ُ ‫ال َي ْخ ُط‬
َ ‫ان‬
ُ ‫ان ُع ْث َم‬ َ
َ ‫((ك‬ :‫ال‬ َ ْ‫ َع ِن ح‬-‎١٣٠١
ٌ ‫ َض ِع‬.‫ال َم ِام‬
‫يف‬ َ ْ‫َوذَ ْب ِح ح‬
ِ ‫ان َي ْأ ُم ُر ِفي ُخ ْط َب ِت ِه بِ قَ ْت ِل ا ْل ِكال‬

‫ َوذَ ْب ِح‬،‫َب‬ َ ‫ت ُع ْث َم‬ ِ َ‫ م‬:‫ال‬
ُ ‫((س ْع‬ َ ْ‫ َع ِن ح‬-١٣٠١ ‫ث‬‎
ٌ ‫ َض ِع‬.))‫ال َم ِام‬
‫يف‬ َ ْ‫ح‬
1301. Al-Hasan said: “‘Uthmān did not speak on any Jumu‘a

without commanding the killing of dogs and slaughtering of doves.”
(Weak Chain)
Al-Hasan said: “I heard ‘Uthmān command in his khutba that dogs

should be killed and pigeons slaughtered.” (Weak Chain)
843
Al-Adab Al-Mufrad
‫اج ٌة َف ُه َو َأ َح ُّق َأ ْن َي ْذ َه َب ِإ َل ْي ِه‬ ْ ‫اب َم ْن َكا َن‬

َ ‫ت َل ُه َح‬ ٌ ‫ َب‬‎٦٢٩
Chapter 629: The Person Who Has A Need Is The Person With
The Greatest Right To Go Out For It
‫ فَ َأ ِذ َن َل ُه‬،‫اء ُه َي ْس َت ْأ ِذ ُن َع َل ْي ِه َي ْو ًما‬ َ ْ‫ َأ َّن ُع َمر ْب َن خ‬،‫ َع ْن َز ْي ِد ْب ِن ثَابِ ِت‬-‎١٣٠٢

َ ‫اب َج‬ َ
َ َ‫ فَ ق‬.‫ فَ َن َز َع َر ْأ َس ُه‬،‫َو َر ْأ ُس ُه ِفي َي ِد َج ِار َي ٍة َل ُه ُت َر ِّج ُل ُه‬
َ َ‫ فَ ق‬.‫ َد ْع َها ُت َر ِّج ُل َك‬:‫ال َل ُه ُع َم ُر‬
‫ َيا‬:‫ال‬
‫ َح َس ٌن‬.))‫اج ُة ِلي‬ َ ْ‫ ((إِ مَّ َنا ح‬:‫ال ُع َمر‬

َ ‫ال‬ ُ َ ‫ني! َل ْو َأ ْر َس ْل‬
َ َ‫ فَ ق‬.‫ج ْئ ُت َك‬‎ِ ‫ت إِ َل َّي‬ ُ ْ‫َأ ِمير م‬
َ ‫ال ْؤ ِم ِن‬ َ
1302. Zayd b. Thābit said that: “ ‘Umar b. al-Khattāb came to him

(Zayd) to see him one day and Zayd gave him permission to enter
while his head was in the hands of a slave-girl of his who was combing
his hair. He removed his head and ‘Umar said to him, ‘Let her comb
it.’ Zayd said, ‘Amīr al-Mu’minīn, if you were to send for me, I would
come to you.’ ‘Umar said, ‘It is my need.’ ” (Sound)
Commentary: The narration demonstrates the humility of ‘Umar () and
that the companions – radiya Allahu anhum – were full of respect for each
other. It also teaches that subordinates and students should respect their
superiors and teachers.
‫اب ِإ َذا تَ َن َّخ َع َو ُه َو َم َع ا ْل َق ْو ِم‬

ٌ ‫ َب‬-‎٦٣٠
Chapter 630: When Someone Spits While He Is With People
‫ َف ْل ُي َو ِار بِ َك َّف ْي ِه‬،‫ي َي َد ِي ا ْلقَ ْو ِم‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٣٠٣

َ ْ‫ إِ ذَ ا َت َن َّخ َع َب ن‬:‫ال‬ َ َ ََْ ْ َ
َّ ‫ال َي َرى َع َل ْي ِه َأث َُر‬

.‫الص ْو ِم‬ َ ‫ َحتَّى‬،‫ام فَ ْل َيدَّ ِه ْن‬
َ ‫ َوإِ ذَ ا َص‬،‫ض‬
َ ‫اع ُت ُه إِ َلى ا‬
ِ ‫ْأل ْر‬ َ ‫ن‬َ ُ‫َحتَّى َتقَ َع خ‬
ٌ ‫َض ِع‬
‫يف‬
844
1303. Abū Hurayra said: “when someone spits in the presence of
people, he should shade his mouth with his palm so that his spit falls
to the ground. When he fasts, he should oil himself so that the traces
of his fast are not seen on him.” (Weak)
‫اح ٍد‬ َ ‫الر ُج ُل ا ْل َق ْو َم‬

ِ ‫ال ُي ْق ِب ُل َع َلى َو‬ ُّ ‫ث‬َ ‫اب ِإ َذا َح َّد‬
ٌ ‫ َب‬-‎٦٣١
Chapter 631: When A Man Speaks To People, He Should Not

Turn To One Particular Person
َ ْ‫الر ُج ُل َأن‬
‫ال ُي ْقبِ َل‬ َّ ‫ث‬ َ ‫((كانُوا ُي ِح ُّب‬
َ َّ‫ون إِ ذَ ا َحد‬ َ َ‫يب ْب ِن َأبِ ي ثَابِ ٍت ق‬
َ :‫ال‬ ِ ِ‫ َع ْن َحب‬-‎١٣٠٤
‫ َح َس ٌن‬.))‫ َو َل ِك ْن ِل َي ُع َّم ُه ْم‬،‫اح ِد‬

ِ ‫الر ُج ِل ا ْل َو‬
َّ ‫َع َلى‬
1304. Habīb b. Abī Thābit said: “When a man spoke, his

turning to one particular man was not liked; it was preferred for him
to address everyone.” (Sound)
‫الن َظ ِر‬ ِ ‫اب ُف ُض‬

َّ ‫ول‬ ُ ‫ َب‬-‎٦٣٢
Chapter 632: Excessive Curiosity
ٍ ‫]بن َمس ُع‬

‫ َو َم َع ُه َر ُج ٌل ِم ْن‬،‫ود[ َر ُجلًا‬ ِ َ َ‫ َع ِن ْاب ِن َأبِ ي ا ْل ُه َذ ْي ِل ق‬-‎١٣٠٥
َ ‫ َع‬:‫ال‬
ْ ُ ‫اد َع ْب ُد اهلل‬
ْ ‫اهلل َل ْو َتفَ َّق َأ‬
‫ت‬ ِ ‫((و‬ ِ ‫ال َل ُه َعب ُد‬
َ :‫اهلل‬ ْ
ِ ‫ فَ َل َّما َد َخ َل الدَّ ار َج َع َل َص‬،‫ص َحابِ ِه‬
َ َ‫ فَ ق‬،‫اح ُب ُه َي ْن ُظ ُر‬ َ
َ
ْ ‫أ‬
َ ‫اك َك‬
‫ َح َس ٌن‬.))‫ان َخ ْي ًرا َل َك‬ َ ‫َع ْي َن‬
845
Al-Adab Al-Mufrad
1305. Ibn Abī’l-Hudhayl said: “ ‘Abdullāh [Ibn Mas’ud] visited

a man with one of his companions. When he entered the house, his
companion began to stare about. ‘Abdullāh said to him, ‘By Allah, it
would have been better for you if your eyes had been gouged out.’ ”
(Sound)
Commentary: That is, your eyes have been created to be used in obedience
to Allah the Exalted; but instead, it was been unnecessary employed in
something non-beneficial, and perhaps, sinful. As such that you don’t have
the eye is better than having it and making it engage in sin. The narration
disapproves curiously looking here and there. See hadeeth no. 1093.
‫ فَ َر َأ ْوا َع َلى َخ ِاد ٍم َل ُه ْم‬،‫اق َد َخ ُلوا ع َلى ْاب ِن ُع َم َر‬

ِ ‫ َأ َّن َنفَ ًرا ِم ْن َأ ْه ِل ا ْل ِع َر‬:‫ َع ْن َن ِاف ٍع‬-‎١٣٠٦
‫يح‬ َّ ‫ َما َأف َْط َن ُك ْم ِل‬:‫ال‬

ٌ ‫ َص ِح‬.‫لش ِّر؟‬ َ َ‫ فَ ق‬،‫ فَ َن َظ َر َب ْع ُض ُه ْم إِ َلى َب ْع ٍض‬،‫َط ْوقً ا ِم ْن ذَ َه ٍب‬
1306. Nāfi‘ said: A group of the people of Iraq visited Ibn ‘Umar.
They saw a gold neck-band on one of his servants (in Ibn ‘Umar’s
house) and they looked at each other. He said, ‘How quick you are to
detect evil!’ ” (Authentic)
َ ‫ول ا ْل َك‬
‫ال ِم‬ ِ ‫اب ُف ُض‬
ُ ‫ َب‬-‎٦٣٣
Chapter 633: Excessive Words
ٌ ‫ َض ِع‬.‫ول ا ْل َكال َِم‬

ِ ‫ال َخير ِفي فُ ُض‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٣٠٧
‫يف‬ َ ْ َ :‫ال‬ َ َ ََْ ْ َ
1307. Abū Hurayra said: “There is no good in excessive

words.” (Weak)
846
ِ :‫ال‬
‫((ش َر ُار‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٣٠٨
َ ِ ‫ َو ِخيار ُأ َّم ِتي َأ َح‬،‫ون‬
ٌ ‫ َص ِح‬.))‫اس ُن ُه ْم أ ْخالَقً ا‬ ُ ْ‫ م‬،‫ون‬ ُ ْ‫ م‬،‫ون‬ ِ ُ
‫يح‬ ُ َ َ ُ‫ال َتفَ ْي ِهق‬ َ ُ‫ال َت َشدَّ ق‬ ُ ‫أ َّمتي ال َّث ْرث‬
َ ‫َار‬
1308. Abū Hurayra said: “The Prophet  said, ‘The worst of my
community are those who talk a lot, those who go too far in what they
say and who fill their mouth with words. The best of my community
are the best of them in character.’ ” (Authentic)
ِ ْ‫اب ِذي ا ْل َو ْج َهين‬

ُ ‫ َب‬-‎٦٣٤
Chapter 634: The Two-Faced Person
ِ :‫ال‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٣٠٩
‫((م ْن‬ َ ِ ‫ول‬ َ َ ََْ ْ َ
ٌ ‫ َص ِح‬.))‫ال ِء بِ َو ْج ٍه‬
‫يح‬ َ ُ‫ي؛ َّال ِذي َي ْأ ِتي َهؤ‬
َ ُ‫ َو َهؤ‬،‫ال ِء بِ َو ْج ٍه‬ ِ ْ‫َّاس ذُ ْو ا ْل َو ْج َه ن‬
ِ ‫َش ِّر الن‬
worst person is someone who is two-faced. He is the person who
comes to a group of people with one face and another group of people
with another face.’ ” (Authentic)
847
Al-Adab Al-Mufrad
ِ ْ‫اب ِإ ْث ُم ِذي ا ْل َو ْج َهين‬

ٌ ‫ َب‬-‎٦٣٥
Chapter 635: The Sin Of The Two-Faced Person
ُ ‫س ْع‬ ُ ‫اس ٍر ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ ِ ‫ َع ْن َع َّم ِار ْب ِن َي‬-‎١٣١٠
َ َّ َ َ
‫ فَ َم َّر‬.))‫ام ِة ِم ْن َن ٍار‬
َ ‫ان َل ُه ِل َسا َن ِان َي ْو َم ا ْل ِق َي‬
َ ‫ َك‬،‫ي ِفي الدُّ ْن َيا‬ َ ‫((م ْن َك‬
ِ ْ‫ان ذَ ا َو ْج َه ن‬ ُ ُ‫َيق‬
َ :‫ول‬
‫ َح َس ٌن‬.))‫((ه َذا ِم ْن ُه ْم‬ َ ‫َر ُج ٌل َك‬
َ َ‫ ق‬.‫ان َض ْخ ًما‬
َ :‫ال‬
1310. ‘Ammār b. Yāsir said: “The Prophet  said, ‘The person
who has two faces in this world will have two tongues from the Fire
on the Day of Rising.’
A stout man passed by and (he) said, ‘This is one of them.’ ”

(Sound)
Commentary: The narration seriously condemns being double-faced and
indicates that such persons will be punished in the Fire in the manner they
employed their tongues while dealing with the people in the world. The
Prophet’s knowledge of such persons was through revelation and his pointing
at him would encourage the person to repent from the sin and further
discourage others from falling into the sin.
‫اس َم ْن ُي َّت َقى َش ُّر ُه‬ َّ ‫اب َش ُّر‬

ِ ‫الن‬ ٌ ‫ َب‬-٦٣٦‎
Chapter 636: The Worst Person Is The One From Whom Evil
Is Feared
ُ ‫ اس َت ْأذَ َن رج ٌل ع َلى ال َّنبِ ي ص َّلى‬:‫ت‬

‫اهلل َع َل ْي ِه‬ ُ ‫ عن ع ِائ َش َة ر ِضي‬-‎١٣١١
َ ِّ َ ُ َ ْ َ َ َ ْ َ
:‫ت‬ َ ‫ فَ َل َّما َد َخ َل؛ َأ‬.))‫ير ِة‬
ُ ‫ فَ قُ ْل‬،‫ال َن َل ُه ا ْل َكال ََم‬ ِ َ ‫ بِ ْئ‬،‫ ((ائ َْذنُوا َل ُه‬:‫ال‬
َ ‫س أ ُخو ا ْل َعش‬
َ َ َ‫َو َس َّل َم فَ ق‬
848
َ :‫ال‬
ِ ‫((أ ْي َع ِائ َش ُة! إِ َّن َش َّر الن‬
‫َّاس‬ َ ‫ ث َُّم َأ َل ْن‬،‫ت‬
َ َ‫ت ا ْل َكال ََم؟ ق‬ َ ‫ت َّال ِذي قُ ْل‬ ِ ‫ول‬
َ ‫اهلل! قُ ْل‬ َ ‫َيا َر ُس‬
َ
ٌ ‫ َص ِح‬.))‫اء فُ ْح ِش ِه‬
‫يح‬ َ َ‫ ِّاتق‬- ‫َّاس‬ ُ ‫َم ْن َت َر َك ُه الن‬
ُ ‫ أ ْو َو َد َع ُه الن‬- ‫َّاس‬
1311. ‘Ā’isha said: “A man asked permission to visit the Prophet

 and the Prophet said, ‘Give him permission. He is an evil brother
of his tribe.’ When the man entered, he spoke kindly to him. I said,
‘Messenger of Allah, you said what you said and then you spoke
politely to him?’ He said, ‘Ā’isha, the worst of men is the one people
leave alone fearing his coarseness.’ ” (Authentic)
Commentary: The hadeeth teaches that it is permissible to flatter someone
because of the evil consequences of doing otherwise. See hadeeth no. 314
َ ْ‫اب ح‬
‫ال َي ِاء‬ ُ ‫ َب‬-‎٦٣٧
Chapter 637: Modesty
َ ‫اء‬
‫ال‬ َ ْ‫ح‬ ُ ‫ال ال َّنبِ ي ص َّلى‬
:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬
َ َ‫ي ق‬ َ ‫ َع ْن ِع ْم َر‬-‎١٣١٢
ُ ‫((ال َي‬ َ ُّ ِ ْ‫ان ْب ِن ُح َص ن‬
َ ْ‫ إِ َّن ِم َن ح‬:‫ال ْك َم ِة‬

،‫ال َي ِاء َوقَ ًارا‬‎ ٌ ‫((م ْك ُت‬
ِ ْ‫وب ِفي ح‬ َ :‫ال ُب َش ْي ُر ْب ُن َك ْع ٍب‬ َّ ِ‫َي ْأ ِتي إ‬
َ َ‫ فَ ق‬.))‫ال بِ َخ ْي ٍر‬
َ ُ‫ َو ح‬،‫اهلل‬
‫تدِّ ث ُِني َع ْن‬ ِ ‫ول‬ِ ‫عن َر ُس‬ َ ‫ ُأ َحدِّ ث‬:‫ان‬
ْ ‫ُك‬ ُ ‫ال َل ُه ِع ْم َر‬ ً ‫ال َي ِاء َس ِك َي‬
َ َ‫ فَ ق‬.))‫نة‬ َ ْ‫إِ َّن ِم َن ح‬
ٌ ‫َص ِحيفَ ِت َك؟! َص ِح‬

‫يح‬
1312. ‘Imrān b. Husayn said: “The Prophet  said, ‘Modesty

brings nothing but good.’ ”
Bushayr b. Ka‘b said: It is written in books of wisdom: ‘Modesty

brings gravity. Modesty brings serenity.’ ”
849
Al-Adab Al-Mufrad
‘Imrān said, “I relate to you from the Messenger of Allah and you
relate to me from your book?!” (Authentic)
Commentary: Modesty will ever bring about good because it drives towards
abstinence from sin and adherence to obedience to Allah and His Messenger
(). The aversion of the companion –  – to Bushayr’s reference to a book
of wisdom is not from the angle of the content of the book but from the aspects
of citing it in connection with the statement of the messenger of Allah ().
‫ فَ إِ ذَ ا ُر ِف َع َأ َح ُد ُه َما ُر ِف َع‬،‫يعا‬
ً ‫ان قُ ِر َنا َج ِم‬
َ ‫اء َوا ِْإل َمي‬ َ ْ‫ ((إِ َّن ح‬:‫ال‬
َ ‫ال َي‬ َ َ‫ َع ِن ْاب ِن ُع َم َر ق‬-‎١٣١٣
ٌ ‫ َص ِح‬.))‫ْآلخ ُر‬
‫يح‬ َ ‫ا‬
1313. Ibn ‘Umar said: “Modesty and belief are both together. If one
of them is removed, then the other is removed.” (Authentic)
Commentary: See narrations in Chapter 271.
َ ْ‫اب ج‬
‫ال َف ُاء‬ ُ ‫ َب‬-‎٦٣٨
Chapter 638: Coarseness
‫اء‬ َ ْ‫ح‬ :‫ال‬ ُ ‫ ع ِن ال َّنبِ ي ص َّلى‬،‫اهلل ع ْنه‬

َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ب ْكر َة ر ِضي‬-‎١٣١٤
ُ ‫((ال َي‬ َ ِّ َ ُ َ َ َ َ َ ْ َ
ٌ ‫ َص ِح‬.))‫اء ِفي الن َِّار‬

‫يح‬ َ ْ‫اء ِم َن ج‬
َ ْ‫ َو ج‬،‫الفَ ِاء‬
ُ َ‫الف‬ ُ ‫الن َِّة َوا ْل َب َذ‬
َ ْ‫ان ِفي ج‬
ُ ‫ َوا ِْإل َمي‬،‫ِم َن ا ِْإل َمي ِان‬
1314. Abū Bakra said: “The Prophet  said, ‘Modesty is part of
belief. Belief is in the Garden. Foul language is part of coarseness and
coarseness is in the Fire.’ ” (Authentic)
850
ُ ‫ عن َأبِ ِيه ر ِضي‬،‫ال َن ِفي ِة‬
‫ان ال َّنبِ ُّي‬ َ :‫ال‬
َ ‫((ك‬‎ َ َ‫اهلل َع ْن ُه ق‬
َ َ ْ َ َّ َ ْ‫ َع ْن ُم َح َّم ٍد ْب ِن َع ِل ِّي ْاب ِن ح‬-‎١٣١٥
‫ إِ ذَ ا َم َشى َت َك َّف َأ؛ َك َأ مَّ َنا مَ ْي ِشي ِفي‬،‫ي‬
ِ ْ‫يم ا ْل َع ْي َن ن‬ ِ ُ ‫ص َّلى‬
ْ ‫اهلل َع َلي ِه وس َّلم َض ْخم‬
َ ‫ َعظ‬،‫الرأ ِس‬
َّ َ َ َ َ ْ َ
ً ‫ت َج ِم‬
‫ َح َس ٌن‬.))‫يعا‬ َ َ‫ إِ ذَ ا ا ْل َتف‬،‫ُص ُع ٍد‬
َ َ‫ت ا ْل َتف‬
1315. ‘Alī b. Abī Tālib said: “The Prophet  had a large head and
big eyes. When he walked, he bent forward as if he was walking down
a hill. When he turned around, he turned fully.” (Sound)
‫ْت‬ ْ ‫اب ِإ َذا َل ْم تَ ْس َت ْح ِي َف‬

َ ‫اص َن ْع َما ِشئ‬ ٌ ‫ َب‬-‎٦٣٩
Chapter 639: If You Are Not Modest, Then You Can Do

Whatever You Like

‫ ((إِ َّن‬:‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ ق‬:‫ال‬ ُ ‫ود ر ِضي‬
َ َ‫اهلل َع ْن ُه ق‬ ٍ َ
َ ُّ َ َ ‫ َع ْن أبِ ي ُم ْس ُع‬-‎١٣١٦
ُ َ
ٌ ‫ َص ِح‬.))‫ت‬
‫يح‬ َ ‫اص َن ْع َما ِش ْئ‬
ْ َ‫ ف‬،‫ إِ ذَ ا َل ْم َت ْس َت ْح ِي‬:‫َّاس ِم ْن َكال َِم الن ُُّب َّو ِة اْألو َلى‬
ُ ‫مِ َّما أ ْد َر َك الن‬
1316. Abū Mas‘ūd said: “The Prophet  said, ‘Part of what people
know of the words of early prophecy (of former prophets) is that if
someone is not modest, he can do whatever he likes.’ ” (Authentic)
851
Al-Adab Al-Mufrad
‫اب ا ْلغَ َض ِب‬

ُ ‫ َب‬-‎٦٤٠
Chapter 640: Anger
َ َ‫اهلل َع َل ْي ِه َو َس َّل َم ق‬ ُ ‫ عن َأبِ ي ُهرير َة ر ِضي‬-‎١٣١٧
ٌ ‫ َص ِح‬.))‫يد َّال ِذي مَ ْي ِل ُك َنف َْس ُه ِع ْن َد ا ْل َغ َض ِب‬

‫يح‬ َّ ‫ إِ مَّ َنا‬،‫الص َر َع ِة‬
ُ ‫الش ِد‬ ُ ‫الش ِد‬
ُّ ِ‫يد ب‬ َّ ‫س‬ َ ‫(( َل ْي‬
strong person is not the one who can knock people down. The strong
person is the one who controls himself when he is angry.’ ” (Authentic)
‫اهلل َأ ْج ًرا ِم ْن‬

ِ ‫((ما ِم ْن ُجر َع ٍة َأ ْع َظم ِع ْن َد‬ ُ ‫ ع ِن اب ِن عمر ر ِضي‬-‎١٣١٨
ُ ْ َ :‫ال‬ َ َ َ َ ُ ْ َ
ٌ َ‫ ِر َجا ُل ُه ِثق‬،‫وف‬
‫ات‬ َ ‫ُج ْر َع ِة َغ ْي ٍظ َك َظ َم َها َع ْب ٌد؛ ْاب ِت َغ‬
ِ ‫اء َو ْج ِه‬
ٌ ُ‫ َم ْوق‬.))‫اهلل‬
1318. Ibn ‘Umar said: “There is nothing that is swallowed which has
a greater reward with Allah than in the case of a slave (of Allah) who
swallows and contains his rancour out of the desire to please Allah.”
(Mawqoof, with reliable narrators).
Commentary: The statement is also authentically related from the Prophet
.
‫ول ِإ َذا َغ ِض َب‬

ٌ ‫ َب‬-‎٦٤١
Chapter 641: What Someone Should Say When He Is Angry
ُ ‫ب رجال َِن ِع ْن َد ال َّنبِ ي ص َّلى‬

، ‫اهلل َع َل ْي ِه َو َس َّل َم‬ َ َ‫ان ْب ِن ُص َر ٍد ق‬
َ ‫ َع ْن ُس َل ْي َم‬-‎١٣١٩
َ ِّ ْ :‫ال‬
ُ َ َّ ‫اس َت‬
ُ ‫ فَ َن َظر إِ َلي ِه ال َّنبِ ي ص َّلى‬،‫ ويحمر وجهه‬،‫فَ جع َل َأح ُد ُهما ي ْغ َضب‬
:‫ال‬ َ ُّ ْ َ ُ ُ ْ َ ُّ َ ْ َ َ ُ َ َ َ َ َ
852
َ َ‫ فَ ق‬.))‫الر ِج ِيم‬
‫ام‬ ِ ِ‫ َأ ُعوذُ ب‬:‫ب َهذ َا َع ْن ُه‬
َّ ‫اهلل ِم َن‬ َ
َ ‫((إِ ِّني أل ْع َل ُم َك ِل َم ًة َل ْو قَ ا َل َها َل َذ َه‬
‫الش ْي َط ِان‬ ِ ِ‫ َأ ُعوذُ ب‬:‫ قُ ْل‬:‫ال‬
َّ ‫اهلل ِم َن‬ َ َ‫ال؟ ق‬
َ َ‫ َت ْد ِري َما ق‬:‫ال‬
َ َ‫ فَ ق‬.‫الر ُج ِل‬ َ َ‫َر ُج ٌل إِ َلى ذ‬
َّ ‫اك‬
‫يح‬ ٌ ‫ َأ َم ْج ُن‬:‫الر ُج ُل‬
ٌ ‫ َص ِح‬.‫ون َت َر ِاني؟‬ َ َ‫ فَ ق‬.))‫الر ِج ِيم‬
َّ ‫ال‬ َّ
1319. Sulaymān b. Surad said: “Two men abused each other in the
presence of the Prophet  and one of them began to get angry and
his face became red. The Prophet  looked at him and said, ‘I know
some words that, if he says them, will remove this from him. They
are: “A‘udhu billāhi minash shaytānir Rajīm. I seek refuge with Allah
from the accursed Satan.’” A man went to that man and said, ‘Do you
know what he (the Prophet) said? He said, “You should say, ‘I seek
refuge with Allah from the accursed Satan.’ ” ’ The man said, ‘Do you
think I am mad?’ ” (Authentic)
‫اب َي ْس ُك ُت ِإ َذا َغ ِض َب‬

ٌ ‫ َب‬-‎٦٤٢
Chapter 642: A Person Should Be Silent When He Is Angry
َ َ ٍ ‫ َع ِن ْاب ِن َع َّب‬-‎١٣٢٠
ْ ‫اس ُك‬
))‫ت‬ َ ‫((وإِ ذَ ا َغ ِض ْب‬
ْ َ‫ت ف‬ َ :‫ات‬ َ ‫ َع ِّل ُموا َو َي ِّس ُروا)) َثال‬،‫((ع ِّل ُموا َو َي ِّس ُروا‬
ٍ ‫َث َم َّر‬ َ
ِ ْ‫َم َّر َت ن‬
1320. Ibn ‘Abbās said:. “The Messenger of Allah  said, ‘Teach
and make it easy. Teach and make it easy,’ three times. He went on,
‘When you are angry, be silent,’ twice.” (Authentic due to supporting
proof)
853
Al-Adab Al-Mufrad
َ ‫يب‬
‫ك َه ْو ًنا َما‬ َ ٌ ‫ ب‬-‎٦٤٣
َ ‫ب َح ِب‬
ْ ‫اب أ ْح ِب‬ َ
Chapter 643: Love The One You Love In Measure
‫ َه ْل‬:‫الب ِن ا ْل َك َّو ِاء‬ ُ ِ ‫ َع ْن ُعبي ٍد‬-‎١٣٢١

َ َ‫الك ْن ِد ّي ق‬
ْ :‫ت َعليًا َر ِض َي اهلل َع ْن ُه َيقُ ول‬
ُ ‫س ْع‬ َْ
،‫يض َك َي ْو ًما َّما‬ َ ‫ َع َسى َأنْ َي ُك‬،‫يب َك َه ْو ًنا َّما‬
َ ‫ون َب ِغ‬ َ َ َ َ‫َت ْد ِري ما ق‬
ْ ِ‫ال اْأل َّو ُل؟ ((أ ْحب‬
َ ِ‫ب َحب‬ َ
‫ َح َس ُن ِل َغ ْي ِر ِه‬.))‫يب َك َي ْو ًما َّما‬ َ ‫ َع َسى َأنْ َي ُك‬،‫يض َك َه ْو ًنا َّما‬
َ ِ‫ون َحب‬ ْ ‫َو َأ ْب ِغ‬
َ ‫ض َب ِغ‬
1321. ‘Ubayd al-Kindī said: “I heard’ ‘Alī say to Ibn al-Kawwā‘, ‘Do
you know what the early people have said? “Love the one you love in
measure. It may be that one day he will be the one you hate. Hate the
one you hate in measure. It may be that one day he will be the one you
love.” ’ ” (Sound due to proof in Mawqoof form).
It encourages being of the middle course in our love or hatred for

people, and alludes to the repercussions of conspiring with people
upon evil or divulging one’s secrets to people: the same persons may
hate us one day. Imam Hasan al-Basree (rahimahullah) would say:
“Love in measure and show hatred in measure. Some went to extremes
in love for some others and they were ruined (as a result), and some
were extreme in hatred for some people and became ruined.” The
statement is also authentically reported from the Prophet .
854
َ ‫ال َي ُك ْن ُبغْ ُض‬
‫ك تَ َل ًفا‬ َ ‫اب‬
ٌ ‫ َب‬-‎٦٤٤
Chapter 644: Do Not Let Your Anger Be Destruction
َ ‫((ال َي ُك ْن ُح ُّب َك َك َلفً ا َو‬

‫ال ُب ْغ ُض َك‬ َ ُ ‫اب ر ِضي‬
:‫ال‬ َّ َ ْ‫خ‬
َ َ ِ ‫ َع ْن ُع َم َر ْب ِن الط‬-‎١٣٢٢
‫ف‬ َ ‫ ((إِ ذَ ا َأ ْح َب ْب‬:‫ال‬
َ ‫ت َك ِلف‬
َ ‫ْت َك َل‬ َ َ‫اك؟ ق‬ َ ‫((ز ْي ُد ْب ُن َأ ْس َل َم)) َك ْي‬
َ َ‫ف ذ‬ َ :‫ت‬ُ ‫ فَ قُ ْل‬.))‫َت َلفً ا‬
ُ ‫ َص ِح‬.))‫ف‬
‫يح ا ِْإل ْس َن ِاد‬ َ ‫ت َأ ْح َب ْب‬
ِ ‫ت ِل َص‬
َ ‫احبِ َك ال َّت َل‬ َ ‫ َوإِ ذَ ا َأ ْب َغ ْض‬،‫الصبِ ِّي‬
َّ
1322. ‘Umar b. al-Khattāb said: “Do not let your love be a total
infatuation. Do not let your anger be destruction.”
Aslam asked, “How can that be?” ‘Umar replied. “That is when you
love, you are infatuated like a child, and when you hate, you desire
your companion’s destruction.” (Authentic Chain)
Commentary: Loving a person should be for the sake of Allah the Exalted;
likewise hating. However, some of the people develop unreasoning love for or
passion in people leading them to behave irrationally. Similarly, when they
dislike a person, they desire that such persons are put to destruction! These
two extremes demonstrate that their love and hatred are not for the sake of
Allah and this is disapproved – And the refuge is only with Allah.
All praise belong to Allah, and may His peace and blessings be upon
His Messenger, Muhammad, his companions, and those who follow
their footsteps until the Last Day. Amin.
Commentary by Abu Naasir, Ibrahim Abdur-Rauf.
855

Al Adab Al Mufrad Imam Al Bukhari

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The importance of sticking to correct moral norms cannot be

Al-Adab al-Mufrad contains these perfect morals of the Prophet

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We ask Allah – the Almighty - to make it a work done to seek His

Farid Ullah Bin Ahmed Hussein

Chapter 1: On The Words Of Allah The Exalted: “We Have

Chapter 2: On Dutifulness To One’s Mother 14

Chapter 3: On Dutifulness To One’s Father 16

Chapter 4: On Dutifulness To Parents, Even If Their

Chapter 5: On Kind Words To Parents 17

Chapter 6: On Repaying Parents 19

Chapter 7: Disobedience To Parents 22

Chapter 8: “Allah Curses Whoever Curses His Parents” 24

Chapter 9: On Being Dutiful To Parents As Long As That

Chapter 10: One Who Finds His Parents And (Despite

Chapter 11: Allah Will Prolong The Life Of Someone

Chapter 12: One Should Not Ask Forgiveness For His

Chapter 13: Kindness To The Non-Muslim Parent 30

Chapter 14: A Person Should Not Revile His Parents 33

Chapter 15: The Punishment For Disobeying Parents 34

Chapter 16: Making Parents Weep 35

Chapter 17: The Supplication Of Parents 35

Chapter 18: Offering Islam To A Christian Mother 38

Chapter 19: Dutifulness Towards Parents After Their Death 39

Chapter 20: Charitable Acts Towards Whom One’s Father

Chapter 22: Love Is Inherited 44

Chapter 23: A Man Should Not Call His Father By His

Chapter 24: Can A Man Call His Father By His Kunya? 45

Chapter 25: The Duty Of Maintaining Ties Of Kinship 46

Chapter 26: Maintaining Ties Of Kinship 47

Chapter 27: The Excellence of Maintaining Family Ties 50

Chapter 28: Maintaining Ties Of Kinship Will Prolong Life 52

Chapter 30: Being Dutiful To The Nearest Relative And

Chapter 31: Mercy Will Not Descend On People When

Chapter 32: The Sin Of Someone Who Severs Ties Of Kinship 56

Chapter 34: The One Who Maintains Ties Of Kinship Is

Chapter 35: The Excellence Of The One Who Maintains

Chapter 36:. Those Who Maintained Ties Of Kinship In

Chapter 37: Maintaining Ties Of Kinship With The Non-

Chapter 38: Learn Your Lineages So That You Can

Chapter 39: Can A Mawlā Say, “I Am From So And So”? 64

Chapter 40: The Mawlā Of A People Is One Of Them 65

Chapter 41: Whoever Cares For One Or Two Daughters 66

Chapter 42: Whoever Provides For Three Sisters. 68

Chapter 43: The Excellence Of Someone Who Looks

Chapter 44: One Who Dislikes A Man To Wish For The

Chapter 45: A Child Is A Cause Of Niggardliness And A

Chapter 46: Carrying A Child On One’s Shoulders 71

Chapter 47: The Child Is One’s Delight 72

Chapter 48: One Who Makes Supplication That His

Chapter 49: Mothers Are Merciful 75

Chapter 50: Kissing Children 76

Chapter 52: The Dutifulness Of A Father Towards His Child 79

Chapter 54: Mercy Consists Of A Hundred Parts 81

Chapter 55: The Recommendation To Be Kind To Neighbours 82

Chapter 56: The Neighbour’s Right 83

Chapter 57:One Should Begin With One’s Neighbour 84

Chapter 58: Give To The Neighbour Whose Door Is The

Chapter 61: A Muslim Should Not Sate Himself Without

Chapter 2: On Dutifulness To One’s Mother 14

Chapter 3: On Dutifulness To One’s Father 16

Chapter 5: On Kind Words To Parents 17

Chapter 6: On Repaying Parents 19

Chapter 7: Disobedience To Parents 22

Chapter 8: “Allah Curses Whoever Curses His Parents” 24

Chapter 13: Kindness To The Non-Muslim Parent 30

Chapter 14: A Person Should Not Revile His Parents 33

Chapter 15: The Punishment For Disobeying Parents 34

Chapter 16: Making Parents Weep 35

Chapter 17: The Supplication Of Parents 35

Chapter 18: Offering Islam To A Christian Mother 38

Chapter 19: Dutifulness Towards Parents After Their Death 39

Chapter 22: Love Is Inherited 44

Chapter 24: Can A Man Call His Father By His Kunya? 45

Chapter 25: The Duty Of Maintaining Ties Of Kinship 46

Chapter 26: Maintaining Ties Of Kinship 47

Chapter 27: The Excellence of Maintaining Family Ties 50

Chapter 28: Maintaining Ties Of Kinship Will Prolong Life 52

Chapter 32: The Sin Of Someone Who Severs Ties Of Kinship 56

Chapter 39: Can A Mawlā Say, “I Am From So And So”? 64

Chapter 40: The Mawlā Of A People Is One Of Them 65

Chapter 41: Whoever Cares For One Or Two Daughters 66

Chapter 42: Whoever Provides For Three Sisters. 68

Chapter 46: Carrying A Child On One’s Shoulders 71

Chapter 47: The Child Is One’s Delight 72

Chapter 49: Mothers Are Merciful 75

Chapter 50: Kissing Children 76

Chapter 52: The Dutifulness Of A Father Towards His Child 79

Chapter 54: Mercy Consists Of A Hundred Parts 81

Chapter 55: The Recommendation To Be Kind To Neighbours 82

Chapter 56: The Neighbour’s Right 83

Chapter 57:One Should Begin With One’s Neighbour 84

Chapter 63: The Best Of Neighbours 91

Chapter 64: The Good Neighbour 91

Chapter 66: That A Person Should Not Harm His Neighbour 93

Chapter 68: The Neighbour’s Complaint 97

Chapter 70: The Jewish Neighbour 100

Chapter 71: Nobility 101

Chapter 73: The Virtue Of Providing For Orphans 103

Chapter 74: The Virtue Of Providing For One’s Orphans 103

Chapter 77: Be Like A Merciful Father Towards Orphans 106

Chapter 79: On Upbringing The Orphan 109

Chapter 80: The Virtue Of One Whose Child Has Died 110

Chapter 81: One Whose Miscarried Child Dies 114

Chapter 82: On Being A Good Master 116

Chapter 83: On Being A Bad Owner 118

Chapter 84: Selling A Slave Among The Bedouins 120

Chapter 85: On Forgiving The Slave 121

Chapter 86: When A Slave Steals 122

Chapter 87: On The Slave Who Commits A Sin 123

Chapter 90: On Disciplining Servants 126

Chapter 92: Avoid Striking The Face 128

Chapter 94: The Qisas (Retaliation) Of The Slave 132

Chapter 95: On Clothing Slaves From The Clothes Oneself Wears 135

Chapter 96: Abusing Slaves 136

Chapter 97: Should A Person Help His Slave? 137

Chapter 98: Do No Burden A Slave With Work Beyond His Capacity 138

Chapter 103: When The Slave Is Sincere To His Master 144

Chapter 104: The Slave Is A Guardian 146

Chapter 105: The One Who Wished He Were A Slave 147

Chapter 106: One Should Not Say “Abdī: (My Slave)” 148

Chapter 107: Should One Say “Sayyidī: (My Master)”? 149

Chapter 108: A Man Is The Shepherd Of His Family 150

Chapter 109: The Woman Is A Shepherd 151

Chapter 112: The One Who Does Not Thank People 154

Chapter 113: A Man’s Assistance To His Brother 155

Chapter 115: Every Right Action Is Sadaqa 159

Chapter 116: Removing Harmful Things 161

Chapter 117: Good Words 163

Chapter 119: Going Out To An Estate 167

Chapter 120: A Muslim Is The Mirror Of His Brother 168

Chapter 121: Playing And Joking Which Is Not Permitted 170

Chapter 122: The Person Who Guides To Good 170

Chapter 123: Excusing And Pardoning People 171

Chapter 124: Cheerfulness Towards People 173

Chapter 125: Smiling 175

Chapter 126: Laughter 177

Chapter 128: The Person Who Is Consulted Is In A Position Of Trust 179

Chapter 129: Consultation 181