INTRODUCTION

In the name of Allah, the Most Gracious, the Most Merciful.

And only to Him do we seek help. Praise be to Allah, the source of all causes and the one who dispels the clouds. May mercy and peace be upon our lord Prophet Muhammad and his family and companions. . Wa ba’ du:

Among the sciences of hadith is knowing the cause, similar to asbabun nuzul in the Qur’an but in hadith it is called asbabul wurud. Many Imams have written about the asbabun nuzul of the Qur’an, the most famous of which is the Kitabul Wahidi. I myself have a special paper on it entitled Lubabun Nuqul fi Asbabin Nuzul.

As for the asbabul hadith, some of the earlier scholars wrote about it, but we have not found it separately, rather they mentioned it in the author’s biography. Al-Hafizh Abul Fadhl ibn Hajar mentioned it in his Sharh An-Nukhbah.

So I was moved to compile a book on this subject. For this purpose I searched through all the major books of hadith and found some excerpts from them and compiled them in this book. It is Allah who guides and guides to the truth.

An Article Shaykh al-Islam Sirajud Din al-Bulgini said in his book entitled Mahasinul Ishthilah, that the 69th type is knowing about asbabu wurudil hadith.

Shaykh Abul Fat-h Al-Qusyairi, who is known as Ibn Daqiqul Id (may Allah have mercy on him), said in Syarhul Umdah in connection with the discussion of hadith:

Indeed, all deeds are only judged by their intentions.

It is in the ninth discussion that some of the later scholars from among the hadith scholars began to write about the asbabul hadith, just as they wrote about the asbabun nuzul of the Qur’ān.

But I found only a few of them writing about him. Hadith that states:

Indeed, all deeds are only judged by their intentions. This is included in the discussion of the asbabul hadith, and many other traditions similar to it can be found by those who research them. This is a summary of the words of Shaykh Al-Qusyairi alias Ibn Daqiqil Id.

Al-Bulgini says that it should be noted that traditions also have an underlying cause, as in the Hadith about the question of the Angel Gabriel a.s. about virtue and so on.

There is also a Hadīth that describes the water of two gullahs, when asked about the water in the Sahara Plain that is frequented by animals and wild animals.

Similarly, the hadith about intercession has as its cause the hadith that says:

I am the head of the Children of Adam, without boasting.

Also the hadith about the question of a person from Najd and the hadith that says:

Pray again, for you have not prayed.

As well as the hadith that says:

Take a piece of cloth with musk (musk) oil on it. Similarly, the Hadīth that relates to the question of menstrual blood getting on the clothes – as well as the Hadīth of the man who asked: “What is the best deed?” And the hadith that asks: “What is the greatest sin?” There are many more examples. –

Sometimes the cause of a tradition is not mentioned in the tradition itself or is narrated in some of its channels. This is something that should be noted and addressed.

Among these is the hadith that says:

The most important prayers for a person are those performed in his house, except for the fard prayers (then in the mosque).

The Hadith was narrated by Imam Bukhari and Imam Muslim and others through the hadith of Zayd ibn Tsabit r.a. However, it is mentioned in some other narrations that this Hadith arose because of a person’s question, so this is what Ibn Majah relied on in his Sunan and Imam Turmudazi relied on in his Ash-Shama’il through the hadith of ‘Abdullāh ibn Sa’d who said that he asked the Messenger of Allah (S): “Which is better, praying in the house or praying in the mosque?” The Prophet (S) replied: “Which is better, praying in the house or praying in the mosque?” The Prophet replied:

Don’t you see my house? How close it is to the mosque, but I prefer to do my prayers in my house rather than in the mosque unless it is a fard prayer.

Then Al-Bulgini mentions some examples saying that what has been mentioned with regard to the cause of a tradition like this is sometimes what has been mentioned afterwards with regard to the cause is an utterance of the Prophet that is closely related to the beginning of his utterance at that time. Sometimes the Prophet (peace be upon him) has mentioned it before that with a title that is related to the cause or not at all. Sometimes it is also the case that what the Prophet (peace and blessings of Allaah be upon him) said at the beginning of his speech at that time has many reasons that can only be clearly seen by those who are experts in this field.

In many of the chapters of “Shari’ah” and “stories” and other chapters there are traditions that have their own causes that would be too long to mention in full. What we have mentioned is just a sample for those who want to know about them and as an introduction for those who want to delve deeper into them.

What is expected from Allah Almighty is that He may help us to elaborate on it with His grace and mercy.

Ibnul Mulaggin says in Sharhul Umdah that it should be noted that some of the later scholars among the hadith scholars started writing about the asbabul hadith. This is what Shaykh Izzud Din said, attributing it to some of the muta-akhkhirin, but Ibnul Aththaar in his sharī’ah attributes the writing of the asbabul hadith to Ibnul Jua.

I have heard from some of the scholars already mentioned that Abdul Ghani ibn Sa’id Al-Hafish has written a treatise on this subject that is similar in size to the book of Al-‘Umdah. Whoever goes through the traditions will be able to come up with a number of asbabul hadith. I hope that with Allah’s permission I will address this topic.

CHAPTER THAHARAH (purification)

1. Hadith reported by Imam Sittah (Imam Bukhari reported it in Bad’ul Wahyi 1/2, Imam Muslim reported it in Kitabul Imarah 4/ 572, An-Nasai reported it in Kitabuth Thaharah 1/51, Ibn Majah reported it in Suhud 2/1413) through Umar ibn Khaththab r.a who said that he had heard the Messenger of Allah (saw) say:

Verily, deeds are only according to their intentions. So whoever intends his hijrah for Allah and His Messenger, then his hijrah is for Allah and His Messenger, and whoever intends his hijrah for worldly goods, then he will obtain them, or for a woman, then he will marry her. So a person’s hijrah is only to what he intends in his hijrah.

Causes of Hadith Occurrence

Az-Zubayr ibn Bakkar said in Akhbarul Madinah that Muhammad ibn Hasan, from Muhammad ibn Talhah ibn Abdur Rahman, from Musa ibn Muhammad ibn Ibrahim ibn Harith, told me from his father that when the Messenger of Allah (peace and blessings be upon him) arrived in Madinah, his companions were stricken with fever in Madinah. Then a man came and married a Muhajirah woman.

Then the Prophet sat on his pulpit and said:

O people, indeed, deeds are only according to their intentions – three times. So whoever intends to migrate to Allah and His Messenger, he is migrating to Allah and His Messenger. And whoever intends to migrate for the worldly life may seek it, or for a woman may propose to her. So indeed a person’s hijrah is only to what he intends in his hijrah.

Then he raised his hands and prayed three times:

O Allah, remove this plague from us. The next day the Prophet (S) narrated:

Last night the plague of Madinah fever was brought to me, and it was likened to a black woman wearing a veil in the presence of the one who brought it. Then the man said, “This is the plague of fever, what do you think?” So I said, “Move ta to Kham.”

2. Hadith reported by Imam Malik, Imam Shafi’i, Imam Ahmad and Ibn Abu Shaibah (Imam Malik mentioned it in his Muwaththa’ in the book of Thaharah, Imam Shafi’i mentioned it in his Musnad 1/2, Imam Ahmad in his Musnad 3/373, and Ibn Abu Shaibah mentioned it in his book 1/ 103) through Abu Hurairah r.a. who said that: The Messenger of Allah (saw) said regarding the sea:

The sea is pure water and the carcasses are lawful.

Causes of Hadith

Imam Ahmad, Imam Hakim, and Imam Baihagi relate through Abu Hurairah r.a. who said that when we were with the Messenger of Allah one day, suddenly a fisherman came and asked, “O Messenger of Allah, we used to go to the sea to look for fish. Then one of our companions brought a jerry can of water in the hope that he would soon get some fish. Sometimes he got it according to his expectations. But sometimes he didn’t find his quarry, so he was forced to go out to sea to a place where he didn’t expect to find it. Perhaps he had ihtilam (dreams of emission of semen) in that place, or he wanted to do ablution. If he had taken a bath or ablution with the provisions he had brought with him, perhaps one of us would have died of thirst. What do you think of seawater, may we take a bath with it or use it for ablution if we fear that we will perish because we have run out of water?” The Prophet replied:

Wash yourself in it and perform ablution in it, for the sea has water for purification and its carcasses are lawful.

3. Hadith reported by Imam Ahmad, Ibn Khuzaymah, and Ibn Hibban (Imam Ahmad reported it in volume I/page 235, Ibn Khuzaymah reported it in 1/60, and Ibn Hibban reported it in Tagrib 2/389) through Ibn ‘Abbas r.a. who said that the Messenger of Allah said:

There is nothing in the water that makes it unclean.

Imam Ahmad, Imam Abu Daud, and Imam Turmudazi have reported, as has Imam Nasai, whose version of this Hadith is in his possession, that Abu Sa’id al-Khudri narrated that he came across the Prophet performing ablution from the Budha’ah well. So he said: “Did you perform ablution from the water of that well, even though something distasteful and foul-smelling was thrown into it?” The Prophet (peace be upon him) replied: “Did you perform ablution from the water of that well? The Prophet replied:

There is nothing in the water that makes it unclean.

4. Hadith reported by Imam Abu Ahmad Al-Hakim and Imam Baihagi (Imam Hakim reported it in 1/ 133 and Imam Baihagi reported it in As-Sunanul Kubra 1/263) through Yahya ibn Ya mur, that the Prophet said:

When water reaches two gullahs, it is neither unclean nor impure or polluted. Hadith Imam Ahmad relates through Ibn ‘Umar who said that he heard the Messenger of Allah (peace and blessings of Allah be upon him) say when asked about the water in the desert, which is frequented by wild animals and predators:

If the water reaches two gullahs, then there is nothing that makes it unclean.

5. Hadith narrated by Imam Turmudzi in his Kitabuth Thaharah 1/ 151, through Abdullah ibn Masud r.a. who said that the Messenger of Allah said:

Do not defecate with animal dung and do not defecate with their bones, for they are the food of your jinn brothers. The Hadith of Imam Thabrani and Abu Na’im in Ad-Dala’l is narrated by Ibn Mas’ud r.a. as follows:

When we were with the Messenger of Allah (S) in Mecca, he was with some of his companions, when suddenly he said:

Let a man from among you stand with me. But never rise up with me a man in whose heart there is cunning, not even the weight of a zarrah.

Then I got up with him and took a water container which I thought was nothing but water. I set out with the Messenger of Allah (S) until when we reached the highest part of the city of Mecca, I saw many black shadows gathering.

Ibn Masud continued his story, that then the Prophet drew a line for him and said:

Stand here until I return to you. Then he stood up, while the Messenger of Allah went to meet them and he saw them crowding around him.

Ibn Mas’ud went on to say that the Messenger of Allah (saw) spent a long night with them until he came to me with the dawn, and he said to me:

Are you still standing, O Ibn Mas’ud?

Ibn Masud replied, “O Messenger of Allah, did you not tell me to remain standing until you return to me?” Then he asked me:

Did you bring water for ablution?

Ibn Mas’ud replied, “Yes.” Then he opened the jerry can (container) of water he was carrying, and it turned out to be nabidz (grape juice), for which Ibn Mas’ud explained to the Messenger of Allah, “O Messenger of Allah, by Allah, when I took this container I was sure that it contained nothing but water, but it turned out after I opened it that it contained grape juice.” The Messenger of Allah replied:

It is a good fruit and its water is purifying.

Ibn Mas’ud continued his story, that then the Prophet made ablution from that water. When he stood up to pray, suddenly two jinn from among them came after him, and they said, “O Messenger of Allah, we want you to lead us in prayer.”

Then the Messenger of Allah lined them up behind him, and he prayed as our imam. After he had finished his prayer, I asked him, “Who are they, O Messenger of Allah?” The Messenger of Allah replied:

They are the jinn Nashibin, they came to me in connection with some business among themselves, and indeed they had asked me for provisions, so I gave them provisions. . Ibn Masud then asked him, “O Messenger of Allah, did you bring anything to provide for them?” He replied, “I have given them provisions.” I asked, “What is their provision?” The Messenger of Allah replied:

Dung. So what they found of dung, they found wheat in it, and what they found of bones, they found them covered with flesh. Ibn Masud continued his story, that from then on the Prophet forbade using animal dung and bones as a means of purification (istinja).

6. Hadith reported by Imam Bukhari, Imam Muslim, and Imam Turmudzi (Imam Bukhari mentioned it in Kitabul Ilmi 1/23, Imam Muslim mentioned it in Thaharah 1/528, and Imam Turmudzi mentioned it in Thaharah 1/30) through Abu Hurairah r.a. who said that the Messenger of Allah said:

Great is the calamity of many ankles because of the burning of Hellfire. Hadith Imam Bukhari and Imam Muslim have narrated through Abdullah ibn Amr that the Prophet (peace and blessings of Allah be upon him) fell behind us on a journey that we were undertaking. Then he caught up with us and we were exhausted. Then the time for prayer came, so we performed ablution and we only wiped our feet. Seeing this, the Prophet called out in a very loud voice:

Accident to many an ankle for being burned by the fire of hell! two or three times.

Imam Ahmad has narrated through Jabir that the Messenger of Allah saw a people performing ablution and they did not touch the water to their ankles. So the Prophet said:

Great is the calamity of many ankles, for they are burned with the fire of hell.

7. Hadith that states the following:

Wipe the two khufoofs and the headscarf!

This hadith reads as such according to the manuscripts found, coming from the book Musnad Imam Ahmad 6/13. Imam Ahmad and Imam Abu Daud have narrated through Tsauban that the Messenger of Allah (peace and blessings of Allah be upon him) said. “sent out a troop, then they experienced a very cold weather. When they returned to the Messenger of Allah (S), they complained to him about what they had experienced from the cold weather. Then the Messenger of Allah ordered that if they experienced the same thing, they should only wipe their turban and khufoof.

8. Hadith reported by Imam Malik and the Imams of the Sittah (Imam Malik reported it in Kitab al-Jum’ah 1/102, Imam Bukhari and Imam Muslim reported it in Kitab al-Jum’ah, Imam Nasai reported it in Kitab al-Jum’ah 3/76, and Ibn Majah reported it in Chapter “Igaamatush Shalaati” 1/346) through ‘Umar r.a. that the Messenger of Allah said:

When any of you goes to the Friday prayer, let him take a bath. Hadith Imam Ahmad, Imam Abu Daud, and Imam Hakim have reported the following Hadith, which is considered authentic by Imam Hakim, and the wording of the Hadith according to him, through the route of Ikrimah, from Ibn ‘Abbas:

Two men from Iraq came to Ibn ‘Abbas and asked him about bathing on Friday, and whether it is obligatory. Ibn ‘Abbas (may Allah be pleased with him) replied that whoever does ghusl is better and purer for him. I will tell you both why ghusl is recommended.

Back in the time of the Prophet, the Muslims were mostly poor people. They only wore woolen cloth (made from sheep’s wool, aka the simplest clothing). They used to water the date palms with water that they carried on their shoulders. And it is mentioned that the Prophet’s Mosque at that time was small and narrow. So on Friday the Prophet went out to the mosque which was in summer and the sun was very hot. The pulpit of the Prophet at that time was short and consisted of only three undagan (stacks).

So the Messenger of Allah (S) preached and the people wearing woolen cloth sweated. There was an unpleasant smell of body odor and sweat from their bodies, and some of them were annoyed by the body odor of others. The bad odor was smelled by the Messenger of Allah who was on his pulpit. So the Messenger of Allah said:

O people, when a day like today (i.e. Friday) comes, then wash yourselves and let one of you put on the most fragrant of perfumes or oils that he has.

Imam Nasai has narrated from Al-Oasim ibn Muhammad ibn Abu Bakr, that they narrated the matter of Friday ghusl in the presence of ‘Aa’ishah r.a. So ‘Aa’ishah r.a. said, Verily, the Muslims used to live in the high parts of Madinah, and they would come to the Friday prayer while their bodies were filthy. When the wind blew, it would spread an unpleasant odor from their bodies that disturbed others. When this was told to the Messenger of Allah, he said:

Shouldn’t you take a shower first?

Ibn Hibban has narrated from Urwah ibnuz Zubair and ‘Aa’ishah r.a. that the people used to come to the mosque for the Friday prayer from their homes in the higher parts of the city of Madinah. They came wearing robes, and on the way they were sweating and covered with dust, so their bodies smelled. Then one of them came to the Messenger of Allah (peace be upon him), who was in my house at the time. So the Messenger of Allah said:

If only you had purified yourself for this day

CHAPTER SHALAT

9. Hadith reported by Imam Bukhari and Imam Muslim (Imam Bukhari reported it in Mawagitush Shalati 1/54 and Imam Muslim reported it in Kitabul Masajid 2/334) through Anas r.a. who narrated that the Messenger of Allah said:

If a person falls asleep and leaves his prayer or forgets it, then the expiation is to do it if he remembers it, and there is no other expiation except that.

Establish prayer in remembrance of Me. (Thaahaa: 14)

Causes of Hadith

Abu Ahmad Al-Hakim – whose real name is Muhammad ibn Ishag Al-Hafizh – in his lecture teaching his book of Amali said, has narrated to us Abu Jafar alias Muhammad ibn al-Husain Al-Hanawi, has narrated to us Muhammad ibn al-Ala, has narrated to us Khalaf ibn Ayyub Al-Amiri, has narrated to us Mammar, from Az-Zuhri, from Said ibn al Musayyab, from Abu Hurairah r.a., that the Messenger of Allah (saw) slept until sunrise on the night of his Isra’ah, then he prayed and said:

 Whoever falls asleep and misses his prayer or forgets his prayer, let him perform his prayer when he remembers it. Then the Prophet recited His words:

And pray in remembrance of Me. (Thaahaa:14)

Imam As-Suyuthi said that he saw the writing of Shaykh Waliyud Din Al-Iragi in part of his Majami and he presented this hadith and its text stating that Abu Ahmad Al-Hakim had presented it in the assembly of his Amali. He said that this Hadith is Garib through Ma’mar from Az-Zuhri from Said from Abu Hurayrah in musnad.

I do not know of anyone who narrated this hadith other than Khalaf ibn Ayyub Al-Arniri from this narration, and Abban ibn Zaid Al-Athththar narrated it from him, namely from Ma’mar. Shaykh Waliyud Din said that this Hadīth should be the answer to the famous question that Jibrīl has never given any information except in the case of the Lohor prayer, and that prayer is required at night. So it can be said that the Prophet slept at dawn, and the one who sleeps is not subject to taklif. Shaykh Waliyud Din said that this is a great benefit, and the sanad of the hadith is valid.

In my opinion (As-Suyuthi) it is not what Shaykh Waliyud Din says, because what is actually meant by this hadith is “Lailata usriya fis safari” which means “The Prophet (peace be upon him) when on a journey at night fell asleep until he missed the Fajr prayer.” It did not happen on the night he took his wife to the sky. This did not happen on the night he took his wife to the sky. So there is confusion for Shaykh Waliyud Din regarding this lafaz usriya.

Other Causes for Hadith

Imam Turmudzi has given the following hadith which he considers sahih and Imam Nasai through Abu Oatadah has narrated that they told the Prophet about their sleep until they left their prayer. So the Prophet said:

Verily, there is no negligence in sleep, and there is only negligence when one is awake. Therefore, if one of you forgets or falls asleep and misses his prayer, then he should do it when he remembers.

Imam Ahmad has narrated through Abu Oatadah who said that when we were with the Messenger of Allah on a journey, he said: :

Indeed, if you do not find water tomorrow, then you will be thirsty.

So the people hastened to go in search of water, while I accompanied the Messenger of Allah. The Messenger of Allah’s vehicle tilted, and the Messenger of Allah was sleepy, so I supported his vehicle until it was upright again. Then the rahilah tilted again until the Messenger of Allah was almost displaced from his rahilah. So I supported him until he woke up, then he asked:

Who is this person?

I replied, “Abu Oatadah.” The Messenger of Allah asked:

How long have you been traveling?

I replied, “From this night.” He said:

May Allah preserve you as you preserve His Messenger.

Then he said:

We’d better get some rest tonight.

So he went to a tree, came down and said:

Look, do you see anyone?

I said, “This is the one riding, and that is the other two,” until there were seven people in all. Then the Prophet said:

Take care of you for our prayers.

So we fell asleep and did not wake up except for the sun. Then the Messenger of Allah (S) mounted his camel and walked, so we walked with him for a while. Then he dismounted and asked, “Have you brought water?”

Abu Oatadah continued his story, that then he said, “Yes, I brought a container for ablution in which a little water remained.” The Messenger of Allah (S) said, “Bring me the container.” So I brought the container of water to him, and he said:

Use some of it.

So the people performed ablution sparingly until there was one sip of water left. Then the Prophet said:

O Abu Oatadah, keep this water because there will be great news for him. Then Bilal called the call to prayer and they prayed two rak’ahs for the pre-dawn prayer, then they prayed again for the dawn prayer. Then they mounted their camels and we mounted our camels and set out. Some of them said to others, “We have neglected our prayer.” So the Messenger of Allah asked:

What do you say? If it concerns your worldly affairs, then it is up to you, and if it concerns your religious affairs, then leave it to me.

We said, “O Messenger of Allah, we have neglected our prayer.” So the Messenger of Allah said:

There is no negligence in sleep, but there is negligence in waking. If that happens, then pray at that time on the next day.

10- Imam Ahmad has reported the following hadith 4/435 through As-Sa’ib ibn Abus Sa’ib from the Prophet who said:

Prayer while sitting is half of prayer while standing.

Imam Bukhari has narrated through Imran ibn Hushan, that the Messenger of Allah said:

Whoever prays while sitting will receive half the reward of the one who prays while standing.

Causes of Hadith

Abdur Razzag has narrated in al-Mushannaf, as well as Imam Ahmad through Anas who has narrated that when the Prophet (S) arrived in Madinah, the city of Madinah was famous for its fever, so the people (the Muhajirs) were afflicted with fever. The Prophet entered the mosque while the people were praying sitting. So the Prophet said:

The prayer of one who sits is half that of one who stands.

So the people encouraged themselves to pray while standing.

Abdur Razzaq has related through Abdullah ibn Amr who said that when we first arrived in Madinah, we were struck by a fever that was epidemic in Madinah. The fever was so severe that people prayed in the mosque sitting down. When the Messenger of Allah (pbuh) came out in the middle of the day, they were performing their voluntary prayers sitting down. Then the Messenger of Allah said:

The prayer of one who sits is half the prayer of one who stands.

So people forced themselves to stand in prayer.

11. Hadith narrated by Imam Bukhari and Imam Muslim (Imam Bukhari cited it in 1/17, and Imam Muslim cited it in 2/73) through Abu Hurairah, that the Messenger of Allah (saw) said:

Does not one of you fear – or does not one of you fear – that if he raises his head before the imam, Allah will make his head like the head of a donkey or Allah will change its shape into the shape of a donkey?

Causes of Hadith

Imam Ahmad has narrated through Abu Said al-Khudri that a man prayed behind the Prophet, then bowed before the Prophet, and raised his head before the Prophet. When the Prophet finished his prayer, he asked, “Who did this?” The man replied, “I, O Messenger of Allah. I wanted to know whether you know what I did or not.” The Prophet said:

Avoid that which spoils the prayer. When the imam bows, bow, and when he raises his head, raise your head.

12.Hadith narrated by Imam Abu Daud in his Kitabush Shalat 1/195, through Abu Sa’id Al-Khudri, that the Messenger of Allah, after saying:

Allah hears those who praise Him. He also said the following supplication:

O Allah, our Lord, to You belongs all the praise of the heavens, all the earth, and all that You will afterward. You deserve to be praised and exalted. The truest word that a servant can say – and we are all servants – is: “No one can prevent what You give, and no one can give what You prevent, and no one can benefit a grandfather if You prevent him.” The Hadiths of Ibn Majah and Abu Muthi’ in their books of Amali are related by Ibn ‘Umar, who said that he had heard Abu Juhayfah (r.a.) mentioning the issue of grandfathers in the presence of the Messenger of Allah (s.a.w.a.), who was praying at the time.

One man said that so-and-so’s grandfather had many horses, another man said that so-and-so’s grandfather had many camels, while another man said that so-and-so’s grandfather had many goats. Another man said that so-and-so’s grandfather had many slaves. When the Prophet came to the last rak’ah, he raised his head from bowing and said the following supplication:

O Allah, our Lord, to You belongs all the praise of the heavens and the earth and all that You will thereafter. O Allah, no one can prevent what You give, and no one can give what You prevent, and no one can benefit a grandfather from what You prevent. The Messenger of Allah (saw) raised his voice when he said “AlJaddu” (which means grandfather) so that they would know that the real situation is not what they say.

13. Hadith reported by Imams of the Sittah Imam Bukhari reported it in his Book of Adhan 1/164, Imam Muslim reported it in his Book of Masajid 2/245, Imam Nasai did the same in his Book of Prayer and Ibn Majah in his Book of Masajid) through

Abu Hurairah r.a. related that the Messenger of Allah said:

When the prayer is announced (established), then do not come to it at a trot, but come to it with a regular walk and step with a quiet step. Then what you find of the prayer, perform it, and what you miss, complete it.

Causes of Hadith

Imam Ahmad, Imam Bukhari, and Imam Muslim have reported through Abu Oatadah from his father who narrated as follows: While we were praying with the Prophet, he heard the noisy steps of many men. After he had finished his prayer, they were called and he asked them, “What is the matter with you?” They replied: “O Messenger of Allah, we are hurrying to the congregational prayer.” The Messenger of Allah said:

Do not repeat it again. When you come to prayer (in congregation), come you calmly, and what you find, pray, and what you miss, make up.

14. Hadith narrated by Imam Turmudzi in Chapter “Prayer” 2/51 through Ali, from Amr ibn Murrah, from his father, from Abu Laila, from Mu’adz who said that the Messenger of Allah (saw) said:

When one of you comes to the prayer (in congregation) and the imam is in a situation, then he should do what the imam does.

Causes of Hadith

Imam Thabrani has related the following hadith through Mu’adz who said that during the time of the Messenger of Allah (S), if one of them missed something from the congregational prayer, he would ask them and they would answer him through signs about what he missed, then he would do what he missed. Then he would enter the congregational prayer with those who had preceded him.

Then came Mu’adz ibn Jabalrr.a., while the people were sitting in prayer. So Mu’adz sat down with them. After the Messenger of Allah (S) had made his salutations, Mu’adz got up and continued what he had missed alone. Then the Messenger of Allah said:

Do by you what Mu’adh has done.

According to another narration also from Mu’adz, he said: “Never have I met an imam in a situation but I followed him, and I did the same as them according to what I saw.” So the Messenger of Allah said:

Indeed Mu’adh has proclaimed a Sunnah for you, so follow him. When any one of you comes when any part of the prayer has been performed, let him pray with his imam according to the part he performed. And when his imam has finished his prayer, let him continue what he missed.

15. Hadith reported by Imam Bukhari and Imam Muslim (Imam Muslim reported it in Kitabut Masajid 1/196, and Imam Bukhari reported it in Bad’ul Adhan 1/216) through Ibn ‘Umar (r.a) that the Messenger of Allah (saw) said:

Whoever eats this type of vegetable should not come near our mosque until the smell disappears. What he is referring to is garlic.

Imam Muslim has related through Abu Hurairah that the Prophet said:

Whoever has eaten from this plant, then let him not come near our mosque, and let him not disturb us with the smell of garlic (which he has eaten).

Causes of Hadith

Imam Ahmad has narrated through Al-Mughirah ibn Shu’bah who said that he had eaten garlic, then came to the mosque for the congregational prayer, and he found that the Prophet had preceded him by one rak’ah.

After the Prophet finished his prayer, he stood up to complete what was left behind. He smelled the odor of garlic and the Prophet said:

Whoever has eaten vegetables of this kind should not approach our mosque until the smell has disappeared.

The Companion Al-Mughirah ibn Shu’bah continued his story, that after he had finished his prayer he came to the Messenger of Allah and said, “O Messenger of Allah, I have an excuse, so please give me your hand.”

Al-Mughirah went on to say that he found the Messenger of Allah (S) to be very generous and easy. He gave me his hand and I put it inside my shirt, placing it on my chest which he saw in a bandaged state. So he said:

Indeed, you have an excuse (sickness).

Other causes of Hadith

Imam Ahmad and Imam Muslim have narrated through Jabir that the Prophet during the Battle of Khaibar had forbidden onions and kurrats. Then a group of people ate them, then they came to the mosque. So the Prophet said:

Did I not forbid these two plants that smell bad?

They said: “Yes, O Messenger of Allah, but we were so hungry that we had to eat it.” Then the Messenger of Allah said:

Whoever eats it, let him not come to our mosque, for indeed the angels are disturbed by what disturbs the Children of Adam. Imam Ahmad has narrated through Abu Tsalabah al-Khusyani that he went to war with the Messenger of Allah and the people were hungry, so we found a tame donkey. So we slaughtered it.

The news was conveyed to the Prophet and he ordered Abdur Rahman ibn Auf to call out to the people:

Indeed, the meat of a tame donkey is not lawful for one who has testified that I am the messenger of Allah.

Abu Tsalabah continued his story, “We found in their gardens (the Jews of Khaibar) onion and garlic plants, and we were so hungry that we were exhausted, so we all ate them with gusto.” After that they left, but found that the smell of the mosque was contaminated by the odor of onions and garlic. So the Prophet said:

Whoever eats this bad-smelling vegetable, let him not come near us.

The Prophet also said:

And it is not lawful for any animal of prey to have fangs, nor is it lawful for any animal to be subjected to training.

Imam Ahmad and Imam Muslim have related through Abu Said that we did not go home at the time of the conquest of Khaibar and we stayed in the garden full of vegetables, so we ate the vegetables with gusto because everyone was very hungry at that time. After that we went to the mosque and the Messenger of Allah (peace be upon him) smelled a bad odor. So he said:

Whoever eats anything of this foul-smelling plant, let him not come near us in the mosque. So the people said, “Forbidden, forbidden.” This was heard by the Messenger of Allah (saw), so he said:

O people, it is not permissible for me to forbid what Allah has forbidden. But I dislike this plant because of its unpleasant smell.

16. Imam Bukhari and Imam Muslim have reported the following hadith (Imam Bukhari reported it in At-Tagshir 2/70 and Imam Muslim reported it in Kitabul Masajid 2/526) through Abu Oatadah ibn Rabir (a) who narrated that the Prophet said:

When any one of you enters the mosque, he should not sit down before praying two rak’ahs.

Causes of Hadith

Imam Bukhari, Imam Ahmad and Imam Muslim have narrated through Jabir ibn Abdullah r.a., that Sulaik came. At that time the Prophet was preaching, and Sulaik sat down. So the Prophet ordered him to pray two rak’ahs, then he turned his face towards the people present and said:

If one of you comes while the imam is preaching, let him pray two rak’ahs at a slightly quicker pace.

Imam Ahmad, Imam Bukhari, and Imam Muslim have related through Abu Oatadah that he entered the mosque and the Messenger of Allah was sitting in front of a crowd, so he sat down immediately. So the Messenger of Allah said:

What prevents you from praying two rak’ahs before you sit down?

Abu Oatadah replied, “I saw you sitting and people sitting.” So the Prophet said:

When any one of you enters the mosque, he should not sit down before praying two rak’ahs.

17. A Hadith narrated by Imam Bukhari and Imam Muslim (Imam Bukhari mentioned it in Kitabul Ttisham bil Kitab was Sunnah 9/117, and Imam Muslim mentioned it in Shalatul Musafir 2/248) through Zayd ibn Tsabit who related that the Messenger of Allah said:

O people, pray in your houses, for indeed the best prayer for a man is in his house, except for the obligatory prayers. Hadith Imam Ahmad, Imam Bukhari, and Imam Muslim have reported through Zaid ibn Tsabit that the Prophet (peace be upon him) said.

made a room in the mosque made of mats. He prayed in his room for several nights until people gathered to pray with him. After that they did not hear his voice so they thought he was sleeping.

Then some of them cleared their throats in order for the Messenger of Allah to come out to meet them. So the Messenger of Allah said:

I still see you doing what you are doing (i.e. the voluntary prayers), so I fear that the voluntary prayers may be made obligatory upon you. So pray, O people, in your own houses, for indeed the best prayer for a man is in his house, except for the obligatory prayers.

18. Hadith reported by Imam Bukhari and Imam Muslim (Imam Bukhari reported it in Mawagitush Shalat 1/ 142, and Imam Muslim reported it in Kitabul Masajd 2/264) through Ibn ‘Umar (r.a) who said that the Messenger of Allah (saw) said:

If the sun is too strong, then cool the prayer from it, for indeed the intense heat comes from the gusts of Hellfire.

Causes of Hadith

Imam Ahmad has narrated through Al-Mughirah ibn Shu’bah that we used to pray with the Prophet (S) the Lohor prayer when the sun was very hot. Then he said to us:

Cool down the prayer, for indeed the intense heat comes from the gusts of Hellfire.

19.Hadith narrated by Imam Abu Daud, Ibn Majah, and Imam Hakim (Imam Abu Daud mentioned it in Kitabush Shalati 1/ 154) through Al-Barra, that the Prophet said:

Verily, Allah and His angels saluted the first row.

Causes of Hadith

Ibn Abu Shaibah has narrated from Mujahid who said that the Messenger of Allah saw that the first row was a little sparse. So he said:

Indeed Allah and His angels say salawat for those in the first row, Since then people have been jostling for the first row.

20. Hadiths about the tashahhud. …….

Causes of Hadith

Imam Thabrani has narrated through Abdullah ibn Abu Aufa that the polytheists used to say to their idols when they entered Mecca, “Huyyiytum wathibtum” which means “you are honored and you are pleased.” So Allah swt. revealed to His Prophet, “Say:

“All honor belongs to Allah and all good belongs to Allah’.” and so on from the tashahhud.

CHAPTER JANAAIZ (Chapter on Corpses)

21. Hadith reported by Imam Hakim in his Mustadrak, Al-Mahamnili in his Amali, Al-Ashbahaniyah and Ad-Dailami in his Tharig through Anas who said that the Messenger of Allah (saw) said:

Verily, Allah has angels on this earth who speak through the mouth of the Children of Adam about a person regarding his good and bad. The reason for the Hadith Imam Hakim has mentioned the following Hadith, which he considered sahih, and Imam Baihagi in his book Shu’abul

His Iman through Anas r.a. who said the following:

While I was sitting with the Prophet, suddenly a procession of corpses passed by. So

The Prophet asked:

Whose body is this? They replied, “It is the body of so-and-so. He loved Allah and His Messenger and practiced obedience to Allah and strived for obedience.” So the Messenger of Allah, peace be upon him, replied:

Definitely, definitely, and definitely.

Then another funeral procession passed by. They said, “This is the body of so-and-so Al-Fulani. He was a person who hated Allah and His Messenger and always disobeyed Allah and always tried to disobey.” So the Messenger of Allah said:

Definitely, definitely, and definitely.

Then they asked, “O Messenger of Allah, the first corpse is a good corpse, while the second corpse is bad, but towards both of them you only say, Definitely, definitely, and definitely. Why, O Messenger of Allah?” So the Messenger of Allah said:

O Abu Bakr, it is true that Allah has angels who speak through the tongue of the Children of Adam regarding what is in a person of his good and bad.

22. Hadith narrated by Imam Abu Daud through ‘Aa’ishah (Imam Abu Daud narrated it in Kitabul Janaiz) that the Messenger of Allah said:

Breaking the bones of a dead person is the same as breaking them while he is still alive.

Causes of Hadith

In some of the traditions of Ibn Mani’, it is mentioned that Ibn Mani said: Muharriz ibn Auf told us Al-Oasim ibn Muhammad from ‘Abdullāh ibn Agil from Jabir who told us that we went with the Messenger of Allah to accompany a funeral. When we reached the place of burial, we saw that the grave had not yet been dug. So the Prophet sat on the edge of the grave that was being dug and we sat with him. Suddenly the gravedigger took out a shank or arm bone and was about to break it. So the Prophet said:

Do not break it, for surely if you break the bone, it is as if you broke its owner while he was still alive. Rather, bury the bone in the side of the grave.

23. Hadith reported by Imam Turmudzi and Ibn Majah (Imam Turmudzi reported it in Janaiz 2/232, and Ibn Majah reported it in Janaiz. also 1/473) through Abu Gatadah who said that the Messenger of Allah said:

When one of you takes care of his brother’s body, let him shroud it properly.

Causes of Hadith

Imam Muslim and Imam Ahmad have narrated through Jabir from the Prophet that one day he was preaching and the news was brought to him that a man from among the Companions had died and was shrouded with insufficient cloth and buried at night. The Prophet (peace be upon him) forbade the burial of the body at night before the funeral prayer, except in cases of necessity. On that occasion he said:

When one of you shrouds his brother, let him shroud him well.

24.Hadith reported by Imam Abu Daud, Imam Turmudzi, Imam Nasai, and Ibn Majah (Imam Abu Daud reported it in Kitababul Janaiz 2/190, Imam Turmudzi reported it in Kitababul Janaiz 2/254, and Imam Nasai reported it in Kitababul Janaz 4/66) through Ibn Abbas r.a. who said that the Messenger of Allah (saw) said:

Lahad is for us and burrow is for others.

Causes of Hadith

Imam Ahmad has narrated through Jarir ibn Abdullah that we set out with the Messenger of Allah. When we were leaving Madinah, suddenly a camel rider came towards us. The Messenger of Allah said,

“As if this camel rider wants you.” Jarir ibn Abdullah continued that then the man riding the camel came to us and greeted us, so we greeted him back. The Prophet asked him, “Where did you come from?”

The man replied, “From the place of my family, children, and relatives.” The Prophet asked, “Where are you going?” He replied, “I want to go to the Messenger of Allah.” The Prophet replied, “Now you have met the person you were looking for.” The man asked, “O Messenger of Allah, teach me about faith.” The Prophet replied:

You testify that there is no God but Allah and that Muhammad is the messenger of Allah. Thou shalt pray, thou shalt give alms, thou shalt observe the fast of Ramadan, and thou shalt perform the pilgrimage to the House of Allah. The man said, “Verily, I have made this vow.”

Jarir ibn Abdullah continued his story, that the camel on which the man was riding fell into a rat hole and the camel fell. So the man was thrown off his camel and fell with his head down, until he breathed out. The Messenger of Allah (saw) said, “Take the man away.”

Jarir continued his story, that then Ammar ibn Yasir and Hudhayfah rushed to help the man and sat him down. They both said, “O Messenger of Allah, this man has died.” The Messenger of Allah turned away from them and said to them both:

Did you not see me turn away from this man, for indeed I saw two angels feeding him fruits from Paradise, then I knew that this man died of hunger. Then the Messenger of Allah said:

This person – by Allah – is among those mentioned by Allah in His saying,

“Those who believe and do not confuse their faith with injustice (shirk), they are the ones who have security and they are the ones who are guided.” (Al-An’am: 82)

Then the Prophet said:

Take care of your brother’s body. Jarir continued his story, that then we carried him to the place of water, so we bathed him, we cleaned and dressed him, then we carried him to the grave. The Messenger of Allah (S) came and sat by the grave and said:

Make a grave and do not make just a grave, for the lahad is for us, while the grave is for others.

25. Hadith narrated by Imam Ahmad through Umar ibn Hazm, that he had heard the Messenger of Allah say:

Do not sit on graves. Hadith Imam Ahmad has narrated through Umar ibn Hazm that the Messenger of Allah saw him leaning over a grave, so he said:

Don’t you hurt the owner of this grave.

“Who is the most honorable person according to Allah?” They replied, “You.” The Messenger of Allah (S) said, “Al-Abbas is from me and I am from him, do not revile our dead because you will hurt the living (from among his family).”

Ibn Sad and Imam Hakim have presented the following hadith which Imam Hakim considers authentic, through Umm Salamah who related that Ikrimah ibn Abu Jahal complained to the Prophet about the attitude of the people of Medina. When he passed by them, they would say: “This is the son of the enemy of God.” So the Prophet stood up and preached:

People are like a mine; those who were chosen among them in the time of Jahiliyyah will be chosen among them in the time of Islam when they learn Islam, so do not hurt the Muslims with the disbelievers. According to Ibn Sa’d’s narration, it is as follows:

What is it that these people do, that they hurt the living by reviling the dead? Remember, do not offend the living by reviling the dead. Ibn Asakir in his book of tarikh has related through Nabth ibn Sharith that the Prophet passed by the grave of Abu Uhaihah, so Abu Bakr said, “This is the grave of the wicked Abu Uhaihah.”

Then Khalid ibn Sad said, “By Allah, I do not like it when he is in the highest place, he is nothing but like Abu Ouhafaf.” (Hearing their quarrel), the Prophet said:

Do not revile the dead, as this will anger the living. Al-Kharaithi in his book Masawil Akhlak has narrated through Muhammad ibn Ali, that the Prophet (peace be upon him) forbade reviling the polytheists who had died in the battle of Badr. For this reason he said:

Indeed, what you say does not affect them, so you hurt the hearts of those who are still alive (from among their families). Remember, indeed, filthy speech is a despicable act.

28. Hadith narrated by Imam Bukhari in Kitabuth Thib through Anas ibn Malik r.a. who said that he had heard the Prophet say:

Allah, the Almighty, has said: “If I test My slave on the two most beloved parts of his body, and he is patient, I will compensate him with Paradise,” i.e. his eyes.

Causes of Hadith

Ibn Sa’d has narrated and Imam Baihagi in his book Ash-Shu’ab through the route of Abu Zhilal from Anas, that Gabriel came to the Messenger of Allah (S) while Ibn Ummi Maktum was in front of him. So the Prophet asked,

“When was your eye blind?” Ibn Ummi Maktum replied,

“Since I was a child.” The Prophet said:

Allah Almighty has said, “When I take away the eye of My servant, there is no reward for him except Paradise.”

Imam Baihagi has narrated through Hilal Ibn Suwaid that he heard Anas narrate the following hadith: Ibn Ummi Maktum passed by us one day and greeted us, so the Messenger of Allah said:

Shall I tell you about what Jibril has conveyed, that Allah, the Exalted, has said: “It is My decree that the one from whom I take away his two eyes deserves nothing but Paradise.”

Imam Baihagi has related through Anas that the Prophet said:

Jibril has narrated to me from the Lord of the Worlds that He said, “The reward for the one from whom I have taken away his two glorified members – that is, his two eyes – is to dwell eternally in My country (Paradise) and to be able to look at My Face (Essence).”

CHAPTER SHIYAM (Fasting)

29. Hadith reported by Imam Ahmad and Imam Muslim (Imam Ahmad reported it 1/184, and Imam Muslim reported it in Kitabush Shaum 3/ 141) through Sa’d ibn Abu Waggash who narrated that the Messenger of Allah came out of his house to meet us,

while he opened the palms of his hands one to the other and said:

One month is this, this and this: and on the third time he reduced his fingers. Imam Ahmad, Imam Bukhari, and Imam Muslim have related through Ibn Umar that the Messenger of Allah said:

Verily, a month is twenty-nine days, so do not fast until you see the new moon, and do not break your fast until you see the new moon, and if you are prevented by a cloud, then estimate the number of months by you.

Causes of Hadith

Imam Ahmad and Imam Muslim have related through Jabir ibn Abdullah that the Prophet stayed away from his wives for one month, then he came out to meet us on the morning of the twenty-ninth day. So some of the people said: “O Messenger of Allah, we are on the morning of the twenty-ninth day.” The Prophet replied:

Verily, a month is twenty-nine days. Then the Prophet (S) clasped his hands together three times, the second time with all his fingers, and the third time with only nine fingers.

Imam Bukhari has related through Anas r.a. that the Messenger of Allah stayed away from his wives for one month, and he stayed in a special place for her. Then on the twenty-ninth day he came down. He was asked, “O Messenger of Allah, did you not take a vow to stay away from your wives for one month?” The Prophet replied:

Verily, a month is twenty-nine days.

Imam Ahmad has narrated through Ibn Umar, from the Prophet who said: .

A month is twenty-nine days.

Then they told Aisha r.a. So Aisha said, “May Allah have mercy on Abu Abdur Rahman (meaning Ibn Umar), did the Messenger of Allah stay away from his wives for one month, then he descended on the twenty-ninth day?” Then it was conveyed to Ibn Umar, so Ibn Umar said:

Indeed, a month sometimes consists of twenty-nine days.

30.Hadith narrated by Imam Ahmad and Imam Nasai through Usamah ibn Zaid who said that the Messenger of Allah said:

The one who performs hijamah (cupping) and the one on whom he performs hijamah (cupping) have broken the fast. Imam Abu Daud has narrated through Tsauban that the Messenger of Allah (saw) said:

The one who does the hijamah and the one whom he hijams have broken their fast.

Causes of Hadith

Imam Ahmad and Imam Turmudzi have related through Shaddad ibn Aus, that the Messenger of Allah came to a man in Bagi’ who was practicing cupping.

At that time the Prophet (S) took my hand, and this was on the eighteenth day of Ramadan. So he said:

The one who does the hijamah and the one whom he hijams have broken their fast.

Imam Baihagi has narrated in his book of Shu abul Iman through the route of Ghayyats ibn Kallub Al-Kufi, from Mutharrif ibn Samurah ibn Jundub, from his father who related that the Messenger of Allah (saw) met a man who was in the presence of a hijam (cupper). It was during the month of Ramadan, while both of them were engrossed in gossiping about others. So the Prophet said:

The one who does the hijam and the one whom he hams have broken their fast.

Imam Baihagi said that this Ghayyats was an unknown person.

Imam Ahmad quoted Ibn ‘Abbas as saying that the Messenger of Allah (peace and blessings of Allaah be upon him) used to do taping while he was fasting and in ihram, and he fainted. Ibn ‘Abbas said that this is why cupping is makrooh for a fasting person.

31. A Hadith narrated by Imam Ahmad and Imam Thabrani through Ka’b ibn Ashim Al-Ash’ari who said that the Messenger of Allah said:

It is not a good idea to fast while traveling.

The above Hadīth is based on the dialect of the people of Hijaz, which is to change al to am, (translator).

Causes of Hadith

Imam Ahmad, Imam Bukhari, and Imam Muslim have narrated through Jabir ibnu Abdullah that the Messenger of Allah was traveling. Then he saw a man being surrounded by many people, and the man was shaded. They said, “This man is fasting.” So the Messenger of Allah said:

It is not a virtue to fast while traveling.

32. Hadith reported by Imam Ahmad, Imam Muslim and Arba’ah (Imam Ahmad reported it in 2/521, Imam Bukhari reported it in Kitabush Shaum 3/35, and Imam Muslim reported it in Kitabush Shaum 3/139) through Abu Hurairah r.a. who narrated that the Messenger of Allah (saw) said:

You should not precede Ramadan by fasting one day, nor by fasting two days, except for a man who is in the habit of fasting, so he may fast in that case.

Imam Abu Daud and Imam Baihagi have related through Ibn Abbas that the Messenger of Allah said:

Do not precede the month of fasting by fasting a day or two.

Causes of Hadith

Ibnun Najjar in his book Tarikh has related through Ibn Abbas that the Messenger of Allah said:

Fast on the sighting of the new moon (of Ramadan) and break the fast on the sighting of the new moon (of Shawwal), and if you are prevented by a cloud, then count thirty times. Then we asked, “O Messenger of Allah, may we precede it by fasting a day or two?” So he got angry and said, “No!”

33. Imam Ahmad, Imam Bukhari, Imam Muslim, and Imam Abu Daud have reported the following hadith (Imam Ahmad reported it in 2/476, Imam Bukhari reported it in Kitabun Nikah 7/29, and Imam Muslim reported it in Kitabuz Zakat 3 165) through Abu Hurairah r.a. who said that the Prophet said:

It is not permissible for a woman to fast when her husband is in the house, except with his permission, unless she is fasting Ramadan.

Causes of Hadith

Imam Ahmad, Imam Abu Daud, and Imam Hakim have related through Abu Sa’id that once a woman came to the Prophet, while we were in his presence. She said, “O Messenger of Allah, my husband Shafwan ibn al-Mu’aththal beats me when I pray and makes me break my fast, and he does not offer the Fajr prayer except when the sun rises.”

Abu Said continued his story, that at that time Shafwan was among us with the Prophet. So he asked Shafwan about what his wife had complained about. Shafwan replied, “O Messenger of Allah, about her saying that I beat her during prayer, because she recited two long surahs in her prayer, whereas I had forbidden her to do so.”

Abu Sa’id continued, that then Shafwan said, “If he had read one surah, that would have been sufficient. As for her saying that I always make her break her fast, it is because she is constantly fasting, while I am a young man and cannot restrain my lust.” Hearing the reports of both parties, the Messenger of Allah (saw) said:

Women cannot fast – according to Imam Ahmad’s text, no woman among you should fast except with the permission of her husband.

Regarding his saying that I do not pray before the sun rises, because we are the people of the house who are famous for this, that is, we always get up early when the sun is about to rise. So the Messenger of Allah (S) said:

When you have risen, hasten to prayer!

CHAPTER HAJI (Hajj)

34. A Hadith reported by Imam Muslim, Imam Nasai, and Ibn Majah (Imam Muslim mentioned it in Kitababul Hajj 3/481, while Imam Nasai mentioned it in Manasikul Hajj) through Abu Hurairah r.a. who said that the Prophet said:

Leave me with what I have left for you, for indeed the people who were before you perished because they questioned much and often opposed their prophets. Therefore, when I command you with a command, do it to the best of your ability, and when I forbid you from something, leave it. Hadith Ibn Hibban has reported through Abu Hurairah r.a. that the Messenger of Allah preached and then said:

O people, verily Allah has made Hajj obligatory upon you.

So a man stood up and asked, “Is it for every year, O Messenger of Allah?” The Prophet remained silent until the man repeated his question three times, after which he said:

If I said, “Yes,” then you would have to perform it every year. And if it were obligatory, you would not be able to do it. Leave me with what I have left for you. For indeed, those who were before you have perished because they questioned and opposed their prophets. Therefore, if I forbid you anything, avoid it, and if I command you anything, do it according to your ability.

35. Hadith reported by Imam Bukhari and Imam Muslim (Imam Muslim reported it in Kitababul Haj3/481, and Imam Bukhari reported it in Kitabush Shalati 2/76) through Abu Hurairah r.a. who narrated that the Messenger of Allah said:

Praying in this mosque of mine is better than praying a thousand times in any other mosque except the Grand Mosque.

Causes of Hadith

Abdur Razzag in Al-Mushannaf has narrated through Ibrahim Al-Makki, from Aththar ibn Abu Rabbaah who narrated that Sharid came to the Prophet on the day of the conquest of Mecca and said: “I have vowed to Allah that if He gives you victory, I will pray at Bayt al-Magdis.” Aththar continued that then the Prophet said to him:

“Here is better” (three times). The Prophet also said:

By God in whose hand my soul is, if you had prayed here, you would have fulfilled your vow.

Then he said again:

Praying one prayer in this mosque is better than one hundred thousand prayers in other mosques.

Imam Ahmad has also narrated from Al-Argam ibn Abu Argam that he came to the Prophet and greeted him and the Prophet asked, “Where are you going?” He replied, “O Messenger of Allah, I intend to go there,” and gestured with his hand in the direction of Baitul Magdis. The Prophet asked, “Are you going there to trade? I replied, “No, but I intend to pray at it.” The Prophet said:

So surely praying here – while gesturing towards Mecca – is better than praying there a thousand times (while gesturing towards the Levant).

36. A hadith narrated by Ibn Abu Shaibah through Jabir who related that the Messenger of Allah (saw) said:

Madinah is like an iron; it leaves the good and discards the bad. Hadith 1: Imam Ahmad, Imam Bukhari, and Imam Muslim have narrated through Jabir that a Badwi man came to the Messenger of Allah (S), and he converted to Islam and the Messenger (S) pledged allegiance to him for Hijrah.

Soon the Badwi man came again to the Prophet and said, “Release me from my oath of allegiance.” The Prophet replied, “I will not release you.” Then the man came again and said, “Release me.” The Prophet replied, “I will not release you.” Then the man came again and said, “Release me.” The Prophet replied, “I will not release you.” Finally the man escaped, and the Prophet said: ‘

The city of Medina is like an iron, it removes the dirty and leaves the good.

Causes of Hadith

Both Imam Ahmad, Imam Bukhari, and Imam Muslim have narrated through Zayd ibn Tsabit r.a. that the Messenger of Allah (S) went out to the Hill of Uhud, so there were some people who went back, even though they had gone to Uhud with him. At that time, the companions of the Prophet consisted of two groups, one group said, “We will fight them,” while the other group said, “Do not.” Then Allah swt. revealed His words:

So why are you (divided) into two groups in (dealing with) the hypocrites, (An-Nisaa: 88), until the end of the verse.

So the Prophet said:

Verily, Madinah is Thaibah (good), and verily it removes its impurities as fire removes impurities from silver.

CHAPTER BAI (Sale and Purchase)

37. Hadith narrated by Imam Ahmad 5/327 through Ubadah ibn Shamit who said that the Messenger of Allah (S) decreed through his saying that one should not harm oneself and one should not harm others. He also ruled that there is no right for the wrongdoer.

Imam Ahmad relates the following hadith through Ibn Abbas r.a. who narrated that the Messenger of Allah said:

No harm to oneself and no harm to others.

Causes of Hadith

Abdur Razzag in his al-Mushannaf says that Ibnut Tamimi narrated from Al-Hajjaj ibn Arthah that Abu Jafar narrated to me that there was a date palm tree that was jointly owned by two men, and there was a dispute between them, so they complained to the Prophet (peace and blessings of Allaah be upon him). One of them said, “I will split it into two parts for me and you.” So the Prophet said:

There can be no more harm (mudarat) in Islam.

38. The Hadith was reported by Ibn Majah in Kitabut Tjarah 2/749 through Abul Harmra who said that the Messenger of Allah said:

Whoever deceives us is not one of us.

Causes of Hadith

Imam Ahmad and Imam Muslim have narrated through Abu Hurairah that the Messenger of Allah (saw) met a man selling food. He asked him, “How do you sell?” The man answered him with a good answer. So Allah revealed to His Prophet commanding him, “Put your hand into it!” So he put his hand into the dates that the man was selling. It turned out to be wet inside, so the Prophet said:

Whoever deceives us is not one of us.

Abu Naim and Ibn Najjar have related through Ibn Umar r.a. that the Messenger of Allah (saw) in Madinah passed in front of a pile of food (dates) that fascinated him. So he put his hand into the pile of dates, then took something from it that turned out to be different from what was seen on the outside. The Prophet scolded the owner of the food and said:

O People, there should be no deception among Muslims. Whoever deceives us is not one of us.

39. Hadith reported by Imam Bukhari and Imam Muslim (Imam Bukhari reported it in Kitabul Buyu’/100, and Imam Muslim reported it in Kitabul Buyu’4/29) through Ibn ‘Umar:

The Messenger of Allah (saw) forbade selling fruits before they were ripe, and he forbade both the seller and the buyer. Imam Muslim also relates a tradition through Abu Hurairah:

Do not trade in them before they are ripe.

Causes of Hadith

Imam Ahmad and Imam Bukhari have related through Zaid ibn Tsabit that the Messenger of Allah (saw) arrived in Madinah while we were in the habit of trading fruits before they were ripe. The Messenger of Allah heard an argument and asked, “What is going on?” He said, “They were trading fruits and saying that the fruits they bought were infested with pests, so the Messenger of Allah (saw) said:

Therefore, do not trade in fruits before their ripeness is apparent.

40. Hadith reported by Imam Bukhari and Imam Muslim (Imam Bukhari reported it in Kitabul Buyu 3/196, and Imam Muslim reported it in Kitabul Buyu’ 4/22) through Zaid ibn Tsabit:

That the Messenger of Allah (saw) gave favor to “Araya.

Causes of Hadith

Imam Shafii says in Kitabul Buyu’, that Mahmud ibn Labid said to one of the companions of the Prophet, “What are these ‘Arayas of yours?” The companion replied, “So-and-so and so-and-so,” then he mentioned the names of some poor men from among the Ansar. They complained to the Prophet (S) that the harvest of ruthab had come and they had no money to buy it, and they needed it for their food as much as anyone else. They had only tamarind left over from their food. So the Messenger of Allah (peace and blessings of Allaah be upon him) allowed them to buy the ruthab by exchanging it for the tamar that they had in their hands by estimation, and then they could eat the ruthab.

Imam Shafi’i says that Sufyan’s hadith indicates the same meaning as this hadith, which has been narrated by Imam Shafi’i, from Sufyan, from Yahya ibn Sa’id, from Bashir ibn Yasar who said that he had heard Sahl ibn Abu Khaitsamah narrate the following:

The Prophet prohibited selling fruit with tamar.

However, the Prophet (PBUH) was lenient in the case of

“Araya”, which means that it is permissible to sell ruthab for tamar on an estimated basis, then the one who does “Araya” may eat the ruthab.

41. Hadith reported by Imam Bukhari and Imam Muslim (Imam Bukhari mentioned it in Kitabul Muzara’ah) and Imam Abu Daud through Said ibn Yazid from the Prophet who said:

Whoever revives a dead land, the land is for him, and there is no right for the wrongdoer.

Causes of Hadith

Imam Abu Daud has narrated through Urwah who said that one of the companions of the Prophet (peace be upon him and his progeny), who is strongly suspected to be Abu Sa’id al-Khudri (r.a.), narrated to him.

It is said that two men once complained to the Prophet (peace be upon him) about a dispute in which one of them had planted a date palm tree on the other’s land. So the Prophet decided that the land belonged to the owner, while the owner of the date palm tree was ordered to remove his date palm tree from the land of his rival.

The narrator continued that he saw the man strike his axe against the roots of his date palm and indeed the date palm was so big that it was taken out of the ground.

42. Hadith narrated by Imam Ahmad on the authority of Atha from Jabir ibn Abdullah who narrated that the Prophet said:

The Umra is an inheritance for the family of the person to whom it is given.

Imam Ahmad has narrated through Zaid ibn Tsabit, that the Messenger of Allah made “umra for the heirs concerned.

Hadith Causes:

Imam Ahmad narrated through Muhammad ibn Ibrahim from Jabir that a man from the Ansar gave his mother a garden while she was still alive. Then his mother died, and his two brothers came and said, “We are equally entitled to inheritance,” so they brought the matter to the Prophet’s attention. So the Prophet divided the garden among the three of them as inheritance.

43, Hadith reported by Imam Shafi’i, Imam Ahmad, Arba’ah and Ibn Hibban (Imam Shafi’i in 3/60, Imam Abu Daud in Kitabul Ijarah, Imam Turmudzi in Kitabul Buyu’ 3/376, and Imam Ahmad in 6/80) through ‘Aisha r.a. who narrated:

Kharraj was on bail.

Causes of Hadith

Imam Abu Daud has narrated through Aisha r.a. that once a man bought a slave, and the slave stayed with him for the period that Allah willed. Afterward, he found a disgrace in the slave he had bought, so he complained about it to the Prophet. Then the Prophet returned the slave to the seller. The man who sold him said: “O Messenger of Allah, he has employed my slave.” The Prophet said:

Kharraj was on bail.

44. A Hadith narrated by Imam Ahmad, Imam Bukhari and Imam Muslim (Imam Bukhari mentioned it in Kitabul Harts 3/141, Imam Muslim mentioned it in Kitabul Buyu’ 4/49, and Imam Ahmad mentioned it in 2/64) through Nafi”, that Ibn ‘Umar used to lease his farmland during the Prophet’s time, Abu Bakr’s time, ‘Uthman’s time, and partly during Mu’awiyah’s time. Then a hadith is narrated from Rafi ibn Khadij which states:

The Prophet prohibited renting out agricultural land So Ibn Umar went to see Rafi’ ibn Khadij and I went with him, then Ibn Umar asked Rafi about the hadith. Rafi’ said:

The Prophet prohibited renting out agricultural land. Imam Ahmad and Imam Muslim have narrated through Ibn Umar who said that we used to do Mukhabarah and we saw it as a permissible transaction, until Rafi convinced us that the Prophet prohibited it, and we abandoned it.

Causes of Hadith

Imam Ahmad, Imam Bukhari and Imam Muslim have related through Rafi’ ibn Khadij that we used to be the most agricultural people in Madinah. We used to rent out a portion of our land with a set target for the landowner.

Rafi ibn Khadij continued his story, that sometimes the transaction went smoothly and the land was returned to its owner and the land was saved from the usual disturbances that agricultural products suffer. Then we were forbidden to do so. At that time gold and silver currency did not exist. t

Imam Ahmad has related through Urwah ibnuz Zubair that Zaid ibn Tsabit once said, “May Allah forgive Rafi ibn Khadij. I, by Allah, am more knowledgeable about this hadith than he is.” The actual sitting of the case was none other than when two men came to complain about this transaction, the Prophet said:

If that is your business, then do not enter into any more transactions with Kira for agricultural land’:”

Then Rafi’ only heard the Prophet’s saying:

Do not make transactions with Kira for agricultural land.

Imam Ahmad, Imam Abu Daud, and Imam Nasai have narrated through Sa’d ibn Abu Waggash, that the owners of agricultural land at the time of the Prophet used to rent out their agricultural land on a profit-sharing basis, then they disputed the matter of profit-sharing, so the Prophet prohibited them from doing so and said:

Hire it out in payment of gold and silver.

CHAPTER NIKAH (Marriage)

45.Hadith narrated by Imam Bukhari and Imam Muslim (Imam Bukhari narrated it in Kitabun Nikah 7/9 and Imam Muslim narrated it in Kitabur Radha’ 3/651) through Abu Hurairah r.a., from the Prophet who said:

A woman is married for four reasons: for her wealth, for her position, for her beauty, and for her religion. So choose the one who is strong in religion, then you will be fortunate.

Causes of Hadith

Imam Ahmad and Imam Muslim have narrated through Jabir ibn Abdullah who said that during the time of the Messenger of Allah (saw) he had married a woman, then the Messenger of Allah (saw) asked:

“O Jabir, are you married?”

I replied, “Yes.” The Messenger of Allah asked:

 Virgin or widow?

I replied, “With a widow.” The Messenger of Allah said:

Why not with a virgin? You can play with her.

I said, “O Messenger of Allah, I have many sisters, so I am afraid that he will interfere in the affairs between me and my sisters.” So the Messenger of Allah said: |

Verily, a woman is married for her religion and her beauty. So choose the one whose religion is strong, and you will be fortunate.

46. A Hadith narrated by Ibn Majah (in Kitabun Nikah 1/596) through Ibn Abbas who said that the Messenger of Allah (saw) said:

Nothing is more important to a loving couple than marriage.

Causes of Hadith

Abu Ali Al-Hasan ibnu Ahmad ibnu Shadzan has narrated in his Masy-yakhah and Ibnun Najjar in his Tarikh Baghdad through Jabir ibnu Abdullah who narrated that a man once came to the Prophet and said, “O Messenger of Allah, we have an orphaned daughter who is proposed to by two men, one of whom is rich and the other poor. He loves the poor one, while we love the rich one.” So the Messenger of Allah said.

There is no more important affair for a couple who love each other than marriage.

Al-Kharaithi in Falalul Qulub has related through Ibn Abbas, that a man said, “O Messenger of Allah, in my care there is an orphan girl who is proposed to by a rich man and a poor man. We love the rich man, while she loves the poor man.” So the Messenger of Allah said:

Nothing is more important to a loving couple than marriage.

47. Hadith narrated by Imam Ahmad through ‘Ali who narrated that the Messenger of Allah (saw) had decreed:

The child is for the one who has a bed, but for the adulterer is a stone (i.e. stoning).

Imam Bukhari and Imam Muslim have related through Abu Hurairah r.a. that the Messenger of Allah said:

The child is for the one who owns the bed (the father), while for the adulterer is a stone (stoning). Hadith Imam Bukhari and Imam Muslim have related through Aisha r.a. that Sa’d ibn Abu Waggash and Abdu ibn Zam’ah disputed over a slave. So Sa’d said, “This child, O Messenger of Allah, is the son of my brother (i.e. Utbah ibnu Abu Waggash). He has told me that this child is his, see the resemblance.”

Abdu ibnu Zam’ah said, “He, O Messenger of Allah, is my brother who was born on my father’s bed from his relationship with the slave girl he married who gave birth to him.” So the Messenger of Allah (saw) looked at the child, and found that he looked very similar to Utbah. So he said: |

He is for you, O Abdu ibnu Zam’ah. The child is for the one who has a bed, and for the adulterer is a stone.

And veil yourself from her, Saudah bint Zam ah. So from then on Saudah never saw him again.

CHAPTER JINAYAT : (Criminal Offenses)

48. Hadith reported by Abdur Razzag, Imam Bukhari, Imam Muslim, and Imam Abu Daud (Abdur Razzag reported it in 10/65, Imam Bukhari reported it in Kitabud Diyyaat 9/15, Imam Muslim reported it in Kitababul Hudud 4/298, and Abu Daud reported it in Kitabud Diyyaat 2/52) through Abu Hurayrah that the Messenger of Allah (saw) said:

The death of an animal is in vain, the death of a well is in vain: and the mine, the wound caused by it is in vain, and in the rikaz (treasure of the Jahiliyyah) one-fifth.

Causes of Hadith

Abdur Razzag in his book Al-Mushannaf says that he has narrated the following tradition from Ibn Juraijj, from Ya’gub ibn Utbah and Shaleh and Ismail ibn Muhammad. They said that the Messenger of Allah (peace and blessings of Allah be upon him) decreed that the wounding or death of an animal is useless, that of a well is useless, that of a mine is useless, and that in the case of rikaz the zakaah is one-fifth.

Abdur Razzag said that the people of Jahiliyyah used to guarantee the losses caused by their livestock, their wells, and their mines. When this was brought to the Prophet’s attention, he issued a decree to that effect.

Abdur Razzag has narrated through Ibn Jurajj who said that Abdul Aziz ibn Umar told me about a decree written by Caliph Umar ibn Abdul Aziz. In it it is stated that it has reached us that the Messenger of Allah (saw) said in connection with the case of two men, one of whom became blind because of a mine, while the other died because of livestock. He said:

What is killed by ma’dan (mines) is in vain and what is killed by livestock is in vain. The word al-jubar according to the people of Tihamah is the same as vain.

49. Hadith reported by Imam Bukhari and Imam Muslim (Imam Bukhari reported it in Kitabudz Dzabh 7/112, and Imam Muslim reported it in Kitabush Shaid 4/64) through Abdullah ibn Mughaffal that the Messenger of Allah (S) forbade the use of a slingshot. He said:

Indeed, the slingshot cannot paralyze the enemy, nor can it kill game, but it can only knock out teeth and blind the eyes.

Causes of Hadith

Imam Abu Daud and Imam Nasai have narrated through Buraydah that once a woman taped another woman and she miscarried. Then the incident was reported to the Messenger of Allah. The Messenger of Allah decided that the compensation for the miscarriage should be five hundred sheep, and from then on he prohibited the use of slingshots.

50. Hadith reported by Imam Ahmad, Imam Bukhari, and Imam Muslim (Imam Ahmad cited it in 3/294, Imam Bukhari cited it in Kitabul Ashribah 3/140, and Imam Muslim cited it in Kitabul Ashribah 4/688) through Jabir, that the Messenger of Allah said:

You shall not combine ruthab and busr, and zabib and tamar, to make nabidz.

Causes of Hadith

Abdur Razzag has narrated through Abu Ishag that a man asked Ibn ‘Umar: “Can I combine tamar and zabib?” Ibn ‘Umar replied: “No.” The man asked: “Why?” The man said that the Prophet had forbidden this. The man asked, “Why?” Ibn ‘Umar said that the Prophet had forbidden this. The man asked again, “Why not?” Ibn ‘Umar replied that once a man got drunk and the Prophet (peace and blessings of Allaah be upon him) imposed a hadd punishment on him. Then he ordered him to investigate what kind of drink he had drunk. It turned out that what he had drunk was the juice of dates and wine put together. From then on, the Prophet prohibited combining tamar and zabib, and he said:

It is sufficient for each of them separately. 51 Hadith narrated by Imam Bukhari, Imam Muslim, Imam Turmudzi, and Imam Nasai through Ibn Masud r.a. who related that the Messenger of Allah said:

No one is more jealous than Allah. That is why He has forbidden abominable deeds, both external and internal. And none loves praise more than Allah, so He praises Himself. And no one likes to be reasoned with more than Allah, so He sent prophets with glad tidings and warnings.

Causes of Hadith

Imam Ahmad, Imam Bukhari and Imam Muslim have related through Al-Mughirah ibn Shu’bah that Sa’d ibn Ubadah once said, “If I had seen another man with my wife, I would have struck him with my sword without forgiving him.” When the news reached the Messenger of Allah, he said.

Do you wonder at Sa’d’s jealousy? By Allah, Allah is more jealous than he is and Allah is more jealous than I am. Because of Allah’s jealousy, He has forbidden abominable deeds, both external and internal. And no one is more jealous than Allah. And no one loves reason more than Allah, hence He sent messengers with glad tidings and warnings. No one loves praise more than Allah, hence Allah’s promise of Paradise.

52. Hadith narrated by Imam Bukhari through Anas r.a. who said that the Messenger of Allah said:

Help your brother, whether he is wronged or wronged, When it was asked, “O Messenger of Allah, we will certainly help him if he is wronged, but how do we help him if he is wronged?” The Messenger of Allah replied:

 You prevent his two hands (from doing wrong).

Causes of Hadith

Imam Ahmad and Imam Muslim have related through Jabir ibn Abdullah that two young men were fighting, one from among the Muhajirin, the other from among the Anshar. The Messenger of Allah came out and said, “Is there a call of Jahiliyyah?” They replied, “No, by Allah, there were only two young men hitting each other (fighting). The Messenger of Allah said:

There is nothing wrong with helping one’s brother, whether he is wronged or wronged. If he is wronged, let his brother forbid him, for that is the way to help him. And if he is oppressed, then let him help him.

CHAPTER UDH-HIYAH (Sacrifice)

53.Hadith narrated by Imam al-Bukhari and Imam Muslim through Jundub al-Bajali who said that the Prophet prayed on the Day of Sacrifice, then preached and offered sacrifice, then he said:

Whoever slaughters his sacrifice before the prayer, let him slaughter another sacrifice in its place. And whoever has not sacrificed, then sacrifice in the name of Allah.

Causes of Hadith

Imam Ahmad has narrated through Jundub al-Bajali that he prayed with the Messenger of Allah on the Day of Sacrifice. The Messenger of Allah went away and saw a lot of meat and sacrifices on the Day of Sacrifice, so he knew that the animals had been slaughtered before the prayer of the Day of Sacrifice. Then the Messenger of Allah said

Whoever slaughters it before the prayer, let him slaughter another sacrifice in its place.

And whoever has not slaughtered his sacrifice until we have finished praying, then let him slaughter his sacrifice in the name of Allah.

Imam Ahmad has narrated through Jundub who said that we went out with the Messenger of Allah on the Day of Sacrifice, and some of the people had slaughtered their sacrifices and others of them had not. So the Prophet said:

 Whoever has slaughtered his sacrifice before we prayed, let him repeat it again. And whoever has not slaughtered his sacrifice, let him slaughter it in the name of Allah (after the prayer).

CHAPTER ATH’IMAH (Food)

54. Hadith reported by Imam Bukhari and Imam Muslim (Imam Bukhari reported it in Kitabudz Dzaba-ih, Chapter “Luhumul Humuril Unsiyyah”, and Imam Muslim reported it in Kitabush Shaid, Chapter “Tahrimu Akli Luhumil Humuril Unsiyyah”) through Ibn ‘Umar from the Prophet:

That the Prophet had forbidden eating a tame donkey on the day of the battle of Khaibar.

Imam Ahmad, Imam Bukhari, and Imam Muslim have narrated through Abu Tsalabah al-Khusyani who said:

The Prophet has forbidden eating the meat of a tame donkey and the meat of any predatory animal with fangs.

Imam Ahmad has related through Zayd ibn Khalid Al-Juhani, that he had heard the Messenger of Allah forbid eating the proceeds of robbery and theft (Nuhbah and Khilsah).

Causes of Hadith

Imam Ahmad has narrated through Jabir ibn Abdullah who said that during the Battle of Khaibar, the Muslim army was starving, so they captured a tame donkey. They slaughtered it, then filled their pots with its meat. When the news reached the Prophet. -Jabir continued that the Prophet forbade us. So we poured out our pots, and the Prophet said:

Verily, Allah will bring you sustenance that is more lawful for you than this donkey meat and better than this.

Jabir narrated that on that very day we spilled our boiling pots. On that day, the Messenger of Allah (saw) forbade the eating of the meat of tame donkeys, bighals, and the meat of any predatory animal with fangs, as well as any bird with sharp claws. He had also forbidden target practice, khilsah, and nuhbah.

Imam Ahmad has narrated through Khalid ibn Walid who said that we were with the Messenger of Allah (saw) fighting in the Battle of Khaibar, then the Muslim army looted the settlement of the Jews. So the Messenger of Allah ordered me to call out:

Pray in congregation, and no Muslim will enter Paradise. Then the Prophet said:

O people, surely you are too hasty in plundering the villages of the Jews. Remember, the property of the disbelievers is not lawful for you except for a just cause. And forbidden to you is the flesh of a tame donkey, its horse and its bighal, and every animal of prey with fangs and every bird with sharp claws.

55.The hadith was reported by Imam Ahmad and Imam Muslim (Imam Muslim reported it in Kitabush Shaid, Chapter “An-Nahyu ‘an Shabril Bahaim”: while Imam Ahmad reported it in 3/111) through Jabir who narrated: |

The Prophet has forbidden anything from animals killed as targets (that have been tied up).

Hadith Imam Thabrani has narrated through Ibn Abbas r.a. that the Prophet went out to meet a people who were tying live pigeons for their arrows, so the Prophet said:

These targeted animals are not halal to eat.

56. A Hadith narrated by Imam Abu Daud from Abu Wagid Al-Laitsi who said that the Messenger of Allah (saw) said:

Any part cut off from a living livestock animal comes under the same ruling as carrion.

Causes of Hadith

The Prophet (S) arrived and they were eating camel’s humps and used to cut the buttocks of live goats. So the Prophet said:

The part that is cut off from a living livestock animal is carrion. That is, it is forbidden to eat.

CHAPTER ADAB (Ethics)

57.Hadith that states:

Visit infrequently, and you will increase your love. This Hadith was reported by Ibn Adiy in Al-Kamil through the Hadith of Abu Hurairah, Ibn Umar, Abu Dhar, and Habib ibn Maslamah. They all said that the Prophet said:

Visit infrequently, and you will increase your love (miss). Ibn Adiy has narrated through Ibn Umar who said that we used to say in the days of Jahiliyyah:

 Visit infrequently, and you will increase your love.

And the Prophet said to us the same thing, viz:

Visit infrequently, and you will increase love. Hadith Ibn Adiy has reported on the authority of Atha ibn Abu Rabah from Abu Hurayrah that the Prophet said:

“O Abu Hurairah, where were you yesterday?” Abu Hurayrah replied, “I visited some people from among my family.” According to another narration, “I visited a group of Muslims from among my family.” The Prophet said:

Visit infrequently, and you will increase love. Ibn Adiy has related on the authority of Ismail ibn Wirdan, from Abu Hurairah r.a. who said that the Messenger of Allah (saw) left ‘Aisha’s house, and I followed him.

Then the Prophet (S) went out of Umm Salamah’s house, and I followed him again, then he turned to me and said:

O Abu Hurairah, visit infrequently, and you will add to the displeasure.

58.A Hadith narrated by Imam Ahmad and Imam Abu Daud through Jabir ibn Abdullah who said that the Messenger of Allah (S) used to disallow a man from returning to his wife’s house at night.

According to the narration of Imam Ahmad, the Prophet (peace and blessings of Allah be upon him) forbade a man from returning to his wife’s house at night.

According to another lafaz, it is stated:

If the departure of any one of you is long, then he should not come to his wife at night. Imam Ahmad reported through Sa’d ibn Abu Waggash that the Messenger of Allah (S) forbade a man from going to his wife’s house after the ‘Isha prayer. Hadrat Abdur Razzag reported through Ibn Jurajj, from a man, from Muhammad ibn Ibrahim At-Tamimi, that Ibn Rawwahah was in a special army. Then he went home and came to his house with his sword. Suddenly he found his house still lighted. He was suspicious, so he came sneaking in. He saw his wife lying on the bed, while next to her was what appeared to Ibn Rawwahah to be a man with disheveled hair.

So he intended to strike his sword, but he abandoned his intention and he woke up his wife. The wife woke up and said, “You go there, you go there!” Ibn Rawwahah said, “Woe to you, who is this?” His wife replied, “She is my sister who is accompanying me and washing my head hair.”

When news of this incident reached the Prophet (pbuh), he forbade anyone from coming to his wife’s house unexpectedly at night. Then there were two men who disobeyed the Prophet’s order, they came to their respective wives at night by surprise, and each of them found his wife with another man. When the matter reached the Prophet, he said:

Didn’t I forbid you from coming to your wife at night unannounced?

Imam Ahmad narrated through Abu Salamah from Abdullah ibn Rawwahah, that he arrived from a journey at night. He rushed to his wife’s house, and suddenly he saw that the lamp was still burning in his house, and he saw that his wife was with something. So he drew his sword, then his wife said, “Get away from me, he is Fulanah combing my hair!” “

Then Ibn Rawwahah came to the Prophet and narrated the incident. So the Prophet forbade a man to come to his wife unexpectedly at night.

59. This Hadith has been reported by Imam Bukhari and Imam Muslim (Imam Bukhari mentioned it in Kitabul Ilmi, Chapter “Sahari fil ilmi”, and Imam Muslim mentioned it in Fadhailush Shahabah, Chapter on the Prophet’s saying: “Ala ra’si mi’ati sanah”.

and so on) through Ibn ‘Umar who narrated that the Prophet (S) at the end of his life led us in the ‘Isha prayer. After the greeting, he said:

Shall I tell you about this night? Indeed, at the end of a hundred years and on this night there will be no one left alive among those who are on the earth, i.e. the generation that was alive at that time.

Causes of Hadith

Imam Ahmad and Imam Muslim have related through Jabir ibn Abdullah that he heard the Messenger of Allah (saw) say a month before he died:

You have asked me about the Day of Resurrection, but the knowledge of the Day of Resurrection is only with Allah. And I swear by the name of Allah that there is no one on the face of the earth who will be alive when a hundred years have passed from him.

60. A Hadith narrated by Ibn Majah through Abu Juhayfah who said that the Messenger of Allah said:

Whoever proclaims a sunnah that is

If a person proclaims a good Sunnah and follows it, he will receive its reward and the reward of those who follow him, without diminishing their reward in any way. And whoever proclaims a bad Sunnah, and then follows it, then he incurs his sin and the sin of those who follow him, without diminishing their sins one iota.

Causes of Hadith

Imam Ahmad and Imam Muslim have narrated through Jarir ibn Abdullah Al-Bajali who said that we used to be with the Messenger of Allah at the beginning of the afternoon Jarir ibn Abdullah Al-Bajali continued his story, that then came a people with no footwear and no clothes while rolling up their “abaya” cloths and carrying their swords. Most of them were from Banu Mudhar, even all of them were from Mudhar. So the Prophet’s face changed out of pity at the poverty of their appearance.

Then he went out and ordered Bilal to call the adhan and recite the prayer. Then he prayed and preached, saying:

O mankind, fear your Lord who created you from one self. (An-Nisaa: 1) until His words:

Verily, Allah is always guarding and watching over you. (An-Nisaa: 1) And another verse in Surah Al-Hasyr, namely:

Fear Allah and let each one of you consider what he has done for tomorrow (hereafter), and fear Allah. (Al-Hasyr: 18)

Then a man gave away a dinar, another gave away his dirham, another gave away his clothes, and another gave away a Sha’ of barley and a Sha’ of dates. Until the Prophet said:

Even with half a date seed.

Jarir continued his story, that then there came a man from among the Anshar who brought a bag of dates that his palm could hardly contain, indeed it could not contain it.

Jarir continued his story, that then the people followed his footsteps until I saw two large piles of food and clothes. I saw the face of the Messenger of Allah become radiant as if it were a full moon, then the Messenger of Allah said:

Whoever proclaims a good Sunnah in Islam will have his reward and the reward of those who follow him after him, without diminishing their reward in any way. And whoever proclaims a bad Sunnah in Islam, the sin of his action and the sins of those who follow him after him will be upon him, without diminishing their sins in the slightest.

Imam Ahmad has narrated through Hudhayfah that a man during the Prophet’s time begged, and the people were silent. Then there was a man who gave to him first, and the people followed his example. So the Prophet said:

Whoever proclaims a good deed and makes it his example, he will be rewarded for it and for those who follow him, without diminishing their reward in any way. And whoever proclaims a bad deed and makes it his example, then he will be charged with the sin of his deed and the sins of those who follow him, without diminishing their sins in the slightest.

Imam Ahmad has narrated through Abu Hurairah r.a. that a man came to the Messenger of Allah and asked him urgently. So a man said, “I have so and so.”

Abu Hurairah r.a. continued his story, that after that no man was in the assembly but gave in charity what he had, whether much or little. Then the Messenger of Allah said:

Whoever proclaims a good deed and makes it his model, he will be rewarded in full, as well as the reward of those who follow in his footsteps, without diminishing their reward in the slightest.

And whoever proclaims a bad deed and makes it his example, then he incurs the sin of his action in full, as well as the sins of those who follow in his footsteps, without diminishing any of their sins.

61. Hadith reported by Imam Bukhari and Imam Muslim (Imam Bukhari mentioned it in his Kitabuz Zakat, Chapter “La Shadagata illaa “an Zhari Ghinan”, while Imam Muslim mentioned it in his Kitabuz Zakat, Chapter “Remarks on the Hadith saying Al-Yadul Ulya Khairum Min Yadis Sufla”) through Ibn Umar r.a. that the Messenger of Allah said:

The upper hand is better than the lower hand.

Causes of Hadith

Imam Ahmad, Imam Bukhari, and Imam Muslim have related through Hakim ibn Hizam r.a. that he once asked the Messenger of Allah (S) and he gave him. Then he asked again, and he gave him. Then he asked again, and he still gave him, but then he said:

O Judge, indeed this treasure is green and sweet. So whoever takes it with an expansive soul will be blessed with it. And whoever takes it with a narrow soul will not be blessed with it, and he will be like one who eats but is never full.

The upper hand is better than the lower hand. Hakim continued, that then he said, “O Messenger of Allah, by God who sent you in truth, I will not ask anyone after you for anything until I die.” Imam Ahmad has narrated through Hakim ibn Hizam that he once asked the Messenger of Allah for some money in an urgent manner. So the Messenger of Allah said to him:

Judge, how much you ask. O Judge, verily this treasure is green and sweet, and verily this treasure is nothing but filth from the hands of men. And the Hand of Allah is above the hand of the giver, and the hand of the giver is above the hand of the given, and the lowest hand is the hand of the given.

62.A Hadith narrated by Imam Bukhari and Imam Muslim (Imam Bukhari mentioned it in his Kitabul Itisham, Chapter “Ajrul Hakim Idzaj Tahada Fa Ashaaba au Akhtha-a”, while Imam Muslim mentioned it in his Kitabul Agdhiyah, Chapter “Bayanu Ajril Hakim Idzaj Tahada Fa Ashaaba au Akhtha-a”) through Arr ibnul Ash, that he had heard the Messenger of Allah saying:

If a judge decides a ruling and he does jurisprudence and is right, he will be rewarded with two rewards. And if he decides a ruling by jurisprudence, and he is wrong, then he gets one reward.

Causes of Hadith

Imam Ahmad has narrated through Abdullah ibn Arnr ibn al Ash who said that there were two people who disputed their case to the Messenger of Allah. So the Messenger of Allah said to him:

O Amr, decide between them by you!

Amr said, “You are better than me with this task, O Messenger of Allah.” The Messenger of Allah replied, “Even if it is so.” Amr asked, “If I decide between them, what will be my reward?” The Messenger of Allah replied:

If you decide between them, and you make the right decision, then for you ten good rewards. And if you exercise jurisprudence and you are wrong, then you will be rewarded with one good deed.

63.Hadith narrated by Imam Ahmad through Ubadah ibn Shamit that the Prophet said:

Guarantee me six things from you, and I will guarantee you Paradise: Be truthful in your speech, fulfill when you promise, fulfill when you are entrusted, keep your private parts (from fahisyah), lower your eyes (from forbidden things), and restrain your hands (from forbidden things).

Causes of Hadith

Imam Ahmad said in the book of Zuhud that Abdush Shamad narrated to us and Abdul Jalil narrated to us and Al-Hasan ibn Abul Hasan narrated that the Children of Israel came to Moses (a.s.) and they said: “The Torah is very hard for us to practice, so give us a commandment that combines all of them, in which there is relief for us.”

So Allah sent down His revelation, “Say to them, Do not oppress one another in inheritance, do not let the eyes of a servant enter a house before he has permission, and let him make ablution for eating as he makes ablution for his prayer.”

Then they underestimated some of them, and in the end they did not do them. So the Messenger of Allah (S) at that very moment diverted the conversation by saying:

Accept from me six things, and I will guarantee you Paradise: Whoever speaks, let him not lie; whoever promises, let him not break it; whoever is trusted, let him not betray; and keep your hands, your eyes, and your private parts (from unlawful acts). .

64. Hadith narrated by Imam Muslim (in Kitabul Birri, Chapter “Mudaratu Man Tayaggana Fahsyuhw”) through Jarir, from the Prophet (S) who said:

Whoever does not have compassion is prevented from goodness.

Causes of Hadith

Imam Abu Daud has narrated through Aisha r.a. who said that the Messenger of Allah used to go to this slope, this time he intended to go to the hinterland. Then he sent me an old she-camel from the zakat camel. So he said to me:

O ‘Ā’ishah, be gentle. For verily, gentleness never stays in a thing but adorns it, and never disappears from a thing but makes it ugly.

65. Hadith narrated by Imam Abu Daud (in Kitabul Buyu’, Chapter “Qabulul Hadaya”) through Abu Hurairah r.a. who narrated that the Messenger of Allah said:

By Allah, I will not accept after this day any gift from anyone unless he is a Muhajir from Ouraisy, or an Ansar either dani ad-Dausi or from Tsagafi.

Causes of Hadith

Imam Ahmad has narrated through Ibn Abbas, that once a Badwi gave a gift to the Prophet. So the Prophet returned the gift saying, “Are you satisfied?” He replied, “No.” The Prophet added to his reply and said, “Are you satisfied?” He said, “Not yet.” So the Prophet gave him more and asked, “Are you satisfied?” This time he said, “Yes.” Ibn Abbas continued his story, that after that the Prophet said:

Verily I am determined that I will no longer accept any gift except from a Guraisy, or an Ansar or a Tsagafi.

Imam Ahmad has narrated through Abu Hurairah, that once a Badwi gave something to the Messenger of Allah (saw), namely a camel pembarep. The Prophet exchanged it for six camels, but the Badwi was angry with the Prophet.

When this was brought to the Prophet’s attention, he praised Allah and praised Him, then said:

So-and-so gave me a camel which in fact belonged to me, and I knew him as well as I knew anyone of my family. It was lost to me on the day of Zaghabat, so I exchanged it for six camels, and he was dissatisfied and angry. Indeed now I am determined not to accept any gift except from an Ouraisy or an Ansar or a Tsagafi or a Dausi.

66. Hadith narrated by Imam Bukhari (in Kitabur Raggag, Chapter “Ar-Raja’ Ma’al Khauf”) through Abu Hurairah r.a. who said that he had heard the Messenger of Allah saying:

Verily, Allah created mercy on the day He created it as one hundred mercy. So He kept the ninety-nine mercies with Him and sent to all His creatures one mercy.

Imam Ahmad has narrated through Abu Sa’id that the Messenger of Allah said:

Allah has a hundred mercies, then gives one part of it to His creatures to be distributed among them. So with that one mercy humans, animals, and birds have compassion on each other.

Imam Ahmad and Imam Muslim have related through Salman that the Prophet said:

Verily, Allah has one hundred mercies, among which is one mercy with which all creatures are merciful to each other, wild animals are merciful to their young because of that one mercy. And He has deferred the ninety-nine until the Day of Resurrection.

Imam Bukhari has related through Abu Hurairah that he heard the Messenger of Allah say:

Allah makes mercy a hundred parts, and He holds the ninety-nine parts with Him in return for reward. And He sends down one part to the earth, so from that one part all creatures have compassion on each other, so that the horse lifts his spear from his son for fear of injuring him.

Causes of Hadith

Imam Ahmad has narrated through Jundub ibn Abdullah al-Bajali that a Badwi came and rested his camel and tied it to a mooring. Then he prayed behind the Messenger of Allah. After the Messenger of Allah (S) had finished his prayer, he came to his camel and untied it, rode it, and cried out and said: “O Allah, have mercy on me and Muhammad. And do not associate anyone with us in our mercy.” So the Messenger of Allah said:

What do you think of this man, is it he who has gone astray or his camel? Have you not heard what he has said?

They replied, “Yes, we heard it.” The Messenger of Allah said: “

You have limited mercy. Allah’s mercy is very wide. Indeed, Allah has created a hundred mercies, and He sends down one mercy with which all creatures are merciful to each other, whether from among the jinn, humans, or animals. And with Him there are still ninety-nine mercies. What do you think, was it he who went astray or his riding camel.

67.Hadith narrated by Imam Thabrani in Al-Ausath and Imam Baihagi in Ash-Shu’ab through Rafi ibn Yazid Ats-Tsagafi that the Messenger of Allah (saw) said:

Verily, the devil loves the color red and avoid it and every garment that makes the wearer arrogant.

Causes of Hadith

Imam Ahmad has narrated through Rafi ibn Khadjj, that the Messenger of Allah (pbuh) saw the color red becoming popular, so he did not like it. And when Rafi’ ibn Khadij died, they covered his bed with a red rug, so people were amazed by that.

Imam Ahmad has narrated through Rafi ibn Khadij, that they went out with the Messenger of Allah on a journey.

Rafi continued, that when the Messenger of Allah (saws) took a break for lunch, and everyone hung the reins of his camel, then let the camel eat from the trees. Then we sat down with the Messenger of Allah, while our saddles remained on the backs of our camels.

The Messenger of Allah raised his head and saw on our saddles red stripes, which were predominantly made of cotton cloth dyed red, so the Messenger of Allah said:

Don’t I see that the color red has dominated you?

So we immediately got up because of the Prophet’s words so that some of our camels ran away in surprise, so we took the red cloth and pulled it off our camels.

68. Hadith reported by Imam Ahmad and Imam Muslim (Imam Ahmad reported it in 3/350, and Imam Muslim in Kitabur Ru’ya) through Jabir r.a. who narrated that the Messenger of Allah said:

When any one of you sees a dream that he dislikes, let him spit to his left three times, and let him seek refuge with Allah from the devil three times, then let him switch from his original stomach to another stomach.

Imam Ahmad and Imam Bukhari have related through Abu Sa’id Al-Khudri, that he once heard the Messenger of Allah say:

If any one of you sees a dream that he likes, then surely it is none other than Allah, so let him praise Allah for it and let him talk about it. And if he sees in his dream something other than that among the dreams he dislikes, then indeed it is none other than the devil. So let him seek refuge with Allah from its evil, and let him not mention it to anyone, for it will not harm him.

Causes of Hadith

Imam Ahmad and Imam Muslim have narrated through Jabir ibn Abdullah that a man came to the Prophet and said: “O Messenger of Allah, I saw in my dream that my head was cut off and it fell down and I chased after it.” So the Messenger of Allah said:

This is from the devil, so when one of you sees a dream that he dislikes, let him not tell it to anyone, but let him seek refuge with Allah from the devil.

69. Hadith narrated by Imam Ahmad through Abu Hurairah r.a. who said that the Messenger of Allah said:

When one of you sneezes let him say, “Alhamdulillaah” (praise be to Allah), and let his brother reply, “Yarhamukal laahu” (may Allah have mercy on you), and then let him reply, “Yahdiikumullaahu wayushlih baalakum” (may Allah guide you and improve your situation).

Causes of Hadith

Imam Ahmad has related through Salim ibn Ubaid that while he was with the Messenger of Allah (saws) on a journey, a man (among us) sneezed and said, “As-Salaamu ‘alaika”. The Prophet replied, “Wa’alaika wa’ala ummika,” in response to his rebuke. Then he said:

When one of you sneezes, let him say, “Alhamdulillaahi alaa kulli haal” or “Alhamdulillaahi rabbil “aalamiin” (praise be to Allah in all circumstances, or praise be to Allah, Lord of the Worlds). And let the one who hears it say to him, “Yarhamukallaahu” (may Allah have mercy on you), then let him reply, “Yaghfirullaahu lii walakum” (may Allah grant forgiveness for myself and for you).

70- Hadith narrated by Imam Ahmad, Imam Bukhari, and Imam Muslim (Imam Ahmad reported it in 2/91, and Imam Bukhari reported it in Chapter “Yaminur Rajuli Lishahibihi Annahuu Akhuuhu Idzaa Khaafa ‘Alaihil Oatlu”, and Imam Muslim reported it in Chapter “Tahrimuzh Zhulmi”) through Ibn Umar who narrated that the Messenger of Allah (S) said:

A Muslim is the brother of another Muslim, and he should not mistreat him, nor should he degrade him, nor should he harm him.

Causes of Hadith

Imam Ahmad has related through Suwaid ibn Hanzhalah that we set out with the aim of meeting the Messenger of Allah (S). Among us was Wa’il ibn Hujr. Then Wa’il ibn Hyjr was captured by his enemy. So the people who were with us were reluctant to swear an oath to provide security for Wail. Finally I swore that Wail was my brother, so his enemy let him go.

Then we came to the Messenger of Allah and narrated the incident to him. He said:

You are the most devoted and the most righteous among them. You are right, a Muslim is the brother of another Muslim.

71.Hadith narrated by Imam Ahmad through Ibn ‘Umar r.a. who said:

The Prophet (peace and blessings of Allah be upon him) has forbidden solitude, that is, when a man stays alone or travels alone. Imam Bukhari has related through Ibn Umar that the Prophet said:

If people knew what happens to loneliness as I have known, no one would want to walk at night alone. Imam Ahmad has narrated through Abdullah ibn Amr ibn Ash that the Prophet said:

One rider is a devil and two riders are two devils, while three riders are a group of riders.

Imam Ahmad has related through the Companion Abu Hurairah r.a. that the Messenger of Allah cursed the following people:

1. A man who likens himself to a woman.
2. A woman who likens herself to a man.

3, A man who says that he will not marry for the rest of his life.

4. A woman who says that she will never marry in her life.
5. Riding the sahara alone.
6. Men who stay alone.

Causes of Hadith

Imam Ahmad relates through Ibn ‘Abbas that a man went out from Khaibar and was followed by two men, and another man followed them, saying: “Stop, stop, stop,” and sent them back. He also followed the other and said, “Verily these two men are two devils, and verily I kept urging them until they returned. When you reach the Messenger of Allah, convey my greetings to him and tell him that we are here collecting our zakat. Had it been fit to be sent, I would have sent it to him.” When the man reached Madinah, he told the Prophet what he had experienced, so from then on the Prophet prohibited people from being alone:

72. Hadith reported by Imam Bukhari and Imam Muslim (Imam Bukhari reported it in the Book of Bad’ul Khalg, Chapter “Flies that Fall into the Containers of One of You”, and Imam Muslim reported it in the Book of Musagat, Chapter “Encouragement to Kill Dogs”) through Ibn ‘Umar (r.a.):

That the Prophet once ordered to kill dogs.

According to Imam Muslim’s recitation, it is added as follows:

so we killed a dog brought by a woman from the hinterland.

Causes of Hadith

Imam Ahmad and Imam Thabrani have related through Abu Rafi the following hadith:

Archangel Gabriel came asking for permission to meet the Prophet. So the Prophet gave him permission, but Gabriel arrived late. So the Prophet took his shawl and stood up to Jibril who was still standing at the door and said, “We have given you permission, please enter.” Gabriel replied, “Yes, O Messenger of Allah, but we will not enter a house in which there is neither a dog nor a statue.” So they found in one of their rooms a puppy.

And he ordered me in the morning (to kill dogs). So I did not leave any dog in Madinah but killed it. And suddenly I met a woman from afar with a dog that was barking for mercy, so I took pity on the dog. I returned, and the Prophet (S) ordered me again. So I returned to the woman’s dog and killed it.

73. Hadith reported by Imam Ahmad through Abu Kabsyah Al-Anmari who narrated that he had heard the Messenger of Allah saying:

There are three things that I can swear on. The three things that I swear by are: Verily, a servant’s wealth is never diminished by charity. And no servant suffers an affliction and is patient with it, but Allah will add honor to him because of it. And no servant opens the door to begging, but Allah opens for him the door to poverty.

Causes of Hadith

Imam Ahmad has narrated through Abu Hurairah r.a. that once a man abused Abu Bakr while the Prophet was sitting. The Prophet (pbuh) was amazed and smiled, but when the man intensified his abuse, Abu Bakr replied to some of his words. The Prophet got angry and left. Abu Bakr followed him and asked, “O Messenger of Allah, when the man reviled me, you remained seated. But when I responded to some of his abuse, you became angry and left.” The Prophet replied:

Indeed, at first you were accompanied by an angel who defended you. But when you replied to some of his insults, the devil appeared, so I did not want to sit with you. Then the Messenger of Allah said:

Hat Abu Bakr, there are three kinds of things that are all true: Never is a servant wronged by an unjust act, and then he is patient with it for the sake of Allah, but Allah will honor him by providing relief against the wrongdoing. And never does a person open the door to giving for the purpose of friendship, but Allah will increase his wealth because of his giving. And no one opens the door to begging with the intention of increasing wealth, but Allah swt. makes his wealth decrease with his request.

74.Hadith reported by Imam Ahmad, Imam Bukhari, and Imam Muslim (Imam Ahmad reported it in 4/365, Imam Muslim in Kitabul Fadhail, and Imam Bukhari in Kitabul Adab, Chapter “Rahmatun Naasi wal Bahaim”) through Jarir Al-Bajali who said that the Messenger of Allah said:

He who is not merciful is not merciful.

Causes of Hadith

Imam Ahmad, Imam Bukhari, and Imam Muslim have related through Abu Hurairah that Al-Agra’ ibn Haabis saw the Prophet kissing Hasan (his grandson) and he said: “I have ten children, but I have never kissed any of them.” So the Prophet said:

He who does not have compassion will not be pitied.

75.Hadith reported by Imam Muslim and Imam Ahmad (Imam Muslim reported it in Kitabut Taubah, Chapter “Suguthudz Dzunubi bil Istighfar”: and Imam Ahmad reported it in 2/309) through Abu Ayyub, from the Prophet who said: ,

If you had no sins for which Allah would forgive you, Allah would have brought a people with sins, and He would have forgiven them.

Imam Muslim has narrated through Abu Hurairah r.a. who said that the Messenger of Allah said:

By the Lord in Whose hand is my soul, if you had not sinned, Allah would have wiped you out and He would have brought a people who sinned, then they asked Allah for forgiveness, so Allah forgave them.

Imam Thabrani has narrated through Ibn Abbas that the Messenger of Allah said:

Had you not sinned, Allah would have brought a people who sinned, then He would have forgiven them.

Causes of Hadith

Ibn Asakir has related through Anas that the Companions complained to the Prophet about the sins they had committed, so the Prophet said to them:

If you had not committed sins, Allah would have brought a people who committed sins, then they sought forgiveness from Allah and Allah forgave them. Imam Baihagi has narrated in Shu abul Iman through Abdullah ibn Amr who said that when this verse was revealed, He said:

When the earth is shaken with its (great) shaking. (Az-Zalzalah: 1) Abu Bakr was sitting, then he cried. So the Prophet asked, “What is it that makes you cry, Abu Bakr?” Abu Bakr replied, “It is this Surah that causes me to weep.” So the Messenger of Allah said:

Had you never made mistakes or committed sins, you would not have needed forgiveness, but Allah would have created a people after you who made mistakes and committed sins, and forgiveness would have been granted for them.

76. Hadith narrated by Imam Daruguthni in Al-Ifrad through Ibn ‘Umar that the Messenger of Allah said:

It is not permissible for a Muslim to frighten another Muslim. Ibn Asakir has reported through al-Wagidi that the first battle in which Zayd ibn Tsabit participated was when he was fifteen years old. He joined the Messenger of Allah (S) and was among those who moved the ground on that day with the rest of the Muslim army. Then the Messenger of Allah said:

Remember, this work is not capable of being done by young people. Zaid ibn Tsabit was so exhausted that day that he fell asleep. Then came Imarah ibn Hazm who immediately took his sword, while he (Zaid ibn Tsabit) was unconscious because he was immersed in sleep. Then the Messenger of Allah said:

O sleeper, you sleep until your weapon is gone. Then the Prophet said:

Who knew this young man’s weapon? Imarah replied, “O Messenger of Allah, it was I who took it.” Then Imarah returned it. So the Messenger of Allah forbade a believer to frighten another believer and take his goods, whether playfully or not.

77.Hadith narrated by Imam Muslim and Imam Turmudzi (Imam Muslim narrated it in Kitab al-Taharah, Chapter “Khishalul Fithrah”: while Imam Turmudzi narrated it in Chapter “Ma Ja-afi Ifaa’il Lihyah”) through Ibn ‘Umar who said that the Messenger of Allah said:

Shave the moustache and leave the beard.

Causes of Hadith

Ibnun Najjar has narrated in his book of tarikh through Ibn Abbas that a delegation from the ‘Ajam nation came to the Messenger of Allah (saw), and they shaved their beards and let their moustaches grow long. So the Messenger of Allah said:

Differentiate yourselves from them, so shave your moustaches and let your beards grow. Ibn Sad has narrated through Ubaidillah ibn ‘Abdullah that a Magi came to the Messenger of Allah (saw) with a strange appearance, shaving his beard and leaving his moustache. So the Messenger of Allah asked him, “Who ordered you to look like this?” The Magi replied, “My Lord.” So the Messenger of Allah said:

But my Lord commanded me to shave my mustache and leave my beard. Abul Oasim ibnu Bisyr has related in his book of Amali through Abu Hurairah r.a. who narrated that once a Magi came to the Messenger of Allah (saw) shaving his beard and letting his moustache grow. So the Messenger of Allah asked him:

Poor you, who ordered this to you? The Magi man replied, “It was Kisrael who ordered this to me.” The Messenger of Allah said:

But my Lord has commanded me to leave my beard and shave my moustache.

78.Hadith narrated by Imam Bukhari (in Kitabul Adab, Chapter “Ma Yukrahu Ayyakuunal Ghalibu “Alal Insani Asy-Syiru”) through Ibn Umar r.a., from the Prophet who said:

Indeed, if the stomach (cavity) of one of you is filled with pus, it is better for him if he fills it with poetry.

Causes of Hadith

Imam Ahmad and Imam Muslim have related through Abu Sa’id Al-Khudri that when we were walking with the Messenger of Allah in Al-Araj, suddenly a poet appeared who was reciting his poetry. So the Messenger of Allah said:

Catch this devil or hold this devil. Indeed, if a person fills his cavity with pus it is better for him than filling it with poetry.

79.Hadith reported by Arba’ah (Imam Abu Daud reported it in Chapter “Al-Ibtikar fis Safar”: Ibn Majah reported it in Kitabut Tijaraat, Chapter “Maa Yurja Minal Barakah fil Bukuur”, and Imam Turmudzi reported it in Chapter “Maa Jaa-a fil Bakiir bit Tijarah”, and Imam Ahmad reported it in 3/416) through Shakhr Al-Famidi, from the Prophet who said:

O Allah, bless my people in the morning.

Causes of Hadith

Al-Khathib and Ibnun Najjar in their Tarikh Baghdad have related through Anas that he went out with the Prophet one night during the month of Ramadan and found a fire in the house of the Ansar. So the Prophet asked him:

Hi Anas, what is this fire?

I said, “O Messenger of Allah, the Ansar always eat sahur.” So the Prophet prayed:

O Allah, bless my Ummah in its morning meal.

80. Hadith reported by Imam Ahmad, Imam Bukhari, Imam Abu Daud, Imam Turmudai, Imam Nasai, and Ibn Majah (Imam Ahmad mentioned it in 1/293, Imam Turmudzi mentioned it in the chapter on eating animals that have been slaughtered and their milk, Imam Bukhari mentioned it in the chapter “Drinking from Direct Drinking Containers”, Chapter “Drinking from a drinking vessel directly”, Ibn Majah mentioned it in his Kitabul Ashribah, Chapter “Drinking from a drinking vessel directly”, Imam Abu Daud mentioned it in his Kitabul Ashribah, Chapter “Ikhtinatsul Asgiyah”: and Imam Nasai narrated it in Kitabudh Dhahaya, Chapter “Prohibition of Eating the Meat of Animals that have been Slaughtered”) through Ibn ‘Abbas who said:

The Prophet prohibited drinking directly from the mouth of the container.

Imam Bukhari, Imam Muslim, Imam Abu Daud, Imam Turmudzi, Imam Ibn Majah, and Imam Baihagi in the book of Shu’abul Iman have reported through Abu Said, from the Prophet, that the Prophet prohibited drinking directly from the mouth.

Causes of Hadith

Imam Baihagi has narrated in Shu’abul Iman through Az-Zuhri, from Abdullah ibn Abu Sa’id who said that once a man drank directly from the mouth of his drinking vessel, and the makajin entered his stomach. Therefore, the Messenger of Allah (saws) forbade drinking directly from the mouth of the drinking vessel (i.e. doing ihtinats while drinking).

81. Hadith reported by Imam Bukhari, Imam Muslim and Imam Ahmad (Imam Ahmad reported it in 2/316, Imam Bukhari reported it in Kitabud Da’awaat, Chapter “The Word of the Prophet. Man Adzaituhu’ and so on”, and Imam Muslim reported it in Kitabul Birri, Chapter “Man La’anan Nabiyyu and so on”) through Abu Hurairah r.a. who related that the Prophet said:

O Allah, I take a pledge from You that You will not break, that I am but a man, so whoever of the believers I have offended or reviled or scourged, then make it for him a mercy, a cleanser of his sins, and an act of tagarrub to You on the Day of Resurrection.

Imam Ahmad and Imam Muslim have related through Jabir ibn Abdullah that he heard the Prophet say:

Verily, I am but a man, and I have pledged to my Lord that whoever it is among the Muslims whom I have angered or abused, may it be for him a cleansing of his sins and a reward.

Imam Ahmad has narrated through Abu Said AlKhudri who said that the Messenger of Allah once prayed:

O Allah, verily I take a pledge with You that You will not break. Verily, I am but a man, so whosoever of the believers I have offended or angered or abused or chastised, then make it for him a mercy, a cleanser of sins, and an act of tagarrub to You on the Day of Resurrection.

Causes of Hadith

Imam Ahmad has narrated through Anas, that the Messenger of Allah (saw) handed over to Hafshah the daughter of Umar the custody of a man and said to Hafshah, take care of this man.” Then Hafshah was busy and the man ran away. When the Messenger of Allah returned, he asked, “Hafshah, what did the man do?” Hafshah replied, “I neglected to look after him, O Messenger of Allah, and he went out.” So the Messenger of Allah said, “May Allah cut off your hand.”

So Hafshah raised her hands like this. The Messenger of Allah (S) entered again and asked, “Why are you, Hafshah?” Hafshah replied, “You said to me so and so.” So the Messenger of Allah said:

Put your hands down, for indeed I have asked Allah Almighty that whoever it is from among my people that I have cursed, may it be forgiveness for him. Imam Ahmad and Imam Muslim have related through Anas r.a. that Umm Sulaim used to take care of an orphan girl, then . The Messenger of Allah saw the orphan girl and said to her, “O you, you have grown up, may your age not be old anymore.”

Then the orphan girl returned to Umm Sulaim’s house crying. So Umm Sulaim asked, “What is the matter with you, my child?” The orphan replied, “The Messenger of Allah scolded me and told me that I should not grow old. This means that now I will not be old forever,” or the orphan said, “May the coil not be large.”

So Umm Sulaim rushed out of the house, while her veil was dirty, to meet the Messenger of Allah. The Messenger of Allah asked her, “Why do you, Umm Sulaim?” Umm Sulaim replied, “O Prophet of Allah, is it true that you have absorbed my orphan?” The Messenger of Allah asked, “Why is that, O Umm Sulaim?” Umm Sulaim said, “You have absorbed him with the words may your age and – your coil not be large.”

The narrator continues his story, that upon hearing this the Messenger of Allah smiled, then said:

Umm Sulaim, do you not know that I have made a special supplication to my Lord, and I say that I am only a man who is pleased as men are pleased, and angry as men are angry? So whoever it is from among my Ummah whom I have cursed with a curse, and he did not deserve it, may You make it a purification of his sins and an act of tagarrub for him on the Day of Resurrection.

Imam Ahmad has narrated through Abus Siwar’s uncle that he saw the Messenger of Allah (S) being followed by many people, so he joined them. was being followed by many people, so he joined them. I surprised the people and they dispersed while I remained alone. Then I was approached by the Messenger of Allah and he struck me once with a palm frond or with a stick or with a siwak or with something that was in his hand.

By Allah, the blow did not hurt me. At night I reflected and told myself that never had the Messenger of Allah beaten me but because I had done something wrong and mistaken. So I determined that the next day I would come to the Messenger of Allah.

So Gabriel came down to the Prophet and said, “You should not break the horn of your shepherd.” After we performed the Fajr prayer in the morning, the Prophet prayed:

 O Allah, there are many who follow me and I do not like it when they follow me. O Allah, whoever I have struck or cursed, then make it for him a reparation and a reward, or, forgiveness and mercy (for him). Or as he said.

82.Hadith narrated by Imam Turmudzi (in ab “Al-Managib”) through Aisha r.a. that the Prophet said:

It is not proper for a people among whom Abu Bakr is to appoint an Imam other than him.

Causes of Hadith

Abul Abbas Az-Zaurani in his bookyajaratul “Agl has narrated through Al-Oasim ibnu Muhammad that there was a dispute among the Ansar who lived in the upper area, so the Prophet went to meet them to reconcile it. Then they returned and the people had performed their ‘Asr prayer, so the Prophet asked, “Who is leading these people in prayer?” They replied, “Abu Bakr.” The Prophet said:

You are right, it is not befitting for a people to have Abu Bakr among them and then have someone else lead them in prayer.

83. Hadith narrated by Imam Bukhari (in Kitabul Managib, Chapter “Kubyah of the Prophet”) through Abu Hurairah r.a. who narrated that Abul Oasim (PBUH) said:

Name me by my name and do not name me by my title.

Causes of Hadith

Imam Ahmad, Imam Bukhari and Imam Muslim have narrated through Jabir ibn Abdullah that a man from among the Ansar gave birth to a baby boy, and he wanted to name his baby Muhammad, and he came to the Prophet. So he said:

Name me by my name and do not name me by my title.

Imam Bukhari and Imam Muslim have narrated through Anas that while the Messenger of Allah was in Bagi’, a man called out, “O Abul Oasim!” So the Prophet turned to him, and the man said, “I did not mean to call you, O Messenger of Allah: rather I meant to call so-and-so.” So the Prophet said:

Name me by my name and do not name me by my title.

84. Hadith narrated by Imam Ahmad through Abdullah ibnuz Zubair, that the Prophet said:

Every prophet has a helper, and my helper is Az-Zubayr.

Imam Ahmad relates through ‘Ali that he heard the Messenger of Allah say:

Every prophet has his servants, and my servant is Az-Zubayr.

Causes of Hadith

Imam Ahmad, Imam Bukhari, and Imam Muslim have related through Jabir ibnu Abdullah that the Prophet said during the Battle of Ahzab:

Who will bring me news of that people (i.e. the affairs of the enemy army?) Az-Zubayr replied, “I.” The Prophet asked again:

Who will bring me news of that people? Az-Zubayr replied, “I.” The Prophet said:

Who will bring me news of that people? Az-Zubayr replied, “I will.” So the Messenger of Allah said:

Every prophet has his own servant, and indeed my servant is Az-Zubarr.

85. Hadith reported by Imam Bukhari, Imam Muslim, Imam Turmudzi, and Imam Ibn Majah (Imam Turmudzi mentioned it in Al-Managib, Chapter “Managib Abu Ishag”: Imam Bukhari mentioned it in Kitabul Jihad, Chapter “Al-Mijan Waman Yattarisu Bitursi Shahibihi”, Imam Muslim mentioned it in Fadhaalush Shaahabah, Chapter “Fadhlu Sa’d ibnu Abu Waggash”: and Ibn Majah mentioned it in Chapter “The Virtues of Sa’d ibnu Abu Waggash”) through Ali who narrated that he had never heard the Prophet. say fida with both his fathers to anyone other than Sa’d, for indeed I had heard the Prophet say to him in the Battle of Uhud:

Keep shooting, may my father and mother be your ransom. Hadith Imam Thabrani has narrated through Sa’d that the Prophet (pbuh) used to gather the names of his parents for him. He narrated that in the battlefield a man from the army of the polytheists managed to break through the Muslim ranks. So the Prophet said:

O Sa’d, shoot your arrows, may my father and mother be your ransom.

Sa’d continued, that then he pulled out an arrow that had no eye. Then he aimed it at the polytheist and it hit him in the stomach. Then the polytheist man fell from his vehicle and his nakedness was exposed, so the Prophet laughed until he saw his serrated teeth.

86.Hadith narrated by Imam Ahmad through ‘Abdullah ibn Mas’ud that Abu Bakr and ‘Umar (may Allah be pleased with them) informed him that the Messenger of Allah (saw) had said:

Whoever wants to read Al-Gur’an fresh as it was revealed, then he should read it according to the gait of Ibn Ummi Abd (i.e. Abdullah ibn Mas udr.a.).

Imam Ahmad has related through Amr ibnul Mushthalig that the Messenger of Allah (saw) said:

Whoever wants to recite the Qur’ān freshly as it was revealed, let him recite it according to the gait of Ibn Ummi Abd.

Causes of Hadith

Abdullah ibn Imam Ahmad has said in Zawaa’iduz Zuhd that Abu Kamil alias Fudhail ibn al-Husayn has narrated to us Al-Mufadhdhal Al-Kufi alias Abu Abdur Rahman has narrated to us Ibrahim ibn al-Muhajir has narrated to us Ibrahim An-Nakhai from Ubaidah from Abdullah ibn Masud r.a. who said that the Messenger of Allah (saw) mounted his pulpit and said:

Read it!

So I read to him Surah An-Nisaa. When I reached the words:

So how will it be (with the disbelievers), when We bring a witness (apostle) from each community and We bring you (Muhammad) as a witness against them (as your community). (AnNisaa: 41) He touched his toe to me and I raised my head. Suddenly I saw his eyes welling up with tears. Then he said:

Whoever wants to read the Qur’an as freshly as it was revealed, then he should read it like the gait of Ibn Ummi Abd, Imam Ahmad has reported through Umar ibn Khaththab r.a. that the Messenger of Allah used to stay up late at the house of Abu Bakr r.a. whenever there was an important matter concerning the Muslims. One night he stayed up late at Abu Bakr’s house, and I was with him. Then the Messenger of Allah went out and we went out with him. Suddenly there was a man who was standing, praying in the mosque. So the Messenger of Allah got up to listen to his recitation. When we almost knew who the man was, the Messenger of Allah said:

Whoever wants to recite the Qur’ān as freshly as it was revealed, should recite it with the gusto of Ibn Ummi Abd.

87. Hadith narrated by Imam Turmudzi (in Kitabul Managib, Chapter “Managib Sa’d ibn Abu Waggash”) through the route of Oais ibn Abu Hazm from Sa’d, that the Messenger of Allah said:

O Allah, grant Sa’d when he prays to You.

Causes of Hadith

Imam Thabrani has narrated through Amir (i.e. Ash-Shabi) that it was once asked of Sa’d, “When have you had every prayer answered?” Sad replied, that in the battle of Badr I was in the line of archers in the presence of the Prophet and I set my arrow on my bow, then I prayed:

O Allah, shake the soles of their feet, make their hearts tremble, and inflict upon them destruction and defeat. Then the Prophet prayed:

O Allah, grant Sa’d the favor of prayer.

88. The hadith was reported by Imam Ahmad and Imam Turmudzi as hasan, and Imam Hakim through Ubay ibn Kab, that he had heard the Messenger of Allah say:

Had there been no hijra, I would have been one of the Ansar. And had people taken a valley or a slope, I would have been with the Ansar.

Causes of Hadith

Ibn Abu Shaibah, Al-Manawi, and Imam Muslim have related through Abdullah ibn Yazid ibn Ashim that when Allah gave the fai’ to His Messenger in the Battle of Hunain as it happened, then the Messenger distributed the proceeds to those whose hearts were still being tamed to embrace Islam. He did not give any share to the Ansar. So their hearts seemed to become uneasy, because they did not get the share that the others had gotten.

Then the Prophet preached to them and said:

O people of Ansar, did I not find you in a state of misguidance, then Allah guided you through me? And you were divided, then Allah united you through me. And (I found you poor), then Allah made you rich through me?

Whenever the Messenger of Allah (saws) said something, the Ansar replied, “Allah and His Messenger are more trustworthy.” The Messenger of Allah said, “What prevents you from answering?” They said, “Allah and His Messenger are more trustworthy.” The Messenger of Allah said:

Had you wished, you could have said (to me) “You came to us in so and so.” Are you not satisfied that people go with goats and camels, while you go with the Messenger of Allah (S) and your camels? Had there been no hyrah, I would have been one of the Ansar. And had people taken a valley or a slope, I would have taken the valley of the Ansar and the slope they took. The Ansar are a symbol of those who remain victorious, while other people disappear in time. And indeed you will find after me atsarah (egoism), so be patient until you meet me at the edge of (my) pool.

89. The Hadith was reported by Imam Ahmad and Imam Muslim (Imam Muslim reported it in Fadhaa’ilush Shaahabah, Chapter “Tahrimu Sabbish Shahaabal”) through Abu Sa’id who said that the Messenger of Allah (saw) said:

His power, even if one of you were to spend a mountain’s worth of gold, it would still not equal the mud of one of them and not even half of it.

Al-Bargani narrated it in his book Mustakhraj which analyzes the sahih traditions, and he mentions it in it:

Indeed, if any one of you were to spend daily gold equal to the Hill of Uhud

Causes of Hadith

Imam Ahmad has narrated through Anas that there was an argument between Khalid ibn Walid and Abdur Rahman ibn Auf. Khalid said to Abdur Rahman ibnu Auf, “You feel – older by a few days than us because you were earlier than us (in Islam).” According to the news that reached us, the incident reached the Prophet. So he said:

Let it be – for the sake of my friends. By God in whose hand my soul is, even if you gave gold as big as the Hill of Uhud or as big as a mountain, you would still not reach the deeds done by them.

Ibn Asakir has narrated through Abu Said Al-Khudri who said that once Abdur Rahman ibn Auf and Khalid ibnul Walid had an argument, then Khalid cursed him. So the Messenger of Allah said:

Do not revile any of my companions, for surely if one of you were to give away gold as large as the Hill of Uhud, it would still not reach the mud of one of them and not even half of it.

Ibn Asakir has related through Abu Hurairah r.a. that there was an argument – as is common among people between Abdur Rahman ibn Auf and Khalid ibnul Walid. So the Messenger of Allah said:

Let it be – for my sake my friends. For indeed, if any one of you were to spend gold as large as Uhud, he would not equal the mud of any one of them, nor even half of it.

Ibn Asakir has narrated the life of Khalid ibn Walid through Al-Hasan who said that there was a dispute between Az-Zubayr and Khalid ibn Walid. So the Messenger of Allah said:

What is it that has befallen you and my companions? By God in Whose hand is my soul, if one of you were to give away gold as big as the Hill of Uhud, it would not equal the deeds of a day of one of them.

Ibn Asakir said that according to what was memorized, the people who disputed with Khalid were Abdur Rahman ibn Auf and Ammar.

Ibn Asakir narrated Ibn Auf’s life story through Al-Hasan who told that there was a war of words between Abdur Rahman ibn Auf and Khalid ibn Walid.

So Khalid said, “Do not feel proud of me, O Ibn Auf, just because you have preceded me in Islam by a day or two.” When this reached the Prophet, he said: :

Leave my companions for my sake. For – by the Lord in whose hand my soul is – if one of you were to spend gold as large as the Hill of Uhud, it would still not equal half of them.

Al-Hasan continued his story, that after that incident there was another war of words between Abdur Rahman and Az-Zubair. Then Khalid said, “O Prophet of Allah, you have forbidden me against Abdur Rahman, and now Az-Zubayr has turned against him.” So the Prophet said:

Indeed, they are the People of Badr, some of whom have more right over others.

90.Hadith narrated by Imam Turmudzi through Buraidah who narrated that the Messenger of Allah said:

No one from among my companions dies in a land, but he is raised up as a leader or a light for them (the inhabitants of that land) on the Day of Resurrection.

Causes of Hadith

Ibn Asakir has narrated through Abdullah ibn Hasan that Amir ibnul Akwa died at Wadil Oura, and the Messenger of Allah said:

Verily, not one of my companions dies in a land, but Allah will raise him up on the Day of Resurrection as the leader of the inhabitants of that land.

91.Hadith narrated by Imam Turmudzi (in Al-Managib, Chapter “Managib Abdur Rahman ibn Auf”) through Sajd ibn Zaid ibn Amr ibn Nufail, from the Prophet who said:

Ten people in Paradise, Abu Bakr in Paradise, Umar in Paradise, and also Uthman, Ali, Az-Zubayr, Talhah, Abdur Rahman, Ubaidah, and Sa’d ibn Abu Waggas.

The narrator mentioned only nine people. He remained silent, not mentioning the tenth person. So the people asked, “We ask you in the name of Allah, Abul A’war, who is the tenth person? Abul Awar replied, “You have asked me in the name of Allah, the tenth person is Abul Awar. He is in Paradise as well.” What is meant by Abul A’war is Sa’id lbnu Zaid ibnu Amr ibnu Nufail.

Causes of Hadith

 Ibn Asakir relates through Safid ibn Zaid who has related that he once heard Abu Bakr Ash-Shiddig say to the Messenger of Allah (saw), “Alas, if only I could see someone alive who is a Candidate for Paradise.” The Messenger of Allah replied:

I am the one who is a member of heaven.

Abu Bakr said, “O Messenger of Allah, indeed I do not doubt you,” then the Messenger of Allah mentioned a number of people to him and said:

O Abu Bakr, I am a member of Paradise, you are a member of Paradise, ‘Umar is a member of Paradise, ‘Uthman is a member of Paradise, ‘Ali is a member of Paradise, Talhah is a member of Paradise, Az-Zubayr is a member of Paradise, Abdur Rahman ibn Auf is a member of Paradise, and Sa’d ibn Malik is a member of Paradise.

The narrator said that I did not want to mention the name of the tenth person. So they asked him in the name of Allah who the tenth person was. Finally Sa’id ibn Zaid replied:

I am the tenth person.

92.Hadith narrated by Imam Muslim (in Kitabul Iman, Chapter “Wujubul Iman Birisalati Nabiyyinaa Muhammad Saw.”) through Abu Hurairah r.a., from the Messenger of Allah (saw) who said:

By God in Whose hand is the soul of Muhammad, not once has anyone from among this Ummah heard of me, whether he is a Jew or a Christian, and then dies without believing in the message sent to me, but he is one of the people of Hell.

Causes of Hadith

Ad-Daruguthni has narrated in Al-lfrad through ‘Abdullah ibn Mas’ud that a man came to the Messenger of Allah and said: “O Messenger of Allah, I have seen a man from the Christians who clings to the Gospel and another man who clings to the Torah: and he believes in Allah and His messenger, then he does not want to follow you.” So the Messenger of Allah said:

Whoever hears about me from among the Jews or Christians and does not follow me will be a denizen of Hell.

93.Hadith ….

Causes of Hadith

Imam Thabrani has narrated through Wahshi ibn Harb, that the Prophet went out for some business at night and left the door of his house open. When he returned, he found the devil standing in the center of the house. So the Prophet said:

Depart, O evil one, from my house. Then the Messenger of Allah said:

When you leave your house at night, close the door.

94.Hadith Ummu Zarin…..

Causes of Hadith

Imam Thabrani has related through Aisha that she boasted of her father’s wealth during the Jahiliyyah period which amounted to approximately one million augiyah of gold. So the Prophet said to her:

Be silent, O ‘Ā’ishah, indeed I am to you what Abu Zar’in was to Ummu Zar’in.

Then the Messenger of Allah (S) recounted that in the days of Jahiliyyah, eleven women came together and promised that each of them would tell her husband about her situation and not lie about it. The Prophet narrated the story at length until it was finished:

95.Hadith narrated by Imam Malik, Imam Bukhari, Imam Muslim, Imam Turmudzi and Imam Nasai Imam Bukhari mentioned it in his Kitabul Managib, Chapter “Maa Jaa-a fi Asmaa-i Rasulullah”: Imam Muslim mentioned it in Kitabul Fadhaa-il, Chapter “Asmaaun Nabiy”: and Imam Turmudzi mentioned it in AlAdab, Chapter “Maa Jaa-a fi Asmaa-in Nabiy Saw.”) through Jubair ibn Muth’im, that the Messenger of Allah said:

Verily I have many names. I am Muhammad, I am Ahmad, I am Al-Mahi after whom disbelief is abolished, and I am Al-Hashir because All people are gathered under the soles of my feet.

Causes of Hadith

Imam Thabrani has narrated through Jubair ibn Muth’im who said that Abu Jahl ibn Hisham when he arrived in Mecca – after returning from Hamzah – said the following:

“O people of Ouraisy, verily Muhammad has reached Yathrib and sent his scout (i.e. Hamzah). And indeed he intends nothing but to gain something from you. So beware, lest you cross his path and do not come near him, for indeed he is like a fierce lion. And if he disturbs you, then you should get rid of him as a monkey gets rid of his booty. By God, indeed he has many sorcerers, and I have never seen him, nor any of his companions, but I have seen with them a demon. And surely you have known that the two sons of Oailah are enemies who seek help from the enemy.”

So Muthim ibn Addiy said, “O Abul Hakam, by Allah, I have never seen anyone more truthful in his words and more true to his word than the son of your brother whom you expelled. So if you are going to do anything, then be the most restrained with him.”

Abu Sufyan ibnul Harith said, “Be you the most rigorous in carrying out what you have planned, for surely the two sons of Oailah if they gain victory over you, then they will not maintain kinship relations with you nor heed the covenant. And if you obey them, then inflict upon them the news of Kinanah or endeavor to have them expel Muhammad among them so that he will be alone without a companion. As for Oailah’s two sons, by Allah, they need not concern you: whether he is honored as family or perishes in disgrace, all the same, it is I who will deal with his grandfather.”

Abu Sufyan said the following verses:

I will be hard on everyone, both near and far. The Khazrajites deserved to be humiliated for being weak after being strong. When this was heard by the Messenger of Allah, he said:

By God in whose hand my soul is, I will indeed kill them, crucify them, and guide (some of) them. They hate me because I am a mercy sent down by Allah and He will not pass away before winning His religion.

I have five names, I am Muhammad, I am Ahmad, I am Al-Maahi because Allah erases disbelief with him, and I am Al-Haashir because all human beings are gathered later before him, and I am Al-Aagib.

Ahmad ibn Saleh says: “I hope that this tradition is sahih.”

 96.A hadith was reported by Imam Hamik (in Ma’rifatush Shahabah) through Ibn Masud r.a. who related that the Messenger of Allah (saw) said:

I am satisfied for my Ummah as Ibn Ummi Abd was satisfied for him.

Causes of Hadith

Ibn Asakir says that this hadith has been narrated through another route and the reason for it. Then Imam Hakim also relates it through Arnr ibn Hurayyits who has narrated that the Prophet said to Ibn Mas’ud:

Recite the Qur’an! Ibn Mas’ud said, “Am I to recite the Qur’an when it was revealed to you?” The Prophet said: :

Indeed, I like to hear it from others. So Abdullah ibn Mas’ud recited Surah An-Nisaa. When he reached the words:

So what will be the state of the disbelievers when We bring a witness (Rasul) from each community and We bring you (Muhammad) as a witness against them (as your community). (AnNisaa: 41)

So the Messenger of Allah shed his tears and Abdullah stopped his recitation. The Messenger of Allah said to him: Speak! So Abdullah, at the beginning of his speech, praised and praised Allah, then said the salawat for the Prophet and recited the creed. After that he said:

We are pleased with Allah as Lord, Islam as a religion, and I am pleased for you with what Allah and His Messenger are pleased with.

So the Prophet said: .

I am willing for you what Ibn Ummi Abd is willing for you.

97.Hadith reported by Imam Ahmad, Imam Bukhari, Imam Muslim, Imam Abu Daud, and Imam Turmudzi (Imam Ahmad and Imam Bukhari reported it in Kitabul Jihad, Chapter “Al-Harbu Khid’ah”, and Imam Muslim reported it in Chapter “Jawazul Khud’ah fil Harb”) through Jabir r.a. who said that the Messenger of Allah said:

The war was a trick.

Causes of Hadith

Ibn Abu Shaibah has related through Urwah that on the day of the battle with Banu Ouraizhah, the Messenger of Allah said:

War is deceit. Urwah continued his story, that among the Muslim army – i.e. the companions of the Messenger of Allah (saw) – there was a man known as Mas’ud, who was a trickster. When the Battle of Khandag was about to be fought, the Jews of Banu Ouraizhah sent a messenger to Abu Sufyan with the message, “Send us some troops to support us in fighting Muhammad in order to fight his supporters who are around Medina, and you and your troops fight the part that is in Khandag.”

On hearing the news the Prophet felt that it would be hard to fight from both directions. So he said to Masud:

O Mas’ud, verily we have sent a message to the Banu Ouraizhah that they should send a messenger for help to Abu Sufyan (in Mecca), then Abu Sufyan will certainly send some troops to them (Banu Ouraizhah). And when they (Abu Sufyan’s troops) come, then fight them by you (Banu Ouraizhah). Urwah continued, that once Mas’ud heard the news from the Prophet, he could not contain himself, so he went to Mecca to Abu Sufyan and told him the secret news. So Abu Sufyan said, “Muhammad, by God he must be true and he never lies at all.” And indeed, Abu Sufyan did not send a single soldier to them (Banu Ouraizhah).

Ibn Jarir in Tahdzibul Atsar has narrated through Ibn Shihab that the Banu Ouraizhah sent a messenger to Abu Sufyan from those who were with him from among those who were allies in the Battle of Khandag: “Stand your ground, for indeed we will attack the Muslim nest from behind.”

So it was heard by Na’im ibnu Mas’ud Al-Ashja’i who was at the place of Uyaynah ibnu Hishn when Banu Ouraizhah sent the message to the allied group. So the Messenger of Allah said:

Then perhaps it is we who encourage them to do so.

Then Naim intercepted the Prophet’s words and brought them to the Banu Ghathafan. Naim was a man who could not keep a secret. After Na’im went to the Banu Ghathafan, Umar ibn Khaththab said, “O Messenger of Allah, what did you say? Is it from the side of Allah, so I will keep it, and is it just a tactic that you see good? Because in fact the situation of Banu Ouraizhah is not as difficult as what is described to require something special instructions from you.” So the Messenger of Allah replied:

No, it’s actually just a tactic on my part.

Verily, war is a ruse. Then the Messenger of Allah sent a courier to catch up with Naim with a message:

I see you have heard what I have just said, you must keep it a secret and tell no one.

So Naim went until he came to Uyaynah ibn Hishn and his companions, then Naim said to them, “Do you know that Muhammad has planned something, and that what he says can be nothing but true?” They replied, “No.”

Naim said, “Verily Muhammad had told me when the Banu Ouraizhah sent a messenger to you, that perhaps it was we who were plotting against them. Then he forbade me from telling you this secret.”

Upon hearing the news Uyaynah immediately went to Abu Sufyan and told him about the Prophet’s plan saying, “You are being trapped by the Banu Ouraizhah, you should go home.” This was the cause of the defeat of the Banu Ouraizhah. Thus, it is permissible for people to use trickery in warfare.

Ibn Jarir said that the Prophet’s saying:

So perhaps we are the ones who ordered them to do that. This is a word that has two meanings, that is, either it is based on his order or it is not based on his order. And what the Prophet said. And what the Prophet (peace and blessings of Allaah be upon him) said is true and there is no doubt about it, because he was far from lying.

Ibn Jarir has narrated through Ibn Abbas that the Messenger of Allah sent a man from among his companions to a Jewish man, and he ordered him to kill him. But the companion said, “O Messenger of Allah, I am not able to do that unless you give me permission.”

So the Prophet said:

Verily, warfare is nothing but deceit, so do what seems good to you.

98.The hadith was narrated by Ibn Jarir in his Tahdzib and Al-Kharaithi in Masawil Akhlag and Imam Baihaai in Shu’abul Iman on the authority of Shahr ibn Hausyab from Az-Zabargan and An-Nuwwas ibn Sam’an who reported that the Messenger of Allah (saw) said:

Why do I see you scattering to the flames as the larvae scatter to the flames? Remember, every lie is recorded in the book of deeds of the Children of Adam, except in three cases: the lie of a husband to his wife so that she will be satisfied; the lie of a man in war, for indeed war is deceit; and the lie of a man in order to reconcile between two men who are quarreling. Allah, the Almighty, has said: “There is no good in most of their whispers, except the whispers of those who enjoin charity, or do good, or make peace among men. (An-Nisaa: 114)

Imam Ahmad and Ibn Jarir, as well as Ath-Thabrani and Imam Baihagi, have related through Shahr ibn Hausyab that Asma bint Yazid once told him that the Prophet said:

O mankind, what is it that drives you to love lying, as the larva loves to chase the flame? And every lie committed by the Children of Adam is recorded in the book of their deeds except in three cases: the lie of a man to his wife to make her satisfied, or a man who lies between two Muslim men to reconcile the enmity between them, and a man who lies as a tactic in war.

Causes of Hadith

Ibn Jarir has narrated through Shahr ibn Hausyab that the Messenger of Allah (peace and blessings of Allaah be upon him) sent out a special force, and they rested at a man’s place, and the man offered them a sheep. So they said that this goat was thin, and they did not want to slaughter it. The man had a large tent in which were his sheep.

So they said to the man, “Bring out your flocks so that we can occupy your large tent.” The man replied, “I fear for the safety of my flock, for there are many venomous animals in my land. If I let them out, they will be poisoned.”

They said, “We love ourselves more than your goats.” So they took their flocks out by force and occupied the large tent.

Then the man went to see the Prophet and told him what they had done. When they returned, the Prophet told them what the man had said. So they said, “Lies, by Allah, what he said is not true at all.”

Then the Prophet said:

If there is any good in any of these friends of yours, you will surely justify me. Then there was a man who told the truth according to what the man had told him. So

The Prophet said to them:

You are very fond of lying, just as the larvae are fond of chasing the flame. Then the Prophet said:

Verily, a lie shall be recorded as a lie, except when a man lies in battle, for indeed battle is deceitful: and when a man lies to reconcile the enmity between two men, and when a man lies to his wife (to make her happy).