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16- BOOK OF DIYAT (BLOOD MONEY -23 topics)
TOPIC 1-How many camels are given in diyat
(1391)-Khashf ibn MALIK (RA) reported that he heard Sayyidina Ibn Mas’ud (RA) say that in a case of killing by mistake. Allah’s Messenger had passed judgement that blood-money should be paid thus, twenty she-camels and twenty he-camels in their second year, twenty she-camels in their third year, twenty she-camels in their fifth year and twenty she-camels in their fourth year. [Abu Dawud 4545, Nasai 4816, Ibn e Majah 2531]
(1392)-Amr ibn Shu’ayb (RA) reported from his father on the authority of his grandfather that the Prophet (PBUH) said, “If anyone slays a Believer wilfully then he should be handed over to the heirs of the slain. If they wish, they may kill him or if they wish, take bloodmoney from him. Blood-money is thirty she-camels in their fourth year, thirty she-camels in their fifth year and forty pregnant camels and that which the heirs have decided. This (diyat) is severe for the aaqilah. [Abu Dawud 4506, Ibn e Majah 2626, Ahmed 6729]
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From here we have the booklet of DIYAT that is the money which a person that has killed someone by mistake pays to the heirs of the person killed. A person who has killed someone willfully might also pay DIYAT to save his life if the affected side agrees to it. The narrations presented here deal with the person who has killed someone by mistake and with the person who has killed someone willfully respectively. Both the responsible ones need to pay most valuable amounts to heirs and as the things of high value were camels then, DIYAT was asked to be paid by that in accordance to the narration; it might be paid in cash amount as narrated ahead. In both cases, the responsible persons have to give 100 camels though their ages differ as that affects their value. The first type of DIYAT is called KHAMSAN (by five; as each type of camel is the fifth part of the total of 100) and the second one is called MUGHALLAZA (severe, heavy). AAQILAH were the male relatives of the responsible person or his tribe as at that times, all people belonging to a particuar tribe used to be very near to each other (sometimes even by relations), who had to assist in the payment of DIYAT to save the responsible one from among them.
TOPIC 2-How much is diyat in dirhams
(1393)-Sayyidina lbn Abbas (RA) reported that the Prophet (PBUH) fixed diyat at twelve thousand dirhams. [Abu Dawud 4546, Nasai 4817, Ibn e Majah 2629]
(1394)-A hadith like Hadith No. 1393 is reported by Sa’eed ibn Abdur Rahman Makhzumi from Sufyan ibn Uyaynah, from Amr ibn Dinar, from Ikramah, from Allah’s Messenger (PBUH) but it does not mention Sayyidina Ibn Abbas. [Abu Dawud 4546]
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Ahadith here tell that if DIYAT is paid in cash amount then it would be paid as twelve thousand Dirhams that was the currency in use at that time. Note that there was not any substitute for actual money as we use paper money or coins today as representative of money but actual gold (DINAR) or actual silver (DIRHAM) was used then as valuable money accepted all over the known world. There are narrations that tell us that even ten thousand Dirhams would suffice as DIYAT and ULAMA have stated that this was due to the fact that two types of Dirhams were in use then; one heavier than the other. Ten thousand of the heavier Dirham was fine as DIYAT while the lesser one had to be twelve thousand in total; DIYAT for the unintentional murder in the terms of today comes to 30630 grams of Silver (as that is equivalent to the amount of ten thousand Dirhams) by the Market Value; even at the acceptance of DIYAT at the intentional murder, it is better not to take any more than this mentioned amount for DIYAT in Silver by the Market Price.
TOPIC 3-Diyat against wounds that reveal bones
(1395)-Amr ibn Shuayb reported from his father on the authority of his grandfather that the Prophet (PBUH) said, “The diyat for a wound that lays bare a bone is five camels; five camels.” [Abu Dawud 4566]
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TOPIC 4-The diyat for fingers
(1396)-Sayidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “The diyat of the fingers and toes is equal. It is ten camels for every finger (or toe).” [Abu Dawud 4561]
(1397)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “This and this are equal; meaning the little finger and the thumb.” [Bukhari 6895]
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DIYAT for causing a severe wound that shows some part of the bone is reported as five camels (that is the twentieth part of the DIYAT of killing someone by mistake so in amount it comes to 10000 divided by 20; that equals 500 Dirhams of that time) while DIYAT for cutting the finger (of a hand or a feet) of a person is ten camels for each of them (or 1000 dirhams alternately). DIYAT for all such parts are equal and even a tooth would be compensated by ten camels according to the ruling in consideration of this Hadith.
TOPIC 5-About forgiving
(1398)-Abu Safar narrated that a man of Quraysh broke a tooth of an Ansari. He complained to Mu’aviah saying, “O Amir ul-Mu’mineen, he has broken my tooth.” Mu’aviah said, “We will soon make you pleased.” That other man pleaded with him till he agreed and said to him, “That is between you and your companion.” Sayyidina Abu Darda (RA) was sitting there. He said that he had heard Allah’s Messenger (PBUH) say, “If anyone suffers a bodily injury and forgives it, Allah will raise him a degree and remove a sin from him.” The Ansar asked, “Did you hear that from Allah’s Messenger (PBUH).” He said, “Yes; my two ears heard it and my heart retained it.” He said, “Then I pardon him for that.” Mu’aviah said, “There’s no wrong now, but I will not deprive you.” So, he commanded some wealth to be given to him. [Ibn e Majah 2693, Ahmed 6899]
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The Hadith tells that the man from Ansar was not ready to take DIYAT for the tooth that was broken by the man from the tribe of Quraish and note that MU’AVIAH himself belonged to the tribe of Quraish. The man from Ansar asked for QISAS only that is tooth for tooth and pressed this matter so much that MU’AVIAH complied and left the matter to be settled between them (that means he agreed that the Ansar takes the QISAS). Now ABU-DARDA (RA) who witnessed this all, told this Hadith about forgiveness that impressed Ansar positively and he forgave the man from Quraish responsible for his trouble and did not even ask for DIYAT. However, MU’AVIAH did give him some amount denoting that he is not in favor of the man from Quraish, his own tribe, in this matter in any way.
TOPIC 6-When the head is crushed with stone
(1399)-Sayyidina Anas (RA) reported that a girl went out (of her house). She had silver jewellery on her. A Jew caught hold of her and smashed her head (with a stone) and took away whatever she had of jewellery. She had some life in her and was taken to the Prophet (PBUH) who asked her, “Who has killed you? Was it so-and-so?” She gestured with her head, “No!” He asked, “So-and-so?” till when he named the Jew and she gestured, “Yes!” with her nod. Thus, he was arrested and he confessed (to his crime). The Prophet (PBUH) commanded that his head should be crushed between two stones. [Bukhari 2413, Muslim 1672]
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This Hadith narrated here tells about QISAS and life was taken for life as is clear. But there are few points that our study would address here. First is that even if the murderer uses something that is not generally taken as the murder-weapon, he would still be charged with murder due to his intention for that and all four IMAMS agree on this point. Second is that a non-Muslim would be given the capital punishment for killing a Muslim even if that criminal is DHIMMI (living in the Muslim’s Society by an agreement of peace) and even if the victim is female. Third is that the murderer might be killed in the same manner in which he killed the victim yet please note that this is not necessary and the Hadith here does not provide the general rule. Fourth is that when the victim is capable to give the name of his/her murderer even by gesture before death, that word needs attention and the person named would answer about that. If he does confess to the crime, he would formally be charged with murder.
TOPIC 7-About severe chastisement on killing a Believer
(1400)-Sayyidina Abdullah ibn Amr reported that the Prophet (PBUH) said, “The end of the world is lesser in the sight of Allah than murder of a Muslim man.” [Nasai 3998]
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TOPIC 8-Judgement on bloodshed
(1401)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “The first thing about which judgement will be given (on the Day of Resurrection) between people will be shedding of blood.” [Muslim 1678]
(1402)-Abu Kurayb transmitted it from Waki, from A’mash, from Abu Wa’il from Abdullah that Allah’s Messenger (PBUH) said, “The first thing that will be judged between creatures will be bloodshed.”
(1403)-Yazid Raqashi reported that Abul Hakam Bajali said that he heard Sayyidina Abu Sa’eed Khudri (RA) and Abu Hurayrah (RA) recall that Allah’s Messenger (PBUH) said, “If the inhabitants of the heaven and the earthlings join together in killing a Believer, Allah would cast them in the Fire.”
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Note the severity of punishment indicated in the narration 1400 and in 1403 about killing a righteous Muslim person. It is told in Surah MA’EDAH that “For this reason did We prescribe to the children of Israel that whoever slays a soul, unless it be (the verdict) for manslaughter or for mischief in the land, it is as though he slew all men; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our apostles came to them with clear arguments, but even after that many of them certainly act extravagantly in the land” (5:32). Ahadith at topic-8 tell that the first of things that would be judged at the Judgment Day would be issues related to murder. In some narrations we read that SALAH would be judged there first; note that SALAH is the first matter at observation yet the decisions that would come first at fore there, would relate to murder, even if they are observed late and Allah knows better.
TOPIC 9-Who kills his son, will Qisas be taken from him or not
(1404)-Sayyidina Suraqah ibn MALIK (RA) reported that he was present when Allah’s Messenger (PBUH) made a son pay retaliation for killing his father, but he did not ask a father to pay retaliation for the murder of his son.
(1405)-Sayyidina Umar ibn Khattab (RA), said that he heard Allah’s Messenger (PBUH) say, “The father will not be killed for slaying his son.” [Ibn e Majah 2662, Ahmed 346]
(1406)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “The prescribed punishments are not carried out in mosques and the father is not killed for (the slaying of) his son.”
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TOPIC 10-Muslim’s blood is not lawful except for 3 reasons
(1407)-Sayyidina Abdullah ibn Mas’ud (RA) reported that Allah’s Messenger (PBUH) said, “The blood of a Muslim person who bears witness that there is no god but Allah and that I am Allah’s Messenger, is not lawful (to shed) except for one of three reasons, (i) a married man commits fornication, (ii) life for a life, and (iii) who abandons his religion and separates from his community.” [Ahmed 3621, Bukhari 6878, Muslim 1676]
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Due to Ahadith at topic-9 here, the ruling is that the father would not be killed if he kills his offspring for some reason yet if the son kills his father, he would have to pay by his life in return. H-1407 is complementary to H-2165 that comes at the beginning of the booklet of FITAN (trials); generally a person who kills an innocent person is liable to the capital punishment; generally a person who abandons the Islamic Faith converting to some other belief is also liable to it; generally a person who commits adultery and he is married is also liable to it. Note that the attitude towards MURTAD (converter to some other belief leaving Islam) depends on the attitude he has towards Islam; those who not only convert away from Islam but feel that now they must insult its teachings too to prove their-selves on the right and do not refrain even from insulting the Prophet Muhammad (PBUH) and other Prophets of Allah (Salam on all of them) with the intention to put their negative impression onto the Islamic Environment, they would be arrested by the Islamic State and would be given the option to reverse their decision of abandoning Islam. These evil persons often find appreciation & even protection from those who talk about tolerance yet these appreciating fools do not even understand what tolerance truly is as they consider that the Muslim person should tolerate his grave insult with total patience; how do we Muslims present our viewpoint to such fools? If the Islamic state gets control over such MURTAD who is abusive to Islam and wants his negative impression to take grounds in an active way in the Islamic Environment, he would be given an option to reverse his decision of abandoning Islam and even if he does that reluctantly or even just says it by tongue, he would be left alone on his own. If he does not comply to this and remains a convert away from Islam and with that, clearly gives the indication that he has no intention to refrain from insulting Islam manifestly then there is no option but to deal with him in total accordance with the Hadith as this clearly is the MURTAD that is addressed in the Hadith; the words “and separates from his community” explain the words “who abondons his religion” that means who challenges Islam actively after getting out of its fold. So due to the difference among both MURTAD (one who is active in the insult of Islam and the other that keeps his evil to himself with passive attitude even if that condition takes place unwillingly), the MURTAD with the passive attitude would be ignored and left on his own; Al-Hamdu Lillah. As for the person who is married and then commits adultery while there is no hindrance for him to satisfy his sexual need from the spouse, Islam asks to punish such person by RAJM (though there is much detail that relates to it especially at these current times); we would study it soon insha Allah at the note that is written at the Ahadith-1436, 1437, 1438, 1439, 1440.
TOPIC 11-About one who kills a Mu’ahadah
(1408)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “Beware! He, who kills a mu’ahadah who is in Allah’s protection and His Messenger’s (PBUH) protection, has violated Allah’s protection. He will not experience the fragrance of Paradise, though its fragrance can be sensed at a distance of seventy years’ journey.” [Ibn e Majah 2687]
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TOPIC 12-No Caption
(1409)-Sayyidina Ibn Abbas (RA) reported from the Prophet (PBUH) that he secured for two men of Banu Aamir blood money from the Muslims, for they had a covenant from him (and were killed by the Muslims).
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Just as there is DIYAT if a Muslim person kills a Muslim person by mistake, there is the same DIYAT if a Muslim kills a DHIMMI person (the non-Muslim person who lives in Muslims with an agreement or an understanding that his belief and his property and his rights of travel and activity that does not affect the Islamic Values would be protected); some have advised for half amount in DIYAT if someone kills a DHIMMI by mistake yet that is not the general stance. The narration at 1409 is weakly narrated and if taken as the words imply, they mean that some Muslims had killed the two men of Banu Aamir by mistake because they took them as disbelievers at war (HARABI i.e. warriors against Islam) and did not know that they had an agreement with Muslims.
TOPIC 13-The guardian of the slain has authority to pardon
(1410)-Sayyidina Abu Hurayrah (RA) reported that when Allah gave victory to His Messenger (PBUH) over Makkah, he stood among the people, praised Allah and glorified Him, and said thereafter, ‘If someone’s man is killed then he has a choice of two things either to pardon or to kill (the murderer).” [Bukhari 2434, Muslim 13551
(1411)-Sayyidina Abu Shurayh Ka’bi (RA) reported that Allah’s Messenger (PBUH) said, ‘Indeed, Allah has made Makkah sacred. The people have not made it so. He who believes in Allah and the Last Day must not shed blood here, nor uproot a tree. If anyone cites (my conquest of Makkah) as a leave saying that it was made lawful for Allah’s Messenger (PBUH), then Allah made it lawful for me and He did not make it lawful for the people and it was made lawful for me only for a part of the day. Thereafter, it is forbidden till the Day of Resurrection. Then, you, O company of Khuza’ah killed this man of Hudhayl. I am his Aaqil (that is, I will pay his blood wit). If, after today, anyone’s man is killed then his people have the choice of two things, either to kill or take bloodwit.” [Bukhari 1832, Muslim 1354]
(1412)-Sayyidina Abu Huraryrah (RA) reported that a man killed someone in the era of Allah’s Messenger (PBUH). He was handed over to the guardian of the slain man. The murderer pleaded, “O Messenger of Allah (PBUH), by Allah! I had no intention to kill him.” Allah’s Messenger (PBUH) said, “Know that if he is true and you kill him (in retaliation) then you will go to the Fire.” So, he forgave him. His hands were bound at the back with laces and he came out pulling at them. So, he came to be called “dhun-nis’ah (one with laces)”. [AD 4498, Nasai 4736, AD 2690]
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When someone kills a person intentionally, his heirs are allowed to either take QISAS (life against life) or either to pardon the killer by taking DIYAT or without that. Note that the state does assist yet does not become a side in this case unless the killer is the challenger against the state too; the matter should be settled by the killer and the heirs of the killed person between their-selves though under the observation of the state. The Prophet (PBUH) wanted to emphasize the point that no-one must even think of attacking Makkah, the place that has the Holy KA’BAH, and no-one must cite the conquest of Makkah by the Prophet (PBUH) as the permission for it. It is ironical that even with such clear guidance, Makkah was invaded by the forces of Hajjaj ibn Yousuf (may Allah put His curse on him) and it was invaded at times even after that. Note that the Prophet (PBUH) even paid DIYAT to the tribe of HUDHAYL for the man killed by the tribe of KHUZA’AH (from his own resources) just to end grudges if any, so that Muslims could live in peace with each other. Note also that if there is any doubt that the man accused of killing someone has not done it on purpose especially when he does not cofess to the intentional killing whilst he does seem to be truthful by his character, it is better for heirs of the killed person not to take QISAS but settle for DIYAT.
TOPIC 14-About disallowance of Muthlah
(1413)-Sulayman ibn Buraydah reported on the authority of his father who said that when Allah’s Messenger (PBUH) sent anyone as Amir over an army, he instructed him, about himself to fear Allah, and about the Muslims with him to consider their welfare. He would (also) say, “Go ahead in Jihad in the name of Allah and in the path of Allah. Fight those who disbelieve in Allah. Wage Jihad. And do not be unfaithful about the booty, do not be unfaithful to your promise, do not mutilate and do not kill children.” And there is a narrative in the hadith. [Muslim 1731, Abu Dawud 2612]
(1414)-Sayyidina Shaddad ibn Aws reported that the Prophet (PBUH) said, “Indeed Allah has decreed kindness over every thing. So, even when you have to kill, do it in good way. And when you slaughter, show kindness to the animal; let every one of you sharpen his knife that he may give little pain to his animal.” [Muslim 1955]
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Although the army would fight the enemy that cares but little about the lives of Muslims yet they need to remember that the Prophet (PBUH) was particular about the safety of women and children even of enemy and even about the safety of those men that were among them yet they kept away from challenging the Muslims. He used to instruct the AMIR (commander in chief) to take care not to kill the weak ones even if he gets hold of them and to take care that he does not violate the trust on him about the booty gained by the war. Due to caring about the weak, he used to instruct not to perform MUTHLAH (this means mutilation of corpses of the enemy) as then the enemy is unable to answer so it shows some psychological aberration that is not appreciated by Islam. Even the animals that are to be eaten must be slaughtered with the name of Allah with highly refined and sharp knife so that they feel no pain or very little of it. In other words, when some one becomes weaker against the strength Muslims have, they need to care for those weaker ones without imposing any troubles to them by their strength.
TOPIC 15-About bloodwit for causing miscarriage
(1415)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) gave his verdict that the woman who caused miscarriage should give a slave, male or female. So, he against whom he had passed the judgement complained, “Are we to pay bloodwit for one who neither drank nor ate nor cried? The blood of such is useless.” The Prophet (PBUH) said, “He speaks like a poet. Yes. There is slave, male or female as Diyat.” [Bukhari 5759, M 1681]
(1416)-Sayyidina Mughirah ibn Shu’bah narrated that two women quarreled with one another. One of them struck the other with a stone or the pole of a tent. This caused her miscarriage. So Allah’s Messenger (PBUH) gave judgement about the fetus that a slave male or female, should be given. He made this obligatory on the relatives of the killer woman. [M 1682, AD 4568]
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Both Ahadith at this topic relate to an event in which a woman caused the miscarriage of the fetus of another woman by hitting her hard with something. These both women were the wives of one single husband and they both were not at good terms with each other. The grudge intensified as one of them got pregnant with his child and becoming unable to bear the fury against her, the other woman hit her so hard that she had a miscarriage. According to the ruling, her AAQILAH (her tribe or those that were related to her closely) had to pay for DIYAT to the affected woman; this DIYAT was to provide a slave and one of them did not like this verdict showing his dislike with eloquence in speech. The Prophet (PBUH) pointed out his eloquence yet told him clearly that all must observe the ruling; however, when eloquence in speech is for the better presentation of Islam then it certainly is commendable; note that Islam does not appreciate lawyers and the reason is that they generally search for loop-holes in the law without caring truly for the justice; Islam asks the affected persons to put matters at fore as they are without any form of complexity; Al-Hamdu Lillah.
TOPIC 16-A Muslim may not be executed for an infidel
(1417)-Sha’bi reported on the authority of Abu Juhayfah that he asked Sayyidina Ali “O Commander of the Faithful! Do you have anything written down that is not in the Quran?” He said, “By Him Who split the seed and created the soul, I am not aware of anything that is not in the Quran. However, we are given the understanding of the Qur’an that Allah grants to any human being. Some things are written down with us.” He asked what they were and Ali (RA) said, “DIYAT, release of captives and that a Muslim must not be killed for a disbeliever.” [Nasai 4758, Ibn e Majah 2658]
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TOPIC 17-About Diyat of an infidel
(1418)-Amr ibn Shuayb reported from his father from his grandfather that Allah’s Messenger (PBUH) said, ‘A Muslim may not be killed for an infidel’. It is also reported through the same sanad (i.e. chain of narration) that the Diyat of a disbeliever is half that of a Believer. [Nasai 4821, Ahmed 6702]
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Three of IMAMS except ABU-HANIFA ask not to kill the Muslim responsible for killing an Infidel. Note that there had arisen a sect who in the name of the respect of ALI (RA) was spreading things about him that were against Islam (and that sect was much responsible to create differences between Muslims at the time) so ABU JUHAYFAH had asked Ali about that; ALI himself considered them a nuisance and we know by history that he killed many of them due to this kind of talk. ALI clarified that his knowledge is what the Holy Book Quran teaches and whatever is taught (by Ahadith and TAFSIR i.e. the commentary on the Holy Book) about it; his written notes are about DIYAT and related matters and it is not related to any such guidance of the Prophet PBUH that he would become the first Caliph after him. Note that Islam is simple; and simple is the best; with no complications in theory and practice so to say about someone of caliber in Muslims that he was much more than how he manifested himself does not go well with the Islamic Teachings. Note that ABU-HURAIRAH had said words once that meant that he knew two types of knowledge and the one he must disclose while the other he must not; though he is the narrator of many Ahadith and among the SAHABA yet even with his respect, this speech was never appreciated in general; it is always better for the Muslim person to remain as student rather than to take himself as teacher of high status worthy of high appreciation.
TOPIC 18-One who slays his slave
(1419)-Sayyidina Samurah (RA) reported that Allah’s Messenger (PBUH) said, “If anyone kills his slave then we will execute him (in retaliation) and if anyone maims his slave then we will maim him.” [Abu Dawud 4515, Nasai 4751, Ibn e Majah 2663, Ahmed 20152]
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TOPIC 19-Wife will inherit from her husband’s bloodwit
(1420)-Sayyidina Sa’eed ibn Musayyib (RA) reported that Sayyidina Umar (RA) used to say that diyat (blood-money) is payable by Aaqilah (tribe or the people nearest to murderer in relation) and a woman has no share in it (inheritance from diyat) till Sayyidina Dahhak ibn Sufyan Kilabi told him that Allah’s Messenger (PBUH) had written to him, “Give share of inheritance to the wife of Ashyam Dababi from his diyat.” [Abu Dawud 2927, Ibn e Majah 2642, Ahmed 15736]
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The narration at 1419 is taken to mean that the slave must have been freed at the time he was killed by his previous master; however, the matter has become obsolete as slavery now is not an issue; Al-Hamdu Lillah. The inheritors of the murdered person do get their due share in DIYAT received and as such, the wife also is entitled to it as narrated by DAHHAK here.
TOPIC 20-About Qisas
(1421)-Sayyidina lmran ibn Husayn narrated that a man bit another’s hand. He pulled his hand away and two of the biter’s teeth came off. They went to the Prophet (PBUH) and he said, “One of you bites his brother as a camel bites. There is no diyat for you.” The verse was revealed after that, --- and for wounds a like retaliation --- (5 ,45). [Bukhari 6892, Muslim 1673]
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TOPIC 21-About arresting an accused
(1422)-Bahz ibn Hakim reported from his father on the authority of his grand father that the Prophet (PBUH) imprisoned a man on an accusation. Afterwards, he let him go. [AD 3630, N 4891]
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TOPIC 22-One who is slain over his property is a martyr
(1423)-Sa’eed ibn Zayd ibn Amr ibn Nufayl narrated that the Prophet (PBUH) said. “If anyone is killed in defence of his property then he is a martyr. And he who usurps (another’s) land will be garlanded with seven earths on the day of resurrection.” [Ah 1628, Bukhari 2452, AD 4772, M 1610, Ibn e Majah 2580]
(1424)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “If anyone intends to snatch another’s property unjustly and fights in defence and is killed then he is a Shahid (martyr).” [AD 4771, Nasai 4100, Ahmed 6533]
(1425)-Abdullah ibn Amr narrated that the Prophet (PBUH) said “If anyone intends to snatch another’s property unjustly, and he fights in defence and is killed then he is a martyr.” [AD 4771]
(1426)-Sayyidina Sa’eed ibn Zayd (RA) reported that Allah’s Messenger (PBUH) said, “He who is killed in defence of his property is a martyr. He who is killed in self-defence is a martyr. He who is killed in defence of his religion is a martyr. And, he who is killed in defence of his family is a martyr.” [Abu Dawud 4772, Nasai 4102, Ibn e Majah 2580, Ahmed 1652]
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There is a rule to observe in QISAS and DIYAT that in the self-defense, it does not occur against the loss of life or the loss of any part of the body of the other person; however, the other person might claim against him if he has afflicted wounds onto him more than necessary. In the case cited here at the narration 1421, the first man has acted in self defense and has not afflicted wounds to the afflicted person more than necessary except for the loss of his teeth that inevitably broke due to the resistance on the part of the first man, so there could be no claim of DIYAT or QISAS against him. Ahadith on topic-22 here tell that those who usurp others’ property would pay highly at AKHIRAT and the torment for this wrong is the unbearable burden that would break the neck without killing the person putting him into the greatest agony for sure. The person who fights against the challenge to his honor, his property and his life and loses his life in the process would have the good return just as of SHAHEED; Al-Hamdu Lillah. As for H-1422, it tells us that a man was arrested for some time for some valid reason on the command of the Prophet (PBUH); though the matter of the narration is brief yet it tells us some important points to note. First it tells us that generally to arrest any person is not suitable in the Islamic Society; second it tells us that even if any person is arrested as an exception, he is not to be kept in custody for much time; third it tells us that the court would see into the matter against the accused person immediately and if it does not pursue the case in due time, he must be released as all persons are taken as “not guilty unless proven”. It is very sad that even the human-rights activists keep quiet on verdicts of confinement of many years given to the accused persons and only provide some facilities to inmates; this silence on the matter seems submission to the wrong generally. Also note that women are not to be arrested for any reason whatsoever and even their interrogation might last only for some hours of the day in presence of some of their relatives at residence; please read my writing that is at the net by the name of “The Islamic Guidelines” for detail about the dealing to the current issues; Al-Hamdu Lillah; and Allah knows better.
TOPIC 23-About Qasamah
(1427)-Rafi’ ibn Khadij and Sahl ibn Abu Hathmah narrated that Abdullah ibn Sahl ibn Zayd and Muhayyisah ibn Mas’ud ibn Zayd (they were first cousins) went out. At Khaybar, they separated from one another. Later Muhayyisah found Abdullah ibn Sahl slain. So, he buried him and went to Allah’s Messenger (PBUH) and Huwayyisah ibn Mas’ud (his brother) and Abdur-Rahman ibn Sahl (brother of Abdullah ibn Sahl) accompained him. Abdur-Rahman was the youngest and he began to speak before his companions did. Allah’s Messenger (PBUH) said to him, “Respect the elder.” So, he kept quiet and his companions spoke. Later, he joined them in the conversation. They mentioned to Allah’s Messenger (PBUH) about the murder of Abdullah ibn Sahl. So he said to them, “Will you take fifty oaths naming the murderer that you may be entitled to take bloodmoney or revenge for your companion (or, he said, your slain man)?” They submitted, “How can we swear when we have not witnessed”? He said, “The Jews will exonerate themselves by swearing fifty times.” They said, “How do we accept the oaths of disbelieving people”? When he saw that, Allah’s Messenger (PBUH) paid his bloodwit. [Bukhari 2702, Muslim 1669, AD 4520, N 4712, Ibn e Majah 2677, Ah 16097]
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QASAMAH needs some explanation and interestingly, there is difference in its meaning and its application among the learned men in FIQH (Islamic Jurisprudence). In brief, it actually denotes taking oath by persons of repute when someone is found murdered in their specific vicinity (it must not be a common passage or a common area) and nobody has witnessed the killing; also there is no circumstantial evidence to indicate the responsible persons therein. The condition for QASAMAH is that the heirs to the murdered person clearly point out in definite terms that he is killed by one of the inhabitants there. When the condition is fulfilled, the judge at the Islamic court would rule that fifty persons of repute of that vicinity take oath saying, “By the name of Allah, we swear that we did not kill him and we do not even know who killed him”. However, if these men do not comply to saying this statement they would be kept in custody until they do say it (but not for more than few months) or indicate the murderer or the murderer comes at fore by efforts of the state. With the statement of QASAMAH, there would be no QISAS yet each house at the vicinity would pay his share of DIYAT to end up the matter. However, if the heirs indicate under oath some specific person at the vicinity as the murderer and their indication also has some positive indication of circumstances too (that is named as LAUTH) against him, he would be held responsible; note that if the charge is proven, he would pay DIYAT only and not QISAS; and Allah knows better.
17-BOOK OF HUDUD (Prescribed Punishments - 30 topics)
TOPIC 1-Those on whom hadd is not wajib
(1428)-Sayyidina Ali reported that Allah’s Messenger (PBUH) said, “The pen is raised concerning three, one who is asleep till he awakes, a child till he attains puberty and an insane person till he regains senses.” (This means that they are not bound by the commands of Shari’ah). [Abu Dawud 4402, Ahmed 1327]
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From here commences the book of HUDUD that comprises of Ahadith that are related to the five specific major sins that are other than killing or wounding someone (for which we have studied Ahadith at the previous booklet that was about QISAS & DIYAT). The five high sins (crimes) together are named as HUDUD and the three among them are adultery, abusing someone unjustly of adultery, drinking of wine and the two others are brutal dacoity and theft. Besides QISAS & DIYAT and HUDUD, the third type of crimes are called TA’ZIR and those are due to the laws of the land that the Islamic state enforces in the society for the sake of peace and order there. Hadith at the topic tells us that there would be no punishment due to such persons who commit some wrong while they are asleep or while they have not reached puberty or while they are unaware of the surroundings being insane; all the three are unaware of the right and the wrong and their acts are involuntary so they would not be held responsible for any wrong if committed by them giving them the benefit of their humble status.
TOPIC 2-Fend off the prescribed punishments
(1429)-Sayyidina Ayesha reported that Allah’s Messenger (PBUH) said “Avert as far as possible, infliction of prescribed punishment on Muslims. And if there is any way out then let them go, for it is better for an imam to err while forgiving than to err while giving a punishment.”
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TOPIC 3-About concealing defects of a Muslim
(1430)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said “If anyone relieves a Muslims hardship in this world then Allah will remove from him a hardship of the hereafter. And if anyone conceals a Muslims fault then Allah will conceal (his fault) in the world and the hereafter. And Allah goes on helping the slave as long as the slave helps his brother.” [Muslim 2699, Abu Dawud 4946, Ahmed 7431]
(1431)-Saalim reported from his father that Allah’s Messenger (PBUH) said “A Muslim is a Muslim’s brother. He does not oppress him and he does not let him perish. And if anyone attends to the need of his brother then Allah attends to his need. And if anyone relieves from a Muslim a hardship then Allah removes from him one of his hardships on the day of Resurrection. And if anyone veils a Muslim (his faults) then Allah will veil him on the day of Resurrection (his faults).” [Bukhari 2442, Ahmed 5650]
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It is highly praiseworthy that Muslim persons care about each other and conceal their faults to become public; they tell each other the right attitude to take in matters at hand in private. H-1429 tells us that Muslims must see ways that punishments of HUDUD take place lesser in the Society; the living manner there makes the crimes of HUDUD extremely difficult to commit and awareness there prevails commonly about the evil of these most bad sins (crimes). Note that these crimes of HUDUD ask for specific punishments if proven but where the quality of witnesses is low or their quantity is not according to the requirement of the case, the judge might change the case of HUDUD to the case of TA’ZIR; there is a narration by IBNE-ABBAS RA not recorded here that tells us that the Prophet PBUH pardoned a person who had drunk wine (probably as an isolated incident); the same attitude towards the person who has committed theft as an isolated incident is better as the delicate point to note is that the Holy Book Quran actually tells the punishment of amputation of the hand to be given to the burglar and technically, this punishment is not for burglary (so he must have some professional touch in this respect; also see the note at H-1435 for the conditions that make something a theft). However, in adultery, in QAZF (accusing someone wrongly of adultery) and Dacoity & Mutiny, it is not fasible to note whether the incident is an isolated incident or not and the punishment would remain the same for commitment of these, once or more. The specific punishments of HUDUD include the cutting-off of the hand, lashes (corporal punishment) and the capital punishment too that certainly are severe yet they are perfectly in accordance with the severe crimes that ask for them; once the the Islamic Environment takes its form, Muslims must implement them yet where the environment needs the clarification and also the practical application of Islamic Values, it is much better to enhance the awareness to all right attitudes there before the implementation of HUDUD; it certainly needs much commitment to Islam so that no injustice takes place by the worthy application of the judicial system of Islam; Al-Hamdu Lillah.
TOPIC 4-About prompting in regard to prescribed punishment
(1432)-Sayyidina Ibn Abbas reported that Prophet asked Ma’iz ibn Malik (RA) “Is what I have heard about you true?” He asked, “What is it that has reached you about me?” He said, “I have heard that you have committed adultery with a girl of such-and such tribe.” He said “Yes” and testified four times. So, he ordered to stone him to death; this verdict is called RAJM. [Muslim 16931]
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TOPIC 5-If the confessor retracts from his confession
(1433)-Sayyidina Abn Hurayrah (RA) reported that Ma’iz Aslami (RA) came to Allah’s Messenger (PBUH) and said that he had committed adultery. But he turned his face away from him. He came from the other side and said, “I have committed adultery.” He again turned his face away from him. But he came to other side and said, ‘Messenger of Allah (PBUH), I have committed adultery’. The fourth time, he gave on order and he was taken to Harrah where he was stoned. When he found the stones striking him, he fled till he came to a man who had a camel’s jawbone in his hand. He struck him with it and the people (also) hit him till he died. They mentioned that to Allah’s Messenger (PBUH) saying, “He fled as he felt the stones on him and the touch of death.” Allah’s Messenger (PBUH) said, “Why did you not spare him?” [Ibn e Majah 2554, Bukhari 6815, Ahmed 14469, M 1691]
(1434)-Sayyidina Jabir (RA), narrated about a man who came to the Prophet (PBUH) from the tribe Aslam. He confessed having committed adultery. The Prophet (PBUH) turned away from him. He again made a confession, but the Prophet (PBUH) turned away from him till the man had testified against himself four times. The Prophet (PBUH) said, “Are you afflicted with madness?” He said, “No”. He asked, “Are you married?” He answered, “Yes”. So, the Prophet gave an order (about him) and as he was being stoned at the place of eid prayers and as the stones struck him, he fled. The people caught hold of him and stoned him to death. The Prophet (PBUH) spoke a good word about him, but did not offer his (funeral) Salah. [Bukhari 5270, Muslim 1691]
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The incident about MA’IZ ibn MALIK ASLAMI (RA) is one of those few incidents that took place in the times of the Prophet (PBUH) in which he ordered RAJM (stoning to death); this punishment is specific to that person who is married with no hindrance in getting sexual satisfaction by his/her spouse and yet commits adultery. The other incidents include the incident of a woman that is named as GHAMIDIYAH; and the incident about a young man who worked for someone and got involved in adultery with that person’s wife who was stoned to death; and the incident of one of slave-women; and the incident of Yahudi (Jew) man and Yahudi woman (not man & wife though both were married) who got involved in adultery with each other (these are mentioned at narration 1440, 1438, 1445 and 1441 respectively, the first of them taking place then was the case of the Jew persons). There are one or two more cases in this respect (see H-1459) that took place in the period of the Prophet (PBUH) but even including those, there were not many cases in this respect at the golden time of the Prophet (PBUH). The punishments for other four that are included in the category of HUDUD is one of four punishments for dacoits (and mutineers) against the Islamic State as specified in Surah MA’EDAH (5:33); amputation of the right hand for the thief (5:38); eighty lashes to the person who makes wrongful accusation of adultery against someone (24:4) and forty lashes to the drinker of wine (that is basically told by IJMA); note that the unmarried person involved in adultery is to be punished by 100 lashes publicly (24:2). In these all, the most severe punishment is stoning to death (RAJM) for the married person who commits adultery while lashing would be executed in public with the moderate whip and that might be divided in execution so as not to be unnecessarily harsh on the person that is responsible of the extreme wrong; the cutting-off of fingers of the right hand might fulfill the requirement of the punishment to the thief as there is space for that at FIQH (it would fulfill the command of the amputation of the right hand insha-Allah when the crime is proved). I, MSD, would state the conditions to the cutting of the hand insha Allah (by the will of Allah) in the note on the next Hadith; any of these prescribed punishments including the amputation of the right hand (fingers) of the thief, present no such issue as to cause inhibition for persons at authority among Muslims; they need to dare implementing these all in these current times even, when the awareness to the Islamic Teachings become common among all the peoples of the world; however RAJM does present some problem that is the punishment to the married adulterer and the married adulteress and needs elaboration; I, MSD, would take-up the matter of RAJM insha Allah at the topic-7 (& 8 & 9) that are just coming ahead in this booklet.
TOPIC 6-About intercession in the prescribed punishment
(1435)-Sayyidah Ayesha narrated that the Quraysh were grieved when a woman of Banu Makhzum stole something. They said to each other. “Who will speak to Allah’s Messenger for her?” Someone said ‘Who else besides Usamah ibn Zayd can take the initiative? He is dear to Allah’s Messenger’. So, Usamah spoke to him. And he said to him, “Will you intercede about one of the prescribed punishments of Allah?” He then got up and gave an address, saying, “Indeed, those before you perished because when a noble among them committed theft they let him go and when a weak person did that they inflicted on him the punishment. I say by Allah that if Fatimah bint Muhammad were to commit theft, I would indeed sever her hand.” [Bukhari 6887, Muslim 1688]
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Once any crime of HUDUD is proven, there remains no option but to apply the specific punishment that is related to it. It is fallacy to think that these prescribed punishments were only meant for old times with the argument that the people were somewhat savage then that were incapable of being controlled by any other means. If this foolish argument had any substance we would not be witnessing such awful crime rate in the “refined” atmosphere of the “developed” countries. For proving the theft, two just male witnesses would give testimony against the thief that has stolen something (application of modern gadgets could assist in the matter yet they are secondary to the male witnesses); if the thief himself confesses twice at different occasions to his theft, that would do and he deserves the chastisement. If he confesses only once, the owner would receive the stolen goods recovered from him yet he would not be punished for theft. Note that the definition of theft in Islamic FIQH does not include pickpocketing, shoplifting, forgery, deception and even dealing in stolen goods. The conditions that make some act become a theft is that it is committed intentionally by a person that is sane and adult; it is committed to take something from a place that generally could be termed as a place of high safety; it is committed against something that is clearly in custody of someone that is its owner/s are not vague who clearly accuse him of theft claiming that they did not have the knowledge that the man accused for theft is taking it; it is committed by taking something in possession that is highly valuable; it is not committed by the force of circumstances; two Muslim persons witness against the accused person for theft that are sane, adult and generally taken as truthful; there does exist the Islamic Environment where people do care about Islam generally and do not deviate from its clear commands in practice. All these conditions without any exception need to be present to term the crime as theft; see also the previous note.
TOPIC 7-More about Rajm
(1436)-Sayyidina Umar ibn Khattab (RA) said Allah’s Messenger awarded the punishment of Rajm. Then Abu Bakr awarded it. Then I did. Was it not that I detest adding anything to Allah’s Book, I would have had it written down therein. For, I am apprehensive that a people will come who do not find it in Allah’s Book, and so deny it. [Ibn e Majah 2553]
(1437)-Sayyidina Umar ibn Khattab narrated that surely Allah sent Muhammad with the truth and revealed to him the Book. And in that which He revealed is the verse of Rajm. So Allah’s Messenger (PBUH) inflicted this punishment and, after him, we inflicted it. But I fear that a time will come upon the people when one who has to say might say, “We do not find Rajm, in the Book of Allah.” Perhaps they might go astray by neglecting a FARDH that Allah has revealed. Know it that if a married person commits adultery, he has to be stoned to death provided there are witnesses, or he confeses himself, or pregnancy makes it known. [Bukhari 6829, Muslim 1691]
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TOPIC 8-About Rajm being only for the married people
(1438)-Ubaydullah ibn Abdullah reported that he heard from Sayyidina Abu Hurayrah (RA), Zayd ibn Khalid (RA) and Shibl that they were with the Prophet. Two men came to him, quarreling with one another. One of them stood before him and said, “I adjure you by Allah, O Messenger of Allah! Decide between us according to the Book of Allah His contender also uttered, he being more intelligent than the other, “O Messenger of Allah do judge between us by Allah s Book and permit me to speak; my son was a labourer with him and committed adultery with his wife. I was informed that my son would attract the punishment of stoning to death, so by way of ransom, I gave a hundred sheep and emancipated a slave; thereafter, I met some scholars and they told me that my son would be awarded a hundred lashes and exiled for a year while this man’s wife would be stoned to death.” So, Allah’s Messenger (PBUH) said, “By Him in whose Hand is my soul. I will surely judge between you by Allah’s Book. The hundred sheep and the slave are returnable to you. Your son will be awarded a hundred lashes and exiled for a year. And, O Unays go to the wife of this man tomorrow morning and if she confesses then stone her to death.” He went to her the next day. She confessed and he stoned her to death. [Bukhari 6842, M 1697]
(1439)-Sayyidina Ubadah ibn Samit (RA) reported that Allah’s Mesenger said, “Listen to me and bear this well in your mind. Allah has provided a way for those women. Thus, if an adulteress is married then a hundred lashes are given to her and then stoning to death but if she is unmarried then (the punishment) is hundred lashes and exile for a year.” [Muslim 15690]
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TOPIC 9-About it
(1440)-Sayyidina lmran ibn Husayn narrated that a woman of Juhaynah confessed before the Prophet (PBUH) that she had committed adultery. She said that she was pregnant. The Prophet (PBUH) summoned her guardian and said (to him), “Look after her well, and when she delivers her child, inform me.” So he did that. The Prophet then gave a command and her garments were bound to her body. Then he ordered that she should be stoned to death. That was done to her. Then he prayed over her. Sayyidina Umar ibn Khattab (RA) said to him, “O Messenger of Allah! you punished her with Rajm then prayed over her.” He said, She had repented a repentance which if it were divided over seventy people of Madinah that would have been enough for them. And do you find anything better than what she has spent of her life for Allah?” [M 1696]
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The persons involved in adultery will be given 100 lashes each in public (men in front of men; women in front of women) if they are not married. But if married, and their respective spouses were with them without any indication of any obstruction in getting sexual satisfaction from their respective spouses and the crime is proven by his/her confession four times or by four angelic eye witnesses that give testimony against him/her clearly, their punishment is that they are stoned to death; note that pregnancy is not the primary evidence for adultery. However, it is better that RAJM remains to paper only as of now and the punishment to adultery for the married person also remains the same as for the unmarried person; note well that the Prophet (PBUH) gave the verdict of RAJM in all such cases practically where married persons were involved that confessed four times to it so it is not feasible for the Muslim person that he rejects it as the Islamic command in this matter; however, there is some detail about RAJM because of matters that we face as of now and I would recommend the reading of my writing “The Islamic Guidelines” that presents in total, the Islamic Environment; Al-Hamdu Lillah. These cases were very few at that time so the persons that object to RAJM, state that the Prophet PBUH might have dealt with them as an exception; but where he dealt with something exceptionally, he did take care to convey that this is not the specific law and here there is no such guidance. Certainly, the persons at authority must see to eliminating the means to this filthy crime as much as possible. Note that the first incident punished by RAJM at the times of the Prophet (PBUH) was of the Yahudi couple when the Prophet stated words near to the effect that he is applying this RAJM as revival to the relevant Command of Allah; now when we do need revival to the practice of Commands of Allah, we might keep RAJM aside but rule the issue as the case for the unmarried couple punishing all that commit adultery by 100 lashes; and Allah knows better.
TOPIC 10-About Rajm to the people of the scripture
(1441)-Sayyidina Ibn Umar (RA) reported that the Prophet (sentenced) a Jew man and a Jew woman to Rajm. [Bukhari 7543]
(1442)-Hannad reported from Sharik and he reported from Simak ibn Harb, from Jabir ibn Samurah the like of this hadith. [Ibn e Majah 2557, Ahmed 19148]
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TOPIC 11-About exiling the adulterer
(1443)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) awarded (punishment of) lashes and banishment. Sayyidina Abu Bakr awarded lashes and banishment, and Sayyidina Umar (RA) awarded lashes and banishment.
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The punishment for adultery when the persons involved are not married, is 100 lashes in public as commanded by the Holy Book Quran (24:2) yet with that, many of ULAMA have included one year banishment for the man involved as a part of the prescribed punishment; but this stance is not accepted by ULAMA in general as they take only the lashes as the prescribed punishment; that clearly is the better viewpoint as most Ahadith point out well.
TOPIC 12-Prescribed punishments are atonement for criminals
(1444)-Sayyidina Ubadah ibn Samit (RA) narrated that we were sitting with the Prophet. He said, “Pledge to me that you will not associate anything with Allah, you will not steal and will not commit fornication” and he recited to them a verse (of the Qur’an). He said, “He among you who is faithful to it, his reward is with Allah. And if anyone commits a sin and is punished for that then that is his atonement. And if anyone commits a sin and Allah conceals it for him then it is to Allah. If He will, He may punish him; if He will, He may forgive him.” [Muslim 1709]
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TOPIC 13-Prescribed punishment to female slaves
(1445)-Abdur Rahman Sulaymi reported that during his sermon Sayyidina Ali (RA) said “O people! Apply the prescribed punishment on your slaves (too) those of whom who are married and those who are not married. Indeed, a female slave of Allah’s Messenger had commited fornication and he ordered me to give her the lashes. I went to her but she was having lochia and I feared that if I lashed her I might kill her (or, he said, she might die). So, I came to Allah’s Messenger (PBUH) and mentioned that. He said you have done well.” [Bukhari 6837, Muslim 1704]
(1446)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “If the slave woman of one of you commits fornication, award her the lashes. (Do this) three times according to Allah’s Book. If she repeats it (the fourth time) then sell her even if it is for the rope (made) of hair.” [Muslim 1705]
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There is general acceptance that the prescribed punishments are not only ZAWAJIR (warning to wrong-doers) but also SAWATIR (compensation for the wrong done) though the person need to repent too and ask for mercy and blessing from Allah; see also H-1440. As for the guidance to sell the slave-woman if she has taken up shameful attitude and deeds, it is because that might put positive psychological effect to her and change her for the better with the change of time and place; due to the elimination of slavery with the progress in time (and all praise is to Allah for this), the ruling has become obsolete.
TOPIC 14-Awarding the Hadd to the intoxicated
(1447)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger (PBUH) awarded the prescribed punishment; that were forty thrashings with two sandals. Mis’ar said, “I presume that was for wine.”
(1448)-Sayyidina Anas narrated that a man was brought to the Prophet (PBUH) for having consumed wine. He beat him with two palm branches about forty stripes. Abu Bakr (RA) did the same thing. Then, Umar consulted the people and Abdur-Rahman ibn Awf (RA) said that the lightest Hadd is eighty stripes. So, Umar (RA) gave command accordingly. [Bukhari 1773, Muslim 1706]
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TOPIC 15-About giving lashes to one who drinks wine
(1449)-Mu’aviah narrated that Allah’s Messenger (PBUH) said, “Give lashes to one who drinks wine. If he repeats it four times, kill him.” [Abu Dawud 4482]
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By the narrations here, it is clear that Umar (RA) made a strict law for the consumption of wine (though with consultation with his colleagues) that was not done at the times of the Prophet (PBUH). There are two things to note; first is that two palm branches (or two sandals) were taken to execute the punishment and it is said that due to this forty stripes were doubled and second is that the lightest HADD (the prescribed punishment) was forty lashes that were to be given to slaves for charging someone wrongly with adultery but here the position for the man at liberty was taken into consideration and not the slave. The stance of SHAFA’I seems better that there are forty lashes for consumption of wine; it is feasible to execute the beatings with two sandals (that must not be severe) so that it remains to 40 lashes and counts as 80 lashes; even the 40 lashes singly would do well at this issue. This attitude is not only in accordance with this narration but also is complementary to the narrations 1430 & 1431 that we have studied recently in this booklet. As for the narration-1449, respectable TIRMIDHI has told us that it is included in the two Ahadith of JAME’ TIRMIDHI that have not been taken up in practice by anyone; the other one being the narration-187 narrated by IBNE-ABBAS (RA) at the booklet of SALAH; also see H-1407.
TOPIC 16-About how much theft asks for amputation of hand
(1450)-Sayyidah Ayesha (RA) reported that the Prophet (PBUH) used to cut off the hand for the quarter of a dinar or more. [Bukhari 6790, Muslim 1684]
(1451)-Sayyidina lbn Umar (RA) reported that Allah’s Messenger (PBUH) had the hand of a thief cut off for (having stolen) a shield worth three dirhams. [Bukhari 6795, Muslim 1686]
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TOPIC 17-Cut off hand and hang in neck of thief
(1452)-Abdur Rahman ibn Muhayriz reported that he asked Fudalah ibn Ubayd about hanging a thief’s hand in his neck being a SUNNAH. He said, “A thief was brought to Allah’s Messenger (PBUH) so his hand was cut off and Allah’s Messenger (PBUH) ordered that it should be suspended on his neck.” [AD 4411]
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I, MSD, have provided the list of conditions for theft at the note on the narration-1435 at topic-6 of this booklet of the prescribed punishments so please see that for detail. Here the point to highlight is that though the narrations 1450 & 1451 tell the minimum quantity taken to designate a matter as theft to be one quarter of Dinar that comes to 2.5 Dirhams or to be three Dirhams yet it is also reported as one Dinar that was equal to ten Dirhams (as reported by IBNE-ABBAS not mentioned here) and represented the value of nearly 5 grams of pure gold then; note that the Prophet (PBUH) has guided to fend-off the HUDUD from people as much as possible (H-1429); this amount is very meager as of now yet the FIQH asks for it at this matter due to the Ahadith reported here; it would be much appreciable if ULAMA, within the gathering of their high number, do find some space by the KITAB & the SUNNAH to revise this amount upto the NISAAB for ZAKAT as of now. As for hanging the hand that was cut-off at the neck of the thief, that was for the warning to others that had negative inclinations then but at these current times, those that incline to crimes would get the warning quite well as they see the execution of punishments for different crimes by the modern media so this manner to warn is obsolete for the practice as of now.
TOPIC 18-About the treacherous, embezzler plunderer
(1453)-Sayyidina Jabir (RA) reported that the Prophet said. ‘Hands are not to be cut off of one who is treacherous, who embezzles or who plunders.” [Ahmed 15074, Abu Dawud 4391]
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TOPIC 19-Hand is not cut off for fruit and pith of dates
(1454)-Sayyidina Rafi ibn Khadij (RA) reported that he heard Allah’s Messenger (PBUH) say, “Hands are not cut off for fruit and a bunch of dates.” [Nasai 4981, Ibn e Majah 2593]
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TOPIC 20-Hands must not be cut off during jihad
(1455)-Sayyidina Busr ibn Artah (RA) said that he heard the Prophet (PBUH) say. “Hands are not cut off during a battle (even if one steals).” [Abu Dawud 4408]
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This is notable that the cutting off of the hand (four fingers of the right hand) that is the punishment of theft, is not applicable to other such crimes that relate to taking of amount from others by crooked means though they seem in effect like the crime of theft; the court would care for the difference in them and would deal with all such matters that relate to the corruption in amounts as TA’ZIR and not HUDUD; those who take edibles without permission are not charged with theft and at the shortage of foods in general (the situation of famine), the charge of theft is even more relaxed as much as possible according to the situation; when there is some probability at the situation of facing the enemy, that the punishment to theft might lead the affected person to join the enemy, then it is relaxed; the better thing as of now is not to care about such consequence and apply the prescribed punishment plainly that is in accordance to the crime that the person has committed.
TOPIC 21-Who has illegal intercourse with wife’s female slave
(1456)-Habib ibn Saalim said that a man was brought to Numan ibn Bashir (RA) for having committed adultery with his wife’s female slave. He said, “I will judge this case with the judgement of Allah’s Messenger. If she (his wife) had made her lawful for him then I will award him a hundred stripes, and if she had not then I will sentence him to be stoned to death.” [AD 4458]
(1457)-Ali ibn Hujr reported from Hushaym, from Abu Bishr, from Habib ibn Saalim, from Numan ibn Bashir in the same manner. In this matter, a hadith is also narrated by Salamah ibn Muhabbaq. There is confusion in the hadith of Nu’man. Imam Bukhari said that Qatadah and Abu Bishr both had not heard this hadith from Habib ibn Saalim but from Khalid ibn Urfutah. [Abu Dawud 4460]
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TOPIC 22-If a woman is raped
(1458)-Abdul Jabbar ibn Wail ibn Hujr reported on the authority of his father that a woman was subjected to intercourse against her will in the Prophet’s times. He let her off, but appointed Hadd on the man who had assaulted her. But, he did not mention if he awarded her a dower. [Ibn e Majah 2598]
(1459)-Alqamah ibn Wail Kindi reported on the authority of his father that in the times of Allah’s Messenger (PBUH) a woman proceeded to offer Salah, on her way, a man caught hold of her and assaulted her sexually, satisfying his desire from her. She shouted and he went away. A man passed by her and she said to him that the man had done with her this and that. Then a group of Muhajirs passed by and she told them that the man had done with her this and that. They went and got hold of the man who they thought had molested the woman. They brought him to her and she confirmed that he was the one, so they took him to Allah’s Messenger when he commanded that he should be stoned to death, the man who actually had assaulted the woman stood up and said, ‘O Messenger of Allah! I was the one who had assaulted her (not he).” Allah’s Messenger (PBUH) said (to the woman), “Go away. Indeed, Allah has forgiven you.” And, to the man (whom the Muhajirs had brought to him) he spoke a kind word, and for the man, who had assaulted her, he gave order to be stoned to death. He said, “He has repented in such a way that if (all) the people of Madinah repented like that then that would have been accepted from them.”
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Note that when there seems some doubt in the nature of crime in the case of HADD (that asks for the prescribed punishment) though the circumstantial evidence indicate that it has been committed then the QADHI (the Muslim Respectable Compatible Judge) is not liable to deliver the verdict as the prescribed punishment for it; he would designate it as TA’ZIR and deliver the verdict accordingly. That is why NUMAN ibn BASHIR (RA) let the options remain open yet please note that to punish by hundred stripes in TA’ZIR also is not generally acceptable though another version of this same narration not recorded here tells us that he did give the man 100 lashes after conformation with his wife. The punishment of TA’ZIR would be lesser in quantity than HADD but NUMAN did what he thought better here; it is clear that he was unaware of the Hadith that asks to keep TA’ZIR lesser in punishment than HADD (H-1468); note also that the narrations 1456 & 1457 are among the weak narrations. As for the narrations 1458 & 1459 (both report the same incident), there are some salient features to note. First is that the testimony of woman raped was given weight by the Prophet (PBUH) though generally women are not permitted to testify at the matters of HADD yet when a woman is raped, the case is an exception (it is most feasible to exclude it from HADD & treat it as TA’ZIR) and her statement in the case does have weight; second is that she is not liable to any punishment if she is unable to prove her case once her statement is admitted; third is that the claim to innocence of the accused man charged in the case of rape, is not worthy of acceptance unless there are clear signs to its validity (as the woman that has accused him of rape might be proven unsound at character) or the person who in actual is responsible for the rape comes at fore; fourth is that the court at the Islamic Environment has the authority to decide the case of rape on the testimony of four Muslim adult, sane & honest men (or two Muslim adult, sane & honest men if the QADHI designates the case as TA’ZIR) that are highly truthful though they might not be EYE-witnesses that is considered necessary in general in the cases of adultery (when it has the status of HADD where these eye-witnesses need to be four in total); fifth is that if a person is wrongly charged of rape and the punishment has been awarded to him (but not applied yet) when it becomes clear that the court has misinterpreted the case, the court would apologize in clear words officially for the misunderstanding and the trouble it has caused to the person. The court at the Islamic Environment certainly needs to keep these salient features of this issue in view when it deals with such case that relates to rape.
TOPIC 23-About one who has sexual intercouse with an animal
(1460)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “If you come across a man who has sexual intercourse with an animal then kill him and kill the animal with him.” Ibn-Abbas was asked, “What wrong had the animal done?” He said “I did not hear anything about it from Allah’s Messenger (PBUH) but I suppose he did not like that one may eat its flesh or derive benefit from it, once this act was done with it.” [AD 4464]
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TOPIC 24-About the Hadd of the homosexual
(1461)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger said, “If you see anyone do the deed of the people of Lut, then kill the doer and one with whom it is done.” [Abu Dawud 4462]
(1462)-Abdullah ibn Muhammad ibn Aqil reported having heard from Sayyidina Jabir (RA) that Allah’s Messenger (PBUH) said, “That which I fear most for my people is that they may take the ways of the people of Lut.” [Ibn e Majah 2563, Ahmed 15095]
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Those who are such perverted men that they commit sexual act with animals or involve their-selves sexually with other men (actively or passively) by will, such persons should be killed and the best way to execute the punishment is to shoot them as that is according to the punishment of stones that was put on the people of LUT (Salam on him); the people of LUT were involved in this evil and did not leave it even after the extensive guidance of LUT; note that this matter is in TA’ZIR and not in HUDUD yet as an exception, here the court would order implementation of the penalty of death as that only is the most appropriate verdict. Those who get involved in sexual acts with the most close relatives by will (incest), the court must order the capital punishment to them too that also might be implemented by the burst of bullets (see H-1467); it certainly is necessary to eliminate all such negative characters from the Islamic Environment as severely as and as soon as possible.
TOPIC 25-About the apostate
(1463)-Sayyidina Ikrimah reported that Sayyidina Ali sentenced those who had apostatized from Islam to be burnt down. When Sayyidina Ibn Abbas (RA) learnt of it, he said, “If I was there then I would have had them killed because Allah’s Messenger (PBUH) had said that ‘he who changes his religion should be killed’, I would not burn him because Allah’s Messenger (PBUH) had commanded not to punish with Allah’s punishment.” When Sayyidina Ali learnt of it, he said (with repentance), “Ibn Abbas (RA) has spoken the truth.” [Bukhari 3017]
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TOPIC 26-About one who takes up weapons against Muslims
(1464)-Sayyidina Abu Musa (RA) reported that Allah’s Messenger (PBUH) said, “He who raises-up weapon against us has nothing to do with us.” [Muslim 98, Ibn e Majah 2577]
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Respectable TIRMIDHI has brought these Ahadith here to point out the ruling about persons responsible for dacoity and mutineers against the Islamic State that they are liable to the prescribed punishment i.e. the capital punishment. ALI (RA) punished those MURTAD persons who used to praise ALI raising him to the status of more than human being and even with warnings they did not leave this view that was totally against Islam; in fact, they were actively making propaganda for this wrong viewpoint so he burnt them though killing them by sword would have been enough then. As for the next Hadith here, there is another Hadith that clarifies it that when two Muslims fight each other and one of them kills the other, both of them are liable to get JAHANNUM (hell); the killer because he killed his Muslim brother and the killed because he wanted to kill his Muslim brother.
TOPIC 27-The prescribed punishment on the sorcerer
(1465)-Sayyidina Jundub (RA) reported that Allah’s Messenger said, “The prescribed punishment on a sorcerer is execution by sword.”
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TOPIC 28-One who steals from the booty
(1466)-Sayyidina Umar (RA) reported that Allah’s Messenger (PBUH) said, “If you find anyone stealing from the booty then burn his property,” Salih narrated that he went to Maslamah. Saalim ibn Abdullah was also there. He had found a man who had stolen from the booty. Saalim narrated this hadith, so Maslamah commanded that the man’s property should be burnt down. They found therein a copy of the Qur’an. Saalim said, “Sell this and give away its proceeds in charity.” [AD 2713, Ah 144]
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TOPIC 29-About one who calls another a Mukhannath
(1467)-Sayyidina Ibn Abbas (RA) narrated that the Prophet (PBUH) said, “If anyone calls another person ‘O Jew’ then give him twenty stripes. If he calls the other ‘O Mukhannath’ then give him twenty stripes. And if anyone commits adultery with a Mahram woman then kill him.” [Ibn e Majah 2568]
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The sorcerer who puts the spell on people without any care for Islam by his negative power, he would be killed as he has been ruled similar to the MURTAD who actively works against Islam. However, when someone uses magical influence saying words that are not against Islam and uses that only for defence of his own self or for the defence of Muslims, some ULAMA have allowed such use. Please note that the Islamic Law generally accepts to punish the accused by taking some of his property once he is found guilty at the cases that relate to TA’ZIR; it accepts the corporal punishment too at the cases that relate to TA’ZIR. To call some Muslim a Jew that is taken as an abuse among Muslims even now (as Jews have shown such negative attitude always in the distant history and even in the recent one against Muslims) or to call him MUKHANNATH (eunich) is punishable by the beating of stripes though the quantity is somewhat debatable. Note that the beating might be given upto 39 lashes for the punishment of anything that is related to TA’ZIR but our study would deal with the matter in the topic-30 insha Allah that is just coming ahead.
TOPIC 30-About Ta’zir
(1468)-Sayyidina Abu Burdah ibn Niyar (RA) reported that Allah’s Messenger said, “Do not give more than ten lashes except when applying the punishment prescribed by Allah.” [Bukhari 6848, Muslim 1708, Abu Dawud 4492, Ahmed 15832]
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QISAS & DIYAT and the cases of HUDUD tell the punishment of major sins that also are major crimes yet they do not comprise of total matters of law of the Islamic Society. The third type of cases is TA’ZIR and the easy definition for it is that it denotes all the unlawful acts that are not included in the first two. The Hadith here tells us that maximum 10 lashes might be awarded as punishment for crimes of this type but there is some detail here that our study would take-up presently. Note that we have just read that if someone calls a Muslim person a Jew or Eunich (not jokingly but meaning it) he must be punished with 20 lashes and that is in TA’ZIR so understandably there are matters in TA’ZIR that ask for more than 10 lashes. So we have two options to consider at TA’ZIR as they both are proven for practice by Hadith; 10 lashes at one side and more than 10 lashes at another that must yet be lesser than the punishment of HADD for which the minimum quantity of lashes is 40 that is the punishment of the slave who is given to drinking; note that these both relate to different types of unlawful matters in TA’ZIR as some ULAMA of repute have clarified; the first type comprises of those that are not only unlawful at the Islamic Society but they also are immorality towards the fellow-beings and the example of this kind is calling a Muslim as Jew or Eunich. In these cases the punishment might be more than 10 lashes but it would be lesser than the lesser punishment of HADD so the punishment in this kind of TA’ZIR might be 39 lashes maximum. The other type of unlawful matters is other than these that are not particularly against specific individuals (like the abuse of the official status) where if lashes are awarded then it would remain to 10 lashes as maximum.
18-BOOK OF HUNTING (7 topics)
TOPIC 1-About what is allowed in what a dog hunts down
(1469)-Aa’izullah ibn Abdullah reported that he heard Abu Tha’labah Khushari say that I said, O Messenger of Allah we are hunters. He said, “When you send your dog and recite the name of Allah and it catches the game, then eat it,” I asked, “If it kills it?” He said, “Even if it kills it.” I said, “We are shooters of arrow.” He said, “What your arrow fetches for you, eat.” I asked, “We are given to travelling and come across the Jews, the Christians and the Maj’usis (Magians) and we do not find anything but their vessels.” He said, “If you do not find anything but that then wash them with water and eat and drink out of them.” [Bukhari 5488, Muslim 1930]
(1470)-Sayyidina Adi ibn Hatim (RA) reported that he submitted, “O Messenger of Allah! We send our trained hunting dog (to hunt).” He said, “You may eat the game they bring to you.” He submitted, “Even if he kills the game? “ He said, “Yes, provided no other dog accompanies the hunting dog.” He submitted again, “O Messenger of Allah! We also throw the mi’radh (sharp pointed weapon).” He said “Eat what they pierce, but if it dies from the blunt of the middle (of the mi’radh) then do not eat it.” [Bukhari 5477, Muslim 1929]
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ADI ibn HATIM was the son of the famous highly charitable man of Arabia that was known as HATIM TAI; there used to be a story-book for children about this charitable character that was popular at my childhood though with the change in times, it is very hard even to find at any of book-stores as of now. It is mentioned in a narration that one of daughters of HATIM TAI was among the captives of war (when ALI-RA fought the tribe of TAI to destroy their statue that they worshipped); she was an old woman and was brought to the Prophet (PBUH); it tells us that she was allowed freedom by the Prophet (PBUH) yet she refused her freedom unless all captives of her tribe were released; to grant her freedom, the Prophet (PBUH) released all the captives then. ADI ibn HATIM TAI, who had fled to Syria, came back and accepted Islam so he was restored as the chief of his tribe that had already accepted Islam; they lived as Muslims then. The Hadith tells us that when the trained dog catches a prey (that has been left towards it saying the name of Allah) then eating it is allowed. This also tells that dogs are fine to keep for hunting besides the genuine need for care of crops and cattle though they are disallowed as pets according to the Islamic Teachings. The conditions here are that it must be so well trained that it attacks the prey on command and leaves it on command; it must be left at prey saying BISM-ALLAH (by the name of Allah) and better also is to say ALLAHU-AKBAR; it must tear the prey to take out its blood yet it must not strangle it; it must not eat from the prey it catches (this condition is relaxed for the trained attacking bird though other general conditions mentioned before do apply); it must not have the company of any other dog; it must be among the attacking dogs not the ones that are suitable as pets only and are disallowed to keep. The pots and pans of non-Muslims are not allowed to use unless that are the only utensils available; then they must be washed well with clean water before use. As for eating an animal that dies by the intensive hit, it is not allowed but if a sharp weapon that has been thrown at it saying BISM-ALLAH and ALLAHU-AKBAR and it pierces it spilling its blood then eating from it is allowed.
TOPIC 2-Hunting with Majusis’ dogs
(1471)-Sayyidina Jabir ibn Abdullah (RA) reported that they were disallowed to hunt with hunting dogs of the Majusis. [Ibn e Majah 3209]
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TOPIC 3-About hunting the game with hawk
(1472)-Sayyidina Adi ibn Hatim reported that he asked Allah’s Messenger (PBUH) about the game hunted by a (trained) hawk. He said ‘What it catches for you, eat’. [Abu Dawud 285]
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The dog that has been trained by those persons who do not believe in Allah as they must believe; the prey caught by that dog is not allowed. They must not even be kept in the hunting dogs that Muslims have trained as they need to have much caution here. As for hunting with a trained hawk (and the birds of its kind that are the big eagle, falcon or kite), the prey it catches is allowed to eat as it also is included in the trained JAWAREH (beasts and birds that attack the prey) that is mentioned in Surah MA’EDAH, “They ask you as to what is allowed to them. Say: The good things are allowed to you, and what you have taught the attacking beasts and birds, training them to hunt; you teach them of what Allah has taught you; so eat of that which they catch for you and mention the name of Allah over it; and be careful of (your duty to) Allah; surely Allah is swift in reckoning.” (5:4). The basic command in meat is that it is not allowed to eat (as against the basic command in plants i.e. vegetables that they are allowed to eat) unless it is taken from the animal that is slaughtered by saying BISM-ALLAH with a sharp weapon. Today, when there is much of meat coming from foreign lands at the Muslims’ places, they must exercise high caution in its consumption. At these present times it is much better that we take-in the plant-foods (vegetables) and the sea-foods. Note that keeping on eating anything wrong affects in such adverse ways that a person turns to become a liar so Muslims must necessarily avoid all such intake; and Allah knows better.
TOPIC 4-About one who shoots the arrow but the animal flees
(473)-Sayyidina Adi ibn Hatim reportd that he submitted, “O Messenger of Allah, I shoot the arrow but I find the game the next day with my arrow pierced into it.” He said, ‘If you know that your arrow had killed it and you do not see signs of a beast having killed it then eat it’. [Nasai 4311]
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TOPIC 5-One who shoots arrow & finds the game in the water
(1474)-Sayyidina Adi Ibn Hatim reported that he asked Allah’s Messenger (PBUH) about game. He said, “When you throw the arrow, mention the name of Allah. If you find it killed, eat it unless you find it dead in water, for you cannot say if the water brought its death or your arrow.” [Bukhari 5414, Muslim 1929]
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There are three things to see when the hit animal runs away; one is that the hunter searches it well; second is that if he finds it, he assures that it is not eaten by any animal; third is that he does not find it dead in the water. When clear that this is the same animal he has hit and it has not been eaten from anywhere and it has not died into the water then it is fine to eat.
TOPIC 6-About the dog eating from the game
(1475)-Sayyidina Adi ibn Hatim (RA) reported having asked Allah’s Messenger (PBUH) about game caught by a trained dog. He said, “If you set off your trained dog and mention Allah’s name then eat what it catches for you. If it has eaten from it then you do not eat, for it has caught it for itself.” He asked, “O Messenger of Allah, if our dogs are joined by other dogs then what?” He said, “You have mentioned the name of Allah over your dog and did not mention over those besides it”. Sufyan said that it was disliked to eat that. [Bukhari 5483, Muslim 1929]
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TOPIC 7-About hunting by Mi’radh
(1476)-Sayyidina Adi ibn Hatim (RA) said that he asked the Prophet (PBUH) about hunting with Mi’radh. He said, “That which comes to you from its tip, eat. But that which you get with its sides is knocked down,” (meaning, “If the animal dies with the sharp end of the Mi’radh then you may eat, but if it dies from the strike of its side then you may not eat.”) [Bukhari 4575, M 929]
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When the sharp pointed weapon hits the animal that is thrown to it by the Muslim hunter who says BISM-ALLAH and that takes out its blood then its fine to eat; if the weapon hits it bluntly and the animal dies of the hit then it is not allowed to eat unless it is caught alive and slaughtered by a sharp knife saying BISM-ALLAH. Stones also have the same ruling that if the animal is hit, it must be caught alive and slaughtered the Islamic way.
19 & 20-BOOK OF HUNTING (continued-6 topics)
TOPIC 1-About slaughtering with stone
(1477)-Sayyidina Jabir ibn Abdullah (RA) narrated that a man of his tribe hunted a rabbit or two and slaughtered them with stone. He then hung them till he met Allah’s Messenger (PBUH) and asked him. He said, ‘Eat them.” [AD 2822, N 4324, Ibn e Majah 3125]
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TOPIC 2-About disapproval to eat a tethered animal
(1478)-Sayyidina Abu Darda (RA) reported that Allah’s Messenger (PBUH) forbade eating (after killing) the bound animal; that means an animal tied to a rope and targetted.
(1479)-Wahb ibn Abi Khalid reported from Sayyidah Umm Habibah bint Irbad ibn Sariyah on the authority of her father that Allah’s Messenger (PBUH) forbade on the day of Khaybar every carnivorous beast with cannine teeth (with a fang), every bird with a claw, flesh of domestic asses, Mujatthamah (the bound targetted animal) and Khalisah (that prey that is snatched by a wild animal), and sexual intercourse with pregnant slave-women till they have given birth to their child; the narrator Muhammad ibn Yahya said that this (also) means that sexual intercourse must not be had with women who are not pregnant before they menstruate. Abu Aasim was asked about the words Mujatthamah and Khalisah in the hadith and he said that the first means a bird or something that is tied up and targeted; and the second means an animal snatched by a man from a wolf or a beast of prey but it dies before he can slaughter it. [Ahmed 17153]
(1480)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) forbade taking of a living animal as target (shooting). [Ibn e Majah 3187, Ahmed 1863]
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Anything that has sharpness and it is capable to slaughter the animal in such way that blood comes out saying BISM-ALLAH, it is quite fine to use and the prey is quite fine to eat. The animal that is out of control when hit by a sharp weapon from far that sheds its blood (saying the name of Allah) is HALAL but when it is in control then this would not make it HALAL. Also note that even if a man regains KHALISAH that is the prey that is snatched away by a wild animal from him, that prey would not be allowed to eat then. As for other part of the Hadith at the topic, note that women of the enemy used to come in custody of warriors at conquest distributed among them by the AMIR (head of the forces or the state) at those times and if those women were married, their marriages ended then and there; it was allowed to have sexual intercourse with them yet that custom had gone away far back (insha Allah never to return) and so anything that is related to slavery, is totally obsolete; such relationship is allowed now only with the wife (or wives) that are his companions for life; Al-Hamdu Lillah.
TOPIC 3-Slaughtering the unborn animal
(1481)-Sayyidina Abu Sa’eed (RA) reported that the Prophet (PBUH) said, ‘Slaughter of an unborn animal (in its mother’s womb) is included in its mother’s slaughter’. [Abu Dawud 2828, Ibn e Majah 3199, Ahmed 12260]
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If someone slaughters a female animal that was pregnant and the yet unborn animal is found alive at its womb then the better stance is that he must slaughter it too immediately and it would be HALAL (fine to eat) too; the Hadith here means that he would slaughter the unborn too if it is found alive in the womb and not leave it then; if he finds the unborn dead or it dies before he slaughters it, then such unborn is not HALAL.
TOPIC 4-About animals with canine teeth and birds with claws
(1482)-Sayyidina Abu Tha’labah Khushari reported that Allah’s Messenger (PBUH) forbade every animal with cannine teeth (with which it grabs its prey). [Ah 1775, Bukhari 5530, M 1932]
(1483)-Sayyidina Jabir (RA) reported that Allah’s Messenger forbade on the day of Khaybar domestic asses, flesh of mules, every carnivorous beast with a fang and every bird with a talon (that hunt with their claws). [Bukhari 4219, Muslim 1941]
(1484)-Sayyidina Abu Hurayrah reported that the Prophet forbade every beast with a fang (which hunted with its teeth, like a lion or a dog). [Muslim 1933]
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TOPIC 5-Limbs cut off from living animals classified as dead
(1485)-Sayyidina Abu Waqid Laythi reported that when the Prophet came to Madinah, the people used to cut off humps of camel and the fat tails of sheep. He said that which is cut off an animal which is alive is (regarded as) dead. (It is not allowed to eat it). [Abu Dawud 2858]
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The part that is cut from some animal that is alive, is in ruling as it belongs to the dead animal without the rightful slaughter so as such, it is not allowed to eat. As for hunting-birds and animals and also mules and domestic asses, they are not allowed to eat as the Hadith explicitly guides here at this topic; note that most ULAMA take the wild asses as HALAL due to the specific mention of the domestic asses at the Hadith.
TOPIC 6-Slaughter at the throat and upper breast
(1486)-Abu Ushara reported from his father who said that he asked, “O Messenger of Allah, is the slaughtering only from the throat and upper part of the breast?” He said, “If you strike the spear on its thigh then it is enough.” Ahmad ibn Mani reported from Yazid ibn Harun that this was allowed in cases of necessity. [Abu Dawud 2825, Nasai 4420]
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When the animal is not in control and someone hits it from far with the sharp point of his pointed weapon anywhere with BISM-ALLAH and that hit sheds its blood out, it is HALAL yet if his weapon hits it bluntly and kills it with that hit, then it is not fine to eat; Al-Hamdu Lillah.
21-BOOK OF HUNTING, KILLING OBNOXIOUS ANIMALS
(6 topics)
TOPIC 1-About killing lizard
(1487)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “If anyone kills a gecko (a small lizard) with the first blow then it is as though he has ‘so many’ good deeds. If he kills it with the second blow then it is as though he has ‘so many’ good deeds. If he kills it with the third blow then it is as though he has ‘so many’ good deeds (meaning that each time the credit is lesser than before).” [Muslim 2240]
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TOPIC 2-About killing snakes
(1488)-Saalim ibn Abdullah reported from his father that Allah’s Messenger (PBUH) said, “Kill snakes. Also kill those snakes that have black spots on their back. Also kill the snakes with tiny tails because both of them harm eye sight and cause miscarriage.” [Bukhari 3297, Muslim 2233]
(1489)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger said, “In your homes are house-snakes. Warn them 3 times but if they are seen after that then kill them.” [M 2236]
(1490)-Abdur Rahman ibn Abu Layla reported from Abu Layla that Allah’s Messenger (PBUH) said, “If a snake is observed in the house, say, ‘We ask you by the covenant of Nuh and by the covenant of Sulayman ibn Dawood, do not hurt us.’ (Let it leave then but) if it returns then kill it.” [Abu Dawud 5260]
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The topic here needs some good explanation; it asks to kill some deadly creatures and there are two things that might be presented against this. One is that they also are created by Allah and so they do have the right to life while the other is the modern notion that such birds and animals need special care that have come at the brink of extinction. The Ahadith here tell that if someone kills those obnoxious creatures that had left their natural habitat making trouble for human-beings, he is not blamable; when they are not much poisonous then we have to warn them even if that is by human speech and give them the time & space to take the advice; if they do not avail the allowance given to them then they must be killed as they are transgressors that might affect human beings adversely by the evil use of whatever small poison they have. This point assumes that these deadly animals do have a natural instinct to live away from the man and also that they do understand the meaning of the warning not necessarily by the speech given to them yet by the posture and the gesture of the person addressing them. I, MSD, remember that I was passing once on a silent street in the early morning with all bushes at one side (the area was made residential by the elimination of some small wilderness), there came rushing out a white snake not much big in size from my right side that did not have much of bushes and stood still in the way seeing me; we both did see each other for a while and what beautiful eyes it had; then with the swiftness of electricity it vanished into the bushes. There are words about such creatures that indicate to their inclination towards hiding from men; “serpent” in English has come from Latin word “creeping”; in Urdu the word that we have for the ordinary lizard literally means “the hidden branch”; in Arabic we have words JINNAAN-ul-BUYUT in some narrations at this topic that mean the hidden creatures especially snakes that hide in homes; most probably other languages too indicate such inclination about these obnoxious creatures. The Holy Book Quran says in Surah NAML where Allah tells about His address to MUSA, “And cast down your staff. So when he saw it in motion as if it were a serpent, he turned back retreating and did not return; O Musa! Fear not; surely the messengers shall not fear in My presence” (27:10); the Arabic word used for serpent is JAANN that comes from the root that is used for hidden things. For the second point about care for these obnoxious creatures so that they do not get extinct, the clear point to understand is that there is not even a remote chance for their extinction as almost all of these do live in their natural habitat mostly hidden well; note that reptiles are known to be one of the most ancient of animals on earth. The only danger might be to dogs that are totally black in color (see the Hadith coming next) as evil JINN, the creatures that Allah has made by the flame of fire and who remain hidden from human beings (the word JINN is also by the root that means hidden) might take this form too to manifest. Note that the Hadith asks for addressing the snakes by telling them about the care that NOAH (AS) took for all living-beings including snakes too; he had taken them with him with other creatures of the land into the ship when there was the great flood with water covering all the known land. As for SOLOMON (AS), note that even these creatures respected him so with reference to this historical background, they might be asked to leave for their natural habitat. When someone addresses them by this speech, it would not convey the meaning of words to them as snakes could not be historians yet this is the manner to address them directly; they would insha Allah get the intended message by it that they are not welcome here at this place and they must leave to their natural habitat just now for good.
TOPIC 3-About killing dogs
(1491)-Sayyidina Abdullah ibn Mughaffal reported that Allah’s Messenger (PBUH) said, “Were dogs not a creation among the creations (of Allah), I would have commanded that all of them should be exterminated. So, kill all those of them that are black.” [Ahmed 16788]
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TOPIC 4-The good deeds of one who keeps a dog are deducted
(1492)-Sayyidina Ibn Umar reported that Allah’s Messenger said, “If anyone acquires a dog, or keeps a dog, who is not for hunting or protecting sheep, then two qirats will he deducted from his reward every day.’ [Bukhari 5480, Muslim 1574]
(1493)-Sayyidina Ibn Umar reported that Allah’s Messenger gave command for the extermination of dogs, except hunting dogs and sheep dogs. It was said to him that Abu Hurayrah said, “Also farm dogs,” he said, “He has farms.” [Nasai 4290]
(1494)-Sayyidina Abu Hurayra reported that Allah’s Messenger (PBUH) said, “If anyone keeps a dog, except a sheep dog or a hunting dog or a farm dog then a qirat will be deducted from his reward every day.” [M 1575]
(1495)-Sayyidina Abdullah ibn Mughaffal narrated that I was one of those who had raised the branches of the tree away from the face of Allah’s Messenger while he was delivering a sermon. He said, “Were the dogs not one of the creatures (of Allah), I would have commanded that they should be eliminated. So kill all the black dogs among them. And, there are no people in a house who have a dog except a hunting dog, a farm dog or a sheep dog but a qirat of their good deeds are deducted every day.” [Ah 16788]
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Ahadith are explicit that the dogs that are totally black have to be eliminated and it has a subtle message that once this kind of dogs disappear from some place they would not return. Ahadith here also tell that whoever takes dogs as pets their good deeds would be subtracted daily by some quantity (a QIRAT or two; this was the standard measure to calculate quantity of things at those times) though it is allowed to keep them for the protection of sheep or farms; it is fine even to hunt with them after training them well for it. The statement of IBN-UMAR (RA) about ABU-HURAYRA (RA) that he has farms meant that the addition he reports seems valid as he has farms and so he remembers this part too from the Prophet (PBUH). Keeping all related Ahadith in view, it guides to the elimination of black dogs and no other.
TOPIC 5-Slaughtering with a pole or something
(1496)-Sayyidina Rafi ibn Khadij (RA) narrated, “I said, O Messenger of Allah! We will meet our enemy tomorrow and we do not have a knife with us (to slaughter an animal).” He said, “That which sheds blood and the name of Allah is called over it, eat that, except if it is tooth or claw. I shall tell you about that. As for teeth, it is bone. And as for claw, it is the knife of Abyssinia.” [Bukhari 5498, Muslim 1968]
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TOPIC 6-About camels, cows and sheep that run wild
(1497)-Sayyidina Rafi narrated that once we were travelling with the Prophet (PBUH) and one of camels ran away and we had no horses (to give it a chase). A man shot an arrow and Allah restricted the camel. Allah’s Messenger said, “Indeed, among these beasts, there are some that turn wild like the wild beasts. So, if any of them does that (running away) then do with it like this (as the man did).” [Bukhari 2488]
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RAFI (RA) had pointed out that we might need to slaughter animals the next day to eat as the food might be scarce while at that time we would be facing the enemy. The Prophet PBUH guided him that any animal that you find and it is not in your control you could hit it with a sharp weapon saying BISM-ALLAH to take out its blood as it hits it with its point and then you could eat from it; he prohibited to slaughter it with teeth or nails (claw here means big nails). However, if they are separate from the body and someone uses them as the tool for slaughter saying BISM-ALLAH taking out the blood of the animal, that slaughter is acceptable and he might eat from it though it is somewhat reprehensible; note that SHAFA’I does not take it HALAL even if teeth and nails that are used for the slaughter, are separate. As for the last Hadith, it tells us that if someone hits the tame animal that gets wild and it takes out its blood while he has said the BISM-ALLAH then there is be no problem in eating from it.
22-BOOK OF SACRIFICE (24 topics)
TOPIC 1-Merits of sacrifice
(1498)-Sayyidah Ayshah (RA) narrated that Allah’s Messenger (PBUH) said, “Of the deeds a man does on the day of sacrifice the dearest to Allah is the flow of blood (sacrifice). It will come on the day of Resurrection with its horns and its hair and its hoofs. Indeed, blood will be accepted by Allah at once even before it falls on the ground. So, please yourselves with it.” [Ibn e Majah 3126]
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TOPIC 2-Sacrifice of two rams
(1499)-Sayyidina Anas ibn Malik (RA) reported tha Allah’s Messenger (PBUH) sacrificed two rams that had horns. They were two-coloured (black and white). He sacrificed them with his own hands saying Bism-Allah (in the name of Allah) and Allahu Akbar (Allah is the Greatest), placing his leg on its sides. [Bukhari 5565, Muslim 1966]
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TOPIC 3-Sacrifice on behalf of the dead
(1500)-Sayyidina Ali (RA) always sacrificed two rams, one on behalf of the Prophet (PBUH) and one on his own account. Someone asked him, “Why do you do that?” He said, “The Prophet (PBUH) had commanded me to do it. So I will never neglect it.” [Abu Dawud 2790]
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On the days of sacrifice (10th of Zil-Hajjah that is also called EIDUL-ADHA and two days after it), all the well-off Muslims have to sacrifice one animal from sheep or ram at any of these days. If a person keeps a part in big animals (that are cows, bulls and camels), that also is feasible as seven persons might share a part in each of them due to H-1507 ahead. Hadith at the topic tells us that it is allowed to sacrifice an animal from someone that has left the world; this is called EESALE-THAWAB (to send goodness to someone that has left the world); see also the note on H-667.
TOPIC 4-The animal that is Mustahab
(1501)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger (PBUH) offered sacrifice of a horned ram that was a male. Its mouth, feet and eyes were black. [Abu Dawud 2796]
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TOPIC 5-The animal that is not allowed for sacrifice
(1502)-Sayyidina Bara ibn Aazib (RA) reported in Marfu way (from the Prophet PBUH) that a lame animal with an obvious limp must not be offered in sacrifice nor a one-eyed whose loss of one eye is obvious, nor a sick one whose sickness is apparent, nor one whose bones has no marrow. [Abu Dawud 2802, Nasai 4383]
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TOPIC 6-The sacrifice that is Makruh
(1503)-Sayyidina Ali (RA) reported that Allah’s Messenger (PBUH) commanded them to examine the sacrificial animal’s eyes and ears thoroughly. He disallowed them to make sacrifice of on animal with a slit of ear that leaves something hanging, or a slit through the length of the ear, or a pierced ear. [Abu Dawud 2804, Muslim 4384, Ahmed 609]
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A good looking goat or ram is much fit for the sacrifice and a person would choose that for sacrifice. Animals that have some obvious fault as told in the Hadith are unfit for sacrifice, especially their eyes and ears have to be adequate in built. All animals of sacrifice must be able to walk to the place of slaughter with total ease. MARFU is that narration the chain of which goes to the Prophet (PBUH) without break and if that has all sound narrators, it is then authentic Hadith as respectable TIRMIDHI has designated the narration of BARA ibn AAZIB (RA).
TOPIC 7-Sacrifice of a six-month old ram
(1504)-Sayyidina Abu Kabash (RA) narrated that I took six month old lambs to Madinah (to sell them). But, they were a dead stock for me. I met Abu Hurayrah (RA) and I asked him and he said, “I had heard Allah’s Messenger (PBUH) say that the best sacrifice is a six month old lamb.” So, the people took away everything (quickly). [Ahmed 9745]
(1505)-Sayyidina Uqbah ibn Aamir (RA) reported that Allah’s Messenger (PBUH) gave him some goats that he might distribute them among the Sahabah (RA) for sacrifice. One remained with him. It was a year-old or six-month old. He mentioned that to Allah’s Messenger (PBUH) who said, “You make a sacrifice with it.” [Bukhari 2300]
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Due to H-1504 at this topic, ULAMA have allowed the sacrifice of healthy lambs that have not yet become one year old though the goat needs to be one year old for sacrifice. As for the next Hadith that does allow sacrifice of a goat that was six months old (and by the words narrated here it might be of one year), it is taken as a specific permission related to UQBAH (RA) only, as another Hadith does inform clearly that the Prophet (PBUH) gave permission to one of his companions to sacrifice a six months old goat with clarity that this command relates to him only (see the narration at 1513). H-1504 also tells the fact that authentic Ahadith commanded significant value among the companions of the Prophet (PBUH) in their practice; please note well that authentic Ahadith always have commanded such value for the practice of Islam among all Muslims of all times and all places in general; Al-Hamdu Lillah.
TOPIC 8-Sharing in sacrifice
(1506)-Sayyidina lbn Abbas (RA) reported, “We were with Allah’s Messenger (PBUH) on a journey. The (eid) al-Adha came upon us. So we shared, seven in a cow and ten in a camel.” [Nasai 4404, Ibn e Majah 3131, Ahmed 2484]
(1507)-Sayyidina Jabir (RA) narrated that we made sacrifice with Allah’s Messenger (PBUH) during (the peace of) Hudaybiyah. We shared seven in a camel and seven in a cow. [Muslim 1318]
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It has been narrated both ways that SAHABA (RA) sacrificed big animals like cow with seven shares in it or camel with ten shares in it. Although there is some difference about the camel (due to the difference in narrations) yet all four IMAMS take the narration about seven shares in the cow or in the animal of that size fine to practice. H-1506 (and even H-1507) tells the practice of SAHABA and not actually the words of the Prophet (PBUH); note also that many narrations in this respect are in favor of seven shares as narrated by JABIR (RA) in all the big animals of sacrifice and that includes camels too.
TOPIC 9-An animal with a broken horn
(1508)-Sayyidina Ali (RA) reported that a cow was enough for seven men. The narrator asked what if she gives birth to a young one after one buys it. He said, “Sacrifice her young one too with the cow.” He asked about the command for one that limps. Sayyidina Ali said, “If it can walk up to the place of sacrifice then it is allowed.” He asked about a broken horn. He said, “There is no harm in that, for we were commanded, or Allah’s Messenger (PBUH) commanded us, to examine the eyes and the ears.” [Ahmed 732]
(1509)-Sayyidina Ali (RA) reported that Allah’s Messenger (PBUH) disallowed sacrifice of an animal with a broken horn and split ear. Qatadah said that he mentioned that to Sa’eed ibn Musayyab and he said, “If the horn is broken half (or more) then it is disollowed, but not if less.” [Abu Dawud 2805]
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In the animal that would be sacrificed, the parts to examine are its eyes and ears that they must be fittingly well with care that the animal is not lame; at least it is able to walk on its own to the place of sacrifice. Its horns have to be intact; that is neither they are removed from the base nor they are broken more than half at above; with horns intact, it is fit for sacrifice.
TOPIC 10-One goat is enough for a house
(1510)-Ata ibn Yasar reported that he asked Sayyidina Abu Ayyub (RA) about the sacrifice in the times of Allah’s Messenger (PBUH). He said, “One man would sacrifice a goat for himself and for his family. They ate it and fed out of it till men began to brag and boast and what you see turned up.” (This last part probably means that now everyone is sacrificing a goat individually). [Ibn e Majah 3147]
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TOPIC 11-Sacrifice is SUNNAH
(1511)-Jabalah ibn Suhaym reported that a man asked Sayyidina lbn Umar about sacrifice, “Is it wajib?” He said, “Allah’s Messenger (PBUH) and the Muslims (all his companions) did make sacrifice.” But he repeated his question. He said, “Do you not understand? Allah’s Messenger (PBUH) and the Muslims did make sacrifice.” [Ibn e Majah 3124]
(1512)-Sayyidina lbn Umar (RA) reported that the Prophet (PBUH) lived in Madinah for ten years and he made a sacrifice every year. [Ahmed 4955]
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Due to the narration at 1510, the schools of MALIK and AHMED ibn HANBAL rule that one goat is enough for all members of the house at EID-ul-ADHA that include all those that live at one place of residence together. The school of ABU-HANIFA asks each one that is well-off among the household to sacrifice a goat each or have a share in one of big animals as its ruling here is that it is WAJIB for each one that is able to do it; the sacrifice of the animal is fine even in the two days ahead of the main EID-DAY that is the 10th of ZIL-HAJJAH (these all are among the days of HAJJ); this last month of HIJRAH calendar also has high respect like RAMADHAN when Muslims practice the SAUM and make the EID-ul-FITR as it ends then, to praise Allah for the TAUFIQ of piety that He provided at RAMADHAN.
TOPIC 12-Sacrifice after Salah
(1513)-Sayyidina Bara ibn Aazib (RA) narrated that Allah’s Messenger (PBUH) delivered a sermon to us on the day of sacrifice. He said, “None of you must make a sacrifice until he has read the Salah.” Bara says that my uncle stood up and said that today is the day when people get fed-up with meat and so he had made haste and given the sacrifice so that he could feed his family and neighbors. The Prophet (PBUH) told him to repeat his sacrifice so he said that he has a she-goat less than a year in age that is milked and that is better in meat than two goats and asked if he could sacrifice it. The Prophet (PBUH) gave him the permission and said, “It is good sacrifice for you but a goat lesser than one year would not suffice for anyone after you.”
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TOPIC 13-Dislike to consume flesh of sacrifice more than 3 days
(1514)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) said, “Let none of you eat the flesh of his sacrifice for more than three days.” [Muslim 1970]
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TOPIC 14-Sacrificial meat may be partaken beyond three days
(1515)-Sulayman ibn Buraydah reported on the authority of his father that Allah’s Messenger (PBUH) said, “I had forbidden you the meat of sacrifice beyond three days that the affluent may be liberal to those who cannot afford. Now, eat as you like, and feed, and store (what you like).” [M 1971]
(1516)-Aabis ibn Rabiah reported having asked the Mother of the Faithful (Sayyedah Ayesha RA), “Did Allah’s Messenger (PBUH) disallow the flesh of the sacrificial animal?” She said, “No! But few were the people who made a sacrifice. So he liked that those who did not sacrifice should be fed. Indeed, we used to keep aside a trotter and eat it after ten days.” [Bukhari 5423, Nasai 4445, Ibn e Majah 3159]
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The narration at 1513 clarifies the point that has already been mentioned at the narration 1505 about the goat of six-months that it is not fit to sacrifice; it also tells us that it is not right to sacrifice the animal before reading the EID-SALAH at the day of EID. But after reading the EID-SALAH, the Muslim person might perform the sacrifice though the EID-SALAH might be in progress at other places in the vicinity; if he goes to some other city at the early morning after reading the EID-SALAH where there is still some time to it, he must not sacrifice the animal unless the persons there read the EID-SALAH in general. The other Ahadith here tell us about not keeping the meat of sacrifice for more than three days but this was MUSTAHAB command related to management of affairs of the society and it was not among the religious commands of Islam as the Prophet PBUH clarified. Generally, the people were in need of provisions of food then and those that made sacrifice were few so they were ordered not to stock the meat of the sacrifice giving it all finishing it within three days. With time as things grew better generally, the Prophet (PBUH) gave the permission to store it for future use according to will and withdrew the administrative order in the best interest of the society.
TOPIC 15-About fara and atirah
(1517)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “There is no Fara’ and no Atirah.” [Bukhari 5473, Muslim 1976]
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TOPIC 16-About Aqiqah
(1518)-Yusuf ibn Mahik reported that they visited Sayyidah Hafsah bint Abdur Rahman and asked her about Aqiqah. She said that Sayyidah Ayshah (RA) had informed her that Allah’s Messenger had commanded them to slaughter two sheep for a male new-born and one for a female. [Ibn e Majah 3163]
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FARA’ means the first-born of an animal and ATIRAH means the animal that used to be slaughtered in the month of RAJAB and so it was also called RAJABIYYAH. These both were sacrificed for idols by the infidels but after Islam took hold, they were slaughtered in the name of Allah. The Holy Prophet (PBUH) clarified that these both are not something that Islam has commanded and the sacrifice is given at the Eid days of ZIL-HAJJAH; there is no FARA’ and no ATIRAH. As for AQIQAH, it is SUNNAH to give two sheep in SADAQAH for the male child at his birth (preferably at the 7th day of his birth when his hair have to be shaved) and one only for the female child.
TOPIC 17-Calling the Adhan in the ear of the newborn
(1519)-Ubaydullah ibn Abu Rafi (RA) reported on the authority of his father that he saw Allah’s Messenger (PBUH) call the Azan in the ear of Hasan ibn Ali when he was born to Sayyidah Fatimah (RA) that is the call for Salah. [Ahmed 23930, Abu Dawud 5105]
(1520)-Sayyidina Salman ibn Aamir Dabbi (RA) reported that Allah’s Messenger (PBUH) said, “The Aqiqah is with every boy. So shed blood (by slaughtering an animal) for him and cast off injury from him (by shaving off hair, etc).” [Bukhari 5471]
(1521)-Sayyidah Umm Kurz (RA) reported that she asked Allah’s Messenger about Aqiqah. He said, “Slaughter two goats for the newborn male and one for the newborn female; whether they are he-goats or she-goats.”
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It is SUNNAH at the birth of the child to say ADHAN (the call to SALAH) softly in the right ear of the new-born. It is better that the father says it or some aged pious man of the family so that the new-born gets the good words of ADHAN the first thing to hear clearly. Some ULAMA prefer to say IQAMAH (the announcement of the commencement of SALAH) too in the left ear though that is not necessary yet it might be MUBAH or even MUSTAHAB. Note that Ahadith tell us that every child is born on FITHRAT (natural tendency towards Islam) so the words of ADHAN are sure to give him relaxation that his change is just a change of place; the authority is only of Allah even where he was and even where he has come; Al-Hamdu Lillah. In AQIQAH, it is no problem if one he-goat is sacrificed for the new-born female and if two she-goats are sacrificed for the new-born male; in other words, it is unnecessary that a she-goat is given for the female and two he-goats for the male (though both the sacrificial animals at AQIQAH for the new-born male, have to be of the same gender). That sacrifice is to be done preferably at the seventh day of the birth when other two things also take place that are to shave the hair of the new-born and announce the name of the new-born for all to know.
TOPIC 18-More About it
(1522)-Sayyidina Abu Umamah (RA) reported that Allah’s Messenger said, “The best sacrifice is the sacrifice of a ram and the best shroud (for the dead) is Hullah.” [Ibn e Majah 3130]
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TOPIC 19-No caption
(1523)-Sayyidina Mikhnaf ibn Sulaym (RA) narrated that the people observed the Wuquf at Arafat with the Prophet (PBUH) and he heard him say, “O People! It is incumbent on every household (family) to offer a sacrifice and an Atirah. Do you fathom what the Atirah is? It is that which you call the Rajabiyah.” [Abu Dawud 2788]
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HULLAH comprises of three colthes that are one KAMEES, one IZAAR and one plain sheet; all of them white in color; and that is the dress given to the dead. We have studied that one goat is enough for the household for sacrifice on the behalf of all of them and the narration here indicates that. As for ATIRAH, the matter is out of practice because of H-1517 though in accordance to this H-1523 here, some ULAMA have said that if someone sacrifices an animal in Rajab in the name of Allah, it is not questionable; generally, ULAMA take the H-1517 in total and consider the narration here not strong in comparison to it.
TOPIC 20-Aqiqah with sheep
(1524)-Sayyidina Ali ibn Abu Talib (RA) reported that Allah’s Messenger (PBUH) observed the aqiqah of Sayyidina Hasan with a sheep and said, “O Fatimah! Have his head shaved and give sadaqah of silver equal in weight to his hair.” So, she weighed that and their weight was (equal to) a dirham, or part of it.
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TOPIC 21-No caption
(1525)-Abdur Rahman ibn Abu Bakr reported on the authority of his father that the Prophet (PBUH) delivered a sermon. After that, he descended (from the pulpit) and asked for two goats and slaughtered them. [Muslim 1679]
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TOPIC 22-No caption
(1526)-Sayyidina Jabir ibn Abdullah (RA) narrated that he observed the (eid) al-Adha with the Prophet (PBUH) at the place of (eid) prayer. When he had delivered the sermon, he came down the pulpit. A ram was brought and he slaughtered it with his hand, saying “Bism-Allah wa Allahu Akbar. This is from me and from those of my Ummah (i.e. all the people plus the future generations believing in me) who have not made a sacrifice.” [Ahmed 14843]
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The narration-1524 tells that even one sheep would suffice for AQIQAH for a male child yet the general practice is at the other narration (H-1521) that tells for giving two of sheep for the male child. The narration also tells to give amount of silver equal to the weight of hair shaved at AQIQAH as SADAQAH and though giving couple of sheep at AQIQAH is SUNNAH, this SADAQAH is MUSTAHAB. The narration by JABIR (RA) tells that other Muslims might also be included in good returns in sacrifice made as NAFL (as this sacrifice of the ram has been said as NAFL-sacrifice by the Prophet PBUH) and everyone would get the full quantity of KHAIR (Good Returns) by that intention insha Allah without lessening any quantity of the other.
TOPIC 23-More about Aqiqah
(1527)-Sayyidina Samurah reported that Allah’s Messenger said, “A boy is pledged to his Aqiqah. Sacrifice is made for him on the seventh day and he is given a name, and his head is shaved.” [Ahmed 20104]
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The narration at the topic means that upto the time the sacrifice of AQIQAH is not performed the child does not get into the protection of Allah unless the parents are totally unable to perform it financially or due to some totally genuine reason. AQIQAH is preferable at the seventh day that is the last day of the birth-week and that means if the birth is at Friday then AQIQAH is preferable at the coming Thursday; note that the multiples of seven are to be taken for AQIQAH preferably i.e. 14th, 21st or 28th if the person could not do it at the seventh day so with the birth at Friday, AQIQAH is fine at any Thursday within a month of the birth-day.
TOPIC 24-Postponing shaving by one who intends to sacrifice
(1528)-Sayyidah Umm Salamah (RA) reported that the Prophet (PBUH) said, “One who observes the (new) moon of Zulhajjah and intends to make a sacrifice must not take (meaning not shave) his hair and (not clip) his nails.” [Muslim 1977]
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The Hadith at the topic tells that when the month of ZIL-HAJJAH starts then a person who intends to make the sacrifice anywhere, he must not cut his hair and his nails because to copy the appearance of the persons at HAJJ at the holy city of MAKKAH (who are not allowed cutting of hair and nails until the HAJJ is over), might get him rewards near to them if he is unable financially to make it then; though this is MUBAH (or MUSTAHAB) yet it is better not to omit and Allah knows better; Al-Hamdu Lillah.
23-BOOK OF VOWS AND OATHS (2O topics)
TOPIC 1-Improper to observe vow that is disobedience to Allah
(1529)-Sayyidah Ayeshah (RA) narrated, Allah’s Messenger said, “There is no vow of disobedience (to Allah), and its expiation is the expiation of an oath.” [Abu Dawud 3290]
(1530)-Abu Isma’il Muhammad ibn lsma’il ibn Yusuf Tirmidhi, reported from Ayyub ibn Sulayman ibn Bilal, from Abu Bakr ibn Uways, from Sulayman ibn Bilal, from Musa ibn Uqbah and Abdullah ibn Abu Atiq, from Zuhri, from Sulayman ibn Arqam, from Yahya ibn Abu Kathir, from Abu Salamah from Sayyidah Ayeshah (RA) and she reports from the Prophet (PBUH) the same Hadith. [Abu Dawud 3292]
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TOPIC 2-Vow to obey Allah
(1531)-Sayyidah Ayeshah reported that the Prophet (PBUH) said, “He who vows to obey Allah must obey Him and he who vows to disobey Allah must not disobey Him.”
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From here starts the booklet of Vows & Oaths; though Ahadith generally give the account of vows and oaths together yet the notable thing is that the vow is to verbally swear that if something happens, the person will do some act of worship, like praying, fasting, giving charity so if that does take place, then it is WAJIB for him to fulfill his vow by doing that act of worship that he is able to do with ease; an oath (YAMIN-MUN’AQIDA) is that he swears to do something or not to do something in the future and if he breaks it, he would pay the expiation; so his vow relates to something that is out of his reach and he intends for it while his oath puts some check to his efforts. He must not vow for any sinful act or take an oath to do any sinful act as it is invalid if it asks for drinking of wine or committing of theft as the H-1529 indicates; however, the vow that is fine yet time and place bring adversity to its fulfillment then he would have to amend the sinful feature by necessary adjustment; the example for this is when a person vows to keep SAUM (Fast) for Allah at EID if he gets as he intends, he would keep SAUM at some other day if his need is fulfilled because to keep SAUM at Eid is prohibited though in itself it is a good deed. The expiation of breaking the valid oath by doing against that, is the same as the expiation for swearing and that is feeding of ten poor people that are in need of food or clothing for ten needy people that means giving each one the needed cloth that is able to cover him well or freeing a Muslim slave; there is the fourth option too for that person who is unable to perform any of the mentioned three that he should fast for three days in the compensation of the valid oath that he broke by his practice; (see Surah MA’EDAH; 89th verse).
TOPIC 3-Vow is not valid for something not in one’s possession
(1532)-Sayyidina Thabit ibn Dahhak (RA) reported that the Prophet (PBUH) said, ‘There is no vow for a man in what he does not own.” [Bukhari 6047, Muslim 110]
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TOPIC 4-Expiation for an unspecified vow
(1533)-Sayyidina Uqbah ibn Aamir (RA) reported that Allah’s Messenger (PBUH) said, “The expiation for an unspecified vow is the same as for an oath.” [Muslim 1645]
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If a person vows and asks for it without any specification what good he would do in return; so in this case he would have to pay the equivalent of the expiation of the oath at its achievement; he would have to provide the same for his commitment that the Holy Book Quran has specified about swearing (5:89) and to which the H-1533 here at the topic refers.
TOPIC 5-If the person finds better to abandon his promise
(1534)-Sayyidina Abdur Rahman ibn Samurah (RA) reported that Allah’s Messenger (PBUH) said, “O Abdur Rahman, do not ask for office of authority, for if you are given one on your asking then you will be left to yourself to tackle the affairs. But, if you get it without asking for it then you will be helped. And when you take an oath but see something else better than it then opt for that which is better and make atonement for your oath.” [Bukhari 6622, Muslim 1652]
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TOPIC 6-Pay the expiation before going back on oath
(1535)-Sayyidina Abu Hurayrah (RA) reported that the Prophet said, ‘If anyone takes an oath but finds (something else as) a better proposition then let him make expiation for his oath, and undertake the better proposition.” [Ah 8742, M 1650]
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When a person has taken a valid oath yet he finds some option that is even better, it is praiseworthy for him to break his oath by the acceptance of the other option and give the expiation of breaking the oath accordingly. Note that due to the words at H-1535, there occurred an interesting debate among the schools of SHAFA’I and of ABU-HANIFA if the expiation would be paid before breaking the oath (view of the former) or after breaking it (view of the latter) respectively. Both the schools have their reasoning yet please note that in the study of Ahadith where the words convey the clear simple meaning then those words do not become the basis to debate. As the message is clear and simple that the person must take the better option instead of the lesser and give the expiation (whether he pays it before breaking the oath or after breaking it); any of these both options is quite fine to take.
TOPIC 7-To say Insha Allah while swearing an oath
(1536)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, ‘If any one swears an oath and says Insha Allah (if Allah wills) then he has made an exception. (He will not have to pay expiation if he goes contrary to it).” [AD 3261, M 3838]
(1537)-Sayyidina Abu Hurayrah reported that Allah’s Messenger said, “If anyone swears and adds Insha Allah then he does not commit perjury.” [Ahmed 8094]
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TOPIC 8-Disapproval of taking oath on any other than Allah
(1538)-Saalim reported from his father that the Prophet heard Umar (RA) say, “By my father!”; “By my father!” So, he said, “Know that Allah forbids you to swear on your ancestors.” Umar (RA) then said, “By Allah! I never swore on them after that neither for myself nor on behalf of others.” [Bukhari 6647, Muslim 1646]
(1539)-Sayyidina Ibn Umar reported that Allah’s Messenger (PBUH) overtook Sayyidina Umar (RA) while he was riding his beast and swearing by his father. Allah’s Messenger said, “Surely Allah has disallowed that you swear by your ancestors. If anyone swears, he must swear by Allah, or he must observe silence.” [Bukhari 6646]
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TOPIC 9-No caption
(1540)-Sa’d ibn Ubaydah narrated that Sayyidina Ibn Umar (RA) heard a man swear by the Ka’bah. He said, “Do not swear by other than Allah, for I had heard Allah’s Messenger (PBUH) say that if anyone swears by anyone besides Allah then he has disbelieved or associated (with Allah).” [Abu Dawud 3251, Ahmed 6179]
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These topics tell two important points to note about taking an oath; one is that if a person says insha Allah while taking an oath, that would bar his oath to take place; second is that it is not allowed for any person to swear by any name except by the name of Allah or any of His attribute. Swearing by the Holy Book Quran is all right as it is the KALAM (word) of Allah and so it is His attribute; Al-Hamdu Lillah; but swearing by the Holy KAA’BA is not right. The person who swears by any name except Allah by taking that person or thing equal in command to Allah by heart, that is actually the person who disbelieves in Allah as he makes that person or thing wrongly equal to Him in authority; H-1540 disallows it for all the righteous persons; Al-Hamdu Lillah.
TOPIC 10-One who vows to walk though he cannot walk
(1541)-Sayyidina Anas (RA) narrated that a woman vowed to walk up to the House of Allah. When the Prophet (PBUH) was asked about it, he said, “Allah is not in need of her walking (all the way). Instruct her to ride (up to it).”
(1542)-Sayyidina Anas reported that Allah’s Messenger came by an old man being led by his two sons. He asked about him and was told that he had vowed to walk. He said, ‘Indeed, Allah has no concern with his punishing himself. Instruct him to ride’. [Bukhari 6701, Muslim 3301]
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TOPIC 11-Dislike for vows
(1543)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Do not make vows, for a vow is of no use against fate. It is only that the miserly will make some expenses.” [Muslim 1640]
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When a person takes something upon him or her that the person is unable to do with ease then that person must break the oath and give the expiation for it. Ahadith at the topic clarify that persons that were having difficulty in walking towards or at HAJJ, they were commanded to leave such pressure on their selves and take the ease that Allah has allowed for them. However, IMAMS differ if someone has taken an oath to go to HAJJ on foot and then goes riding as some noteworthy lack in performance of HAJJ is generally paid by DUMM (a sheep) to compensate; SHAFA’I and also ABU-HANIFA ask for DUMM at such break of oath while AHMED tells that expiation of the oath only is enough; Ahadith favor the stance of AHMED. The narration at 1543 points out an important aspect of the matter as it tells that it is not appreciable to take the conditional oaths (that technically are vows). The point to note is that whatever Allah wills to do (and note that TAQDIR i.e. destiny is the name of Allah’s will only); it actually is not changed by vows. In this sense, these are not appreciable and these only are addressed here in Hadith at the topic; however, taking an oath to do something good without asking for any returns except for Allah’s mercy and blessing is highly commendable. DUA (asking Allah for something) and SADAQAH (giving something in charity to the needy for the pleasure of Allah) both certainly are most praiseworthy yet the person does not get any authority due to that; the slave of Allah he is and that is what he remains; Al-Hamdu Lillah.
TOPIC 12-About fulfilling a vow
(1544)-Sayyidina Umar (RA) reported that he said, “O Messenger of Allah! During the jahiliyah (the time of ignorance before Islam took hold), I had vowed to observe I’tikaf for one night in the Masjid Haram (where the Holy KAABA is located).” He said, “Fulfill your vow.” [Bukhari 2042, Muslim 1656]
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TOPIC 13-How did the Prophet (PBUH) take an oath
(1545)-Sayyidina lbn Umar reported that it was often that Allah’s Messenger took oath in these words, “No, by the Turner of hearts!” [Bukhari 6617, Abu Dawud 3263]
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When a person had taken an oath before converting to Islam that he finds well to perform even after coming to Islam with the intention of getting the pleasure of Allah only, he might fulfill that for the pleasure of Allah yet that fulfillment is not necessary. I’TEKAF means to sit in seclusion at some mosque (for men) with total attention towards Allah reciting the Holy Book Quran (understanding it), reading SALAH, reading AHADITH, reading books of ULAMA of repute, reciting AAYAH (verses of the Holy Book Quran) repeatedly that is called DHIKR and doing all good deeds without any thought of anything worldly; many Muslims take it up at the last ten days of RAMADHAN when they are in the situation of SAUM (fast). Here UMAR (RA) had asked about I’TEKAF at the night yet when someone would do it outside the month of RAMADHAN at the day-time then ULAMA have clarified that he would keep SAUM too as that is the condition for I’TIKAF. The words of oath taken by the Prophet (PBUH) tell us that he guided attention towards the fact that it is the will of Allah that is manifest in the whole universe as He certainly is able to change hearts from wrongs to the right and even from the right to wrongs; every Muslim person must always have attention towards Him only and he must never take his own self as at the charge of matters.
TOPIC 14-Reward for emancipating slaves
(1546)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “If anyone sets a Believing slave free then Allah will release from the fire a limb of his against each limb of the slave, even his sexual organ against the slave’s.” [Bukhari 6715, M 1509]
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TOPIC 15-About one who slaps his servant
(1547)-Suwayd ibn Muqarrin Muzani said, “We were seven brothers. We did not have but only one servant (meaning slave) among us. One of us slapped him. So, the Prophet (PBUH) commanded us to set him free.” [Muslim 1658]
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The guidance to free slaves is wonderful and it shows that the Prophet (PBUH) was not in favor of keeping slaves yet change in that custom of the day radically would have caused high tensions to people (and even to slaves) as they would have turned totally helpless in that society when freed all of a sudden. Islam did favor the emancipation of slaves gradually so that they could set their-selves well without any fear. In the present times, there is a notion that children of ages less than 16 or so might not be put to manual work yet I, MSD, know that this notion has caused trouble to those who had a child or two at such work for their survival; even those children were happy with it but just by the unjust propaganda, the survival package has been taken away from many of families without any positive alternative; please note well that the care for humanity not only needs good intentions but it also asks for the massive wisdom for their practical implementation as without such wisdom, the effect of steps taken to care for humanity might even fall contrary to those good intentions. What the Prophet (PBUH) did with total concentration is that he raised the status of slaves to such level then, where they might not be tormented in any way and might be considered as human as other people then. The Hadith narrated by SUWAYD (RA) explains this guidance towards leniency to slaves even more when the Prophet (PBUH) asked to free the slave whom one of the seven brothers had slapped. These seven brothers had accepted Islam in group and all were MUHAJIRS that had migrated from Makkah to Madinah.
TOPIC 16-Dislike for an oath on another religion
(1548)-Sayyidina Thabit ibn Dahhak reported that Allah’s Messenger said, ‘If anyone swears by a religion other than Islam falsely then he is as he says.’ [Bukhari 1363, Muslim 110]
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TOPIC 17-No Caption
(1549)-Sayyidina Uqbah ibn Aamir (RA) narrated; I said, “O Messenger of Allah, my sister had vowed that she would walk up to Bayt Allah (House of Allah) bare-footed and without a covering cloak.” The Prophet said, “Allah has nothing to do with the hardship enforced on herself by your sister. Let her ride and cover herself and keep fast for three days.” [Abu Dawud 3293, Nasai 3824, Ibn e Majah 2134, Ahmed 17292]
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TOPIC 18-No Caption
(1550)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “If anyone of you swears and says, ‘By Laat and Uzza’ then let him say, ‘there is no god but Allah’. And if anyone invites another to gambling then let him give Sadaqah.” [Bukhari 6650, Muslim 1647]
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The narration at 1548 had been taken in two ways; some have taken it to mean that the man who takes such an oath is only a liar as he would not become a non-Muslim just by doing something adverse; the others have taken these words literally to mean that if he does the thing he has committed not to do, he would get out of Islam. The other Hadith tells about a woman who took an oath to walk to the Holy KA’BAH bare-footed and without a cloak; though walking bare-footed is not much of concern yet discarding a cloak or a covering sheet in the dress by the Muslim woman is not commendable at all. The Prophet (PBUH) gave the guidance that she must cover herself and take some animal to ride towards the holy KA’BAH. She was told to keep fast for three days as expiation to her oath. As for the H-1550, note that people who had come to Islam just then were used to taking oaths by the names of idols they worshipped before converting to Islam and among them were LAAT and UZZA. The Prophet (PBUH) gave the guidance that if anyone takes an oath unintentionally by the slip of tongue then he must revert to the Islamic words immediately saying that Allah is the only One to worship. If anyone asks the other to gamble as a pastime with him then the person who asks unintentionally for it must give SADAQAH. This last part might be taken in the sense that if some wrongful person asks some righteous person to gamble, that righteous one must give SADAQAH if he feels that there is some weakness in him that made the inviter ask him to gamble.
TOPIC 19-Fulfilling vow of the dead
(1551)-Sayyidina Ibn Abbas (RA) reported that Sayyidina Sa’d ibn Ubadah asked Allah’s Messenger (PBUH) about a vow his mother had made but she died before she could fulfill it. The Prophet (PBUH) said, “Fulfill it on her behalf.” [Bukhari 2761, M 1638]
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TOPIC 20-Virtues of emancipating slaves
(1552)-Sayyidina Abu Umamah and some other Sahabah (RA) reported that Allah’s Messenger said, ‘If any Muslim sets a Muslim slave free then against every limb of the slave, a limb of his will be set free from the fire. And, if a Muslim sets two Muslim slave-women free then a limb of his will be set free against each of their limbs. And, if a Muslim woman sets a Muslim woman free then against each of her limbs a limb of her will be set free.” [Ah 10805]
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When any of the close relatives of someone has taken an oath before death that is MUBAH or MUSTAHAB, he might fulfill that oath for him/her. Some commentators at this Hadith have mentioned that the mother of SA’AD ibn UBADAH (RA) had taken an oath to free a slave and SA’AD fulfilled that oath setting a slave free then. The other Hadith mentions the merits of setting slaves free and it was taken as commendable for the man to free a male-slave and for a woman to free a female-slave. However, now Hadith at the topic would mean that a person must care to free those who have the burden of debts upon them that they might have taken due to some necessity but have become unable to pay back and also care to free those who had been imprisoned unjustly or even due to some wrong by their side yet out of proportion of the wrong they had committed with no finance (or no authority) to get their freedom back. Note that strictly by the Islamic view, it is not allowed to keep someone in captivity for more than few months and it is sad that much of issues that we must address very boldly today, have been left unattended even by those who talk much about humanity. I, MSD, pray that may Allah guide all the just wise people that do have good intentions for their fellow-beings, towards the teachings of Islam; Al-Hamdu Lillah.
24-BOOK OF JIHAD (48 topics)
TOPIC 1-About inviting to Islam before beginning of war
(1553)-Abu Bakhtari narrated that a Muslim army led by Sayyidina Salman Farisi (RA) surrounded one of the Persian forts. The men said to him, “O Abu Abdullah, shall we not pounce on them?’ He said, ‘Let me invite them (to Islam). I had heard Allah’s Messenger (PBUH) invite them (the enemy).” So, Salman went to them and said, “Indeed, I am a man of you, a Persian. You see the Arabs obey me. Thus, if you submit to Islam then for you is the like of what is for us and on you is that which is on us. And if you reject only to stay on your religion then we will leave at that and you will pay us the Jizyah with your hands, disgraced.” The narrator said that Salman (RA) spoke in Persian and also said, “You are not praiseworthy. And if you refuse, we warn you of hard things.” They said, “We are not among those who pay the Jizyah, but we will fight you.” The (Muslim) men said, “O Abu Abdullah, shall we not pounce on them?” He said, ‘No” He invited them in this way for three days and after that said, “Pounce on them.” The narrator said, “We poured ourselves over them and we conquered that fort.” Some of Ulama say that this creates a greater awe among the enemy. Some other Ulama say that in these days there is no need to invite them to Islam (as its basic teachings are known generally). Imam Ahmad said that he does not know if anyone needs that today. But, Imam Shafa’i said that war should not commence before giving the enemy an invitation; but if they launch an attack beforehand then there is no harm in not inviting them.
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These are topics related to JIHAD that is one of the most important commands of Islam. It has nothing to do with terrorism as it means in Islamic terminology to fight in the way of Allah those people who pose a great danger to the life style of Islam to punish the wrong-doers then and there to end such threat; in the literal sense it means to put the self in the way of Allah endeavoring for the betterment of self. It actually is the manner to punish those people who after getting the message of Islam, the collection of commands of Allah, reject it because Muslims are the appointed force of Allah in the world but this attitude is not to impose the viewpoint of Islam on others. To convey the basic Islamic Teachings explicitly before the JIHAD that is initiated by Muslims and to fight that strictly under the command of the wise & courageous Islamic Commander (appointed by the righteous Muslim Administrator committed to Islam) that has great support of a significantly great number of Muslims without any significant challenge to his authority, are among five important conditions for JIHAD; the other three are that each of the warrior himself shall be such Muslim who avoids big sins with commitment to Islam and that Muslims have gathered necessary physical force to fight the enemy with high caliber and that the enemy has not only rejected Islam but even the offer to formulate a respectable pact with Muslims in clear terms; the omission of any of these five conditions renders the initiative to JIHAD unnecessary though it is certainly valid at defense quite well for which there are no such conditions. Note here that Muslims would never challenge DHIMMI, the non-Muslims living with Muslims, to fight though Muslims would present the teachings of Islam clearly to them for which acceptance or rejection depends on their own free will without any challenge; this fact is clear by the study of history that anyone is able to verify by himself that wherever and whenever Muslims conquered lands, they made those not challenging the Islamic Teachings as DHIMMI and never imposed Islam on anyone yet presented such character that brought the people in contact to accept Islam; Al-Hamdu Lillah. Muslim warriors might initiate JIHAD where no option seems available (though the enemy must be well-aware of Islamic Teachings) but even though valid, it is much better today that we do not take the initiative for it as that would cause Muslims and also non-Muslims to kill innocent persons that might be unintentional due to the very deadly weapons in use at war today. We Muslims must ask Allah to take His revenge directly from the enemy for He is capable of doing anything He wants and even though Muslims are the appointed force of Allah, its inititiation at present is not much of an option for Muslims except to wage it for defense. It certainly relates to save the weak people and also to pave way for the existence of the Islamic Environment; it is not to kill any innocent person intentionally or unintentionally. At the current times due to care for humanity but little, the enemy has taken-up an amazingly inhuman concept to combat Muslims that “if you kill my brother, I would kill yours”. In short, initiative for JIHAD is not an option for us Muslims in the world today and if it does exist somewhere, it is purely in self-defense (for which there is no condition to see but Muslims have to fight as best as possible for them in the given situation); Al-Hamdu Lillah.
TOPIC 2-No caption
(1554)-Sayyidina Ibn Isam Muzani (RA) who had the honour of being a Sahabi narrated that when Allah’s Messenger (PBUH) sent an army anywhere, or a small military troop, he would say to them, “If you see a mosque or hear a mu’azzin then do not kill anyone.” [Abu Dawud 2635, Ahmed 15714]
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TOPIC 3-About attacking in the night
(1555)-Sayyidina Anas narrated that when Allah’s Messenger (PBUH) left for Khaybar, he came to it at night. And, whenever he came to a people at night, he did not attack them till it was morning. When morning came, the Jews came out with their baskets and spades. When they saw him, they cried out, “Muhammad; By Allah; Muhammad with his army.” So, Allah’s Messenger (PBUH) said, “Allahu Akbar! Khaybar is ruined. When we descend on a people, (they) the awe-struck people, encounter an evil morning.” [Bukhari 2965, Muslim 1365, Ahmed 11992]
(1556)-Sayyidina Abu Talhah (RA) reported that when the Prophet conquered a people then he stayed on their battlefield for three days. [Bukhari 3065]
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Military troupes were asked to take care that where they hear ADHAN (call towards SALAH) they must not attack the people there as the place certainly had substantial population of Muslims there. As for the attack at the night, it is allowed where necessary yet the Prophet (PBUH) did wait till the morning where he saw that it is not much profitable to attack at the night and it might target the innocent people unintentionally; note that mostly the GHAZWA (the battles which the Prophet PBUH attended personally are named as GHAZWA while other battles at his time are named as SARAYA) that the Prophet (PBUH) initiated, did not need attacks at night. It is interesting to note that the people at KHAYBAR did not even know till the morning that the Prophet (PBUH) had come near to their forts at that night to attack and when they were going to works as routine in the morning then they came to know of it. The Prophet (PBUH) indicated at this carefree attitude that KHAYBAR is ruined due to our unexpected arrival that had made these people awe-struck. The reason the Prophet (PBUH) stayed at the battle-field for three days was because there remains no doubt about their total conquest of the place; if some force still wants to confront Muslims, they must do it now. Another reason was that the Prophet (PBUH) intended to convey the basics of Islam more in detail in these days to the people of the conquered area.
TOPIC 4-About burning and destroying
(1557)-Sayyidina lbn Umar reported that Allah’s Messenger had the palm trees of Banu Nadhir burned and cut down that were at Buwayrah. So, Allah revealed the verse---Whatsoever palm-trees you cut down, or left standing upon their roots; it was by Allah’s leave, in order that He might abase the transgressors---(59,5). [Bukhari 4031, Muslim 1746, Ibn e Majah 2844]
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Although cutting down of trees that have fruits are not commendable normally yet at the time of war, if the commander finds that necessary due to some military tactic, he would command to cut them or even burn them. Allah appreciated the command that the Prophet (PBUH) gave at the place named BUWAYRAH and made clear that He appreciates all such necessary actions that are to degrade the wrong people who challenge His authority even if it asks for elimination of some trees that have fruits on them.
TOPIC 5-About spoils of war
(1558)-Sayyidina Abu Umamah (RA) reported that the Prophet (PBUH) said, “Surely, Allah excelled me over the Prophets” or he said that “Allah excelled my Ummah over all the people, and made the booty lawful for us.” [Ahmed 9348]
(1559)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “I am given excellence over the Prophets in six respects. (1) I have been given Jawaami-ul-Kalim (brief but comprehensive words), (2) I have been helped by awe (in the hearts of my enemies), (3) Spoils are made lawful to me, (4) The earth is made for me a Masjid (mosque, place of prayer) and means of purity, (5) I have been sent to the entire creation, and (6) Prophethood ends with me.”
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TOPIC 6-Share of horse (in spoils)
(1560)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) divided the spoils by alloting two shares to a horse and one to a man. [Muslim 1762]
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ULAMA have mentioned that the spoils of wars were not allowed to use before the Prophet (PBUH) and so this was one of the unique features of Muslims that they were and are allowed to use the spoils they get from wars. Three of IMAMS except ABU-HANIFA take H-1560 at the topic to mean that the rider who fought the war while he rode the horse, would get three shares from the gains of war; two for the horse and one for him while the one who fought at foot would get one share. ABU-HANIFA rather takes the Hadith to mean that the rider would get two shares that is one for the horse and one for his own-self while the person who fought at foot would get one share. Note that the spoils of war had to be divided in five parts; one for the management of affairs by the Prophet (PBUH) called KHUMS and the other four parts (that is 80% of the total) that were further divided in small individual parts, were to be distributed among all the warriors. The narration at 1559 tells about six important features that are unique to the Last Prophet Muhammad (PBUH); first is that Allah gave him the gift of being JAWAMI-ul-KALIM that means he had the power to express vast meanings by using few words (and Ahadith are certainly proof to this); second is that he had such impression on the enemy of Islam that they avoided facing him at the battle-field and this is clear by the incident at KHAYBAR that we have just studied but the most remarkable incident was the avoidance of war by HIRACLIUS, the Roman Emperor of that time (and note that he was known for his intelligent war-tactic), with the Prophet (PBUH) at TABUK and this sent the message all over the known world of that time that Muslims do have the power to challenge any power of the day without any fear whatsoever; third is that spoils of war were made lawful for the Prophet (PBUH) and that we have studied at the beginning of this note; fourth is that his UMMAH (Muslims as whole) were allowed to read SALAH anywhere on Earth except for few places pointed out at another Hadith (that is 346 at JAME’ TIRMIDHI here) and Muslims were also allowed to use clean sand from Earth to purify their-selves (that is called TAYAMMUM) for SALAH if water is not available; fifth is that the Prophet (PBUH) was sent to all peoples of the world to call towards Islam that were of that time and all times and of that place and all places and note this too that his call for Islam was not only towards human-beings but even towards JINN too so his UMMAH of call includes all those peoples of the world too that have not yet embraced Islam; sixth is that the Prophet (PBUH) is the last messenger of Allah and after him, there is no messenger as there is no need for that. Note that the Holy Book Quran descended upon him that is the call towards the Truth for all times and all places; Allah has taken the protection for it upon Him (see Surah HIJR, the 15th Surah, verse-9), so no change has ever occurred in it and insha-Allah no change would ever occur; Al-Hamdu Lillah.
TOPIC 7-About expeditions
(1561)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger said, “The best number of Sahabah is four, the best number of men in expedition is four hundred, the best number of men in armies is four thousand, and twelve thousand will not be defeated because of poor numbers.” [Ahmed 2682, Abu Dawud 2611]
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When departing for normal travels, it is better to make a group of at least four as if couple of them do get ill during the travel, the other two might handle the affairs necessary to see at the time; this guidance is quite valid even now. The numbers related to travel specifically for wars here at the Hadith, are specifically related to that time and to the period that came after it when there was not much change in affairs of the war; for today since a century or so, the importance of the guidance is that it asks Muslims to set number of warriors according to the combat they expect for their defense saving their resources well. The Prophet (PBUH) told SAHABA (his companions RA) that when they depart for some combat with the enemy that is not high in numbers then four hundred is the better number against that small challenging force; and the best force that is able to face the huge army of the enemy is four thousand though if the army of the enemy is extra-large (in terms of those times) then the better thing is that they combat such huge army (presumably of one hundred thousand that was the number of warriors of HIRACLIUS at MAUTA) with at least twelve thousand of Muslim warriors to get results in favor; the number of Muslims were three thousand at MAUTA and it was quite a feat to bring much of the forces back to Madinah that KHALID (RA) achieved and received the title of SAIF-ALLAH (the sword of Allah). Note that even with twelve thousand warriors at HUNAYN, Muslims did face a set-back yet the point to note is that it was not because of poor numbers but because of the panic that caught hold of them generally (and this panic did not even touch the Prophet PBUH and the companions that were near to him; the Prophet PBUH reorganized the forces at that very place without any loss of time then); this was due to the surprise initial attack of the enemy whilst Muslims were over-confident too in getting the victory; however, they ultimately did get it after their recovery from the set-back; Al-Hamdu Lillah.
TOPIC 8-Who is given the FAI
(1562)-Yazid ibn Hurmuz narrated that Najdah Hururi wrote to Sayyidina ibn Abbas (RA) asking him whether Allah’s Messenger (PBUH) took women along to battles and did he give them a share in the booty. So, Sayyidina Ibn Abbas wrote to him that you have written to me asking if Allah’s Messenger (PBUH) took women along in battles. Yes, he did take them with him and they attended to the sick. They were presented from the booty (as reward). As for a share, he did not fix any share for them. [Muslim 1812]
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TOPIC 9-Does the slave have a share
(1563)-The freed slave of Abu Lahm named Umayr narrated, “I participated in the Khaybar war with my masters. They spoke about me to Allah’s Messenger saying that I was a slave. He gave command about me and a sword was hung over me and I trailed it (being short-statured). He ordered that I should be given some household items from the booty. Then I presented to him a spell that I used to chant over the insane and blow on them. He ordered me to discard some of it and retain some of it.” [Abu Dawud 2730]
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TOPIC 10-Are Dhimmis given share of booty if they fight
(1564)-Sayyidah Ayshah (RA) reported that Allah’s Messenger (PBUH) went out to Badr till he was at Harat ul-Wabr and a man met him. He was one of the idolators and known for his bravery. The Prophet (PBUH) asked him, ‘Do you believe in Allah and his Messenger (PBUH)?” He said, “No”; hearing this he said, “Go away because I do not seek help of an idolator.” There are more words than these in the hadith. [Ahmed 25212, Muslim 1817]
(1565)-Sayyidina Abu Musa (RA) narrated, “I came to Allah’s Messenger (PBUH) with a number of Ash’aris at Khaybar. So, he gave us share alongwith those who had conquered it.” [Bukhari 4223, Abu Dawud 2725]
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Ahadith at the topics-8 & 9 tell us that there is no specific share at the war for women and for slaves; NAJDAH HURURI was the chief of KHWARIJ who used to abuse ALI and fight Muslims. Note that few of women that were much active by nature, had accompanied the Muslim male warriors at wars by the permission of the Prophet PBUH when those wars were fought for defense near Madinah; Muslims were not much high in numbers then, yet that was not the general practice especially when Muslims had to leave for wars that were placed at some far-off area by the Prophet (PBUH). As for DHIMMI, their assistance was not appreciated in wars yet due to necessity, the Prophet (PBUH) did take their assistance a few times (notably at HUNAYN) and they fought strictly under his command. ULAMA have said that when some of DHIMMI fight under the command of the Muslim commander remaining totally loyal to that commander, they might assist Muslims at war. Women and boys at ages of lesser than 15 years might be given some of things from the spoils of war as the commander deems fit yet they are not liable to get specific shares from the spoils; the force that is asked to come at the war to reinforce the army there and it comes before the distribution of the spoils of the war, its members would also get their due shares from that.
TOPIC 11-About using utensils of polytheists
(1566)-Sayyidina Abu Tha’labah Khushani reported that Allah’s Messenger was asked about the vessels of the Majusis (Magians). He said, “Wash them and cook in them. And he disallowed every carnivorous beast with fangs.”
(1566A)-Abu Idris Khawlani Aa’izullah ibn Ubaydullah reported that he heard Abu Tha’labah Khushani say that he came to Allah’s Messenger (PBUH) and said (to him), “O Messenger ot Allah! We reside in the Land of the people of the Scriptures and we eat in their vessels”. He said, “If you find other vessels then do not eat (in them) but if you do not find then wash them and eat in them.”
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TOPIC 12-About the spoils
(1567)-Sayyidina Ubadah ibn Samit reported that the Prophet (PBUH) used to distribute one fourth of the (nafl) spoils of war in the beginning and one-third at the time of departure. [Ibn e Majah 2852, Ahmed 22789]
(1567A)-Sayyidina Ibn Abbas reported that the Prophet took the sword, Zulfaqar, in the Badr war. It was the one about which he saw a dream at Uhud afterwards.
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TOPIC 13-If anyone slays an infidel, his belongings go to him
(1568)-Sayyidina Abu Qatadah reported that Allah’s Messenger (PBUH) said, “If anyone kills a disbeliever and has a witness, then for him is the slain man’s possession.” The Hadith relates an account thereafter. (Bukhari 3142, Muslim 1751]
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Ahadith at topic-11 tell us that it is not feasible to use the utensils of the people of Scriptures (Jews and Christians) except where necessary and then also after giving them a good wash by the clean water; see also H-1803. Here, H-1567 tells about the distribution as gifts from the spoils of the combat to the force that was sent from the main army to some place other than the destination it was set to. While going towards the destination such force received one-fourth but if sent at the way back towards Madinah to fight the enemy somewhere then it was given one-third as bonus as then the trial was high leaving the travel back home to combat the enemy. The sword of AAS ibn UMAYYAH that was named as ZULFAQAR was taken by the Prophet (PBUH) from the things that came in possession at BADR and that was not counted in the spoils of the war that were distributed and that means it was taken as NAFL. This was the sword that the Prophet (PBUH) saw to become a little blunt in a dream before the battle of UHUD, a part of which Muslims lost. H-1568 tells about the ruling that was given at the beginning of wars that the man who kills a man from the enemy his personal belongings would come at his possession yet this ruling was either for some specific war or for the time-being as has been clarified by three IMAMS except for SHAFA’I; his school takes it as an unchanged command that is applicable to all wars.
TOPIC 14-About disposing of spoils before they are divided
(1569)-Sayyidina Abu Saeed Khudri reported that Allah’s Messenger (PBUH) forbade sale of the spoils till they were distributed. [Ibn e Majah 2196, Ahmed 11377]
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The Hadith here tells that the warriors were not allowed to sell things of spoils that have not yet come at their possession; the rule is general that the person must not sell anything that is not in his custody yet it was most noteworthy at wars that unless the commander gives their specific shares to warriors and they get the possession of that, then only they would decide their usage or/and sell it as they deem fit. Note that at those times, many of the male warriors of the defeated side and also their female persons that were at the battleground then, came into the custody of the victor warriors as slaves by the distribution of the commander; any of the victor warriors certainly needed high caution so as not to exercise any unlawful control upon any of these slaves that has not yet come to his custody.
TOPIC 15- Disapproval of sexual act with pregnant captive woman
(1570)-Sayyidina Irbad ibn Sariyah (RA) reported that Allah’s Messenger disallowed sexual intercourse with pregnant captive women till they had delivered their children.
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At those times when wars took place, even women of the losing side that were at the battleground, came at the custody of the winning side as slaves and the commander distributed them too as other things of spoils, among the warriors. If they were married, their marriages became void the moment they became slaves of someone as he got them from the commander of the war in his share; male-slaves were asked to earn amounts for their respective masters and female-slaves were asked to see to the sexual needs of their respective masters. It is the blessing of Allah that this custom has totally gone away few centuries back, insha-Allah never to return. However, when this custom was in effect the Prophet (PBUH) gave commands about slaves, both male and female, to raise their status to human beings and to give them rights that they were totally deprived of; this was the best option available then. Due to its affinity with the topic, I would take the opportunity to write about NIKAH-MAWAQQAT here presently. The conditional marriage that is named as NIKAH-MAWAQQAT (marriage for some specific time that does have number of strict conditions), might be tolerable for the Muslim man who is capable to teach good morals, to one of the few specific women that are given to heinous crimes when she is well-aware of the time-period. Besides the man here that needs to be most knowledgeable in Islam and the woman here that needs to learn good morals, its other necessary conditions include that (a) Muslims have totally formed the Islamic Environment when the AMIR gives the permission for such bond to such women; (b) ULAMA endorse it with clarification to its necessary conditions as some of SAHABA did tolerate it; (c) the man gives high MEHR (amount to take her into his marriage) to her at such bond; (d) he announces it well with the commitment to take all the responsibility of the well-being of the wife taken by such bond within the time she is at such bond; (e) the man is not lesser than 40 years of age; (f) the time-period for such bond is not lesser than six months. Note that the particular difference of NIKAH-MAWAQQAT to the normal regular marriage is only in the specific mention of the time-limit for it and as such, it is very near to the normal regular marriage in status. It highly differs to MUTA which meant that the men at travel at those times asked sexual benefit for some period from any of women that consented to it for high amounts in return, where he was not liable to make any announcement of the marriage and he did not take any of the responsibilities for her well-being so this was adultery by other name, without its mention. The couple might change the MAWAQQAT to the decent regular marriage that is for the whole life by announcement officially if they both so desire though the man must pay her some high amount again as MEHR to take her into the regular marriage. This practice is unfeasible anywhere as of now due to the absence of its conditions yet it is well to consider if all its conditions are available; the offspring by the relationship certainly would then be legitimate so the man would see to all needs of the offspring; the specific registered woman would observe her IDDAT after the end of this marriage to the time she ends her second period of menses or if she is pregnant, to the time she gives birth to the child.
TOPIC 16-About the food of the polytheists
(1571)-Qabisah reported from his father that he said, “I asked the Prophet (PBUH) about the food of the Christians and he told me that do not let the food that resembles to Christianity create doubt in your breasts.” [Ahmed 18290, Abu Dawud 3784, Ibn e Majah 2830]
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TOPIC 17-About dislike for separation of captives
(1572)-Sayyidina Abu Ayyub reported that Allah’s Messenger (PBUH) said, “If anyone separates mother from her child then Allah will separate him on the Day of Resurrection from his dear ones.” [Ahmed 23558]
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TOPIC 18-About executing captives and taking ransom
(1573)-Sayyidina Ali (RA) reported that Allah’s Messenger said that the angel Jibril came and said, ‘Give authority to your Sahabah to either execute or receive ransom from the captives of Badr on condition that in the following year a like number of them should be killed’. They said, ‘(We choose) ransom and that some of us may be killed (next year)’.
(1574)-Sayyidina lmran ibn Husan (RA) reported that Allah’s Messenger (PBUH) had got two Muslim men released against one idolator from captivity. [Ahmed 19848]
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At those times, Christians did care for their faith to a very high extent and they used to take the name of Allah on slaughter of animals. That is why it was allowed to eat such animals that were slaughtered by Christians (and even Jews) of those times yet at these current times it is not feasible to eat from their slaughtered animals for obvious reasons. H-1572 guides that the slave-woman who is in the control of her master must not be separated from her children and it is the necessary obligation of the master to see this as it is one of sins for him if he separates her from her children. Ahadith at the last topic here tell about the options given to SAHABA (companions of the Prophet) either to kill the enemy or either take FIDYAH (money paid for release; the word “ransom” might be taken as translation to it but with the understanding that it is not the forced payment for the release of captives) yet this second option would lead to the SHAHADAT (becoming martyr) of SAHABA that would be equivalent in number to the enemy that have fallen at BADR; that was seventy. Due to the hard times that SAHABA were facing then and due to the close relations with the captives, they took the second option yet clearly it was not the best option among the two as the words imply and the next year Muslims incurred the loss of HAMZA (RA; the great warrior and uncle of the Prophet PBUH) and MUS’AB ibn UMAIR (RA; the man who changed Madinah in favor of Muslims when it was much needed) among others at UHUD that were seventy in total. If Muslims are able to get high number of their men released from the enemy in exchange of one eminent person of the enemy, many ULAMA appreciate such exchange.
TOPIC 19-Killing of women and children disallowed
(1575)-Sayyidina Ibn Umar (RA) reported that a woman was found slain during an expedition of Allah’s Messenger (PBUH). He disliked that and disallowed killing of women and children. [Bukhari 3014, Muslim 1744]
(1576)-Sayyidina Ibn Abbas (RA) reported that Sa’b ibn Jaththamah asked, “O Messenger of Allah, our horses trampled over the women and children of the idolators.” He said, “They are (of the same stock) as their ancestors.” [Bukhari 3013, M 1745]
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TOPIC 20-No caption
(1577)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger sent us with an army. He said, “If you find so-and-so and so-and-so (mentioning two men), you burn them in the fire.” As we were about to depart, he said, “I had ordered you to burn so-and-so and so-and-so in the fire, but no one punishes by burning in the fire except Allah. So if you find them, slay them.” [Bukhari 3016]
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The Prophet (PBUH) disallowed the killing of weak persons, women and children included, at the war with the enemy by will. Although Muslims have to fulfill this command at wars yet if during the war, some women and children are killed unintentionally being mixed with their men at the war, Muslims are not chargeable to it and Allah knows better. The last Hadith here tells clearly that if someone is among the most wrong persons by the Islamic Viewpoint and Muslims get hold of him, they would kill him like other challengers to Islam; they would not burn him as Allah, the True Lord, only gives the punishment to burn by the fire; see also H-1463.
TOPIC 21-About misappropriating spoils of war
(1578)-Sayyidina Thawban (RA) reported that Allah’s Messenger (PBUH) said, “He who dies while he is free from Kibr (pride), from cheating in spoils of war, and from debt, will enter paradise.” [Ahmed 22432]
(1579)-Sayyidina Thawban reported that Allah’s Messenger (PBUH) said, “If the soul of a person parts from his body while he is free from three things, from Kanz (wealth on which zakah is payable but he did not pay), unfaithfulness in spoils of war, and debt then he will enter paradise.” (While Sa’eed said “kanz” in this narration in which he is the narrator who reports from Qatadah in the chain, Abu Awanah said “kibr” i.e. pride in the previous narration where he reports from Qatadah and he did not mention the narrator Ma’dan in the chain that Saeed had mentioned. This Hadith narrated by Sa’eed is more authentic). [Nasai 8764]
(1580)-Sayyidina Umar ibn Khattab (RA) narrated that someone said, “O Messenger of Allah! So and so is martyred.” He said, “Certainly not! I have seen him in the fire for stealing a robe from the spoils.” He said further, “Get up; O Umar! And proclaim that none but the believers will enter paradise announcing this three times.”
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TOPIC 22-About women participating in war
(1581)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) used to take along Sayyidah Umm Sulaym (RA) and some Ansar women in the battles that they might serve water and attend to the wounded. [Muslim 1810, Abu Dawud 2531]
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Muslims have to keep away strictly from three things in financial things; one is not paying ZAKAH that is the charity which is the right of the needy persons; second is cheating in the property that has been received from wars especially when someone has been trusted for some of it and he has got it in his charge; third is taking debts with intention of not paying it back and when capable to pay it easily not giving any attention to repay it then. These are immoral attitudes which are against the character of Muslims. As for the participation of some women at few wars in those times, note that they used to nurse men lightly without any intimacy to any of the unrelated men; that was before the introduction of the command of HEJAB as that command took hold at the end of the fifth year of HIJRAH when Muslims had already fought these wars.
TOPIC 23-About accepting gifts of the idolators
(1582)-Sayyidina Ali reported about the Prophet (PBUH) that the Kisra (Chosroes) sent him a gift and he accepted it. And when the (other) kings sent gifts, he accepted those gifts from them.
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TOPIC 24-Dislike for gifts of the idolators
(1583)-Sayyidina Iyad ibn Himar narrated that he presented a gift, or a camel, to the Prophet (PBUH). He asked, “Have you accepted Islam?” He said, “No”. So, the Prophet (PBUH) said, “I am disallowed to accept gifts of the idolators.” [AD 3057]
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These two Ahadith seem to oppose each other and both of these are acceptable yet there is some detail to note here. There are few things where the subject and object would be seen as in SHAFA’AT (recommendation for someone in the court of Allah by the permission of Allah so that he is pardoned), the person asking Allah for forgiveness for someone would have high standing in the court of Allah and the person for whom forgiveness would be asked would be righteous in Belief yet he had done some deeds that have become a barrier for him to enter JANNAH (Paradise). IJTEHAD (to decide matters open to debate by high knowledge of Islam) is also one of the matters that need care for the Subject and the Object as it might only be taken-up by a person that is highly knowledgable in the Islamic Principles and practices it well, and he would decide for such matters only that are open to debate not clearly defined by the Book (i.e. the Holy Book Quran) and Sunnah (i.e. the guidance of the Prophet PBUH as presented in the authentic Ahadith), remaining committed to their teaching totally. Likewise, the man who is highly truthful gets more true dreams than others so there are places where we must have the wisdom to judge the position of attitudes as two attitudes might seem contradictory to each other yet both might be valid in their own context. Here the matter asks to care about the subject and the object; note that if the non-Muslim person does not intend to impress adversely by gifts he presents to Muslims then his gifts are acceptable yet if he wants to show-off or wants to affect Muslims adversely by gifts he presents then the right attitude for Muslims is to excuse their-selves clearly even telling the non-Muslim with as much decency as possible that we do not find the gift acceptable. Note that in Surah NAML we read that SOLOMAN (AS) sent gifts of the Queen of SHEBA back to her with the message that we, the righteous men, do not need such gifts that are given to us to impress us adversely; see the Surah 27, verses 36 & 37.
TOPIC 25-Prostration of gratitude
(1584)-Sayyidina Abu Bakrah (RA) reported that when the Prophet (PBUH) was conveyed a good news with which he was pleased, he bowed down in prostration. [Abu Dawud 2774, Ibn e Majah 1394]
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TOPIC 26-About protection offered by women or slaves
(1585)-Sayyidina Abu Hurayrah reported that the Prophet (PBUH) said, “Woman has the right to get from Muslims, protection for someone.”
(1585A)-Sayyidah Umm Hani (RA) reported that she secured protection for two men of her husband’s relatives. So, Allah’s Messenger said, “Indeed, we have given protection to those whom you have given protection.”
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A Muslim person must remember Allah in all situations he faces in the world; if he is in trouble he must be patient asking Allah for assistance and if he is well-off, he must praise Allah. Note that Muslim women might give shelter to few persons of the enemy but it is necessary for her to get the approval of the commander or the AMIR of the place for this step she has taken; it is better for the person at head to accept the shelter she has given unless the step seems totally harmful to Muslims in general.
TOPIC 27-About deceiving others
(1586)-Sulaym ibn Aamir reported that a peace treaty existed between Mu’aviah and the people of Rome. He advanced towards them with the intention to attack them the moment the treaty expired. Suddenly, a rider on a beast or on a horse came rushing and calling out, “Allahu Akbar!”; “Faithfulness only, not betrayal.” He was Amr ibn Abasah. Mu’aviah asked him about it and he said that he had heard Allah’s Messenger (PBUH) say, “If anyone has a covenant with a people then it is not lawful for him to violate it or alter it till its expiry, or he should throw it towards them that they may know that it is rescinded." So, Mu’aviah retreated. [Abu Dawud 2759, Ahmed 17012]
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TOPIC 28-On Resurrection, each unfaithful will have standard
(1587)-Sayyidina Ibn Umar (RA) reported that he heard Allah’s Messenger (PBUH) say, “On the day of Resurrection, the unfaithful will have a standard pitched for him (as a sign of disgrace).” [Bukhari 3188, Muslim 1735]
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Note that the Hadith at the topic here tells us that Muslims had become powerful enough to challenge the Roman Empire effectively in few decades of the passing away of the Prophet (PBUH). Another thing that it denotes clearly is that SAHABA, the companions of the Prophet (PBUH), cared highly about Ahadith (and MU’AVIAH also was among SAHABA though his decision to pass the authority onto his unworthy son YAZID was totally wrong that had certainly marked blackness at his document of deeds); he did comply to the message of the Hadith and retreated as he had not officially announced the end of the treaty that existed between his administration and the Roman Empire though the effective time of the treaty had expired.
TOPIC 29-About giving a proper judgement
(1588)-Sayyidina Jabir reported that during the Battle of Trenches, Sa’d ibn Mu’adh (RA) was shot by an arrow that severed his artery in the middle of his forearm. The Prophet branded the wound (stroked it by fire) but his hand swelled. So, he stopped and blood flowed from it. Then he branded him again, but it swelled again. When Sa’d ibn Mu’adh (RA) saw that, he prayed, “O Allah, do not take away my soul, till my eyes are cooled with Banu Qurayzah,” Blood ceased to flow from his wound and not even a drop came out. Then they chose Sa’d ibn Mu’adh (RA) as the arbitrator. He was sent for and he judged that their men should be put to death and their women should be spared so that the Muslims might get them to help them. Allah’s Messenger said, “You have found Allah’s Judgement in their case.” They were four hundred people and when he had finished (witnessing) their execution, his wound opened again and blood flowed out, and he died. [Bukhari 463, Muslim 1769]
(1589)-Sayyidina Atiyah Qurazi (RA) narrated, “We were presented before Allah’s Messenger (PBUH) on the day of Qurayzah. Those who were grown up, were slain and those who had not grown pubic hair were spared. So I was left to myself.” [Abu Dawud 2670]
(1590)-Sayyidina Samurah ibn Jundub (RA) reported that Allah’s Messenger said, “Slay the old men of the polytheists and spare their children who have not yet grown up.” [Abu Dawud 4404]
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BANU-QURAYZAH was one of clans of Jews at Madinah whose power was totally crushed due to its assistance to the attackers, coming from Makkah and many other places at AHZAAB, who intended to end up the impression of Islam. SA’AD ibn MUADH was accepted as HAKAM (arbitrator) by both sides; Muslims and Jews. Due to his decision to eliminate their adult men capable of fighting and to spare the women and children, around four hundred men were killed then. It was decided by the pubic hair for some persons that were doubtful to be adult or not then, and those who had not grown such hair were spared; ATIYAH QURAZI was among the spared ones who is said to become one of ULAMA afterwards; see also the note at H-2745 that provides detail to the incident that is mentioned here.
TOPIC 30-About the word given at Jahiliyah
(1591)-Amr ibn Shu’ayb reported on the authority of his father from his grand father that Allah’s Messenger (PBUH) said during his sermon, “Fulfill the oath of Jahiliyah, for it does not but give more strength to Islam. And, do not enter into new covenants in Islam.” [Ahmed 16761, Muslim 2530]
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TOPIC 31-About taking Jizyah from the Magians
(1592)-Bajalah ibn Abdah narrated that I was a scribe of Jaz ibn Mu’aviah at Manazir. We received a letter from Umar (RA) saying, “Look at the Majusis who are in your area and receive from them the Jizyah. Indeed, Abdur Rahman ibn Awf has informed me that Allah’s Messenger took Jizyah from the Majusis of Hajar.” [Ahmed 16571
(1593)-Bajalah narrated that Umar did not take the jizyah from the Majusis till Abdur Rahman ibn Awf informed him that the Prophet used to take the Jizyah from the Majusis of Hajar. The hadith is lengthier.
(1594)-Sa’ib ibn Yazid narrated that Allah’s Messenger took the Jizyah from the Majusis of Bahrain, and Umar (RA) took it from the Persians, and (also) Uthman took it from the Persians.
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Hadith at the topic tells us that the word given at JAHILIYAH (the time of ignorance before the Islamic Teachings came into manifestation at Arabia) is to be fulfilled unless to fulfill it causes violation of Islamic Commands. The Hadith prohibits Muslims to give word to DHIMMI without caution for different things as that has the high probability to violate the Islamic Commands; this guidance also implies not to make many treaties with non-Muslims as care for those treaties might affect the freedom of action much that is not appreciable for Muslims living in the Islamic Environment. As for JIZYAH, it is kind of tax that is asked from DHIMMI (non-Muslims living under the Muslims’ Rule in their protection) by the administration and the point to note is that they are not liable to pay ZAKAH.
TOPIC 32-What is lawful, from the Dhimmis
(1595)-Sayyidina Uqbah ibn Aamir (RA) reported that he said “O Messenger of Allah, we pass by a people who do not receive us as guests and do not give us our right of hospitality, nor do we take anything from them.” Allah’s Messenger said, “If they refuse then take from them forcibly.” [Muslim 1727]
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TOPIC 33-About Hijrah
(1596)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said on the day of liberation of Makkah, “There is no Hijrah after the conquest (liberation), but (there are) JIHAD and intention. If you are summoned for JIHAD then hasten (to join).” [Bukhari 1834, Muslim 1353]
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In Arabia of that time, there was a custom from ancient times that when some strangers came to the land, they were offered some edibles and whatever refreshments available. The Prophet (PBUH) gave the permission to take the need by force from the tribe that does not care to such hospitality against good traditions; but nothing more than needed must be taken then. HIJRAH literally means migration but when mentioned by Islamic Terminology, it is specifically related to the event of migration of the Prophet (PBUH) from Makkah to Madinah (622 AD) and those SAHABA that took up HIJRAH at that time and even afterwards were mentioned in high esteem as MUHAJIRS. However, as Makkah was conquered at 8th year of HIJRAH and all the population there came generally to Islam, any HIJRAH made to Madinah was then excluded from the specific meaning that Islam took for it as H-1596 points out. However if someone migrates to some other place than his native land, only due to the need to keep to Islam, he would get good returns written in his document of deeds near to good returns that SAHABA achieved by HIJRAH insha-Allah. However, the command of JIHAD would remain in effect till the last day of the world and those Muslims who defend Islamic Values are worthy of high merits certainly; even if they do not get the opportunity for it, they must have the intention to defend Islamic Values in all ways possible and Allah knows better.
TOPIC 34-Pledge of allegiance to the Prophet (PBUH)
(1597)-Sayyidina Jabir ibn Abdullah (RA) reported concerning Allah’s words ---Allah was certainly well pleased with the Believers when they swore fealty to you under the tree (48,18), “We swore fealty not to flee but did not pledge allegiance to die.”
(1598)-Yazid ibn Abu Ubayd narrated that he asked Salamah ibn Akwa (RA) ‘‘On what did you people pledge allegiance to Allah’s Messenger on the day of Hudaybiyah.” He said, “To die”. [Bukhari 2960, Muslim 1860]
(1599)-Sayyidina Ibn Umar (RA) said that we used to give oath of allegiance to Allah’s Messenger (PBUH) to listen and obey, and he used to say to us, ‘To the limits of ability’. [M 1867, N 4188]
(1600)-Sayyidina Jabir (RA) said, “We did not pledge allegiance with Allah’s Messenger to die but our pledge was only that we shall not flee.” [Bukhari 212, Muslim 1856]
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This was the BAYAT (fealty) taken for SHAHADAH (death on Islam if necessary) at HUDAYBIYAH as related by SALAMAH ibn AKWAH. The SAHABAH who have reported that the BAYAT was on the pledge not to flee means the same in effect as that means that they had pledged that they would fight on in the command of the Prophet (PBUH) not turning away whatever comes unless they win the war or achieve SHAHADAH; Al-Hamdu Lillah.
TOPIC 35-About breaking the pledge
(1601)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “There are three people to whom Allah will not speak on the day of Resurrection, and not purify them, and for them is a severe chastisement. (One of them is) a man who pledges allegiance to his Imam, and if he gives him something, he obeys him; if he does not give him anything then he does not honour the pledge.” [Muslim 108]
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TOPIC 36-About the pledge of allegiance offered by a slave
(1602)-Sayyidina Jabir (RA) narrated that a slave came to the Prophet (PBUH) and offered pledge of allegiance on Hijrah (migration). The Prophet did not perceive that he was a slave. His master came, and the Prophet said to him, “Sell him to me.” So, he bought him against two black slaves and thereafter he did not accept anyone’s pledge of allegiance till he had asked if he was a slave. [Muslim 1602]
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TOPIC 37-About pledge of allegiance by women
(1603)-Sayyidah Umaymah bint Ruqayqah (RA) reported that she offered the oath of allegiance to Allah’s Messenger with many women. He said to them, “To the best of your ability and strength.” She said, “Allah and His Messenger are more merciful to us than we are to ourselves.” She also said, “O Messenger of Allah! Accept our pledge of allegiance.” Sufyan clarified that she meant hand-shake. Allah’s Messenger said, “My word to hundred women is like my word to one woman.” (That is, there is no need for a handshake, my word is enough). [Nasai 4187]
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H-1601 tells that when a person takes someone to be his spiritual guide, he must not ask any worldly benefits from him. He must take the spiritual guidance that he gives according to Islamic Teachings from him and respect him for that. Slaves used to be under their masters at that period doing whatever they commanded and had freedom of action but little so without the consent of their masters, it was fruitless to take any BAYAT from them as binding them with the minutes of BAYAT would certainly have been some harsh asking from them. As for women, the Prophet (PBUH) did take BAYAT from them yet the point to note is that he never touched a woman even when the custom was to take BAYAT taking the hand of the person giving the BAYAT into hand; he did not touch women even when UMAYMAH (RA), one of the ladies that gave the BAYAT to the Prophet (PBUH), thought it necessary. I, MSD, would point out that here is a point to ponder that today in the medical field, the Islamic Morals are not given the attention that they must get from the Muslim persons without fail; even the lady medical practitioners touch the male in-patients without much reservation while the same statement is valid for the male medical practitioners where they incline to the treatment of the female in-patients; note that this deviation from the Islamic Teachings takes place in the good name of necessity. I have indicated this degradation of morality at the medical field at few places in these notes and as such, I have fulfilled my liability; Al-Hamdu Lillah.
TOPIC 38-About the number of Sahabah in the Battle of Badr
(1604)-Sayyidina Bara (RA) said that we used to relate that the companions (RA) at Badr were as the number of the companions of Talut that was three hundred and thirteen. [Bukhari 3958]
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TOPIC 39-About Khums
(1605)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said to the delegates of Abdul Qays, “I command you to pay one-fifth of the spoils of war that you collect.” [Bukhari 53]
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TOPIC 40-Disapproval to take from spoils before distribution
(1606)-Sayyidina Rafi ibn Khadij (RA) narrated , We were on an expedition with Allah’s Messenger (PBUH) The speedier ones overtook us and made haste in (taking something from) the spoils and began to cook, while Allah’s Messenger (PBUH) was among those people who were overtaken. He passed by the cooking pots and commanded that they should be overturned. Then, he divided (the spoils) among them and placed one camel as equal to ten sheep. [Bukhari 2488]
(1607)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) said, “If anyone takes away anything from the spoils before they are distributed then he is not one of us.” [Ah 14357]
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TALUT was the righteous king of Bani-Israel at the time when they fought the forces of JALUT; DAWUD (David) killed JALUT and Allah gave DAWUD (AS) a vast kingdom, made him a Messenger and taught him issues of wisdom. He was the son-in-law of TALUT and the father of Soloman (AS); this event of war against JALUT has been narrated in the Holy Book Quran (2:249 to 252). That war is said to have 313 righteous warriors with TALUT against the forces of JALUT and the same number was present at the field of BADR against the forces of Makkah that had challenged the Prophet (PBUH) at this large scale for the first time with the strength of 1000 men. As for taking something from the spoils of the war after the conquest without the distribution is not allowed in Islam; the slaves, men or women, did not become the property of anyone unless distributed by the Commander or the AMIR, the head who saw to the collective matters of Muslims. The matter is so much worthy of care that the Prophet (PBUH) ordered the discard of the food being cooked as eating from it meant injustice to all the attendants at war collectively. The camel was designated equivalent to ten sheep and due to this ULAMA, who take its shares at the sacrifice as valid for seven persons only, have said that this Hadith clarifies that the camel was equal to ten sheep in the distribution of the spoils of the war; that was not the ruling at ADHA (the Sacrifice).
TOPIC 41-About offering salaam to people of the scriptures
(1608)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “Do not take the initiative in offering salaam (greetings by the Islamic way) to the Jews and the Chirstians. And, if you meet one of them on the path then compel him to the narrower side.” [Ahmed 7621, Muslim 2167]
(1609)-Sayyidina lbn Umar (RA) reported that Allah’s Messenger (PBUH) said, “When one of the Jews greets you, he only says as-saam alayka, so respond with alayka.” [Bukhari 2928, M 2164]
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At the time of the Prophet (PBUH), many Jews of Madinah had developed the habit to greet Muslims by saying As-SAAM ALAYKA meaning “death comes on you” using the term SAAM. But the sound of words was like As-SALAAM ALAYKA that meant “peace and safety comes to you” so Muslims answered with words asking for their safety in return. The Prophet (PBUH) detected the intention of these ill-wishers and asked Muslims to say in return ALAYKA that means “to you only”. As for compelling anyone from the AHLE-KITAB (the people of scriptures) to tread the narrower path; that is an interesting guidance that tells to create such ways by wisdom for them without challenging them at wars necessarily that they find little option to play some significant role in lives of Muslims; Muslims must curb their impression to find any passage in Muslims as much as possible with high intellect though these people might practice their own belief remaining to their own corner with ease. Note that even today Muslims must not say the SALAM first to non-Muslims though they might initiate the greeting by saying “Good Morning” or “Good Day” to them because even when these are prayer to Allah for the safety of the addressed person, these are not SALAM by the Islamic way and they also do not challenge it. If someone from the Non-Muslims does say SALAM first to the Muslim person in the words Muslims greet each other and it is clear that he has really offered SALAM with no bad intention, the Muslim must answer him with the good intention that Allah might guide this person towards the Truth; Al-Hamdu Lillah.
TOPIC 42-About dislike for residing among the polytheists
(1610)-Sayyidina Jarir ibn Abdullah (RA) reported that Allah’s Messenger (PBUH) sent an expedition to Khath’am. Some people prostrated and sought refuge, so the Muslims hurried to slay them. When the Prophet (PBUH) learnt of it, he commanded that half of blood-wit should be paid for them. He said, “I am absolved of all the Muslims who reside among the polytheists.” They said, “O Messenger of Allah; why?” He said, “Let them not see the fire of one another.” (This is how far the Muslims must stay from them). [Abu Dawud 2645]
(1611)-Hannad reported like the Hadith of Abu Mu’aviah from Abdah, from Isma’il ibn Abu Khalid, from Qays ibn Abu-Hazim, but he did not mention Jarir.
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TOPIC 43-About exiling Jews & Christians from Arabia
(1612)-Sayyidina Jabir (RA) reported that Sayyidina Umar ibn Khattab (RA) said that he heard Allah’s Messenger (PBUH) say, “I will expel the Jews and the Christians from the Arabian Peninsula. There will not remain here any save Muslims.” [Ahmed 14722]
(1613)-Sayyidina Umar ibn Khattab reported that Allah’s Messenger said, “If I live, I will Insha Allah drive out the Jews and the Christians from the Arabian peninsula.” [Muslim 1767]
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Note here that Muslims have been commanded if they do have the strength that they must expel both Jews and Christians from Arabian Peninsula or ask them to leave; it is in length from Jordan to Yemen and in breadth from the Red Sea to the Persian Gulf. The wisdom of this command is much understandable in today’s world when we observe the political mishandling of relationship in the previous century not only by Muslims to non-Muslims but also by non-Muslims to Muslims that has caused such great rift between both of them that perhaps there remains no possibility of any reconciliation now. Today, the best solution of political problems that Muslims face, is that they keep away totally from non-Muslims remaining in Muslims’ own lands as soon as they convey Islam in totality to them without the initiation of JIHAD; that would only cause use of such deadly weapons that would affect adversely all people including the innocent ones and that would be injustice. The guidance that asks not to live in the environment of the non-Muslims points out the adverse psychological effect of such environment on Muslims; today it would mean to keep as far away from them as possible. Muslims need to decide according to this guidance if it is good for them to take-up residence in the western environment for worldly benefits when it affects their Islamic living manner adversely; the avoidance to live in such situation was always commendable yet today it is most necessary and Allah knows better.
TOPIC 44-About the legacy of the Prophet
(1614)-Sayyidina Abu Hurayrah (RA) reported that Sayyidiah Fatimah (RA) came to Sayyidina Abu Bakr (RA) and asked, “Who will inherit you?” He said, “My wife and my children.” She asked, “Then, what is with me that I do not inherit my father?” So, Abu Bakr (RA) said, “I had heard Allah’s Messenger (PBUH) say that we are not inherited. But, I will support whom Allah’s Messenger used to support and I will provide whom he used to provide.” [Bukhari 3092, Muslim 1759]
(1615)-Both of them reported from Muhammad ibn Umar who reported from Abu Salamah who reported from Abu Hurayrah. [Ahmed 79]
(1616)-MALIK ibn Aws ibn Hadathani narrated that he visited Umar ibn Khattab (RA); Uthman ibn Affan (RA), Zubayr ibn Awf (RA) and Sa’d ibn Abu Waqqas (RA) also came there. Suddenly, Ali (RA) and Abbas (RA) came there quarelling over something so Umar (RA) asked them, “I call upon you by Allah, with Whose permission the heavens and earth exist, do you know that Allah’s Messenger (PBUH) said ‘We have no heirs and whatever we leave behind is Sadaqah’?” They affirmed, “Yes” and Umar said, “When Allah’s Messenger passed away, Abu Bakr (RA) had said that he is the custodian of Allah’s Messenger (PBUH) and you and he came to Abu Bakr, and you demanded your inheritance from the son of your brother, and he the inheritance of his wife from her father. But, Abu Bakr told you that Allah’s Messenger (PBUH) had said, ‘We leave no heirs and what we leave behind is Sadaqah’. And Allah knows that he was true, righteous and observer of truth.” (The Hadith has an account here). [Bukhari 3094, M 1757]
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TOPIC 45-Hadith that there is no jihad in Makkah after today
(1617)-Sayyidina Harith ibn MALIK ibn Barsa (RA) narrated that he heard the Prophet (PBUH) say on the day of conquest of Makkah, “There will be no battle against it after today till the Last-Hour”. [Ahmed 19042]
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The Prophet (PBUH) had left some land at FIDAK when he passed away and FATIMAH (RA) claimed it, being his daughter. ABU-BAKR (RA) who was the Caliph then guided her that the Prophet (PBUH) had said that he would not be inherited; to him it meant that all his property is SADAQAH while FATIMAH probably did not take those words to include that specific land as it was an immovable asset. It seems that ALI (RA) and ABBAS (RA) were quarrelling on the same (not with each other) asking for shares in that land but UMAR (RA) due to the Hadith at the topic that tells whatever the Prophet (PBUH) leaves would be SADAQAH, discarded their appeal to claim shares in what the Prophet (PBUH) had left. It is sad that the scholarly differences led to cause such high political differences between the SUNNI Muslims and the SHI’A Muslims that even after centuries they are not resolved; some other incidents also took place that made the reconciliation even more difficult yet now the best thing to do is to ask for high tolerance with acceptance that these differences are here to stay unless Allah eliminates them by His Power. I, MSD, pray that may Allah improve things between all Muslims and provide guidance to all of them to face all conspiracies of ill-wishers against Islam together as united force; Al-Hamdu Lillah. The last Hadith points out that there never would be any forces of non-Muslims that might attack the Holy KA’BAH and that is true to-date; Al-Hamdu Lillah; insha Allah it would remain so yet please note here that attacks from Muslims to that holy area is not the subject here as battles did take place afterwards between Muslims at the holy area for which the blame goes only to all those wrongful persons who attacked it.
TOPIC 46-About the hour when fighting is Mustahab
(1618)-Sayyidina Nu’man ibn Muqarrin narrated that I participated with the Prophet (PBUH) in battles. When it was dawn, he refrained from fighting till the sun rose. When the sun had risen, he began fighting. At the declination of the sun, he ceased (fighting) till the sun had passed the meridian; when the sun passed over the meridian, he resumed fighting till ASR when he ceased (it) till he had prayed the ASR. Then he resumed fighting. It was said about this hour that the helping wind blew and the Believers, in their Salah, prayed for their armies.
(1619)-Hasan ibn Ali Khallal reported from Affan ibn Muslim and Hajjaj ibn Minhal, both of whom from Hammad ibn Salamah who reported from Abu Imran Jawni who reported from Alqamah ibn Abdullah Muzani who reported from Ma’qil ibn Yasar that Sayyidina Umar (RA) sent Nu’man ibn Muqarrin to Hurmuzan. Then he narrated a lengthy Hadith. Nu’man ibn Muqarrin reported that he was present at fighting along with Allah’s Messenger and (he observed that) if he did not wage war at the day’s commencement, he waited till the sun’s decline, the blowing of winds and the arrival of (Divine) help. [Bukhari 3160]
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The timing of combat narrated by Ahadith at the topic tells us that the Prophet (PBUH) used to cease the fight for the SALAH at ZUHR and ASR while he commenced it after the sun had risen to some height so that Muslims read the FAJR-SALAH that is necessary and ISHRAQ-SALAH if they intend so. There used to be no combat at the night so the timing of day is narrated and this clarifies that where it is possible to set the timing of the combat, the Muslim warriors must take this timing so as to care for the SALAH even at this crucial time. When Muslims did show courage and determination with their attention totally towards Allah the whole day, the help from Allah used to come at this time of ASR and Muslims then won the war. This help was either in the shape of some natural phenomenon like blowing of the wind or rains that caused trouble to the enemy of Muslims without causing any harm to Muslims or either in the shape of the descent of angels to help Muslims against the enemy; Al-Hamdu Lillah.
TOPIC 47-About evil omen
(1620)-Sayyidina Abdullah (RA) reported that Allah’s Messenger said, “To take evil omens is polytheism. There is none among us who does not get it, but Allah removes it by trust in Him.” [Abu Dawud 3910, Ahmed 4194, Ibn e Majah 3538]
(1621)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) said, “There is no infection; and there is no evil omen (in Islam). But, I love a good omen.” They said, “O Messenger of Allah; what is the good omen.” He said, “A good word.” [Muslim 2224]
(1622)-Sayyidina Anas ibn Malik reported about the Prophet (PBUH) that when he went out for his work, he loved to hear, ‘O rightly guided one!’ ‘O sucessful one!’
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The interesting thing to note here is that to expect the good in happenings is well yet to expect any ill to come is something that is against the teachings of Islam. Do good deeds and expect righteousness for it from Allah is what Islam teaches and this shows that Islam wants to develop a very high optimistic viewpoint inside the Muslim; for the words ‘there is no infection’, see the note at H-2150. The notable point here is that the actual source of all that happens is the Will of Allah that is TAQDIR; our study took-up that subject at the Book of Predestination. The Prophet (PBUH) loved good words about his own self that represented his care about AKHIRAT; when the credit is for virtues, that does give pleasure.
TOPIC 48-About the Prophet’s (PBUH) instruction on warfare
(1623)-Sulayman ibn Buraydah reported on the authority of his father (Sayyidina Buraydah) that when Allah’s Messenger (PBUH) sent a commander with an army, he instructed him to fear Allah himself particularly and be mindful of the good of the Muslims with him. He would also say, “Go fight in the name of Allah and in His path. Fight those who disbelieve in Allah. Do not be unfaithful regarding the spoils, do not be treacherous and do not mutilate anyone and do not kill children. When you meet your enemy among the polytheists, invite them to one of the three things, and whichever of these they agree, accept that from them and refrain from them (that means do not fight except for the last option). Invite them to Islam and to migrate from their areas to the regions of the Muhajirs and inform them that if they do that then for them is that which is for the Muhajirs, and the same responsibilities as for the Muhajirs. If they refuse to migrate then inform them that they will be like the Muslims of deserts and the same injunctions will apply to them as to the desert Muslims, and they will have no share in booty or FAI unless they participate in JIHAD. But, if they refuse then seek Allah’s help against them and fight them. So, if you surround a fort and they seek the protection of Allah and His Messenger then do not give it to them, but give them your protection and the protection of your friends, for if you retract from your protection and the protection of your friends then that is better than your violating the protection of Allah and His Messenger. And if you have beseiged the people in a fort and they wish you to judge according to Allah’s commands then do not do it, but decide within your orbit because you do not know what the command of Allah is and whether you follow Allah’s commands or not in deciding the matter.” [M 1731, AD 2612, Ibn e Majah 2858, Ah 23039]
(1624)-Sayyidina Anas ibn Malik reported that Allah’s Messenger (PBUH) launched an attack only at the time of the Salah of FAJR. If he heard the Adhan, he checked himself; otherwise he attacked. One day, he heard (it) and when the Mu’adhdhin called out Allahu Akbar, Allahu Akbar, he said, “That is innate.” When he said, (I bear witness that there is no god but Allah), he said, “You have come out of the Fire.” [M 382, AD 2634, Ah 12353]
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We have studied recently at H-1618 that the Prophet (PBUH) commenced the fight when the sun had risen to some height and the H-1624 means by the words of ANAS (RA) “the Prophet attacked the enemy only at the time of FAJR-SALAH” that he attacked them only AFTER the time of FAJR-SALAH; there seems some slackness in reporting the matter by some narrator at the chain of this Hadith. Note that when the Prophet (PBUH) heard the ADHAN he remarked that this is innate to man; this is one of the teachings of Islam that every person is born pure (and not with some inherited original sin) and so he is free from all vices; the virtue is natural to him yet to lean towards any wrong is un-natural, this concept is called as born upon FITHRAT. To believe in Allah as the Only True Authority to worship, to obey and to give total attention is the virtuous attitude that makes a person rise to the height of righteousness; it gets him JANNAH at AKHIRAT; Al-Hamdu Lillah. Islamic Teachings are most explicit on the point that obedience to anyone is subject to the fact that it must not cause the disobedience of Allah; H-1713 ahead also guides to this matter. H-1623 tells us that to make war with the enemy is the last option and Muslim warriors must guide them to accept Islam or to make a respectable pact; however, if they do not comply to any of these two, then Muslim warriors must face them in the field of war with an open challenge; see H-1553 (the first Hadith at this Booklet).
25-BOOK OF JIHAD (contd.-26 topics)
TOPIC 1-Merits of Jihad
(1625)-Sayyidina Abu Hurayrah reported that someone asked, ‘O Messenger of Allah, which deed is equivalent to Jihad?’ He said, “You (people) are incapable of that,” The question was repeated twice or thrice and he said every time, “You are incapable of that,” The third time, he said, “The example of a warrior in Allah’s cause is like one who fasts and stands in Salah and does not allow any shortcoming to mar his Salah and his fast till the warrior returns from (Jihad in) Allah’s cause.” [Muslim 1877]
(1626)-Sayyidina Anas ibn Malik (RA) reported that Allah’s Messenger said that Allah says, “The Mujahid (warrior) in My path is My responsibility. If I seize him (his soul), I make him an heir of paradise. And, if I return him then I send him back with reward and booty.”
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Islam places high value on all the three attitudes that Muslims have to take in the dealing with non-Mulsims; the first is to call them towards Islam by TABLIGH i.e. clear presentation of Islamic Teachings in the best way possible; if they do not accept Islam after such clear presentation while they took ample time for thoughtful musings then the second is to make some respectable pact with them that refrains them from challenging the Islamic Moral Values; if they do not take this second option too but reject it plainly without leaving any space for their acceptance of Islam or without opting for any decent reconciliation with Muslims then the true Muslims have no option but to challenge them openly for combat in the command of their courageous commander when they do have the ability to challenge them; this is JIHAD that is the punishment to the rebellious attitude against Allah; it is not to force them to accept Islam and those who still do comply to take-up some reasonable pact with Muslims after the initiation of the war, Muslims would accept it and leave them on their own by the assurance that they do not become threat to the Islamic manner of living; even without asking of JIZYAH, a respectable pact is worthy to consider. In these current times if the non-Muslims do not take any of the two options that the Muslims present to them before the initiation of the war, then it is better to ask Allah to see to the matter directly asking His forgiveness and mercy for all Muslims; with amazingly deadly weapons around mostly in the hands of the enemy, Muslims might cause high damage to lives of the innocent persons at both sides by the initiation of the war so it is better not to initiate it even if that is allowed; today nobody truly wins at wars but everyone, and even humanity, loses for sure. Islam strictly demands of Muslims that they bring those who rebel against Allah to much lower status than Muslims at the world so that they do not impress Muslims adversely; at present, this needs that both sides make an acceptable agreement to both sides that might ultimately result in providing peace to all the world; the message from Muslims must always remain clear to all that the world truly belongs to Allah only; Al-Hamdu Lillah.
TOPIC 2-The merit of guarding borders
(1627)-Sayyidina Fadalah ibn Ubayd (RA) reported from Allah’s Messenger that he said, ‘Every dying person has his deeds sealed except one who dies guarding the frontiers in Allah’s path. His deed is grown for him till the Day of Resurrection, and he is safe from the trial of the grave.” He also said that he heard Allah’s Messenger say, “A Mujahid (warrior) is one who fights (or endeavours) against his own self.” [Abu Dawud 2500]
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At the death of a person, his document of deeds is sealed though good deeds done by the living ones to benefit him do appear into some kind of an appendix to that if Allah wills. However, the document of MUJAHID does get the positive effect of the performance of JIHAD he had performed at his worldly life till the world comes to its last day (here the day of Resurrection refers to the last day of the world as after that last day, there would be no addition and no subtraction to any document of deed). Note that JIHAD has other forms too besides QITAL (war with the non-Muslims) though that certainly is the most important, if not the most elevated, form of it; generally the term applies to QITAL. But the man has a battleground inside him too that is of desires and the term includes all his efforts related to defeating such desires that are against the commands of Allah with total adherence to Islam.
TOPIC 3-Virtue of fasting during Jihad
(1628)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “As for him who fasts one day in Allah’s path (during Jihad), Allah will keep him away from the fire by a distance of seventy years.” One of the narrators said, ‘Seventy’ while another said, ‘Forty’. [Nasai 2243]
(1629)-Sayyidina Abu Saeed Khudri (RA) reported that the Prophet (PBUH) said, “If anyone fasts for a day while engaged (in Jihad) in Allah’s path then He removes the fire from him to a distance of seventy years.” [Bukhari 2840]
(1630)-Sayyidina Abu Umamah Bahili reported that the Prophet (PBUH) said, “If anyone keeps fast for a day during Jihad then Allah will cause a trench between him and the Fire a wide as the distance between the heaven and the earth.”
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JIHAD actually means in the literal sense for a Muslim person to put the self in the way of Allah endeavoring for the betterment of self. With that trial if someone fasts, then that leads to such high status of virtue that it causes a distance that is covered in seventy years by the normal walking speed between such good person and the hell-fire. Muslims must keep-on asking to remain away from the effect of that deadly fire; Al-Hamdu Lillah.
TOPIC 4-Virtue of equipping (warriors) in Allah’s cause
(1631)-Sayyidina Khuraym ibn Fatik (RA) reported that Allah's Messenger said. “If anyone donates something (in Jihad) in Allah's path then it will be recorded for him seven hundred times.” [Ahmed 19058]
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TOPIC 5-Virtues of helping a warrior
(1632)-Sayyidina Adi ibn Hatim Tai reported that he asked Allah’s Messenger, “Which Sadaqah (giving something in charity) is excellent?” He said, “Providing a slave in Allah’s cause, or the shade of a tent, or a young camel in Allah’s cause.”
(1633)-It is also narrated by Ziyad ibn Ayyub from Yazid ibn Harun, from Walid ibn Jamil, from Qasim Abu Abdur Rahman from Abu Umamah from the Prophet the most excellent sadaqah is to provide the shade of a tent in Jihad, a servant or a she-camel.
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TOPIC 6-Equipping a warrior
(1634)-Sayyidina Zayd ibn Khalid Juhanni reported that Allah’s Messenger said, “If anyone equips a warrior in Allah’s path then indeed he is as one engaged in Jihad. If one looks after the family of a warrior when he is away then he is indeed as one engaged in Jihad.” [Bukhari 2843, Muslim 1895]
(1635)-Abu Umar reported from Sufyan, from Ibn Abu Layla, from Ata, from Zayd ibn Khalid Junanni a hadith of kind.
(1636)-Muhammad ibn Bashhar reported from Abdur Rahman ibn Mahdi, from Harb, from Yahya ibn Abu Kathir, from Abu Salamah, from Busr ibn Sa’eed, from Zayd ibn Khalid Juhanni that the Prophet said, “He who equips a warrior is as though he took part in Jihad.”
(1637)-Muhammad ibn Bashhar reported from Yahya ibn Sa’eed from Abdul Malik, from Ata, from Zayd ibn Khalid Juhanni, from the Prophet a Hadith like this.
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The Muslims who assist the MUJAHID by arms, by foods, by monetary funds etc. against the enemy, these all persons would also receive the good returns of AKHIRAT withoug lessening any part of the MUJAHID. Even to provide a slave to the MUJAHID or tents for shade or a young camel that could stand the trial at war is among the most virtuous presents to the MUJAHID. Some ULAMA have remarked for H-1631 that though a good deed is said to get returns 700 times more (starting from 10 times more) depending on the good intention of the person, the good returns for the war that is in the way of Allah starts with that number; Al-Hamdu Lillah.
TOPIC 7-One whose feet become dusty in Allah’s path
(1638)-Yazid ibn Abu-Maryam narrated that Abayah ibn Rifa’ah ibn Rafi met me while I was walking (towards the mosque) for Friday. He said, “Good news for your steps in the path of Allah. I had heard Abu-Abs (i.e. Abdur-Rahman ibn Jubayr) say that Allah’s Messenger said, “If anyone’s feet become dusty in Allah’s path then they are forbidden to the Fire.” [Bukhari 907]
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TOPIC 8-The merit of dust in Allah’s path
(1639)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “A man who weeps from fear of Allah will not go to Hell till the milk returns to the udder. And dust in Allah’s path and smoke of Hell will never come together (on anyone). [Nasai 3107]
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TOPIC 9-About one who grows old waging Jihad
(1640)-Saalim ibn Abu Ja’d reported from Shurahbil ibn Simt that Sayyidina Ka’b ibn Murrah reported that Allah’s Messenger said, “He who grows old in Islam then his grey hair will be light for him on the day of Resurrection.” (This is about Mujahid who grows old while waging Jihad).
(1641)-Amr ibn Abasah (RA) reported that Allah’s Messenger (PBUH) said, “He who grows old in Allah’s cause will have his hair as light for him on the Day of Resurrection.” [Nasai 3142]
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When Muslims do good deeds with the good intention as commanded by Allah, they take them far from the fire of hell; TABLIGH (conveying the teachings of Islam) and JIHAD both being at high level of good deeds are most noteworthy in this respect. If someone grows old in any of these two, he is given high virtuous placement that would become manifest at AKHIRAT, the day of Resurrection. Note that two of liquids of the body when they fall in the DHIKR (remembrance) of Allah have an amazing spiritual power to wash off all the sins as these liquids show the True Belief upon Allah; they are the blood that flows in the way of Allah and the tears that flow in the way of Allah; the water by which WUDHU is performed, has the ability to wash-off minor sins yet these two mentioned waters wash off even the major sins when they flow in the way of Allah and with that, the Muslim person asks mercy of Allah and His blessing. If you read history with some interest you would find out that the major defence for Islam that affected lives of millions have always manifested by the blood of the strong men who had the ability to face the enemy at adverse times for Allah and by tears of the weak persons (that were the old or the crippled or the children or the women); these weak persons did not have the physical ability to fight the enemy yet they cried in the fear of Allah that they might live the life of virtues only, for the pleasure of Allah. The results that occurred by these both were written with gold afterwards but in their making, these two, the blood and the tears, were together the only ink of the pen that wrote them; the current era is no exception where these both certainly would decide again many of issues insha-Allah in favor of Islam.
TOPIC 10-About keeping horse in the cause of Allah
(1642)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “The horses have goodness tied in their forelocks till the Day of Resurrection. The horse has three things; it is for the man a reward. It is for the man a screen (of defects). And it is for the man a burden (which is a cause of sin and Punshment). As for the one for whom it is reward, he uses it for Allah’s cause, prepares it for that so it is for him a reward. Nothing will go in its belly but Allah will record for him a reward. [Bukhari 2860]
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TOPIC 11-About shooting arrows in Jihad
(1643)-Sayyidina Abdullah ibn Abdur Rahman ibn Abu Husayn reported that Allah’s Messenger said, “Indeed, Allah will admit to paradise three men because of one arrow; the maker who has a good motive in his mind while making it, the shooter and the one who hands it to him.” He said further, “Shoot and Ride. And, that you shoot is dearer to me than that you ride. Every thing with which a Muslim man amuses himself is void except his shooting with a bow, his training of his horse and his playing with his wife for they are among the right.” [Ibn e Majah 2811]
(1644)-Sayyidina Abu Najih Salami (RA) reported having heard Allah’s Messenger say, “If anyone throws an arrow in Allah’s cause then it is for him like setting free a slave.” [Abu Dawud 3965]
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In my language URDU there is a verse of poetry that means those who have exceptional status, have exceptional difficulties too. Muslims have to use the good things they are blessed with in the way of Allah (and not in any other way as then that would cause them to become sinful). Hadith at the topic-10 here gives the same message that who does possess assets of high value would take care to put them into use in the way of Allah else that would become burden to him. At those times, the tamed animals were the most valuable assets like goats & sheep, herd of cows, horses and camels; so, the Hadith tells the Muslims that horses are good when those are used in the way of Allah for JIHAD; and they are not of any trouble if they are used in any good work to earn a decent living. However, if they are not used in these two mentioned ways then they become burden to the person for which that person would have to answer on the Day of Judgment. The other Hadith tells the Muslim that to train for defense of Islam against the enemy, to utilize the assets in good works keeping the commands of Allah in view (all good deeds come under this head) and to care about the dependants, especially the wife enjoying her company telling her clearly that he does care for her much (and caring for all the fellow-beings come under this head) are such things that the Muslim needs to give his attention; other things are unworthy of attention.
TOPIC 12-Excellence of standing guard in Allah’s path
(1645)-Sayyidina lbn Abbas (RA) reported that he heard Allah’s Messenger (PBUH) say, “There are two eyes that the Fire will never touch, the eye that wept from fear of Allah and the eye that stood guard in the night in Allah’s path.” [Ahmed 17211]
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TOPIC 13-About the reward of the martyr
(1646)-Sayyidina Ka’b ibn Malik reported that Allah’s Messenger said, “The souls of the martyrs are in green birds that rest on fruit of paradise or, trees of paradise.” [Nasai 2069]
(1647)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “The first three people who will enter paradise were presented to me; the martyr, the person who abstains from both the unlawful & the doubtful and the slave who perfects (his) worship of Allah & serves his master well.” [Ahmed 9491]
(1648)-Sayyidina Anas (RA) reported that Allah’s Messenger said, “Being killed in Allah’s path atones for sin.” But Jibril (AS) interposed, “Except debt”; so Allah’s Messenger said, “Except debt.”
(1649)-Sayyidina Anas (RA) reported that the Prophet (PBUH) said, “No one who dies and finds blessings for him with Allah, would wish to return to the earth even if he is given the earth and what it contains but the martyr; because of the honour he sees he will love to return to the world and be killed once more.” [Ahmed 12265, Bukhari 2817, Muslim 1877]
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TOPIC 14-About the excellence of the martyrs in Allah’s sight
(1650)-Sayyidina Umar ibn Khattab (RA) reported that he heard Allah’s Messenger (PBUH) say, “There are four kinds of martyrs:
(1) A believing man, strong in faith, meets the enemy hoping for reward from Allah, till he is slain, for him, men will raise their eyes on the day of Resurrection like this and he raised his head till his cap fell off (one of the narrators said that he does not know if that was Umar’s cap or the Prophet’s cap).
(2) A believing man, strong in faith, meets the enemy but fearing as though he is pricked by thorns. A sudden arrow strikes him and kills him. He is in the second category.
(3) A believing man who has mingled (his) good deeds with evil deeds. He meets the enemy, hoping for reward from Allah till he is killed. This one is in the third category.
(4) A believing man who has wronged his self (with sins highly), meets the enemy, hoping for reward from Allah till he is killed. This one is in the fourth category.” [Ahmed 146]
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H-1645 in essence has the same message that we have just studied in H-1639; as for H-1646, it is difficult to intrerpret and ULAMA have remarked that we don’t exactly know how in the shape of green birds the martyrs would live after death; by the Hadith, this is clear that they would be at ease and free to move at JANNAH, they would enjoy its good things so the narration might have the meaning that they would be just LIKE the green jolly carefree birds who would live at JANNAH. After death, there is the period named as BARZAKH but it is not specific place according to some ULAMA of repute and it actually means that the spirit of the person lives on at the different plane of life according to his status then, whether it is just above the grave or at some place that is neither trying nor rewarding or at some wretched place that is highly trying (that is called SIJJIN that literally means “prison”) or at some blessed place that is highly rewarding being peaceful (that is named as ILIYYIN that literally means the place that is elevated) or even at JANNAH (Paradise). These placements according to the respective conditions of the spirit that is named as BARZAKH would remain for the person till the time only ALLAH knows, after which he would be dead completely and then all persons would be restored to life as we know it at HASHR (the first day of AKHIRAT) and everyone would see the good or the bad consequence of his belief and deeds then and there; the detail for BARZAKH while we live at this world is not possible. The other Hadith tells that even though the SHAHEED (the person who dies in the way of Allah) has very high status at AKHIRAT yet his debts need to be paid and they would not end with his SHAHADAT. There also is reference to the fact that Islam asks for comparison at AKHIRAT and not at this worldly life so to get the necessities here is totally enough while the will to rise above the people as much as possible should be guided towards the life at AKHIRAT, the true destination. The last Hadith tells about the different positions of those Muslims who are at JIHAD that are related according to their attitude towards it; all of them attain SHAHADAT in performing it and get the good returns totally.
TOPIC 15-About Jihad in the ocean
(1651)-Sayyidina Anas (RA) reported that Allah’s Messenger used to visit Sayyidah Umm Haram bint Milhan. She used to cook food for him. She was the wife of Sayyidina Ubadah ibn Samit. So, one day he went to her and she fed him and delayed him so that she could examine his head for lice. He went to sleep. When he woke up, he laughed. She asked, “What has made you laugh. O Messenger of Allah?” He said, “Some people of my Ummah were shown to me waging battle in Allah’s cause riding on planks as kings” or he said, “Like kings sitting on planks.” Sayyidah Umm Haram submitted, “O Messenger of Allah, pray to Allah that He may cause me to be among them.” He prayed for her. After that, he put down his head and went to sleep. Again, he awoke laughing. She asked him, “What makes you laugh, O Messenger of Allah?” He said, “Some people of my Ummah were presented to me fighting a battle in Allah’s cause,” and he said like what he had said before. She said, “O Messenger of Allah, pray to Allah that he should make me one of them.” He said, “You are among the first ones.” Thus Sayyidah Umm Haram sailed the sea in the times of Mu’aviah ibn Abu Sufyan; when she came out at the land, she fell down from her riding beast (and was martyred). [Bukhari 2788, Muslim 1912]
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H-1651 has some points to note well; the first thing is that UMM-HARAM (RA) was NA-MEHRUM to the Prophet (PBUH) and according to the verses of HEJAB it was not feasible for him to visit her without some reservation (she is said to be married to UBADAH ibn SAMIT-RA); note that the Prophet (PBUH) used to visit her before the command of HEJAB came (that was in the last of fifth year of HIJRAT); another thing that the narration tells us is that UMM-HARAM asked him to stay-on for some more time (that he did not do usually and went as he ate the food made for him) to see lice in his hair; though there is nothing negative about having lice at hair yet this seems to be some confusion on the part of some narrator as for one thing, men usually do not have lice in hair and for another, the Prophet (PBUH) was highly particular about his cleanliness in all ways. She might have stopped him at her place seeing that he was very tired (and the narration does tell us that he slept when he stayed-on). The message of the narration is that the Prophet (PBUH) due to his dream told her that Muslims would challenge the enemy by the sea and that happened when Muslims invaded Cyprus by the sea-route as he had told her; she was among the few women that attended that war but she could not attend the second war by the sea that was the attack at the city of Constantinople (Istanbul that is the capital of Turkey though it was not conquered at that time); this was due to her SHAHADAT that she achieved when they came to land at the war of Cyprus and she fell from the animal she was riding; the Prophet (PBUH) had seen this second war too in the continuation of his dream.
TOPIC 16-About one who engages in Jihad for the show-off
(1652)-Sayyidina Abu Musa narrated that Allah’s Messenger (PBUH) was asked about a man who fights for (his) bravery (to be seen) and one who fights to earn fame. “So which of them is on Allah’s path?” He said, “Who fights that the word of Allah may be raised high, he is on the path of Allah.” [Bukhari 2810, M 1904]
(1653)-Sayyidina Umar ibn Khattab reported that Allah’s Messenger said, “Deeds revolve round the intention behind them. And (reward) for a man is what he intends. If a man’s migration is for Allah and His Messenger then his migration is (recorded) for them; but if his migration is for the world to earn it or for a woman to marry her then his migration is focussed on that for which he has migrated.” [Bukhari 1, 54, Muslim 1907]
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Intentions value for deeds; if the intention is bad, even the deed that seemingly is good would not put any positive effect on the document of deeds of the person. Such deeds would not benefit the person at AKHIIRAT so he needs utmost care that he does all the good deeds for Allah only; Al-Hamdu Lillah. The Hadith narrated by UMAR ibn KHATTAB, the second Caliph, is the first Hadith reported at SAHIH BUKHARI, the most authentic book of Hadith compiled by respectable BUKHARI, one of the teachers of respectable TIRMIDHI; he probably brought it at the opening to convey that he is compiling this book of Hadith with no intention for any worldly benefit and its acceptance does prove his good intention about that compilation; Al-Hamdu Lillah.
TOPIC 17-About engaging in Jihad morning and evening
(1654)-Sayyidina Sahl ibn Sa’d Sa’idi (RA) reported that Allah’s Messenger (PBUH) said, “A morning expedition in the path of Allah is better than the world and what it contains and the space of a whip in paradise is better than the world and all that it has.” [Bukhari 2794, Muslim 1880]
(1655)-Sayyidina Abu Hurayrah (RA) and lbn Abbas (RA) reported from the Prophet (PBUH). He said, “A morning expedition in the path of Allah, or an evening expedition, is better than the world and what it contains.” [Bukhari 2792, Muslim 1882]
(1656)-Sayyidina Abu Hurayrah (RA) narrated that one of the Sahabah of the Prophet (PBUH) passed by a valley which had a spring of sweet water. He was overwhelmned by its beauty. He thought that if I keep away from people then I would retire to this valley. But, I would never do that unless I seek the permission of Allah’s Messenger (PBUH). So he mentioned that to Allah’s Messenger who said, “Do not do so, for the station of one of you in Allah’s path (in Jihad) is more excellent than his Salah in his home for seventy years. Do you not love that Allah should forgive you and admit you to paradise? So, wage Jihad in Allah’s path. If anyone engages in Jihad for as long as the time between two milkings of a she-camel then paradise will become Wajib (necessary; certain) for him.” [Ahmed 1079]
(1657)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) said, “A walk in the path of Allah in the morning or in the evening is better than the world and what it contains. And the space in paradise equal to the bow of one of you, or to his hand, is better than the world and that which it has. And if a woman from the women of Paradise were to come down to earth then she would illuminate whatever (space) is between heaven and earth and fill what is between them with fragrance. And, indeed, her scarf on her head is better than the world and what is in it.” [Ibn e Majah 2757, Nasai 3218]
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The Holy Book Quran has mentioned at many places that the success is actually the success of AKHIRAT and the success in achievement of worldly possessions is nothing but an illusion; at one of these places, it says, “Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to JANNAH (Paradise), he indeed is successful; the life of this world is only the enjoyment of deception” (3:185). Ahadith here give the same message that JANNAH is that wonderful thing that the Muslim person must opt for. The beauty of the world and its charm is nothing in front of the peace, magnificence and splendor that JANNAH has. Even if the person gets space of a living room there, he is better than the status he receieves by getting the highest worldly success. To face the non-Muslims by TABLIGH and to face those who are ill-wishers of Islamic Values challenging them openly to war, is even better than whatever good things a person achieves at the world to the height. Indeed to keep attention towards Allah only is the only aim of life as it is said in the Holy Book Quran in Surah ZAARI’AAT, “And I (Allah) created the jinns and the humans only so that they worship Me (Alone)” (51:56).
TOPIC 18-Who are the best people
(1658)-Sayyidina lbn Abbas (RA) reported that the Prophet (PBUH) said, “Shall I not tell you who the best of men is? He is the man who holds the rein of his horse in the path of Allah. Shall I not tell you who follows him? The man who is withdrawn with his sheep yet gives the right of Allah from that. Shall I not inform you who the most evil of men is? He is the man who seeks in the name of Allah, but is not given anything.” [Ahmed 2961]
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TOPIC 19-About one who prays for martyrdom
(1659)-Sayyidina Sahl ibn Hunayf (RA) reported that the Prophet (PBUH) said, “If anyone prays to Allah sincerely from his heart for martyrdom then Allah will consign him to the ranks of martyrs even if he dies on his bed.” [Muslim 1909, Abu Dawud 1520, Muslim 3126, Ibn e Majah 2797]
(1660)-Sayyidina Mu’adh ibn Jabal (RA) reported that the Prophet (PBUH) said, “If anyone prays to Allah truthfully from his heart to be killed in Allah’s path then Allah grants him the reward of a martyr.” [Abu Dawud 2541]
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H-1658 here is complementary to the narration reported by ABU-SAEED KHUDRI (RA) that is just coming ahead at 1666 where I, MSD, would insha-Allah comment on the message provided here. As for Ahadith at the topic-19, we have just studied at H-1653 that is narrated by UMAR ibn KHATTAB (RA) that “Deeds revolve round the intention behind them”. The true intention would provide the Muslim person who really intends to get SHAHADAT (that means to give testimony that Allah is the greatest) all the good returns of it in AKHIRAT even if he dies on the bed. KHALID Ibn WALID (RA), the great commander of Muslims whom the Prophet (PBUH) had honored by the title of “the sword of Allah”, died at the bed even after so many wars against non-Muslims that he waged during his warring career; he won them all (as the sword of Allah would not be broken though he was feeling sad as he lay dying on the bed) yet who would say that the man did not achieve SHAHADAT in the true sense of the word; Al-Hamdu Lillah.
TOPIC 20-Allah’s help for warrior, Mukatab and who marry
(1661)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Three people have a right to Allah’s help, the warrior in Allah’s path, the Mukatab who resolves to pay and the one who marries with intention of being chaste.” [Nasai 3120, Ibn e Majah 2518, Ahmed 9637]
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TOPIC 21-About one who is wounded in Jihad
(1662)-Sayyidina Mu’adh ibn Jabal (RA) reported that the Prophet said, “If anyone fights in Allah’s way even as long as the pause between two milkings of a she-camel then he is assured of paradise. And if anyone receives a wound in Allah’s cause or is hurt somewhat then he will come on the Day of Resurrection with the largest of wounds whose colour is safron and whose smell is musk.” [Abu Dawud 2541]
(1663)-Sayyidiina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “No one is wounded in Allah’s path and Allah knows best who is wounded in His path but he will come on the Day of Resurrection with the colour of blood and the odour of musk.” [Bukhari 36, Muslim 1876]
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H-1662 tells us that when the Muslim intends for some deed that allows him the freedom to keep to righteousness with more ease, that is most praiseworthy; Muslims must assist such persons who commit to that for sure. These are the warriors in the path of Allah who fight to keep their-selves and in fact, all Muslims at liberty to practice Islamic Values as they will; MUKATAB that is the slave who has asked his master to free him taking some good amount of money so that he lives as a free man and practice Islamic Values without any reservation; the ordinary man who understands that he is unable to control his desires towards women now and intends to marry with the good intention to remain independent from the negative temptations (and all major sins); the Muslims that are well-off, must help all of these by necessary funds in cash as much as possible. The freedom to live according to the will is one of the greatest intangible assets if the will is guided towards Allah; Al-Hamdu Lillah. As for the other topic the message is most clear that some wounds are beautiful and so they do not cause unbearable pain but in fact give a soothing effect; if the warrior man gets those wounds in the path of Allah, they are as beautiful as the lovely ornaments of attractive women because such wounds are the adornment of men for sure and that would become manifest in AKHIRAT for all to see; Al-Hamdu Lillah.
TOPIC 22-About the most excellent deed
(1664)-Sayyidina Abu Hurayrah narrated that Allah’s Messenger (PBUH) was asked, “Which of the deeds is most excellent? And which of the deeds is the best?” He said, “Belief in Allah and His Messenger (PBUH).” He was asked, “What next?” He said, “Jihad is the most excellent deed.” He was asked, “What after that, O Messenger of Allah?” He said, “Next is the Hajj that is accepted (into Allah’s grace).” [Ah 8693, Bukhari 26, M 83, N 4995]
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TOPIC 23-Gates of paradise under the shadow of swords
(1665)-Sayyidina Abu Musa Ash’ary reported that he heard from Allah’s Messenger that the gates of paradise are under the shadow of swords. So, a man of shabby, tattered appearance asked, “Did you hear this from Allah’s Messenger (PBUH)?” He said, “Yes”. So, he returned to his friends and offered them his Salaam (greetings), broke the scabbard of his sword and struck (the enemy facing them at Jihad) with it till he was killed. [Ahmed 19555, Muslim 1902]
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At normal times when there is not much FITNAH around then the best of deeds is to do all that is easily possible in the belief of Allah (note that in the times of FITNAH, we have another Hadith to consider that is 1666 which is coming next); then comes the war against ill-wishers of Islam (but in these times that we live-in, it is better to fight in defense rather than initiate the war); then HAJJ that is MABRUR (accepted at the court of Allah). Each such deed that denotes that Muslims are the united force for all that is virtuous against all that is evil it is the best of deeds for sure. The last Hadith here at the topic tells the high merit to fight against the ill-wishers of Islamic Moral Values as other deeds might cause individual betterment yet to convey the message of Islam to give hope to all for true success in AKHIRAT and to fight-on against the enemies of Islam to establish fear of deadly consequences of challenging Islamic Moral Values work to secure the ease for Muslims collectively and as such it is totally understandable that JANNAH is under the shadow of swords.
TOPIC 24-About the most excellent man
(1666)-Sayyidina Abu Sa’eed Khudri (RA) reported that someone asked Allah’s Messenger (PBUH) which man is the most excellent? He said, “The (Believing) man who wages Jihad in Allah’s cause.” He was asked, “Who next?” He said, “The Believer in one of the mountain-passes, who fears his Lord and keeps people safe from his mischief.” [Bukhari 2786, Nasai 1888]
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At the time of FITNAH (trials and troubles that hinder the practice of Islam) where Muslims do not find ease in living upon Islam, they must fight the wrong people that intend to keep the world to such status where the practice on Islam becomes most difficult; the second option is that they retire taking their simple assets of value to the country-side or mountains where they care about Islam as much as possible. It is the message of “Safety First” that if you are not able to change people to betterment, you must at least keep yourself to the righteousness. I, MSD, take the guidance presented here as valid reasoning for the attitude to keep away from the Western ways in today’s world and as we are not materially as strong as the West has become at present, so it is better to avoid initiation of wars at the present times as that would certainly cause loss of innocent lives at both sides and would certainly cause such disaster that even according to Islam, might not let it remain to JIHAD in the long run. The Western people, especially at Europe, were able to gain understanding of many physical laws operating on the earth at the time we Muslims were involved in the response to the imperialism they had caused against us; we still are at our defense as there are people at the West today who fear Islam as some kind of monster that might gobble them up; certainly we also have not laid our fears aside about the actions they might take physically against us due to their negative attitude in the past. In such situation, it is much better to keep away from the West totally; even from those who respect Islam understanding it well; and if we do not avoid them today, we would have to do so tomorrow after much loss; both sides have fears and both are good at their defense, they physically and we spiritually by the blessing of Allah; these both do not have any trust on each other so then, without any hard feelings, both must keep away.
TOPIC 25-Reward for the martyr
(1667)-Sayyidina Anas ibn Malik reported that Allah’s Messenger said, “None of the inhabitants of paradise will be pleased to return to the world, save the martyr. He would love to return to the world, saying, ‘till I am killed ten times in the path of Allah’, because of what he sees of the grants of Allah in honouring him.”
(1668)-Muhammad ibn Bashhar reported it from Muhammad ibn Ja’far, from Shu’bah, from Qatadah, from Anas who from the Prophet, of the same meaning as this Hadith.
(1669)-Sayyidina Miqdam ibn Ma’dikarib (RA) reported that Allah’s Messenge (PBUH) said, “There are with Allah six blessings for the martyr: (1) He is forgiven with the first drop of blood. (2) He is shown his abode in paradise. (3) He is preserved from the torment of the grave and is safe from the great fear on the Day of Resurrection. (4) A crown of honour ingrained with pearl is placed on his head, which is better than the world and what it contains. (5) He is married to seventy-two maidens (Hur-ul-Ain) of paradise. (6) His intercession for his seventy relatives is accepted.” [Ahmed 12013, Ibn e Majah 2799]
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Islam asks to take competition only for the matters that value in AKHIRAT as the Holy Book Quran has explicitly told in clear terms and competition in the worldly matters is not commendable by Islam. Although the successful people at AKHIRAT would not intend to return to the worldly life yet the Hadith by its words, just points out the merit of the SHAHEED (martyr) in the way of Allah. Note here that in “Democracy” as of now, if we do keep three things in view for the establishment of the assembly that takes place by elections, it would not become any challenge as political system to Islam; its greatest plus point is the tolerance of each other that actually Islam asks for from all its adherents; it must care for the respect of each other. First is that there must be no law made against the commands of Allah; second is that there must be no competition in the election of members that comprises the legislative assembly; third is that there must be no pressure of documentation for this and for that and espionage of intelligence agencies but there must be trust prevalent in the society among each other (this freedom from pressure from documents would manifest in general at the Islamic Environment insha-Allah); with these conditions, democracy is worthy of respect as it would not push towards any injustice or towards any shameful attitude insha-Allah (by the will of Allah). The last Hadith points out the high merit of challenging the ill-wishers of Islam as each one of these six points is worthy to ask the Muslim to challenge the ill-wishers openly, and Allah knows better.
TOPIC 26-Merit of guarding borders
(1670)-Sayyidina Sahl ibn Sa’d (RA) reported that Allah’s Messenger said, “To guard the frontiers for a day in Allah’s cause is better than the world and what is in it. An expedition in the evening by the man in Allah’s cause, or in the morning, is better than the world and whatever is in it. And the space of a whip in paradise is better than the world and whatever is in it.” [Ahmed 22935]
(1671)-Muhammad ibn Munkadir narrated that Salman Farsi (RA) passed by Shurahbil ibn Simth while he was within his post. He was finding it very taxing on himself. Salman asked him if he might not narrate to him a Hadith of Allah’s Messenger (PBUH). He said, “Of course!” Salman said that he had heard Allah’s Messenger say, “Guarding the frontiers for a day in Allah’s path is more excellent than fasting a month and standing in prayer in its nights. And, if one dies during it then he is safe from the torment of the grave and his deeds will go on growing for him till the last Hour.” [Muslim 1913]
(1672)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “He who meets Allah without a mark of Jihad, meets him with a flaw in him.” [Ibn e Majah 2763]
(1673)-Sayyidina Abu Salih the freed-man of Sayyidina Uthman ibn Affan (RA) narrated that he heard Uthman say from the Minbar (pulpit) that I had concealed from you a Hadith that I had heard from Allah’s Messenger (PBUH) in dislike of your disagreement with me but then I thought that I should narrate it to you and let anyone think what he likes. Uthman then said that I have heard Allah’s Messenger say, “Guarding the frontiers for a day in Allah’s path is better than a thousand days spent in homes.” [Ahmed 442, Nasai 3169]
(1674)-Sayyidina Abu Hurayrah reported that Allah’s Messenger said, “The martyr experiences no pain on being killed except like what one of you feels on being stung by an ant.” [Ahmed 8958, Ibn e Majah 2802, Nasai 3161]
(1675)-Sayyidina Abu Umamah reported that the Prophet (PBUH) said, “Nothing is dearer to Allah than two drops and two marks. A drop of tears from fear of Allah, and a drop of blood shed in Allah’s path. As for the two marks, one is what a man may get in Jihad (through a wound, etc) and the other on discharging one of the obligatory duties.”
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Although this Booklet continues ahead as respectable TIRMIDHI has presented this Booklet in different parts yet he has concluded this part beautifully bringing six important Ahadith under the Topic of “Merit of Guarding Borders” that are most worthy for the final touch here. These six Ahadith complement the message of different Ahadith that we have already studied at different topics of this Booklet of JIHAD.
26- BOOK OF JIHAD (continued-39 topics)
TOPIC 1-Those excused from Jihad
(1676)-Sayyidina Bara ibn Aazib (RA) reported that Allah’s Messenger (PBUH) said, “Get me a shoulder piece or a slate.” Then he (had) inscribed on it---The holders back from among the believers (Surah Nisa: 95) --- Hazrat Umar ibn Umme-Maktum (RA) inquired, “Is there a leave for me”; hence it was revealed “not having any injury”. [Bukhari 4594, Muslim 1898]
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When this verse descended that tells in full, “The holders back from among the believers, not having any injury, and those who strive hard in Allah's way with their property and their persons are not equal; Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward” (4:95); giving information about the high preference in merit of the Muslim warriors in the way of Allah over those Muslims who held themselves back from the war against non-Muslims while the part “not having any injury” had not descended yet. UMAR IBN UMME-MAKTUM who was blind asked if he also was included in those who are lesser in merits. Allah answered this query with the words mentioned that were incorporated inside the verse to clarify that those who are afflicted with some physical problem, they are not asked to participate in wars and their good returns are secured according to their good intention.
TOPIC 2-About one who goes for jihad leaving behind parents
(1677)-Sayyidina Adullah ibn Umar (RA) reported that a man came to the Prophet (PBUH) asking permission (or leave) about Jihad. He asked him, “Do you have parents?” He said, “Yes.” The Prophet said, “Serve them.” [Bukhari 3004, Muslim 2549]
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In Arabic the question of the man is posed by such words that could either mean that he wanted permission to go for JIHAD or that could either mean that he wanted leave from it. Whatever the intention, he was guided by the Prophet (PBUH) to serve his parents as that has the ability to compensate; note that JIHAD is FARDH KIFAYAH (that obligatory matter which if done by enough number of Muslims then others might stay back normally though the intention for it is necessary for each and every Muslim); in the normal situation when the number of warriors is sufficient, a person might stay back unless his service is needed. This Hadith at the topic tells clearly about the high value placed at the service provided to the parents with care; especially if the person is the only son to them.
TOPIC 3-About sending a man on an expedition all alone
(1678)-Hajjaj ibn Muhammad reported that lbn Jurayj explained the verse ---Obey Allah, and obey the Messenger and those in authority among you (4:59). He said that Allah’s Messenger (PBUH) sent Abdullah ibn Huzafah ibn Qays ibn Adi Sahmi on a (one-man) Sariyah. He was informed (of this) by Ya’la ibn Muslim on the authority of Sa’eed ibn Jubayr, from lbn Abbas. [Bukhari 5484, Muslim 1834]
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TOPIC 4-Dislike for travelling alone
(1679)-Sayyidina Ibn Umar (RA) reported that Allah’s Messeger said, “If people knew that which I know about (the disadvantages of being alone) then the rider would not travel by night, meaning all by himself.” [Bukhari 2998, Ibn e Majah 3768]
(1680)-Amr ibn Shu’ayb reported on the authority of his father, of his grandfather that Allah’s Messenger (PBUH) said, “A single traveller is a devil, two travellers are two devils while three are a caravan.” [Abu Dawud 2607]
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The verse that comes in Surah NISA tells about obeying Allah, the Holy Prophet (PBUH) and those who are at authority though their obedience would be conditional that they do not give any command against the Commands of Allah. The verse reads in full, “O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you do believe in Allah and the Last Day; that is best, and most suitable for final determination” (4:59). The Holy Prophet (PBUH) sent ABDULLAH ibn HUDHAIFA (RA) alone to face the enemy on some combat (and those of enemy would surely be few only) and in his obedience, he did go alone to fight them without any fear or complaint; this shows that when the Prophet (PBUH) has given some specific command, the person who gets it must fulfill it by the best of ability. However, that was the specific command of the Prophet (PBUH) to ABDULLAH while normally a person must not travel alone especially at the night; at that time many of creatures of Allah come out and these are not only the nocturnal hunters among animals that might become dangerous to the lone traveler but also include JINN that move freely at that time. It is better that at least three persons travel together while four (and above) are even better as we have studied at H-1561.
TOPIC 5-About permission to lie and deceive in war
(1681)-Sayyidina Jabir ibn Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “War is deception.” [Bukhari 303, Muslim 1739, Ahmed 14312]
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TOPIC 6-About the number of battles of the Prophet (PBUH)
(1682)-Abu Ishaq said that he was with Sayyidina Zayd ibn Arqam when he was asked about the number of the Prophet’s battles. He said, “They were nineteen ghazwat (battles).” Abu Ishaq asked, “In how many did you participate with him?” He said, “Seventeen.” He asked, “Which was the first?” He said, “Dhatul-Ushayra” or, he said, “Dhatul-Usayra.” [Bukhari 3949, Muslim 1254]
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TOPIC 7-About rows and organising for battle
(1683)-Sayyidina Abdur-Rahman ibn Awf (RA) narrated that Allah’s Messenger (PBUH) mobilised us for the Battle of Badr during the night.
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The guidance that “war is deception” was most probably given at AHZAAB when NAEEM Ibn MASUD ASHJA’I created friction between the forces of Makkah and the YAHUDI (Jewish) tribe of BANU QURAIZAH by telling such words that created doubt at each side against the other. As nobody knew that he had turned Muslim as he had kept his belief hidden and has taken the permission from the Prophet (PBUH) to tell lies if necessary at war, his tactful handling of the matter worked and Muslims did not have to take-up both the enemy together. Note that BANU-QURAIZAH was at the back of Muslims with Madinah open at front of it and though it had a peace-treaty with Muslims yet it had given the consent to attackers at Madinah about its assistance against Muslims; they were dealt most harshly after AHZAAB (see also H-1588). The number of GHAZWAH (wars at which the Prophet PBUH participated personally) is told as 19 here yet please note that there were two GHAZWAH before DHATUL-USAIRA termed as ABWA and BUWAT while including GHAZWAH that was fought against BANU-QURAIZAH just after AHZAAB and also the conquest of Makkah plus GHAZWAH HUNAIN makes the total come to twenty-four; that is the figure given as GHAZWAH though some have mentioned 27 too. The most important among the GHAZWAH are 14 that are BADR, UHUD, BANU-QAINUQAH, BANU-NADHIR, BADR the second, BANU-MUSTALLIQ, AHZAAB (also termed as KHANDAQ), BANU-QURAIZAH, HUDAIBIYAH, KHYBAR, the conquest of MAKKAH, HUNAIN, TA’IF and TABUK. As for SARAYAH (wars that were fought at the time of the Prophet PBUH though he did not participate in them personally), their number is said to be around 72.
TOPIC 8-About the supplication during fighting
(1684)-Sayyidina Ibn Abu Awf reported that he heard the Prophet make a supplication during the Batle of Ahzab. He said, “O Allah, the Revealer of the Book and Quick to reckon, crush the enemy’s militia and uproot their steps.” [Bukhari 2933, M 1742]
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TOPIC 9-About Standards
(1685)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) entered Makkah and his standard was white (coloured). [Abu Dawud 2592]
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TOPIC 10-About standards (of armies)
(1686)-Yunus ibn Ubayd the freed-man of Muhammad ibn Qasim narrated that Muhammad ibn Qasim sent me to Sayyidina Bara ibn Aazib (RA) to ask him about the flags of Allah’s Messenger. He told me that it was black, squared and striped.
(1687)-Sayyidina lbn Abbas reported that the large standard of the Prophet was black and the smaller one (a banner) was white.
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It is most necessary to make DUA to Allah at all times of trouble; indeed whatever happens is actually the manifestation of the will of Allah. The flags were raised at wars for identity and the preferable colors by Islamic Teachings are white and green; these two are soothing colors and even today they are taken as symbols of peace and of sympathetic authority respectively. The color of the Moon (yellowish with some tint of whiteness and silver) is also soothing that denotes honorable emotion of care for all humanity and so it also is good to take as the standard for identity. As for the black color, it denotes that Muslims would inflict the punishment to the enemy now as it does not understand the honorable attitude; neither accepts Islam nor makes the pact of peace; so it denotes that now the war only would decide the matter between both sides; Al-Hamdu Lillah.
TOPIC 11-Concerning codes
(1688)-Muhallab ibn Abu Sufrah reported from one who had heard the Prophet (PBUH) saying, “If the enemy attacks you at night let your war-cry be (or code-words be) Haa Mim; Laa Yunsarun.”
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TOPIC 12-Description of the Prophet’s (PBUH) sword
(1689)-Ibn Sirin (RA) said that he had crafted his sword on the pattern of the sword of Samurah and Samurah believed that he had crafted his sword on the pattern of the sword of Allah’s Messenger which was like swords of the tribe of Banu-Hanif.
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TOPIC 13-About iftar during battle
(1690)-Sayyidina Abu Saeed Khudri (RA) narrated when on the occasion of the conquest of Makkah, the Prophet reached Marr-uz-Zahran he informed us of the encounter with the enemy and commanded us to break our fast. So, we had iftar (broke our fast), all of us. [Muslim 1120, Abu Dawud 2406]
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Ahadith at these topics tell about the preparation and the attitude to take for the war. The Hadith at topic-11 guides Muslims to set some specific code so as to distinguish Muslims at night or at any time or place where identity might be confused; the code was set as HAA-MEEM (these are two of the Arabic alphabets by which some of Surah start) LA-YUNSARUN (they i.e. infidels would not be helped); the Hadith at topic-12 narrated by IBN SIRIN, the master in the interpretation of dreams, guides that Muslims must keep weapons of the war fully ready with such training that makes total ease in operating them; the Hadith at topic-13 guides that when the Muslims have to face the enemy at combat and they have kept the SAUM (fast), they must leave the SAUM then, and eat & drink something to face the enemy refreshed; they would compensate for it by keeping the number of SAUM lost at other days if they do not achieve SHAHADAT; note that Marr-uz-Zahran is at the north of Madinah at the distance of few miles that is also called Valley of Fatimah; Muslims conquered Makkah in RAMADHAN that came at the 8th year of HIJRAH.
TOPIC 14-Going out when alarmed
(1691)-Sayyidina Anas ibn Malik (RA) reported that the Prophet (PBUH) rode the horse of Abu Talhah (RA) that was named Mandub. He said (on returning after reconnaisance) that there was nothing to fear. And I found this horse to be (swift) like water.” [Bukhari 2627, 2307]
(1692)-Sayyidina Anas (RA) reported that there was some alarm in Madinah. So Allah’s Messenger (PBUH) borrowed the horse that belonged to us, named Mandub. (On return), he said, “We did not see anything frightful, but we found the horse like a sea.”
(1693)-Sayyidina Anas (RA) reported that the Prophet (PBUH) was the best of men, the most generous of them and the bravest of them. One night, the people of Madinah were startled as they heard a (thunderous) sound. (When they went towards it), they met the Prophet (PBUH) who was on a horse- back, on the horse of Abu Talhah which was bare-backed and unsaddled, and sword slung on his neck. He said, “Fear not; Fear not.” And he also said, “I found it (the horse) like a river.” [Bukhari 3040, M 2307]
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Ahadith at the topic here give few notable points to us; one is that the leader must take care of the safety of Muslims under his command to the best of his ability; second is that he must not leave some adverse unclear matter unattended that might become higly negative to Muslims in some way; third is that he must be so brave as to face the adversity himself even alone immediately as much equipped as possible, if the situation demands, with total belief in Allah without any fear; people then are sure to follow. The Prophet (PBUH) rose to the situation instantly and took by permission the horse MANDUB unsaddled that belonged to ABU-TALHA, the step-father of ANAS ibn MALIK, that was available then; he took his sword, examined the situation at the specific location and returned back when satisfied that everything was normal; he had departed even without any consultation that he valued highly as that was not feasible then, because the matter seemed an emergency. Note that this sound near Madinah might have occurred due to some natural phenomenon though it did not become disastrous; note also that MANDUB was a dull horse before this occasion yet under the command of the Prophet (PBUH) at that emergency, it became highly active and remained so afterwards; Al-Hamdu Lillah.
TOPIC 15-About steadfastness during fighting
(1694)-Sayyidina Bara ibn Aazib (RA) narrated that someone asked him, “O Abu Umarah, had you deserted Allah’s Messenger?” He said, “No, by Allah! I did not turn away but a few hasty people turned away. Those were confronted by the archers of the Hawazin. Allah’s Messenger (PBUH) was riding a mule and Abu Sufyan ibn Harith ibn Abdul Muttalib held its reins. Allah’s Messenger was saying all the while, ‘I am the Prophet. No lie. I am the son of Abdul Muttalib’.” [Bukhari 2930, Muslim 1776]
(1695)-Sayyidina lbn Umar (RA) said that on the day of Hunayn, they observed both the sections flee and there were not with Allah’s Messenger (PBUH) but a hundred men (steadfastly planted).
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Ahadith at this topic give the message that even in highly adverse position, the commander of the forces must remain firm holding his ground. HAWAZIN (that is better known as the GHAZWA of HUNAIN), was the war that took place just after the conquest of MAKKAH and among the Muslim warriors, were high number of persons that have just accepted Islam. Although Muslims had a force of twelve thousand personnel then, there were two factors that caused this flight at HAWAZIN in which only a hundred men remained near to the Prophet (note that the words at the narration do not mean that only hundred men remained there in total at the war); one was that there were a huge number of the people of MAKKAH included in the Muslim force who needed to understand that Islam did not appreciate flight from the battle except when taken as technique for the war remaining attached to it; second was that the warriors at HAWAZIN were already waiting for Muslims hiding efficiently fully alert with full preparation martially at the way; they were extremely good at combat with arrows; so with these two reasons causing negative effect from inside and from outside respectively, that sudden attack with great number of arrows with total strength from the warriors of HAWAZIN caused a commotion in the Muslim warriors for few moments yet the Prophet (PBUH) was personally present at the time; he rose to the situation and united the forces in no time and guided all towards the fact that he is there at the battle-ground and let him see to whatever comes. His words about himself caused effect in two ways attacking both the negative features that had caused the commotion as it told the enemy that you are not fighting some ordinary man here; this is the man who is the Prophet (PBUH) of Allah and as such, trusts Him totally; he belongs to the family that has natural know-how to deal with adversities. On the other hand, it caused the soothing effect on those Muslims that had run away from the battlefield; they assessed the situation then as they returned to the battlefield and they responded to it wonderfully then as they turned the tables onto the enemy totally in the favor of Muslims.
TOPIC 16-Swords and their ornaments
(1696)-Sayyidina Mazidah reported that when Allah’s Messenger (PBUH) entered Makkah on the day of conquest, his sword had gold and silver on it. Talib said that he asked him about silver and he said, “Its grip was of silver.”
(1697)-Anas (RA) narrated that the pommel of the sword of Allah’s Messenger was of silver. [Ahmed 2583]
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TOPIC 17-About the coat of armor
(1698)-Sayyidina Zubayr ibn Awwam (RA) reported that during the battle of Uhud, the Prophet (PBUH) wore two coats of armor (the iron-covering). Thus, when he tried to climb a rock, he could not. So, he made Talhah sit down below him, and he climbed up till he was erect on the rock. Then he (Zubayr) heard the Prophet say, “It is assured for Talhah” (intercession or paradise).
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TOPIC 18-About helmet
(1699)-Sayyidina Anas ibn Malik (RA) reported that when the Prophet (PBUH) entered Makkah on the conquest, he had a helmet on his head. He was told that Ibn-Khatal had clung to the covering of the Ka’bah. He said, “Kill him.” [Bukhari 1846, M 1357]
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Respectable TIRMIDHI had brought Ahadith denoting the wonderful manner and the notable bravery by which the Prophet (PBUH) faced the enemy; with that, he brings Ahadith here to tell that this does not mean that the Prophet (PBUH) was impractical because he did make whatever preparation was feasible to face the enemy with caliber. Ahadith here convey that Muslims must prepare for all things that are necessary to face wars as the Islamic concept of TAWWAKKUL (trust in Allah) is that you do whatever possible to the utmost limit of your strength and then ask Allah to help; note that it is said in the Holy Book Quran in Surah ANFAAL, “And make ready against them all you can of power, including steeds of war (that are vehicles needed for the warfare, tanks, planes, war-ships, missiles, bombs, artillery, etc. in these times) to threaten the enemy of Allah and your enemy and others besides them that you may not know but whom Allah does know. And whatever you shall spend in the cause of Allah shall be repaid unto you, and you shall not be treated unjustly” (8:60). IBN-KHATL was among the few men that were killed as exception on the day of the conquest of Makkah as the general amnesty was announced by the Prophet (PBUH) on that day. By the study of the conquest, it seems that five persons in total were killed at that time though the verdict of the capital punishment was pronounced for 10 persons; UMM-HANI-RA had given asylum to two of these and UTHMAN-RA had given protection to one; they had asked the Prophet PBUH to spare their lives and he had accepted their request. IBN-KHATL used to abuse the Prophet (PBUH) and appreciated verses of poetry that spread that abuse; ULAMA have said that Muslims must not tolerate such ill-wishers of Islam who openly abuse the Prophet (PBUH) and must impose the capital punishment to them, without any mercy; if the enemy does not have the tolerance to the belief of us Muslims that asks us to respect highly the Last of Prophets Muhammad PBUH, then the enemy must not ask any tolerance from us Muslims too in this sensitive issue; that is how the matter stands as it is tit-for-tat and no other judgment.
TOPIC 19-Concerning merits of horses
(1700)-Sayyidina Urwah Bariqi reported that Allah’s Messenger (PBUH) said, “Goodness is tied to the forelocks of horses till the day of resurrection; it is reward and value.” [Bukhari 2850, M 1873]
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By this Hadith at the topic ULAMA have reasoned that JIHAD would continue in some form till the last day of the world or till very near to that time. This is due to the fact that the most prominent use of horses at that time was for the war and these words also signify the high value of it as other Ahadith have pointed out too. However, please note that the initiation for it is not much of an option for Muslims at these current times and its better to refrain from that though at defence, they must go for it when and where necessary without any fear; even in the absence of the commander of high caliber and even with the meager equipment at hand to combat, Muslims have to fight in defense with whatever might they gather and Allah would provide the necessary results from the trial; Al-Hamdu Lillah.
TOPIC 20-About what is preferred in horses
(1701)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger said, “The most recommended horses are the dark red roan horses.” [Abu Dawud 2545]
(1702)-Sayyidina Abu Qatadah (RA) reported that Allah’s Messenger (PBUH) said, “The best horses are black with a little white on their forelocks and on the tips of their noses. Next are those whose tips of noses are white; with forelegs and hindlegs white too; that leave the right foreleg and if they are not black then blackish red with same quality.” [Ahmed 22624]
(1703)-A hadith of like meaning is reported by Muhammad ibn Bashhar from Wahb who from his father, from Yahya ibn Ayyub, from Yazid ibn Habib.
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TOPIC 21-About what is disagreeable in horses
(1704)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) disliked Shikal on horse. [Muslim 1875]
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The first Hadith at the topic-20 by IBNE-ABBAS is the basic here that conveys the best of horses and the clarity to it is at the other Hadith; the last Hadith here also denotes the horse that is worthy of dislike. Note that the Prophet (PBUH) was knowledgeable of horses of those times well as this Hadith tells and we have just studied (at H-1693) that his dealing with them was so beautiful that the dull horse MANDUB turned into the swift horse worthy of praise. Detail at other Ahadith present here about horses tells us that the best one is totally black (or dark red that looks black) with whiteness on the forelock and under the nose (like the Black Beauty); second-best is the one that is not fully black and has no whiteness at the forelock yet it has whiteness under the nose at the face and also has whiteness in compensation at all its legs with the habit to bend the right foreleg and this second-best also includes the blackish-red with the same features of the second-best. SHIKAL upon the horse means that it has three legs that are black or white yet the one that is left, most probably being one of its forelegs, has other color than those of other legs.
TOPIC 22-About horse-race
(1705)-Sayyidina Ibn Umar (RA) narrated Allah’s Messenger (PBUH) held race between Mudammar horses from Hafya to Thaniyat al-Wada which were six miles apart. He also held race between horses that were not Mudammar between Thaniyat al-Wada to the mosque of Banu Zurayq, they being a mile from one another. Ibn Umar said, “I was a participant and my horse jumped over a wall with me.” [Bukhari 2868, Muslim 1870]
(1706)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “Stakes are allowed only in (three things), archery, horse racing and camel-racing.” [Ahmed 7484]
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MUDAMMAR horses were those that were put on specific diet especially for some cause like wars or for the sale for it to keep them in shape. These horses were stronger in facing trials than other horses and their race was held for 6 miles space while those that were not MUDAMMAR, their race was held for 1 mile space; between the respective places named. The next Hadith tells that it is allowed to give prizes at those entertaining feats in which there is some display of the manly features that expresses some awe to the enemy. Note that Islam does not appreciate such sports that might lead to competing uselessly among men as the competition is not commendable according to its teachings except in the matters of AKHIRAT; also, such deadly sports that might lead to losing the life suddenly in the name of daring entertainment or such unworthy sports that might lead to wasting of time being tussles for money, fame, putting impression on women or such unscrupulous sports that might lead to putting wounds on animals that might even kill them or such undesirable sports that might lead to having long-standing grudges ahead among the participants; these all are bad surely that the good Muslims must avoid by all their high efforts.
TOPIC 23-About disappraoval to mate donkey with she-horse
(1707)-Sayyidina Ibn Abbas (RA) said that Allah’s Messenger (PBUH) was bound by command. He never distinguished them (the people of his house) over other people except in three things. He commanded them to make ablution thoroughly, not to take Sadaqah and not to pair a male donkey with a mare. [AD 808]
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The guidance here is specifically for the AHLE-BAYET (the family-members of the Prophet PBUH) and it is still binding on his descendants that are called SAYYED (or SHARIF). Note that simple WUDHU for SALAH is enough for Muslims and those who are in need of necessities might take SADAQAH (that is ZAKAH that the well-off Muslims have to pay necessarily every year to the needy). Likewise they are allowed to pair the male donkey with a mare to get an ass as a result to that, yet all these things are prohibited for the SAYYED; they must see to all the fine features of WUDHU; they must not take ZAKAH even at high needs; and they must not pair a male donkey with a mare. However if someone other than SAYYED cares about these three too by EHSAAN (good deeds that are not asked yet appreciated), that is commendable for that person too.
TOPIC 24-About asking the poor Muslim to pray
(1708)-Sayyidina Abu Darda reported having heard Allah’s Messenger say, “Seek me among your weak for you are given provision and help because of your weak people.” [Bukhari 2896]
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How great a value Islam gives to the weak persons is evident here too as at many other places. The point to understand is that in the worldly life we all are interlinked and what we do to others come to us by some force of attraction even in this world, through others of fellow-beings, early or late. This is how Allah has set the world with the law that as you sow, so shall you reap; He has set it with amazing laws that are surely inter-related and the physical law that is the third law of motion is valid even at the spiritual level; the setter of all the laws that operate everywhere, is One only without any doubt; Al-Hamdu Lillah.
TOPIC 25-About hanging bells in necks of horses
(1709)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “The angels do not join the company that has a dog or a bell.” [Muslim 2113]
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TOPIC 26-Appointing commander for a battle
(1710)-Sayyidina Bara (RA) narrated that the Prophet (PBUH) sent two armies. He appointed Sayyidina Ali ibn Abu Talib (RA) as commander of one of them and Khalid ibn Walid (RA) as commander over the other. He said, “When fighting begins, Ali will be the commander.” So, Ali conquered a fort and took a female slave from it. Khalid (RA) sent with me a letter to the Prophet mentioning this. I came to the Prophet (PBUH) and he read the letter and his colour changed and he said, “What do you see in a man whom Allah loves and His Messenger loves, and he loves Allah and His Messenger?” I said, “I seek refuge in Allah from the anger of Allah and of His Messenger. Indeed, I am only a deliverer of the message.” Then the Prophet (PBUH) did not say anything.
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Here the guidance is to take care not to have dogs at travel and avoid putting bells at the necks of animals as that is even against the tactics at war. Note that ALI was told to take charge at the war totally when it began as the unity of command is necessary at such time of facing the enemy. It was allowed for the warriors to take share from the booty but that was conditional as the commander must necessarily distribute the spoils totally. Now, Ali was himself the commander here and as taking a female-slave was not against Islam at that time, so he took her. The other commander KHALID who was now under the command of ALI did not appreciate that but the Prophet (PBUH) endorsed the act. The last part of the narration also tells that the man who communicates an adverse message is not responsible for that though he must give that as it is, to the appropriate person who has the ability to decide well for the issue; he must not give any comments on it and he must not add anything to it or subtract anything from it by his own side.
TOPIC 27-About Imam
(1711)-Sayyidina Ibn Umar (RA) reported that the Prophet said,”Know that everyone of you is (like a) shepherd and each one of you will be questioned about his subjects. So, the Ameer over the people is their shepherd and answerable about them. And a man is shepherd over the people of his house and answerable for them. And, a woman is shepherd over the house of her husband and answerable about it. And a slave is shepherd over the wealth of his master and answerable about it. Beware that all of you are shepherds and all of you answerable about your subjects.” [M 1829]
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As ULAMA quote this Hadith much at sermons, it is known even by many of those who do not have much knowledge of Ahadith; we all are at the head of things somewhere, and at some places we are the subordinates. At every occasion we all must see to our specific responsibilities as Islam has clarified for us keeping to the rule that “there would be no obedience to creatures where occurs the disobedience to Allah” as reported in Ahadith-1712 & 1713 just ahead; neither give such commands that ask to disobey Allah nor take such commands any-time any-where; Allah protects all the righteous persons from all disasters; Al-Hamdu Lillah.
TOPIC 28-Obeying the Imam
(1712)-Sayyidah Umm Husayn Ahmasiyah reported that she heard the sermon of Allah’s Messenger (PBUH) during the Farewell Hajj. He was wrapped in his cloak which he had drawn from his armpit. She said that I saw the flesh of his shoulder shining and I heard him say, “O you people! Fear Allah, and even if some Black with a split ear is made your Ameer, listen to him and obey him provided he governs according to Allah’s Book.” [Muslim 1298]
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TOPIC 29-The creatures should not be obeyed to disobey Allah
(1713)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, ‘It is incumbent on a Muslim person to listen and obey whether he likes it or hates it as long as he is not commanded to commit sin. If he is given command to sin then he must neither listen nor obey.” [Muslim 1839]
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The guidance is totally clear that Muslims must not get into any complex if their leader does not have good looks. The only thing needed is that he must be a good Muslim with good understanding of Islam who has the power to lead the nation upon Islam well in the given situation. The rule asks complete attention that there would be no obedience to creatures in the disobedience of the Creator and for this, every Muslim must understand the basics of Islam well; the Holy Book Quran provides clearly the commands of Allah and the authentic Ahadith of the Prophet PBUH too provide them as that is SUNNAH; their status is known by IJMA (the practice of Muslims as whole). May Allah guide all good persons to the Truth and keep them steadfast on it whatever comes; Al-Hamdu Lillah.
TOPIC 30-About putting animals to fight and branding face
(1714)-Sayyidina Ibn Abbas (RA) said that Allah’s Messenger (PBUH) forbade making animals fight one another. [Abu Dawud 2562]
(1715)-Muhammad ibn Muthanna reported by the chain from Abdur Rahman ibn Mahdi, from Sufyan, from Amash, from Abu Yahya and he reported from Mujahid that Allah’s Messenger (PBUH) disallowed putting two animals against one another in a fight. He did not name Ibn Abbas (RA).
(1716)-Sayyidina Jabir (RA) said that the Prophet (PBUH) forbade branding on the face and striking on it. [Muslim 2116]
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Even in spite of such clear guidance that is reported here that animals must not be put to fight one another, we see people doing the same just for entertainment. This is not some sport that Islam appreciates as even animals have rights being weaker than men. It is good that at-least in the present times there is an understanding to care about animals that the Prophet had asked for, centuries ago. Please note, and note this well, that it is highly wrong to imprison animals or birds at cages where they are bound for pleasure or even to study them; we all have to let them live at their natural habitat as that Islam, the natural true path of life, asks of us. However, those who do intend their well-being must also take care for human-beings as that is even more necessary. Note that Human-Beings are not among animals and it is well to disregard the view that the TAXONOMY holds at the present times for them; they have their own placement between animals and angels that are built in such manner that they might fall below vicious animals by the deeds of injustice and inclination to shameful attitude, or they might rise over angels becoming ASHRAFUL-MAKHLUQAAT (best among the creation) by keeping to righteousness; Al-Hamdu Lillah. The words that they must not be struck on the face prohibits not only hitting the face of animals but also asks not to strike any human being on the face for any reason whatsoever.
TOPIC 31-About adulthood and share in spoils
(1717)-Sayyidina Ibn Umar (RA) narrated that I was presented before Allah’s Messenger (PBUH) for the army when I was fourteen years old. But, he did not enlist me. Then, the next year I was presented to him for the army being fifteen years and he took me. Nafi’ said, I narrated this Hadith to Umar ibn Abdul Aziz and he said, “The limit between a minor and a major (is this).” Then he wrote (to his officers) that those who attain the age of fifteen may be given share in spoils of war. [Bukhari 2664, Muslim 1868]
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TOPIC 32-About the debt of the martyr
(1718)-Sayyidina Abu Qatadah narrated, Allah’s Messenger (PBUH) stood up before us and said to us, “Jihad in Allah’s cause and belief in Allah are the most excellent of deeds.’ A man stood up and said, “Messenger of Allah! Do you say that if I am slain in Allah’s path then my sins will be expiated from me?” Allah’s Messenger said, “Yes, if you are slain in Allah’s path and you are patient, hopeful of reward, advancing and not retreating.” After that Allah’s Messenger asked, “What did you ask?” He repeated, “Do you mean that if I am slain in Allah’s path, my sin will be expiated for me?” Allah’s Messenger said, “Yes while you are patient, hopeful of reward, advancing and not retreating ... but not in debt (which is not forgiven). Jibril ‘told me that.” [Ahmed 22648, M 1885, N 3156]
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TOPIC 33-About burial of Martyrs
(1719)-Sayyidina Hisham ibn Aamir narrated that someone complained to Allah’s Messenger about the wounds suffered in the Battle of Uhud. He said, “Dig the graves and make them wide and spacious, and clean them well. Bury two or three in one grave and place in front the one who knew the Quran better (than the other).” Hisham said, “My father had also died (a martyr) and was placed in the front of two men.” [Abu Dawud 3215]
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If there is no other sign for adulthood, it is allowed to take a person at the age of 15 as an adult and that is why UMAR ibn ABDUL-AZIZ decided that such person is not among children if he attends the war; he would be given the full share of warrior as an adult. H-1718 tells that such JIHAD that is accepted at the court of Allah washes-off all the wrongs of a person except for debt so if that is paid by his heirs in total, his way to JANNAH is clear; so this Hadith is much like H-1648 that we had already studied. At the occasion of UHUD when 70 of Muslims achieved SHAHADAT, the Prophet (PBUH) commanded to put two or three persons together as there was not much cloth to cover each one of them and also commanded to keep in front that one who was higher in the status by taking the awareness of Islam as the standard for that. At this occasion MUS’AB ibn UMAIR (RA) who had achieved SHAHADAT was covered in the cloth that was not enough to cover him totally and so grass was put upon him to cover him well. This was the man who had lived in high luxury before he accepted Islam and who had transformed Madinah in favor of Muslims by his amazing power of TABLIGH when that was extremely needed; Al-Hamdu Lillah.
TOPIC 34-About consultation
(1720)-Sayyidina Abdullah (RA) reported that when the captives of the Battle of Badr were brought, Allah’s Messenger (PBUH) asked (his Companions; RA), “What do you say about these captives?” Abdullah (RA) then reported a lengthy account. [Ahmed 3632]
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TOPIC 35-Corpses of disbelieving captive not to be ransomed
(1721)-Sayydina Ibn Abbas (RA) said that the idolators wished to buy the corpse of a captive idolator but the Prophet (PBUH) refused to sell it to them.
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The Prophet (PBUH) placed a high value on consultation and made important decisions by the advice of SAHABA (his companions). Due to this practice, he asked them about the captives of BADR and we know by H-1573 that SAHABA accepted FIDYAH (amount that is given by the enemy for the release of their captives) though they were informed that if they opt for this decision they would have to sacrifice some of their men soon. The hard financial situation at the time made them decide this yet they did well even in UHUD where 70 of their men fell due to this decision at BADR, as they did not let the enemy take Madinah; Al-Hamdu Lillah. As for giving the dead body of some enemy that has come into the custody of Muslims, back to that enemy, it is allowed but preference is to give it back without asking any amount of money for it; note that this narration (1721) is among the weakly narrated ones and some ULAMA have allowed taking FIDYAH to give it back if the AMEER (the commander of Muslims) intends for that in the best interest of Muslims yet even these ULAMA do not allow the “selling” of the corpse in the literal meaning of the term.
TOPIC 36-Fleeing from Jihad
(1722)-Sayyidina Ibn Umar narrated that Allah’s Messenger (PBUH) sent us on an expedition. But the people turned their backs in predicament. When we had retreated from the battlefield, we were ashamed and we said to ourselves, “We are ruined.” We came to Allah’s Messenger (PBUH) and said to him, “O Messenger of Allah, we are deserters.” He said, “Rather, you are the contenders (who will attack again), and I am your helper.” [Ahmed 5902]
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Islam does not appreciate running away from the battlefield except when it is applied as tactic in the war. IBNE-UMAR was aware of the grave mistake that they had committed retreating from the battlefield but the Prophet (PBUH) showed high leniency here and gave them the chance to compensate taking-up that war again and as such, making their retreat not as an abandonment of the war but tactic to it that is allowed. The Holy Book Quran says in Surah ANFAAL, “Whoso on that day turneth his back to them, unless manoeuvering for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey's end (8:16).” Some ULAMA have mentioned that the enemy was more than double the quantity of Muslims at that combat about which IBNE-UMAR has narrated and it is allowed to leave the battlefield if the quantity is more than double. This argument is valid too as the Holy Book Quran says, “Now hath Allah lightened your burden, for He knoweth that there is weakness in you. So if there be of you a steadfast hundred they shall overcome two hundred, and if there be of you a thousand they shall overcome two thousand by permission of Allah. Allah is with the steadfast (8:65).”
TOPIC 37-About burying those killed in battles
(1723)-Sayyidina Jabir ibn Abdullah narrated that on the day of Uhud, my paternal aunt brought my father to our graveyard to be buried. But, suddenly a proclaimer of Allah’s Messenger (PBUH) called out, “Return the martyrs to their places (of martyrdom, to be buried there).” [Ahmed 14309]
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TOPIC 38-Welcoming one who returns from a journey
(1724)-Sayyidina Sa’ib ibn Yazid (RA) reported that when Allah’s Messenger (PBUH) returned from Tabuk, the men came out to meet (and greet) him at Thariyat-ul-Wada. I also went out with the people and I was a young boy then.
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The GHAZWA of UHUD was unique as two or three persons were buried in one grave and also that they were buried at the place they fell. Note that this is one of the unique features of that GHAZWAH and not a general rule to bury the SHAHEED wherever they fall. The other Hadith tells about the receiving of the Prophet (PBUH) when he returned with his companions back to Madinah from TABUK as their absence was for about a month and the expedition had made many people fear much as it was the challenge to the Roman Empire that was one of the most prominent martial powers of the time. This narration also tells that it is allowed and even commendable if some people go to receive friends at their landing place that are coming after a long time from somewhere.
TOPIC 39-About FAI
(1725)-MALIK ibn Aws ibn Hadathan said that he heard Umar ibn Khattab say that the property of Banu Nadir was fai that Allah granted to His Messenger (PBUH) because the Muslims did not push their horses or camels for that (there being no fighting for it). So it was exclusively for Allah’s Messenger. Hence, he drew from it a year’s allowance for his family and spent the rest on horses, weapons, etc. to prepare for Jihad. [Bukhari 2904, Muslim 1757]
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FAI is that property of the enemy that comes in possession without any fight and the property of BANU-NADHIR, one of the Jewish tribes of Madinah, did come in custody in this way without any war but only by an agreement after three weeks of siege due to which they had to leave abandoning much of their property (especially the immovable property) and weapons at Madinah. They were allowed to take a camel-load of possessions sitting three at each camel going away from Madinah and with their departure, one of much high threats to the Islamic way of life ended then; Al-Hamdu Lillah.
27- BOOK OF CLOTHING (45 topics)
TOPIC 1-About silk and gold
(1726)-Sayyidina Abu Musa Ash’ari reported that Allah’s Messenger (PBUH) said, “Wearing silk and gold is forbidden to the men of my Ummah. But (they are) allowed to their women.” [Nasai 5163]
(1727)-Sayyidina Umar (RA) delivered a sermon at Jabiyah and said, “Allah’s Messenger (PBUH) forbade wearing silk, except to the extent of two fingers.... or three, or four.” [Muslim 2066]
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TOPIC 2-About wearing silk during war
(1728)-Sayyidina Anas (RA) reported that in a battle Abdur Rahman ibn Awf (RA) and Zubayr ibn Awwam (RA) complained to the Prophet (PBUH) of lice. So, he permitted both of them to wear silk shirts. Anas (RA) said, “I saw them wearing it.” [Bukhari 2920, Muslim 2076]
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TOPIC 3-No Caption
(1729)-Waqid ibn Amr ibn Sa’d ibn Mu’adh narrated when Anas ibn Malik came, I went to him. He asked me who I was. I said, “I am Waqid ibn Amr.” He wept saying, “You resemble Sa’d and he was among the great men and even greater (to many of them)! He had sent to the Prophet (PBUH) a silk robe with gold embroidery. He wore it and climbed up the Minbar. He stood up or sat down (on it) and people began to touch (and examine) it, saying that they had not ever seen a garment like that. He said, “Do you wonder at it. Indeed, Sa’d’s handkerchieves in Paradise will be better than what you see.” [Nasai 5312]
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Muslim men are not allowed to wear silk except where necessary even if that necessity is not very high in nature arising mostly due to some affliction to the body. Note that gold is also forbidden for Mulsim men to use except for necessity but the difference among silk and gold is that the necessity for the latter must be of very high nature. However, Muslims must avoid the pure silk even at necessity (it is better that even the cloth with impure silk has the silk at the inside of the cloth and not obvious). The last Hadith here tells us that the Prophet (PBUH) wore the silky robe gifted to him by SA’AD ibn MU’ADH (RA) who was also the chief of his clan that even had gold embroidery. ULAMA have remarked at this that the use of silk was at the necessity at that time as he had no other clean cloth to wear then; the gold mentioned here is not actually gold but the water of impure gold that is usable for men to some extent as embroidery upon the cloth (so some narrator had shown slackness in reporting this part); this clarifies that the necessity to wear the silk might not be very high yet to wear the gold, the necessity needs to be very high in nature; WAQID ibn AMR was the grandson of SA’AD ibn MU’ADH.
TOPIC 4-Permission to wear red clothing
(1730)-Sayyidina Bara said, “I have never seen any man with long hair and dressed in red garments more handsome than Allah’s Messenger (PBUH). His hair covered his shoulders which were broad; he was neither short nor tall.” [Bukhari 5848, M 2337]
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TOPIC 5-Dislike for men wearing yellow gaments
(1731)-Sayyidina Ali said that Allah’s Messenger (PBUH) disallowed wearing Qassi (silken clothes) and such coloured garment that is given color by the yellow grass. [Muslim 2078]
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The Hadith here at the topic tells that the Prophet (PBUH) was one of the most handsome men and this Hadith is highly authentic being present in both BUKHARI and MUSLIM that are termed together as SAHIH-HEN (the two most authentic collections of Ahadih). The Hadith tells about the permission to wear a red dress yet many ULAMA have remarked that it is better if such dress is not fully red. Note that the lovely hair of the Prophet (PBUH) were below the ears and came near to shoulders (see H-1761); they were still black when he came to Madinah in the beginning of RABIUL-AWWAL; he turned of 52 years (probably) at that month by the Lunar yearly calculation (that was September 622 AD) and passed away there at the 12th day of the same Lunar month after 10 years at one of the early days of June 632 AD; note that the lunar-year is short by some 11 days from the solar-year. Wearing total yellow clothes too for men is not commendable; note that in dreams, it is taken to be the symbol of illness yet this does not include the beautiful lunar-color when it is not much shiny that might ask for some un-necessary attraction.
TOPIC 6-Wearing fur
(1732)-Sayyidina Salman (RA) reported that Allah’s Messenger was asked about ghee (butter oil or clarified butter), cheese and fur. He said, “The lawful is what Allah has made lawful in His Book and the forbidden is that which He has made unlawful in His Book. And if nothing is said about something then that is forgiven.” [Ibn e Majah 3367]
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TOPIC 7-About hide of a dead animal after tanning
(1733)-Sayyidina Ibn Abbas (RA) reported that when a sheep died, (a natural death) the Prophet said to its owners, “Why did you not remove its skin. You could have tanned it and benefitted from it.”
(1734)-Sayyidina Ibn Abbas reported that Allah’s Messenger (PBUH) said, “The hide that is tanned is pure.” [Muslim 366]
(1735)-Sayyidina Abdullah ibn Ukaym (RA) reported that Allah’s Messenger (PBUH) wrote to them that no one should use the skin or the sinew of an animal that had died a natural death. [Abu Dawud 4127]
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The skin of the animal that had been slaughtered in the name of Allah when it has been tanned, it is good to use and to take benefit from; there is difference of view about the skin of the recently dead animal that had not been slaughtered (but that was among the animals that are edibles); many of ULAMA take the skin of even such an animal as fine to use when it has been tanned properly and Allah knows better.
TOPIC 8-Dislike for dragging garments below ankle
(1736)-Sayyidina Abdullah ibn Umar (RA) reported Allah’s Messenger (PBUH) as saying, “Allah will not look at one who trails his lower garment below his ankles arrogantly.” [Bukhari 5783, Muslim 2085]
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TOPIC 9-Length of women’s skirt
(1737)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “If anyone trails arrogantly his lower garment below his ankles then Allah will not look at him on the day of Resurrection.” Sayyidah Umm Salamah asked him. “How should women make their skirts?” He said, “Let them leave it down a span.” She said, “In that case, a woman’s legs might be uncovered.” So he said, “They may let it down a cubit, but not more.” [Muslim 2085]
(1738)-Sayyidah Umm Salamah (RA) reported that the Prophet measured for Sayyidah Fatimah (RA) the extent of a span.
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Islam asks most strictly to avoid pride of being high among people even if someone reasons to justify such arrogance. In those days, it was customary for those men who thought of others as lower than their own-selves, to wear the lower garment long that even trailed at the ground. The Prophet (PBUH) forbade this strictly for men as the custom was related to them only; note that women are not only allowed but even commanded to wear most covering dresses by Islam. We find in narrations that this caused some anxiety to ABU-BAKR who had such a built that his IZAAR used to slide-off a bit to go below the ankles. He asked the Prophet (PBUH) about that and the Prophet replied to him not to worry as he was not among the arrogant persons; note that ABU-BAKR had old friendship to the Prophet (PBUH) and they both knew each other totally well. Due to many Ahadith that ask for its avoidance with grave warnings upon it, ULAMA have become highly strict on the matter and they do not allow men to wear such IZAAR or trousers that extend below the ankles, without taking the reason for that practice at that time into account, though they do admit it. This situation makes it difficult to comment on this and I would only remark that all such acts that someone takes to convey some high merit about his own-self, are worthy of avoidance certainly; as for the extension of IZAAR below ankles, it should be avoided too taking Ahadith on this matter at face-value except where it does happen without any conscious effort; and Allah knows better.
TOPIC 10-About wearing woollen garments
(1739)-Sayyidina Abu Burdah (RA) narrated that Sayyidah Ayshah (RA) showed us a woollen cloak and a lower wrapper for the body of thick coarse cloth saying, “Allah’s Messenger (PBUH) died in these two garments.” [Bukhari 3108, Muslim 2080, Ibn e Majah 3551]
(1740)-Sayyidina Ibn Mas’ud (RA) reported that the Prophet (PBUH) said, “On the day his Lord spoke to him, Musa had on him a woollen cloak, a woolen robe, a woollen small cap and woollen trousers. His sandals were made of the hide of a dead donkey.”
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H-1739 is very clear on the point that the Prophet (PBUH) did not care about wearing refined clothes even when he could have managed that though he was highly particular about cleanliness; it is clear that he considered sophisticated dresses as waste of the resources available to him; the message clearly is that clothes do not make a man but the righteousness in his character does so; the value is not to the physical but to the spiritual eminence. The next Hadith here is bit strange; and it is among the weakly narrated; yet it does tell us that not only Muhammad PBUH, the last Messenger of Allah, did not give any importance to refined clothes but even other of Messengers of Allah also had the same quality in them; they cared about the beauty inside the man and did not care about the beauty in presentation of the physique; Al-Hamdu Lillah.
TOPIC 11-About black turban
(1741)-Sayyidina Jabir (RA) reported that when the Prophet (PBUH) entered Makkah on the day of conquest, he had on him a black turban. [Abu Dawud 4076, Ibn e Majah 2822]
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TOPIC 12-End of the turban between the shoulders
(1742)-Sayyidina lbn Umar (RA) reported that when Allah’s Messenger (PBUH) put on a turban, he put the end of it between his shoulders behind him. Nafi’ said that he saw Ibn Umar do like that. Ubaydullah said that he saw Qasim and Saalim do like that.
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It is SUNNAH to cover the head for men though for women, it is FARDH being included in HEJAB. The Prophet (PBUH) used to wear black turban when he covered his head with that; in this era, some people among Muslims wear green turban with high enthusiasm and though that color is not blameworthy to take for the turban being MUBAH (while wearing turban itself is SUNNAH) yet the practice of MUBAH with extreme compulsion that makes it seem obligatory, turns to becoming BID’AH (practice against SUNNAH). When the turban is long, both of its ends have to be left at the front or at the back; it must not extend below half of the back as that is MAKRUH-TANZIHI.
TOPIC 13-About prohibition to wear gold ring
(1743)-Sayyidina All ibn Abu Talbi reported that Allah’s Messenger disallowed him to wear a golden ring and silken garments and to recite the Quran in RUKU and SAJDAH (bowing and prostration) and wearing yellow garments. [Muslim 480]
(1744)-Sayyidina Imran ibn Husayn reported that Allah’s Messengar forbade wearing golden rings. [Nasai 5202]
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TOPIC 14-Silver ring
(1745)-Sayidina Anas reported that the ring of Allah’s Messenger (PBUH) was made of silver and it had an Ethiopian stone. [Bukhari 5868, Muslim 2094]
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TOPIC 15-Stone of Silver
(1746)-Sayyidina Anas (RA) reported that the ring of Allah’s Messenger (PBUH) was of silver as was its stone. [AD 4217]
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It is not allowed for men to wear anything made of gold except for some very high necessity as we have studied and also the wearing of silk and pure yellow garments. MUSALLI must recite the Holy Book Quran while he stands at SALAH and not at RUKU (the bowing posture) or at SAJDAH (the prostration). About the wearing of rings, we must keep few points in view; first is that it is not commendable for men to wear any sort of rings and we know that the first ring that the Prophet (PBUH) wore was made as the stamping-tool on letters that he sent to different rulers around the land of Arabia inviting them to Islam; he was told that they do not read letters without the impression of the royal stamp (see H-1747 and H-1751 with the note on the topic); second is that if a Muslim man does wear a ring, he should take a silver ring rather than of any other material (see Ahadith-1745 & 1746 and also H-1792); note that the highest quantity of silver that the Muslim man might use, corresponds to a silver ring that he wears though even in that, it must not have been used lavishly; third is that he must not inscribe any religious message on that as that might lead to some disrespect to it unintentionally (see H-1753); fourth is that if he does wear it then he must wear it only in the little finger of any hand though better is to wear it at the right hand (see Ahadith-1748 & 1793); fifth is that he must take-off the ring he wears leaving it outside whenever he attends the wash-room without forgetting the practice (see H-1752). These are points to remember for wearing of rings and Allah knows better.
TOPIC 16-About wearing ring on the right hand
(1747)-Sayyidina Ibn Umar reported that the Prophet (PBUH) had a ring made of gold and wore it on his right hand. Then he sat on the pulpit and said, “I had put this ring on my right hand.” Then, he threw it away and the people threw away their rings (too). [Muslim 2091, Bukhari 5767]
(1748)-Salt ibn Abdullah ibn Nawfal reported that he saw Sayyidina Ibn Abbas (RA) wearing a ring on his right hand. He said, “I think that he also said that he had seen Allah’s Messenger (PBUH) wearing it on his right hand.” [AD 429]
(1749)-Ja’far ibn Muhamnad reported on the authoritly of his father that Sayyidina Hasan (RA) and Sayyidina Husayn (RA) wore rings on their left hands. [Muslim 2095]
(1750)-Hammad ibn Salamah reported that he saw Ibn Abu Rafi’ wear a ring on his right hand. He asked him and he said, “I had seen Abdullah ibn Ja’far wear a ring on his right hand and I heard him say that Allah’s Messenger used to wear a ring on his right hand.” [Nasai 5219, Ibn e Majah 3647]
(1751)-Sayyidina Anas ibn MaaIik (RA) narrated that Allah’s Messenger (PBUH) made a ring of silver and inscribed thereon, ‘Muhammad Rasul Allah’. Then he said (about this for others), “Do not inscribe on it.”
(1752)-Sayyidina Anas (RA) narrated that when the Prophet (PBUH) entered the privy, he took off his ring.
(1753)-Sayyidina Anas ibn Malik (RA) reported that Allah’s Messenger (PBUH) had a ring of silver made for him and had inscribed on it the words “Muhammad Rasul Allah.” He said, ‘No one must have these words inscribed on his ring.’ [Bukhari 5878]
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TOPIC 17-About inscription on ring
(1754)-Sayyidina Anas ibn Malik reported that the Prophet (PBUH) had three lines inscribed on his ring, “Muhammad” (made up) a line, “Rasul” (made up) a line and “Allah” (made up) a line. Muhammad ibn Yahya does not mention ‘three lines’ in his narration of the Hadith.
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As we have studied, the Muslim men are not allowed to wear such rings that are made of gold like other things of gold too except for high necessity. Other narrations that explain the H-1753 tell us that the Prophet (PBUH) had written letters to rulers around including the CAESAR of Rome and KHUSRO of Persia; at that time he was told that they would not read the letters if not duly stamped by your specific stamp that might serve as reference in the future too. So he made the ring of silver mentioned here with three lines on it; first line was the name of Allah, then RASUL and then Muhammad and the message of the stamp was that Muhammad is the (last) Messenger of Allah. This ring then remained in the custody of MUAIQIB (RA) after the Prophet (PBUH) and at the period of KHILAFAT of UTHMAN (RA) when UTHMAN was taking it from him or giving it back to him after observation, it fell into the well they were sitting near to, and then it was never regained.
TOPIC 18-About pictures
(1755)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) forbade keeping pictures in the home, and disallowed making them. [Ah 1462]
(1756)-Ubaydullah ibn Abdullah ibn Utbah narrated that I visited Abu Talhah Ansari (RA) to enquire after his health. Sahl ibn Hunayf (RA) was present with him. Shortly, Abu Talhah summoned a man to remove the sheet under him. Sahl asked him why he removed it. He said, “Because it has pictures on it, and you know what the Prophet (PBUH) had said about them.” Sahl said, “Did he not say that those that are inscribed on cloth are allowed?” He said, “Yes, but this is more satisfying to myself.” [Muslim 5359]
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TOPIC 19-About artists
(1757)-Sayyidina Ibn Abbas reported that Allah’s Messenger (PBUH) said, “As for one who draws pictures, Allah will punish him till he blows a soul into it, and he will never be able to blow a soul into it. As for one who eavesdrops on a people and they do not like it; on the Day of Resurrection molten lead will be poured into his ears.” [Bukhari 7042]
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Islam does not appreciate making or taking pictures of living creatures even if it is by modern means as the prohibition is general; however many of ULAMA have allowed the usage of TV if the administration at the Islamic Environment cares for the necessary moral limit (and the time-limit) therein, with only few women therein that are well-aware of the reservation they need to observe; that ruling stands for the computer too that must be accessed only with care to humanity for the good needs of study, spread of the Islamic Teachings and for such light entertainment that does not violate morality as asked by the Islamic Teachings in clear terms. Note that the reason for this prohibition of pictures of living-beings at the time of the Prophet (PBUH) was that in the ancient times of NOAH (AS) and after that people used to make pictures and statues of their fore-fathers; some of them were very good people. With time, these statues that were made to commemorate the good people of old became objects of worship and an example for this was HABIL, one of the sons of ADAM (AS) who is mentioned positively even in the Holy Book Quran (though not by name; see 5:27 to 32), for whom a statue had been made and named HUBAL that was worshipped among other idols at Arabia before the Islamic Teachings took hold there. Due to SADDE-ZARAE’ (stopping of means to wrongs), making and taking of pictures of living beings were prohibited so that never ever any such adverse situation arises among Muslims. In the current era, spread and use of pictures of living beings have put an adverse effect on the command of HEJAB too as is apparent. The over-all guidance of ULAMA in this issue of pictures of living beings, does allow some exceptions that are as follows; they are tolerable if they are put at floor and come in feet and at places where their presence denotes disrespect to them; they are tolerable if they are so small that it is difficult to judge their detail with naked eye; they are tolerable if they are among the play-things of children (but they must have some defect at physique like not having hair or small ears and also, their size must not be large) that even with some crude presentation, are still good enough to play with; they are tolerable if taken for identity for official needs but with reservation to the photographs of the Muslim women that must better not be asked due to the care to the Islamic Teaching of HEJAB; Al-Hamdu Lillah. So these are the exceptional places where the use of pictures of living beings might be tolerable though even that tolerance needs to remain to an extent; due to the adverse situation in these times, we Muslims must make DUA to Allah for the general avoidance of pictures of living beings. Even the basic study of Islam at this matter in view would tell the studious person with total clarity that Islam is completely against the spread of pictures of living beings at the worthy Islamic Environment, and Allah knows better.
TOPIC 20-About hair dye
(1758)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “Alter (the look, of) old age and do not adopt resemblance to Jews.” [Ahmed 9220]
(1759)-Sayyidina Abu Dharr reported that the Prophet said, “The best thing with which old age is altered is henna and indigo (plant).” [AD 42]
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TOPIC 21-Keeping long hair
(1760)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) was of medium height neither very tall nor short. He had a beautiful body, a wheat complexion and his hair were neither curly not straight. He walked as though he descended from a height. [Bukhari 3547, Muslim 2338]
(1761)-Sayyidah Ayeshah narrated, “We, Allah’s Messenger (PBUH) and I, used to bath from the same single vessel. He had hair that did not reach his shoulders but went beyond his ear-lobes.” [Abu Dawud 4187]
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It is allowed for Muslim men at old age to use henna or such type of grass & weeds for color that leaves some color to hair when used for dying hair. SAHABA sometimes mixed henna and weeds and used the mixture for dying hair. Note that the Prophet (PBUH) was a handsome man and he walked with manly style keeping his feet firmly on the ground at walking without any sign of exhaustion. At H-1730 our study told us that the Prophet (PBUH) had a long hair; here we find how long they were as Sayyidah AYESHAH (RA) narrates that they were below the ear lobes yet above the shoulders.
TOPIC 22-About disapproval to comb daily
(1762)-Sayyidina Abdullah ibn Mughaffal said that Allah’s Messenger (PBUH) disallowed combing hair daily. [AD 4159]
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TOPIC 23-About applying collyrium
(1763)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “Apply collyrium the ithmad kind as it is good for eyesight and grows hair.” He believed that the Prophet (PBUH) had a case for collyrium from which he applied to this eye three times & to this eye three times each night. [Ibn e Majah 3497]
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TOPIC 24-Sama and dressing in one garment disallowed
(1764)-Sayyidina Abu Hurayrah reported that Allah’s Messenger disallowed two kinds of dress, (one is) Sama which is to throw a cloak on the shoulders and place its right corner on the left shoulder and the left corner on the right shoulder wrapping the hands within it, and (the other is) sitting erect on the hips with a single garment wrapping the knees and back, nothing else covering the private parts. [Ibn e Majah 3560]
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Islam asks men (and even women) not to get into pride over an attractive physique and not to put attention to grooming in a regular fashion as that also is the sign of some complex. Due to this, Islam does not appreciate the combing of hair daily and the Hadith indicates to comb at alternate days; however, Islam does place high emphasis on cleanliness. To wear some cloth in such fashion that it binds the hands, is not allowed as that renders the person incapable to move fast in any emergency that might arise then. As for EHTEBA that means to wear only a single cloth without any covering at the private parts, that also is not allowed as this causes the risk of nakedness in some virtuous gathering.
TOPIC 25-About wigs
(1765)-Sayyidina lbn Umar reported that the Prophet (PBUH) said, “Allah has cursed the woman who pastes false hair and the woman who gets it done; the woman tattooist and the woman who gets it done.” Nafi’ said that tattooing is at gums. [Bukhari 5937]
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TOPIC 26-About Silken Saddle
(1766)-Sayyidina Bara ibn Aazib (RA) said that Allah’s Messenger (PBUH) disallowed riding on silken saddle cloths. [Bukhari 1239, Muslim 2066]
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TOPIC 27-About the bed of the Prophet
(1767)-Sayyidah Ayshah (RA) said, “The bed on which Allah’s Messenger (PBUH) slept was made of leather and it was stuffed with cor of the palm tree. [Bukhari 6456, Muslim 2081]
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Note here that Islamic teachings do not allow the women to beautify their-selves by un-natural ways and this also includes plastic surgery except when it is done to straighten some facial features; even the men have to avoid un-natural ways to their grooming. To put tattoos at the body anywhere is bad for both the man and the woman though mostly women used to do that at teeth then, so NAFI’ mentioned that specifically. Islam commands the women to stay inside homes until some high necessity demands that they leave homes to see to it; then they would have to take HEJAB covering the whole body except eyes (at an environment affected with FITNAH) or covering the whole body except the face, both hands and both feet (at the Islamic Environment); their judgment would depend on attitudes of men at the environment they live in. So they are not allowed to show their adornment to men that might ask attraction towards the beauty of their physique; that implies clearly that they must avoid all the make-up especially at the face in general to the extent possible for them and take simplicity in living; note that the Muslim woman is allowed to opt for the light make-up for her husband specifically. Ahadith here also indicate that the Prophet (PBUH) liked simplicity in living and did not give any attention to refinement in living the worldly life though he did care about the cleanliness highly and had all attention towards Allah only.
TOPIC 28-About the shirt
(1768)-Sayyidah Umm Salamah said that of all clothing, Allah’s Messenger (PBUH) liked to wear shirt most. [Abu Dawud 4025]
(1769)-Sayyidah Umm Salamah (RA) narrated that the dearest of garments to Allah’s Messenger (PBUH) were shirts.
(1770)-Sayyidah Umm-Salamah (RA) narrated that the shirt was the dearest of garments to Allah’s Messenger (PBUH).
(1771)-Sayyidah Asma bint Yazid ibn Sakan Ansariyah said that sleeves of the shirt of Allah’s Messenger (PBUH) were wrist-length.
(1772)-Abu Hurayrah (RA) narrated that when Allah’s Messenger (PBUH) wore the shirt, he began with his right side. [AD 4027]
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The Prophet (PBUH) used to wear loose lengthy shirts without collars and liked those very much. These shirts used to be so long that they went well below the knees and their length at sleeves was such that sometimes they hid the palm even, though mostly that covered his hands upto wrists as H-1771 mentions here; with such lengthy shirt, he used to wear IZAAR that remained above the ankles. His dress usually included some covering to the head too as we have studied at topic-11 and topic-12 of this booklet in study. He used to commence the task of putting on something from the right side and used to reverse the order at putting them off as H-1786 tells us that is coming ahead soon.
TOPIC 29-Supplication on wearing new garments
(1773)-Sayyidina Abu Sa’eed said that when Allah’s Messenger wore a new garment, he would take its name, like turban, shirt, lower wrapper and then say, “O Allah all praise belongs to you who have clothed me in this garment, I ask you for the good of it and the good of what it was made for, and I seek refuge in you from its evil and the evil of what it was made for.” [AD 4020]
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TOPIC 30-About wearing a robe
(1774)-Sayyidina Mughirah (RA) said that the Prophet (PBUH) wore a Roman robe of tight sleeves. [Bukhari 5798]
(1775)-Sayyidina Mughirah ibn Shu’bah (RA) reported that Dihyah Kalbi presented socks to Allah’s Messenger and he wore them; Israil reported from Jabir who reported from Aamir the words “and a robe, too”. He wore both things till they were worn out and he did not enquire if the skin was of slaughtered animal or not.
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It is necessary for us all to thank Allah for all good things that He has blessed us with; the Holy Book Quran has indicated that those who do praise Allah on blessings they receive, Allah increases His blessings much more to them (see 14:7). The robe that the Prophet (PBUH) wore as reported here was precious by the standard of those times and this proves that even precious clothes are not disallowed when they have been received at ease without any waste of resources at hand; however, it certainly is much better that even then, the man does not wear them often. Note that the Prophet (PBUH) never cared to take precious dresses to wear and in fact, he mostly wore coarse but clean dresses as we know by Ahadith in general. His inclination was always towards the quality of the dress that satisfies the Islamic requirement rather than towards the emphasis on the quantity of its amounts.
TOPIC 31-About gold-plating of teeth
(1776)-Sayyidina Arfajah ibn As’ad (RA) narrated that during the Battle of Kulab in the pre-Islamic period, my nose was chopped off. I had a silver nose made but it gave off stench. So Allah’s Messenger (PBUH) ordered me to get a gold nose. [Ah 2090]
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TOPIC 32-About restraint to use hide of wild beasts
(1777)-Abu Malih reported from his father that the Prophet (PBUH) forbade spreading the hide of wild beasts (on the ground as carpet).
(1778)-Muhammad ibn Bashhar reported from Muhammad ibn Jafar also, who from Shu’bah, who from Yazid ur-Rishk, who from Abu Malih that the Prophet (PBUH) disallowed use of skin of beasts of prey.
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Upon high necessity, it is allowed for men to use gold as we find here that ARFAJAH (RA) was allowed to use the nose made with gold that was the better material as it did not give stench like the silver nose did. Note that H-1778 disallows the use of hides of wild beasts as MAKRUH so generally it would be avoided yet when they are tanned properly with care, they might be used as some touch to garments only; this is because when properly tanned, they are not HARAAM.
TOPIC 33-About the Sandals of the Prophet (PBUH)
(1779)-Qatadah said that he asked Anas ibn Malik about the sandals of Allah’s Messenger (PBUH). He said, “They had two straps.”
(1780)-Sayyidina Anas ibn Malik said that the shoes of Allah’s Messenger (PBUH) had two straps.
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TOPIC 34-About disapproval to walk with one shoe on
(1781)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “None of you must walk with one sandal. Let him wear both together, or remove both.” [Bukhari 5855]
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TOPIC 35-Dislike for putting on shoes while one is standing
(1782)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) forbade that a man should put on shoes while he is standing. [Ibn e Majah 3618]
(1783)-Abu Ja’far Sumnani reported from Sulayman ibn Ubaydullah Raqqi, from Ubaydullah ibn Amr Raqqi, from Ma’mar from Qatadah, from Anas that the Prophet (PBUH) disallowed putting on sandals while standing up.
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Some people among Muslims have tried to give some specific sketch of the shoes that the Prophet (PBUH) used to wear; there is not any high merit in taking up of such practice unless the man is attached to all SUNNAH especially in such way that he has taken the status of poverty to live with necessities only at the worldly life; Al-Hamdu Lillah. The commands received by SUNNAH need understanding of their status properly as otherwise,the superfluous practice upon some Hadith might even cause the person to deviate from the actual asking of the SUNNAH of the Prophet PBUH in general. Note that whatever guidance the Prophet PBUH has provided us as the Prophet of Allah, that is the binding SUNNAH while the other of his guidance that he provided as one of human beings only, is not binding as SUNNAH; even learned persons might make mistakes in this matter and all must ask mercy of Allah at all times & all places; Al-Hamdu Lillah. Ahadith here point out that it is not right to walk wearing one sandal only and if the person finds unfeasible to wear both sandals together, the better thing is that he discards the wearing of both of them. Ahadith here also point-out about such shoes that have to be tied on the feet, that the person must not wear them standing as there would be high danger if he loses his balance, to get unexpected injury.
TOPIC 36-About permission to walk with one sandal
(1784)-Sayyidah Ayeshah (RA) said that the Prophet (PBUH) sometimes walked with only one sandal on him.
(1785)-Ahmad ibn Mani’ reported from Sufyan ibn Uyaynah, from Abdur Rahman ibn Qasim who from his father that Sayyidah Ayeshah (RA) walked with one sandal on her.
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TOPIC 37-About which foot should be put in a shoe first
(1786)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “When one of you puts on shoes, let him begin with the right foot. And when, he removes them, let him begin with left foot. Thus, let the right foot be the first while wearing (shoes) and last while removing (them).” [Bukhari 5856 Muslim 2097]
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H-1784 tells that the Prophet (PBUH) did walk with one sandal on but as an isolated incident; words here seem to tell that this happened sometimes yet this is just taken as the manner of speech telling the lone incident. Some ULAMA have remarked that there might have been some damage to one of sandals at that time; as such he had to walk with one sandal on albeit a little space only. With the next Hadith, we have six Ahadith in row and these all are weakly narrated; each in the topic of its own.
TOPIC 38-About patching garments
(1787)-Sayyidah Ayshah (RA) narrated that Allah’s Messenger (PBUH) said to her, “If you intend to join me (in the Hereafter) then let the world suffice you like the provision of journey. And, it is imperative that you abstain from sitting with the rich people and do not cease to wear a garment till you put a patch on it.”
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TOPIC 39-The Prophet’s (PBUH) entry into Makkah
(1788)-Sayyidah Umm-Hani (RA) said that when Allah’s Messenger (PBUH) came to Makkah, he had four plaits (in his hair). [Abu Dawud 4191]
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TOPIC 40-About the caps of the Sahabah (RA)
(1789)-Abdullah ibn Busr reported that he heard Sayyidina Abu Kabshah Anmari (RA) say that the caps of the Sahabah of Allah’s Messenger (PBUH) were flat (level with their heads).
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H-1787 narrated by Sayyidah AYESHAH (RA) tells that simplicity in matters is always the best and the wealthy person must be prepared to face harder trial than others as every person would give the account of whatever he had at the worldly life; the guidance here is to keep the world at necessity as the success at AKHIRAT (the true coming life) is the actual success; keeping the worldly life to necessity also asks to wear the cloth till it becomes really old (and use other assets too in the same manner). H- 1788 narrated by UMM-HANI (RA) tells that she noted the hair of the Prophet (PBUH) well at his advent at MAKKAH; this narration seems to tell that his hair were in patches then, being in three or four pockets as men are not allowed to bind their hair even if that is long near to shoulders; note that it is better for men to keep hair near to borders, either to keep them near to baldness or either to wear them long as both of these have been appreciated by narrations. H-1789 narrated by ABDULLAH ibn BUSR (RA) tells that many of SAHABA had flat caps that fitted loosely yet very well onto their heads; it is better for the Muslim man even now that he wears such caps that are made with soft cloth (and dark color is better) as hopefully these would be much near to the caps that SAHABA wore; Al-Hamdu Lillah.
TOPIC 41-Length of the trousers
(1790)-Sayyidina Huzayfah (RA) narrated that Allah’s Messenger (PBUH) caught the shin of my leg, or of his own leg, and said, “This is the limit of the lower garment (or wrapper) and if you cannot reconcile then a little lower, and if not, then it has no right on the ankles.” [Ibn e Majah 3572]
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TOPIC 42-Turbans over caps
(1791)-Abu Ja’far ibn Muhammad ibn Rukanah reported on the authority of his father that when Rukanah wrestled with him, the Prophet knocked him down. Rukanah said that he heard Allah’s Messenger say, “The difference between us and the polytheists lies in turbans over caps (that we wear).” [Abu Dawud 4078]
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TOPIC 43-About an iron ring
(1792)-Abdullah ibn Buraydah reported on the authority of his father that a man came to the Prophet. He had an iron ring on his hand. He asked, “Why is it that I see on you the adornment of the people of Fire?” When he came again, he wore a ring of yellow copper, and the Prophet (PBUH) said, ‘Why do I smell the odour of idols on you?” Then the next time he had on him a ring of gold, and he asked him, “Why is it that I see on you the ornament of the inhabitants of paradise?” He asked, “What material should I select?” He said, “Silver, but not weighing as much as a Mithqal.’ [Abu Dawud 4223]
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H-1790 narrated by HUZAIFAH (RA) tells that all must wear the IZAAR above the ankles necessarily as that is the maximum limit for it; the ankles must not be covered with it. H-1791 narrated by ABU-JAFAR, the grandson of RUKANAH (RA) the wrestler, reports by him that he had a wrestling match with the Prophet (PBUH) challenging him at some arena; the matter is interesting as RUKANAH had committed that if the Prophet (PBUH) pinched him down at the floor, he would accept Islam; he was recognized as the skilled wrestler at that time in Madinah and he had no doubt in his win but the Prophet (PBUH) accepted his challenge without any reservation and to the amazement of RUKANAH himself, he (PBUH) knocked him down; ULAMA have mentioned that he could not understand this and took it only as some unusual bad luck; he asked the Prophet (PBUH) to give him another round that he might show his true skill and the Prophet accepted; he was knocked down again the second time and that was it; RUKANAH, the man of his word, accepted Islam so he lost the fight then yet took the way to the true success; the Hadith narrated by him, asks Muslims to wear a cap before wearing Turban on the head. H-1792 narrated by ABDULLAH ibn BURAYDAH who reports it from his father, tells us that if someone does want to wear a ring then he must wear the silver ring (at the little finger of any hand though better is the right one); that is the maximum silver he may use except where some necessity asks for more; Al-Hamdu Lillah.
TOPIC 44-Dislike of wearing a ring on two fingers
(1793)-Sayyidina Ali (RA) narrated that Allah’s Messenger (PBUH) forbade me to wear silk cloth, to ride on red saddle-cloth, to wear ring on the middle finger or the one next to it. [M 2078]
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TOPIC 45-The dress dearest to the Prophet (PBUH)
(1794)-Sayyidina Anas (RA) reported that the dress dearest to Allah’s Messenger was a striped cloak. [Bukhari 5812, M 2019]
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We have studied about silk that it is not allowed for men unless necessary and about wearing rings, it is better for the men not to wear any of them yet if someone does intend to wear a ring then he must wear it in the little finger of any hand. Here the prohibition is for the index finger and the second one yet ULAMA generally include the third finger too in this prohibition (see the note at H-1746). As for taking-up the red saddle for riding on a horse, its prohibition also is due to the same highly virtuous moral teaching of Islam that simplicity in matters is always the best. As for H-1794, note that the Prophet (PBUH) had a simple striped cloak that was the product of Yemen; he liked it and valued it highly to wear often; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-8)
Presentation by MUHAMMAD SALEEM DADA
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16- BOOK OF DIYAT (BLOOD MONEY -23 topics)
TOPIC 1-How many camels are given in diyat
(1391)-Khashf ibn MALIK (RA) reported that he heard Sayyidina Ibn Mas’ud (RA) say that in a case of killing by mistake. Allah’s Messenger had passed judgement that blood-money should be paid thus, twenty she-camels and twenty he-camels in their second year, twenty she-camels in their third year, twenty she-camels in their fifth year and twenty she-camels in their fourth year. [Abu Dawud 4545, Nasai 4816, Ibn e Majah 2531]
(1392)-Amr ibn Shu’ayb (RA) reported from his father on the authority of his grandfather that the Prophet (PBUH) said, “If anyone slays a Believer wilfully then he should be handed over to the heirs of the slain. If they wish, they may kill him or if they wish, take bloodmoney from him. Blood-money is thirty she-camels in their fourth year, thirty she-camels in their fifth year and forty pregnant camels and that which the heirs have decided. This (diyat) is severe for the aaqilah. [Abu Dawud 4506, Ibn e Majah 2626, Ahmed 6729]
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From here we have the booklet of DIYAT that is the money which a person that has killed someone by mistake pays to the heirs of the person killed. A person who has killed someone willfully might also pay DIYAT to save his life if the affected side agrees to it. The narrations presented here deal with the person who has killed someone by mistake and with the person who has killed someone willfully respectively. Both the responsible ones need to pay most valuable amounts to heirs and as the things of high value were camels then, DIYAT was asked to be paid by that in accordance to the narration; it might be paid in cash amount as narrated ahead. In both cases, the responsible persons have to give 100 camels though their ages differ as that affects their value. The first type of DIYAT is called KHAMSAN (by five; as each type of camel is the fifth part of the total of 100) and the second one is called MUGHALLAZA (severe, heavy). AAQILAH were the male relatives of the responsible person or his tribe as at that times, all people belonging to a particuar tribe used to be very near to each other (sometimes even by relations), who had to assist in the payment of DIYAT to save the responsible one from among them.
TOPIC 2-How much is diyat in dirhams
(1393)-Sayyidina lbn Abbas (RA) reported that the Prophet (PBUH) fixed diyat at twelve thousand dirhams. [Abu Dawud 4546, Nasai 4817, Ibn e Majah 2629]
(1394)-A hadith like Hadith No. 1393 is reported by Sa’eed ibn Abdur Rahman Makhzumi from Sufyan ibn Uyaynah, from Amr ibn Dinar, from Ikramah, from Allah’s Messenger (PBUH) but it does not mention Sayyidina Ibn Abbas. [Abu Dawud 4546]
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Ahadith here tell that if DIYAT is paid in cash amount then it would be paid as twelve thousand Dirhams that was the currency in use at that time. Note that there was not any substitute for actual money as we use paper money or coins today as representative of money but actual gold (DINAR) or actual silver (DIRHAM) was used then as valuable money accepted all over the known world. There are narrations that tell us that even ten thousand Dirhams would suffice as DIYAT and ULAMA have stated that this was due to the fact that two types of Dirhams were in use then; one heavier than the other. Ten thousand of the heavier Dirham was fine as DIYAT while the lesser one had to be twelve thousand in total; DIYAT for the unintentional murder in the terms of today comes to 30630 grams of Silver (as that is equivalent to the amount of ten thousand Dirhams) by the Market Value; even at the acceptance of DIYAT at the intentional murder, it is better not to take any more than this mentioned amount for DIYAT in Silver by the Market Price.
TOPIC 3-Diyat against wounds that reveal bones
(1395)-Amr ibn Shuayb reported from his father on the authority of his grandfather that the Prophet (PBUH) said, “The diyat for a wound that lays bare a bone is five camels; five camels.” [Abu Dawud 4566]
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TOPIC 4-The diyat for fingers
(1396)-Sayidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “The diyat of the fingers and toes is equal. It is ten camels for every finger (or toe).” [Abu Dawud 4561]
(1397)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “This and this are equal; meaning the little finger and the thumb.” [Bukhari 6895]
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DIYAT for causing a severe wound that shows some part of the bone is reported as five camels (that is the twentieth part of the DIYAT of killing someone by mistake so in amount it comes to 10000 divided by 20; that equals 500 Dirhams of that time) while DIYAT for cutting the finger (of a hand or a feet) of a person is ten camels for each of them (or 1000 dirhams alternately). DIYAT for all such parts are equal and even a tooth would be compensated by ten camels according to the ruling in consideration of this Hadith.
TOPIC 5-About forgiving
(1398)-Abu Safar narrated that a man of Quraysh broke a tooth of an Ansari. He complained to Mu’aviah saying, “O Amir ul-Mu’mineen, he has broken my tooth.” Mu’aviah said, “We will soon make you pleased.” That other man pleaded with him till he agreed and said to him, “That is between you and your companion.” Sayyidina Abu Darda (RA) was sitting there. He said that he had heard Allah’s Messenger (PBUH) say, “If anyone suffers a bodily injury and forgives it, Allah will raise him a degree and remove a sin from him.” The Ansar asked, “Did you hear that from Allah’s Messenger (PBUH).” He said, “Yes; my two ears heard it and my heart retained it.” He said, “Then I pardon him for that.” Mu’aviah said, “There’s no wrong now, but I will not deprive you.” So, he commanded some wealth to be given to him. [Ibn e Majah 2693, Ahmed 6899]
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The Hadith tells that the man from Ansar was not ready to take DIYAT for the tooth that was broken by the man from the tribe of Quraish and note that MU’AVIAH himself belonged to the tribe of Quraish. The man from Ansar asked for QISAS only that is tooth for tooth and pressed this matter so much that MU’AVIAH complied and left the matter to be settled between them (that means he agreed that the Ansar takes the QISAS). Now ABU-DARDA (RA) who witnessed this all, told this Hadith about forgiveness that impressed Ansar positively and he forgave the man from Quraish responsible for his trouble and did not even ask for DIYAT. However, MU’AVIAH did give him some amount denoting that he is not in favor of the man from Quraish, his own tribe, in this matter in any way.
TOPIC 6-When the head is crushed with stone
(1399)-Sayyidina Anas (RA) reported that a girl went out (of her house). She had silver jewellery on her. A Jew caught hold of her and smashed her head (with a stone) and took away whatever she had of jewellery. She had some life in her and was taken to the Prophet (PBUH) who asked her, “Who has killed you? Was it so-and-so?” She gestured with her head, “No!” He asked, “So-and-so?” till when he named the Jew and she gestured, “Yes!” with her nod. Thus, he was arrested and he confessed (to his crime). The Prophet (PBUH) commanded that his head should be crushed between two stones. [Bukhari 2413, Muslim 1672]
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This Hadith narrated here tells about QISAS and life was taken for life as is clear. But there are few points that our study would address here. First is that even if the murderer uses something that is not generally taken as the murder-weapon, he would still be charged with murder due to his intention for that and all four IMAMS agree on this point. Second is that a non-Muslim would be given the capital punishment for killing a Muslim even if that criminal is DHIMMI (living in the Muslim’s Society by an agreement of peace) and even if the victim is female. Third is that the murderer might be killed in the same manner in which he killed the victim yet please note that this is not necessary and the Hadith here does not provide the general rule. Fourth is that when the victim is capable to give the name of his/her murderer even by gesture before death, that word needs attention and the person named would answer about that. If he does confess to the crime, he would formally be charged with murder.
TOPIC 7-About severe chastisement on killing a Believer
(1400)-Sayyidina Abdullah ibn Amr reported that the Prophet (PBUH) said, “The end of the world is lesser in the sight of Allah than murder of a Muslim man.” [Nasai 3998]
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TOPIC 8-Judgement on bloodshed
(1401)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “The first thing about which judgement will be given (on the Day of Resurrection) between people will be shedding of blood.” [Muslim 1678]
(1402)-Abu Kurayb transmitted it from Waki, from A’mash, from Abu Wa’il from Abdullah that Allah’s Messenger (PBUH) said, “The first thing that will be judged between creatures will be bloodshed.”
(1403)-Yazid Raqashi reported that Abul Hakam Bajali said that he heard Sayyidina Abu Sa’eed Khudri (RA) and Abu Hurayrah (RA) recall that Allah’s Messenger (PBUH) said, “If the inhabitants of the heaven and the earthlings join together in killing a Believer, Allah would cast them in the Fire.”
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Note the severity of punishment indicated in the narration 1400 and in 1403 about killing a righteous Muslim person. It is told in Surah MA’EDAH that “For this reason did We prescribe to the children of Israel that whoever slays a soul, unless it be (the verdict) for manslaughter or for mischief in the land, it is as though he slew all men; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our apostles came to them with clear arguments, but even after that many of them certainly act extravagantly in the land” (5:32). Ahadith at topic-8 tell that the first of things that would be judged at the Judgment Day would be issues related to murder. In some narrations we read that SALAH would be judged there first; note that SALAH is the first matter at observation yet the decisions that would come first at fore there, would relate to murder, even if they are observed late and Allah knows better.
TOPIC 9-Who kills his son, will Qisas be taken from him or not
(1404)-Sayyidina Suraqah ibn MALIK (RA) reported that he was present when Allah’s Messenger (PBUH) made a son pay retaliation for killing his father, but he did not ask a father to pay retaliation for the murder of his son.
(1405)-Sayyidina Umar ibn Khattab (RA), said that he heard Allah’s Messenger (PBUH) say, “The father will not be killed for slaying his son.” [Ibn e Majah 2662, Ahmed 346]
(1406)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “The prescribed punishments are not carried out in mosques and the father is not killed for (the slaying of) his son.”
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TOPIC 10-Muslim’s blood is not lawful except for 3 reasons
(1407)-Sayyidina Abdullah ibn Mas’ud (RA) reported that Allah’s Messenger (PBUH) said, “The blood of a Muslim person who bears witness that there is no god but Allah and that I am Allah’s Messenger, is not lawful (to shed) except for one of three reasons, (i) a married man commits fornication, (ii) life for a life, and (iii) who abandons his religion and separates from his community.” [Ahmed 3621, Bukhari 6878, Muslim 1676]
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Due to Ahadith at topic-9 here, the ruling is that the father would not be killed if he kills his offspring for some reason yet if the son kills his father, he would have to pay by his life in return. H-1407 is complementary to H-2165 that comes at the beginning of the booklet of FITAN (trials); generally a person who kills an innocent person is liable to the capital punishment; generally a person who abandons the Islamic Faith converting to some other belief is also liable to it; generally a person who commits adultery and he is married is also liable to it. Note that the attitude towards MURTAD (converter to some other belief leaving Islam) depends on the attitude he has towards Islam; those who not only convert away from Islam but feel that now they must insult its teachings too to prove their-selves on the right and do not refrain even from insulting the Prophet Muhammad (PBUH) and other Prophets of Allah (Salam on all of them) with the intention to put their negative impression onto the Islamic Environment, they would be arrested by the Islamic State and would be given the option to reverse their decision of abandoning Islam. These evil persons often find appreciation & even protection from those who talk about tolerance yet these appreciating fools do not even understand what tolerance truly is as they consider that the Muslim person should tolerate his grave insult with total patience; how do we Muslims present our viewpoint to such fools? If the Islamic state gets control over such MURTAD who is abusive to Islam and wants his negative impression to take grounds in an active way in the Islamic Environment, he would be given an option to reverse his decision of abandoning Islam and even if he does that reluctantly or even just says it by tongue, he would be left alone on his own. If he does not comply to this and remains a convert away from Islam and with that, clearly gives the indication that he has no intention to refrain from insulting Islam manifestly then there is no option but to deal with him in total accordance with the Hadith as this clearly is the MURTAD that is addressed in the Hadith; the words “and separates from his community” explain the words “who abondons his religion” that means who challenges Islam actively after getting out of its fold. So due to the difference among both MURTAD (one who is active in the insult of Islam and the other that keeps his evil to himself with passive attitude even if that condition takes place unwillingly), the MURTAD with the passive attitude would be ignored and left on his own; Al-Hamdu Lillah. As for the person who is married and then commits adultery while there is no hindrance for him to satisfy his sexual need from the spouse, Islam asks to punish such person by RAJM (though there is much detail that relates to it especially at these current times); we would study it soon insha Allah at the note that is written at the Ahadith-1436, 1437, 1438, 1439, 1440.
TOPIC 11-About one who kills a Mu’ahadah
(1408)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “Beware! He, who kills a mu’ahadah who is in Allah’s protection and His Messenger’s (PBUH) protection, has violated Allah’s protection. He will not experience the fragrance of Paradise, though its fragrance can be sensed at a distance of seventy years’ journey.” [Ibn e Majah 2687]
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TOPIC 12-No Caption
(1409)-Sayyidina Ibn Abbas (RA) reported from the Prophet (PBUH) that he secured for two men of Banu Aamir blood money from the Muslims, for they had a covenant from him (and were killed by the Muslims).
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Just as there is DIYAT if a Muslim person kills a Muslim person by mistake, there is the same DIYAT if a Muslim kills a DHIMMI person (the non-Muslim person who lives in Muslims with an agreement or an understanding that his belief and his property and his rights of travel and activity that does not affect the Islamic Values would be protected); some have advised for half amount in DIYAT if someone kills a DHIMMI by mistake yet that is not the general stance. The narration at 1409 is weakly narrated and if taken as the words imply, they mean that some Muslims had killed the two men of Banu Aamir by mistake because they took them as disbelievers at war (HARABI i.e. warriors against Islam) and did not know that they had an agreement with Muslims.
TOPIC 13-The guardian of the slain has authority to pardon
(1410)-Sayyidina Abu Hurayrah (RA) reported that when Allah gave victory to His Messenger (PBUH) over Makkah, he stood among the people, praised Allah and glorified Him, and said thereafter, ‘If someone’s man is killed then he has a choice of two things either to pardon or to kill (the murderer).” [Bukhari 2434, Muslim 13551
(1411)-Sayyidina Abu Shurayh Ka’bi (RA) reported that Allah’s Messenger (PBUH) said, ‘Indeed, Allah has made Makkah sacred. The people have not made it so. He who believes in Allah and the Last Day must not shed blood here, nor uproot a tree. If anyone cites (my conquest of Makkah) as a leave saying that it was made lawful for Allah’s Messenger (PBUH), then Allah made it lawful for me and He did not make it lawful for the people and it was made lawful for me only for a part of the day. Thereafter, it is forbidden till the Day of Resurrection. Then, you, O company of Khuza’ah killed this man of Hudhayl. I am his Aaqil (that is, I will pay his blood wit). If, after today, anyone’s man is killed then his people have the choice of two things, either to kill or take bloodwit.” [Bukhari 1832, Muslim 1354]
(1412)-Sayyidina Abu Huraryrah (RA) reported that a man killed someone in the era of Allah’s Messenger (PBUH). He was handed over to the guardian of the slain man. The murderer pleaded, “O Messenger of Allah (PBUH), by Allah! I had no intention to kill him.” Allah’s Messenger (PBUH) said, “Know that if he is true and you kill him (in retaliation) then you will go to the Fire.” So, he forgave him. His hands were bound at the back with laces and he came out pulling at them. So, he came to be called “dhun-nis’ah (one with laces)”. [AD 4498, Nasai 4736, AD 2690]
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When someone kills a person intentionally, his heirs are allowed to either take QISAS (life against life) or either to pardon the killer by taking DIYAT or without that. Note that the state does assist yet does not become a side in this case unless the killer is the challenger against the state too; the matter should be settled by the killer and the heirs of the killed person between their-selves though under the observation of the state. The Prophet (PBUH) wanted to emphasize the point that no-one must even think of attacking Makkah, the place that has the Holy KA’BAH, and no-one must cite the conquest of Makkah by the Prophet (PBUH) as the permission for it. It is ironical that even with such clear guidance, Makkah was invaded by the forces of Hajjaj ibn Yousuf (may Allah put His curse on him) and it was invaded at times even after that. Note that the Prophet (PBUH) even paid DIYAT to the tribe of HUDHAYL for the man killed by the tribe of KHUZA’AH (from his own resources) just to end grudges if any, so that Muslims could live in peace with each other. Note also that if there is any doubt that the man accused of killing someone has not done it on purpose especially when he does not cofess to the intentional killing whilst he does seem to be truthful by his character, it is better for heirs of the killed person not to take QISAS but settle for DIYAT.
TOPIC 14-About disallowance of Muthlah
(1413)-Sulayman ibn Buraydah reported on the authority of his father who said that when Allah’s Messenger (PBUH) sent anyone as Amir over an army, he instructed him, about himself to fear Allah, and about the Muslims with him to consider their welfare. He would (also) say, “Go ahead in Jihad in the name of Allah and in the path of Allah. Fight those who disbelieve in Allah. Wage Jihad. And do not be unfaithful about the booty, do not be unfaithful to your promise, do not mutilate and do not kill children.” And there is a narrative in the hadith. [Muslim 1731, Abu Dawud 2612]
(1414)-Sayyidina Shaddad ibn Aws reported that the Prophet (PBUH) said, “Indeed Allah has decreed kindness over every thing. So, even when you have to kill, do it in good way. And when you slaughter, show kindness to the animal; let every one of you sharpen his knife that he may give little pain to his animal.” [Muslim 1955]
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Although the army would fight the enemy that cares but little about the lives of Muslims yet they need to remember that the Prophet (PBUH) was particular about the safety of women and children even of enemy and even about the safety of those men that were among them yet they kept away from challenging the Muslims. He used to instruct the AMIR (commander in chief) to take care not to kill the weak ones even if he gets hold of them and to take care that he does not violate the trust on him about the booty gained by the war. Due to caring about the weak, he used to instruct not to perform MUTHLAH (this means mutilation of corpses of the enemy) as then the enemy is unable to answer so it shows some psychological aberration that is not appreciated by Islam. Even the animals that are to be eaten must be slaughtered with the name of Allah with highly refined and sharp knife so that they feel no pain or very little of it. In other words, when some one becomes weaker against the strength Muslims have, they need to care for those weaker ones without imposing any troubles to them by their strength.
TOPIC 15-About bloodwit for causing miscarriage
(1415)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) gave his verdict that the woman who caused miscarriage should give a slave, male or female. So, he against whom he had passed the judgement complained, “Are we to pay bloodwit for one who neither drank nor ate nor cried? The blood of such is useless.” The Prophet (PBUH) said, “He speaks like a poet. Yes. There is slave, male or female as Diyat.” [Bukhari 5759, M 1681]
(1416)-Sayyidina Mughirah ibn Shu’bah narrated that two women quarreled with one another. One of them struck the other with a stone or the pole of a tent. This caused her miscarriage. So Allah’s Messenger (PBUH) gave judgement about the fetus that a slave male or female, should be given. He made this obligatory on the relatives of the killer woman. [M 1682, AD 4568]
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Both Ahadith at this topic relate to an event in which a woman caused the miscarriage of the fetus of another woman by hitting her hard with something. These both women were the wives of one single husband and they both were not at good terms with each other. The grudge intensified as one of them got pregnant with his child and becoming unable to bear the fury against her, the other woman hit her so hard that she had a miscarriage. According to the ruling, her AAQILAH (her tribe or those that were related to her closely) had to pay for DIYAT to the affected woman; this DIYAT was to provide a slave and one of them did not like this verdict showing his dislike with eloquence in speech. The Prophet (PBUH) pointed out his eloquence yet told him clearly that all must observe the ruling; however, when eloquence in speech is for the better presentation of Islam then it certainly is commendable; note that Islam does not appreciate lawyers and the reason is that they generally search for loop-holes in the law without caring truly for the justice; Islam asks the affected persons to put matters at fore as they are without any form of complexity; Al-Hamdu Lillah.
TOPIC 16-A Muslim may not be executed for an infidel
(1417)-Sha’bi reported on the authority of Abu Juhayfah that he asked Sayyidina Ali “O Commander of the Faithful! Do you have anything written down that is not in the Quran?” He said, “By Him Who split the seed and created the soul, I am not aware of anything that is not in the Quran. However, we are given the understanding of the Qur’an that Allah grants to any human being. Some things are written down with us.” He asked what they were and Ali (RA) said, “DIYAT, release of captives and that a Muslim must not be killed for a disbeliever.” [Nasai 4758, Ibn e Majah 2658]
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TOPIC 17-About Diyat of an infidel
(1418)-Amr ibn Shuayb reported from his father from his grandfather that Allah’s Messenger (PBUH) said, ‘A Muslim may not be killed for an infidel’. It is also reported through the same sanad (i.e. chain of narration) that the Diyat of a disbeliever is half that of a Believer. [Nasai 4821, Ahmed 6702]
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Three of IMAMS except ABU-HANIFA ask not to kill the Muslim responsible for killing an Infidel. Note that there had arisen a sect who in the name of the respect of ALI (RA) was spreading things about him that were against Islam (and that sect was much responsible to create differences between Muslims at the time) so ABU JUHAYFAH had asked Ali about that; ALI himself considered them a nuisance and we know by history that he killed many of them due to this kind of talk. ALI clarified that his knowledge is what the Holy Book Quran teaches and whatever is taught (by Ahadith and TAFSIR i.e. the commentary on the Holy Book) about it; his written notes are about DIYAT and related matters and it is not related to any such guidance of the Prophet PBUH that he would become the first Caliph after him. Note that Islam is simple; and simple is the best; with no complications in theory and practice so to say about someone of caliber in Muslims that he was much more than how he manifested himself does not go well with the Islamic Teachings. Note that ABU-HURAIRAH had said words once that meant that he knew two types of knowledge and the one he must disclose while the other he must not; though he is the narrator of many Ahadith and among the SAHABA yet even with his respect, this speech was never appreciated in general; it is always better for the Muslim person to remain as student rather than to take himself as teacher of high status worthy of high appreciation.
TOPIC 18-One who slays his slave
(1419)-Sayyidina Samurah (RA) reported that Allah’s Messenger (PBUH) said, “If anyone kills his slave then we will execute him (in retaliation) and if anyone maims his slave then we will maim him.” [Abu Dawud 4515, Nasai 4751, Ibn e Majah 2663, Ahmed 20152]
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TOPIC 19-Wife will inherit from her husband’s bloodwit
(1420)-Sayyidina Sa’eed ibn Musayyib (RA) reported that Sayyidina Umar (RA) used to say that diyat (blood-money) is payable by Aaqilah (tribe or the people nearest to murderer in relation) and a woman has no share in it (inheritance from diyat) till Sayyidina Dahhak ibn Sufyan Kilabi told him that Allah’s Messenger (PBUH) had written to him, “Give share of inheritance to the wife of Ashyam Dababi from his diyat.” [Abu Dawud 2927, Ibn e Majah 2642, Ahmed 15736]
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The narration at 1419 is taken to mean that the slave must have been freed at the time he was killed by his previous master; however, the matter has become obsolete as slavery now is not an issue; Al-Hamdu Lillah. The inheritors of the murdered person do get their due share in DIYAT received and as such, the wife also is entitled to it as narrated by DAHHAK here.
TOPIC 20-About Qisas
(1421)-Sayyidina lmran ibn Husayn narrated that a man bit another’s hand. He pulled his hand away and two of the biter’s teeth came off. They went to the Prophet (PBUH) and he said, “One of you bites his brother as a camel bites. There is no diyat for you.” The verse was revealed after that, --- and for wounds a like retaliation --- (5 ,45). [Bukhari 6892, Muslim 1673]
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TOPIC 21-About arresting an accused
(1422)-Bahz ibn Hakim reported from his father on the authority of his grand father that the Prophet (PBUH) imprisoned a man on an accusation. Afterwards, he let him go. [AD 3630, N 4891]
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TOPIC 22-One who is slain over his property is a martyr
(1423)-Sa’eed ibn Zayd ibn Amr ibn Nufayl narrated that the Prophet (PBUH) said. “If anyone is killed in defence of his property then he is a martyr. And he who usurps (another’s) land will be garlanded with seven earths on the day of resurrection.” [Ah 1628, Bukhari 2452, AD 4772, M 1610, Ibn e Majah 2580]
(1424)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “If anyone intends to snatch another’s property unjustly and fights in defence and is killed then he is a Shahid (martyr).” [AD 4771, Nasai 4100, Ahmed 6533]
(1425)-Abdullah ibn Amr narrated that the Prophet (PBUH) said “If anyone intends to snatch another’s property unjustly, and he fights in defence and is killed then he is a martyr.” [AD 4771]
(1426)-Sayyidina Sa’eed ibn Zayd (RA) reported that Allah’s Messenger (PBUH) said, “He who is killed in defence of his property is a martyr. He who is killed in self-defence is a martyr. He who is killed in defence of his religion is a martyr. And, he who is killed in defence of his family is a martyr.” [Abu Dawud 4772, Nasai 4102, Ibn e Majah 2580, Ahmed 1652]
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There is a rule to observe in QISAS and DIYAT that in the self-defense, it does not occur against the loss of life or the loss of any part of the body of the other person; however, the other person might claim against him if he has afflicted wounds onto him more than necessary. In the case cited here at the narration 1421, the first man has acted in self defense and has not afflicted wounds to the afflicted person more than necessary except for the loss of his teeth that inevitably broke due to the resistance on the part of the first man, so there could be no claim of DIYAT or QISAS against him. Ahadith on topic-22 here tell that those who usurp others’ property would pay highly at AKHIRAT and the torment for this wrong is the unbearable burden that would break the neck without killing the person putting him into the greatest agony for sure. The person who fights against the challenge to his honor, his property and his life and loses his life in the process would have the good return just as of SHAHEED; Al-Hamdu Lillah. As for H-1422, it tells us that a man was arrested for some time for some valid reason on the command of the Prophet (PBUH); though the matter of the narration is brief yet it tells us some important points to note. First it tells us that generally to arrest any person is not suitable in the Islamic Society; second it tells us that even if any person is arrested as an exception, he is not to be kept in custody for much time; third it tells us that the court would see into the matter against the accused person immediately and if it does not pursue the case in due time, he must be released as all persons are taken as “not guilty unless proven”. It is very sad that even the human-rights activists keep quiet on verdicts of confinement of many years given to the accused persons and only provide some facilities to inmates; this silence on the matter seems submission to the wrong generally. Also note that women are not to be arrested for any reason whatsoever and even their interrogation might last only for some hours of the day in presence of some of their relatives at residence; please read my writing that is at the net by the name of “The Islamic Guidelines” for detail about the dealing to the current issues; Al-Hamdu Lillah; and Allah knows better.
TOPIC 23-About Qasamah
(1427)-Rafi’ ibn Khadij and Sahl ibn Abu Hathmah narrated that Abdullah ibn Sahl ibn Zayd and Muhayyisah ibn Mas’ud ibn Zayd (they were first cousins) went out. At Khaybar, they separated from one another. Later Muhayyisah found Abdullah ibn Sahl slain. So, he buried him and went to Allah’s Messenger (PBUH) and Huwayyisah ibn Mas’ud (his brother) and Abdur-Rahman ibn Sahl (brother of Abdullah ibn Sahl) accompained him. Abdur-Rahman was the youngest and he began to speak before his companions did. Allah’s Messenger (PBUH) said to him, “Respect the elder.” So, he kept quiet and his companions spoke. Later, he joined them in the conversation. They mentioned to Allah’s Messenger (PBUH) about the murder of Abdullah ibn Sahl. So he said to them, “Will you take fifty oaths naming the murderer that you may be entitled to take bloodmoney or revenge for your companion (or, he said, your slain man)?” They submitted, “How can we swear when we have not witnessed”? He said, “The Jews will exonerate themselves by swearing fifty times.” They said, “How do we accept the oaths of disbelieving people”? When he saw that, Allah’s Messenger (PBUH) paid his bloodwit. [Bukhari 2702, Muslim 1669, AD 4520, N 4712, Ibn e Majah 2677, Ah 16097]
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QASAMAH needs some explanation and interestingly, there is difference in its meaning and its application among the learned men in FIQH (Islamic Jurisprudence). In brief, it actually denotes taking oath by persons of repute when someone is found murdered in their specific vicinity (it must not be a common passage or a common area) and nobody has witnessed the killing; also there is no circumstantial evidence to indicate the responsible persons therein. The condition for QASAMAH is that the heirs to the murdered person clearly point out in definite terms that he is killed by one of the inhabitants there. When the condition is fulfilled, the judge at the Islamic court would rule that fifty persons of repute of that vicinity take oath saying, “By the name of Allah, we swear that we did not kill him and we do not even know who killed him”. However, if these men do not comply to saying this statement they would be kept in custody until they do say it (but not for more than few months) or indicate the murderer or the murderer comes at fore by efforts of the state. With the statement of QASAMAH, there would be no QISAS yet each house at the vicinity would pay his share of DIYAT to end up the matter. However, if the heirs indicate under oath some specific person at the vicinity as the murderer and their indication also has some positive indication of circumstances too (that is named as LAUTH) against him, he would be held responsible; note that if the charge is proven, he would pay DIYAT only and not QISAS; and Allah knows better.
17-BOOK OF HUDUD (Prescribed Punishments - 30 topics)
TOPIC 1-Those on whom hadd is not wajib
(1428)-Sayyidina Ali reported that Allah’s Messenger (PBUH) said, “The pen is raised concerning three, one who is asleep till he awakes, a child till he attains puberty and an insane person till he regains senses.” (This means that they are not bound by the commands of Shari’ah). [Abu Dawud 4402, Ahmed 1327]
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From here commences the book of HUDUD that comprises of Ahadith that are related to the five specific major sins that are other than killing or wounding someone (for which we have studied Ahadith at the previous booklet that was about QISAS & DIYAT). The five high sins (crimes) together are named as HUDUD and the three among them are adultery, abusing someone unjustly of adultery, drinking of wine and the two others are brutal dacoity and theft. Besides QISAS & DIYAT and HUDUD, the third type of crimes are called TA’ZIR and those are due to the laws of the land that the Islamic state enforces in the society for the sake of peace and order there. Hadith at the topic tells us that there would be no punishment due to such persons who commit some wrong while they are asleep or while they have not reached puberty or while they are unaware of the surroundings being insane; all the three are unaware of the right and the wrong and their acts are involuntary so they would not be held responsible for any wrong if committed by them giving them the benefit of their humble status.
TOPIC 2-Fend off the prescribed punishments
(1429)-Sayyidina Ayesha reported that Allah’s Messenger (PBUH) said “Avert as far as possible, infliction of prescribed punishment on Muslims. And if there is any way out then let them go, for it is better for an imam to err while forgiving than to err while giving a punishment.”
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TOPIC 3-About concealing defects of a Muslim
(1430)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said “If anyone relieves a Muslims hardship in this world then Allah will remove from him a hardship of the hereafter. And if anyone conceals a Muslims fault then Allah will conceal (his fault) in the world and the hereafter. And Allah goes on helping the slave as long as the slave helps his brother.” [Muslim 2699, Abu Dawud 4946, Ahmed 7431]
(1431)-Saalim reported from his father that Allah’s Messenger (PBUH) said “A Muslim is a Muslim’s brother. He does not oppress him and he does not let him perish. And if anyone attends to the need of his brother then Allah attends to his need. And if anyone relieves from a Muslim a hardship then Allah removes from him one of his hardships on the day of Resurrection. And if anyone veils a Muslim (his faults) then Allah will veil him on the day of Resurrection (his faults).” [Bukhari 2442, Ahmed 5650]
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It is highly praiseworthy that Muslim persons care about each other and conceal their faults to become public; they tell each other the right attitude to take in matters at hand in private. H-1429 tells us that Muslims must see ways that punishments of HUDUD take place lesser in the Society; the living manner there makes the crimes of HUDUD extremely difficult to commit and awareness there prevails commonly about the evil of these most bad sins (crimes). Note that these crimes of HUDUD ask for specific punishments if proven but where the quality of witnesses is low or their quantity is not according to the requirement of the case, the judge might change the case of HUDUD to the case of TA’ZIR; there is a narration by IBNE-ABBAS RA not recorded here that tells us that the Prophet PBUH pardoned a person who had drunk wine (probably as an isolated incident); the same attitude towards the person who has committed theft as an isolated incident is better as the delicate point to note is that the Holy Book Quran actually tells the punishment of amputation of the hand to be given to the burglar and technically, this punishment is not for burglary (so he must have some professional touch in this respect; also see the note at H-1435 for the conditions that make something a theft). However, in adultery, in QAZF (accusing someone wrongly of adultery) and Dacoity & Mutiny, it is not fasible to note whether the incident is an isolated incident or not and the punishment would remain the same for commitment of these, once or more. The specific punishments of HUDUD include the cutting-off of the hand, lashes (corporal punishment) and the capital punishment too that certainly are severe yet they are perfectly in accordance with the severe crimes that ask for them; once the the Islamic Environment takes its form, Muslims must implement them yet where the environment needs the clarification and also the practical application of Islamic Values, it is much better to enhance the awareness to all right attitudes there before the implementation of HUDUD; it certainly needs much commitment to Islam so that no injustice takes place by the worthy application of the judicial system of Islam; Al-Hamdu Lillah.
TOPIC 4-About prompting in regard to prescribed punishment
(1432)-Sayyidina Ibn Abbas reported that Prophet asked Ma’iz ibn Malik (RA) “Is what I have heard about you true?” He asked, “What is it that has reached you about me?” He said, “I have heard that you have committed adultery with a girl of such-and such tribe.” He said “Yes” and testified four times. So, he ordered to stone him to death; this verdict is called RAJM. [Muslim 16931]
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TOPIC 5-If the confessor retracts from his confession
(1433)-Sayyidina Abn Hurayrah (RA) reported that Ma’iz Aslami (RA) came to Allah’s Messenger (PBUH) and said that he had committed adultery. But he turned his face away from him. He came from the other side and said, “I have committed adultery.” He again turned his face away from him. But he came to other side and said, ‘Messenger of Allah (PBUH), I have committed adultery’. The fourth time, he gave on order and he was taken to Harrah where he was stoned. When he found the stones striking him, he fled till he came to a man who had a camel’s jawbone in his hand. He struck him with it and the people (also) hit him till he died. They mentioned that to Allah’s Messenger (PBUH) saying, “He fled as he felt the stones on him and the touch of death.” Allah’s Messenger (PBUH) said, “Why did you not spare him?” [Ibn e Majah 2554, Bukhari 6815, Ahmed 14469, M 1691]
(1434)-Sayyidina Jabir (RA), narrated about a man who came to the Prophet (PBUH) from the tribe Aslam. He confessed having committed adultery. The Prophet (PBUH) turned away from him. He again made a confession, but the Prophet (PBUH) turned away from him till the man had testified against himself four times. The Prophet (PBUH) said, “Are you afflicted with madness?” He said, “No”. He asked, “Are you married?” He answered, “Yes”. So, the Prophet gave an order (about him) and as he was being stoned at the place of eid prayers and as the stones struck him, he fled. The people caught hold of him and stoned him to death. The Prophet (PBUH) spoke a good word about him, but did not offer his (funeral) Salah. [Bukhari 5270, Muslim 1691]
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The incident about MA’IZ ibn MALIK ASLAMI (RA) is one of those few incidents that took place in the times of the Prophet (PBUH) in which he ordered RAJM (stoning to death); this punishment is specific to that person who is married with no hindrance in getting sexual satisfaction by his/her spouse and yet commits adultery. The other incidents include the incident of a woman that is named as GHAMIDIYAH; and the incident about a young man who worked for someone and got involved in adultery with that person’s wife who was stoned to death; and the incident of one of slave-women; and the incident of Yahudi (Jew) man and Yahudi woman (not man & wife though both were married) who got involved in adultery with each other (these are mentioned at narration 1440, 1438, 1445 and 1441 respectively, the first of them taking place then was the case of the Jew persons). There are one or two more cases in this respect (see H-1459) that took place in the period of the Prophet (PBUH) but even including those, there were not many cases in this respect at the golden time of the Prophet (PBUH). The punishments for other four that are included in the category of HUDUD is one of four punishments for dacoits (and mutineers) against the Islamic State as specified in Surah MA’EDAH (5:33); amputation of the right hand for the thief (5:38); eighty lashes to the person who makes wrongful accusation of adultery against someone (24:4) and forty lashes to the drinker of wine (that is basically told by IJMA); note that the unmarried person involved in adultery is to be punished by 100 lashes publicly (24:2). In these all, the most severe punishment is stoning to death (RAJM) for the married person who commits adultery while lashing would be executed in public with the moderate whip and that might be divided in execution so as not to be unnecessarily harsh on the person that is responsible of the extreme wrong; the cutting-off of fingers of the right hand might fulfill the requirement of the punishment to the thief as there is space for that at FIQH (it would fulfill the command of the amputation of the right hand insha-Allah when the crime is proved). I, MSD, would state the conditions to the cutting of the hand insha Allah (by the will of Allah) in the note on the next Hadith; any of these prescribed punishments including the amputation of the right hand (fingers) of the thief, present no such issue as to cause inhibition for persons at authority among Muslims; they need to dare implementing these all in these current times even, when the awareness to the Islamic Teachings become common among all the peoples of the world; however RAJM does present some problem that is the punishment to the married adulterer and the married adulteress and needs elaboration; I, MSD, would take-up the matter of RAJM insha Allah at the topic-7 (& 8 & 9) that are just coming ahead in this booklet.
TOPIC 6-About intercession in the prescribed punishment
(1435)-Sayyidah Ayesha narrated that the Quraysh were grieved when a woman of Banu Makhzum stole something. They said to each other. “Who will speak to Allah’s Messenger for her?” Someone said ‘Who else besides Usamah ibn Zayd can take the initiative? He is dear to Allah’s Messenger’. So, Usamah spoke to him. And he said to him, “Will you intercede about one of the prescribed punishments of Allah?” He then got up and gave an address, saying, “Indeed, those before you perished because when a noble among them committed theft they let him go and when a weak person did that they inflicted on him the punishment. I say by Allah that if Fatimah bint Muhammad were to commit theft, I would indeed sever her hand.” [Bukhari 6887, Muslim 1688]
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Once any crime of HUDUD is proven, there remains no option but to apply the specific punishment that is related to it. It is fallacy to think that these prescribed punishments were only meant for old times with the argument that the people were somewhat savage then that were incapable of being controlled by any other means. If this foolish argument had any substance we would not be witnessing such awful crime rate in the “refined” atmosphere of the “developed” countries. For proving the theft, two just male witnesses would give testimony against the thief that has stolen something (application of modern gadgets could assist in the matter yet they are secondary to the male witnesses); if the thief himself confesses twice at different occasions to his theft, that would do and he deserves the chastisement. If he confesses only once, the owner would receive the stolen goods recovered from him yet he would not be punished for theft. Note that the definition of theft in Islamic FIQH does not include pickpocketing, shoplifting, forgery, deception and even dealing in stolen goods. The conditions that make some act become a theft is that it is committed intentionally by a person that is sane and adult; it is committed to take something from a place that generally could be termed as a place of high safety; it is committed against something that is clearly in custody of someone that is its owner/s are not vague who clearly accuse him of theft claiming that they did not have the knowledge that the man accused for theft is taking it; it is committed by taking something in possession that is highly valuable; it is not committed by the force of circumstances; two Muslim persons witness against the accused person for theft that are sane, adult and generally taken as truthful; there does exist the Islamic Environment where people do care about Islam generally and do not deviate from its clear commands in practice. All these conditions without any exception need to be present to term the crime as theft; see also the previous note.
TOPIC 7-More about Rajm
(1436)-Sayyidina Umar ibn Khattab (RA) said Allah’s Messenger awarded the punishment of Rajm. Then Abu Bakr awarded it. Then I did. Was it not that I detest adding anything to Allah’s Book, I would have had it written down therein. For, I am apprehensive that a people will come who do not find it in Allah’s Book, and so deny it. [Ibn e Majah 2553]
(1437)-Sayyidina Umar ibn Khattab narrated that surely Allah sent Muhammad with the truth and revealed to him the Book. And in that which He revealed is the verse of Rajm. So Allah’s Messenger (PBUH) inflicted this punishment and, after him, we inflicted it. But I fear that a time will come upon the people when one who has to say might say, “We do not find Rajm, in the Book of Allah.” Perhaps they might go astray by neglecting a FARDH that Allah has revealed. Know it that if a married person commits adultery, he has to be stoned to death provided there are witnesses, or he confeses himself, or pregnancy makes it known. [Bukhari 6829, Muslim 1691]
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TOPIC 8-About Rajm being only for the married people
(1438)-Ubaydullah ibn Abdullah reported that he heard from Sayyidina Abu Hurayrah (RA), Zayd ibn Khalid (RA) and Shibl that they were with the Prophet. Two men came to him, quarreling with one another. One of them stood before him and said, “I adjure you by Allah, O Messenger of Allah! Decide between us according to the Book of Allah His contender also uttered, he being more intelligent than the other, “O Messenger of Allah do judge between us by Allah s Book and permit me to speak; my son was a labourer with him and committed adultery with his wife. I was informed that my son would attract the punishment of stoning to death, so by way of ransom, I gave a hundred sheep and emancipated a slave; thereafter, I met some scholars and they told me that my son would be awarded a hundred lashes and exiled for a year while this man’s wife would be stoned to death.” So, Allah’s Messenger (PBUH) said, “By Him in whose Hand is my soul. I will surely judge between you by Allah’s Book. The hundred sheep and the slave are returnable to you. Your son will be awarded a hundred lashes and exiled for a year. And, O Unays go to the wife of this man tomorrow morning and if she confesses then stone her to death.” He went to her the next day. She confessed and he stoned her to death. [Bukhari 6842, M 1697]
(1439)-Sayyidina Ubadah ibn Samit (RA) reported that Allah’s Mesenger said, “Listen to me and bear this well in your mind. Allah has provided a way for those women. Thus, if an adulteress is married then a hundred lashes are given to her and then stoning to death but if she is unmarried then (the punishment) is hundred lashes and exile for a year.” [Muslim 15690]
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TOPIC 9-About it
(1440)-Sayyidina lmran ibn Husayn narrated that a woman of Juhaynah confessed before the Prophet (PBUH) that she had committed adultery. She said that she was pregnant. The Prophet (PBUH) summoned her guardian and said (to him), “Look after her well, and when she delivers her child, inform me.” So he did that. The Prophet then gave a command and her garments were bound to her body. Then he ordered that she should be stoned to death. That was done to her. Then he prayed over her. Sayyidina Umar ibn Khattab (RA) said to him, “O Messenger of Allah! you punished her with Rajm then prayed over her.” He said, She had repented a repentance which if it were divided over seventy people of Madinah that would have been enough for them. And do you find anything better than what she has spent of her life for Allah?” [M 1696]
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The persons involved in adultery will be given 100 lashes each in public (men in front of men; women in front of women) if they are not married. But if married, and their respective spouses were with them without any indication of any obstruction in getting sexual satisfaction from their respective spouses and the crime is proven by his/her confession four times or by four angelic eye witnesses that give testimony against him/her clearly, their punishment is that they are stoned to death; note that pregnancy is not the primary evidence for adultery. However, it is better that RAJM remains to paper only as of now and the punishment to adultery for the married person also remains the same as for the unmarried person; note well that the Prophet (PBUH) gave the verdict of RAJM in all such cases practically where married persons were involved that confessed four times to it so it is not feasible for the Muslim person that he rejects it as the Islamic command in this matter; however, there is some detail about RAJM because of matters that we face as of now and I would recommend the reading of my writing “The Islamic Guidelines” that presents in total, the Islamic Environment; Al-Hamdu Lillah. These cases were very few at that time so the persons that object to RAJM, state that the Prophet PBUH might have dealt with them as an exception; but where he dealt with something exceptionally, he did take care to convey that this is not the specific law and here there is no such guidance. Certainly, the persons at authority must see to eliminating the means to this filthy crime as much as possible. Note that the first incident punished by RAJM at the times of the Prophet (PBUH) was of the Yahudi couple when the Prophet stated words near to the effect that he is applying this RAJM as revival to the relevant Command of Allah; now when we do need revival to the practice of Commands of Allah, we might keep RAJM aside but rule the issue as the case for the unmarried couple punishing all that commit adultery by 100 lashes; and Allah knows better.
TOPIC 10-About Rajm to the people of the scripture
(1441)-Sayyidina Ibn Umar (RA) reported that the Prophet (sentenced) a Jew man and a Jew woman to Rajm. [Bukhari 7543]
(1442)-Hannad reported from Sharik and he reported from Simak ibn Harb, from Jabir ibn Samurah the like of this hadith. [Ibn e Majah 2557, Ahmed 19148]
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TOPIC 11-About exiling the adulterer
(1443)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) awarded (punishment of) lashes and banishment. Sayyidina Abu Bakr awarded lashes and banishment, and Sayyidina Umar (RA) awarded lashes and banishment.
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The punishment for adultery when the persons involved are not married, is 100 lashes in public as commanded by the Holy Book Quran (24:2) yet with that, many of ULAMA have included one year banishment for the man involved as a part of the prescribed punishment; but this stance is not accepted by ULAMA in general as they take only the lashes as the prescribed punishment; that clearly is the better viewpoint as most Ahadith point out well.
TOPIC 12-Prescribed punishments are atonement for criminals
(1444)-Sayyidina Ubadah ibn Samit (RA) narrated that we were sitting with the Prophet. He said, “Pledge to me that you will not associate anything with Allah, you will not steal and will not commit fornication” and he recited to them a verse (of the Qur’an). He said, “He among you who is faithful to it, his reward is with Allah. And if anyone commits a sin and is punished for that then that is his atonement. And if anyone commits a sin and Allah conceals it for him then it is to Allah. If He will, He may punish him; if He will, He may forgive him.” [Muslim 1709]
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TOPIC 13-Prescribed punishment to female slaves
(1445)-Abdur Rahman Sulaymi reported that during his sermon Sayyidina Ali (RA) said “O people! Apply the prescribed punishment on your slaves (too) those of whom who are married and those who are not married. Indeed, a female slave of Allah’s Messenger had commited fornication and he ordered me to give her the lashes. I went to her but she was having lochia and I feared that if I lashed her I might kill her (or, he said, she might die). So, I came to Allah’s Messenger (PBUH) and mentioned that. He said you have done well.” [Bukhari 6837, Muslim 1704]
(1446)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “If the slave woman of one of you commits fornication, award her the lashes. (Do this) three times according to Allah’s Book. If she repeats it (the fourth time) then sell her even if it is for the rope (made) of hair.” [Muslim 1705]
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There is general acceptance that the prescribed punishments are not only ZAWAJIR (warning to wrong-doers) but also SAWATIR (compensation for the wrong done) though the person need to repent too and ask for mercy and blessing from Allah; see also H-1440. As for the guidance to sell the slave-woman if she has taken up shameful attitude and deeds, it is because that might put positive psychological effect to her and change her for the better with the change of time and place; due to the elimination of slavery with the progress in time (and all praise is to Allah for this), the ruling has become obsolete.
TOPIC 14-Awarding the Hadd to the intoxicated
(1447)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger (PBUH) awarded the prescribed punishment; that were forty thrashings with two sandals. Mis’ar said, “I presume that was for wine.”
(1448)-Sayyidina Anas narrated that a man was brought to the Prophet (PBUH) for having consumed wine. He beat him with two palm branches about forty stripes. Abu Bakr (RA) did the same thing. Then, Umar consulted the people and Abdur-Rahman ibn Awf (RA) said that the lightest Hadd is eighty stripes. So, Umar (RA) gave command accordingly. [Bukhari 1773, Muslim 1706]
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TOPIC 15-About giving lashes to one who drinks wine
(1449)-Mu’aviah narrated that Allah’s Messenger (PBUH) said, “Give lashes to one who drinks wine. If he repeats it four times, kill him.” [Abu Dawud 4482]
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By the narrations here, it is clear that Umar (RA) made a strict law for the consumption of wine (though with consultation with his colleagues) that was not done at the times of the Prophet (PBUH). There are two things to note; first is that two palm branches (or two sandals) were taken to execute the punishment and it is said that due to this forty stripes were doubled and second is that the lightest HADD (the prescribed punishment) was forty lashes that were to be given to slaves for charging someone wrongly with adultery but here the position for the man at liberty was taken into consideration and not the slave. The stance of SHAFA’I seems better that there are forty lashes for consumption of wine; it is feasible to execute the beatings with two sandals (that must not be severe) so that it remains to 40 lashes and counts as 80 lashes; even the 40 lashes singly would do well at this issue. This attitude is not only in accordance with this narration but also is complementary to the narrations 1430 & 1431 that we have studied recently in this booklet. As for the narration-1449, respectable TIRMIDHI has told us that it is included in the two Ahadith of JAME’ TIRMIDHI that have not been taken up in practice by anyone; the other one being the narration-187 narrated by IBNE-ABBAS (RA) at the booklet of SALAH; also see H-1407.
TOPIC 16-About how much theft asks for amputation of hand
(1450)-Sayyidah Ayesha (RA) reported that the Prophet (PBUH) used to cut off the hand for the quarter of a dinar or more. [Bukhari 6790, Muslim 1684]
(1451)-Sayyidina lbn Umar (RA) reported that Allah’s Messenger (PBUH) had the hand of a thief cut off for (having stolen) a shield worth three dirhams. [Bukhari 6795, Muslim 1686]
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TOPIC 17-Cut off hand and hang in neck of thief
(1452)-Abdur Rahman ibn Muhayriz reported that he asked Fudalah ibn Ubayd about hanging a thief’s hand in his neck being a SUNNAH. He said, “A thief was brought to Allah’s Messenger (PBUH) so his hand was cut off and Allah’s Messenger (PBUH) ordered that it should be suspended on his neck.” [AD 4411]
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I, MSD, have provided the list of conditions for theft at the note on the narration-1435 at topic-6 of this booklet of the prescribed punishments so please see that for detail. Here the point to highlight is that though the narrations 1450 & 1451 tell the minimum quantity taken to designate a matter as theft to be one quarter of Dinar that comes to 2.5 Dirhams or to be three Dirhams yet it is also reported as one Dinar that was equal to ten Dirhams (as reported by IBNE-ABBAS not mentioned here) and represented the value of nearly 5 grams of pure gold then; note that the Prophet (PBUH) has guided to fend-off the HUDUD from people as much as possible (H-1429); this amount is very meager as of now yet the FIQH asks for it at this matter due to the Ahadith reported here; it would be much appreciable if ULAMA, within the gathering of their high number, do find some space by the KITAB & the SUNNAH to revise this amount upto the NISAAB for ZAKAT as of now. As for hanging the hand that was cut-off at the neck of the thief, that was for the warning to others that had negative inclinations then but at these current times, those that incline to crimes would get the warning quite well as they see the execution of punishments for different crimes by the modern media so this manner to warn is obsolete for the practice as of now.
TOPIC 18-About the treacherous, embezzler plunderer
(1453)-Sayyidina Jabir (RA) reported that the Prophet said. ‘Hands are not to be cut off of one who is treacherous, who embezzles or who plunders.” [Ahmed 15074, Abu Dawud 4391]
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TOPIC 19-Hand is not cut off for fruit and pith of dates
(1454)-Sayyidina Rafi ibn Khadij (RA) reported that he heard Allah’s Messenger (PBUH) say, “Hands are not cut off for fruit and a bunch of dates.” [Nasai 4981, Ibn e Majah 2593]
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TOPIC 20-Hands must not be cut off during jihad
(1455)-Sayyidina Busr ibn Artah (RA) said that he heard the Prophet (PBUH) say. “Hands are not cut off during a battle (even if one steals).” [Abu Dawud 4408]
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This is notable that the cutting off of the hand (four fingers of the right hand) that is the punishment of theft, is not applicable to other such crimes that relate to taking of amount from others by crooked means though they seem in effect like the crime of theft; the court would care for the difference in them and would deal with all such matters that relate to the corruption in amounts as TA’ZIR and not HUDUD; those who take edibles without permission are not charged with theft and at the shortage of foods in general (the situation of famine), the charge of theft is even more relaxed as much as possible according to the situation; when there is some probability at the situation of facing the enemy, that the punishment to theft might lead the affected person to join the enemy, then it is relaxed; the better thing as of now is not to care about such consequence and apply the prescribed punishment plainly that is in accordance to the crime that the person has committed.
TOPIC 21-Who has illegal intercourse with wife’s female slave
(1456)-Habib ibn Saalim said that a man was brought to Numan ibn Bashir (RA) for having committed adultery with his wife’s female slave. He said, “I will judge this case with the judgement of Allah’s Messenger. If she (his wife) had made her lawful for him then I will award him a hundred stripes, and if she had not then I will sentence him to be stoned to death.” [AD 4458]
(1457)-Ali ibn Hujr reported from Hushaym, from Abu Bishr, from Habib ibn Saalim, from Numan ibn Bashir in the same manner. In this matter, a hadith is also narrated by Salamah ibn Muhabbaq. There is confusion in the hadith of Nu’man. Imam Bukhari said that Qatadah and Abu Bishr both had not heard this hadith from Habib ibn Saalim but from Khalid ibn Urfutah. [Abu Dawud 4460]
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TOPIC 22-If a woman is raped
(1458)-Abdul Jabbar ibn Wail ibn Hujr reported on the authority of his father that a woman was subjected to intercourse against her will in the Prophet’s times. He let her off, but appointed Hadd on the man who had assaulted her. But, he did not mention if he awarded her a dower. [Ibn e Majah 2598]
(1459)-Alqamah ibn Wail Kindi reported on the authority of his father that in the times of Allah’s Messenger (PBUH) a woman proceeded to offer Salah, on her way, a man caught hold of her and assaulted her sexually, satisfying his desire from her. She shouted and he went away. A man passed by her and she said to him that the man had done with her this and that. Then a group of Muhajirs passed by and she told them that the man had done with her this and that. They went and got hold of the man who they thought had molested the woman. They brought him to her and she confirmed that he was the one, so they took him to Allah’s Messenger when he commanded that he should be stoned to death, the man who actually had assaulted the woman stood up and said, ‘O Messenger of Allah! I was the one who had assaulted her (not he).” Allah’s Messenger (PBUH) said (to the woman), “Go away. Indeed, Allah has forgiven you.” And, to the man (whom the Muhajirs had brought to him) he spoke a kind word, and for the man, who had assaulted her, he gave order to be stoned to death. He said, “He has repented in such a way that if (all) the people of Madinah repented like that then that would have been accepted from them.”
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Note that when there seems some doubt in the nature of crime in the case of HADD (that asks for the prescribed punishment) though the circumstantial evidence indicate that it has been committed then the QADHI (the Muslim Respectable Compatible Judge) is not liable to deliver the verdict as the prescribed punishment for it; he would designate it as TA’ZIR and deliver the verdict accordingly. That is why NUMAN ibn BASHIR (RA) let the options remain open yet please note that to punish by hundred stripes in TA’ZIR also is not generally acceptable though another version of this same narration not recorded here tells us that he did give the man 100 lashes after conformation with his wife. The punishment of TA’ZIR would be lesser in quantity than HADD but NUMAN did what he thought better here; it is clear that he was unaware of the Hadith that asks to keep TA’ZIR lesser in punishment than HADD (H-1468); note also that the narrations 1456 & 1457 are among the weak narrations. As for the narrations 1458 & 1459 (both report the same incident), there are some salient features to note. First is that the testimony of woman raped was given weight by the Prophet (PBUH) though generally women are not permitted to testify at the matters of HADD yet when a woman is raped, the case is an exception (it is most feasible to exclude it from HADD & treat it as TA’ZIR) and her statement in the case does have weight; second is that she is not liable to any punishment if she is unable to prove her case once her statement is admitted; third is that the claim to innocence of the accused man charged in the case of rape, is not worthy of acceptance unless there are clear signs to its validity (as the woman that has accused him of rape might be proven unsound at character) or the person who in actual is responsible for the rape comes at fore; fourth is that the court at the Islamic Environment has the authority to decide the case of rape on the testimony of four Muslim adult, sane & honest men (or two Muslim adult, sane & honest men if the QADHI designates the case as TA’ZIR) that are highly truthful though they might not be EYE-witnesses that is considered necessary in general in the cases of adultery (when it has the status of HADD where these eye-witnesses need to be four in total); fifth is that if a person is wrongly charged of rape and the punishment has been awarded to him (but not applied yet) when it becomes clear that the court has misinterpreted the case, the court would apologize in clear words officially for the misunderstanding and the trouble it has caused to the person. The court at the Islamic Environment certainly needs to keep these salient features of this issue in view when it deals with such case that relates to rape.
TOPIC 23-About one who has sexual intercouse with an animal
(1460)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “If you come across a man who has sexual intercourse with an animal then kill him and kill the animal with him.” Ibn-Abbas was asked, “What wrong had the animal done?” He said “I did not hear anything about it from Allah’s Messenger (PBUH) but I suppose he did not like that one may eat its flesh or derive benefit from it, once this act was done with it.” [AD 4464]
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TOPIC 24-About the Hadd of the homosexual
(1461)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger said, “If you see anyone do the deed of the people of Lut, then kill the doer and one with whom it is done.” [Abu Dawud 4462]
(1462)-Abdullah ibn Muhammad ibn Aqil reported having heard from Sayyidina Jabir (RA) that Allah’s Messenger (PBUH) said, “That which I fear most for my people is that they may take the ways of the people of Lut.” [Ibn e Majah 2563, Ahmed 15095]
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Those who are such perverted men that they commit sexual act with animals or involve their-selves sexually with other men (actively or passively) by will, such persons should be killed and the best way to execute the punishment is to shoot them as that is according to the punishment of stones that was put on the people of LUT (Salam on him); the people of LUT were involved in this evil and did not leave it even after the extensive guidance of LUT; note that this matter is in TA’ZIR and not in HUDUD yet as an exception, here the court would order implementation of the penalty of death as that only is the most appropriate verdict. Those who get involved in sexual acts with the most close relatives by will (incest), the court must order the capital punishment to them too that also might be implemented by the burst of bullets (see H-1467); it certainly is necessary to eliminate all such negative characters from the Islamic Environment as severely as and as soon as possible.
TOPIC 25-About the apostate
(1463)-Sayyidina Ikrimah reported that Sayyidina Ali sentenced those who had apostatized from Islam to be burnt down. When Sayyidina Ibn Abbas (RA) learnt of it, he said, “If I was there then I would have had them killed because Allah’s Messenger (PBUH) had said that ‘he who changes his religion should be killed’, I would not burn him because Allah’s Messenger (PBUH) had commanded not to punish with Allah’s punishment.” When Sayyidina Ali learnt of it, he said (with repentance), “Ibn Abbas (RA) has spoken the truth.” [Bukhari 3017]
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TOPIC 26-About one who takes up weapons against Muslims
(1464)-Sayyidina Abu Musa (RA) reported that Allah’s Messenger (PBUH) said, “He who raises-up weapon against us has nothing to do with us.” [Muslim 98, Ibn e Majah 2577]
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Respectable TIRMIDHI has brought these Ahadith here to point out the ruling about persons responsible for dacoity and mutineers against the Islamic State that they are liable to the prescribed punishment i.e. the capital punishment. ALI (RA) punished those MURTAD persons who used to praise ALI raising him to the status of more than human being and even with warnings they did not leave this view that was totally against Islam; in fact, they were actively making propaganda for this wrong viewpoint so he burnt them though killing them by sword would have been enough then. As for the next Hadith here, there is another Hadith that clarifies it that when two Muslims fight each other and one of them kills the other, both of them are liable to get JAHANNUM (hell); the killer because he killed his Muslim brother and the killed because he wanted to kill his Muslim brother.
TOPIC 27-The prescribed punishment on the sorcerer
(1465)-Sayyidina Jundub (RA) reported that Allah’s Messenger said, “The prescribed punishment on a sorcerer is execution by sword.”
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TOPIC 28-One who steals from the booty
(1466)-Sayyidina Umar (RA) reported that Allah’s Messenger (PBUH) said, “If you find anyone stealing from the booty then burn his property,” Salih narrated that he went to Maslamah. Saalim ibn Abdullah was also there. He had found a man who had stolen from the booty. Saalim narrated this hadith, so Maslamah commanded that the man’s property should be burnt down. They found therein a copy of the Qur’an. Saalim said, “Sell this and give away its proceeds in charity.” [AD 2713, Ah 144]
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TOPIC 29-About one who calls another a Mukhannath
(1467)-Sayyidina Ibn Abbas (RA) narrated that the Prophet (PBUH) said, “If anyone calls another person ‘O Jew’ then give him twenty stripes. If he calls the other ‘O Mukhannath’ then give him twenty stripes. And if anyone commits adultery with a Mahram woman then kill him.” [Ibn e Majah 2568]
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The sorcerer who puts the spell on people without any care for Islam by his negative power, he would be killed as he has been ruled similar to the MURTAD who actively works against Islam. However, when someone uses magical influence saying words that are not against Islam and uses that only for defence of his own self or for the defence of Muslims, some ULAMA have allowed such use. Please note that the Islamic Law generally accepts to punish the accused by taking some of his property once he is found guilty at the cases that relate to TA’ZIR; it accepts the corporal punishment too at the cases that relate to TA’ZIR. To call some Muslim a Jew that is taken as an abuse among Muslims even now (as Jews have shown such negative attitude always in the distant history and even in the recent one against Muslims) or to call him MUKHANNATH (eunich) is punishable by the beating of stripes though the quantity is somewhat debatable. Note that the beating might be given upto 39 lashes for the punishment of anything that is related to TA’ZIR but our study would deal with the matter in the topic-30 insha Allah that is just coming ahead.
TOPIC 30-About Ta’zir
(1468)-Sayyidina Abu Burdah ibn Niyar (RA) reported that Allah’s Messenger said, “Do not give more than ten lashes except when applying the punishment prescribed by Allah.” [Bukhari 6848, Muslim 1708, Abu Dawud 4492, Ahmed 15832]
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QISAS & DIYAT and the cases of HUDUD tell the punishment of major sins that also are major crimes yet they do not comprise of total matters of law of the Islamic Society. The third type of cases is TA’ZIR and the easy definition for it is that it denotes all the unlawful acts that are not included in the first two. The Hadith here tells us that maximum 10 lashes might be awarded as punishment for crimes of this type but there is some detail here that our study would take-up presently. Note that we have just read that if someone calls a Muslim person a Jew or Eunich (not jokingly but meaning it) he must be punished with 20 lashes and that is in TA’ZIR so understandably there are matters in TA’ZIR that ask for more than 10 lashes. So we have two options to consider at TA’ZIR as they both are proven for practice by Hadith; 10 lashes at one side and more than 10 lashes at another that must yet be lesser than the punishment of HADD for which the minimum quantity of lashes is 40 that is the punishment of the slave who is given to drinking; note that these both relate to different types of unlawful matters in TA’ZIR as some ULAMA of repute have clarified; the first type comprises of those that are not only unlawful at the Islamic Society but they also are immorality towards the fellow-beings and the example of this kind is calling a Muslim as Jew or Eunich. In these cases the punishment might be more than 10 lashes but it would be lesser than the lesser punishment of HADD so the punishment in this kind of TA’ZIR might be 39 lashes maximum. The other type of unlawful matters is other than these that are not particularly against specific individuals (like the abuse of the official status) where if lashes are awarded then it would remain to 10 lashes as maximum.
18-BOOK OF HUNTING (7 topics)
TOPIC 1-About what is allowed in what a dog hunts down
(1469)-Aa’izullah ibn Abdullah reported that he heard Abu Tha’labah Khushari say that I said, O Messenger of Allah we are hunters. He said, “When you send your dog and recite the name of Allah and it catches the game, then eat it,” I asked, “If it kills it?” He said, “Even if it kills it.” I said, “We are shooters of arrow.” He said, “What your arrow fetches for you, eat.” I asked, “We are given to travelling and come across the Jews, the Christians and the Maj’usis (Magians) and we do not find anything but their vessels.” He said, “If you do not find anything but that then wash them with water and eat and drink out of them.” [Bukhari 5488, Muslim 1930]
(1470)-Sayyidina Adi ibn Hatim (RA) reported that he submitted, “O Messenger of Allah! We send our trained hunting dog (to hunt).” He said, “You may eat the game they bring to you.” He submitted, “Even if he kills the game? “ He said, “Yes, provided no other dog accompanies the hunting dog.” He submitted again, “O Messenger of Allah! We also throw the mi’radh (sharp pointed weapon).” He said “Eat what they pierce, but if it dies from the blunt of the middle (of the mi’radh) then do not eat it.” [Bukhari 5477, Muslim 1929]
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ADI ibn HATIM was the son of the famous highly charitable man of Arabia that was known as HATIM TAI; there used to be a story-book for children about this charitable character that was popular at my childhood though with the change in times, it is very hard even to find at any of book-stores as of now. It is mentioned in a narration that one of daughters of HATIM TAI was among the captives of war (when ALI-RA fought the tribe of TAI to destroy their statue that they worshipped); she was an old woman and was brought to the Prophet (PBUH); it tells us that she was allowed freedom by the Prophet (PBUH) yet she refused her freedom unless all captives of her tribe were released; to grant her freedom, the Prophet (PBUH) released all the captives then. ADI ibn HATIM TAI, who had fled to Syria, came back and accepted Islam so he was restored as the chief of his tribe that had already accepted Islam; they lived as Muslims then. The Hadith tells us that when the trained dog catches a prey (that has been left towards it saying the name of Allah) then eating it is allowed. This also tells that dogs are fine to keep for hunting besides the genuine need for care of crops and cattle though they are disallowed as pets according to the Islamic Teachings. The conditions here are that it must be so well trained that it attacks the prey on command and leaves it on command; it must be left at prey saying BISM-ALLAH (by the name of Allah) and better also is to say ALLAHU-AKBAR; it must tear the prey to take out its blood yet it must not strangle it; it must not eat from the prey it catches (this condition is relaxed for the trained attacking bird though other general conditions mentioned before do apply); it must not have the company of any other dog; it must be among the attacking dogs not the ones that are suitable as pets only and are disallowed to keep. The pots and pans of non-Muslims are not allowed to use unless that are the only utensils available; then they must be washed well with clean water before use. As for eating an animal that dies by the intensive hit, it is not allowed but if a sharp weapon that has been thrown at it saying BISM-ALLAH and ALLAHU-AKBAR and it pierces it spilling its blood then eating from it is allowed.
TOPIC 2-Hunting with Majusis’ dogs
(1471)-Sayyidina Jabir ibn Abdullah (RA) reported that they were disallowed to hunt with hunting dogs of the Majusis. [Ibn e Majah 3209]
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TOPIC 3-About hunting the game with hawk
(1472)-Sayyidina Adi ibn Hatim reported that he asked Allah’s Messenger (PBUH) about the game hunted by a (trained) hawk. He said ‘What it catches for you, eat’. [Abu Dawud 285]
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The dog that has been trained by those persons who do not believe in Allah as they must believe; the prey caught by that dog is not allowed. They must not even be kept in the hunting dogs that Muslims have trained as they need to have much caution here. As for hunting with a trained hawk (and the birds of its kind that are the big eagle, falcon or kite), the prey it catches is allowed to eat as it also is included in the trained JAWAREH (beasts and birds that attack the prey) that is mentioned in Surah MA’EDAH, “They ask you as to what is allowed to them. Say: The good things are allowed to you, and what you have taught the attacking beasts and birds, training them to hunt; you teach them of what Allah has taught you; so eat of that which they catch for you and mention the name of Allah over it; and be careful of (your duty to) Allah; surely Allah is swift in reckoning.” (5:4). The basic command in meat is that it is not allowed to eat (as against the basic command in plants i.e. vegetables that they are allowed to eat) unless it is taken from the animal that is slaughtered by saying BISM-ALLAH with a sharp weapon. Today, when there is much of meat coming from foreign lands at the Muslims’ places, they must exercise high caution in its consumption. At these present times it is much better that we take-in the plant-foods (vegetables) and the sea-foods. Note that keeping on eating anything wrong affects in such adverse ways that a person turns to become a liar so Muslims must necessarily avoid all such intake; and Allah knows better.
TOPIC 4-About one who shoots the arrow but the animal flees
(473)-Sayyidina Adi ibn Hatim reportd that he submitted, “O Messenger of Allah, I shoot the arrow but I find the game the next day with my arrow pierced into it.” He said, ‘If you know that your arrow had killed it and you do not see signs of a beast having killed it then eat it’. [Nasai 4311]
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TOPIC 5-One who shoots arrow & finds the game in the water
(1474)-Sayyidina Adi Ibn Hatim reported that he asked Allah’s Messenger (PBUH) about game. He said, “When you throw the arrow, mention the name of Allah. If you find it killed, eat it unless you find it dead in water, for you cannot say if the water brought its death or your arrow.” [Bukhari 5414, Muslim 1929]
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There are three things to see when the hit animal runs away; one is that the hunter searches it well; second is that if he finds it, he assures that it is not eaten by any animal; third is that he does not find it dead in the water. When clear that this is the same animal he has hit and it has not been eaten from anywhere and it has not died into the water then it is fine to eat.
TOPIC 6-About the dog eating from the game
(1475)-Sayyidina Adi ibn Hatim (RA) reported having asked Allah’s Messenger (PBUH) about game caught by a trained dog. He said, “If you set off your trained dog and mention Allah’s name then eat what it catches for you. If it has eaten from it then you do not eat, for it has caught it for itself.” He asked, “O Messenger of Allah, if our dogs are joined by other dogs then what?” He said, “You have mentioned the name of Allah over your dog and did not mention over those besides it”. Sufyan said that it was disliked to eat that. [Bukhari 5483, Muslim 1929]
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TOPIC 7-About hunting by Mi’radh
(1476)-Sayyidina Adi ibn Hatim (RA) said that he asked the Prophet (PBUH) about hunting with Mi’radh. He said, “That which comes to you from its tip, eat. But that which you get with its sides is knocked down,” (meaning, “If the animal dies with the sharp end of the Mi’radh then you may eat, but if it dies from the strike of its side then you may not eat.”) [Bukhari 4575, M 929]
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When the sharp pointed weapon hits the animal that is thrown to it by the Muslim hunter who says BISM-ALLAH and that takes out its blood then its fine to eat; if the weapon hits it bluntly and the animal dies of the hit then it is not allowed to eat unless it is caught alive and slaughtered by a sharp knife saying BISM-ALLAH. Stones also have the same ruling that if the animal is hit, it must be caught alive and slaughtered the Islamic way.
19 & 20-BOOK OF HUNTING (continued-6 topics)
TOPIC 1-About slaughtering with stone
(1477)-Sayyidina Jabir ibn Abdullah (RA) narrated that a man of his tribe hunted a rabbit or two and slaughtered them with stone. He then hung them till he met Allah’s Messenger (PBUH) and asked him. He said, ‘Eat them.” [AD 2822, N 4324, Ibn e Majah 3125]
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TOPIC 2-About disapproval to eat a tethered animal
(1478)-Sayyidina Abu Darda (RA) reported that Allah’s Messenger (PBUH) forbade eating (after killing) the bound animal; that means an animal tied to a rope and targetted.
(1479)-Wahb ibn Abi Khalid reported from Sayyidah Umm Habibah bint Irbad ibn Sariyah on the authority of her father that Allah’s Messenger (PBUH) forbade on the day of Khaybar every carnivorous beast with cannine teeth (with a fang), every bird with a claw, flesh of domestic asses, Mujatthamah (the bound targetted animal) and Khalisah (that prey that is snatched by a wild animal), and sexual intercourse with pregnant slave-women till they have given birth to their child; the narrator Muhammad ibn Yahya said that this (also) means that sexual intercourse must not be had with women who are not pregnant before they menstruate. Abu Aasim was asked about the words Mujatthamah and Khalisah in the hadith and he said that the first means a bird or something that is tied up and targeted; and the second means an animal snatched by a man from a wolf or a beast of prey but it dies before he can slaughter it. [Ahmed 17153]
(1480)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) forbade taking of a living animal as target (shooting). [Ibn e Majah 3187, Ahmed 1863]
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Anything that has sharpness and it is capable to slaughter the animal in such way that blood comes out saying BISM-ALLAH, it is quite fine to use and the prey is quite fine to eat. The animal that is out of control when hit by a sharp weapon from far that sheds its blood (saying the name of Allah) is HALAL but when it is in control then this would not make it HALAL. Also note that even if a man regains KHALISAH that is the prey that is snatched away by a wild animal from him, that prey would not be allowed to eat then. As for other part of the Hadith at the topic, note that women of the enemy used to come in custody of warriors at conquest distributed among them by the AMIR (head of the forces or the state) at those times and if those women were married, their marriages ended then and there; it was allowed to have sexual intercourse with them yet that custom had gone away far back (insha Allah never to return) and so anything that is related to slavery, is totally obsolete; such relationship is allowed now only with the wife (or wives) that are his companions for life; Al-Hamdu Lillah.
TOPIC 3-Slaughtering the unborn animal
(1481)-Sayyidina Abu Sa’eed (RA) reported that the Prophet (PBUH) said, ‘Slaughter of an unborn animal (in its mother’s womb) is included in its mother’s slaughter’. [Abu Dawud 2828, Ibn e Majah 3199, Ahmed 12260]
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If someone slaughters a female animal that was pregnant and the yet unborn animal is found alive at its womb then the better stance is that he must slaughter it too immediately and it would be HALAL (fine to eat) too; the Hadith here means that he would slaughter the unborn too if it is found alive in the womb and not leave it then; if he finds the unborn dead or it dies before he slaughters it, then such unborn is not HALAL.
TOPIC 4-About animals with canine teeth and birds with claws
(1482)-Sayyidina Abu Tha’labah Khushari reported that Allah’s Messenger (PBUH) forbade every animal with cannine teeth (with which it grabs its prey). [Ah 1775, Bukhari 5530, M 1932]
(1483)-Sayyidina Jabir (RA) reported that Allah’s Messenger forbade on the day of Khaybar domestic asses, flesh of mules, every carnivorous beast with a fang and every bird with a talon (that hunt with their claws). [Bukhari 4219, Muslim 1941]
(1484)-Sayyidina Abu Hurayrah reported that the Prophet forbade every beast with a fang (which hunted with its teeth, like a lion or a dog). [Muslim 1933]
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TOPIC 5-Limbs cut off from living animals classified as dead
(1485)-Sayyidina Abu Waqid Laythi reported that when the Prophet came to Madinah, the people used to cut off humps of camel and the fat tails of sheep. He said that which is cut off an animal which is alive is (regarded as) dead. (It is not allowed to eat it). [Abu Dawud 2858]
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The part that is cut from some animal that is alive, is in ruling as it belongs to the dead animal without the rightful slaughter so as such, it is not allowed to eat. As for hunting-birds and animals and also mules and domestic asses, they are not allowed to eat as the Hadith explicitly guides here at this topic; note that most ULAMA take the wild asses as HALAL due to the specific mention of the domestic asses at the Hadith.
TOPIC 6-Slaughter at the throat and upper breast
(1486)-Abu Ushara reported from his father who said that he asked, “O Messenger of Allah, is the slaughtering only from the throat and upper part of the breast?” He said, “If you strike the spear on its thigh then it is enough.” Ahmad ibn Mani reported from Yazid ibn Harun that this was allowed in cases of necessity. [Abu Dawud 2825, Nasai 4420]
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When the animal is not in control and someone hits it from far with the sharp point of his pointed weapon anywhere with BISM-ALLAH and that hit sheds its blood out, it is HALAL yet if his weapon hits it bluntly and kills it with that hit, then it is not fine to eat; Al-Hamdu Lillah.
21-BOOK OF HUNTING, KILLING OBNOXIOUS ANIMALS
(6 topics)
TOPIC 1-About killing lizard
(1487)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “If anyone kills a gecko (a small lizard) with the first blow then it is as though he has ‘so many’ good deeds. If he kills it with the second blow then it is as though he has ‘so many’ good deeds. If he kills it with the third blow then it is as though he has ‘so many’ good deeds (meaning that each time the credit is lesser than before).” [Muslim 2240]
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TOPIC 2-About killing snakes
(1488)-Saalim ibn Abdullah reported from his father that Allah’s Messenger (PBUH) said, “Kill snakes. Also kill those snakes that have black spots on their back. Also kill the snakes with tiny tails because both of them harm eye sight and cause miscarriage.” [Bukhari 3297, Muslim 2233]
(1489)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger said, “In your homes are house-snakes. Warn them 3 times but if they are seen after that then kill them.” [M 2236]
(1490)-Abdur Rahman ibn Abu Layla reported from Abu Layla that Allah’s Messenger (PBUH) said, “If a snake is observed in the house, say, ‘We ask you by the covenant of Nuh and by the covenant of Sulayman ibn Dawood, do not hurt us.’ (Let it leave then but) if it returns then kill it.” [Abu Dawud 5260]
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The topic here needs some good explanation; it asks to kill some deadly creatures and there are two things that might be presented against this. One is that they also are created by Allah and so they do have the right to life while the other is the modern notion that such birds and animals need special care that have come at the brink of extinction. The Ahadith here tell that if someone kills those obnoxious creatures that had left their natural habitat making trouble for human-beings, he is not blamable; when they are not much poisonous then we have to warn them even if that is by human speech and give them the time & space to take the advice; if they do not avail the allowance given to them then they must be killed as they are transgressors that might affect human beings adversely by the evil use of whatever small poison they have. This point assumes that these deadly animals do have a natural instinct to live away from the man and also that they do understand the meaning of the warning not necessarily by the speech given to them yet by the posture and the gesture of the person addressing them. I, MSD, remember that I was passing once on a silent street in the early morning with all bushes at one side (the area was made residential by the elimination of some small wilderness), there came rushing out a white snake not much big in size from my right side that did not have much of bushes and stood still in the way seeing me; we both did see each other for a while and what beautiful eyes it had; then with the swiftness of electricity it vanished into the bushes. There are words about such creatures that indicate to their inclination towards hiding from men; “serpent” in English has come from Latin word “creeping”; in Urdu the word that we have for the ordinary lizard literally means “the hidden branch”; in Arabic we have words JINNAAN-ul-BUYUT in some narrations at this topic that mean the hidden creatures especially snakes that hide in homes; most probably other languages too indicate such inclination about these obnoxious creatures. The Holy Book Quran says in Surah NAML where Allah tells about His address to MUSA, “And cast down your staff. So when he saw it in motion as if it were a serpent, he turned back retreating and did not return; O Musa! Fear not; surely the messengers shall not fear in My presence” (27:10); the Arabic word used for serpent is JAANN that comes from the root that is used for hidden things. For the second point about care for these obnoxious creatures so that they do not get extinct, the clear point to understand is that there is not even a remote chance for their extinction as almost all of these do live in their natural habitat mostly hidden well; note that reptiles are known to be one of the most ancient of animals on earth. The only danger might be to dogs that are totally black in color (see the Hadith coming next) as evil JINN, the creatures that Allah has made by the flame of fire and who remain hidden from human beings (the word JINN is also by the root that means hidden) might take this form too to manifest. Note that the Hadith asks for addressing the snakes by telling them about the care that NOAH (AS) took for all living-beings including snakes too; he had taken them with him with other creatures of the land into the ship when there was the great flood with water covering all the known land. As for SOLOMON (AS), note that even these creatures respected him so with reference to this historical background, they might be asked to leave for their natural habitat. When someone addresses them by this speech, it would not convey the meaning of words to them as snakes could not be historians yet this is the manner to address them directly; they would insha Allah get the intended message by it that they are not welcome here at this place and they must leave to their natural habitat just now for good.
TOPIC 3-About killing dogs
(1491)-Sayyidina Abdullah ibn Mughaffal reported that Allah’s Messenger (PBUH) said, “Were dogs not a creation among the creations (of Allah), I would have commanded that all of them should be exterminated. So, kill all those of them that are black.” [Ahmed 16788]
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TOPIC 4-The good deeds of one who keeps a dog are deducted
(1492)-Sayyidina Ibn Umar reported that Allah’s Messenger said, “If anyone acquires a dog, or keeps a dog, who is not for hunting or protecting sheep, then two qirats will he deducted from his reward every day.’ [Bukhari 5480, Muslim 1574]
(1493)-Sayyidina Ibn Umar reported that Allah’s Messenger gave command for the extermination of dogs, except hunting dogs and sheep dogs. It was said to him that Abu Hurayrah said, “Also farm dogs,” he said, “He has farms.” [Nasai 4290]
(1494)-Sayyidina Abu Hurayra reported that Allah’s Messenger (PBUH) said, “If anyone keeps a dog, except a sheep dog or a hunting dog or a farm dog then a qirat will be deducted from his reward every day.” [M 1575]
(1495)-Sayyidina Abdullah ibn Mughaffal narrated that I was one of those who had raised the branches of the tree away from the face of Allah’s Messenger while he was delivering a sermon. He said, “Were the dogs not one of the creatures (of Allah), I would have commanded that they should be eliminated. So kill all the black dogs among them. And, there are no people in a house who have a dog except a hunting dog, a farm dog or a sheep dog but a qirat of their good deeds are deducted every day.” [Ah 16788]
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Ahadith are explicit that the dogs that are totally black have to be eliminated and it has a subtle message that once this kind of dogs disappear from some place they would not return. Ahadith here also tell that whoever takes dogs as pets their good deeds would be subtracted daily by some quantity (a QIRAT or two; this was the standard measure to calculate quantity of things at those times) though it is allowed to keep them for the protection of sheep or farms; it is fine even to hunt with them after training them well for it. The statement of IBN-UMAR (RA) about ABU-HURAYRA (RA) that he has farms meant that the addition he reports seems valid as he has farms and so he remembers this part too from the Prophet (PBUH). Keeping all related Ahadith in view, it guides to the elimination of black dogs and no other.
TOPIC 5-Slaughtering with a pole or something
(1496)-Sayyidina Rafi ibn Khadij (RA) narrated, “I said, O Messenger of Allah! We will meet our enemy tomorrow and we do not have a knife with us (to slaughter an animal).” He said, “That which sheds blood and the name of Allah is called over it, eat that, except if it is tooth or claw. I shall tell you about that. As for teeth, it is bone. And as for claw, it is the knife of Abyssinia.” [Bukhari 5498, Muslim 1968]
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TOPIC 6-About camels, cows and sheep that run wild
(1497)-Sayyidina Rafi narrated that once we were travelling with the Prophet (PBUH) and one of camels ran away and we had no horses (to give it a chase). A man shot an arrow and Allah restricted the camel. Allah’s Messenger said, “Indeed, among these beasts, there are some that turn wild like the wild beasts. So, if any of them does that (running away) then do with it like this (as the man did).” [Bukhari 2488]
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RAFI (RA) had pointed out that we might need to slaughter animals the next day to eat as the food might be scarce while at that time we would be facing the enemy. The Prophet PBUH guided him that any animal that you find and it is not in your control you could hit it with a sharp weapon saying BISM-ALLAH to take out its blood as it hits it with its point and then you could eat from it; he prohibited to slaughter it with teeth or nails (claw here means big nails). However, if they are separate from the body and someone uses them as the tool for slaughter saying BISM-ALLAH taking out the blood of the animal, that slaughter is acceptable and he might eat from it though it is somewhat reprehensible; note that SHAFA’I does not take it HALAL even if teeth and nails that are used for the slaughter, are separate. As for the last Hadith, it tells us that if someone hits the tame animal that gets wild and it takes out its blood while he has said the BISM-ALLAH then there is be no problem in eating from it.
22-BOOK OF SACRIFICE (24 topics)
TOPIC 1-Merits of sacrifice
(1498)-Sayyidah Ayshah (RA) narrated that Allah’s Messenger (PBUH) said, “Of the deeds a man does on the day of sacrifice the dearest to Allah is the flow of blood (sacrifice). It will come on the day of Resurrection with its horns and its hair and its hoofs. Indeed, blood will be accepted by Allah at once even before it falls on the ground. So, please yourselves with it.” [Ibn e Majah 3126]
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TOPIC 2-Sacrifice of two rams
(1499)-Sayyidina Anas ibn Malik (RA) reported tha Allah’s Messenger (PBUH) sacrificed two rams that had horns. They were two-coloured (black and white). He sacrificed them with his own hands saying Bism-Allah (in the name of Allah) and Allahu Akbar (Allah is the Greatest), placing his leg on its sides. [Bukhari 5565, Muslim 1966]
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TOPIC 3-Sacrifice on behalf of the dead
(1500)-Sayyidina Ali (RA) always sacrificed two rams, one on behalf of the Prophet (PBUH) and one on his own account. Someone asked him, “Why do you do that?” He said, “The Prophet (PBUH) had commanded me to do it. So I will never neglect it.” [Abu Dawud 2790]
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On the days of sacrifice (10th of Zil-Hajjah that is also called EIDUL-ADHA and two days after it), all the well-off Muslims have to sacrifice one animal from sheep or ram at any of these days. If a person keeps a part in big animals (that are cows, bulls and camels), that also is feasible as seven persons might share a part in each of them due to H-1507 ahead. Hadith at the topic tells us that it is allowed to sacrifice an animal from someone that has left the world; this is called EESALE-THAWAB (to send goodness to someone that has left the world); see also the note on H-667.
TOPIC 4-The animal that is Mustahab
(1501)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger (PBUH) offered sacrifice of a horned ram that was a male. Its mouth, feet and eyes were black. [Abu Dawud 2796]
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TOPIC 5-The animal that is not allowed for sacrifice
(1502)-Sayyidina Bara ibn Aazib (RA) reported in Marfu way (from the Prophet PBUH) that a lame animal with an obvious limp must not be offered in sacrifice nor a one-eyed whose loss of one eye is obvious, nor a sick one whose sickness is apparent, nor one whose bones has no marrow. [Abu Dawud 2802, Nasai 4383]
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TOPIC 6-The sacrifice that is Makruh
(1503)-Sayyidina Ali (RA) reported that Allah’s Messenger (PBUH) commanded them to examine the sacrificial animal’s eyes and ears thoroughly. He disallowed them to make sacrifice of on animal with a slit of ear that leaves something hanging, or a slit through the length of the ear, or a pierced ear. [Abu Dawud 2804, Muslim 4384, Ahmed 609]
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A good looking goat or ram is much fit for the sacrifice and a person would choose that for sacrifice. Animals that have some obvious fault as told in the Hadith are unfit for sacrifice, especially their eyes and ears have to be adequate in built. All animals of sacrifice must be able to walk to the place of slaughter with total ease. MARFU is that narration the chain of which goes to the Prophet (PBUH) without break and if that has all sound narrators, it is then authentic Hadith as respectable TIRMIDHI has designated the narration of BARA ibn AAZIB (RA).
TOPIC 7-Sacrifice of a six-month old ram
(1504)-Sayyidina Abu Kabash (RA) narrated that I took six month old lambs to Madinah (to sell them). But, they were a dead stock for me. I met Abu Hurayrah (RA) and I asked him and he said, “I had heard Allah’s Messenger (PBUH) say that the best sacrifice is a six month old lamb.” So, the people took away everything (quickly). [Ahmed 9745]
(1505)-Sayyidina Uqbah ibn Aamir (RA) reported that Allah’s Messenger (PBUH) gave him some goats that he might distribute them among the Sahabah (RA) for sacrifice. One remained with him. It was a year-old or six-month old. He mentioned that to Allah’s Messenger (PBUH) who said, “You make a sacrifice with it.” [Bukhari 2300]
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Due to H-1504 at this topic, ULAMA have allowed the sacrifice of healthy lambs that have not yet become one year old though the goat needs to be one year old for sacrifice. As for the next Hadith that does allow sacrifice of a goat that was six months old (and by the words narrated here it might be of one year), it is taken as a specific permission related to UQBAH (RA) only, as another Hadith does inform clearly that the Prophet (PBUH) gave permission to one of his companions to sacrifice a six months old goat with clarity that this command relates to him only (see the narration at 1513). H-1504 also tells the fact that authentic Ahadith commanded significant value among the companions of the Prophet (PBUH) in their practice; please note well that authentic Ahadith always have commanded such value for the practice of Islam among all Muslims of all times and all places in general; Al-Hamdu Lillah.
TOPIC 8-Sharing in sacrifice
(1506)-Sayyidina lbn Abbas (RA) reported, “We were with Allah’s Messenger (PBUH) on a journey. The (eid) al-Adha came upon us. So we shared, seven in a cow and ten in a camel.” [Nasai 4404, Ibn e Majah 3131, Ahmed 2484]
(1507)-Sayyidina Jabir (RA) narrated that we made sacrifice with Allah’s Messenger (PBUH) during (the peace of) Hudaybiyah. We shared seven in a camel and seven in a cow. [Muslim 1318]
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It has been narrated both ways that SAHABA (RA) sacrificed big animals like cow with seven shares in it or camel with ten shares in it. Although there is some difference about the camel (due to the difference in narrations) yet all four IMAMS take the narration about seven shares in the cow or in the animal of that size fine to practice. H-1506 (and even H-1507) tells the practice of SAHABA and not actually the words of the Prophet (PBUH); note also that many narrations in this respect are in favor of seven shares as narrated by JABIR (RA) in all the big animals of sacrifice and that includes camels too.
TOPIC 9-An animal with a broken horn
(1508)-Sayyidina Ali (RA) reported that a cow was enough for seven men. The narrator asked what if she gives birth to a young one after one buys it. He said, “Sacrifice her young one too with the cow.” He asked about the command for one that limps. Sayyidina Ali said, “If it can walk up to the place of sacrifice then it is allowed.” He asked about a broken horn. He said, “There is no harm in that, for we were commanded, or Allah’s Messenger (PBUH) commanded us, to examine the eyes and the ears.” [Ahmed 732]
(1509)-Sayyidina Ali (RA) reported that Allah’s Messenger (PBUH) disallowed sacrifice of an animal with a broken horn and split ear. Qatadah said that he mentioned that to Sa’eed ibn Musayyab and he said, “If the horn is broken half (or more) then it is disollowed, but not if less.” [Abu Dawud 2805]
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In the animal that would be sacrificed, the parts to examine are its eyes and ears that they must be fittingly well with care that the animal is not lame; at least it is able to walk on its own to the place of sacrifice. Its horns have to be intact; that is neither they are removed from the base nor they are broken more than half at above; with horns intact, it is fit for sacrifice.
TOPIC 10-One goat is enough for a house
(1510)-Ata ibn Yasar reported that he asked Sayyidina Abu Ayyub (RA) about the sacrifice in the times of Allah’s Messenger (PBUH). He said, “One man would sacrifice a goat for himself and for his family. They ate it and fed out of it till men began to brag and boast and what you see turned up.” (This last part probably means that now everyone is sacrificing a goat individually). [Ibn e Majah 3147]
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TOPIC 11-Sacrifice is SUNNAH
(1511)-Jabalah ibn Suhaym reported that a man asked Sayyidina lbn Umar about sacrifice, “Is it wajib?” He said, “Allah’s Messenger (PBUH) and the Muslims (all his companions) did make sacrifice.” But he repeated his question. He said, “Do you not understand? Allah’s Messenger (PBUH) and the Muslims did make sacrifice.” [Ibn e Majah 3124]
(1512)-Sayyidina lbn Umar (RA) reported that the Prophet (PBUH) lived in Madinah for ten years and he made a sacrifice every year. [Ahmed 4955]
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Due to the narration at 1510, the schools of MALIK and AHMED ibn HANBAL rule that one goat is enough for all members of the house at EID-ul-ADHA that include all those that live at one place of residence together. The school of ABU-HANIFA asks each one that is well-off among the household to sacrifice a goat each or have a share in one of big animals as its ruling here is that it is WAJIB for each one that is able to do it; the sacrifice of the animal is fine even in the two days ahead of the main EID-DAY that is the 10th of ZIL-HAJJAH (these all are among the days of HAJJ); this last month of HIJRAH calendar also has high respect like RAMADHAN when Muslims practice the SAUM and make the EID-ul-FITR as it ends then, to praise Allah for the TAUFIQ of piety that He provided at RAMADHAN.
TOPIC 12-Sacrifice after Salah
(1513)-Sayyidina Bara ibn Aazib (RA) narrated that Allah’s Messenger (PBUH) delivered a sermon to us on the day of sacrifice. He said, “None of you must make a sacrifice until he has read the Salah.” Bara says that my uncle stood up and said that today is the day when people get fed-up with meat and so he had made haste and given the sacrifice so that he could feed his family and neighbors. The Prophet (PBUH) told him to repeat his sacrifice so he said that he has a she-goat less than a year in age that is milked and that is better in meat than two goats and asked if he could sacrifice it. The Prophet (PBUH) gave him the permission and said, “It is good sacrifice for you but a goat lesser than one year would not suffice for anyone after you.”
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TOPIC 13-Dislike to consume flesh of sacrifice more than 3 days
(1514)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) said, “Let none of you eat the flesh of his sacrifice for more than three days.” [Muslim 1970]
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TOPIC 14-Sacrificial meat may be partaken beyond three days
(1515)-Sulayman ibn Buraydah reported on the authority of his father that Allah’s Messenger (PBUH) said, “I had forbidden you the meat of sacrifice beyond three days that the affluent may be liberal to those who cannot afford. Now, eat as you like, and feed, and store (what you like).” [M 1971]
(1516)-Aabis ibn Rabiah reported having asked the Mother of the Faithful (Sayyedah Ayesha RA), “Did Allah’s Messenger (PBUH) disallow the flesh of the sacrificial animal?” She said, “No! But few were the people who made a sacrifice. So he liked that those who did not sacrifice should be fed. Indeed, we used to keep aside a trotter and eat it after ten days.” [Bukhari 5423, Nasai 4445, Ibn e Majah 3159]
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The narration at 1513 clarifies the point that has already been mentioned at the narration 1505 about the goat of six-months that it is not fit to sacrifice; it also tells us that it is not right to sacrifice the animal before reading the EID-SALAH at the day of EID. But after reading the EID-SALAH, the Muslim person might perform the sacrifice though the EID-SALAH might be in progress at other places in the vicinity; if he goes to some other city at the early morning after reading the EID-SALAH where there is still some time to it, he must not sacrifice the animal unless the persons there read the EID-SALAH in general. The other Ahadith here tell us about not keeping the meat of sacrifice for more than three days but this was MUSTAHAB command related to management of affairs of the society and it was not among the religious commands of Islam as the Prophet PBUH clarified. Generally, the people were in need of provisions of food then and those that made sacrifice were few so they were ordered not to stock the meat of the sacrifice giving it all finishing it within three days. With time as things grew better generally, the Prophet (PBUH) gave the permission to store it for future use according to will and withdrew the administrative order in the best interest of the society.
TOPIC 15-About fara and atirah
(1517)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “There is no Fara’ and no Atirah.” [Bukhari 5473, Muslim 1976]
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TOPIC 16-About Aqiqah
(1518)-Yusuf ibn Mahik reported that they visited Sayyidah Hafsah bint Abdur Rahman and asked her about Aqiqah. She said that Sayyidah Ayshah (RA) had informed her that Allah’s Messenger had commanded them to slaughter two sheep for a male new-born and one for a female. [Ibn e Majah 3163]
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FARA’ means the first-born of an animal and ATIRAH means the animal that used to be slaughtered in the month of RAJAB and so it was also called RAJABIYYAH. These both were sacrificed for idols by the infidels but after Islam took hold, they were slaughtered in the name of Allah. The Holy Prophet (PBUH) clarified that these both are not something that Islam has commanded and the sacrifice is given at the Eid days of ZIL-HAJJAH; there is no FARA’ and no ATIRAH. As for AQIQAH, it is SUNNAH to give two sheep in SADAQAH for the male child at his birth (preferably at the 7th day of his birth when his hair have to be shaved) and one only for the female child.
TOPIC 17-Calling the Adhan in the ear of the newborn
(1519)-Ubaydullah ibn Abu Rafi (RA) reported on the authority of his father that he saw Allah’s Messenger (PBUH) call the Azan in the ear of Hasan ibn Ali when he was born to Sayyidah Fatimah (RA) that is the call for Salah. [Ahmed 23930, Abu Dawud 5105]
(1520)-Sayyidina Salman ibn Aamir Dabbi (RA) reported that Allah’s Messenger (PBUH) said, “The Aqiqah is with every boy. So shed blood (by slaughtering an animal) for him and cast off injury from him (by shaving off hair, etc).” [Bukhari 5471]
(1521)-Sayyidah Umm Kurz (RA) reported that she asked Allah’s Messenger about Aqiqah. He said, “Slaughter two goats for the newborn male and one for the newborn female; whether they are he-goats or she-goats.”
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It is SUNNAH at the birth of the child to say ADHAN (the call to SALAH) softly in the right ear of the new-born. It is better that the father says it or some aged pious man of the family so that the new-born gets the good words of ADHAN the first thing to hear clearly. Some ULAMA prefer to say IQAMAH (the announcement of the commencement of SALAH) too in the left ear though that is not necessary yet it might be MUBAH or even MUSTAHAB. Note that Ahadith tell us that every child is born on FITHRAT (natural tendency towards Islam) so the words of ADHAN are sure to give him relaxation that his change is just a change of place; the authority is only of Allah even where he was and even where he has come; Al-Hamdu Lillah. In AQIQAH, it is no problem if one he-goat is sacrificed for the new-born female and if two she-goats are sacrificed for the new-born male; in other words, it is unnecessary that a she-goat is given for the female and two he-goats for the male (though both the sacrificial animals at AQIQAH for the new-born male, have to be of the same gender). That sacrifice is to be done preferably at the seventh day of the birth when other two things also take place that are to shave the hair of the new-born and announce the name of the new-born for all to know.
TOPIC 18-More About it
(1522)-Sayyidina Abu Umamah (RA) reported that Allah’s Messenger said, “The best sacrifice is the sacrifice of a ram and the best shroud (for the dead) is Hullah.” [Ibn e Majah 3130]
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TOPIC 19-No caption
(1523)-Sayyidina Mikhnaf ibn Sulaym (RA) narrated that the people observed the Wuquf at Arafat with the Prophet (PBUH) and he heard him say, “O People! It is incumbent on every household (family) to offer a sacrifice and an Atirah. Do you fathom what the Atirah is? It is that which you call the Rajabiyah.” [Abu Dawud 2788]
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HULLAH comprises of three colthes that are one KAMEES, one IZAAR and one plain sheet; all of them white in color; and that is the dress given to the dead. We have studied that one goat is enough for the household for sacrifice on the behalf of all of them and the narration here indicates that. As for ATIRAH, the matter is out of practice because of H-1517 though in accordance to this H-1523 here, some ULAMA have said that if someone sacrifices an animal in Rajab in the name of Allah, it is not questionable; generally, ULAMA take the H-1517 in total and consider the narration here not strong in comparison to it.
TOPIC 20-Aqiqah with sheep
(1524)-Sayyidina Ali ibn Abu Talib (RA) reported that Allah’s Messenger (PBUH) observed the aqiqah of Sayyidina Hasan with a sheep and said, “O Fatimah! Have his head shaved and give sadaqah of silver equal in weight to his hair.” So, she weighed that and their weight was (equal to) a dirham, or part of it.
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TOPIC 21-No caption
(1525)-Abdur Rahman ibn Abu Bakr reported on the authority of his father that the Prophet (PBUH) delivered a sermon. After that, he descended (from the pulpit) and asked for two goats and slaughtered them. [Muslim 1679]
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TOPIC 22-No caption
(1526)-Sayyidina Jabir ibn Abdullah (RA) narrated that he observed the (eid) al-Adha with the Prophet (PBUH) at the place of (eid) prayer. When he had delivered the sermon, he came down the pulpit. A ram was brought and he slaughtered it with his hand, saying “Bism-Allah wa Allahu Akbar. This is from me and from those of my Ummah (i.e. all the people plus the future generations believing in me) who have not made a sacrifice.” [Ahmed 14843]
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The narration-1524 tells that even one sheep would suffice for AQIQAH for a male child yet the general practice is at the other narration (H-1521) that tells for giving two of sheep for the male child. The narration also tells to give amount of silver equal to the weight of hair shaved at AQIQAH as SADAQAH and though giving couple of sheep at AQIQAH is SUNNAH, this SADAQAH is MUSTAHAB. The narration by JABIR (RA) tells that other Muslims might also be included in good returns in sacrifice made as NAFL (as this sacrifice of the ram has been said as NAFL-sacrifice by the Prophet PBUH) and everyone would get the full quantity of KHAIR (Good Returns) by that intention insha Allah without lessening any quantity of the other.
TOPIC 23-More about Aqiqah
(1527)-Sayyidina Samurah reported that Allah’s Messenger said, “A boy is pledged to his Aqiqah. Sacrifice is made for him on the seventh day and he is given a name, and his head is shaved.” [Ahmed 20104]
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The narration at the topic means that upto the time the sacrifice of AQIQAH is not performed the child does not get into the protection of Allah unless the parents are totally unable to perform it financially or due to some totally genuine reason. AQIQAH is preferable at the seventh day that is the last day of the birth-week and that means if the birth is at Friday then AQIQAH is preferable at the coming Thursday; note that the multiples of seven are to be taken for AQIQAH preferably i.e. 14th, 21st or 28th if the person could not do it at the seventh day so with the birth at Friday, AQIQAH is fine at any Thursday within a month of the birth-day.
TOPIC 24-Postponing shaving by one who intends to sacrifice
(1528)-Sayyidah Umm Salamah (RA) reported that the Prophet (PBUH) said, “One who observes the (new) moon of Zulhajjah and intends to make a sacrifice must not take (meaning not shave) his hair and (not clip) his nails.” [Muslim 1977]
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The Hadith at the topic tells that when the month of ZIL-HAJJAH starts then a person who intends to make the sacrifice anywhere, he must not cut his hair and his nails because to copy the appearance of the persons at HAJJ at the holy city of MAKKAH (who are not allowed cutting of hair and nails until the HAJJ is over), might get him rewards near to them if he is unable financially to make it then; though this is MUBAH (or MUSTAHAB) yet it is better not to omit and Allah knows better; Al-Hamdu Lillah.
23-BOOK OF VOWS AND OATHS (2O topics)
TOPIC 1-Improper to observe vow that is disobedience to Allah
(1529)-Sayyidah Ayeshah (RA) narrated, Allah’s Messenger said, “There is no vow of disobedience (to Allah), and its expiation is the expiation of an oath.” [Abu Dawud 3290]
(1530)-Abu Isma’il Muhammad ibn lsma’il ibn Yusuf Tirmidhi, reported from Ayyub ibn Sulayman ibn Bilal, from Abu Bakr ibn Uways, from Sulayman ibn Bilal, from Musa ibn Uqbah and Abdullah ibn Abu Atiq, from Zuhri, from Sulayman ibn Arqam, from Yahya ibn Abu Kathir, from Abu Salamah from Sayyidah Ayeshah (RA) and she reports from the Prophet (PBUH) the same Hadith. [Abu Dawud 3292]
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TOPIC 2-Vow to obey Allah
(1531)-Sayyidah Ayeshah reported that the Prophet (PBUH) said, “He who vows to obey Allah must obey Him and he who vows to disobey Allah must not disobey Him.”
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From here starts the booklet of Vows & Oaths; though Ahadith generally give the account of vows and oaths together yet the notable thing is that the vow is to verbally swear that if something happens, the person will do some act of worship, like praying, fasting, giving charity so if that does take place, then it is WAJIB for him to fulfill his vow by doing that act of worship that he is able to do with ease; an oath (YAMIN-MUN’AQIDA) is that he swears to do something or not to do something in the future and if he breaks it, he would pay the expiation; so his vow relates to something that is out of his reach and he intends for it while his oath puts some check to his efforts. He must not vow for any sinful act or take an oath to do any sinful act as it is invalid if it asks for drinking of wine or committing of theft as the H-1529 indicates; however, the vow that is fine yet time and place bring adversity to its fulfillment then he would have to amend the sinful feature by necessary adjustment; the example for this is when a person vows to keep SAUM (Fast) for Allah at EID if he gets as he intends, he would keep SAUM at some other day if his need is fulfilled because to keep SAUM at Eid is prohibited though in itself it is a good deed. The expiation of breaking the valid oath by doing against that, is the same as the expiation for swearing and that is feeding of ten poor people that are in need of food or clothing for ten needy people that means giving each one the needed cloth that is able to cover him well or freeing a Muslim slave; there is the fourth option too for that person who is unable to perform any of the mentioned three that he should fast for three days in the compensation of the valid oath that he broke by his practice; (see Surah MA’EDAH; 89th verse).
TOPIC 3-Vow is not valid for something not in one’s possession
(1532)-Sayyidina Thabit ibn Dahhak (RA) reported that the Prophet (PBUH) said, ‘There is no vow for a man in what he does not own.” [Bukhari 6047, Muslim 110]
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TOPIC 4-Expiation for an unspecified vow
(1533)-Sayyidina Uqbah ibn Aamir (RA) reported that Allah’s Messenger (PBUH) said, “The expiation for an unspecified vow is the same as for an oath.” [Muslim 1645]
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If a person vows and asks for it without any specification what good he would do in return; so in this case he would have to pay the equivalent of the expiation of the oath at its achievement; he would have to provide the same for his commitment that the Holy Book Quran has specified about swearing (5:89) and to which the H-1533 here at the topic refers.
TOPIC 5-If the person finds better to abandon his promise
(1534)-Sayyidina Abdur Rahman ibn Samurah (RA) reported that Allah’s Messenger (PBUH) said, “O Abdur Rahman, do not ask for office of authority, for if you are given one on your asking then you will be left to yourself to tackle the affairs. But, if you get it without asking for it then you will be helped. And when you take an oath but see something else better than it then opt for that which is better and make atonement for your oath.” [Bukhari 6622, Muslim 1652]
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TOPIC 6-Pay the expiation before going back on oath
(1535)-Sayyidina Abu Hurayrah (RA) reported that the Prophet said, ‘If anyone takes an oath but finds (something else as) a better proposition then let him make expiation for his oath, and undertake the better proposition.” [Ah 8742, M 1650]
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When a person has taken a valid oath yet he finds some option that is even better, it is praiseworthy for him to break his oath by the acceptance of the other option and give the expiation of breaking the oath accordingly. Note that due to the words at H-1535, there occurred an interesting debate among the schools of SHAFA’I and of ABU-HANIFA if the expiation would be paid before breaking the oath (view of the former) or after breaking it (view of the latter) respectively. Both the schools have their reasoning yet please note that in the study of Ahadith where the words convey the clear simple meaning then those words do not become the basis to debate. As the message is clear and simple that the person must take the better option instead of the lesser and give the expiation (whether he pays it before breaking the oath or after breaking it); any of these both options is quite fine to take.
TOPIC 7-To say Insha Allah while swearing an oath
(1536)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, ‘If any one swears an oath and says Insha Allah (if Allah wills) then he has made an exception. (He will not have to pay expiation if he goes contrary to it).” [AD 3261, M 3838]
(1537)-Sayyidina Abu Hurayrah reported that Allah’s Messenger said, “If anyone swears and adds Insha Allah then he does not commit perjury.” [Ahmed 8094]
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TOPIC 8-Disapproval of taking oath on any other than Allah
(1538)-Saalim reported from his father that the Prophet heard Umar (RA) say, “By my father!”; “By my father!” So, he said, “Know that Allah forbids you to swear on your ancestors.” Umar (RA) then said, “By Allah! I never swore on them after that neither for myself nor on behalf of others.” [Bukhari 6647, Muslim 1646]
(1539)-Sayyidina Ibn Umar reported that Allah’s Messenger (PBUH) overtook Sayyidina Umar (RA) while he was riding his beast and swearing by his father. Allah’s Messenger said, “Surely Allah has disallowed that you swear by your ancestors. If anyone swears, he must swear by Allah, or he must observe silence.” [Bukhari 6646]
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TOPIC 9-No caption
(1540)-Sa’d ibn Ubaydah narrated that Sayyidina Ibn Umar (RA) heard a man swear by the Ka’bah. He said, “Do not swear by other than Allah, for I had heard Allah’s Messenger (PBUH) say that if anyone swears by anyone besides Allah then he has disbelieved or associated (with Allah).” [Abu Dawud 3251, Ahmed 6179]
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These topics tell two important points to note about taking an oath; one is that if a person says insha Allah while taking an oath, that would bar his oath to take place; second is that it is not allowed for any person to swear by any name except by the name of Allah or any of His attribute. Swearing by the Holy Book Quran is all right as it is the KALAM (word) of Allah and so it is His attribute; Al-Hamdu Lillah; but swearing by the Holy KAA’BA is not right. The person who swears by any name except Allah by taking that person or thing equal in command to Allah by heart, that is actually the person who disbelieves in Allah as he makes that person or thing wrongly equal to Him in authority; H-1540 disallows it for all the righteous persons; Al-Hamdu Lillah.
TOPIC 10-One who vows to walk though he cannot walk
(1541)-Sayyidina Anas (RA) narrated that a woman vowed to walk up to the House of Allah. When the Prophet (PBUH) was asked about it, he said, “Allah is not in need of her walking (all the way). Instruct her to ride (up to it).”
(1542)-Sayyidina Anas reported that Allah’s Messenger came by an old man being led by his two sons. He asked about him and was told that he had vowed to walk. He said, ‘Indeed, Allah has no concern with his punishing himself. Instruct him to ride’. [Bukhari 6701, Muslim 3301]
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TOPIC 11-Dislike for vows
(1543)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Do not make vows, for a vow is of no use against fate. It is only that the miserly will make some expenses.” [Muslim 1640]
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When a person takes something upon him or her that the person is unable to do with ease then that person must break the oath and give the expiation for it. Ahadith at the topic clarify that persons that were having difficulty in walking towards or at HAJJ, they were commanded to leave such pressure on their selves and take the ease that Allah has allowed for them. However, IMAMS differ if someone has taken an oath to go to HAJJ on foot and then goes riding as some noteworthy lack in performance of HAJJ is generally paid by DUMM (a sheep) to compensate; SHAFA’I and also ABU-HANIFA ask for DUMM at such break of oath while AHMED tells that expiation of the oath only is enough; Ahadith favor the stance of AHMED. The narration at 1543 points out an important aspect of the matter as it tells that it is not appreciable to take the conditional oaths (that technically are vows). The point to note is that whatever Allah wills to do (and note that TAQDIR i.e. destiny is the name of Allah’s will only); it actually is not changed by vows. In this sense, these are not appreciable and these only are addressed here in Hadith at the topic; however, taking an oath to do something good without asking for any returns except for Allah’s mercy and blessing is highly commendable. DUA (asking Allah for something) and SADAQAH (giving something in charity to the needy for the pleasure of Allah) both certainly are most praiseworthy yet the person does not get any authority due to that; the slave of Allah he is and that is what he remains; Al-Hamdu Lillah.
TOPIC 12-About fulfilling a vow
(1544)-Sayyidina Umar (RA) reported that he said, “O Messenger of Allah! During the jahiliyah (the time of ignorance before Islam took hold), I had vowed to observe I’tikaf for one night in the Masjid Haram (where the Holy KAABA is located).” He said, “Fulfill your vow.” [Bukhari 2042, Muslim 1656]
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TOPIC 13-How did the Prophet (PBUH) take an oath
(1545)-Sayyidina lbn Umar reported that it was often that Allah’s Messenger took oath in these words, “No, by the Turner of hearts!” [Bukhari 6617, Abu Dawud 3263]
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When a person had taken an oath before converting to Islam that he finds well to perform even after coming to Islam with the intention of getting the pleasure of Allah only, he might fulfill that for the pleasure of Allah yet that fulfillment is not necessary. I’TEKAF means to sit in seclusion at some mosque (for men) with total attention towards Allah reciting the Holy Book Quran (understanding it), reading SALAH, reading AHADITH, reading books of ULAMA of repute, reciting AAYAH (verses of the Holy Book Quran) repeatedly that is called DHIKR and doing all good deeds without any thought of anything worldly; many Muslims take it up at the last ten days of RAMADHAN when they are in the situation of SAUM (fast). Here UMAR (RA) had asked about I’TEKAF at the night yet when someone would do it outside the month of RAMADHAN at the day-time then ULAMA have clarified that he would keep SAUM too as that is the condition for I’TIKAF. The words of oath taken by the Prophet (PBUH) tell us that he guided attention towards the fact that it is the will of Allah that is manifest in the whole universe as He certainly is able to change hearts from wrongs to the right and even from the right to wrongs; every Muslim person must always have attention towards Him only and he must never take his own self as at the charge of matters.
TOPIC 14-Reward for emancipating slaves
(1546)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “If anyone sets a Believing slave free then Allah will release from the fire a limb of his against each limb of the slave, even his sexual organ against the slave’s.” [Bukhari 6715, M 1509]
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TOPIC 15-About one who slaps his servant
(1547)-Suwayd ibn Muqarrin Muzani said, “We were seven brothers. We did not have but only one servant (meaning slave) among us. One of us slapped him. So, the Prophet (PBUH) commanded us to set him free.” [Muslim 1658]
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The guidance to free slaves is wonderful and it shows that the Prophet (PBUH) was not in favor of keeping slaves yet change in that custom of the day radically would have caused high tensions to people (and even to slaves) as they would have turned totally helpless in that society when freed all of a sudden. Islam did favor the emancipation of slaves gradually so that they could set their-selves well without any fear. In the present times, there is a notion that children of ages less than 16 or so might not be put to manual work yet I, MSD, know that this notion has caused trouble to those who had a child or two at such work for their survival; even those children were happy with it but just by the unjust propaganda, the survival package has been taken away from many of families without any positive alternative; please note well that the care for humanity not only needs good intentions but it also asks for the massive wisdom for their practical implementation as without such wisdom, the effect of steps taken to care for humanity might even fall contrary to those good intentions. What the Prophet (PBUH) did with total concentration is that he raised the status of slaves to such level then, where they might not be tormented in any way and might be considered as human as other people then. The Hadith narrated by SUWAYD (RA) explains this guidance towards leniency to slaves even more when the Prophet (PBUH) asked to free the slave whom one of the seven brothers had slapped. These seven brothers had accepted Islam in group and all were MUHAJIRS that had migrated from Makkah to Madinah.
TOPIC 16-Dislike for an oath on another religion
(1548)-Sayyidina Thabit ibn Dahhak reported that Allah’s Messenger said, ‘If anyone swears by a religion other than Islam falsely then he is as he says.’ [Bukhari 1363, Muslim 110]
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TOPIC 17-No Caption
(1549)-Sayyidina Uqbah ibn Aamir (RA) narrated; I said, “O Messenger of Allah, my sister had vowed that she would walk up to Bayt Allah (House of Allah) bare-footed and without a covering cloak.” The Prophet said, “Allah has nothing to do with the hardship enforced on herself by your sister. Let her ride and cover herself and keep fast for three days.” [Abu Dawud 3293, Nasai 3824, Ibn e Majah 2134, Ahmed 17292]
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TOPIC 18-No Caption
(1550)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “If anyone of you swears and says, ‘By Laat and Uzza’ then let him say, ‘there is no god but Allah’. And if anyone invites another to gambling then let him give Sadaqah.” [Bukhari 6650, Muslim 1647]
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The narration at 1548 had been taken in two ways; some have taken it to mean that the man who takes such an oath is only a liar as he would not become a non-Muslim just by doing something adverse; the others have taken these words literally to mean that if he does the thing he has committed not to do, he would get out of Islam. The other Hadith tells about a woman who took an oath to walk to the Holy KA’BAH bare-footed and without a cloak; though walking bare-footed is not much of concern yet discarding a cloak or a covering sheet in the dress by the Muslim woman is not commendable at all. The Prophet (PBUH) gave the guidance that she must cover herself and take some animal to ride towards the holy KA’BAH. She was told to keep fast for three days as expiation to her oath. As for the H-1550, note that people who had come to Islam just then were used to taking oaths by the names of idols they worshipped before converting to Islam and among them were LAAT and UZZA. The Prophet (PBUH) gave the guidance that if anyone takes an oath unintentionally by the slip of tongue then he must revert to the Islamic words immediately saying that Allah is the only One to worship. If anyone asks the other to gamble as a pastime with him then the person who asks unintentionally for it must give SADAQAH. This last part might be taken in the sense that if some wrongful person asks some righteous person to gamble, that righteous one must give SADAQAH if he feels that there is some weakness in him that made the inviter ask him to gamble.
TOPIC 19-Fulfilling vow of the dead
(1551)-Sayyidina Ibn Abbas (RA) reported that Sayyidina Sa’d ibn Ubadah asked Allah’s Messenger (PBUH) about a vow his mother had made but she died before she could fulfill it. The Prophet (PBUH) said, “Fulfill it on her behalf.” [Bukhari 2761, M 1638]
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TOPIC 20-Virtues of emancipating slaves
(1552)-Sayyidina Abu Umamah and some other Sahabah (RA) reported that Allah’s Messenger said, ‘If any Muslim sets a Muslim slave free then against every limb of the slave, a limb of his will be set free from the fire. And, if a Muslim sets two Muslim slave-women free then a limb of his will be set free against each of their limbs. And, if a Muslim woman sets a Muslim woman free then against each of her limbs a limb of her will be set free.” [Ah 10805]
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When any of the close relatives of someone has taken an oath before death that is MUBAH or MUSTAHAB, he might fulfill that oath for him/her. Some commentators at this Hadith have mentioned that the mother of SA’AD ibn UBADAH (RA) had taken an oath to free a slave and SA’AD fulfilled that oath setting a slave free then. The other Hadith mentions the merits of setting slaves free and it was taken as commendable for the man to free a male-slave and for a woman to free a female-slave. However, now Hadith at the topic would mean that a person must care to free those who have the burden of debts upon them that they might have taken due to some necessity but have become unable to pay back and also care to free those who had been imprisoned unjustly or even due to some wrong by their side yet out of proportion of the wrong they had committed with no finance (or no authority) to get their freedom back. Note that strictly by the Islamic view, it is not allowed to keep someone in captivity for more than few months and it is sad that much of issues that we must address very boldly today, have been left unattended even by those who talk much about humanity. I, MSD, pray that may Allah guide all the just wise people that do have good intentions for their fellow-beings, towards the teachings of Islam; Al-Hamdu Lillah.
24-BOOK OF JIHAD (48 topics)
TOPIC 1-About inviting to Islam before beginning of war
(1553)-Abu Bakhtari narrated that a Muslim army led by Sayyidina Salman Farisi (RA) surrounded one of the Persian forts. The men said to him, “O Abu Abdullah, shall we not pounce on them?’ He said, ‘Let me invite them (to Islam). I had heard Allah’s Messenger (PBUH) invite them (the enemy).” So, Salman went to them and said, “Indeed, I am a man of you, a Persian. You see the Arabs obey me. Thus, if you submit to Islam then for you is the like of what is for us and on you is that which is on us. And if you reject only to stay on your religion then we will leave at that and you will pay us the Jizyah with your hands, disgraced.” The narrator said that Salman (RA) spoke in Persian and also said, “You are not praiseworthy. And if you refuse, we warn you of hard things.” They said, “We are not among those who pay the Jizyah, but we will fight you.” The (Muslim) men said, “O Abu Abdullah, shall we not pounce on them?” He said, ‘No” He invited them in this way for three days and after that said, “Pounce on them.” The narrator said, “We poured ourselves over them and we conquered that fort.” Some of Ulama say that this creates a greater awe among the enemy. Some other Ulama say that in these days there is no need to invite them to Islam (as its basic teachings are known generally). Imam Ahmad said that he does not know if anyone needs that today. But, Imam Shafa’i said that war should not commence before giving the enemy an invitation; but if they launch an attack beforehand then there is no harm in not inviting them.
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These are topics related to JIHAD that is one of the most important commands of Islam. It has nothing to do with terrorism as it means in Islamic terminology to fight in the way of Allah those people who pose a great danger to the life style of Islam to punish the wrong-doers then and there to end such threat; in the literal sense it means to put the self in the way of Allah endeavoring for the betterment of self. It actually is the manner to punish those people who after getting the message of Islam, the collection of commands of Allah, reject it because Muslims are the appointed force of Allah in the world but this attitude is not to impose the viewpoint of Islam on others. To convey the basic Islamic Teachings explicitly before the JIHAD that is initiated by Muslims and to fight that strictly under the command of the wise & courageous Islamic Commander (appointed by the righteous Muslim Administrator committed to Islam) that has great support of a significantly great number of Muslims without any significant challenge to his authority, are among five important conditions for JIHAD; the other three are that each of the warrior himself shall be such Muslim who avoids big sins with commitment to Islam and that Muslims have gathered necessary physical force to fight the enemy with high caliber and that the enemy has not only rejected Islam but even the offer to formulate a respectable pact with Muslims in clear terms; the omission of any of these five conditions renders the initiative to JIHAD unnecessary though it is certainly valid at defense quite well for which there are no such conditions. Note here that Muslims would never challenge DHIMMI, the non-Muslims living with Muslims, to fight though Muslims would present the teachings of Islam clearly to them for which acceptance or rejection depends on their own free will without any challenge; this fact is clear by the study of history that anyone is able to verify by himself that wherever and whenever Muslims conquered lands, they made those not challenging the Islamic Teachings as DHIMMI and never imposed Islam on anyone yet presented such character that brought the people in contact to accept Islam; Al-Hamdu Lillah. Muslim warriors might initiate JIHAD where no option seems available (though the enemy must be well-aware of Islamic Teachings) but even though valid, it is much better today that we do not take the initiative for it as that would cause Muslims and also non-Muslims to kill innocent persons that might be unintentional due to the very deadly weapons in use at war today. We Muslims must ask Allah to take His revenge directly from the enemy for He is capable of doing anything He wants and even though Muslims are the appointed force of Allah, its inititiation at present is not much of an option for Muslims except to wage it for defense. It certainly relates to save the weak people and also to pave way for the existence of the Islamic Environment; it is not to kill any innocent person intentionally or unintentionally. At the current times due to care for humanity but little, the enemy has taken-up an amazingly inhuman concept to combat Muslims that “if you kill my brother, I would kill yours”. In short, initiative for JIHAD is not an option for us Muslims in the world today and if it does exist somewhere, it is purely in self-defense (for which there is no condition to see but Muslims have to fight as best as possible for them in the given situation); Al-Hamdu Lillah.
TOPIC 2-No caption
(1554)-Sayyidina Ibn Isam Muzani (RA) who had the honour of being a Sahabi narrated that when Allah’s Messenger (PBUH) sent an army anywhere, or a small military troop, he would say to them, “If you see a mosque or hear a mu’azzin then do not kill anyone.” [Abu Dawud 2635, Ahmed 15714]
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TOPIC 3-About attacking in the night
(1555)-Sayyidina Anas narrated that when Allah’s Messenger (PBUH) left for Khaybar, he came to it at night. And, whenever he came to a people at night, he did not attack them till it was morning. When morning came, the Jews came out with their baskets and spades. When they saw him, they cried out, “Muhammad; By Allah; Muhammad with his army.” So, Allah’s Messenger (PBUH) said, “Allahu Akbar! Khaybar is ruined. When we descend on a people, (they) the awe-struck people, encounter an evil morning.” [Bukhari 2965, Muslim 1365, Ahmed 11992]
(1556)-Sayyidina Abu Talhah (RA) reported that when the Prophet conquered a people then he stayed on their battlefield for three days. [Bukhari 3065]
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Military troupes were asked to take care that where they hear ADHAN (call towards SALAH) they must not attack the people there as the place certainly had substantial population of Muslims there. As for the attack at the night, it is allowed where necessary yet the Prophet (PBUH) did wait till the morning where he saw that it is not much profitable to attack at the night and it might target the innocent people unintentionally; note that mostly the GHAZWA (the battles which the Prophet PBUH attended personally are named as GHAZWA while other battles at his time are named as SARAYA) that the Prophet (PBUH) initiated, did not need attacks at night. It is interesting to note that the people at KHAYBAR did not even know till the morning that the Prophet (PBUH) had come near to their forts at that night to attack and when they were going to works as routine in the morning then they came to know of it. The Prophet (PBUH) indicated at this carefree attitude that KHAYBAR is ruined due to our unexpected arrival that had made these people awe-struck. The reason the Prophet (PBUH) stayed at the battle-field for three days was because there remains no doubt about their total conquest of the place; if some force still wants to confront Muslims, they must do it now. Another reason was that the Prophet (PBUH) intended to convey the basics of Islam more in detail in these days to the people of the conquered area.
TOPIC 4-About burning and destroying
(1557)-Sayyidina lbn Umar reported that Allah’s Messenger had the palm trees of Banu Nadhir burned and cut down that were at Buwayrah. So, Allah revealed the verse---Whatsoever palm-trees you cut down, or left standing upon their roots; it was by Allah’s leave, in order that He might abase the transgressors---(59,5). [Bukhari 4031, Muslim 1746, Ibn e Majah 2844]
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Although cutting down of trees that have fruits are not commendable normally yet at the time of war, if the commander finds that necessary due to some military tactic, he would command to cut them or even burn them. Allah appreciated the command that the Prophet (PBUH) gave at the place named BUWAYRAH and made clear that He appreciates all such necessary actions that are to degrade the wrong people who challenge His authority even if it asks for elimination of some trees that have fruits on them.
TOPIC 5-About spoils of war
(1558)-Sayyidina Abu Umamah (RA) reported that the Prophet (PBUH) said, “Surely, Allah excelled me over the Prophets” or he said that “Allah excelled my Ummah over all the people, and made the booty lawful for us.” [Ahmed 9348]
(1559)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “I am given excellence over the Prophets in six respects. (1) I have been given Jawaami-ul-Kalim (brief but comprehensive words), (2) I have been helped by awe (in the hearts of my enemies), (3) Spoils are made lawful to me, (4) The earth is made for me a Masjid (mosque, place of prayer) and means of purity, (5) I have been sent to the entire creation, and (6) Prophethood ends with me.”
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TOPIC 6-Share of horse (in spoils)
(1560)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) divided the spoils by alloting two shares to a horse and one to a man. [Muslim 1762]
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ULAMA have mentioned that the spoils of wars were not allowed to use before the Prophet (PBUH) and so this was one of the unique features of Muslims that they were and are allowed to use the spoils they get from wars. Three of IMAMS except ABU-HANIFA take H-1560 at the topic to mean that the rider who fought the war while he rode the horse, would get three shares from the gains of war; two for the horse and one for him while the one who fought at foot would get one share. ABU-HANIFA rather takes the Hadith to mean that the rider would get two shares that is one for the horse and one for his own-self while the person who fought at foot would get one share. Note that the spoils of war had to be divided in five parts; one for the management of affairs by the Prophet (PBUH) called KHUMS and the other four parts (that is 80% of the total) that were further divided in small individual parts, were to be distributed among all the warriors. The narration at 1559 tells about six important features that are unique to the Last Prophet Muhammad (PBUH); first is that Allah gave him the gift of being JAWAMI-ul-KALIM that means he had the power to express vast meanings by using few words (and Ahadith are certainly proof to this); second is that he had such impression on the enemy of Islam that they avoided facing him at the battle-field and this is clear by the incident at KHAYBAR that we have just studied but the most remarkable incident was the avoidance of war by HIRACLIUS, the Roman Emperor of that time (and note that he was known for his intelligent war-tactic), with the Prophet (PBUH) at TABUK and this sent the message all over the known world of that time that Muslims do have the power to challenge any power of the day without any fear whatsoever; third is that spoils of war were made lawful for the Prophet (PBUH) and that we have studied at the beginning of this note; fourth is that his UMMAH (Muslims as whole) were allowed to read SALAH anywhere on Earth except for few places pointed out at another Hadith (that is 346 at JAME’ TIRMIDHI here) and Muslims were also allowed to use clean sand from Earth to purify their-selves (that is called TAYAMMUM) for SALAH if water is not available; fifth is that the Prophet (PBUH) was sent to all peoples of the world to call towards Islam that were of that time and all times and of that place and all places and note this too that his call for Islam was not only towards human-beings but even towards JINN too so his UMMAH of call includes all those peoples of the world too that have not yet embraced Islam; sixth is that the Prophet (PBUH) is the last messenger of Allah and after him, there is no messenger as there is no need for that. Note that the Holy Book Quran descended upon him that is the call towards the Truth for all times and all places; Allah has taken the protection for it upon Him (see Surah HIJR, the 15th Surah, verse-9), so no change has ever occurred in it and insha-Allah no change would ever occur; Al-Hamdu Lillah.
TOPIC 7-About expeditions
(1561)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger said, “The best number of Sahabah is four, the best number of men in expedition is four hundred, the best number of men in armies is four thousand, and twelve thousand will not be defeated because of poor numbers.” [Ahmed 2682, Abu Dawud 2611]
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When departing for normal travels, it is better to make a group of at least four as if couple of them do get ill during the travel, the other two might handle the affairs necessary to see at the time; this guidance is quite valid even now. The numbers related to travel specifically for wars here at the Hadith, are specifically related to that time and to the period that came after it when there was not much change in affairs of the war; for today since a century or so, the importance of the guidance is that it asks Muslims to set number of warriors according to the combat they expect for their defense saving their resources well. The Prophet (PBUH) told SAHABA (his companions RA) that when they depart for some combat with the enemy that is not high in numbers then four hundred is the better number against that small challenging force; and the best force that is able to face the huge army of the enemy is four thousand though if the army of the enemy is extra-large (in terms of those times) then the better thing is that they combat such huge army (presumably of one hundred thousand that was the number of warriors of HIRACLIUS at MAUTA) with at least twelve thousand of Muslim warriors to get results in favor; the number of Muslims were three thousand at MAUTA and it was quite a feat to bring much of the forces back to Madinah that KHALID (RA) achieved and received the title of SAIF-ALLAH (the sword of Allah). Note that even with twelve thousand warriors at HUNAYN, Muslims did face a set-back yet the point to note is that it was not because of poor numbers but because of the panic that caught hold of them generally (and this panic did not even touch the Prophet PBUH and the companions that were near to him; the Prophet PBUH reorganized the forces at that very place without any loss of time then); this was due to the surprise initial attack of the enemy whilst Muslims were over-confident too in getting the victory; however, they ultimately did get it after their recovery from the set-back; Al-Hamdu Lillah.
TOPIC 8-Who is given the FAI
(1562)-Yazid ibn Hurmuz narrated that Najdah Hururi wrote to Sayyidina ibn Abbas (RA) asking him whether Allah’s Messenger (PBUH) took women along to battles and did he give them a share in the booty. So, Sayyidina Ibn Abbas wrote to him that you have written to me asking if Allah’s Messenger (PBUH) took women along in battles. Yes, he did take them with him and they attended to the sick. They were presented from the booty (as reward). As for a share, he did not fix any share for them. [Muslim 1812]
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TOPIC 9-Does the slave have a share
(1563)-The freed slave of Abu Lahm named Umayr narrated, “I participated in the Khaybar war with my masters. They spoke about me to Allah’s Messenger saying that I was a slave. He gave command about me and a sword was hung over me and I trailed it (being short-statured). He ordered that I should be given some household items from the booty. Then I presented to him a spell that I used to chant over the insane and blow on them. He ordered me to discard some of it and retain some of it.” [Abu Dawud 2730]
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TOPIC 10-Are Dhimmis given share of booty if they fight
(1564)-Sayyidah Ayshah (RA) reported that Allah’s Messenger (PBUH) went out to Badr till he was at Harat ul-Wabr and a man met him. He was one of the idolators and known for his bravery. The Prophet (PBUH) asked him, ‘Do you believe in Allah and his Messenger (PBUH)?” He said, “No”; hearing this he said, “Go away because I do not seek help of an idolator.” There are more words than these in the hadith. [Ahmed 25212, Muslim 1817]
(1565)-Sayyidina Abu Musa (RA) narrated, “I came to Allah’s Messenger (PBUH) with a number of Ash’aris at Khaybar. So, he gave us share alongwith those who had conquered it.” [Bukhari 4223, Abu Dawud 2725]
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Ahadith at the topics-8 & 9 tell us that there is no specific share at the war for women and for slaves; NAJDAH HURURI was the chief of KHWARIJ who used to abuse ALI and fight Muslims. Note that few of women that were much active by nature, had accompanied the Muslim male warriors at wars by the permission of the Prophet PBUH when those wars were fought for defense near Madinah; Muslims were not much high in numbers then, yet that was not the general practice especially when Muslims had to leave for wars that were placed at some far-off area by the Prophet (PBUH). As for DHIMMI, their assistance was not appreciated in wars yet due to necessity, the Prophet (PBUH) did take their assistance a few times (notably at HUNAYN) and they fought strictly under his command. ULAMA have said that when some of DHIMMI fight under the command of the Muslim commander remaining totally loyal to that commander, they might assist Muslims at war. Women and boys at ages of lesser than 15 years might be given some of things from the spoils of war as the commander deems fit yet they are not liable to get specific shares from the spoils; the force that is asked to come at the war to reinforce the army there and it comes before the distribution of the spoils of the war, its members would also get their due shares from that.
TOPIC 11-About using utensils of polytheists
(1566)-Sayyidina Abu Tha’labah Khushani reported that Allah’s Messenger was asked about the vessels of the Majusis (Magians). He said, “Wash them and cook in them. And he disallowed every carnivorous beast with fangs.”
(1566A)-Abu Idris Khawlani Aa’izullah ibn Ubaydullah reported that he heard Abu Tha’labah Khushani say that he came to Allah’s Messenger (PBUH) and said (to him), “O Messenger ot Allah! We reside in the Land of the people of the Scriptures and we eat in their vessels”. He said, “If you find other vessels then do not eat (in them) but if you do not find then wash them and eat in them.”
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TOPIC 12-About the spoils
(1567)-Sayyidina Ubadah ibn Samit reported that the Prophet (PBUH) used to distribute one fourth of the (nafl) spoils of war in the beginning and one-third at the time of departure. [Ibn e Majah 2852, Ahmed 22789]
(1567A)-Sayyidina Ibn Abbas reported that the Prophet took the sword, Zulfaqar, in the Badr war. It was the one about which he saw a dream at Uhud afterwards.
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TOPIC 13-If anyone slays an infidel, his belongings go to him
(1568)-Sayyidina Abu Qatadah reported that Allah’s Messenger (PBUH) said, “If anyone kills a disbeliever and has a witness, then for him is the slain man’s possession.” The Hadith relates an account thereafter. (Bukhari 3142, Muslim 1751]
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Ahadith at topic-11 tell us that it is not feasible to use the utensils of the people of Scriptures (Jews and Christians) except where necessary and then also after giving them a good wash by the clean water; see also H-1803. Here, H-1567 tells about the distribution as gifts from the spoils of the combat to the force that was sent from the main army to some place other than the destination it was set to. While going towards the destination such force received one-fourth but if sent at the way back towards Madinah to fight the enemy somewhere then it was given one-third as bonus as then the trial was high leaving the travel back home to combat the enemy. The sword of AAS ibn UMAYYAH that was named as ZULFAQAR was taken by the Prophet (PBUH) from the things that came in possession at BADR and that was not counted in the spoils of the war that were distributed and that means it was taken as NAFL. This was the sword that the Prophet (PBUH) saw to become a little blunt in a dream before the battle of UHUD, a part of which Muslims lost. H-1568 tells about the ruling that was given at the beginning of wars that the man who kills a man from the enemy his personal belongings would come at his possession yet this ruling was either for some specific war or for the time-being as has been clarified by three IMAMS except for SHAFA’I; his school takes it as an unchanged command that is applicable to all wars.
TOPIC 14-About disposing of spoils before they are divided
(1569)-Sayyidina Abu Saeed Khudri reported that Allah’s Messenger (PBUH) forbade sale of the spoils till they were distributed. [Ibn e Majah 2196, Ahmed 11377]
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The Hadith here tells that the warriors were not allowed to sell things of spoils that have not yet come at their possession; the rule is general that the person must not sell anything that is not in his custody yet it was most noteworthy at wars that unless the commander gives their specific shares to warriors and they get the possession of that, then only they would decide their usage or/and sell it as they deem fit. Note that at those times, many of the male warriors of the defeated side and also their female persons that were at the battleground then, came into the custody of the victor warriors as slaves by the distribution of the commander; any of the victor warriors certainly needed high caution so as not to exercise any unlawful control upon any of these slaves that has not yet come to his custody.
TOPIC 15- Disapproval of sexual act with pregnant captive woman
(1570)-Sayyidina Irbad ibn Sariyah (RA) reported that Allah’s Messenger disallowed sexual intercourse with pregnant captive women till they had delivered their children.
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At those times when wars took place, even women of the losing side that were at the battleground, came at the custody of the winning side as slaves and the commander distributed them too as other things of spoils, among the warriors. If they were married, their marriages became void the moment they became slaves of someone as he got them from the commander of the war in his share; male-slaves were asked to earn amounts for their respective masters and female-slaves were asked to see to the sexual needs of their respective masters. It is the blessing of Allah that this custom has totally gone away few centuries back, insha-Allah never to return. However, when this custom was in effect the Prophet (PBUH) gave commands about slaves, both male and female, to raise their status to human beings and to give them rights that they were totally deprived of; this was the best option available then. Due to its affinity with the topic, I would take the opportunity to write about NIKAH-MAWAQQAT here presently. The conditional marriage that is named as NIKAH-MAWAQQAT (marriage for some specific time that does have number of strict conditions), might be tolerable for the Muslim man who is capable to teach good morals, to one of the few specific women that are given to heinous crimes when she is well-aware of the time-period. Besides the man here that needs to be most knowledgeable in Islam and the woman here that needs to learn good morals, its other necessary conditions include that (a) Muslims have totally formed the Islamic Environment when the AMIR gives the permission for such bond to such women; (b) ULAMA endorse it with clarification to its necessary conditions as some of SAHABA did tolerate it; (c) the man gives high MEHR (amount to take her into his marriage) to her at such bond; (d) he announces it well with the commitment to take all the responsibility of the well-being of the wife taken by such bond within the time she is at such bond; (e) the man is not lesser than 40 years of age; (f) the time-period for such bond is not lesser than six months. Note that the particular difference of NIKAH-MAWAQQAT to the normal regular marriage is only in the specific mention of the time-limit for it and as such, it is very near to the normal regular marriage in status. It highly differs to MUTA which meant that the men at travel at those times asked sexual benefit for some period from any of women that consented to it for high amounts in return, where he was not liable to make any announcement of the marriage and he did not take any of the responsibilities for her well-being so this was adultery by other name, without its mention. The couple might change the MAWAQQAT to the decent regular marriage that is for the whole life by announcement officially if they both so desire though the man must pay her some high amount again as MEHR to take her into the regular marriage. This practice is unfeasible anywhere as of now due to the absence of its conditions yet it is well to consider if all its conditions are available; the offspring by the relationship certainly would then be legitimate so the man would see to all needs of the offspring; the specific registered woman would observe her IDDAT after the end of this marriage to the time she ends her second period of menses or if she is pregnant, to the time she gives birth to the child.
TOPIC 16-About the food of the polytheists
(1571)-Qabisah reported from his father that he said, “I asked the Prophet (PBUH) about the food of the Christians and he told me that do not let the food that resembles to Christianity create doubt in your breasts.” [Ahmed 18290, Abu Dawud 3784, Ibn e Majah 2830]
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TOPIC 17-About dislike for separation of captives
(1572)-Sayyidina Abu Ayyub reported that Allah’s Messenger (PBUH) said, “If anyone separates mother from her child then Allah will separate him on the Day of Resurrection from his dear ones.” [Ahmed 23558]
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TOPIC 18-About executing captives and taking ransom
(1573)-Sayyidina Ali (RA) reported that Allah’s Messenger said that the angel Jibril came and said, ‘Give authority to your Sahabah to either execute or receive ransom from the captives of Badr on condition that in the following year a like number of them should be killed’. They said, ‘(We choose) ransom and that some of us may be killed (next year)’.
(1574)-Sayyidina lmran ibn Husan (RA) reported that Allah’s Messenger (PBUH) had got two Muslim men released against one idolator from captivity. [Ahmed 19848]
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At those times, Christians did care for their faith to a very high extent and they used to take the name of Allah on slaughter of animals. That is why it was allowed to eat such animals that were slaughtered by Christians (and even Jews) of those times yet at these current times it is not feasible to eat from their slaughtered animals for obvious reasons. H-1572 guides that the slave-woman who is in the control of her master must not be separated from her children and it is the necessary obligation of the master to see this as it is one of sins for him if he separates her from her children. Ahadith at the last topic here tell about the options given to SAHABA (companions of the Prophet) either to kill the enemy or either take FIDYAH (money paid for release; the word “ransom” might be taken as translation to it but with the understanding that it is not the forced payment for the release of captives) yet this second option would lead to the SHAHADAT (becoming martyr) of SAHABA that would be equivalent in number to the enemy that have fallen at BADR; that was seventy. Due to the hard times that SAHABA were facing then and due to the close relations with the captives, they took the second option yet clearly it was not the best option among the two as the words imply and the next year Muslims incurred the loss of HAMZA (RA; the great warrior and uncle of the Prophet PBUH) and MUS’AB ibn UMAIR (RA; the man who changed Madinah in favor of Muslims when it was much needed) among others at UHUD that were seventy in total. If Muslims are able to get high number of their men released from the enemy in exchange of one eminent person of the enemy, many ULAMA appreciate such exchange.
TOPIC 19-Killing of women and children disallowed
(1575)-Sayyidina Ibn Umar (RA) reported that a woman was found slain during an expedition of Allah’s Messenger (PBUH). He disliked that and disallowed killing of women and children. [Bukhari 3014, Muslim 1744]
(1576)-Sayyidina Ibn Abbas (RA) reported that Sa’b ibn Jaththamah asked, “O Messenger of Allah, our horses trampled over the women and children of the idolators.” He said, “They are (of the same stock) as their ancestors.” [Bukhari 3013, M 1745]
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TOPIC 20-No caption
(1577)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger sent us with an army. He said, “If you find so-and-so and so-and-so (mentioning two men), you burn them in the fire.” As we were about to depart, he said, “I had ordered you to burn so-and-so and so-and-so in the fire, but no one punishes by burning in the fire except Allah. So if you find them, slay them.” [Bukhari 3016]
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The Prophet (PBUH) disallowed the killing of weak persons, women and children included, at the war with the enemy by will. Although Muslims have to fulfill this command at wars yet if during the war, some women and children are killed unintentionally being mixed with their men at the war, Muslims are not chargeable to it and Allah knows better. The last Hadith here tells clearly that if someone is among the most wrong persons by the Islamic Viewpoint and Muslims get hold of him, they would kill him like other challengers to Islam; they would not burn him as Allah, the True Lord, only gives the punishment to burn by the fire; see also H-1463.
TOPIC 21-About misappropriating spoils of war
(1578)-Sayyidina Thawban (RA) reported that Allah’s Messenger (PBUH) said, “He who dies while he is free from Kibr (pride), from cheating in spoils of war, and from debt, will enter paradise.” [Ahmed 22432]
(1579)-Sayyidina Thawban reported that Allah’s Messenger (PBUH) said, “If the soul of a person parts from his body while he is free from three things, from Kanz (wealth on which zakah is payable but he did not pay), unfaithfulness in spoils of war, and debt then he will enter paradise.” (While Sa’eed said “kanz” in this narration in which he is the narrator who reports from Qatadah in the chain, Abu Awanah said “kibr” i.e. pride in the previous narration where he reports from Qatadah and he did not mention the narrator Ma’dan in the chain that Saeed had mentioned. This Hadith narrated by Sa’eed is more authentic). [Nasai 8764]
(1580)-Sayyidina Umar ibn Khattab (RA) narrated that someone said, “O Messenger of Allah! So and so is martyred.” He said, “Certainly not! I have seen him in the fire for stealing a robe from the spoils.” He said further, “Get up; O Umar! And proclaim that none but the believers will enter paradise announcing this three times.”
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TOPIC 22-About women participating in war
(1581)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) used to take along Sayyidah Umm Sulaym (RA) and some Ansar women in the battles that they might serve water and attend to the wounded. [Muslim 1810, Abu Dawud 2531]
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Muslims have to keep away strictly from three things in financial things; one is not paying ZAKAH that is the charity which is the right of the needy persons; second is cheating in the property that has been received from wars especially when someone has been trusted for some of it and he has got it in his charge; third is taking debts with intention of not paying it back and when capable to pay it easily not giving any attention to repay it then. These are immoral attitudes which are against the character of Muslims. As for the participation of some women at few wars in those times, note that they used to nurse men lightly without any intimacy to any of the unrelated men; that was before the introduction of the command of HEJAB as that command took hold at the end of the fifth year of HIJRAH when Muslims had already fought these wars.
TOPIC 23-About accepting gifts of the idolators
(1582)-Sayyidina Ali reported about the Prophet (PBUH) that the Kisra (Chosroes) sent him a gift and he accepted it. And when the (other) kings sent gifts, he accepted those gifts from them.
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TOPIC 24-Dislike for gifts of the idolators
(1583)-Sayyidina Iyad ibn Himar narrated that he presented a gift, or a camel, to the Prophet (PBUH). He asked, “Have you accepted Islam?” He said, “No”. So, the Prophet (PBUH) said, “I am disallowed to accept gifts of the idolators.” [AD 3057]
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These two Ahadith seem to oppose each other and both of these are acceptable yet there is some detail to note here. There are few things where the subject and object would be seen as in SHAFA’AT (recommendation for someone in the court of Allah by the permission of Allah so that he is pardoned), the person asking Allah for forgiveness for someone would have high standing in the court of Allah and the person for whom forgiveness would be asked would be righteous in Belief yet he had done some deeds that have become a barrier for him to enter JANNAH (Paradise). IJTEHAD (to decide matters open to debate by high knowledge of Islam) is also one of the matters that need care for the Subject and the Object as it might only be taken-up by a person that is highly knowledgable in the Islamic Principles and practices it well, and he would decide for such matters only that are open to debate not clearly defined by the Book (i.e. the Holy Book Quran) and Sunnah (i.e. the guidance of the Prophet PBUH as presented in the authentic Ahadith), remaining committed to their teaching totally. Likewise, the man who is highly truthful gets more true dreams than others so there are places where we must have the wisdom to judge the position of attitudes as two attitudes might seem contradictory to each other yet both might be valid in their own context. Here the matter asks to care about the subject and the object; note that if the non-Muslim person does not intend to impress adversely by gifts he presents to Muslims then his gifts are acceptable yet if he wants to show-off or wants to affect Muslims adversely by gifts he presents then the right attitude for Muslims is to excuse their-selves clearly even telling the non-Muslim with as much decency as possible that we do not find the gift acceptable. Note that in Surah NAML we read that SOLOMAN (AS) sent gifts of the Queen of SHEBA back to her with the message that we, the righteous men, do not need such gifts that are given to us to impress us adversely; see the Surah 27, verses 36 & 37.
TOPIC 25-Prostration of gratitude
(1584)-Sayyidina Abu Bakrah (RA) reported that when the Prophet (PBUH) was conveyed a good news with which he was pleased, he bowed down in prostration. [Abu Dawud 2774, Ibn e Majah 1394]
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TOPIC 26-About protection offered by women or slaves
(1585)-Sayyidina Abu Hurayrah reported that the Prophet (PBUH) said, “Woman has the right to get from Muslims, protection for someone.”
(1585A)-Sayyidah Umm Hani (RA) reported that she secured protection for two men of her husband’s relatives. So, Allah’s Messenger said, “Indeed, we have given protection to those whom you have given protection.”
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A Muslim person must remember Allah in all situations he faces in the world; if he is in trouble he must be patient asking Allah for assistance and if he is well-off, he must praise Allah. Note that Muslim women might give shelter to few persons of the enemy but it is necessary for her to get the approval of the commander or the AMIR of the place for this step she has taken; it is better for the person at head to accept the shelter she has given unless the step seems totally harmful to Muslims in general.
TOPIC 27-About deceiving others
(1586)-Sulaym ibn Aamir reported that a peace treaty existed between Mu’aviah and the people of Rome. He advanced towards them with the intention to attack them the moment the treaty expired. Suddenly, a rider on a beast or on a horse came rushing and calling out, “Allahu Akbar!”; “Faithfulness only, not betrayal.” He was Amr ibn Abasah. Mu’aviah asked him about it and he said that he had heard Allah’s Messenger (PBUH) say, “If anyone has a covenant with a people then it is not lawful for him to violate it or alter it till its expiry, or he should throw it towards them that they may know that it is rescinded." So, Mu’aviah retreated. [Abu Dawud 2759, Ahmed 17012]
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TOPIC 28-On Resurrection, each unfaithful will have standard
(1587)-Sayyidina Ibn Umar (RA) reported that he heard Allah’s Messenger (PBUH) say, “On the day of Resurrection, the unfaithful will have a standard pitched for him (as a sign of disgrace).” [Bukhari 3188, Muslim 1735]
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Note that the Hadith at the topic here tells us that Muslims had become powerful enough to challenge the Roman Empire effectively in few decades of the passing away of the Prophet (PBUH). Another thing that it denotes clearly is that SAHABA, the companions of the Prophet (PBUH), cared highly about Ahadith (and MU’AVIAH also was among SAHABA though his decision to pass the authority onto his unworthy son YAZID was totally wrong that had certainly marked blackness at his document of deeds); he did comply to the message of the Hadith and retreated as he had not officially announced the end of the treaty that existed between his administration and the Roman Empire though the effective time of the treaty had expired.
TOPIC 29-About giving a proper judgement
(1588)-Sayyidina Jabir reported that during the Battle of Trenches, Sa’d ibn Mu’adh (RA) was shot by an arrow that severed his artery in the middle of his forearm. The Prophet branded the wound (stroked it by fire) but his hand swelled. So, he stopped and blood flowed from it. Then he branded him again, but it swelled again. When Sa’d ibn Mu’adh (RA) saw that, he prayed, “O Allah, do not take away my soul, till my eyes are cooled with Banu Qurayzah,” Blood ceased to flow from his wound and not even a drop came out. Then they chose Sa’d ibn Mu’adh (RA) as the arbitrator. He was sent for and he judged that their men should be put to death and their women should be spared so that the Muslims might get them to help them. Allah’s Messenger said, “You have found Allah’s Judgement in their case.” They were four hundred people and when he had finished (witnessing) their execution, his wound opened again and blood flowed out, and he died. [Bukhari 463, Muslim 1769]
(1589)-Sayyidina Atiyah Qurazi (RA) narrated, “We were presented before Allah’s Messenger (PBUH) on the day of Qurayzah. Those who were grown up, were slain and those who had not grown pubic hair were spared. So I was left to myself.” [Abu Dawud 2670]
(1590)-Sayyidina Samurah ibn Jundub (RA) reported that Allah’s Messenger said, “Slay the old men of the polytheists and spare their children who have not yet grown up.” [Abu Dawud 4404]
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BANU-QURAYZAH was one of clans of Jews at Madinah whose power was totally crushed due to its assistance to the attackers, coming from Makkah and many other places at AHZAAB, who intended to end up the impression of Islam. SA’AD ibn MUADH was accepted as HAKAM (arbitrator) by both sides; Muslims and Jews. Due to his decision to eliminate their adult men capable of fighting and to spare the women and children, around four hundred men were killed then. It was decided by the pubic hair for some persons that were doubtful to be adult or not then, and those who had not grown such hair were spared; ATIYAH QURAZI was among the spared ones who is said to become one of ULAMA afterwards; see also the note at H-2745 that provides detail to the incident that is mentioned here.
TOPIC 30-About the word given at Jahiliyah
(1591)-Amr ibn Shu’ayb reported on the authority of his father from his grand father that Allah’s Messenger (PBUH) said during his sermon, “Fulfill the oath of Jahiliyah, for it does not but give more strength to Islam. And, do not enter into new covenants in Islam.” [Ahmed 16761, Muslim 2530]
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TOPIC 31-About taking Jizyah from the Magians
(1592)-Bajalah ibn Abdah narrated that I was a scribe of Jaz ibn Mu’aviah at Manazir. We received a letter from Umar (RA) saying, “Look at the Majusis who are in your area and receive from them the Jizyah. Indeed, Abdur Rahman ibn Awf has informed me that Allah’s Messenger took Jizyah from the Majusis of Hajar.” [Ahmed 16571
(1593)-Bajalah narrated that Umar did not take the jizyah from the Majusis till Abdur Rahman ibn Awf informed him that the Prophet used to take the Jizyah from the Majusis of Hajar. The hadith is lengthier.
(1594)-Sa’ib ibn Yazid narrated that Allah’s Messenger took the Jizyah from the Majusis of Bahrain, and Umar (RA) took it from the Persians, and (also) Uthman took it from the Persians.
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Hadith at the topic tells us that the word given at JAHILIYAH (the time of ignorance before the Islamic Teachings came into manifestation at Arabia) is to be fulfilled unless to fulfill it causes violation of Islamic Commands. The Hadith prohibits Muslims to give word to DHIMMI without caution for different things as that has the high probability to violate the Islamic Commands; this guidance also implies not to make many treaties with non-Muslims as care for those treaties might affect the freedom of action much that is not appreciable for Muslims living in the Islamic Environment. As for JIZYAH, it is kind of tax that is asked from DHIMMI (non-Muslims living under the Muslims’ Rule in their protection) by the administration and the point to note is that they are not liable to pay ZAKAH.
TOPIC 32-What is lawful, from the Dhimmis
(1595)-Sayyidina Uqbah ibn Aamir (RA) reported that he said “O Messenger of Allah, we pass by a people who do not receive us as guests and do not give us our right of hospitality, nor do we take anything from them.” Allah’s Messenger said, “If they refuse then take from them forcibly.” [Muslim 1727]
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TOPIC 33-About Hijrah
(1596)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said on the day of liberation of Makkah, “There is no Hijrah after the conquest (liberation), but (there are) JIHAD and intention. If you are summoned for JIHAD then hasten (to join).” [Bukhari 1834, Muslim 1353]
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In Arabia of that time, there was a custom from ancient times that when some strangers came to the land, they were offered some edibles and whatever refreshments available. The Prophet (PBUH) gave the permission to take the need by force from the tribe that does not care to such hospitality against good traditions; but nothing more than needed must be taken then. HIJRAH literally means migration but when mentioned by Islamic Terminology, it is specifically related to the event of migration of the Prophet (PBUH) from Makkah to Madinah (622 AD) and those SAHABA that took up HIJRAH at that time and even afterwards were mentioned in high esteem as MUHAJIRS. However, as Makkah was conquered at 8th year of HIJRAH and all the population there came generally to Islam, any HIJRAH made to Madinah was then excluded from the specific meaning that Islam took for it as H-1596 points out. However if someone migrates to some other place than his native land, only due to the need to keep to Islam, he would get good returns written in his document of deeds near to good returns that SAHABA achieved by HIJRAH insha-Allah. However, the command of JIHAD would remain in effect till the last day of the world and those Muslims who defend Islamic Values are worthy of high merits certainly; even if they do not get the opportunity for it, they must have the intention to defend Islamic Values in all ways possible and Allah knows better.
TOPIC 34-Pledge of allegiance to the Prophet (PBUH)
(1597)-Sayyidina Jabir ibn Abdullah (RA) reported concerning Allah’s words ---Allah was certainly well pleased with the Believers when they swore fealty to you under the tree (48,18), “We swore fealty not to flee but did not pledge allegiance to die.”
(1598)-Yazid ibn Abu Ubayd narrated that he asked Salamah ibn Akwa (RA) ‘‘On what did you people pledge allegiance to Allah’s Messenger on the day of Hudaybiyah.” He said, “To die”. [Bukhari 2960, Muslim 1860]
(1599)-Sayyidina Ibn Umar (RA) said that we used to give oath of allegiance to Allah’s Messenger (PBUH) to listen and obey, and he used to say to us, ‘To the limits of ability’. [M 1867, N 4188]
(1600)-Sayyidina Jabir (RA) said, “We did not pledge allegiance with Allah’s Messenger to die but our pledge was only that we shall not flee.” [Bukhari 212, Muslim 1856]
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This was the BAYAT (fealty) taken for SHAHADAH (death on Islam if necessary) at HUDAYBIYAH as related by SALAMAH ibn AKWAH. The SAHABAH who have reported that the BAYAT was on the pledge not to flee means the same in effect as that means that they had pledged that they would fight on in the command of the Prophet (PBUH) not turning away whatever comes unless they win the war or achieve SHAHADAH; Al-Hamdu Lillah.
TOPIC 35-About breaking the pledge
(1601)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “There are three people to whom Allah will not speak on the day of Resurrection, and not purify them, and for them is a severe chastisement. (One of them is) a man who pledges allegiance to his Imam, and if he gives him something, he obeys him; if he does not give him anything then he does not honour the pledge.” [Muslim 108]
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TOPIC 36-About the pledge of allegiance offered by a slave
(1602)-Sayyidina Jabir (RA) narrated that a slave came to the Prophet (PBUH) and offered pledge of allegiance on Hijrah (migration). The Prophet did not perceive that he was a slave. His master came, and the Prophet said to him, “Sell him to me.” So, he bought him against two black slaves and thereafter he did not accept anyone’s pledge of allegiance till he had asked if he was a slave. [Muslim 1602]
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TOPIC 37-About pledge of allegiance by women
(1603)-Sayyidah Umaymah bint Ruqayqah (RA) reported that she offered the oath of allegiance to Allah’s Messenger with many women. He said to them, “To the best of your ability and strength.” She said, “Allah and His Messenger are more merciful to us than we are to ourselves.” She also said, “O Messenger of Allah! Accept our pledge of allegiance.” Sufyan clarified that she meant hand-shake. Allah’s Messenger said, “My word to hundred women is like my word to one woman.” (That is, there is no need for a handshake, my word is enough). [Nasai 4187]
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H-1601 tells that when a person takes someone to be his spiritual guide, he must not ask any worldly benefits from him. He must take the spiritual guidance that he gives according to Islamic Teachings from him and respect him for that. Slaves used to be under their masters at that period doing whatever they commanded and had freedom of action but little so without the consent of their masters, it was fruitless to take any BAYAT from them as binding them with the minutes of BAYAT would certainly have been some harsh asking from them. As for women, the Prophet (PBUH) did take BAYAT from them yet the point to note is that he never touched a woman even when the custom was to take BAYAT taking the hand of the person giving the BAYAT into hand; he did not touch women even when UMAYMAH (RA), one of the ladies that gave the BAYAT to the Prophet (PBUH), thought it necessary. I, MSD, would point out that here is a point to ponder that today in the medical field, the Islamic Morals are not given the attention that they must get from the Muslim persons without fail; even the lady medical practitioners touch the male in-patients without much reservation while the same statement is valid for the male medical practitioners where they incline to the treatment of the female in-patients; note that this deviation from the Islamic Teachings takes place in the good name of necessity. I have indicated this degradation of morality at the medical field at few places in these notes and as such, I have fulfilled my liability; Al-Hamdu Lillah.
TOPIC 38-About the number of Sahabah in the Battle of Badr
(1604)-Sayyidina Bara (RA) said that we used to relate that the companions (RA) at Badr were as the number of the companions of Talut that was three hundred and thirteen. [Bukhari 3958]
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TOPIC 39-About Khums
(1605)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said to the delegates of Abdul Qays, “I command you to pay one-fifth of the spoils of war that you collect.” [Bukhari 53]
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TOPIC 40-Disapproval to take from spoils before distribution
(1606)-Sayyidina Rafi ibn Khadij (RA) narrated , We were on an expedition with Allah’s Messenger (PBUH) The speedier ones overtook us and made haste in (taking something from) the spoils and began to cook, while Allah’s Messenger (PBUH) was among those people who were overtaken. He passed by the cooking pots and commanded that they should be overturned. Then, he divided (the spoils) among them and placed one camel as equal to ten sheep. [Bukhari 2488]
(1607)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) said, “If anyone takes away anything from the spoils before they are distributed then he is not one of us.” [Ah 14357]
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TALUT was the righteous king of Bani-Israel at the time when they fought the forces of JALUT; DAWUD (David) killed JALUT and Allah gave DAWUD (AS) a vast kingdom, made him a Messenger and taught him issues of wisdom. He was the son-in-law of TALUT and the father of Soloman (AS); this event of war against JALUT has been narrated in the Holy Book Quran (2:249 to 252). That war is said to have 313 righteous warriors with TALUT against the forces of JALUT and the same number was present at the field of BADR against the forces of Makkah that had challenged the Prophet (PBUH) at this large scale for the first time with the strength of 1000 men. As for taking something from the spoils of the war after the conquest without the distribution is not allowed in Islam; the slaves, men or women, did not become the property of anyone unless distributed by the Commander or the AMIR, the head who saw to the collective matters of Muslims. The matter is so much worthy of care that the Prophet (PBUH) ordered the discard of the food being cooked as eating from it meant injustice to all the attendants at war collectively. The camel was designated equivalent to ten sheep and due to this ULAMA, who take its shares at the sacrifice as valid for seven persons only, have said that this Hadith clarifies that the camel was equal to ten sheep in the distribution of the spoils of the war; that was not the ruling at ADHA (the Sacrifice).
TOPIC 41-About offering salaam to people of the scriptures
(1608)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “Do not take the initiative in offering salaam (greetings by the Islamic way) to the Jews and the Chirstians. And, if you meet one of them on the path then compel him to the narrower side.” [Ahmed 7621, Muslim 2167]
(1609)-Sayyidina lbn Umar (RA) reported that Allah’s Messenger (PBUH) said, “When one of the Jews greets you, he only says as-saam alayka, so respond with alayka.” [Bukhari 2928, M 2164]
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At the time of the Prophet (PBUH), many Jews of Madinah had developed the habit to greet Muslims by saying As-SAAM ALAYKA meaning “death comes on you” using the term SAAM. But the sound of words was like As-SALAAM ALAYKA that meant “peace and safety comes to you” so Muslims answered with words asking for their safety in return. The Prophet (PBUH) detected the intention of these ill-wishers and asked Muslims to say in return ALAYKA that means “to you only”. As for compelling anyone from the AHLE-KITAB (the people of scriptures) to tread the narrower path; that is an interesting guidance that tells to create such ways by wisdom for them without challenging them at wars necessarily that they find little option to play some significant role in lives of Muslims; Muslims must curb their impression to find any passage in Muslims as much as possible with high intellect though these people might practice their own belief remaining to their own corner with ease. Note that even today Muslims must not say the SALAM first to non-Muslims though they might initiate the greeting by saying “Good Morning” or “Good Day” to them because even when these are prayer to Allah for the safety of the addressed person, these are not SALAM by the Islamic way and they also do not challenge it. If someone from the Non-Muslims does say SALAM first to the Muslim person in the words Muslims greet each other and it is clear that he has really offered SALAM with no bad intention, the Muslim must answer him with the good intention that Allah might guide this person towards the Truth; Al-Hamdu Lillah.
TOPIC 42-About dislike for residing among the polytheists
(1610)-Sayyidina Jarir ibn Abdullah (RA) reported that Allah’s Messenger (PBUH) sent an expedition to Khath’am. Some people prostrated and sought refuge, so the Muslims hurried to slay them. When the Prophet (PBUH) learnt of it, he commanded that half of blood-wit should be paid for them. He said, “I am absolved of all the Muslims who reside among the polytheists.” They said, “O Messenger of Allah; why?” He said, “Let them not see the fire of one another.” (This is how far the Muslims must stay from them). [Abu Dawud 2645]
(1611)-Hannad reported like the Hadith of Abu Mu’aviah from Abdah, from Isma’il ibn Abu Khalid, from Qays ibn Abu-Hazim, but he did not mention Jarir.
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TOPIC 43-About exiling Jews & Christians from Arabia
(1612)-Sayyidina Jabir (RA) reported that Sayyidina Umar ibn Khattab (RA) said that he heard Allah’s Messenger (PBUH) say, “I will expel the Jews and the Christians from the Arabian Peninsula. There will not remain here any save Muslims.” [Ahmed 14722]
(1613)-Sayyidina Umar ibn Khattab reported that Allah’s Messenger said, “If I live, I will Insha Allah drive out the Jews and the Christians from the Arabian peninsula.” [Muslim 1767]
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Note here that Muslims have been commanded if they do have the strength that they must expel both Jews and Christians from Arabian Peninsula or ask them to leave; it is in length from Jordan to Yemen and in breadth from the Red Sea to the Persian Gulf. The wisdom of this command is much understandable in today’s world when we observe the political mishandling of relationship in the previous century not only by Muslims to non-Muslims but also by non-Muslims to Muslims that has caused such great rift between both of them that perhaps there remains no possibility of any reconciliation now. Today, the best solution of political problems that Muslims face, is that they keep away totally from non-Muslims remaining in Muslims’ own lands as soon as they convey Islam in totality to them without the initiation of JIHAD; that would only cause use of such deadly weapons that would affect adversely all people including the innocent ones and that would be injustice. The guidance that asks not to live in the environment of the non-Muslims points out the adverse psychological effect of such environment on Muslims; today it would mean to keep as far away from them as possible. Muslims need to decide according to this guidance if it is good for them to take-up residence in the western environment for worldly benefits when it affects their Islamic living manner adversely; the avoidance to live in such situation was always commendable yet today it is most necessary and Allah knows better.
TOPIC 44-About the legacy of the Prophet
(1614)-Sayyidina Abu Hurayrah (RA) reported that Sayyidiah Fatimah (RA) came to Sayyidina Abu Bakr (RA) and asked, “Who will inherit you?” He said, “My wife and my children.” She asked, “Then, what is with me that I do not inherit my father?” So, Abu Bakr (RA) said, “I had heard Allah’s Messenger (PBUH) say that we are not inherited. But, I will support whom Allah’s Messenger used to support and I will provide whom he used to provide.” [Bukhari 3092, Muslim 1759]
(1615)-Both of them reported from Muhammad ibn Umar who reported from Abu Salamah who reported from Abu Hurayrah. [Ahmed 79]
(1616)-MALIK ibn Aws ibn Hadathani narrated that he visited Umar ibn Khattab (RA); Uthman ibn Affan (RA), Zubayr ibn Awf (RA) and Sa’d ibn Abu Waqqas (RA) also came there. Suddenly, Ali (RA) and Abbas (RA) came there quarelling over something so Umar (RA) asked them, “I call upon you by Allah, with Whose permission the heavens and earth exist, do you know that Allah’s Messenger (PBUH) said ‘We have no heirs and whatever we leave behind is Sadaqah’?” They affirmed, “Yes” and Umar said, “When Allah’s Messenger passed away, Abu Bakr (RA) had said that he is the custodian of Allah’s Messenger (PBUH) and you and he came to Abu Bakr, and you demanded your inheritance from the son of your brother, and he the inheritance of his wife from her father. But, Abu Bakr told you that Allah’s Messenger (PBUH) had said, ‘We leave no heirs and what we leave behind is Sadaqah’. And Allah knows that he was true, righteous and observer of truth.” (The Hadith has an account here). [Bukhari 3094, M 1757]
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TOPIC 45-Hadith that there is no jihad in Makkah after today
(1617)-Sayyidina Harith ibn MALIK ibn Barsa (RA) narrated that he heard the Prophet (PBUH) say on the day of conquest of Makkah, “There will be no battle against it after today till the Last-Hour”. [Ahmed 19042]
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The Prophet (PBUH) had left some land at FIDAK when he passed away and FATIMAH (RA) claimed it, being his daughter. ABU-BAKR (RA) who was the Caliph then guided her that the Prophet (PBUH) had said that he would not be inherited; to him it meant that all his property is SADAQAH while FATIMAH probably did not take those words to include that specific land as it was an immovable asset. It seems that ALI (RA) and ABBAS (RA) were quarrelling on the same (not with each other) asking for shares in that land but UMAR (RA) due to the Hadith at the topic that tells whatever the Prophet (PBUH) leaves would be SADAQAH, discarded their appeal to claim shares in what the Prophet (PBUH) had left. It is sad that the scholarly differences led to cause such high political differences between the SUNNI Muslims and the SHI’A Muslims that even after centuries they are not resolved; some other incidents also took place that made the reconciliation even more difficult yet now the best thing to do is to ask for high tolerance with acceptance that these differences are here to stay unless Allah eliminates them by His Power. I, MSD, pray that may Allah improve things between all Muslims and provide guidance to all of them to face all conspiracies of ill-wishers against Islam together as united force; Al-Hamdu Lillah. The last Hadith points out that there never would be any forces of non-Muslims that might attack the Holy KA’BAH and that is true to-date; Al-Hamdu Lillah; insha Allah it would remain so yet please note here that attacks from Muslims to that holy area is not the subject here as battles did take place afterwards between Muslims at the holy area for which the blame goes only to all those wrongful persons who attacked it.
TOPIC 46-About the hour when fighting is Mustahab
(1618)-Sayyidina Nu’man ibn Muqarrin narrated that I participated with the Prophet (PBUH) in battles. When it was dawn, he refrained from fighting till the sun rose. When the sun had risen, he began fighting. At the declination of the sun, he ceased (fighting) till the sun had passed the meridian; when the sun passed over the meridian, he resumed fighting till ASR when he ceased (it) till he had prayed the ASR. Then he resumed fighting. It was said about this hour that the helping wind blew and the Believers, in their Salah, prayed for their armies.
(1619)-Hasan ibn Ali Khallal reported from Affan ibn Muslim and Hajjaj ibn Minhal, both of whom from Hammad ibn Salamah who reported from Abu Imran Jawni who reported from Alqamah ibn Abdullah Muzani who reported from Ma’qil ibn Yasar that Sayyidina Umar (RA) sent Nu’man ibn Muqarrin to Hurmuzan. Then he narrated a lengthy Hadith. Nu’man ibn Muqarrin reported that he was present at fighting along with Allah’s Messenger and (he observed that) if he did not wage war at the day’s commencement, he waited till the sun’s decline, the blowing of winds and the arrival of (Divine) help. [Bukhari 3160]
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The timing of combat narrated by Ahadith at the topic tells us that the Prophet (PBUH) used to cease the fight for the SALAH at ZUHR and ASR while he commenced it after the sun had risen to some height so that Muslims read the FAJR-SALAH that is necessary and ISHRAQ-SALAH if they intend so. There used to be no combat at the night so the timing of day is narrated and this clarifies that where it is possible to set the timing of the combat, the Muslim warriors must take this timing so as to care for the SALAH even at this crucial time. When Muslims did show courage and determination with their attention totally towards Allah the whole day, the help from Allah used to come at this time of ASR and Muslims then won the war. This help was either in the shape of some natural phenomenon like blowing of the wind or rains that caused trouble to the enemy of Muslims without causing any harm to Muslims or either in the shape of the descent of angels to help Muslims against the enemy; Al-Hamdu Lillah.
TOPIC 47-About evil omen
(1620)-Sayyidina Abdullah (RA) reported that Allah’s Messenger said, “To take evil omens is polytheism. There is none among us who does not get it, but Allah removes it by trust in Him.” [Abu Dawud 3910, Ahmed 4194, Ibn e Majah 3538]
(1621)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) said, “There is no infection; and there is no evil omen (in Islam). But, I love a good omen.” They said, “O Messenger of Allah; what is the good omen.” He said, “A good word.” [Muslim 2224]
(1622)-Sayyidina Anas ibn Malik reported about the Prophet (PBUH) that when he went out for his work, he loved to hear, ‘O rightly guided one!’ ‘O sucessful one!’
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The interesting thing to note here is that to expect the good in happenings is well yet to expect any ill to come is something that is against the teachings of Islam. Do good deeds and expect righteousness for it from Allah is what Islam teaches and this shows that Islam wants to develop a very high optimistic viewpoint inside the Muslim; for the words ‘there is no infection’, see the note at H-2150. The notable point here is that the actual source of all that happens is the Will of Allah that is TAQDIR; our study took-up that subject at the Book of Predestination. The Prophet (PBUH) loved good words about his own self that represented his care about AKHIRAT; when the credit is for virtues, that does give pleasure.
TOPIC 48-About the Prophet’s (PBUH) instruction on warfare
(1623)-Sulayman ibn Buraydah reported on the authority of his father (Sayyidina Buraydah) that when Allah’s Messenger (PBUH) sent a commander with an army, he instructed him to fear Allah himself particularly and be mindful of the good of the Muslims with him. He would also say, “Go fight in the name of Allah and in His path. Fight those who disbelieve in Allah. Do not be unfaithful regarding the spoils, do not be treacherous and do not mutilate anyone and do not kill children. When you meet your enemy among the polytheists, invite them to one of the three things, and whichever of these they agree, accept that from them and refrain from them (that means do not fight except for the last option). Invite them to Islam and to migrate from their areas to the regions of the Muhajirs and inform them that if they do that then for them is that which is for the Muhajirs, and the same responsibilities as for the Muhajirs. If they refuse to migrate then inform them that they will be like the Muslims of deserts and the same injunctions will apply to them as to the desert Muslims, and they will have no share in booty or FAI unless they participate in JIHAD. But, if they refuse then seek Allah’s help against them and fight them. So, if you surround a fort and they seek the protection of Allah and His Messenger then do not give it to them, but give them your protection and the protection of your friends, for if you retract from your protection and the protection of your friends then that is better than your violating the protection of Allah and His Messenger. And if you have beseiged the people in a fort and they wish you to judge according to Allah’s commands then do not do it, but decide within your orbit because you do not know what the command of Allah is and whether you follow Allah’s commands or not in deciding the matter.” [M 1731, AD 2612, Ibn e Majah 2858, Ah 23039]
(1624)-Sayyidina Anas ibn Malik reported that Allah’s Messenger (PBUH) launched an attack only at the time of the Salah of FAJR. If he heard the Adhan, he checked himself; otherwise he attacked. One day, he heard (it) and when the Mu’adhdhin called out Allahu Akbar, Allahu Akbar, he said, “That is innate.” When he said, (I bear witness that there is no god but Allah), he said, “You have come out of the Fire.” [M 382, AD 2634, Ah 12353]
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We have studied recently at H-1618 that the Prophet (PBUH) commenced the fight when the sun had risen to some height and the H-1624 means by the words of ANAS (RA) “the Prophet attacked the enemy only at the time of FAJR-SALAH” that he attacked them only AFTER the time of FAJR-SALAH; there seems some slackness in reporting the matter by some narrator at the chain of this Hadith. Note that when the Prophet (PBUH) heard the ADHAN he remarked that this is innate to man; this is one of the teachings of Islam that every person is born pure (and not with some inherited original sin) and so he is free from all vices; the virtue is natural to him yet to lean towards any wrong is un-natural, this concept is called as born upon FITHRAT. To believe in Allah as the Only True Authority to worship, to obey and to give total attention is the virtuous attitude that makes a person rise to the height of righteousness; it gets him JANNAH at AKHIRAT; Al-Hamdu Lillah. Islamic Teachings are most explicit on the point that obedience to anyone is subject to the fact that it must not cause the disobedience of Allah; H-1713 ahead also guides to this matter. H-1623 tells us that to make war with the enemy is the last option and Muslim warriors must guide them to accept Islam or to make a respectable pact; however, if they do not comply to any of these two, then Muslim warriors must face them in the field of war with an open challenge; see H-1553 (the first Hadith at this Booklet).
25-BOOK OF JIHAD (contd.-26 topics)
TOPIC 1-Merits of Jihad
(1625)-Sayyidina Abu Hurayrah reported that someone asked, ‘O Messenger of Allah, which deed is equivalent to Jihad?’ He said, “You (people) are incapable of that,” The question was repeated twice or thrice and he said every time, “You are incapable of that,” The third time, he said, “The example of a warrior in Allah’s cause is like one who fasts and stands in Salah and does not allow any shortcoming to mar his Salah and his fast till the warrior returns from (Jihad in) Allah’s cause.” [Muslim 1877]
(1626)-Sayyidina Anas ibn Malik (RA) reported that Allah’s Messenger said that Allah says, “The Mujahid (warrior) in My path is My responsibility. If I seize him (his soul), I make him an heir of paradise. And, if I return him then I send him back with reward and booty.”
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Islam places high value on all the three attitudes that Muslims have to take in the dealing with non-Mulsims; the first is to call them towards Islam by TABLIGH i.e. clear presentation of Islamic Teachings in the best way possible; if they do not accept Islam after such clear presentation while they took ample time for thoughtful musings then the second is to make some respectable pact with them that refrains them from challenging the Islamic Moral Values; if they do not take this second option too but reject it plainly without leaving any space for their acceptance of Islam or without opting for any decent reconciliation with Muslims then the true Muslims have no option but to challenge them openly for combat in the command of their courageous commander when they do have the ability to challenge them; this is JIHAD that is the punishment to the rebellious attitude against Allah; it is not to force them to accept Islam and those who still do comply to take-up some reasonable pact with Muslims after the initiation of the war, Muslims would accept it and leave them on their own by the assurance that they do not become threat to the Islamic manner of living; even without asking of JIZYAH, a respectable pact is worthy to consider. In these current times if the non-Muslims do not take any of the two options that the Muslims present to them before the initiation of the war, then it is better to ask Allah to see to the matter directly asking His forgiveness and mercy for all Muslims; with amazingly deadly weapons around mostly in the hands of the enemy, Muslims might cause high damage to lives of the innocent persons at both sides by the initiation of the war so it is better not to initiate it even if that is allowed; today nobody truly wins at wars but everyone, and even humanity, loses for sure. Islam strictly demands of Muslims that they bring those who rebel against Allah to much lower status than Muslims at the world so that they do not impress Muslims adversely; at present, this needs that both sides make an acceptable agreement to both sides that might ultimately result in providing peace to all the world; the message from Muslims must always remain clear to all that the world truly belongs to Allah only; Al-Hamdu Lillah.
TOPIC 2-The merit of guarding borders
(1627)-Sayyidina Fadalah ibn Ubayd (RA) reported from Allah’s Messenger that he said, ‘Every dying person has his deeds sealed except one who dies guarding the frontiers in Allah’s path. His deed is grown for him till the Day of Resurrection, and he is safe from the trial of the grave.” He also said that he heard Allah’s Messenger say, “A Mujahid (warrior) is one who fights (or endeavours) against his own self.” [Abu Dawud 2500]
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At the death of a person, his document of deeds is sealed though good deeds done by the living ones to benefit him do appear into some kind of an appendix to that if Allah wills. However, the document of MUJAHID does get the positive effect of the performance of JIHAD he had performed at his worldly life till the world comes to its last day (here the day of Resurrection refers to the last day of the world as after that last day, there would be no addition and no subtraction to any document of deed). Note that JIHAD has other forms too besides QITAL (war with the non-Muslims) though that certainly is the most important, if not the most elevated, form of it; generally the term applies to QITAL. But the man has a battleground inside him too that is of desires and the term includes all his efforts related to defeating such desires that are against the commands of Allah with total adherence to Islam.
TOPIC 3-Virtue of fasting during Jihad
(1628)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “As for him who fasts one day in Allah’s path (during Jihad), Allah will keep him away from the fire by a distance of seventy years.” One of the narrators said, ‘Seventy’ while another said, ‘Forty’. [Nasai 2243]
(1629)-Sayyidina Abu Saeed Khudri (RA) reported that the Prophet (PBUH) said, “If anyone fasts for a day while engaged (in Jihad) in Allah’s path then He removes the fire from him to a distance of seventy years.” [Bukhari 2840]
(1630)-Sayyidina Abu Umamah Bahili reported that the Prophet (PBUH) said, “If anyone keeps fast for a day during Jihad then Allah will cause a trench between him and the Fire a wide as the distance between the heaven and the earth.”
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JIHAD actually means in the literal sense for a Muslim person to put the self in the way of Allah endeavoring for the betterment of self. With that trial if someone fasts, then that leads to such high status of virtue that it causes a distance that is covered in seventy years by the normal walking speed between such good person and the hell-fire. Muslims must keep-on asking to remain away from the effect of that deadly fire; Al-Hamdu Lillah.
TOPIC 4-Virtue of equipping (warriors) in Allah’s cause
(1631)-Sayyidina Khuraym ibn Fatik (RA) reported that Allah's Messenger said. “If anyone donates something (in Jihad) in Allah's path then it will be recorded for him seven hundred times.” [Ahmed 19058]
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TOPIC 5-Virtues of helping a warrior
(1632)-Sayyidina Adi ibn Hatim Tai reported that he asked Allah’s Messenger, “Which Sadaqah (giving something in charity) is excellent?” He said, “Providing a slave in Allah’s cause, or the shade of a tent, or a young camel in Allah’s cause.”
(1633)-It is also narrated by Ziyad ibn Ayyub from Yazid ibn Harun, from Walid ibn Jamil, from Qasim Abu Abdur Rahman from Abu Umamah from the Prophet the most excellent sadaqah is to provide the shade of a tent in Jihad, a servant or a she-camel.
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TOPIC 6-Equipping a warrior
(1634)-Sayyidina Zayd ibn Khalid Juhanni reported that Allah’s Messenger said, “If anyone equips a warrior in Allah’s path then indeed he is as one engaged in Jihad. If one looks after the family of a warrior when he is away then he is indeed as one engaged in Jihad.” [Bukhari 2843, Muslim 1895]
(1635)-Abu Umar reported from Sufyan, from Ibn Abu Layla, from Ata, from Zayd ibn Khalid Junanni a hadith of kind.
(1636)-Muhammad ibn Bashhar reported from Abdur Rahman ibn Mahdi, from Harb, from Yahya ibn Abu Kathir, from Abu Salamah, from Busr ibn Sa’eed, from Zayd ibn Khalid Juhanni that the Prophet said, “He who equips a warrior is as though he took part in Jihad.”
(1637)-Muhammad ibn Bashhar reported from Yahya ibn Sa’eed from Abdul Malik, from Ata, from Zayd ibn Khalid Juhanni, from the Prophet a Hadith like this.
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The Muslims who assist the MUJAHID by arms, by foods, by monetary funds etc. against the enemy, these all persons would also receive the good returns of AKHIRAT withoug lessening any part of the MUJAHID. Even to provide a slave to the MUJAHID or tents for shade or a young camel that could stand the trial at war is among the most virtuous presents to the MUJAHID. Some ULAMA have remarked for H-1631 that though a good deed is said to get returns 700 times more (starting from 10 times more) depending on the good intention of the person, the good returns for the war that is in the way of Allah starts with that number; Al-Hamdu Lillah.
TOPIC 7-One whose feet become dusty in Allah’s path
(1638)-Yazid ibn Abu-Maryam narrated that Abayah ibn Rifa’ah ibn Rafi met me while I was walking (towards the mosque) for Friday. He said, “Good news for your steps in the path of Allah. I had heard Abu-Abs (i.e. Abdur-Rahman ibn Jubayr) say that Allah’s Messenger said, “If anyone’s feet become dusty in Allah’s path then they are forbidden to the Fire.” [Bukhari 907]
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TOPIC 8-The merit of dust in Allah’s path
(1639)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “A man who weeps from fear of Allah will not go to Hell till the milk returns to the udder. And dust in Allah’s path and smoke of Hell will never come together (on anyone). [Nasai 3107]
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TOPIC 9-About one who grows old waging Jihad
(1640)-Saalim ibn Abu Ja’d reported from Shurahbil ibn Simt that Sayyidina Ka’b ibn Murrah reported that Allah’s Messenger said, “He who grows old in Islam then his grey hair will be light for him on the day of Resurrection.” (This is about Mujahid who grows old while waging Jihad).
(1641)-Amr ibn Abasah (RA) reported that Allah’s Messenger (PBUH) said, “He who grows old in Allah’s cause will have his hair as light for him on the Day of Resurrection.” [Nasai 3142]
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When Muslims do good deeds with the good intention as commanded by Allah, they take them far from the fire of hell; TABLIGH (conveying the teachings of Islam) and JIHAD both being at high level of good deeds are most noteworthy in this respect. If someone grows old in any of these two, he is given high virtuous placement that would become manifest at AKHIRAT, the day of Resurrection. Note that two of liquids of the body when they fall in the DHIKR (remembrance) of Allah have an amazing spiritual power to wash off all the sins as these liquids show the True Belief upon Allah; they are the blood that flows in the way of Allah and the tears that flow in the way of Allah; the water by which WUDHU is performed, has the ability to wash-off minor sins yet these two mentioned waters wash off even the major sins when they flow in the way of Allah and with that, the Muslim person asks mercy of Allah and His blessing. If you read history with some interest you would find out that the major defence for Islam that affected lives of millions have always manifested by the blood of the strong men who had the ability to face the enemy at adverse times for Allah and by tears of the weak persons (that were the old or the crippled or the children or the women); these weak persons did not have the physical ability to fight the enemy yet they cried in the fear of Allah that they might live the life of virtues only, for the pleasure of Allah. The results that occurred by these both were written with gold afterwards but in their making, these two, the blood and the tears, were together the only ink of the pen that wrote them; the current era is no exception where these both certainly would decide again many of issues insha-Allah in favor of Islam.
TOPIC 10-About keeping horse in the cause of Allah
(1642)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “The horses have goodness tied in their forelocks till the Day of Resurrection. The horse has three things; it is for the man a reward. It is for the man a screen (of defects). And it is for the man a burden (which is a cause of sin and Punshment). As for the one for whom it is reward, he uses it for Allah’s cause, prepares it for that so it is for him a reward. Nothing will go in its belly but Allah will record for him a reward. [Bukhari 2860]
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TOPIC 11-About shooting arrows in Jihad
(1643)-Sayyidina Abdullah ibn Abdur Rahman ibn Abu Husayn reported that Allah’s Messenger said, “Indeed, Allah will admit to paradise three men because of one arrow; the maker who has a good motive in his mind while making it, the shooter and the one who hands it to him.” He said further, “Shoot and Ride. And, that you shoot is dearer to me than that you ride. Every thing with which a Muslim man amuses himself is void except his shooting with a bow, his training of his horse and his playing with his wife for they are among the right.” [Ibn e Majah 2811]
(1644)-Sayyidina Abu Najih Salami (RA) reported having heard Allah’s Messenger say, “If anyone throws an arrow in Allah’s cause then it is for him like setting free a slave.” [Abu Dawud 3965]
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In my language URDU there is a verse of poetry that means those who have exceptional status, have exceptional difficulties too. Muslims have to use the good things they are blessed with in the way of Allah (and not in any other way as then that would cause them to become sinful). Hadith at the topic-10 here gives the same message that who does possess assets of high value would take care to put them into use in the way of Allah else that would become burden to him. At those times, the tamed animals were the most valuable assets like goats & sheep, herd of cows, horses and camels; so, the Hadith tells the Muslims that horses are good when those are used in the way of Allah for JIHAD; and they are not of any trouble if they are used in any good work to earn a decent living. However, if they are not used in these two mentioned ways then they become burden to the person for which that person would have to answer on the Day of Judgment. The other Hadith tells the Muslim that to train for defense of Islam against the enemy, to utilize the assets in good works keeping the commands of Allah in view (all good deeds come under this head) and to care about the dependants, especially the wife enjoying her company telling her clearly that he does care for her much (and caring for all the fellow-beings come under this head) are such things that the Muslim needs to give his attention; other things are unworthy of attention.
TOPIC 12-Excellence of standing guard in Allah’s path
(1645)-Sayyidina lbn Abbas (RA) reported that he heard Allah’s Messenger (PBUH) say, “There are two eyes that the Fire will never touch, the eye that wept from fear of Allah and the eye that stood guard in the night in Allah’s path.” [Ahmed 17211]
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TOPIC 13-About the reward of the martyr
(1646)-Sayyidina Ka’b ibn Malik reported that Allah’s Messenger said, “The souls of the martyrs are in green birds that rest on fruit of paradise or, trees of paradise.” [Nasai 2069]
(1647)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “The first three people who will enter paradise were presented to me; the martyr, the person who abstains from both the unlawful & the doubtful and the slave who perfects (his) worship of Allah & serves his master well.” [Ahmed 9491]
(1648)-Sayyidina Anas (RA) reported that Allah’s Messenger said, “Being killed in Allah’s path atones for sin.” But Jibril (AS) interposed, “Except debt”; so Allah’s Messenger said, “Except debt.”
(1649)-Sayyidina Anas (RA) reported that the Prophet (PBUH) said, “No one who dies and finds blessings for him with Allah, would wish to return to the earth even if he is given the earth and what it contains but the martyr; because of the honour he sees he will love to return to the world and be killed once more.” [Ahmed 12265, Bukhari 2817, Muslim 1877]
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TOPIC 14-About the excellence of the martyrs in Allah’s sight
(1650)-Sayyidina Umar ibn Khattab (RA) reported that he heard Allah’s Messenger (PBUH) say, “There are four kinds of martyrs:
(1) A believing man, strong in faith, meets the enemy hoping for reward from Allah, till he is slain, for him, men will raise their eyes on the day of Resurrection like this and he raised his head till his cap fell off (one of the narrators said that he does not know if that was Umar’s cap or the Prophet’s cap).
(2) A believing man, strong in faith, meets the enemy but fearing as though he is pricked by thorns. A sudden arrow strikes him and kills him. He is in the second category.
(3) A believing man who has mingled (his) good deeds with evil deeds. He meets the enemy, hoping for reward from Allah till he is killed. This one is in the third category.
(4) A believing man who has wronged his self (with sins highly), meets the enemy, hoping for reward from Allah till he is killed. This one is in the fourth category.” [Ahmed 146]
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H-1645 in essence has the same message that we have just studied in H-1639; as for H-1646, it is difficult to intrerpret and ULAMA have remarked that we don’t exactly know how in the shape of green birds the martyrs would live after death; by the Hadith, this is clear that they would be at ease and free to move at JANNAH, they would enjoy its good things so the narration might have the meaning that they would be just LIKE the green jolly carefree birds who would live at JANNAH. After death, there is the period named as BARZAKH but it is not specific place according to some ULAMA of repute and it actually means that the spirit of the person lives on at the different plane of life according to his status then, whether it is just above the grave or at some place that is neither trying nor rewarding or at some wretched place that is highly trying (that is called SIJJIN that literally means “prison”) or at some blessed place that is highly rewarding being peaceful (that is named as ILIYYIN that literally means the place that is elevated) or even at JANNAH (Paradise). These placements according to the respective conditions of the spirit that is named as BARZAKH would remain for the person till the time only ALLAH knows, after which he would be dead completely and then all persons would be restored to life as we know it at HASHR (the first day of AKHIRAT) and everyone would see the good or the bad consequence of his belief and deeds then and there; the detail for BARZAKH while we live at this world is not possible. The other Hadith tells that even though the SHAHEED (the person who dies in the way of Allah) has very high status at AKHIRAT yet his debts need to be paid and they would not end with his SHAHADAT. There also is reference to the fact that Islam asks for comparison at AKHIRAT and not at this worldly life so to get the necessities here is totally enough while the will to rise above the people as much as possible should be guided towards the life at AKHIRAT, the true destination. The last Hadith tells about the different positions of those Muslims who are at JIHAD that are related according to their attitude towards it; all of them attain SHAHADAT in performing it and get the good returns totally.
TOPIC 15-About Jihad in the ocean
(1651)-Sayyidina Anas (RA) reported that Allah’s Messenger used to visit Sayyidah Umm Haram bint Milhan. She used to cook food for him. She was the wife of Sayyidina Ubadah ibn Samit. So, one day he went to her and she fed him and delayed him so that she could examine his head for lice. He went to sleep. When he woke up, he laughed. She asked, “What has made you laugh. O Messenger of Allah?” He said, “Some people of my Ummah were shown to me waging battle in Allah’s cause riding on planks as kings” or he said, “Like kings sitting on planks.” Sayyidah Umm Haram submitted, “O Messenger of Allah, pray to Allah that He may cause me to be among them.” He prayed for her. After that, he put down his head and went to sleep. Again, he awoke laughing. She asked him, “What makes you laugh, O Messenger of Allah?” He said, “Some people of my Ummah were presented to me fighting a battle in Allah’s cause,” and he said like what he had said before. She said, “O Messenger of Allah, pray to Allah that he should make me one of them.” He said, “You are among the first ones.” Thus Sayyidah Umm Haram sailed the sea in the times of Mu’aviah ibn Abu Sufyan; when she came out at the land, she fell down from her riding beast (and was martyred). [Bukhari 2788, Muslim 1912]
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H-1651 has some points to note well; the first thing is that UMM-HARAM (RA) was NA-MEHRUM to the Prophet (PBUH) and according to the verses of HEJAB it was not feasible for him to visit her without some reservation (she is said to be married to UBADAH ibn SAMIT-RA); note that the Prophet (PBUH) used to visit her before the command of HEJAB came (that was in the last of fifth year of HIJRAT); another thing that the narration tells us is that UMM-HARAM asked him to stay-on for some more time (that he did not do usually and went as he ate the food made for him) to see lice in his hair; though there is nothing negative about having lice at hair yet this seems to be some confusion on the part of some narrator as for one thing, men usually do not have lice in hair and for another, the Prophet (PBUH) was highly particular about his cleanliness in all ways. She might have stopped him at her place seeing that he was very tired (and the narration does tell us that he slept when he stayed-on). The message of the narration is that the Prophet (PBUH) due to his dream told her that Muslims would challenge the enemy by the sea and that happened when Muslims invaded Cyprus by the sea-route as he had told her; she was among the few women that attended that war but she could not attend the second war by the sea that was the attack at the city of Constantinople (Istanbul that is the capital of Turkey though it was not conquered at that time); this was due to her SHAHADAT that she achieved when they came to land at the war of Cyprus and she fell from the animal she was riding; the Prophet (PBUH) had seen this second war too in the continuation of his dream.
TOPIC 16-About one who engages in Jihad for the show-off
(1652)-Sayyidina Abu Musa narrated that Allah’s Messenger (PBUH) was asked about a man who fights for (his) bravery (to be seen) and one who fights to earn fame. “So which of them is on Allah’s path?” He said, “Who fights that the word of Allah may be raised high, he is on the path of Allah.” [Bukhari 2810, M 1904]
(1653)-Sayyidina Umar ibn Khattab reported that Allah’s Messenger said, “Deeds revolve round the intention behind them. And (reward) for a man is what he intends. If a man’s migration is for Allah and His Messenger then his migration is (recorded) for them; but if his migration is for the world to earn it or for a woman to marry her then his migration is focussed on that for which he has migrated.” [Bukhari 1, 54, Muslim 1907]
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Intentions value for deeds; if the intention is bad, even the deed that seemingly is good would not put any positive effect on the document of deeds of the person. Such deeds would not benefit the person at AKHIIRAT so he needs utmost care that he does all the good deeds for Allah only; Al-Hamdu Lillah. The Hadith narrated by UMAR ibn KHATTAB, the second Caliph, is the first Hadith reported at SAHIH BUKHARI, the most authentic book of Hadith compiled by respectable BUKHARI, one of the teachers of respectable TIRMIDHI; he probably brought it at the opening to convey that he is compiling this book of Hadith with no intention for any worldly benefit and its acceptance does prove his good intention about that compilation; Al-Hamdu Lillah.
TOPIC 17-About engaging in Jihad morning and evening
(1654)-Sayyidina Sahl ibn Sa’d Sa’idi (RA) reported that Allah’s Messenger (PBUH) said, “A morning expedition in the path of Allah is better than the world and what it contains and the space of a whip in paradise is better than the world and all that it has.” [Bukhari 2794, Muslim 1880]
(1655)-Sayyidina Abu Hurayrah (RA) and lbn Abbas (RA) reported from the Prophet (PBUH). He said, “A morning expedition in the path of Allah, or an evening expedition, is better than the world and what it contains.” [Bukhari 2792, Muslim 1882]
(1656)-Sayyidina Abu Hurayrah (RA) narrated that one of the Sahabah of the Prophet (PBUH) passed by a valley which had a spring of sweet water. He was overwhelmned by its beauty. He thought that if I keep away from people then I would retire to this valley. But, I would never do that unless I seek the permission of Allah’s Messenger (PBUH). So he mentioned that to Allah’s Messenger who said, “Do not do so, for the station of one of you in Allah’s path (in Jihad) is more excellent than his Salah in his home for seventy years. Do you not love that Allah should forgive you and admit you to paradise? So, wage Jihad in Allah’s path. If anyone engages in Jihad for as long as the time between two milkings of a she-camel then paradise will become Wajib (necessary; certain) for him.” [Ahmed 1079]
(1657)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) said, “A walk in the path of Allah in the morning or in the evening is better than the world and what it contains. And the space in paradise equal to the bow of one of you, or to his hand, is better than the world and that which it has. And if a woman from the women of Paradise were to come down to earth then she would illuminate whatever (space) is between heaven and earth and fill what is between them with fragrance. And, indeed, her scarf on her head is better than the world and what is in it.” [Ibn e Majah 2757, Nasai 3218]
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The Holy Book Quran has mentioned at many places that the success is actually the success of AKHIRAT and the success in achievement of worldly possessions is nothing but an illusion; at one of these places, it says, “Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to JANNAH (Paradise), he indeed is successful; the life of this world is only the enjoyment of deception” (3:185). Ahadith here give the same message that JANNAH is that wonderful thing that the Muslim person must opt for. The beauty of the world and its charm is nothing in front of the peace, magnificence and splendor that JANNAH has. Even if the person gets space of a living room there, he is better than the status he receieves by getting the highest worldly success. To face the non-Muslims by TABLIGH and to face those who are ill-wishers of Islamic Values challenging them openly to war, is even better than whatever good things a person achieves at the world to the height. Indeed to keep attention towards Allah only is the only aim of life as it is said in the Holy Book Quran in Surah ZAARI’AAT, “And I (Allah) created the jinns and the humans only so that they worship Me (Alone)” (51:56).
TOPIC 18-Who are the best people
(1658)-Sayyidina lbn Abbas (RA) reported that the Prophet (PBUH) said, “Shall I not tell you who the best of men is? He is the man who holds the rein of his horse in the path of Allah. Shall I not tell you who follows him? The man who is withdrawn with his sheep yet gives the right of Allah from that. Shall I not inform you who the most evil of men is? He is the man who seeks in the name of Allah, but is not given anything.” [Ahmed 2961]
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TOPIC 19-About one who prays for martyrdom
(1659)-Sayyidina Sahl ibn Hunayf (RA) reported that the Prophet (PBUH) said, “If anyone prays to Allah sincerely from his heart for martyrdom then Allah will consign him to the ranks of martyrs even if he dies on his bed.” [Muslim 1909, Abu Dawud 1520, Muslim 3126, Ibn e Majah 2797]
(1660)-Sayyidina Mu’adh ibn Jabal (RA) reported that the Prophet (PBUH) said, “If anyone prays to Allah truthfully from his heart to be killed in Allah’s path then Allah grants him the reward of a martyr.” [Abu Dawud 2541]
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H-1658 here is complementary to the narration reported by ABU-SAEED KHUDRI (RA) that is just coming ahead at 1666 where I, MSD, would insha-Allah comment on the message provided here. As for Ahadith at the topic-19, we have just studied at H-1653 that is narrated by UMAR ibn KHATTAB (RA) that “Deeds revolve round the intention behind them”. The true intention would provide the Muslim person who really intends to get SHAHADAT (that means to give testimony that Allah is the greatest) all the good returns of it in AKHIRAT even if he dies on the bed. KHALID Ibn WALID (RA), the great commander of Muslims whom the Prophet (PBUH) had honored by the title of “the sword of Allah”, died at the bed even after so many wars against non-Muslims that he waged during his warring career; he won them all (as the sword of Allah would not be broken though he was feeling sad as he lay dying on the bed) yet who would say that the man did not achieve SHAHADAT in the true sense of the word; Al-Hamdu Lillah.
TOPIC 20-Allah’s help for warrior, Mukatab and who marry
(1661)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Three people have a right to Allah’s help, the warrior in Allah’s path, the Mukatab who resolves to pay and the one who marries with intention of being chaste.” [Nasai 3120, Ibn e Majah 2518, Ahmed 9637]
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TOPIC 21-About one who is wounded in Jihad
(1662)-Sayyidina Mu’adh ibn Jabal (RA) reported that the Prophet said, “If anyone fights in Allah’s way even as long as the pause between two milkings of a she-camel then he is assured of paradise. And if anyone receives a wound in Allah’s cause or is hurt somewhat then he will come on the Day of Resurrection with the largest of wounds whose colour is safron and whose smell is musk.” [Abu Dawud 2541]
(1663)-Sayyidiina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “No one is wounded in Allah’s path and Allah knows best who is wounded in His path but he will come on the Day of Resurrection with the colour of blood and the odour of musk.” [Bukhari 36, Muslim 1876]
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H-1662 tells us that when the Muslim intends for some deed that allows him the freedom to keep to righteousness with more ease, that is most praiseworthy; Muslims must assist such persons who commit to that for sure. These are the warriors in the path of Allah who fight to keep their-selves and in fact, all Muslims at liberty to practice Islamic Values as they will; MUKATAB that is the slave who has asked his master to free him taking some good amount of money so that he lives as a free man and practice Islamic Values without any reservation; the ordinary man who understands that he is unable to control his desires towards women now and intends to marry with the good intention to remain independent from the negative temptations (and all major sins); the Muslims that are well-off, must help all of these by necessary funds in cash as much as possible. The freedom to live according to the will is one of the greatest intangible assets if the will is guided towards Allah; Al-Hamdu Lillah. As for the other topic the message is most clear that some wounds are beautiful and so they do not cause unbearable pain but in fact give a soothing effect; if the warrior man gets those wounds in the path of Allah, they are as beautiful as the lovely ornaments of attractive women because such wounds are the adornment of men for sure and that would become manifest in AKHIRAT for all to see; Al-Hamdu Lillah.
TOPIC 22-About the most excellent deed
(1664)-Sayyidina Abu Hurayrah narrated that Allah’s Messenger (PBUH) was asked, “Which of the deeds is most excellent? And which of the deeds is the best?” He said, “Belief in Allah and His Messenger (PBUH).” He was asked, “What next?” He said, “Jihad is the most excellent deed.” He was asked, “What after that, O Messenger of Allah?” He said, “Next is the Hajj that is accepted (into Allah’s grace).” [Ah 8693, Bukhari 26, M 83, N 4995]
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TOPIC 23-Gates of paradise under the shadow of swords
(1665)-Sayyidina Abu Musa Ash’ary reported that he heard from Allah’s Messenger that the gates of paradise are under the shadow of swords. So, a man of shabby, tattered appearance asked, “Did you hear this from Allah’s Messenger (PBUH)?” He said, “Yes”. So, he returned to his friends and offered them his Salaam (greetings), broke the scabbard of his sword and struck (the enemy facing them at Jihad) with it till he was killed. [Ahmed 19555, Muslim 1902]
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At normal times when there is not much FITNAH around then the best of deeds is to do all that is easily possible in the belief of Allah (note that in the times of FITNAH, we have another Hadith to consider that is 1666 which is coming next); then comes the war against ill-wishers of Islam (but in these times that we live-in, it is better to fight in defense rather than initiate the war); then HAJJ that is MABRUR (accepted at the court of Allah). Each such deed that denotes that Muslims are the united force for all that is virtuous against all that is evil it is the best of deeds for sure. The last Hadith here at the topic tells the high merit to fight against the ill-wishers of Islamic Moral Values as other deeds might cause individual betterment yet to convey the message of Islam to give hope to all for true success in AKHIRAT and to fight-on against the enemies of Islam to establish fear of deadly consequences of challenging Islamic Moral Values work to secure the ease for Muslims collectively and as such it is totally understandable that JANNAH is under the shadow of swords.
TOPIC 24-About the most excellent man
(1666)-Sayyidina Abu Sa’eed Khudri (RA) reported that someone asked Allah’s Messenger (PBUH) which man is the most excellent? He said, “The (Believing) man who wages Jihad in Allah’s cause.” He was asked, “Who next?” He said, “The Believer in one of the mountain-passes, who fears his Lord and keeps people safe from his mischief.” [Bukhari 2786, Nasai 1888]
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At the time of FITNAH (trials and troubles that hinder the practice of Islam) where Muslims do not find ease in living upon Islam, they must fight the wrong people that intend to keep the world to such status where the practice on Islam becomes most difficult; the second option is that they retire taking their simple assets of value to the country-side or mountains where they care about Islam as much as possible. It is the message of “Safety First” that if you are not able to change people to betterment, you must at least keep yourself to the righteousness. I, MSD, take the guidance presented here as valid reasoning for the attitude to keep away from the Western ways in today’s world and as we are not materially as strong as the West has become at present, so it is better to avoid initiation of wars at the present times as that would certainly cause loss of innocent lives at both sides and would certainly cause such disaster that even according to Islam, might not let it remain to JIHAD in the long run. The Western people, especially at Europe, were able to gain understanding of many physical laws operating on the earth at the time we Muslims were involved in the response to the imperialism they had caused against us; we still are at our defense as there are people at the West today who fear Islam as some kind of monster that might gobble them up; certainly we also have not laid our fears aside about the actions they might take physically against us due to their negative attitude in the past. In such situation, it is much better to keep away from the West totally; even from those who respect Islam understanding it well; and if we do not avoid them today, we would have to do so tomorrow after much loss; both sides have fears and both are good at their defense, they physically and we spiritually by the blessing of Allah; these both do not have any trust on each other so then, without any hard feelings, both must keep away.
TOPIC 25-Reward for the martyr
(1667)-Sayyidina Anas ibn Malik reported that Allah’s Messenger said, “None of the inhabitants of paradise will be pleased to return to the world, save the martyr. He would love to return to the world, saying, ‘till I am killed ten times in the path of Allah’, because of what he sees of the grants of Allah in honouring him.”
(1668)-Muhammad ibn Bashhar reported it from Muhammad ibn Ja’far, from Shu’bah, from Qatadah, from Anas who from the Prophet, of the same meaning as this Hadith.
(1669)-Sayyidina Miqdam ibn Ma’dikarib (RA) reported that Allah’s Messenge (PBUH) said, “There are with Allah six blessings for the martyr: (1) He is forgiven with the first drop of blood. (2) He is shown his abode in paradise. (3) He is preserved from the torment of the grave and is safe from the great fear on the Day of Resurrection. (4) A crown of honour ingrained with pearl is placed on his head, which is better than the world and what it contains. (5) He is married to seventy-two maidens (Hur-ul-Ain) of paradise. (6) His intercession for his seventy relatives is accepted.” [Ahmed 12013, Ibn e Majah 2799]
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Islam asks to take competition only for the matters that value in AKHIRAT as the Holy Book Quran has explicitly told in clear terms and competition in the worldly matters is not commendable by Islam. Although the successful people at AKHIRAT would not intend to return to the worldly life yet the Hadith by its words, just points out the merit of the SHAHEED (martyr) in the way of Allah. Note here that in “Democracy” as of now, if we do keep three things in view for the establishment of the assembly that takes place by elections, it would not become any challenge as political system to Islam; its greatest plus point is the tolerance of each other that actually Islam asks for from all its adherents; it must care for the respect of each other. First is that there must be no law made against the commands of Allah; second is that there must be no competition in the election of members that comprises the legislative assembly; third is that there must be no pressure of documentation for this and for that and espionage of intelligence agencies but there must be trust prevalent in the society among each other (this freedom from pressure from documents would manifest in general at the Islamic Environment insha-Allah); with these conditions, democracy is worthy of respect as it would not push towards any injustice or towards any shameful attitude insha-Allah (by the will of Allah). The last Hadith points out the high merit of challenging the ill-wishers of Islam as each one of these six points is worthy to ask the Muslim to challenge the ill-wishers openly, and Allah knows better.
TOPIC 26-Merit of guarding borders
(1670)-Sayyidina Sahl ibn Sa’d (RA) reported that Allah’s Messenger said, “To guard the frontiers for a day in Allah’s cause is better than the world and what is in it. An expedition in the evening by the man in Allah’s cause, or in the morning, is better than the world and whatever is in it. And the space of a whip in paradise is better than the world and whatever is in it.” [Ahmed 22935]
(1671)-Muhammad ibn Munkadir narrated that Salman Farsi (RA) passed by Shurahbil ibn Simth while he was within his post. He was finding it very taxing on himself. Salman asked him if he might not narrate to him a Hadith of Allah’s Messenger (PBUH). He said, “Of course!” Salman said that he had heard Allah’s Messenger say, “Guarding the frontiers for a day in Allah’s path is more excellent than fasting a month and standing in prayer in its nights. And, if one dies during it then he is safe from the torment of the grave and his deeds will go on growing for him till the last Hour.” [Muslim 1913]
(1672)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “He who meets Allah without a mark of Jihad, meets him with a flaw in him.” [Ibn e Majah 2763]
(1673)-Sayyidina Abu Salih the freed-man of Sayyidina Uthman ibn Affan (RA) narrated that he heard Uthman say from the Minbar (pulpit) that I had concealed from you a Hadith that I had heard from Allah’s Messenger (PBUH) in dislike of your disagreement with me but then I thought that I should narrate it to you and let anyone think what he likes. Uthman then said that I have heard Allah’s Messenger say, “Guarding the frontiers for a day in Allah’s path is better than a thousand days spent in homes.” [Ahmed 442, Nasai 3169]
(1674)-Sayyidina Abu Hurayrah reported that Allah’s Messenger said, “The martyr experiences no pain on being killed except like what one of you feels on being stung by an ant.” [Ahmed 8958, Ibn e Majah 2802, Nasai 3161]
(1675)-Sayyidina Abu Umamah reported that the Prophet (PBUH) said, “Nothing is dearer to Allah than two drops and two marks. A drop of tears from fear of Allah, and a drop of blood shed in Allah’s path. As for the two marks, one is what a man may get in Jihad (through a wound, etc) and the other on discharging one of the obligatory duties.”
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Although this Booklet continues ahead as respectable TIRMIDHI has presented this Booklet in different parts yet he has concluded this part beautifully bringing six important Ahadith under the Topic of “Merit of Guarding Borders” that are most worthy for the final touch here. These six Ahadith complement the message of different Ahadith that we have already studied at different topics of this Booklet of JIHAD.
26- BOOK OF JIHAD (continued-39 topics)
TOPIC 1-Those excused from Jihad
(1676)-Sayyidina Bara ibn Aazib (RA) reported that Allah’s Messenger (PBUH) said, “Get me a shoulder piece or a slate.” Then he (had) inscribed on it---The holders back from among the believers (Surah Nisa: 95) --- Hazrat Umar ibn Umme-Maktum (RA) inquired, “Is there a leave for me”; hence it was revealed “not having any injury”. [Bukhari 4594, Muslim 1898]
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When this verse descended that tells in full, “The holders back from among the believers, not having any injury, and those who strive hard in Allah's way with their property and their persons are not equal; Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward” (4:95); giving information about the high preference in merit of the Muslim warriors in the way of Allah over those Muslims who held themselves back from the war against non-Muslims while the part “not having any injury” had not descended yet. UMAR IBN UMME-MAKTUM who was blind asked if he also was included in those who are lesser in merits. Allah answered this query with the words mentioned that were incorporated inside the verse to clarify that those who are afflicted with some physical problem, they are not asked to participate in wars and their good returns are secured according to their good intention.
TOPIC 2-About one who goes for jihad leaving behind parents
(1677)-Sayyidina Adullah ibn Umar (RA) reported that a man came to the Prophet (PBUH) asking permission (or leave) about Jihad. He asked him, “Do you have parents?” He said, “Yes.” The Prophet said, “Serve them.” [Bukhari 3004, Muslim 2549]
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In Arabic the question of the man is posed by such words that could either mean that he wanted permission to go for JIHAD or that could either mean that he wanted leave from it. Whatever the intention, he was guided by the Prophet (PBUH) to serve his parents as that has the ability to compensate; note that JIHAD is FARDH KIFAYAH (that obligatory matter which if done by enough number of Muslims then others might stay back normally though the intention for it is necessary for each and every Muslim); in the normal situation when the number of warriors is sufficient, a person might stay back unless his service is needed. This Hadith at the topic tells clearly about the high value placed at the service provided to the parents with care; especially if the person is the only son to them.
TOPIC 3-About sending a man on an expedition all alone
(1678)-Hajjaj ibn Muhammad reported that lbn Jurayj explained the verse ---Obey Allah, and obey the Messenger and those in authority among you (4:59). He said that Allah’s Messenger (PBUH) sent Abdullah ibn Huzafah ibn Qays ibn Adi Sahmi on a (one-man) Sariyah. He was informed (of this) by Ya’la ibn Muslim on the authority of Sa’eed ibn Jubayr, from lbn Abbas. [Bukhari 5484, Muslim 1834]
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TOPIC 4-Dislike for travelling alone
(1679)-Sayyidina Ibn Umar (RA) reported that Allah’s Messeger said, “If people knew that which I know about (the disadvantages of being alone) then the rider would not travel by night, meaning all by himself.” [Bukhari 2998, Ibn e Majah 3768]
(1680)-Amr ibn Shu’ayb reported on the authority of his father, of his grandfather that Allah’s Messenger (PBUH) said, “A single traveller is a devil, two travellers are two devils while three are a caravan.” [Abu Dawud 2607]
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The verse that comes in Surah NISA tells about obeying Allah, the Holy Prophet (PBUH) and those who are at authority though their obedience would be conditional that they do not give any command against the Commands of Allah. The verse reads in full, “O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you do believe in Allah and the Last Day; that is best, and most suitable for final determination” (4:59). The Holy Prophet (PBUH) sent ABDULLAH ibn HUDHAIFA (RA) alone to face the enemy on some combat (and those of enemy would surely be few only) and in his obedience, he did go alone to fight them without any fear or complaint; this shows that when the Prophet (PBUH) has given some specific command, the person who gets it must fulfill it by the best of ability. However, that was the specific command of the Prophet (PBUH) to ABDULLAH while normally a person must not travel alone especially at the night; at that time many of creatures of Allah come out and these are not only the nocturnal hunters among animals that might become dangerous to the lone traveler but also include JINN that move freely at that time. It is better that at least three persons travel together while four (and above) are even better as we have studied at H-1561.
TOPIC 5-About permission to lie and deceive in war
(1681)-Sayyidina Jabir ibn Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “War is deception.” [Bukhari 303, Muslim 1739, Ahmed 14312]
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TOPIC 6-About the number of battles of the Prophet (PBUH)
(1682)-Abu Ishaq said that he was with Sayyidina Zayd ibn Arqam when he was asked about the number of the Prophet’s battles. He said, “They were nineteen ghazwat (battles).” Abu Ishaq asked, “In how many did you participate with him?” He said, “Seventeen.” He asked, “Which was the first?” He said, “Dhatul-Ushayra” or, he said, “Dhatul-Usayra.” [Bukhari 3949, Muslim 1254]
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TOPIC 7-About rows and organising for battle
(1683)-Sayyidina Abdur-Rahman ibn Awf (RA) narrated that Allah’s Messenger (PBUH) mobilised us for the Battle of Badr during the night.
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The guidance that “war is deception” was most probably given at AHZAAB when NAEEM Ibn MASUD ASHJA’I created friction between the forces of Makkah and the YAHUDI (Jewish) tribe of BANU QURAIZAH by telling such words that created doubt at each side against the other. As nobody knew that he had turned Muslim as he had kept his belief hidden and has taken the permission from the Prophet (PBUH) to tell lies if necessary at war, his tactful handling of the matter worked and Muslims did not have to take-up both the enemy together. Note that BANU-QURAIZAH was at the back of Muslims with Madinah open at front of it and though it had a peace-treaty with Muslims yet it had given the consent to attackers at Madinah about its assistance against Muslims; they were dealt most harshly after AHZAAB (see also H-1588). The number of GHAZWAH (wars at which the Prophet PBUH participated personally) is told as 19 here yet please note that there were two GHAZWAH before DHATUL-USAIRA termed as ABWA and BUWAT while including GHAZWAH that was fought against BANU-QURAIZAH just after AHZAAB and also the conquest of Makkah plus GHAZWAH HUNAIN makes the total come to twenty-four; that is the figure given as GHAZWAH though some have mentioned 27 too. The most important among the GHAZWAH are 14 that are BADR, UHUD, BANU-QAINUQAH, BANU-NADHIR, BADR the second, BANU-MUSTALLIQ, AHZAAB (also termed as KHANDAQ), BANU-QURAIZAH, HUDAIBIYAH, KHYBAR, the conquest of MAKKAH, HUNAIN, TA’IF and TABUK. As for SARAYAH (wars that were fought at the time of the Prophet PBUH though he did not participate in them personally), their number is said to be around 72.
TOPIC 8-About the supplication during fighting
(1684)-Sayyidina Ibn Abu Awf reported that he heard the Prophet make a supplication during the Batle of Ahzab. He said, “O Allah, the Revealer of the Book and Quick to reckon, crush the enemy’s militia and uproot their steps.” [Bukhari 2933, M 1742]
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TOPIC 9-About Standards
(1685)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) entered Makkah and his standard was white (coloured). [Abu Dawud 2592]
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TOPIC 10-About standards (of armies)
(1686)-Yunus ibn Ubayd the freed-man of Muhammad ibn Qasim narrated that Muhammad ibn Qasim sent me to Sayyidina Bara ibn Aazib (RA) to ask him about the flags of Allah’s Messenger. He told me that it was black, squared and striped.
(1687)-Sayyidina lbn Abbas reported that the large standard of the Prophet was black and the smaller one (a banner) was white.
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It is most necessary to make DUA to Allah at all times of trouble; indeed whatever happens is actually the manifestation of the will of Allah. The flags were raised at wars for identity and the preferable colors by Islamic Teachings are white and green; these two are soothing colors and even today they are taken as symbols of peace and of sympathetic authority respectively. The color of the Moon (yellowish with some tint of whiteness and silver) is also soothing that denotes honorable emotion of care for all humanity and so it also is good to take as the standard for identity. As for the black color, it denotes that Muslims would inflict the punishment to the enemy now as it does not understand the honorable attitude; neither accepts Islam nor makes the pact of peace; so it denotes that now the war only would decide the matter between both sides; Al-Hamdu Lillah.
TOPIC 11-Concerning codes
(1688)-Muhallab ibn Abu Sufrah reported from one who had heard the Prophet (PBUH) saying, “If the enemy attacks you at night let your war-cry be (or code-words be) Haa Mim; Laa Yunsarun.”
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TOPIC 12-Description of the Prophet’s (PBUH) sword
(1689)-Ibn Sirin (RA) said that he had crafted his sword on the pattern of the sword of Samurah and Samurah believed that he had crafted his sword on the pattern of the sword of Allah’s Messenger which was like swords of the tribe of Banu-Hanif.
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TOPIC 13-About iftar during battle
(1690)-Sayyidina Abu Saeed Khudri (RA) narrated when on the occasion of the conquest of Makkah, the Prophet reached Marr-uz-Zahran he informed us of the encounter with the enemy and commanded us to break our fast. So, we had iftar (broke our fast), all of us. [Muslim 1120, Abu Dawud 2406]
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Ahadith at these topics tell about the preparation and the attitude to take for the war. The Hadith at topic-11 guides Muslims to set some specific code so as to distinguish Muslims at night or at any time or place where identity might be confused; the code was set as HAA-MEEM (these are two of the Arabic alphabets by which some of Surah start) LA-YUNSARUN (they i.e. infidels would not be helped); the Hadith at topic-12 narrated by IBN SIRIN, the master in the interpretation of dreams, guides that Muslims must keep weapons of the war fully ready with such training that makes total ease in operating them; the Hadith at topic-13 guides that when the Muslims have to face the enemy at combat and they have kept the SAUM (fast), they must leave the SAUM then, and eat & drink something to face the enemy refreshed; they would compensate for it by keeping the number of SAUM lost at other days if they do not achieve SHAHADAT; note that Marr-uz-Zahran is at the north of Madinah at the distance of few miles that is also called Valley of Fatimah; Muslims conquered Makkah in RAMADHAN that came at the 8th year of HIJRAH.
TOPIC 14-Going out when alarmed
(1691)-Sayyidina Anas ibn Malik (RA) reported that the Prophet (PBUH) rode the horse of Abu Talhah (RA) that was named Mandub. He said (on returning after reconnaisance) that there was nothing to fear. And I found this horse to be (swift) like water.” [Bukhari 2627, 2307]
(1692)-Sayyidina Anas (RA) reported that there was some alarm in Madinah. So Allah’s Messenger (PBUH) borrowed the horse that belonged to us, named Mandub. (On return), he said, “We did not see anything frightful, but we found the horse like a sea.”
(1693)-Sayyidina Anas (RA) reported that the Prophet (PBUH) was the best of men, the most generous of them and the bravest of them. One night, the people of Madinah were startled as they heard a (thunderous) sound. (When they went towards it), they met the Prophet (PBUH) who was on a horse- back, on the horse of Abu Talhah which was bare-backed and unsaddled, and sword slung on his neck. He said, “Fear not; Fear not.” And he also said, “I found it (the horse) like a river.” [Bukhari 3040, M 2307]
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Ahadith at the topic here give few notable points to us; one is that the leader must take care of the safety of Muslims under his command to the best of his ability; second is that he must not leave some adverse unclear matter unattended that might become higly negative to Muslims in some way; third is that he must be so brave as to face the adversity himself even alone immediately as much equipped as possible, if the situation demands, with total belief in Allah without any fear; people then are sure to follow. The Prophet (PBUH) rose to the situation instantly and took by permission the horse MANDUB unsaddled that belonged to ABU-TALHA, the step-father of ANAS ibn MALIK, that was available then; he took his sword, examined the situation at the specific location and returned back when satisfied that everything was normal; he had departed even without any consultation that he valued highly as that was not feasible then, because the matter seemed an emergency. Note that this sound near Madinah might have occurred due to some natural phenomenon though it did not become disastrous; note also that MANDUB was a dull horse before this occasion yet under the command of the Prophet (PBUH) at that emergency, it became highly active and remained so afterwards; Al-Hamdu Lillah.
TOPIC 15-About steadfastness during fighting
(1694)-Sayyidina Bara ibn Aazib (RA) narrated that someone asked him, “O Abu Umarah, had you deserted Allah’s Messenger?” He said, “No, by Allah! I did not turn away but a few hasty people turned away. Those were confronted by the archers of the Hawazin. Allah’s Messenger (PBUH) was riding a mule and Abu Sufyan ibn Harith ibn Abdul Muttalib held its reins. Allah’s Messenger was saying all the while, ‘I am the Prophet. No lie. I am the son of Abdul Muttalib’.” [Bukhari 2930, Muslim 1776]
(1695)-Sayyidina lbn Umar (RA) said that on the day of Hunayn, they observed both the sections flee and there were not with Allah’s Messenger (PBUH) but a hundred men (steadfastly planted).
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Ahadith at this topic give the message that even in highly adverse position, the commander of the forces must remain firm holding his ground. HAWAZIN (that is better known as the GHAZWA of HUNAIN), was the war that took place just after the conquest of MAKKAH and among the Muslim warriors, were high number of persons that have just accepted Islam. Although Muslims had a force of twelve thousand personnel then, there were two factors that caused this flight at HAWAZIN in which only a hundred men remained near to the Prophet (note that the words at the narration do not mean that only hundred men remained there in total at the war); one was that there were a huge number of the people of MAKKAH included in the Muslim force who needed to understand that Islam did not appreciate flight from the battle except when taken as technique for the war remaining attached to it; second was that the warriors at HAWAZIN were already waiting for Muslims hiding efficiently fully alert with full preparation martially at the way; they were extremely good at combat with arrows; so with these two reasons causing negative effect from inside and from outside respectively, that sudden attack with great number of arrows with total strength from the warriors of HAWAZIN caused a commotion in the Muslim warriors for few moments yet the Prophet (PBUH) was personally present at the time; he rose to the situation and united the forces in no time and guided all towards the fact that he is there at the battle-ground and let him see to whatever comes. His words about himself caused effect in two ways attacking both the negative features that had caused the commotion as it told the enemy that you are not fighting some ordinary man here; this is the man who is the Prophet (PBUH) of Allah and as such, trusts Him totally; he belongs to the family that has natural know-how to deal with adversities. On the other hand, it caused the soothing effect on those Muslims that had run away from the battlefield; they assessed the situation then as they returned to the battlefield and they responded to it wonderfully then as they turned the tables onto the enemy totally in the favor of Muslims.
TOPIC 16-Swords and their ornaments
(1696)-Sayyidina Mazidah reported that when Allah’s Messenger (PBUH) entered Makkah on the day of conquest, his sword had gold and silver on it. Talib said that he asked him about silver and he said, “Its grip was of silver.”
(1697)-Anas (RA) narrated that the pommel of the sword of Allah’s Messenger was of silver. [Ahmed 2583]
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TOPIC 17-About the coat of armor
(1698)-Sayyidina Zubayr ibn Awwam (RA) reported that during the battle of Uhud, the Prophet (PBUH) wore two coats of armor (the iron-covering). Thus, when he tried to climb a rock, he could not. So, he made Talhah sit down below him, and he climbed up till he was erect on the rock. Then he (Zubayr) heard the Prophet say, “It is assured for Talhah” (intercession or paradise).
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TOPIC 18-About helmet
(1699)-Sayyidina Anas ibn Malik (RA) reported that when the Prophet (PBUH) entered Makkah on the conquest, he had a helmet on his head. He was told that Ibn-Khatal had clung to the covering of the Ka’bah. He said, “Kill him.” [Bukhari 1846, M 1357]
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Respectable TIRMIDHI had brought Ahadith denoting the wonderful manner and the notable bravery by which the Prophet (PBUH) faced the enemy; with that, he brings Ahadith here to tell that this does not mean that the Prophet (PBUH) was impractical because he did make whatever preparation was feasible to face the enemy with caliber. Ahadith here convey that Muslims must prepare for all things that are necessary to face wars as the Islamic concept of TAWWAKKUL (trust in Allah) is that you do whatever possible to the utmost limit of your strength and then ask Allah to help; note that it is said in the Holy Book Quran in Surah ANFAAL, “And make ready against them all you can of power, including steeds of war (that are vehicles needed for the warfare, tanks, planes, war-ships, missiles, bombs, artillery, etc. in these times) to threaten the enemy of Allah and your enemy and others besides them that you may not know but whom Allah does know. And whatever you shall spend in the cause of Allah shall be repaid unto you, and you shall not be treated unjustly” (8:60). IBN-KHATL was among the few men that were killed as exception on the day of the conquest of Makkah as the general amnesty was announced by the Prophet (PBUH) on that day. By the study of the conquest, it seems that five persons in total were killed at that time though the verdict of the capital punishment was pronounced for 10 persons; UMM-HANI-RA had given asylum to two of these and UTHMAN-RA had given protection to one; they had asked the Prophet PBUH to spare their lives and he had accepted their request. IBN-KHATL used to abuse the Prophet (PBUH) and appreciated verses of poetry that spread that abuse; ULAMA have said that Muslims must not tolerate such ill-wishers of Islam who openly abuse the Prophet (PBUH) and must impose the capital punishment to them, without any mercy; if the enemy does not have the tolerance to the belief of us Muslims that asks us to respect highly the Last of Prophets Muhammad PBUH, then the enemy must not ask any tolerance from us Muslims too in this sensitive issue; that is how the matter stands as it is tit-for-tat and no other judgment.
TOPIC 19-Concerning merits of horses
(1700)-Sayyidina Urwah Bariqi reported that Allah’s Messenger (PBUH) said, “Goodness is tied to the forelocks of horses till the day of resurrection; it is reward and value.” [Bukhari 2850, M 1873]
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By this Hadith at the topic ULAMA have reasoned that JIHAD would continue in some form till the last day of the world or till very near to that time. This is due to the fact that the most prominent use of horses at that time was for the war and these words also signify the high value of it as other Ahadith have pointed out too. However, please note that the initiation for it is not much of an option for Muslims at these current times and its better to refrain from that though at defence, they must go for it when and where necessary without any fear; even in the absence of the commander of high caliber and even with the meager equipment at hand to combat, Muslims have to fight in defense with whatever might they gather and Allah would provide the necessary results from the trial; Al-Hamdu Lillah.
TOPIC 20-About what is preferred in horses
(1701)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger said, “The most recommended horses are the dark red roan horses.” [Abu Dawud 2545]
(1702)-Sayyidina Abu Qatadah (RA) reported that Allah’s Messenger (PBUH) said, “The best horses are black with a little white on their forelocks and on the tips of their noses. Next are those whose tips of noses are white; with forelegs and hindlegs white too; that leave the right foreleg and if they are not black then blackish red with same quality.” [Ahmed 22624]
(1703)-A hadith of like meaning is reported by Muhammad ibn Bashhar from Wahb who from his father, from Yahya ibn Ayyub, from Yazid ibn Habib.
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TOPIC 21-About what is disagreeable in horses
(1704)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) disliked Shikal on horse. [Muslim 1875]
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The first Hadith at the topic-20 by IBNE-ABBAS is the basic here that conveys the best of horses and the clarity to it is at the other Hadith; the last Hadith here also denotes the horse that is worthy of dislike. Note that the Prophet (PBUH) was knowledgeable of horses of those times well as this Hadith tells and we have just studied (at H-1693) that his dealing with them was so beautiful that the dull horse MANDUB turned into the swift horse worthy of praise. Detail at other Ahadith present here about horses tells us that the best one is totally black (or dark red that looks black) with whiteness on the forelock and under the nose (like the Black Beauty); second-best is the one that is not fully black and has no whiteness at the forelock yet it has whiteness under the nose at the face and also has whiteness in compensation at all its legs with the habit to bend the right foreleg and this second-best also includes the blackish-red with the same features of the second-best. SHIKAL upon the horse means that it has three legs that are black or white yet the one that is left, most probably being one of its forelegs, has other color than those of other legs.
TOPIC 22-About horse-race
(1705)-Sayyidina Ibn Umar (RA) narrated Allah’s Messenger (PBUH) held race between Mudammar horses from Hafya to Thaniyat al-Wada which were six miles apart. He also held race between horses that were not Mudammar between Thaniyat al-Wada to the mosque of Banu Zurayq, they being a mile from one another. Ibn Umar said, “I was a participant and my horse jumped over a wall with me.” [Bukhari 2868, Muslim 1870]
(1706)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “Stakes are allowed only in (three things), archery, horse racing and camel-racing.” [Ahmed 7484]
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MUDAMMAR horses were those that were put on specific diet especially for some cause like wars or for the sale for it to keep them in shape. These horses were stronger in facing trials than other horses and their race was held for 6 miles space while those that were not MUDAMMAR, their race was held for 1 mile space; between the respective places named. The next Hadith tells that it is allowed to give prizes at those entertaining feats in which there is some display of the manly features that expresses some awe to the enemy. Note that Islam does not appreciate such sports that might lead to competing uselessly among men as the competition is not commendable according to its teachings except in the matters of AKHIRAT; also, such deadly sports that might lead to losing the life suddenly in the name of daring entertainment or such unworthy sports that might lead to wasting of time being tussles for money, fame, putting impression on women or such unscrupulous sports that might lead to putting wounds on animals that might even kill them or such undesirable sports that might lead to having long-standing grudges ahead among the participants; these all are bad surely that the good Muslims must avoid by all their high efforts.
TOPIC 23-About disappraoval to mate donkey with she-horse
(1707)-Sayyidina Ibn Abbas (RA) said that Allah’s Messenger (PBUH) was bound by command. He never distinguished them (the people of his house) over other people except in three things. He commanded them to make ablution thoroughly, not to take Sadaqah and not to pair a male donkey with a mare. [AD 808]
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The guidance here is specifically for the AHLE-BAYET (the family-members of the Prophet PBUH) and it is still binding on his descendants that are called SAYYED (or SHARIF). Note that simple WUDHU for SALAH is enough for Muslims and those who are in need of necessities might take SADAQAH (that is ZAKAH that the well-off Muslims have to pay necessarily every year to the needy). Likewise they are allowed to pair the male donkey with a mare to get an ass as a result to that, yet all these things are prohibited for the SAYYED; they must see to all the fine features of WUDHU; they must not take ZAKAH even at high needs; and they must not pair a male donkey with a mare. However if someone other than SAYYED cares about these three too by EHSAAN (good deeds that are not asked yet appreciated), that is commendable for that person too.
TOPIC 24-About asking the poor Muslim to pray
(1708)-Sayyidina Abu Darda reported having heard Allah’s Messenger say, “Seek me among your weak for you are given provision and help because of your weak people.” [Bukhari 2896]
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How great a value Islam gives to the weak persons is evident here too as at many other places. The point to understand is that in the worldly life we all are interlinked and what we do to others come to us by some force of attraction even in this world, through others of fellow-beings, early or late. This is how Allah has set the world with the law that as you sow, so shall you reap; He has set it with amazing laws that are surely inter-related and the physical law that is the third law of motion is valid even at the spiritual level; the setter of all the laws that operate everywhere, is One only without any doubt; Al-Hamdu Lillah.
TOPIC 25-About hanging bells in necks of horses
(1709)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “The angels do not join the company that has a dog or a bell.” [Muslim 2113]
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TOPIC 26-Appointing commander for a battle
(1710)-Sayyidina Bara (RA) narrated that the Prophet (PBUH) sent two armies. He appointed Sayyidina Ali ibn Abu Talib (RA) as commander of one of them and Khalid ibn Walid (RA) as commander over the other. He said, “When fighting begins, Ali will be the commander.” So, Ali conquered a fort and took a female slave from it. Khalid (RA) sent with me a letter to the Prophet mentioning this. I came to the Prophet (PBUH) and he read the letter and his colour changed and he said, “What do you see in a man whom Allah loves and His Messenger loves, and he loves Allah and His Messenger?” I said, “I seek refuge in Allah from the anger of Allah and of His Messenger. Indeed, I am only a deliverer of the message.” Then the Prophet (PBUH) did not say anything.
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Here the guidance is to take care not to have dogs at travel and avoid putting bells at the necks of animals as that is even against the tactics at war. Note that ALI was told to take charge at the war totally when it began as the unity of command is necessary at such time of facing the enemy. It was allowed for the warriors to take share from the booty but that was conditional as the commander must necessarily distribute the spoils totally. Now, Ali was himself the commander here and as taking a female-slave was not against Islam at that time, so he took her. The other commander KHALID who was now under the command of ALI did not appreciate that but the Prophet (PBUH) endorsed the act. The last part of the narration also tells that the man who communicates an adverse message is not responsible for that though he must give that as it is, to the appropriate person who has the ability to decide well for the issue; he must not give any comments on it and he must not add anything to it or subtract anything from it by his own side.
TOPIC 27-About Imam
(1711)-Sayyidina Ibn Umar (RA) reported that the Prophet said,”Know that everyone of you is (like a) shepherd and each one of you will be questioned about his subjects. So, the Ameer over the people is their shepherd and answerable about them. And a man is shepherd over the people of his house and answerable for them. And, a woman is shepherd over the house of her husband and answerable about it. And a slave is shepherd over the wealth of his master and answerable about it. Beware that all of you are shepherds and all of you answerable about your subjects.” [M 1829]
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As ULAMA quote this Hadith much at sermons, it is known even by many of those who do not have much knowledge of Ahadith; we all are at the head of things somewhere, and at some places we are the subordinates. At every occasion we all must see to our specific responsibilities as Islam has clarified for us keeping to the rule that “there would be no obedience to creatures where occurs the disobedience to Allah” as reported in Ahadith-1712 & 1713 just ahead; neither give such commands that ask to disobey Allah nor take such commands any-time any-where; Allah protects all the righteous persons from all disasters; Al-Hamdu Lillah.
TOPIC 28-Obeying the Imam
(1712)-Sayyidah Umm Husayn Ahmasiyah reported that she heard the sermon of Allah’s Messenger (PBUH) during the Farewell Hajj. He was wrapped in his cloak which he had drawn from his armpit. She said that I saw the flesh of his shoulder shining and I heard him say, “O you people! Fear Allah, and even if some Black with a split ear is made your Ameer, listen to him and obey him provided he governs according to Allah’s Book.” [Muslim 1298]
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TOPIC 29-The creatures should not be obeyed to disobey Allah
(1713)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, ‘It is incumbent on a Muslim person to listen and obey whether he likes it or hates it as long as he is not commanded to commit sin. If he is given command to sin then he must neither listen nor obey.” [Muslim 1839]
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The guidance is totally clear that Muslims must not get into any complex if their leader does not have good looks. The only thing needed is that he must be a good Muslim with good understanding of Islam who has the power to lead the nation upon Islam well in the given situation. The rule asks complete attention that there would be no obedience to creatures in the disobedience of the Creator and for this, every Muslim must understand the basics of Islam well; the Holy Book Quran provides clearly the commands of Allah and the authentic Ahadith of the Prophet PBUH too provide them as that is SUNNAH; their status is known by IJMA (the practice of Muslims as whole). May Allah guide all good persons to the Truth and keep them steadfast on it whatever comes; Al-Hamdu Lillah.
TOPIC 30-About putting animals to fight and branding face
(1714)-Sayyidina Ibn Abbas (RA) said that Allah’s Messenger (PBUH) forbade making animals fight one another. [Abu Dawud 2562]
(1715)-Muhammad ibn Muthanna reported by the chain from Abdur Rahman ibn Mahdi, from Sufyan, from Amash, from Abu Yahya and he reported from Mujahid that Allah’s Messenger (PBUH) disallowed putting two animals against one another in a fight. He did not name Ibn Abbas (RA).
(1716)-Sayyidina Jabir (RA) said that the Prophet (PBUH) forbade branding on the face and striking on it. [Muslim 2116]
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Even in spite of such clear guidance that is reported here that animals must not be put to fight one another, we see people doing the same just for entertainment. This is not some sport that Islam appreciates as even animals have rights being weaker than men. It is good that at-least in the present times there is an understanding to care about animals that the Prophet had asked for, centuries ago. Please note, and note this well, that it is highly wrong to imprison animals or birds at cages where they are bound for pleasure or even to study them; we all have to let them live at their natural habitat as that Islam, the natural true path of life, asks of us. However, those who do intend their well-being must also take care for human-beings as that is even more necessary. Note that Human-Beings are not among animals and it is well to disregard the view that the TAXONOMY holds at the present times for them; they have their own placement between animals and angels that are built in such manner that they might fall below vicious animals by the deeds of injustice and inclination to shameful attitude, or they might rise over angels becoming ASHRAFUL-MAKHLUQAAT (best among the creation) by keeping to righteousness; Al-Hamdu Lillah. The words that they must not be struck on the face prohibits not only hitting the face of animals but also asks not to strike any human being on the face for any reason whatsoever.
TOPIC 31-About adulthood and share in spoils
(1717)-Sayyidina Ibn Umar (RA) narrated that I was presented before Allah’s Messenger (PBUH) for the army when I was fourteen years old. But, he did not enlist me. Then, the next year I was presented to him for the army being fifteen years and he took me. Nafi’ said, I narrated this Hadith to Umar ibn Abdul Aziz and he said, “The limit between a minor and a major (is this).” Then he wrote (to his officers) that those who attain the age of fifteen may be given share in spoils of war. [Bukhari 2664, Muslim 1868]
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TOPIC 32-About the debt of the martyr
(1718)-Sayyidina Abu Qatadah narrated, Allah’s Messenger (PBUH) stood up before us and said to us, “Jihad in Allah’s cause and belief in Allah are the most excellent of deeds.’ A man stood up and said, “Messenger of Allah! Do you say that if I am slain in Allah’s path then my sins will be expiated from me?” Allah’s Messenger said, “Yes, if you are slain in Allah’s path and you are patient, hopeful of reward, advancing and not retreating.” After that Allah’s Messenger asked, “What did you ask?” He repeated, “Do you mean that if I am slain in Allah’s path, my sin will be expiated for me?” Allah’s Messenger said, “Yes while you are patient, hopeful of reward, advancing and not retreating ... but not in debt (which is not forgiven). Jibril ‘told me that.” [Ahmed 22648, M 1885, N 3156]
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TOPIC 33-About burial of Martyrs
(1719)-Sayyidina Hisham ibn Aamir narrated that someone complained to Allah’s Messenger about the wounds suffered in the Battle of Uhud. He said, “Dig the graves and make them wide and spacious, and clean them well. Bury two or three in one grave and place in front the one who knew the Quran better (than the other).” Hisham said, “My father had also died (a martyr) and was placed in the front of two men.” [Abu Dawud 3215]
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If there is no other sign for adulthood, it is allowed to take a person at the age of 15 as an adult and that is why UMAR ibn ABDUL-AZIZ decided that such person is not among children if he attends the war; he would be given the full share of warrior as an adult. H-1718 tells that such JIHAD that is accepted at the court of Allah washes-off all the wrongs of a person except for debt so if that is paid by his heirs in total, his way to JANNAH is clear; so this Hadith is much like H-1648 that we had already studied. At the occasion of UHUD when 70 of Muslims achieved SHAHADAT, the Prophet (PBUH) commanded to put two or three persons together as there was not much cloth to cover each one of them and also commanded to keep in front that one who was higher in the status by taking the awareness of Islam as the standard for that. At this occasion MUS’AB ibn UMAIR (RA) who had achieved SHAHADAT was covered in the cloth that was not enough to cover him totally and so grass was put upon him to cover him well. This was the man who had lived in high luxury before he accepted Islam and who had transformed Madinah in favor of Muslims by his amazing power of TABLIGH when that was extremely needed; Al-Hamdu Lillah.
TOPIC 34-About consultation
(1720)-Sayyidina Abdullah (RA) reported that when the captives of the Battle of Badr were brought, Allah’s Messenger (PBUH) asked (his Companions; RA), “What do you say about these captives?” Abdullah (RA) then reported a lengthy account. [Ahmed 3632]
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TOPIC 35-Corpses of disbelieving captive not to be ransomed
(1721)-Sayydina Ibn Abbas (RA) said that the idolators wished to buy the corpse of a captive idolator but the Prophet (PBUH) refused to sell it to them.
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The Prophet (PBUH) placed a high value on consultation and made important decisions by the advice of SAHABA (his companions). Due to this practice, he asked them about the captives of BADR and we know by H-1573 that SAHABA accepted FIDYAH (amount that is given by the enemy for the release of their captives) though they were informed that if they opt for this decision they would have to sacrifice some of their men soon. The hard financial situation at the time made them decide this yet they did well even in UHUD where 70 of their men fell due to this decision at BADR, as they did not let the enemy take Madinah; Al-Hamdu Lillah. As for giving the dead body of some enemy that has come into the custody of Muslims, back to that enemy, it is allowed but preference is to give it back without asking any amount of money for it; note that this narration (1721) is among the weakly narrated ones and some ULAMA have allowed taking FIDYAH to give it back if the AMEER (the commander of Muslims) intends for that in the best interest of Muslims yet even these ULAMA do not allow the “selling” of the corpse in the literal meaning of the term.
TOPIC 36-Fleeing from Jihad
(1722)-Sayyidina Ibn Umar narrated that Allah’s Messenger (PBUH) sent us on an expedition. But the people turned their backs in predicament. When we had retreated from the battlefield, we were ashamed and we said to ourselves, “We are ruined.” We came to Allah’s Messenger (PBUH) and said to him, “O Messenger of Allah, we are deserters.” He said, “Rather, you are the contenders (who will attack again), and I am your helper.” [Ahmed 5902]
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Islam does not appreciate running away from the battlefield except when it is applied as tactic in the war. IBNE-UMAR was aware of the grave mistake that they had committed retreating from the battlefield but the Prophet (PBUH) showed high leniency here and gave them the chance to compensate taking-up that war again and as such, making their retreat not as an abandonment of the war but tactic to it that is allowed. The Holy Book Quran says in Surah ANFAAL, “Whoso on that day turneth his back to them, unless manoeuvering for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey's end (8:16).” Some ULAMA have mentioned that the enemy was more than double the quantity of Muslims at that combat about which IBNE-UMAR has narrated and it is allowed to leave the battlefield if the quantity is more than double. This argument is valid too as the Holy Book Quran says, “Now hath Allah lightened your burden, for He knoweth that there is weakness in you. So if there be of you a steadfast hundred they shall overcome two hundred, and if there be of you a thousand they shall overcome two thousand by permission of Allah. Allah is with the steadfast (8:65).”
TOPIC 37-About burying those killed in battles
(1723)-Sayyidina Jabir ibn Abdullah narrated that on the day of Uhud, my paternal aunt brought my father to our graveyard to be buried. But, suddenly a proclaimer of Allah’s Messenger (PBUH) called out, “Return the martyrs to their places (of martyrdom, to be buried there).” [Ahmed 14309]
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TOPIC 38-Welcoming one who returns from a journey
(1724)-Sayyidina Sa’ib ibn Yazid (RA) reported that when Allah’s Messenger (PBUH) returned from Tabuk, the men came out to meet (and greet) him at Thariyat-ul-Wada. I also went out with the people and I was a young boy then.
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The GHAZWA of UHUD was unique as two or three persons were buried in one grave and also that they were buried at the place they fell. Note that this is one of the unique features of that GHAZWAH and not a general rule to bury the SHAHEED wherever they fall. The other Hadith tells about the receiving of the Prophet (PBUH) when he returned with his companions back to Madinah from TABUK as their absence was for about a month and the expedition had made many people fear much as it was the challenge to the Roman Empire that was one of the most prominent martial powers of the time. This narration also tells that it is allowed and even commendable if some people go to receive friends at their landing place that are coming after a long time from somewhere.
TOPIC 39-About FAI
(1725)-MALIK ibn Aws ibn Hadathan said that he heard Umar ibn Khattab say that the property of Banu Nadir was fai that Allah granted to His Messenger (PBUH) because the Muslims did not push their horses or camels for that (there being no fighting for it). So it was exclusively for Allah’s Messenger. Hence, he drew from it a year’s allowance for his family and spent the rest on horses, weapons, etc. to prepare for Jihad. [Bukhari 2904, Muslim 1757]
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FAI is that property of the enemy that comes in possession without any fight and the property of BANU-NADHIR, one of the Jewish tribes of Madinah, did come in custody in this way without any war but only by an agreement after three weeks of siege due to which they had to leave abandoning much of their property (especially the immovable property) and weapons at Madinah. They were allowed to take a camel-load of possessions sitting three at each camel going away from Madinah and with their departure, one of much high threats to the Islamic way of life ended then; Al-Hamdu Lillah.
27- BOOK OF CLOTHING (45 topics)
TOPIC 1-About silk and gold
(1726)-Sayyidina Abu Musa Ash’ari reported that Allah’s Messenger (PBUH) said, “Wearing silk and gold is forbidden to the men of my Ummah. But (they are) allowed to their women.” [Nasai 5163]
(1727)-Sayyidina Umar (RA) delivered a sermon at Jabiyah and said, “Allah’s Messenger (PBUH) forbade wearing silk, except to the extent of two fingers.... or three, or four.” [Muslim 2066]
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TOPIC 2-About wearing silk during war
(1728)-Sayyidina Anas (RA) reported that in a battle Abdur Rahman ibn Awf (RA) and Zubayr ibn Awwam (RA) complained to the Prophet (PBUH) of lice. So, he permitted both of them to wear silk shirts. Anas (RA) said, “I saw them wearing it.” [Bukhari 2920, Muslim 2076]
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TOPIC 3-No Caption
(1729)-Waqid ibn Amr ibn Sa’d ibn Mu’adh narrated when Anas ibn Malik came, I went to him. He asked me who I was. I said, “I am Waqid ibn Amr.” He wept saying, “You resemble Sa’d and he was among the great men and even greater (to many of them)! He had sent to the Prophet (PBUH) a silk robe with gold embroidery. He wore it and climbed up the Minbar. He stood up or sat down (on it) and people began to touch (and examine) it, saying that they had not ever seen a garment like that. He said, “Do you wonder at it. Indeed, Sa’d’s handkerchieves in Paradise will be better than what you see.” [Nasai 5312]
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Muslim men are not allowed to wear silk except where necessary even if that necessity is not very high in nature arising mostly due to some affliction to the body. Note that gold is also forbidden for Mulsim men to use except for necessity but the difference among silk and gold is that the necessity for the latter must be of very high nature. However, Muslims must avoid the pure silk even at necessity (it is better that even the cloth with impure silk has the silk at the inside of the cloth and not obvious). The last Hadith here tells us that the Prophet (PBUH) wore the silky robe gifted to him by SA’AD ibn MU’ADH (RA) who was also the chief of his clan that even had gold embroidery. ULAMA have remarked at this that the use of silk was at the necessity at that time as he had no other clean cloth to wear then; the gold mentioned here is not actually gold but the water of impure gold that is usable for men to some extent as embroidery upon the cloth (so some narrator had shown slackness in reporting this part); this clarifies that the necessity to wear the silk might not be very high yet to wear the gold, the necessity needs to be very high in nature; WAQID ibn AMR was the grandson of SA’AD ibn MU’ADH.
TOPIC 4-Permission to wear red clothing
(1730)-Sayyidina Bara said, “I have never seen any man with long hair and dressed in red garments more handsome than Allah’s Messenger (PBUH). His hair covered his shoulders which were broad; he was neither short nor tall.” [Bukhari 5848, M 2337]
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TOPIC 5-Dislike for men wearing yellow gaments
(1731)-Sayyidina Ali said that Allah’s Messenger (PBUH) disallowed wearing Qassi (silken clothes) and such coloured garment that is given color by the yellow grass. [Muslim 2078]
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The Hadith here at the topic tells that the Prophet (PBUH) was one of the most handsome men and this Hadith is highly authentic being present in both BUKHARI and MUSLIM that are termed together as SAHIH-HEN (the two most authentic collections of Ahadih). The Hadith tells about the permission to wear a red dress yet many ULAMA have remarked that it is better if such dress is not fully red. Note that the lovely hair of the Prophet (PBUH) were below the ears and came near to shoulders (see H-1761); they were still black when he came to Madinah in the beginning of RABIUL-AWWAL; he turned of 52 years (probably) at that month by the Lunar yearly calculation (that was September 622 AD) and passed away there at the 12th day of the same Lunar month after 10 years at one of the early days of June 632 AD; note that the lunar-year is short by some 11 days from the solar-year. Wearing total yellow clothes too for men is not commendable; note that in dreams, it is taken to be the symbol of illness yet this does not include the beautiful lunar-color when it is not much shiny that might ask for some un-necessary attraction.
TOPIC 6-Wearing fur
(1732)-Sayyidina Salman (RA) reported that Allah’s Messenger was asked about ghee (butter oil or clarified butter), cheese and fur. He said, “The lawful is what Allah has made lawful in His Book and the forbidden is that which He has made unlawful in His Book. And if nothing is said about something then that is forgiven.” [Ibn e Majah 3367]
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TOPIC 7-About hide of a dead animal after tanning
(1733)-Sayyidina Ibn Abbas (RA) reported that when a sheep died, (a natural death) the Prophet said to its owners, “Why did you not remove its skin. You could have tanned it and benefitted from it.”
(1734)-Sayyidina Ibn Abbas reported that Allah’s Messenger (PBUH) said, “The hide that is tanned is pure.” [Muslim 366]
(1735)-Sayyidina Abdullah ibn Ukaym (RA) reported that Allah’s Messenger (PBUH) wrote to them that no one should use the skin or the sinew of an animal that had died a natural death. [Abu Dawud 4127]
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The skin of the animal that had been slaughtered in the name of Allah when it has been tanned, it is good to use and to take benefit from; there is difference of view about the skin of the recently dead animal that had not been slaughtered (but that was among the animals that are edibles); many of ULAMA take the skin of even such an animal as fine to use when it has been tanned properly and Allah knows better.
TOPIC 8-Dislike for dragging garments below ankle
(1736)-Sayyidina Abdullah ibn Umar (RA) reported Allah’s Messenger (PBUH) as saying, “Allah will not look at one who trails his lower garment below his ankles arrogantly.” [Bukhari 5783, Muslim 2085]
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TOPIC 9-Length of women’s skirt
(1737)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “If anyone trails arrogantly his lower garment below his ankles then Allah will not look at him on the day of Resurrection.” Sayyidah Umm Salamah asked him. “How should women make their skirts?” He said, “Let them leave it down a span.” She said, “In that case, a woman’s legs might be uncovered.” So he said, “They may let it down a cubit, but not more.” [Muslim 2085]
(1738)-Sayyidah Umm Salamah (RA) reported that the Prophet measured for Sayyidah Fatimah (RA) the extent of a span.
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Islam asks most strictly to avoid pride of being high among people even if someone reasons to justify such arrogance. In those days, it was customary for those men who thought of others as lower than their own-selves, to wear the lower garment long that even trailed at the ground. The Prophet (PBUH) forbade this strictly for men as the custom was related to them only; note that women are not only allowed but even commanded to wear most covering dresses by Islam. We find in narrations that this caused some anxiety to ABU-BAKR who had such a built that his IZAAR used to slide-off a bit to go below the ankles. He asked the Prophet (PBUH) about that and the Prophet replied to him not to worry as he was not among the arrogant persons; note that ABU-BAKR had old friendship to the Prophet (PBUH) and they both knew each other totally well. Due to many Ahadith that ask for its avoidance with grave warnings upon it, ULAMA have become highly strict on the matter and they do not allow men to wear such IZAAR or trousers that extend below the ankles, without taking the reason for that practice at that time into account, though they do admit it. This situation makes it difficult to comment on this and I would only remark that all such acts that someone takes to convey some high merit about his own-self, are worthy of avoidance certainly; as for the extension of IZAAR below ankles, it should be avoided too taking Ahadith on this matter at face-value except where it does happen without any conscious effort; and Allah knows better.
TOPIC 10-About wearing woollen garments
(1739)-Sayyidina Abu Burdah (RA) narrated that Sayyidah Ayshah (RA) showed us a woollen cloak and a lower wrapper for the body of thick coarse cloth saying, “Allah’s Messenger (PBUH) died in these two garments.” [Bukhari 3108, Muslim 2080, Ibn e Majah 3551]
(1740)-Sayyidina Ibn Mas’ud (RA) reported that the Prophet (PBUH) said, “On the day his Lord spoke to him, Musa had on him a woollen cloak, a woolen robe, a woollen small cap and woollen trousers. His sandals were made of the hide of a dead donkey.”
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H-1739 is very clear on the point that the Prophet (PBUH) did not care about wearing refined clothes even when he could have managed that though he was highly particular about cleanliness; it is clear that he considered sophisticated dresses as waste of the resources available to him; the message clearly is that clothes do not make a man but the righteousness in his character does so; the value is not to the physical but to the spiritual eminence. The next Hadith here is bit strange; and it is among the weakly narrated; yet it does tell us that not only Muhammad PBUH, the last Messenger of Allah, did not give any importance to refined clothes but even other of Messengers of Allah also had the same quality in them; they cared about the beauty inside the man and did not care about the beauty in presentation of the physique; Al-Hamdu Lillah.
TOPIC 11-About black turban
(1741)-Sayyidina Jabir (RA) reported that when the Prophet (PBUH) entered Makkah on the day of conquest, he had on him a black turban. [Abu Dawud 4076, Ibn e Majah 2822]
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TOPIC 12-End of the turban between the shoulders
(1742)-Sayyidina lbn Umar (RA) reported that when Allah’s Messenger (PBUH) put on a turban, he put the end of it between his shoulders behind him. Nafi’ said that he saw Ibn Umar do like that. Ubaydullah said that he saw Qasim and Saalim do like that.
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It is SUNNAH to cover the head for men though for women, it is FARDH being included in HEJAB. The Prophet (PBUH) used to wear black turban when he covered his head with that; in this era, some people among Muslims wear green turban with high enthusiasm and though that color is not blameworthy to take for the turban being MUBAH (while wearing turban itself is SUNNAH) yet the practice of MUBAH with extreme compulsion that makes it seem obligatory, turns to becoming BID’AH (practice against SUNNAH). When the turban is long, both of its ends have to be left at the front or at the back; it must not extend below half of the back as that is MAKRUH-TANZIHI.
TOPIC 13-About prohibition to wear gold ring
(1743)-Sayyidina All ibn Abu Talbi reported that Allah’s Messenger disallowed him to wear a golden ring and silken garments and to recite the Quran in RUKU and SAJDAH (bowing and prostration) and wearing yellow garments. [Muslim 480]
(1744)-Sayyidina Imran ibn Husayn reported that Allah’s Messengar forbade wearing golden rings. [Nasai 5202]
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TOPIC 14-Silver ring
(1745)-Sayidina Anas reported that the ring of Allah’s Messenger (PBUH) was made of silver and it had an Ethiopian stone. [Bukhari 5868, Muslim 2094]
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TOPIC 15-Stone of Silver
(1746)-Sayyidina Anas (RA) reported that the ring of Allah’s Messenger (PBUH) was of silver as was its stone. [AD 4217]
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It is not allowed for men to wear anything made of gold except for some very high necessity as we have studied and also the wearing of silk and pure yellow garments. MUSALLI must recite the Holy Book Quran while he stands at SALAH and not at RUKU (the bowing posture) or at SAJDAH (the prostration). About the wearing of rings, we must keep few points in view; first is that it is not commendable for men to wear any sort of rings and we know that the first ring that the Prophet (PBUH) wore was made as the stamping-tool on letters that he sent to different rulers around the land of Arabia inviting them to Islam; he was told that they do not read letters without the impression of the royal stamp (see H-1747 and H-1751 with the note on the topic); second is that if a Muslim man does wear a ring, he should take a silver ring rather than of any other material (see Ahadith-1745 & 1746 and also H-1792); note that the highest quantity of silver that the Muslim man might use, corresponds to a silver ring that he wears though even in that, it must not have been used lavishly; third is that he must not inscribe any religious message on that as that might lead to some disrespect to it unintentionally (see H-1753); fourth is that if he does wear it then he must wear it only in the little finger of any hand though better is to wear it at the right hand (see Ahadith-1748 & 1793); fifth is that he must take-off the ring he wears leaving it outside whenever he attends the wash-room without forgetting the practice (see H-1752). These are points to remember for wearing of rings and Allah knows better.
TOPIC 16-About wearing ring on the right hand
(1747)-Sayyidina Ibn Umar reported that the Prophet (PBUH) had a ring made of gold and wore it on his right hand. Then he sat on the pulpit and said, “I had put this ring on my right hand.” Then, he threw it away and the people threw away their rings (too). [Muslim 2091, Bukhari 5767]
(1748)-Salt ibn Abdullah ibn Nawfal reported that he saw Sayyidina Ibn Abbas (RA) wearing a ring on his right hand. He said, “I think that he also said that he had seen Allah’s Messenger (PBUH) wearing it on his right hand.” [AD 429]
(1749)-Ja’far ibn Muhamnad reported on the authoritly of his father that Sayyidina Hasan (RA) and Sayyidina Husayn (RA) wore rings on their left hands. [Muslim 2095]
(1750)-Hammad ibn Salamah reported that he saw Ibn Abu Rafi’ wear a ring on his right hand. He asked him and he said, “I had seen Abdullah ibn Ja’far wear a ring on his right hand and I heard him say that Allah’s Messenger used to wear a ring on his right hand.” [Nasai 5219, Ibn e Majah 3647]
(1751)-Sayyidina Anas ibn MaaIik (RA) narrated that Allah’s Messenger (PBUH) made a ring of silver and inscribed thereon, ‘Muhammad Rasul Allah’. Then he said (about this for others), “Do not inscribe on it.”
(1752)-Sayyidina Anas (RA) narrated that when the Prophet (PBUH) entered the privy, he took off his ring.
(1753)-Sayyidina Anas ibn Malik (RA) reported that Allah’s Messenger (PBUH) had a ring of silver made for him and had inscribed on it the words “Muhammad Rasul Allah.” He said, ‘No one must have these words inscribed on his ring.’ [Bukhari 5878]
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TOPIC 17-About inscription on ring
(1754)-Sayyidina Anas ibn Malik reported that the Prophet (PBUH) had three lines inscribed on his ring, “Muhammad” (made up) a line, “Rasul” (made up) a line and “Allah” (made up) a line. Muhammad ibn Yahya does not mention ‘three lines’ in his narration of the Hadith.
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As we have studied, the Muslim men are not allowed to wear such rings that are made of gold like other things of gold too except for high necessity. Other narrations that explain the H-1753 tell us that the Prophet (PBUH) had written letters to rulers around including the CAESAR of Rome and KHUSRO of Persia; at that time he was told that they would not read the letters if not duly stamped by your specific stamp that might serve as reference in the future too. So he made the ring of silver mentioned here with three lines on it; first line was the name of Allah, then RASUL and then Muhammad and the message of the stamp was that Muhammad is the (last) Messenger of Allah. This ring then remained in the custody of MUAIQIB (RA) after the Prophet (PBUH) and at the period of KHILAFAT of UTHMAN (RA) when UTHMAN was taking it from him or giving it back to him after observation, it fell into the well they were sitting near to, and then it was never regained.
TOPIC 18-About pictures
(1755)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) forbade keeping pictures in the home, and disallowed making them. [Ah 1462]
(1756)-Ubaydullah ibn Abdullah ibn Utbah narrated that I visited Abu Talhah Ansari (RA) to enquire after his health. Sahl ibn Hunayf (RA) was present with him. Shortly, Abu Talhah summoned a man to remove the sheet under him. Sahl asked him why he removed it. He said, “Because it has pictures on it, and you know what the Prophet (PBUH) had said about them.” Sahl said, “Did he not say that those that are inscribed on cloth are allowed?” He said, “Yes, but this is more satisfying to myself.” [Muslim 5359]
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TOPIC 19-About artists
(1757)-Sayyidina Ibn Abbas reported that Allah’s Messenger (PBUH) said, “As for one who draws pictures, Allah will punish him till he blows a soul into it, and he will never be able to blow a soul into it. As for one who eavesdrops on a people and they do not like it; on the Day of Resurrection molten lead will be poured into his ears.” [Bukhari 7042]
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Islam does not appreciate making or taking pictures of living creatures even if it is by modern means as the prohibition is general; however many of ULAMA have allowed the usage of TV if the administration at the Islamic Environment cares for the necessary moral limit (and the time-limit) therein, with only few women therein that are well-aware of the reservation they need to observe; that ruling stands for the computer too that must be accessed only with care to humanity for the good needs of study, spread of the Islamic Teachings and for such light entertainment that does not violate morality as asked by the Islamic Teachings in clear terms. Note that the reason for this prohibition of pictures of living-beings at the time of the Prophet (PBUH) was that in the ancient times of NOAH (AS) and after that people used to make pictures and statues of their fore-fathers; some of them were very good people. With time, these statues that were made to commemorate the good people of old became objects of worship and an example for this was HABIL, one of the sons of ADAM (AS) who is mentioned positively even in the Holy Book Quran (though not by name; see 5:27 to 32), for whom a statue had been made and named HUBAL that was worshipped among other idols at Arabia before the Islamic Teachings took hold there. Due to SADDE-ZARAE’ (stopping of means to wrongs), making and taking of pictures of living beings were prohibited so that never ever any such adverse situation arises among Muslims. In the current era, spread and use of pictures of living beings have put an adverse effect on the command of HEJAB too as is apparent. The over-all guidance of ULAMA in this issue of pictures of living beings, does allow some exceptions that are as follows; they are tolerable if they are put at floor and come in feet and at places where their presence denotes disrespect to them; they are tolerable if they are so small that it is difficult to judge their detail with naked eye; they are tolerable if they are among the play-things of children (but they must have some defect at physique like not having hair or small ears and also, their size must not be large) that even with some crude presentation, are still good enough to play with; they are tolerable if taken for identity for official needs but with reservation to the photographs of the Muslim women that must better not be asked due to the care to the Islamic Teaching of HEJAB; Al-Hamdu Lillah. So these are the exceptional places where the use of pictures of living beings might be tolerable though even that tolerance needs to remain to an extent; due to the adverse situation in these times, we Muslims must make DUA to Allah for the general avoidance of pictures of living beings. Even the basic study of Islam at this matter in view would tell the studious person with total clarity that Islam is completely against the spread of pictures of living beings at the worthy Islamic Environment, and Allah knows better.
TOPIC 20-About hair dye
(1758)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “Alter (the look, of) old age and do not adopt resemblance to Jews.” [Ahmed 9220]
(1759)-Sayyidina Abu Dharr reported that the Prophet said, “The best thing with which old age is altered is henna and indigo (plant).” [AD 42]
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TOPIC 21-Keeping long hair
(1760)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) was of medium height neither very tall nor short. He had a beautiful body, a wheat complexion and his hair were neither curly not straight. He walked as though he descended from a height. [Bukhari 3547, Muslim 2338]
(1761)-Sayyidah Ayeshah narrated, “We, Allah’s Messenger (PBUH) and I, used to bath from the same single vessel. He had hair that did not reach his shoulders but went beyond his ear-lobes.” [Abu Dawud 4187]
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It is allowed for Muslim men at old age to use henna or such type of grass & weeds for color that leaves some color to hair when used for dying hair. SAHABA sometimes mixed henna and weeds and used the mixture for dying hair. Note that the Prophet (PBUH) was a handsome man and he walked with manly style keeping his feet firmly on the ground at walking without any sign of exhaustion. At H-1730 our study told us that the Prophet (PBUH) had a long hair; here we find how long they were as Sayyidah AYESHAH (RA) narrates that they were below the ear lobes yet above the shoulders.
TOPIC 22-About disapproval to comb daily
(1762)-Sayyidina Abdullah ibn Mughaffal said that Allah’s Messenger (PBUH) disallowed combing hair daily. [AD 4159]
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TOPIC 23-About applying collyrium
(1763)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “Apply collyrium the ithmad kind as it is good for eyesight and grows hair.” He believed that the Prophet (PBUH) had a case for collyrium from which he applied to this eye three times & to this eye three times each night. [Ibn e Majah 3497]
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TOPIC 24-Sama and dressing in one garment disallowed
(1764)-Sayyidina Abu Hurayrah reported that Allah’s Messenger disallowed two kinds of dress, (one is) Sama which is to throw a cloak on the shoulders and place its right corner on the left shoulder and the left corner on the right shoulder wrapping the hands within it, and (the other is) sitting erect on the hips with a single garment wrapping the knees and back, nothing else covering the private parts. [Ibn e Majah 3560]
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Islam asks men (and even women) not to get into pride over an attractive physique and not to put attention to grooming in a regular fashion as that also is the sign of some complex. Due to this, Islam does not appreciate the combing of hair daily and the Hadith indicates to comb at alternate days; however, Islam does place high emphasis on cleanliness. To wear some cloth in such fashion that it binds the hands, is not allowed as that renders the person incapable to move fast in any emergency that might arise then. As for EHTEBA that means to wear only a single cloth without any covering at the private parts, that also is not allowed as this causes the risk of nakedness in some virtuous gathering.
TOPIC 25-About wigs
(1765)-Sayyidina lbn Umar reported that the Prophet (PBUH) said, “Allah has cursed the woman who pastes false hair and the woman who gets it done; the woman tattooist and the woman who gets it done.” Nafi’ said that tattooing is at gums. [Bukhari 5937]
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TOPIC 26-About Silken Saddle
(1766)-Sayyidina Bara ibn Aazib (RA) said that Allah’s Messenger (PBUH) disallowed riding on silken saddle cloths. [Bukhari 1239, Muslim 2066]
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TOPIC 27-About the bed of the Prophet
(1767)-Sayyidah Ayshah (RA) said, “The bed on which Allah’s Messenger (PBUH) slept was made of leather and it was stuffed with cor of the palm tree. [Bukhari 6456, Muslim 2081]
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Note here that Islamic teachings do not allow the women to beautify their-selves by un-natural ways and this also includes plastic surgery except when it is done to straighten some facial features; even the men have to avoid un-natural ways to their grooming. To put tattoos at the body anywhere is bad for both the man and the woman though mostly women used to do that at teeth then, so NAFI’ mentioned that specifically. Islam commands the women to stay inside homes until some high necessity demands that they leave homes to see to it; then they would have to take HEJAB covering the whole body except eyes (at an environment affected with FITNAH) or covering the whole body except the face, both hands and both feet (at the Islamic Environment); their judgment would depend on attitudes of men at the environment they live in. So they are not allowed to show their adornment to men that might ask attraction towards the beauty of their physique; that implies clearly that they must avoid all the make-up especially at the face in general to the extent possible for them and take simplicity in living; note that the Muslim woman is allowed to opt for the light make-up for her husband specifically. Ahadith here also indicate that the Prophet (PBUH) liked simplicity in living and did not give any attention to refinement in living the worldly life though he did care about the cleanliness highly and had all attention towards Allah only.
TOPIC 28-About the shirt
(1768)-Sayyidah Umm Salamah said that of all clothing, Allah’s Messenger (PBUH) liked to wear shirt most. [Abu Dawud 4025]
(1769)-Sayyidah Umm Salamah (RA) narrated that the dearest of garments to Allah’s Messenger (PBUH) were shirts.
(1770)-Sayyidah Umm-Salamah (RA) narrated that the shirt was the dearest of garments to Allah’s Messenger (PBUH).
(1771)-Sayyidah Asma bint Yazid ibn Sakan Ansariyah said that sleeves of the shirt of Allah’s Messenger (PBUH) were wrist-length.
(1772)-Abu Hurayrah (RA) narrated that when Allah’s Messenger (PBUH) wore the shirt, he began with his right side. [AD 4027]
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The Prophet (PBUH) used to wear loose lengthy shirts without collars and liked those very much. These shirts used to be so long that they went well below the knees and their length at sleeves was such that sometimes they hid the palm even, though mostly that covered his hands upto wrists as H-1771 mentions here; with such lengthy shirt, he used to wear IZAAR that remained above the ankles. His dress usually included some covering to the head too as we have studied at topic-11 and topic-12 of this booklet in study. He used to commence the task of putting on something from the right side and used to reverse the order at putting them off as H-1786 tells us that is coming ahead soon.
TOPIC 29-Supplication on wearing new garments
(1773)-Sayyidina Abu Sa’eed said that when Allah’s Messenger wore a new garment, he would take its name, like turban, shirt, lower wrapper and then say, “O Allah all praise belongs to you who have clothed me in this garment, I ask you for the good of it and the good of what it was made for, and I seek refuge in you from its evil and the evil of what it was made for.” [AD 4020]
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TOPIC 30-About wearing a robe
(1774)-Sayyidina Mughirah (RA) said that the Prophet (PBUH) wore a Roman robe of tight sleeves. [Bukhari 5798]
(1775)-Sayyidina Mughirah ibn Shu’bah (RA) reported that Dihyah Kalbi presented socks to Allah’s Messenger and he wore them; Israil reported from Jabir who reported from Aamir the words “and a robe, too”. He wore both things till they were worn out and he did not enquire if the skin was of slaughtered animal or not.
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It is necessary for us all to thank Allah for all good things that He has blessed us with; the Holy Book Quran has indicated that those who do praise Allah on blessings they receive, Allah increases His blessings much more to them (see 14:7). The robe that the Prophet (PBUH) wore as reported here was precious by the standard of those times and this proves that even precious clothes are not disallowed when they have been received at ease without any waste of resources at hand; however, it certainly is much better that even then, the man does not wear them often. Note that the Prophet (PBUH) never cared to take precious dresses to wear and in fact, he mostly wore coarse but clean dresses as we know by Ahadith in general. His inclination was always towards the quality of the dress that satisfies the Islamic requirement rather than towards the emphasis on the quantity of its amounts.
TOPIC 31-About gold-plating of teeth
(1776)-Sayyidina Arfajah ibn As’ad (RA) narrated that during the Battle of Kulab in the pre-Islamic period, my nose was chopped off. I had a silver nose made but it gave off stench. So Allah’s Messenger (PBUH) ordered me to get a gold nose. [Ah 2090]
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TOPIC 32-About restraint to use hide of wild beasts
(1777)-Abu Malih reported from his father that the Prophet (PBUH) forbade spreading the hide of wild beasts (on the ground as carpet).
(1778)-Muhammad ibn Bashhar reported from Muhammad ibn Jafar also, who from Shu’bah, who from Yazid ur-Rishk, who from Abu Malih that the Prophet (PBUH) disallowed use of skin of beasts of prey.
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Upon high necessity, it is allowed for men to use gold as we find here that ARFAJAH (RA) was allowed to use the nose made with gold that was the better material as it did not give stench like the silver nose did. Note that H-1778 disallows the use of hides of wild beasts as MAKRUH so generally it would be avoided yet when they are tanned properly with care, they might be used as some touch to garments only; this is because when properly tanned, they are not HARAAM.
TOPIC 33-About the Sandals of the Prophet (PBUH)
(1779)-Qatadah said that he asked Anas ibn Malik about the sandals of Allah’s Messenger (PBUH). He said, “They had two straps.”
(1780)-Sayyidina Anas ibn Malik said that the shoes of Allah’s Messenger (PBUH) had two straps.
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TOPIC 34-About disapproval to walk with one shoe on
(1781)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “None of you must walk with one sandal. Let him wear both together, or remove both.” [Bukhari 5855]
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TOPIC 35-Dislike for putting on shoes while one is standing
(1782)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) forbade that a man should put on shoes while he is standing. [Ibn e Majah 3618]
(1783)-Abu Ja’far Sumnani reported from Sulayman ibn Ubaydullah Raqqi, from Ubaydullah ibn Amr Raqqi, from Ma’mar from Qatadah, from Anas that the Prophet (PBUH) disallowed putting on sandals while standing up.
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Some people among Muslims have tried to give some specific sketch of the shoes that the Prophet (PBUH) used to wear; there is not any high merit in taking up of such practice unless the man is attached to all SUNNAH especially in such way that he has taken the status of poverty to live with necessities only at the worldly life; Al-Hamdu Lillah. The commands received by SUNNAH need understanding of their status properly as otherwise,the superfluous practice upon some Hadith might even cause the person to deviate from the actual asking of the SUNNAH of the Prophet PBUH in general. Note that whatever guidance the Prophet PBUH has provided us as the Prophet of Allah, that is the binding SUNNAH while the other of his guidance that he provided as one of human beings only, is not binding as SUNNAH; even learned persons might make mistakes in this matter and all must ask mercy of Allah at all times & all places; Al-Hamdu Lillah. Ahadith here point out that it is not right to walk wearing one sandal only and if the person finds unfeasible to wear both sandals together, the better thing is that he discards the wearing of both of them. Ahadith here also point-out about such shoes that have to be tied on the feet, that the person must not wear them standing as there would be high danger if he loses his balance, to get unexpected injury.
TOPIC 36-About permission to walk with one sandal
(1784)-Sayyidah Ayeshah (RA) said that the Prophet (PBUH) sometimes walked with only one sandal on him.
(1785)-Ahmad ibn Mani’ reported from Sufyan ibn Uyaynah, from Abdur Rahman ibn Qasim who from his father that Sayyidah Ayeshah (RA) walked with one sandal on her.
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TOPIC 37-About which foot should be put in a shoe first
(1786)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “When one of you puts on shoes, let him begin with the right foot. And when, he removes them, let him begin with left foot. Thus, let the right foot be the first while wearing (shoes) and last while removing (them).” [Bukhari 5856 Muslim 2097]
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H-1784 tells that the Prophet (PBUH) did walk with one sandal on but as an isolated incident; words here seem to tell that this happened sometimes yet this is just taken as the manner of speech telling the lone incident. Some ULAMA have remarked that there might have been some damage to one of sandals at that time; as such he had to walk with one sandal on albeit a little space only. With the next Hadith, we have six Ahadith in row and these all are weakly narrated; each in the topic of its own.
TOPIC 38-About patching garments
(1787)-Sayyidah Ayshah (RA) narrated that Allah’s Messenger (PBUH) said to her, “If you intend to join me (in the Hereafter) then let the world suffice you like the provision of journey. And, it is imperative that you abstain from sitting with the rich people and do not cease to wear a garment till you put a patch on it.”
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TOPIC 39-The Prophet’s (PBUH) entry into Makkah
(1788)-Sayyidah Umm-Hani (RA) said that when Allah’s Messenger (PBUH) came to Makkah, he had four plaits (in his hair). [Abu Dawud 4191]
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TOPIC 40-About the caps of the Sahabah (RA)
(1789)-Abdullah ibn Busr reported that he heard Sayyidina Abu Kabshah Anmari (RA) say that the caps of the Sahabah of Allah’s Messenger (PBUH) were flat (level with their heads).
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H-1787 narrated by Sayyidah AYESHAH (RA) tells that simplicity in matters is always the best and the wealthy person must be prepared to face harder trial than others as every person would give the account of whatever he had at the worldly life; the guidance here is to keep the world at necessity as the success at AKHIRAT (the true coming life) is the actual success; keeping the worldly life to necessity also asks to wear the cloth till it becomes really old (and use other assets too in the same manner). H- 1788 narrated by UMM-HANI (RA) tells that she noted the hair of the Prophet (PBUH) well at his advent at MAKKAH; this narration seems to tell that his hair were in patches then, being in three or four pockets as men are not allowed to bind their hair even if that is long near to shoulders; note that it is better for men to keep hair near to borders, either to keep them near to baldness or either to wear them long as both of these have been appreciated by narrations. H-1789 narrated by ABDULLAH ibn BUSR (RA) tells that many of SAHABA had flat caps that fitted loosely yet very well onto their heads; it is better for the Muslim man even now that he wears such caps that are made with soft cloth (and dark color is better) as hopefully these would be much near to the caps that SAHABA wore; Al-Hamdu Lillah.
TOPIC 41-Length of the trousers
(1790)-Sayyidina Huzayfah (RA) narrated that Allah’s Messenger (PBUH) caught the shin of my leg, or of his own leg, and said, “This is the limit of the lower garment (or wrapper) and if you cannot reconcile then a little lower, and if not, then it has no right on the ankles.” [Ibn e Majah 3572]
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TOPIC 42-Turbans over caps
(1791)-Abu Ja’far ibn Muhammad ibn Rukanah reported on the authority of his father that when Rukanah wrestled with him, the Prophet knocked him down. Rukanah said that he heard Allah’s Messenger say, “The difference between us and the polytheists lies in turbans over caps (that we wear).” [Abu Dawud 4078]
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TOPIC 43-About an iron ring
(1792)-Abdullah ibn Buraydah reported on the authority of his father that a man came to the Prophet. He had an iron ring on his hand. He asked, “Why is it that I see on you the adornment of the people of Fire?” When he came again, he wore a ring of yellow copper, and the Prophet (PBUH) said, ‘Why do I smell the odour of idols on you?” Then the next time he had on him a ring of gold, and he asked him, “Why is it that I see on you the ornament of the inhabitants of paradise?” He asked, “What material should I select?” He said, “Silver, but not weighing as much as a Mithqal.’ [Abu Dawud 4223]
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H-1790 narrated by HUZAIFAH (RA) tells that all must wear the IZAAR above the ankles necessarily as that is the maximum limit for it; the ankles must not be covered with it. H-1791 narrated by ABU-JAFAR, the grandson of RUKANAH (RA) the wrestler, reports by him that he had a wrestling match with the Prophet (PBUH) challenging him at some arena; the matter is interesting as RUKANAH had committed that if the Prophet (PBUH) pinched him down at the floor, he would accept Islam; he was recognized as the skilled wrestler at that time in Madinah and he had no doubt in his win but the Prophet (PBUH) accepted his challenge without any reservation and to the amazement of RUKANAH himself, he (PBUH) knocked him down; ULAMA have mentioned that he could not understand this and took it only as some unusual bad luck; he asked the Prophet (PBUH) to give him another round that he might show his true skill and the Prophet accepted; he was knocked down again the second time and that was it; RUKANAH, the man of his word, accepted Islam so he lost the fight then yet took the way to the true success; the Hadith narrated by him, asks Muslims to wear a cap before wearing Turban on the head. H-1792 narrated by ABDULLAH ibn BURAYDAH who reports it from his father, tells us that if someone does want to wear a ring then he must wear the silver ring (at the little finger of any hand though better is the right one); that is the maximum silver he may use except where some necessity asks for more; Al-Hamdu Lillah.
TOPIC 44-Dislike of wearing a ring on two fingers
(1793)-Sayyidina Ali (RA) narrated that Allah’s Messenger (PBUH) forbade me to wear silk cloth, to ride on red saddle-cloth, to wear ring on the middle finger or the one next to it. [M 2078]
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TOPIC 45-The dress dearest to the Prophet (PBUH)
(1794)-Sayyidina Anas (RA) reported that the dress dearest to Allah’s Messenger was a striped cloak. [Bukhari 5812, M 2019]
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We have studied about silk that it is not allowed for men unless necessary and about wearing rings, it is better for the men not to wear any of them yet if someone does intend to wear a ring then he must wear it in the little finger of any hand. Here the prohibition is for the index finger and the second one yet ULAMA generally include the third finger too in this prohibition (see the note at H-1746). As for taking-up the red saddle for riding on a horse, its prohibition also is due to the same highly virtuous moral teaching of Islam that simplicity in matters is always the best. As for H-1794, note that the Prophet (PBUH) had a simple striped cloak that was the product of Yemen; he liked it and valued it highly to wear often; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-8)
Presentation by MUHAMMAD SALEEM DADA
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Al-Hamdu Lillah