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Riyad as-Salihin 1432
Abu Dharr (May Allah be pleased with him) reported:
The Messenger of Allah (PBUH) said, "Every morning charity is due from every joint bone of the body of every one of you. Every utterance of Allah's Glorification (i.e., Subhan-Allah) is an act of charity, and every utterance of praise of Him (i.e., Al-hamdu lillah) is an act of charity, and every utterance of profession of Faith (i.e., La ilaha illallah) is an act of charity, and every utterance of His Greatness (i.e., Allahu Akbar) is an act of charity; and enjoining good is an act of charity and forbidding what is disreputable is an act of charity; and two Rak'ah prayer which one offers in the forenoon (Ad- Duha) will suffice for all this."
[Muslim].
[Muslim].
وعن أبي ذر رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: “يصبح على كل سلامى من أحدكم صدقة: فكل تسبيحة صدقة، وكل تحميدة صدقة، وكل تهليلة صدقة، وكل تكبيرة صدقة، وأمر بالمعروف صدقة، ونهي عن المنكر صدقة، ويجزي من ذلك ركعتان يركعهما من الضحى" ((رواه مسلم)).
| Reference | : Riyad as-Salihin 1432 |
| In-book reference | : Book 15, Hadith 25 |
Mishkat al-Masabih 4114
Jabir said:
I was on the expedition when the army had to beat leaves off trees for food and Abu ‘Ubaida was placed in charge. We suffered severe hunger, and then the sea cast up a dead fish the like of which we had never seen before, called the spermaceti whale, and we ate of it for half a month. Abu ‘Ubaida took one of its bones and a rider was able to pass under it. When we arrived and mentioned the matter to the Prophet he said, ''Eat a provision which God has brought forth for you, and give us some to eat if you have any." He said they sent some of it to God’s messenger and he ate it.
(Bukhari and Muslim.)
وَعَن جابرٍ قَالَ: غَزَوْتُ جَيْشَ الْخَبْطِ وَأُمِّرَ عَلَيْنَا أَبُو عُبَيْدَةَ فَجُعْنَا جُوعًا شَدِيدًا فَأَلْقَى الْبَحْرُ حُوتًا مَيِّتًا لَمْ نَرَ مِثْلَهُ يُقَالُ لَهُ: الْعَنْبَرُ فَأَكَلْنَا مِنْهُ نِصْفَ شَهْرٍ فَأَخَذَ أَبُو عُبَيْدَةَ عَظْمًا مِنْ عِظَامِهِ فَمَرَّ الرَّاكِبُ تَحْتَهُ فَلَمَّا قَدِمْنَا ذَكَرْنَا ذَلِكَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «كُلُوا رِزْقًا أَخْرَجَهُ اللَّهُ إِلَيْكُمْ وَأَطْعِمُونَا إِنْ كَانَ مَعَكُمْ» قَالَ: فَأَرْسَلْنَا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْهُ فَأَكله
| مُتَّفق عَلَيْهِ (الألباني) | حكم : |
| Reference | : Mishkat al-Masabih 4114 |
| In-book reference | : Book 20, Hadith 50 |
Sunan Abi Dawud 1285
Narrated Abu Dharr:
The Prophet (saws) as saying: In the morning alms are due for every bone in man's body. His salutation to everyone he meets is alms, his enjoining good is alms, his forbidding what is evil is alms, the removal of harmful thing from the way is alms, to have sexual intercourse with one's wife if alms, and two rak'ahs which one prays in the Duha serve instead of that.
Abu Dawud said: The tradition narrated by 'Abbad is more perfect (than the version narrated by Musaddad). Musaddad did not mention in his version "the command (of good) and the prohibition (of evil)". Instead, he added in his version saying: "Such and such." Ibn Ma'na added in his version: "They (the people) said: Messenger of Allah, how is that one of us fulfills his desire and still there are alms for him (i.e. is rewarded)? He replied: What do you think if you had unlawful sexual intercourse, would he not have been a sinner ?
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، عَنْ عَبَّادِ بْنِ عَبَّادٍ، ح وَحَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، - الْمَعْنَى - عَنْ وَاصِلٍ، عَنْ يَحْيَى بْنِ عُقَيْلٍ، عَنْ يَحْيَى بْنِ يَعْمُرَ، عَنْ أَبِي ذَرٍّ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " يُصْبِحُ عَلَى كُلِّ سُلاَمَى مِنِ ابْنِ آدَمَ صَدَقَةٌ تَسْلِيمُهُ عَلَى مَنْ لَقِيَ صَدَقَةٌ وَأَمْرُهُ بِالْمَعْرُوفِ صَدَقَةٌ وَنَهْيُهُ عَنِ الْمُنْكَرِ صَدَقَةٌ وَإِمَاطَتُهُ الأَذَى عَنِ الطَّرِيقِ صَدَقَةٌ وَبُضْعَةُ أَهْلِهِ صَدَقَةٌ وَيُجْزِئُ مِنْ ذَلِكَ كُلِّهِ رَكْعَتَانِ مِنَ الضُّحَى " . قَالَ أَبُو دَاوُدَ وَحَدِيثُ عَبَّادٍ أَتَمُّ وَلَمْ يَذْكُرْ مُسَدَّدٌ الأَمْرَ وَالنَّهْىَ زَادَ فِي حَدِيثِهِ وَقَالَ كَذَا وَكَذَا وَزَادَ ابْنُ مَنِيعٍ فِي حَدِيثِهِ قَالُوا يَا رَسُولَ اللَّهِ أَحَدُنَا يَقْضِي شَهْوَتَهُ وَتَكُونُ لَهُ صَدَقَةٌ قَالَ " أَرَأَيْتَ لَوْ وَضَعَهَا فِي غَيْرِ حِلِّهَا أَلَمْ يَكُنْ يَأْثَمُ " . ...
| Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
| Reference | : Sunan Abi Dawud 1285 |
| In-book reference | : Book 5, Hadith 36 |
| English translation | : Book 5, Hadith 1280 |
Sunan Abi Dawud 2649
Khabbab said “We came to the Apostle of Allaah(saws) while he was reclining on an outer garment in the shade of the Ka’bah. Complaining to him we said “Do you not ask Allaah for help for us? And do you not pray to Allaah for us? He sat aright turning red in his face and said “A man before you (i.e., in ancient times) was caught and a pit was dug for him in the earth and then a saw was brought placed on his head and it was broken into two pieces but that did not turn him away from his religion. They were combed in iron combs in flesh and sinews above the bones. Even that did not turn them away from their religion. I swear by Allaah, Allaah will accomplish this affair until a rider will travel between San’a and Hadramaut and he will not fear anyone except Allaah, Most High(nor will he fear the attack of) a wolf on his sheep, but you are making haste.
حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، أَخْبَرَنَا هُشَيْمٌ، وَخَالِدٌ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، عَنْ خَبَّابٍ، قَالَ أَتَيْنَا رَسُولَ اللَّهِ صلى الله عليه وسلم وَهُوَ مُتَوَسِّدٌ بُرْدَةً فِي ظِلِّ الْكَعْبَةِ فَشَكَوْنَا إِلَيْهِ فَقُلْنَا أَلاَ تَسْتَنْصِرْ لَنَا أَلاَ تَدْعُو اللَّهَ لَنَا فَجَلَسَ مُحْمَرًّا وَجْهُهُ فَقَالَ " قَدْ كَانَ مَنْ قَبْلَكُمْ يُؤْخَذُ الرَّجُلُ فَيُحْفَرُ لَهُ فِي الأَرْضِ ثُمَّ يُؤْتَى بِالْمِنْشَارِ فَيُجْعَلُ عَلَى رَأْسِهِ فَيُجْعَلُ فِرْقَتَيْنِ مَا يَصْرِفُهُ ذَلِكَ عَنْ دِينِهِ وَيُمْشَطُ بِأَمْشَاطِ الْحَدِيدِ مَا دُونَ عَظْمِهِ مِنْ لَحْمٍ وَعَصَبٍ مَا يَصْرِفُهُ ذَلِكَ عَنْ دِينِهِ وَاللَّهِ لَيُتِمَّنَّ اللَّهُ هَذَا الأَمْرَ حَتَّى يَسِيرَ الرَّاكِبُ مَا بَيْنَ صَنْعَاءَ وَحَضْرَمَوْتَ مَا يَخَافُ إِلاَّ اللَّهَ تَعَالَى وَالذِّئْبَ عَلَى غَنَمِهِ وَلَكِنَّكُمْ تَعْجَلُونَ " .
| Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
| Reference | : Sunan Abi Dawud 2649 |
| In-book reference | : Book 15, Hadith 173 |
| English translation | : Book 14, Hadith 2643 |
Rafi' bin Khadij (RAA) narrated that the Prophet (PBUH) said, "You may eat an animal which is slaughtered by any means which causes the blood to gush out as long as Allah's Name is mentioned over it, except for the tooth and the claw (not allowed to be used). The tooth is a bone and the claw is the knife of the Abyssinians (Ethiopians)." Agreed upon.
وَعَنْ رَافِعِ بْنِ خَدِيجٍ - رضى الله عنه - عَنِ اَلنَّبِيِّ - صلى الله عليه وسلم -قَالَ: {
"مَا أُنْهِرَ اَلدَّمُ, وَذُكِرَ اِسْمُ اَللَّهِ عَلَيْهِ, فَكُلْ لَيْسَ اَلسِّنَّ وَالظُّفْرَ; أَمَّا اَلسِّنُّ; فَعَظْمٌ; وَأَمَّا اَلظُّفُرُ: فَمُدَى اَلْحَبَشِ" } مُتَّفَقٌ عَلَيْهِ (1754) .
| Sunnah.com reference | : Book 12, Hadith 22 |
| English translation | : Book 12, Hadith 1380 |
| Arabic reference | : Book 12, Hadith 1340 |
Yahya related to me from Malik from Hisham ibn Urwa that his father, Urwa ibn az-Zubayr made an aqiqa for his male and female children of a sheep each.
Malik said, "What we do about the aqiqa is that if someone makes an aqiqa for his children, he gives a sheep for both male and female. The aqiqa is not obligatory but it is desirable to do it, and people continue to come to us about it. If someone makes an aqiqa for his children, the same rules apply as with all sacrificial animals - one-eyed, emaciated, injured, or sick animals must not be used, and neither the meat or the skin is to be sold. The bones are broken and the family eat the meat and give some of it away as sadaqa. The child is not smeared with any of the blood .''
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، أَنَّ أَبَاهُ، عُرْوَةَ بْنَ الزُّبَيْرِ كَانَ يَعُقُّ عَنْ بَنِيهِ الذُّكُورِ، وَالإِنَاثِ، بِشَاةٍ شَاةٍ . قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِي الْعَقِيقَةِ أَنَّ مَنْ عَقَّ فَإِنَّمَا يَعُقُّ عَنْ وَلَدِهِ بِشَاةٍ شَاةٍ الذُّكُورِ وَالإِنَاثِ وَلَيْسَتِ الْعَقِيقَةُ بِوَاجِبَةٍ وَلَكِنَّهَا يُسْتَحَبُّ الْعَمَلُ بِهَا وَهِيَ مِنَ الأَمْرِ الَّذِي لَمْ يَزَلْ عَلَيْهِ النَّاسُ عِنْدَنَا فَمَنْ عَقَّ عَنْ وَلَدِهِ فَإِنَّمَا هِيَ بِمَنْزِلَةِ النُّسُكِ وَالضَّحَايَا لاَ يَجُوزُ فِيهَا عَوْرَاءُ وَلاَ عَجْفَاءُ وَلاَ مَكْسُورَةٌ وَلاَ مَرِيضَةٌ وَلاَ يُبَاعُ مِنْ لَحْمِهَا شَىْءٌ وَلاَ جِلْدُهَا وَيُكْسَرُ عِظَامُهَا وَيَأْكُلُ أَهْلُهَا مِنْ لَحْمِهَا وَيَتَصَدَّقُونَ مِنْهَا وَلاَ يُمَسُّ الصَّبِيُّ بِشَىْءٍ مِنْ دَمِهَا .
| Sunnah.com reference | : Book 26, Hadith 7 |
| USC-MSA web (English) reference | : Book 26, Hadith 7 |
| Arabic reference | : Book 26, Hadith 1076 |
Sahih Muslim 1064 f
Abu Sai'd al-Khudri reported:
When we were in the company of the Messenger of Allah (may peace be upon him) and he was distributing the spoils of war, there came to him Dhul-Khuwasira, one of Banu Tamim. He said: Messenger of Allah, do justice. Upon this the Messenger of Allah (may peace be upon him) said: Woe be upon thee! Who would do justice, if I do not do justice? You would be unsuccessful and incurring a loss, if I do not do justice. Upon this Umar b. Khattab (Allah be pleased with him) said: Messenger of Allah, permit me to strike off his neck. The Messenger of Allah (may peace be upon him) said: Leave him, for he has friends (who would outwardly look to be so religious and pious) that everyone among you would consider his prayer insignificant as compared with their prayer, and his fast as compared with their fasts. They would recite the Qur'an but it would not go beyond their collar-bones. They would pass through (the teachings of Islam so hurriedly) just as the arrow passes through the prey. He would look at its Iron head, but would not find anything ticking) there. He would then see at the lowest end, but would not find anything sticking there. He would then see at its grip but would not find anything sticking to it. He would then see at its feathers and he would find nothing sticking to them (as the arrow would pass so quickly that nothing would stick to it) neither excrement nor blood. They would be recognised by the presence of a black man among them whose upper arms would be like a woman's breast, or like a piece of meat as it quivers, and they would come forth at the time when there is dissension among the people. Abu Sai'd said: I testify to the fact that I heard it from the Messenger of Allah (may peace be upon him), and I testify to the fact that 'Ali b. Abu Talib fought against them and I was with him. He gave orders about that man who was sought for, and when he was brought in, and when I looked at him, he was exactly as the Messenger of Allah (may peace be upon him) had described him.
حَدَّثَنِي أَبُو الطَّاهِرِ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، ح .
وَحَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى، وَأَحْمَدُ بْنُ عَبْدِ الرَّحْمَنِ الْفِهْرِيُّ، قَالاَ أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، وَالضَّحَّاكُ الْهَمْدَانِيُّ، أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ، قَالَ بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم وَهُوَ يَقْسِمُ قَسْمًا أَتَاهُ ذُو الْخُوَيْصِرَةِ وَهُوَ رَجُلٌ مِنْ بَنِي تَمِيمٍ ...
| Reference | : Sahih Muslim 1064f |
| In-book reference | : Book 12, Hadith 193 |
| USC-MSA web (English) reference | : Book 5, Hadith 2323 |
| (deprecated numbering scheme) |
Yahya related to me from Malik from Yahya ibn Said from Sulayman ibn Yasar that Zayd ibn Thabit used to say, "When the eye remains but the sight is lost, one hundred dinars are payable for it."
Yahya said, "Malik was asked about cutting off the lower lid of the eye and the bone around the eye. He said, 'There is only ijtihad in that unless the vision of the eye is impaired. He is entitled to an amount that is compatible to the extent the vision of the eye has been impaired."
Yahya said that Malik said, "What is done in our community about removing the bad eye of a one-eyed man when it has already been blinded and still remains there in its place and the paralyzed hand when it is cut off, is that there is only ijtihad in that, and there is no prescribed blood-money."
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، أَنَّ زَيْدَ بْنَ ثَابِتٍ، كَانَ يَقُولُ فِي الْعَيْنِ الْقَائِمَةِ إِذَا طَفِئَتْ مِائَةُ دِينَارٍ . قَالَ يَحْيَى وَسُئِلَ مَالِكٌ عَنْ شَتَرِ الْعَيْنِ وَحِجَاجِ الْعَيْنِ فَقَالَ لَيْسَ فِي ذَلِكَ إِلاَّ الاِجْتِهَادُ إِلاَّ أَنْ يَنْقُصَ بَصَرُ الْعَيْنِ فَيَكُونُ لَهُ بِقَدْرِ مَا نَقَصَ مِنْ بَصَرِ الْعَيْنِ . قَالَ يَحْيَى قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِي الْعَيْنِ الْقَائِمَةِ الْعَوْرَاءِ إِذَا طَفِئَتْ وَفِي الْيَدِ الشَّلاَّءِ إِذَا قُطِعَتْ إِنَّهُ لَيْسَ فِي ذَلِكَ إِلاَّ الاِجْتِهَادُ وَلَيْسَ فِي ذَلِكَ عَقْلٌ مُسَمًّى .
| USC-MSA web (English) reference | : Book 43, Hadith 6 |
| Arabic reference | : Book 43, Hadith 1569 |
Mishkat al-Masabih 4071
Rafi‘ b. Khadij told that he said, “Messenger of God, we shall meet the enemy tomorrow and we have no knives; may we kill animals with canes?”* He replied, “When God’s name is mentioned you may eat what is killed by anything which causes the blood to flow, except tooth and claw. I shall tell you about it. The tooth is a bone and the claw is the knife of the Abyssinians.” We got some camels and sheep as booty, and when one of the camels ran away a man shot an arrow at it and prevented it from escaping, whereupon God’s messenger said, “Among camels there are some which bolt like wild animals, so when any of them get the better of you do thus to them.”
(Bukhari and Muslim.)
وَعَن رَافع بن خديج قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ إِنَّا لَاقُوا الْعَدُوَّ غَدًا وَلَيْسَتْ مَعَنَا مُدًى أَفَنَذْبَحُ بِالْقَصَبِ؟ قَالَ:
" مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللَّهِ فَكُلْ لَيْسَ السِّنَّ وَالظُّفُرَ وَسَأُحَدِّثُكَ عَنْهُ: أَمَّا السِّنُّ فَعَظْمٌ وَأَمَّا الظُّفُرُ فَمُدَى الْحَبَشِ " وَأَصَبْنَا نَهْبَ إِبِلٍ وَغَنَمٍ فَنَدَّ مِنْهَا بِعِيرٌ فَرَمَاهُ رَجُلٌ بِسَهْمٍ فَحَبَسَهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ لِهَذِهِ الْإِبِلِ أَوَابِدَ كَأَوَابِدِ الْوَحْشِ فَإِذَا غَلَبَكُمْ مِنْهَا شَيْءٌ فَافْعَلُوا بِهِ هَكَذَا»
| مُتَّفق عَلَيْهِ (الألباني) | حكم : |
| Reference | : Mishkat al-Masabih 4071 |
| In-book reference | : Book 20, Hadith 8 |
Mishkat al-Masabih » Events of the Day of Resurrection and the Beginning of Creation - كتاب أحوال القيامة وبدء الخلق
Mishkat al-Masabih 5619
Aba Huraira reported God's messenger as saying, "The first party to enter paradise will be in the form of the moon on the night when it is full; then will come those who will be near them, like the brightest shining planet in the sky, their hearts like one man's heart with no disagreement or mutual hatred among them. Every man among them will have two wives from the large-eyed maidens the marrow of whose legs will be visible through the bone and the flesh owing to their slender beauty. They will glorify God morning and evening, they will not become ill, or pass water, or void excrement, or spit, or suffer from catarrh. Their vessels will be of gold and silver, their combs will be of gold, the fuel of their braziers will be aloes, and their sweat will be musk. All will be alike in the form of their father Adam, sixty cubits tall."
(Bukhari and Muslim.)
وَعَن أبي هُرَيْرَة قا ل: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " إِنَّ أَوَّلَ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ ثُمَّ الَّذِينَ يَلُونَهُمْ كَأَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً قُلُوبُهُمْ عَلَى قَلْبِ رَجُلٍ وَاحِدٍ لَا اخْتِلَافَ بَيْنَهُمْ وَلَا تَبَاغُضَ لِكُلِّ امْرِئٍ مِنْهُمْ زَوْجَتَانِ مِنَ الْحُورِ الْعِينِ يُرَى مُخُّ سُوقِهِنَّ مِنْ وَرَاءِ الْعَظْمِ وَاللَّحْمِ مِنَ الْحُسْنِ يُسَبِّحُونَ اللَّهَ بُكْرَةً وَعَشِيًّا لَا يَسْقَمُونُ وَلَا يَبُولُونَ وَلَا يَتَغَوَّطُونَ وَلَا يَتْفُلُونَ وَلَا يَتَمَخَّطُونَ آنِيَتُهُمُ الذَّهَبُ وَالْفِضَّةُ وَأَمْشَاطُهُمُ الذَّهَبُ وَوَقُودُ مَجَامِرِهِمُ الْأَلُوَّةُ وَرَشْحُهُمُ الْمِسْكُ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ عَلَى صُورَةِ أَبِيهِمْ آدَمَ ستونَ ذِرَاعا فِي السَّمَاء. مُتَّفق عَلَيْهِ
| Reference | : Mishkat al-Masabih 5619 |
| In-book reference | : Book 28, Hadith 92 |
Sunan Abi Dawud 36
Narrated Ruwayfi' ibn Thabit:
Shayban al-Qatbani reported that Maslamah ibn Mukhallad made Ruwayfi' ibn Thabit the governor of the lower parts (of Egypt). He added: We travelled with him from Kum Sharik to Alqamah or from Alqamah to Kum Sharik (the narrator doubts) for Alqam.
Ruwayfi' said: Any one of us would borrow a camel during the lifetime of the Prophet (saws) from the other, on condition that he would give him half the booty, and the other half he would retain himself.
Further, one of us received an arrowhead and a feather, and the other an arrow-shaft as a share from the booty.
He then reported: The Messenger of Allah (saws) said: You may live for a long time after I am gone, Ruwayfi', so, tell people that if anyone ties his beard or wears round his neck a string to ward off the evil eye, or cleanses himself with animal dung or bone, Muhammad has nothing to do with him.
حَدَّثَنَا يَزِيدُ بْنُ خَالِدِ بْنِ عَبْدِ اللَّهِ بْنِ مَوْهَبٍ الْهَمْدَانِيُّ، حَدَّثَنَا الْمُفَضَّلُ، - يَعْنِي ابْنَ فَضَالَةَ الْمِصْرِيَّ - عَنْ عَيَّاشِ بْنِ عَبَّاسٍ الْقِتْبَانِيِّ، أَنَّ شُيَيْمَ بْنَ بَيْتَانَ، أَخْبَرَهُ عَنْ شَيْبَانَ الْقِتْبَانِيِّ، قَالَ إِنَّ مَسْلَمَةَ بْنَ مُخَلَّدٍ اسْتَعْمَلَ رُوَيْفِعَ بْنَ ثَابِتٍ، عَلَى أَسْفَلِ الأَرْضِ . قَالَ شَيْبَانُ فَسِرْنَا مَعَهُ مِنْ كُومِ شَرِيكٍ إِلَى عَلْقَمَاءَ أَوْ مِنْ عَلْقَمَاءَ إِلَى كُومِ شَرِيكٍ - يُرِيدُ عَلْقَامَ - فَقَالَ رُوَيْفِعٌ إِنْ كَانَ أَحَدُنَا فِي زَمَنِ رَسُولِ اللَّهِ صلى الله عليه وسلم لَيَأْخُذُ نِضْوَ أَخِيهِ عَلَى أَنَّ لَهُ النِّصْفَ مِمَّا يَغْنَمُ وَلَنَا النِّصْفُ وَإِنْ كَانَ أَحَدُنَا لَيَطِيرُ لَهُ النَّصْلُ وَالرِّيشُ وَلِلآخَرِ الْقَدَحُ . ثُمَّ قَالَ قَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم " يَا رُوَيْفِعُ لَعَلَّ الْحَيَاةَ سَتَطُولُ بِكَ بَعْدِي فَأَخْبِرِ النَّاسَ أَنَّهُ مَنْ عَقَدَ لِحْيَتَهُ أَوْ تَقَلَّدَ وَتَرًا أَوِ اسْتَنْجَى بِرَجِيعِ ...
| Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
| Reference | : Sunan Abi Dawud 36 |
| In-book reference | : Book 1, Hadith 36 |
| English translation | : Book 1, Hadith 36 |
Sunan Ibn Majah » Establishing the Prayer and the Sunnah Regarding Them - كتاب إقامة الصلاة والسنة فيها
Sunan Ibn Majah 863
‘Abbas
bin Sahl As-Sa’di said:
“Abu Humaid, Abu Usaid As-Sa’di, Sahl
bin Sa’d, and Muhammad bin Maslamah came together and spoke about
the
prayer of the Messenger of Allah (saw). Abu Humaid said: ‘I am
the
most knowledgeable of you about the prayer of the Messenger of
Allah
(saw). The Messenger of Allah (saw) stood up and said Allahu
Akbar,
and raised his hands, then he raised them when he said Allahu
Akbar
for Ruku’, then he stood up and raised his hands, and stood
straight
until every bone had returned to its place.’”
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا أَبُو عَامِرٍ، حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ، حَدَّثَنَا عَبَّاسُ بْنُ سَهْلٍ السَّاعِدِيُّ، قَالَ اجْتَمَعَ أَبُو حُمَيْدٍ وَأَبُو أُسَيْدٍ السَّاعِدِيُّ وَسَهْلُ بْنُ سَعْدٍ وَمُحَمَّدُ بْنُ مَسْلَمَةَ فَذَكَرُوا صَلاَةَ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَقَالَ أَبُو حُمَيْدٍ أَنَا أَعْلَمُكُمْ بِصَلاَةِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ إِنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَامَ فَكَبَّرَ وَرَفَعَ يَدَيْهِ، ثُمَّ رَفَعَ حِينَ كَبَّرَ لِلرُّكُوعِ، ثُمَّ قَامَ فَرَفَعَ يَدَيْهِ، وَاسْتَوَى حَتَّى رَجَعَ كُلُّ عَظْمٍ إِلَى مَوْضِعِهِ .
| Grade: | Sahih (Darussalam) |
| Reference | : Sunan Ibn Majah 863 |
| In-book reference | : Book 5, Hadith 61 |
| English translation | : Vol. 1, Book 5, Hadith 863 |
'Amro bin Shu’aib narrated on the authority of his father, on the authority of his grandfather (RAA) that the Messenger of Allah (P.B.U.H.) said, “For a wound which exposes a bone five camels are paid (in compensation).’’ Related by Ahmad and the four Imams. Ahmad added the following statement, “And the fingers and toes are all equal- in Diyah· ten camels.” Ibn Khuzaimah and Ibn al-Garud graded it as Sahih.
وَعَنْهُ; أَنَّ اَلنَّبِيَّ - صلى الله عليه وسلم -قَالَ: { فِي الْمَوَاضِحِ خَمْسٌ, خَمْسٌ مِنْ اَلْإِبِلِ } رَوَاهُ أَحْمَدُ. وَالْأَرْبَعَةُ. وَزَادَ أَحْمَدُ: { وَالْأَصَابِعُ سَوَاءٌ, كُلُّهُنَّ عَشْرٌ, عَشْرٌ مِنَ اَلْإِبِلِ } وَصَحَّحَهُ اِبْنُ خُزَيْمَةَ, وَابْنُ اَلْجَارُودِ. 1 .
| Sunnah.com reference | : Book 9, Hadith 28 |
| English translation | : Book 9, Hadith 1225 |
| Arabic reference | : Book 9, Hadith 1196 |
Sahih Muslim 771 a
'Ali b. Abu Talib reported that when the Messenger of Allah (may peace be upon him) got up at night for prayer he would say:
I turn my face in complete devotion to One Who is the Originator of the heaven and the earth and I am not of the polytheists. Verily my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the worlds; There is no partner with Him and this is what I have been commanded (to profess and believe) and I am of the believers. O Allah, Thou art the King, there is no god but Thee, Thou art my Lord, and I am Thy bondman. I wronged myself and make a confession of my Sin. Forgive all my sins, for no one forgives the sins but Thee, and guide me in the best of conduct for none but Thee guideth anyone (in) good conduct. Remove sins from me, for none else but Thou can remove sins from me. Here I am at Thy service, and Grace is to Thee and the whole of good is in Thine hand, and one cannot get nearneststo Thee through evil. My (power as well as existence) is due to Thee (Thine grace) and I turn to Thee (for supplication). Thou art blessed and Thou art exalted. I seek forgiveness from Thee and turn to Thee in repentance: and when he would bow, he would say: O Allah, it is for Thee that I bowed. I affirm my faith in Thee and I submit to Thee, and submit humbly before Thee my hearing, my eyesight, my marrow, my bone, my sinew; and when he would raise his head, he would say: O Allah, our Lord, praise is due to Thee, (the praise) with which is filled the heavens and the earth, and with which is filled that (space) which exists between them, and filled with anything that Thou desireth afterward. And when he prostrated himself, he (the Holy Prophet) would say: O Allah, it is to Thee that I prostrate myself and it is in Thee that I affirm my faith, and I submit to Thee. My face is submitted before One Who created it, and shaped it, and opened his faculties of hearing and seeing. Blessed is Allah, the best of Creators; and he would then say between Tashahhud and the pronouncing of salutation: Forgive me of the earlier and later open and secret (sins) and that where I made transgression and that Thou knowest better than I. Thou art the First and the Last. There is no god, but Thee.
حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا يُوسُفُ الْمَاجِشُونُ، حَدَّثَنِي أَبِي، عَنْ عَبْدِ، الرَّحْمَنِ الأَعْرَجِ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ كَانَ إِذَا قَامَ إِلَى الصَّلاَةِ قَالَ " وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَاىَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ اللَّهُمَّ أَنْتَ الْمَلِكُ لاَ إِلَهَ إِلاَّ أَنْتَ . أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا إِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ وَاهْدِنِي لأَحْسَنِ الأَخْلاَقِ لاَ يَهْدِي لأَحْسَنِهَا إِلاَّ أَنْتَ وَاصْرِفْ عَنِّي سَيِّئَهَا لاَ يَصْرِفُ عَنِّي سَيِّئَهَا إِلاَّ أَنْتَ لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ وَإِلَيْكَ ...
| Reference | : Sahih Muslim 771a |
| In-book reference | : Book 6, Hadith 240 |
| USC-MSA web (English) reference | : Book 4, Hadith 1695 |
| (deprecated numbering scheme) |
Sahih Muslim 2938 c
Abu Sa'id al-Khudri reported Allah's Messenger (may peace be upon him) as saying:
The Dajjal would come forth and a person from amongst the believers would go towards him and the armed men of the Dajjal would meet him and they would say to him: Where do you intend to go? He would say: I intend to go to this one who is coming forth. They would say to him: Don't you believe in our Lord? He would say: There is nothing hidden about our Lord. They would say: Kill him. Then some amongst them would say: Has your master (Dajjal) not forbidden you to kill anyone without (his consent)? And so they would take him to the Dajjal and when the believer would see him, he would say: O people. he is the Dajjil about whom Allah's Messenger (may peace be upon him) has informed (us). The Dajjal would then order for breaking his head and utter (these words): Catch hold of him and break his head. He would be struck even on his back and on his stomach. Then the Dajjal would ask him: Don't you believe in me? He would say: You are a false Masih. He would then order him to be torn (into pieces) with a saw from the parting of his hair up to his legs. After that the Dajjal would walk between the two pieces. He would then say to him: Stand, and he would stand erect. He would then say to him: Don't you believe in me? And the person would say: It has only added to my insight concerning you (that you are really the Dajjal). He would then say: O people, he would not behave with anyone amongst people (in such a manner) after me. The Dajjal would try to catch hold of him so that he should kill him (again). The space between his neck and collar bone would be turned into copper and he would find no means to kill him. So he would catch hold of him by his hand and feet and throw him (into the air) and the people would think as if he had been thrown in the Hell-Fire whereas he would be thrown in Paradise. Thereupon Allah's Messenger (may peace be upon him) said: He would be the most eminent amongst persons in regard to martyrdom in the eye of the Lord of the world.
حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ قُهْزَاذَ، مِنْ أَهْلِ مَرْوَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عُثْمَانَ،
عَنْ أَبِي حَمْزَةَ، عَنْ قَيْسِ بْنِ وَهْبٍ، عَنْ أَبِي الْوَدَّاكِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ قَالَ رَسُولُ
اللَّهِ صلى الله عليه وسلم " يَخْرُجُ الدَّجَّالُ فَيَتَوَجَّهُ قِبَلَهُ رَجُلٌ مِنَ الْمُؤْمِنِينَ فَتَلْقَاهُ الْمَسَالِحُ
مَسَالِحُ الدَّجَّالِ فَيَقُولُونَ لَهُ أَيْنَ تَعْمِدُ فَيَقُولُ أَعْمِدُ إِلَى هَذَا الَّذِي خَرَجَ - قَالَ - فَيَقُولُونَ
لَهُ أَوَمَا تُؤْمِنُ بِرَبِّنَا فَيَقُولُ مَا بِرَبِّنَا خَفَاءٌ . فَيَقُولُونَ اقْتُلُوهُ . فَيَقُولُ بَعْضُهُمْ لِبَعْضٍ أَلَيْسَ
قَدْ نَهَاكُمْ رَبُّكُمْ أَنْ تَقْتُلُوا أَحَدًا دُونَهُ - قَالَ - فَيَنْطَلِقُونَ بِهِ إِلَى الدَّجَّالِ فَإِذَا رَآهُ الْمُؤْمِنُ
قَالَ يَا أَيُّهَا النَّاسُ هَذَا الدَّجَّالُ الَّذِي ذَكَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم قَالَ فَيَأْمُرُ
الدَّجَّالُ بِهِ فَيُشَبَّحُ فَيَقُولُ خُذُوهُ وَشُجُّوهُ . فَيُوسَعُ ظَهْرُهُ وَبَطْنُهُ ضَرْبًا - قَالَ - فَيَقُولُ
أَوَمَا تُؤْمِنُ بِي قَالَ ...
| Reference | : Sahih Muslim 2938c |
| In-book reference | : Book 54, Hadith 138 |
| USC-MSA web (English) reference | : Book 41, Hadith 7019 |
| (deprecated numbering scheme) |
Sunan Abi Dawud 4242
Narrated Abdullah ibn Umar:
When we were sitting with the Messenger of Allah (saws), he talked about periods of trial (fitnahs), mentioning many of them.
When he mentioned the one when people should stay in their houses, some asked him: Messenger of Allah, what is the trial (fitnah) of staying at home?
He replied: It will be flight and plunder. Then will come a test which is pleasant. Its murkiness is due to the fact that it is produced by a man from the people of my house, who will assert that he belongs to me, whereas he does not, for my friends are only the God-fearing. Then the people will unite under a man who will be like a hip-bone on a rib. Then there will be the little black trial which will leave none of this community without giving him a slap, and when people say that it is finished, it will be extended. During it a man will be a believer in the morning and an infidel in the evening, so that the people will be in two camps: the camp of faith which will contain no hypocrisy, and the camp of hypocrisy which will contain no faith. When that happens, expect the Antichrist (Dajjal) that day or the next.
حَدَّثَنَا يَحْيَى بْنُ عُثْمَانَ بْنِ سَعِيدٍ الْحِمْصِيُّ، حَدَّثَنَا أَبُو الْمُغِيرَةِ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ سَالِمٍ، حَدَّثَنِي الْعَلاَءُ بْنُ عُتْبَةَ، عَنْ عُمَيْرِ بْنِ هَانِئٍ الْعَنْسِيِّ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ، يَقُولُ كُنَّا قُعُودًا عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَذَكَرَ الْفِتَنَ فَأَكْثَرَ فِي ذِكْرِهَا حَتَّى ذَكَرَ فِتْنَةَ الأَحْلاَسِ فَقَالَ قَائِلٌ يَا رَسُولَ اللَّهِ وَمَا فِتْنَةُ الأَحْلاَسِ قَالَ " هِيَ هَرَبٌ وَحَرْبٌ ثُمَّ فِتْنَةُ السَّرَّاءِ دَخَنُهَا مِنْ تَحْتِ قَدَمَىْ رَجُلٍ مِنْ أَهْلِ بَيْتِي يَزْعُمُ أَنَّهُ مِنِّي وَلَيْسَ مِنِّي وَإِنَّمَا أَوْلِيَائِيَ الْمُتَّقُونَ ثُمَّ يَصْطَلِحُ النَّاسُ عَلَى رَجُلٍ كَوَرِكٍ عَلَى ضِلَعٍ ثُمَّ فِتْنَةُ الدُّهَيْمَاءِ لاَ تَدَعُ أَحَدًا مِنْ هَذِهِ الأُمَّةِ إِلاَّ لَطَمَتْهُ لَطْمَةً فَإِذَا قِيلَ انْقَضَتْ تَمَادَتْ يُصْبِحُ الرَّجُلُ فِيهَا مُؤْمِنًا وَيُمْسِي كَافِرًا حَتَّى يَصِيرَ النَّاسُ إِلَى فُسْطَاطَيْنِ فُسْطَاطِ إِيمَانٍ لاَ نِفَاقَ فِيهِ وَفُسْطَاطِ نِفَاقٍ ...
| Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
| Reference | : Sunan Abi Dawud 4242 |
| In-book reference | : Book 37, Hadith 3 |
| English translation | : Book 36, Hadith 4230 |
Sahih al-Bukhari 4040
Narrated Al-Bara:
Allah's Apostle sent `Abdullah bin 'Atik and `Abdullah bin `Utba with a group of men to Abu Rafi` (to kill him). They proceeded till they approached his castle, whereupon `Abdullah bin Atik said to them, "Wait (here), and in the meantime I will go and see." `Abdullah said later on, "I played a trick in order to enter the castle. By chance, they lost a donkey of theirs and came out carrying a flaming light to search for it. I was afraid that they would recognize me, so I covered my head and legs and pretended to answer the call to nature. The gatekeeper called, 'Whoever wants to come in, should come in before I close the gate.' So I went in and hid myself in a stall of a donkey near the gate of the castle. They took their supper with Abu Rafi` and had a chat till late at night. Then they went back to their homes. When the voices vanished and I no longer detected any movement, I came out. I had seen where the gate-keeper had kept the key of the castle in a hole in the wall. I took it and unlocked the gate of the castle, saying to myself, 'If these people should notice me, I will run away easily.' Then I locked all the doors of their houses from outside while they were inside, and ascended to Abu Rafi` by a staircase. I saw the house in complete darkness with its light off, and I could not know where the man was. So I called, 'O Abu Rafi`!' He replied, 'Who is it?' I proceeded towards the voice and hit him. He cried loudly but my blow was futile. Then I came to him, pretending to help him, saying with a different tone of my voice, ' What is wrong with you, O Abu Rafi`?' He said, 'Are you not surprised? Woe on your mother! A man has come to me and hit me with a sword!' So again I aimed at him and hit him, but the blow proved futile again, and on that Abu Rafi` cried loudly and his wife got up. I came again and changed my voice as if I were a helper, and found Abu Rafi` lying straight on his back, so I drove the sword into his belly and bent on it till I heard the sound of a bone break. Then I came out, filled with astonishment and went to the staircase to descend, but I fell down from it and got my leg dislocated. I bandaged it and went to my companions limping. I said (to them), 'Go and tell Allah's Apostle of this good news, but I will not leave (this place) till I hear the news of his (i.e. Abu Rafi`'s) death.' When dawn broke, an announcer of death got over the wall and announced, 'I convey to you the news of Abu Rafi`'s death.' I got up and proceeded without feeling any pain till I caught up with my companions before they reached the Prophet to whom I conveyed the good news."
حَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ، حَدَّثَنَا شُرَيْحٌ ـ هُوَ ابْنُ مَسْلَمَةَ ـ حَدَّثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، قَالَ سَمِعْتُ الْبَرَاءَ ـ رضى الله عنه ـ قَالَ بَعَثَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِلَى أَبِي رَافِعٍ عَبْدَ اللَّهِ بْنَ عَتِيكٍ وَعَبْدَ اللَّهِ بْنَ عُتْبَةَ فِي نَاسٍ مَعَهُمْ، فَانْطَلَقُوا حَتَّى دَنَوْا مِنَ الْحِصْنِ، فَقَالَ لَهُمْ عَبْدُ اللَّهِ بْنُ عَتِيكٍ امْكُثُوا أَنْتُمْ حَتَّى أَنْطَلِقَ أَنَا فَأَنْظُرَ. قَالَ فَتَلَطَّفْتُ أَنْ أَدْخُلَ الْحِصْنَ، فَفَقَدُوا حِمَارًا لَهُمْ ـ قَالَ ـ فَخَرَجُوا بِقَبَسٍ يَطْلُبُونَهُ ـ قَالَ ـ فَخَشِيتُ أَنْ أُعْرَفَ ـ قَالَ ـ فَغَطَّيْتُ رَأْسِي كَأَنِّي أَقْضِي حَاجَةً، ثُمَّ نَادَى صَاحِبُ الْبَابِ مَنْ أَرَادَ أَنْ يَدْخُلَ فَلْيَدْخُلْ قَبْلَ أَنْ أُغْلِقَهُ. فَدَخَلْتُ ثُمَّ اخْتَبَأْتُ فِي مَرْبِطِ حِمَارٍ عِنْدَ باب الْحِصْنِ، فَتَعَشَّوْا عِنْدَ أَبِي رَافِعٍ وَتَحَدَّثُوا حَتَّى ذَهَبَتْ سَاعَةٌ مِنَ اللَّيْلِ، ثُمَّ رَجَعُوا إِلَى بُيُوتِهِمْ، فَلَمَّا هَدَأَتِ الأَصْوَاتُ وَلاَ ...
| Reference | : Sahih al-Bukhari 4040 |
| In-book reference | : Book 64, Hadith 87 |
| USC-MSA web (English) reference | : Vol. 5, Book 59, Hadith 372 |
| (deprecated numbering scheme) |
Riyad as-Salihin 41
Khabbab bin Al-Aratt (May Allah be pleased with him) reported:
We complained to the Messenger of Allah (PBUH) regarding the persecution inflicted upon us by the disbelievers while he was lying in the shade of the Ka'bah, having made a pillow of his cloak. We submitted: "Why do you not supplicate for our prevalence (over the opponents)?". He (PBUH) replied, "Among those people before you, a man would be seized and held in a pit dug for him in the ground and he would be sawed into two halves from his head, and his flesh torn away from his bones with an iron comb; but, in spite of this, he would not wean away from his Faith. By Allah, Allah will bring this matter to its consummation until a rider will travel from San'a' to Hadramout fearing none except Allah, and except the wolf for his sheep, but you are in too much of a hurry".
[Al-Bukhari].
[Al-Bukhari].
وعن أبي عبد الله خباب بن الأرت رضي الله عنه قال: شكونا إلى رسول الله صلى الله عليه وسلم وهو متوسد بردة له في ظل الكعبة، فقلنا : ألا تستنصر لنا ألا تدعو لنا؟ فقال: قد كان من قبلكم يؤخذ الرجل فيحفر له في الأرض فيجعل فيها ثم يؤتى بالمنشار فيوضع على رأسه فيجعل نصفين، ويمشط بأمشاط من الحديد ما دون لحمه وعظمه، ما يصده ذلك عن دينه، والله ليتمن الله هذا الأمر حتى يسير الراكب من صنعاء إلى حضرموت لا يخاف إلا الله والذئب على غنمه، ولكنكم تستعجلون" ((رواه البخاري)).
| Reference | : Riyad as-Salihin 41 |
| In-book reference | : Introduction, Hadith 41 |
Sunan Ibn Majah 3144
Sulaiman
bin ‘Abdur-Rahman said:
“I heard ‘Ubaid bin Fairuz say: ‘I
said to Bara’ bin ‘Azib: “Tell us of the sacrificial animals
that the
Messenger of Allah (saw) disliked or forbade.” He said:
“Allah’s
Messenger (saw) said like this with his hand. And my
hand is shorter
than his hand:* ‘There are four that will not be
accepted as
sacrifices: The one-eyed animal that is obviously blind
in one eye;
the sick animal that is obviously sick; the lame animal
with an
obvious limp; and the animal that is so emaciated that it is
as if
there is no marrow in its bones.’” He said:** “And I
dislike that the
animal should have some fault in its ears.” He
said: “What you
dislike, forget about it and do not make it
forbidden to anyone.”
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، وَمُحَمَّدُ بْنُ جَعْفَرٍ، وَعَبْدُ الرَّحْمَنِ، وَأَبُو دَاوُدَ وَابْنُ أَبِي عَدِيٍّ وَأَبُو الْوَلِيدِ قَالُوا حَدَّثَنَا شُعْبَةُ، سَمِعْتُ سُلَيْمَانَ بْنَ عَبْدِ الرَّحْمَنِ، قَالَ سَمِعْتُ عُبَيْدَ بْنَ فَيْرُوزَ، قَالَ قُلْتُ لِلْبَرَاءِ بْنِ عَازِبٍ حَدِّثْنِي بِمَا، كَرِهَ أَوْ نَهَى عَنْهُ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ مِنَ الأَضَاحِيِّ . فَقَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ هَكَذَا بِيَدِهِ وَيَدِي أَقْصَرُ مِنْ يَدِهِ " أَرْبَعٌ لاَ تُجْزِئُ فِي الأَضَاحِيِّ الْعَوْرَاءُ الْبَيِّنُ عَوَرُهَا وَالْمَرِيضَةُ الْبَيِّنُ مَرَضُهَا وَالْعَرْجَاءُ الْبَيِّنُ ظَلْعُهَا وَالْكَسِيرَةُ الَّتِي لاَ تُنْقِي " . قَالَ فَإِنِّي أَكْرَهُ أَنْ يَكُونَ ...
| Grade: | Sahih (Darussalam) |
| Reference | : Sunan Ibn Majah 3144 |
| In-book reference | : Book 26, Hadith 25 |
| English translation | : Vol. 4, Book 26, Hadith 3144 |
Sunan Abi Dawud 2821
Narrated Rafi' b. Khadij:
I came to the Messenger of Allah (saws) and said: Messenger of Allah, we shall meet the enemy tomorrow and we have no knives with us. May we kill with a sharp-edged white stone (flint) and with splinter of a staff ? The Messenger of Allah (saws) said: Hasten in slaughtering it. When Allah's name is mentioned you may eat what is killed by anything which causes the blood to flow except tooth and claw. I shall tell you about it. The tooth is a bone, and the claw is the knife of Abyssinians. Some people hastened and went forward, they made haste and got booty, while the Messenger of Allah (saws) was in the rear and they setup cooking pots. The Messenger of Allah (saws) passed by over the cooking pots. He ordered to turn them over. He then divided (the spoils of war) between them, and gave them a camel for ten goats in equation. One of the camels of the people ran away, and they had no horses with them at that time. A man shot an arrow at it, and Allah prevented it from escaping. The Prophet (saws) said: Among animals (i.e. camels) there are some which bolt like wild animals ; so when any of them does so, do with it like this.
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو الأَحْوَصِ، حَدَّثَنَا سَعِيدُ بْنُ مَسْرُوقٍ، عَنْ عَبَايَةَ بْنِ رِفَاعَةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، رَافِعِ بْنِ خَدِيجٍ قَالَ أَتَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم فَقُلْتُ يَا رَسُولَ اللَّهِ إِنَّا نَلْقَى الْعَدُوَّ غَدًا وَلَيْسَ مَعَنَا مُدًى أَفَنَذْبَحُ بِالْمَرْوَةِ وَشِقَّةِ الْعَصَا فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَرِنْ أَوْ أَعْجِلْ مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللَّهِ عَلَيْهِ فَكُلُوا مَا لَمْ يَكُنْ سِنًّا أَوْ ظُفْرًا وَسَأُحَدِّثُكُمْ عَنْ ذَلِكَ أَمَّا السِّنُّ فَعَظْمٌ وَأَمَّا الظُّفْرُ فَمُدَى الْحَبَشَةِ " . وَتَقَدَّمَ بِهِ سَرَعَانٌ مِنَ النَّاسِ فَتَعَجَّلُوا فَأَصَابُوا مِنَ الْغَنَائِمِ وَرَسُولُ اللَّهِ صلى الله عليه وسلم فِي آخِرِ النَّاسِ فَنَصَبُوا قُدُورًا فَمَرَّ رَسُولُ اللَّهِ صلى الله عليه وسلم بِالْقُدُورِ فَأَمَرَ بِهَا فَأُكْفِئَتْ وَقَسَمَ بَيْنَهُمْ فَعَدَلَ بَعِيرًا بِعَشْرِ شِيَاهٍ وَنَدَّ بَعِيرٌ مِنْ إِبِلِ الْقَوْمِ وَلَمْ يَكُنْ مَعَهُمْ خَيْلٌ فَرَمَاهُ رَجُلٌ بِسَهْمٍ فَحَبَسَهُ ...
| Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
| Reference | : Sunan Abi Dawud 2821 |
| In-book reference | : Book 16, Hadith 34 |
| English translation | : Book 15, Hadith 2815 |
Riyad as-Salihin 1882
Abu Hurairah (May Allah be pleased with him) said:
The Messenger of Allah (PBUH) said, "The first group (of people) to enter Jannah will be shining like the moon on a full-moon night. Then will come those who follow them who will be like the most shining planet in the sky. They will not stand in need of urinating or relieving of nature or of spitting or blowing their noses. Their combs will be of gold and their sweat will smell like musk; in their censers the aloes-wood will be used. Their wives will be large eyed maidens. All men will be alike in the form of their father 'Adam, sixty cubits tall."
Another narration is: The Messenger of Allah (PBUH) said, "Their utensils will be of gold, their perspiration will smell like musk; everyone of them will have two wives; the marrow of the bones of the wives' legs will be seen through the flesh out of excessive beauty. They (i.e., the people of Jannah) will neither have difference, nor enmity (hatred) amongst themselves; their hearts will be as if one heart, and they will be glorifying Allah in the morning and in the afternoon."
[Al-Bukhari and Muslim].
Another narration is: The Messenger of Allah (PBUH) said, "Their utensils will be of gold, their perspiration will smell like musk; everyone of them will have two wives; the marrow of the bones of the wives' legs will be seen through the flesh out of excessive beauty. They (i.e., the people of Jannah) will neither have difference, nor enmity (hatred) amongst themselves; their hearts will be as if one heart, and they will be glorifying Allah in the morning and in the afternoon."
[Al-Bukhari and Muslim].
وعنه قال: قال رسول الله صلى الله عليه وسلم
"أول زمرة يدخلون الجنة على صورة القمر ليلة البدر، ثم الذين يلونهم على أشد كوكب دري في السماء إضاءة، لا يبولون ولا يتغوطون، ولا يتفلون، ولا يتمخطون، أمشاطهم الذهب، وريحهم المسك، ومجامرهم الألوة -عود الطيب- أزواجهم الحورالعين، على خلق رجل واحد، على صورة أبيهم آدم ستون ذراعاً في السماء" ((متفق عليه)).
وفي رواية للبخاري ومسلم: آنيتهم فيها الذهب، ورشحهم المسك، ولكل واحد منهم زوجتان يرى مخ ساقهما من وراء اللحم من الحسن، لا اختلاف بينهم ، ولا تباغض: قلوبهم قلب رجل واحد، يسبحون الله بكرة وعشياً. قوله: (على خلق رجل واحد). رواه بعضهم بفتح الخاء واسكان اللام وبعضهم بضمهما وكلاهما صحيح.
| Reference | : Riyad as-Salihin 1882 |
| In-book reference | : Book 19, Hadith 14 |
Mishkat al-Masabih 5403
`Abdallah b. `Amr said:
When we were sitting with the Prophet he mentioned periods of commotion, mentioning many of them, and when he mentioned the one when people should keep to their houses someone asked him the meaning of that and he replied, "It will be flight and plunder. Then will come a testing which is pleasing, its murkiness being due to the fact that it is raised by a man from the people of my house who will assert that he belongs to me whereas he does not, for my friends are only the God-fearing. Then the people will unite under a man who will be like a hip-bone on a rib[*]. Then there will be the little black commotion which will leave none of this people without giving him a slap, and when people say it is finished it will be extended. During it a man will be a believer in the morning and an infidel in the evening, so that the people will be in two camps, the camp of faith which will contain no hypocrisy and the camp of hypocrisy which will contain no faith. When that happens, expect the dajjal that day or the next."
*A figure of speech indicating instability.
Abu Dawud transmitted it.
وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: كُنَّا قُعُودًا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ الْفِتَنَ فَأَكْثَرَ فِي ذِكْرِهَا حَتَّى ذَكَرَ فِتْنَةَ الْأَحْلَاسِ فَقَالَ قَائِلٌ: وَمَا فِتْنَةُ الْأَحْلَاسِ. قَالَ:
" هِيَ هَرَبٌ وَحَرَبٌ ثُمَّ فِتْنَةُ السَّرَّاءِ دَخَنُهَا مِنْ تَحْتِ قَدَمَيْ رَجُلٍ مِنْ أَهْلِ بَيْتِي يَزْعُمُ أَنَّهُ مِنِّي وَلَيْسَ مِنِّي إِنَّمَا أَوْلِيَائِي الْمُتَّقُونَ ثُمَّ يَصْطَلِحُ النَّاسُ عَلَى رَجُلٍ كورك على ضلع ثمَّ فتْنَة الدهماء لَا تَدَعُ أَحَدًا مِنْ هَذِهِ الْأُمَّةِ إِلَّا لَطْمَتْهُ لَطْمَةً فَإِذَا قِيلَ: انْقَضَتْ تَمَادَتْ يُصْبِحُ الرَّجُلُ فِيهَا مُؤْمِنًا وَيُمْسِي كَافِرًا حَتَّى يَصِيرَ النَّاسُ إِلَى فُسْطَاطَيْنِ: فُسْطَاطِ إِيمَانٍ لَا نِفَاقَ فِيهِ وَفُسْطَاطِ نِفَاقٍ لَا إِيمَانَ فِيهِ. فَإِذَا كَانَ ذَلِكَ فَانْتَظِرُوا الدَّجَّالَ مِنْ يَوْمِهِ أَوْ من غده ". رَوَاهُ أَبُو دَاوُد
| Reference | : Mishkat al-Masabih 5403 |
| In-book reference | : Book 27, Hadith 25 |
Sahih Muslim 1066 f
Zaid b. Wahb Juhani reported and he was among the squadron which was under the command of Ali (Allah be pleased with him) and which set out (to curb the activities) of the Khawarij. 'Ali (Allah be pleased with him) said:
O people, I heard the Messenger of Allah (may peace be upon him) say: There would arise from my Ummah a people who would recite the Qur'an, and your recital would seem insignificant as compared with their recital, your prayer as compared with their prayer, and your fast, as compared with their fast. They would recite the Qur'an thinking that it supports them, whereas it is an evidence against them. Their prayer does not get beyond their collar bone; they would swerve through Islam just as the arrow passes through the prey. If the squadron which is to encounter them were to know (what great boon) has been assured to them by their Messenger (may peace be upon him) they would completely rely upon this deed (alone and cease to do other good deeds), and their (that of the Khawarij) distinctive mark is that there would be (among them) a person whose wrist would be without the arm, and the end of his wrist would be fleshy like the nipple of the breast on which there would be white hair. You would be marching towards Muawiya and the people of Syria and you would leave them behind among your children and your property (to do harm). By Allah, I believe that these are the people (against whom you have been commanded to fight and get reward) for they have shed forbidden blood, and raided the animals of the people. So go forth in the name of Allah (to fight against them). Salama b. Kuhail mentioned that Zaid b. Wahb made me alight at every stage, till we crossed a bridge. 'Abdullah b. Wahb al-Rasibi was at the head of the Khawarij when we encountered them. He ('Abdullah) said to his army: Throw the spears and draw out your swords from their sheaths, for I fear that they would attack you as they attacked you on the day of Harura. They went back and threw their spears and drew out their swords, and people fought against them with spears and they were killed one after another. Only two persons were killed among the people (among the army led by 'Ali) on that day. 'Ali (Allah be pleased with him) said: Find out from among them (the dead bodies of the Khawarij) (the maimed). They searched but did not find him. 'Ali (Allah be pleased with him) then himself stood up and (walked) till he came to the people who had been killed one after another. He ('Ali) said: Search them to the last, and then ('Ali's companions) found him (the dead body of the maimed) near the earth. He ('Ali) then pronounced Allahu Akbar (Allah is the Greatest) and then said, Allah told the Truth and His Messenger (may peace be upon him) conveyed it. Then there stood before him 'Abida Salmani who said: Commander of the Believers, by Allah, besides Whom there is no god but He, (tell me) whether you heard this hadith from the Messenger of Allah (may peace be upon him). He said: Yes, by Allah, besides Whom there is no god but He. He asked him to take an oath thrice and he took the oath.
حَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ بْنُ هَمَّامٍ، حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ أَبِي سُلَيْمَانَ، حَدَّثَنَا سَلَمَةُ بْنُ كُهَيْلٍ، حَدَّثَنِي زَيْدُ بْنُ وَهْبٍ الْجُهَنِيُّ، أَنَّهُ كَانَ فِي الْجَيْشِ الَّذِينَ كَانُوا مَعَ عَلِيٍّ - رضى الله عنه - الَّذِينَ سَارُوا إِلَى الْخَوَارِجِ فَقَالَ عَلِيٌّ رضى الله عنه أَيُّهَا النَّاسُ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " يَخْرُجُ قَوْمٌ مِنْ أُمَّتِي يَقْرَءُونَ الْقُرْآنَ لَيْسَ قِرَاءَتُكُمْ إِلَى قِرَاءَتِهِمْ بِشَىْءٍ وَلاَ صَلاَتُكُمْ إِلَى صَلاَتِهِمْ بِشَىْءٍ وَلاَ صِيَامُكُمْ إِلَى صِيَامِهِمْ بِشَىْءٍ يَقْرَءُونَ الْقُرْآنَ يَحْسِبُونَ أَنَّهُ لَهُمْ وَهُوَ عَلَيْهِمْ لاَ تُجَاوِزُ صَلاَتُهُمْ تَرَاقِيَهُمْ يَمْرُقُونَ مِنَ الإِسْلاَمِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ " . لَوْ يَعْلَمُ الْجَيْشُ الَّذِينَ يُصِيبُونَهُمْ مَا قُضِيَ لَهُمْ عَلَى لِسَانِ نَبِيِّهِمْ صلى الله عليه وسلم لاَتَّكَلُوا عَنِ الْعَمَلِ وَآيَةُ ذَلِكَ أَنَّ فِيهِمْ رَجُلاً لَهُ عَضُدٌ وَلَيْسَ لَهُ ذِرَاعٌ ...
| Reference | : Sahih Muslim 1066f |
| In-book reference | : Book 12, Hadith 204 |
| USC-MSA web (English) reference | : Book 5, Hadith 2333 |
| (deprecated numbering scheme) |
Mishkat al-Masabih 4471
Thauban told that when God’s messenger went on a journey the last member of his family he saw was Fatima and the first he visited on his return was Fatima. Once when he returned from an expedition she had hung up a hair-cloth, or a curtain, at her door and adorned al-Hasan and al-Husain with silver bracelets, so when he arrived he did not enter. Thinking that he had been prevented from entering by what he had seen she tore down the curtain, unfastened the bracelets from the boys and cut them off them. They went weeping to God's messenger, and when he had taken them from them he said, “Take this to so and so’s family, Thauban. These are my family and I dislike their enjoying their good things in the present life. Buy Fatima a necklace of ‘asb( the meaning is not clear. It is suggested that it means the tendons of the joints of animals cut into beads, or the teeth or bones of the hippopotamus) , Thauban, and two ivory (Or, 'tortoise-shell’ (’aj) bracelets.”
Ahmad and Abu Dawud transmitted it.
وَعَنْ ثَوْبَانَ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَافَرَ كَانَ آخِرُ عَهْدِهِ بِإِنْسَانٍ مِنْ أَهْلِهِ فَاطِمَةَ وَأَوَّلُ مَنْ يَدْخُلُ عَلَيْهَا فَاطِمَةَ فَقَدِمَ مِنْ غَزَاةٍ وَقَدْ عَلَّقَتْ مَسْحًا أَوْ سِتْرًا عَلَى بَابِهَا وَحَلَّتِ الْحَسَنَ وَالْحُسَيْنَ قُلْبَيْنِ مِنْ فِضَّةٍ فَقَدِمَ فَلَمْ يَدْخُلْ فَظَنَّتْ أَنَّ مَا مَنَعَهُ أَنْ يَدْخُلَ مَا رَأَى فَهَتَكَتِ السِّتْرَ وَفَكَّتِ الْقُلْبَيْنِ عَنِ الصَّبِيَّيْنِ وَقَطَعَتْهُ مِنْهُمَا فَانْطَلَقَا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَبْكِيَانِ فَأَخَذَهُ مِنْهُمَا فَقَالَ: «يَا ثَوْبَانُ اذْهَبْ بِهَذَا إِلَى فُلَانٍ إِنَّ هَؤُلَاءِ أَهْلِي أَكْرَهُ أَنْ يَأْكُلُوا طَيِّبَاتِهِمْ فِي حَيَاتِهِمُ الدُّنْيَا. يَا ثَوْبَانُ اشْتَرِ لِفَاطِمَةَ قِلَادَةً مِنْ عَصْبٍ وَسُوَارَيْنِ مِنْ عَاجٍ» . رَوَاهُ أَحْمَدُ وَأَبُو دَاوُد
| ضَعِيف (الألباني) | حكم : |
| Reference | : Mishkat al-Masabih 4471 |
| In-book reference | : Book 22, Hadith 158 |
Mishkat al-Masabih 5858
Khabbab b. al-Aratt said:
We made complaint to the Prophet when he was using a striped cloak as a cushion in the shade of the Ka'ba, for we had experienced persecution from the polytheists, asking him if he would not make supplication to God. His face became red, and he sat and said, "Before your time a man would have a pit dug for him in the earth and be put in it, then a saw would be brought and placed above his head which would be split in two, but that would not turn him away from his religion. He would be combed with iron combs below his flesh in bone and sinew, but that would not turn him away from his religion. I swear by God that this matter will reach perfection, so that a rider will go from San'a' to Hadramaut fearing nothing but God, or a wolf which may attack his sheep; but you are in a hurry." [*]
*An assurance is here given that the polytheists will receive their punishment, but the people who complained to the Prophet are exhorted to exert patience till the time for that comes.
Bukhari transmitted it.
وَعَن خبَّاب بن الأرتِّ قَالَ: شَكَوْنَا إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ مُتَوَسِّدٌ بُرْدَةً فِي ظِلِّ الْكَعْبَةِ وَقد لَقينَا مِنَ الْمُشْرِكِينَ شِدَّةً فَقُلْنَا: أَلَا تَدْعُو اللَّهَ فَقَعَدَ وَهُوَ مُحْمَرٌّ وَجْهُهُ وَقَالَ: «كَانَ الرَّجُلُ فِيمَنْ كَانَ قَبْلَكُمْ يُحْفَرُ لَهُ فِي الْأَرْضِ فَيُجْعَلُ فِيهِ فَيُجَاءُ بِمِنْشَارٍ فَيُوضَعُ فَوْقَ رَأْسِهِ فَيُشَقُّ بِاثْنَيْنِ فَمَا يَصُدُّهُ ذَلِكَ عَنْ دِينِهِ وَاللَّهِ لَيَتِمَّنَّ هَذَا الْأَمْرُ حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إِلَى حَضْرَمَوْتَ لَا يَخَافُ إِلَّا الله أَو الذِّئْب على غنمه ولكنَّكم تَسْتَعْجِلُون» . رَوَاهُ البُخَارِيّ
| صَحِيح (الألباني) | حكم : |
| Reference | : Mishkat al-Masabih 5858 |
| In-book reference | : Book 29, Hadith 116 |
Sunan Abi Dawud 4764
Abu sa’id al-khudri said :
‘Ali sent some gold-mixed dust to the prophet (May peace be upon him). He divided it among the four : al-Aqra b. Habis al-Hanzall and then al-Mujashi, uyainah b. Badr al-fazari, zaid al-khail al-Ta’l, next to one of Banu nabhan, and ‘Alqamah b. ‘Ulathat al-Amiri (in general), next to one of Banu kulaib. The Quraish and the ansar became angry and said : He is giving to the chiefs of the people of Najd and leaving us. He said : I am giving them for reconciliation of their hearts. Then a man with deep-seated eyes, high cheek-bones, a projecting brow, a thick beard and a shaven head came forward and said: For Allah, Muhammad! He said : Who will obey Allah if I disobey Him? Allah entrusts me with power over the inhabitants of the earth, but you do not. A man asked to be allowed to kill him and I think he was Khalid b. al-Walid but he prevented him. Then when the man turned away, he said: From this one’s stock there will be people who recite the Quran, but it will not pass down their throats. They will sever from Islam and leave the worshippers of Idols alone; but if I live up to their time I shall certainly kill them as 'Ad were killed.
حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي نُعْمٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ : بَعَثَ عَلِيٌّ عَلَيْهِ السَّلاَمُ إِلَى النَّبِيِّ صلى الله عليه وسلم بِذُهَيْبَةٍ فِي تُرْبَتِهَا، فَقَسَّمَهَا بَيْنَ أَرْبَعَةٍ بَيْنَ : الأَقْرَعِ بْنِ حَابِسٍ الْحَنْظَلِيِّ ثُمَّ الْمُجَاشِعِيِّ، وَبَيْنَ عُيَيْنَةَ بْنِ بَدْرٍ الْفَزَارِيِّ وَبَيْنَ زَيْدِ الْخَيْلِ الطَّائِيِّ ثُمَّ أَحَدِ بَنِي نَبْهَانَ وَبَيْنَ عَلْقَمَةَ بْنِ عُلاَثَةَ الْعَامِرِيِّ ثُمَّ أَحَدِ بَنِي كِلاَبٍ قَالَ فَغَضِبَتْ قُرَيْشٌ وَالأَنْصَارُ وَقَالَتْ : يُعْطِي صَنَادِيدَ أَهْلِ نَجْدٍ وَيَدَعُنَا . فَقَالَ : " إِنَّمَا أَتَأَلَّفُهُمْ " . قَالَ : فَأَقْبَلَ رَجُلٌ غَائِرُ الْعَيْنَيْنِ مُشْرِفُ الْوَجْنَتَيْنِ نَاتِئُ الْجَبِينِ كَثُّ اللِّحْيَةِ مَحْلُوقٌ قَالَ : اتَّقِ اللَّهَ يَا مُحَمَّدُ . فَقَالَ : " مَنْ يُطِعِ اللَّهَ إِذَا عَصَيْتُهُ أَيَأْمَنُنِي اللَّهُ عَلَى أَهْلِ الأَرْضِ وَلاَ تَأْمَنُونِي " . قَالَ : فَسَأَلَ رَجُلٌ قَتْلَهُ أَحْسِبُهُ خَالِدَ بْنَ الْوَلِيدِ - قَالَ - فَمَنَعَهُ ...
| Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
| Reference | : Sunan Abi Dawud 4764 |
| In-book reference | : Book 42, Hadith 169 |
| English translation | : Book 41, Hadith 4746 |
Abu Bakr bin Muhammad bin 'Amro bin Hazm narrated on the authority of his father on the authority of his grandfather (RAA) that ‘The Messenger of Allah (P.B.U.H.) wrote to the people of Yemen (mentioning the hadith which included), ‘Whoever kills a believer deliberately for no reason or a crime that he committed, he should be killed (in retaliation), unless the family of the murdered person agrees to take Diyah (blood money). The Diyah for a life is a hundred camels. Full blood money (i.e. total Diyah of 100 camels) is paid for the total cut off of each of the following:
the nose, the eyes, the tongue, the lips, the penis, the testicles and the backbone. For the cutting off of one leg; half a Diyah is paid (i.e. 50 camels). For a head injury a third of the Diyah is paid, for a stab which penetrates the body, one third of the Diyah, for a blow which breaks a bones or dislocates it, 15 camels. For each finger or toe, 10 camels are paid. For each tooth five camels are paid. For a wound which exposes a bone five camels are paid. A man is killed in Qisas for killing a woman. For those who possess gold, they should pay the equivalent of the 100 camels which is fixed as one thousand Dinars.’ Related by Abu Dawud in his book “al-Marasil”, an-Nasa'i, Ibn Khuzaimah, Ibn al-Garud, Ibn Hibban and Ahmad, but they disagreed regarding its authenticity.
عَنْ أَبِي بَكْرٍ بْنِ مُحَمَّدٍ بْنِ عَمْرِوِ بْنِ حَزْمٍ, عَنْ أَبِيهِ, عَنْ جَدِّهِ - رضى الله عنه - أَنَّ اَلنَّبِيَّ - صلى الله عليه وسلم -كَتَبَ إِلَى أَهْلِ اَلْيَمَنِ... فَذَكَرَ اَلْحَدِيثَ, وَفِيهِ: { أَنَّ مَنْ اِعْتَبَطَ مُؤْمِنًا قَتْلاً عَنْ بَيِّنَةٍ, فَإِنَّهُ قَوَدٌ, إِلَّا أَنْ يَرْضَى أَوْلِيَاءُ اَلْمَقْتُولِ, وَإِنَّ فِي اَلنَّفْسِ اَلدِّيَةَ مِائَةً مِنْ اَلْإِبِلِ, وَفِي اَلْأَنْفِ إِذَا أُوعِبَ جَدْعُهُ اَلدِّيَةُ, وَفِي اَللِّسَانِ اَلدِّيَةُ, وَفِي اَلشَّفَتَيْنِ اَلدِّيَةُ, وَفِي اَلذِّكْرِ اَلدِّيَةُ, وَفِي اَلْبَيْضَتَيْنِ اَلدِّيَةُ, وَفِي اَلصُّلْبِ اَلدِّيَةُ, وَفِي اَلْعَيْنَيْنِ اَلدِّيَةُ, وَفِي اَلرِّجْلِ اَلْوَاحِدَةِ نِصْفُ اَلدِّيَةِ, وَفِي الْمَأْمُومَةِ ثُلُثُ اَلدِّيَةِ, وَفِي اَلْجَائِفَةِ ثُلُثُ اَلدِّيَةِ, وَفِي اَلْمُنَقِّلَةِ خَمْسَ عَشْرَةَ مِنْ اَلْإِبِلِ, وَفِي كُلِّ إِصْبَعٍ مِنْ أَصَابِعِ اَلْيَدِ وَالرِّجْلِ عَشْرٌ مِنْ اَلْإِبِلِ, وَفِي اَلسِّنِّ خَمْسٌ مِنْ اَلْإِبِلِ 1 وَفِي اَلْمُوضِحَةِ خَمْسٌ مِنْ اَلْإِبِلِ, وَإِنَّ اَلرَّجُلَ يُقْتَلُ بِالْمَرْأَةِ, وَعَلَى أَهْلِ اَلذَّهَبِ أَلْفُ دِينَارٍ } أَخْرَجَهُ أَبُو دَاوُدَ فِي
"اَلْمَرَاسِيلِ" وَالنَّسَائِيُّ, وَابْنُ خُزَيْمَةَ, وَابْنُ اَلْجَارُودِ, وَابْنُ حِبَّانَ, وَأَحْمَدُ, وَاخْتَلَفُوا فِي صِحَّتِهِ 2
| Sunnah.com reference | : Book 9, Hadith 20 |
| English translation | : Book 9, Hadith 1218 |
| Arabic reference | : Book 9, Hadith 1188 |
Hisn al-Muslim 36
Allāhumma laka raka`tu,
wa bika 'āmantu, wa laka 'aslamtu
khasha`a laka sam`ee wa baṣarī,
wa mukhkhī, wa `aẓmī, wa `aṣabī,
wa mastaqalla bihi qadamī.
O Allah , to You I bow (in prayer)
and in You I believe and to You I have submitted.
Before You my hearing is humbled, and my sight,
and my mind, my bones, my nerves
and what my feet have mounted upon (for travel).
Reference:
Muslim 1/534, Abu Dawud, An-Nasa'i and At- Tirmidhi.
اللّهُـمَّ لَكَ رَكَـعْتُ
وَبِكَ آمَـنْت، ولَكَ أَسْلَـمْت ،
خَشَـعَ لَكَ سَمْـعي، وَبَصَـري ،
وَمُخِّـي، وَعَظْمـي، وَعَصَـبي ،
وَما استَقَـلَّ بِهِ قَدَمي
| Reference | : Hisn al-Muslim 36 |
Sunan Abi Dawud 734
‘Abbas b. Sahl. Said:
Abu Humaid, Abu Usaid, Sahl. B Sa’d and Muhammad b. Maslamah (once) got together and discussed how the Messenger of Allah(saws) used to offer his prayer. Abu Humaid said: I am more informed than any of you regarding the prayer offered by the Messenger of Allah (saws). Then he mentioned a part of it, and said: He then bowed and placed his hands upon his knees as if he caught hold of them; and bent them, keeping (his arms) away from his sides. He them prostrated himself and placed his nose and forehead (on the ground); and kept his arms away from his side, and placed his palms (on the ground opposite his shoulders; he then raised his head that every bone returned to its proper place; (he then prostrated twice) until he finished this prostrations). Then he sat down and spread out his left foot, putting forward the front of his right foot towards the qiblah placing the palm of his right hand on his right knee, and the palm of his left hand on his left knee, and he pointed with his finger.
Abu Dawud said: This tradition has been narrated by Ibn al-Mubarak from Fulaih who heard ‘Abbas . Sahl narrating it; but I do not remember it. I think he made the mention of ‘Isa b. ‘Abd Allah who heard ‘Abbas b. Sahl saying: I accompanied Abu Humaid al-Sa’idi.
حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ، حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ عَمْرٍو، أَخْبَرَنِي فُلَيْحٌ، حَدَّثَنِي عَبَّاسُ بْنُ سَهْلٍ، قَالَ اجْتَمَعَ أَبُو حُمَيْدٍ وَأَبُو أُسَيْدٍ وَسَهْلُ بْنُ سَعْدٍ وَمُحَمَّدُ بْنُ مَسْلَمَةَ فَذَكَرُوا صَلاَةَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ أَبُو حُمَيْدٍ أَنَا أَعْلَمُكُمْ بِصَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَذَكَرَ بَعْضَ هَذَا قَالَ ثُمَّ رَكَعَ فَوَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ كَأَنَّهُ قَابِضٌ عَلَيْهِمَا وَوَتَّرَ يَدَيْهِ فَتَجَافَى عَنْ جَنْبَيْهِ قَالَ ثُمَّ سَجَدَ فَأَمْكَنَ أَنْفَهُ وَجَبْهَتَهُ وَنَحَّى يَدَيْهِ عَنْ جَنْبَيْهِ وَوَضَعَ كَفَّيْهِ حَذْوَ مَنْكِبَيْهِ ثُمَّ رَفَعَ رَأْسَهُ حَتَّى رَجَعَ كُلُّ عَظْمٍ فِي مَوْضِعِهِ حَتَّى فَرَغَ ثُمَّ جَلَسَ فَافْتَرَشَ رِجْلَهُ الْيُسْرَى وَأَقْبَلَ بِصَدْرِ الْيُمْنَى عَلَى قِبْلَتِهِ وَوَضَعَ كَفَّهُ الْيُمْنَى عَلَى رُكْبَتِهِ الْيُمْنَى وَكَفَّهُ الْيُسْرَى عَلَى رُكْبَتِهِ الْيُسْرَى وَأَشَارَ بِأُصْبُعِهِ . قَالَ أَبُو دَاوُدَ رَوَى هَذَا الْحَدِيثَ عُتْبَةُ بْنُ أَبِي حَكِيمٍ عَنْ عَبْدِ اللَّهِ بْنِ عِيسَى عَنِ الْعَبَّاسِ ...
| Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
| Reference | : Sunan Abi Dawud 734 |
| In-book reference | : Book 2, Hadith 344 |
| English translation | : Book 2, Hadith 733 |
Riyad as-Salihin 122
Abu Hurairah (May Allah be pleased with him) reported:
Messenger of Allah (PBUH) said, "Every day the sun rises charity (Sadaqah) is due on every joint of a person: you administer justice between two men is a charity; and assisting a man to mount his beast, or helping him load his luggage on it is a charity; and a good word is a charity; and every step that you take (towards the mosque) for Salat (prayer) is a charity and removing harmful things from the road is a charity".
[Al-Bukhari and Muslim].
In Muslim, it is reported on the authority of 'Aishah (May Allah be pleased with her) that Messenger of Allah (PBUH) said, "Everyone of the children of Adam has been created with three hundred and sixty joints; so he who declares the Glory of Allah (i.e., saying Allahu Akbar), praises Allah (i.e., Al-hamdu lillah), declares Allah to be One (i.e., La ilaha illallah), glorifies Allah, and seeks forgiveness from Allah (i.e., Astaghfirullah), and removes stone, or thorn, or bone from people's path, and enjoins good and forbids evil, to the number of those three hundred and sixty, will walk that day having rescued himself from Hell".
[Al-Bukhari and Muslim].
In Muslim, it is reported on the authority of 'Aishah (May Allah be pleased with her) that Messenger of Allah (PBUH) said, "Everyone of the children of Adam has been created with three hundred and sixty joints; so he who declares the Glory of Allah (i.e., saying Allahu Akbar), praises Allah (i.e., Al-hamdu lillah), declares Allah to be One (i.e., La ilaha illallah), glorifies Allah, and seeks forgiveness from Allah (i.e., Astaghfirullah), and removes stone, or thorn, or bone from people's path, and enjoins good and forbids evil, to the number of those three hundred and sixty, will walk that day having rescued himself from Hell".
السادس : عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : " كل سلامى من الناس عليه صدقة كل يوم تطلع فيه الشمس: تعدل بين الأثنين صدقة، وتعين الرجل في دابته، فتحمله عليها، أو ترفع له عليها متاعه صدقة، والكلمة الطيبة صدقة، وبكل خطوة تمشيها إلى الصلاة صدقة، وتميط الأذى عن الطريق صدقة" ((متفق عليه)).
ورواه مسلم أيضاً من رواية عائشة رضي الله عنها قالت: قال رسول الله صلى الله عليه وسلم: " إنه خلق كل إنسان من بني آدم على ستين وثلاثمائه مفصل، فمن كبر الله، وحمد الله، وهلل الله، وسبح الله واستغفر الله، وعزل حجراً عن طريق الناس أو شوكة أو عظماً عن طريق الناس، أو أمر بمعروف أو نهى عن المنكر، عدد الستين والثلاثمائة، فإنه يمسي يومئذ وقد زحزح نفسه عن النار".
| Reference | : Riyad as-Salihin 122 |
| In-book reference | : Introduction, Hadith 122 |
Narrated Abu Hurairah (RA):
Allah's Messenger (SAW) said, "By Him in Whose Hand my soul is, I have thought of giving orders for fuel wood to be gathered, then giving orders for Salat (prayer) and having the Adhan called, then ordering a man to lead the people (in prayer), then going off to some people (men) who are not present at the prayer and burning down their houses upon them. By Him in Whose Hand my soul is, if one of them knew he would find a fat meaty bone or two fine sheep hooves he would attend the 'Isha' (evening prayer)."
[Agreed upon, and the wording is that of al-Bukhari].
وَعَنْ أَبِي هُرَيْرَةَ - رضى الله عنه - أَنَّ رَسُولَ اَللَّهِ - صلى الله عليه وسلم -قَالَ: { وَاَلَّذِي نَفْسِي بِيَدِهِ لَقَدْ هَمَمْتُ أَنْ آمُرَ بِحَطَبٍ فَيُحْتَطَبَ, ثُمَّ آمُرَ بِالصَّلَاةِ فَيُؤَذَّنَ لَهَا, ثُمَّ آمُرَ رَجُلًا فَيَؤُمَّ اَلنَّاسَ, ثُمَّ أُخَالِفُ إِلَى رِجَالٍ لَا يَشْهَدُونَ اَلصَّلَاةَ, فَأُحَرِّقَ عَلَيْهِمْ بُيُوتَهُمْ, وَاَلَّذِي نَفْسِي بِيَدِهِ لَوْ يَعْلَمُ أَحَدُهُمْ أَنَّهُ يَجِدُ عَرْقًا سَمِينًا أَوْ مِرْمَاتَيْنِ حَسَنَتَيْنِ لَشَهِدَ اَلْعِشَاءَ } مُتَّفَقٌ عَلَيْهِ وَاللَّفْظُ لِلْبُخَارِيِّ . 1 .
| Sunnah.com reference | : Book 2, Hadith 305 |
| English translation | : Book 2, Hadith 396 |
| Arabic reference | : Book 2, Hadith 401 |
Jami` at-Tirmidhi 3258
Narrated Ash-Sha'bi:
that 'Alqamah said: "I said to Ibn Mas'ud, may Allah be pleased with him: 'Did any of you accompany the Prophet (SAW) on the Night of the Jinn?' He said: 'None of us accompanied him. One night, while he was in Makkah, we could not find him. We said: "He has been murdered [or] snatched, what has happened to him?" So we spent the worst night a people could spend until the morning' or 'it was about dawn when we saw him coming from the direction of Hira.' He said: 'They told him about what they had went through.'" "So he (SAW) said: 'Someone from the Jinn came to invite me, so I went to them to recite for them.' He said: "So we went and saw their tracks and the traces of their camp fire.'" Ash-Sha'bi said: "They asked him about their provisions - and they were Jinns of Mesopotamia - so he said: 'Every bone upon which Allah's name has not been mentioned, that falls into your hands, and every dropping of dung is fodder for your beasts.'" So the Messenger of Allah (SAW) said: "Do not perform Istinja with them for indeed they are provisions for your brothers among the Jinns."
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ دَاوُدَ، عَنِ الشَّعْبِيِّ، عَنْ عَلْقَمَةَ، قَالَ قُلْتُ لاِبْنِ مَسْعُودٍ رضى الله عنه هَلْ صَحِبَ النَّبِيَّ صلى الله عليه وسلم لَيْلَةَ الْجِنِّ مِنْكُمْ أَحَدٌ قَالَ مَا صَحِبَهُ مِنَّا أَحَدٌ وَلَكِنْ قَدِ افْتَقَدْنَاهُ ذَاتَ لَيْلَةٍ وَهُوَ بِمَكَّةَ فَقُلْنَا اغْتِيلَ أَوِ اسْتُطِيرَ مَا فُعِلَ بِهِ فَبِتْنَا بِشَرِّ لَيْلَةٍ بَاتَ بِهَا قَوْمٌ حَتَّى إِذَا أَصْبَحْنَا أَوْ كَانَ فِي وَجْهِ الصُّبْحِ إِذَا نَحْنُ بِهِ يَجِيءُ مِنْ قِبَلِ حِرَاءَ قَالَ فَذَكَرُوا لَهُ الَّذِي كَانُوا فِيهِ فَقَالَ " أَتَانِي دَاعِيَ الْجِنِّ فَأَتَيْتُهُمْ فَقَرَأْتُ عَلَيْهِمْ " . فَانْطَلَقَ فَأَرَانَا آثَارَهُمْ وَآثَارَ نِيرَانِهِمْ . قَالَ الشَّعْبِيُّ وَسَأَلُوهُ الزَّادَ وَكَانُوا مِنْ جِنِّ الْجَزِيرَةِ فَقَالَ " كُلُّ عَظْمٍ لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ يَقَعُ فِي أَيْدِيكُمْ أَوْفَرَ مَا كَانَ لَحْمًا وَكُلُّ بَعْرَةٍ أَوْ رَوْثَةٍ عَلَفٌ لِدَوَابِّكُمْ " . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " ...
| Grade: | Sahih (Darussalam) |
| Reference | : Jami` at-Tirmidhi 3258 |
| In-book reference | : Book 47, Hadith 310 |
| English translation | : Vol. 5, Book 44, Hadith 3258 |
Sahih Muslim 2448 a
'A'isha reported that (one day) there sat together eleven women making an explicit promise amongst themselves that they would conceal nothing about their spouses. The first one said:
My husband is a sort of the meat of a lean camel placed at the top of a hill, which it is difficult to climb up, nor (the meat) is good enough that one finds in oneself the urge to take it away (from the top of that mountain).
The second one said: My husband (is so bad) that I am afraid I would not be able to describe his faults-both visible and invisible completely.
The third one said: My husband is a long-statured fellow (i. e. he lacks intelligence). If I give vent to my feelings about him, he would divorce me, and if I keep quiet I would be made to live in a state of suspense (neither completely abandoned by him nor entertained as wife).
The fourth one said: My husband is like the night of Tihama (the night of Hijaz and Mecca), neither too cold nor hot, neither there is any fear of him nor grief.
The fifth one said: My husband is (like) a leopard as he enters the house, and behaves like a lion when he gets out, and he does not ask about that which he leaves in the house.
The sixth one said: So far as my husband is concerned, he eats so much that nothing is left back and when he drinks he drinks that no drop is left behind. And when he lies down he wraps his body and does not touch me so that he may know my grief.
The seventh one said: My husband is heavy in spirit, having no brightness in him, impotent, suffering from all kinds of conceivable diseases, heaving such rough manners that he may break my head or wound my body, or may do both.
The eighth one said: My husband is as sweet as the sweet-smelling plant, and as soft as the softness of the hare.
The ninth one said: My husband is the master of a lofty building, long-statured, having heaps of ashes (at his door) and his house is near the meeting place and the inn.
The tenth one said: My husband is Malik, and how fine Malik is, much above appreciation and praise (of mine). He has many folds of his camel, more in number than the pastures for them. When they (the camels) hear the sound of music they become sure that they are going to be slaughtered.
The eleventh one said: My husband is Abu Zara'. How fine Abu Zara' is! He has suspended in my ears heavy ornaments and (fed me liberally) that my sinews and bones are covered with fat. So he made me happy. He found me among the shepherds living in the side of the mountain, and he made me the owner of the horses, camels and lands and heaps of grain and he finds no fault with me. I sleep and get up in the morning (at my own sweet will) and drink to my heart's content. The mother of Abu Zara', how fine is the mother of Abu Zara'! Her bundles are heavily packed (or receptacles in her house are filled to the brim) and the house quite spacious. So far as the son of Abu Zara' is concerned, his bed is as soft as a green palm-stick drawn forth from its bark, or like a sword drawn forth from its scabbard, and whom just an arm of a lamb is enough to satiate. So far as the daughter of Abu Zara' is concerned, how fine is the daughter of Abu Zara', obedient to her father, obedient to her mother, wearing sufficient flesh and a source of jealousy for her co-wife. As for the slave-girl of Abu Zara', how fine is she; she does not disclose our affairs to others (outside the four walls of the house). She does not remove our wheat, or provision, or take it forth, or squander it, but she preserves it faithfully (as a sacred trust). And she does not let the house fill with rubbish. One day Abu Zara' went out (of his house) when the milk was churned in the vessels, that he met a woman, having two children like leopards playing with her pomegranates (chest) under her vest. He divorced me (Umm Zara') and married that woman (whom Abu Zara') met on the way. I (Umm Zara') later on married another person, a chief, who was an expert rider, and a fine archer: he bestowed upon me many gifts and gave me one pair of every kind of animal and said: Umm Zara', make use of everything (you need) and send forth to your parents (but the fact) is that even if I combine all the gifts that he bestowed upon me, they stand no comparison to the least gift of Abu Zara'.
'A'isha reported that Allah's Messenger (may peace be upon him) said to me: I am for you as Abu Zara' was for Umm Zara'.
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ السَّعْدِيُّ، وَأَحْمَدُ بْنُ جَنَابٍ، كِلاَهُمَا عَنْ عِيسَى، - وَاللَّفْظُ
لاِبْنِ حُجْرٍ - حَدَّثَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَخِيهِ عَبْدِ اللَّهِ بْنِ عُرْوَةَ،
عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّهَا قَالَتْ جَلَسَ إِحْدَى عَشْرَةَ امْرَأَةً فَتَعَاهَدْنَ وَتَعَاقَدْنَ أَنْ لاَ
يَكْتُمْنَ مِنْ أَخْبَارِ أَزْوَاجِهِنَّ شَيْئًا قَالَتِ الأُولَى زَوْجِي لَحْمُ جَمَلٍ غَثٌّ عَلَى رَأْسِ جَبَلٍ وَعْرٍ
لاَ سَهْلٌ فَيُرْتَقَى وَلاَ سَمِينٌ فَيُنْتَقَلَ . قَالَتِ الثَّانِيَةُ زَوْجِي لاَ أَبُثُّ خَبَرَهُ إِنِّي أَخَافُ أَنْ لاَ
أَذَرَهُ إِنْ أَذْكُرْهُ أَذْكُرْ عُجَرَهُ وَبُجَرَهُ . قَالَتِ الثَّالِثَةُ زَوْجِي الْعَشَنَّقُ إِنْ أَنْطِقْ أُطَلَّقْ وَإِنْ
أَسْكُتْ أُعَلَّقْ . قَالَتِ الرَّابِعَةُ زَوْجِي كَلَيْلِ تِهَامَةَ لاَ حَرٌّ وَلاَ قُرٌّ وَلاَ مَخَافَةَ وَلاَ سَآمَةَ .
قَالَتِ الْخَامِسَةُ زَوْجِي إِنْ دَخَلَ فَهِدَ وَإِنْ خَرَجَ أَسِدَ وَلاَ يَسْأَلُ عَمَّا عَهِدَ . قَالَتِ ...
| Reference | : Sahih Muslim 2448a |
| In-book reference | : Book 44, Hadith 135 |
| USC-MSA web (English) reference | : Book 31, Hadith 5998 |
| (deprecated numbering scheme) |
Sahih Muslim 832
'Amr b. 'Abasa Sulami reported:
In the state of the Ignorance (before embracing Islam), I used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. Meanwhile, I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of Allah (may peace be upon him) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (the Holy Prophet) and I said to him: Who are you? He said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time. I said: I intend to follow you. He said: During these days you would not be able to do so. Don't you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. So I went to my family. I was in my home when the Messenger of Allah (may peace be upon him) came to Medina. I was among my people and used to seek news and ask people when he arrived in Medina. Then a group of people belonging to Yathrib (Medina) came. I said (to them): How is that person getting on who has come to Medina? They said: The people are hastening to him, while his people (the polytheists of Mecca) planned to kill him, but they could not do so. I (on hearing it) came to Medina and went to him and said: Messenger of Allah, do you recognise me? He said: Yes, you are the same man who met me at Mecca. I said: It is so. I again said: Prophet of Allah, tell me that which Allah has taught you and which I do not know, tell me about the prayer.
He said: Observe the dawn prayer, then stop praying when the sun is rising till it is fully up, for when it rises it comes up between the horns of Satan, and the unbelievers prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of devil, and at that time the unbelievers prostrate themselves before it. I said: Apostle of Allah, tell me about ablution also. He said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allah has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him (as innocent) as he was on the day his mother bore him. 'Amr b. 'Abasa narrated this hadith to Abu Umama, a Companion of the Messenger of Allah (may peace be upon him), and Abu Umama said to him: 'Amr b. 'Abasa, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this 'Amr said: Abu Umama, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to Allah and the Messenger of Allah (may peace be upon him)? Had I heard it from the Messenger of Allah (may peace be upon him) once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these.
حَدَّثَنِي أَحْمَدُ بْنُ جَعْفَرٍ الْمَعْقِرِيُّ، حَدَّثَنَا النَّضْرُ بْنُ مُحَمَّدٍ، حَدَّثَنَا عِكْرِمَةُ بْنُ عَمَّارٍ، حَدَّثَنَا شَدَّادُ بْنُ عَبْدِ اللَّهِ أَبُو عَمَّارٍ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ أَبِي أُمَامَةَ، - قَالَ عِكْرِمَةُ وَلَقِيَ شَدَّادٌ أَبَا أُمَامَةَ وَوَاثِلَةَ وَصَحِبَ أَنَسًا إِلَى الشَّامِ وَأَثْنَى عَلَيْهِ فَضْلاً وَخَيْرًا - عَنْ أَبِي أُمَامَةَ قَالَ قَالَ عَمْرُو بْنُ عَبَسَةَ السُّلَمِيُّ كُنْتُ وَأَنَا فِي الْجَاهِلِيَّةِ أَظُنُّ أَنَّ النَّاسَ عَلَى ضَلاَلَةٍ وَأَنَّهُمْ لَيْسُوا عَلَى شَىْءٍ وَهُمْ يَعْبُدُونَ الأَوْثَانَ فَسَمِعْتُ بِرَجُلٍ بِمَكَّةَ يُخْبِرُ أَخْبَارًا فَقَعَدْتُ عَلَى رَاحِلَتِي فَقَدِمْتُ عَلَيْهِ فَإِذَا رَسُولُ اللَّهِ صلى الله عليه وسلم مُسْتَخْفِيًا جُرَءَاءُ عَلَيْهِ قَوْمُهُ فَتَلَطَّفْتُ حَتَّى دَخَلْتُ عَلَيْهِ بِمَكَّةَ فَقُلْتُ لَهُ مَا أَنْتَ قَالَ " أَنَا نَبِيٌّ " ...
| Reference | : Sahih Muslim 832 |
| In-book reference | : Book 6, Hadith 358 |
| USC-MSA web (English) reference | : Book 4, Hadith 1812 |
| (deprecated numbering scheme) |
Sunan Ibn Majah » Establishing the Prayer and the Sunnah Regarding Them - كتاب إقامة الصلاة والسنة فيها
Sunan Ibn Majah 1061
Muhammad
bin ‘Amr bin ‘Ata’ said:
‘While he was among ten of the
Companions of the Messenger of Allah (saw) including Abu Qatadah: “I
heard Abu Humaid As-Sa’idi say: ‘I am the most knowledgeable of
you
concerning the prayer of the Messenger of Allah (saw).’ They
said:
‘Why? By Allah, you did not follow him more than we did, and
you did
not accompany him for longer.’ He said: ‘Yes I am.’
They said: ‘Show
us.’ He said: ‘When the Messenger of Allah
(saw) stood up for prayer,
he would say the Takbir, then he would
raise his hands parallel to his
shoulders, and every part of his body
would settle in place. Then he
would recite, then he would raise his
hands parallel to his shoulders
and bow, placing his palms on his
knees and supporting his weight on
them. He neither lowered his head,
nor raised it up, it was evenly
balanced (between either extreme).
Then he would say: “Sami’ Allahu
liman hamidah (Allah hears those
who praise Him); and he would raise
his hands parallel with his
shoulders, until every bone returned to
its place. Then he would
prostrate himself on the ground, keeping his
arms away from his
sides. Then he would raise his head and tuck his
left foot under him
and sit on it, and he would spread his toes when
he prostrated.* Then
he would prostrate, then say the Takbir and sit
on his left foot,
until every bone returned to its place. Then he
would stand up and do
the same in the next Rak’ah. Then when he stood
up after two
Rak’ah, he would raise his hands level with his shoulders
as he did
at the beginning of the prayer. Then he would offer the rest
of his
prayer in like manner until, when he did the prostration after which
the
Taslim comes, he would push one of his feet back and sit with his
weight on his left side, Mutawarrikan.’** They said: ‘You have
spoken
the truth; this is how the Messenger of Allah (saw) used to
perform
the prayer.’”
* Meaning that he would plant them in such a way that they were facing the Qiblah.
** Mutawarrikan: i.e., sitting with the left foot brought forward so that one's buttocks are in direct contact with the ground.
* Meaning that he would plant them in such a way that they were facing the Qiblah.
** Mutawarrikan: i.e., sitting with the left foot brought forward so that one's buttocks are in direct contact with the ground.
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا أَبُو عَاصِمٍ، حَدَّثَنَا عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ عَطَاءٍ، قَالَ سَمِعْتُ أَبَا حُمَيْدٍ السَّاعِدِيَّ، فِي عَشْرَةٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فِيهِمْ أَبُو قَتَادَةَ فَقَالَ أَبُو حُمَيْدٍ أَنَا أَعْلَمُكُمْ بِصَلاَةِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ . قَالُوا لِمَ فَوَاللَّهِ مَا كُنْتَ بِأَكْثَرِنَا لَهُ تَبَعَةً وَلاَ أَقْدَمَنَا لَهُ صُحْبَةً . قَالَ بَلَى . قَالُوا فَاعْرِضْ . قَالَ كَانَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ إِذَا قَامَ إِلَى الصَّلاَةِ كَبَّرَ ثُمَّ رَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ وَيَقِرَّ كُلُّ عُضْوٍ مِنْهُ فِي مَوْضِعِهِ ثُمَّ يَقْرَأُ ثُمَّ يُكَبِّرُ وَيَرْفَعُ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ ثُمَّ يَرْكَعُ وَيَضَعُ رَاحَتَيْهِ عَلَى رُكْبَتَيْهِ مُعْتَمِدًا لاَ يَصُبُّ رَأْسَهُ وَلاَ يُقْنِعُ مُعْتَدِلاً ثُمَّ يَقُولُ " سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ " . وَيَرْفَعُ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ حَتَّى يَقِرَّ كُلُّ عَظْمٍ إِلَى ...
| Grade: | Sahih (Darussalam) |
| Reference | : Sunan Ibn Majah 1061 |
| In-book reference | : Book 5, Hadith 259 |
| English translation | : Vol. 1, Book 5, Hadith 1061 |
Mishkat al-Masabih 801
Abu Humaid as-Sa‘idi once told a company of ten of the Prophet’s companions that he was more informed than any of them regarding the manner in which God’s Messenger conducted his prayer, and when they asked him to expound it to them, he said:
When God’s Messenger stood up to pray he raised his hands so as to bring them opposite his shoulders and said the takbir; then he recited some verses; then said the takbir, raising his hands so as to bring them opposite his shoulders; then he bowed, placing the palms of his hands on his knees and keeping himself straight neither raising nor lowering his head; then raised his head saying, “God listens to him who praises Him”; then raised his hands placing them exactly opposite his shoulders; then said the takbir; then lowered himself to the ground in prostration, keeping his arms away from his sides and bending his toes; then raised his head, bent his left foot and sat on it; then he adopted a natural position so that every bone returned properly to its place; then he prostrated himself; then he said the takbir, raised himself and bent his left foot and sat on it: then he adopted a natural position so that every bone returned to its place; then he got up, and did the same as that in the second rak'a. At the end of two rak'as he stood up and said the takbir, raising his hands so as to bring them opposite his shoulders in the way he had said the takbir on beginning to pray; then he did that in the remainder of his prayer, and after the sajda* which is followed by the taslim he put out his left foot and sat on his left hip; then he uttered the taslim. They said, “You have spoken the truth. This is how he used to pray.”
*i.e. prostration
Abu Dawud and Darimi transmitted it. And Tirmidhi and Ibn Majah transmitted something to the same effect. Tirmidhi saying that this is a hasan sahih tradition.
Then he bowed and placed his hands on his knees as though he were clutching them, and he bent his arms and kept them away from his sides. He (i.e. the narrator) said that he then prostrated himself placing his nose and his forehead on the ground, keeping his arms away from his sides, placing the palms of his hands [on the ground] opposite his shoulders, keeping his thighs separate and not letting his stomach press on any part of his thighs till he finished; then he sat up and spread out his left foot, putting forward the front of his right foot towards his qibla, placing the palm of his right hand on his right knee and the palm of his left hand on his left knee, and he pointed with his finger, i.e., his forefinger. In another version by him [it says]: When he sat at the end of two rak'as he sat on the sole of his left foot and raised the right, and after the fourth he placed his left hip on the ground and put out both feet on one side.
A version by Abu Dawud of the tradition of Abu Humaid.
عَن أبي حميد السَّاعِدِيّ قَالَ فِي عشرَة مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَنَا أَعْلَمُكُمْ بِصَلَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالُوا فَاعْرِضْ. قَالَ: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى الصَّلَاة يرفع يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ ثُمَّ يُكَبِّرُ ثُمَّ يَقْرَأُ ثُمَّ يُكَبِّرُ وَيَرْفَعُ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ ثُمَّ يَرْكَعُ وَيَضَعُ رَاحَتَيْهِ عَلَى رُكْبَتَيْهِ ثُمَّ يَعْتَدِلُ فَلَا يُصَبِّي رَأْسَهُ وَلَا يُقْنِعُ ثُمَّ يَرْفَعُ رَأْسَهُ فَيَقُولُ: «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ» ثُمَّ يَرْفَعُ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ مُعْتَدِلًا ثُمَّ يَقُولُ: «اللَّهُ أَكْبَرُ» ثُمَّ يَهْوِي إِلَى الْأَرْضِ سَاجِدًا فَيُجَافِي يَدَيْهِ عَن جَنْبَيْهِ وَيفتح أَصَابِعَ رِجْلَيْهِ ثُمَّ يَرْفَعُ رَأْسَهُ وَيُثْنِي رِجْلَهُ الْيُسْرَى فَيَقْعُدُ عَلَيْهَا ثُمَّ يَعْتَدِلُ حَتَّى يَرْجِعَ كل عظم إِلَى مَوْضِعِهِ مُعْتَدِلًا ثُمَّ يَسْجُدُ ثُمَّ يَقُولُ: «اللَّهُ أَكْبَرُ» وَيَرْفَعُ وَيَثْنِي رِجْلَهُ الْيُسْرَى فَيَقْعُدُ عَلَيْهَا ثُمَّ يَعْتَدِلُ حَتَّى يَرْجِعَ كُلُّ عَظْمٍ إِلَى مَوْضِعِهِ ثُمَّ يَنْهَضُ ثُمَّ يَصْنَعُ فِي الرَّكْعَةِ الثَّانِيَةِ مِثْلَ ذَلِكَ ثُمَّ إِذَا قَامَ مِنَ الرَّكْعَتَيْنِ كَبَّرَ وَرَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ كَمَا ...
| صَحِيح (الألباني) | حكم : |
| Reference | : Mishkat al-Masabih 801 |
| In-book reference | : Book 4, Hadith 229 |
Sunan Abi Dawud 4419
Narrated Nu'aym ibn Huzzal:
Yazid ibn Nu'aym ibn Huzzal, on his father's authority said: Ma'iz ibn Malik was an orphan under the protection of my father. He had illegal sexual intercourse with a slave-girl belonging to a clan. My father said to him: Go to the Messenger of Allah (saws) and inform him of what you have done, for he may perhaps ask Allah for your forgiveness. His purpose in that was simply a hope that it might be a way of escape for him.
So he went to him and said: Messenger of Allah! I have committed fornication, so inflict on me the punishment ordained by Allah. He (the Prophet) turned away from him, so he came back and said: Messenger of Allah! I have committed fornication, so inflict on me the punishment ordained by Allah. He (again) turned away from him, so he came back and said: Messenger of Allah! I have committed fornication, so inflict on me the punishment ordained by Allah.
When he uttered it four times, the Messenger of Allah (saws) said: You have said it four times. With whom did you commit it?
He replied: With so and so. He asked: Did you lie down with her? He replied: Yes. He asked: Had your skin been in contact with hers? He replied. Yes. He asked: Did you have intercourse with her? He said: Yes. So he (the Prophet) gave orders that he should be stoned to death. He was then taken out to the Harrah, and while he was being stoned he felt the effect of the stones and could not bear it and fled. But Abdullah ibn Unays encountered him when those who had been stoning him could not catch up with him. He threw the bone of a camel's foreleg at him, which hit him and killed him. They then went to the Prophet (saws) and reported it to him.
He said: Why did you not leave him alone. Perhaps he might have repented and been forgiven by Allah.
حَدَّثَنَا مُحَمَّدُ بْنُ سُلَيْمَانَ الأَنْبَارِيُّ، حَدَّثَنَا وَكِيعٌ، عَنْ هِشَامِ بْنِ سَعْدٍ، قَالَ حَدَّثَنِي يَزِيدُ بْنُ نُعَيْمِ بْنِ هَزَّالٍ، عَنْ أَبِيهِ، قَالَ كَانَ مَاعِزُ بْنُ مَالِكٍ يَتِيمًا فِي حِجْرِ أَبِي . فَأَصَابَ جَارِيَةً مِنَ الْحَىِّ فَقَالَ لَهُ أَبِي ائْتِ رَسُولَ اللَّهِ صلى الله عليه وسلم فَأَخْبِرْهُ بِمَا صَنَعْتَ لَعَلَّهُ يَسْتَغْفِرُ لَكَ وَإِنَّمَا يُرِيدُ بِذَلِكَ رَجَاءَ أَنْ يَكُونَ لَهُ مَخْرَجًا فَأَتَاهُ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي زَنَيْتُ فَأَقِمْ عَلَىَّ كِتَابَ اللَّهِ . فَأَعْرَضَ عَنْهُ فَعَادَ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي زَنَيْتُ فَأَقِمْ عَلَىَّ كِتَابَ اللَّهِ . حَتَّى قَالَهَا أَرْبَعَ مِرَارٍ . قَالَ صلى الله عليه وسلم " إِنَّكَ قَدْ قُلْتَهَا أَرْبَعَ مَرَّاتٍ فَبِمَنْ " . قَالَ بِفُلاَنَةَ . قَالَ " هَلْ ضَاجَعْتَهَا " . قَالَ نَعَمْ . قَالَ " هَلْ بَاشَرْتَهَا " . قَالَ نَعَمْ . قَالَ " هَلْ جَامَعْتَهَا " . قَالَ نَعَمْ . قَالَ فَأَمَرَ بِهِ أَنْ يُرْجَمَ فَأُخْرِجَ بِهِ إِلَى الْحَرَّةِ . فَلَمَّا رُجِمَ فَوَجَدَ مَسَّ الْحِجَارَةِ جَزِعَ ...
| صحيح دون قوله لعله أن (الألباني) | حكم : |
| Reference | : Sunan Abi Dawud 4419 |
| In-book reference | : Book 40, Hadith 69 |
| English translation | : Book 39, Hadith 4405 |
Jami` at-Tirmidhi 3638
Narrated Ibrahim bin Muhammad, one of the offspring of 'Ali bin Abi Talib:
said: "When 'Ali [may Allah be pleased with him] described the Prophet (SAW) he would say: 'He was not extremely tall (Mummaghit), nor was he extremely short (Mutaraddid), and he was of medium height in relation to the people. The wave of his hair was not completely curly (Qatat), nor straight, but it was in between. He did not have a large head, nor a small head (Mukaltham), his face was round and a blended-white color (Mushrab), his eyes were dark black (Ad'aj), his eye-lashes were long (Ahdab). He was big-boned and broad shouldered (Al-Katad), his body hair was well-placed, and he had a Masrubah, his hands and feet were thick (Shathn). When he walked he walked briskly (Taqalla'), he leaned forward as if he was walking on a decline (Sabab). And if he turned his head, his body turned as well, between his two shoulders was the seal of Prophethood, and he was the seal of the Prophets. He was the most generous of people [in hand, and the most big-hearted of them] in breast. He was the most truthful of people in speech, the softest of them in nature, and the most noble of them in his relations ('Ishrah). Whoever saw him for the first time (Badihah) would fear him, and whoever got to know him, loved him. The one who tried to describe him would have to say: 'I have not seen before him or after him anyone who resembles him (SAW).'"
حَدَّثَنَا أَبُو جَعْفَرٍ، مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَبِي حَلِيمَةَ مِنْ قَصْرِ الأَحْنَفِ وَأَحْمَدُ بْنُ عَبْدَةَ الضَّبِّيُّ وَعَلِيُّ بْنُ حُجْرٍ الْمَعْنَى وَاحِدٌ قَالُوا حَدَّثَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا عُمَرُ بْنُ عَبْدِ اللَّهِ، مَوْلَى غُفْرَةَ حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُحَمَّدٍ، مِنْ وَلَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ كَانَ عَلِيٌّ رضى الله عنه إِذَا وَصَفَ النَّبِيَّ صلى الله عليه وسلم قَالَ لَمْ يَكُنْ بِالطَّوِيلِ الْمُمَغَّطِ وَلاَ بِالْقَصِيرِ الْمُتَرَدِّدِ وَكَانَ رَبْعَةً مِنَ الْقَوْمِ وَلَمْ يَكُنْ بِالْجَعْدِ الْقَطَطِ وَلاَ بِالسَّبِطِ كَانَ جَعْدًا رَجِلاً وَلَمْ يَكُنْ بِالْمُطَهَّمِ وَلاَ بِالْمُكَلْثَمِ وَكَانَ فِي الْوَجْهِ تَدْوِيرٌ أَبْيَضُ مُشْرَبٌ أَدْعَجُ الْعَيْنَيْنِ أَهْدَبُ الأَشْفَارِ جَلِيلُ الْمُشَاشِ وَالْكَتِدِ أَجْرَدُ ذُو مَسْرُبَةٍ شَثْنُ الْكَفَّيْنِ وَالْقَدَمَيْنِ إِذَا مَشَى تَقَلَّعَ كَأَنَّمَا يَمْشِي فِي صَبَبٍ وَإِذَا الْتَفَتَ الْتَفَتَ مَعًا بَيْنَ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ ...
| Grade: | Da'if (Darussalam) |
| Reference | : Jami` at-Tirmidhi 3638 |
| In-book reference | : Book 49, Hadith 34 |
| English translation | : Vol. 1, Book 46, Hadith 3638 |
Yahya related to me from Malik from Yahya ibn Said from Sulayman ibn Yasar that Said ibn Huzaba al-Makhzumi was thrown off his mount while he was in ihram on the road to Makka. He asked after the person in charge of the relay station where he was injured and he found Abdullah ibn Umar, Abdullah ibn az-Zubayr and Marwan ibn al-Hakam there. He told them what had happened to him and all of them said that he should take whatever medicine he had to take and pay compensation for it. Then, when he got better again, he should do umra and come out of his ihram, after which he had to do hajj another year and to offer whatever sacrificial animal he was able to in the future.
Malik said, "This is what we do here (in Madina) if someone is detained by something other than an enemy. And when Abu Ayyub al- Ansari and Habbar ibn al-Aswad came to the day of the sacrifice and had missed the hajj, Umar ibn al-Khattab told them to come out of ihram by doing umra and then to go home free of ihram and do hajj some time in the future and to sacrifice an animal, or, if they could not find one, to fast three days during the hajj and seven days after they had returned to their families."
Malik said, "Anyone who is detained from doing hajj after he has gone into ihram, whether by illness or otherwise, or by an error in calculating the month or because the new moon is concealed from him is in the same position as some one who is hindered from doing the hajj and must do the same as he does."
Yahya said that Malik was asked about the situation of someone from Makka who went into ihram for hajj and then broke a bone or had severe stomach pain, or of a woman who was in labour, and he said, "Someone to whom this happens is in the same situation as one who is hindered from doing the hajj, and he must do the same as people from outlying regions do when they are hindered from doing the hajj."
Malik said, about someone who arrived in the months of the hajj with the intention of doing umra, and completed his umra and went into ihram in Makka to do hajj, and then broke a bone or something else happened to him which stopped him from being present at Arafa with everybody else, "I think that he should stay where he is until he is better and then go outside the area of the Haram, and then return to Makka and do tawaf of the House and say between Safa and Marwa, and then leave ihram. He must then do hajj again another year and offer a sacrificial animal ."
Malik said, about someone who left ihram in Makka, and then did tawaf of the House and say between Safa and Marwa, and then fell ill and was unable to be present with everybody at Arafa, "If the hajj passes someone by he should, if he can, go out of the area of the Haram and then come back in again to do umra and do tawaf of the House and say between Safa and Marwa, because he had not intended his initial tawaf to be for an umra, and so for this reason he does it again. He must do the next hajj and offer a sacrificial animal.
If he is not one of the people of Makka, and something happens to him which stops him from doing the hajj, but he does tawaf of the House and say between Safa and Marwa, he should come out of ihram by doing an umra and then do tawaf of the House a second time, and say between Safa and Marwa, because his initial tawaf and say were intended for the hajj. He must do the next hajj and offer a sacrificial animal."
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، أَنَّ مَعْبَدَ بْنَ حُزَابَةَ الْمَخْزُومِيَّ، صُرِعَ بِبَعْضِ طَرِيقِ مَكَّةَ وَهُوَ مُحْرِمٌ فَسَأَلَ مَنْ يَلِي عَلَى الْمَاءِ الَّذِي كَانَ عَلَيْهِ فَوَجَدَ عَبْدَ اللَّهِ بْنَ عُمَرَ وَعَبْدَ اللَّهِ بْنَ الزُّبَيْرِ وَمَرْوَانَ بْنَ الْحَكَمِ فَذَكَرَ لَهُمُ الَّذِي عَرَضَ لَهُ فَكُلُّهُمْ أَمَرَهُ أَنْ يَتَدَاوَى بِمَا لاَ بُدَّ لَهُ مِنْهُ وَيَفْتَدِيَ فَإِذَا صَحَّ اعْتَمَرَ فَحَلَّ مِنْ إِحْرَامِهِ ثُمَّ عَلَيْهِ حَجُّ قَابِلٍ وَيُهْدِي مَا اسْتَيْسَرَ مِنَ الْهَدْىِ . قَالَ مَالِكٌ وَعَلَى هَذَا الأَمْرُ عِنْدَنَا فِيمَنْ أُحْصِرَ بِغَيْرِ عَدُوٍّ وَقَدْ أَمَرَ عُمَرُ بْنُ الْخَطَّابِ أَبَا أَيُّوبَ الأَنْصَارِيَّ وَهَبَّارَ بْنَ الأَسْوَدِ حِينَ فَاتَهُمَا الْحَجُّ وَأَتَيَا يَوْمَ النَّحْرِ أَنْ يَحِلاَّ بِعُمْرَةٍ ثُمَّ يَرْجِعَا حَلاَلاً ثُمَّ يَحُجَّانِ عَامًا قَابِلاً وَيُهْدِيَانِ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلاَثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعَ إِلَى أَهْلِهِ . قَالَ مَالِكٌ وَكُلُّ مَنْ حُبِسَ عَنِ الْحَجِّ بَعْدَ مَا يُحْرِمُ إِمَّا بِمَرَضٍ أَوْ بِغَيْرِهِ أَوْ بِخَطَإٍ مِنَ الْعَدَدِ أَوْ خَفِيَ عَلَيْهِ الْهِلاَلُ فَهُوَ مُحْصَرٌ عَلَيْهِ مَا عَلَى الْمُحْصَرِ . قَالَ يَحْيَى سُئِلَ مَالِكٌ عَمَّنْ أَهَلَّ مِنْ أَهْلِ مَكَّةَ بِالْحَجِّ ثُمَّ أَصَابَهُ كَسْرٌ أَوْ بَطْنٌ مُتَحَرِّقٌ ...
| USC-MSA web (English) reference | : Book 20, Hadith 104 |
| Arabic reference | : Book 20, Hadith 807 |
Narrated Abu Humaid As-Sa'idi (RA):
"I saw Allah's Messenger (SAW) when he uttered the Takbir, he placed his hands parallel to his shoulders; and when he bowed down, he rested his hands on his knees, then bent his back. When he raised his head up, he stood erect until the bones of his spine became straight. When he prostrated, he placed his arms such that they were neither spread out nor drawn in, and the tips of his toes were facing the Qiblah; when he sat up, at the end of two Rak'a, he sat on his left foot and put erect the right one; and when he sat up after the last Rak'a he put forward the left foot, put erect the other one and sat on his buttock."
[Reported by al-Bukhari].
وَعَنْ أَبِي حُمَيْدٍ اَلسَّاعِدِيِّ - رضى الله عنه - قَالَ : { رَأَيْتُ اَلنَّبِيَّ - صلى الله عليه وسلم -إِذَا كَبَّرَ جَعَلَ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ , وَإِذَا رَكَعَ أَمْكَنَ يَدَيْهِ مِنْ رُكْبَتَيْهِ , ثُمَّ هَصَرَ ظَهْرِهِ , فَإِذَا رَفَعَ رَأْسَهُ اِسْتَوَى حَتَّى يَعُودَ كُلُّ فَقَارٍ مَكَانَهُ , فَإِذَا سَجَدَ وَضَعَ يَدَيْهِ غَيْرَ مُفْتَرِشٍ وَلَا قَابِضِهِمَا , وَاسْتَقْبَلَ بِأَطْرَافِ أَصَابِعِ رِجْلَيْهِ اَلْقِبْلَةَ , وَإِذَا جَلَسَ فِي اَلرَّكْعَتَيْنِ جَلَسَ عَلَى رِجْلِهِ اَلْيُسْرَى وَنَصَبَ اَلْيُمْنَى , وَإِذَا جَلَسَ فِي اَلرَّكْعَةِ اَلْأَخِيرَةِ قَدَّمَ رِجْلَهُ اَلْيُسْرَى وَنَصَبَ اَلْأُخْرَى , وَقَعَدَ عَلَى مَقْعَدَتِهِ } أَخْرَجَهُ اَلْبُخَارِيُّ 1
| Sunnah.com reference | : Book 2, Hadith 147 |
| English translation | : Book 2, Hadith 267 |
| Arabic reference | : Book 2, Hadith 269 |
Sunan Abi Dawud 4768
Salamah b. Kuhail said:
Zaid b. Wahb al-Juhani told us that he was in the army which proceeded to (fight with) the Khawarij in the company of `Ali. `Ali then said: O people! I heard the Messenger of Allah (saws) say: there will appear from among my community people who recite the Qur'an, and your recitation has no comparison with their recitation, and your prayer has no comparison with their prayer, and your fasts have no comparison with their fasts. They will recite the Qur'an thinking that it is beneficial for them, while it is harmful for them. Their prayer will not pass their collar-bones. They will swerve from Islam as an arrow goes through the animal shot at. If the army that is approaching them knows what (reward) has been decided for them at the tongue of their Prophet (saws), they would leave (other good) activities. The sign of that is that among them there will be a man who has an upper arm, but not hand; on his upper arm there will be something like the nipple of a female breast, having white hair thereon. Will you go to Mu`awiyah and the people of Syria, and leave them behind among your children and property? I swear by Allah, I hope these are the same people, for they shed the blood unlawfully, and attacked the cattle of the people so go on in the name of Allah. Salamah b. Kuhail said: Zaid b. Wahb then informed me of all the halting places one by one, (saying): Until we passed a bridge. When we fought with each other, `Abd Allah b. Wahb al-Rasibi, who was the leader of the Khawarij, said to them: Throw away the lances and pull out the swords from their sheaths, for I am afraid they will adjure you as they had adjured on the day of Harura. So they threw away their lances and pulled out their swords, and the people pierced them with their lances. They were killed (lying one on the other). On that day only two persons of the partisans (of `Ali) were afflicted. `Ali said: Search for the man with the crippled hand. But they could not find him. Then `Ali got up himself and went to the people who had been killed and were lying on one another. He said: Take them out. They found him just near the ground. So he shouted: Allah is Most Great! He said: Allah spoke the truth, and His Apostle has conveyed. `Ubaidat al-Salmani stood up to him, saying: Commander of the Faithful! Have you heard it from the Messenger of Allah (saws)? He said: Yes, by him, there is no God but He. He put to swear thrice and he swore.
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، قَالَ أَخْبَرَنِي زَيْدُ بْنُ وَهْبٍ الْجُهَنِيُّ، : أَنَّهُ كَانَ فِي الْجَيْشِ الَّذِينَ كَانُوا مَعَ عَلِيٍّ عَلَيْهِ السَّلاَمُ الَّذِينَ سَارُوا إِلَى الْخَوَارِجِ فَقَالَ عَلِيٌّ عَلَيْهِ السَّلاَمُ : أَيُّهَا النَّاسُ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ : " يَخْرُجُ قَوْمٌ مِنْ أُمَّتِي يَقْرَءُونَ الْقُرْآنَ لَيْسَتْ قِرَاءَتُكُمْ إِلَى قِرَاءَتِهِمْ شَيْئًا وَلاَ صَلاَتُكُمْ إِلَى صَلاَتِهِمْ شَيْئًا وَلاَ صِيَامُكُمْ إِلَى صِيَامِهِمْ شَيْئًا، يَقْرَءُونَ الْقُرْآنَ يَحْسَبُونَ أَنَّهُ لَهُمْ وَهُوَ عَلَيْهِمْ، لاَ تُجَاوِزُ صَلاَتُهُمْ تَرَاقِيَهُمْ يَمْرُقُونَ مِنَ الإِسْلاَمِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، لَوْ يَعْلَمُ الْجَيْشُ الَّذِينَ يُصِيبُونَهُمْ مَا قُضِيَ لَهُمْ عَلَى لِسَانِ نَبِيِّهِمْ صلى الله عليه وسلم لَنَكَلُوا عَلَى الْعَمَلِ، وَآيَةُ ذَلِكَ أَنَّ فِيهِمْ رَجُلاً لَهُ عَضُدٌ وَلَيْسَتْ ...
| Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
| Reference | : Sunan Abi Dawud 4768 |
| In-book reference | : Book 42, Hadith 173 |
| English translation | : Book 41, Hadith 4750 |
Sunan Abi Dawud 760
‘Ali b. Ali Talib said:
When the Messenger of Allah (saws) stood up for prayer, he uttered the takbir (Allah is most great), then said: I have turned my face, breaking with all others, towards Him Who created the heavens and the earth, and I am not a polytheist. My prayer and my devotion, my life and my death belong to Allah, the Lord of the Universe, Who has no partner. That is what I have been commanded, and I am first of Muslims (those who surrender themselves). O Allah, Thou art the King. There is no God but Thee. Thou art my Lord and I am Thy servant. I have wronged myself, but I acknowledge my sin, so forgive me all my sins; Thou Who alone canst forgive sins; and guide me to the best qualities. Thou Who alone canst guide to the best of them; and turn me from evil ones. Thou who alone canst turn from evil qualities. I come to serve and please Thee. All good is in Thy Hands, and evil does not pertain to Thee. I seek refuge in Thee and turn to Thee, Who art blessed and exalted. I ask Thy forgiveness and turn to thee in repentance. When he bowed, he said: O Allah, to Thee I bow, in Thee I trust, and to Thee I submit myself. My hearing, my sight, my brain, my bone and my sinews humble themselves before Thee. When he raised his head, he said: Allah listens to him who praises Him. O our lord, and all praises be to Thee in the whole of the heavens and the earth, and what is between them, and in whatever Thou creates afterwards. When he prostrated himself, he said: O Allah, to Thee I prostrate myself, to Thee I trust, and to Thee I submit myself. My face prostrated itself before Him Who created it, fashioned it, and fashioned it in the best shape, and brought forth its hearing and seeing. Blessed is Allah, the best of creators. When he saluted at the end of the prayer, he said: O Allah, forgive me my former and my latter sins, my open and secret sins, my sins in exceeding the limits, and what Thou knowest better than I. Thou art He Who puts forward and puts back. There is deity but Thee.
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي سَلَمَةَ، عَنْ عَمِّهِ الْمَاجِشُونِ بْنِ أَبِي سَلَمَةَ، عَنْ عَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، - رضى الله عنه - قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا قَامَ إِلَى الصَّلاَةِ كَبَّرَ ثُمَّ قَالَ " وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالأَرْضَ حَنِيفًا مُسْلِمًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَاىَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ اللَّهُمَّ أَنْتَ الْمَلِكُ لاَ إِلَهَ لِي إِلاَّ أَنْتَ أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا إِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ وَاهْدِنِي لأَحْسَنِ الأَخْلاَقِ لاَ يَهْدِي لأَحْسَنِهَا إِلاَّ أَنْتَ وَاصْرِفْ عَنِّي سَيِّئَهَا ...
| Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
| Reference | : Sunan Abi Dawud 760 |
| In-book reference | : Book 2, Hadith 370 |
| English translation | : Book 2, Hadith 759 |
Jami` at-Tirmidhi 3254
Narrated Masruq:
"A man came to 'Abdullah and said: 'A story teller has said that a smoke will appear from the earth, taking the hearing of disbelievers and manifesting as a cold for the believers.'" He became angry, and since he was reclining, he sat up then said: 'When one of you is asked about something he knows, then let him speak accordingly' - Mansur (one of the narrators) narrated it as: "Then let him inform of it" - "And when asked about what he does not know, then let him say: "Allah knows best." For indeed, it is part of a man's knowledge, that when he is asked about something he does not know, he says: "Allah knows best." For verily Allah, Most High said to His Prophet: Say: "No wage do I ask of you for this, nor am I one of the pretenders (38:86)." When the Messenger of Allah (SAW) saw that the Quraish were behaving stubbornly with him, he said: "O Allah! Assist me against them with seven (years of famine) like the seven of Yusuf." So He punished them with drought making everything barren, until they ate skins and carcasses" - one of them said: "bones." He said: 'And it appeared that smoke was coming out of the earth. So Abu Sufyan came to him and said: "Verily your people are being destroyed, so supplicate to Allah for them." He said: "So this is about His saying: 'The Day when the sky will bring forth a visible smoke, covering the people, this is a painful torment (44:10 & 11).'" Mansur narrated it as: "So this is about His saying: Our Lord! Remove the torment from us, really we shall become believers (44:12)." - "So shall the punishment be removed from them in the Hereafter? Al-Batshah (humiliated defeat in Badr), Al-Lizam (disbeliever captives from Badr), the smoke," - one of them said: "The moon" the other said: "The Romans have all passed."
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ إِبْرَاهِيمَ الْجُدِّيُّ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، وَمَنْصُورٍ، سَمِعَا أَبَا الضُّحَى، يُحَدِّثُ عَنْ مَسْرُوقٍ، قَالَ جَاءَ رَجُلٌ إِلَى عَبْدِ اللَّهِ فَقَالَ إِنَّ قَاصًّا يَقُصُّ يَقُولُ إِنَّهُ يَخْرُجُ مِنَ الأَرْضِ الدُّخَانُ فَيَأْخُذُ بِمَسَامِعِ الْكُفَّارِ وَيَأْخُذُ الْمُؤْمِنَ كَهَيْئَةِ الزُّكَامِ قَالَ فَغَضِبَ وَكَانَ مُتَّكِئًا فَجَلَسَ ثُمَّ قَالَ إِذَا سُئِلَ أَحَدُكُمْ عَمَّا يَعْلَمُ فَلْيَقُلْ بِهِ قَالَ مَنْصُورٌ فَلْيُخْبِرْ بِهِ وَإِذَا سُئِلَ عَمَّا لاَ يَعْلَمُ فَلْيَقُلِ اللَّهُ أَعْلَمُ فَإِنَّ مِنْ عِلْمِ الرَّجُلِ إِذَا سُئِلَ عَمَّا لاَ يَعْلَمُ أَنْ يَقُولَ اللَّهُ أَعْلَمُ فَإِنَّ اللَّهَ تَعَالَى قَالَ لِنَبِيِّهِ : (قلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ ) " . إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم لَمَّا رَأَى ...
| Grade: | Sahih (Darussalam) |
| Reference | : Jami` at-Tirmidhi 3254 |
| In-book reference | : Book 47, Hadith 306 |
| English translation | : Vol. 5, Book 44, Hadith 3254 |
Musnad Ahmad » Musnad 'Ali Ibn Abi Talib - وَمِنْ مُسْنَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ
Musnad Ahmad 646
It was narrated that ‘Abdur-Rahman bin Abi Laila said:
I heard Ameer al-Mu’mineen ‘Ali (رضي الله عنه) say: I met Fatimah, al-’Abbas and Zaid bin Harithah in the presence of the Messenger of Allah (ﷺ). Al-`Abbas said, O Messenger of Allah (ﷺ), I have grown old and my bones have grown weak, and I need more sustenance. If you see fit, O Messenger of Allah (ﷺ), to order such and such measure of food for me, then do so. The Messenger of Allah (ﷺ) said: `We will do it.` Fatimah said: O Messenger of Allah (ﷺ), if you see fit to order that I be given what you have given to your paternal uncle, then do so. The Messenger of Allah (ﷺ) said: `We will do it.` Then Zaid bin Harithah said: O Messenger of Allah (ﷺ), you gave me land from which I made my livelihood, then you took it back; if you see fit to return it to me, then do so. The Messenger of Allah (ﷺ) said: `We will do that.` I said: Messenger of Allah (ﷺ) , if you see fit to put me in charge of the use of share of the khumus that Allah has decreed for us in His Book, I shall divide it whilst you are still alive so that no one will dispute it with me after you are gone. The Messenger of Allah (ﷺ) said: “We will do that.” And the Messenger of Allah (ﷺ) appointed me in charge of it and I divided it during his lifetime. Then Abu Bakr (رضي الله عنه) put me in charge of it and I divided it during his lifetime. Then ‘Umar (رضي الله عنه)put me in charge of it and I divided it during his lifetime until the last year of ‘Umar`s reign, when a great deal of wealth came to him.
حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ، حَدَّثَنَا هَاشِمُ بْنُ الْبَرِيدِ، عَنْ حُسَيْنِ بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، قَاضِي الرَّيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ، عَلِيًّا رَضِيَ اللَّهُ عَنْهُ يَقُولُ اجْتَمَعْتُ أَنَا وَفَاطِمَةُ رَضِيَ اللَّهُ عَنْهَا وَالْعَبَّاسُ وَزَيْدُ بْنُ حَارِثَةَ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ الْعَبَّاسُ يَا رَسُولَ اللَّهِ كَبِرَ سِنِّي وَرَقَّ عَظْمِي وَكَثُرَتْ مُؤْنَتِي فَإِنْ رَأَيْتَ يَا رَسُولَ اللَّهِ أَنْ تَأْمُرَ لِي بِكَذَا وَكَذَا وَسْقًا مِنْ طَعَامٍ فَافْعَلْ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَفْعَلُ فَقَالَتْ فَاطِمَةُ يَا رَسُولَ اللَّهِ إِنْ رَأَيْتَ أَنْ تَأْمُرَ لِي كَمَا أَمَرْتَ لِعَمِّكَ فَافْعَلْ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَفْعَلُ ذَلِكَ ثُمَّ قَالَ زَيْدُ بْنُ حَارِثَةَ يَا رَسُولَ اللَّهِ كُنْتَ أَعْطَيْتَنِي أَرْضًا كَانَتْ مَعِيشَتِي مِنْهَا ثُمَّ قَبَضْتَهَا فَإِنْ رَأَيْتَ أَنْ تَرُدَّهَا عَلَيَّ فَقَلْ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَفْعَلُ فَقَالَتْ فَاطِمَةُ يَا رَسُولَ اللَّهِ إِنْ رَأَيْتَ أَنْ تَأْمُرَ لِي كَمَا أَمَرْت لِعَمِّكَ فَافْعَلْ فَقَالَ رَسُولُ اللَّهِ نَفْعَلُ ذَلِكَ قَالَ فَقُلْتُ أَنَا يَا رَسُولَ اللَّهِ إِنْ رَأَيْتَ أَنْ تُوَلِّيَنِي هَذَا ...
| Grade: | Da'if (Darussalam)] (Darussalam) |
| Reference | : Musnad Ahmad 646 |
| In-book reference | : Book 5, Hadith 82 |
Mishkat al-Masabih 3581
Yazid b. Nu'aim b. Hazzal told on his father’s authority that Ma'iz b. Malik who was an orphan under his father's protection had intercourse with a slave girl belonging to the clan, so his father told him to go and inform God's Messenger what he had done, for he might perhaps ask forgiveness for him. His purpose in that was simply a hope that it might be a way of escape for him. He went to him and said, “Messenger of God, I have committed fornication, so inflict on me the punishment ordained by God.” He turned away from him, so he came back and said, “Messenger of God, I have committed fornication, so inflict on me the punishment ordained by God.” When he had said it four times God’s Messenger said, “You have said it four times. With whom did you commit it?” When he replied that it was with so and so he asked whether he had lain with her and he replied that he had. He asked whether his skin had been in contact with hers and he replied that it had. He then asked whether he had had intercourse with her and he replied that he had. He ordered him to be stoned to death and he was taken out to the harra, but when he felt the effect of the stones and could not bear it he went away quickly. But ‘Abdallah b. Unais encountered him when those who had been stoning him could not catch up on him, threw the bone of a camel’s foreleg at him, hit him and killed him. Then when he went to the Prophet and mentioned that to him he said, “Why did you not leave him alone,* for perhaps he might have repented and been forgiven by God.”
Abu Dawud transmitted it.
*The verb is in the plural.
وَعَنْ يَزِيدَ بْنِ نُعَيْمِ بْنِ هَزَّالٍ عَنْ أَبِيهِ قَالَ: كَانَ مَاعِزُ بْنُ مَالِكٍ يَتِيمًا فِي حِجْرِ أَبِي فَأَصَابَ جَارِيَةً مِنَ الْحَيِّ فَقَالَ لَهُ أَبِي: ائْتِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَهُ بِمَا صَنَعْتَ لَعَلَّهُ يَسْتَغْفِرُ لَكَ وَإِنَّمَا يُرِيدُ بِذَلِكَ رَجَاءَ أَنْ يَكُونَ لَهُ مَخْرَجًا فَآتَاهُ فَقَالَ: يَا رَسُولَ اللَّهِ إِني زنيتُ فأقِمْ عليَّ كتابَ اللَّهِ حَتَّى قَالَهَا أَرْبَعَ مَرَّاتٍ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّكَ قَدْ قُلْتَهَا أَرْبَعَ مَرَّاتٍ فَبِمَنْ؟ " قَالَ: بِفُلَانَةَ. قَالَ: «هَلْ ضَاجَعْتَهَا؟» قَالَ: نَعَمْ قَالَ: «هَلْ بَاشَرْتَهَا؟» قَالَ: نَعَمْ قَالَ: «هَلْ جَامَعْتَهَا؟» قَالَ: نَعَمْ قَالَ: فَأَمَرَ بِهِ أَنْ يُرْجَمَ فَأُخْرِجُ بِهِ إِلَى الْحَرَّةِ فَلَمَّا رُجِمَ فَوَجَدَ مَسَّ الْحِجَارَةِ فَجَزِعَ فَخَرَجَ يَشْتَدُّ فَلَقِيَهُ عَبْدُ اللَّهِ بْنُ أُنَيْسٍ وَقَدْ عَجَزَ أَصْحَابُهُ فَنَزَعَ لَهُ بِوَظِيفِ بَعِيرٍ فَرَمَاهُ بِهِ فَقَتَلَهُ ثُمَّ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ ذَلِكَ لَهُ فَقَالَ: «هَلَّا تَرَكْتُمُوهُ لَعَلَّهُ أَنْ يَتُوبَ. فَيَتُوبَ اللَّهُ عَلَيْهِ» . رَوَاهُ أَبُو دَاوُد
| حسن (الألباني) | حكم : |
| Reference | : Mishkat al-Masabih 3581 |
| In-book reference | : Book 17, Hadith 27 |
Mishkat al-Masabih 5476
Abu Sa'id al-Khudri reported God's messenger as saying, "When the dajjal comes forth one of the believers will go towards him, and the armed men, those of the dajjal, will meet him and ask him where he is making for. He will reply that he is making for this man who has come forth, whereupon they will ask him whether he does not believe in their lord, and when he replies, `There is nothing hidden about our Lord,' they will say, `Kill him.' But they will ask one another whether their lord has not forbidden them to kill anyone without his knowledge, and so they will take him to the dajjal; and when the believer sees him, he will say, `0 people, this is the dajjal whom God's messenger mentioned.' The dajjal will then order that he be stretched out, saying, `Take him and stretch him out.' After he has been given many blows on his back and stomach, he will ask him if he does not believe in him, but he will reply that he is the false Messiah. He will then order him to be sawn with a saw from the parting of his hair to between his legs, after which the dajjal will walk between the two pieces and tell him to get up. When he stands up he will ask him if he believes in him, to which he will reply that he has simply received more insight into his true nature, adding, `0 people, no one will be treated thus after me.' The dajjal will then seize him to cut his throat, but the space between bis neck and his collar-bone will be turned into copper and he will find no way by which he can kill him, so he will take him by the hands and feet and throw him into the air, and the people will think he has thrown him into hell, but he will simply have been thrown into paradise." God's messenger said, "This will be the one who suffers the severest martyrdom in the sight of the Lord of the universe."
Muslim transmitted it.
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " يَخْرُجُ الدَّجَّالُ فَيَتَوَّجُهُ قِبَلَهُ رَجُلٌ مِنَ الْمُؤْمِنِينَ فَيَلْقَاهُ الْمَسَالِحُ مَسَالِحُ الدَّجَّالِ. فَيَقُولُونَ لَهُ: أَيْنَ تَعْمِدُ؟ فَيَقُولُ: أَعْمِدُ إِلَى هَذَا الَّذِي خَرَجَ. قَالَ: فَيَقُولُونَ لَهُ: أَو مَا تبَارك وَتَعَالَى ؤمن بِرَبِّنَا؟ فَيَقُولُ: مَا بِرَبِّنَا خَفَاءٌ. فَيَقُولُونَ: اقْتُلُوهُ. فَيَقُولُ بَعْضُهُمْ لِبَعْضٍ: أَلَيْسَ قَدْ نَهَاكُمْ رَبُّكُمْ أَنْ تَقْتُلُوا أَحَدًا دُونَهُ ". قَالَ: " فَيَنْطَلِقُونَ بِهِ إِلَى الدَّجَّالِ فَإِذَا رَآهُ الْمُؤْمِنُ قَالَ: يَا أَيُّهَا النَّاسُ هَذَا الدَّجَّالُ الَّذِي ذَكَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ". قَالَ: " فَيَأْمُرُ الدَّجَّال بِهِ فَيُشَبَّحُ. فَيَقُولُ: خُذُوهُ وَشُجُّوهُ فَيُوسَعُ ظَهْرُهُ وَبَطْنُهُ ضَرْبًا ". قَالَ: " فَيَقُول: أَوَ مَا تُؤْمِنُ بِي؟ " قَالَ: " فَيَقُولُ: أَنْتَ الْمَسِيحُ الْكَذَّابُ ". قَالَ: «فيؤْمر بِهِ فَيْؤشَرُ بالمنشارِ مِنْ مَفْرِقِهِ حَتَى يُفَرَّقَ بَيْنَ رِجْلَيْهِ» . قَالَ: " ثُمَّ يَمْشِي الدَّجَّالُ بَيْنَ الْقِطْعَتَيْنِ ثُمَّ يَقُولُ لَهُ: أتؤمنُ بِي؟ فَيَقُول: مَا ازْدَدْتُ إِلَّا بَصِيرَةً ". قَالَ: " ثُمَّ يَقُولُ: يَا أَيُّهَا النَّاسُ إِنَّهُ لَا يَفْعَلُ بَعْدِي بِأَحَدٍ مِنَ النَّاسِ ". قَالَ: «فَيَأْخُذُهُ الدَّجَّالُ لِيَذْبَحَهُ فَيُجْعَلُ مَا بَيْنَ رَقَبَتِهِ إِلَى تَرْقُوَتِهِ ...
| Reference | : Mishkat al-Masabih 5476 |
| In-book reference | : Book 27, Hadith 97 |
Mishkat al-Masabih » Events of the Day of Resurrection and the Beginning of Creation - كتاب أحوال القيامة وبدء الخلق
Mishkat al-Masabih 5555
Abu Huraira told that some people asked God's messenger whether they would see their Lord on the day of resurrection, and he asked them if they disagreed with one another about seeing the sun at noon when it was not clouded. When they replied that they did not he asked them whether they disagreed with one another about seeing the moon on the night when it is full and unclouded. They replied that they did not, and he said, "By Him in whose hand my soul is, your disagreement with one another about seeing your Lord will just be like your disagreement about seeing one of these two." He then told that He would meet a man and say, "So and so, did I not honour you, make you a lord, give you a wife, make horses and camels subject to you, and did I not let you be a chief and take a quarter of the spoil?" and he will reply that that is so. He will ask if he thought he would meet Him, and when he replies tha t he did not He will say, "Well, I have forgotten you as you forgot Me.' He will meet another, about whom he mentioned something similar. He will then meet a third, and when he says the same kind of thing to him, he will reply, "My Lord, I believed in Thee, Thy Book, Thy messengers, I prayed, fasted and gave sadaqa," and he will praise himself for his good actions as much as he can. He will reply, "Stay here, then. Now We shall raise up a witness concerning you," whereupon he will wonder within himself who it is who will testify concerning him. His mouth will be sealed and his thigh will be told to speak, then his thigh, his flesh and his bones will speak about what he has done. That man makes excuses for himself, but that one is the hypocrite and that is the one with whom God is displeased.
Muslim transmitted it.
وَعَن أَبِي هُرَيْرَةَ قَالَ: قَالُوا: يَا رَسُولَ اللَّهِ هَلْ نَرَى رَبنَا يَوْم الْقِيَامَة؟ قَالَ: «فَهَل تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ فِي الظَّهِيرَةِ لَيْسَتْ فِي سَحَابَةٍ؟» قَالُوا: لَا قَالَ: «فَهَلْ تُضَارُّونَ فِي رؤيةالقمر لَيْلَةَ الْبَدْرِ لَيْسَ فِي سَحَابَةٍ؟» قَالُوا: لَا قَالَ: «فَوَالَّذِي نَفْسِي بِيَدِهِ لَا تُضَارُّونَ فِي رُؤْيَةِ رَبِّكُمْ إِلَّا كَمَا تُضَارُّونَ فِي رُؤْيَةِ أَحَدِهِمَا» . قَالَ: " فَيَلْقَى الْعَبْدَ فَيَقُولُ: أَيْ فُلْ: أَلَمْ أُكْرِمْكَ وَأُسَوِّدْكَ وَأُزَوِّجْكَ وَأُسَخِّرْ لَكَ الْخَيْلَ وَالْإِبِلَ وَأَذَرْكَ تَرْأَسُ وَتَرْبَعُ؟ فَيَقُولُ بَلَى قَالَ: " أَفَظَنَنْتَ أَنَّكَ مُلَاقِيَّ؟ فَيَقُولُ لَا فَيَقُولُ: فَإِنِّي قَدْ أَنْسَاكَ كَمَا نَسِيتَنِي ثُمَّ يَلْقَى الثَّانِيَ فَذَكَرَ مِثْلَهُ ثُمَّ يَلْقَى الثَّالِثَ فَيَقُولُ لَهُ مثل ذَلِك فَيَقُول يارب آمَنْتُ بِكَ وَبِكِتَابِكَ وَبِرُسُلِكَ وَصَلَّيْتُ وَصُمْتُ وَتَصَدَّقْتُ ويثني بِخَير مااستطاع فَيَقُول: هَهُنَا إِذا. ثمَّ يُقَال الْآن تبْعَث شَاهِدًا عَلَيْكَ وَيَتَفَكَّرُ فِي نَفْسِهِ: مَنْ ذَا الَّذِي يَشْهَدُ عَلَيَّ؟ فَيُخْتَمُ عَلَى فِيهِ وَيُقَالُ لِفَخِذِهِ: انْطِقِي فَتَنْطِقُ فَخِذُهُ وَلَحْمُهُ وَعِظَامُهُ بِعَمَلِهِ وَذَلِكَ لِيُعْذِرَ مِنْ نَفْسِهِ وَذَلِكَ الْمُنَافِقُ وَذَلِكَ يسخطُ اللَّهُ عَلَيْهِ "
رَوَاهُ مُسلم
| Reference | : Mishkat al-Masabih 5555 |
| In-book reference | : Book 28, Hadith 35 |
Musnad Ahmad » Musnad 'Ali Ibn Abi Talib - وَمِنْ مُسْنَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ
Musnad Ahmad 729
It was narrated from `Ali bin Abi Talib that when the Messenger of Allah (ﷺ) got up to pray, he would say takbeer, and start the prayer by saying:
`I have turned my face in submission to the One who originated the heavens and the earth, as a monotheist and a Muslim, and I am not one of the mushrikeen. Verily, my Salah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the ‘Alameen (mankind, jinn and all that exists). He has no partner, And of this I have been commanded, and I am one of the Muslims [Abun-Nadr said: and I am the first of the Muslims]. O Allah, there is no god but You. You are my Lord and I am Your slave. I have wronged myself and I admit my sin, so forgive me all my sins, for no one can forgive sins except You. Guide me to the best of conduct, for none can guide to that except You and divert from me bad conduct, for no one can divert it from me except You. Blessed and exalted are You, I seek Your forgiveness and I repent to You.” When he bowed, he said: `O Allah, to You I have bowed, in You I have believed and to You I have submitted. My hearing my sight, my brain, my bones and my sinews submit to You.` When he rose from bowing he said: `Allah hears those who praise Him. Our Lord, to You be praise, filling the heavens, the earth and that which is between them and filling whatever else You will besides.” When he prostrated he said: “O Allah, to You I have prostrated, in You I have believed and to You I have submitted. My face has prostrated to the One Who created it, shaped it and gave it a good shape, and opened its hearing and sight. Blessed be Allah, the Best of creators.` Then he after said the salam at the end of the prayer: `O Allah, forgive me my past and future sins, what I have done in secret and what I have done openly, what I have transgressed and what You know more than I. You are the One Who brings forward and the One Who puts back, there is no god but You.`
حَدَّثَنَا أَبُو سَعِيدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ الْمَاجِشُونُ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْفَضْلِ، وَالْمَاجِشُونُ، عَنْ الْأَعْرَجِ، عَنْ عُبَيْدِ اللَّهِ بْنِ رَافِعٍ، عَنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا كَبَّرَ اسْتَفْتَحَ ثُمَّ قَالَ وَجَّهْتُ وَجْهِي لِلَّذِي فَطَرَ السَّمَوَاتِ وَالْأَرْضَ حَنِيفًا مُسْلِمًا وَمَا أَنَا مِنْ الْمُشْرِكِينَ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنْ الْمُسْلِمِينَ قَالَ أَبُو النَّضْرِ وَأَنَا أَوَّلُ الْمُسْلِمِينَ اللَّهُمَّ لَا إِلَهَ إِلَّا أَنْتَ أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ تَبَارَكْتَ وَتَعَالَيْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ وَكَانَ إِذَا رَكَعَ قَالَ اللَّهُمَّ لَكَ رَكَعْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ خَشَعَ لَكَ سَمْعِي وَبَصَرِي وَمُخِّي وَعِظَامِي وَعَصَبِي وَإِذَا رَفَعَ رَأْسَهُ مِنْ الرَّكْعَةِ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ رَبَّنَا وَلَكَ الْحَمْدُ مِلْءَ السَّمَوَاتِ وَالْأَرْضِ ...
| Grade: | Sahih (Darussalam), Muslim (771)] (Darussalam) |
| Reference | : Musnad Ahmad 729 |
| In-book reference | : Book 5, Hadith 162 |
Mishkat al-Masabih 813
‘Ali said that when the Prophet stood up for prayer (a version saying, when he began the prayer) he said the takbir, then said, “I have turned my face as a hanif* towards Him who created the heavens and the earth, and I am not a polytheist. My prayer and my devotion, my life and my death belong to God the Lord of the universe, who has no partner. That is what I have been commanded, and I am a Muslim. O God, Thou art the King. There is no god but Thee. Thou art my Lord and I am Thy servant. I have wronged myself, but I acknowledge my sin, so forgive me all my sins, Thou who alone canst forgive sins; and guide me to the best qualities, Thou who alone canst guide to the best of them; and turn me from evil ones, Thou who alone canst turn from evil qualities. I come to serve and please Thee. All good is in Thy hands and evil does not pertain to Thee. I seek refuge in Thee and turn to Thee, who art blessed and exalted. I ask Thy forgiveness and turn to Thee in repentance.” When he bowed he said, “O God, to Thee I bow, in Thee I trust, and to Thee I submit myself. My hearing, my sight, my brain, my bone and my sinews humble themselves before Thee.” When he raised his head he said, “O God, to Thee belongs praise in the whole of the heavens and the earth and what is between them, and in whatever Thou createst afterwards.” When he prostrated himself he said, “O God, to Thee I prostrate myself, in Thee I trust, and to Thee I submit myself. My face has prostrated itself before Him who created it, fashioned it, and brought forth its hearing and seeing. Blessed is God, the best of creators.” Then at the end of what he said between uttering the tahiyat and the taslim was, “O God, forgive me my former and latter sins, my open and my secret sins, my sins of negligence, and what Thou knowest better than I. Thou art He who puts forward and puts back. There is no god but Thee.”
* A believer in one God. Cf. Al-Qur’an; 3:95; 22:31; 98:5.
Muslim transmitted it. A version by Shafi‘i has, “Evil does not pertain to Thee, and the one who is guided is he whom Thou guidest. I seek refuge in Thee and turn to Thee. There is no shelter from Thee and no place of refuge except by having recourse to Thee who art blessed.”
وَعَنْ عَلِيَّ بْنَ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى الصَّلَاةِ وَفِي رِوَايَةً: كَانَ إِذَا افْتَتَحَ الصَّلَاةَ كَبَّرَ ثُمَّ قَالَ: «وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَبِذَلِكَ أَمَرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ اللَّهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ وَإِلَيْكَ تَبَارَكْتَ وَتَعَالَيْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ» وَإِذَا رَكَعَ قَالَ: «اللَّهُمَّ لَكَ رَكَعْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ خَشَعَ لَكَ سَمْعِي وبصري ومخي وعظمي وعصبي» فَإِذا رفع قَالَ: «اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَاوَاتِ وملء الأَرْض وملء مَا بَيْنَهُمَا وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ»
وَإِذَا سَجَدَ قَالَ: «اللَّهُمَّ لَكَ سَجَدْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ سَجَدَ ...
| صَحِيح (الألباني) | حكم : |
| Reference | : Mishkat al-Masabih 813 |
| In-book reference | : Book 4, Hadith 241 |
Musnad Ahmad » Musnad 'Ali Ibn Abi Talib - وَمِنْ مُسْنَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ
Musnad Ahmad 803, 804, 805
It was narrated from `Ali bin Abi Talib that When the Messenger of Allah (ﷺ) started to pray, he would say takbeer, then say:
“I have turned my face in submission to the One Who originated the heavens and the earth, as a monotheist and I am not one of the mushrikeen. Verily, my Salah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the Alameen (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims, O Allah, You are the Sovereign, there is no god but You. You are my Lord and I am Your slave. I have wronged myself and I admit my sin, so forgive me all my sins, for no one can forgive sins except You. O Allah, guide me to the best of conduct, for none can guide to that except You; divert from me the worst of conduct, for none can divert it except You. Here I am at Your service, all goodness is in Your hand and evil cannot be attributed to You. My existence is due to You and my return is to You. Blessed and exalted are You, I seek Your forgiveness and I repent to You.` When he bowed, he said: `O Allah, to You I have bowed, in You I have believed and to You I have submitted. My hearing, my sight, my brain, my bones and my sinews submit to You.` When he rose from bowing he said: “Allah hears the one who praises Him. O Allah our Lord, to You be praise, filling the heavens, filling the earth, filling that which is between them and filling whatever else You will besides.` When he prostrated he said: “O Allah, to You I have prostrated, in You I have believed and to You I have submitted. My face has prostrated to the One Who created it and gave it shape and gave it the best of shapes, and opened its hearing and sight, Blessed be Allah, the Best of creators.` When he had finished praying he said: `O Allah, forgive me my past and future sins, what I have done in secret and what I have done openly, what I have transgressed and what You know more than I. You are the One who brings forward and the One Who puts back, there is no god but You.` `Abdullah said: We heard from Ishaq bin Rahawaih, from an-Nadr bin Shumail, that he said concerning this hadeeth, instead of, `evil cannot be attributed to You,” he said: Evil cannot be used to draw close to You.
It was narrated from `Ali bin Abi Talib (رضي الله عنه), from the Messenger of Allah (ﷺ), that When he began to pray, he said takbeer, then he said, `I have turned my face.` - and he narrated a similar report, except that he said `and divert from me the worst of conduct.”
A similar report was narrated from Al-A`raj, from `Ubaidullah bin Abi Rafi`, from `Ali bin Abi Talib (رضي الله عنه), from the Prophet (ﷺ).
حَدَّثَنَا هَاشِمُ بْنُ الْقَاسِمِ، حَدَّثَنَا عَبْدُ الْعَزِيزِ يَعْنِي ابْنَ عَبْدِ اللَّهِ بْنِ أَبِي سَلَمَةَ، عَنْ عَمِّهِ الْمَاجِشُونِ بْنِ أَبِي سَلَمَةَ، عَنِ الْأَعْرَجِ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا اسْتَفْتَحَ الصَّلَاةَ يُكَبِّرُ ثُمَّ يَقُولُ وَجَّهْتُ وَجْهِي لِلَّذِي فَطَرَ السَّمَوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنْ الْمُشْرِكِينَ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ اللَّهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ اللَّهُمَّ اهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ اصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ وَإِلَيْكَ تَبَارَكْتَ وَتَعَالَيْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ وَإِذَا رَكَعَ قَالَ اللَّهُمَّ لَكَ رَكَعْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ خَشَعَ لَكَ سَمْعِي وَبَصَرِي وَمُخِّي وَعِظَامِي وَعَصَبِي وَإِذَا رَفَعَ رَأْسَهُ قَالَ سَمِعَ اللَّهُ ...
| Grade: | Sahih (Darussalam), Muslim (771)], Sahih (Darussalam)], Sahih (Darussalam)] (Darussalam) |
| Reference | : Musnad Ahmad 803, 804, 805 |
| In-book reference | : Book 5, Hadith 235 |