Complete - Zaad Al Maad

Contents
*, Contents
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Allah Has Accorded to Himself Goodness
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Regarding the Obligation to Know the Guidance of the Messenger A 19 Regarding His A Guidance in WO du' (Ablution) Regarding His A Guidance in Prayer Regarding His A, Guidance in Qiyam Al-Lail (The Night Prayer) Regarding His A Guidance in Friday Prayers and a Reference to its Special Characteristics 20 23 55 64
Regarding His Guidance During His Travels and His Acts of Worship Therein 85 Regarding His A Guidance in Reciting the Qur'an Regarding His A Guidance in Visiting the Sick Regarding His
Khawf)
90 93 104 107 113
Guidance in the Fear Prayer (Salah Al-
Regarding His A Guidance in Zakah Regarding His J Guidance in Voluntary Charity (Sadaqah AtTatawwu')
Provisions for the Hereafter (Abridged)
(..onlents
Regarding His kT" Guidance in Fasting Regarding His A Guidance in I'tikaf Regarding His A Guidancein Hajj and 'Umrah Regarding His A Guidance in Sacrificial Animals for Hajj (Hadi), Slaughtering for 'Bed (Udhiyah) and Sacrifice on the Occasion of a Child's Birth ('Aqeeqah)
116 125 128
Regarding His 'A Guidance in Peace and in Treaties, Treatment Accorded to Messengers From the Disbelievers, Taking the Jizyah, Treatment of the People of the Scripture and the Hypocrites and His Fulfillment of Agreements 323 Regarding His A Guidance in Dealing With the Disbelievers and the Hypocrites From the Start of His Mission Until He Met Allah, the Almighty, the All-powerful 340 Regarding the Conduct of His A Battles Regarding the Rulings Derived From This Battle 345 356
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Regarding His A Guidance in Slaughtering on the Occasion 169 of a Child's Birth ('Aqeeqah) 171 Regarding His A Guidance in Names and Agnomens Regarding His s; Guidance in Guarding His Words and 181 Choosing His Expressions With Care Guidance in Dhikr (Mentioning Allah's Regarding His 191 Name) 193 Regarding His A Guidance Upon Entering His House Regarding His A Guidance in Delivering Salutations of Peace, Asking Permission and Invoking Blessings on the Sneezer 203
Regarding the Battle of the Trench (Ghazwah Al-Khandaq) 379 Regarding the Story of Al-Hudaibiyyah 380 Regarding the Battle of Khaibar 389 Regarding the Great Victory Regarding the Battle of Hunain Regarding the Battle of At-Ta'if 396 401 406
Regarding His A Guidance in Giving Salutations of Peace to 211 the People of the Scripture 213 Regarding His A Guidance in Asking Permission Regarding His A Guidance in the Manners of Travelling 221 Regarding What Should be Said and Done by a Person Who 233 is Afflicted by Whispering Regarding Expressions Which He A Disliked to Hear Spoken 241 Regarding His A Guidance in Jihad and Battles Regarding the Building of the Mosque 245 290
An Indication of Some of the Benefits Which May be Derived From This Story 426 Regarding the Three Who Stayed Behind and They Were Ka'b Ibn Malik, Hilal Ibn Umayyah and Murarah Ibn ArRabee' 431 Regarding the Pilgrimage of Abu Bakr Regarding His A, Guidance in Treating Afflictions 446 457
Regarding His A Guidance With Respect to Prisoners of War 319
Regarding His A Guidance in the Treatment of Worry, Anxiety and Sadness 460 Regarding His A Guidance in the Treatment of Fear and Sleeplessness 467 Regarding His :A Guidance in Preserving Health 470 Regarding His A Guidance in His Judgements 477
V 7 ovisions for the Hereafter (Abridged)
Regarding His A Rulings on the Spoils of War Regarding His 0, Ruling on the Sharing of Property Regarding the Wisdom Behind not Killing or Imprisoning the Enemies' Messengers and in Repudiating the Treaties of Those With Whom He Had Made Them in Equality, if He Feared That They Would Invalidate Them Regarding His A Rulings on Marriage and Matters Relating to it
482 484
In the Name of Allah, the Most Beneficent, the Most Merciful.
All praise and thanks be to Allah for those beautiful Names and sublime Attributes which are His. We praise him for the plenteous 488 bounty and gifts which He has bestowed upon us; and we testify that none is worthy of worship except Allah, Most High Alone, without 492 equals or partners and we also testify that Muhammad is His slave and His Messenger, whom He sent with the most complete Law and i fie best of guidance may the Peace and Blessings of Allah be upon him and upon his family and Companions and those who conform to his path and follow his guidance forever and for all time. As for what follows: Verily, one of the mightiest of the Blessings which Allah has bestowed upon His slaves is that He sent this noble Messenger with guidance and the Religion of truth in order that it may supersede all other religions and completed through him His I iavour upon us and chose for his people Islam as their Religion and he granted them succession in the earth and granted authority for them to practise their Religion and gave them in exchange safety after their fear and all of this was from the blessing brought about due to their affirming the Oneness of Allah and obeying Him and their strict adherence to the guidance of His Prophet A, which is the best guidance. And since it was the condition of his followers may the Peace and Blessings of Allah be upon him that they followed his path, the scholars of the (Islamic) community have attached great importance to it and written down what they knew or what they deduced from Isis guidance Peace and Blessings of Allah be upon him for those who came after them regarding acts of worship, dealings and habits. And one of the most famous works written on this subject is the hook: Zad Al-Ma'ad Fee Hadi Khairil-Ibad which was compiled by the Scholar and researcher, the Imam, Ibn Qayyim Al-Jawziyyah may Allah have mercy on him and bestow on him a blessed abode for he has compiled and deduced that which would not have been easy for
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another and the book has been printed many times and widely distributed and (many people) have benefitted from it. And because he has discussed some of the topics in great detail and dwelt at great length on the differences of opinion and dealt with the evidences exhaustively, which might well be burdensome for one who is in a hurry, Allah has granted success to the Imam of this Najdi Da'wah, Shaikh Muhammad Ibn 'Abdul Wahhab may Allah have mercy on him in abbreviating it and he has been able to capture the essence of it and to sum it up in one small volume and to embody that which is important and that which was intended by the writing of the original work. And Allah has inspired the Islamic University of Imam Muhammad Ibn Sa'ild in Riyadh to take up the endeavour of keeping alive the heritage of the Shaikh may Allah have mercy on him by printing those of his works which have not previously been printed or renewing what has been lost of them in various fields of knowledge. The task of the aforementioned work: Zad Al-Ma'ad was given to me and two handwritten copies of it were found which were collected by the Saudi Library in Riyadh: The first of them was under number 48/ 86 which was completed by Yoosuf Ibn Muhammad Ibn 'Abdil Hadi in the year 1241 A. H. and its text is legible, but it is not without mistakes and some topics possibly as much as several pages are missing and we considered it to be the original due to its being preserved and none of its writing having been altered. As for the second copy, it is under number 49/86 and it was completed in the year 1237 A. H. and the writer did not give his name. It is more clearly and nicely written than the first and some correctors have added comments to it and has added and subtracted from it and appended many notes to it, most likely derived from Zad Al-Ma'ad and his intention in doing this was to complete the benefit of it and make the meaning clearer. There is also something missing from it, but it is less than the first. We have undertaken a comparison of the two works and where they differ in the text or in the correction, we have referred to Zad Al-Ma'ad and confirmed what is in it where the situation requires, when we
(4)111d not confirm that the wording was abbreviated and that the wri ter has changed the wording of the original. In such cases, we licive confirmed what is most fitting for the sentence and where we have found something missing from both copies, we have depended upon the second copy along with the original. A for the appendages and the additions which are in the margins of 1 1 ie second copy, we have removed them in most cases, especially at 1 he end of the book where they were numerous and we have confirmed them in some places in brackets in order to provide clarity. We did not see any benefit in pointing out every difference in the copies in the footnotes, unless there was some pressing need for it. We ask Allah that He make this abbreviated work of benefit, as He t tiade the original of it of benefit and that He reward its author and all or those who have striven to produce it and distribute it and that He prevent us not from His plenteous bounty for verily He is Near and fie answers (supplications). And may peace and blessings be upon our Leader, Muhammad and upon his family 14/10/1397 A. H. The Corrector, `Abdulltah Ibn 'Abdur-Rahrnan Ibn Jibreen.
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"In the Name of Allah, the Most Beneficent, the Most Merciful and in Him We Trust and it is He Who Protects Us." All praise and thanks be to Allah, the Lord of the worlds, and I testify that none has the right to be worshipped except Allah, Alone, without partners and I testify that Muhammad is His slave and His Messenger. As for what follows: Verily, all creation and choosing is in the Hands of Allah, Most Glorified, Most High; He, Most High says:
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"And they say: "Why is not this Qur'an sent down to some great man of the two towns (Makkah and Ta'if)?" Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks." [11 So He, Most Glorified has negated choice for them and informed us that that is for the One Who portions out for them their livelihood and He has raised some of them over others in rank. And in His Words: "Glorified and Exalted be He above all that they associate as partners with Him!", He declares Himself to be above all that their shirk [21 necessitates, such as their suggestion or their choice. And their shirk does not include an affirmation of the attribute of creation for anyone besides Him, so that it would be necessary for Him to declare Himself above it. And the Verse is mentioned after His Words: . Lt., "But as for him who repented (from polytheism and sins), believed (in the Oneness of Allah, and in His Messenger Muhammad';;), and did righteous deeds (in the life of this world), then he will be among those who are successful."r 31 And just as He created them, He chose from among them and that choice comes back to the Wisdom of Him, Most Glorified and His Knowledge as to who is worthy of it, not to the choice or suggestion of
I l l Sarah Az-Zukhruf 43:31-32 121 Shirk: Associating partners with Allah. 131 Sarah Al-Qasas 28:67
"And your Lord creates whatsoever He wills and chooses, no choice have they (in any matter). Glorified is Allah, and exalted above all that they associate (as partners with Him)." [11 and what is meant by choosing here is selecting and picking; and His Words: ;11 L./.40 "no choice have they (in any matter)." mean that they have no part in this choosing, so just as He is Alone in His Creating, so He is Alone in His Choosing, for He knows better regarding the circumstances of His Choice, as He, Most High says: "Allah knows best with whom to place His Message." {21 and as He, Most High says:
I 11 Sarah Al-Qasas 28:68 121 Sarah A1-An'am 6:124
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Provisions for the Hereafter (Abridged) 15
those people. And this choice in this world is one of the mightiest signs of His Lordship and the greatest evidences of His Oneness and His perfect Attributes and of the truthfulness of His Messengers O. And included in this is His selection from among the angels, as the Prophet (4) said: 4 L ,,;;:, 4AS:42.W 106
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L.4 "Oh, Allah! Lord of Jibreel, Meeka'41 and Israfeel, the Originator of the heavens and the earth, Knower of the unseen and the seen! You judge between Your slaves in the matters in which they used to differ; guide me by Your Leave to the truth in those matters in which there is differing, for verily You guide whomsoever You will to the Straight Path." El i Likewise is His choice of the Prophets from among the sons of Adam and His Choice of the Messengers from among them and His Choice of 'Llh,d 2Azm from them and they are the five mentioned in Siirahs Al-Ahzcib and Ash-Shuirci 121 and His choice of AI-Khaleelan from them: Abraham and Muhammad may the Peace and Blessings of Allah be upon both of them and upon all of the Prophets and Messengers. And included in this is His selection of the sons of Isma'eel from among the nations of the sons of Adam, then He chose from them Banu Kinanah from Khuzaimah, then He chose from the
'I Narrated by Muslim in his 'Saheeh' (770) regarding the prayer of the travellers in the Hadeeth of 'A'ishah ht, and by Abu 'Awanah. (2) A reference to the Words of Him, Most High:
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suns of Kinanah Quraish and from Quraish He chose Banu Hashim. Then from Banu Hashim, He chose the Leader of the children of Adam a Muhammad and He chose his people over all of the peoples of the world, as reported in 'Al-Musnad'i l I on the authority of Mu'awiyah Ibn Haidah 4- in a Marfu 421 form. "You complete (in Arabic: retina) seventy nations. You are the best of them and the most noble of them in Allah's Sight." 131 And it is reported in 'Musnad Al-Bazzar , in the Hadeeth of Abu AdDarda' "Verily, Allah, Most Glorified, Most High said to Jesus the son of Mary: "I will send after you a people who, when something which they like comes to them, praise Allah and thank Him and if something they dislike afflicts them, they hope for a reward (from Allah) and they patiently persevere without gentleness or knowledge" He (Jesus ['Isa a]) said: "Oh, Lord! How can they be without gentleness or knowledge?" He said: "I give them from My Gentleness and My Knowledge."
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'And (remember) when We took (33:7) and: "He (Allah) has ordained for you (42:13).
r Al-Musnad: Musnad AlImam Ahmad. 121 Marfu': With a chain of narrators connecting to the Prophet O. En In Imam Ahmad's 'Musnad', 5/5, printed by Al-Maktab Al-Islami, it says: "Waffaitum" (not "nifiina"). As for "TfUna", it is in another narration.
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Ch apter
Allah Has Accorded to Himself Goodness

And what is meant by this is that Allah, Most Glorified has chosen from every race the best of it and accorded it to himself, for He, Most Glorified, Most High does not love anything except that which is good and He does not accept words, deeds or charity except those which are good. And from this the signs of the slave's happiness and wretchedness are known, for nothing suits the good person except that which is good and he does not accept anything except it, nor does he feel at ease except with it, nor is his heart at rest except with it. He speaks good words which are the only words that ascend to Allah and he is the most averse to obscene words, lying, backbiting, talebearing, slander, false testimony and every kind of evil speech. Similarly, he does not like any deeds except the best of them and they are those upon whose goodness sound natural instincts are agreed, along with the Prophetic Laws and which are attested to by rational minds, such as his worshipping Allah, Alone, without partners and preferring His Pleasure to his own whims and desires and draws closer to Allah due to his striving and he behaves towards His creation in the best way he can, treating them as he would like them to treat him. His traits of character are the best, such as gentleness, dignity, patience, compassion, loyalty, honesty, a true heart, modesty and he protects his countenance from surrender or humility towards anyone besides Allah Likewise, he does not choose any but the best and purest of foods, which are those that are lawful and wholesome and nourish the body
and the mind in the best way without causing any ill-effect to the body. Nor does he select except the best of women as a wife, nor as friends and companions except those who are good. Such a person is one of those of whom Allah said: ):(<11:2 (6-r Dull
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"Those whose lives the angels take while they are in a pious state (i.e. pure from all evil, and worshipping none but Allah Alone) saying (to them): "Salamun 'Alaikum (peace be on you) enter you Paradise, because of that (the good) which you used to do (in the world)." (1) to whom the guardians of Paradise say: and
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enter here to abide therein forever." [2) And the use of the letter (Fa') in the Verse implies causality, i.e. because of your good deeds, enter it. And Allah, Most High says: Stal il a
"Salamun 'Alaikum (peace be upon you)! You have done well, so
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"Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women): such (good people) are innocent of (every) bad statement which they say; for them is forgiveness, and Rizqun Kanm (generous provision, i.e. Paradise)." [3)
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Siirah An-Naha 16:32
Siirah Az-Zumar 39:73 E51 Singh An-Na r 24:26
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This Verse has been explained as meaning that evil words belong to evil people and good words belong to good people. It has also been explained as meaning that good women are for good men and vice versa and (in fact,) it includes this meaning and others. And Allah, Most Glorified has placed all manner of good in Paradise due to and all manner of evil in the Fire, so the former is an abode which was chosen for good, while the latter is an abode which was chosen for evil. And there is an abode in which good and evil are mixed and that is this abode (i.e. the life of this world). So when the Appointed Day comes, Allah will distinguish between the evil and the good and then the matter will rest upon two abodes only. And what is meant is that Allah has made signs for the wretchedness and happiness by which they are known. And there might be two components in a man (i.e. good and evil), so whichever of them is preponderant, he belongs to its people; so if Allah wishes good for His slave, He will purify him before death and he will not require cleansing by the Fire. The Wisdom of Him, Most High rejects that He should make the slave to be accompanied in his abode by his evil deeds and so He places him in the Fire in order to cleanse him of sins. And the time for which he will remain in the Fire is dependent upon the rapidity or slowness with which the sins are removed. But since the polytheist is evil by nature, the Fire does not cleanse him, just as if a dog enters the sea (it is not cleansed), while because the Believer is free from sins, the Fire is forbidden to him, since there is nothing in him which necessitates cleansing; so Glorified be He Whose Wisdom overwhelms the minds.
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Regarding the Obligation to Know the Guidance of the Messenger SI

From here it is understood the overriding necessity for the slaves to know the Messenger *, and the Message which he brought, because there is no path to success except at his hands, nor to know good from evil except through him, so no matter how urgent the need or how great the necessity, the need of the slave for the Messenger', is far above it. And what is your opinion regarding one whose guidance is concealed from you and whose message corrupts your heart in a moment? But only a living heart feels this, for a wound is not felt by a dead man.E 11 And if happiness is dependent upon his guidance, then it is incumbent upon every person who loves salvation for himself to know his guidance and his life story (Seerah) and all his affairs in order to avoid the path of the ignorant. And the people in this matter vary between those with a little knowledge, this with much knowledge and those who know nothing whatsoever; and Bounty is in Allah's Hand, He gives it to whom He wills and Allah is the Owner of great Bounty
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E l] The end of a verse of poetry by Al-Mutanabbi: That begins:.Whoever dwells in disgrace, gets used to it.
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or ordinary socks and he would wipe over his ears both outside and in along with his head. And every Hadeeth reported concerning the Adhkarf il of ablution is a lie except saying "Bismillah" (In the Name of Allah) at the beginning of it and the words:
Regarding His
Wildu' (Ablution)
A Guidance in
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He used to perform ablution for every prayer most of the times, although sometimes he might pray with one ablution. Sometimes he would perform ablution with a Muddil of water, sometimes with two thirds of a Mudd and sometimes more. And he was the most frugal of the people in pouring water for ablution and he warned his people against wasting it. It has been authentically reported from him that he performed ablution washing each limb once, twice and three times. Sometimes he would wash some limbs twice and others three times, and he would rinse his mouth (Madmadah) and sniff water into his nose (Istinshaq) sometimes with one handful of water, sometimes with two and sometimes with three and he used to combine the rinsing of the mouth and the sniffing of water into his nose (i.e. he used to do both with the same handful of water); and he used to sniff the water with his right hand and expel it (Istinthar) using his left hand. Sometimes he would wipe over the whole of his head and sometimes he would pass his hands back and forth, but it has not been authentically reported from him that he ever wiped over only a part of his head. But if he wiped over his forelock, he would complete the wiping over his headdress. He never performed ablution without rinsing his mouth and sniffing water into his nose and it has not been recorded from him that he even once abandoned them. Likewise, he never even once abandoned the sequence of actions and continuity in ablution. And he would wash his feet if they were not in leather socks
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"Ash-hadu Alla Ilaha Illallahu Wandahu La Shareeka Lahu Wa Ashhadu Anna Muhammadan 'Abduhu Wa Rasifluh. Alldhumatalnee Minat-Tawwabeen Waj'alnee Minal-Mutatahhireen"
"(I testify that none is worthy of worship except Allah, Alone and I testify that Muhammad is His slave and His Messenger. Oh, Allah! Make me one of those who turn [to You] in repentance and make me among those who purify themselves)." There is another Hadeeth in 'Sunan An-NasaT :
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"Subhanakallahumma wa behamdika Ash-hadu Alla Ilaha Illa Anta Astagfiruka, wa Atubu Ilaika"
"(Glory be to You, oh, Allah and praise and thanks. I testify that none is worthy of worship except You. I seek forgiveness from You and I turn to You in repentance)." He never said at the beginning of it: "I make the intention", nor did any of the Companions 4, ever did so; and he never repeated the washing of his limbs more than three times. Likewise, it has not been authentically reported from him that he washed above the elbows or the ankles, nor was it his habitual practice to dry his limbs. He used to run his fingers through his beard sometimes, but it was not his regular practice to do so. He also used to wash between his
I" Adhkar: (sing. Dhikr) mentioning Alldh's Name using a certain formula.
Mudd: A measure of twothird of a kilogram (approx.)
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fingers and toes, but he did not always do so. As for moving the ring, a weak Hadeeth has been reported in this regard. It has been authentically reported from him that when at home and when traveling, he would wipe over his socks: The time for the resident being a day and a night and for the traveller three days and three nights. He used to wipe over the tops of his leather socks and he wiped over his ordinary socks and he wiped over his headdress and his forelock, contenting himself with that; it is possible that this was only in special circumstances dictated by need and it is also possible that it is general and this is more likely. He did not act at variance with the circumstances of his feet; rather, if they were encased in leather socks, he would wipe over them and if they were uncovered, he would wash them. He would perform Tayammum by striking the ground upon which he intended to pray once for his hands and his face?' regardless of whether it was dust, soil or sand. And it has been authentically reported from him that he said: :316.1.6 502.;;; .85t,',31 jiif "Wherever any man from amongst my people happened to be when the time for prayer overtook him, he has his mosque and his means of purifying himself." When he traveled with his Companions * during the Tabuk campaign, they crossed those sands and their water became scarce and it was not reported from him that he carried dust with him, nor did he order it and nor did any of his Companions do so; and if anyone thinks upon this, he must affirm that he performed Tayammum with sand. It has not been authentically reported from him that he performed Tayammum for every prayer (i.e. that he renewed it), nor that he ordered it; indeed, he declared it to be general and affirmed that it took the place of ablution.
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Regarding Hiss Guidance in Prayer

When he stood up to pray, he would say: 'Allau Akbar" (Allah is Most Great) and he would not say anything before it, nor did he pronounce the intention and none of the Tahiti:m 111 or the four Imams [23 recommended it. It was his custom to enter Ihram [31 by saying: "Alleihu Akbar" and nothing else; and at the same time, he would raise his hands up to the lobes of his ears with his fingers extended and facing towards the Qiblahr il l and it has also been narrated: "up to his shoulders." Then he would place his right hand on the back of his left hand (between the wrist and the forearm, and it has not been authentically reported where he used to place them, but Abu Dawild reported from 'Ali that he said: "When praying, the Sunnah is to place the (right) hand over the (left) hand below the navel." [51 He used to begin the prayer sometimes by supplicating thus:
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Narrated by Al-Bukhari and Muslim on the authority of 'Ammar Ibn Yasir 4.
Tabiiin: Those who heard from the Companions s and died as Muslims. The four Imams: Abu Haneefah, Malik, Ash-Shafi'i and Ahmad. Ihram: The inviolable state of prayer in which it is not permissible to do or say anything except what is prescribed for the prayer 141 Qiblah: The direction towards which Muslims pray i.e. the Ka'bah in Makkah. 141 This is an addition to the text of 'Zad AlMa'ad' by the compiler and it is a weak Hadeeth; see 'Nail AlAwtar' (by Ash-Shawkani), vol. 2, pages 207-211.
121 131
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front of his face, but this had not been confirmed. 1 I The best Hadeeth which exists in this matter is that of 'A'ishah4j, which is in the ISunant [21 but it is with regard to standing in prayer at night and it has some weakness in it, because it does not clearly state that he made only one Tasleem. He used to supplicate during his prayers, saying:
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"Allahumma, Innee A'adhu Bika Min 'Adhabil- -Qabri Wa A'adhu Bika Min Fitnatil Maseehid-Dajjali Wa A'ficihu Bika Min FitnatilMahya Wal-Mamati, Allaumma Innee A'adhu Bika Minal-Ma'thami Wal-Maghram"
"Oh, Allah! I seek refuge with You from the punishment of the grave and I seek refuge with You from the trial of AlMaseeh AdDajjal and I seek refuge with You from the trial of life and death. Oh, Allah! I seek refuge with You from sin and debt." 131 He also used to say in his prayers: ..! a. ,; -t)
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"Allcihummag hfir Lee Dhanbee Wa Wassi' Lee Fee Daree Wa Bank Lee
Feema Razaqtanee"
"Oh, Allah! Forgive me my sins and widen for me my abode and bless me in that by which You sustain me" And he used to say:
In fact, this Hadeeth was narrated by Ahmad, Ibn Khuzaimah, Al-Baihaqi, Al-Hakim, who declared it to be authentic and Az-Zahabi concurred with this. [21 Sunan: The books of Hadeeth compiled by At-Tirmidhi, Abu Dawfid, Ibn Majah, An-Nasa'i [3] Narrated by Al-Bukhari and Muslim.
Religion) and that You make me constant in integrity and I ask You that You make me thankful for Your Blessings and make me to worship You in the best way; and I ask You for a sound heart and I ask You for a truthful tongue and I ask You to give me from what You know to be good and I seek refuge with You from what You know to be evil and I seek forgiveness what You know."E l l And all of the supplications (in prayer) which have been preserved are in the form of the first person singular. When he stood in prayer, he would lower his head, according to Imam Ahmad and when making the Tashahhud, he would not extend his gaze beyond his pointing finger. Allah made him find joy and peace in prayer and he used to say: "Oh, Bile! Gladden us with the prayer." [21 But this did not prevent him from observing those whom he led in prayer, in spite of the complete presence of his heart (in the prayer). He used to enter the prayer wishing to prolong it, but would hear the cry of a child and shorten it, fearful that he would burden his mother. Similarly, he would offer an obligatory prayer holding Umamah his granddaughter, on his shoulder; when he stood up, he would carry her and when he bowed or prostrated, he would put her down.
I' I Narrated by At-Tirmidhi, An-Nasa'i and Ahmad 121 Narrated by Abu Daweid and Ahmad
"Alla humma Innee As'alukath-Thabata Fil-Amri Wal-Azeemata 'Alar-Rushdi Wa As'aluka Shukra Ni'matika Wa Husna lbadatika Wa As'aluka Qalban Saleeman Wa As'aluka Lisanan Sadiaan Wa As'aluka Min Khairi Ma Tallamu Wa A'adhu Bika Min Sharti Ma Tallamu Wa Astaghfiruka Lima Tallam" "Oh, Allah! I ask that You make me firm in the affair (i.e. of my
46 Provisions for the Hereafter (Abridged)
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dislike that anyone should walk in the mosque wearing shoes and some might even consider this to be one of the greatest of major sins, let alone praying in them. zl Qunt: Raising the hands and supplicating for the Muslims or against their enemies in the final Rak'ah of the prayer. 131 Sahfir: A light meal taken before fasting commences. [41 According to the Hadeeth narrated by Muslim on the authority of Abu Hurairah "Allah descends (in a manner befitting His Majesty) to the lowest heaven every night when half of the night or two-third of it is over and says: "Is there anyone asking who may be given? Is there anyone supplicating who may be answered?"
And he would pray and Al-Hasan and Al-Husain would come and climb his back, so he would prolong his prostration, disliking to throw them off his back. And he would pray and 'A'ishah 4, would come and he would open the door for her, then return to his place of prayer. And he used to return salutations of peace by indicating with his hand. As for the Hadeeth which states: "Whoever indicated (with his hand) during his prayer must repeat it," it is baseless. He used to blow during his prayer, according to Imam Ahmad, and he would cry during it and he would clear his throat when necessary. Sometimes he would pray barefoot and at other times wearing shoes. Ell And he ordered his Companions to pray in their shoes in order to be different from the Jews. Sometimes he would pray wearing a single garment and sometimes two garments and this was more common. He performed QunUtt 21 in the Fajr prayer after the Rula for a month then he stopped it; and his QunUt was due to some temporary circumstances and once they had been lifted, he would stop it. His guidance was to perform Qunia due to some particular calamities and not to do so when there were none and he did not perform it only during the Fajr prayer. Indeed, most of his Qumit was performed during it due to its being prescribed to make it long and due to its being close to early dawn (Sahar)E 3 and the time when supplication is answered and the time of Allah's Descent.E 41 P1 This is something which few people do nowadays; indeed, most people
It has been confirmed from him that he said: "I am only a human being like you: I forget as you do, so if I forget, remind me."E 1 I And his forgetfulness was a completion of (Allah's) Favour upon his community and the perfection of their Religion in order that they may emulate him, for he stood up after praying two Rak'ahs of a four Rak'ah prayer and when he had completed his prayer, he prostrated before making the Tasleem, from which it was inferred that whoever leaves a portion of the prayer which is not a pillar (Rukn) should prostrate for it before making the Tasleem. It has also been taken from some sources that if he forgot that and had begun a pillar, he would not return to it. And he made the Tasleem after praying two Rak'ahs of one of the afternoon prayers, then he spoke, then he completed it, then he made the Tasleem, after which, he prostrated, then made the
Tasleem (again).
And he prayed and made the Tasleem and left while one Rak'ah remained of the prayer and Talhah 4 said to him. "You have forgotten a Rak'ah," so he entered the mosque and ordered Bilal to call the lqamah, then the people prayed one Rak'ah. (Narrated by Ahmad) And he prayed five Rak'ahs in the Zuhr prayer and they said: "You have prayed five." So he prostrated after making the Tasleem." 121 And he prayed three Rak'ahs in the 'Asr prayer, then entered his house and the people reminded him, so he went out and prayed one Rak'ah with them, then he made the Tasleem, then he prostrated, then he made the Tasleem (again)9 1 This is the total of what has been reported from him (in this matter)
I I I Narrated by Al-Bukhari, Muslim, Abu Dawild, An-Nasa'i and Ibn Majah. 121 Narrated by Al-Bukhari, Muslim, the compilers of the 'Sunan' and Ahmad. 111 Narrated by Muslim.
48
49
and they are five situations. It was not a part of his guidance to close his eyes in prayer and this was disliked by Ahmad and others, for they said: "It is one of the actions of the Jews." A number of scholars permitted it, but the correct view is that keeping them open is better if it does not detract from the required humility of prayer; but if it prevents one from achieving humility, due to the presence of ornaments and other thing (which distract the worshipper), then it is not disliked. After making the Tasleem, he would seek forgiveness three times (saying: 'Astaghfirullah" [I seek forgiveness from Allah]), then he would say: .. 15kiliI Ill; H jl q.5k...,.. I
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without partners, His is the Dominion and to Him are due all praise and thanks and He is Able to do all things."En
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AlMhumma La Mani'a Lima Aitaita Wa La Mu' tiya Lima Mana'ta Wa La Yanfa'u Zal-Jaddi Minka Al-Jaddu, Wa La Hawla Wa La Quwwata Ilia Billahi, La Ilaha Illallahu, Wa La Na'budu Illa Iyyahu LahunNi'matu Wa Lahul-Fadlu Wa Lahuth-Thana'ul Hasanu, La Ilaha Illallahu Mukhliseena Lahud-Deenu Wa Law Karihal-Kaftrien"
"Allaumma Antas-Salamu Wa Minkas-Salamu Tabarakta Ya DhalJalali Wal-Ikram"
"Oh, Allah! You are Peace and from You comes Peace, Most Blessed are You, oh, Owner of Majesty and Honour!" [11 And he would not remain facing the K'abah for longer than it took to say this, but would hasten to turn towards the worshippers. And he would turn to his right and to his left, then he would face towards the worshippers in front of him and he would not single out any particular direction in preference to the others. When he offered the Fajr prayer, he would remain in the place in which he had prayed until the sun had completely risen. At the end of his obligatory prayers, he would say: j 4:U.-Z.:II :C15 c)lP.11 ) c al J 41 y o f j2111 .41 al l )1.
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"Oh, Allah! There is none who can withhold what You have given and there is none who can give what You have withheld nor can the possessions of an owner benefit him in front of You and there is no power and no strength save in Allah; none has the right to be worshipped except Allah and we worship none save Him. All Blessings and Bounty belong to Him and all beautiful praises are due to Him; none has the right to be worshipped except Allah with sincerity towards Him in Religion, even though the polytheists may detest it." (21 And he encouraged his people to say at the end of the obligatory prayers: "Subhanallahi" (Glorified is Allah) thirty-three times, 'AlHamdu Lillahi" (All praise and thanks be to Allah) thirty-three times, "Allithu Akbaru" (Allah is Most Great) thirty-three times and to complete the hundred by saying: j c i S 1 aly c:01:31 al cal
I y 1 ;II 4:1
;!.4i :4 ul5 (* "La Ilaha Illallahu Wandu La Shareeka Lahu, Lahul-Mulku Wa Lahul-Hamdu Wa Huwa 'Ala Kulli Shay'in Qadeer."
"None has the right to be worshipped except Allah, Alone,

111
:4F:t 3:51 "La Ilaha Illallahu Wandahu La Shareeka Lahu, Lahul-Mulku Wa Lahul-Hamdu Wa Huwa 'Ala Kulli Shay'in Qadeer"
in Narrated by Muslim, on the authority of Abu Hurairah
141
Narrated by Muslim, At-Tirmidhi, Abu Dawad, An-Nasa'i, Ibn Majah and Ahmad.
Narrated by Muslim and Abu Dawild.
4.
50
51
"None has the right to be worshipped except Allah, Alone, without partners, His is the Dominion and to Him are due all praise and thanks and He is Able to do all things."t r l Ibn Hibban reported in his 'Saheeh', on the authority of Al-Harith Ibn Muslim that he said: "The Messenger of Allah, said: "If you offer the Fajr prayer, before speaking, say:
Al I [...).3 ;1st
4
"Allahumma Ajirnee Minan-Nar" "Oh, Allah! Protect me from the Fire", seven times and if you died during that day, Allah will ordain for you protection from the Fire; and if you offer the Maghrib prayer, before speaking, say: 'Allahumma Ajirnee Minan Nar" "Oh, Allah! Protect me from the Fire" seven times and if you died during that day, Allah will ordain for you protection from the Fire." 121 If he prayed towards a wall, he would leave the distance sufficient for a sheep to pass between him and the wall [31 and he would not stand far from it; indeed, he ordered his Companions .* to move close to the Sutrah.E41 If he prayed towards a stick, a pillar or a tree, he would place it slightly to his right side or his left side and he would not stand directly in front of it.E 51 He would plant his spear in the ground when
in Narrated by Muslim, on the authority of Abu Hurairah 4. [2] Narrated by Ibn Hibban and Abu Dawad, but it contains in its chain of narrators a person who is unknown (Majhal) and therefore, according to scholars of Hadeeth, it is weak. [31 Narrated by Al-Bukhari and Muslim, on the authority of Sahl Ibn Sa'd 4. Sutrah: An obstacle of some kind, such as a wall, a pillar, a stick, another worshipper etc. It is obligatory to pray towards a Sutrah, as the Prophet ( said: "Do not pray except towards a Sutrah." (Narrated by Ibn Khuzaimah with a good Sanad) [51 Presumably, this statement is based upon the Hadeeth narrated by Abu Dawnd in the Chapter on Prayer, on the authority of Al-Miqdad Ibn AlAswad 40,, who is reported to have said: "I did not see the Messenger of Allah (A) praying towards a stick, a pillar or a tree except that he placed it to his right or to his left, and he did not pray directly towards it."
Traveling or in the desert and pray towards it and that would be his pCutrah. And he would place his riding camel and pray towards it and he would take the saddle, place it straight and pray towards the end of it. He ordered the worshipper to pray towards a Sutrah, even if it be an arrow or a stick and if he did not find one, he should draw a line on the ground. If there was no Sutrah, it has been authentically reported from him that he said: "A woman, a donkey and a black dog (passing In front of the worshipper) cuts off the prayer." Anything which contradicts this is either authentic but unclear, or clear but Inauthentic. He used to pray while 'A'ishah * was sleeping in his Qiblah (i.e. in front of him), but this is not the same as a person passing in front of him, for it is unlawful for a man to pass in front of a worshipper, but it is not disliked for him to remain in front of a worshipper in prayer.
Hadeeth: (i) Abu 'Ubaidah Al-Waleed Ibn Kamil is not reliable, according
However its Sanad has a number of weaknesses, according to scholars of
to Al-Bukhari, Ibn Hajr, Ibn Al-Qattan and Al-Azadi, M-Muhallab Ibn Hajr Al-Bahrani is unknown, according to Ibn Al-Qattan, Dhuba'ah Hint Al-Miqdad is unknown, according to Ibn Hajr and Ibn Al-Qattan.
52
53
He would always pray ten Rak'ahs while he was at home and it is these regarding which Ibn 'Umar 4 said: "I have continued to observe the performance of ten rak'ahs which I learnt from the Messenger of Allah t Two Rak'ahs before Zuhr and two Rak'ahs after it, two Rak'ahs after Maghrib and two Rak'ahs after Ishce in his house and two Rak'ahs before the Fajr prayer.' 411 If he missed the two Rak'ahs before the Zuhr prayer, he would make up for them during the time when it is prohibited to pray after Asr. Sometimes, he used to offer four Rak'ahs before Zuhr. As for the two Rak'ahs before Maghrib, it has been authentically reported from him that he said: "Pray two Rak'ahs before Maghrib ( and he repeated it three times); after the third time, he said: "For whomsoever wishes," because he disliked that the people should take them as a Sunnah. f21 This is the Correct view, that they are recommended and not a regular Sunnah. In general, he used to offer the Sunan and the supererogatory prayers for which there was no reason in his house, particularly the Sunnah of Maghrib, for it has not been transmitted from him that he ever performed it in the mosque, but he sometimes performed (the other Sunan and supererogatory prayers) in the mosque And his observation of the Sunnah of Fajr was stricter than that of all of the supererogatory prayers; likewise, he never failed to observe it and the Witr prayer regardless of whether he was at home or traveling, and it has not been transmitted from him that he offered any regular Sunnah prayers when traveling other than these.
Narrated by Al-Bukhari, Muslim, At-Tinnidhi, Abu Dawnd, Malik and Ahmad. [23 Narrated by Al-Bukhari, Abu Dawiad and Ahmad.
111
Scholars of Islamic Jurisprudence have differed as to which of them is more strongly confirmed; the Sunnah of Fajr is the first act of the day and Witr is the last, which is why he used to offer them by reciting therein the two Sarahs of Sincerity (Ikhlas), ill because they combine Tawheed of knowledge and Tawheed of action, Tawheed of knowledge (of Allah) and Tawheed of (Allah's) Will, Tawheed of belief and (the slave's) intention. So Say: "He is Allah, One" PI includes the Oneness which negates all manner of Shirk, which must be confirmed for Him, Most High and the negation of begetting or being begotten, which confirms the completeness of His Self-sufficiency and freedom from all needs and His Oneness and the negation of anything like unto Him, which includes the negation of anything similar to him or resembling Him and that includes the affirmation of every perfection and the negation of every imperfection and the invalidity of affirming anything similar, equal or comparable to Him in His Perfection and the negation of all manner of Shirk. These fundamental principles combine (all aspects of) Tawheed of knowledge by which the one who holds them differs from all of the misguided sects and the polytheists. For this reason, it is said that it (Sarah Al - Ikhlas) is equivalent to one third of the Qur'an, for it revolves around two main points: Khabar (information) and Insha' (imperatives); Insha' is of three types: (i) Command, (ii) negation and (iii) permissibility, while Khabar is of two types: (i) Information about the Creator, Most High, His Names and Attributes and His Judgements and (ii) information about His creation (mankind, the jinn, animals, the earth, Paradise, the Hellfire, the Universe etc.) and Sarah Al -Ikhlas concentrates on information about Him and about His Names and Attributes, and so it is equivalent to one third of the Qur'an and it purifies the one who recites it from Shirk in matters of knowledge just as the Sarah: Say: "Oh, you disbelievers" 13 I purifies him from Shirk in actions; and since knowledge precedes action and it is what leads him and drives him and controls him, {Say: "He is Allah, One"} is equivalent to one third of the Qur'an; and since Shirk in actions is caused by people
That is, Sarah Al-lkhlas and Sarah AlKa'fira n. Sitrah AbIkhlds: 112:1 131 Sarah Al-Kiifiran 109:1
III
54
55
following their own whims and fancies, and many of them follow them even though they know that they are harmful and eradicating it is more difficult than eradicating Shirk in matters of knowledge, for that may be removed by evidence and appeal to reason and it is not possible for the person who holds such ideas to know something which is clearly not so this is the reason for the emphasis and repetition in: Say: "Oh, you disbelievers" and this is why hea used to recite them in the two Rak'ahs of Tawaf , [1 I because Hajj is one of the signs of Tawheed and the day's deeds are begun with them and the deeds of the night are closed with them. He used to lie on his right side after offering the Sunnah of Fajr 121 and regarding this action two factions held extreme views: One of them from among the Zahiris [31 declared it to be obligatory to do so, while another group mentioned it, saying that it is an innovation. Imam Malik and others held the middle view, considering that there is no objection if a person does it in order to rest, while disliking that anyone should do it as a Sunnah.
Regarding His 0 Guidance in Qiyam Al-Lail (The Night Prayer)

nor when he was traveling and if sleep or illness overcame him, he would offer twelve Rak'ahs during the day; and I heard Shaikh AlIslam Ibn Taimiyyah saying: "In this there is evidence that Witr prayers cannot be made up, since the time for them has expired, like the prayer of salutation to the mosque, eclipse prayers and rain prayers, because what is intended by it is that the last prayer of the night be the Witr prayer. And his night prayer used to consist of eleven or thirteen Rak'ahs (there is unanimity regarding the eleven Rak'ahs but a difference of opinion exists regarding the final two Rak'ahs as to whether they are the two Rak'ahs of Fajr or something else). II' this is added to the number of obligatory Rak'ahs and the regular Sunan which he habitually used to pray, the total number of Rak'ahs which he regularly used to offer comes to forty Rak'ahs; these he used to offer habitually and anything additional to these is not a regular prayer. Therefore it is desirable that the slave be consistent in offering these prescribed prayers, continually until he dies, for how swift is the response and how quickly is the door opened to one who knocks on it every day and night forty times? And Allah is AlMusta'an. Ell When he woke up after a night's sleep, he x_. would say: es c,541 ii j;;:ec J "141 La',
j
He never abandoned the night prayer neither when he was at home,
RI Narrated by Al-Bukhari and Muslim, on the authority of 'A'ishah [3] Zahiris: A sect who interpreted the Qur'an strictly according to its literal
meaning.
Tawaf: Circumambulation of the K'abah during the rites of Hajj and 'Umrah.
'41 all '*) ;
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I I I AlMusta'an:
The One Whose Aid is sought.
56
z.,41
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"La Ilaha Illa Anta Subhanaka, Allaumma Astagfhiruka Lizanbee Wa AsAluka Rahmataka, Ailithumma, Zidnee Inman Wa La Tuzigh Qalbee Ba'da Idh Hadaitanee, Wa Hab Lee Min Ladunka Rahmatan Innaka Antal-Wahhab"
"None has the right to be worshipped except You, Glory be to You. Oh, Allah! I seek forgiveness from You for my sins and I ask You for Your Mercy. Oh, Allah! Increase me in knowledge and do not make my heart deviate from the truth after You have guided me and grant me Mercy from You; truly, You are the Bestower". If he awoke from sleep he would say:
3,151 41;
.
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"Al-Haindu Lillahil-Ladhee Ahyana Ba'da Ma Amatana Wa IlaihinNusar"
"All praise and thanks be to Allah, Who has brought us to life after he had made us to die [i.e. sleep] and to Him will be the Resurrection." Then he would clean his teeth with the Miswaki l l and he might recite ten Verses from the end of Sarah Al- lmran, from His Words:
40L6V1; ,;-,;:103 T 4V- -SJ

"Verily, in the creation of the heavens and the earth". Then he would perform ablution and pray two light Rak'ahs and he ordered his Companions .4 to do likewise in the Hadeeth of Abu Hurairah 4. He would stand up in prayer when it was halfway through the night, or a little less or a little more. Sometimes he would break them up and sometimes, he would offer all of them together and mostly he did the latter. When he broke them up, it was in the manner described by Ibn 'Abbas 4: 'After offering two Rak'ahs, he would stop and sleep. He did this three times during six Rak'ahs, each time cleaning his teeth with the Miswak and performing Ablution and
Miswak: A natural toothbrush made from the root of the Arak tree.
then performing a Witr prayer consisting of three Rak'ahs. His Witr prayer took a number of forms: Sometimes he would pray in this way and sometimes he would offer eight Rak'ahs, making the Tasleem after each two Rak'ahs, then he would offer a Witr prayer of five Rak'ahs in succession, uninterruptedly; and he would not sit except in the final Rak'ah. On other occasions, he would offer nine Rak'ahs, praying eight of them in succession, and he would not sit except in the eighth Rak'ah, when he would sit and mention Allah, praise Him and supplicate Him, then he would rise without making the Tasleem and offer the ninth Rak'ah and then he would sit and perform the Tashahhud and make the Tasleem. After making the Tasleem, he would then offer two Rak'ahs. And sometimes he would offer seven Rak'ahs in the manner of the aforementioned nine Rak'ahs, then he would offer two Rak'ahs after it in a sitting position. And sometimes he would offer them two at a time and then offer a Witr prayer of three Rak'ahs, without separating between them. This was narrated by Ahmad, on the authority of 'A'ishah 4, who said that: "He used to offer a Witr prayer consisting of three Rak'ahs, without separating between them." But there is some doubt about this. In 'Saheeh Ibn ibban' , it is reported on the authority of Abu Hurairah 4 in a marfit' form that he A said: "Do not offer Witr as a three Rak'ah prayer, but as five or seven, and do not make it resemble the Maghrib prayer." AdDaraqutni said: 'All of the men in its chain of narrators (Isnad) are trustworthy" Harb said: 'Ahmad was asked about Witr and he said: "One should make the Tasleem after two Rak'ahs; and if one did not make the Tasleem, I hope it would not harm him, although the Tasleem is more strongly confirmed from the Prophet A." And in the narration of Abu Talib, he said: "Most of the Alladeeth and the strongest of them confirm that he offered one Rak'ah and this is what I follow" He also used to pray as narrated by An-Nasa'i on the .authority of liuzaifah 4, who said that he prayed with the Messenger of Allah s , in Ramadan prayers and he bowed and said during his Rukti:
-
"Subhana Rabbiyal-Azeem"
58
59
"Glorified be my Lord, the Most Great", for the same length of time as his standing. It is also mentioned in the Hadeeth that he had only prayed four Rak'ahs when Bilal came and invited him to eat dinner. So he performed Witr at the beginning of the night, in the middle of it and in the latter part of it. And one night he stood in prayer and recited a Verse which he repeated over and over until the morning: rAC:i 4 Vf,:: Sdely g `-sar "If You punish them, they are Your slaves, and if You forgive them, verily, You, only You are the All-Mighty, the All-Wise." [11 And his prayers at night were of three types: (i) Standing (which was the most common), (ii) sitting and (iii) reciting in a sitting position and then when only a little remained of his recitation, standing and bowing in a standing position. And it has been confirmed from him that sometimes he used to offer two Rak'ahs after Witr whilst sitting and sometimes he would recite therein in a sitting position, then when he wished to bow, he would stand and bow This has confused many people, for they think that it contradicts the saying of the Prophet "Make the end of your prayers at night Witr." Ahmad said: "I do not do it, but I do not forbid anyone who does it." He said: "Malik disapproved of it, but the correct view is that Witr is a separate act of worship and so the two Rak'ahs after it hold the same place as the Sunnah of Maghrib and they are a completion of
aji
Abu Dawnd and An-Nasa'i mentioned in the Hadeeth of Ubayy Ibn Ka'b 4 that the Messenger of Allah used to recite in Witr: "Glorify the Name of your Lord, the Most High" [11 and: "Say: 'Oh, you disbelievers"' [21 and: 'Say: "He is Allah, One"' 131 and after he had made the Tasleem, he would say:
k el (131,Z.:4
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"Subhanal-Malikul-Quddits"
Witr.
It has not been reported from him that he used to perform Qunat in Witr except in the Hadeeth narrated by Ibn Majah; Imam Ahmad said: "Nothing has been narrated from the Prophet g, but 'Umar 4 used to perform Qurtat from time to time. And Ahmad and the compilers of the 'Sunan' narrated the Hadeeth of Al-Hasan Ibn 'Ali 4, of which At-Tirmidhi said: "It is a Hasan (i.e. sound) Hadeeth; we know of no one who reports it except from this source, From the Hadeeth of Abu Hawra' As-Sa'di." (end of quote). Qunla in Witr has been reported from 'Umar, Ubayy and Ibn Mastd
[11 Sarah Al-Mtitidah 5:118
"Glorified be the King, the Most Holy", three times, prolonging his voice in the third repetition and raising it. He would recite the Sitrah in a slow and pleasant manner, so much so that it would be longer than normal. And what is intended by the Qur'an is to reflect upon it, to try to comprehend it, to act upon it, to recite it and to memorize it in order to attain its meanings, as one of the Sala/41 said: "The Qur'an was revealed in order that it be acted upon, so act upon its recitation." Shu'bah said: "Abu Jamrah told us: "I said to the son of Al-'Abbas 4: "I am a person who recites very quickly and I might recite the Qur'an once or twice in a night." Ibn 'Abbas said "Reciting one Sarah is more pleasing to me than what you do; so if you must recite, do so in a manner by which your ears may hear the recitation and your heart may retain it." Ibraheem said: "'Alqamah recited to 'Abdullah and he said: "Recite slowly and pleasantly, may my father and mother be sacrificed for you, for it is the beauty of the Qur'an." And 'Abdullah (Ibn Mastd 4 said: "Do not babble like the babbling of poetry when reciting the Qur'an and do not let the words tumble out the way dry dates fall from the bunch when it is shaken; and stop at its miracles and move the hearts thereby and do not let the object of anyone of you be the end of the Sarah." And he said. "If you heard Allah's Words " Oh, you who believe!", then listen to it, for it is some
Sarah Al-Alla 87:1
12] Sarah Al-Kafiri/in 109:1 Ikhlas 112:1 131 Sarah Al141 Sale The righteous early generations of Muslims, in particular, the
Companions 4.
Provisions for the Hereafter (Abridged _ert L 4_.,1

Ls1 : 7
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Ilaika Tawajjahtu Wa Bika' tasamtu , Allahummakfinee Ma Ahammanee Wa Ma La Ahtammu Lahu. AlMhumma, Zawwidnit-Taqwa Waghfir Lee Dhanbee Wa Wajjihnee Lil-Khairi Aynama Tawajjahtu"
"Alicihumma
"Subhanaka Innee Zalamtu Nafsee Faghfir Lee Innahu La Yaghfirudh-Dhunaba Ilia Anta"
"Oh, Allah! Towards You I turn and in You I seek protection. Oh Allah! Suffice me in the things about which I am anxious and in the things to which I do not attach importance. Oh, Allah! Equip me with the fear of You and forgive me my sins and direct me to goodness in whichever direction I may face."E And when a riding beast was brought for him to mount, he would say: "Bismillah"as he put his foot in the stirrup and once he was mounted on its back, he would say:
"Glory be to You, Verily I have wronged myself, so forgive me, truly, there is none can forgive sins except You." And he used to say:
, 4
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"AI-Hamdu Lillahil-Ladhee Sakhkhara Lana Hadha Wa Ma Kunna Lahu Muqrineena, Wa Inna Ila Rabbina Lamunqaliban"
'Alb:Mumma Inna Nas'aluka Fee Safarina Hazal-Birra Wat-Taqwa Wa Minal-Amali Ma Tardha, Allahumma Hawwin 'Alaina Safarana Haza Watwi 'Anna Bu'dahu. Allahumma Antas-Sahibu Fis-Safari WalKhaleefatu Allahumma Innee A'adhu Bika MM Wa'tha'isManzari Fil-Ahli Wal-Mal" Safari Wa Ka'abata-Munqalibi Wa
"All praise and thanks be to Allah, Who has subjected this to us when we could never have it by our own efforts and verily, to our Lord we shall return." Then he would say: ((au i:;j1 iu u JI c au' 1:.;:31 j
"Al-Hamdu Lalah, Al-Hamdu Zillah, Al-Hamdu Lillah",
then he would say:

zit cy51 4t1 '411
"Oh, Allah! We ask You on this journey of ours to grant us righteousness and fear of You and deeds which are pleasing to You. Oh, Allah! Make this journey of ours easy for us and make us cover the distance swiftly. Oh, Allah! You are our Companion on the journey and the Guardian of our families. Oh, Allah! I seek refuge with You from the hardships of travel, gloominess of the sights, and finding of evil changes in property and family on return)." 1 11 When he returned from Hall, he would say this and he would add: 6)461 14;1. 531.1 / 3y. C
Akbar, Allahu Akbar, Alldhu Akbar".
"Ayibitna, Theibana, 'Abidana Lirabbina, Hamidan"
Then he would say:

111
Narrated by Bin As-Sunni in 'Amal AlYawm Wal Lailah'; it contains in its chain of narrators one 'Amr Ibn Musawir, who is described as weak by scholars of Hadeeth.
"[We are] returning, repentant, worshipping our Lord arid praising Him." And when he and his Companions ascended mountain trails, they
111
Narrated by Muslim in the Book of Pilgrimage.
88
Provisions for the Hereafter (Abridged):
89
would say: 'Allahu Akbar" and when they descended into valleys, they would say: "Subhanallah". And when he looked down on a village which he wished to enter, he would say: S4.JI 5.-.;;Si I L1/4:9 c
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"Alldhumma, Rabbas-Samawatis-Sabi, Wa Ma Azlalna, Wa RabbalArdeenas-Sabii Wa Ma Aglalna, Wa Rabbash-Shayateeni Wa Ma Adlalna Wa Rabbar-Riyahi Wa Ma Dharaina, As'aluka Khaira Hazihil-Qaryati Wa Khaira Ahliha Wa Khaira Ma Feeha Wa Bika Min Shari Ahliha Wa Shari Ma Feeha"
the Sunnah of Fajr and Witr. But he did forbid the offering of supererogatory prayer before or after it and that is like the general supererogatory prayers, not that it is a regular Sunnah for prayer. And it has been confirmed from him that on the day of the conquest of Makkah, he offered a Duha prayer of eight Rak'ahs. .1: It was also a part of his guidance 0, to offer the voluntary prayers sitting on his riding beast, no matter which direction it took him to and he used to indicate his Rukii (by inclining his head). If he wanted to set out before the sun declined, he would delay the Zuhr prayer until 'Asr time and if it declined before he set out, he would perform the Zuhr prayer and then mount (his riding beast). If his journey impelled him, he would delay the Maghrib prayer and combine it with the Isha' prayer. It was not a part of his guidance to combine the prayers while he was riding, nor at the time when he descended.

"Oh, Allah! Lord of the seven heavens and all that they cover, Lord of the seven earths and all that they contain, Lord of the devils and all that they misguide, Lord of the winds and all that they scatter! I ask You for the goodness of this village, the goodness of its inhabitants and all the goodness that is in it and I seek refuge with You from the evil of its inhabitants and all the evil that is in it." E l l He used (when traveling) to shorten the four Rak'ah prayers; Umayyah Ibn Khalid 4 said: "We find mention in the Qur'an of the prayer of the resident and the fear prayer, but we find in it no mention of the traveler's prayer." Ibn 'Umar 4, said: "Oh, my brother! Verily, Allah sent Muhammad and we knew nothing; so we only do what we saw Muhammad, doing." It was a part of the guidance of the Prophet T to restrict himself to rn the obligatory prayers (when traveling) and it has not been recorded from him that he offered Sunnah prayers before or after them, except
[11
Narrated by Ibn As-Sunni in 'Amal Al-Yawmi Wal-Lailah', Ibn Hibban and Al-Hakim, who declared it to be authentic and Az-Zahabi concurred with this. Ibn Hajr said that it is Hasan.
90
l'rovisions for the Hereafter (Abridged) 91
Chapter
Regarding His Guidance in Reciting the Qur'an

He would not fail to recite his regular a Hizb, [I1and his recitation was slow and pleasant, letter by letter; and he would cut of his recitation at the end of each Verse and he would prolong it when he recited Madd letters,t 21 so he would prolong the recitation of the words: Ar Rahman and Ar-Raheem. He would seek refuge with Allah at the sta of his recitation, saying: sc I co l Ji 'A'udhu Billahi Minash-Shaitanir-Rajeem" "I seek refuge with Allah from the accursed Satan." and sometimes, he might say: , - 3;3 Y111. jri 4 y- )r "Allihumma, Innee Aluithu Bika Minash-Shaitanir-Rajeemi, Hamzihi Wa Nafkhihi Wa Nafthihi" "Oh, Allah! I seek refuge with You from the accursed Satan, from his prompting [his madness], from his blowing [his pride] and from his spittle [his poetry]." [31
, ,
And he used to seek refuge before the recitation. He used to love to listen to the Qur'an recited by someone else and he commanded Ibn Ma s'fld 4 to recite and he did so while the Prophet listened and he was so humbled by listening to his recitation, that his eyes filled with tears. He would recite while standing, while sitting, while lying down, while a state of ritual purity, having performed ablution and in n state of ritual impurity, but not whilst he was Junub. [[I He would recite it in a clear, pleasant tone and sometimes, he would cause his voice to reverberate; Ibn Al-Mughaffal reported that he made it reverberate three times thus: "Aa-as-aa" this was reported by Alliukhari. When this is combined with the words of the Prophet A): "Beautify the Qur'an with your voices," [21 and his words: 'Allah does not listen to a Prophet as He listens to a Prophet who recites the Qur'an in a pleasant tone," [31 one can see that this reverberation was deliberate on his part, not due to the shaking of his she-camel. If it were not the case, Ibn Al-Mughaffal would not have reported that it was voluntary, in order that he be emulated, for he said: "He used to cause his voice to reverberate during his recitation." And reciting pleasantly and slowly (Taghanni) is of two types: The first: That which is entailed by reciting naturally, without effort; this is permissible, even though he embellished his natural voice by making it beautiful, as Abu Musa Al-Ash'ari said to the Prophet INK: "If I had known that you were listening, I would have beautified my recitation for you." [41 This is what the Salaf used to do and all of the evidences prove it.
"I Junub: In a state of major ritual impurity, following sexual intercourse or nocturnal emission; in such a state, a person is required to perform Ghusl (washing of the whole body). Narrated by Al-Bukhari, An-Nas'i, Ibn Majah, Abu Dawiid, Ahmad and 111 Ad-Darimi. 111 Narrated by Al-Bukhari, Muslim, Abu Dawn(' and An-Nasal. Majma" on the authority of 141 This was mentioned by Al-Haithami in 'AlAbu Mfisa 4 and he said: "Narrated by Abu Ya'la; and in it (i.e. its Sanad) Is Khalid Ibn Nafi' Al-Ash'ari and he is weak. Ibn Hajr mentions something similar on the authority of Anas 4 with a chain of narrators which conforms to the conditions laid down by Imam Muslim.
On sixtieth part of the Qur'n Madd letters: Long vowels (Alif Wauw and Ya') whose pronunciation is drawn out when recited in the Qur'in. [31 Narrated by Ahmad, Abu Dawfid and Ibn Majah and declared authentic by Ibn Hibban and Al-Hakim and Az-Zahabi confirmed this.
[21
[1[ Hizb:
92
93
one learns to sing using all types of invented airs and meters, which were disliked by the Salaf and the evidences of its being disliked are concerning this.
The second: That which is artificial and is the product of learning, as
Chapter Regarding His 0, Guidance in Visiting the Sick

He used to visit those of his Companions 4 who were sick; and he visited a boy who used to serve him from among the People of the Scripture"' and he visited his uncle, who was a polytheist 121 and he invited them both to Islam and the Jew accepted Islam. He would come close to the sick person and sit at his head and ask him how he was; and he would stroke the sick person with his right hand and say:
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"Allahumma, Rabban-Nas! Adhhibil-Basa Washfi; Antash-Shafi, La Shifa' Illa Shifa'uka, Shifa'un La Yughadiru Sagman"
"Oh, Allah, Lord of the people, take away the disease and cure him; You are the One Who cures and there is no cure except Your Cure a cure that leaves no disease." E 31 And he used to supplicate for the sick person three times, as when he said: "Oh, Allah! Cure Said" three times. 141 And when he visited a sick person, he would say: I Narrated by Al-Bukhari, on the authority of Anas Ibn Malik 4
121 141
In Narrated by Al-Bukhari and Muslim.
Narrated by Al-Bukhari and Muslim. Narrated by Al-Bukhari and Muslim.
94 4131 51";
Provisions for the Hereafter (Abridged) c C/C )1
95
"La Balsa, Taharun, In Sha' Allah"
"Don't worry, you will be purified [of your sins] if Allah wills." [ ' 1 And sometimes, he might say:
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"Kaffaratun Wa Tahar" "Expiation and purification."
And he used to make incantations (Ruqyah) if someone was afflicted by ulcer, injury or some other complaint. He would place his forefinger on the ground and then he would say:
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"Bismillahi, Turbatu Ardina Bireeqati Ba'dina, Yushfa Saqeemuna BiIdhni Rabbina"
"In the Name of Allah, the dust of our earth, and the saliva of some of us cure our patient with the permission of our Lord." (This is in the 'Saheehayn' ) and it negates the wording of the Hadeeth regarding the seventy thousand, in which it is said: "They do not perform Ruqyah" this is a mistake on behalf of the narrator. for And it was not a part of his guidance to reserve a special day for visiting the sick or any special time. Indeed, he legislated visiting the sick for his people day and night. He would visit persons suffering from eye disease and other complaints and sometimes, he would place his hand on the sick person's forehead, then he would wipe over his chest and his stomach and say: 'Allahummashfih" (Oh, Allah! Cure him), and he would wipe over his face as well. If he felt that the disease was terminal, he would say:
"Verily, we are from Allah and to Him shall we return." 111 His guidance in the matter of funerals was the most complete guidance, as opposed to that of the other nations, as it included acting well towards the deceased, his close kin and his relatives, establishing the acts of worship which the living person performs regarding the treatment of the dead. It was a part of his guidance to establish the worship of the Lord, Most High in the most perfect manner and to prepare the deceased for Allah, Most High in the best way, for him and his companions to stand in rows, praising and thanking Allah and asking forgiveness from Him, then to carry him until they reach the site where he is to be interred and then for him and his companions to stand at the graveside asking Allah to grant him steadfastness and thereafter to make a commitment to visit his grave, delivering salutations of peace to him and supplicating for him The first part of this is by visiting him when is sick and reminding him of the Hereafter and ordering him to make a will and to turn in repentance to Allah and to order those resident to make him pronounce the Shahadah [21 that these may be his last words. Then he t; forbade (the relatives and friends of the deceased from indulging in) the practices of those who do not believe in Revelation, such as striking the cheeks, raising the voice in lament, wailing and such like. He prescribed humility towards the dead, crying without raising the voice and sadness of the heart and he used to do these things and he said: "The eye weeps and the heart grieves, but we do not say anything except what pleases the Lord." l 31 And he prescribed for his people to praise and thank Allah, to say the words: "Inna Lillahi Wa Inna Ilaihi RajiTm" (Verily, we are for Allah and to Him shall we
See Sitrah ALBagarah 2:156. Shahadah: The testimony: 121
111
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"Irma Lillahi Wa Inna Ilaihi Raff an"
[11
"La Ilaha Illallah, Muhammadur-Ras-alullah"
Narrated by Al-Bukhari, on the authority of Ibn 'Abbas
,.
"None has the right to be worshipped except Allah and Muhammad is the Messenger of Allah." 131 Narrated by Al-Bukhari, Muslim and Abu Dawild.
96
return) and to accept Allah's Qadar Ell It was a part of his1e, guidance to hasten the preparation of the deceased for Allah, to purify and clean him, to apply perfume to him and to shroud him in white garments, then he would be taken him and he would pray over him, while earlier, he would supplicate for him at his deathbed until he expired, then he would pray over him and accompany the body to the grave. Then the Companions observed that this was difficult for him, so they would prepare their dead and then bring them to him and he would pray over them outside the mosque, or sometimes, he might pray over them inside the mosque, as he prayed over Suhail Ibn Baidha' and his brother 4 in the mosque.E 21 It was a part of his', guidance to cover the face and body of the deceased and to close his eyes. And sometimes, he might kiss the deceased, as he did to 'Uthman Ibn Maz'Un 4, and he cried. He used to order the deceased to be washed three times, five times or more, according to what the person washing considered necessa ry and he ordered camphor to be used in the last wash. He did not wash the martyrs who had been killed in battle, but used to remove the leather and armour from them and bury them in their clothing and he did not pray over them. And he ordered that the person who died in a state of Ihram 131 be washed and Sidr 141 applied to his body and that he be buried in his two Ihram garments, but he prohibited that perfume be applied to him or that his face be covered. He would order the person in charge of the affairs of the deceased to shroud him well and to shroud him in white. And he forbade extravagance in the matter of the shroud. If the shroud was too short to cover the whole body, he would cover his head with it and then cover his legs with some kind of grass or foliage. When a deceased person was brought to him, he would ask: "Does he have any debts?" If he was not in debt, he would pray over him, but if
[11 Qadar: Divine
[23 Narrated by Muslim, Abu DawQd and Ibn Majah. " 1 The state of ritual purity entered into by the Han and
he was in debt, he would not pray over him, but would order his Companions to pray over him. This was because his prayer is an intercession and his intercession is answered and the slave who is pledged to pay a debt may not enter Paradise until the debt is paid for him. Then when Allah granted him victory, he would pray over the debtor and he would assume the responsibility for his debt and he would leave his wealth for his heirs. When he began to pray over the deceased, he would make Takbeer and praise and thank Allah and extol Him. Ibn 'Abbas offered the funeral prayer over someone and after the first Takbeer, he recited Sarah AlFittihah and he recited it aloud and he said: "You should know that it is a Sunnah." Our Shaikh (i.e. Ibn Taimiyyah) said: "Its recitation is And Abu Umamah reported not mandatory; rather, it is a Sunnah." fil on the authority of a number of the Companions 4 that they used to send prayers on the Prophet A in UPI Yahya Ibn Sa'eed Al-Ansari narrated on the authority of Sa'eed AlMaqburi, who narrated on the authority of Abu Hurairah 4 that he asked 'Ubadah Ibn As-Samit 4 about funeral prayers and he said: "By Allah, I will inform you: You should begin by making Takbeer, then send prayers on the Prophet tt and then say: "Oh, Allah! Verily Your slave, so-and-so did not use to associate partners with You and You know better concerning him. If he was righteous, then increase him in righteousness and if he was a wrongdoer, then pardon him. Oh, Allah! Do not forbid us his reward (i.e. the reward of praying for
, an explanation of Ibn " 1 Abul Khair Al-Hindi, the author of 'Fath Hajr's 'Bulagh Al-Maram' says that while there is some difference of opinion regarding whether or not it is obligatory to recite Sarah Al-Filahah in funeral prayers, the most authoritative view is that it is obligatory, based upon the words of the Prophet 0, narrated by 'Ubadah Ibn AsSamit 4: "There is no prayer for one who does not recite the Opening of the Book (i.e. Sarah Al-Fa tihah) therein." (Narrated by Al-Bukhari and Muslim) and the funeral prayer is included in this ruling, unless some evidence can be shown that it is excepted from it. 111 Narrated by Ash-Shafi'i in 'AI-Umm' and by Al-Baihaqi. Al-Hakim declared it to be authentic and Az-Zahabi confirmed this.
Predetermination of events.
41 Stdr: Essence
obtained from the lotus tree.
'Umrah pilgrim.
98
99
him) and do not misguide us after hini."E l l What is meant by praying over the deceased is supplicating for him, which is why it has been recorded and transmitted from him that he supplicated and sent prayers on himself, while it has not been transmitted from him that he recited SUrah AlFatihah. Included among the supplications which have been recorded from him are the following:
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"Allahumma, Irma Fulanabna Fulanin Fee Dhimmatika Wa Habli Jiwarika, Faqihi Min Fitnatil-Qabri Wa Min 'Adhabin-Nari, Fa-Anta Ahlul-Wafa'i Wal-Haqqi, Faghfir Lahu Warhamhu, Innaka AntalGhafftrur-Raheem"
"Oh, Allah! So-and-so, the son of so-and-so is in Your Care and in Your Presence, so protect him from the trial of the grave and the punishment of the Hell-fire. You fulfill (Your Promises) and Your Word is Truth. Oh, Allah! Forgive him and show mercy to him, for You are the Most Merciful, Most Forgiving." 121 Another supplication recorded from him is. G=.;!9ci-15 ifj It
soul. You know her secret and her public life. We have come to plead with You on her behalf, so forgive her." [11 And he"! ordered us to be sincere when supplicating for the dead. Ile used to make the Takbeer four times, and it has been authentically reported from him that he made it five times, while his Companions Al used to make it four, five or six times 'Alqamah said: "I said to 'Abdullah: "Some people among the companions of Mu'adh came from Ash-Shamr 21 and they made Takbeer over one of their dead five limes." He said: "There is no specific time for Takbeer over the dead, so make Takbeer as the Imam does and when he leaves, you leave." It was said to Imam Ahmad: "Do you know of a report from any of the Companions otp which states that they used to make two Tasleems when praying over the dead?" He said: "No, but I have heard reports on the authority of six Companions 4, that they used to make one light Tasleem to the right." And he mentioned Ibn 'Umar, Ibn 'Abbas and Abu Hurairah 4 [31 As for raising the hands, Ash-Shafi'i said: "They should be raised according to the narration (from one of the Companions 4,, and based upon analogy with the Sunnah in prayer." And what is meant by the narration is that of Ibn 'Umar and Anas 4, which states that they used to raise their hands whenever they made Takbeer during the funeral prayers.E 41 If the Prophet missed a funeral prayer, he would
" 1 Narrated by Abu Davveid, on the authority of Abu Hurairah. The Hadeeth contains in its Sanad one 'Ali Ibn Shammakh, who was declared untrustworthy by some scholars of Hadeeth; however Ibn Hibban said that he was trustworthy and Ibn Hajr said in Tagreeb AtTahzeeb' : 'Acceptable." He also said regarding another narration of this Hadeeth by At-Tabarani: "This Hadeeth is Hasan." 121 Ash-Sham: The area comprising present-day Syria, Jordan, Palestine and Lebanon. " 1 The others are: Wathilah Ibn Al-Asqa', Ibn Abi Awfa and Zaid Ibn Thabit; Al-Baihaqi added also 'Ali Ibn Abi Talib, Jabir Ibn 'Abdillah, Anas Ibu, Malik and Abu Umamah Ibn Sahl Ibn Haneef ( ). ( See 'Zad AlMatadi (vol. 1, page 5 1 1) 141 Narrated by Al-Baihaqi.
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"AlMhumma, Anta Rabbuha Wa Anta Khalaqtaha Wa Anta Razaqtaha Wa Anta Hadaitaha Lil-Islami Wa Anta Qabadta Rithaha, Ta'lamu Sirraha Wa Alaniyataha; Ji'na Shufa'a'a, Fighfir Laha"
"Oh, Allah! You are her Lord and You created her and You sustained her and You guided her to Islam and You took her
[1]
PI
Narrated by Al-Baihaqi. Narrated by Abu Davvild, Ibn Majah and Ahmad and authenticated by Ibn Hibban.
rovisions for the Hereafter (Abridged) 100 Provisions for the Hereafter (Abridged)/
101
pray over the grave.M Once, he prayed over the grave after a nigh had passed and once after three [23 and once after a month; (33 and he did not fix a time limit for it. But Malik forbade it, unless it was due to the next of kin of the deceased being absent. And, he would stand at the head of a man and in the middle of a woman's body; and he would pray over infants, but he would not pray over one who had killed himself, nor over one who had withheld anything of the booty of war. Scholars have disagreed regarding whether or not he prayed over one who had been executed for some crime, such as the adulterer, for it has been authentically reported gay Juhaini tribe, from him that he prayed over the woman from the whom he had stoned to deathi 41 and they disagreed regarding the Hadeeth of Mai'z Ibn Malik [51 Either it is said that there is no conflict between his words for the prayer in it was supplication and the abandoning of prayer over him was the abandoning of funeral prayers over him, as a lesson and a warning or it is said that if his words conflict with each other, then it should be turned away from in favour of the other Hadeeth (i.e. the Hadeeth of the woman from the Juhaini tribe). After he had prayed over him, he would walk to the graveyard, walking in front of the body; and it is prescribed for the rider to be
behind it If one is walking, he should be near to it, either behind it, in front of it, to the right of it or to the left of it. He used to order that it be taken with haste, even if they walked rapidly with it. When he was accompanying a funeral procession, he would walk and he said:
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"I will not ride when the angels are walking." i' 1
Once he had left, he might sometimes ride. He would not sit until the body was placed in the grave and he said: 3 e 10 - ;;;

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in Narrated by Al-Bukhari and Muslim. PI Narrated by Al-Baihaqi. I 3) Narrated by Al-Baihaqi in a Mursal form and by Suwaid Ibn Sa'eed, who reported from 'Alqamah, on the authority of Ibn 'Abbas 4), in a Mawsi'd (i.e. connected) form. [41 Narrated by Muslim, At-Tirmidhi and Abu Davvild. [5) Jabir Ibn 'Abdillah reported: "A man from the tribe of Aslam came to the 41 Prophet #4 and confessed that he had committed an act of illegal sexual intercourse. The Prophet itt turned his face away from him till the man bore witness against himself four times. The Prophet said to him: "Are you mad?" He said "No." He said: 'Are you married?" He said: "Yes." Then the Prophet itg ordered that he be stoned to death, and he was stoned to death at the Musalla. When the stones troubled him, he fled, but he was caught and was stoned till he died. The Prophet A spoke well of him and offered his funeral prayer." (Narrated by Al-Bukhari)
"If you accompany a funeral procession, do not sit until it has been placed in the grave." 1Z ' It was not from his guidance to offer funeral prayer upon every absent deceased, however it was imported that the Prophet t offered the funeral prayer for An-Najashi. (An-Najashi died in a country of disbelievers where nobody prayed upon him) It was also reported that he ordered that people should stand up when a funeral procession passes by. It was also reported that he sat down when a funeral procession was passing. So it was said, standing up was abrogated; it was also said both are permissible. It is from the guidance that the deceased should not be burned at sunrise, sunset or before noon. It was also a part of his guidance to make a Lahc1 133 and to dig the grave deep and to make it wide at the head and foot. And it is reported from him that when he placed the deceased in the grave, he would say:
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"Bismillahi Wa Fee Sabeelillahi Wa 'Ala Millati Rasidillahr
"In the Name of Allah and in Allah's Cause and upon the
Narrated by Abu Dawthl and authenticated by Al-Hakim and Az-Zahabi concurred with this. 121 Narrated by Al-Buldiari, Muslim and Abu Dawild. P1 Land: A niche in one side of the grave, facing towards the Qiblah.
102
103
Religion of the Messenger of Allah."f l I And it is reported from him that he used to sprinkle dust over the head of the deceased three times at the time of burial and when he finished burying him, he and his Companions would stand over the grave and he would ask Allah to grant him steadfastness and he ordered his Companions 4 to do likewise. He would not sit and recite over the grave, nor would he instruct the deceased. Neither was it a part of his guidance to raise the graves, nor to build over them, nor to cover them with clay, nor to build domes over them; and he sent 'Ali Ibn Abi Talib on a mission (to Yemen) with the instruction not to leave any graven images without destroying them, nor any raised graves without levelling themPl So his Sunnah is to level all raised graves. He forbade that graves should be plastered or built over or written on, and he taught those who wish to know where a particular grave is to mark it with a stone. He forbade taking the graves as places of worship and illuminating them with lamps and he cursed the one who does so. He also prohibited prayer towards them and making them places of celebration. It was a part of his guidance that the grave be not treated with contempt and not be trodden on, or sat upon, or leaned on, 131 nor glorified so that they are taken as mosques, places of celebration and objects of worship. He A used to visit the graves of his Companions a and supplicate for them and seek forgiveness for them. This is the kind of visiting which the Messenger of Allah A prescribed; and he ordered his Companions 4 when they visited the graves to say:
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"As-Salamu 'Alaikum Ahlad-Diyari Minal-Mu'mineena Wal-Mushmeena, Wa Irma In Sha' Allau Bikum Lahiqiina, Nas'alullah Lana Wa LakumuL'Afiyah"
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"May Allah's Peace be upon you, 0, inhabitants of the graves, from the Believers and the Muslims; and we Allah Willing will join you. We ask Allah that He pardon us and you)." E l l And he used to say and do the same type of things as he used to do during the prayer, but the polytheists refused except to supplicate the dead and to associate them as partners with Allah, to ask them to fulfill their needs, to seek help from them and to turn their faces towards them, which is the opposite of the guidance of the Prophet , for that is the guidance of Tawheed and acting righteously towards the dead. It was a part of the guidance of the Prophet A to offer condolences to the family of the deceased, but it was not a part of his guidance for the people to gather and for the Qur'an to be read for him neither at the grave, nor anywhere else. And it was a part of his guidance for the family of the deceased not to be burdened with the task of preparing their food for the people. Indeed, he ordered the people to prepare food for them. 121 It was a part of his guidance to refrain from publicly announcing the death of anyone and he said: "It is from the practices of the Jahillyyah (days of ignorance )." 131

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Narrated by At-Tirmidhi, Abu Davvhd, Ibn Majah, Ahmad and it was declared authentic by Al-Hakim and Az-Zahabi agreed. [2J Narrated by Muslim, At-Tirmidhi, Abu Dawild, An-Nasa'i, Al-Hakim, AtTayalisi and Ahmad [31 Narrated by Muslim, Abu Dawild, An-Nasal., Ibn Majah, on the authority of Abu Hurairah
121
" Narrated by Muslim, An-Nasa'i and Ahmad. Narrated by the compilers of the 'Sunan', except An-Nasa'i and Ahmad. 5] Narrated by At-Tirmidhi
107
Other descriptions have been narrated, but all of them return to these. Some of them have mentioned that there are ten and Ibn Hazm mentioned fifteen descriptions, but the correct forms are those which we have mentioned and whenever those people noted a difference among the narrators in a narrative, they would declare it to be a form practised by the Prophet A.
,,_ c<r Chapter

Regarding His
A Guidance in Zakah
His guidance was the most perfect regarding the timing of it, the amount of it, ( the Nisab) 111 and upon whom it is incumbent and upon what it may be spent. And he kept in mind the interests of both the owners of the wealth and the poor and needy. And Allah has made it a means of purification for both the wealth and its owner and he restricted the blessing of it to the rich and the blessing of the wealth of those who give Zakah does not cease; indeed, Allah preserves it and increases it. And He has made Zakah incumbent upon four types of wealth, which account for most of the wealth circulating among the people and their need for them is indispensable. The First: Plants and fruits. The Second: Cattle: Camels, cows and sheep. The Third: The two precious metals which are the mainstay of the world's economy and they are: Gold and silver. The Fourth: Trading goods in all their different forms. He has made it incumbent every year and He has made the Haw1 [21 of fruits and crops when they become mature and ripe and nothing could be fairer than this, since, if it were obligatory every month or every Friday, it would be prejudicial to the owners of the wealth, while if it were only obligatory once in a lifetime, it would be
Nisab: The minimum amount of wealth or property which makes one liable to pay Zakah. [2] Hawl: The minimum period of time after which Zakah becomes due upon property
Ell
prejudicial to the poor and needy. He has also made the rates of Zakah different according to the effort put into earning the wealth, for He has made one fifth incumbent upon the whole of the wealth which a person finds and that is buried treasure (Rikaz) 111 and it is not deemed that there is any Hawl for it. And He has made the payment of half of it, i.e. one tenth, for that which requires effort to acquire it; and that is with regard to fruits and crops which grow unaided and whice irrigation is undertaken by Allah, without any effort on the part of the slave. And He has made the payment of half of one tenth for produce whose irrigation is undertaken by the slave, and which requires effort to irrigate, or which is watered by irrigation wheels or sprinklers or the like. And he has made incumbent a half of that, i.e. a quarter of one tenth on wealth whose growth depends upon work on the part of the owner of the wealth, which is sometimes connected with travel through the land, or sometimes management, or sometimes waiting (for income). Since charity is not due upon all forms of property, He has fixed Nusub [21 for those forms of wealth upon which Zakah is due which are not injurious to the owners of the wealth and which are shared by the poor and needy: He fixed for silver two hundred Dirhams 131 and for gold twenty Mithqals [41 For grains and fruits, it is five Wasqs and that is five loads of the Arabian camel. [51 For sheep, it is forty sheep, for cows, it is thirty cows and for camels, it is five camels. However if the Nisab does not necessitate Muwasah 161 from the same species of animal, the owner is obliged to pay one sheep. And if the five is repeated five times and the number of camels reaches twenty-five, the Nisab due is one of them?' Also, He has fixed the ages of these obligatory animals in accordance with
by Al-Bukhari, Muslim, At-Tirmidhi, Abu Dawad, An-Nasa'i and Malik. [2) Nusub: Plural of Nisab. 131 Narrated by At-Tirmidhi, Abu DamId and Ibn Majah. [41 Mithqal: A measure of gold equivalent to a gold Deenar. [51 Narrated by Al-Bukhari, Muslim and Malik. [6]Muwasah: Charity given by the rich to the poor, which does not cause hardship to either of them. [7] For each five camels up to twenty-five, one sheep must be given. [1J
their increase or decrease and according to the greatness or smallness of their numbers, such as Ibn Makhadh and Bint Makhadh 111 and above that, Ibn Labatt and Bint labuni 21 and above that, Al-Hiqq and AlHiqqah 131 and above that Al-Jaza' and Al-Jaza'ah 141 and the more the number of camels increases, the greater the age up to the end, after which, He has made the increase in the number which must be given in accordance with the number of the animals owned. So His Wisdom necessitates that He designate a fixed amount on property which is liable to Muwasah, which does not cause hardship to the owner and which is sufficient for the poor and needy. And it happens that injustice is perpetrated by the two parties: The rich person when he refuses to pay what is obligatory for him and the recipient when he takes what he does not deserve, which results in great harm from the two parties to the poor and needy. [5 I And Allah, Most High has assumed the Responsibility Himself for the division of charity and He has divided it into eight categories, all of which fall under two types: The First: Those who take what they need and they take in accordance with the severity or weakness of their need, or the greatness or smallness of the amount; and they are the poor and needy, for the manumission of slaves and the wayfarers. The Second: Those who take from it in order to benefit (others) thereby; and they are those whose work it is to collect it, distribute it etc., those whose hearts are inclined towards Islam, the debtors, in order to resolve disputes and the warriors who fight in Allah's Cause. If the one who takes it is not in need and does not benefit the Muslims with it, then he has no share in Zakah.
" 1 Ibn Makhadh and Bint Makhadh: A male and female camel which is one year old. [2] Ibn Laban and Bint Labial: A male and female camel which is two years old. Al-Hiqq and Al-Hiqqah: A male and female came which is three years old. [41 Al-Jaza' and Al-Jaza'ah: A male and female camel which is four years old. [51 This is the case with many people and it is corruption which causes injustice.
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If he 0, knew that a man had a right to it, he would give him and if he was asked for it by those whose circumstances he did not know, he would give him after informing him that the rich have no share in it, nor does the strong person who is able to earn a living. [11 It was a part of his guidance to distribute it among those who had a right to it in the country in which it was collected, and anything which remained was brought to him and he A would distribute it personally. For this reason, he used to send his collectors to the countryside and he would not send them to the towns and villages; indeed, he ordered Mu'adh 4 to take it from the wealthy in Yemen and to give it to their poor. (21 It was not a part of his guidance to send his collectors except to those who clearly had property, such as cattle, crops and fruits; and he used to send the assessor to assess the amount of dates held by the owners of the date-palms (and to the owners of the orchards to assess their fruit-trees ) 131 and to estimate how many Wasqs they would yield and then calculate accordingly how much Zakah was incumbent upon them. t4) And he would order the assessor to leave for them a third or a quarter and not to assess it, due to the unforeseen disasters which may afflict the date-palms .E 51 The purpose of this assessment was to estimate the amount of Zakah before the yield was eaten or distributed and so that their owners could dispose of them as they wished and they could set aside the amount which had been fixed for Zakah.
Narrated by Muslim, Abu Davinad and An-Nasa'i. [2] Narrated by Ibn Majah. PI This addition is not found in the original complete 'Zad Al-Maad'. [4] Narrated by Ash-Shafi'i in his 'Musnad' and by At-Tirmidhi, Ibn Majah, Abu Dawn(' and Al-Baihaqi. 15] Narrated by the compilers of the 'Sunan'.
111
It was not part of his guidance to take Zakah from horses, nor from slaves, nor mules, nor donkeys, nor vegetables, nor melon patches, nor cucumber patches, nor fruits which cannot be stored or measured by capacity except grapes and dates and he did not distinguish between fresh ones and dried ones. And if a man came to him with Zakah money, he would supplicate for him, and sometimes, he would say:
;A
"AlMhumma, Batik Feehi Wa Fee Iblihi" 11
"Oh, Allah! Bless him and bless his camels." And at other times, he would say:
"Allahumma, Salli 'Alaihi"
"Oh, Allah! Bless him " 121 It was not part of his guidance to take the person's most valuable possessions, but those of medium quality. And he prohibited the one who gives Sadaqah (i.e. Zakah) from purchasing that which he had given, [31 but he permitted the wealthy person to eat from his Zakah, if it was given to him by the poor person who had received UPI And sometimes, he would borrow against Sadaqah (i.e. Zakah), when there was some benefit for the Muslims in doing so and he would mark the camels of Sadaqah with his own hand and if something unforeseen happened, he would borrow the Sadaqah animals from their owners, as he once did with two years' Sadagah.E 51 And he declared Zakah Al-Fitr to be incumbent upon the Muslim and upon those whom he provides for, including the children and adults m Narrated by A-Nasa'i, on the authority of Wa'il Ibn Hajr
12] Narrated by Al-Bukhari, Muslim and Abu Davvild. 131 Narrated by Al-Bukhari, Muslim and Malik. 141 Narrated by Al-Bukhari, Muslim, Ahmad and Malik [51 Narrated by the compilers of the 'Sunan' except An-Nasa'i, Ahmad, AdDaraqutni and Al-Baihaqi.
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a of dates, barley, cottage cheese or raisins; [21 and it has been reported from him that he permitted a Sa' of flour; PI and it has been reported from him that he permitted half a Sa' of wheat, (41 in place of a sa' of these other things. This was reported by Abu Dawad and in the Saheehayn' , it was said that it was Mu'awiyah 4, who fixed this. It was a part of his guidance to pay it before the 'Eed prayer; and in the 'Saheehayn' , it is reported on the authority of Ibn 'Umar 4, that he said: "The Messenger of Allah 0,, ordered us to pay Zakah Al-Fitr before the people went out to the prayer." And in the 'Sunan', it is reported from him that he said:
Chapter
Regarding Hiss Guidance in Voluntary Charity (Sadaqah At-Tatawwu')

He was the greatest of the people in giving charity with whatever was in his hands and he did not overestimate the value of anything which Allah gave him, nor did he underestimate it (i.e. nothing in his possession was considered to much or too little by him to be given in charity). If anyone asked him for something, he would give it to him, whether it was little or much and his happiness and joy in giving were greater than that of the receiver!. And when a person in need submitted his case to him, he would give preference to his needs over his own, sometimes with his food and sometimes with his clothes. His giving and charity were of different types: Sometimes, it took the form of a gift, sometimes charity and sometimes a grant; and sometimes, he would buy something and then give it to the seller along with its price. At other times, he would borrow something and then return more than he had borrowed. He would 'accept a gift and in return, he would give something of greater value, [11 out of kindness and in order to express all diverse forms of charitable deeds to the utmost of his ability. His benevolence was expressed with his property, his actions and his words. He would give whatever he had, he would order the giving of charity and he would encourage it, so that if a miserly person saw him, his behaviour would call upon him to be giving. Anyone who associated with him could not help but be kind and generous. For this reason, he was the most open-hearted otpeople and the finest soul among them; for charity and righteous'deeds have
Eli
5:C_Sii Lilo 11 5:0',; cal 1 :Li; cgs i..:47.1I J.9 "

,
(sir; "Whoever gave it before the prayer, it will be an accepted Zakah for him, while whoever gave it after the prayer, it would be simply a voluntary charity for him ." According to these two Hadeeths, it is not permissible to delay it until after the 'Eed prayer and when the people leave the prayer, the opportunity to give it is lost. And this is correct. Similar to this is arranging the slaughter of the sacrificial animal after the Imam has prayed, not at the time of the prayer, and whoever slaughters before the prayer of the Imam, his slaughter will simply be mutton. And it was a part of his guidance to favour the poor with it, but he did not distribute it among the eight categories (mentioned in the Quidan)I 51 nor did any of his Companions 4*, did so after him.
O.
Sa': Approximately three kilograms. Narrated by Al-Bukhari, Muslim and Malik. j 31 Narrated by An-Nasa'i and Abu Dawnd. [41 Narrated by Abu Davirekl and An-Nasa'i. [51 See Sarah APTawbahi9t60.
[11 [21
Narratedlby AbBolchari.
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an amazing ability to open the heart and this was in addition to the things by which Allah had distinguished him, such as His opening his heart by the Message, its special characteristics and its consequences and the opening of his heart to compassion and the removal of Satan's portion (i.e. influence) from it. And the greatest cause of open-heartedness is monotheism, Tawheed; and in accordance with its completeness, its strength and its increase, a person's heart will be opened; Allah, Most High says:E l l 1), 43, 74, d; ;:.; _$ pic Lc; "Is he whose breast Allah has opened to Islam, so that he is in light from his Lord (as he who is a non-Muslim)?"
:.S41
&/4 :41;_;_za<a EA
-
"And whomsoever Allah wills to guide, He opens his breast to Islam; and whomsoever He wills to send astray He makes his breast closed and constricted." 121 Another cause is the Light which Allah places in the heart, and that is the Light of Faith (Iman). It is reported in 'Sunan At-Tirmidhi' in a Marfa' form. E_L.21 L;Eill 3)..31 3;-:; 1:Cl "When the Light enters the heart, it is expanded and opened." 131 Another cause is knowledge, for it opens the heart and expands it;
Sarah Az-Zumar 39:22 Sarah Al An'am 6:125 131 According to Shu'aib and 'Abdul Qadir Al-Arna'at, who checked the Ahadeeth of the full version of 'Zad Al Ma'ad , it was not narrated by AtTirmidhi, as Ibn Al-Qayyim states, but by At-Tabari, on the authority of Ibn Mas'ood ikb and it was mentioned by As-Suythi in 'Ad-Darr AlManthar' and by Ibn Katheer, who related it from Ibn AN Hatim and Ibn Jareer (At-Tabari). Some of its chains of narrators are connected (Muttasil) and some of them are broken (Mursal) and they all strengthen each other.
Ell [21
-
4C- LI:6 ;Ci-<, 1
but this is not true for all knowledge only for that which we have inherited from the Prophet A. Still another cause is turning in repentance to Allah and loving Him with all one's heart. And love has an amazing effect in opening the heart and in bringing about goodness of the soul. And the more love for Him grows stronger, the more the heart is opened and it is not straitened except by the idle ones. And another cause is being constant in remembrance of Allah, for Dhikr has an amazing effect in opening the heart. Also among them is acting righteously (Ihsan) towards all created beings and benefitting them to the best of one's ability, through one's wealth and status and by physically helping them with all sorts of righteous deeds. As for spiritual happiness and bliss, it is forbidden to every coward, as it is forbidden to every miser and every person who turns away from Allah, unmindful of remembrance of Him and ignorant of Him and His Religion and whose heart is attached to other than Him; and no heed should be paid to the opening of the heart of such a person due to something which befalls him, nor to the anguish of his he'art caused by some mishap befalling him for verily, the things which affect the heart are removed by removing their causes (i.e. if happiness is dependent on some material thing, then the removal of that material thing will cause unhappiness); what is relied upon is the quality of the heart that makes it open or straitened for it is the measure of the heart. Another cause indeed, the greatest of them is the removal of corruption in the heart caused by reprehensible characteristics. And also among them is abandoning looking into undesirable things, vain speech, listening to undesirable things, mixing with undesirable people, eating bad things and sleeping excessively.
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Chapter
Regarding His AGuidance in Fasting ,

Since the intention behind fasting is to restrain oneself from desires in order to prepare oneself for seeking that wherein lies the utmost happiness and the acceptance of that which purifies the heart and reduces the sharpness of hunger and thirst and reminds one of the hunger felt by the needy and narrows the courses of Satan by narrowing the courses of food and drink. It is the bridle of AlMuttacifinE l l the shield of the warriors and the ( spiritual) exercise of the righteous, who are near to Allah And out of all acts, it is for the Lord of the worlds, for the fasting person does not do anything; he only refrains from following his desire - and that is abandoning the things which he loves for love of Allah and it is a secret between the slave and his Lord, for the slaves might Observe one abstaining from the things which clearly break the fast, but as for him abstaining from them for the sake of the One Whom he worships, that is something that mankind cannot see and that is the reality of fasting. Fasting has an amazing effect on protecting the limbs (from sin) and the internal urges from attraction to corrupting elements and in removing the harmful substances from the body which prevent it from attaining good health. It is one of the greatest forces in helping one to achieve Tagwa, [21 as Allah, Most High says:
,45 .J.N4c
-
fix zdi (-410

ft -
prescribed for you as it was prescribed for those before you, that you may become Al -Mutt-41M (the pious )." (11 And the Prophet A ordered those whose desire for marriage is intense, but who are unable to do so, to fast and he declared it to be a means of controlling these desiresPI The guidance of the Prophet W, was the most perfect of guidance and the greatest in achieving the goal of fasting and the easiest for human beings to follow And since weaning people away from their desires and the things to which they are accustomed is one of the most difficult things, the injunction to fast was delayed until after the Hzfrah; [31 and at first its obligation was in the form of a choice between fasting and feeding a needy person for each day, then fasting was made compulsory and feeding a needy person was granted for the old man and the woman, if they are unable to bear fasting. And it was permitted for the sick person and the traveller to break their fast and to make up for it; likewise, it was permitted for the pregnant woman and the breast-feeding woman, if they fear for their health. And if they fear for the safety of their children, then in addition to making up for the fast, they must feed a needy person for each day.E 41 This is because their breaking the fast is not due to fear of illness, but it is done in spite of the woman being in good health and so she must feed a needy person, as was the case with a person who broke his fast in the early days of Islam. It was a part of his guidance e: in the month of Ramadan to perform many acts of worship of various types, and Gabriel (peace be upon him) used to go over the Qur'an with him in the month of Ramadan. He also used to perform many acts of charity and benevolence, recite the Qur'an and pray, mention Allah's Name (Dhikr) and perform ttikaf. [51 He used to favor Ramadan with more acts of worship than
Sarah Al-Bagarah 2:183 En Narrated by Al-Bukhari, Muslim, At-Tirmidhi, Abu Dawild and An-Nasal [3] Hijrah: The migration of the Prophet and his Companions 43, from the persecution of Makkah to the freedom and security of Al-Madinah. 141 Narrated by the compilers of the 'Sunan' and Ahmad, At-Tahawi and At-Tabari. [5] Istikaf: Seclusion in the mosque during the last ten days of Ramadan for the purpose of devoting oneself to the worship of Allah, Most High.
E
'
0 you who believe! Observing As - Saum (the fasting) is
E l l Al -Muttaqiin: The pious and righteous, who fear Allah much. [2] Taqwa: Fear of Allah, piety, righteousness.
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other times. So that he would sometimes fast continuously for two days or more without breaking the fast (Al Wisal), in order to devote the hours of the day and night to worship. But he forbade his Companions 4 from practising Al Wisal. They said to him: "But you practise Al Wisal." He said: "I am not as you." I stay with my Lord and he sustains me." 111 He prohibited it out of compassion for his people and he permitted it up to the predawn
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Chapter
It was a part of his * guidance that he would not begin fasting the month of Ramadan until he had sighted the new moon or someone testified that he had seen it. If he did not sight it and no one testified to having sighted it, he would complete thirty days of Shatan." 1 Then on the night of the thirtieth, if he had not sighted the new moon due to clouds, he would complete thirty days of Sha'ban and he would not fast on a day when it was cloudy, nor did he order his Companions to do so. Instead, he ordered them to complete thirty days of Sha'ban; and this does not contradict his words: :C1 ,Stle "If it is hidden from you, then calculate (when it should appear)." 121 The Arabic word "Qadr" (used in the Hadeeth) means the estimated account and what is intended by its completion. It was a part of his guidance to end the fast of Ramadan based upon the testimony of two persons.? And if two witnesses testified that they had seen it after the time for 'Eed had gone, he would break his fast and order his Companions to break their fast and he offered the 'Eed prayer the next day at its time (the previous day). (41 He used to hasten to break his fast and he encouraged his Companions 4 to do likewise and he used to partake of Sahar [51
111
m Narrated by Malik in 'Al-Muwatta".
123 Narrated by Al-Bukhari and Muslim. 133 Narrated by An-Nasa'i and Ahmad. 143 Narrated by Abu Dawfid and Ahmad. 153 Sahar: A simple repast taken shortly before
Sha'ban: The month preceding Ramadan.
dawn during fasting.
and he encouraged them to do the same and he used to delay it and he would urge them to delay it. He encouraged them to break the fast with dates, or water if none were available.m And he forbade the fasting person from sexual relations, raising the voice (in anger), reviling people and answering the insults of one who does so; and he ordered the one who is abused to respond by saying: "I am fasting." 121 He traveled during Ramadan and he fasted and broke his fast and he left it to his Companions to decide which they preferred. He would order them to break their fast if they were near to the enemy, but it was not a part of his guidance to define the distance which a fasting person must travel. When the Companions 4 started out on a journey, they would break their fast, without consideration as to whether or not they had left behind their houses; and they informed us that that was the Sunnah of the Prophet API Fajr time would come upon him while he was in a state of Janabah due to having sexual intercourse with his wife and he would perform Ghusl after Fajr and then fast. (41 He used to kiss some of his wives when he was fasting 151 and he compared the kissing of a fasting person to rinsing the mouth with water (during ablution). 161 And it has not been authentically reported from him that he discriminated between an elderly man and a young man (in this matter). It was a part of his guidance to waive the ruling on one who ate or drank forgetfully and he said that it was Allah who fed him and gave him drink? The things which have been authentically reported from him that nullify fasting are: Eating and drinking (intentionally),
111 Narrated by At-Tirmidhi, Abu Dawad, Ahmad and Ibn Khuzaimah. [21 Narrated by Al-Bukhari, Muslim, the compilers of the 'Sunan', Ahmad Malik and Ad-Daraqutni. [31 Narrated by At-Tirmidhi, Ad-Daraqutni and Al-Baihaqi. [41 Narrated by Al-Bukhari, Muslim and Malik [51 Narrated by Al-Bukhari, Muslim and Malik. [61 Narrated by Abu Dawild and declared authentic by Ibn Khuzaimah, Ibn Hibban and Al-Hakim and this was confirmed by Az-Zahabi. 171 Narrated by Al-Bukhari and At-Tirmidhi.
cuppingul and vomiting?' The Qur'an also proves that sexual intercourse invalidates fasting. Nothing authentic has been reported from him A regarding the use of kohl. It has been authentically reported from him that he used a Miswak while he was fasting. 131 Imam Ahmad reported that he used to pour water on his head while he was fasting and he used to rinse his mouth (Madmadah) and sniff water into his nose (Istinshaq) while he was fasting, but he forbade the fasting person from sniffing the water up high into the nose.E 41 It is not correct that he performed cupping while he was fasting; [51 Ahmad said: "It has been narrated from him that he said regarding antimony: "The fasting person should avoid it," but this is not correct; Ibn Ma'een said: "This Hadeeth is
Munkar." 161
E l] Narrated by Abu Dawlid, Ibn Majah, Al-Hakim, Ash-Shafli, At-Tahawi and Al-Baihaqi and declared authentic by Ibn Hibban and Al-Hakim. [21 That is, if the vomiting was induced. It is reported on the authority of Abu Hurairah 4 that the Prophet A said: "Whoever was afflicted by vomiting, there is no need for him to make up for it; but whoever intentionally vomited, he should make up for it." (Narrated by AtTirmidhi, Abu Dawad, Ibn Majah and Ad-Daraqutni and declared authentic by Ibn Khuzaimah, Ibn Hibban and Al-Hakim) [31 It is reported on the authority of 'Amir Ibn Rabee'ah 4 that he said: "I saw the Prophet A cleaning his teeth with Miswak while he was fasting more times than I can count." (Narrated by Al-Bukhari) [41 Narrated by Abu Davvhd, Ibn Majah, An-Nasa'i, Ahmad and Ash-Shafi'i. [51 On the contrary, it was narrated by Al-Bukhari on the authority of Ibn 'Abbas that he said: "The Prophet performed cupping while he was fasting." [61 Munkar: Disparaged by scholars of Hadeeth due to the presence in its Sanad of a narrator deemed to have made excessive mistakes, to have been extremely careless, or to have been known as a dissolute person. Or, it was said that a Munkar narration is one in whose chain of narrators there is a person deemed weak who narrates something which contradicts what has been authentically reported.
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Regarding fasting on the day of 'Ashnrat , he used to observe fasting on that day more than any other day; and when he arrived in AlMadinah, he found the Jews fasting on it and revering it and he said: 55 ,:).,; He would fast so much that it would be said: "He will not break his fast," and he would break his fast until it would be said: "He will not fast." [13 He did not fast a whole month except for the month of Ramadan; and he did not fast in any month more than he did in the month of Sha'ban.E 21 And he did not let any month pass without fasting in it. He used to observe fasting on Mondays and Thursdays. [31 Ibn 'Abbas Li said: "The Messenger of Allah did not leave fasting on the days of the full moonneither when he was at home, nor when he was traveling." This was mentioned by An-Nasat [41 And he used to encourage his Companions * to do likewise.f 51 As for fasting the 10th day of Dhul Hijjah, scholars disagree on it.E 6 I But as for fasting six days in Shavvvval, it has been authentically reported from him g, that he said: - (( 34: LA "Fasting it along with Ramadan is equivalent (in reward) to a perpetual fast." I 71
E I1 Narrated by Al-Bukhari. [2] Narrated by Al-Bukhari, Muslim and Malik. [31 Narrated by At-Tirmidhi, An-Nasa'i and Ibn Majah, on the authority of 'A'ishah 9. [41 Narrated by An-Nasal., it contains in its chain of narrators one Ya'cgab Ibn 'Abdillah Al-Qummi, who is described by scholars of Hadeeth as weak: Ibn Hajr says: "Truthful, but he makes mistakes." The person who narrated from him, Ja'far Ibn Abil Mugheerah Al-Qummi is also weak; Ibn Hajr also says of him: "Truthful, but he makes mistakes." [5] Narrated by An-Nasa'i and Ahmad. [6] 'A'ishah 9 reported: "I never saw the Messenger of Allah", fasting ten days in Dhul Hijjah. [7] Narrated by Muslim, the compilers of the 'Sunan' (except An-Nasa'i) and Ahmad.
"We have more right to Moses than you." So he fasted it and he ordered his Companions * to do likewise.E l l That was before the fasting of Ramadan became obligatory; then when Ramadan was made obligatory, he said:
yj Zajo
"Whoever wishes may fast it and whoever wishes may leave it." [21 It was a part of his guidance to break his fast on the Day of 'Arafah when he was in 'Arafah. This is confirmed from him in the 'Saheehayn'. It has also been narrated from him that he prohibited fasting on the Day of 'Arafah for those in 'Arafah. This was narrated by the compilers of the 'Sunan'. And it has been authentically reported from him that he said:
ILp 'Li I ilt1 4,0 5 "Fasting it wipes out (the sins of) the previous year and the
remaining year." This was mentioned by Muslim. It was not a part of his guidance to fast continuously; indeed, he said: ik.91yjP l.o y _7;11 y "Whoever fasted continuously has neither fasted nor broken his fast." i3] He would visit his wives and say:
E l l Narrated by Al-Bukhari and Muslim. [2]Narrated by Al-Bukhari and Muslim. [3] Narrated by An-Nasa'i, Ibn Majah and Ahmad and authenticated by AlHakim and Ibn Khuzaimah.
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St:t lG Di; "Do you have anything (to eat)?" If they said: "No," he would say: 11) X111 "Then I am fasting." ( 'I Sometimes he would intend to perform a voluntary fast, then he would break it As for the Hadeeth of 'A'ishah 4, in which it is stated that he said to her and Hafsah 4: " alga lay 1.:401 "Make up for it by fasting another day in its place," 121 it is a Hadeeth with some defect in it.r 31 If he visited some people while he was fasting, he would complete his fast, as he did when he visited Umm Sulaim, 141 but he considered Umm Sulaim as his family. And it is authentically reported from him that he said: l.;10 454 c;.ss.; 1;1 "If any of you is invited to eat when he is fasting, he should say: "I am fasting." i 51 And it was a part of his guidance that he disliked singling out Friday for fasting.E 61
Chapter
Regarding His 0, Guidance in
I'tikaf
Narrated by Muslim, on the authority of 'A'ishah 4. Narrated by At-Tirmidhi and Ahmad. [31 According to Shu'aib and 'Abdul Qadir Al-Arna'ht, it was also narrated by At-Tahawi and Ibn Hibban with an authentic chain of narrators. [41 Narrated by Al-Bukhari and Ahmad. [5] Narrated by Muslim, Abu Dawild, Ibn Majah, Ahmad and Ad-Darami. 161 It is reported on the authority of Jabir Ibn 'Abdillah 4 that the Prophet said: "Do not fast on Friday unless you fast the day before it or the day after it as well." (Narrated by Al-Bukhari and Muslim)
EII
[21
Since righteousness of the heart and its going straight upon the path which leads to Allah, Most High is dependent upon its being totally dedicated to Allah and completely focused on approaching Allah for the muddled affairs of the heart cannot be set in order except by approaching Allah and since excessive eating and drinking, socializing with people, sleeping and talking are things which increase the confusion in his heart and distract him in every way and prevent him from proceeding on the path to Allah, Most High and weaken him or hinder him and stop him, the Wisdom of the Almighty, the Most Merciful necessitated that He legislate for His worshippers fasting which will remove the desire for of food and drink and empty the heart of the distraction of desires, which are obstacles to its reaching Allah. And so He has legislated in accordance with what is beneficial, so that the worshippers might benefit thereby in this world and in the Hereafter and not be harmed by it. And He legislated I' tikaf for them, the purpose and spirit of which is to cause the heart to be devoted to Allah and to cut it off from material affairs and to uccupy it with (worshipping) Him, Alone, so that his intimacy is with Allah and not with people, which will prepare him for his intimacy with Him on the day of loneliness when he is in his grave. And since this goal is only achieved when it is accompanied by fasting, I'tikaf was legislated during the best days of fasting and they are the last ten days of Ramadan; and Allah, Most High has not mentioned I'tikaf except with fasting and the Messenger of Allah did not perform it except while fasting. As for speech, He has legislated for the (Muslim) community that they check their tongues from all speech except that which benefits them in the Hereafter. As
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for excess of sleep, He has legislated the night prayer for them, which is the best form of wakefulness, with the most benign result. And it is the middle form (i.e. neither too much nor too little) of wakefulness, which benefits the heart and the body and does not prevent the worshippers from attaining his needs (i.e. working during the day), nor from spiritual exercises, nor from practising these four pillars (i.e. prayer, Zakah, fasting and Hajj). And the happiest of people are those who perform them in the manner prescribed by Muhammad 37* and do not deviate in the way that most people do, nor fall short in the way that those who are careless do. And we have already mentioned his guidance in fasting, the night prayer and in speech, so now we shall speak of his guidance in I'tikaf : He used to perform I'tikaf during the last ten days of Ramadan until Allah, the Almighty, the All-powerful caused him to die. One time, he did not perform it and so he made it up in Shawwal. And once, he performed I'tikaf in the first ten days of Ramadan, then in the middle and then in the last ten days. He was in search of Lailah Al-Qadr (the Night of Decree); then it became clear to him that it was in the last ten days and thenceforth, he continued to observe I'tikaf until he met his Lord, the Almighty, the All-powerful. He would order a tent and it would be erected for him in the mosque, then he would sedude himself in it for his Lord, the Almighty, the All-powerful. And when he wished to perform I'tikaf, he would offer the Fajr prayer and then enter it. On one occasion, he order it and it was erected for him, then his wives ordered their tents to be erected and so they were erected for them. When he offered the Fajr prayer, he saw those tents and he ordered his tent to be taken down and he left I'tikaf in Ramadan and offered it in the first ten days of Shavvwal.PJ He used to perform I'tikaf every year for ten days, but in the year in which he died, he performed I'tikaf for twenty days; and Jibreel Ak, who used to recite the Qur'an with him once a year, recited it with him twice in that year; and he also used to present the Qur'an to him every year once, but in that year, he presented it to him twice. When he was in I'tikaf, he would enter his tent alone and he would not enter his house except for some human necessity and he would put his head out to
111
the house of 'A'ishah and she would comb his hair while she was menstruatingP and one of his wives visited him while he was in I' tikaf and when she got up to leave, he got up with her and accompanied her and that was at night.E 21 He did not have intimate relations with his wives while he was in I'tikaf , neither kissing them, nor anything else. And when he made I'tikaf, his mattress and his bed would be put for him in the place of his seclusion. And when leaving to fulfill some need, he might pass by a sick person on his way and he would not visit him [31 One time, he performed I'tikaf in a Turkish tent and he placed at its threshold a straw matE41 all of this was to attain what is intended by I'tikaf the opposite of what the ignorant people do, which is for the person performing I'tikaf to take a place big enough for ten people and a Majlabah 151 for visitors. This is something else and the rtikaf of Prophet A is something else.
1'1
[21
Narrated by Al-Bukhari, on the authority of 'A'ishah
Narrated by Al-Bukhari, Muslim and Malik. Narrated by Al-Bukhari and Muslim, on the authority of Safiyyah Bint Huyay . [3] Narrated by Abu Dawnd, this Hadeeth contains in its chain of narrators a man named Al-Laith Ibn Abi Sulaim Ibn Zunaim, of whom Ibn Hair said: "He is honest, but he mixes things up a great deal and his Hadeeth are not clear and so he is abandoned. [43 Narrated by Muslim, on the authority of Abu Sa'eed Al-Khudri. [51 Majlabah: A cause to get.
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Regarding His Guidance in Hall and 'Umrah

He 0, performed 'Umrah four times after the migration to AlMadinah (Hijrah), all of them in the month of Dhul Qa'dah. The First: The 'Umrah of Hudaibiyyah, in the sixth year following the Hijrah, when the pagans prevented him from entering the House (of Allah), so he and his Companions slaughtered a camel and shaved their heads at the place where they were stopped and left their state of ihram.E 11 The Second: 'Umrah Al-Qadhiyyah in the following year; he remained for three days and then left. The Third: The 'Umrah that he performed along with his Hajj. The Fourth: The 'Umrah which he performed from Al-Ji'ranah. And not a single one of his 'Umrahs was performed by leaving Makkah, as many of the people do nowadays. All of his 'Umrahs were performed by him upon entering Makkah; and he remained a resident of Makkah for thirteen years after the Revelation started, but it has not been transmitted from him that he performed 'Umrah by leaving Makkah, neither did anyone ever do so during his lifetime, except 'A'ishah 4, because she had set out to perform 'Umrah and then she started her menstruation and so he tt ordered her to combine Hajj with 'Umrah (Qiran) and he informed her that the requirement to perform circumambulation ( Tawan and Sa'ee between As- Safa and AlMarwah had been lifted from her Hajj and 'Umrah. And she felt some
Ell
sadness in her heart upon seeing her female companions returning to perform Hajj and 'Umrah separately, for they were performing Hajj AtTamattu' [11 and they were not menstruating and so did not perform Qiran while she was returning to perform 'Umrah as part of her Hajj. So the Prophet *, ordered her brother, 'Abdur-Rahman to perform 'Umrah with her from At-Tan'eem, in order to conciliate her heart. All of his 'Umrahs were performed in the months of Hajj, in contradiction to the practice of the polytheists, for they disliked that 'Umrah be performed during them; and this is evidence that performing 'Umrah in the months of Hajj is without doubt preferable to performing it in the month of Rajab. As for performing it in the month of Ramadan, it is a matter for debate (whether it is equivalent to or better than 'Umrah with Hajj or not). It has been authentically reported from him A that: ;t4.--C :14' :3 .1
"Umrah in Ramadan is equivalent (in reward) to Hajj." i 2 '
And it might be said that the Messenger of Allah was occupied in Ramadan with acts of worship which were more important than 'Umrah, in addition to the fact that his not performing it was a mercy for his people, for had he done it, the people would have rushed to do so, and combining 'Umrah with fasting would have been a hardship for them. And he used to avoid many acts which he should have performed due to fear that they would be a burden to them. It has not been recorded from him that he performed 'Umrah more than once in a year and there is no disagreement that he did not perform Hajj after the migration to Al-Madinah except once in the tenth year following the Hijrah. And when the obligation of Hail was revealed, the Messenger of Allah, hastened to perform it without delay, for the obligation to perform it was only revealed in the ninth or tenth year. As for the Words of Allah, Most High:
Narrated by Al - Bukhari, on the authority of Al - Bara' 4 and of Ibn 'Umar
Hajj At Tamattu': Combining Hajj and 'Umrah with a break in between. 12] Narrated by At-Tirmidhi, Ibn Majah, Ahmad and Ad-Darimi.
-
13 0 Provisions for the Hereafter (Abridged)
"And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad *), the Hall and 'Umrah (i.e. the pilgrimage to Makkah) for Allah." 111 Even though they were revealed in the sixth year following the Hijrah, there is no enjoinment in them to perform Hajj, only an order to complete it and to complete 'Umrah once they are begun. Once he had decided to perform Hajj, he announced to the people that he intended to perform Hajj and they prepared themselves to leave with him. Those living around Al-Madinah heard of this and they went out, desiring to perform Hajj with the Messenger of Allah 04 and he was joined on the road by a crowd of people whose numbers cannot be estimated: They were in front of him, behind him, to his right and to his left, as far as the eye could see. He left Al-Madinah during the day, in the afternoon, with six days remaining of Dhul Qa'dah, after offering the Zuhr prayer of four Rak'ahs. And he delivered a sermon to them before that, in which he taught them about Ihram and its obligations and its Sunnah acts, after which he performed the Zuhr prayer, then he combed his hair, applied oil to himself, then donned his upper and lower garments. Then he departed and stopped at Dhul Hulaifah and offered the 'Asr prayer of two Rak'ahs. Then he spent the night therein and performed the Maghrib,'Ishal Fajr and Zuhr prayers. 131 All of his wives were with him and he went round (i.e. had sexual relations with) all of them that night. [41 Then when he wished to enter the state of Ihram, he performed a second Ghusl for Thrum (in addition to the Ghusl which he had performed due to having intimate relations with his wives ), [51 then 'A'ishah 4, scented his head and body with her own hand, using Zareerah [61 and
Sfirah Al-Haqarah 2:196. [21 Narrated by Al-Bukhari, on the authority of Anas [31 Narrated by An-Nasa'i on the authority of Anas S. [41 Narrated by Al-Bukhari and Muslim on the authority of 'A'ishah [51 Narrated by At-Tirmidhi, who declared it to be Hasan, Ad-Darimi and AlHaihaqi. [61 Zareerah: A scented powder.
perfume containing musk, until the gleaming of musk could be seen in the parting of his hair and in his beard, [11 then he continued it and he did not wash it. After that, he donned his upper and lower garments and offered the Zuhr prayer of two Rak'ahs, then he made the IhIal [21 to perform Hajj and 'Umrah in his prayer place. It has not been transmitted from him that he performed a two Rak'ah prayer for entering the state of ihram2 1 Before assuming Thrum, he hung two shoes around the neck of his camel and marked it on its right side, cutting the side of its hump and then removing the blood from it.E 4) The reason we said that he assumed Ihram for Hajj Al - Qiran was due to more than twenty clear and authentic Hadeeths to that effect. The Messenger of Allah * soaked his head with Ghisl, which is used for washing the head and it is made from the marshmallow flower or the like and which causes the hair to stick, so that it does not fall down. He made the Ihlal to perform Hajj in his prayer place and mounted his she-camel and made the Ihlal again when it stood up with him and again when he looked down upon the mountain known as AlBaida'Pl Sometimes, he would make the Ihlal to perform Hall and 'Umrah and sometimes, he would make the Ihlal to perform Hajj (only); this is because 'Umrah is a part of Hajj. Due to this, it was said that he performed Hajj Al - Qiran, and it was said that he performed Hajj At- Tamattu' and that he performed Hajj Al - Ifrad 161 As regards the saying of Ibn Hazm: "That was just before the Zuhr prayer," it is surmise on his part; what has been recorded from him is that he made the intention after Zuhr, and no one has ever said that he assumed Ihram before Zuhr, so I do not know from where he got this
[21
Narrated by Al-Bulchari and Muslim, on the authority of 'A'ishah 4. Ihlal: To say: "Labbaikallahumma Bil Haiti Wal - 'Umrah" (Oh, Allah! I respond to Your Call with Hall and 'Umrah) PI As for the Hadeeth narrated by Muslim, on the authority of 'Abdullah Ibn 'tlmar 4, in which he said: "The Messenger of Allah used to perform two Rak'ahs in Dhul Hulaifah," what is meant by it is the two Rak'ahs of Zuhr. [4] Narrated by Muslim, on the authority of Ibn 'Abbas utt. [51 Narrated by Abu Dawild, on the authority of Sa'd Ibn Abi Waqqas and by Ahmad, on the authority of 'Abdulllah Ibn 'Abbas 4. 161 Hail Al-Ifrad: Performing only Hajj, without 'Umrah.
Eli
132
133
Then he made the Talbiyyah, saying: :11 2 j1 ,y I jell Laaj
When they reached Ar-Rawha', they saw a wounded wild ass and he e; said:
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"Labbaik Allaahumma Labbaik, Labbaika Laa Shareeka Laka Labbaik, Innal-Hamda Wan-Ni'mata Laka Wal-Mulka, Laa Shareeka Lak"
"Oh, Allah! I respond to Your call! I respond to Your call! I respond to Your call! You have no partners, I respond to Your call! Verily, all praise and thanks are due to You and all Grace is Yours, as is the Dominion! You have no partners." And he raised his voice during this Talbiyyah until his Companions atib heard it. He went to Hajj on a riding camel, not on a litter and his baggage was beneath it. Scholars have disagreed as to whether or not it is permissible for a person in the state of Ihram to ride in a litter, a sedan or the like At the time of assuming Ihram, the Prophet #1, allowed them to choose which of the three types of Hajj they wished to perform, then when they were close to Makkah, he advised them to cancel Hajj and Qiran in favour of 'Umrah for those who did not have a sacrificial animal with them. Then he ordered them to do that when they were at Al-Marvvah. Asma' Sint 'Umais 4 gave birth to Muhammad Ibn Abi Bakr 4 on the journey and so the Prophet ordered her to perform Ghusl and to bandage her private parts, assume her Ihram and make the Ihlal to perform Hall . 11] And in this Hadeeth there is a permission for the person in a state of Ihram to perform Ghusl and it informs us that the menstruating women may perform Ghusl and that a menstruating woman's Ihram is valid. Then he proceeded, making the Talbiyyah which we mentioned earlier as he went and the people did so with him adding to it and subtracting from it and he approved of what they said. [21
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(2]
"Leave it, for its owner will be along shortly" The owner then appeared and he said: "Oh, Messenger of Allah! You may do with it as you wish." So the Messenger of Allah g", told Abu Bakr 4. to divide it up among the company. I I In this Hadeeth there is a permission for the person in a sate of Ihram to eat game whose meat is lawful, if it was not killed for him; and it proves that the ownership of game is proven by evidence. Then they continued until they came to the well of Al-Uthabah, which was between Ar-Ruwaythah and Al-'Arj (on the road from Makkah to Al-Madinah), where they unexpectedly came upon a gazelle with an arrow in it, lying on its side in some shade. He claimed that the Messenger of Allah, may Allah bless him and grant him peace, told someone to stand by it to make sure no one disturbed it until everyone had passed by. {2 I Then they continued on until they reached AliArj, and the luggage of the Prophet A and Abu Bakr 4 were both held by a servant boy of Abu Bakr The boy arrived, but he did not have the camel with him. Abu Bakr 4 said to him: "Where is your camel?" He said: "I lost it yesterday" Abu Bakr said: "One camel and you lost it!" He began to beat him and the Messenger of Allah was smiling and saying: JI 11; L511 13;11 1, 'lA P "Look at this man in a state of Ihram, how he is behaving."I 3 I Then they went on until they reached Al-Abwa' and As-Sa'b Ibn Jaththamah presented the Prophet 4 with a wild ass as a gift, but he 4 was unable to accept it and he returned it. (Seeing the signs of disappointment on the man's face) the Prophet said:
Narrated by Muslim, Abu Dal/veld and Ibn Majah. Narrated by Al-Bukhari, Muslim, Malik and others.
r i l Narrated by Imam Malik, in 'Al -Muwatta", on the authority of Al-Bahzi. [2) Narrated by Imam Malik in 'AlMuwatta", on the authority of Al-Bahzi. 131 Narrated by Abu DavvIld, Ibn Majah and Ahmad.
134
135
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"We would not return it except for the fact that we are in a state of Ihram." Eli When they passed by Wadi 'Usfan, the Prophet * said: ;C CI 1)1
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"0, Abu Bakr! Which valley (i.e. Wadi) is this?" He said: "Wadi 'Usfan." The Prophet W, said:
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"Prophets Rad and Salih stk$ passed through it on two red camels; their reins were made of palm fibre, their upper garments were woolen wraps and their lower garments were of striped material and they were making the Talbiyyah on their way to perform Hajj to the Ancient House (i.e. the House of Allah in Makkah)." [21 When they reached Sarif, 'A'ishah 4 began menstruating; and at Sarif, the Prophet * said:
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the Meeqat (i.e. Dhul Hulaifah). And when they were in Makkah, he made a definite order that whoever did not have a sacrificial animal with him must perform 'Umrah and leave his state of Ihram (until it was time to perform Hajj) while whoever had a sacrificial should remain in his state of Ihram and nothing has ever abrogated this; indeed, Suraqah Ibn Malik* asked him about this 'Umrah which he had ordered them to perform: "Is it for this year only, or is it for all time?" He replied: "Indeed, it is for all time." 11 I Then they continued until the Prophet (*) descended at Dhu Tuwa, which is known today as Abar Az-Zahir and he stayed there on a Sunday night when four days of Dhul Hijjah had passed and he offered the Fajr prayer there. Then he performed Ghus/ on that day and went on to Makkah, entering it during the day from above by way of the high mountain pass which overlooks Al-Hajiln when he was in 'Umrah, he would enter from below and then he continued until he entered the mosque, and that was before noon. At-Tabari has reported that he (*) entered through the gate known as Bab 'Abdi Manaf, which is now known as Bab Bani Shaibah. Ahmad reported that when he entered a place in Dar Ya'la, he faced towards the House (of Allah) and supplicated. At-Tabari said that when he looked towards the House (of Allah), he said:
*3 4-6 LC:4; V. 14; L;.)21,/- ;:1
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"Anyone who has not brought a sacrificial animal and would like to make his pilgrimage 'Umrah, (i.e. to perform Hajj AtTamattu') he should do so and anyone who has with him a sacrificial animal should not do so (i.e. he should perform Hail
Al-Qiran)."
"Allahumma, Zid Hadhal-Baita Tashreefan, Wa Ta'zeeman Wa Takreeman Wa Mahabatan"
"Oh, Allah! Increase this House in honour, greatness, reverence and dignity" And it has been reported from him * that when he saw it, he would raise his hands, make Takbeer and say:
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This is another level, above that of the choice which he gave them at
111 Narrated by Al-Bukhari, Muslim, An-Nasal, Ahmad and Malik. [21 Narrated by Ahmad in his 'Musnad', on the authority of Ibn 'Abbas 4), it
"
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contains in its chain of narrators one Zam'ah Ibn Salih, who is considered weak by scholars of Hadeeth, including Ahmad himself, Yahya Ibn Ma'een and Al-Bukhari.
[1] Narrated by Al-Bukhari, Ahmad and Abu Dawad.
136 Provisions for the Hereafter (Abridged) "Allahumma, Antas-Salamu Wa Minkas-Salamu, Hayyana Rabbana Bis-Salami, Allahumma, Zid Hadhal-Baita Tashreefan, Wa Ta'zeeman Wa Takreeman Wa Mahabatan, Wa Zid Man Hajjahu Awi'tamarahu Takreeman Wa Tashreefan Wa Ta'zeeman Wa Birran"
137
"Oh, Allah? You are Peace and from You comes Peace. Greet us with Peace. Oh, Allah! Increase this House in honour, greatness, reverence and dignity and increase whoever perform Hajj or 'Umrah to it in honour, greatness, reverence and dignity)." But it is Mursa/. E l l When he entered the Mosque, he headed towards the House (of Allah) and he did not offer a prayer of salutation to the Mosque, because the prayer of salutation to the Sacred Mosque is circumambulation of the Ka'bah (Tawaf). When he drew level with the Black Stone, he touched it, but he did not push and jostle in order to do so and he did not pass by and head towards the direction of the Yemeni Corner, nor did he raise his hands and say: "I have made the intention by my Tawaf this week to do such-and-such," nor did he begin it by making Takbeer as those who have no knowledge to do. Neither did he touch the Black Stone with his whole body, then turn away from it and place it on his right side; rather, he would face it and touch it, then turn right; and he did not supplicate at the door, nor under the Meedab, 121 nor behind the Ka'bah, nor at its corners, nor did he specify any special Dhikr when performing Tawaf. What has been recorded from him is that he said between the two corners:
In his first three circuits, he trotted around the Ka'bah, taking short steps and wrapped his upper garment around him so that it was around one shoulder (the left) and revealed the other (i.e. the right) shoulder. 111 And whenever he drew level with the Black Stone, he pointed towards it and touched it with his Mihjan [21 and kissed the Mihjan and a Mihjan is a stick with a curved head. It has been confirmed from him A that he touched the Yemeni Corner, but it has not been confirmed from him A that he kissed it, nor that he kissed his hand when touching it. But it has been confirmed from him A that he kissed the black stone, that he touched it with his hand and that he touched it with his Mihjan; these are three descriptions (of his actions regarding the Black Stone); and At-Tabari has reported, with a good Isnad, that when he touched the Corner, he said:
e);_el '411:9 ii
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"Bismillahi Wallahu Akbar"
"In the Name of Allah and Allah is Most Great"?' and each time he reached the Black Stone, he said: :;ti 541
:
"Allahu Akbar 141
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"Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!" ' 31
Mursal: A chain of narrators in which the Companion's name is not mentioned, in which a Tabi'i reports some saying or action of the Prophet A; such a narration is weak, since the Tabi'i could not have seen the Prophet AI himself. [21 Meedab: Drain. [3) Siirah Al-Bagarah 2:201
[11
and he did not touch or handle any corner except the two Yemeni Corners. When he had completed his Tawaf, he went behind Maqam Ibraheem, 151 and recited:
Narrated by Abu DawAd and Ahmadl 121 According to Muslim, Abu Davveld, An-Nasa'i and Ibn Majah, this was in the Farewell Pilgrimage, when he was riding his camel. [31 Narrated by by At-Tabarani in a Mawqiif form from Ibn 'Umar 141 Narrated by Al-Bukhari, on the authority of Ibn 'Abbas 4. 151 Maqam Ibraheem: The place where Ibraheem 50 stood while building the Ka'bah.
138
;491.41
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"And take you Maqam Ibraheem as a place of prayer." i 11 And he performed a two Rak'ah prayer with the Maqam between him and the House, reciting in them Sarah Al Fatihah with Sarah Al Martin (in the first) and Sarah Al Ikhlas (in the second). His recitation of the above Verse is an explanation by him of the meaning of Allah's Words via his action. When he had completed his prayer, he approached the Stone and touched it, then he headed towards As-Safa via the gate which was in front of him and when he was close to it, he recited:
-
-173\) U-r. SI* "Verily As-Safa and Al-Marwah ( two mountains in Makkah) are from among the Symbols of Allah." l 21 Then he said: "I begin with that with which Allah began (i.e. he began his Sa'ee from As-Safa, as this is what Allah has mentioned first). And in An-Nasa'i's version: "Begin with that with which Allah began." Then he ascended it until he could see the House and he faced towards the Qiblah and declared Allah's Oneness and His Greatness and said: ),
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has the right to be worshipped except Allah, Alone; He fulfilled His Promise and aided His slave and vanquished the confederates Alone." I I Then he supplicated between As-Safa and Al-Marwah and he repeated this three times. Then he descended and walked towards Al-Marwah and when his feet reached the bottom of the valley, he ran until he had crossed the valley and reached elevated ground, then he walked again and that is before the two green markers at the beginning and end of the Sa'ee (i.e. that he walked) And it would seem that the valley has not changed since then. When he reached Al-Marwah, he ascended it and faced towards the House and declared Allah's Greatness and His Oneness and then did the same as he had done at As-Safa. When he had completed his Sa'ee, at Al-Marwah, he decisively ordered all of those who had not brought a sacrificial animal with them to leave their state of Ihram and he ordered them to do so completely and to remain thus until Yawm At Tarwiyah, [21 but he did not do so himself, due to the fact that he had brought a sacrificial animal with him; and there, he said:
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"La Ilaha Illallahu Wandahu La Shareeka Lahu, Lahul-Mulku Wa Lahul-Hamdu Wa Huwa Ala Kulli Shay'in Qadeer. La Ilaha Illallahu Wandahu, Anjaza Wa'dahu Wa Nasara 'Abdahu Wa Hazamal-Ahzaba Wandahu"
1.4 4) I Leh "" y, JD H h6) (,51-A+ "If I had known before what I know now I would have not have brought the sacrificial animal with me and I would have changed it into 'Umrah (i.e. Hajj Tamattu')." 131 And there he supplicated for those who shaved their heads three times and for those who shortened their hair once. 141
.#
[11
"None has the right to be worshipped except Allah, Alone, without partners. To Him belongs the Dominion and to Him are due all praise and thanks and He is Able to do all things. None r i l Sarah Al-Baqarah 2:125
-
[2] Sarah Al Baqarah 2:158
Narrated by Al-Bukhari, Muslim, the compilers of the 'Sunan', Ahmad, Malik and Ad-Darimi [2] Yawm At-Tarwiyah: The Day of Quenching the Thirst, i.e. the 8th of Dhul Hijjah. According to the author of 'Fath Abul 'Chair Al-Hindi, it was so called due to the fact that they used to quench their thirst then, since there was no water at 'Arafah, but they were able to drink once they arrived in Mina t31 Narrated by Al-Bukhari, Muslim, Abu Davvu'd, An-Nasa'i, Ahmad and Ad-Darimi. 141 Narrated by Al-Bukhari and Muslim on the authority of Ibn 'Umar and Abu Hurairah 4.
141
As for his wives, they left their state of Ihram and they were performing Hajj Al-Qiran, except 'A'ishah 9, who did not leave her state of Ihram, for she was excused from doing so due to her having her menstrual period. And he ordered those who had made the same Ihlal as he, to remain in their state of Ihram if they had their sacrificial animals with them and to leave their state of Ihram if they did not have a sacrificial animal with them.' 'I During the time he remained, until Yawm At-Tarwiyah, he would pray in the place where he was staying with the Muslims on the outskirts of Makkah; he continued for four days to shorten his prayers? then when it was Thursday, in the forenoon, he turned with those Muslims who were accompanying him towards Mina, and those of them who had left their Ihram entered the state of Ihram for Hai] from their riding camels and they did not enter the mosque; instead, they entered Ihram while Makkah was behind them. When he arrived in Mina, he descended and offered the Zuhr and 'Asr prayers there and stayed the night there. When the sun rose, he went on to 'Arafah and he took the Dhabb road, which lies to the right of the road which the people use today. Among the Companions 4 were those making Talbiyyah and among them were those making Takbeer and he heard them, but he did not reproach them."' and he found that a tent had been erected for him by his order at Namirah, which is a village to the east of 'Arafat, but it is in ruins today. There he stayed until the sun had descended, then he ordered his she-camel, AlQaswa' to be brought and saddled for him and he went on until he came to the bottom of the valley in the land of 'Uranah. There he addressed the people while sitting on his camel, delivering a
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Narrated by Al-Bukhari, Muslim, the compilers of the 'Sunan', except AtTirmidhi, Ahmad, Malik and Ad-Darimi. PI It is narrated in 'Saheeh Al-Bukhara, on the authority of Ibn 'Abbas 4 that the Messenger of Allah arrived in Makkah with his Companions 4 on the morning of the 4th of Dhul Hijjah, making the Talbiyyah for Hajj; so the period of his stay in Makkah before he went out to Mina and then to 'Arafah was four days, because he arrived on the 4th and left on the 8th. [31 Narrated by Al-Bukhari and Muslim on the authority of Anas Ibn Malik.
111
powerful sermon to them, in which he set forth the foundations of Islam and demolished the foundations of Shirk and the Jahiliyyah; and he established in it the sanctity of those things whose inviolability is agreed upon by all religions, and they are blood, property and honour. And in it, he placed everything pertaining to the Jahiliyyah under his feet, and he placed all of the usury of the Jahiliyyah (under his feet) and cancelled it. He advised them to treat their women well and he mentioned their rights and the duties incumbent upon them and he declared that it is an obligation upon men to provide for them and to clothe them in fairness and justice, but he did not fix the amount. And he permitted husbands to beat their wives (but not severely) if they allowed someone whom they dislike to enter their house. And he advised the people in it to adhere closely to the Book of Allah and he informed them that they would not go astray so long as they held fast to it. Then he informed them that they will be questioned about him and he instructed them as to what they should say and to what they should bear witness, and they said: "We witness that you have conveyed the Message, discharged the duty of Prophethood and given wise counsel." Then he raised his finger to the heaven and called upon Allah three times to witness what they had said. And he ordered those who were present to inform those who were absent about what he had said. 111 He delivered one sermon and not two in between which he sat. When he had completed it, he ordered Bilal 4, who called the Adhan, then the Iqamah and he offered the Zuhr prayer as two Rak'ahs in which he recited quietly; and it was a Friday. This proves that the traveller does not perform the Friday prayer. Then he (i.e. Bilal 4 called the Iqamah and the Prophet a offered the 'Asr prayer as two Rak'ahs also and the people of Makkah were with him and they prayed the same prayers as he, shortening them and combining them, which is the clearest proof that the shortening of prayer by the traveller is not bound to a fixed distance. When he had completed the prayers, he mounted his camel and rode until he reached the stopping place at the foot of the mountain (i.e.
11
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142
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'Arafah) near to the rocks and he turned to face the Qiblah, having the path taken by those who went on foot in front of him and he was (still) on his camel and he began to supplicate, implore and beseech Allah until the sun had set. And he ordered the people to ascend from the middle of 'Uranah and he informed them
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"Allahumma, Lakal-Hamdu Kalladhee Nagitlu Wa Khairan Mimma Nat'l/Wu. AlMhumma, Laka Salatee Wa Nusukee Wa Mahyaya Wa Mamatee Wa Ilaika Ma'abee Wa Laka Rabbee Turathee. Allahumma, Innee A'adhu Bika Min 'Adhabil-Qabri Wa Waswasatis-Sadri Wa Shattatil-Amri. Allahumma, Innee A'adhu Bika Min Sharri Ma Tajee'u Bihir-Reeh"
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"Oh, Allah! To You all praise and thanks are due, which we express and better than we can express. Oh, Allah! My prayers, my sacrifice, my life, my death and my final destination are for You. And to You, my Lord, belong my deeds. Oh, Allah! I seek refuge with You from the punishment of the grave, from the whispering in my breast and from confusion in my affairs. Oh, Allah! I seek refuge with You from the evil which is brought by the wind." 1 I Other supplications which have been reported from him el at the stopping place include:
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Narrated by At-Tirmidhi, on the authority of 'Ali Ibn Abi Talib, it contains in its Sanad one Qais Ibn Ar-Rabee', who has been declared weak by scholars of Hadeeth, including Ad-Daraqutni, Yahya Ibn Ma'een, Ahmad and others.
144 Provisions for the Hereafter (Abridged) Talamu Sirree Wa 'Alaniyatee Wa La Yukhfa Alaika Shay'un Min Amree. Anal-Balisul-Faqeeru, Al-Mustagheethu, Al-Mustajeeru WalWajilul-Mushfiqu, Al-Muciirrul-Mu'tarifu Bidhunbee. As'aluka Mas'alatal-Miskeeni, Wa Abtahilu Ilaikabtihalal-Mudhnibidh-Dhaleeli, Wa Ad'aka Du'aal-ICha'hid-Dareeri Man Khada'at Laka Raqabatuhu Wa Fadat Laka 'Ainahu Wa Dhalla Jasaduhu Wa Raghima Anfuhu Laka, Allcihumma, La Taj'alnee Bidu'a'ika Rabbi Shaqiyan, Wa Kun Bee RaWan Raheeman, Ya Khairal-MasTileena Wa Ya KhairalMu'teena"
145
without partners; to Him belongs the Dominion and to Him are due all praise and thanks. All goodness is in His Hand and He is Able to do all things." 111 And all of these narrations contain some weakness. And here (at 'Arafah) this Verse was revealed to him:
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"Oh, Allah! You hear my words, You see my place, you know my secrets and the things which I do openly and nothing of my affairs is hidden from You. I am wretched and poor and I am a seeker of aid and a seeker of protection [from You], apprehensive and fearful [of Your Wrath]; I acknowledge and admit my sins. I ask You as a needy person does and I pray with the humility of a wretched sinner and I supplicate to You with the supplication of a fearful blind man, whose neck is bowed to You and whose eyes overflow [with tears] to You and whose will is subordinate to You. 0, Allah! Do not make me wretched due to this supplication to you, my Lord. And be Kind and Merciful to me, 0 You, the Best of those who are asked and 0, You, the Best of givers" This was mentioned by At-Tabarani [1] And most of the supplications of the Prophet *" on the day of 'Arafah consisted of:
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7'`31 "La Ilaha Illallahu Wandahu La Shareeka Lahu, Lahul-Mulku Wa Lahul-Hamdu, Biyadihil-Khairu Wa Huwa 'Ala Kullt Shayin: Qadeer"
"This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion." [21 And it was here that a man fell from his riding beast and was killed, so the Messenger of Allah_"', ordered that he be wrapped in his two garments and that perfume be not applied to him but that he be washed with water containing Sidr and that neither his head nor his face be covered. And he informed them that on the Day of Resurrection, Allah, Most High will bring him forth making the Talbiyyah. In this there are twelve rulings: The First: The obligation to wash the body of the deceased. The Second: That a Muslim does not become unclean due to death, for if he did, the washing would increase him in naught but uncleanness. The Third: That the deceased is washed with water and Sidr. The Fourth: That water being altered by something clean (such as sidr or camphor) does not cause it to lose its pure nature. The Fifth: The permissibility of a person in a state of Ihram washing a dead body. The Sixth: That a person in the state of Ihram is not forbidden to use
[1] Narrated by Ahmad on the authority of 'Amr Ibn Shu'aib, on the authority of his father, on the authority of his grandfather; in its Sanad there is one Muhammad Ibn Abi Humaid and he iswveak, according to scholars of Hadeeth, such as Ibn Hajr, Yahya Ibn Ma'een,,AI,Bukhari and Ahmad himself. Imam Malik narrated something similar in 'Al-Muwatta" but it is Mursal. 123 Sarah Al-Ma'idah 5:3
"None has the right to be worshipped except Allah, Alone,

[11
Narrated by At-Tabarani in 'Al-Mu jam As-Sagheer' and by Al-Haithami in 'Al-Majma", on the authority of Ibn 'Abbas Otb, it contains in its chain of narrators one Yahya Ibn Salih Al-Aili, of whom Al-tqaili said: "Yahya Ibn Bakeer narrated Ahadeeth which are Munkar.
146
147
water and Sidr.

The Seventh: That the shroud takes precedence over the inheritance of his estate and his debts, because the Prophet 0, ordered that he be shrouded in his two garments and he did not ask about his heirs, nor if there were any debts incumbent upon him The Eighth: The permissibility of limiting the shroud to two garments. The Ninth: That a person in a state of Ihram is not allowed to use perfume. The Tenth: That the person in a state of Ihram is not allowed to cover his head.
trotting pace and whenever he came upon a Fajwah and that is open ground he increased his pace. And whenever he came upon a Rubwah and that is a hill he would loosen the reins of his camel slightly, so that it could climb. During his journey, he made the Talbiyyah without ceasing and then on the way, he descended and urinated and then made a light ablution and Usamah 40 said to him: "The prayer, oh, Messenger of Allah." He replied:
cji%:2,31 "The place of prayer is ahead (at Muzdalifah) of you." And he rode on until he reached Muzdalifah, where he performed ablution for prayer, then he ordered the Adhan to be called and the Mu'adhdhin did so and then he called the Iqamah and he offered the Maghrib prayer before they had unsaddled their riding beasts and before the camels had been made to kneel down. So after they had unsaddled their riding beasts, he ordered the Iqamah to be called, then he offered the 'Isha' prayer with an Iqamah and without an Adhan and he did not offer any prayer in between them; then he slept until dawn. He did not spend that night in prayer and it has not been authentically reported from him that he spent the two nights of 'Eed in prayer. He permitted the weaker members of his family that night to go on to Mina before sunrise. It was at night, when the moon had disappeared and he ordered them not to stone the Jamrah until after sunrise.I I I As for the Hadeeth in which it is mentioned that Umm Salamah 4 stoned the Jamrah before Fajr, it is a Munkar narration and it was declared so by Imam Ahmad and others; then he (i.e. Imam Ahmad) mentioned the Hadeeth of Sawdah 4 and other (like) Ahadeeth and he said: "We looked into it and we found that there is no contradiction between these Ahadeeth, for he ordered the youths not to stone the Jamrah before sunrise, so there is no excuse for them to bring forward the stoning. As for those among the women who brought it forward and stoned before sunrise due to an excuse and
cover his or her face, although six of the Companions permitted it and those who permit it cite as evidence the sayings of these Companions 4 and they replied his words: "Do not cover his face," by saying that these words are not confirmed by him The Twelfth: That a person remains in a state of Ihram even after death. When the sun had set and its setting was completed by its yellowness having departed, he left 'Arafah and he seated Usamah Ibn Zaid behind him. He left calmly and pulled the reins of his camel so tightly that its head was near to his saddle (in order to control it) and he was saying: Lifj ( LI:20,. 3-4 : 11 Ali ck..52.31 " "Oh, people! Be calm, for righteousness is not attained through hurrying." [ ' He departed 'Arafah by way of Al Ma'ziman [21 having arrived there by way of Dhabb; and this was his custom A during any Red: He would take a different route coming and going. Then he began move at a
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111 [21
Narrated by Al-Bukhari, Muslim and An-Nasal. Al-Ma'ziman: A well known place between 'Arafah and Muzdalifah.
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Narrated by Al-Bulchari, Muslim, Abu Dawild, Ibn Majah and An-Nasal.
148
149
the fear for them of being harmed by the crowding of the people, this is what is proven by the Sunnah: The permissibility of stoning before sunrise due to an excuse, such as illness, or advanced age. But as for the one who is able and in good health, it is not permissible for him to do so. And what is proven by the Sunnah is the permissibility of advancing it after the moon has disappeared not in the middle of the night; and those who fix it in the middle of the night have no evidence. So once Fajr had begun, he prayed it at the start of its time never before it with an Adhan and an Iqamah, then he mounted his camel and rode until he reached his stopping place in Muzdalifah and there he turned to face the Qiblah and he began to supplicate Allah, implore Him, declare His Greatness and His Oneness and make Dhikr, until it was completely light, and he remained in his stopping place and he informed the people that all of Muzdalifah is a stopping place and Usamah 4 went on foot with Quraish, who had gone ahead. On his way, the Prophet ordered Ibn 'Abbas 4 to pick up seven pebbles for him for the purpose of stoning the Jamrah; and he did not break them from the mountain on that night as those with no knowledge do, nor did he pick them up at night. Ibn 'Abbas 4 picked up seven small stones for him and he began to shake them in his hand and he was saying:
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it was called Wadi Muhassir, because the elephant became tired and refused to move there: That is, it became recalcitrant and broke off its journey to Makkah. And this was what he 0 did in Al - Hijr, the abode of Thamtld. And Muhassir is a barrier between 'Arafah and Muzdalifah it is neither a part of the former, nor the latter. And 'Arunah is a barrier between 'Arafah and Al Mishear Al Haram (The sacred monument) and between every two monuments there is a barrier which is not a part of either of them. Mina is a part of the sacred precincts (of Makkah) and it is a monument; and Muhas sir is a part of the Sacred Precincts, but it is not a Monument. Muzdalifah is Sacred and it is a Monument, but 'Arunah is not a Monument and it is part of the area which is not sacred. 'Arafah is not sacred, but it is a monument. He took the middle way between the two roads which is the one which leaves from Al Jamrah Al lCubra until he reached Mina, then he went to Al Jamrah AlAqabah and he stopped at the bottom of the valley, placing the House (of Allah) on his left and Mina on his right. Then he faced the Jamrah while he was seated on his camel and stoned it after the sun had risen, throwing the stones one at a time and making Takbeer as he threw each one; and at this point, he stopped making the Talbiyyah. Bilal and Usamah 4 were both with him, one of them holding the bridle of his camel and the other sheltering him from the heat with his garment.! 11 From this may be derived the permissibility of sheltering a person in the state of Ihram in a litter or the like.
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"Throw the likes of these and I warn you against immoderation in religious matters, for it was immoderation in religious matters that destroyed those who came before you." i 1 ' When he reached the bottom of Muhassir, he urged his camel and went along quickly; and this was his custom when he arrived at places in which Allah's Punishment fell upon His enemies, for it was in this place that the people of the Elephant were stricken with the punishment which Allah has related (in Sarah Al Feel), which is why
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Provisions for the Hereafter (Abridged) 150 ovisions for the Hereafter (Abridged)
151
the left of the Qiblah' and the people were around them; and Allah opened for him the ears of the people, so that the people of Mina heard him from their homes. And he said in this sermon:
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Then he * returned to Mina and delivered an eloquent sermon, in which he informed them about the sacredness of Yawm An - Nahr (the Day of Sacrifice) and its inviolability and its virtue and that the sanctity of Makkah is greater than any other city And he ordered them to hear and to obey those who lead them according to the Book of Allah. And he ordered the people to take their manner of performing Hajj' rites from him, saying: Wit Le4 N
"It may be that I will not perform Hajj' after this year."I'l And he taught them their Hail' rites and he declared the statuses of the Muhajirim and the Ansar and he ordered the people not to return to disbelief after him by striking 5 ordered them each other's necks (i.e. by killing each other). And he to convey what they had heard to others, saying: E v.. "It may be that the One who is inflirmed about it will be more heedful than the one who heard it." 121 And he said in this sermon. `.1 444. "The criminal inflicts harm on no one but himself." [33 And he placed the Muhajiran to the right of the Qiblah and the Ansar to
Narrated by Muslim, An-Nasal, Abu Dawn(' and Ahmad. RI Narrated by Al-Bukhari, At-Tirmidhi, Ahmad and Ad-Darimi. [31 Narrated by Ahmad, on the authority of 'Amr Ibn Al-Ahwas 4.
11
"Worship your Lord and offer your five prayers and fast your month (i.e. Ramadan) and obey those placed in authority over you and you will enter the Paradise of your Lord."E'l With that, he bade farewell to the people and so they Said: "This is the Farewell Pilgrimage." Then he departed for the place of slaughter and he slaughtered sixtythree camels with his own hand. And he slaughtered them standing, with their left forelegs tetheredt 21 and their number was that of his age. Then he stopped and ordered 'Ali * to slaughter the remainder 31 of the hundred, then he ordered him to give their Jilal,t their skins and their meat as charity to the needy.I 41 And he ordered him not to give the butcher anything of them, saying: J "We will give him something from what is with us." And he said:
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Hibban and Al-Hakim and Az-Zahabi concurred with this. [2] Narrated by Abu Dawild, on the authority of Jabir 131 Jilal: Blankets, cloths etc. thrown on the backs of the camels. [4] Narrated by Al-Bukhari, on the authority of 'Ali Ibn Abi Talib PI Narrated by Abu Dawild, on the authority of 'Abdullah Ibn Qurt
152 Provisions for the Hereafter (Abridged) The First: That he did not slaughter more than seven camels with his own hand and that he ordered someone to complete the slaughter o f
153
The Third: " Some beef was brought to us on the Day of Sacrifice and I
the sixty-three camels, then he left that place and ordered 'Ali 4 to slaughter the remainder.
camels, while Jabir 4 witnessed him slaughtering the remainder. The Third: That he slaughtered seven alone, and that then he and 'Ali 4 took the spear together and slaughtered the remainder of the sixty-three camels in this way, as 'Ghurfah bin Al-Harith Al-Kindi [11 said: That he witnessed the Prophet 0 on that day: He had taken the upper part of the spear and he ordered 'Ali to take the lower part of it and they both slaughtered the camels with it, then 'Ali. slaughtered the remainder of the hundred alone. And Allah knows better. And no one has reported from him 0 or his Companions that they combined the slaughter of their sacrificial animals (Hadi) with the animals which they slaughtered for 'Eed Al Adha (Udhiyah). On the contrary, their Hadi was their Udhiyah and that was the sacrifice in Mina and the animals slaughtered for 'Eed were slaughtered elsewhere. As for the saying of 'A'ishah 9: "The Prophet slaughtered cows on behalf of his wives," t 21 they were sacrificial animals (Hadi) to which the word (Udhiyah) was applied, for they were performing Hall At Tamattle , so they were obliged to sacrifice an animal and that is what he slaughtered on their behalf. However, in the account of the slaughter of the cow on their behalf and they were nine in number there is a problem; and that is: The sharing of this cow by more than seven; and this Hadeeth has been reported with three different wordings: The First: That it was one cow between them. The Second: That on that day, he slaughtered a number of cows on their behalf.
-
The Second: That Arias 4 only witnessed him slaughtering seven
said: "What is this?" It was said: "The Messenger of Allah has slaughtered on behalf of his wives." Scholars have differed as to how many people a camel and a cow suffice; it has been said sevenj' and it has been said ten and this (latter) is the view of Ishaq, then he quoted some Ahadeeth, then he said: "These Ahadeeth are interpreted in one of three ways: (i) Either it is said that the Ahadeeth which prove that it is seven are more numerous and more authentic, or (ii) it is said that a camel is equivalent to ten sheep when dividing the spoils of war, in order to be just in sharing them out. But as for sacrificial animals (Hadi) and animals slaughtered on the Day of Sacrifice (Udhiyah) and that is a legal estimate, or (iii) it is said that it differs according to different times and places and different animals. And Allah knows better. And he slaughtered in the place of sacrifice in Mina and he informed them that: "All of Mina is a place of sacrifice." i 2 ' And he said that:
"The mountain paths of Makkah are a way and a place of
slaughter." [31 This is proof that slaughtering is not exclusive to Mina; indeed, since he slaughtered in the mountain passes of Makkah, it is counted, according to the words of the Prophet
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In the two documents from which this book was compiled, it says: 'Urwah Ibn Mudharris 4 and this is incorrect; the correction is from the original 'Zad Al -Ma'ad' and from Abu Dawild's 'Sunan'. [2J Narrated by Al-Bukhari and Muslim.
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154
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And he was asked if they should build a shelter from the heat for him in Mina, but he said:
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those who shave their hair three times and for those who cut it once. This is an evidence that shaving is a rite and is not prohibited in all circumstances.
"No, Mina is a place for the one who reaches it earlier (i.e. no one may reserve a place there)." E l l In this there is evidence that the Muslims should cooperate with each other there and that whoever arrived at a place there first has the greater right to it, until he should leave it and he does not possess it thereby. After he had completed his sacrifice in Mina and he had informed them that: 'All of Mina is a place of sacrifice," he shaved his head and he said (to the man shaving him):
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( to cut) his earlobes and in your hand is the razor." Ma'mar 4 replied: "By Allah, oh, Messenger of Allah! That is from Allah's Blessing and His Grace upon me." He (A) replied: "Yes." This was mentioned by Ahmad [2] And he said to him: "Take (from here)," and he indicated the right side of his head, then he shared it (his hair) between those who were in front of him. Then he pointed to him and he shaved the left side. Then he said: "Is Abu Talhah here?" And he gave it to him (to distribute among the people). This is how it was narrated in 'Saheeh Muslim 431 And in 'Saheeh Al-Bukhari', it is reported on the authority of Ibn Seereen, that he reported on the authority of Anas 4 that when the Messenger of Allah a shaved his head, Abu Talhah 4 was the first to take some of his hair.r 41 And he supplicated Allah for forgiveness for
Narrated by At-Tirmidhi, Abu Davyncl, Ibn Majah, Ahmad and AdDarimi. [2] Narrated by Ahmad, on the authority of Ma'mar Ibn 'Abdillah 4, it contains in its chain of narrators one 'Abdur-Rahman Ibn 'Uqbah, who is unknown, according to Ibn Hazm. [3] Narrated by Muslim, on the authority of Arias 4. [41 Narrated by Al-Bukhari, on the authority of Arias 4
111
"Oh, Ma'mar! Allah's Messenger has made it possible for you
156
Then the Prophet A set out on his camel for Makkah before Zuhr, where he performed Tawaf Al - lfadahf l i and he did not make any other Tawaf with it, nor did he perform Sa'ee. This is what is correct. And he did not trot in it, 121 nor in Tawaf Al -Wada 431 - he only trotted in Tawaf Al - Qudam. [41 Then he went to Zamzam and found the people drinking there and he said:
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"Were it not that the people would inundate you, I would have descended and drunk with you." So they passed him a bucket and he drank from it while he was standing. 151 It was said: "Because the prohibition of drinking standing is one of preference." And it was said: "He did so out of necessity" and this is more obvious. And it is authentically reported on the authority of Ibn 'Abbas4 that he said: "The Messenger of Allah At, performed Tawaf during the 4
Tawaf Al-Ifadah: The Circumambulation of Departure (from Mina) of the Ka'bah performed by the pilgrims after their return from Mina, it is one of the essential pillars of the Hajj. 121 Narrated by Abu Davvild and Ibn Majah, on the authority of Ibn 'Abbas 4 and declared authentic by AI-Hakim, and Az-Zahabi agreed with this. 131 Tawaf Al-Wada': The Farewell Circumambulation, performed by all pilgrims prior to departing from Makkah. (4j Tawaf AI-Qudnm: The Circumambulation of Arrival (in Makkah) performed by all Hajj and 'Umrah pilgrims, for whom it is an essential rite. 151 Narrated by Muslim, without the words: "while he was standing." AtTirmidhi, Ibn Majah, Abu Dawild and Ahmad.
Farewell Pilgrimage on a camel, touching the Corner with a MihjanE I and something similar is reported in the Hadeeth of Jabir 4 and in it is: "so that the people could see him and so that he could supervise them and they could ask him questions, because the people were crowding around him."r 2 I But this was not Tawaf Al - Wada', because he performed it at night, nor was it Tawaf Al - Qudam, because he trotted in it; and no one said that his camel trotted with him. Then he returned to Mina. Scholars have disagreed as to whether he offered the Zuhr prayer there or in Makkah. 'A'ishah 4 performed one tawaf that day and she performed one Sa'ee, which sufficed her for her Hay' and her 'Umrah. And Safiyyah 4 performed Tawaf that day, then her menstruation started and that Tawaf sufficed her for Tawaf Al - Wada' . So the Sunnah of the Prophet established for the woman who menstruates before the Tawaf, that her Hajj be Hajj Al - Qiran and that she content herself with one Tawaf and one Sa'ee. And if she menstruates after Tawaf AlIfadah, it is sufficient for her without Tawaf Al - Wada'. Then he returned to Mina on that day and stayed the night there. When he awoke in the morning, he waited for the sun to pass its zenith, then he walked didn't ride to the Jamrah, and he began with the first Jamrah , which is in front of Al-Khaif Mosque, and he stoned it with seven stones, one after another, saying as he threw each stone: 'Allahu Akbar"; He then would go ahead till he reached the level ground; and he stood facing the Qiblah; then he raised his hands and made a long supplication, equivalent in length to Sitrah Al - Baqarah. Then he proceeded to Al -Jamrah Al -Wusta (the Middle Jamrah) and he stoned it in the same way. Then he descended leftwards to a place beside the valley and he stood facing the Qiblah, and he raised his hands for a time almost as long as the first standing, then he went to Jamrah Al 2Aqabah and he stood in the middle of the valley and kept the House (of Allah) to his left and stoned the Jamrah with seven pebbles also. Then he returned and he did not stop at them, it has been said, due to the limited space, and it has been said and this is
111 121
Narrated by Al-Bukhari and Muslim. Narrated by Muslim, on the authority of Jabir Ibn 'Abdffiah
158
159
more correct that his supplication was during the selfsame act of worship, so when he had stoned them, he stopped stoning. And supplication whilst performing an act of worship is better. But to me, the question remains: Did he perform the stoning before the prayer, or after it? And what seems most likely is that it was before it, because Jabir e and others said that he stoned once the sun had passed its zenith.
Chapter
The Hajj of the Prophet A included six stops for supplication: On Mount Safa, on Mount Marwah, on Mount 'Arafah, at Muzdalifah, at the first Jamrah and at the second Jamrah. At Mina, he delivered two sermons: One on the Day of Sacrifice and this has been mentioned previously and the second in the middle of the Days of Tashreeq. 111 Al-'Abbas sought permission to remain in Makkah on the nights of Mina, in order to provide pilgrims with drinking water and so the Prophet SI permitted him to do so.E 2) And the camel herders sought permission from him to stay outside Mina with their camels and he allowed them to stone the Jamarat on the Day of Sacrifice, then to combine two days of stoning after the Day of Sacrifice in one of the two remaining days. [31 Malik said: "I thought that he said: "On the first of them, then to stone on the Day of An Nafr.r 41 Ibn 'Uyainah said, regarding this Hadeeth: He permitted the camel herders to stone in one day and to supplicate for one day" And it is permissible for both parties, according to the Sunnah, to be excused from remaining, but as for the stoning, they may not abandon it, but they may delay it until the night. And they may combine the stoning of two days in one day. Whoever has money which he fears will be lost, or has a sick person with him whom he fears to leave behind, or he is ill and it
-
['1 Days of Tashreeq: The three days after the Day of Sacrifice (11th, 12th and 13th of Dhul Hijjah). [21 Narrated by Al-Bukhari and Muslim. [31 Narrated by the compilers of the 'Sunan' and Malik. [41 Day of An-Nafr: The day of departure from Mina, after performing the rites.
160
is impossible for him to stay, then the obligation is lifted from him, in accordance with the evidence of those people. He did not hasten to leave in two days, but remained until he had completed the stoning in the three days and then he departed on 'Tuesday after Zuhr for Al-Muhassab and that is Al-Abtah and it is Khaif Bani Kinanah. There he found Abu Rafi who was in charge of his baggage and he had pitched his tent for him;" and Allah, the Almighty, the All-powerful granted success to his efforts, for the Messenger of Allah A did not order him to do so, but he offered the Zuhr, 'Asr, Maghrib and 'Isha prayers and then slept the night there, after which, he set out for Makkah and performed Tawaf AlWada' at night, just before dawn. And that night, 'A'ishah t requested him to take her for 'Umrah by itself, but he informed her that her circumambulation of the House and her Sa'ee between As-Safa and Al-Marvvah sufficed for her Hajj and her 'Umrah. But she insisted on performing 'Umrah by itself and so he ordered her brother ('Abdur-Rahman) to take her to perform 'Umrah from At-Tan'eem and so she completed her 'Umrah by night, then she arrived at Al-Muhassab with her brother in the middle of the night and he A said: "Have you completed it?" She said: "Yes." Then he announced their departure and the people departed. And in the authentic Hadeeth of Al-Aswad is, it is reported from 'Aishah 48, that she said: "The Messenger of Allah A met me when he was ascending from Makkah and I was descending to it, ( or she said:) I was ascending and he was descending from it" and it is mentioned in the Hadeeth that they met and at the beginning of the Hadeeth, it is mentioned that he waited for her at his stopping place (above Makkah). 121 And although the Hadeeth of Al-Aswad 4.5 may be recorded (thus), the correct wording is: "He met me while I was ascending from Makkah and he was descending to it," because she had completed her 'Umrah, then ascended to the appointed meeting place and she met him while he was descending to Makkh for Tawaf Al-Wada'. And it is reported from a source other than this. And
Narrated by Muslim and Abu Dawnd, on the authority of Abu Rah' S. [2J Narrated by Al-Bukhari, on the authority of 'A'ishah
[11
Prov sions for the Hereafter (Abridged)
scholars have differed regarding whether the Tahseeb [II is a Sunnah or something on which scholars are agreed.
161
V V V
Tahseeb: Staying the night in Al-Muhassab during the Days of Tashreeq.
162

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163
_Chapter
Makkah. Likewise, standing at Al-Multazamm which he was reported to have observed on the day of the conquest. As for the Hadeeth narrated by Abu Davvad on the authority of 'Amr Ibn Shu'aib 4,, who narrated from his father, who narrated from his grandfather, that he placed his chest, his face, his arms and the palms of his hands and spread them and said: "I saw the Messenger of Allah A doing thus," it is possible that this was at the time of Tawaf AlWada' and it is possible that it was at some other time, but Mujahid and others said: "It is recommended to stand at Al-Multazam after performing Tawaf Al Wada'." And Ibn 'Abbas 4 used to hold onto what is between the corner (in which the Black Stone is situated) and the door. And it is reported in 'Saheeh Al Bukhari' that when the Prophet A wished to leave and Umm Salamah 4 had not performed Tawaf of the House as she was ill and wished to leave, he said to her: . , C) .),>/: L519 Lrs ilas /Al "Once the Iqamah for the Fajr prayer is called, circumambulate the House on your camel while the people are praying." She did so and she did not pray until she left. It is impossible that this was on the Day of Sacrifice; without doubt, it was Tawaf Al Wada'. So it is apparent that he offered the Fajr prayer on that day in Makkah and
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Sunan of Hajj, following the example of the Prophet A, but what is proven by his Sunnah is that he did not enter it during his Hajj, nor during his 'Umrah; he only entered it in the year of the conquest of
Many people consider that entering the House (of Allah) is one of the
Umm Salamah 43 heard him reciting Sarah At Tar. Then he set out on the return journey to Al-Madinah. When he was in Ar-Rawha', he met some riders and he greeted them with salutations of peace and he asked: "Who are (you) people?" They said: "Muslims." Then they asked: 'And who are (you) people?" He replied: "The Messenger of Allah." Then a woman raised her baby to him from a litter and said: "Oh, Messenger of Allah! Is there any Hajj for thisr He A, replied: q t.! "Yes; and you will be rewarded for it." 111 When he reached Dhul Hulaifah, he spent the night there and when he saw Al-Madinah, he made Takbeer three times and he said: 43_9 ck s I la I I
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"La Ilaha Illallahu Wandahu La Shareeka Lahu, Lahul-Mulku Wa Lahul-Hamdu Wa Huwa 'Ala Kulli Shay'in Qadeer. Ayibana, Talbfina, 'Abiclana, Sajidana Lirabbina Hamidan. Sadaqallahu Wa'dahu Wa Nasara Abdahu Wa Hazamal-Ahzaba Wandahu"
"None has the right to be worshipped except Allah, Alone, without partners. To Him belongs the Dominion and to Him are due all praise and thanks and He is Able to do all things. [We are] returning, repentant, worshipping our Lord and praising Him. Allah fulfilled His Promise and aided His slave and vanquished the tribes Alone. Then he entered Al-Madinah during the day via Al-Mu'arras, having departed via Ash-Shajarah." (21
[11
Al-Multazam: Part of the House of Allah, between the door and the Black Stone.
Narrated by Muslim, Abu Dawild, Ahmad and Ash-Shafict. [21 Narrated by Al-Bukhari and Muslim.
Ell
164
165
And the Verse which follows it; and the fourth is the Words of Allah:
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"The penalty is an offering, brought to the ICa'bah,"E l l This proves that the offering brought to the Ka'bah is these eight pairs; and this is the deduction of 'Ali Ibn Abi Talib And the slaughtered animals which are acts of worship are three: Hadi, Udhiyah and 'Aqeeqah. The Prophet 44 slaughtered sheep and camels as a Hadi and he slaughtered a cow as a Hadi on behalf of his wives and the Hadi was in his stay, during his Hali and during his 'Unmah. His Sunnah was to garland the sheep, without marking them; and if he sent his Hadi when he was resident, nothing was unlawful to him which had previously been lawful. When he offered a camel as a Hadi, he would both garland it and mark it by cutting it slightly on the right side of its hump until the blood flowed. And if he sent a Hadi, he would inform his messenger that if he observed an injury to any of them while it was in his charge, to slaughter it and dip its hooves in its blood and imprint it on the side of its hump, but not to eat from it, nor allow any of his companions to do so, then to divide up its meat. And the forbiddance of eating its meat was to prevent any means which might lead to his being deficient in his guardianship of it. And he allowed participation in the Hadi by his Companions w as follows: The camel for seven persons and the cow for seven persons; and he permitted the man driving the Hadi to ride it if it was necessary, until he finds an alternative riding beast. 'Ali is said: "He may drink of its milk anything that is surplus to the requirements of its young." It was a part of his guidance to slaughter the camel in a standing position, with its left foreleg tied, and he used to invoke Allah's Name when he slaughtered it and make Takbeer and he used to slaughter sacrificial animals by hand, but he might appoint another to slaughter some of them. When he slaughtered sheep, he would place his foot on its side, then he would invoke Allah's Name and make Takbeer, then slaughter it. And he permitted the people of his community to eat from the meat of their sacrificial animals (Hadi)
Eli
Regarding His *:, Guidance in Sacrificial Animals for Hag (Hadi), Slaughtering for 'Bed (Udhiyah) and Sacrifice on the Occasion of a Child's Birth ('Aqeeqah)
It refers specifically to the eight pairs mentioned in Su rah Al-An'am; and this is taken from four Verses in the Qur'an ( the first): "Lawful to you (for food) are all the beasts of cattle except that which will be announced to you (herein),"E 11 and the second is:
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"that they may mention the Name of Allah over the beast of cattle that He has given them for food." 121 The third is:
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"And of the cattle (are some) for burden (like camel) and (some are) small (unable to carry burden like sheep and goats for food, meat, milk and wool)." [31
Srah Al-Maldah 5:1 Sarah Al-Hail 22:34 [31 Sarah Al-An'am 6:142
1 3
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[21
Sarah Al-Ma'idah 5:95
167
and the animals which they slaughter for 'Eed Al Adha (Udhiyah) and to take provision from it, but he forbade them from storing anything of it after three days due to a large influx of needy people that year!" And sometimes, he might divide up the meat of the Hadi and sometimes, he might say: "Whoever wishes may cut something from it." (21 Some scholars have cited this as evidence that it is permissible to throw (money, sweets, gifts etc.) to be caught by the guests in weddings and such like. And a distinction was made between them (by some scholars), but it is based upon some difference which is unclear. And it was a part of his guidance to slaughter the sacrificial animal for 'Umrah at Al-Marwah and the sacrificial animal for Hall AlQiran in Mina; and he never slaughtered his sacrificial animal until after he left the state of Ihram, nor did he slaughter it until after the sun had risen and after the stoning. The four things must be performed in order on the Day of Sacrifice: (i) The stoning, then (ii) the slaughter, then (iii) the shaving, then (iv) the Tawaf; and he did not permit anyone ever to slaughter before sunrise.
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TC Chapter
As for his a" guidance in the slaughter for 'Eed Al Adha, he never failed to slaughter for it; he would slaughter two sheep after the prayer and he informed us that one who slaughters before it has not performed the rite, it is only meat which he has presented to his family."E 1 I And this is what we submit ourselves to Allah with. It is not dependent upon the time of the prayer. He ordered them to slaughter a sheep which is between six months and one year, or any other which is in its third year. And it has been reported from him 0, that he said:
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"All of the Days of Tashreeq are for slaughtering." However, the chain of narrators is Munqati' Pi And that is the Mazhab of 'Ata, Al-Hasan and Ash- Shafi'i and it was the preferred view of Ibn Al-Munzir. It was a part of his guidance to select the sacrificial animals for 'Eed Al Adha and to do it well and to choose the best of them, those free from defects; and he prohibited slaughtering those with torn ears or half or more of their horns broken. This was mentioned by Abu Dawild. And he A ordered that the eye and ear be examined, i.e. that their health be ascertained. And he ordered that a one-eyed animal should not be slaughtered, nor one the front of which ear is cut, nor one the back of which ear is cut, nor one which ear is slit or one which ear is pierced. This was mentioned by Abu Davvild. It was also a part of his guidance to slaughter in the prayer place; and
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En Narrated by Muslim, on the authority of 'A'ishah 4s. PI Narrated by Al-Bukhari and Muslim, on the authority of 'Ali Ibn Abi Talib 4.
(13
Narrated by Al-Bukhari and Muslim. [2] Mangan': Broken; such a Hadeeth is weak
168
Provisions for the Hereafter (Abridged)'
169
Abu Davvild reported from him that on the Day of Sacrifice, he slaughtered two horned sheep whose colour was more white than black and which had been castrated, and when he faced them, he said: 6S cle
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Regarding His Guidance in Slaughtering on the Occasion of a Child's Birth ('iligeeqah)

It is reported in 'Al-Muwatta' that the Prophet !ST:, was asked about it and he said: "I do not like Al-Vqiiq." And it was as if he did not like the name (i.e. calling the 'Aqeeqah 'Llqfiq , not the action). [E] And it has been authentically reported on the authority of 'A'ishah 4 that the Prophet e, said: "For a boy (slaughter) two sheep and for a girl (slaughter) one sheep." 121 And he said:
11-0t2 :1; 5.7:'
"Wajjahtu Wajhee Lilladhee Fataras-Samawaii Wal-Arda Haneefan Wa Ma Ana Minal-Mushrikeen, Irma Salatee Wa Nusukee Wa Mahyaya Wa Mamatee Lillahi Rabbil 'Alameen, La Shareeka Lahu Wa Bi-Dhalika Umirtu Wa Ana Awwalul-Muslimeen. Alkihumma, Minka Wa Laka An Muhammadin Wa Ummatihi, Bismillahi Wallahu Akbar"
"I have turned my face to the One Who created the heavens and the earth in sincere submission and I am not one of those who associates partners with Allah [Mushrikfin]. Verily, my prayers, my sacrifice, my life and my death are for Allah, the Lord of mankind, Who has no partners. That is what I have been ordered and I am the first of those who submit [i.e. a Muslim] Oh, Allah! This from You and to You, from Muhammad and his people." And he ordered the people to slaughter well when they slaughter and to kill well when they kill, and he said:
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"Verily Allah has ordained Ihsan upon everything." En And it was a part of his guidance that a sheep is sufficient for a man and his family.
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"Every boy is in pledge for his 'Aqeeqah: (Two sheep) should be sacrificed on his behalf on the seventh day and his head should be shaved and he should be named." 131 And the word Rahn (used in the Hadeeth ) means linguistically pledge. It was said that he is prevented from seeking intercession for his parents. But what is apparent is that he is pledged by himself and that he is prevented from some desirable goodness. It does not En Narrated by Imam Malik and Imam Ahmad.
PI Narrated by An-Nasa'i, Abu Dawfid and Ahmad. [31 Narrated by Abu Dawild, Ahmad and Ad-Darimi.
E l l Narrated by Muslim, the compilers of the 'Sunan', Ahmad and AdDarimi. [21 Narrated by At-Tirmidhi, Ibn Majah and Malik.
170
171
necessarily mean that he will be punished in the Hereafter, but the boy might lose some goodness due to the neglect of his parents, such as failing to invoke Allah's Name at the time of having sexual intercourse. Abu Dawild mentioned in 'Al -Maraseet , on the authority of Ja'far Ibn Muhammad, on the authority of his father, that the Prophet * said in the Aqeeqah of Al-Hasan and Al-Husain *: 4,4 l9:n 1 ).;:-
Chapter
314 cf;.; Lost I
Regarding His E", Guidance in Names and Agnomens
1.1Lt ' "They should send a leg (of mutton) to the midwife, and eat and give others to eat and do not break any of its bones." E l l Al-Maimilni said: "Can you recall for us after how many days the child should be named?" Abu 'Abdillah said: "It is narrated on the authority of Arias ,(4 that he should be named after three days, but as for Samurah /.4, he said: "He should be named on the seventh day"
It has been confirmed from the Prophet 0, that he said: 5-eiN I ,411. Lb:LS 34;
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"Verily, the most wretched of names in Allah's Sight on the Day of Resurrection will be that of a man who calls himself Malik AlAmlak (King of Kings); there is no King except Allah."E l l And it has been confirmed from him t that he said:
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"Verily, the names most beloved by Allah are 'Abdullah and 'Abdur-Rahman, and the most truthful of them are Harith and Hammam and the ugliest of them are Harb and Murrah."E 21 And it is confirmed that he said:
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Narrated by Al-Baihaqi, but its Sanad is broken (Munqati').
PI Narrated Al-Bukhari, Muslim and At-Tirmidhi, without the addition: "and the most truthful of them are Harith and Hammam and the ugliest of them are Harb and Murrah." This was narrated by Imam Ahmad, on the authority of Abu Wahb Al-Jushami 4, but it contains in its Sanad one 'Aqeel Ibn Shabeeb, who is unknown, according to Ibn Hajr, Abu Hatim Ar-Razi and Ibn Al-Qattan.
Narrated by Al-Bukhari, Muslim, At-Tirmidhi, Abu Dawild and Ahmad.
172

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173
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Najeeh ( Successful), nor Aflah (Fortunate), as you nay call him so and he would not be (as named), so it will be said: "No."f i l And it has been confirmed from him e that he changed the name of 'Asiyah, saying: "You are Jameelah."r 21 And Juwairiyah's name was Barrah and he changed it to Juwairiyah." 13 I Zainab Bint Umm Salamah said: "The Messenger of Allah ;4 prohibited a person to be called by this name (i.e. Barrah righteous) and he said: c, (....0 ,, I .7.11
;
"Do not name your child Yasar (Ease), nor Rabah (Profit), nor
"Do not bear witness to your own righteousness, for Allah knows better who are the righteous ones." [41 And he changed the name of Abul Hakam to Abu Shuraih.r 51 And he changed the name of Asram (cut tree) to Zur'ah (growing).t 61 And he changed the name of Hazn (Rugged), the grandfather of Ibn AlMusayyib, to Sahl ( Smooth), but he refused, saying: "Sahl is downtrodden and disgraced." Abu Davvild said: "The Prophet A changed the names AliAs, 'Azeez, 'Atalah, Shaitan, Al-Hakam, Ghurab, Hubab, and Shihab and called him Hisham. He changed the name Harb (War) and called him Salm (Peace). He changed the name Al-Mudtaji' (One who lies down) and called him Al-Munba'ith (One who stands up). He changed the name of a land called 'Afirah (Barren) and called it Khadirah (Green). He
-
JAL ric I 411
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That is, the Prophet 01, wished to avoid them falling into pessimism and thinking badly of Allah, its being said: "There is no success, profit, ease etc." 323 Narrated by Muslim and Abu Dawad, on the authority of Ibn 'Umants. 133 Narrated by Muslim, on the authority of Ibn 'Abbas *. [4] Narrated by Muslim, on the authority of Zainab Bint Umm Salamah 4. 153 Narrated by Abu Dawfid and An-Nasal and by Al-Bukhari in 'Al-Adab Al[1]
changed the name Shi'b Ad-Dalalah (the Mountain Path of Error) and called it Shi'b Al-Huda (the Mountain Path of Guidance). He changed the name Banu Az-Zinyah (Children of Fornication) and called them Banu Ar-Rishdah (Children of Those Who are Rightly Guided), and he changed the name of Banu Mughwiyah (Children of a Woman who Allures and Goes Astray), and called them Banu Rishdah (Children of a Rightly Guided Woman)." tit And because these names are vessels for the meanings which they indicate, logic dictates that there must be some connection and some relation between the names and their meanings and that the meanings should not be divorced from the names, because wisdom rejects this and reality testifies to the opposite. In fact, names have an effect on the things which are named and the things which are named are affected by the goodness or badness of their names, by their lightness or their weight (i.e. ease or difficulty of pronunciation) and by their delicateness or thickness, as it said (by the poet): 'And rarely do one's eyes behold the bearer of a nickname, Whose description does not tally with the meaning when one thinks about it.' He loved good names and he ordered that if a messenger was sent to him, that he should have a good name and a pleasant face. And he used to take the meanings from names during sleep and wakefulness, as when he dreamt that he and his Companions were in the house of 'Uqbah Ibn 'Rafi' and they brought him dates from the dates of Ibn Tab, and he interpreted it as meaning sublimity in the life of this world and that the end result was for them in Hereafter and that the Religion which Allah has chosen for them was both complete and good.E 23 And he interpreted the arrival of Suhail (Ibn 'Amr) as meaning ease in their affairs on the Day of Hudaibiyyah. 131 And he delegated a group to milk a sheep and a man stood up to milk it and he said to him: "What is your name?" He said; "Murrah (Bitterness)"
313
Mufrad.'
[63
Narrated by Abu Dawad, on the authority of Usamah Ibn Akhdari.
Narrated by Abu Dawad in his 'Sunan' and he said: "I omitted their chains of narrators for the sake of brevity. [23 Narrated by Muslim, Abu Dawad and Ahmad. r 31 Narrated by Al-Bukhari.
1 74
175
The Prophet A; said to him: "Sit." Then another stood and he said to him: "What is your name?" He said: "Harb (War)." The Prophet A said: "Sit." Another man stood up and he asked blur "What is your name?" He replied: "Ya'eesh (Living)." The Prophet said: "Milk it." 111 He disliked places with objectionable names and hated to pass through them, such as on one occasion, when he passed between two mountains and he asked about their name and they said: "Fadhih (Disgraceful) and Mukhzin (Shameful), so he avoided them. And since there is a connection and a relation between names and things named and closeness, such as there is between the vessels (21 of things and their reality, and such as there is between spirits and bodies, the mind makes a connection between one and the other, as when Iyyas Ibn Mu'awiyah and others used to see a person and say: "His name should be such-and-such." And he was almost never wrong. And the opposite of this is making a connection between his name and its meaning, as when 'Umar 4 asked a man about his name and he said "Jamrah (Firebrand)." So he asked him: "What is your father's name?" He replied: "Shihab (Flame)." 'Umar 4 asked: 'And your house?" He said: "(It is in) Harrah An-Nar (The Lava Field of Fire)." He inquired: "Then where is your abode?" He answered: "In Zat Laza (The Place of the Raging Fire)." 'Umar 4 said to him: "Go, for your abode has burnt down." And he left and found it to be so.E 31 Likewise, the Prophet *, made a connection between the name of Suhail and ease in their affairs. And he ordered his people to choose their names well and he informed them that on the Day of Resurrection, they will be called forth by them. And consider how two fitting names of the Prophet are derived from his attributes; and they are Ahmad and Muhammad, for he is due to the
Ell Narrated by Malik, in 'Al Muwatta". [2] That is, outward appearance. [3] Narrated by Malik in 'Al Muwatta", its Sanad is described as Munqatit (broken) since the narrator, Yahya Ibn Sa'eed Al-Ansari did not hear from 'Umar 4, According to Shu'aib and 'Abdul Qadir Al-Amalfit, it also has a connected chain, narrated by Abul Qasim Ibn Bishran, in his book 'AlFawalid . And Allah knows better.
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numerous praiseworthy attributes which he possesses and their nobility and virtue compared to the attributes of others Ahmad (i e more praised) Likewise his nicknaming Abul Hakam (Owner of Wisdom) Abu Jahl (Owner of Ignorance) and likewise Allah, the Almighty, the All-Powerful's nicknaming 'Abdul 'Uzza (Slave of AI'UzzaE l l ) Abu Lahab (Owner of Flame), due to the fact that his destination was the Hell-fire. And when the Prophet 0, arrived in AlMadinah, its name was Yathrib (Censure). And because a good name necessitates that the person or thing so named is also good, the Prophet 0 said to some Arabs: I :31 41..a. 41 L;11 "JP. I "0, Banu 'Abdillah! Verily, Allah has given you and your father a good name." See how he called them to the worship of Allah thereby! And consider the names of the six who went forth in single combat on the day of the Battle of Badr: Al-Waleed (whose name means newborn) was the first, and a newborn is at the start of his life, and Shaibah (whose name means old man) was the last, and an old man is at the end of his life. And 'Utbah means censure and rebuke. And their opponents were 'Ali, 'Ubaidah and Al-Harith: Exaltedness, Worship and Striving which is the meaning of Harth This is why the most beloved names to Allah are those which necessitate the most beloved attributes to Him; and adding worship to the Name Allah and to the Name Ar-Rahman (the Most Beneficent) is more beloved by Him that adding it to the Name Al-Qadir (Most Able) and Al-Qahir (the Irresistable) and others; this is because the connection between the slave and his Lord is only that of pure and sincere worship and the connection between Allah and the slave is pure Mercy and Compassion (Rahmah). By His Mercy and Compassion, the slave exists and is made in the most perfect of forms. And the purpose for which he was brought into being is to worship Him Alone, with love, fear (of His Punishment) and hope (of His Reward).
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Eli
Al-'Uzza: The name of one of the deities worshipped by the pagan Quraish.
176
And because every slave acts in accordance with his desires and every desire begins with an intention and the result of his desire is striving and acquisition, the truest names are: Hammam (Intending) and Al-Harith (the Striver) And since the name: Al-Malik (the King) is the right of Allah Alone, it is the most wretched of names in Allah's Sight; and even more vexing to Him is the name: Shahan Shah i.e. King of Kings and Sultan of Sultans, because none has the right to such names except Allah, the Almighty, the All-Powerful. Therefore calling anyone other than Him by these names is false and invalid and Allah loves not that which is false and invalid. And some have added to this the title: Qadi Al - Qudah (Judge of Judges) and it is followed (in the list. of hatefulnames ) by the ugly appellation: Sayyid An - Nas. (Master of the People), because this belongs to no one except the Messenger of Allah A. And because war and bitterness are the most detested things in the eyes of the people, the names: Harb and Murrah are the ugliest names to them. Similar to them are the names: Hanzalah (A bitter tasting fruit) and Hazn (Rugged) and others like them. And since the characters of the Prophets are the noblest of characters, their names are the best of names, so the Prophet, recommended his people to take their names, as reported from the Prophet A in Abu Dawild's 'Sunan' and An-Nasa'i's 'Sunant: "Call yourselves (i.e. your children) by the names of the Prophets."M And if it were only that the name reminds us of the one who bore it and necessitates a connection (in the mind) with its meaning, it would be sufficient benefit. As for the prohibition of naming a child Yasar and the like, it is due to another reason which was indicated in the Hadeeth, and that is his words: "It will be said: "Is he there?" up to the end of the Hadeeth. And Allah knows better whether they are a part of the Hadeeth or whether they have been added (i.e. whether they are the words of the narrator), but since these names might cause people to regard them
111
Narrated by Abu Dawild, An-Nasa'i, Al-Bukhari in 'Al Adab Al Mufrad And Muslim narrated on the authority of Al-Mugheerah Ibn Shu'bah 4: "They used to call themselves by the names of the Prophets and the righteous folk before them."
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as omens and the things which they apprehend from them might actually occur, the wisdom of the most kind to his people (i.e. the Prophet E4 dictates that He forbid them from things which cause them to hear what is disliked, or cause it to occur. In addition to this, the opposite of the name may be connected with him, as when a person is called Yasar (Ease), when he is the most difficult of people, or being called Najeeh ( Successful) when he has no success, or Rabah (Profit), when he is one of the losers. In that case, he would have fallen into lying upon him and upon Allah And there is another matter, which is that he might be called by his given name and he is not so, which causes him to be maligned by someone saying: "Out of their ignorance, they called you Sadeed (Correct), but by Allah, there is no correctness in you " Likewise, some praises may result in blame or rebuke to the one praised (i.e. the one bearing the name), causing people to be critical of him, for he is being praised for some attribute which he does not possess and people expect him to have the virtue for which he is praised and they believe him to have it, but then they find that he does not, and so the praise turns to rebuke So if this praise had been abandoned, this cause of evil could have been avoided. And there is another matter, which is the belief of the person named that he possesses this attribute and so he falls into self praise, which is why the Prophet A prohibited Juwairiyah 4 from calling herself Barrah (Righteous). Based upon. this, it is disliked to called oneself Ar-Rasheed (the Rightly Guided), Al-Mutee' (the Submissive) At-Ta'i (the Obedient) and the like. As for the disbelievers calling themselves by such names, it is not permissible to allow them to do so, nor is it permissible to address them by any of these names. As for the Kunyah, 111 it is a form of honouring someone; and the Prophet A bestowed the Kunyah: Abu Yahya on Suhaib 4,), and upon 'Ali Le the Kunyah: Abu Turab and upon the brother of Anas 4, the Kunyah: Abu 'Umair while he was still a small child. It was a part of his guidance to bestow a Kunyah upon a person who had a son and
[13
Kunyah: A nickname which contains the appellation: 'Abu', such as Abu Bakr, Abu Hurairah etc.
178
upon one who had no son. And it has not been confirmed from him that he prohibited any Kunyah except Abul Qasim;f 11 scholars have disagreed regarding it: Some said that it is totally impermissible, while others said that it is not permissible to combine it with his name (i.e. Abul Qasim Muhammad); and there is a Hadeeth to that effect which was declared authentic by At-Tirmidhi. And it was said that it is permissible to combine them, based upon the Hadeeth of 'Ali 4, in which he said (to the Prophet "If another son is born to me after you ( die), may I call him by your name and bestow upon him your Kunyah?" He said: "Yes." 121 This was declared authentic by At-Tirmidhi. And it was said that the prohibition was only during his lifetime. The correct opinion is that bestowing his Kunyah on anyone is forbidden; and it was more strictly prohibited during his lifetime. Also combining them is prohibited, for the authenticity of the Hadeeth of 'Ali 4 is questionable 131 and At-Tirmidhi was not strict regarding the authentication of Ahadeeth. And 'Ali 4 said that it was a license for him, which proves that the prohibition remains for others. As for the Hadeeth of 'A'ishah 4: "What could make my name lawful and my Kunyah unlawful?" it is Ghareeb.E 43 An authentic Hadeeth may not be contradicted by such a narration. A group of the Salaf disliked that the Kunyah: Abu 'Eesa be applied to anyone, while others permitted it. Abu Dawild narrated on the authority of Zaid Ibn Aslam 4, that 'Umar 4 struck one of his sons who took for himself the Kunyah: Abu 'Eesa and that AlMugheerah 4 took for himself the Kunyah: Abu 'Eesa and 'Umar 4 said: "Is it not enough for you to take the name Abu i l l That is, the Prophet's own Kunyah.
PI Narrated by Abu Dawild and At-Tirmidhi and declared Hasan Saheeh by At-Tirmidhi. 131 All of the narrators in the Sanad are described by scholars of Hadeeth as reliable. [41 Ghareeb: A Hadeeth reported at some point(s) in its Sanad by a single narrator; such a Hadeeth is not necessarily weak, but obviously Ibn AlQayyim means to suggest that it is so here. However, all of the narrators
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'Abdillah as a Kunyah?" Al-Mugheerah 4 replied: "The Messenger of Allah * bestowed this Kunyah upon me." 'Umar 4 responded: "The Messenger of Allah W, has had all of his sins, past and future been forgiven by Allah, while we are in our Jaljah." 111 (After this,) he continued to use the Kunyah: Abu 'Abdillah until he died." He forbade that grapes be called Karm, and he said: 34th 4.19
"Al-Karm is the heart of a Believer." 121
This is because the wording indicates much goodness and benefits (and the heart of a Believer has more right to be so described than do grapes). And he said: 1 't ri!p Lit, '41 rk,...5L,- cp.:A Lsic 4.A .A1
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4:' ;;;:ii "Do not be influenced by Bedouins regarding the name of your prayer which is called 'Isha', but they call it Al2Atamah ( darkness )." [3 I And he said: I;;; 3.1:9 tfa .:51j1 Pi; ;j:JI "If they knew what (virttle) there is in Al- Atamah and the Fajr prayer, they would come to it even crawling on their hands and knees." [41 So the correct view is that he did not totally prohibit this name, he only forbade that it should replace the name 'Isha'. And this is
in In our Jaljah: That is, we still remain amongst a number of Muslims like us, and we do not know what Allah will do with us. All of the narrators are described as reliable by scholars of Hadeeth. 121 Narrated by Al-Bukhari, Muslim, Abu Davvad and Ahmad. 'Isha' 131 Narrated by Abu Davvad and Ahmad. The Bedouins called the prayer AI Atamah because they used to delay performing it until it was very dark, at which time they used to milk their camels. [41 Narrated by Al-Bukhari and Muslim, on the authority of Abu
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are described as reliable by scholars of Hadeeth.
Hurairah
180
181
preserving the name which Allah has given to this act of worship. So it should neither be replaced or affected by any other name, as was done by the later generations and it caused corruption of which Allah is fully Aware. And thereby, he was preserving a preference for that which Allah has preferred. And he began the 'Eed with the prayer, then he slaughtered. And he began his ablution by washing the face, then the hands, then the head, then the feet. And he gave Zakat Al Fitr before the 'Eed prayer, in accordance with the Words of Allah:
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Chapter
(1111 "Indeed whosoever purifies himself (by avoiding polytheism and accepting Islamic Monotheism) shall achieve success. And remembers (glorifies) the Name of his Lord (worships none but Allah), and prays (five compulsory prayers and Nawafil additional prayers )." [11 And examples of this are numerous.
44
4 (0)
Regarding His E Guidance in Guarding His Words and Choosing His Expressions With Care
He used to choose his words carefully in his public addresses, selecting for his people the best terms, and he used to avoid the expressions of the coarse folk and obscenities. He was neither obscene in speech, nor in deed, nor did he bellow, nor did he speak crudely or coarsely And he disliked that noble words should be used regarding a person who did not deserve it and he disliked that hated expressions be used regarding one who did not deserve it. From the first category, he forbade that a hypocrite should be addressed as Sayyid (Master) and he prohibited that grapes should be called ICarm and he forbade that Abu Jahl should be called Abul Hakam and he also changed the name of one of the Companions from Abul Hakam and he said:
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"Verily Allah is Al Hakam and to Him belongs Al Hukm (the Judgement)." 111 He also forbade that the bonded slave should call his master: "Rabbee" (My Lord) and that the master should say to his slave: "Abdee" (My slave) and: "Amatee" (My slave-girl). And to a person who claimed that he was a physician, he said:
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E l l Sarah Al-Atla 87:14 15

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117 Narrated by Abu Dawild and An-Nasa'i, on the authority of Hani'.
182
183
rflik 4 111 tfriOi 34) . I "You are a companion and the One Who created her is her Physician )." I The ignorant people refer to a disbeliever who has some knowledge of medicine as: "Hakeem" (Wise). And to a person who said: 'And whoever disobeys them (i.e. Allah and His Messenger * has gone astray," he M said:
rebuke to those who do not deserve them; and it is like his prohibition of reviling Ad Dahr (Time), saying:
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al 31 "Do not revile Ad Dahr, for Allah is Ad-Dahr." II I And in this there are three evils: The First: Maligning that which does not deserve it. The Second: That maligning it implies Shirk, since he only maligns it because of his belief that it harms or benefits and that it is unjust and the poems in which these people malign it are very numerous, and many of the ignorant openly curse it. The Third: That such revilement is only committed by those who do those deeds in which if the truth were subordinate to their vain desires, the heavens and the earth would have been corrupted; and if it coincides with their vain desires, they praise time and extol it. Included in this is the saying of the Prophet A:
'
45.4,
"What a bad speaker you are; say: "He who disobeys Allah and His Messenger." Ibn Numair added: "He (the speaker) in fact went astray."I 21 Also in this first category is his saying: "Do not say: 'As Allah wills and so-and-so wills."I 31 and carrying the same meaning is the saying of one who does not guard himself against Shirk: "I (seek help) with Allah and with you" And: "Allah and you are sufficient for me." And: "I have no one except Allah and you." And: "I place my trust and dependence in Allah and you." And: "This is from Allah and from you." And: "By Allah and by your life." and other such sayings in which the one who says them assigns partners to Allah; these sayings are more strictly forbidden and uglier than the saying: 'As Allah wills and as you will." But if a person said: "I ( seek help) with Allah and then with you," or: "As Allah wills, then as you will," then there is no objection to it, as in the Hadeeth of the three (from Banu Isra'eel): "There is no sufficiency for me (to complete my journey) this day except with Allah and then with you."E 41 As for the second category, it is to emit expressions of censure and
I'] Narrated by Abu Dawild and Ahmad. [2] Narrated by Muslim, on the authority of 'Adi Ibn Hatim 4. 13) Narrated by Abu Dawild and Ahmad, on the authority of Huzaifah 4. [4] Narrated by Muslim, on the authority of Abu Hurairah 4.
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"None of you should say: "May Satan perish," for if you say that , he will swell so much so that he will be like a house and he will say: "By my power I have vanquished him by my power." But say: "In the Name of Allah," for when you say that, he will diminish so that he will be like a fly."E 21 And in another Hadeeth:
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3d4111 ,1;1 1;1 431 SID
"Verily, when the slave curses Satan, he says: "Verily, you are cursing one who is (already) cursed." Similar to this is the saying: "May Allah humiliate Satan," and: "May
[2] Narrated by Abu Dawiid and Ahmad.
Narrated by Al-Bukhari, Muslim, Ahmad and Malik.
185
Allah disgrace Satan," for all of these things make him happy and he says: "The son of Adam knows that I have defeated him by my power." And this lends support to him in his misguidance; this is why the Prophet Si advised a person who is touched by something from Satan to mention Allah and to recite his Name and seek refuge with Him from Satan, for that is more beneficial for him and more exasperating for Satan. He also prohibited that a person should say: "Khabuthat Nafsee," and that he should say instead: "Lasiq at N afkee ."I I I And their meaning is one, that is: My soul has become sickened and it has become straitened?' But the Prophet (*) disliked for them to use the verb "Khabutha" due to the meanings of wickedness and disgracefulness which it connotes. And he 0, also forbade that a person should say, after missing 1 something: "If only I had done such-and-such" and he said: ,;)11.:111 Lel "Verily, it opens up (the door to) the deeds of Satan.' 431 And he guided us to what is more beneficial than that, which is to say: "Qaddarallahu Wa Ma Sha'a Fa'ala" (Allah has ordained and as He willed, He has done).?' This is because his saying: "If I had done such-and-such, I would not have lost the thing which I lost," or: "I would not have done that thing which I did," does not benefit anything, for it does not change what has already occurred, nor does the word "Lauw" (if) solve his problem. And implied in it is that if the matter had been as he planned to himself, it would have been other than as Allah decreed; and the occurrence of something other than what has been decreed is impossible, so his speech includes untruth,
Narrated by Al-Bukhari, Muslim, Abu Dawild and Ahmad. (2] Both expressions carry the same meaning, but "Khabuthat Nafsee" also means: "I have become wicked," whereas "Lagisat Nafsee" means only: "I am annoyed," which is why the Prophet * preferred it over the former expression. [3] Narrated by Muslim and Ibn Majah. [41 Narrated by Muslim and Ibn Majah.
111
ignorance and impossibility. And if it is free from denial of (Allah's) Qadar, it is not free from opposing it by saying "Lauw". And if it is said: "But the things which he wished for are also a part of Qadar," it may be said: "That is true, but that is of benefit before something disliked which Allah ordained occurs, and once it occurs, there is no way to avoid it or lessen it. Rather, what he should do in these circumstances is to face the deeds necessary to remove or limit the damage resulting from the Qadar and not to wish for something whose occurrence is not to be hoped for, for that is simply helplessness and Allah censures helplessness, but he loves intelligence and resourcefulness, which is to undertake the means (of achieving one's aims) and this opens up the door to goodness, while helplessness opens up the door to Satan, for if a person fails to do what is of benefit to him, it becomes a vain desire, which is why the Prophet', sought refuge with Allah from helplessness and laziness, for they are the key to every evil and anxiety, depression, cowardice, miserliness, the burdensome debt and the oppression of men result from them all of these things result from helplessness and lazinessI l l and the sign of it is "Lauw", for the one who wishes (that Allah's Qadar were different) is among the most helpless of people and the most bankrupt And the root of all sins is weakness or helplessness, because the slave is unable to undertake the means of achieving obedience and the means which keep him far away from acts of disobedience and form a barrier between him and them; and in this noble Hadeeth, all of the roots and branches of evil are mentioned, along with its origins and its end results and its causes and its sources. And it comprises eight characteristics, each two of which are similar in meaning: He (t) said: ;) .}:j1; 41 (17.3 *
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These words are taken from a Hadeeth reported on the authority of Arias 4, who said that the Prophet * said: "0 Allah' I seek refuge with You from anxiety and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." (Narrated by Al-Bukhari, At-Tirmidhi, An-Nasa'i, Abu Dawild and Ahmad.
186 Hazn" (sorrow).
187
"I seek refuge with You from "Al -Hamm" (anxiety) and 'Aland they are both near to each other in meaning, because when something which is disliked afflicts the heart, the cause of it is either something which has already occurred, in which case, it results in sorrow, or else, it is expected to occur in the future, in which case, it gives rise to anxiety and both of them are from helplessness, because that which has already occurred cannot be dispelled by sorrow; but rather by acceptance, praise and thanks (to Allah) patient perseverance, belief in Allah's Qadar and the saying of the slave:
jas w.1 u al >3,0

"Qaddarallahu Wa Ma Sha'a Fall"
"Allah has ordained and as He willed, He has done." And that which has yet to happen cannot be repelled by anxiety, for either there is a solution for it, in which case, he is able to do it, or there is no solution, in which case, he is unable to do it; and he should don the garments of Tawheed and TawakkulE l l and display acceptance of Allah as his Lord; regarding the things which he loves and the things which he hates. And anxiety and sorrow weaken the will and enfeeble the heart and form a barrier between the slave and striving to achieve what is beneficial for him and so they are a heavy burden on the wayfarer's back. And it is from the Wisdom of the Almighty, the Most Wise that he inflicts these two things upon the hearts which reject Him, in order to turn them away from many of the acts of disobedience which they commit; and these hearts remain in this prison until they reach a state of pure, unadulterated acceptance and affirmation of Allah's Oneness and draws near to Allah; and there is no way to purify the hearts from that (imprisonment) except this, and there is no recourse except to Allah, Alone, for nothing leads to Allah except Allah and nothing guides to Him but He. And whatever situation the slave finds
Tawakkul: Depending upon Allah, but at the same time, undertaking the necessary steps to achieve one's objective.
himself in, it is Allah Who placed him in it and it is thanks to Him and His Wisdom. And He does not forbid the slave from any right which is his; rather, he prevents him in order that he may implore Allah through the deeds which He loves and then He gives him; and (He prevents him) in order that he may return to Him and strengthen him through humility towards Him, to make him independent (of people) through his need for Allah, to restore him by submission before Allah, to raise him to the noblest position and to show him the Wisdom in His Ability and the Mercy in His Might. And truly, when His Forbiddance is in fact giving and His Punishment is in fact Discipline. And when He causes an enemy to be victorious over him, it is in order that he be guided to Allah; And Allah knows better where and to whom, He gives His Bounty and He knows better where and with whom He places His Message: :1$1 41
<Ct5--*IC
"Thus We have tried some of them with others, that they might say: 'Is it these (poor believers) whom Allah has favoured from amongst us?' Does not Allah know best those who are grateful?" Ell So He, Most Glorified knows better whom He should choose. Therefore, when a person is prevented from something, it becomes a gift bestowed on him, while whoever busied himself with what was bestowed upon him, it becomes a prevention for him (from the reward of the Hereafter). What He, Most Glorified, Most High requires of us is that we be upright and take the Path which leads to Him; and He informed us that this desire cannot be achieved until a person wills as Allah wills, as He, Most High says:
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Sarah A1-An'am 6:53 PI Sarah At-Takweer 81:29
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"And you cannot will unless (it be) that Allah wills the Lord of the 'Alamtn (mankind, jinn and all that exists ):'t 23
188
For if the slave possessed a second soul, its relationship to the first soul would be as that of the first soul to his body, with which he seeks to do Allah's Will; If he does not, then his situation does not merit that he be given; and he has no vessel in which the gift may be placed, for whoever comes with no vessel will return with nothing and he has no one to blame but himself. And what is meant is that he e sought refuge from worry and sorrow and they are connected to each other and they are due to helplessness and laziness, which are also connected, so if the slave delayed performing righteous deeds or performed them imperfectly, it would be either due to inability on his part, and that is helplessness, or it would be that he was able to do it, but he did not want to, and that is laziness. And the result of these two characteristics is that he would miss every good thing and attain every evil. And included in this evil is his failing to perform physical acts which are beneficial, and this is cowardice, and to use his wealth, and this is miserliness. The result of this is that he is oppressed by two things: One of them rightfully, and that is the oppression of being in debt and one of them falsely, which is the oppression of men. And all of these things are the result of helplessness and laziness. And from this is the saying in the authentic Hadeeth of the man against whom a judgement was made:
,43,31 47:,._;_D
order to win his case, which if he had done, the case would have been decided in his favour. And if he had undertaken the necessary measures to achieve his aim, then he had been defeated, he should have said it and it would have had its effect, as when Abraham (Ibraheem IChaleel, said, when he had undertaken the necessary means to reach his goal which he was commanded to do, and he did not fail to do any of them; then the enemy overcame him and they threw him in the fire and he said: "Hasbiyallahu Wa Ni'malWakeel" . And so the words were spoken in their proper place and they had their effect. Likewise, when it was said to the Messenger of Allah e and his Companions 4 on the day of the Battle of Uhud after they had departed from there: 4 o, 1. :Ks FAT
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,
"Verily, the people (i.e. the pagans) have gathered against you (a great army), so fear them." 111 They prepared themselves and went out to meet them, then they said the words (Hasbunaliahu Wa Ni'mal Wakeel) and they had their effect. This is why Allah, Most High says:
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-
"Hasbiyallahu Wa Ni'mal-Wakeel"
"Allah is sufficient for me and He is the Best Disposer of Affairs." Verily Allah censures helplessness and weakness, but you must be intelligent and resourceful, then if something gets the better of you, you should say:
94:9 311 J; "And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him." 121 And He, Most High says: "So fear Allah. And in Allah let the believers put their trust." 131
(I
"Hasbiyallahu Wa Ni'mal Wakeerm

-
This man said it after he failed to do all that was required of him in
[11
Malik
Narrated by Abu Dawfid and Ahmad, on the authority of 'Awf Ibn
[21
I Sarah Al elmrdn: 3:173 Sarah At- Talaq: 65:2 3 [31 Sarah Al -Matidah: 5:11
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190

-
191
So Tawakkul (dependence on Allah) and Al Hash (declaring that Allah is Sufficient) without undertaking the measures which have been commanded is pure weakness and helplessness, even though there may be an element of Tawkkul in it. It is not fitting that the slave should let his Tawakkul be in the form of helplessness, nor that he should claim that his helplessness was in fact Tawakkul; instead, he should make his Tawakkul one of the necessary measures, without which one's aim will not be achieved. On this point, two groups have gone astray: One of them claimed that Tawakkul alone is an independent means, so they denied the means which are necessitated by Allah's Wisdom. The second undertook the means and rejected Tawakkul as having no role in the matter. And what is meant (by this Hadeeth) is that the Prophet guided the slave to that wherein lies his utmost perfection, that he takes care to do what is beneficial for him and to strive hard; in that case his declaring that Allah is Sufficient for him will benefit him, as opposed to one who is neglectful and then says: "Hasbiyallahu Wa Ni'malWakeel" Allah will blame him for this and He will not be Sufficient for him in that case, for He is only Sufficient for those who fear Him then place their trust and dependence on Him.
Chapter
Regarding His e7 Guidance in Dhikr (Mentioning Allah's Name)

He ST, was the most perfect of people in remembrance of Allah, the
Almighty, the All-Powerful; indeed, all of his speech was remembrance of Allah and the Help which He gave to him And his command, his prohibition and his legislation were all remembrance of Allah from him. And his informing us of the Lord's Names and His Attributes, His Judgements, His Actions, His Promise and His Threat were all forms of remembrance of Him. And his extolling Him by His Signs, exalting Him, glorifying Him and praising Him were remembrance of Him, as was his silence a form of remembrance of Him in his heart. His remembrance of Allah flowed with his breath, whether he was standing, sitting, lying on his side, walking or riding, upon his departure and upon his arrival, when he was traveling and when he was residing. And when he awoke, he would say: 5 .51.111 ZjI"

l; 1;4
1:.;:3 1*
"Al-Hamdu Lillahil-Ladhee Ahyana Ba'da Ma Amatana Wa HaihinNushltr"
"All praise and thanks be to Allah, Who brought us to life after He had brought death [i.e. sleep] to us, and to Him will be the Resurrection." [13 Then he (i.e. Ibn Al-Qayyim) mentioned Ahadeeth that had been narrated regarding what a person should say when he wakes up, when he opens the prayer, when he leaves his house and when he [1] Narrated by Al-Bukhari, Muslim, Ibn Majah, Ahmad and Ad-Darimi.
192
193
enters the mosque and what he should say in the evening and in the morning, when he dons his clothes, when he enters the house, when he enters the privy, when ablution is made, when the call to prayer is made, when the new moon is sighted, when eating and when sneezing.

EC
Chapter
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Regarding His g, Guidance Upon Entering His House

1
He never used to take his family by surprise by entering upon them all of a sudden, which might cause harm to them; rather, he would enter upon his family with their knowledge that he was going to do so and he would deliver salutations of peace to them And when he entered, he would begin by asking how they were, or he would ask of them. And he might say:
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"Do you have anything to eat?" [I I And he might remain silent until whatever was available was brought before him. And it has been authentically reported from him that a man delivered salutations of peace to him while he was urinating, but he did not reply to him, and he informed that Allah, Most Glorified, Most High abhors that a person should speak while defecating. He would not face towards the Qiblah, nor turn his back to it when he was defecating or urinating and he forbade others to do so.
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Narrated by Muslim, on the authority of 'A'ishah
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Provisions for the Hereafter (Abridged) seeking help (La Hawla Wa La Quwwata lila Billah). The Second: That they should say:
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It has been authentically reported from him that he legislated the calling of the Adhan with reverberation and without reverberation in the voice and he legislated that the lqamah be called reciting each phrase twice and reciting each phrase only once; however, single recitation of the phrase: 4 31.831 ala a
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"Qad Qamatis-Salah" "The prayer has commenced" has never been authentically reported from him A Similarly, what has been authentically reported from him is repetition of the words of Takbeer at the start of the Adhan, but it has not been authentically reported from him that it may not be recited more than twice; and he legislated five ways for responding to the Adhan for his community (i.e. the Muslims): The First: That they should say as the Mu'adhdhin does, except for the words: "Hayya 'Alas - Salah" (Hurry to prayer) and: "Hayya 'Alal - Falah" (Hurry to success); instead, he instructed that they should say: a'ii II '41 c3i sjj j,2-1 .j "La Hawla Wa La Quwwata Illa Billah" "There is no power and no strength save in Allah." t 11 And it has not been transmitted to us that he combined them, nor limiting oneself to saying: "Hayya 'Alas - Salah, Hayya 'Alal - Falah", and this is dictated by the wisdom behind this, since the words of the Adhan are Dhikr, while the words: "Hayya 'Alas - Salah, Hayya 'AlaiFatah" are an invitation to prayer; therefore, it is legislated for one who hears the Adhan to seek help (from Allah) by the words of E'l Narrated by Al-Bukhari, Muslim and Malik.
Deenan Wa Bimuhammadin "Radeetu Billahi Rabban Wa Rasala" "I am well pleased with Allah as my Lord, with Islam as my Religion and with Muhammad as a Messenger." And he informed us that who said that: "His sins will be forgiven." ( I I The Third: That they should send prayers on the Prophet A upon completing the reply to the Mu'adhdhin, and the most perfect is that which he taught to his people, even though those who feign knowledge may claim to know better. The Fourth: That they should say after sending prayers upon him:
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"Allaumma, Rabba Hazihid-Datwatit-Tammati, Was-Salatil-Qa'imati, Ati Muhammadan Al-Waseelata Wal-Fadheelata Wab'athhu Maqaman da" "Oh, Allah! Lord of this most complete supplication and of the established prayer, grant Muhammad the place of intercession, the most virtuous place and raise him to a praiseworthy position." The Fifth: That they supplicate for themselves after that; and in the 'Sunan' , it is reported from him A that he said:
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"Supplication between the Adhan and the lqamah is not rejected." They said: "What should we say, 0, Messenger of Allah?" He replied:
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Narrated by Muslim, the compilers of the 'Sunan' and Ibn Khuzaimah.
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"Ask Allah for well-being in the life of this world and in the Hereafter." (An authentic Hadeeth)E 11 He used to supplicate much on the tenth of Dhul Hijjah and he ordered his Companions thereon to declare Allah's Oneness and to glorify Him and praise Him; and it is reported from him *T, that he used to make Takbeer from the Fajr prayer on the Day of 'Arafah, until the 'Asr prayer on the last Day of Tashreeq; and he would say:
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When the Prophet A placed his hand in the food, he would say: "Bismillah" (In the Name of Allah) and he ordered his Companions to do likewise. If he forgot to do so, he would say when he remembered:
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"Bismillahi Awwalahu Wa Akhirahu "Allahu Akbar, AlMhu Akbar, La Ilaha Illallah, Wallahu Akbar, Allahu Akbar, Wa Lillahil-Hamd"
"Allah is Most Great, Allah is Most Great, None has the right to be worshipped except Allah, and Allah is Most Great, Allah is Most Great, and to Allah are due all praise and thanks." And although the Sanad of this may not be authentic, it may be acted upon; and its wording is thus, with the Takbeer pronounced twice. As for it being pronounced three times, it has only been reported on the authority of Jabir and Ibn 'Abbas 4 that they did so but three times in succession and both narrations are Hasan. Ash-Shafi'i said: "If a person adds to it, saying: 5C,f t.; ryg u .1;.;j1 ; 4 11.4 ;. 5i :u I
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"Allahu Akbaru Kabeeran, Wal-Hamdu Lillahi Katheeran, Wa Subhanallahi Bukratan Wa Aseelan", it is good."
E l Narrated by At -Tirmidhi, on the authority of Anas Ibn Malik 4. It contains in its Sanad one Yahya Ibn Yaman, of whom Ibn Hajr says: "He
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"In the Name of Allah, in the beginning and in the end)." (An authentic Hadeeth ) 1 1 I And the correct view is that it is obligatory to invoke Allah's Name when starting to eat; and when a person fails to do so, the devil shares his food and drink with him And the Ahadeeth which enjoin this are authentic and clear and there is nothing which contradicts them, nor is there any consensus which would warrant disagreement with them. But does the invocation of one member of a group prevent the participation of the devil? Ash-Shafi'i has determined that the invocation of Allah's Name by each individual is effective. It might be said that the participation of Satan with an eater is not interdicted except by his personal invocation of Allah's Name, but it is narrated by At-Tirmidhi and he declared it to be authentic on the authority of 'A'ishah 4, that (she said): "The Messenger of Allah was eating with six of his Companions and a Bedouin man came and ate a couple of bites and the Messenger of Allah A said: )531 "If he had said: "Bismillah", it would have sufficed you all (i.e. it would have prevented the devil from eating any of the food)."
m Narrated by At-Tirmidhi and Abu Dawad and declared authentic by Ibn Hibban and Al-Hakim and Az-Zahabi confirmed this.
was a righteous man, but they (i.e. the scholars of Hadeeth) are agreed that he used to make many mistakes, especially in the Hadeeth of (Sufyan) Ath-Thawri. It was also reported by Imam Ahmad as: "Supplication between the Adhan and the Igamah is not rejected, so supplicate." Its Sanad was declared to be authentic by Ibn Khuzaimah and Ibn Hibban.
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And it is well known that the Prophet and his Companions used to invoke Allah's Name. This is why it was reported in the Hadeeth of Huzaifah 4: "We came to eat and a girl came as if she was impelled forward, and went to put her hand in the food, but the Messenger of Allah A grabbed her hand. Then a Bedouin man came and it was as if he was impelled forward, but the Prophet * seized his hand and he said:
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"Verily, Satan considers it permissible for him to eat of food over which the Name of Allah is not invoked, and he brought this girl in order to make it permissible for him, but I seized her hand and so he brought this Bedouin man in order to make it permissible for him, but I grabbed his hand. By Him in Whose 4.;j1 Hand is my soul, Verily, his (i.e. the devil's) hand is in my hand with their hands." Then he mentioned Allah's Name and ate?' However, it might be said in reply that the Prophet * had not yet placed his hand in the food when the girl started eating. As for the matter of responding to salutations of peace and invoking Allah's Blessings on a person who sneezes, there is some doubt about them; and it has been authentically reported from him * that he said: Iglu I ag o L54 J5c cy9 caul ...vs ciSa.,- I "If any of you sneezes and then says: "Al Hamdu Lillah" (All praise and thanks be to Allah) then it is incumbent upon everyone who hears him to invoke Allah's Mercy on him."' 21
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But even though the ruling in them is established, the difference between them and the matter of a person eating is obvious, for the devil is only able to partake of food with him (the one who did not invoke Allah's Name) and if someone else invokes His Name, the participation of Satan is diminished for him, but his participation remains with those who did not mention Allah's Name. And it is reported that when the Prophet A drank from a cup, he would take three breaths while drinking from it (i.e. he would not drink it all in one gulp), praising Allah with every breath and thanking Him with the last breath. ' 11 He never criticized food; rather, if he disliked it, he would not eat it, but he would remain silent about it, [21 or he might say: , t KO 1.91 - "I find that I do not desire it." 131 He would sometimes praise food, by saying for example, when it was said to him:
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"We have nothing but vinegar." "The best condiment is vinegar."' 4 I He said it in order to placate the one who offered it to him (i.e. his wife), not to say that vinegar is preferable to all other condiments?' When food was brought to him
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I Narrated by Muslim, Abu Dawlid and Ahmad, on the authority of Huzaifah 4. The addition: "Then he mentioned Allah's Name and ate" is in Muslim's version. [23 Narrated by Al-Bukhari, Muslim and Ahmad.
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Narrated by Ibn As-Sunni, on the authority of Ibn Mas'fid 4, it contains in its chain of narrators a person known as Al-Ma'la Ibn 'Irfan, of whom Az-Zahabi said in 'Al-Meezan': "(Yahya) Ibn Ma'een said: "He is nothing." Al-Bukhari said of him . "His Ahadeeth are Munkarah." An-Nasa'i said: "His Ahadeeth are abandoned." However, the fundamental principle of taking three breaths while drinking is established byAhadeeth narrated by Al-Bukhari, Muslim and Abu Dawad, but without the mention of praising Allah and thanking Him. PI Narrated by Al-Bukhari and Muslim. [31 Narrated by Al-Bukhari and Muslim, on the authority of Khalid Ibn AlWaleed 4. [43 Narrated by Muslim, At-Tirmidhi, Abu Davynd, Ahmad and Ad-Darimi. [53 This is Ibn Al-Qayyim's opinion.
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and he was fasting, he would say: 1 "I am fasting."E l l And he ordered whoever is presented with food while he is fasting to pray, i.e. to supplicate Allah for the one who brought it and if he is not fasting, to eat from it. 121 When he was invited to eat and he had someone with him, he would inform the owner of the house, saying:
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"When a man's house is entered, his food eaten and his beverage drunk, and then they supplicate Allah for him, that is his reward." 1 I And it has been authentically reported from him it that he entered his house at night and looked for food, but he did not find it, so he said: ((Lad:, '!).-. 32.6 44..1,1 c, gill "Oh, Allah! Feed the one who fed me and give drink to the one who gave drink to me." [21 He also used to supplicate for those who gave hospitality to the poor and needy and he would praise them. He would not disdain eating with anyone, whether an eminent person or an insignificant one, whether a free man or a slave. And he ordered us to eat with the right hand and prohibited eating with the left, saying:
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"This person is with us, if you wish, you may permit him and if you wish, he will return." 131 He used to speak while he was eating, as when he said to his step-son ('Umar Ibn Abi Salamah
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"Invoke Allah's Name and eat from what is in front of you." [41 And sometimes he might repeatedly urge his guests to partake of the food, as hospitable people do, like in the Hadeeth of Abu Hurairah in which he urged him to drink milk until he was full. And when he ate with a people, he would not leave without supplicating Allah for them. Abu Dawnd reported from him in the story of Abul Haitham 4: "They ate, and when they had finished, he said: "Reward your brother." They said: "Oh, Messenger of Allah' What is his reward?" He said: - :41:1 I.cA9 3 41 1";.1' 4 4.4;19 LIS:Us IS1 c.},t:).11 311!
Narrated by Al-Bukhari, on the authority of Anas Ibn Malik 4. Narrated by Muslim, on the authority of Abu Hurairah 4. [31 Narrated by Muslim, on the authority of Abu Masind Al-Ansari [41 Narrated by Al-Bukhari, Muslim, the compilers of the 'Sunan', Ahmad, Malik and Ad-Darimi.
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"Verily, Satan eats with his left hand and drinks with his left hand." 131 Accordingly, eating with it is unlawful - and that is the correct opinion. And he ordered those who complained to him that they were not satisfied by what they ate together and not to separate and to E l l Narrated by Abu Davirtad, on the authority of Jabir Ibn 'Abdillah, it
contains in its Sanad a narrator identified only as "a man", thus the chain is weak. It also contains one Abu Ahmad, who, according to Imam Ahmad: "made a lot of mistakes when he narrated from Sufyan (AthThawri)," - as in this case. [2]Narrated by Muslim, on the authority of Al-Miqdad 4. This is a long Hadeeth, in which it is reported that Al-Miqdad 4, who was staying with the Prophet it drank his milk while he was absent; upon his return, he made the above supplication and so Miqdad 4 went and milked the Prophet's goats and gave him to drink. [3] Narrated by Muslim, on the authority of Ibn 'Umar
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mention Allah's Name over it." l' I And it has been narrated from him. a lc 1) C,-. y9 o5 Jj cf?y 3C"gul 1 4-:
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"Consume your food by mentioning Allah, the Almighty, the All-Powerful and prayer and do not sleep on it and harden your hearts thereby" [21 It deserves to be considered authentic and experience supports it.
Regarding His Guidance in Delivering Salutations of Peace, Asking Permission and Invoking Blessings on the Sneezer
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"The best Islam is to feed (others) and to greet those whom you know and those whom you do not know." 111 And it is also mentioned in the 'Saheehayn' that he, said: %2C;')ILJI
Narrated by Abu DawEd, Ibn Majah and Ahmad, on the authority of Wahshi Ibn Harb 4 ; his son, Harb Ibn Wahshi Ibn Harb was, according to Al-Bazzar, known as the son of Wahshi 4, however his reliability as a narrator was unknown. Likewise, his son (who narrated from him), whose name was Wahshi, was, according to Az-Zahabi: "Lax in reporting Hadeeth." There are however, a number of authentic Ahadeeth which support its meaning, according to Shu'aib and 'Abdul Qadir [2] Narrated by Ibn As-Sunni in 'Amalul-Yawnii Wal -Lailah' and by Ibn Hibban in 'Ad-Du'afa", it contains in its chain of narrators one Bazeegh Ibn Hassan, who was declared a liar by scholars of Hadeeth, including Ibn Hibban and Ibn Hajr Al-Asqalani. As for Ibn Al-Qayyim's comment: "Experience supports it," experience does not confirm the authenticity of a Hadeeth, according to the consensus of scholarly opinion.
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"Verily, when Allah created Adam, He said to him: "Go to those individuals from among the angels and give salutations of peace to them and listen to what they inform you, for it is your salutation and that of your descendants." So he said: "AsSalamu 'Alaikum" (May the Peace of Allah be upon you)." And they replied: "Wa 'Alaikumus - Salamu Wa Rahmatullah" (May the Peace of Allah and His Mercy be upon you). So they added: "Wa
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Narrated by Al-Bukhari and Muslim.
204 Rahmatullah"
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(and His Mercy)." [11 It is also reported in the 'Saheehayn' that he A ordered his Companions 4, to spread salutations of peace among themselves, and he told them that if they did so, it would cause them to love one another and that they would not enter Paradise until they had complete faith and that they would not have complete faith until they loved one another.E 23 He also said that faith consists of three things: To be just towards oneself, to give salutations of peace to the world and to give in charity when one is in straitened circumstancesPi These three basic principles include goodness and all its branches, for justice necessitates that a person perform all the rights of Allah in full and all of the rights of mankind as well, and to treat them in the way that he would like to be treated by them. It also includes justice towards oneself, so he should not claim for himself that which is not his, nor should he soil his soul through the perpetration of acts of disobedience. What is meant by this is that acting with justice towards his own self enjoins upon a person knowledge of his Lord and knowledge of himself and that he vie not with its Owner for it and that he divide not his desire between the Will of his Master and his own will, for that is a most unfair division, like the division of those who said:
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"This is for Allah" according to their claim, "and this is for our (Allah's so-called) partners." But the share of their (Allah's socalled) "partners" reaches not Allah, while the share of Allah reaches their (Allah's so-called) "partners"! Evil is the way they
Ell Narrated by Al-Bukhari, on the authority of Abu Hurairah *. [2] Narrated by Muslim, on the authority of Abu Hurairah It was not narrated by Al-Bukhari in his 'Saheeh', as the author says, but in 'Al-Adab Al-Mufrad'. It was also narrated by Ibn Majah and others. [3] Narrated by Al-Bukhari, in a Mu'allaq form.
So the slave should make sure that he is not one of those who make this unfair division without him realizing it, for he was created unjust and ignorant. So how may justice be sought from one whose nature is injustice and ignorance? And how may one who is unjust to his Lord be just towards the creation? As Allah says in the (Qudsi) narration: "Son of Adam! You have not been just to Me: I created you and you worship another and I sustain you and you thank other than Me." 12 I So how can one who is unjust to himself act with justice towards others, but instead is guilty of the worst kind of injustices towards his own self, while he thinks that he is honouring it?! And conveying greetings of peace implies humility, that a person should not behave arrogantly towards anyone; and charity will not emanate from a person who is in straitened circumstances unless he trusts firmly in Allah and has strong certainty ( that Allah will not let harm come to him thereby) and who has compassion (towards his fellow man), ascetism and a generous soul and rejects the warning of those who warn him of poverty and order him to commit abominable sins. And it has been authentically reported from him that he passed by some young boys and he greeted them with salutations of peace.E 31 And At-Tirmidhi reported that he passed by a group of women and he waved his hand in greeting of peace. And Abu Davvild reported on the authority of Asma' Bint Yazeed that: "The Prophet A passed by us when we were sitting among a group of women and he greeted us with salutations of peace." And this is the narration of the Hadeeth of At-Tirmidhi, so it is apparent that they both relate to the same incident and that he gave salutations to them with his hand. And in Al-Bukhari, it is reported that the Companions 4 were leaving the Friday prayer and they passed by an old woman on their way and they greeted her with salutations of peace and she gave them food
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[2) Narrated by Ad-Dailami and Ar-Rafi'i, on the authority of All 4, according to Shu'aib and 'Abdul Qadir Al-Arna'fit, it is weak. [33 Narrated by Al-Bukhari and Muslim.
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from the roots of Salq [11 and barley.E 21 And this is the correct opinion regarding the question of greeting women, that one should greet old women and women for whom one is a Mahram, but not others (i.e. unrelated marriageable women). 131 And in 'Saheeh Al Bukhart , it is reported that the Prophet * said:
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"When any of you sits, he should give salutations of peace and when he stands up, he should do so; and the first salutation is not a greater obligation than the second." {13 And Abu Davvad has reported from him A that he said:
"The young person should give salutations of peace to the older person, the passerby to the one sitting, the rider to the walker and those few in number to those greater in number." [41 And in (the compilation of) At-Tirmidhi: A I - W C't W' I L? k-Ft I HD "The walker should give salutations of peace to the standing person." And in Al-Bazzaf s 'Musnad', it is reported from the Prophet that he said:
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"And two walkers, whichever of them begins (with salutation) first is the best of them." 151 It was a part of his guidance A to deliver salutations of peace when he visited a people and to do so upon leaving them; and it has been
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and eaten in salad or as a side dish. [21 Narrated by Al-Bukhari, on the authority of Sahl 4. [31 This is Ibn Al-Qayyim's opinion. However, it is reported in 'Saheeh AlBukhari' that in the time of the Prophet men used to give greetings of peace to women and women to men. [41 Narrated by Al-Bukhari and Muslim, on the authority of Abu Hurairah [51 Mentioned by Al-Haitahmi, in 'Al-Majma", on the authority of Jabir 4 and he attributed it to Al-Bazzar saying: 'All of the narrators are narrators of authentic Hadeeth."
Salq: Chard, a kind of green vegetable, whose leaves are often chopped up
4241i; "If any of you meets his companion, he should greet him with salutations of peace; and if a tree or a wall intervenes between them, then he meets up with him gain, he should greet him with salutations of peace also." [21 And Anas ,to said: "When the Companions of the Messenger of Allah were walking, if they encountered a tree or a hill, they would split up to the right and left of it, then when they met beyond it, they would greet each other with salutations of peace." [31 It was also a part of his guidance that the person who entered the mosque should begin by offering a two Rak'ah prayer, then come and greet the worshippers with salutations of peace; so the salutation to the mosque should be before the salutation of those present therein, for that is an obligation towards Allah, while greeting them is an obligation towards them; and an obligation to Allah in such circumstances as these is more worthy to be fulfilled first, as opposed to financial obligations, for there is disagreement among scholars regarding them. And the difference between them both is the need of a person and the insufficiency of the money to fulfill both obligations.
Narrated by Abu Dawad, At-Tirmidhi, Al-Bukhari in 'Al-Adab Al-Mufrad' and Ahmad, on the authority of Abu Hurairah 4. PI Narrated by Abu Dawiid, on the authority of Abu Hurairah 4. [31 Narrated by Ibn As-Sunni and Al-Bukhari in 'Al-Adab Al-Mufrad', on the authority of Anas 4.
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So based upon this it is prescribed for one who enters the mosque, if there are a number of people there, to perform three greetings, in order: (i) The first is that he says upon entering the mosque:
"Bismillahi Was Salatu Was Salamu 'Ala Rasillillah"
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"In the Name of Allah and may the Peace and Blessings of Allah be upon the Messenger of Allah," then (ii) he should offer the prayer of salutation to the mosque and . then (iii) he should greet the people with salutations of peace. When he entered the house of his family at night, he would Say: 'AsSalamu 'Alaikum" in a manner which did not awaken a sleeper, but which would be heard by a wakeful person. This was narrated by Muslim. [11 At-Tirmidhi reported from him that he said: , fsjC(11 js "Give salutations of peace before speaking." 121 And Abu Ahmad has reported on the authority of Ibn 'Umar wti,e in a Marfa' form:
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"As Salamu 'Alaikum". [21
And he would give salutations himself to a person who stood before him and he would send greetings to one who was absent 131 and he would bear the responsibility of conveying them, as he did to Khadeejah (from Allah) 141 and he said to the second Siddeeciah (i.e. 'A'ishah) 4:
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"This is Jibreel greeting you.' 151 It was also a part of his guidance to add to his greeting: "Wa Rahmatullahi Wa Barakatuh" (and His Mercy, and Blessings). And it was a part of his guidance to give salutations of peace three times, as reported in 'Saheeh Al Bukhare , on the authority of Anas 4. Most likely, this was his practice when giving salutations of peace to a lot of people who were not reached by one greeting, or if he thought that the first or second had not been heard. And anyone who studies his
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"Greetings of peace should be given before asking a question." So whoever asks a que( t ion before giving greetings of peace, do not answer him." [3] It is also reported from him A that he said:
Narrated in the Book of Drinks, in the Chapter on Hospitality Towards a Guest, on the authority of Al-miqdad S. 121 ' Narrated by At-Tirmidhi, on the authority of Jabir Ibn 'Abdillalt 4, it contains in its chain of narrators one 'Anbasah 'Abdir-Rahman, who , is abandoned by scholars of Hadeeth and who was accused by Abu Hatirn of having fabricated Ahadeeth and his Shaikh (from whom he narrates) is Muhammad Ibn Zazan, who is also abandoned, so the Hadeeth is not authentic. 131 Narrated by Ibn 'Adiyy in 'Ai-Kami/ , it contains in its Sanad one Hafs Ibn
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in their content or in their chains of narrators?' However, Ibn As-Sunni narrated something similar, with a Hasan chain of narrators, according to Shu'aib and 'Abdul Qadir APArna'At: And Allah knows better 111 Narrated by Abu Na'eem in 'Akhbar Asbahan', it contains an unknown person in its Sanad, according to Al-Haithami. [21 Narrated by Abu Davvild, on the authority of 'Abdullah Ibn Busr 131 Narrated by Muslim, on the authority of Arias S. 141 Narrated by Al-Bukhari and Muslim, on the authority of Abu Hurairah 4. 151 Narrated by Al-Bukhari and Muslim, on the authority, of 'A'ishah
'Umar, of whom 'Ibn 'Adiyy said; 'All of his Ahadeeth are Munkarah, either
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guidance knows that repetition (otherwise) is something contrary (to the Sunnah). He would begin by giving salutations to the people whom he met, and if anyone greeted him, he would immediately reply to him with the same greeting or better, unless there was some reason for not doing so, such as answering the call of nature. He would not answer with his hand, nor with his head, nor with his finger, except when he was praying; in that case, it has been authentically reported from him that he answered salutations of peace by indicating. When he began first with greetings of peace, he would say: awl
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Regarding His SI Guidance in Giving Salutations of Peace to the People of the Scripture
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"As Salamu Alaikum Wa Rahmatullah."
And he disliked for the one who began first with salutations to say: 'Alaikas-Salam" (Upon you be (Allah's) Peace). To the Muslim, he would reply: "Wa 'Alaikumus Salam" (And may [Allah's] Peace be upon you) with letter Wauw' (and). Some groups have said that if the person who replies does not pronounce the 'Wauw' , he has not fulfilled the obligation of reply, because he has contradicted the Sunnah and because it is not known if it is a reply or initiation of the salutation. Another group holds that the reply is correct; this was determined by Ash-Shafi'i, and he cited as evidence for it the Words of Allah, Most High:
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that he said:
"Do not anticipate them in offering salutations of peace; and if
you meet them in the road, force them to the narrowest part of
Jli "And said: "Salam (peace be upon you)!" He answered: "Salam L 16LS:ii 'I .; S .141 4i;-1 aJ 14-5 c P (peace be upon you)." [1] That is, it must be said: "Salamun 'Alaikum" May [Allah's] Peace be n 3 _9 r2-e19 ji-i2i 0 1 (( :C uires upon you all), but it is good to remove the 'Wauw' in the reply due to its "Do not anticipate the Jews and Christians in offering having been removed in the first Tasleem; and they cited as evidence for salutations of peace; and if you meet one of them in the road, this the aforementioned reply of the angels to Adam O. force him to the narrowest part of it." [31
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However, it has been said: That was in special circumstances, when he A went out to Banu Quraizah and he said: "Do not anticipate them in offering salutations of peace." The question is, is that general for all of Ahl Adh Dhimmah, [21 or is it specific to those who are in the same situation those people? But in 'Saheeh Muslim', it says:
11
Narrated by At-Tirmidhi, Abu Davvild and Ahmad.
[2] Ah1 Adh-Dhimmah: Those Jews and Christians living under Muslim
[1] Sarah Adh-Dhariyat
51:25
protection in an Islamic State. [33 Narrated by Muslim, on the authority of Abu Hurairah
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And it would appear that this is general. There is also disagreement among scholars regarding the reply to them, but the correct opinion is that it is obligatory. And the difference between them and the innovators is that we are commanded to desert them, unlike the People of the Scripture. And it has been confirmed from him A; that he passed by a mixed group of Muslims and polytheists and he gave salutations of peace to them. And he wrote to Heraclius and others: I 3.43L:..1 I 1) c." "May the Peace of Allah be upon those who follow the guidance." [21 And it is reported from him A that he said: '
a c s..14J I oh;
Chapter
Regarding His ST Guidance in Asking Permission

It has been authentically reported from the Prophet A that he said;
. Et;li Ylj cL,11 3 41. 4 d5e314.1 "Seek permission (to enter) three times, then if it was permitted for you, (enter); if not, then return." E l i And it was authentically reported from him that he said:
cris1;-f "It is sufficient for an assembly that one of them reply.' 431
This is the opinion of those who hold that the reply is Fardh Kifayah,Pl i sufficiency duty. But how good this would be if it were confirmed, for in it there is Sa'eed Ibn Khalid, , if whom Abu Zur'ah (Ar-Razi) said: "Weak," and Abu Hatim said likewise. It was also a part of his A guidance that if anyone conveyed salutations of peace to him from another, he would reply to him and to the bearer of the greetings. And it was a part of his guidance not to begin with greetings of peace or reply to a person who had committed a bad deed until he repented.
E l l Narrated by Al-Bulchari, Muslim and Ahmad. PI Narrated by Al-Bukhari and Muslim. [3] Narrated by Abu Dawfid, on the authority of 'Ali Ibn Abi Talib 4, it contains in its Isnad one Sa'eed Ibn Khalid, of whom Al-Bukhari said . "There is doubt aboutthim," while Abu Hatim Ar-Razi said: "Weak," and Ibn Hibban said: "Makes atrocious mistakes." Imam Malik narrated something similar in 'Al-Muwatta", on the authority of Zaid Ibn Aslam, however Zaid is a Tabi'i, thus the Hadeeth is Mursal. [41 Fard Kifayah: An obligation upon the Muslim community which is considered to have been fulfilled if some of them undertake it.
yI j..".41 . Uip I I L.).4-I "Seeking permission has only been made incumbent for the sake of (guarding) the eyes (from seeing what it is forbidden to look at)." [21 And it has been authentically reported from him that he used to make Tasleem before seeking permission and that he taught his Companions to do likewise. And it has been reported that a man sought permission from him, saying: "May I enter?" The Messenger of Allah A said to a man:
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i l l Narrated by Al-Bulchari, Abu Dawad and Malik, on the authority of Abu Sa'eed Al-Khudri a. [2] Narrated by Al-Bukhari, Muslim, An-Nasa'i and Ahmad.
214
"Go out to this man and teach him how to seek permission and say to him: "Say: "As Salamu 'Alaikum", may I enter?" The man heard him and said this and the Prophet * permitted him to enter and he did so.E 13 In this Hadeeth there is a reply to those who said that one should seek permission first and to those who said that if his eye fell upon the owner of the house before he entered it, he should begin by saying 'As Salamu 'Alaikum", but if not, he should seek permission. And it was a part of his*guidance that if he sought permission three times and permission was not given to him, he would leave. And this is a reply to those who say that if he thinks that they did not hear him, he may seek permission more than three times. And it is a reply to those who say that he may repeat his request using different words. It was also a part of his guidance that if it was said to the person seeking permission: "Who are you?" he should reply: "So-and-so, the son of so-and-so," or he should mention his Kunyah, but he should not say: "It is I." Abu Davviid narrated from the Prophet * that:
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"The messenger of a man to a man is his permission." [21 This was also reported by Al-Bukhari in a Mu'allaq form, then he mentioned what proves that permission has been granted after one is invited, which is the Hadeeth of the invitation of Ahl As Suffahi 31 and the saying of Abu Hurairah 4: "So I invited them and they approached and sought permission (to enter)." Some said that these two Hadeeths relate to two situations and that if the person invited comes along with the messenger immediately, he does not need to
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ask permission, but if he delayed, he is required to do so. Others said if there is someone with the person inviting who had been given permission to enter before the person invited arrives, then he does not need to ask permission to enter, but otherwise, he should ask permission. And when the Prophet * entered a place in which he wished to be alone, he would appoint someone to guard the door and no one could enter without permission. As for the seeking of permission which Allah enjoined upon slaves and minors at the three times when a person's 'Awrah [11 may be uncovered, they are: (i) before Fajr, (ii) at Zuhr time (when it is a Sunnah to take rest) and (iii) when sleeping (at night). Ibn 'Abbas * used to order the people to act upon it and he said: "The people have abandoned acting upon it." One group said that the Verse [21 has been abrogated, but they did not bring any evidence to support their claim. Another group said that the order is one indicating preference, but they have no evidence for changing the meaning of the command from its apparent meaning. Another group said that the command is only for women, and this is clearly false. Another group said the opposite (i.e. that it is only for men) based upon the wording - AlLadheena (i.e. those [masc.] who), but this is rejected by the context of the Verse, so reflect on it. Another group said that the command is only applicable when a certain cause exists and that when the cause is removed, so is the command and that cause is need: Abu Dawnd has reported in his 'Sunan' that some people said to Ibn 'Abbas 4: "What is your opinion regarding this Verse, when no one acts upon it?" He said: "Verily, Allah is Most Forbearing and Full of Kindness
Awrah: The portion of the body which must remain covered from public gaze. [2] The Verse referred to is the Saying of Allah, Most High:
Ell
NI Narrated by Abu Dawnd and Ahmad. [2] Narrated by Abu Davvild, on the authority of Abu Rafi' 4. This means that if someone sends a message to a person inviting him to his house and he arrives with the bearer of the message, it is permissible for him to enter with the messenger. [3]Ahl As Suffah: A group of poor people who slept in the Prophet's Mosque during the time of the Prophet M.
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"Oh, you who believe! Let those whom your right hands possess (i.e. slaves and slave-girls) and those among you who have not reached the age of puberty ask your permission (before they come into your presence) on three occasions." (Sarah An Nar 24:58)
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towards the Believers and He loves them to screen themselves, but the people did not have screens or curtains, and so the servant or the child might enter while a man was having sexual intercourse with his wife and so Allah ordered them to ask permission at these times of undress. Then Allah, Most High gave them screens and goodness (i.e. wealth) and so I have not seen anyone acting upon this since. Some have doubted the authenticity of this narration, maligning 'Ikrimah, saying that he did not do anything and they also disparaged 'Amr Ibn Abi 'Amr, but the compilers of the 'Saheehayn' (i.e. Al-Bukhari and Muslim) both asserted his reliability, therefore, disparaging him is mere obstinacy without reason. Another group said that the Verse is valid and there is nothing to invalidate it. The correct opinion is that the ruling is dependent upon the existence of a cause, which was indicated by the Verse, so if there is something to take the place of asking permission, such as opening a door, then opening it is an evidence for entering, or lifting a screen, or hesitation on the part of the person entering or the like and it is unnecessary to ask permission. But if there is nothing to take its place, then permission must be asked, for if the cause is present, the ruling must also be present and if it is absent, then the ruling must also be absent.
It has been confirmed from the Prophet
that he said:
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"Verily, Allah loves sneezing and He dislikes yawning, so if any of you sneezes and praises and thanks Allah (by saying: "AlHamdu Lillah"), it is incumbent upon every Muslim who hears him to say to him: "Yarhamukallah" (May Allah have mercy on you). But as for yawning, it is only from Satan, so if one of you yawns, he should try to suppress it as much as he can, because when one of you yawns, Satan laughs at him." This was mentioned by Al-Bukhari. m Also in his 'Saheeh', it is reported that he * said: i;V Lijj 4.1i t Jl ::) ;C:6 4 : 5 >-L.;a 11
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"If any of you sneezes, he should say: "Al Hamdu Zillah" and those who hear him should say: "Yarhamukallah". And if it is said to him . "Yarhamukallah", he should reply: "Yandeekumulla-
in Narrated by Al-Bukhari and At-Tirmidhi, on the authority of Abu Hurairah 4.
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your condition)."E 1 And in 'Saheeh Muslim', it is reported that he 70, said: G AU I 4;4
hu Wa Yuslihu Balakum" (May Allah guide you and improve
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And Malik has reported on the authority of Nafi' Ibn 'Umar 4: "If any of you sneezes and it is said to him: "Yarhamukallah", he should say: * .1Aj , 4 111:3 23 1
"Yarhamunallahu Wa Iyyakum Wa Yaghfiru Lana Wa Lakum"
-4.;
"If any of you sneezes and praises and thanks Allah, invoke Allah's Mercy on him; but if he does not praise and thank Allah, then do not invoke Allah's Mercy on him." 121 It is also narrated in his 'Saheeh' that the Prophet (0) said: 1;1:9 ca:1S -L; c4 1;1
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"The rights of a Muslim upon another Muslim are six: (i) When you meet him, greet him with salutations of peace, (ii) if he invites you, accept his invitation, (iii) if he asks your advice, advise him, (iv) if he sneezes and praises and thanks Allah, invoke Allah's Mercy upon him, (v) if he is sick visit him and (vi) if he dies, follow him (to the place of burial)." 131 At-Tirmidhi has narrated on the authority of Ibn 'Umar that he said: "The Messenger of Allah taught us to say upon sneezing: J t.; :)25 Lfrii. w 1:_;, 11
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"May Allah have mercy upon us and you and may He forgive us and you." It is apparent from the Hadeeth with which the chapter began that invoking Allah's Mercy is Fardh 'Ain; 111 this was the view Ibn Abi Zaid and there is no contradiction to it. And since the sneezer obtains blessing and benefit through the expulsion of congested mucus from his nose, it was legislated for him 0 to praise and thank Allah for this blessing, in addition to his organs remaining in their place after this convulsion, which to the body is like an earthquake to the earth. And when he sneezed, he would place his hand or his garment over his mouth and thereby suppress his voice; [21 and it is reported from him 0 that: "Loud yawning and severe sneezing are from Satan." 131 And it has been authentically reported from him 0 that a man sneezed in his presence and he said: 41
"Yarhamukallah",
"Al- Hamdu Lillahi 'Ala Kulli Hal"
"All praise and thanks be to Allah in all circumstances." 141

in Narrated by Al-Bukhari and Ahmad, on the authority of Abu Hurairah 4. 121 Narrated by Muslim and Ahmad, on the authority of Abu Mfisa AlAsh'ari 4. [31 Narrated by Al-Bukhari, Muslim and Ibn Majah. [4] Narrated by At-Tirmidhi, in the 'Book of Good Manners' and according to Shu'aib and Ibraheem Al-Amaifit, all of the narrators in its Sanad are trustworthy.
then the man sneezed again and he said: A., A 1D (( r." 5 ;4 LP) "The man is suffering from a cold." This is the wording of Muslim. According to At-Tirmidhi's version, he
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Narrated by Abu Dawild, At-Tirmidhi, An-Nasal and Ahmad and authenticated by Al-Hakim. 131 Narrated by Ibn As-Sunni, on the authority of Umm Salamah according to Shu'aib and 'Abdul Qadir Al-Arnatilt, it is a weak Hadeeth.
Fardh 'Ain: An obligation upon every Muslim individual.
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said it after the third sneeze and he (At-Tirmidhi) said: "It is an authentic Hadeeth." Abu Dawfid reports on the authority of Abu Hurairah in a Mawqiif form that he said: "Invoke Allah's Mercy for your brother three times, then anything more than this is a cold." [ I I And if it is said: "The one who is suffering from a cold is more worthy to be supplicated for," it may be said: "Supplication is made for him as it is made for the sick person, but as for the Sunnah of sneezing which Allah loves, it is a blessing and it is up until a third sneeze has been made. As for his words: "The man is suffering from a cold," it is to apprise the people of the necessity to supplicate Allah for his good health and implicit is an excuse for leaving off invoking Allah's Mercy for him. If he praises and thanks Allah and some of them hear him while others do not, then the correct position is that those who did not hear him should invoke Allah's Mercy for him, if it is ascertained that he praised and thanked Allah, for the Prophet *1; said:
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Chapter
"),
Regarding His 0, Guidance in the Manners of Traveling

It has been authentically reported from the Prophet that he said:
"If he praises and thanks Allah, then invoke Allah's Mercy for him." And if he forgot to say: '211 Hamdu Lillah" Ibn Al-'Arabi said: "He should not be reminded to do so." And it is apparent from the Sunnah that this is a strong opinion, because the Prophet did not remind anyone who forgot and he was the best in applying the Sunnah and teaching it. And it has been authentically reported from him e; that the Jews used to sneeze in his presence, hoping that he would say: "Yarhamukumullah" (May Allah have mercy on all of you), but he would say:
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I L I cv..P4 biD "If any of you is concerned about some matter, he should offer two Rakeahs." E 11 So he replaced thereby for his people the practice which they had followed in the days of ignorance, which was holding back from embarking on a journey due to At Tair, 121 seeking decision through Al Azlam, 131 and that is similar to Al Qarlah, 141 which the brothers of the polytheists used to employ in order to seek knowledge of what was apportioned to them in the unseen, which is why it is known as Istiqsam. 151 He replaced seeking omens, astrology, the movements of celestial bodies and the like for them with supplication, which is Tawheed and Tawakkul and asking the One aside from Whom none makes it possible for us to earn Hasanat and aside from Whom none
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"Yandeekumullahu Wa Yuslihu Balakum".E 21 Abu Dawhd narrated this Hadeeth in both a Mawqfif and a Marfa' form and all of its narrators are trustworthy. 121 Narrated by Abu Dawnd, At-Tirmidhi, Ahmad and Al-Bukhari in 'Al-Adab Al-Mufrad', it was declared authentic by At-Tirmidhi, An-Nawawi and AlHakim.
111
Narrated by Al-Bukhari, At-Tirmidhi, An-Nasal., Abu Davvild, Ibn Majah and Ahmad. 121 At-Tair: In pre-Islamic times, the Arabs believed that the movements of certain birds were good or bad omens. 131 Al-Az/am: Divining arrows. [41 Al-Qariah: Casting lots. 151 Istiqsam: From the Arabic root Qasama, which means to distribute or share something out.
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removes Sayyi'at. And this supplication is the good fortune of the successful people, as opposed to the people of Shirk
(8)
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"Who set up along with Allah another Ilah (god); but they will come to know."E l And implicit in this supplication is the affirmation of His Existence and of His Attributes of Perfection, including His Perfect Knowledge, His Ability to do all things and His Will, and implicit in it also is the affirmation of His Lordship, trust in Him and dependence on Him + (Tawakkul) and the slave's acknowledgement of his own inability to know what is beneficial for him and the lack of his ability to achieve it or will it. It is narrated by Ahmad on the authority of Sa'd Ibn Abi Waqqas 4 in a Marfa' form that the Prophet said:
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"Subhanalladhee Sakhkhara Lana Hadha Wa Ma Kunna Lahu Muqrineena Wa Irma Ila Rabbina Lamunqaliban" "Glory be to Him Who granted this [journey] to us and we were not able to do it and to our Lord we are turning back)."!' ) Then he would say:
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"Among the means of (achieving) happiness for the son of Adam is to seek Allah's Guidance (Istikharah) and his acceptance of what Allah has decreed; and one of the causes of wretchedness for the son of Adam is his not seeking Allah's Guidance and his rejection of what Allah has decreed." )2) Observe how that which has been ordained takes place in accordance with two things: (i) Tawakkul, which consists of Istikharah before it, and (ii) acceptance of what Allah has decreed after it. When he mounted his riding camel, he would make Takbeer three times, then he would say:
4;61 "Allahumma, Innee As'aluka Fee Safaree Hazal-Birra Wat-Taqwa Wa MinaliAmali Ma Tarda. Allahumma, Hawwin 'Alainas-Safara Watwai Anna Bu'dah. AlMhumma, Antas-Sahibu Fis-Safari Wal-Khaleefatu Fil-Ahli. Allahummas-habna Fee Safarina Wakhlufna Fee Ahlina" "Oh, Allah! I ask You in this journey of mine righteousness and piety and deeds which are pleasing to You. Oh, Allah! Make this journey easy for us and cause us to cover the distance [quickly]. You are our Companion on the journey and the One in Whose Charge we leave our families. Oh, Allah! Accompany us on our journey and take charge of our families in our absence." l 2) When he returned, he would say the same thing, adding: (1)1 Jy3l ,i),3;1 LLi41.- C*4, ).1 34; "Ayilima Ta'ibana, In sha' Allahu 'Abidana Lirabbina Hamiditn" "We are returning, turning to Allah in repentance, if Allah wills, worshipping our Lord and praising and thanking Him)2 1 And Ahmad has reported from him A that when he returned home
Narrated by Muslim, At-Tirmidhi, Abu Dawild, Ahmad and Ad-Darimi. Narrated by At-Tirmidhi, Ahmad and Ad-Darimi. [3] Narrated by Al-Bukhari, Muslim, At-Tirmidhi, Abu Dawad, Ahmad and Malik.
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Sarah Al-Hijr 15:96 [21 Narrated by Ahmad in his 'Musnad' and by At-Tirmidhi, in its chain of narrators is one Muhammad Ibn Abi Humaid, who is weak; according to Ahmad, AI-Bukhari, Yahya Ibn Ma'een, Ibn Hajr and others, he narrated Ahadeeth which were Munkarah. In spite of this, Ibn Hajr declared the Hadeeth to be Hasan. And Allah knows better.
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to his family, he would say:

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"Tawban, Tawban Lirabbina Awban, La Yughadiru 'Alaina Hawban"
"Repenting, repenting to our Lord, we return [home]; may He not leave us as sinners." [13 And when he placed his foot in the stirrup in order to mount his riding beat, he would say: "Bismillah" and once he had sat on its back, he would say: 'Al Hamdu Lillah" (three times), then he would say:
-
Companions 41, ascended the And when the Prophet tit and mountain paths, they would say: "Alleihu Akbar" and if they descended, they would say: "Subhanallah" (Glory be to Allah) and the prayer was erected upon that." 3 Anas said- "When the Prophet 0 ascended an elevated piece of.ground,; he slid say:
L)L.;
"Allithumma, Lakash-Sharafu 'Ala Kulli Sharaf Wa Lakal-Hamdu Ala Kulli Halin"
Li; "Subhanalladhee Sakhkhara Lana Hadha Wa Ma Kunna Lahu Mugrineen"
"Glory be to Him Who granted this [journey] to us and we were not able to do it." And when he bade farewell to his Companions 4, before setting off on a journey, he would say: a:a- ; 4 e Zul
"Oh, Allah! High above every elevation are You and all praise and thanks are due to You in all circumstances." 121 And he said: . 4sig. Leta rift ,) :c?,4 Lzi ,, "The angels do not accompany a group of travellers which includes a dog or a bell." i 31 He disliked that a person traveling alone should set out at night and he said: :9J Oi41 LoLo ).; "If the people knew what is entailed by traveling alone, no one would set out on his own at night." [41 Indeed, he disliked that anyone should travel alone and he informed us that:
"Astawdi'ullaha Deenaka Wa Amanataka Wa Khawateema 'Amalik"
"I commend to Allah your Religion, what you are responsible for and your final deeds." [23 And a man said to him: "I wish to undertake a journey" So he said to him: "I advise you to fear Allah and to make Takbeer in every elevated place." [31
[13
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in Narrated by Muslim without the words: "and the prayer was erected
Narrated by Imam Ahmad, on the authority of Ibn 'Abbas 4s. [2]Narrated by At-Tirmidhi and Abu Davvad on the authority of Ibn 'Umar 4 and At-Tirmzi and Ahmad graded it Hasan - Saheeh, while Ibn Hibban and Al-Hakim declared it authentic and Az-Zahabi confirmed this. [3] Narrated by At-Tirmidhi and Ibn Majah, on the authority of Abu Hurairah 4 and declared authentic Ibn Hibban and Al-Hakim and AzZahabi confirmed it.
)
upon that." This is in Abu Davvild's version and it is Mudraj (something inadvertently included in the Hadeeth from the words of the narrator), according to Shu'aib and 'Abdul Qadir Al-Arm/fn. [2] Narrated by Ahmad, on the authority of Anas Ibn Malik 4. [3] Narrated by Muslim, Abu Dawad, At-Tirmidhi, Ahmad and Ad-Darimi. [4] Narrated by Al-Bukhari, Ahmad and Ad-Darimi, on the authority of Ibn 'Umar
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"One is a devil and two are two devils, but three are a group."En And he * said:
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0 )- , c} ' ;- L5 "When any one of you stays at a place, he should say: "I seek refuge in the Perfect Word of Allah from the evil of that which He created," nothing would then do him any harm until he moves from that place." [21 And he * said:
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at night, if his absence from them had been prolonged.E 13 And when he returned from a journey, he would meet his children 121 and he would embrace the person who had returned from a journey and kiss him if he was a member of his family.E 31 Ash-Sha'bi said: "When the Companions of the Messenger of Allah * returned from a journey, they used to embrace one another and when he * returned from a journey, he would go first to the mosque and offer a two Rak'ah prayer there.
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:11L pi4,31 c 4,6.fdt :37,1 ctikylgi I "When you travel through a fertile land, you should (go slow and) give the camels a chance to graze in the land. When you travel in an arid land where there is scarcity of vegetation, you should quicken their pace (lest your camels grow feeble and emaciated for lack of fodder). When you halt for the night, avoid (pitching your tent on) the road, for it is the path of riding beasts and the abode of harmful small creatures (such as scorpions, centipedes etc.) at night.' 431 He prohibited traveling to the land of the enemy with the Qur'an, fearful that the enemy would get hold of it.E 41 And he forbade a woman from traveling even a short distance without a Mahram. And he ordered the traveller upon completing his business to hasten to return to his family And he forbade a man from awakening his family
Narrated by Abu Davvad, At-Tirmidhi, Ahmad and Malik. Narrated by Muslim, on the authority of Khawlah Bint Hakeem AsSulamiyyah [31 Narrated by Muslim, At-Tirmidhi, Abu Dawad and Ahmad, on the authority of Abu Hurairah 4. [41 Narrated by Al-Bukhari, Muslim, Abu Dawild, Ibn Majah, Malik and Ahmad.
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E l l Narrated by Al-Bukhari, Muslim, At-Tirmidhi, Ahmad and Ad-Darimi. [21 Narrated by Muslim, on the authority of 'Abdullah Ibn Ja'far PI Narrated by At-Tabarani, Al-Bukhari in 'AI-Adab Al-Mufrad' and Ahmad.
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"0 mankind! Be dutiful to your korc17, [11 and "0 you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds." )2) Shu'bah said: "I said to Abu Ishaq: "Is this in the Khutbah of marriage or another?" He said: "It is for every need." And the Prophet W, said: el4;
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It has been authentically reported from the Prophet W that he taught the Companions 4, the Khutbah [1] of need thus:
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"All praise and thanks be to Allah, we praise Him and we seek His Aid and we ask His Forgiveness and we seek shelter with Allah from the evil of ourselves (and in one narration: and the wickedness of our deeds); whomsoever Allah guides, there is none can misguide him and whomsoever Allah sends astray, there is none can guide him And I testify that none is worthy of worship except Allah and I testify that Muhammad is His slave and His Messenger." i 2) Then he would recite these three Verses: "0 you who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. (Obey Him, be thankful to Him, and remember Him always,) and die not except in a state of Islam [as Muslims (with complete submission to Awah)].[ 31
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the disposition which You have given her; and I seek refuge in You from the evil in her, and in the disposition which You have given her." 131 And he used to say to the (newly) married person:
Khaira Ma Julibat 'Alaihi Wa Nadu Bika Min Sharriha Wa Sharri Ma Julibat 'Alaihi "Oh, Allah! I ask You for the good in her, and in
"If any of you acquired a wife, a servant or a riding beast, he should take her (him or it) by the forelock and invoke Allah's Blessing and invoke the Name of Allah, the Almighty, the Allpowerful, then say: Allahumma, Innee As'aluka Khairaha Wa
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E l l Sarah An-Nina' 4:1 [21 Sarah Al-Ahdhab 33:70-71 131 Narrated by Ibn Majah and Abu Dawild, on the authority of 'Amr Ibn Shu'aib, from his father, who reported from his grandfather. [41 Narrated by Abu Dawild, At-Tirmidhi, Ibn Majah and Ahmad, on the
Khutbah: Sermon, address. Narrated by Abu Davvild, and At-Tirmidhi on the authority of Abdullah bin Masfid. [31 Sarah Al- 'Miran 3:102
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Hamdu Lillahil-Ladhee 'Afanee Mimmabtalaka Bihi Wa Padhdhalanee 'Ala Katheerin Mimman Khalaqa Tafdeelan (All praise and
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"The best of it is optimism; it should not cause a Muslim to be undecided, so if you see some omen which you dislike, say:
Alldhumma, La Yalee Bil-Hasanati Illa Anta Wa La Yadfa'us-Sayyi'ati Zlla Anta Wa La Hawla Wa La Quuwwata Illa Bik. (Oh, Allah' None makes it possible for us to earn Hasanat except You and none removes Sayyi'at except You and there is no power and no might
except with You. )" l 21
[1] Narrated by At-Tirmidhi, on the authority of Abu Hurairah [23 Narrated by Abu Davvad, on the authority of 'Urwah Ibn 'Amir, it is a weak Hadeeth due to the Tadlees (making it appear that he heard directly from someone, when in fact, he only heard it through a third party, who is not mentioned and who might or might not be reliable, or covering up the fact that a reporter was weak by not referring to him by his known name, or by referring to him only by his Kunyah)of Habeeb Ibn Abi Thabit; also, scholars differ regarding whether or not 'Urwah Ibn 'Amir was a Companion. Ibn Hibban mentioned him as a reliable reporter from among the Tabin:in. Something similar was narrated by Al-Bukhari and Muslim, on the authority of Abu Hurairah a but without mentioning the supplication: "Oh, Allah! None makes it possible" etc.
a fr <1, , az 11 -Pr" "A righteous vision comes from Allah and a bad dream (Hulm) from Satan. So when one of you sees a bad dream in which there is something that he does not like, he should spit on his left side three times and seek refuge with Allah from the devil, then it will not harm him; and he should not tell anyone about it; and if he sees a righteous vision, he should feel pleased, but he should not disclose it to anyone except those whom he loves." in And he ordered one who sees something which dislikes to change the side on which he was lying and he ordered him to pray? So he ordered him to do five things: (i) To spit on his left side, (ii) to seek refuge with Allah from Satan, (iii) not to inform anyone of it, (iv) to change the side on which he had been lying and (v) to stand up and pray. And he said: 4 ti
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232
Prowsions forthe Hereafter (Abridged)
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"A vision (flies away) on the leg of a bird, so long as it is not interpreted, but if it is interpreted, it settles." (Abu Razeen said:) "And I think he said: "Do not tell it except to one whom you love or one who has ll] And it is also reported that he said to the one who had had a vision: L:41; "You have seen something good," then he interpreted it.E 21
Regarding What Should be Said and Done by a Person Who is Afflicted by Whispering
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"The appointed angel whispers into the heart of the son of Adam and Satan whispers into his heart; the whispering of the angel is a promise of goodness, an affirmation of the truth, the hope of a goodly reward, while the whispering of Satan is a promise of evil, denial of the truth and despair of goodness. So if you find the whispering of the angel, praise and thank Allah and ask Him to give you from His Bounty; but if you found the whispering of Satan, seek refuge with Allah and ask His Forgiveness."M
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E 'I Narrated by Abu Dawild, Ibn Majah and Ahmad, on the authority of Abu
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Razeen 4. Narrated by Ibn Majah, on the authority of Umm Al-Fadl 4.
Narrated by Salih Ibn Kaisan, on the authority if Ibn Mastild 4, its Sanad is Munqati' (broken), because tbaidillah Ibn 'Abdillah did not meet his father's uncle, Ibn Mas'fid 4. It was also narrated by At-Tirmidhi, Ibn Iiibban and At-Tabari, on the authority of Ibn Masifid 4, in a Marfa' form, but its Sanad is weak, because it contains one 'Ata' Ibn As-Sa'ib,
234
235
'Uthman Ibn Abil-'As said to the Prophet x : "Oh, Messenger of Allah! Satan intervenes between me and my prayer and my recitation (of the Qur'an) and he confounds me." Thereupon, the Messenger of Allah M said: :52;1 .;
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said to Abu Zameel, when he asked about Likewise, Ibn 'Abbas some thought which he found in his heart: What is it?" Abu Zameel said: "By Allah, I will not speak of it." Ibn 'Abbas 4 asked: "Is it some form of doubt?" Abu Zameel said: "Yes." He laughed and said: "No one is free from that; if you find such a thing within yourself, say: "He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him)." 111 So he showed them through this Verse the falseness of logical association of ideas and that the chain of creation begins with the Creator and there is nothing before Him, just as it ends with the last creation, after which there is nothing, and just as His Highness is that above which there is nothing and His Nearness is that more than which there is nothing more encompassing. And if there had been anything before him which had affected Him that would be the Lord, the Creator, therefore there can be nothing before the Creator, Who is Independent of all others, while everything else is in need of Him. He is the Self-existent, while all others exist through Him He exists with His Self and He is Eternal, and none existed before Him, while everything else existed having formerly been non-existent. He is Eternal and Everlasting, while everything else remains in existence through Him. The Prophet said:
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"That is (the doing of) a devil who is known as Khinzab; so when you perceive his effect, seek refuge with Allah from it and spit three times to your left." (I I And the Companions complained to him that a person among them finds within himself something which he would rather be burnt to a cinder than to speak about; and the Prophet said: I yS tit) y I aI `..'-a_;4 c_sit J4 c5R-11 :ttu' I . I. S )) "Allah is Most Great, Allah is Most Great, Allah is Most Great! All praise and thanks be to Allah, Who repels his (Satan's) plot and reduces it to whispering." [21 And he it advised one who is afflicted by any kind of whispering of association of ideas regarding the doers of actions, if it is said to him: "This is Allah, Who created all things in creation; then who created Allah?" that he should say:
tc. ; hi) 045 J-0 11.9 J419 LI:9 1 "He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the AllKnower of every thing."t 31
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who used to mix up his narrations in his later years, according to Ahmad, Abu Hatim Ar-Razi and others. It was also narrated by At-Tabari as a saying of Ibn Mastild with an authentic chain of narrators. 111 Narrated by Muslim and Ahmad on the authority of 'Uthman Ibn Al 'As me. [21 Narrated by Abu Dawn(' and Ahmad, on the authority of 'Abdullah Ibn 'Abbas 4. [31 Sitrah Al-Hadeed 57:3
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"The people will keep on asking until one of them says: "This is Allah, Who created the whole of creation; then who created Allah?" So whoever finds any such thing (within himself) should seek refuge with Allah and it will cease." 121 And Allah, Most High says:
E l l Sitrah Al-Hadeed 57:3.
121
Narrated by Al-Bukhari, Muslim, Abu Dawfid and Ahmad, on the authority of Abu Hurairah
236
237
"And if an evil whisper from Shaitan (Satan) tries to turn you away (from doing good), then seek refuge in Allah Eli And because the devil is of two types: One which is seen by the eye and that is the human type and one which is not seen and that is the jinn Allah, Most High has commanded His Prophet to suffice himself against the evil of the human devil by avoiding him and by pardoning him and by opposing him with that which is better; and to suffice himself against the evil of the jinn by seeking refuge from him with Allah and He has combined the two in Sarah AlAtaf and Sarah
"
For what is it but seeking refuge (with Allah) in humility, or to repel it with that which is better, they are both good and desirable. This is the cure for the disease of the evil that is seen. And that is the cure for the disease of the evil that is unseen.
He ordered the person whose anger is intense to extinguish the burning embers of his wrath by performing ablution and by sitting if he was standing and by lying down if he was sitting and by seeking refuge with Allah from Satan. And because anger and desire are two embers of fire in the heart of the son of Adam, he ordered him to extinguish them in the aforementioned manner, as in the Words of Allah, Most High:
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"Enjoin you AI Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practise it) yourselves." [11 And this was due only to intensity of desire, so He commanded them to employ the means to extinguish the burning ember of it, which is to seek help from Allah with patience and prayer and He, Most High commanded them seek refuge with Him from Satan when he whispers evil thoughts to him And since all sins are generated by anger and desire and the result of intense anger is murder and the result of intense desire is unlawful sexual intercourse, Allah has linked them together in Sarah Al An'am and Sarah Al Isra' and Sarah Al Furcian. When the Prophet A saw something that he loved, he would say:
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"Al Hamdu Lillahil Ladhee Bini'matihi Tatimmus Salihar "All praise and thanks -be to Allah, by Whose Grace good deeds are accomplished."
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And if he saw something which he disliked, he would say:

"Al Hamdu Lillahi Ala .Kulli Hal"
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"All praise and thanks be to Allah in all circumstances."'" He would supplicate Allah for those who approached him with something which he loved, so when Ibn 'Abbas 4 placed water for him to perform ablution, he said: 43
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"Whoever had a good deed done for him and said to the doer of the deed: "May Allah reward you with goodness," he has attained the highest level of praise." 111 And he said to the man ('Abdullah Ibn Abi Rabee'ah 4 who lent him money when he repaid it: 4.1A11 ; .1.64.;t31 ,A!' El :',13-; :ill c "May Allah bless you in your family and your wealth; the only reward of a loan is praise and payment.' 421 And if he was given a gift and he accepted it, he would give something even better in return for it. 131 If he did not want it, he would apologize to the giver, such as his saying to As-Sa'b Ibn Jathamah
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"Oh, Allah! Grant him knowledge in the Religion and teach him interpretation." 123 And when Abu Qatadah supported him when he slipped from his riding beast, he said to him. et: a "May Allah protect you by that with which you have protected His Prophet." 133 And he said:
1 Narrated Ibn Majah and Ibn A-Sunni, on the authority of 'A'ishah 4, its Sanad is weak, containing one Zuhair Ibn Muhammad, who, according to Ad-Darimi: "He commits many mistakes." It also contains one Manstir Ibn 'Abdir-Rahman, of whom Ibn Hajr Al-Asqalani said: "He is not strong." Abu Na'eem narrated it in 'Al Hilyah' with another chain, on the authority of Abu Hurairah 4, as did Ibn Majah, but its Sanad is also weak, containing in its chain of narrators one Moosa Ibn 'Ubaidah Ibn Nasheet, of whom Imam Ahmad said: "It is not permissible to quote his Hadeeth," and Abu Hatim Ar-Razi said: "He narrates Ahadeeth which are Munkarah." It also contains one Muhammad Ibn Thabit, who, according to Yahya Ibn Ma'een, Az-Zahabi, Abu Hatim Ar-Razi and others is unknown. Thus it cannot support the first Hadeeth. (2] Narrated by Al-Bukhari, Muslim and Ahmad on the authority of Ibn 'Abbas 4, this is the wording of Ahmad. (3] Narrated by Muslim and Abu Dawild, on the authority of Abu Qatadah 4.
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"We only return it because we are in a state of Ihram." 141 And he ordered his people to seek refuge with Allah from the accursed Satan when they hear the braying of a donkey and when they hear a cockerel crowing, to seek Allah's Bounty.' 33 And it is narrated that he ordered them to make Takbeer when there is a fire, for it extinguishes it. 161 And he disliked for a group of people sitting
I Narrated by At-Tirmidhi, on the authority of Usamah Ibn Zaid 4, it was declared authentic by Ibn Hibban. [2] Narrated by An-Nasa'i, Ibn Majah and Ahmad, on the authority of 'Abdullah Ibn Rabee'ah 4. 13] Narrated by Al-Bukhari, Abu Davvad and At-Tirmidhi, on the authority of 'A'ishah (4] Narrated by Al-Bukhari, At-Tirmidhi and Ibn Majah, on the authority of Ibn 'Abbas 4. (51 Narrated by Al-Bukhari and Muslim, on the authority of Abu Hurairah 4. [61 Narrated by Ibn As-Sunni Al-'Uqaili in 'Ad Du'afa' (The Weak Narrators) and Ibn 'Adi in 'Al KamiT , on the authority of 'Amr Ibn Shu'aib, on the authority of his father, on the authority of his grandfather; and it is a weak Hadeeth, according to Shu'aib and 'Abdul Qadir Al-Arna'ilt.
(I
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240
Provisions for the Hereafter (Abridged;
Provisions forithe ;Hereafter (Abridged)
241
togethen that,theirmeetingishould be empty of mention of Allah, the Alinighty,:. the AlliPowerful; and he said: cy; c.a caLI ary a4; : a.5 ;du I SSG ri 1.t.I,A; .15o J,o II 4Ty; au I 5,j aJ i ti.;& as au I .;S:4 ft "Whoever sat in a place in.which he did not mentionAllalts Name, Tirah from Allah wilbefall him; and whoeverlay, down without mentioning Allah's Name, Tirah will befall him from Allah." 111 Tirah means .grief. And he said: "Whoever sat in a gathering in which there is much clamour and shouting and he said before standing up from the gathering:
Regarding Expressions,Which He Dislikedi l l to Hear Spoken
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"Subhanakallahumma Wa Biharndika, Ashhadu Alla Ilaha IllaAnta, Astaghfiruka Wa Attrbu ilaik"
"Glory and praise be to You, 0, Allah! I testify that none is worthy of worship except You; I seek forgiveness from You and I turn to You in repentance), whatever happened during his sitting there will be forgiven for him."I 2 I And in Abu Davvad's 'Sunan' , it is reported that he used to say it when he wished to stand up from a gathering and he was asked about it and he said: "It is an expiation for what. takes place during the gathering.

Such expressions included: "Khabutah NafserM or: "Jashat Nafsee" (My soul has become agitated). He also disliked that grapes be called Karm and that a person should say: "Halakan Nas" (The people are ruined [i.e. they will all enter the Hell-fire] )." And he said: "If he said that, he is the first of them to be ruined.' 431 And bearing the same meaning is the expression: "Fasadan Nas" (the people have become evil). and: "Fasadaz Zaman" (The time is evil) and other similar expressions. He forbade that it be said: "We have received rain due to the position of such-and-such a heavenly body." 141 He also forbade that it be said: "As Allah and you will.' 451 Also among the things which he detested is swearing by other than AllahI 6 I and saying in one's oath: "He is a Jew, or the like, if he does such-and-such a thing." 17 I Also among the things which he hated is saying about a 111 Although Ibn Al-Qayyim has used the word disliked; it should be
. -
of Abu Hurairah 4. PI Narrated by At-Tirmidhi and Abu Dawnd, on the authority of Abu Hurairah 4. It was declared authentic Ibn Hibban and AI-Hakim and this was confirmed- by Az-Zahabi.
I I I Narrated by Abu Dawfid, Ibn As-Sunni and Al-Humaidi, on the authority
understood that some of these expressions are prohibited. It is not uncommon among scholars of Islamic Jurisprudence to describe something which is prohibited as 'Makrilh' ( disliked). 121 See Chapter: Regarding His S Guidance in Guarding His Words and Choosing His Expressions With Care. [31 Narrated.by Muslim and Ahmad, on the authority of Ibn 'Abbas 4. 141 Narrated by Muslim, At-Tirmidhi, Abu Dawfid, An-Nasa'i, Ahmad, Malik and Ad-Darimi. (51 Narrated by Ahmad, on the authority of Ibn 'Abhas , 4. (61 Narrated by At-Tirmidhi, Abu DawUd and Ahmad, on the authority of
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Ibn 'Umar
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by Abu Dawild, An-Nasa'i, And Ibn Majah, on the authority of
ruler: "King of Kings"E l I and a master referring to his slave as : "Abdee" or: 'Amateen .f 21 He also hated that anyone should malign the wind, 131 fever 143 and the cockerel (when it crows) 151 and he hated that anyone should call people with the calls of the Jahihyyah, such as calling people to tribalism and fanatical allegiance to it. 163 Similar to it is the fanatical following of schools of Islamic Jurisprudence, methodologies and scholars. He also disliked that 'Isha' should commonly be referred to as '211-Atamah", ignoring thereby the term 'Isha'. [71 He also prohibited that a Muslim should revile another Muslim 181 and that two people should whisper to each other and exclude the third. 191 He also forbade that a woman should inform her husband about the charms of another woman 1101 and that a person should say: "Oh, Allah! Forgive me, if You wish." 1111 He also prohibited frequent swearing 1121 and he forbade that a person should refer to a rainbow as Qaws Qudah (Qudah's bow) 1131 And he
Narrated by AI-Bukhari, Muslim, Abu Dawnd and At-Tirmidhi, on the authority of Abu Hurairah 4. [21 Narrated by Al-Bukhari and Muslim, on the authority of Abu Hurairah 4. 131 Narrated by At-Tirmidhi, on the authority of Ubayy Ibn 4 and he declared it Hasan-Saheeh. It was also narrated by Ahmad, Abu Davvild and Al-Bukhari in 'Al-Adab Al-Mufrad'. [41 Narrated by Muslim, on the authority of Jabir Ibn sAbdillah 151 Narrated by Abu Davvad and Ahmad, on the authority of Zaid Ibn Khalid Al-Juhani te. 161 Narrated by Ahmad, Al-Bukhari in 'Al-Adab Al-Mufrad' and At-Tabarani, on the authority of Ubayy Ibn Ka'b 4. 121 Narrated by Muslim, on the authority of Ibn 'Umar 151 Narrated by Al-Bukhari, on the authority of Ibn Mas'fid *. 191 Narrated by Al-Bukhari and Muslim, on the authority of Ibn 'Umar 4. 1101 Narrated by Al-Bukhari, on the authority of Ibn Masand 4. 1111 Narrated by Al-Bukhari and Muslim, on the authority of Abu Hurairah 4. 1121 Narrated by Muslim, on the authority of Abu Qatadah 4. [131 Narrated by Abu Na'eem in 'Hilyah AI-Awliya", on the authority of Ibn 'Abbas 4, it contains in its Sanad one Zakariyyah Ibn Hakeem, who is weak, according to scholars of Hadeeth. Qudah was the pre-Islamic god of storms and thunder. He was believed to carry a bow and arrows which,
111
forbade that anyone should ask another by Allah's Countenance 111 and that Al-Madinah should be referred to as Yathrib 123 and he forbade that a man should be asked for what reason he had beaten his wife, unless there was some pressing need for it. He also disliked that a person should say: "I have fasted all of Ramadan," or: "I have stood the whole night in prayer." 131 Also disliked is to speak clearly about things which should be alluded to indirectly (such as sexual intercourse, answering the call of nature etc.) and to say: "May Allah prolong your existence" and other such expressions. Also hated is the saying of the fasting person: "By the right of the One Who has sealed my mouth," for it is only the mouth of the disbeliever which is sealed. It is also hated to describe taxes as "rights", or to describe what has been spent in obedience to Allah as "lost". And it is hated to say: "I have spent much money in this world." And it is hated for the scholar delivering a legal ruling to say in matters where juristic reasoning (Ijtihad) is exercised: 'Allah has made such-and-such lawful," or- 'Allah has made such-and-such unlawful." It is also hated to describe evidences from the Qur'an and Sunnah as metaphorical or figurative, especially if the doubts expressed by free thinkers and philosophers are presented as irrefutable facts, for (I swear that) none is worthy of worship except Allah how much corruption has occurred in the Religion and in worldly matters due to these two expressions! It is also detested for a man to speak of what occurs between him and his wife, as the villains do. Another expression which is hated is to say: "They daim" 141 or:
when fired, causes hailstorms. In ancient Arabia, the center of his cult was near Makkah. [11 Narrated by Abu Davveid, on the authority of Jabir Ibn 'Abdillah 4, it contains in its Sanad one Sulaiman Ibn Mu'adh At-Tameemi, who is maligned by more than one scholar of Hadeeth, including Ibn Hair, who said: "A poor memory and has Shiite leanings." [21 Narrated by Al-Bukhari, on the authority of Abu Hurairah 4. [31 Narrated by Abu Davvad, on the authority of Abu Bakrah 4. 141 Narrated by Abu Dawild, Al-Bukhari in 'Al-Adab Al-Mufrad' and AtTahawi by routes on the authority of Al-Awza'i, on the authority of Yahya
245
"They mentioned" or: "They say" or other such like expressions. It is also hated for the Sultan to be called Allah's Khaleefah, because a Khaleefah is only one who takes the place of someone who is absent and Allah is the IChaleefah of a person's family during his absence. And one should be extremely careful regarding the oppression incumbent in few words: "I", "mine" and "I have". For by these words !Nees (Satan), Pharaoh and QarUnE l i were put to trial, for Iblees said {I am better than he}, 123 Pharaoh said: {Is not mine the dominion of Egypt? } [31 and QarUn said: { This has been given to me because of the knowledge I possess} 14] The best use of the word "I" is in the saying of the slave: "I am the sinning slave, who acknowledges his sins and seeks forgiveness" and other similar expressions (of humility). As for the word "mine", the best use of it is as in the saying: "Mine is the sin, mine is the transgression, mine is the dire need (for Allah) and mine is the humility" As for the words: "I have", the best use of them is as in the words: "Forgive me my seriousness, my jesting, my mistakes and the things which I do intentionally and all of these (failings) are in me." [53
Chapter
Regarding His Guidance in Jihad and Battles

Because Jihad is the apex of Islam and the positions of those who perform it are the loftiest positions in Paradise and likewise, they have a high status in the life of this world, the Messenger of Allah was at the highest peak of it, for he mastered all types of it: He struggled (Jihad) with his heart and soul, by calling ( to Islam) and proclaiming (the truth), with the sword and the spear. His hours were devoted to Jihad, which is why he was the best in all the worlds in remembering Allah and the greatest in Allah's Estimation. Allah, Most High commanded him to perform Jihad from the time when He sent him, for He said: "So obey not the disbelievers, but strive against them (by preaching) with the utmost endeavour with it (the Quea.n)."E 13 And this is a Makkan Sarah in which he ordered him to make Jihad by proclaiming (the truth) Likewise, Jihad against the hypocrites is only by convincing argument and is more difficult than Jihad against the disbelievers and it is the Jihad of the special and unique people (the Prophets and the righteous) and those who help them; and even though they may be small in numbers, they are greater in Allah's Sight.
E Sarah Al-Furgiin 25:52
Ibn Abi Katheer, on the authority of Abu Qilabah, who said that Ibn Mas'ad said to 'Abu 'Abdillah, or 'Abdullah said to Abu Masind: "What have you heard the Messenger of Allah saying with regard to the expression: "They claim"? He said: "I heard the Messenger of Allah (A) saying: "It is a bad riding-beast for a man (to say): "They claim" Abu 'Abdillah is Hudhaifah 4s. According to scholars of Hadeeth, all of the narrators are trustworthy, however, Abu Qilabah did not hear from Abu Masud Al-Ansari, according to Al-Haft Al-Munziri, so if he narrates on the authority of Huzaifah 4, it is Mursal. Ell Oran: One of the people of Moses Via. he was reputed to have been a very wealthy man, which caused him to be proud and arrogant, for which reason Allah destroyed him. in Sarah Al-A'raf 7:12 (31 Sarah Az-Zukhruf '43:51 [41 Sarah Al-Qasas 28:78 [53 Narrated by Muslim and Ahmad, on the authority of Abu Milsa AlAsh'ari
,
247
And because the best form of Jihad is speaking the truth in spite o the severest opposition, such as when one speaks it while he fears the power of another, the Messenger 0, had an abundant share of that and he was the most perfect and complete among mankind in doing so. And since making Jihad against an enemy is secondary to Jihad of oneself, as the Prophet *T, said: eaul CIS "The Mujahid is one who performs Jihad of his self in obedience to Allah El} Jihad of the self takes precedence. These are two enemies by which the slave's Jihad is tested. And between them there is a third enemy which, if he does not struggle against it, he will be unable to make Jihad of the other two and it stands between them, hindering the performance of Jihad against them and that is Satan; Allah, Most High says:
"
0:4ce J-At "Surely, Shaitan (Satan) is an enemy to you so take (treat) him as an enemy." 421 And the command to treat him as an enemy is an exhortation to strive to the utmost of one's ability to fight against him So the slave is commanded to fight against these three enemies and they have been sent to him as a test from Allah, and the slave has been given support and strength. And each of the two sides is tested by the other and some of them are made a trial for the others, in order to see what they will do. And Allah has given His slaves hearing, sight, reason and strength. And has sent down His Books and His Messengers to them and supported them with His angels. He commanded them to do that which is the greatest support for them in their fight against their enemy, and informed them that if they fulfill what He has commanded them to do, they will continue to be supported; and that
4
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Narrated by Ahmad, on the authority of Fadalah Ibn 'Ubaid 4, it was declared authentic by Ibn Hibban and Al-Hakim and Az-Zahabi confirmed this. (21 Sarah Fatir 35:6
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if they are overcome, it will be because of their having abandoned a part of what they were commanded to do. But He did not cause them to despair; rather, He informed them that they should treat their wounds and go back and fight their enemies with patient perseverance. And He informed them that He is with the Godfearing among them, with those among them who do righteous deeds, with those among them who patiently persevere and with the believers. And He defends the believers from that from which they are unable to defend themselves; indeed, it is by His defence that they are victorious and were it not for that, their enemy would have vanquished them. And this defence is in accordance with their belief: If their belief is strong, the defence is strong, so whoever finds something good, he should praise and thank Allah and whoever finds something other than that, he should not blame anyone except himself. He commanded them to strive in his cause in the manner in which they ought to strive,f 11 just as He commanded them to fear Him in the manner in which they ought to fear HimPI So just as fearing Him in the manner in which He should be feared means to obey Him and not to disobey Him, to remember Him and not to forget Him, to thank Him and not to be ungrateful to Him So Jihad in His cause in the manner in which it should be performed means to make Jihad of his own self in order that his heart, his tongue and his limbs submit to Allah and by Allah, not to himself and by himself. And he should struggle against his devil by disbelieving in his promises and disobeying his commands, for he promises to fulfill their vain desires and he incites deception and commands the commission of evil deeds (adultery, fornication etc.) and he forbids guidance and all characteristics of faith and belief. So oppose him by belying his promises and disobeying his commands and from these two Jihads, strength and preparedness will result for him by which he may struggle against the enemies of Allah with his heart, his tongue, his hand and his wealth, in order that Allah's Word be exalted.
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[21
Sarah Al-Haji 22:78 Sarah Al Ininin 3:102
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The explanations of the Salaf differ regarding the meaning of striving (Jihad) in the required manner; Ibn 'Abbas 4 said: "It is to strive to the utmost of one's ability in Allah's Cause and not to fear the rebuke of the censurers. But those people are incorrect who say that the two Verses are abrogated, due to their (erroneous) belief that they contain a command to do something which is not possible, for fearing Allah as He should be feared and performing Jihad as it should be performed means to the best of each individual slave's personal ability and that varies according to the circumstances of the Mukallaffin. E l l Now observe how Allah has followed the command to do that with His Words: "He has chosen you (to convey His Message of Islamic Monotheism to mankind by inviting them to His religion of Islam), and has not laid upon you in religion any hardship:" (2) And the word "Haraj" means hardship. And the Prophet said: "I was sent with Al Haneefiyyah, As Samhah."I 31 AI Haneefiyyah is in Tawheed and As Samhah is in actions. And Allah, Most Glorified has made His Religion easy for the slaves to the utmost degree, and likewise His Sustenance, His Pardon and His Forgiveness and He has made repentance simple for them, as long as the soul remains in the body. And He has made an atonement for every sin and He has made a lawful substitute for everything which He has declared unlawful and He has made for every hardship by which He tests them ease before it and ease after it, so how can He make something incumbent upon them which it is not possible for them to do, let alone something which they have no power to do?
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When this is known, then (it is clear that) Jihad is on four levels: (1) Jihad of the self, and this is also on four levels: The First: That he struggles against it by learning guidance. The Second: That he struggles against it by acting upon that guidance once he has learnt it. The Third: That he struggles against it by calling people to the guidance, for if he does not, he will be one of those who hides what Allah has revealed. The Fourth: That he does so with patient perseverance in the face of the hardships which afflict one who is calling to Allah and that he bears all of this for Allah. If all of these four are fulfilled, he will be one of the Rabbaniyynn, [1) for the Salaf are in agreement that a scholar is not one of the Rabbaniyynn until he knows the truth, acts upon it and teaches it. (2) Struggling against Satan; and this is at two levels: The First: Struggling against him by repelling the doubts which may afflict him. The Second: By repelling the desires which assail him The first is with the weapon of certainty and the second is with the weapon of patience; Allah, Most High says:
Mukallafil n: (sing. Mukalla]) Those who are legally required to observe the precepts of the Religion. [21 Sinah Al Hajj 22:78 [3] Narrated by Ahmad, on the authority of Abu Umamah 4, it contains in its chain of narrators one 'Ali Ibn Yazeed Ibn Hilal, who was declared weak by Ahmad Ibn Hanbal, Yahya Ibn Ma'een and Al-Bukhari.
(1)
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Rabbanindin: Leamed men of Religion, who practise what they know and
teach it to others.
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"And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our ilyat (proofs, evidences, verses, lessons, signs, revelations, etc.)."E' 1 (3) Struggling (i.e. Jihad) against the disbelievers and the hypocrites; and this is on four levels: (i) With the heart, (ii) with the tongue (i.e. by preaching), (iii) with one's wealth and (iv) with the body (i.e. by fighting). And Jihad against the disbelievers is more particularly by the hand, while Jihad against the hypocrites is more particularly by the tongue. innovations; and that is at three levels: The First: With one's hand, if one is able to do so; if he is unable to do so, he proceeds to the second. The Second: With one's tongue (i.e. to speak against it). If he is unable to do that, he must proceed to the third. The Third: With one's heart (i.e. to hate the deed in one's heart). These are thirteen levels of Jihad and
(4) Jihad against the perpetrators of injustice, evil deeds and
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"Verily, those who have believed, and those who have emigrated (for Allah's religion) and have striven hard in the way of Allah, all these hope for Allah's Mercy. And Allah is OftForgiving, Most-Merciful." E l l And just as Eeman is incumbent upon every individual, two Hijrahs are incumbent upon him at all times: (i) Fleeing to Allah, the Almighty, the All-Powerful with sincerity and (ii) fleeing to His Messenger *; by conforming (to his Sunnah). And Jihad of his own self and of his devil has been enjoined upon him, and no one can take the place of another in this As for Jihad against the disbelievers and the hypocrites, it might be sufficient for a part of the Muslim community to take part in it.
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"Whoever died without fighting in Allah's Cause and without expressing any desire (or determination) for Jihad has died upon a type of hypocrisy." 121 And Jihad is not complete without Hijrah, [31 nor are Hijrah and Jihad complete without faith and belief (Eeman). And those who hope for Allah's Mercy are those who do these three (i.e. Jihad, Hijrah and Eeman); Allah, Most High says:
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[1]Sarah As-Sajdah 32:24 [2] Narrated by Muslim, Abu Davvild and An-Nasal., on the authority of Abu Hurairah 4. [31 Hijrah: Migration for the sake of one's Religion.
E l i Sfirah Al-Bagarah 2:218
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with regard to His creatures, as He, Most High says: Chapter (a; f-Y-' I:" 41 16 "Nothing is said to you (0 Muhammad t) except what was said lOi theNtesSengers before you." t' 1 And He, Most High says:
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completes all levels of Jihad; this is why the most perfect and the most noble of them in Allah's Sight is the Seal of His Prophets, Muhammad, the Messenger of Allah * For he completed all of its levels and struggled in Allah's Cause in the manner in which it should be carried out; and he undertook it from the time Allah sent him until He took him unto Him, for when it was revealed to him: 4 54c3 ICQL; _;,tt 2's ',.1:1):11 (A00 "0 you (Muhammad A) enveloped in garments! Arise and warn! And magnify your Lord (Allah)' And purify your garments!" 'I He buckled down to the task of calling people to Islam and performed it in the most complete way and he called to Allah night and day, openly and in secret. And when it was revealed to him.
"And so We have appointed for every Prophet enemies Shayahn (devils) among mankind and jirm "E 2 I And He, Most High says:
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"Therefore proclaim openly (Allah's Message Islamic Monotheism) that which you are commanded," 121 he acted in accordance with Allah's Command and he cared not for the rebuke of the censurer. He called to Allah both the old and the young, the free man and the slave, male and female, jinn and human And when he acted upon Allah's Command and called his people to Islam, beginning by reviling their (false) deities and maligning their religion, their enmity towards him and those who answered his call increased; and this is Allah, the Almighty, the All-powerful's way
Sarah Al-Muddaththir 74:1 4 [21 Sarah Al-Hijr 15:94
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"Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they (the people of the past) transmitted this saying to these (Quraish pagans)? Nay, they are themselves a people transgressing beyond bounds (in disbelief )!"I 31 So Allah, Most Glorified strengthened His Prophet thereby and informed him that he has an example in those (Prophets) who came before him And He strengthened his followers with His Words:
;_g.Z PI: L.% 4 rc-S4 cit C:31;- "Or think you that you will enter Paradise without such (trials) as came to those who passed away before you?" 141 And His Words: -T 01 L;dit ;1 4 4;24' Y f;_t_; i 1. 1_11: "Alif Lam Mtm. [These letters are one of the miracles of the
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Qur'an, and none but Allah (Alone) knows their meanings.] Do people think that they will be left alone because they say: "We believe," and will not be tested." Up to His Words:
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"Is not Allah Best Aware of what is in the breasts of the 'Alanun (mankind and jinn)?" t' 1 Let the slave observe the context of these Verses and the admonitions and treasures of wisdom they contain, for when Messengers are sent to the people, they respond in one of two ways: Either one of them will say: "We have believed," or he will not, but continue to commit sins. And whoever says: "We have believed" is tested by his Lord and testing means trying him by afflictions and giving him choices, in order to make clear the truthful person from the liar. And whoever did not say: "We have believed" should not imagine that he will evade Allah or outstrip Him; and whoever believed in the Messengers, their enemies will become enemies to him and will seek to harm him, so he will be put to trial by what causes him pain. But as for those who do not obey them (i.e. the Messengers ), they will be punished in the life of this world and in the Hereafter. Every person must experience pain, but the believer experiences pain at the beginning, but then the final outcome is in his favour. The rejecter, on the other hand experiences pleasure at the beginning, but later he will experience unending pain Ash- Shafi'i may Allah have mercy on him was asked: "What is better for a man, to be established (in the earth) or to be tried by affliction?" He replied: "He will not be established until he has been tried by affliction. Allah, the Almighty, the All-Powerful tried U/u/-"Azm [21 from among His Messengers; and when they were patient, He established them (in the earth)." So no one should imagine that he will completely escape pain. And the most intelligent of them are those who endured
Sarah Al-Ankabat 29:1-10 [2] Ulul-Azm: The Possessors of Firm Will: Noah, Abraham, Moses, Jesus and Muhammad S. See Sarah Al-Ahaaf 46:35.
[II
unending pain in return for pain which will cease, while the most foolish of them are those who endured pain which will cease in return for severe, unending pain. And if it is said: How can an intelligent person choose this? It may be said in reply that what causes him to do this is (fear of) censure and the fact that the reward (of bearing temporary pain) is delayed; and the human soul craves that which is present now:
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"Not [as you think, that you (mankind) will not be resurrected and recompensed for your deeds], but you (men) love the present life of this world, And neglect the Hereafter." [ ' 1
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"Verily, these ( disbelievers) love the present life of this world." [21 So this happens to everyone, because a person must live among the people and there are things which they require him to agree to; and if he does not, they will seek to harm him and punish him, whereas, if he does agree to them, he will (still) be afflicted by harm and punishment, sometimes from them and sometimes from others. Like one who is religious and pious and who lives among an unjust people and they are unable to perform their acts of injustice without his consent, or his silence regarding them. If he does so, he will escape their evil at first, but then they will cause him humiliation and hurt, much more than he feared from them, if he had criticized them at the outset. And if he escapes from them, he will certainly be humiliated by others. Therefore he should resolve firmly to act upon the words of 'A'ishah t, to Mu'awiyah 4: "Whoever pleased Allah by incurring the anger of the people Allah will suffice against (relying on) the provision of people; but whoever pleased the people by incurring Allah's Anger, they will avail him nothing against Allah " [31 E l l Sarah Al-Qiyamah 75:20-21
Sarah Ad-Dahr 76:27 [31 Narrated by At-Tirmidhi, on the authority of 'A'ishah 4, who attributed it to the Prophet O.
[2]
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And whoever observes the affairs of this world will see this much among those who support leaders and innovators out of fear of being punished by them. And whomsoever Allah protected from'the evil of himself will refuse to agree to what is unlawful and will patiently persevere in the face of their enmity; then the end result in the life o f this world and in the Hereafter will be in his favour, as it was for those among the scholars and others who were tried by affliction. And because there can be no complete freedom from pain, Allah, Most Glorified has consoled those who choose temporary pain by His Words:
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"Does not Allah know best those who are grateful?"E i I
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"Whoever hopes for the Meeting with Allah, then Allah's Term is surely coming, and He is the All-Hearer, the All-Knower." 1 ' So He has fixed for this temporary pain a limit which is the Day on which he will meet with Him, so the slave will enjoy the greatest pleasure due to the pain which he bore for His sake and He has added to this consolation the hope of the meeting with Him, so that the slave's desire to meet his Lord may cause him to bear the present pain; indeed, his desire to see his Lord might even cause him to be unaware of the pain and not to feel it. This is why the Prophet at asked his Lord to make him desire the meeting with Him (in the Hereafter); and the desire for this is one of the greatest blessings. However, in order to attain this great blessing, one is required to say certain things ( supplication, Dhikr etc.) and do certain things (acts of worship, kindness etc.), which are the means of his achieving it; and Allah, Most Glorified hears these words and knows of these actions and He knows which of them deserve this blessing, as He, Most High says:
And Allah, Most High has comforted them with another solace, which is that their Jihad in His Cause is only for themselves and that He is Independent of all creation, so the benefit of this Jihad returns to them, not to Him, Most Glorified. And He informed them that because of their Jihad, He will admit them among the party of the righteous. And He also informed us about the situation of one who enters into faith without knowledge, that he thinks that the trial which befalls him from the people, i.e. the harm and the pain which there is no avoiding that they inflict upon him, is like the punishment of Allah from which the believers flee with faith and belief; then when the Help of Allah comes to His Army, he says to them: "I am with you." And Allah knows better the hypocrisy which he conceals in his heart. And what is meant is that the Wisdom (of Allah) dictates that He, Most Glorified must test the souls of the people, in order that the righteous ones stand out clearly from the evil ones, since essentially the soul is ignorant and unjust and due to this, it garners evil, the purification of which is required in order to remove it. And if it is removed in the life of this world (all well and good), but if it is not, then it will be removed in the furnace of the Hell-fire; then once the slave is purified, he is permitted to enter Paradise.
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"Thus We have tried some of them with others." [21 And if the slave loses some blessing, he should recite to himself.
[11 Sarah Al-An'am 6:53
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Another who hastened to embrace Islam was Zaid bin Harithah, the dear one of the Messenger of Allah he was a servant of Khajeedah and she gave him to the Prophet j. His father and uncle came to him to ransom the boy, and the Messenger of Allah * said: Cal; :),.:j; 4:0)) When the Prophet tit called the people to Allah, slaves of Allah from every tribe responded to his call and the first of them was the Siddeeq of this nation, Abu Bakr a and he supported him in (spreading) the Religion and he called the people to Allah with him; and among those who responded to Abu Bakr's call were 'Uthman, Talhah and Sa'd And the Siddeeqah of the women, Khadeejah 4, rushed to answer his call and she fulfilled the duties incumbent upon her. and he said to her: :di)) "Why do you not ask something else?" So he allowed him to choose, saying: ") 1.2.;-t 42)L u
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"I feared for myself " She said to him. "Be of good cheer, for by Allah, Allah will never disgrace you." Then she cited as evidence of this the virtuous attributes which he possessed, saying that whoever possessed such attributes would never be disgraced by Allah, El l for she knew by her 4 state of belief in Allah own natural (Fitrah) and her unimpaired intellect that righteous deeds and virtuous attributes are befitting of Allah's Generosity and His Benevolence, not disgrace. And because of this intellect, she was deemed deserving of being sent salutations of peace from her Lord through His two Messengers, Jibreel and Muhammad A. 121 Also among those who hastened to submit to Allah was 'Ali Ibn Abi Talib a, when he was a boy of eight years old, or move. He was under the guardianship of the Messenger of Allah *, who had taken him from his uncle, in order to help him in a year of drought.
1
"If he chooses you, then he is yours, but if he chooses me, by Allah, I will not choose another than one who has chosen me." They said: "You have answered us by meeting us halfway and you have behaved well." So he called him and gave him the choice and he said: "I will not choose anyone besides you." They said. "Shame on you, Zaid! Would you choose slavery over freedom and over your family?" He said: "Yes. I have seen something of this man and I will never choose another over him " When the Messenger of Allah 0, saw this, he took him out to Hijr Isma'ee19 .1 and said:
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"I call upon you as witnesses that Zaid is my son; I am his heir and he is my heir. When his father and uncle hear this, they became happy and left. He was called Zaid Ibn Muhammad until Islam came and the following Verse was revealed: tfU :Qe ;1. -$ (+ 1 ) 5 * 311:lk "Call them (adopted sons) by (the names of) their fathers, that is more just with Allah "E 21
Hijr Isma'eel: A place near to the Ka'bah which was commonly used to make public announcements in the time of the Prophet [2] Sarah Al-Ahzab 33:5
f i l Narrated by Al-Bukhari, Muslim and Ahmad, on the authority of 'A'ishah kfis. 21 Narrated by Al-Bukhari and Muslim, on the authority of Abu Hurairah 4.
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After which he was known as Zaid bin Harithah. 11 Ma'mar narrated on the authority of Az-Zuhri that he said: "We do not know of anyone who embraced Islam before Zaid." [2] Waraqah bin Nawfal embraced Islam; and in At-Tirmidhi's IJami", it is reported that the Messenger of Allah * saw him in a dream in a good condition.E 31 The people entered Islam one after another and Quraish did not object to that, until he began to malign their religion and revile their (false) deities. At that point, they began to exhibit serious enmity to him and his Companions Allah protected His Messenger A with Abu Talib, because he was respected and highly regarded by them. And it was from the Wisdom of the Most Just of judges that he should remain upon the religion of his people due to the benefits which are obvious to those who think about them. As for his Companions, those of them who belonged to a tribe which could protect them were safe; but the rest of them were tortured, including 'Ammar, his mother and his family members. They were tortured for their belief in Allah and when the Messenger of Allah A passed by them while they were being subjected to torture, he said: 131 'Jac - pli r . v _r "Have patience, 0, family of Yasir, for verily, you are promised a place in Paradise." (43 Another one was Bilal, who was tortured with the most severe torment, for they cared little for him, while he cared little for himself due to his belief in Allah, and whenever the torment increased he would cry: "(Allah is) One! One!" And Waraqah bin Nawfal passed by and said: "Yes, by Allah, oh, Bilal! (He is) One, One! But should you kill him I will take him as a mercy." I 51 [1]Narrated by Al-Bukhari, on the authority of Ibn 'Umar 4.
,
[2] Narrated by 'Abdur-Razzaq in 'Al-Musannaf PI Narrated by At-Tirmidhi and Ahmad. [41 Narrated by Ibn Ishaq and At-Tabarani. PI Narrated by Az-Zubair Ibn Bakkar, it is a Mursal narration and it contains in its chain a narrator identified as 'Uthman, who is weak, according to Shu'aib and 'Abdul Qadir Al-Amat.
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When the harm they inflicted on the believers increased irrintensity and some of them were put to trial, Allah permitted them to make the first Hijrah to the land of Abyssinia; and the first of those who migrated there was 'Uthman * and with him went his wife Ruqayyah *, the daughter of the Messenger of Allah A. They were twelve men and four women and they slipped away in secret and Allah caused it to come about that when they arrived at the coast, they found two boats which carried them. They left in the month of Rajab in the fifth year after the Prophet 0 was sent with the Revelation. Quraish set out in pursuit of them until they reached the sea coast, but they did not catch them. Then news came to the migrants that Quraish had ceased their persecution of the Prophet 5j"', and so they returned, but when they were an hour away from Makkah, news reached them that Quraish's enmity was now worse than ever. Some of them entered under the protection of others. It was on this occasion that Ibn Masefid (one of the migrants) entered and gave greetings of peace to the Prophet it while he was praying and he did not respond. And this is correct; it was reported by Ibn Ishaq, who said that when they were informed that it was false ( that Quraish had ceased their persecution), none of them entered Makkah except under protection or in secret and he was one of those who arrived and remained resident there until the Hijrah to Al-Madinah, after which he took part in the Battles of Badr and Uhud. And Ibn Masten was mentioned as being among them. The Hadeeth of Zaid bin Arqam 4 may be answered in two ways: The First: That the prohibition of speaking during the prayer was confirmed in Makkah, then he A permitted it in Al-Madinah, then he forbade it. The Second: That Zaid was one of the minors among the Companions ofts and he and his group used to talk to one another during the prayer in accordance with their custom and they had not been informed that it was prohibited to do so, but once they were informed that it was not permissible, they ceased doing so. Then the severity of the trials inflicted by Quraish on those who had returned from Abyssinia and others increased and their tribes turned upon them and so the Messenger of Allah A permitted them to leave for the land of
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Abyssinia once more. Their second departure was more difficult for them and they encountered severe harm from Quraish and it was hard upon them to be informed of the asylum offered to them by the Negus of Abyssinia. The number of those who departed this time was eighty-three men assuming that 'Ammar bin Yasir was one of them and nineteen women. I say: 'Uthman and a number of those who took part in the Battle of Badr were mentioned as being included in this second migration. Either this is conjecture, or they returned once again before Badr, which would mean that they returned three times. This is why Ibn Sa'd and others said that when they heard of the migration of the Messenger of Allah 'a thirty-three men and eight women from among them returned and that two men from among them died in Makkah and seven of them were imprisoned, while twenty-four men from among them took part in the Battle of Badr. Then, in the month of Rabee' Al-Awwal, in the seventh year after the migration to Al-Madinah, the Messenger of Allah A wrote a letter with 'Amr Ibn Umayyah 4 to the Negus, calling him to Islam and he embraced Islam. He said: "Were I able to come to him, I would do so." i 13 And he wrote to him requesting him to marry Umm Habeebah4.), to him, for she was one of those who had migrated to Abyssinia, along with her husband, 'Ubaidullah Ibn Jahsh, and he had converted to Christianity there and died a Christian. So the Negus married him to her and gave her as a dowry on his behalf the sum of four hundred Deenars. And the person who acted as her guardian was Ithalid Ibn Sa'eed Ibn Al-'As 4. And the Prophet .; wrote asking the Negus to send those of his Companions who remained in Abyssinia back to him and to provide transport for them and he did so in two boats with 'Amr Ibn Umayyah and they approached the Messenger of Allah in Khaibar, arriving after he had conquered it. Based upon this, any doubt or contradiction between the Hadeeth of Ibn Masetid -O'D and the Hadeeth of Zaid Ibn
I I I Narrated by Ibn Sa'd in 'At Tabaqat' from Al-Waqidi (who was well known for reporting fabricated Ahadeeth) and it is weak; but the Islam of the Negus is confirmed, because the Prophet (at ) offered the funeral prayer for him when he died.
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Arqam 4 is removed and it becomes clear that the prohibition of speaking during the prayers took place in Al-Madinah. And if it is said: What a good saying this would be were it not for the fact that Ibn Ishaq has said what you have related from him, which is that Ibn Masild 4 stayed in Makkah it may be said in reply: Ibn Sa'd has said that he stayed in Makkah for a short period of time, then returned to the land of Abyssinia. And this is what appears most likely, since he had no one in Makkah to protect him. So it is implied that this extra information was unknown to Ibn Ishaq; and Ibn Ishaq has not mentioned who informed him, while Ibn Sa'd has attributed it to Al-Muttalib Ibn 'Abdillah Ibn Hantab, so any doubt is dispelled, all praise and thanks be to Allah. And Ibn Ishaq has mentioned that Abu Mtlsa Al-Ash'ari took part in this Hijrah, but this has been rejected by Al-Waqidi and others; they asked how this could be unknown to other than him. I say: This is not something which was unknown to other than him, for the erroneous belief has arisen that Abu Musa migrated from Yemen to Ja'far and his companions in (Abyssinia), then proceeded with them (to Khaibar); and Ibn Ishaq considered this to be a Hijrah, but he did not say that he migrated from Makkah, as this would have been rejected from him.
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The Muslims joined the Negus in Abyssinia, where they lived in safety. Quraish sent after them 'Abdullah bin Abi Rabee'ah and 'Amr Ibn Al-'As with gifts for the Negus, so that he would send them back to them and they sought intercession from the highest ranking officers in his army, but he refused, so they lied to him that they (i.e. the Muslims) say terrible things about Jesus ('Isa a), saying: "They say that he is a slave." So he called for them and their leader was Ja'far Ibn Abi Talib .4. When they wanted to enter his presence, Ja'far e said: "The Party of Allah seeks permission to enter your presence." He said to the one who admitted people: "Tell him to repeat his request to enter." And he did so, then when they entered, he asked them: "What do you say about Jesus?" In reply Ja'far recited to him from the beginning of Viral Maryam; the Negus took a stick from the ground and said: "Jesus does not exceed what you have said, even by the length of this stick." His bishops around him snorted when he said this, but he said: "Even though you snort, even though you snort." He said (to the Muslims ): "Go, for you are Suyam in my land and whoever abuses you will be fined." Suyitm in their language means safe. Then he said to the two messengers (from Quraish): "Even if you were to give me a Dabr (the narrator said: a mountain) of gold, I would not deliver them to you." Then he ordered that their gifts be returned to them and they returned in ignominy. Then Hamzah and a large group embraced Islam, after which Quraish saw that the Religion of the Messenger of Allah A was in the ascendant, so they agreed to ostracize the tribes of Banu Hashim and Banu 'Abdil Muttalib, agreeing not to trade with them, nor to contract marriages with them, nor to speak to them, nor to sit with them until they delivered the Messenger of Allah A to them. They wrote all of this in a document and they attached it to the ceiling of
the ICalbah. It was written by Bagheedh Ibn 'Amir Ibn Hashim and the Messenger of Allah A invoked Allah against him and his hand became paralyzed. The believers and the disbelievers among them moved to the ravine (to which they had been ostracized) except Abu Lahab, for he supported Quraish against them. This happened in the seventh year after the Prophet A was sent to deliver the Message of Islam and they remained isolated and extremely oppressed for about three years until they suffered greatly and the voices of their crying children could be heard from beyond the ravine. There Abu Talib wrote his well known poem whose verse all end with the Arabic letter (Lam), while Quraish remained divided between approval and condemnation and all of those who condemned the boycott tried to have it annulled and Allah informed His Messenger regarding the condition of the document and that Allah had sent termites and that they had eaten all of the words of boycott and oppression and left nothing except the mention of Allah, the Almighty, the All-Powerful. He informed his uncle of this and he went out to Quraish and informed them that his nephew had said such-and-such and he said: "If he is lying, we shall let the boycott between you and him remain, but if he is truthful, you must go back upon it (i.e. the boycott)." They said: "You have spoken fairly" So they took it down and when they found that the matter was as he had said, they increased their disbelief. The Messenger of Allah A and those with him left the ravine and Abu Talib died six months later, while Khadeejah 4 died three days after him and it was said that she died at other times. The trials inflicted upon the Messenger of Allah A by the foolish among his people increased in severity and so he went to Ta'if, hoping that they would help him against them and he called them to believe in Allah, but he did not find anyone among them who would give him shelter, nor did he find any helper. Instead, they hurt him and treated him in a manner worse than that of his own people. With him was Zaid Ibn Harithah and he remained among them for ten days, during which time he did not leave any of their leaders without talking to him, but they said: "Leave our city:" And they incited the foolish among them to stand in wait for him and throw stones at him, until
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his feet were bleeding and Zaid shielded him with his body until his skull was fractured and he returned to Makkah dejected. On his return, he made that well known supplication: . . . K L5;!-, .4.45 4 R aALI c; #.1.1 I "Allcihumma, Ilaika Ashku Da fa Quwwatee Wa Qillata Heelatee" etc. "Oh, Allah! I complain to You of the weakness of my ability and my lack of my means to accomplish." 111 At which, his Lord, the Most Blessed, Most High sent the angel of the mountains to him, to ask him if he would order that Al Akhshaban be toppled onto the people of Makkah and Al Akhshaban are the two mountains between which Makkah is situated but he A said.
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expelled you?" He (A) replied:

411
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"Oh, Zaid! Allah has made what you see as a relief and a way out and verily, Allah will help His Religion and grant His Prophet victory" When he reached Makkah, he sent a man from Khuza'h to Mut'im Ibn 'Adi saying: ?.i3 "May I enter your protection?" He replied: "Yes." And he called his sons and his people and said: "Put on your weapons and stand at the corners of the house, for I have granted asylum to Muhammad." So the Messenger of Allah entered Makkah until he reached the Sacred Mosque and he had with him Zaid bin Harithah 4, while Mut'im sat on riding beast and announced: "Oh, people of Quraish! I have given asylum to Muhammad, so let none of you harm him" The Prophet reached the (Yemeni) Corner and touched it and then offered a two Rak'ah prayer, then left to go to his house, while Mut'im and his sons encircled him bearing their weapons until he had entered his house.
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a1 "I would rather have someone from their loins who will worship Allah, the All-Mighty with no associate." When he stopped at Nakhlah [21 on his return, he stood up to pray at night and Allah sent towards him a number of persons from among the jinn and they heard his recitation, and he was unaware of them until it was revealed to him: 41, 11, :;0* " "And (remember) when We sent towards you (Muhammad A) a group (three to ten persons) of the jinn "PI He remained at Nakhlah for a number of days and Zaid 4 said to him: "How will you enter among them when they (i.e. Quraish) have
Mentioned by Ibn Hisham in his 'Seerah', it was narrated by Ibn Ishaq; however Ibn Ishaq was known to commit Tadless. m Nakhlah: The name of a valley. PI Sarah Al-Ahciaf 46:29, according to Ibn Katheer in his 'Tafseer', this event took place not after the Prophet's visit to Ta'if, but two years before. Ibn Al-Qayyim has followed Ibn Ishaq in stating that it took place during the return from Ta'if.
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those of my nation who will enter it." Then he was taken up to the seventh heaven, where he met Abraham (Ibraheem'a), after which he was taken up to SidrahAl -Muntaha 1 ^ 1 and then he was raised up to Al-Bait Al -Maimar t21 and then he was taken up to the Compeller, Most Exalted be He and he approached Him until, Then the Messenger of Allah was taken physically according to the correct opinion from the Sacred Mosque to Bait Al-Maqdis (in Jerusalem), riding on Al-Buraq, accompanied by Jibreel a where he descended and he led the Prophets in prayer, 111 having tied up AlBuraq to the ring of the door of the mosque. It was said that he descended in Bethlehem, but nothing at all authentic has been reported to that effect. Then he was taken up on that night from Bait Al-Maqdis to the lowest heaven and Jibreel Agg asked for it to be opened for him and it was opened for them. There he saw Adam, the father of mankind and he gave salutations of peace to him and he returned his greeting and welcomed him, affirming his Prophethood. Then Allah showed him the souls of those of his descendants who are fortunate (i.e. who will enter Paradise) on his right and those who will be wretched (i.e. who will be in the Hell-fire) on his left. Then he was taken up to the second heaven wherein he saw John (Yurnlis a) and Jesus ('Isa a). After that, he was taken up to the third heaven and there he saw Joseph (Yuslif a). Then he was taken up to the fourth heaven, in which he saw Idris a. After that, he was taken up to the fifth heaven, where he met Aaron (Harem a). Then he went onto the sixth heaven, in which he met Moses (Milsa a), who, when the Prophet 3W passed by him cried; when he was asked why he was crying, he said: "Because the nation of a slave who was sent after me who will enter Paradise are greater in number than
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ELI cit.) ti SQ. " ' cr. "And was at a distance of two bows' length or (even) nearer. So (Allah) revealed to His slave [Muhammad through Jibrail (Gabriel) whatever He revealed." [31 It was at this time that the prayer was made incumbent upon him and he returned, passing by Moses (Mfisa Va), who asked him: "What were you commanded to do?" He"A said: "I was commanded to observe fifty prayers (a day)." Moses (Mlisa 1101) said: "Your people will not be able to do that. Return to your Lord and ask Him to reduce it for your people." So he turned to Jibreel a, as if seeking his counsel and he advised: "Yes, if you wish." Then Jibreel a ascended with him until they came to the Compeller, Most Blessed, Most High and spoke to Him while he was still in his place." This is the wording of Al-Bukhari in his 'Saheeh' In one of the narrations, it is reported that He decreased it by ten for him, then he descended and passed by Moses (Milsa a) and informed him of it, but he said: "Return to your Lord and ask Him to
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(8)
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Sidrah Al Muntaha: The lote tree at the utmost boundary of the seventh
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i l l Narrated by Muslim, on the authority of Arias 4 and by Ahmad, on the authority of Ibn 'Abbas 4. Ibn Hajr considered that this prayer took place before the ascent to the heavens, while Ibn Katheer opined that the correct view was that it took place in Bait Al-Maqdis after the ascent.
Al Bait Al Madman The house of worship which is situated over the heavens and which is continually visited by the angels. [31 Sarah An Najm 53:9 Although this is one interpretation of Allah's Words in Sarah An Najm, in fact, according to Ibn Katheer, the correct interpretation is that it refers to the Prophet's seeing Jibrail and the latter's approaching him until "he was at a distance of two bows' lengths or nearer." Certainly the context of the Sarah supports this, if one reads the preceding Verses.
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heaven.
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decrease it." And he continued to go back and forth between Moses (Mfisa S) and Allah, Most Blessed, Most High, until He had made it five. Moses (Milsa 90) ordered him to return and ask for a further decrease, but he said:
"A Light screened me from seeing Him." As in the wording of the other Hadeeth:
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L5,:k;f )-(is 'L.:6 3-5 L2.:.-- TizA 41 1 "I am embarrassed before my Lord, but I accept and submit." Then when he departed a voice called, saying:
(( Ls.; ttc. Lfratt, "I have ordained My Obligation (upon the slaves) and I have reduced (the burden) on My slaves." [11 The Companions 4 disagreed as to whether or not he saw his Lord on this night. It has been authentically reported on the authority of Ibn 'Abbas 44 that he saw Him and it has been authentically reported from him that he said: "He saw Him with his heart." 121 And it has been authentically reported on the authority of 'A'ishah and Ibn Mas'fid 4i, that they rejected this; they said that the Words of Allah. atil ;sj )61-,S - .4. 1 "And indeed he (Muhammad *) saw him [Jibrail (Gabriel)] at a second descent (i.e. another thne)."r 31 refer only to Jibreel %LW And it has been authentically reported on the authority of Abu Dharr that he asked the Prophet A: "Did you see your Lord?" He A replied: "(He is) Light, how could I see him?"r 51 That is:
"I saw a light/ 411 were agreed Ad-Darimi reported that the Companions unanimously that he did not see Him. Shaikh Al-Islam (Ibn Taimiyyah): "The saying of Ibn 'Abbas * does not contradict this Nor does his saying: "He saw Him with his heart." And it has been authentically reported from him * that he said:
13 L.1 ); L.4 1.;

"I saw my Lord, the Most Blessed, Most High." But this was in Al-Madinah in a dream." Upon this Imam Ahmad based his opinion that he saw Him, because the visions of the Prophets are real and they must be true; but he did not say that he saw Him when he was awake. However, on one occasion, he said: "He saw Him," and on another occasion, he said: "He saw Him with his heart." And it has been related from him in the writings of some of his Companions that he said that he saw Him with his own eyes; but the texts of Imam Ahmad are with us and there is nothing of that in them. As for the saying of Ibn 'Abbas that he saw Him with his heart twice, if his evidence is the Saying of Allah. "The (Prophet's) heart lied not in what he (Muhammad A) saw" [2] Then His Saying:
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PI Narrated by Al-Bukhari and Muslim. [2] Narrated by Muslim At-Tirmzi. [3] &Iran An-Najm 53:13 [4] Narrated by Al-Bukhari and Muslim. [5] Narrated by Muslim, At-Tirmidhi and Ahmad, on the authority of Abu Dharr 4s.
40)
[1] Narrated by Muslim. [2] Siirah An-Najm 53:11 [3] Sitrah An-Najm 53:13
126 :at*
"And indeed he (Muhammad . 10) saw him [Jibrail (Gabriel)] at a second descent (i.e. another time)."[33
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And it would appear that this is his evidence then (it should be known that) it has been authentically reported from him A that this vision was of Jibreel V( whom he saw in his true form twice. And the evidence for Ahmad's saying that he saw Him with his heart is this saying of Ibn 'Abbas 4. As for His Words:
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"Then he [Jibrail (Gabriel)] approached and came closer,"t 11 this is not the same as the approach and coming closer mentioned in the story of the Prophet's night journey, for that which is mentioned in the Qur'an is Jibreel Wwit as 'A'ishah and Ibn Mas'ild said and as is proven by the context, because He said:
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"He has been taught (this Qur'an) by one mighty in power (Gabriel)]." 121 As for the approach and coming closer mentioned in the Hadeeth, it is clear that it is the approach and coming closer of the Lord, Most Blessed, Most High. In the morning, when the Prophet A told his people, their disbelief in him was greater than ever and they asked him to describe Bait AlMaqdis to them and so Allah gave him a vision of it so that he could see it and he began to describe it to them and they were unable to refute what he said.r 31 And he informed them about their caravan which he had seen during his night journey and on his return and of the time of its arrival and the camel which was leading it and the matter was as he had said,f 41 but this did nothing but increase them in rejection. And it has been transmitted from Ibn Ishaq, on the authority of
Sitrah An-Najm 53:8 [2]Sarah An-Najm 53:5
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'A'ishah and Mu'awiyah 4 that they said that the night journey took place with his spirit; but it is necessary to know the difference between saying that the night journey was a dream and saying that it was a spiritual journey, for there is a great difference between them. And they did not say that the night journey was a dream, because that which is seen by the sleeper could be an example of something which is connected to reality in a tangible formUl and so he sees in a vision as if he was taken up to the heaven, or taken to Makkah, but his spirit does not ascend and it does not leave; it is only that the angel of visions has made an image for him. And those who said that he was taken up by his spirit did not intend to say that it was a dream, but that the spirit was actually taken up and that it left the body in the same manner as it does when a person dies; but because the Messenger of Allah ;4 had the status of one who exceeded the norm, so that his chest was split open while he was alive and he felt no pain, he was actually taken up by his spirit without him dying, whereas the souls of others cannot achieve this except after death. This is because the souls of the Prophets remain in Ar Rafeeq Al Alla 123 after their death, but at the same time they are able to control their bodies, so that they may reply to the salutations of peace delivered to them in Ar Rafeeq Al Aila and due to this connection, the Prophet A was able to see Moses (Milsa VS) praying in his grave and he also saw him in the sixth heaven. And it is well known that he was not taken up from his grave and then returned, for that is the place of his soul and that is where it remains, while his grave is where his body lies and where it will remain until the return of the souls to their bodies (on the Day of Resurrection). And whoever found difficulty in comprehending this should look at the example of the sun which is high above and its effect on the earth and on the lives of plants and animals. And the importance of the soul is greater than this
[11
[3] Narrated by Al-Bukhari and Muslim, on the authority of Ibn 'Abbas 4. [4] Narrated by Ahmad, on the authority of Ibn 'Abbas 4.
Such as a person seeing someone in a dream drowning in a sinking ship and later he hears that that person is terminally ill, or is drowning in debt for example. [2] Ar-Rafeeq Al-Ala: A place on high heavens, where the souls of the Prophets gather.
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So say unto the inflamed eyes, - beware of looking at the sun, And cover yourselves with the darkness of night. Ibn 'Abdil Barr said: There was a year and two months between the night journey and the Hijrah (to Al-Madinah). The night journey took place once, although it was said that it took place twice: Once while he was awake and once while he was asleep; it would seem as though those who propounded this wished to reconcile the Hadeeth of Shuraik and others due to the fact that the Prophet tr, said in it: :eh L C I j ty:3= "Then I awoke and I was in the mosque." And he said:
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"And that was before Revelation came to him." And there were those who said that it occurred three times, but all of this is conjecture and it is the opinion of the weak scholars of Hadeeth transmission among the Zahiris. The correct view is that which is held by the leaders among the scholars of Hadeeth transmission, which is that the night journey took place once. How amazing it is that those people should think that the obligation to pray fifty prayers was enjoined upon him each time! Al-Hafiz Ibn Hajr exposed the mistake of Shuraik regarding some of the wording of the Hadeeth of the night journey. Muslim reported it with its complete chain of narrators, then he said: "He advanced and delayed things and added and left out things and he did not present the facts of the Hadeeth correctly and in detail." And he (i.e. Muslim) spoke well - may Allah have mercy on him.

Az-Zuhri said: "Muhammad Ibn Salih told me, on the authority of 'Asim Ibn 'Umar Ibn Qatadah and Yazeed Ibn Rooman and others, who said: The Messenger of Allah ' remained for three years in Makkah, from the beginning of his Prophethood, attending the Hajj every year and following the pilgrims in their camps and showing up at the festivals in 'Ukaz, Majannah and Dhul Majaz and calling upon them to protect him so that he could communicate the Messages of his Lord that they might be rewarded with Paradise, but he did not find anyone to support him, nor anyone who responded positively to his call. He even used to ask the whereabouts of the different tribes one after another and he would say: ,L.S.;31 114:,.S:, 114
Lse LCI.; 64/4 14i 61 r-Ci LirJ * kS 49 "Oh, people! Say: "La Ilaha Illallah" (None has the right to be
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worshipped except Allah) and you will be successful and by it you will rule over the Arabs and the non-Arabs will offer allegiance to you and when you die, you will be kings in Paradise." And Abu Lahab would follow behind him saying: "Do not obey him, for he is an innovator and a liar." So they would reply to him with the ugliest of replies and they would hurt him and say: "Your own people know you better, since they did not follow you." And he would call them to Allah and he would say: 1:a; r1 c b y1 it! "Oh, Allah! If You willed, they would not be so."
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He (Az-Zuhri) said: 'Among the names of the tribes to whom he presented himself which have been mentioned to us are: Banu 'Amir Ibn Sa'sa'ah, Muharib Ibn Khasfah, Fazarah, Ghassan, Murrah, Haneefah, Sulaim, 'Abs, Banu Nadhr, Banul Buka', Kindah, Kalb, AlHarith Ibn Ka'b, 'Uzrah and AI-Hadharamah, and none of them accepted his call to Islam!" One of the things which Allah accomplished for His Messenger was that the tribes of Al-Aws and Al-Khazraj heard from their allies, the Jews of Al-Madinah that: 'A Prophet will appear in our time and we will follow him and kill you with him, in the same manner in which 'Ad and Tram were killed." The Ansar used to perform Hajj as did the Arabs, but not the Jews, so when they saw the Messenger of Allah 0, calling the people to Allah and they observed his circumstances, one of them said to the others: "You know, by Allah, 0, my people, that this is the one of whom you were warned by the Jews; so do not let them precede you in following him As-Suwaid Ibn As-Samit Ibn Al-Aws had come to Makkah and the Messenger of Allah A preached to him and soon after that, Anas Ibn Rafi' arrived with some young men from Banu Abdil Ashhal, seeking a treaty (with Quraish) and the Prophet called them to Islam. Iyyas Ibn Mu'adh, who was a youth, said: "0, my people! By Allah, this is better than that which we came for." At this, Anas struck him and rebuked him, upon which he fell silent and they left and returned to Al-Madinah. Then during the Hall season, in Al 2 Aqabah the Messenger of Allah A met six persons from Al-Khazraj: As'ad bin Zurarah, Jabir Ibn 'Abdillah, 'Awf Ibn Al-Harith, Rafi' Ibn Malik, Qutbah Ibn 'Amir and 'Uqbah Ibn 'Amir and he called them to Islam and they accepted Islam?' then they returned to Al-Madinah, where they called the
E l l Narrated by Ibn Sa'd in 'At-Tabaqat' by way of Al-Waqidi upon whose weakness there is a consensus of opinion. It was also narrated by Ahmad, by way of 'Abdur-Rahman Ibn Abi Az- Zanad, on the authority of his father and by Ibn Hibban, on the authority of Tariq Ibn 'Abdillah AlMuharibi. [2 J Narrated by Ibn Hisham, from Ibn Ishaq and all of the narrators are trustworthy, according to scholars of Hadeeth, apart from Ibn Ishaq himself, who used to commit Tadlees.
people to Islam and it spread until there was not a house which Islam had not entered. The following year, twelve men from among them came: The original six, apart from Jabir, and they had with them Mu'adh Ibn Al-Harith, the brother of 'Awf, Zakwan Ibn 'Abdi Qais who remained in Makkah until he migrated to Al-Madinah, so he is both Ansari and Muhajir 'Ubadah Ibn As-Samit, Yazeed Ibn Tha'labah, Abul Haitham Ibn At-Teehan and 'Uwaimir Ibn Sa'idah Abu Az-Zubair reported on the authority of Jabir that the Prophet remained for ten years following the people in their camps during the Hajj season and in Al-Majannah and 'Ukaz, saying: - 5.; cei I 4.1) Lo, ) J .1 -
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"Who will shelter me and support me so that I may convey the Messages of my Lord and have Paradise (as his reward)." But he did not find anyone A man might even travel from Egypt or Yemen to visit his family (in Makkah) and his people would come to him and say: "Beware of the son of Quraish." And he would walk among their men and call them to Allah and they would point their fingers at him, until Allah sent us from Yathrib and a man from among us would go to him and he believes in him and he would recite the Qur'an to him, then he would return to his family and they would embrace Islam through his Islam. Then we gathered together and we said: "How long shall the Messenger of Allah be exiled in the mountains of Makkah?" So we traveled until we came near to him during the Hajj season and we took the pledge of allegiance (Bai'ah) of AliAqabah and Al-'Abbas 446 said to him . "Oh, my nephew! I do not know these people and I know the people of Yathrib." So we gathered around him in ones and twos and when Al-'Abbas looked in our faces, he said: "These are a people whom we do not know; these people are new" We said: "Oh, Messenger of Allah! Upon what should we pledge allegiance to you?" He replied: 11
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"That you will hear and obey, whether you feel active or lazy, that you will spend (in Allah's Cause) whether you are in difficulty or at ease, that you will order Al MatUf (Islamic Monotheism and all that is good) and forbid Al Munkar (polytheism and all that is evil), that you will stand in Allah's Cause and you will not care for the rebukes of the censurer, that you will support me if I come to you and protect me from all that you would protect yourselves, your wives and your families from and (if you do so) you will have Paradise (as a reward)." So we stood up to take the oath of allegiance to him and Asa'd Ibn Zurarah 4 took him by the hand and said: "Slowly, oh, people of Yathrib! We have not traveled all this way without knowing that he is the Messenger of Allah and removing him today will cause a split between all of the Arabs and they will take up arms against you; so either you bear this patiently and take him and your reward will be with Allah, or you fear within yourselves (that you will not be able to support him) and you abandon him and it will be an excuse for you with Allah " But they said: "Stay your hand from us, oh, As'ad, for by Allah, we will not abandon this pledge, nor will we accept its annulment." So we stood up to him one by one and he accepted the pledge from us, giving us thereby (the way to) Paradise." 1i1 Then they left for Al-Madinah and the Messenger of Allah * sent with them Ibn Ummi MaktOm and Mus'ab Ibn 'Umair 4, to teach them the Qur'an and call them to Allah and they stayed with Asa'd Ibn Zurarah t. Mus'ab Ibn 'Umair 4 would lead them in prayer and he performed the Friday prayer for them when their number had reached forty [21 At their hands many embraced Islam, including
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Usaid bin Hudhair and Sa'd bin Mu'adh 4; and through their Islam, the whole of the tribe of 'Abdul Ashhal embraced Islam, except AlUsairim 4, who did not embrace Islam until the day of the Battle of Uhud and after embracing Islam on that day, he fought until he was killed without ever having prostrated once to Allah; the Messenger of Allah * said: 111 1 "His deeds were few, but his reward will be And Islam increased and became the Religion of the majority in AlMadinah. Then Mus'ab 4 returned to Makkah and that year a large number of people from the Ansar including Muslims and polytheists attended the Hall and the leader of the people was Al-Bara' Ibn Ma'rfir and on the night of the pledge of allegiance of ARAqabah, the first person to pledge his allegiance to him was Al-Bara' Ibn Malrin and this was a great honour for him, because he confirmed the agreement and hastened to do so. The Messenger of Allah * chose from among them that night twelve leaders and when the pledge of allegiance was completed, they sought permission from him to attack the people of Mina with their swords, but he did not permit them to do so. And the devil cried out over Al 2 Aqabah in the most piercing of voices ever heard: "0, inhabitants of the houses of Mina! Beware! Muhammad and the Sabians [21 who are with him have agreed to make war upon you!" The Messenger of Allah * said.
436 l:31 OrL 11 HMI die "This is Azabb 133 of APAqabah. By Allah, oh, enemy of Allah, I will attend to you.' 441 Then he ordered them to disperse to their riding beasts and in the E l l Narrated by Al-Bukhari, Muslim and Ahm ad.
[23
i l l Narrated by Ahmad, on the authority of Jabir

[2]
Narrated by Alm Dawficl, Al-Hakim and Al-Baihaqi. This Hadeeth should not be taken as evidence that the minimum number of worshippers required for the Friday prayer to be held is forty, as this is not the case.
It was the habit of Quraish to refer to those who embraced Islam as Sabians, meaning that they were aposta tes. [31 Azabb: The name of a devil. [41 Narrated by Ibn Hisham, Ahmad and At -Tayalisi, on the authority of Ibn Ishaq; and as mentioned previously, Ibn Ishaq was a Mudallis.
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281
morning, the notables of Quraish came to them and said: "We have been informed that you met our companion (i.e. Muhammad A) last night and you agreed to pledge allegiance to him to make war against us. By Allah, there is no one among the Arabs against whom we would hate more to make war than you. Then some men were dispatched from among the polytheists of Al-Khazraj who said: "By Allah, that did not happen." And Ibn Ubayy said: "This is false; my people would not betray me in this manner. If I were in Yathrib, my people would not do this without consulting me." So Quraish returned and Al-Bara' rode to the centre of Ya'jaj, where he met up with his companions from among the Muslims and Quraish followed them and they came upon Sa'd Ibn 'Ubadah and began to beat him until they brought him to Makkah, then Mut'im bin 'Adi and AlHarith bin Harb bin Umayyah came and they rescued him from them. When the Ansar realized that they had lost him, they consulted with each other as to whether they should return for him, but then they saw him coming towards them, so they went on together. The Messenger of Allah "s permitted the Muslims to migrate to AlMadinah and the people hastened to do so. The first of them to leave was Abu Salamah and his wife, but she was held back from him for a year and she was kept away from her child; then later she left with her child for Al-Madinah being escorted by 'Uthman Ibn Abi Talhah.I I1 Then the people left in groups until none remained in Makkah except the Messenger of Allah A, Abu Bakr and 'All who remained at his command and those who were forcibly prevented from leaving by the polytheists. The Messenger of Allah A prepared his outfit for departure, awaiting the Command (from Allah) and Abu Bakr 4 did likewise. When the polytheists saw that the Companions of the Messenger of Allah A had left and sent their children and belongings to AlMadinah and that it was a place of strength and its people were
111
strong and courageous, they feared that the Messenger of Allah A would leave and then dealing with him would be more difficult for them. So they gathered in the meeting hall and Satan attended with them, in the guise of an important Shaikh from among the people of Najd, wrapped in a heavy garment. Each of them voiced his opinion, but the Shaikh did not accept it, until Abu Jahl said: "I think that we should take a strong young man from each tribe, then give him a sharp sword and let each of them deal him one blow; then Banu 'Abdi Manaf will not know what to do after that, and we shall pay his blood money" The Shaikh said: "By Allah, this is the (best) opinion!" And so they dispersed having agreed upon this; but Jibreel came to him and informed him of their plan and ordered him not to sleep in his bed that night.E I The Messenger of Allah A came to Abu Bakr 4 in the middle of the day, at a time when he did not normally visit him, with his face covered and he said to him:
a14
"Send out those who are with you." Abu Bakr 4 said: "There is no one here except your family, oh, Messenger of Allah" He A said:
u^y fl .L.se
(.3.11
aul SI
"Allah has permitted me to leave." Abu Bakr 4 asked: "Shall I accompany you?" He A answered: "Yes." Abu Bakr 4 said: "Then take, may my father and mother be ransomed for you, one of my two mounts." The Messenger of Allah A said: "(I will pay) its price." And he ordered 'Ali to sleep in his bed that night. Those people (from Quraish) gathered and peered through a gap in the door, intending to attack him as he slept and they discussed which of them would do the criminal deed and the
E l i Narrated by Ibn Hisham, on the authority of Ibn Ishaq, but it is a weak narration, since the person from whom Ibn Ishaq reported is unknown, as Ibn Ishaq says only: "I was informed by one in whom I have trust."
Narrated by Ibn Hisham in his 'Seerah', on the authority of Ibn Ishaq; all of the narrators in the sanad are reliable, according to Shu'aib and 'Abdul Qadir Al-Arm/at, except Ibn Ishaq, who used to commit Tadlees.
282
,"',
Messenger of Allah came out and took up a handful of dust and threw it on their heads, while he recited:
(pri,, :,- 51; e
Ito "'
?
"And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see." E l l Then he proceeded to the house of Abu Bakr 4 and they left by an opening therein at night. A man came and saw the people at his door and asked: "What are you waiting for?" They replied: "Muhammad." He said: "You have failed and lost, for by Allah, he has passed by you and thrown dust on your heads." So they stood up and shook the dust from their heads. Then in the morning, 'Ali stood up from his bed and they asked him where the Prophet 0 was, but he replied: "I have no knowledge concerning him." 121 Then he and Abu Bakr proceeded to the cave known as Ghar Thawr and they entered it, after which, a spider spun a web across the entrance.E 33 They had hired Ibn Uraiqit Al-Laithi, who knew the road well, although he followed the religion of his people, for they trusted him to do this and they delivered their riding bests to him and agreed to meet him at the cave three days hence.E 4 I Quraish exerted all of their efforts to find them, taking with them trackers and they searched until they reached the opening of the cave. 'Amir Ibn Fuhairah had herded sheep belonging to Abu Bakr 4 cover their tracks. They remained in the cave for three days until the heat of the search for them had died down, then Ibn Uraiqit came to them with
Sarah Ya Seen 36:9 [2] Narrated by Ibn Sa'd, by way of Al-Waqidi, who is weak and by Ibn Hisham, on the authority of Ibn Ishaq, who used to commit Tadlees and by Ahmad, by way of 'Uthman Ibn 'Amr Ibn Saj, who is weak, according to Ibn Hajr. [31 The story of the spider has not been narrated from any authentic source, nor has the story of the pigeons laying eggs in front of the cave. [4] Narrated by Al-Bukhari.
Ell
the mounts and they rode off, Abu Bakr 4 seating 'Amir Ibn Fuhairah behind him and the guide went ahead of them and they were under Allah's observation and Help from Him accompanied them and carried them on their way. When the polytheists had given up searching for them, they placed a bounty on the head of each of them, which caused the people to exert themselves in searching for them, but Allah was Master of his affair. When they passed by the tribe of Banu Mudlaj, ascending from Qadeed, they were seen by a man from the tribe, who said to them: "I have recently seen near the coast silhouettes which I believe to be none other than Muhammad and his Companions." And Suraqah Ibn Malik came to hear of the matter and he desired that the prize be for him alone (but in the end, he got something which was far beyond his expectations), so he said: "No, they are so-and-so and soand-so, who have gone out on some errand of their own. Then he remained for a short while, then he stood up and entered his tent and said to his servant: Go out with the horse from the back of the tent and meet me behind the hill " Then he took his spear and lowered its point, so that it made a line in the ground, then he mounted his horse. When he came near to them, he heard the recitation of the Prophet, but he did not look towards him, though Abu Bakr 4 was looking around him much and he said: "Oh, Messenger of Allah' This is Suraqah who has caught up with us." So the Messenger of Allah invoked Allah against him and the forelegs of his horse sank into the ground and he said: "I know that what has afflicted me is because of your supplication, so please supplicate for me and I will divert the people away from you." So the Messenger of Allah0T, supplicated for him and his horse was freed. Then Suraqah asked him to give him something in writing and so Abu Bakr 4 wrote for him at the Prophet's request on a piece of tanned leather.? He kept that piece of leather until the day of the Conquest of Makkah and then he came to the Messenger of Allah 0 and he fulfilled the promise made therein, saying:
E l l Narrated by Al-Bukhari and Al-Hakim, on the authority of Suraqah 4.
284
285
"Today is a day of fulfillment and kindness." He offered to give them provisions and horses, but they said: "We have no need of them, but distract our pursuers." Suraqah replied: "Well enough." Then he returned and found the people searching for them and he said to them: "I have already checked this way" At the start of the day, he was hunting for them and at the end of the day, he was protecting them. Then they continued on their way and passed by the tents of Umm Ma'bad of the Banu Khuza'. Ibn Al-Qayyim mentioned the whole story, then he said: A voice called out in Makkah which was heard by the people, but they could not see who was speaking (and it said): May Allah, the Lord of Mankind reward with the best of rewards, The two companions who sat in the tents of Umm Ma'bad, They stayed with kindness and they departed with it, And successful is he who becomes Muhammad's companion, Oh, sons of Qusai' Allah has granted you much glory For which we cannot reward you enough, and leadership (in Makkah), Ask your sister about her ewe and her container (of milk) For if you were to ask the ewe, it would testify, [11 He called for a ewe which was not giving milk, And it gave much milk for him, like that of a feeding mother, A Prophet sees that which those around him do not see, And he recites the Book of Allah in every place, And if he says something one day, Belonging to the knowledge of the unseen, You will see it fulfilled today or tomorrow, He left a people and they lost their minds, And he came to a people with the light of renewal,
El i
Their Lord guided them thereby after they had been lost, The most righteous of them is he who follows the truth and is successful, Let Abu Bakr rejoice at the reward of his efforts, For his accompanying the Prophet (A), For whomsoever Allah ordains happiness, he will be happy, And let Banu Ka'b rejoice for the place of their daughter, Who prepared the place of rest for the Believers. Asma' 4) said: "We did not know in which direction the Messenger of Allah A was going, then a man from among the jinn came up from lower Makkah chanting these verses and the people were following him, hearing his voice, but not seeing him until he went out from upper Makkah." She said: "When we heard what he said, we knew in which direction the Messenger of Allah A was going and that he was going to Al-Madinah." E l l
Narrated by Al-Hakim and Al - Haithami, who attributed it to At-Tabarani. The remaining verses are not mentioned in the complete version of 'Zad
Al-Ma'ad'
E l i According to Shaikh Nash Ad-Deen Al-Albani, this is a weak narration, having a mixed up Sanad, however, Ibn Katheer says that there are two other chains which support it. And Allah knows better
41 4
4'11 44:1; 4/:3 Co;;.0
"The protection granted by the Muslims is one and must be respected by the humblest of them. He who violated the covenant with a Muslim, there is upon him the curse of Allah, the angels and all of mankind. Neither an obligatory act nor a supererogatory act would be accepted from him as recompense on the Day of Resurrection.""I And it has been authentically reported from himt that he said: 1i,114 y : 615; 2. 71;t4 :4 4 (s& l; _91 o-ts31(4, ,1
esly js. rt pt L
113Narrated by Al-Bukhari and Muslim on the authority of Abu Hurairah and by Ahmad on the authority of 'Ali Ibn Abi Talib S.
325
"When one has a covenant with people he must not loosen or would leave Al-Madinah, being allowed to take with them wha strengthen it till its term comes to an end or he brings it to an end carried by camel, but excluding their weapons. Allah m be in agreement with them (to make both the parties equal)." 111 their storySarah Al-Hashr.After that, Banu Quraizah broke th in treaty, and they were the worst of the Jews in disbelief And he ft said: what befell them did not befall their brothers (i.e. their , :. 1 a ri 4i AL-0.0 4,0 is Ali 5C^.: .; 5: I to death and their wives and children enslaved). Thi judgement on the Jews of Al-Madinah. And each battle wi "Whoever guaranteed the safety of a man and then killed him, Jews took place following a major battle (with the polythe I disavow the killer." Qainuqa' following the Battle of Badr, Banu An-Nadeer follow And it is reported from him that he said: Battle of Uhud and Banu Quraizah following the Battle of the Khaibar, shall mention their story shortly. we as for at i,;11 (- 4;1119 } l; ' Li4A that It was a part of his guidance when he made a peace trea "Whenever a people violate an agreement, the enemy will with a people, if some of them invalidated it, while oth triumph over them." 121 abided by it and accepted it, he would make war against al When he arrived in Al-Madinah, he found the disbelievers to be of as he did in the cases of Ban An-Nadeer, Banu Quraizah three types: (i) Those with whom he made a treaty that they would people of Makkah; this was his practice regarding those w not make war against him, nor side with others against him; (ii) he had made agreements. And accordingly the People of the Sc those who fought against him; (iii) those who did not enter into any should be treated, as correctly stated by the companions treaty with him, neither did they make war against him; instead, they Ahmad and others; however the companions of Imam Ash-Sha waited to see what would happen to him; then there were among differed with them on this, for they said that the invali them those who secretly hoped that he would defeat his enemies, agreement applies only to those who broke it; and they dis while others among them wished for him to be defeated. And among between the two based upon the fact that a treaty of pro them were those who appeared to join him, while secretly, they were firmer; but the first opinion is more correct. And this w his enemy. And he treated each group in accordance with the ruling given by us to the Ruler when the Christians Commandments of his Lord, Most High. property of the Muslims in Ash-Sham and some of the Chri He made an agreement with the Jews of Al-Madinah, but Banu knew of this and agreed to it and they did not inform the R Qainiqa' fought against him after the Battle of Badr, going over to it and (we ruled) that the punishment for it was a m the east (i.e. to the polytheists forces of Makkah) after it took sentence of death and that the Imam has no choice in the m place, revealing their injustice and envy. Then Banu Nadheer invalidated with a prisoner of war; indeed killing for him becom their agreement and the Prophet W, fought them and laid siege topunishment. And Islam does not withhold killing if it them, cutting down their date palms and burning them, after whichpunishment from one who is living under the protection they descended from their forts, on the understanding that they Islamic State, as it is a duty to impose the Judgements opposed to the person who is at war with the Muslims and Ell Narrated by At-Tirmidhi, Abu Dawfid and Ahmad. embraces Islam; there is a ruling upon such a person?' A [2J Narrated by Al-Hakim, on the authority of Buraidah 4, it contains in its chain of narrators one Basheer Ibn Al-Muhajir, who was deemed as lax by in His life and his property are protected by the Islamic scholars Hadeeth. of not be killed for what he did prior to embracing Islam.
" Qasamah: An accusation of homicide made in an oath sworn by fifty of the kinsmen of the deceased against another tribe or group of people of whose guilt they feel certain.
As for his
guidance regarding the covenant of protection and the
taking of the
Jizyah,
he did not take the
Jizyah
until after
Sarah Bara'ah
was revealed in the eighth year; then when the Verse of the
Jizyah
was
revealed, he took it from the Magiansu
1 and the People of the
Scripture, but he did not take it from the Jews of Khaibar; and some
mistakenly thought that it was specially for the people of Khaibar, but
was due to their lack of understanding, because he made the peace
treaty with them before the Verse was revealed and then Allah
commanded him to fight the People of the Scripture until they pay
the
Jizyah,
so they were not included in that. This was because the
covenant between him and them was made before it, so he did not
request anything else from them, but he requested from others who
had not made a covenant with brim that they pay the
Jizyah.
Then
when 'Umar expelled them, that covenant was changed and the
ruling for them became the same as that for others among the People
of the Scripture. Then in some countries where knowledge of the
Sunnah
was scanty, a group of them (i.e. the Jews) produced a book
which they had forged, in which it was said that the Prophet *; had
lifted from Khaibar the obligation to pay the
Jizyah;
and in it there
was a testimony from 'Ali Ibn Abi Talib, Sa'd Ibn Mu'adh and a
number of the Companions 4 and it spread amongst those who
were ignorant of the
Sunnah
and thought that it was authentic and
implemented its ruling until it was submitted to
Shaikh Al
- Islam
(Ibn
Taimiyyah) and he was requested to support its implementation and
he spat on it and proved that it was a lie by mentioning ten evidences,
including that:
1I
Narrated by Al-Bukhari and Ash-Shaft' i, on the authority of 'Amr Ibn
Deenar
-gts9,.y-1 women," whicasexplndmgtburofBvy, buthewordingsmalyf:T theBlivrs,nodumawyfRg. Asforthe E' SarhAl-Bci [21 SarhAd-Diyt 13 SarhAz-Zum [41 SarhAl-Buifj 85:10 Fitnah whicsaotedAl,nHWr: 4u3A "Verily,thoswpunabvgmd [41
1 1;2
0) .p
c:24,
2:17 39:24 51:4
C
Then in Ramadan of that year, news reached the Prophet e that a caravan was approaching from Ash-Sham and so he prepared a force to intercept it, but he did not equip it well because he left in haste with a little over three hundred men, including two horsemen and
., Chapter
seventy camels, each of which carried two or three riders on it. A call
for help (from the caravan) reached Makkah and they went out, as
Allah, Most High says:
4,4IC
(71[40
"Boastfully and to be seen of men."
111
and Allah joined them (in battle) without a mutual appointment, as
He, Most High says:
,x1
, ,t 1 c4z Alahe
2 -rst;I10 12 wasinformedthpu Muhafirn Ansar realizd
"Evenifyouhadmtlp, wouldcertainyhvfpm." WhentMsgrof tropsfmMakh,ecnuldiC4.T spokeandthywl,cumgi spoke,thnculdmair thaemn,soS'dIbMu4frgv hisfamoupecndAl-Mq4gvwk. TheMsngrofAla'wpdbytmi Companis4dhe: 1" a9 4 , 79 41)J clit
8:47 8:42
-41ti
d"4.

jyrty D
EllSarah Al-Anfal [2] Sarah Al-Anfal
Provisions for the Hereafter (A Sunnah is the anyone do so when he was sitting.when a disbeliev approach, in order to make a show of strength an it Imam;is not the kind of standing which is cen haughtiness and pride in war are not censured. And in the sending of the camels in front of the there is evidence of the desirability of showing the to the messengers of the disbelievers. And as for Prophet*;) to Al-Mugheerah: r3, 9, L5 V.fi cittl.o L.f., Lal 1.413 c "As for your embracing Islam, I accept it, bu ll property, I will not take anything of it." i There is evidence that the property of the polyt agreement with the Muslims is inviolate and t appropriated; rather, it should be returned to h Mugheerah 4 accompanied them on the unders were protected, then he betrayed them, but the Me did not intervene in the matter of their property, nor .;<ii z:4 &lc:a nor did he indemnify them for it, because it occ Mugheerah "Glorified (and Exalted) is He (Allah) [above all that (evil) they embraced Islam. associate with Him] Who took His slave (MuhammadAnd ina words of Abu Bakr As- Siddeeq 4 to 'U *) for the journey by night from Al-Masjid Al-Haram [51 (at Makkah)." 21 Lat's clitoris!" there is a permissibility of speakin name of the We also derive from it that whoever stopped near to Makkah should private parts if there is some benefit to b stop in and pray in Al-Hill AI-Haram. is what 'Abdullah Ibn 'Umarjust as he (M,) permitted a plain response to the o This claims ofJahiliyyah claims of tribal superiority), the (i.e. 4 used to do. "Bite your father's penis for every situation th Another benefit derived from this is the permissibility of the saying. 1"[31And Imam (fitting) initiating moves to seek a peace treaty, if he considers that it is in the Also, at the interests of the Muslims. And the standing of Al-Mugheerahthere is the permissibility of enduring the rud the head of the Prophet A -when it was not his normal custom to have messenger of the disbelievers in order to atta because he * did not retaliate against 'Urwah when AlHaram: Sacred Precincts of Makkah. - The his [2] - The area outside the sacred Precincts of Makkah. beard. AlHill: [3] Narrated by A1-Bukhari and Muslim, on the authority of Abu ill Narrated by Al-Bukhari and Ahmad, on the a Hurairah 4. Makhramah 4 and Marwan Ibn Al-Hakam. [4] Sarah At-Tawbah 9:28 This is in Ahmad's version. [2] [5] Sarah Al-Isra' 17:1 Narrated by Ahmad, on the authority of Ubay [3]
Regarding the Battle of Khaibar
Milsa Ibn 'Uqbah said: "When the Messenger of Al Al-Madinah from Al-Hudaibiyyah, he remained f thereabouts, then he set out for Khaibar, leaving Si in charge of Al-Madinah. At that time, Abu Hura he found Siba' Ibn 'Urfutah 4 reciting SUrah AlSftrah Maryam and Mutaffifeen the prayer and he said to himself during in Fajr "Woe to the father of so-and-so, for he has two m measures out (for others) he is deficient and whe himself, he measures generously. After Siba' 4 prayer, he supplied him with food, then he went to Messenger of Allah and he spoke to the Muslims and they ma A companions partners in their shares. When the Messenger of Allah tt reached Khaibar, morning prayer there, then he mounted his rid people of Khaibar came out carrying their shove order to work in their fields, being unaware of Prophet called out: A
c. c;ril au l Cie ;II di "Allahu Akbar! Khaibar is destroyed! When we arrive in a
people's quarters, the day turns bad for those who have been wamed."E l3 Anas 4.
EliNarrated by Al - Bulchari, on the authority of
391
divided Quraizah and An-Nadeer, but he did not divide Makkah Then he (Ibn Al-Qayyim) mentioned Hadeeth the in which it is he divided half of Khaibar and left half of it. No one was a reported that the Prophet A gave the standard to 'Ali 4 and his those who had been present at Hudaibiyyah, except Jabir single combat with Marhab. And then he mentioned the story of gave him a share. Ja'far and his companions came to him, al 'Amir Ibn Al-Akwa' 11 Then he besieged them and the Muslims 4J the Abu Milsa Al-Ash'ari and his companions 4. A woman from became exhausted and hungry and they slaughtered their donkeys, among the Jews poisoned him with a leg of mutton which sh but the Prophet forbade them from eating them. Then he A A made given to him, but he did not punishalthough it was said th 1'1 het a peace treaty with the Jews in which it was stipulated that they he killed her after Bishr Ibn Al-Bara' died.E 21 could take away with them all that their riding beasts could carry, but Quraish had wagers as to who would win in the battle betw that the gold and silver were his. He also stipulated that anyone who Muslims and the Jews of Khaibar; some of them contended hid anything or carried anything away would have no protection, but they hid a leather bag belonging to Huyai. Then he mentioned the Muhammad and his Companions would win, while others said t the two confederates (i.e. among the Arab tribes) and th Hadeeth. But when the Prophet wanted to expel them, they said: A Khaibar would triumph. When the Prophet A emerged victorious, "Leave us in the land," so he gave it to them, on condition that they Al-Hajjaj Ibn 'flat embraced Islam and took part in the would pay a half of its produce, if he would confirm them in the land. Khaibar, then he (Ibn Al-Qayyim) related his story. He did not kill anyone except Ibn Abil Huciaiq, who was killed due to his violation of the treaty.
Among the matters relating to Islamic Jurisprudence which derived from this story are: The fighting took place in the The Messenger of Allah NJ Safiyyah as a captive and she had months, because he * had set out for Khaibar in the mo been under the guardianship of Ibn Abil Huqaiq and he invited her to Muharram. Also, the division of the spoils, three shar embrace Islam and she did so, so he freed her and married her, cavalryman and one for the infantryman. Also that it is p 21 He making her dowry her manumission.E divided Khaibar into for thirty-six shares, each share being subdivided into a hundred shares. individuals in the army to eat food if they find it an Khumus from it, based upon the fact t He and the Muslims took half and the other half was designated for need to deduct the 'Abdullah Ibn Al-Mughaffal took a bag 131 Also that if of fat. catastrophes and to cover any exigencies afflicting 131 Muslims. the Al-Baihaqi said: "This was because half of Khaibar was conquered by reinforcements arrive after the fighting, there is no sha treaty and half of it by force." One of the fundamentals in the spoils unless the army permit it and are agreeable to of the jurisprudence laid down by Ash-Shafi'i is based upon this: That the Prophet * spoke to his Companions regarding the peo land which was conquered by force must be shared out (as the the ship (i.e. the returning migrants from Abyssinia). Also from it the prohibition of eating the meat of the donkey; i remainder of the spoils of war are shared out). that the reason for this is that it is unclean and this r And whoever studied the matter, it will be clear to him that all of the acceptable than any other reason suggested such as those w land of Khaibar was conquered by force and this is the truth of which that it is because it had not been included in or that it is Khumus, the there is no doubt. And the Imam is free to choose regarding the land because it eats excrement. We also derive from it the permis whether to divide it or to donate it, or whether to divide some of it and donate the other part. The Prophet * did all of -these things [11 Narrated by Al-Bukhari and Muslim. He [21Narrated by Abu Dawad. [II Narrated by Al-Bukhari, on the authority of Salamah Ibn Al-Akwa' 4. PI Narrated by Al-Bukhari and Muslim, on the authority o (21Narrated by Al-Bukhari and Muslim, on the authority of Anas 4. Al-Mughaffal 4. [31Narrated by Abu Dayvad, on the authority of 'Umar Ibn Al-Khattab 4.
393
making a peace treaty and the fact that the leader may abrogate it the Jews resided. When they reached' it, the Jews met them with whenever he wishes and that there may be a condition attached to and Mid'am was killed. The Companions said: "Congratulatio the guarantee of safety and that it is permissible to order torture for him on attaining Paradise." Bu the Prophet * said: those who are under suspicion. Also, that one may act upon evidences, according to his words: "It was only a short time ago 4;Li19 %D 4); 1 .; lm l I ;11;31 arl ;4-;; and the money was more than that." Also, if someone says r 4.1; , j7" tAJtjl 6 U 6 something and then evidence is established that he is lying, no heed is paid to his words. Also, if those living under Muslim protection"No, by Him in Whose Hand is my soul, the sheet (of clot break any of the conditions imposed upon them, they will no longer which he took (illegally),Day of Khaibar from the booty on the have any protection. Likewise, if anyone takes anything from the before the distribution of the booty, has become a flame o spoils before they are distributed, it does not belong to him even if burning him." it less than his right, according to the words of the Prophet a Then the Messenger of Allah * prepared his Companions 4 J:,2.11' c.r
battle and he called the people of the valley to Islam, then among them came out to fight and he was met by Az-Zubair * "It is a shoelace of111 fire." killed him. Then another came out and he was met by 'Ali killed him, until eleven of them had been killed in single co Also that it is permissible to regard something as a good omen, every time one of them was killed, the Prophet* would call u indeed, it is highly recommended, as the Prophet * regarded the rest sight of the spades, axes etc. as omens of Khaibar's destruction. Also of them to embrace Islam. They continued to fight them u evening, then the morning came upon them and the sun had rise that the invalidation of the treaty applies also to the women and more than was sufficient to cast a shadow of a spear's lengt children, if those who violated it were numerous and strong. However, if it was only one of a group who did not support him, was conquered by force. The Prophet * left the land and t palms in the hands of the Jews When news of the fate of Kh then it does not apply to his wife and his children, like those whose Fadak and Wadi Al-Qura reached the people of Taima', they m blood the Prophet * ordered shed who maligned him and he did not treaty with the Prophet * and they remained on their pro take their women or their children captive. This was his guidance in was considered that from Wadi Al-Qura to Al-Madinah is Hijaz, this matter and in that. Also, we derive from it that it is permissible to what lies beyond it is a part of Ash-Sham. make the dowry of a slave woman her manumission without her
permission, without witnesses and without a legal guardian andThen the Prophet left for Al-Madinah. They came out of the roa A without pronouncing the words of marriage. Also, it is permissible for take rest and he said to Bilal a person to lie about himself and about others, so long as it does not entail harm to others, if thereby he able to attain his rights, as AlHajjaj did. We also derive from this the permissibility of accepting a Fajr "Keep looking for the time for us." gift from a disbeliever. was also 1 And he (Ibn AI-Qayyim) mentioned Hadeeth.E1 It the After leaving Khaibar, the Prophetj* set out for Wadi Al-Qura where reported that the incident took place on the return Hudaibiyyah and it was also said that it took place on t En Narrated by Al-Bukhari, Muslim, An-Nasal, Abu Davvlid and Malik, on of Abu the authority Hurairah 4%. i E l Narrated by Muslim, At-Tirmidhi, Abu Dawild, Ibn Majah
Regarding the Battle of Hunain
Ibn Ishaq said: When Hawazin heard of the conquest, gathered Hawazin and Thaqeef and Jusham gather him and among them was Duraid Ibn As - Simmah, wh except for his advice; then he (Ibn M-Qayyim) menti Then he (Ibn Al-Qayyim) said Allah promised His M once Makkah was conquered, the people would enter great numbers, so when Makkah was defeated, A dictated that He seize the hearts of Hawazin and th them and those who followed them in order that Allah the Help given to His Messenger should be manif their spoils might be a reward for those who took part i of Makkah and that Allah make apparent His Might t of whom the Muslims had not previously encounter none from among the Arabs could resist them after th At first, He gave them a taste of the bitterness of def their strength, in order to lower heads which had bee conquest of Makkah and which had not entered Precincts as the Messenger of Allah entered it, wit riding on horseback, so much so that his beard was a his saddle and (they were given a taste of defeat) in those who said: "We shall not be beaten this day by a sm that victory comes from Allah. Then when their hear remorseful, Heto them support along with news ( of v sent 4S.;,_;f Lig 4111
ProvisnftheHa(Abdg)403 considertufaml,whpb.Av fromithaeS,pdnwkl andstrokehicuplfm.Av theprmisblyofIadngu untilafersomhdbvcI retunigohmwaskf.Ad evidncthaspolmybrgfu divsonfthem.Saprbywu );L , 4: _,4 1; 0 storedinhMulma,wb (yamG Hanefh.Amdclrt theboyandisgfrm Alahgrntedocifsb theminros.Adabl,W faith)ndsmoregv andthequrfi.A(yso,)Dl themawicyfrd." 12 Khuwaisrndlkeotvbm behindt.TrspokmaPS AlahopendtwrsibBfH closedthmwiBafHungb The ofthemandPrpISulgvib; acordnewithsbfmlp througembfiAaswxnd,B establihRgonfwdrc causedthmofrni,wlHx theirsng. Itisalodervfmhpbywng apolytheisndcmruA requisthaondkcymv' objectivandhAl'sgurfpmSC negatudrkihcs,jHfom Wealsodrivfmthpb,n of Jihad. Tafdu1 defrmntoauspci,bl AndheST,stipulaofwgr whicrasetquon:Igm, guarnteisdm?Scholvf mater.Iislodvfhypbk Albani,tswek enmy'sridgbat,fhlpok ofnarts. i l lSarhAt-Twb 9:26 28:5-6 [21 SarhAl-Qs [2] Nase'h: 13 Tafdul: Imediatpyn. Defrdpaymnt. i l lThisreftoyFudaIbnUm;wv,cgAHadeth repotdbyInHishamwxuc animls,exchgoftrby 13 andthifewoprcslmk Nase'ht 21 orby wouldmanifestHRgvrh worldantheRigbsup. byletingpashrofm;d IslamicLwthoneprfvd thegraofmndiwbs enmisofIlat,prcghvb dosinetblgary,fcp Ima istherpnavofMulmdc i :"Befair. letFir'aun(Pho)dHmscvf Khums remaingcptsofhl.T Anfal Nafl (whicteMsngrof arefomu-iths Mazhb ofAbu 4 410:2.;cA "AndWewishtoafvurk( opresd)inthla,mku him 1
406
407
we depart without having conquered At-Ta'if?" He said:
41 g(1. L.J.S I j..alD "Then start fighting in the morning." In the morning, they fought and were wounded and the Prophet e; said:
Regarding the Battle of At-Ta'if

When Thaqeef had been defeated, they entered their fort and prepared to fight. The Messenger of Allah went forth and halted near to their fort and they rained arrows heavily on the Muslims, so that it was as if they were a swarm of locusts, until twelve of them were killed. Because of this, the Prophet *, moved to higher ground, to a place where now stands At-Ta'if Mosque. From there he besieged them for eighteen days or for twenty-something daysJ 1 I He fired upon them with a mangonel and he was the first to do so in Islam and he ordered that their grape vines be cut down and the people began to do so. Ibn Sa'd said: "They asked him to leave them for Allah's sake and for the sake of kinship and he * said:
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eat! tLw 51 Ile, 5;0 l;1 "If Allah wills, we shall depart." Upon hearing this, they were pleased and they began to leave and the Messenger of Allah laughed. Once they were mounted and had started moving, the Messenger of Allah said: "Say:
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"Here we are returning, repenting and worshipping (Allah) and to our Lord we offer praise." It was said to him. "Oh, Messenger of Allah! Supplicate Allah against Thaqeef." He said: rtfly La a tpt! 4J1 "Oh, Allah! Guide Thaqeef and bring them to us (as Muslims )."E 11 Then he _"'s left for Al-Ji'ranah and from there, he donned the garments of Ihram and performed 'Umrah, then returned to AlMadinah. When he arrived in Al-Madinah from Tabilk in the month of Ramadan a delegation from Thaqeef came to him and when he left them, he was followed by 'Urwah Ibn Mas'Ud, who overtook him before he entered Al-Madinah and he embraced Islam and sought permission from him to return to his people with Al-Islam. The Messenger of Allah knew the pride of opposition which was in them. 'Urwah said: "I am dearer to them than their first born children." And in truth, he was beloved by them and they were obedient to him. So he left and went to call his people to Islam,
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"Then I will leave them for Allah's sake and for the sake of kinship." Then his caller announced: 'Any slave who comes down to us, he will be free," upon which, a number of men came out?' including Abu Bakrah 4. The Prophet * entrusted each man to the care of one of the Muslims, which was a great hardship to the people of At-Ta'if. It was not possible to conquer it, so the Prophet * ordered the return to Al-Madinah. At this the people set up a hue and cry, saying: "Shall
E It is
121
said: "then we left for At-Ta'if and we besieged it for forty nights." According to Al-Bukhari, they were twenty-three in number.
reported by Muslim, on the authority of Anas Ibn Malik 4 that he
Narrated by Al-Bukhari.
rovisions for the Hereafter (Abridged) 408 Provisions for the Hereafter (Abridged)
409
hoping that they would not oppose him due to his position among them. When he looked down upon them and preached to them, they fired arrows at him from every direction and he was killed. It was said to him before he died: "What do you think about your blood (i.e. your imminent death)?" He said: "It is martyrdom with which Allah has honoured me and there is naught within me save that which is within the martyrs who were killed with the Messenger of Allah before he went away from you, so bury me with them." So he was buried with them. It is claimed that the Messenger of Allah A said regarding hint
Another thing that they asked him was that he excuse them from praying and that they should not have to destroy their idols themselves. He said: 2- 5-6 ?i3:LS.11
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jala 14D "Urwah among his people is like the man of Ya Seen among his people." Thaqeef remained for some months after killing 'Urwah 4, then they decided that they could not fight all those Arabs around them and so they decided to send a man to the Messenger of Allah* as they had sent 'Urwah 4 before. They spoke to 'Abdu Yalail, but he refused, fearing that they would do to him what they had done to 'Urwah 4r0 and so they sent with him two men from Al-Ahlaf and three men from Banu Malik, including 'Uthman Ibn Abil 'As; when they were near to Al-Madinah, and they stopped at a place called Qanah, they met Al-Mugheerah bin Shu'bah 4 and he rushed to give the glad tidings to the Messenger of Allah A. Abu Bakr 4 met him and said: "I implore you by Allah not to precede me (in going to the Prophet*, so he agreed and Abu Bakr 4 entered the presence of the Messenger of Allah A and informed him, then Al-Mugheerah 4 went out to them and brought back the camels with them. The Messenger of Allah * erected a tent for them near his mosque. Khalid bin Sa'eed acted as intermediary between them and the Messenger of Allah One of the things which they asked of the Messenger of Allah A was that he leave for them Al-Lat (their idol) and not destroy it for three years, so that they might be saved thereby from the wrath of the ignorant among them, but he refused. They continued to ask him, but he refused; they even asked him for a month's respite, but he refused to allow them any respite.
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"As for the destruction of your idols by your own hands, we shall excuse you that, but as for the prayer, there is no goodness in a religion which has no prayer." When they had embraced Islam, he appointed 'Uthman bin Abil 'As in charge of them, although he was the youngest of them, because he was the keenest of them on studying and understanding the Religion. When they set out for their land, the Messenger of Allah* sent Abu Sufyan and Al-Mugheerah 4 with them to destroy Al-Lat. When they entered, Al-Mugheerah 4, attacked it with a pickaxe, while Banu Mu'attib, fearful that would be fired upon like 'Urwah 4. The women of Thaqeef came out with their heads uncovered, crying over it. After he had destroyed it, he took its wealth. The son of 'Urwah and Qarib bin Al-Aswad had approached the Messenger of Allah A before the delegation, when 'Urwah 4 had been killed, desiring to leave Thaqeef and they embraced Islam and the Messenger of Allah * said to them: "Choose whomsoever you will as your Wa/Cr i l They said: "We will not take anyone as a Wali except Allah and His Messenger." The Prophet * said: ," 3.! L.) "And your maternal uncle, Abu Sufyan Ibn Harb?" They said: "And our uncle, Abu Sufyan." Then when the people of AtTa'if embraced Islam, Ibn 'Urwah 4 asked the Messenger of Allah to pay the debt of his father from the wealth of Al-Lat and he said:
E l i Wall: Friend, supporter.
410
411
"Yes." Qarib 4 said: 'And for Al-Aswad, oh, Messenger of Allah?" So he paid it and 'Urwah and Al-Aswad were brothers from the same mother and father, so the Messenger of Allah said:
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"Al-Aswad died as a polytheist." But Qarib 4 said: "Oh, Messenger of Allah! But it comes to a Muslim who is related," meaning himself "and the debt is only upon me." So he paid "Urwah's debt and Al-Aswad's from Al-Lat's wealth. Regarding matters of Islamic Jurisprudence, it is derived from this story that it is permissible to fight in the forbidden months, because the Messenger of Allah set out for Makkah at the end of Ramadan and he stayed in Makkah for nineteen nights. Then he left for Hawazin and he fought them and then left them and set out for AtTa'if and he besieged them for twenty-odd nights, or eighteen nights, according to Ibn Sa'd. If you consider this, you will realize that a part of the siege was in Dhul Qa'dah and there is no escaping this conclusion; but the fighting did not begin until Shawwal and there is a difference between the beginning and the continuation of it. Also, we derive from it the permissibility of a man taking his family with him, because in this story Umm Salamah and Zainab 4 were with him Also, it is permissible to fire a mangonel on the disbelievers, even if it leads to the death of women and children. Likewise, it is permissible to cut down their trees, if that weakens them and angers them. We also derive from it that if a slave runs away and joins up with the Muslims, he becomes free. Ibn Al-Munzir reported that there is a consensus of opinion among the scholars on this. Also, if the Imam besieges a fort and he considers that it is to their benefit to withdraw, he may do so. We also derive from it that he assumed his Ihram for 'Umrah from AlJitranah and it is the Sunnah for whoever entered it from the direction of At-Ta'if. As for leaving Makkah for Al-Ji'ranah in order to
assume Ihram from there, none of the scholars has declared it to be desirable. We also derive from it the perfect kindness and mercy which the Prophet', displayed in his supplication for Thaqeef for guidance, even though they had fought against him and killed a number of his Companions 04, and they killed the messenger he sent to them. We also see the perfect love which Abu Bakr As-Siddeeq 4 had for him and his desire to get nearer to him in any way possible and this proves the permissibility of a man asking his brother to give preference to him by doing something in order to seek another's favour and that it is permissible for him to do so. And the opinion of those who said that it is not permissible is not correct, because 'A'ishah 4, gave preference to 'Umar 4 in being buried in her house and he asked that of her and she did not display any dislike of that request nor did she dislike to accede to it. We also derive from it that it is not permissible to allow the objects of Shirk to remain for even a day once one has achieved the ability to remove them, for they are the signs of disbelief and they are the greatest evil. And that is the ruling on the shrines which are built over graves and which are taken as idols worshipped besides Allah and the stones which are intended for veneration and the seeking of blessings and which share the status of Al-Lat, Al-'Uzza and Manat, the other third (idol) or even worse acts of Shirk we seek Allah's Help (against falling into) that. And none of those who worshipped these Tawagheet Ell believed that they created, provided sustenance, gave life or caused death. They only used to do before them what their brothers among the polytheists do before their Tawagheet today. These people followed the ways of those who came before them in an identical manner, adopting their practices inch-by-inch and yard-byyard until Shirk overcame most of them due to the appearance of ignorance and the lack of knowledge, so that Al -Ma/riff (righteousness) came to be considered Al -Munkar (evil) and Al -Munkar came to be considered Al -Matti]. and Sunnah came to be considered Bid'ah and Bid'ah came to be considered Sunnah and the small child E Tawagheet: Objects of worship besides Allah.
413
would be reared upon that and the adult grew old upon it; the signposts (of knowledge) were erased. Separation from Islam increased greatly. The scholars became few in number, the foolish people gained ascendancy and the situation became very serious and hardship increased both on land and at sea due to that which the people's hands earned. However, there will remain a group from the Muhammadan group who continue to call to the truth and who oppose the people of Shirk and innovation, until such time as Allah inherits the earth and those upon it and He is the Best of inheritors. We also derive from this story the permissibility of the Imam utilizing the wealth from shrines in the cause of Jihad and other beneficial deeds and to give it to the warriors and to make use of its value in benefitting the Muslims. This is also the ruling on making an endowment of it and this is something which is disputed by no one among the scholars of Islam.
When the Messenger of Allah M, arrived in Al-Madinah and the ninth year began, he sent out the collectors to take the Zakah from the desert Arabs; he sent 'Uyainah to Banu Tameem and he sent 'Adi Ibn Hatim to Tai' and Banu Al-Asad and he sent Malik Ibn Nuwairah to collect the Zakah of Banu Hanzalah. The Zakah of Banu Sa'd he divided between two men, sending Az-Zibragan to one area and Qais Ibn 'Asim to another and he sent Al-'Ala' to Bahrain and 'Ali to Najran. And in that year the Battle of Tabuk took place; it was in the month of Rajab at a time when the people were suffering hardship and there was drought in the land and fruit was ripe. ' It was the usual custom of the Messenger of Allah kwhen he went out on a military expedition to name a different destination from which he intended to raid except when the destination was remote and the weather was severe. So one day, he said to Al-Judd Ibn Qais (a hypocrite): "Would you like to fight the Byzantines this year?' He replied: "Permit me to stay behind and do not tempt me, for there is no man fonder of women than I and I fear that if I saw their women, I would not be able to bear it." The Messenger of Allah el turned away from him and said: al
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"I permit you." E l l It was regarding him that the following Verse was revealed:
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I I I According to Al-Albani, this Hadeeth was transmitted by Ibn Hisham and Ibn Jareer from Ibn Ishaq and its chain of narrators is weak.
rovisions for the Hereafter (Abridged) 414 Provisions for the Hereafter (Abridged)
415
"And among them is he who says: "Grant me leave (to be exempted from Jihad) and put me not into trial." 111 Some of the hypocrites said to each other: "March not forth in the heat." So Allah revealed:
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"And they said: "March not forth in the heat." 121 The Messenger of Allah e; ordered Jihad and he urged the wealthy to finance the expedition. 'Uthman 4t provided three hundred camels and all their equipment and a thousand Deenars 131 and those known as the weepers came and they were seven in number and they asked the Messenger of Allah 0; to provide mounts for them, but he said:
"It was not I who gave you mounts, but Allah gave you mounts. By Allah, If I swear an oath and then see something better than it, I perform expiation for it and then do that which is better than it." 111 A man stood up and offered the night prayer and he cried, then he said: "Oh, Allah! You have commanded Jihad, but You have not placed in the hand of Your Messenger the means to carry me. Therefore, I give away in charity all the wrongs that have been committed against me, whether against my property, my body or my honour." Then he awoke in the morning and the Prophet *, said: 411 54,C "Where is the person who gave charity last night?" Nobody stood up, so he repeated the question, then a man stood up and informed him of what he had done and the Prophet 4 said: "Rejoice, for by Him in Whose Hand is my soul, it has been recorded among the accepted charities." Some Bedouins came to him offering excuses for not going, but he did not permit them. Ibn Ubayy had camped in Thaniyyah Al-Wada', among his allies from the Jews and the hypocrites and it was said that his camp was not the lesser of the two camps. The Messenger of Allah A left Muhammad Ibn Maslamah 4ts in charge of Al-Madinah. When he A went on, Ibn Ubayy fell behind. The Prophet A. left 'Ali 4 behind to take care of his family, but 'Ali 4 said: "Would you leave me behind with the women and children?" The Prophet (eT,) replied: .j4 .9-ft 5-, 3 1) 1;
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eyes overflowing with tears of grief that they could not find anything to spend (for Jihad)." 141 His Companions sent Abu Musa 4 to him to ask him to provide mounts for them, but he found him angry and he said: ;L;U, i u iy 1, "By Allah, I cannot provide mounts for you, nor do I have anything which I can give you as a ride." Then some camels were brought to him and he sent for them, saying:
"I can find no mounts for you," they turned back, while their
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"Are you not content to be to me as Aaron was to Moses, (he

[13 Narrated by Al-Bukhari and Muslim, on the authority of Abu Musa Al-
Ash'ari 4.
416 Provisions for the Hereafter (Abridged) rovisions for the Hereafter (Abridged)
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added:) except that there will be no Prophet after me)?" [11 When the Messenger of Allah passed by the abodes of Thamfld, he Some persons whose faith was not in doubt stayed behind, including: said: Ka'b bin Malik, Hilal bin Umayyah, Murarah bin Ar-Rabee', Abu . 43-l; )1-1" 3S La9 Khaithamah and Abu Dharr ati, then Abu Khaithamah and Abu 9 4 " Dharr 4 caught up with him The Messenger of Allah arrived there :(1 %.11 k,Li 1.;-1 yI 0 4;6 v9 with thirty thousand men, including ten thousand horsemen and he "Neither drink from their water nor make ablution with it for remained there for twenty nights, shortening the prayers. At that prayer and whatever dough you have made from it, give it to time, Heraclius was in Hims. Abu Khaithamah 4 returned to his the camels and none of you should leave without having a family a few days after the Prophet's departure and he found two of companion with him." his wives in their huts in his garden. Each of them had sprinkled her The people did as he ordered, except for two men, one of them to but with water and cooled water for him and prepared food for him. answer call of nature and the other to find his camel. As for the When he entered, he stood at the door of the but and looked at his former, he had an epileptic fit in the place where he had gone to two wives and what they had prepared for him and said: "The answer the call of nature, while as for the latter, the wind carried him Messenger of Allah *, is out in the sun, the wind and the heat and and threw him in the mountains of Tai'. The Messenger of Allah 0, Abu Khaithamah is in the cool shade with food prepared and a said: beautiful woman. This is not fair" By Allah, I will not enter the but of either of you until I meet up with the Messenger of Allah " Then so rif he went to his camel and saddled it and set off in pursuit of the Messenger of Allah g and caught up with him as he arrived in Tabuk. "Did I not forbid you?" He met up with 'Umair Ibn Wahb 4 on the road and they kept Then he supplicated for the one who had suffered the seizure and he company until, when they were near to Tabuk, Abu Khaithamah was cured and Tai' gave him to the Messenger of Allah *-; when he said to him: "I have committed a sin, so you should stay behind me returned to Al-Madinah. [11 until I come to the Messenger of Allah S ." So he did so. Then when Az-Zuhri said that when the Prophet A passed by Al-Hijr, he he approached, the people said: "There is a rider on the road." The wrapped his garment around his face and he urged on his mount, Messenger of Allah said: then he said: PP r. , ), 14" ,1) 1 fi '111 g I I 541( "Be Abu Khaithamah." They said: "Oh, Messenger of Allah! By Allah, it is Abu Khaithamah." "Do not enter the houses of those who wronged themselves When he had dismounted, he approached the Messenger of Allah unless you do so weeping and in fear that that which afflicted greeted him with salutations of peace and then told him what had them may afflict you.' 421 happened. The Prophet A spoke kindly to him and supplicated for And it is authentically reported that he ordered them to throw away him.
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Hisham. [2] Narrated by Ahmad, on the authority of 'Abdullah Ibn 'Umar 4.

In Narrated by Ibn
418
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the water and to water from the well from which the she-camel (of Salih a used to drink. Ibn Ishaq said that the people were without water and so the Messenger of Allah* supplicated Allah and so He sent to him a cloud and it rained until they had quenched their thirst. Then he continued his journey and men began to fall behind. When the Messenger of Allah * was told that so-and-so had fallen behind, he would say:
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"Leave him, for if there is any good in him, Allah will make him join you and if there is no good in him, Allah has relieved you of him." Abu Dharr's camel caused him to tarry and so he placed his baggage on his back and when the Messenger of Allah A halted at one of his stopping places, a man said: "Oh, Messenger of Allah! It is Abu Dharr." He * said: r,,-))) "May Allah have mercy on Abu Dharr. He walks alone, he will die alone and he will be raised alone." 111 And in 'Saheeh Ibn Hibban' , it is reported that when Abu Dharr was close to death, his wife cried and he said: "What makes you cry?" She said: "You die in this wilderness and I have not a garment sufficient with which to shroud you and I have no hands with which to wash you." He said: "Do not cry, for I heard the Messenger of Allah A say to a group of people of whom I was one: Cittp...d1
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"A man from among you shall die in the desert of the earth and a group of the Believers will attend his burial." And all of those people died in a town, so I am the man. By Allah, I have not lied, nor have I been lied about, so look out at the road." So I was racing to the top of a sandhill in order to see, then I would return and nurse him. While I was engaged thus, I observed some men on camels, as if they were a flock of vultures moving forward on their mounts, so I waved to them and they hurried forward until they stopped by me and said: "Oh, bondwoman of Allah! What is wrong with you?" I said: "A Muslim man is dying, so enshroud him." They said: "Who is he?" I said: 'Abu Dharr." They asked: "The Companion _ of the Messenger of Allah. "',?" I replied: "Yes." They said: "May our fathers and mothers be ransomed for him," and they hastened to him and entered and he said: "Rejoice, for I heard the Messenger of Allah A saying" and he related the Hadeeth to them. Then he said: "If I had a garment which would suffice me as a shroud belonging to me or my wife, I would not be wrapped except in that shroud, so I implore you by Allah that a man from among you who is a leader, or in-charge, or a messenger, or a headman may enshroud me." But there was none among them who responded to his words except a young boy from the Ansar, who said: "Oh, uncle! I will enshroud you in my Rida' or in my bag, I have a piece of cloth woven by my mother." He said: "You enshroud me." So he did so and they stood and prayed over him, then they buried him and they were all men from Yemen. And in 'Saheeh Muslim', it is reported that the Messenger of Allah * said before he arrived in 'Welk:
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Narrated by Ibn Katheer, on the authority of 'Abdullah Ibn Mas'fid 4, it contains in its Sanad one Buraidah Ibn Sufyan Al-Aslami, who is described as weak by scholars of Hadeeth. In spite of this, Ibn Katheer declared it to be Hasan. Al-Hakim also narrated it and Az-Zahabi declared it to be authentic, but he added: "It is Mursal."
51i j4J1 12-1. 14415, "Tomorrow, if Allah wills, you will arrive at Tabuk spring and you will not get there before daytime and he who amongst you happens to go there should not touch its water until I come." (Mu'adh Ibn Jabal.ts said:) "We came to it and two persons (amongst) us reached that fountain ahead of us. It was a thin flow of water like a shoelace. Allah's Messenger * asked them whether they
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had touched the water. They said: "Yes." The Messenger of Allah 0, scolded them and he said to them what he had to say by the Will of Allah The people then took the water of the spring in the palms of their hands, little by little and Allah's Messenger (may peace be upon him) washed his hands and his face in it, and then he put it back again and there gushed forth abundant water from that spring, until all the people had drunk their fill. He then said: Lio aS1 l.; ); L;a Li; L51; 111 1.0 "Mu'adh, it is hoped that if you live long you will see here fields full of vegetation." [ When he reached Tabilk, the Head of Allah came to him and made a peace treaty with him and paid him the Jizyah. And the people of Jarba and Adhruh came to him and paid the Jizyah to him. To the Head of Allah, he wrote: abl j.0,6 ' 1- JAI va c, i
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for anyone who wants it nor from any journeys they want to make by land or by sea." 11 ' Then he A sent Khalid Ibn Al-Waleed 4 to Ukaidir Ibn 'Abdil Malik Al-Kindi, the ruler of Dilmah Al-Jandal and he said to him:
"You will find him hunting oryx."
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"In the Name of Allah, the Most Beneficent, the Most Merciful, this is a guarantee of protection from Allah and from the Prophet Muhammad, the Messenger of Allah to Yuhannah Ibn Ru'bah and the people of Allah; their ships, their caravans on land and at sea shall have the Protection of Allah and the protection of the Prophet, he and whosoever is with him from among the people of Ash-Sham, the people of Yemen and the people at sea. Whosoever contravenes this treaty, his wealth shall not save him and it will be for anyone among the people who takes it. It is not lawful for them to prevent access to water
E l l Narrated by Muslim, on the authority of Mu'adh Ibn Jabal 4.
So Khalid 4 went on until he was within eyesight of the fort on a moonlit night and there was Ukaidir on a rooftop and with him was his wife. The wild oryx remained rubbing their horns against the door of the fort and his wife said: "Have you ever seen the like of this?" He said: "No, by Allah." So he mounted his horse and with him were members of his household, including his brother, whose name was Hassan. When they went out, the Messenger of Allah's riders met them and they took him and killed his brother. He was wearing a garment of brocade embroidered with gold. Khalid 4 stripped him of it and sent it to the Messenger of Allah, and then he came to him with Ukaidir, and the Prophet 0, spared his life and made a peace treaty with him that he would pay the Jizyah, for he was a Christian. Ibn Sa'd said: "Khalid 4 spared his life and he had with him four hundred and twenty riders for the purpose of conquering Dilmah AlJandal, which he did and he made a peace treaty with him in which it was stipulated that he would pay two thousand camels, eight hundred head of cattle, four hundred pieces of armour and four hundred spears. He set aside Safiyyah for the Messenger of Allah M, then he divided up what remained of the spoils (after deducting the Khumus) among his Companions 4 and every one of them received five shares. The Messenger of Allah A remained in Tabilk for between thirteen and nineteen days, then he left. And it is reported on the authority of 'Abdullah Ibn Masild 4 that he said: "I got up in the middle of the night when I was with the Messenger of Allah M during the Tabfik campaign and I saw a torch burning in a corner of the camp, so I went to it and I saw the
I I I Narrated by Ibn Hisham.
422
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Abu Bakr and 'Umar 4, and I saw that Messenger of Allah 'Abdullah Dhul Bijadain 4 had died and they had dug a hole for him and the Messenger of Allah e; was in the hole and Abu Bakr and 'Umar were passing him down to him and he * was saying:
And the Messenger of Allah said: 1;IE raiz; 1. c,!] .yr."-; IP ;44 l+ "Verily, in Al-Madinah there are those who were with you when you marched and whenever you crossed a valley" They said: "And they were in Al-Madinah?" He * said:
1 jskj 6 4.2.:43 .1.9 I 8 1 11 "Oh, Allah! I have been well pleased with him, so be You (also) 9 Well Pleased with him." 'Abdullah Ibn Mas'Ud a. said: "Would that I were the inhabitant of that hole." [I I And it is reported on the authority of Abu Umamah Al-Bahili 4 that he said: "Jibreel a came to the Messenger of Allah * when he was in Tabuk and said to him . "Oh, Muhammad! Perform the funeral prayer for Mu'awiyah Ibn Mu'awiyah Al-Mizani." So the Messenger of Allah * went out and Jibreel a came down with seventy thousand angels and he placed his right wing on the mountains and they were humbled and he placed his left wing on the lands and they were humbled, then he looked towards Makkah and Al-Madinah and the Messenger of Allah * prayed over him (Mu'awiyah) along with Jibreel and the angels. After he had finished praying, he said:
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cftj7!_;?- t-7. "Oh, Jibreel! Due to what has Mu'awiyah attained this high rank?" He replied: "Due to his recitation of
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"Yes, they were held back by some lawful excuse."E I The Messenger of Allah70, set out on the return journey from Tabfik to Al-Madinah until, on the way, some of the hypocrites plotted against him; they conspired to toss him from the top of a mountain pass on the road. When they reached the pass, they tried to traverse it with him, but Allah informed him of their plan. He said to the people: "Whoever wishes to go by the bottom of the valley (he should do so) for it is wider for him." And he took the mountain pass while the people went via the bottom of the valley, except those conspirators, who covered their faces. The Messenger of Allah* ordered Huzaifah Ibn Al-Yaman and 'Ammar Ibn Yasir to go with him and they walked with him; he ordered 'Ammar 4 to take hold of the camel's reins and he ordered Huzaifah 4 to drive it. While they were proceeding, they heard the sound of the people behind them, so he ordered Huzaifah a to turn them back; he did so and he had a staff in his hand with which he touched the faces of their mounts with it and they became fearful when they saw Huzaifah 4, believing that their plot had become known, so they hurried on until they mixed with the people. Then the Messenger of Allah el, said to Huzaifah 4: LJAD "Did you recognize any of them?" He said: "I recognized the mount of so-and-so and of so-and-so." And it was dark. The Prophet * said:
[1] Narrated by Al-Bukhari, on the authority of Anas Ibn Malik 4 and by
"Say: "He is Allah, One." 121 When sitting and when standing, while riding and while walking."I 3]
Narrated by Ibn Hisham from Ibn Ishaq, according to AI-Hafiz, in 'AlIsabah', it's chain of narrators is broken. [2 Shrah Al-Fatihah. 137 Narrated by Ibn As-Sunni and Al-Baihaqi.
[1]
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Muslim, on the authority of Jabir Ibn 'Abdillah
424 Provisions for the Hereafter (Abridged) rovisions for the Hereafter (Abridged)
425
"Do you know what their plan was?" He replied: "No." The Prophet e; said: 1/7t.; "They plotted to go with me, so that when I ascended the mountain path, they would throw me over." Huzaifah a said to him: "Will you not cut off their heads?" He said: al.;,,01 LA LC. b:;:, .A.R,. 0,s; "I dislike that the people should say that Muhammad has laid his hands on his Companions." Then he ordered him to keep it a secret. The Messenger of Allah traveled from Tabilk until he was only an hour away from Al-Madinah and the people of Adh-Dhirar Mosque had come to him when he was preparing to leave for Tabfik and said to him: "We have built a mosque for the sick and needy and for the rainy nights and we would like you to pray in it." He 30; said:
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"And as for those who put up a mosque by way of harm and disbelief and to disunite the Believers." 11 When the Prophet A- was close to Al-Madinah, the people came out to meet him, including the women and the children and they were chanting: The full moon has risen upon us From Thaniyyat Al Wada', We must give thanks As long as a caller calls to Allah Some narrators have said that this was when he arrived as an emigrant to Al-Madinah, but this is pure fancy, because Thaniyyat AlWada' lies in the direction of Ash-Sham. And when he looked down on AI-Madinah, he said: "This is Tabah," and he said:
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"I am on the point of traveling, but when we return, if Allah wills, I will come to you." Then he was informed about this mosque by Allah and so he summoned Malik Ibn Ad-Dukhsum and Ma'n Ibn Adi and he said:
,
"This is Uhud, a mountain which loves us and we love it." t 2 ' When he entered the city, he went to the mosque first and offered a two Rak'ah prayer, then he sat in it to greet the people and those who had stayed behind came to him to make their excuses; and they were over eighty in number?' He accepted their excuses and prayed for their forgiveness, leaving their secrets to their Creator. It was regarding them that the Words of Allah were revealed: "They (the hypocrites) will present their excuses to you (Muslims), when you return to them." [41
I.
fi - ol:J,;(9 410 Hdail 1 ;II 135A L5- 1 "Go to go to that mosque of evil and demolish it and burn it." So they rushed out until they reached Banu Salim and Malik a said to Ma'n a: "Wait for me until I bring fire from my people." So he went inside and took a palm leaf and set fire to it, then they dashed out and entered the mosque with it and the people were inside it; they burnt it and destroyed it and the people dispersed from it and Allah, Most Glorified revealed:
E l l Sarah At-Tawbah 9:107 (21 Narrated by Al-Bukhari and Muslim, on the authority of Anas [33 'Fath Al Bane . [43 Setrah At-Tawbah 9:94
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Chapter
An Indication of Some of the Benefits Which May be Derived From This Story
These include the permissibility of fighting in a forbidden month, if it is confirmed that he set out in Rajab. Also, the permissibility for the Imam to announce a matter to the people which would harm them were it kept secret and for him to keep hidden from matters other than it, if there is some benefit in doing so. Likewise, if the Imam calls upon the army to go to war, they must go and it is not permissible for anyone to stay behind without his permission. And it is not a condition of the obligation that every person be individually called upon. And this is one of the three situations in which Jihad is Fard 'Ain. The second is when the enemy is surrounding the city and the third is when he (i.e. the Muslim) is between the Muslim and the enemy lines. Also, it is obligatory to perform Jihad with one's wealth, just as it is obligatory to perform it with one's body. This is the correct opinion of which there is no doubt. And it takes precedence over the obligation to wage Jihad with one's body in all circumstances except one, which proves that it is more imperative than Jihad with one's body, for if it is incumbent upon one who is unable to perform Half himself to pay someone to perform it on his behalf, then the obligation to perform Jihad with one's wealth is more worthy. It is also mentioned in it the great financial contribution made by 'Uthman 4.
And we also understand from it that one who is unable to wage Jihad with his wealth is not excused unless he has exerted himself to the utmost, because Allah, Most Glorified only negated the sin upon those who were unable after they had come to His Messenger * to ask him to provide mounts for them, then they returned, weeping. We also derive from this that the Imam may leave behind a man from among the citizens (to take charge of affairs) and that he will be one of the Mujahidfin, because he is of the greatest help to them. Also, we derive from it that it is not permissible to drink the water in the wells of Thamild, nor is it permissible to make ablution with it, nor to cook with it, nor to make dough using it, but it is permissible to give it to the animals to drink. However it is permissible to drink and utilize the water from the well of the she-camel (of Salih *0. And it was well known and still in existence up to the time of the Messenger of Allah * and the knowledge has continued to be with the people century after century up to our time, so the riding beasts should not be watered from any other well. Also, if anyone passes by the dwellings of those upon whom is Allah's Wrath and those who were punished, he should not enter them, nor should he stay in them; instead he should hasten his steps and he should cover his face with his garment until he has passed them and he should not enter them without weeping and taking warning from their fate. We also derive from it that he * used to combine the prayers when he was traveling and in this stow it is reported in the Hadeeth of Mu'adh 4 that he combined them by offering the second of them at the time of the first (Jam'at Tacideem). But we have mentioned the reason for this and it has not been reported from him * that he practised Jam'at Tacideem on a journey other than this, although it has been authentically reported from him that he did so before entering 'Arafah. Also we derive from it the permissibility of performing Tayammum with sand, because the Prophet A and his Companions were crossing the sands and they were not carrying dust with them; and these deserts cause great thirst and so they complained to the
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Messenger of Allah * And we derive from it that he A remained in Tabuk for twenty days shortening his prayers the whole time. And he did not say: No man should shorten his prayers if he remains longer than that." Ibn AlMunzir said: "The scholars are in agreement that the traveller may shorten his prayers, so long as he has not decided to take up residence, even if a number of years passed. We also derive from it the permissibility, indeed the desirability of breaking one's oath if he considered that doing something else would be better. And if he wishes, he may atone for it at once, or if he wishes, he may delay it. Also, an oath made in anger is valid, if the anger is not so intense that it causes the person to be unaware of what he was saying. Likewise his judgement is binding and any contracts he makes are valid. But if his anger causes him to be unaware of what he was saying, then his oath is not valid, nor is his pronouncement of divorce. Also the saying of the Prophet *: 41.;;;- "It was not I who provided mounts for you" etc., The Jabarit l I might cite it as evidence for his belief, but there is no evidence in it for him, for it is only like his saying: eL;21 - a l y j dL. .C! rt" "By Allah, I do not give anyone anything, nor do I prevent anyone; I am only a distributor, I place it as I am commanded." So he only acts upon what he is commanded to do. We may also derive from it that if a person belonging to a community which has an agreement with the Muslims violates it by doing something harmful to Islam and the Muslims, he invalidates the agreement with regard to his life and his wealth and if the Imam is
.
[13
Jabari: One who belongs to Al-Jabariyyah, an heretical school of philosophy which held that man has no free will at all and is forced to do everything.
unable to seize him then his life and his property are open and may be taken by anyone who is able to do so, as in the peace treaty of the people of Allah. Also, a dead person may be buried at night if it is due to necessity or some particular benefit as the Messenger of Allah * buried Dhul Bijadain at night. Also, if the Imam sends out an expedition and they gain some spoils, whatever they get is for them after the deduction of the Khumus, because the Prophet * divided up the spoils of Dihnah Al-Jandal among the members of the expedition. However, if the expedition went out from the army during a battle and attained it due to the strength of the army, then this is not the case, because what they have attained is war booty for all involved, after the deduction of the Khumus and the Nafal. And this was the guidance of the Prophet *. And in it is the saying of the Prophet*: "Verily, in Al-Madinah there are those who were with you when you marched and whenever you crossed a valley" This is Jihad by one's heart and it is one of the four levels of Jihad. We also derive from this story the permissibility of burning places of sin and disobedience, as the Prophet * burnt Masjid Ad Dirar (the Mosque of Harm); and it is incumbent upon the Imam to destroy it, either by demolishing it or by burning it, or by altering its shape and changing its function. And if that was the case regarding Masjid AdDirar, then the shrines where Shirk is practised should with all the more reason be destroyed and likewise the houses of the wine merchants and those who do evil deeds; 'Umar 4 burnt down a whole village in which wine was sold. And he burnt down the palace of Sa'd when he secluded himself in it from the people. And the Prophet * intended to burn the houses of those who did not attend the Friday prayer or the congregational prayers; and the only thing which prevented him from doing so was the presence therein of persons upon whom it was not obligatory (i.e. women and small children). We also understand from it that an endowment is not valid unless it is done as an act of righteousness, so a mosque which was built over a
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grave should be demolished, just as a dead body should be exhumed from a mosque if it was buried therein, for the mosque and the grave do not go together in Islam. This is the religion of Islam with which Allah sent His Messenger and it has become something strange among the people, as you see." 1
Chapter
Regarding the Three Who Stayed Behind and They Were Ka'b Ibn Malik, Hilal Ibn if mayyah and Murarah Ibn Ar-Rabee'
Some commentators have said that the first of their names is Makkah and the last of them is 'Akkah And it has been narrated to us in the 'Saheehayn' in the wording of Al-Bukhari may Allah, Most High have mercy on him on the authority of Ka'b Ibn Malik hti., who said: "I did not remain behind Allah's Messenger in any battle that he fought except the Battle of Tabuk, and I failed to take part in the Battle of Badr, but he did not admonish anyone who had not participated in it, for in fact, Allah's Messenger e had gone out in search of the caravan of Quraish till Allah made them (i.e. the Muslims) and their enemy meet without any appointment. I witnessed the night of Al-'Aqabah (pledge) with Allah's Apostle when we pledged for Islam, and I would not exchange it for the Battle of Badr although the Battle of Badr is more popular amongst the people than it (i.e. the pledge of Al 2 Aqabah). As for my news (in this battle of Tabilk), I had never been stronger or wealthier than I was when I remained behind the Prophet *T- in that battle. By Allah, never had I two she-camels before, but I had them at the time of this battle. Whenever the Messenger of Allah t; intended to do battle, he would conceal his intention by declaring that he was going somewhere else, until this campaign, for he fought it in severe heat and he faced a long journey through the desert and an enemy who was great in numbers
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En This is a reference to the Hadeeth of the Prophet el in which he said: "Islam started as something strange and it will again return to being something strange, just as it started." (Narrated by Muslim, At-Tirmidhi, Ibn Majah, Ahmad and Ad-Darimi)
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and so he disclosed his intention to the Muslims, so that they might prepare to do battle with their enemy. So he informed them of his true objective, and the Muslims who accompanied the Messenger of Allah Via were many in number and there was no register of their names .."', and numbers. Ka'b 4 said: 'Any man who intended to be absent would think that the matter would remain hidden unless Allah revealed it through Divine Revelation. So Allah's Messenger a fought that battle at the time when the fruits had ripened and the shade looked pleasant. Allah's Messenger a and his Companions 4 prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself: "I can do that." So I kept on delaying it every now and then till the people got ready and the Messenger of Allah a and the Muslims along with him departed, and I had not prepared anything for my departure, and I said: "I will prepare myself (for departure) one or two days after him, and then join them." In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again in the next morning, I went out to get ready but returned without doing anything. Such was the case with me till they hurried away and the battle was missed (by me). Even then I intended to depart to catch them. I wish I had done so! But it was not ordained for me. So, after the departure of Allah's Messenger a, whenever I went out and walked amongst the people (i.e. the remaining persons), it grieved me that I could see none around me, but one accused of hypocrisy or one of those weak men whom Allah had excused. The Messenger of Allah a, did not remember me till he reached Tabuk. So while he was sitting amongst the people in Tablik, he said: "What did Ka'b do?" A man from Banu Salamah said: "Oh, Messenger of Allah! He has been stopped by his two Burdas (i.e. garments) and his looking at his own flanks with pride." Then Mu'adh Ibn Jabal said: "What a bad thing you have said! By Allah, Messenger of Allah, we know nothing about him but good." Allah's Messenger A kept silent." Ka'b Ibn Malik added: "When I heard that he (i.e. the Propheta:,) was on his way back to Al-Madinah, I became engrossed with my concern, and began to think of false excuses, saying to myself: "How can I avoid his anger
tomorrow?" And I took the advice of a wise member of my family in this matter. When it was said that the Messenger of Allah had come near, my mind abandoned all the evil, false excuses and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth. So the Messenger of Allah a arrived in the morning; and whenever he returned from a journey, he would visit the Mosque first of all and offer a two Rak'ah prayer therein and then sit for the people. So when he had done all that (this time), those who had failed to join the battle (of Tabuk) came and started offering (false) excuses and taking oaths before him. They were something over eighty men; the Messenger of Allah A accepted the excuses they had expressed, took their pledge of allegiance asked Allah's Forgiveness for them, and left the secrets of their hearts for Allah to judge. Then I came to him, and when I greeted him, he smiled the smile of an angry person and then said: "Come!" So I came walking till I sat before him. He said to me: "What prevented you from joining us? Had you not purchased an animal to carry you?" I answered: "Yes, Oh Messenger of Allah! But by Allah, if I were sitting before any person from among the people of the world other than you, I would have avoided his anger with an excuse. By Allah, I have been bestowed with the power of speaking fluently and eloquently, but by Allah, I knew well that if today I tell you a lie to seek your favor, Allah would surely make you angry with me in the near future, but if I tell you the truth, though you will get angry because of it, I hope for Allah's Forgiveness. Really, by Allah, there was no excuse for me. By Allah, I had never been stronger or wealthier than I was when I remained behind you." Then the Messenger of Allah a said: 11 jaiZi2; 1:4 a) Zi)I "As regards this man, he has surely told the truth. So get up till Allah decides your case." I got up, and many men of Banu Salamah followed me and said to me: "By Allah, we never witnessed you doing any sin before this. Surely, you failed to offer an excuse to the Messenger of Allah a as did the others who did not join him The prayer of Allah's Messenger
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e, to Allah to forgive you would have been sufficient for you." By Allah, they continued blaming me so much that I intended to return (to the Prophet *) and accuse myself of having told a lie, but I said to them: "Is there anybody else who has met the same fate as I have?" They replied, "Yes, there are two men who have said the same thing as you have, and both of them were given the same order that was given to you." I said: "Who are they?" They replied: "Murarah Ibn ArRabi'Ann" and Hilal bin Umayyah Al-Waqifi." They mentioned to me two pious men who had attended the Battle of Badr, and in whom there was an example for me. So I did not change my mind when they mentioned them to me. The Messenger of Allah A forbade all of the Muslims from speaking to us, the three aforesaid persons out of all those who had remained behind in that battle. So we kept away from the people and they changed their attitude towards us till the very land (where I lived) appeared strange to me as if I did not know it. We remained in that condition for fifty nights. As regards my two fellows, they remained in their houses and kept on weeping, but I was the youngest of them and the firmest of them, so I used to go out and witness the prayers along with the Muslims and roam about in the markets, but none would talk to me, and I would come to the Messenger of Allah * and greet him while he was sitting in his gathering after the prayer, and I would wonder whether the Prophet had moved his lips in return to my greetings or not. Then I would offer my prayer near to him and look at him stealthily. When I was busy with my prayer, he would turn his face towards me, but when I turned my face to him, he would turn his face away from me. When this harsh attitude of the people lasted long, I walked till I scaled the wall of the garden of Abu Qatadah who was my cousin and the dearest person to me, and I offered my greetings to him. By Allah, he did not return my greetings. I said: "Oh, Abu Qatadah! I beseech you by Allah! Do you know that I love Allah and His Messenger A?" He " kept quiet. I asked him again, beseeching him by Allah, but he remained silent. Then I asked him again in the Name of Allah He said "Allah and His Prophet know better." Thereupon my eyes flowed with tears and I returned and jumped over the wall." Ka'b added:
"While I was walking in the market of Al-Madinah, suddenly I saw a Nabatean from the Nabateans of Ash-Sham who came to sell his grains in Al-Madinah, saying: "Who will lead me to Ka'b Ibn Malik?" The people began to point (me) out to him till he came to me and handed me a letter from the King of Ghassan in which the following was written: "To proceed, I have been informed that your companion (i.e. the Prophet * has treated you harshly and Allah does not desire for you to live in a place where you feel inferior and your right is lost. So join us, and we will console you." When I read it, I said to myself: "This is also a kind of test." Then I took the letter to the oven and made a fire therein by burning it. When forty out of the fifty nights had elapsed, behold! There came to me a messenger from Allah's Messenger A and said 'Allah's Messenger * orders you to keep away from your wife." I said: "Should I divorce her, or else what should I do?" He said: "No, only keep away from her and do not have intimate relations with her." The Prophet sent the same message to my two fellows. Then I said to my wife: "Go to your parents and remain with them till Allah gives His Verdict in this matter." Ka'b added: "The wife of Hilal Ibn Umayyah 4, came to the Messenger of Allah * and said: "Oh, Messenger of Allah! Hilal Ibn Umayyah is a helpless old man who has no servant to attend him Do you dislike that I should serve him?" He said: Lsyk), "No, (you can serve him) but he should not come near (i.e. have sexual relations with) you." She said: "By Allah, he has no desire for anything. By Allah, he has never ceased weeping since this matter began till this day" On that, some of my family members said to me: "Will you also ask the Messenger of Allah* to permit your wife (to serve you) as he has permitted the wife of Hilal Ibn Umayyah to serve him?" I said: "By Allah, I will not ask permission from Allah's Messenger * regarding her, for I do not know What Allah's Messenger * would say if I asked him to permit her (to serve me) while I am a young man." Then I remained in that state for ten more nights after that till the period of
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sions for the Hereafter (Abridged)
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fifty nights was completed starting from the time when the Messenger of Allah 0, prohibited the people from talking to us. When I had offered the Fajr prayer on the fiftieth morning on the roof of one of our houses and while I was sitting in the condition which Allah described (in the Qur'an) i.e. my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness, there I heard the voice of one who had ascended the mountain of Sala' calling with his loudest voice: "Oh, Ka'b Ibn Malik! Rejoice (at the good tidings)." I fell down in prostration before Allah, realizing that relief had come. The Messenger of Allah * had announced the acceptance of our repentance by Allah when he had offered the Fajr prayer. The people then went out to congratulate us. Some bringers of good tidings went out to my two fellows, and a horseman came to me in haste and a man of Banu Aslam came running and ascended the mountain and his voice was swifter than the horse. When he (i.e. the man) whose voice I had heard, came to me conveying the good tidings, I took off my garments and dressed him with them; and by Allah, I owned no other garments than them on that day. Then I borrowed two garments and wore them and went to the Messenger of Allah A. The people started receiving me in groups, congratulating me on Allah's Acceptance of my repentance, saying: "We congratulate you on Allah's Acceptance of your repentance." Ka'b further said: "When I entered the Mosque, I saw the Messenger of Allah * sitting with the people around him Talhah Ibn Ubaidillah swiftly came to me, shook hands with me and congratulated me. By Allah, none of the Muhajiran got up for me except he and I will never forget this action of Talhah's." Ka'b continued: "When I greeted the Messenger of Allah *, his face was bright with joy and he said: - s f "Be happy with the best day that you-have had ever since your mother delivered you." Ka'b said: "I said to the Prophet *: "Is this forgiveness from you or from Allah?" He said:
"No, it is from Allah." Whenever Allah's Prophet became happy, his face would shine like a piece of the moon, and we all knew that characteristic of him. When I sat before him, I said: "Oh, Allah's Prophet! As a part of my repentance I will give up all my wealth as charity in the Cause of Allah and that of His Messenger. Allah's Messenger x said: "Keep some of your wealth, as it will be better for you." I said: "Then I will keep my share from Khaibar with me," and added: "Oh, Messenger of Allah! Allah has saved me for telling the truth; so as a part of my repentance will be to speak naught but the truth as long as I live. By Allah, I do not know anyone of the Muslims whom Allah has helped in telling the truth more than me. From the time I mentioned that to Allah's Messenger * until today, I have never intentionally told a lie. I hope that Allah, Most High will also save me (from telling lies) for the rest of my life." And Allah, Most High revealed to His Messenger* the Verse:
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"Allah has forgiven the Prophet A, the Muhajiriin (Muslim emigrants who left their homes and came to Al-Madinah) and the Anscir (Muslims of Al-Madinah) who followed him (Muhammad 0) in the time of distress (Tabilk expedition), after the hearts of a party of them had nearly deviated (from the Right Path), but He accepted their repentance. Certainly He is unto them full of kindness, Most Merciful. And (He did forgive also) the three who did not join [the Tabillk expedition
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and whose case was deferred (by the Prophet A) for Allah's Decision] till for them the earth, vast as it is, was straitened and their own selves were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him Then, He forgave them (accepted their repentance), that they might beg for His Pardon [repent (unto Him)] Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. 0 you who believe! Be afraid of Allah, and be with those who are true (in words and deeds )." [11 By Allah, Allah has never bestowed upon me, apart from His guiding me to Islam, a greater blessing than the fact that I did not tell a lie to the Messenger of Allah it which would have caused me to perish as those who have told a lie perished, for Allah described those who told lies with the worst description He ever attributed to anybody; Allah said: ,4 1 or rt t5;- ;...a-63f (4 (..1 ;IC &, i,[1:4 . -.
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"They will swear by Allah to you (Muslims) when you return to them, that you may turn away from them. So turn away from them. Surely, they are Rijsun [i.e. Najasun (impure) because of their evil deeds], and Hell is their dwelling place a recompense for that which they used to earn. They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with the people who are Al Pastan n (rebellious, disobedient to Allah) " [2] You should know may Allah grant us and you success in attaining the deeds which are pleasing to Him that in this Hadeeth of Ka'b there are (many) benefits:
-
Sitrah At-Tawbah 9:117-119 [2] Sarah At-Tawbah 9:95-96

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They include the permissibility of informing a man of his abandonment of acts of obedience and the result of his action and that is giving advice which is one of the most important things. We also derive from it the desirability of responding to one who backbites a Muslim, as Mu'adh s did. Also, there is the obligation to tell the truth, even if it is a hardship, for the result of it will be goodness. Likewise, there is the desirability of offering a two Rak'ah prayer in the mosque upon returning from a journey before doing anything else. Also, it is desirable for one who arrives from a journey if people desire to see him, to sit for those who wish to see him in an open place, such as the mosque or the like Likewise, a person should be judged in accordance with what is apparent, and the secrets (which he may conceal in his heart) are for Allah to determine. Also, we derive from it the obligation to avoid the innovators and the open shiners and to avoid greeting them with salutations of peace in order to show disdain for them and a punishment for them. Likewise, it is desirable for a person to weep for himself if he commits a sin and it is his right to do so. Also, it is permissible to burn a paper in which the Name of Allah, Most High is mentioned, if there is some benefit in doing so, as Ka'b did. We also derive from it that indirect expressions for divorce, such as the saying: "Go to your parents" do not constitute divorce without an intention. Also, it is permissible for a wife to serve her husband without being forced or compelled to do so. Likewise, it is desirable to perform Sujild Ash Shakr [11 when one receives some blessing or some clear misfortune is removed and to give charity at that time.
-
Suftid Ash-Shukr: Prostration of thanks.
441
It is also desirable to give glad tidings and to congratulate someone and to honour the bearer of glad tidings by giving him a garment or the like Also, it is desirable to stand up to greet a person who has just arrived in order to honour him, if he is respected and honoured and also the permissibility of the people displaying pleasure at that, as Ka'b 4 did when Talhah 4 stood up and it does not contradict the Hadeeth:
"0 you who believe! Answer Allah (by obeying Him) and (His) Messenger when he (M) calls you to that which will give you life, and know that Allah comes in between a person and his heart (i.e. He prevents an evil person to decide anything )7E 11 And He explained this in His Words: 4 f454 <,s4:431, . "And We shall turn their hearts." 121 And He says:
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"Whoever liked that men should stand up for him, let him take his place in the Fire." 111 This is because this warning is for the arrogant and those who get angry if one does not stand for them; and the Prophet M used to stand up for Fatimah out of pleasure at seeing her and she would stand out of respect for him Likewise every standing which causes love for Allah's sake, which is to exhibit happiness for one's brother when he receives some blessing from Allah, to show kindness towards one who deserves kindness and deeds are purely according to intentions. And Allah knows better. Also, it is permissible for a person to praise himself by the attributes he possesses, if it is not due to pride. Also we derive from it that there was no military administration or directorate during the life of the Prophet M and the first person to establish these departments was 'Umar Likewise, when an opportunity to do some good deed comes one should energetically seize the opportunity, because resolve quickly breaks down and Allah punishes those to whom He grants the opportunity to do goodness and they do not act upon it by coming between his heart and his intention; Allah, Most High says:
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"And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid." [41 And examples of this are numerous in the Qur'an. Likewise, we derive from it that none stayed behind except one who was held in contempt due to his hypocrisy, or a man who was among those who were excused, or one whom the Messenger of Allah a had left in charge. Also, we derive from it that the Imam should not be careless regarding one who lags behind him in certain matters; rather, he should a." remember him so that he may return to obedience, for the Prophet te said:
Sarah Al-Anfal 8:24 Sarah Al-An'am 6:110 13] Sarah As Saff 61:5 [43 Sarah At-Tawbah 9:115
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Narrated by At-Tirmidhi and Abu Dawfid, on the authority of Mu'awiyah Ibn Abi Sufyan 4.
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Strs' "What did Ka'b do?" And he did not mention anyone else in order to show his acceptance of him and his disregard of the hypocrites. We also understand from it the permissibility of maligning a man according to what seems most probable to the one who maligns him, in defence of Allah and His Messenger 34. It is also permissible to reply to the maligner, if it appears probable to the one replying that what he says is pure fancy, as Mu'adh did; and the Prophet 0, did not rebuke either of them. We also derive from it that the Sunnah for one who arrives from a journey is to enter the city in a state of ritual ablution (Wudhit') and to begin by going to the House of Allah before going to his house and pray two Rak'ahs there. Also, the Imam may avoid answering the greeting of one who has committed some such sin. We also derive from it that the one placed in authority may rebuke one whom he loves, for the Prophet censured those three and no others and people constantly rebuke loved ones. We also derive from it that Allah granted Ka'b and his two companions 4, success due to their telling the truth and He did not leave them so that they lied in which case, they would have saved themselves in the life of this world at the expense of the Hereafter, while those who are truthful may suffer somewhat in this world, but they achieve a good end (in the Hereafter). And upon this the life of this world and the life of the Hereafter are based. And in the Prophet's singling them out for prohibition against speaking to them, there is evidence of their truthfulness and the untruthfulness of the others, for he wished to teach the truthful ones a lesson. But as for the hypocrites, this medicine would not treat their disease. And this is how the Lord, Most Glorified punishes the crimes of His slaves. And in Ka'b's saying: "Till I scaled the wall of the garden of Abu
Qatadah" there is evidence for the permissibility of entering the house of one's companion or neighbour if it is known that he accepts it without giving permission. And in the Hadeeth is the command of the Prophet M to them to separate from their wives, which is like good tidings of relief from suffering, in two respects: (i) that he was now speaking to them and (ii) that he ordered them to separate from their wives. 111 And in his saying: "Go to your parents," there is evidence that divorce does not take place as a result of this expression or similar ones, as long as he did not intend it. And in his prostration when he heard the voice of the bearer of glad tidings, there is evidence that this was the habit of the Companions. and that is Sujnd Ash - Shukr when blessings are renewed or adversities are repelled; and the Prophet A prostrated when Jibreel Ati gave him the glad tidings that whoever sent prayers on him once, Allah would send prayers on him ten times because of it. And he prostrated when he interceded for his nation and Allah granted him intercession for them three times. And Abu Bakr 4, prostrated when news came to him of the killing of Musailamah. [21 And 'Ali prostrated when he found that Dhu Ath-Thudayyah had been killed among the Khawarij. And in the competing of the owner of the horse and the one who ascend Sala' with each other there is evidence of the people's desire to do good deeds and of how they used to compete with each other in making others happy. We also derive from it that giving something to a bearer of glad tidings is a part of having noble manners and that it is permissible for the one who receives the good news to give him all of his clothes. And we derive from it that it is desirable to congratulate one for whom religious blessings have been renewed and that to stand up for
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I This is because it meant that they were being punished for their sin and that therefore, there was an end in sight to their plight, as opposed to the hypocrites, whose punishment was deferred until the Hereafter, but would be everlasting [21 Narrated by Al-Baihaqi.
444
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him and shaking his hand, for this is a highly recommended Sunnah and it is also permissible in the case of one for whom some earthly blessings have been renewed. And we derive from it that it is preferred to say: May that which Allah has given you be pleasing to you," or the like, for therein is acknowledgement that these blessings are from Allah and supplication for the one who receives them that he will enjoy them. And we derive from it that the very best day of a slave's life is the day on which he repents to Allah and on which is repentance is accepted and in the Prophet's pleasure at it, there is his perfect love and compassion for his nation. We also derive from it the desirability of giving charity at the time of repentance and that whoever vowed to give of his wealth in charity is not obliged to give all of it. And we derive from it the great value of truthfulness and how much happiness in the life of this world and the life of the Hereafter depend upon it. And Allah has divided mankind into two groups: (i) Those who are happy and they are the truthful, believing ones and (ii) the wretched and they are the untruthful and the deniers and it is a division which is all-encompassing, widespread and reflected (in deeds). And the Saying of Allah:
This is the greatest description of the value of repentance and it is the utmost perfection of the Believer, for Allah, Most Glorified, Most High has given them this perfection after the last of the battles. This is only known by those who really know Allah and know His rights. So Glorified be He, besides Whose Pardon and Forgiveness none encompasses the slaves. And He repeated His Forgiveness of their sins twice: He turned to them with Forgiveness firstly by guiding them to repent and secondly by accepting their repentance. And all goodness comes from Him and through Him and all of it belongs to Him.
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"Allah has forgiven the Prophet a the Muhcijinan (Muslim emigrants who left their homes and came to Al-Madinah) and the Ansr (Muslims of Al-Madinah) who followed him (Muhammad) in the time of distress (Tablik expedition), after the hearts of a party of them had nearly deviated (from the Right Path), but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful." 111
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the Prophet "4 in writing to the kings, then he mentioned his guidance in medicine and then he mentioned his guidance in treatment by spiritual medicines, both singular and compound. And he mentioned the natural medicines, saying: Muslim narrated on the authority of 'Abdullah Ibn 'Abbas in a Marfa' form: :1;11 3.z-1 1,1;11 "(The influence of) is a fact; if anything had preceded Al Qadar, it would have been (the influence of) the evil eye." And when you are asked to take bath (as a cure) from the influence of the evil eye, you should take a bath." 121 It is also reported in his 'Saheeh', on the authority of Anas that the Messenger of Allah * permitted incantations against Al 'Ain, ulcers and poison (by snakebite, scorpion sting etc.) 131 And Malik Ibn Shihab narrated on the authority of Abu Umamah Ibn Sahl bin Haneef that he said: "'Amir bin Rabee' saw Sahl bathing and he said: "I have not seen the like of what I see today, not even the skin of a maiden who has never been out of doors." Sahl fell to the ground. The Messenger of Allah came to 'Amir and was furious with him and said:
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Regarding the Pilgrimage of Abu Bakr

In the year 9 A.H., after his return from Tabuk, he set out with three hundred men from among the Muslims and the Verses of Bara'ah (in Sarah At Tawbah) were revealed regarding the invalidation of the agreements between the Messenger of Allah, and the polytheists. So 'Ali * went out (to proclaim these Verses to the people) on the she-camel of Allah's Messenger and he met Abu Bakr *; when Abu Bakr * saw him, he asked: "Did you come to lead or to be led?" He replied: "To be led; Allah's Messenger * has sent me to proclaim Bara'ah to the people and to renounce the agreements of all those who have made covenants (with the Messenger of Allah A', so their agreements will remain in effect until they expire." 'Ali *said: "I have been sent with four things (to tell them): (i) None will enter Paradise except a believing soul, (ii) no naked persons will be allowed to circumambulate the Ka'bah, (iii) the Believer and the disbeliever will not worship side-by-side in the Sacred Mosque after this year and (iv) whosoever has a covenant with the Prophet 34, it will be valid only until it expires (i.e. it will not be renewed or extended)." Ibn Ishaq said: 'After the Messenger of Allah * had conquered Makkah and returned from Tabuk and Thaqeef had embraced Islam, delegations from the Arabs came to him from every quartet" And he (i.e. Ibn Al-Qayyim) mentioned among them the delegations of: Banu Tameem, Tai', Banu 'Amir, 'Abdul Qais, Banu Haneefah, Kindah, Al-Ash'ariyyan, Al-Azad, the people of Najran, Hamdan, the Christians of Najran and others. Then he mentioned the guidance of
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:d "Why does one of you kill his brother? Why did you not say: 'May Allah bless you? Make Ghusl for it."' 'Amir washed his face, hands, elbows, knees, the ends of his feet, and inside his lower garment in a vessel. Then he poured it over him and Sahl * went off with the people, and there was nothing wrong with him." i 41 And 'Abdur-Razzaq reported on the authority of Ma'mar, who reported on the authority of Ibn Tawas, who reported from his father in a Marfa' form:
E l i Al Ain: The evil eye of envy [2] Narrated by Muslim, on the authority of 'Abdullah Ibn 'Abbas Lk 131 Narrated by Muslim, on the authority of Anas Ibn Malik S. VI I Narrated by Imam Malik, on the authority of Abu Umamah Ibn Sahl
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make major ritual ablution." [13 And its connection (to the Prophet A) is correct. Az-Zuhri said: "The one who casts the evil eye is commanded to take a drinking vessel full of water and put the palm of his hand in it and rinse his mouth with it, then spit into the vessel and wash his face in the vessel, then to put his left hand in the vessel and pour it over his right knee into the vessel, then to put his right hand into it and pour it over his left knee, then wash what is inside his Tzar and the vessel should not be placed on the ground; then it should be poured over the head of the man who has been afflicted by the evil eye from behind and in a single pouring." [21 And Al - 'Ain is of two types: (i) That of humans and (ii) that of the jinn, for it has been authentically reported from Umm Salamah 4, that the Prophet A, saw a slave girl in her house and in her face was a Safah (a dark spot) and he said: g' Ilg, SI; 4 l41 I "Make incantation for her, for she has been afflicted by AnNazrah (i.e. the evil eye )." 131 Al-Baghawi said: "Sarah means An -Nazrah from the jinn. He AC was saying that she has been afflicted by the evil eye from the jinn, which was more piercing than the points of spears." The Prophet A, used to seek protection with Allah from the jinn and from the evil eye of human beings. A group from among those with deficient hearing and intelligence have denied the matter of Al- 'Ain, whereas the intelligent people in all nations do not reject it, although they may differ regarding its causes.
Narrated by 'Abdur-Razzaq in 'Musannaf.. It is a Mursal narration, but Muslim has reported it in a connected form in his 'Saheeh', by way of Ibn Tawas from his father, on the authority of 'Abdullah Ibn 'Abbas 4. [2] Narrated by Al-Baihaqi in his 'Sunan'. i 31 Narrated by Al-Bukhari and Muslim.
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"Al - Ain is a fact, so if one of you is asked to bathe, he should
And there is no doubt that Allah, Most Glorified has created in human bodies and spirits different powers and characteristics and He has created in many of them attributes and qualities which can affect others, so it is not possible for any rational person to reject the effect of some souls on bodies, because that is something which is apparent (to all). And it is not actually the eye which affects a person, but rather the spirit, but because of its strong connection to the eye, the deed has been attributed to it. And the spirit of the envious person is harmful to the person of whom he is envious in a manner which is most clear. For this reason, Allah commanded His Messenger A to seek refuge from the evil of it. And the most similar thing to it is the poisonous, because the power of its poison is concealed within it, for when it encounters its enemy, the strength of anger is emitted from it. Some of them cause miscarriage, while others cause blindness, as the Prophet A said regarding Al-Abtar Ell and Dhu At-Tufratain:E 21
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"They cause blindness and they cause miscarriage." 131 And the effect is not dependent upon physical contact. And the one who emits the evil eye is not dependent upon seeing the object of his envy; indeed, he might even be blind and the thing (which incites his envy) might be described to him And many of them have their effect through a description, without having seen the object of their envy. So every person from whom Al - 'Ain is emitted is envious (Hasid), but not every envious person causes Al - 'Ain, but because envy is more general than it, seeking protection from it means seeking protection from Al- 'Ain. And it is an arrow which emanates from the soul of the envious one and the one who emits AI- Ain; if it strikes him when is unprotected, it will affect him, but if he is on his guard and he is armed, it will not affect him and it might even be returned to the one who cast it in like manner. A person might even afflict himself with
Al-Abtar: A kind of venomous snake with a short tail. [2) Dhu At-Tufyatain: A poisonous snake with two white stripes on its back. 133 Narrated by Muslim, At-Tirmidhi, Abu Dawild, Ibn Majah and Ahmad, on the authority of 'Abdullah Ibn 'TJmar
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the evil eye, or he might afflict someone unintentionally, but rather by his (evil) nature and this is the worst kind of evil eye. Abu DawQd has reported in his ' Sunan', on the authority of Sahl Ibn Hunaif 4, that he said: "passed by a river and I entered it and took a bath in it. When I came out, I had fever. The Messenger of Allah A was informed about it. He said: R.s CI 19)
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"Ask Abu Thabit to seek refuge in Allah from that." I asked: Oh, my master! will an incantation be useful?" He replied: t,;1 u...4.; Ls?, a 4i 1) 1 4 3 "No, an incantation is not to be used except in the case of Nafs, or Humah (fever) or Ladghah (a snake bite)."!'! And Nafs means while Al Ladghah means the sting of a scorpion or the like And among the forms of seeking refuge and incantations is to recite Al Mulawwidhatan, [21 Sarah Al Fatihah and Ayah Al Kursi frequently. Among the Prophetic ways of seeking refuge with Allah is to say:
"A'fidhu Bikalimait-Tammatil-La tee La Yujawizuhunna Barrun Wa La Fajirun Min Sharri Ma IChalaqa Wa Dhara'a Wa Bara'a Wa MM Shari Ma Yanzilu Minas-Sama'i Wa Min Shard Ma Ya'ruju Feeha Wa Min Shari Ma Dhara'a Fil-Ard Wa Min Sharri Ma Yakhruju Minha Wa Min Shari Fitanil-Laili Wan-Nahari Wa Min Shari TawarigilLaili Illa Tariqan Yatruqu Bikhairin Ya Rahman"
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"Aiiidhu Bikalimatillahit-Tammati Min Kulli Shaitanin Wa Hammatin Wa Min Kulli 'Ainin Lammah"
"I seek refuge with the Perfect Words of Allah Which neither a righteous man nor a profligate man may surpass from the evil of what He has created, wrought and brought forth from naught and from the evil of what descends from the heaven and what ascends to it and from the evil of what He has wrought in the earth and from the evil of what emanates from it and from the evil of the trials of the night and the day and from the night visitors, except a visitor who brings good, oh, Most Beneficen [I." Ell Another supplication is:
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"I seek refuge with the Perfect Words of Allah from every devil, from every poisonous creature and from the affliction of every envious eyer 131 And the like of.
Narrated by Abu Dawad and Ahmad on the authority of Sahl Ibn Hunaif [2]Al -Mu'awwidhatan: The two Seekers of Refuge (with Allah) - Arab AlFalaq and Sarah An - Nas. [3]Narrated by Al-Bukhari, At-Tirmidhi, Abu Dawad, Ibn Majah and Ahmad, on the authority of 'Abdullah Ibn 'Abbas 4.
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"A'udhu Bikalimatillahit-Tammati Min Ghadabihi Wa Wa Shari 'Ibadihi Wa Min Hamazatish-Shayateeni Wa An Yandurani"
"I seek refuge with the Perfect Words of Allah from His Anger and His Punishment and from the evil of His slaves and from the evil suggestions of the devils and from their coming to me." [21
Narrated Ahmad, on the authority of 'Abdur-Rahman Ibn Khanbash 4. [2] Narrated by Abu Dawad, on the authority of 'Abdullah Ibn 'Amr Ibn Al'As 4.
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iCA;r2.-L j-V-12 :9 Innee A'adhu Bika Biwajhikal-Kareemi Wa Kalimatikat-Tammati Min Shari Ma Anta Akhidhun Binasiyatihi; AIMhumma, Anta Takshiful-Malhama Wal-Maghrama; Alliihumma La Yuhzamu Junduka Wa La Yukhlafu Wa'duka Subhanaka Wa Bihamdik" "Oh, Allah, I seek refuge in Your Noble Countenance and in Your Perfect Words from the evil of what You seize by its forelock; 0, Allah! You remove sin and dept; oh, Allah! Your troops are not routed, nor is Your Promise broken. Glory and praise be unto You." i 11 And another is:
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Beautiful Names those which I know and those which I do not know from the evil of that which He has created, wrought and brought forth from naught and from the evil of every wicked person against whose evil I cannot prevail and from the evil of every wicked person whom You will seize by the forelock. Verily, my Lord is on a Straight Path."f i l And if he wishes, he may add:
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"Tahassantu Billahil-Ladhee La Ilaha Illa Huwa, Ilahee Wa Ilahu Kulli Shay'in, Wa'tasamtu Birabbee Wa Rabbi Kulli Shay'in Wa Tawakkaltu 'Alal-Hayyil-Ladhee La Yamatu Wastadfa'tush-Sharra Bila Hawla Wa La Quwwata Illa Billahi, Hasbiyallahu Wa Ni'malWakeelu, Hasbiyar-Rabbu Hasbiyal-Khaligu MinalMakhlfigi, Hasbiyar-Raziqu Hasbiyallahu Wa Kafa, Sami'allahu Liman Da'a, Laisa Wara'allahi Marma, Hasbiyallahu La Ilaha Illa Huwa 'Alaihi Tawakkaltu Wa Huwa Rabbul-ArshilAzeem"
"A' adhu Biwajhillahil-Azeemil-Ladhee La Shay'un L'zaMa Minim Wa Bikalimatihit-Tammati-Al-Latee La Yujawizuhunna Barran Wa La Fajirun Wa Bi-Asma'illahil-Husna Ma Alimtu Minha Wa Ma Lam Alam Min Sharri Ma Khalaqa Wa Dhara'a Wa Bara'a Wa Min Kulli Dhee Sharrin La Uteequ Sharrahu Wa Min Shari Kulli Dhee Sharrin Anta Akhidhun Binasiyatihi; Irma Rabbee 'Ala Siratin Mustageem"
"I seek refuge with Allah's Mighty Countenance, that which there is nothing greater and by His Words which neither a righteous man nor a profligate man may surpass and with His
[1)
"I am fortified by Allah, besides Whom there is none who has the right to be worshipped, My Ilah and the Ilah of everything, and I have sought refuge with my Lord and the Lord of all things and I have placed my trust in the Ever-living, Who does not die and I have warded off evil with (the words): "La Hawla Wa La Quwwata Illa Billah" "There is no power and no strength
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Narrated by Malik, up to the words: "from the evil of that which He has created, wrought and brought forth from naught." It was reported on the
authority of Al-Qatqa' Ibn Hakeem, a Tabi'i, from Ka'b Al-Ahbar, who is also a Tabi'i, therefore it is Mu'an'an.
Narrated by Abu Dawal, on the authority of 'Ali Ibn Abi Talib Es.
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save in Allah) Allah is Sufficient for me and He is the best Disposer of affairs. Sufficient for me is the Lord against the slaves, Sufficient for me is the Creator against the created, Sufficient for me is the Sustainer against the sustained, Sufficient for me is Allah and Enough Allah hears the one who supplicates; there is no object besides Him, Allah is Sufficient for me, none has the right to be worshipped but He. In Him I trust and He is the Lord of the Mighty Throne." Whoever tried these ways of seeking refuge with Allah knows their benefit and they prevent one being afflicted by Al Ain and the alleviate it once it has struck, according to the strength of the person's Eeman and the strength of his soul, for it is a weapon and a weapon is as strong as the person who wields it. And if the person from whom the evil eye emanates fears the harm of his eye, he should say:
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"In Allah's Name I make this incantation for you against everything which might harm you, from the evil of every soul or envious eye. May Allah cure you, in Allah's Name I make this incantation for you." [11 Then he (i.e. Ibn Al-Qayyim) mentioned the guidance of the Prophet 7*; regarding the treatment of every complaint with the Divine Incantation, and he mentioned in this regard the Hadeeth of Abu Dawild, narrated on the authority of Abu Ad-Darda', who attributed it to the Prophet jt: D.; L:a xra "If any of you complained of something, he should say: (Rabbunallahul-Ladhee Pis-Samal etc. (Our Lord, Allah, Who is in As-Sama'.' 421 Then he mentioned the aforementioned incantation of Jibreel Then he (Ibn Al-Qayyim) mentioned the guidance of the Prophet e; regarding incantations for ulcers and wounds and he mentioned the narration which is in the 'Saheehayn' , in which it is stated that the Prophet said:
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"Oh, Allah! Bless him," as the Messenger of Allah commanded 'Amir to say to Sahl 4. And among the things which alleviates it is the saying:
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"Ma Sha'allahu La Quwwata Illa Billah"
"That which Allah wills (will come to pass)." (There is no strength except with Allah). Whenever 'Urvvah 4 saw something he admired, or he entered any of his gardens, he would say this.E 11 Among them is also the incantation of Jibreel a for the Prophet e", which is in 'Saheeh Muslim':
i l l Allah, Most High says: {It was better for you to say when you entered your garden: "That which Allah wills (will come to pass)! There is no power but with Allah } (Sarah Al-Kahf 18:39).
) cars fl! L.)& :91 31...:.jV jti 131D "If a person is complaining of something, or he has an ulcer or a sore, he should recite, with his finger thus." And Sufyan 4 placed his finger on the ground, then he raised it and said:
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456
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"In the Name of Allah, the soil of our land and the saliva of some of us cure our patient with the permission of our Lord." )11 As to whether the earth of the land refers to all land or it refers to the land of Al-Madinah, the scholars hold two opinions regarding it.
Chapter
Regarding His 0 Guidance in Treating Afflictions

Allah, Most High says:
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"And certainly We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabitiin (the patient). Who, when afflicted with calamity, say: "Truly, to Allah we belong and truly, to Him we shall return." They are those on whom are the Sa/awat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones." )11 Then he (i.e. Ibn Al-Qayyim) mentioned the Hadeeth of Al-Istitja/E 21 and then he said: This expression is one of the most effective and most beneficial treatments for one who is afflicted by calamities, because it contains two fundamental principles, which if they are realized, the slave will be consoled thereby from his calamity.
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Al-Istirjat: Saying the words: "Inna Lillahi Wa Inna Ilaihi Raji'fin" (Verily, we are for Allah and to Him we shall return). This Hadeeth was narrated by
Sierah Al-Baqarah 2:155 157

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The first of them is that the slave and his wealth belong to Allah and He has given it to him as a loan. The second of them is that the return is to Allah and it is inevitable that he will leave the life of this world behind; so if this is his beginning and his end, then his thinking about them is one of the greatest treatments for this illness and a part of his treatment is that he knows that what was ordained to afflict him cannot miss him and what was ordained to miss him cannot afflict him. And a part of it is that his Lord has set aside for him the like of that which he missed or better and He has stored up for him that which is many times better than the calamity and that if He had willed, He could have made the calamity greater than it was. Another part of it is His extinguishing the fire of his misfortune by the coolness of comfort and consolation, so he should look to his right and to his left (i.e. at the world around him) and he should know that the pleasures of this life are an illusion, though they may cause him to laugh a little, they will cause him to weep much. Also a part of it is the knowledge that discontent does not alleviate the misfortune; indeed, it increases it. And another part of it is the knowledge that losing the reward which Allah has guaranteed for patience and Istirja' is greater than it. And another part of the treatment is the knowledge that discontent causes his enemy to take pleasure and grieves his friend and makes his Lord Angry. Still another part of it is the knowledge that the pleasure which follows patient perseverance and the expectation of Allah's Reward is many times greater than that which he would have experienced from the thing which he lost, if it had remained with him. Another part of it is that he should soothe his heart by seeking recompense for it from Allah And a part of it is the knowledge that his reaction to the calamity will determine what happens to him, for whoever accepts (Allah's Qadar), Allah will be pleased with him and whoever is angry at it, Allah will be Angry with him
Also a part of the treatment is the knowledge that even if he was patient sometime after the calamity struck, that being the patience of one who is resigned, that is not praiseworthy and it is not rewarded. And another part of it is the knowledge that one of the most effective medicines is the success granted by Allah in attaining that which He loves and which is pleasing to Him and that it is the essence of love. Another part of it is for him to compare between the greater and the lesser of the two pleasures: between the pleasure which he enjoys due to (his acceptance of) the calamity which befell him and the pleasure which he enjoys due to the reward of Allah (which he receives due to his acceptance and patient perseverance). And a part of it is the knowledge that the One Who puts him to trial is the Best of judges and the Most Merciful of those who show mercy and that He has not subjected him to misfortune in order to destroy him, but in order to test him and to hear entreaties and see him prostrating at His door. Another part of it is the knowledge that misfortunes are a means of preventing sickness which will cause his destruction, such as pride, arrogance, and hardness of heart. Still another part of it is the knowledge that the bitterness of this life is the sweetness of the afterlife and vice versa. And if this is not apparent to you, examine the words of the truthful one, whose words are believed:
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m Narrated Muslim, At-Tirmidhi, Ahmad and Ad-Darimi, on the authority of Anas Thu Malik 4.
460
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that whenever the Messenger of Allah el, was anxious about something, he would raise his eyes to the heaven and say: 41!
"Subhanallahil-Azeem."
Regarding His Guidance in the Treatment of Worry, Anxiety and Sadness

It is reported in the 'Saheehayn' that the Messenger of Allah', used to say whenever he was worried: I } ,:j1
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"None has the right to be worshipped except Allah, the Most Great, the Most Forbearing, none has the right to be worshipped except Allah, the Lord of the Mighty, Throne, none has the right to be worshipped except Allah, the Lord of the Heavens, the Lord of the earth and the Lord of the Supreme Throne." And it is narrated by At-Tirmidhi, on the authority of Anas a that the Messenger of Allah.; used to say: (.54 I; L?
Rahmataka Arju, Fala Takilnee Ila Nafsee Tarfata Ain in Wa Aslih Lee Sha'nee Kullahu La Ilaha Illa Anta"
"0, Allah! I seek Your Mercy, so do not entrust me to myself (even) for the blink of an eye; remedy all of my affairs, for there is none worthy of worship except You." E ll Abu Dawild also narrated on the authority of Asma' Sint 'Umais that she said: "The Messenger of Allah el said to me:
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"0, You, the Ever-living, the Sustainer and Protector of all that exists, By Your Mercy I seek aid." And At-Tirmidhi also narrated on the authority of Abu Hurairah 4
"Shall I not teach you words which you may say in times of distress? (They are): "Allau Rabbee, La Ushriku Bihi Shay'an" (Allah is my Lord, I will not associate anything with Him."
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And Ahmad has narrated on the authority of Ibn Masti 4.-- in a Marfa' form that he said: "Whenever a slave is afflicted by anxiety or sadness and he says:
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"0, Allah! I am Your slave and the son of your male slave and your female slave; I am in Your Power. Your Command concerning me prevails and Your Decision concerning me is just. I call upon You by every one of the beautiful Names by which You have described Yourself, or which You have revealed in Your Book, or have taught anyone of Your creatures, or which You have chosen to keep in the Knowledge of the unseen with You, to make the Mighty Qur'an the delight of my heart, the light of my breast and the remover of my anxieties and sorrows) Allah will remove his anxiety and sadness and substitute in place of it happiness."E l l At-Tirmidhi narrated on the authority of Sa'd in a Marfa' form: , ;se
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"Alkihumma Innee A'adhu Bika Minal-Hammi Wal-Hazni Wa A'iidhu Bika Minal-Ajzi Wal-Kasali Wa A'adhu Bika Minal-Jubni Wal-Bukhli Wa A'adhu Bika Min Ghalabatid-Daini Wa Qahrir-Rijal" "Oh, Allah! I seek refuge with You from anxiety and sadness and I seek refuge with You from inability and laziness and I seek refuge with You from cowardice and miserliness and I seek refuge with You from being overcome by debt and from the oppression of men). (Abu Umamah 4J/e said:) "So I did that and Allah, the Almighty, the All-Powerful removed my anxieties and discharged my debts." [41
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E l l Narrated by Ahmad, Ibn Hibban and Ibn As-Sunni.
Dhun -Nan: Jonah (Yiinus) Narrated by At-Tirmidhi and Ahmad on the authority of Sa'd Ibn Abi waqqas PI See Sarah Al-Anbiya' 21:87. 141 Narrated by Abu DawUd, on the authority of Abu Umamah is, it contains
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Provisions for the Hereafter (Abridged) "La Hawla. Wa La Quwwata Ilia Billah'
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"Is a treasure from among the treasures of Paradise." 111

These medicines consist of fifteen effective ingredients, but if they are unable to remove the anxiety and sadness, then it has spread beyond control.
The first: The affirmation of Allah's Oneness in matters o Lordship (Tawheed Ar Ruba biyyah).
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gates of Paradise, by which Allah removes anxiety and affliction." i l l And in 'Al Musnad' (by Imam Ahmad), it is reported that when something serious happened to the Messenger of Allah M would seek refuge in prayer9 1 And it is reported from Ibn 'Abbas in a Marfa' form:
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The second: The affirmation of Allah's sole right to be worshipped (Tawheed Al-Ulahiyyah). The third: Tawheed of knowledge. The Fourth: The declaration that the Lord, Most High is far above
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in its chain of narrators one Ghassan Ibn 'Awf Al-Basri, who is considered weak by As-Saji and Al-Azadi Ibn Hajr described him as lax in Hadeeth. E' I Narrated by Abu Dawild and Ibn Majah, on the authority of Ibn 'Abbas A. It contains in its Sanad Al-Hakam Ibn Mus'ab, who is unknown, according to Abu Hatim Ar-Razi PI Narrated by Ahmad, on the authority of 'Ubadah Ibn As-Samit 4. It was declared authentic by Al-Hakim and Az-Zahabi confirmed this. E 31 Narrated by Ahmad, on the authority of Suhaib 4.
committing injustice against His slave or seizing him without any cause on the part of the slave which would necessitate that. The fifth: The slave's acknowledgement that it is he who is the wrongdoer. The sixth: Seeking mediation with Allah (Tawassul) by the most beloved thing to Allah which is by His Names and Attributes and the most comprehensive of them for the meanings of the Names of Attributes is: Al Hayyu and Al Qayyamu. The seventh: Seeking help from Him Alone. The eighth: The slave's affirmation of belief in Him by placing his hopes in Him. The ninth: The affirmation of trust in Allah and dependence on Him (Tawakkul) and the acknowledgement of the slave that he is in Allah's Power and that His Command concerning him prevails and His Decision concerning him is just.
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like spring for animals and that he is enlightened by it in the darkness of doubts and uncertainties and that he is consoled by it against every calamity and he seeks a cure in it from the diseases of his heart and so it removes his sadness and cures his anxiety and grief. The eleventh Seeking forgiveness from Allah The twelfth: Repenting to Allah (Tawbah).
The thirteenth: Jihad. The fourteenth: Prayer. The fifteenth: The acceptance that man is without power or strength
The tenth: That his heart takes pleasure in the garden of the Qur'an,
Regarding His *7, Guidance in the Treatment of Fear and Sleeplessness

At-Tirmidhi narrated on the authority of Buraidah that he said: saying: "Oh, "Khalid complained to the Messenger of Allah Messenger of Allah! I cannot sleep at night, due to insomnia." He", said:
and the acknowledgement that they belong only to Allah.
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"Allaumma, Rabbas-Samawatis-Sab'i Wa Ma Azallat Wa RabbalArdeena-Sab'i Wa Ma Aqallat Wa Rabbash-Shayateeni Wa Ma Adallat, Kun Lee Jaran Min Shari Khalqika Kullihim Jamee'an An Yafruta 'Alayya Ahadun Minhum Aw Yabghiya 'Alayya 'Azza Jaruka Wa Jalla Thana'uka Wa La Ilaha Ghairuka." "O, Allah' Lord of the seven heavens and all that they contain,
Lord of the earths and all that they carry Lord of the devils and all those whom they send astray, be a Protector for me against the evil of all of Your created beings, that they may not transgress against me and that they may not commit injustice against me. Mighty is Your Protection and Exalted is Your
468
Praise and there is no ilah besides You."I l l Also in At-Tirmidhi's 'Sunan' is the Hadeeth of 'Amr Ibn Shu'aib, in which it is statedithat the Messenger of Allah er, used to teach them the following supplication as a protection against fear: 5.1j9 ca.47..1 44. -41,:li s .))1))
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Burning is caused by fire, from which Satan was created and in it there is destruction which is beloved by Satan; and fire naturally seeks to rise high and to destroy and these two attributes are the guidance of Satan, to which he calls and by which he destroys mankind, while remembrance of the Lord, the Almighty, the AllPowerful restrains Satan. So when the Muslims extols his Lord by saying: "Alleihu Akbar", it extinguishes the burning and we and others have tried this and have found that it is so.
"A'dhu Bikalimatillahit-Tammati Min Ghadabihi Wa Sharri 'Ibadihi Wa Min Hamazatish-Shayateeni Wa A'Cidhu Bika Rabbi An Yanduriin"
"I seek refuge with the Perfect Words of Allah from His Anger and from the evil of His slaves and from the whisperings of the devils and I seek refuge with You, Lord, from their coming to me." [21 And 'Abdullah Ibn 'Umar 4 used to teach it to those of his children who were of sufficient age to memorize it and he used to write it and hang it around the necks of those who were not.t 31 And it is mentioned in the Hadeeth of 'Amr Ibn Shu'aib in a Marfiii form:
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Narrated by At-Tirmidhi, on the authority of Buraidah Ibn Al-Haseeb it contains in its chain of narrators Al-Hakam Ibn Zuhair, of whom Yahya Ibn Ma'een said: "He is a liar," while Al-Bukhari said: "His Ahadeeth are abandoned." [2] Narrated by Abu Dawild, At-Tirmidhi and Ahmad, Shaikh Nasir Ad-Deen Al-Albani declared it to be "Hasan Lighairihi" (i.e. it is raised to the level of Hasan by another supporting narration). [33 According to Shaikh Nash Ad-Deen Al-Albani, this addition is Munkar, since it is prohibited in Islam to wear amulets, whether they be Qui:tic Verses or supplications. [41 Narrated by Ibn As-Sunni in Amu? Al-Yawmi Wal-Lailah' , it contains in its Sanad Al-Qasim Ibn 'Abdillah, who was described as a liar by Imam Ahmad. Shaikh Al-Albani says that a number of its narrators are weak
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"Whoever enjoyed good health in his body and safety among his people and had enough food for the day, it is as if he had gained possession of the whole world." 111 Also narrated by At-Tirmidhi in a Marffr form is the Hadeeth:
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Regarding His SC Guidance in Preserving Health

Allah, Most High says: "And eat and drink but waste not by extravagance." 111 So He instructed them to put in their bodies the food and drink which would sustain them, rather than eating and drinking excessively which is just excreted, and that the amount and the quality of it be should sufficient to benefit the body, so preservation of health is enshrined within these two words (i.e. quantity and quality). And because health and wellbeing are among the greatest of blessings indeed general wellbeing is without exception the greatest of blessings it is only fitting that you should preserve it. This is why the Prophet ev said: t-4)-e "There are two blessings which many people lose: Health and free time (for doing good deeds)." 121 And it is reported by At-Tirmidhi and others in a Marfa' form:
Sarah Al-A'raf 7:31 PI Narrated by Al Bukhari, At Tirmidhi, Ibn Majah and Ahmad.
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"The first blessing about which the slave will be asked on the Day of Resurrection is that it will be said to him: "Did We not give you a healthy body? And did We not give you cold water to drink?" 121 Due to this, some of the Salaf said regarding the Words of Allah:
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Narrated by At-Tirmidhi, on the authority of 'Abdullah Ibn Mihsan AlAnsari, it contains in its Sanad 'Amr Ibn Malik, who is declared weak by a number of scholars, including Abu Hatim Ar-Razi, Ibn 'Adi and others. It also contains one Salamah Ibn 'Ubaidillah, who is unknown, according to Imam Ahmad. E2] Narrated by At-Tirmidhi, on the authority of Abu Hurairah 4. [33 Sarah At Takathur 102:8 141 Narrated by Imam Ahmad, on the authority of Abu Bala
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So he has combined well-being in the Religion with wellbeing in worldly matters. And in 'Sunan An-Nasat it is reported in a Marfa' form: "Ask Allah for forgiveness, health and well-being, for no one is given anything after certainty better than well-being." [1] These three things include removal of past evils by forgiveness, present evils by health and future evils by maintaining well-being. It was not the custom of the Prophet A to restrict himself to one type of food, because that is harmful, even if it is the best of food. Instead, he used to eat what was customary among the people of his land. Anas it, said: "The Messenger of Allah A never disparaged any food. If it appealed to him, he would eat it and if it did not, he would leave it"?' Whenever a person eats a food which he does not like, it is more harmful than beneficial to him. He * used to love meat (i.e. mutton) and his favourite part was the leg and the front portion of the sheep, because that is lighter and more quickly digested. He also used to like sweets and honey; and meat, sweets and honey are among the most beneficial foods. He would eat all of the fruits available in his land whenever they arrived and that is one of the ways of maintaining good health, because Allah, Most Glorified, in His Wisdom has placed fruits in every land which are a means of preserving the health of its people. And in most cases, when a person avoids eating fruit due to fear of illness, one finds that he is the sickest of people in body. And it has been authentically reported from him ,,, that he said:
And he * said:
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"I sit only as the slave sits, and I eat as the slave eats." En Leaning or supporting one's weight (Ittika') has been explained as meaning to sit cross-legged and it has been explained as meaning to lean on something and it has been explained as meaning to lean on one side. All three of these are considered Ittika'. He used to eat with three fingers and that is the most beneficial way to eat. He used to drink honey mixed with cold water. And it has been authentically reported from him that he prohibited drinking in a standing position and it has been authentically reported from him that he commanded one who did so to vomit it out. [21 And it has been authentically reported from him that he drank while standing?' and so it was said that the prohibition was abrogated and it was said that this made it clear that the prohibition was not one of TahreemI 41 and it was said that he drank standing out of necessity. He used to take three breaths when drinking and he said: t r,. t,.r r
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is more thirst-quenching, healthier and more wholesome." That is, it is better to quench the thirst, healthier in that it frees one from thirst and more nourishing for the body when it enters it, and it mixes with it easily and is tastier and more beneficial, as in Allah's Words:
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Narrated by Abu Ash-Shaikh, on the authority of 'A'ishah 4, it contains in its Sanad one 'Ubaidullah Ibn Al-Waleed Al-Wassafi, who is weak, according to Imam Ahmad, Yahya Ibn Ma'een and others. [21 Narrated by Muslim and Ad-Darimi. [31 Narrated by Al-Bukhari, Muslim, An-Nasal, Ibn Majah and Ahmad. [41 Tahreem: Strict forbiddance. 151 Shrah An-Nina' 4:4
"I do not eat while leaning." t 31

I Narrated by An-Nasa'i, in Amen Al-Yawmi Wal-Lailah' Narrated by Al-Bukhari, Abu Dawad and Ahmad, on the authority of Abu Hurairah - not Anas 4, as the author says. [31 Narrated by Al-Bulchari, At-Tirmidhi, Ibn Majah, Abu Dawild, Ahmad and Ad-Darimi, on the authority of Abu Juhaifah 4.
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That is, delight in the result of it and enjoy the taste of it. And At-Tirmidhi has narrated from the Prophet j that he said: j I fr*:,, ,;:z1.; I kr.11 H; it9.41 v3.:5it- Ij 116.1:1; yD
mouth of the waterskini l l and from breathing and blowing into the water vessel and from drinking from cracked or chipped cups?' He would not refuse perfume (31 and he said:
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"Do not drink in one breath as the camel does, but drink in two or three breaths and mention Allah's Name when you drink and praise and thank Him when you finish."E i And it is authentically reported from the Prophet g that he said: s' . cr.LL; 4 22 :1_34 :(0 Lst ulo ;A! 1,12S
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"Whoever is offered Raihan, he should not refuse it, because it is light to carry and it has a pleasant odour." 141 And in Abu Davvild and An-Nasa'i's version: "Whoever is offered perfume." In Al-Bazzar's 'Musnad', it is reported from him'", that he said:

41.1)1 5,, "Cover the drinking vessels and tie the waterskins, for there is a night in the year when a pestilence descends and it does not pass over any vessel without a cover or any waterskin which is not tied except that some of that disease goes into 11.' 421 Al-Laith Ibn Sa'd, one of the narrators said: "The non-Arabs in our community protect themselves against that night in Kann AlAwwal." [31
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And it has been authentically reported from him A that he ordered vessels to be covered even if it be only with a stick.E 41 And it has been authentically reported from him that he ordered his Companions ati. to mention Allah's Name when covering vessels and tying waterskins and he prohibited them from drinking from the
Narrated by At-Tirmidhi, on the authority of Ibn 'Abbas vt*, it contains in its Sanad one Yazeed Ibn Sinan Al-Jazari, who is described as weak by Ahmad Ibn Hanbal and Yahya Ibn Ma'een. [2] Narrated by Muslim and Ibn Majah, on the authority of Jabir Ibn 'Abdillah 4. [3]Kanfin Al-Awwal: December. [41 Narrated by Al-Bukhari and Muslim on the authority of Jabir Ibn
[13
"Verily, Allah is Good and He loves that which is good and He is Clean and He loves cleanliness and He is Kind and He loves kindness and He is Generous and He loves Generosity, so clean your doorways and your courtyards and do not imitate the Jews whoever collect their rubbish in their houses." [51 And regarding perfume, one special characteristic of it is that the angels like it and the devils flee from it and good souls love good souls and evil souls love evil souls, so:
t i I Narrated by Al-Bukhari, on the authority of Abu Hurairah a. PI Narrated by Abu Dawhd, on the authority of Abu Sa'eed Al-Khudri 4, it contains in its chain of narrators one Qurrah Ibn 'Abdir-Rahman, who is described as weak by Yahya Ibn Ma'een, Ibn Hibban, Ahmad Ibn Hanbal and others. PI Narrated by Al-Bukhari, on the authority of Anas Ibn Malik 4. 141 Narrated by Muslim, Abu Dawad, An-Nasa'i and Ahmad, on the authority of Abu Hurairah a. [51 Also narrated by At-Tirmidhi, on the authority of Sa'd Ibn Abi Waqqas, it contains in its Sanad one Khalid Ibn Ilyas, who is abandoned in Hadeeth, according to scholars.
'Abdillah 4
476
477
t*44 LL:11 *
"Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women)." 11 I And although this may refer to men and women, it also includes deeds and words, foods and drinks, clothing and odours, either based upon the generality of its wording or by the generality of its meaning.
Regarding His Guidance in His Judgements

The aim is not to mention the general legislation, even though his particular judgements are general, but to mention his guidance in the courts of summary jurisdiction in which he ruled between the opposing parties and to mention along with it the cases from his general rulings. It has been confirmed from him that he imprisoned a man on suspicion." I And in the Hadeeth of 'Amr Ibn Shu'aib, on the authority of his father, on the authority of his grandfather, it is reported that a man intentionally killed his slave and the Prophet flogged him with a hundred stripes and he banished him for a year and ordered him to free a slave and he did not make the punishment fit the crime. And Ahmad has reported on the authority of Anas 4 in a Matfle form.
A A A
-2,3st-
I?
"Whoever killed his slave, we shall kill him." [2] But even if this is authentic, it is for the Imam to reprimand, according to what he considers beneficial.
E l i Narrated by At-Tirmidhi, Abu Dawfid and An-Nasa'i. 121 Narrated by An-Nasal., Abu Dawild, Ibn Majah, Ahmad and Ad - Darimi, on the authority of Samurah Ibn Jundub 4, not Arias 46, as mentioned by the author.
Eli
Sarah An-b tar 24:26
478
479
4,
And he *: ordered a man to pursue a person who was in debt to him PI This was reported by Abu Davy{id. Abu 'Ubaid narrated that he eT, ordered that the murderer be killed and that the Sabir (one who locked up another without food or water until he died) be (likewise) imprisoned until death." 121 Abu 'Ubaid said: "That is, he should be locked up until he dies." And 'AbdurRazzaq mentioned in his 'Musannaf on the authority of 'Ali 4 that he said: "The kidnapper should be imprisoned until he dies." Regarding Al Vraniyyli n, he ordered that their hands and feet be cut off and their eyes gouged out as they had done to the camel-herder, and he left them until they died of hunger and thirst, as they had done to the camel-herder.E 31 And in 'Saheeh Muslim' it is reported that a man claimed that another man had killed his brother and so he sent him to his brother and when he turned back, he said: "If he kills him, he will be like him." When he returned, the man said: "I only took him away by your command." The Prophet said:
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intend to kill him " The Messenger of Allah next of kin.
said to the deceased's

5'11 Caf
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C " I 1;1 "Do you not prefer that he should bear the burden of your sin and that of your brother?" The man said: "Yes." So he set him free.E 41 It was said that the meaning of this is that if the killer is led with a strap around his neck, he is absolved of the crime of which he is accused and so he becomes like the one who leads him; and in it (the saying of the Prophet 4,) there is indemnity by pardon. It was also said that it means: If the man did not intend to kill his brother and he killed him because of it, then he is a murderer like him. And this is proven by the Hadeeth narrated by Imam Ahmad, on the authority of Abu Hurairah 4 in a Marfa form, in which it was said: "Oh, Messenger of Allah' I did not
.;
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"If he has spoken the truth and you then kill him, you will enter the Fire." And so he let him go. 111 And he ruled against a Jew who had crushed the skull of his slave girl between two rocks that his head be crushed between two rocks.E 21 In this there is evidence that a man should be killed for killing a woman and that the murderer is killed in the same manner in which he killed his victim and that the murderer is executed without asking the permission of the next of kin of the victim. This is the Mazhab of Imam Malik and it was the opinion of Shaikh Al-Islam Ibn Taimiyyah. And whoever claimed that he did so due to the Jew's invalidation of the covenant is incorrect, because one who violates a covenant of protection does not have his head crushed. And regarding a woman who threw a stone at another woman, killing her and the child in her belly, he ruled that the payment of one tenth of the blood money for a male slave or a female slave (Ghurrah) for the fetus and the blood money for the murdered woman upon the kin of the murderess. 131 And in 'Saheeh Al Bukhare , it is reported that he ruled on the fetus of a woman the payment of one tenth of the blood money for a male or female slave, then the woman upon whom he had pronounced judgement died, so he ruled that her estate was for her children and her husband and that the blood money was to be paid by her heirs. [41 From this it is proven that a semi-intentional act does not necessitate retaliation and that the relatives of the accused bear the responsibility
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E l l It is not in Imam Ahmad's 'Musnad'; it was narrated by At-Tirmidhi, Abu
Narrated by Abu Dawad, on the authority of Abu Habeeb 4. Narrated by 'Abdur-Razzaq in 'Al-Musannaf [31 Narrated by Al-Bukhari, Muslim, the compilers of the 'Sunan' and Ahmad, on the authority of Anas 4. [41 Narrated by Muslim, on the authority of 'Alqamah Ibn Wa'il 4.
Ell
[21
Dawhd and Ibn Majah. The former said that it is Hasan Saheeh. [21 Narrated by Al-Bukhari and Muslim, on the authority of Anas Ibn Malik [31 Narrated by Al-Bukhari and Muslim, on the authority of Abu Hurairah 4. [41 Narrated by Al-Bukhari, Muslim, An-Nasal., Abu Dawild and Ahmad, on the authority of Abu Hurairah 44.
480
of paying the Ghurrah, in the same manner as the Diyah and that the husband is not included among them, nor are her children. And he * ruled upon a man who married his father's wife that he be killed and that his property be taken;t 11 and that is the Mazhab of Imam Ahmad and it is the correct opinion. The threet 21 said that his punishment is that of the adulterer, but the judgement of the Messenger of Allah * is more appropriate and more correct. And he ruled that if a man looked into someone's house without his permission and he threw a stone at him or poked him with a stick and put out his eye, then there is no sin upon him.f 3 I And it has been authentically reported from him * that he invalidated the payment of blood money for the mother of the children of the blind man (who was her master) when he killed her for maligning the Prophet *. And he killed a number of Jews for slandering him and hurting him. Abu Bakr said to Abu Barzah 4 when he wished to kill someone who had slandered him- "It is not allowed for anyone to do that after the Messenger of Allah *7 141 And regarding this there are more than ten Ahadeeth some of which are Saheeh, some of which are Hasan and some of which are Masai:m [5 i Mujahid reported on the authority of Ibn 'Abbas 4 that he said: 'Any man who curses Allah or curses any of His Prophets has belied the Messenger of Allah * and it is an act of apostasy, for which the one who does it must be compelled to repent to Allah; if he goes back on what he said (all well and good), but if not, he must be killed." And it is reported in the 'Saheehayn' that he * pardoned the woman who poisoned him [63
Narrated by Ahmad, An-Nasa'i and Abu Daweid. Abu Haneefah, Malik and Ash-Shafi'i. [32 Narrated by Al-Bukhari and Muslim, on the authority of Abu Hurairah [42 Narrated by An-Nasa'i, on the authority of Abu Barzah a, all of its narrators are described as reliable by scholars of Hadeeth. [51 Mashar: This term is defined by the scholars of Hadeeth as follows: [61 Hadeeth which is not Mutawatir (reported by such a large group of
[I] [2]
He did not kill the one who bewitched him, but it is authentically reported on the authority of 'Umar, Hafsah and Jundub that he killed one who practised magic. And it has been authentically reported from him regarding the captives of war that he killed some of them, that he ransomed other, freed some of them and enslaved some of them. But it is not known that he enslaved any male adults. And these judgements have not been abrogated; rather the Imam is free to choose between them, according to what is most beneficial. And he * made a number of judgements regarding the Jews: He made a covenant with them when he first arrived in Al-Madinah, then Banu Qainuqa' made war on him and so he conquered them, then he freed them. Then he fought Banu An-Nadeer and he banished them, then Banu Quraizah and he killed them. Then he made war on the people of Khaibar and he conquered them.
..
people, that it is highly improbable that they have all agreed upon a lie), but its narrators are not less than three in any generation." The same term is also used by the scholars of Fiqh, but their definition is slightly different. They say: 'A Mashhfir Hadeeth is one which was not Mutawatir in the time of the Companions 4, but became Mutawatir after them. The Mashhfir narration, according to both definitions, falls into the second category following the Mutawatir.
482
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Chapter_,
Regarding His 0 Rulings on the Spoils of War

He 0 ruled that the cavalryman is entitled to three shares and the infantryman to one share and he ruled that the loot from the dead enemy soldier belongs to the one who killed him. And Talhah and Sa'eed Ibn Zaid 4 did not attend the Battle of Badr, but he allotted a share for them and they said: 'And our recompense?" He replied: 'And your recompense." And no one disagrees that 'Uthman Akb stayed behind to take care of his wife, Ruqayyah 4 and the Prophet allotted a share for him and he said: 'Andy my recompense?" And he A replied: 'And your recompense." Ibn Habeeb said: "This was the exclusive right of the Prophet A. And the scholars are in agreement that one who stays away from the battle has no share of the spoils. I say: Ahmad, Malik a number of the Salaf and the scholars from the later generations have said that if the Imam sends someone on a mission which is for the benefit of the army, he may allot a share to him. The Prophet 0 did not deduct the Khumus from spoils of the fallen enemy (i.e. his armour, weapons etc.), but that he deducted it from the war booty And he ruled that a person was entitled to his share based upon the testimony of one witness. Kings and rulers would send him gifts and he would accept them and divide them among his Companions 4. And Abu Sufyan gave him a gift and he accepted it. Abu 'Ubaid has reported from him sT that he rejected the gift of 'Amir
Ibn Malik, saying: "We do not accept gifts from a polytheist." And he said: "He only accepted the gift of Abu Sufyan because it was in peacetime. Likewise, he accepted the gift of Al-Muqawqas because he had dealt kindly with Hatib and he had not despaired of his embracing Islam. But he never accepted a gift from a polytheist who was at war with him Sahnim said: "If the Leader of the Christians gives a gift to the Imam, there is no objection and it belongs solely to him." Al-Awza'i said: "It should be shared between the Muslims and he may be compensated for it from the Muslims' treasury. Ahmad said "The ruling on it is that of spoils of war."
484
485
Regarding His 31* Ruling on the Sharing of Property

They are of three types: Zakah, spoils of war and war booty gained without fighting. As for Zakah and war booty, we have mentioned previously the ruling on them and made clear that he did not give it to all of the eight categories"' and that he might sometimes give it to one category. As for spoils obtained without fighting (Al Fai'), he distributed them on the Day of Hunain between the new converts to Islam, in order to attract their hearts.? And 'Ali is sent him a piece of gold from Yemen and he divided it among four persons? And in the 'Sunan', it is reported that he designated a share for his kin among Banu Hashim and Banu Al-Muttalib, but he did not give to Banu Nawfal and 'Abdu Shams, and he said: "We and Banu AlMuttalib did not disunited in the Jahiliyyah, nor in Islam; we and they
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are one." And he interlocked his fingers."' And he did not divide them equally like an inheritance, but instead distributed them between them according to what was beneficial; so he would marry those of them who were unmarried from these spoils and he would pay the debts of the debtor from them and he would give to the poor from them. And what is proven by his guidance is that he made the disbursement of the Khumus like that of Zakah, not giving it to any except the aforementioned eight categories, not that he distributed it between them like an inheritance. And whoever studied his biography cannot doubt that. Scholars disagreed regarding whether Al Fair was his property which he disposed of as he saw fit, or not. What is proven by his Sunnah is that he disposed of it as he was commanded, not as an owner does, for Allah, Most Glorified gave him the choice whether to be slave and Messenger or a king and Messenger and he chose to be a slave. And the difference is that a slave does not dispose except as he is commanded while the king and Messenger may give to whomsoever he wills and deny whomsoever he wills, as Allah, Most High said to Solomon (Sulaiman a):
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Cid; LAilt)
"[Allah said to Sulaiman (Solomon):] "This is Our Gift, so spend you or withhold, no account will be asked of you." 121 That is, give whomsoever you wish and deny whomsoever you wish. This was the status which was offered to our Prophet-"', and which he disliked, and he said. L:).4 vBal 444 =Lti j D "By Allah, I do not give anyone nor do I deny anyone; I am only a distributor and I give as I am commanded." 131
E l l Narrated by Al-Bukhari and Muslim, on the authority of Abu Sa'eed AlKhudri 4. PI Sarah Sad 38:39 [3] Narrated by Abu Dayville! and An-Nasa'i.
E 1 I Narrated by Al-Bukhari and Muslim. However, Abu Dawild narrated on the authority of 'Abdur-Rahman Ibn Ka'b Ibn Malik, on the authority of his mother, that the Prophet had her killed. And it was said that he forgave her for trying to kill him, but that he ordered her to be killed when Bishr Ibn Al-Bara' 4, who also ate the poisoned meat died. [2] See Sarah At-Tawbah 9:60. [31 Narrated by Al-Bukhari and Muslim, on the authority of Arias Ibn Malik .4.
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was sufficient for a year and he would designate the remainder for fighting and weapons in Allah, the Almighty, the All-Powerful's Cause. And it is regarding this matter that disagreement has occurred up to this day. As for Zakah and inheritance, they have not caused difficulties or doubts for those in authority who came after him A, as the matter of Al Far has done. Were there no doubts or difficulties in it, Fatimah would not have requested her inheritance; and Allah, Most High has said:
. -
For this reason, he would spend on himself and his family from what
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"What Allah gave as booty (Far) to His Messenger (Muhammad SC) from the people of the townships it is for Allah, His Messenger (Muhammad',), the kindred (of Messenger Muhammad S), the orphans, Al Masiikin ( the poor), and the wayfarer, in order that it may not become a fortune used by the rich among you." Up to His Words:
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4si a; 4;t4
,
"... such are they who will be the successful." 111 So Allah, Most Glorified has informed us that what Allah has given as spoils (Al Far) to His Messenger is all for those who were mentioned in these Verses and he did not bestow the Khumus of it only upon those mentioned; instead, he distributed it generally, freely and to all. So he would distribute it among those with a specific right to it, i.e. those who were permitted to receive Al Khumus, then those with a general right and they were the Muhajiran, the Ansar and those who followed them until the Day of Resurrection. So what he and his Caliphs did is what was intended by the Verses, which is why 'Umar 4 said: "There is none who has a greater right to this money than another and I do not have a greater right to it than
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another; and by Allah, there is no one among the Muslims who does not have a share of it except a bonded slave, but we are obliged to distribute it in accordance with the Book of Allah and the shares fixed for us by the Messenger of Allah, so a man is given in accordance with his striving in Islam and according to how early was his acceptance of Islam and how wealthy he is and how great is his need. By Allah, if I remained for them, the shepherd would be brought a share as great as the mountain of San'a' while he is still in his place."E 11 So those people named in the Verse of Al Fai' are the ones named in the Verse of Al Khumus; and the Muhajiran and the Ansar and those who follow them are not included in the Verse of Al Khumus, because they are entitled to the whole of Al Far and those who are entitled to AlKhumus have two special rights: A special right to Al Khumus and a general right to Al Fae , because they are included in both shares. And just as the division of Al Fai' between those to whom he gave it is not the division of complete ownership, but rather according to what is needed and beneficial, likewise, Al Khumus is shared between those who have a right to it and we derive from the stipulation of its being confined to the five categories [21 that they are included in it. and that they are not excluded from those who have a right to Al Far and that Al Khumus does not bypass them and go to others. This is why the Imams of Islam, such as Malik, Ahmad and others ruled that ArRafidah 131 do not have any right to Al Far. And Allah, Most Glorified has determined that those who are entitled to receive Al Khumus are entitled to receive Al Far and He has specified them out of concern for their situation and in order to show preference to them and because the spoils are only for those who have a right to them, He has stipulated that the Khumus from them is only for those who have a right to it and because Al Fai' is not especially designated for anyone, He has made it for them, for the Muhajiran, the Ansar and those who follow them.
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111
111
Sarah Al-Hashr 59:7 - 9
Narrated by Ahmad, on the authority of Aws Ibn Al-Hadathan, it contains in its Sanad one Muhammad Ibn Muyassar and he is weak, according to Yahya Ibn Ma'een, An-Nasal, Jim 'Adi and others. 121 See Sarah AI Anfal 8:41. Ar Rafidah: The Rejecters, i.e. the Shiites.
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488
489
And it has been authentically reported from him that he returned Abu Jandal 44 to them (i.e. Quraish) and Subai'ah Al-Aslamiyyah
came to Al-Madinah and her husband set out in search of her, then Allah, Most High revealed:
1,1_fra u.3.1i tit* r'r z;I:4#...1 C,1'61 4.;a1 " , 1, f14- , 94: 2. ,)2.:Lu; : 4 3
Regarding the Wisdom Behind not Killing or Imprisoning the Enemies' Messengers and in Repudiating the Treaties of Those With Whom He Had Made Them in Equality, if He Feared That They Would Invalidate Them
It has been authentically reported that he said to the two messengers from Musailamah, when they said: "We say that he is the Messenger of Allah,"
"0 you who believe! When believing women come to you as emigrants, examine them; Allah knows best as to their Faith, then if you ascertain that they are true believers send them not back to the disbelievers..." E l l So he made her swear an oath that nothing had caused her to leave except her desire for Islam and that she had not left because of something which she had done among her people, nor because she was angry with her husband and she swore to that, and so he gave her husband his dowry and he did not return her to him. And Allah, Most High says:
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"Were it not that messengers may not be killed, I would have killed you both." [13 And it has been authentically reported from him that he said to Abu Rafi' 4 when Quraish had sent him to the Prophet and he desired not to return:
throw back (their covenant) to them (so as to be) on equal terms (that there will be no more covenant between you and them). Certainly Allah likes not the treacherous." 121 And the Prophet said: .
14
"If you (0 Muhammad fear treachery from any people
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of
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Masand 4. PI Narrated by Abu Dawild, on the authority of Abu Rafi' S.
DSH (ra "I do not break agreements, nor do I detain messengers, but if you return and still find within yourself that which you feel now, you may return." i 21 E l l Narrated by Abu Davvad and Ahmad, on the authority of Na'eem Ibn
fj,
P .9 9
441 OIS a,
"Whoever has an agreement between him and a people, he should not dissolve it, nor should he change it until it expires." i 31
I l l Sarah Al-Mumtahanah 60:10 121 Sarah Al-Anfal 8:59 13] Narrated by At-Tirmidhi, Abu Dawtd and Ahmad, on the authority of 'Amr Ibn 'Abasah.
490
491
And it has been authentically reported from him that he said: 4:4-,Li C. 14 ca," U.? Li LC; 3 j A4Z31 "Muslims are equal in respect of blood. The humblest and weakest of them is entitled to give protection on behalf of them." [ ' 1 And in another Hadeeth, he said: "The humblest of the Muslims may give protection on their behalf and the farthest of them must return to them (i.e. if an expedition goes out from the main force and obtains booty in a far off place, it is to be shared by them and the main force)." PI These are four cases, in which it is mentioned that they are a united hand (of authority) over others, which means that it is not permitted to appoint the disbelievers to positions of authority. And his words: "The farthest of them must return to them" necessitates that if a military expedition acquires booty through force of arms, the booty is distributed among them and whatever comes to the treasury from AlFai' is for the farthest of them and the humblest of them, even if the cause of its being taken was the humblest of them. He took the Jizyah from the Christian Arabs of Najran and Allah and from the people of DUmah, most of whom were Arabs and he took it from the People of the Scripture in Yemen, they being Jews and he took it from the Magians, but he did not take it from pagan Arabs. Ahmad and Ash-Shafi'i said that it may not be taken except from the People of the Scripture and the Magians. A number of scholars said that it may be taken from all people: The People of the Scripture, according to the Qur'an, the Magians according to the Sunnah and from others following on from that, because the Magians are polytheists who do not have a Scripture and that the only reason he did not take it from the pagan Arabs was that
Narrated by Abu Dawfid, on the authority of 'Abdullah Ibn 'Amr Ibn Al'As 4. [2] This explanation was given by Ibn 'Abdil Barr in 'A/-/stizkar'.
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they had all embraced Islam before the Qurtanic injunction was revealed and they did not accept that the disbelief of the idol worshippers was any worse than that of the Magians; rather, they said, the disbelief of the Magians was worse, because the idol worshippers acknowledged the Oneness of Allah in matters of Lordship (Tawheed Ar- Rubithiyyah) and they only worshipped their idols (according to their claim) in order to bring them closer to Allah and they did not claim that they were creators, nor did they make lawful the marrying of mothers, daughters or sisters, for they were upon the remnants of the Religion of Abraham (Ibraheem *0) and he had Scriptures and a Divine Law, whereas regarding the Magians, it is not known that they adhere to anything of the Laws of the Prophets S. And he wrote to the people of Hajar and the kings, calling upon them to embrace Islam or pay the Jizyah and he did not distinguish between Arabs and non-Arabs. And he ordered Mu'adh 4 to take from every adult male one Deenar or its equivalent in Ma'afiri, which is the clothing of Yemen and 'Umar 4 made it four Deenars; this was because during the time of the Messenger of Allah S, he knew the weakness of the people of Yemen, whereas during the time of 'Umar 4, he knew of the wealth of the people of Ash-Sham. And it has been confirmed from him ST, that he deemed it lawful to make war on Quraish without repudiating the treaty, when their allies committed aggression against his allies, thus betraying them, which Quraish accepted and he considered their compliance with this deed to be tantamount to them having done it themselves.
A A A
492
Provisions for the Hereafter (Abridged) And also in the 'Sunan', it is reported from him 0, that he said:
493
0 4,
,
"There is no marriage without (the consent of) a legal guardian." 111 Also in the 'Sunan', it is reported that he said:
((t
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Regarding Hiss Rulings on Marriage and Matters Relating to it

It has been authentically reported from him e that he rejected the marriage of a matron who had been given in marriage by her father against her will. And in the 'Sunan', it is reported from him e that he allowed a virgin whose father had given her in marriage against her will to choose (whether or not she accepted the marriage). And it has been authentically reported from him 0, that he said: "A virgin should not be married until her permission is sought and her permission is her silence." 111 And he ruled that the orphan girl may be consulted and he said: 3:1L-;11 1;4
:
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adulteress who gives herself in marriage." 121 And he ruled that if a woman is given in marriage by two guardians, she is for the first (suitor)9 1 And he 0 ruled regarding a man who had married a woman without fixing a dowry for her and who did not have sexual intercourse with her before he died, that she should have the same dowry as other women of her status, no less and no more, that she should have a share of his inheritance and that she must observe a waiting period (Tidah ) of four months and ten days.E 41 In 'Sunan At-Tirmidhe , it is reported that he said to a man: -I - (445k.; di,-9j1 151j) .
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"A woman may not give herself in marriage, for it is the
"Do you accept that I should marry you to so-and-so?" He said: "Yes." Then he said to the woman:
41.3.3 1
"Do you accept that I should marry you to so-and-so?"
"There is no orphanhood after puberty." 121 This proves the permissibility of marrying an orphan and it is proven by the Qurin.E 31
Narrated by Ahmad, on the authority of 'Abdullah Ibn 'Amr Narrated by Abu Dawfid, on the authority of Abu Hurairah 4. [3[ Narrated by Al-Bukhari, Muslim, At-Tirmidhi, An-Nasal, Ahmad and Ad-Darimi, on the authority of Abu Hurairah 4.
[11 [2]
She replied: "Yes." So he married them and the man consummated the marriage, but he had not fixed a dowry for her and he had not
Narrated by Al-Bukhari, At-Tirmidhi, Abu Dawild, Ibn Majah, Ahmad and Ad-Darimi. [21 Narrated by Ibn Majah, on the authority of Abu Hurairah [31 Narrated by At-Tirmidhi, An-Nasal, Abu Davvitd, Ahmad and Ad-Darimi, on the authority of Samurah Ibn Jundub 4 141 Narrated by Muslim, At-Tirmidhi, An-Nasal, Abu Davvad and Ahmad.
[11
494
given her anything, so when death approached him, he compensated her with his share of the booty from Khaibar.f i l These rulings imply the permissibility of marrying without naming a dowry, the permissibility of consummating the marriage before naming the dowry, the fixing of a dowry equal to that which other women of similar status receive, if the husband should die, even if he has not consummated the marriage, that she is obliged to observe the waiting period of death, even though he had not consummated the marriage; this was the view taken by Ibn Mastad 46 and the scholars of 'Iraq. These rulings also imply the permissibility of taking the responsibility of giving both parties in marriage and that it is sufficient to say: "I have married so-and-so to so-and-so," restricting oneself to this And he * commanded those who embraced Islam and had more than four wives to choose four of them. And he*` ordered those who embraced Islam and had as wives two sisters to choose one of them. This implies the validity of the marriage of the disbelievers and that he should choose whom he wishes from the among those whom he married before embracing Islam and (if he retained less than four) from others after embracing Islam and that is the opinion of the majority of scholars. At-Tirmidhi has reported in a Hadeeth which he declared to be Hasan, that the Prophet * said: - 'a ((:)-,t.i' 4i 4:-.4 1 9; -4;.-1 Cii; 11 1 D "If a slave marries without the permission of his masters, he is an adulterer." E2
THE EMU)
And Allah knows better and is Wiser, and all praise and thanks be to Allah, the Lord of the worlds.
[1] Narrated by Abu Dawild, on the authority of 'Uqbah Ibn 'Amir PI Narrated by At-Tirmidhi, Abu Dawild, Ahmad and Ad-Darimi, on the authority of Jabir Ibn 'Abdillah 4tt.

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Contents

Allah Has Accorded to Himself Goodness

90 93 104 107 113

Guidance in the Fear Prayer (Salah Al-

Provisions for the Hereafter (Abridged)

116 125 128

Regarding His A Guidance With Respect to Prisoners of War 319

Provisions for the Hereafter (Abridged)

V 7 ovisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged) 15

4 j.: 1;* 1:ACCA 3.2 3..r. 4-6 ;itil

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

Allah Has Accorded to Himself Goodness

"Salamun 'Alaikum (peace be upon you)! You have done well, so

Siirah An-Naha 16:32

Siirah Az-Zumar 39:73 E51 Singh An-Na r 24:26

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

Regarding the Obligation to Know the Guidance of the Messenger SI

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

..4.:1 6 111 ,:tii.L;J

41 441; .41 :4:A Jaax9 4u iiCA.CL,

Mudd: A measure of twothird of a kilogram (approx.)

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

Regarding Hiss Guidance in Prayer

Narrated by Al-Bukhari and Muslim on the authority of 'Ammar Ibn Yasir 4.

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

46 Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

. 3 42,1 *:(q..;1 cool, ;1.441:04: .2..;J 4.4:1111

"Allaumma Antas-Salamu Wa Minkas-Salamu Tabarakta Ya DhalJalali Wal-Ikram"

"None has the right to be worshipped except Allah, Alone,

Narrated by Muslim and Abu Dawild.

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

However its Sanad has a number of weaknesses, according to scholars of

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged)

Regarding His 0 Guidance in Qiyam Al-Lail (The Night Prayer)

He never abandoned the night prayer neither when he was at home,

'41 all '*) ;

The One Whose Aid is sought.

Provisions for the Hereafter (Abridged)

Provisions for the Hereafter (Abridged) 57

.1;.1 l lrl L.,41

"Al-Haindu Lillahil-Ladhee Ahyana Ba'da Ma Amatana Wa IlaihinNusar"

40L6V1; ,;-,;:103 T 4V- -SJ

Provisions for the Hereafter (Abridged)