Saturday, 26 April 2014


Table of contents 


A) Related links of articles to this subject that could be of benefit to the readers



Introduction . please read. it contains the purpose of this article) 

Many brethren end up reading a 400 page book but do not know what to derive out of it. In other words a faqeeh is thus known for his fiqh i.e understanding via which he deduces the right string of information. Random bits of interaction and questioning with scholars, listening to their tapes, studying with them for longer times and more, showed me how they deduce the importance of hadeeth by comparing it with the obedience of the salaf towards it. Then i read some other athaar of our aslaaf on the same light. This was obviously way back and i couldn't get the time to compile this earlier. Nevertheless,  may allah enable me to keep this up to the point and brief as much as possible. 

This article is the first part aimed at showing the importance of the hadeeth in the eyes of the sahaaba. The reason i chose the word hadeeth is because both sunnah and a one time command is taken from the hadeeth. Since a long time , Muslims shamelessly deny following a hadeeth when you give it to them. Some due to their desires, and some due to blind following of a madhab or of an Imaam. Related to this particular subject , the following links should be useful. Thereafter i will begin with enlisting the narrations showing the absolute obedience of the sahaaba to the prophetic hadeeth/statements/commands . 

Now please be aware that the sahaaba spent their entire life and almost every moment in accordance to the sunnah, so for me to enlist their life biography exhibiting their piety, justness, honest, modesty, zuhd and etc, word by word would be impossible. Thus i shall only quote a few narrations that would serve the desired aim and purpose of this article. 

The second part of this article (soon to be published in sha allah) will show the efforts of the salaf in preserving the hadeeth and the authority of hadeeth in the eyes of our salaf. this is going to be a lengthy one though. 

Part of a lengthy hadeeth : 

وَجُعِلَ الذِّلَّةُ وَالصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي،

[RT] The prophet (s.a.w) is reported to have said: .... humiliation and regretfulness/disappointment [ وَالصَّغَارُ - ruswayee in Urdu] is inflicted upon one who opposes my command  

[Ref: Musnad Ahmad, Tayalisi, Tabraani, and others. Final Hukm : Weak but saheeh Mursal . For Tashreeh : وقال في تغليق التعليق ج: 3 ص: 445 and وكذلك رواه بن عبد البر في التمهيد ج: 11 ص: 76 ]


Quite often, some overzealous youth, unqualified du`at or daiyyah end up chiding and passing remarks about an individual and some times even have the audacity to condemn an entire generation of scholarship based on what they think was right and how they thought the other scholars errd. This dangerous self-conceited attitude is not acceptable. 

There is an important principle one should acquaint themselves with before proceeding to the below article. 

إذا وجد الاحتمال بطل الاستدلال

"If there is a possibility in understanding the texts in different ways, then it can’t be used as explicit proof  " [Ref: and explanation:]


‘ وَمَن لَم يَحفَظِ الأُصُولَ حُرِمَ الوُصُول ’ 

"One who does not memorize/understand the laws of principles will not reach his (final) destination"

So it is of utmost importance that lay Muslims or beginners do not jump to conclusion just because they read a hadeeth which said such and such so why do the scholars of such a school not adhere to it? This is a very dangerous thinking , esp if it comes from a non scholarly personality or someone who doesn't fall into the grade of a senior or mid-level student atleast who has read and studied with scholars a variety of books and topics.

Imam Khateeb Baghdadi has brought a narration from Imam Amash in his Book "Advices to Ahlul Hadeeth" :

جاء رجل وافر اللحية إلى الأعمش فسأله عن مسألة من مسائل الصبيان يحفظها الصبيان فالتفت إلينا الأعمش فقال : أنظروا إلى لحيته تحتمل حفظ أربعة آلاف حديث ومسألته مسألة الصبيان .

وليعلم أن الاكثار من كتب الحديث وروايته لا يصير بها الرجل فقيهاً ، إنما يتفقه باستنباط معانيه ، وانعام التفكر فيه .

Muhammad narrated that : A man came to Imam Al Amash with a very big lavish beard and asked him a matter from the matters of youth (i.e. a silly question that every kid knows). (So when Imam Amash answered it) the youth (quickly) memorised the matter (for their benefit) .

Then Imam Amash turned towards us (the students) and said :

See to his Beard (that gives the impression as if ) he almost carries (it as if) by memorising 4 thousand hadeeth but asked about the matter of youth (as denouncing him due to this act). For his knowledge of Mostly (memorising/reading) from the Books of Hadeeth and Narrations (athar) didn't turn him into Faqeeh (Jurist).

And he can become Jurist by deducting the meanings of it (those narrations which he possess) and benefit him by pondering in it.

[Ref: نصيحة أهل الحديث للخطيب بغدادي ص24]

For those who have never studied fiqh or islamic studies officially, here is a news-flash : 

Islamic Proofs are mainly divided into four categories 

1- Qat`iy subooot wad-dalaali

Indisputable in authenticity as well as purport

2- dhaniiyu-subooti wad-dalaal

Disputable in authenticity and purport

3- qat`iyyus-subooti dhanniyud dalaal 

indisputable in authenticity but disputable in purport 

4- Qati`yyu dalaal wa dhanniyus-suboot 

indisputable in purport but disputable on authenticity

So do not use the below article to start condemning left right and center any group or scholar or individual because he doesn't follow the understanding of the hadeeth which you do. 

Another principle of Usool is 

استدلّ ثُمَّ اعتقِدْ، ولا تعتقدْ ثُمَّ تستدلّ

Astaddilla thumma`-taqid wa laa ta`taqid thumma tastadil

Gather the evidences and then believe, do not believe and then gather the evidences (to suit your view or desires) 

Imam Abu Ja’far Ahmad al-Tahawi (d. 321 AH) in his well known hadith collection Sharh Ma’ani al-Athar discusses the issue of wearing trousers (sarawil) and sandals (khufayn) in case one does not find izar and sandals (na’layn) during Hajj on the day of ‘Arafat. He quotes a narration with the said import and then says a group of scholars has followed it unqualified and others have said it is so allowed only in exceptional cases and one doing it has to pay the penalty (kaffara) even though the particular narration has no mention of it.

Arguing for interpreting the hadith in favour of the second opinion based on “solid evidences” (al-dala’il al-qa’ima) he makes the following interesting and important observation;

 فإن كان هذا الحديث أريد به هذا المعنى فلسنا نخالف شيئا من ذلك ونحن نقول بذلك ونثبته. وإنما وقع الخلاف بيننا وبينكم في التأويل لا في نفس الحديث لأنا قد صرفنا الحديث إلى وجه يحتمله فاعرفوا موضع خلاف التأويل من موضع خلاف الحديث فإنهما مختلفان ولا توجبوا على من خالف تأويلكم خلافا لذلك الحديث

“If this is the meaning of the hadith then we do not oppose it anyway and we affirm it and support it. And the difference between us and you proceeds from the difference of interpretation and not in the hadith itself for we have interpreted the hadith in a way that is conceivable. Therefore, recognize the difference between variance in interpretation of hadith and opposing hadith itself for they are (manifestly) different. And do not accuse of contradicting the hadith the one who differs with your interpretation of it.”

See, Sharh Ma’ani Al-Athar, Darul Kitab, Beirut, 1994 vol.2 p.134

In it is a reproof for those self proclaimed scholars who do not mind accusing jurists of the established schools of Islamic fiqh of opposing hadith when the truth is they only have an interpretation of it different than what little is known to such people. As we have seen in the scholarly excerpts shared in earlier posts there can be multiple reasons for difference of interpretation e.g. understanding the hadith to have been abrogated, limited in scope, having other than the apparent meanings, et cetera et cetera.

Suggested reading: The Removal of Blame from the Great Imams by Ibn Taymiyya

[Ref: Above passage of Imam tahawi has been taken from br. waqar akbar cheema] 

130 - حَدَّثَنَا أَبُو خَيْثَمَةَ ثنا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ أَبِي حُصَيْنٍ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ، " أنَّ عَلِيًّا عَلَيْهِ السَّلَامُ مَرَّ بِقَاصٍّ فَقَالَ: " أَتَعْرِفُ النَّاسِخَ مِنَ الْمَنْسُوخِ؟ قَالَ: لَا، قَالَ هَلَكْتَ وَأَهْلَكْتَ "

Abu Khaithama narrated to us, saying: Wakee` reported to us from Sufyaan from Abu Haseen from Abu ‘Abd-ir-Rahmaan that he said: “Once ‘Alee passed by a man who was narrating hadeeth, so he said to him: Do you know that which abrogates from that which is abrogated?’ The man said: ‘No.’ So he said: ‘You are ruined and ruining others [1]

[Ref:  Kitaab al-`Ilm of Abu Khaithama an Nasa`ee (130)]

[1] Shaykh Albaanee said : Its chain is saheeh according to the standards of the two Shaikhs. Abu 'Abd-ir-Rahmaan is 'Abdullaah Ibn Habeeb As-Sulamee. He was a Taabi'ee, reciter of the Qur'aan, reliable and trustworthy. The name of Abu Hiseen is 'Uthmaan Ibn 'Aasim Al-Asadee. He was also reliable and trustworthy. He died in the year 127H.

Hafiz ad-Dahabee mentioned in Meezan al Aitedaal regarding a shaykh who wrote many books that Imam Sam`aani said regarding him: 

فلما وافيت سمرقند استعرت عدة كتب من تصانيفه فرأيت فيها أوهاما كثيرة خارجة عن الحد فعرفت أنه كان ممن أحب الحديث ولم يرزق فهمه.

... I saw his books in which i saw MANY MISTAKES which were beyond understandings, then i came to know he is the one who love ahadith but don't know the meaning of them. [end quote, translated by asim ul haq]

Al-Walid bin Abi Al-Wald abu 'Utthman Al-Mada'ini narrated that 'Uqbah bin Muslim narrated to him, that shufaiy Al-Asbahi narrated that he entered Al-Madinah and saw a man around whom the people had gathered. He asked:

" Who is this?" They said: "Abu Hurairah." (He said):So I got close to him until I was sitting in front of him as he was narrating to the people. When he was silent and alone, I said to him: " I ask you absolute truth if you would narrate to me a Hadith which you heard from the Messenger of Allah (sallalahu `alayhi wa sallam), THAT YOU UNDERSTAND AND KNOW." So Abu Hurairah said: "You want me to narrate a Hadith to you which the Messenger of Allah (sallalahu `alayhi wa sallam) narrated TO ME THAT I UNDERSTAND AND KNOW." ....? [hadith continues] 

The above hadeeth also shows that mere knowing or a hadeeth is not enough. You have to be qualified enough to understand it properly and what it entails. 


This one narration explains how the obedience to allah's messenger is to be carried on under any circumstances 

Narrated Abu Sa`id bin Al-Mu'alla: While I was praying in the Mosque, Allah's Messenger (sallalahu `alayhi wa sallam) called me but I did not respond to him. Later I said, "O Allah's Messenger (sallalahu `alayhi wa sallam) ! I was praying." He said, "Didn't Allah say'--"Give your response to Allah (by obeying Him) and to His Apostle when he calls you." (Qur`an 8.24)

[Ref: Narrated by Bukhari Vol. 6, Book 60, Hadith 1 and Ahmad. Also narrated from Ubay ibn Ka'b instead of Abu Sa'id by al-Tirmidhi (hasan sahih), al-Nasa'i in al-Sunan al-Kubra, Abu Dawud, Ahmad, and others. Ibn 'Abd al-Barr cites both reports in Jami' Bayan al-'Ilm (2:864-865 #1630-1631).] 

 لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَوَاهُ تَبَعًا لِمَا جِئْتُ بِهِ 

The Prophet (sallalahu `alayhi wa sallam) said: "None of you believes until his likes and dislikes be in conformity with what I have brought."

[Ref: Narrated from `Abd Allah ibn `Amr by al-Baghawi in Sharh al-Sunna, Ibn Abi `Asim in al-Sunna (p. 12 #15), and al-Nasawi in al-Arba`in (p. 52), the latter two with weak chains because of Nu`aym ibn Hammad; also from Abu Hurayra with a chain of sound narrators according to Ibn Hajar in Fath al-Bari (1959 ed. 13:289), while al-Nawawi declared it hasan sahih in his Forty Hadiths (#42) as related by al-Qari in Sharl al-Mishkat (1994 ed. 1:412-413 #167). ]

Ibn Katheer (r.h) cited this hadith in elucidation of the same verse in addition to two more: (But nay, by your Lord! they will not believe (in truth) until they make you judge of what is in dispute between them and find within themselves no dislike of that which you decide, and submit with full submission) (4:65) and (And let those who conspire to evade orders beware lest grief or painful punishment befall them) (24:63).

[See Tafseer Ibn Katheer (3:491).]

A) Related links to this subject that could be of benefit to the reader:

1- The immense love of the sahaaba for the prophet (s.a.w) :

2- Some virtues of the sahaaba from Qur`an and hadeeth and the statements of salaf against those who revile them:

3- Yes the sahaaba and salaf used to verify ahadeeth , do you? :

This article proves how it is the sunnah of the sahaaba and our salaf to verify the prophetic traditions before even believing them let alone sharing them to the masses. Many speakers today like Tariq Jameel, and the deviant Tahir ul-Qadri and their likes end up lying upon Allah, his messenger and his deen. Even after warnings again and again they don't take heed. Recently shaykh Ameenullah peshawari hafidhahullah - a hadeeth master of our time - personally met tariq jameel and adviced him. In return tariq jameel said : " i don't have the time to verify and all" `audhubillahi minash shaytaanir rajeem  

Proof :

See : dangerous warning of sharing inauthentic and unverified information in the name of deen :

May allah save us from being naive who verify 1000 times before sharing something attributing to our parents or relatives or the prime minister or before making a business deal but not even once when it comes to allah and his deen.  Ameen. 


5- Refuting Munkirul hadeeth by proving the authority of sunnah from Islamic texts:

In this particular document listed above under no. 5, i have enlisted the debates of the sahaaba and the salaf against those who belittled the ahadeeth or tried to ignore it or made it inferior to the Qur`an in terms of application. see the table of contents for a better awareness of the contents. 


وَقَالَ ابْنُ وَهْبٍ: أَخْبَرَنِي ابْنُ لَهِيعَةَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي جَعْفَرٍ قَالَ: قَالَ عُمَرُ بْنُ الْخَطَّابِ - رَضِيَ اللَّهُ عَنْهُ -: السُّنَّةُ مَا سَنَّهُ اللَّهُ وَرَسُولُهُ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، لَا تَجْعَلُوا خَطَأَ الرَّأْيِ سُنَّةً لِلْأُمَّةِ.

‘Umar ibn Khattab (r.a) said: “Sunnah is what is ordained by Allah (s.w.t) and His Messenger (sallalahu `alayhi wa sallam), don’t make someone’s incorrect opinion (or mistake in someone’s opinion) a Sunnah for the Ummah (to follow) 

[Ref: `Ilaam al-Muwaq`een `an Rabbil `Alamee and Sharh Aqeedah at-Tahaawi - علي بن علي بن محمد بن أبي العز الدمشقي] 

‘Umar b. Al-Khattâb – Allâh be pleased with him – said:

Verily, the followers of opinion (such as self interpretations based on their own reasoning) are the enemies of the Sunan (the teachings of Allâh’s Messenger as passed down in hadith): they were unable to preserve them (the sunnah by memorizing or acting upon it) and their meanings escaped them, and when asked [questions] they were too embarrassed to say ‘We don’t know,’ so they opposed the Sunan with their opinions. As a result they went astray and misguided 

Umar Ibn Al-Khattaab said to Ziyaad (radiyAllahu' anhum):

أَخْبَرَنَا مُحَمَّدُ بْنُ عُيَيْنَةَ، أَنبَأَنَا عَلِيٌّ هُوَ ابْنُ مُسْهِرٍ، عَنْ أَبِي إِسْحَاقَ، عَنِ الشَّعْبِيِّ، عَنْ زِيَادِ بْنِ حُدَيْرٍ، قَالَ: قَالَ لِي عُمَرُ: «هَلْ تَعْرِفُ مَا يَهْدِمُ الْإِسْلَامَ؟» قَالَ: قُلْتُ: لَا، قَالَ: «يَهْدِمُهُ زَلَّةُ الْعَالِمِ، وَجِدَالُ الْمُنَافِقِ بِالْكِتَابِ وَحُكْمُ الْأَئِمَّةِ الْمُضِلِّينَ»

Do you know what can destroy Islam?" I (Ziyaad) said: "No." He said: "It is destroyed by the mistakes of scholars, the argument of the hypocrites about the book (of Allah), and the opinions of the misguided leaders."


See : Warning from Self interpretation of qur`an and hadeeth :


Before we begin, i'd like to remind the readers to read the hadeeth carefully. the narrations i enlist are taken keeping in mind that they point towards two things 

(i) the absolute obedience and belief of the sahaaba to the prophetic commands/instructions/hadeeth

(ii) the importance of hadeeth in the eyes of the sahaaba that they used to obey and fulfil it immediately. 

keep these two connections in mind while reading them please. 


And this is `Abdullaah Ibn Rawaahah (radhiallahu `anhu), one of those who was martyred in the battle of Mu’tah. While he was walking towards the Prophet’s (sallalahu `alayhi wa sallam) Masjid, he heard the voice of the Prophet (sallalahu `alayhi wa sallam) while he was on the Minbar (pulpit) giving Khutbah to the people inside the Masjid saying: “Sit down”. Ibn Rawaahah, when he heard the command from the Prophet (sallalahu `alayhi wa sallam) to sit down and he had still not entered the Masjid; he sat down immediately while he was still outside the Masjid till the Prophet (sallalahu `alayhi wa sallam) finished his Khutbah. The Prophet (sallalahu `alayhi wa sallam) was informed of what Ibn Rawaahah did, so he (sallalahu `alayhi wa sallam) said: “Allaah increase your keenness upon obedience to Allaah and His Messenger.” 

[Ref: Siyar A`laam al-Nubalaa’ (3/146) and this is “Dha`eef” (Weak) due to the break in the Chain of Narration, Also Narrated by 'Abd al-Razzaq in al-Musannaf (3:211), Ibn 'Abd al-Barr in Jami' Bayan al-'Ilm (2:867 #1633), and al-Muttaqi al-Hindi in Kanz al-'Ummal (#37170- 37171)]


Jaabir (radhiallahu `anhu) said: When the Messenger of Allah (sallalahu `alayhi wa sallam) seated himself on the pulpit on a Friday he (sallalahu `alayhi wa sallam) said: “Sit down.” Ibn Mas`ood (radhiallahu `anhu) heard that and sat down at the door of Masjid, and when the Messenger of Allah (sallalahu `alayhi wa sallam) saw him, he (sallalahu `alayhi wa sallam) said: “Come here, O `Abdullaah bin Mas`ood.” 

[Ref: Sunan Abu Dawood (1091) and graded as “Saheeh” by Shaikh al-Albaanee. Al-Haakim also reported from the Jaabir and Ibn `Abbaas  (1048, 1056) and said: “It is Saheeh as per the conditions of al-Bukhaaree and Muslim” and al-Dhahabee agreed with him, Ibn 'Abd al-Barr in Jami' Bayan al-'Ilm (2:867 #1633); from Ibn 'Abbas by Ibn Khuzayma in his Saheeh (3:141); and mursal from 'Ata' ibn Abi Rabah by 'Abd al- Razzaq in al-Musannaf (3:211) and Haythami in Zawa'id Musnad al-Harith (2:923)]


Narrated Ibn `Umar (radhiallahu `anhu ا: If a man saw a dream during the lifetime of the Prophet (sallalahu `alayhi wa sallam) he would narrate it to the Prophet. Once I wished to see a dream and narrate it to the Prophet (sallalahu `alayhi wa sallam). I was young, unmarried, and used to sleep in the Mosque during the lifetime of the Prophet (sallalahu `alayhi wa sallam). I dreamt that two angels took me and went away with me towards the (Hell) Fire which looked like a well with the inside walls built up, and had two side-walls like those of a well. There I saw some people in it whom I knew. I started saying: “I seek Refuge with Allaah from the (Hell) Fire, I seek Refuge with Allaah from the (Hell) Fire.” Then another angel met the other two and said to me: “Do not be afraid.” I narrated my dream to Hafsah who, in turn, narrated it to the Prophet (sallalahu `alayhi wa sallam). He (sallalahu `alayhi wa sallam) said: “What an excellent man `Abdullaah is if he only observes the night prayer.” (Saalem, the son of Ibn `Umar said: “`Abdullaah Ibn `Umar used not to sleep at night but very little thereafter.”) 

[Ref: Saheeh al-Bukhaaree (1121, 1122, 1156, 1157, 3738, 3739) and Saheeh Muslim (6057)]


Here is `Imraan bin Hussain (radhiallahu `anhu), he narrated in a gathering that the Prophet (sallalahu `alayhi wa sallam) said: “al-Hayaa’ (Modesty) is good altogether.” One of those who was in the gathering said: Verily we find in certain books or books of (wisdom) that it is God-inspired peace of mind or sobriety for the sake of Allah and there is also a weakness in it - i.e. not everything in it is good. `Imraan was so much enraged that his eyes became red and he said: I am narrating to you the Hadeeth of the Messenger of Allaah (sallalahu `alayhi wa sallam) and you are mentioning something from your books? 

[Ref: Saheeh Muslim (60) and Sunan Abu Dawood (4796) and the wordings are his.]


Kuraib reported that Umm Fadl, daughter of Harith, sent him (Fadl, i. e. her son) to Mu'awiya in Syria (who was the ruler at that time) . I (Fadl) arrived in Syria, and did the needful for her. It was there in Syria that the month of Ramadan commenced. I saw the new moon (of Ramadan) on Friday. I then came back to Medina at the end of the month. Abdullah b. 'Abbas (Allah be pleased with him) asked me (about the new moon of Ramadan) and said:

When did you see it? I said.: We saw it on the night of Friday. He said: (Did) you see it yourself? -I said: Yes, and the people also saw it and they observed fast and Mu'awiya also observed fast, whereupon he said: But we saw it on Saturday night. So we would continue to observe fast till we complete thirty (lasts) or we see it (the new moon of Shawwal). I said: Is the sighting of the moon by Mu'awiya not valid for you? He said: No; this is how the Messenger of Allah (s.a.w) has commanded us

[Ref: Recorded in Saheeh Muslim, Book of Fasting, Chapter : Each land has its own sighting of the moon, and if they see the crescent in one land, that does not necessarily apply to regions that are far away from it, Book 6, Hadith 2391; Sunan an-Nasa`ee, Book of Fasting, Chapter : The People Of Different Lands Differing In Sighting (The Moon), Vol. 3, Book 22, Hadith 2113; Sunan Abi Dawood, Book of Fasting, chapter : When The Crescent Is Sighted In A Land A Night Before It Is Sighted In Other Lands, Book 13, Hadith 2325; Jaami` at-Tirmidhi, Book of fasting, Chapter: What Has Been Related About: For The People OF Every Land There Is A Sighting, Vol. 2, Book 3, Hadith 693; Saheeh] 

If you have doubts regarding the moon sighting issue see Abu Zaid Zameer’s video (Urdu ) :


"Abu Dharr was taking his camels to drink at a trough that he owned, when some other people came along and said to one another: "Who can compete with Abu Dharr in bringing animals to drink and make his hair stand on end?" A man said: "I can." So, he brought his animals and competed with Abu Dharr and ended up breaking the trough.Abu Dharr was standing when he saw this, so, he sat down, then he laid down. Someone asked him: "O Abu Dharr, why did you sit down then lie down?" He said: "The Messenger of Allah said: "If any of you becomes angry and he is standing, let him sit down, so that his anger will go away. If iit does not go away, let him lie down.

[Reported in the Musnad' of Ahmad (5/152) and Sahih al-Jami` (694)]


 al-Imam al-Khattabi said: "One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet told the angry person to sit down or lie down so that he would not do something that he would later regret, and Allah Knows best." 

['Ma'alim as-Sunan'; 5/141]


حَدَّثَنَا مُحَمَّدُ بْنُ الصَّبَّاحِ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَلْقَمَةَ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ تَوَضَّئُوا مِمَّا غَيَّرَتِ النَّارُ ‏"‏ ‏.‏ فَقَالَ ابْنُ عَبَّاسٍ أَتَوَضَّأُ مِنَ الْحَمِيمِ فَقَالَ لَهُ يَا ابْنَ أَخِي إِذَا سَمِعْتَ عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ حَدِيثًا فَلاَ تَضْرِبْ لَهُ الأَمْثَالَ ‏.‏

It was narrated from Abu Hurairah that:

The Prophet said: "Perform ablution after (eating) that which has been changed by fire." Ibn 'Abbas said: "Should I do ablution after (touching) hot water?" Abu Hurairah said: "O son of my brother, when I narrate a Hadith of the Messenger of Allah to you, then do not try to make examples for it." 

[Ref: Sunan Ibn Maajah, Book of purification and it’s Sunnah, Vol. 1, Book 1, Hadith 485; Declared as Hassan by Albaanee in Saheeh at-Tirmidhi(79); Also as Hassan by Ahmad Shaakir in the Sharh of Tirmidhi (1/114 - hadeeth 79) and Ibn Hajar asqalaani in : موافقة الخبر الخبر – (1/459) . Hassan according to Hafidh Zubair ‘Ale Zaee in Tahkeeq Ibn Maajah; Darrussalaam print, also to be found in Musnad Ahmad 1/366; Ahmed7609, 7679, 9524 and Saheeh Muslim 352

Note: the ruling of making wudu after eating something that was cooked is different from the fatwa of abu hurayra, i.e is abrogated as per the jumhoor. For details see : :


When we conquered Khaibar, we gained neither gold nor silver as booty, but we gained goods, food and clothes. Then we departed with Allah's apostle to the valley of " Al-Qira", and at that time Allah's apostle had a slave of his called "Rifa'ah lbn Yazid who had been presented to him by a man who had leprosy. While the slave was dismounting the saddle of Allah's apostle, an arrow (its thrower was unknown) came and hit him. The people said, " Congratulations to him on his martyrdom". Allah's apostle said," No, by him in whose hand is my soul, he had a sheet (of cloth) which he had taken (illegally) on the day of Khaibar from the booty before its distribution and has become a flame of fire burning him.” On hearing that, a man brought one or two leather straps of shoes to the Prophet and said, "These are the things I took (illegally)” “This is a strap, or these are two straps, of fire", the Prophet said

 [Ref: Sahih al-Bukhari 4234]


Hammam b. al-Harith reported that a person began to praise 'Uthman and Miqdad sat upon his knee; and he was a bulky person and began to throw pebbles upon his (flatterer's) face. Thereupon 'Uthman said: What is the matter with you (for throwing stones at somebody like that) ? And he said: Verily, Allaah's Messenger (sallAllaahu alayhi wa sallam) said: When you see those who shower (undue) praise (upon others), throw dust upon their faces. 

[Ref: Saheeh Muslim, Vol. 4,  No. 7143 and 7144]


Abu Wa`il reported : “Ammar (r.a) delivered a sermon. It was short and eloquent. When he (Ammar) descended (from the pulpit) we said to him, “Oh Abu Al-Faydan, you have delivered a short and eloquent sermon.  Would that you had lengthened (the sermon we would have loved it all the more). He said, I have heard the Messenger of Allah (s.a.w) saying “The lengthening of prayer by a man and the shortness of the sermon is a sign of his understanding (of faith). So lengthen the prayer and shorten the sermon, for there is charm (in precise) expression” 

[Ref: Jaami` al-Uloom wal-Hikam pg. 354. The statement of the prophet can also be found via Jaabir radhiallahu anhu as reported by Abu Dawood in his Sunan under Kitaab as-Salah (1107), Also recorded by al-Bayhaqi in As-Sunan al-Kubraa (3/208)] 


Al-Waqidi narrates in his Maghazi:

That Marawan ibn Al-Hakam who was the ruler of Medina[at the time] said to a Jewish man called ibn Yameen: How was ibn Al-Ashraf killed?

Ibn Yameen replied:
 Through betrayal.

And Muhammad ibn Maslama [May Allah be pleased with him], who was an old man at the time, was seated, so he said to Marawan:
 O Marawan, do you consider Prophet Muhammad [Prayers of Allah and Peace upon him] to be from among those who betray? By Allah, we did not kill him except by the order of the Messenger of Allah [Prayers of Allah and Peace upon him]. By Allah, I would not meet with you under a single roof, except that of the Masjid.

(and) As for you ibn Yameen, by Allah, if I ever get power over you and in my hand is a sword, I would use it to strike your head.

After that incident, Ibn Yameen would never leave Banu Quraizah except after sending forth someone to look for Muhammad ibn Maslama. If they inform him that [ibn Maslama] is away in some of his land, he would leave, complete his business and return. Otherwise, he would not leave.

One time when Muhammad ibn Maslama was attending a funeral, he saw ibn Yameen in Al-Baqee’, so he took some palm-tree branches [that he found], and started hitting [ibn Yameen] with it, branch after branch, until he breaks it on his face and head. [Ibn Salama] then let [ibn Yameen], who became so weakened, go and told him: By Allah, if only I had a sword I would have hit you with it”

[Maghazi Al-Waqidi” 1/192 – abridged, and refer to: “Al-Sarim Al-Masloul” by Ibn Taymiyah 2/184. Weak]


Abu Bakr Muhammad ibn ‘Abdullah Ibn Muhammad ibn Zakariyyah ash-Shaybaanee - informed us, saying Abdul-Abbas Muhammad ibn ‘Abdur-Rahmaan ad-Daghoolee informed us, saying: “I heard Muhammad ibn Haatim al-Madhfaree saying: I heard ‘Amr ibn Muhammad saying: Aboo Mu’aawiyah ad-Dareer was speaking to Haaroon ar-Rasheed, and he narrated to him the hadeeth of Aboo Hurairah, “Aadam and Moosaa had a dispute...” [1] 

so ‘Alee ibn Ja’far said, “How can this be when there exists the gap (of time) between Aadam and Musa that (which) there is.” He (i.e., the narrator) said, “So Haaroon jumped on account of it and said, “He is narrating to you from the Messenger and you oppose him by saying, ‘How?’ And he did not cease saying this until he calmed down and became silent [2] 


[1]  Reported by Ahmad, 2/398, at-Tirmidhee; no. 2134, Aboo Sa’eed ad-Daarimee who declared it hasan, no. 293, Ibn Abee ‘Aasim in his AsSunnah, no. 140, Ibn Khuzaimah, pp. 55-57, 109 and 139, and an Najaatl, nos. 19, 20 and 25 from Aboo Hurairah and its isnaad is authentic. 

Also the original hadeeth of Musa vs Adam a.s is reported in  Saheeh al-Bukhaaree (3409, 6614, 7515) and Saheeh Muslim (6409, 6410, 6411, 6412). It is as follows: 

Narrated Abu Hurairah رضي الله عنه: The Prophet صلى الله عليه وسلم said: “Adam and Musaa debated with each other and Musaa said: ‘You are Adam the one who turned out your offspring from Paradise.’ Adam said: “You are Musaa whom Allaah chose for His Message and for His direct talk, yet you blame me for a matter which had been ordained for me even before my creation?’ Thus Adam overcame Musaa.

[2] This narration has been reported by al-Fasawee, 2/181, and from him by al-Khateeb, 5/243, from another route and with a different wording. Its chain of narration is authentic] 


أتيتُ أبا ذرٍّ رضيَ اللهُ عنه وهو عند الجمرةِ الوُسطَى ، وقد اجتمع الناسُ يستفتونَه ، فجاءَه رجلٌ فوقف عليه فقال : ألم يَنهَكَ أميرُ المؤمنينَ عن الفُتيا ؟ قال : فرفع رأسَه إليه فقال : أَرَقيبٌ أنت عليَّ ، لو وضعتُم الصِّمصامةَ على هذه – وأشار إلى قَفاه – ثم ظننتُ أني أُنفذُ كلمةً سمعتُها من رسولِ اللهِ صلَّى اللهُ عليهِ وسلَّمَ قبل أن تُجيزوا عليَّ لأَنْفذْتُها

It is narrated via al-`Awzaee – narrated to me Abu Katheer- narrated to me by my father who said “ I came to Abu Dharr while he was sitting near the center stone [i.e where the pebbles are thrown during Hajj i.e al-Jamrah al-Wustaa] and the people were gathering around him seeking religious verdicts (fataawa). Then a man came to him saying “ where you not forbidden (by the authorities) from giving fataawa? So he raised his head and said “Are you a watcher over me? Don’t you know that even if you put the Samsaamah 

(i.e a Sword that does not become dull - السيف الصارم الذي لا ينثني قاله في مختار الصحاح ص( 370  see Mukhtaar as-Sihaah (370)] )

 upon this..” and he pointed to his throat/neck, …assuming that I would not carry out command of the Messenger of Allah, before you (authorities) allow me to, that I would still carry it out?! 

[Ref:  by ad-Daarimee in his Sunan (545); Wa bukhaari `alaqahu fis saheeha phrasing this gesture of Abu Dhar (r.a) as an expression of certainity [see Fath al-Baare 1/160] ; Ibn Hajar graded this as Saheeh in المطالب العالية بزوائد المسانيد الثمانية  (3/321) and the muhaqqiq of this book is : غنيم بن عباس بن غنيم وآخر ] 

Ibn Hajar said : 

ابن حجر في الفتح حيث قال:

"قوله وقال أبو ذر إلخ هذا التعليق رويناه موصولاً في مسند الدارمي وغيره من طريق الأوزاعي حدثني أبو كثير يعني مالك بن مرثد عن أبيه قال أتيت أبا ذر وهو جالس عند الجمرة الوسطى وقد اجتمع عليه الناس يستفتونه فأتاه رجل فوقف عليه ثم قال: ألم تنه عن الفتيا فرفع رأسه إليه فقال: "أرقيب أنت علي لو وضعتم..."؛ فذكر مثله ورويناه في الحلية من هذا الوجه وبين أن الذي خاطبه رجل من قريش وأن الذي نهاه عن الفتيا عثمان رضي الله عنه وكان سبب ذلك أنه كان بالشام فاختلف مع معاوية في تأويل قوله تعالى: {وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ} [التوبة من الآية:34]، فقال معاوية: "نزلت في أهل الكتاب خاصة"، وقال أبو ذر: "نزلت فيهم وفينا"، فكتب معاوية إلى عثمان فأرسل إلى أبي ذر فحصلت منازعة أدّت إلى انتقال أبي ذر عن المدينة فسكن الرَبذَة -بفتح الراء الموحّدة والذال المعجمة- إلى أن مات" (رواه النسائي).


Imam Ahmad in his Musnad reports that Whenever Ibn 'Umar saw a funeral procession he would stand up for it and would remain standing until it passed by."


Ibn Hazm said: "Standing up upon seeing a funeral procession is recommended, even if it is a funeral of a disbeliever or a pagan, until the coffin is placed on the ground or disappears from sight. But if someone remains seated there is no harm. Those who hold it as a desirable act cite what is related by the group on the authority of Ibn 'Umar who reported from 'Amir ibn Rabi'ah that the Prophet, peace be upon him, said: "When you see a funeral procession stand up for it, and remain standing until it disappears from sight or (the coffin) is placed down on the ground." Ahmad said: "Whenever Ibn 'Umar saw a funeral procession he would stand up for it and would remain standing until it passed by." 

[Ref:  Fiqh-us-Sunnah, Volume 4, Page 58: Remain Seated When a Funeral Procession Passes by ] 

Note: there is a difference of opinion among the fuqaha in regards to standing up for the funeral procession. different ahadeeth and istedlaal have been reported from our aimmah. this is not the place to discuss it at length. 


Abdullah ibn 'Amr reported: "Once while we were with the Prophet, peace be upon him, he saw a woman - whom we thought he did not recognize - so he waited until she reached him. It was Fatimah, his daughter. He asked her: 'What caused you to leave your house?' She said: 'I came to visit the family living in this house in order to offer my condolences and to comfort them in their grief.' He said: 'Did you accompany them to the graveyard?' She said: 'God forbid! How could I do that, when I know what you have said in this respect.' The Prophet, peace be upon him, said: 'Had you accompanied the funeral procession to the graveyard, you would never have seen Paradise, not until your grandfather's father had seen it! 

[Ref: Reported by Ahmad, Al-Hakim, Nasa`ee and Bayhaqi. The scholars, however, question the validity of this hadeeth, claiming it is not a sound hadeeth, because among its narrators is Rabi`ah ibn Saif, who is not trustworthy. Also see Fiqh us-Sunnah, Volume 4, Page 59: Permit Women to Accompany a Funeral Procession ] 


Imaam Bukhaari Reports from Sa'id Al-Maqabari who narrated that his father said: "We were attending a funeral, and Abu Hurairah was holding Marwan's (the khaleefah/governer that time) hand, and they both sat down before the coffin was placed on the ground. At this Abu Sa'id approached them, and taking Marwan by his hand said to him: 'Stand up! By Allah, this man (i.e., Abu Hurairah) knows that the Prophet, peace be upon him, has forbidden us (to sit).' Upon hearing this Abu Hurairah said: 'He is right.'' 

This has also been reported by Al-Hakim, with the following addition: "When Abu Sa'id told Marwan to stand up, he stood up and then asked him: 'Why have you made me stand up?' At this Abu Sa' id related this hadeeth to him. Then Marwan asked Abu Hurairah why he had not informed him about that hadeeth. Abu Hurairah replied: 'You were walking ahead of me, so when you sat down I too sat down."

 Most of the Companions, their successors, the Hanafi and Hanbali schools, Al-Awza'i and Ishaq hold this vlew. 

[Ref: Fiqh us-SunnahVolume 4, Page 57: Sitting down, when one is following a funeral, before those carrying the coffin put it down ]


Ibn Abu Rafi' said: Marwan appointed Abu Huraira as his deputy in Medina and he himself left t for Mecca. Abu Huraira led as in the Jumu'a prayer and recited after Surah Jumu'a in the second rak'ah:" When the hypocrites came to thee" (Surah lxiii.). I then met Abu Huraira as he came back and said to him: You have recited two surahs which 'Ali b. Abu Talib used to recite in Kufah. Upon this Abu Huraira said: I heard the Messenger of Allah (may peace: be upon him) 'reciting these two in the Friday (prayer).

[Ref: Saheeh Muslim (4/1905)]


ﺃﺧﺒﺮﻧﺎ ( ﺃﺑﻮ ﺣﺎﺯﻡ ﺍﻟﺤﺎﻓﻆ ﻭﺃﺑﻮ ﻧﺼﺮ ﺑﻦ ﻗﺘﺎﺩﺓ ﺍﻻﻧﺼﺎﺭﻱ ﻗﺎﻻ ﺛﻨﺎ )1 ( ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺑﻦ ﺧﻤﻴﺮﻭﻳﺔ ﺃﻧﺒﺄ ﺍﺣﻤﺪ ﺑﻦ ﻧﺠﺪﺓ ﺛﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺃﺑﻰ ﺍﻟﺰﻧﺎﺩ ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺻﻔﻴﺔ ﺑﻨﺖ ﺃﺑﻰ ﻋﺒﻴﺪ ﺃﻥ ﺭﺟﻼ ﺳﺮﻕ ﻋﻠﻰ ﻋﻬﺪ ﺃﺑﻰ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻪ ﻣﻘﻄﻮﻋﺔ ﻳﺪﻩ ﻭﺭﺟﻠﻪ ﻓﺄﺭﺍﺩ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻪ ﻳﻘﻄﻊ ﺭﺟﻠﻪ ﻭﻳﺪﻉ ﻳﺪﻩ ﻳﺴﺘﻄﻴﺐ ﺑﻬﺎ ﻭﻳﺘﻄﻬﺮ ﺑﻬﺎ ﻭﻳﻨﺘﻔﻊ ﺑﻬﺎ ﻓﻘﺎﻝ ﻋﻤﺮ ﻻ ﻭﺍﻟﺬﻯ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﺘﻘﻄﻌﻦ ﻳﺪﻩ ﺍﻻﺣﺮﻯ ﻓﺄﻣﺮ ﺑﻪ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻪ ﻓﻘﻄﻌﺖ ﻳﺪﻩ

Rough translation:

A thief was brought in front of  Abu Bakr (r.a)  who had stolen for the third time and (previously) the hadd punishment was already inflicted upon him two times., i.e his right hand and left foot was already chopped off (Now according to the Sunnah his Second hand was to be amputated next) but Abu Bakr (r.a) thought if his Second Hand would be cut then he would become destitute, so therefore his second foot would be cut of. At that very moment Umar (r.a) objected and reminded him by saying that, "And by the One on whose hand is my life his second hand should be cut off" (and this is the sunnah and the shar`iah of islam). So Abu Bakr (r.a) ordered the same and his another hand was chopped"

[Ref: Al Sunan Al Kubra Al Behaqi 2/274 The Sanad is Saheeh by Sheikh Ghulam Mustafa Hafidhaullah]


حديث موقوف) أنا أنا أَبُو الْحَسَنِ عَلِيُّ بْنُ يَحْيَى بْنِ جَعْفَرٍ الأَصْبَهَانِيُّ ، أنا عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ بُنْدَارٍ الْمَدِينِيُّ ، نا أَحْمَدُ بْنُ مَهْدِيٍّ ، نا أَبُو الرَّبِيعٍ الزَّهْرَانِيُّ ، نا حَمَّادٌ يَعْنِي ابْنَ زَيْدٍ ، نا أَيُّوبُ ، عَنِ ابْنِ أَبِي مُلَيْكَةَ ، أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ ، قَالَ لابْنِ عَبَّاسٍ : أَضْلَلْتَ النَّاسَ ، قَالَ : " وَمَا ذَاكَ يَا عُرَيَّةُ ؟ " ، قَالَ : تَأْمُرُ بِالْعُمْرَةِ فِي هَؤُلاءِ الْعَشْرِ ، وَلَيْسَتْ فِيهِنَّ عُمْرَةٌ ، فَقَالَ : " أَوَلا تَسْأَلُ أُمَّكَ عَنْ ذَلِكَ ؟ " فَقَالَ عُرْوَةُ : فَإِنَّ أَبَا بَكْرٍ ، وَعُمَرُ لَمْ يَفْعَلا ذَلِكَ ، فَقَالَ ابْنُ عَبَّاسٍ : " . هَذَا الَّذِي أَهْلَكَكُمْ ، وَاللَّهِ مَا أَرَى إِلا سَيُعَذِّبُكُمْ ، إِنِّي أُحَدِّثُكُمْ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَتَجِيئُونِي بِأَبِي بَكْرٍ وَعُمَرَ " . فَقَالَ عُرْوَةُ : هُمَا وَاللَّهِ كَانَا أَعْلَمَ بِسُنَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَاتْبَعَ لَهَا مِنْكَ ، قُلْتُ : قَدْ كَانَ أَبُو بَكْرٍ وَعُمَرُ عَلَى مَا وَصَفَهُمَا بِهِ عُرْوَةُ ، إِلا أَنَّهُ لا يَنْبَغِي أَنْ يُقَلَّدَ أَحَدٌ فِي تَرْكِ مَا ثَبَتَتْ بِهِ سُنَّةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . 

[Rough Translation] Urwah ibn Zubayr said to Ibn `Abbas (r.a) : “ you have misled people”. Ibn `Abbas (r.a) asked : “And how is that oh Urwah (in another narration it says “what are you saying oh Urwah”) ?” . Urwah replied : “ You command (permit) the people to undergo Umrah during the ten days (of dhul hijjah) whereas Umrah is not valid during these days.  Ibn `abbas (r.a) replies : “ Why don’t you (first) ask your mother (about this for she knows I am right)? Urwah replied :” (but) Abu Bakr and `Umar (r.a.a)  did not do (or permit) such a thing ! Ibn `Abbas (r.a) said : “ I swear by Allah this (reason which you give) will destory you and I swear by Allah I fear lest he torments you ! I am informing you the hadeeth of the Messenger of Allah (s.a.w) and you are bringing forward (the statement of) Abu Bakr and `Umar? 

Urwah replied “ I swear by Allah they both knew the sunnat of the messenger of Allah (s.a.w) more than you and they used to follow it more than you !   

[Ref: Authenticated by ِِAd-Diyaa’ (10/331), Ibn Muflih (Al-Aadaab-ush-Shar`iyyah, 2/164), Al-Haithamee (Al-Majma`, 3/234), Ibn Hajar (Al-Mataalib, 1277), Ahmad Shaakir (Musnad Ahmad, 4/74, 5/84), `Abdul-Qaadir Al-Arnaa'oot (Zaad-ul-Ma`aad, 2/206), Shu`aib Al-Arna’oot (Ibid; Musnad Ahmad, 4/132-133/2277), Mashhoor Salmaan (I`laam-ul-Muwaqqi`een, 3/539; Sabeel-ur-Rashaad, 3/293, 4/160), Al-Hajooree (Al-`Urf-ul-Wardee, p.190) and others. It is supported by another narration which was authenticated by At-Tameemee (Fath-ul-Hameed, 3/1556), Husayn Asad (Musnad-ud-Daarimee, 1/401/445) and Al-Hajooree (Al-`Urf-ul-Wardee, 445).

and also in  الفقيه والمتفقه للخطيب lil Khateeb al-Baghdaadi {Hadeeth 246 - Saheeh [1] ]

Khateeb al-Baghdadi says : 

ﻗُﻠْﺖُ : ﻗَﺪْ ﻛَﺎﻥَ ﺃَﺑُﻮ ﺑَﻜْﺮٍ ﻭَﻋُﻤَﺮُ ﻋَﻠَﻰ ﻣَﺎ ﻭَﺻَﻔَﻬُﻤَﺎ ﺑِﻪِ ﻋُﺮْﻭَﺓُ ، ﺇِﻻ ﺃَﻧَّﻪُ ﻻ ﻳَﻨْﺒَﻐِﻲ ﺃَﻥْ ﻳُﻘَﻠَّﺪَ ﺃَﺣَﺪٌ ﻓِﻲ ﺗَﺮْﻙِ ﻣَﺎ ﺛَﺒَﺘَﺖْ ﺑِﻪِ ﺳُﻨَّﺔُ ﺭَﺳُﻮﻝِ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ .

It is (or may be) that Abu Bakr and `Umar did as Urwah described, but it should not be such that you do taqleed of anyone abandoning the established sunnah of the messenger of Allah (s.a.w) 

Note: Shaykh Ghulam Mustafa Dhaheer said : [roughly translating]

It is not established that Abu Bakr and `Umar (r.a.a) had prevented or prohibited people from doing Umrah in  those ten days.  Not indulging in a voluntary act does not imply towards it’s prohibition. Even if it is proven that Shaykhain did consider it unlawful to do Umrah in those ten days yet we will reconcile this in the light of just knowledge because the sahaaba would never oppose a hadeeth (of the prophet s.a.w) once it reaches them. 

[1] This narration has been reported with varied wordings. I shall post a fatwa of shaykh عبد الله بن محمد زُقَيْل 

•  عن ‏‏ابن عباس ‏‏قال :‏ تمتع النبي ‏صلى الله عليه وسلم ‏فقال ‏عروة بن الزبير :‏ ‏نهى ‏ ‏أبو بكر ‏‏وعمر ‏عن المتعة ، فقال ‏‏ابن عباس ‏ : ‏ما يقول ‏عرية ؟‏ ‏قال : يقول : نهى ‏‏أبو بكر ‏‏وعمر ‏عن المتعة ، فقال ‏‏ابن عباس :‏‏ أراهم سيهلكون ، أقول : قال النبي ‏‏صلى الله عليه وسلم ،‏ ‏ويقول نهى ‏‏أبو بكر ‏‏وعمر .

رواه أحمد (1/337) ، وابن عبد البر في " جامع بيان العلم وفضله " (2378) ، والخطيب في " الفقيه والمتفقه " (379) من طريق ‏شريك ، عن ‏‏الأعمش ‏، ‏عن ‏‏الفضيل بن عمرو ‏قال :‏ ‏أراه عن ‏‏سعيد بن جبير ‏ ‏، عن ‏‏ابن عباس به .

وإسناده ضعيف ، فيه شريك بن عبد الله قال الحافظ في " التقريب " : صدوق يخطىء كثيرا .
•  قال عروة لابن عباس : ألا تتقي الله ترخص في المتعة ؟! فقال ابن عباس : سل أمك يا عرية ، فقال عروة : أما أبو بكر وعمر فلم يفعلا ، فقال ابن عباس : والله ما أراكم منتهين حتى يعذبكم الله ، أحدثكم عن رسول الله ، وتحدثونا عن ابي بكر وعمر ، فقال عروة : لهما أعلم بسنة رسول الله ، وأتبع لها منك .

أورده ابن عبد البر في " جامع بيان العلم وفضله " (2377) ، وابن القيم في " الزاد " (2/206) من طريق عبد الرزاق حدثنا معمر عن أيوب قال : قال عروة به .

وصحح إسناده محققا " زاد المعاد " .
ورواه الخطيب بسنده في " الفقيه والمتفقه " (380) بنحو الرواية السابقة ، وأورده ابن القيم في " الزاد " (2/206 - 207) كلاهما من طريق حماد بن زيد ، عن أيوب ، عن ابن أبي مليكة أن عروة بن الزبير به .

وقال محققا " الزاد " : " وإسناده صحيح " .
ورواه الطبراني في " الأوسط " ( 1718 - مجمع البحرين ) عن عروة بن الزبير أنه أتى ابن عباس فقال : يا ابن عباس طالما أضللت الناس ! قال : وما ذاك يا عرية ؟ قال : الرجل يخرج محرما بحج أو بعمرة فإذا طاف زعمت أنه قد حل فقد كان أبو بكر وعمر ينهيان عن ذلك ؟ فقال : أهما - ويحك - آثر عندك أم ما في كتاب الله وما سن رسول الله صلى الله عليه وسلم في أصحابه وفي أمته ؟ فقال عروة : هما كانا أعلم بكتاب الله وما سن رسول الله صلى الله عليه وسلم مني ومنك قال ابن أبي مليكة : فخصمه عروة .

قال الهيثمي في " المجمع " (3/234) : رواه الطبراني في الأوسط وإسناده حسن .
•  فـائـدة :
قال الحافظ ابن حجر في " الفتح " (8/220) : يا عرية : وهو بالتصغير ، وأصله عريوة فاجتمع حرفا علة فأبدلت الواو ياء ثم أدغمت في الأخرى .ا.هـ.
•  فـائـدة أخـرى :
علق الخطيب البغدادي في " الفقيه والمتفقه " (1/378) على كلام عروة بن الزبير : قلت : قد كان أبو بكر وعمر على ما وصفهما به عروة إلا أنه لا ينبغي أن يقلد أحد في ترك ما ثبتت به سنة رسول الله صلى الله عليه وسلم .ا.هـ.

وعلق الذهبي في " السير " (15/243) في إيجاد العذر لعروة بن الزبير : قلت : ما قصد عروة معارضة النبي صلى الله عليه وسلم بهما ، بل رأى أنهما ما نهيا عن المتعة إلا وقد اطلعا على ناسخ 


It is narrated that Ibn ‘Abbaas, may Allaah be pleased with him, performed Tawaaf with Mu‘aawiyah, may Allaah be pleased with him, one day and saw him touching all the corners 

of the Ka‘bah. Ibn ‘Abbaas, may Allaah be pleased with him,disapproved of that and said to him, "Why do you touch these two corners (i.e. the Iraqi and the Syrian corners), and the Prophet, sallallaahu ‘alayhi wa sallam, did not touch them?" Mu‘aawiyah, may Allaah be pleased with him, replied, "Nothing from the House should be abandoned." Ibn ‘Abbaas, may Allaah be pleased with him, recited (what means): {There has certainly been for you in the Messenger of Allaah an excellent pattern (to follow)} [Qur'aan 33:21] Thereupon Mu‘aawiyah, may Allaah be pleased with him, said, "You are absolutely right (so i should follow the sunnah and leave my logic) 

[Ref: Al-Awsat by At-Tabaraani (3/17) And also in Musnad Ahmad as quoted by Shaykh Uthaymeen (r.h) in his fatawa on the topic titled :Errors during tawaaf]

Ibn Hajar in Fath al-Bari from al-Shafi'i in relation to touching the corners of the kabah. In Kitab al-Hajj, al-Bukhari brings a chapter heading titled

 "On the one who does not touch except the two Yemeni corners" 

and in his commentary Ibn Hajar discusses the various narrations in this regard that pertain to Mu'awiyyah (radiallaahu anhu) touching all four corners and Ibn Abbaas (radiallaahu anhu) advising him that only the two corners are to be touched. Mu'awiyyah states, "There is nothing from the house (ka'bah) that is abandoned." 

Ibn Hajar quotes al-Shafi`e (see 3/473-474): 

وأجاب الشافعي عن قول من قال ليس شيء من البيت مهجورا بأنا لم ندع استلامهما هجرا للبيت ، وكيف يهجره وهو يطوف به ، ولكنا نتبع السنة فعلا أو تركا ، ولو كان ترك استلامهما هجرا لهما لكان ترك استلام ما بين الأركان هجرا لها ، ولا قائل به

 And al-Shafi'i responded to the saying of the one who said, "There is nothing from the house (ka'bah) that is abandoned" with (the response) that: We have not left touching the (two corners) out of abandoning the house, and how can a person be abandoning it when he is making tawaf around it. Rather, we follow the Sunnah both in performance (fi'l) and abandonment (tark), and if not touching them both constitutes abandoning them, then not touching what is between the corners would also be abandonment of it, yet there is no one expressing this [view].


 (حديث مرفوع) عَنِ ابْنِ جُرَيْجٍ ، قَالَ : أَخْبَرَنِي سُلَيْمَانُ بْنُ عَتِيقٍ ، عَنْ عَبْدِ اللَّهِ بْنِ بَابَيْهِ ، عَنْ بَعْضِ بَنِي يَعْلَى ، عَنْ يَعْلَى بْنِ أُمَيَّةَ ، قَالَ : " طُفْتُ مَعَ عُمَرَ ، فَاسْتَلَمَ الرُّكْنَ ، فَكُنْتَ مِمَّا يَلِي الْبَيْتَ ، فَلَمَّا بَلَغْنَا الرُّكْنَ الْغَرْبِيَّ الَّذِي يَلِي الأَسْوَدَ جَرَرْتُ يَدَهُ لأَنْ يَسْتَلِمَ ، قَالَ : مَا شَأْنُكَ ؟ فَقُلْتُ : أَلا تَسْتَلِمَ ؟ فَقَالَ : أَلَمْ تَطُفْ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قُلْتُ : بَلَى ، قَالَ : فَرَأَيْتُهُ يَسْتَلِمُ هَذَيْنِ الرُّكْنَيْنِ الْغَرْبِيَّيْنِ ؟ ، قَالَ : فَقُلْتُ : لا ، قَالَ : لَيْسَ لَكَ فِي رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُسْوَةٌ حَسَنَةٌ ؟ قُلْتُ : بَلَى ، قَالَ : فَابْعِدْ عَنْكَ " . 

It is reported from Ya'la ibn Umayyah who said: “I made tawaaf with `Umar ibn al-Khattab (and in one narration with ‘Uthuzza) - may Allah be pleased with him - so when I came to the corner of the Door (of the Ka`ba) I started to touch it so he said ‘Have you not made tawaaf with The prophet of Allah?' I said: Yes. He said: ‘Then did you see him touch it?' I said: No. He said: ‘Then do likewise for there is for you in The prophet of Allah a good example'”. 

[Ref: `Abdur Razzaq in his Musannaf 5/45 or Hadeeth 8946; Also Graded Saheeh by Ahmad Shaakir in one route and Arnaout in Musnad Ahmad 1/403 or Hadeeth 313, and al-Bayhaqi (5/77) ;  also reported  by Ibn Katheer and others. has supporting shawaahid; ]

This is narrated by two isnaad from the Prophet (s.a.w) by which the hadeeth reaches the level of hasan - and is increased in strength by the fact that a group of the Sahabaa acted on it - from them Ibn ‘Abbas (may Allah be pleased with him) who said: “This is the Multazam between the Corner and the Door. And it is authentically narrated from ‘Urwah ibn az-Zubair also - see ‘As-Sahabah, no.2138. And Ibn Taimiyyah said in his ‘Mansak' (p.387): “And if he wishes to come to the Multazam - and that is what is between the Black stone and the Door - and he places upon it his chest and face and forearms and hands - and makes du'a - and he asks Allah for whatever he needs - then he may do so. And he may do so before the Farewell Tawaf there being no difference in this being at that time or any other - and the Sahabah used to do so when they entered Makkah - and if he stands near the Door making du'a without iltizam of the House then that is also good, and when he leaves he does not stand or turn or walk backwards.” 


Mu’awiyah (r.a) asked Ibn Abbas (r.a) : “Are you upon the group of Ibn Abee Taalib?” he (Ibn Abbas) replied, “No I am not with Alee or with Ibn Affaans group”  so then Mu’awiyyah (Radhiallaahu Anhu) asked, “Then whose group are you upon?” upon this he (Abdullaah ibn Abbaas) replied that, “I am upon the group of Muhammad Messenger of Allaah (Sallallahu Alayhee Wasalam).”

[Ref: al-Mataalib al-A’aliyyah Bz-Zawaa’id al-Masaneed ath-Thamaaniyyah 3/74 of Haafidh Ibn Hajr] 


Rifi’ ibn Khadij says, “We used to hire out our lands on the basis of temporary sharecropping [muzara'a]. This was very beneficial to us but Allah’s Messenger (s.a.w) prohibited us from it. Obedience to Allah and His Messenger precedes all benefits

[Ref: Saheeh Muslim. Kitabul al-Buyu (Book 10), Hadith 3742]


Narrated Al-Ma'rur: At Ar-Rabadha I met Abu Dhar(Radiallah anhu) who was wearing a cloak, and his slave, too, was wearing a similar one. I asked about the reason for it. He replied,"I abused a person by calling his mother with bad names."The Prophet(Peace be upon him) said to me,'O Abu Dhar! Did you abuse him by calling his mother with bad names !!. You still have some characteristics of ignorance (left in you). Your slaves are your brothers and Allah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power) and if you do so, then help them.'" 

[Ref: Sahih al-Bukhari,Chapter: Sins are from ignorance and a sinner is not a disbeliever unless he worships others along with Allah'Azza wa Jall Hadeeth#30]


حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ،ﺃَﺧْﺒَﺮَﻧَﺎ ﺍﻟْﺤَﺴَﻦُ ﺑْﻦُ ﺳُﻔْﻴَﺎﻥَ ، ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﻋَﺒْﺪُ ﺍﻟﻠَّﻪِ ﺑْﻦُ ﻋُﻤَﺮَ ﺑْﻦِ ﺃَﺑَﺎﻥَ ، ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﻋَﺒْﺜَﺮٌ ، ﻋَﻦِ ﺍﻷَﻋْﻤَﺶِ ، ﻋَﻦْ ﻣُﺠَﺎﻫِﺪٍ ، ﻗَﺎﻝَ : ﻗَﺎﻟَﺖْ ﻋَﺎﺋِﺸَﺔَ : ﻣَﺎ ﻓَﻌَﻞَ ﻳَﺰِﻳﺪُ ﺑْﻦُ ﻗَﻴْﺲٍ ﻋَﻠَﻴْﻪِ ﻟَﻌْﻨَﺔُ ﺍﻟﻠَّﻪِ ؟ ﻗَﺎﻟُﻮﺍ : ﻗَﺪْ ﻣَﺎﺕَ ، ﻗَﺎﻟَﺖْ : ﻓَﺄَﺳْﺘَﻐْﻔِﺮُ ﺍﻟﻠَّﻪَ ، ﻓَﻘَﺎﻟُﻮﺍ ﻟَﻬَﺎ : ﻣَﺎ ﻟَﻚَ ﻟَﻌَﻨْﺘِﻴﻪِ ، ﺛُﻢّ ﻗُﻠْﺖِ : ﺃَﺳْﺘَﻐْﻔِﺮُ ﺍﻟﻠَّﻪَ ؟ ﻗَﺎﻟَﺖْ : ﺇِﻥَّ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻗَﺎﻝَ : " ﻻ ﺗَﺴُﺒُّﻮﺍ ﺍﻷَﻣْﻮَﺍﺕَ ، ﻓَﺈِﻧَّﻬُﻢْ ﺃَﻓْﻀَﻮْﺍ ﺇِﻟَﻰ ﻣَﺎ ﻗَﺪَّﻣُﻮﺍ

`Aisha (r.a) asked in one of the gatherings regarding Yazeed bin Qais May Allah curse him- How is he? (Note that yazeed bin qais openly abused Aisha (r.a) and he was leader of people against Uthman)

People said he died. Listening this `Aisha recited Astaghfar (oh allah forgive me) . People said you were criticizing him (right now) and now you are reciting astaghfar, what does
that mean? Aisha repled that Prophet peace be upon him said: “Don’t abuse the dead, because they have reached the result of what they forwarded.

[Ref: Ibn Hiban (3098) ]


Hakim bin Hizam said, "I asked Allah's Messenger (ﷺ) for something, and he gave me. I asked him again, and he gave me, and said to me. 'O Hakim! This wealth is like green sweet (i.e. fruit), and if one takes it without greed, then one is blessed in it, and if one takes it with greediness, then one is not blessed in it, and will be like the one who eats without satisfaction. And an upper (i.e. giving) hand is better than a lower (i.e. taking) hand,' I said, 'O Allah's Messenger (ﷺ)! By Him Who has sent you with the Truth. I will not ask anyone for anything after you till I leave this world." So, when Abu Bakr during his Caliphate, called Hakim to give him (some money), Hakim refused to accept anything from him. Once `Umar called him (during his Caliphate) in order to give him something, but Hakim refused to accept it, whereupon `Umar said, "O Muslims! I give him (i.e. Hakim) his right which Allah has assigned to him) from this Fai '(booty), but he refuses to take it." So Hakim never took anything from anybody after the Prophet (ﷺ) till he died.

[Ref: Saheeh al-Bukhaari 3143] 


أَخْبَرَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، قَالَ حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي جَعْفَرٍ، قَالَ تَمَارَيْنَا فِي الْغُسْلِ عِنْدَ جَابِرِ بْنِ عَبْدِ اللَّهِ فَقَالَ جَابِرٌ يَكْفِي مِنَ الْغُسْلِ مِنَ الْجَنَابَةِ صَاعٌ مِنْ مَاءٍ ‏.‏ قُلْنَا مَا يَكْفِي صَاعٌ وَلاَ صَاعَانِ ‏.‏ قَالَ جَابِرٌ قَدْ كَانَ يَكْفِي مَنْ كَانَ خَيْرًا مِنْكُمْ وَأَكْثَرَ شَعْرًا ‏.‏

It was narrated that Abu Ja'far said:

"We argued about Ghusl in the presence of jabir in 'Abdullah, and Jabir said: 'One Sa' of water is sufficient for ghusl from Janabah.' We said: 'One Sa' is not enough and neither is two.' Jabir said: 'It was sufficient for one who was better than you and had more hair. (i.e the prophet himself) '"

[Sunan An-Nasa`ee (Book 1, Hadeeth 232)] 


'Umar ibn al-Khattab [May Allaah be Pleased with him] said, "Oh Messenger of Allaah! After myself, I love you more than anything."

The Messenger of Allaah [May Peace and Blessings of Allaah be upon him] said, "By the One Whose Hands is my soul, until you love me more than yourself."

So 'Umar ibn al-Khattab [May Allaah be Pleased with him] said, "Now, by Allaah, I love you more than I love myself."

The Messenger of Allaah [May Peace and Blessings of Allaah be upon him] replied, "Now, Oh 'Umar!" [Bukhaaree (6257)]

Imaam Ibn Hajar al-Asqalaanee [May Allaah have Mercy on him] said:

 Al-Khattaabee said, "A person loving himself is imprinted in himself as for loving others, then we love others out of choice or for a reason. So the Prophet [May the Peace and Blessings of Allaah be upon him] intended the type of love that we have a choice in.

So I (Ibn Hajr) say: Therefore, at first, 'Umar attested to having the love of oneself, the imprinted one. However, after the evidence was presented to him by the [May Peace and Blessings of Allaah be upon him] he loved him more than he loved himself because the reasoning was made clear; not loving him more than oneself could leave to destruction in the Dunya and the Akhira. Therefore, he told him you have a choice and once he chose, he replied by saying, 'Now, Oh 'Umar' meaning now you have understood and attested to what is obligatory for you to have."

[Ref: Fath al-Baaree (11/528)]

See: The immense love of the sahaaba for the prophet (s.a.w) :


Al Imaam Muslims stated in his Saheeh: 'Amru an Naaqid narrated to us…that Muhammad ibn 'Amru ibn 'Ataa said: 

'I named my daughter Burrah (meaning beneficent to others), so Zaynab bint Abee Salamah told me that the Messenger of Allah- صلى الله عليه و سلم - prohibited this name – Burrah. He - صلى الله عليه و سلم - said: 

"Do not praise yourselves, Indeed Allah knows whom the beneficient amongst you are."
So they asked: 'What shall we call her?'

He said: "Call her Zaynab." (so they submitted to the command of the prophet and called her as such) 

[Ref: See Tafseer ibn Katheer 7/462] 


'Ata ibn Abi Rabah reported that when a man praised another in the presence of Ibn 'Umar, Ibn 'Umar began tossing dust in the direction of his face, saying, "The Prophet of Allah, saaws, said, 'If ever you encounter those who flatter, throw dust in their faces.' "

[Ref: Adab al-Mufrad] 


حَدَّثَنَا مُحْرِزُ بْنُ سَلَمَةَ الْعَدَنِيُّ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ الدَّرَاوَرْدِيُّ، عَنْ شَرِيكِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي نَمِرٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أُبَىِّ بْنِ كَعْبٍ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَرَأَ يَوْمَ الْجُمُعَةِ تَبَارَكَ وَهُوَ قَائِمٌ فَذَكَّرَنَا بِأَيَّامِ اللَّهِ وَأَبُو الدَّرْدَاءِ أَوْ أَبُو ذَرٍّ يَغْمِزُنِي فَقَالَ مَتَى أُنْزِلَتْ هَذِهِ السُّورَةُ إِنِّي لَمْ أَسْمَعْهَا إِلاَّ الآنَ ‏.‏ فَأَشَارَ إِلَيْهِ أَنِ اسْكُتْ فَلَمَّا انْصَرَفُوا قَالَ سَأَلْتُكَ مَتَى أُنْزِلَتْ هَذِهِ السُّورَةُ فَلَمْ تُخْبِرْنِي فَقَالَ أُبَىٌّ لَيْسَ لَكَ مِنْ صَلاَتِكَ الْيَوْمَ إِلاَّ مَا لَغَوْتَ ‏.‏ فَذَهَبَ إِلَى رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَذَكَرَ ذَلِكَ لَهُ وَأَخْبَرَهُ بِالَّذِي قَالَ أُبَىٌّ فَقَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ صَدَقَ أُبَىٌّ ‏"‏ ‏.‏

‘Ata’ bin Yasar narrated from Ubayy bin Ka’b:

“The Messenger of Allah (ﷺ) recited Tabarak [Al-Mulk (67)] one Friday, while he was standing and reminding us of the Days of Allah (i.e., preaching to us). Abu Darda’ or Abu Dharr raised an eyebrow at me and said: ‘When was this Surah revealed? For I have not heard it before now.’ He (Ubayy) gestured to him that he should remain silent. When they finished, he said: ‘I asked you when this Surah was revealed and you did not answer me.” Ubayy said: ‘You have gained nothing from your prayer today except the idle talk that you engaged in.’ He went to the Prophet (ﷺ) and told him about that, and what Ubayy had said to him. The Messenger of Allah (ﷺ) said: ‘Ubayy spoke the truth. [1]

[Ref: Sunan ibn Maajah(Book 5, Hadith 1165); Hasan] 

[1] This is because the prophet (s.a.w) has severely warned from speaking , fiddling, talking, gesturing, etc during the khutbah is going on. 


It was narrated from Abu Hurayrah رضي الله تعالى عنه وأرضاه that the Prophet Muhammad صلى الله عليه و آله و صحبه و سلم said:

“The area between my house and my minbar is one of the gardens {riyaad, sing. rawdah} of Paradise, and my minbar is on my cistern {hawd}”

{Narrated by Imam al-Bukhari & Imam Muslim}

And it was narrated that ibn Abi ‘Ubayd رضي الله تعالى عنه وأرضاه said:

“I used to come with Salamah ibn al-Akwa رضي الله تعالى عنه وأرضاه and he would pray by the pillar which was by the mus-haf, i.e. in the Rawdah.

I said, ‘O Abu Muslim رضي الله تعالى عنه وأرضاه , I see that you are keen to pray by this pillar!’ He said, ‘I saw that the Prophet was keen to pray here.’”

{Narrated by Imam al-Bukhari & Imam Muslim}


Narrated AbuRafi':

Sa'id ibn Abu Sa'id al-Maqburi reported on the authority of his father that he saw AbuRafi' the freed slave of the Prophet (ﷺ), passing by Hasan ibn Ali (Allah be pleased with them) when he was standing offering his prayer. He had tied the back knot of his hair. AbuRafi' untied it. Hasan turned to him with anger, AbuRafi' said to him: Concentrate on your prayer and do not be angry: I heard the Messenger of Allah (ﷺ) say: This is the seat of the devil, referring to the back knot of the hair. 

[Ref: Sunan Abi Dawud 646, Hasan ]


Narrated Anas:

The alcoholic drink which was spilled was Al-Fadikh. I used to offer alcoholic drinks to the people at the residence of Abu Talha. Then the order of prohibiting Alcoholic drinks was revealed, and the Prophet ordered somebody to announce that: Abu Talha said to me, "Go out and see what this voice (this announcement ) is." I went out and (on coming back) said, "This is somebody announcing that alcoholic beverages have been prohibited." Abu Talha said to me, "Go and spill it (i.e. the wine)," Then it (alcoholic drinks) was seen flowing through the streets of Medina. At that time the wine was Al-Fadikh. The people said, "Some people (Muslims) were killed (during the battle of Uhud) while wine was in their stomachs." So Allah revealed: "On those who believe and do good deeds there is no blame for what they ate (in the past)." (5.93)

[Saheeh Bukhaari, Vol. 6, Book 60, Hadeeth 144]

Narrated Anas bin Malik:

I used to offer drinks prepared from infused dates to Abu Talha Al-Ansari, Abu 'Ubada bin Al Jarrah and Ubai bin Ka`b. Then a person came to them and said, "All alcoholic drinks have been prohibited." Abii Talha then said, "O Anas! Get up and break all these jars." So I got up and took a mortar belonging to us, and hit the jars with its lower part till they broke.

[Ref: Saheeh al-Bukhari 7253]

Yahyaa [ibn Sa'eed al-Qattaan] narrated to us from Humayd [at Taweel] from Anas ibn Maalik ~ who said, "I was [once] serving wine to Abu (Ubaydah ibn al-Jarraah, Ubayy ibn Ka`b, Suhayl ibn Baydaa' and a number of [the Prophet's] companions in the house of Abu Talhah, for I was their cup-bearer. When alcohol started affecting them, a man from amongst the Muslims came and said, 'Don't you know that intoxicating drinks have been forbidden?' They DID NOT say, 'Let's find out why they have been forbidden .' Rather, they said, 'Pour away what is left in your jug, Anas.' By Allah they never drank alcohol again, and their intoxicating drinks at the time were only made of ripe and unripe dates."

[Ref: Musnad Ahmad, Vol. 3, p. 183. The isnaad of this hadeeth is saheeh according to the conditions set by al-Bukhaaree and Muslim.] 


Narrated Jubair bin Haiya:
`Umar sent the Muslims to the great countries to fight the pagans. When Al-Hurmuzan embraced Islam, `Umar said to him. "I would like to consult you regarding these countries which I intend to invade." Al-Hurmuzan said, "Yes, the example of these countries and their inhabitants who are the enemies. of the Muslims, is like a bird with a head, two wings and two legs; If one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Faris. So, order the Muslims to go towards Khosrau." So, `Umar sent us (to Khosrau) appointing An-Nu`man bin Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mughira replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mughira replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says:-- "Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." (Al-Mughira, then blamed An-Nu`man for delaying the attack and) An-Nu' man said to Al-Mughira, "If you had participated in a similar battle, in the company of Allah's Messenger (ﷺ) he would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Apostle in many battles and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday).

[Ref: Saheeh Bukhaari, Vol. 4, Book 53, Hadeeth 386]


Abu Tamim Hujaymi narrates from a man of his tribe that he once came to meet Prophet (peace be upon him). It could have been such that Abu Tamim was present there when the man came to Prophet (peace be upon him).

The man said, "Are you the Messenger of Allah?"

'Yes," replied Prophet (peace be upon him).

"Whom do you pray to?" he asked. The Prophet (peace be upon him) replied, "I pray to the One Allah Who is Most Honoured and Most High. He is the One Who removes your difficulty when you call to Him. It is He Who causes your crops to grow when you call to Him to remove your drought. It is He Who responds to your prayer when you call Him at the time when you are lost in a rocky land without transport."

The man accepted Islam immediately and then asked for advice. The Prophet (peace be upon him) said, "Do not abuse anything." When relating this to people, the man said that since Prophet (peace be upon him) gave him this piece of advice, he has not even abused a goat.

[Ref:  Musnad Ahmad, nos. 22694,22599, 22121,16272,16616,16667, 16180 classed as saheeh by Shu'aib Arnaut; Quoted by Nur al-Din 'Ali ibn Abi Bakr ibn Sulayman Abu al-Hasan al-Haythami in Majma' al-Zawa'id wa Manba' al-Fawa'id, no. 13003 and Ghayah al-Maqsad fi Zawa'id al-Musnad 2/491]


Shaykh `Ali as-Sallabi in his biography of `Umar radhiallahu `anhu (Vol. 1 page302) quotes a narration referencing it to Al Fath, 2/415, 430; Al-Khilafah ar-Raashida , page 294 by Dr. Yahya al-Yahya  wherein it is reported that : 

Salim ibn `Abdullah reported from Ibn `Umar that whilst `Umar ibn al-Khattab (r.a) was standing delivering  the Khutbah one Friday, a man from among the earliest Muhaajireen, one of the sahaabi of the prophet (s.a.w) came in. `Umar called out to him : “What time is it!?” He said : “ I was busy then I came home until I heard the adhaan. As soon as I heard it, I did wudoo`.” `Umar (r.a) said : “Only wudoo”? I knew the messenger of allah (s.a.w) used to enjoin ghusl (as well)


Basheer bin Khasasiyyah narrated that Prophet (peace be upon him) invited him to accept Islam on one occasion. (After he accepted Islam,) Prophet (peace be upon him) asked him, "What is your name?" When he replied that his name was Nadheer, the Prophet (peace be upon him) said, (From today) Your name shall be Basheer (and he accepted)."

The Prophet (peace be upon him) then made him stay on the platform (within the Masjid) called Suffa (where the poor homeless Muslims stayed). It was the practice of Prophet (peace be upon him) to share all the gifts he received with the men on Suffa and to give them all the Sadaqah he received.

One night Prophet (peace be upon him) left his home and Basheer followed him. Prophet (peace be upon him) went to the graveyard (called Baqee) and said,

"Peace be on you, 0 home of the Mu'mineen We shall soon be joining you for we all belong to Allah and shall return to Him. You people have certainly met with extreme good and have been saved from immense evil."

Prophet (peace be upon him) then turned to Basheer and asked, "Who is there?" When Basheer gave his name, Prophet (peace be upon him) said, Does it not please you that Allah has diverted your hearing, your heart and your sight to Islam whereas you had been from among the Rabee'ah tribe who breed fine horses and who claim that the earth would be turned upside down had it not been for them?" Basheer replied, "Indeed, 0 Prophet (peace be upon him) "

Prophet (peace be upon him) then asked him, "What brings you here?" Basheer replied, "(I followed you here because). I was afraid that no calamity should befall you or that some creature should not harm you."

[Ref:  Ibn Asakir in Tarikh Damishq 10/305; Mukhtasar Tarikh Damishq li-ibn 'Asakir by ibn Manzur 2/193; Quoted by Abu Nu'aym in Hilyah al-Awliya wa Tabaqat al-Asfiya, no. 124; Quoted by Imam Yusuf ibn Abdallah ibn Mohammed ibn Abd al-Barr in his Al-Isti'ab fi ma'rifat al-as'haab 1/150; al Isaba fi tamyiz al Sahaba 1/159; Tahdheeb al Tahdheeb 1/467] 


حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يَزِيدَ الْمُقْرِئُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ زِيَادٍ، عَنْ أَبِي غُطَيْفٍ الْهُذَلِيِّ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ بْنِ الْخَطَّابِ، فِي مَجْلِسِهِ فِي الْمَسْجِدِ فَلَمَّا حَضَرَتِ الصَّلاَةُ قَامَ فَتَوَضَّأَ وَصَلَّى ثُمَّ عَادَ إِلَى مَجْلِسِهِ فَلَمَّا حَضَرَتِ الْعَصْرُ قَامَ فَتَوَضَّأَ وَصَلَّى ثُمَّ عَادَ إِلَى مَجْلِسِهِ فَلَمَّا حَضَرَتِ الْمَغْرِبُ قَامَ فَتَوَضَّأَ وَصَلَّى ثُمَّ عَادَ إِلَى مَجْلِسِهِ فَقُلْتُ أَصْلَحَكَ اللَّهُ أَفَرِيضَةٌ أَمْ سُنَّةٌ الْوُضُوءُ عِنْدَ كُلِّ صَلاَةٍ قَالَ أَوَ فَطِنْتَ إِلَىَّ وَإِلَى هَذَا مِنِّي فَقُلْتُ نَعَمْ ‏.‏ فَقَالَ لاَ لَوْ تَوَضَّأْتُ لِصَلاَةِ الصُّبْحِ لَصَلَّيْتُ بِهِ الصَّلَوَاتِ كُلَّهَا مَا لَمْ أُحْدِثْ وَلَكِنِّي سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ ‏"‏ مَنْ تَوَضَّأَ عَلَى كُلِّ طُهْرٍ فَلَهُ عَشْرُ حَسَنَاتٍ ‏"‏ ‏.‏ وَإِنَّمَا رَغِبْتُ فِي الْحَسَنَاتِ ‏.‏

أَبِي غُطَيْفٍ الْهُذَلِيِّ said :
"I was listening to 'Abdullah bin 'Umar bin Khattab in the mosque, and when the time for prayer came, he got up, performed ablution, and offered prayer, then he went back to where he had been sitting. When the time for 'Asr (Afternnon prayer) came, he got up, performed ablution, and offered prayer, then he went back to where he had been sitting. When the time for Maghrib (Sunset prayer) came, he got up, performed ablution, and offered prayer, then he went back to where he had been sitting. I said: 'May Allah improve you (i.e., your condition) Is it obligatory or Sunnah to perform ablution for every prayer?' He said: 'Did you notice that?' I said: 'Yes.' He said: 'No (it is not obligatory). If I perform ablution for Morning prayer I can perform all of the prayers with this ablution, so as long as I do not get impure. But I heard the Messenger of Allah say: "Whoever performs ablution while he is pure, he will have ten merits." So I wanted to earn the merits.'"

[Ref: Sunan ibn Maajah, Book 1, Hadeeth 552; Dha`eef]


The famous narration and incident wherein `Umar r.a choose to follow the prophet (s.a.w) over Abu Bakr (r.a) 

‘Umar ibn al-Khattab was reported as saying: “If I nominate a successor after me, then one who was better than me, that is, Abu Bakr, nominated a successor after him. But if I don’t nominate, then one who was better than me, that is, the Prophet (sallalahu alaihi wa ala alihi wa sallam), did not name a successor after himself.” ‘Abdullah Ibn ‘Umar adds: “When he mentioned the Prophet, I knew that he was not going to nominate his own successor.”

And `umar r.a did actually appoint a committee instead of naming his successor. 


It was narrated that Mus'ab bin Sa'd said: "I prayed beside my father and I put my hands between my knees(while bowing), and he told me: 'Put your hands on your knees.' Then I did that again and he struck my hands and said: 'We were forbidden (by the prophet) to do that, and we were commanded to put our hands on our knees.

[ Ref: Sunan an-Nasa'i 1032 or English print : Vol. 1, Book 5, Hadeeth 873]


Saalim ibn `Abdillaah ibn `Umar said: “I was sitting with Ibn `Umar (radiyallaahu `anhu) in the mosque once, when a man from the people of Shaam came to him and asked him about continuing the `Umrah onto the Hajj (i.e., HajjTamattu`). Ibn `Umar replied:
“It is permissible (halaal).” The man said:

“But your father (`Umar ibn Al-Khattaab) used to forbid it!” So he said:

“Woe to you! If my father used to forbid something which the Messenger of Allaah (sallallaahu `alaihi wa sallam) performed and commanded, would you accept my father’s view, or the order of the Messenger of Allaah (sallallaahu `alaihi wa sallam)?”

 He replied:
“The command of the Messenger of Allaah (sallallaahu `alaihi wa sallam).” He said:
“Surely, the Messenger of Allaah (sallallaahu `alaihi wa sallam) performed it.”
[Ref: Authenticated by At-Tirmidhee (832, p.259, Jam`iyyat-ul-Maknaz ;  Haashiyat-us-Sindee `alabn Maajah, #4; Tuhfat-al-Ahwadhee, (3/556), An-Nawawee (Al-Majmoo`, 7/148, 152), Ahmad Shaakir (Musnad Ahmad, 5/190/5700), Al-Albaanee( Sunan-at-Tirmidhee, 824; Sifat-us-Salaah, p.48-49; Al-Asl, 1/33), `Abdul-Qaadir Al-Arnaa’oot (Jaami`-ul-Usool, 3/115-116/1401; Zaad-ul-Ma`aad, 2/138), Shu`aib Al-Arna’oot (Zaad-ul-Ma`aad, 2/138; Al-Aadaab-ush-Shar`iyyah, 2/165; Musnad Ahmad, 9/511), Husayn Asad (Musnad Abee Ya`laa, 9/341-342, 415/5451, 5563), At-Tareefee(At-Tahjeel, p.161-162, 1st ed.) and others.]


Marwaan ibn Al-Hakam narrated that `Uthmaan (radiyallaahu `anhu) forbade Tamattu` and that they (hajj and `umrah) should be combined, so when `Alee (radiyallaahu `anhu) saw that, he said talbiyah for them both and said:

“I was not going to leave the Sunnah of the Prophet (sallallaahu `alaihi wa sallam) for the saying of anyone.”

[Ref: Saheeh al-Bukhaaree (1563)]

Note: It is narrated from Uthman radhiallahu `anhu that he thought the prophet did tamattu only in a state of insecurity of fear, but this was an error on his part. it is reported that he told `Alee radhiallahu `anhu that : "We were in a state of fear on that day"

Abdullah b. Shaqiq reported that 'Uthman (Allah be pleased with him) used to forbid Tamattu', whereas 'Ali (Allah be pleased with him) ordered to do it. 'Uthman said a word to 'Ali, but 'Ali said:

You know that we used to perform Tamattu' with the Messenger of Allah (ﷺ), whereupon he said: It is right, but we entertained fear.

[Ref: Saheeh Muslim, 1223]

Yahya related to me from Malik, from Jafar ibn Muhammad, from his father, that al-Miqdad ibn al-Aswad once went to see AIi ibn Abi Talib at as-Suqya, where he was feeding some young camels of his with a mash of meal and leaves, and he said to him, "This man Uthman ibn Affan is telling people that they cannot do hajj and umra together." Al-Miqdad said, "Ali ibn Abi Talib went off with bits of meal and leaves on his forearms - and I shall never forget the sight of the meal and the leaves on his arms - and went to see Uthman ibn Affan and asked him, 'Are you saying then that people cannot do hajj and umra together (when the prophet permitted it during his lifetime)?' Uthman replied, '(due to certain circumstances considering the current situation) That is my opinion.' Whereupon AIi got angry and went out saying, 'I am at your service, O Allah, I am at your service for a hajj and an umra together.'

[Ref: Muwatta Maalik, 20/40] 


Abdullaah ibn `Umar (radiyallaahu `anhumaa) narrated that the Messenger of Allaah (sallallaahu `alaihi wa sallam) said:

“Do not prevent the women from their share in the mosques if they seek your permission.” [1]  One of his sons replied:

“As for me I shall prevent my wife and he who wishes let him allow his.” So `Abdullaah ibn ‘Umar turned to him and said:

“You hear me narrating from the Messenger of Allaah (sallallaahu `alaihi wa sallam) that they should not be prevented, and then you say this?!” So `Abdullaah did not talk to him until he died.

[Ref: Reported by Muslim (988, 991-994) in his Saheeh except for the final sentence which was authenticated by Ahmad Shaakir (Musnad Ahmad, 4/455/4933), Al-Albaanee(Hidaayat-ur-Ruwaah, 1/475/1041; Ath-Thamr, 2/730; Islaah-ul-Masaajid, p.195; Ghayth-ul-Maraam, #411, p.234-235), Al-Hilaalee (Hidaayat-us-Sultaan, p.82),Shu`aib Al-Arna’oot (Musnad Ahmad, 8/527/4933); Also in Sunan Ibn Majah, Introduction, Number 16 and others.]
[1] That is, if they if they go properly dressed and without any adornment or perfume  Saheeh Muslim, 995-997) and without mixing with men ( Saheeh-ul-Bukhaaree, 837, 866, 870, 875). See also: Ath-Thamr-ul-Mustataab (2/728-738).


حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو يَحْيَى الْقَتَّاتُ، عَنْ مُجَاهِدٍ، قَالَ كُنْتُ مَعَ ابْنِ عُمَرَ فَثَوَّبَ رَجُلٌ فِي الظُّهْرِ أَوِ الْعَصْرِ قَالَ اخْرُجْ بِنَا فَإِنَّ هَذِهِ بِدْعَةٌ ‏.‏

Narrated Abdullah ibn Umar:

Mujahid reported: I was in the company of Ibn Umar. A person invited (called for) the people for the noon or afternoon prayer (after the adhan had been called once to invite the people already). He said: Go out with us (from this mosque) because this is an innovation (in religion).

[Ref: Sunan abi dawood 538, Hassan al Albaani]

Our salaf were very strict when it came to innovations. See 100 + quotations against bid`ah here :


A close relative of `Abdullaah bin Mughaffal (radiyallaahu `anhu) was hitting with pebbles using the index finger and the thumb, so he said: “The Messenger of Allah (sallallaahu `alaihi wa sallam) has forbidden it saying that it does not kill the game.” He repeated the act and Ibn Mughaffal said to him:

“I told you that the Prophet (sallallaahu `alaihi wa sallam) has prohibited it but you repeated it! I shall never talk to you.”

[Reported by Al-Bukhaaree (5479) and Muslim (1954)]


وقال ابن عبّاس يُوشِكُ أَنْ تَنْزِلَ عَلَيْكُمْ حِجَارَةٌ مِنْ السَّمَاء أَقُولُ لَكُمْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَقُولُونَ قَالَ أَبُو بَكْرٍ وَعُمَرُ؟

Once Abdullah Ibn Abbas was delivering a lecture/sermon when a sahabi interrupted and said “ But Abu bakr has said so and so?” Upon hearing this, Abdullah Ibn Abbas , angrily/annoyingly said “ I’m afraid lest stones be showered upon you. (Here) I say “The Messenger of Allah said so and so, whereas you object (by saying) Abu bakr  said so and so? 

[Ref: Sunan Al Darimi, Hadith 437, Book 1, Baab Name : "maa yuttaqaa min tafseeri hadeesinabi wa qouli ghairihi `inda qoulihi.;  See it's explanation in Ibn Al-Qayyim, Zad Al-Ma’ad 2/195


Abdullah ibn ‘Umar says, “We used to hire our plots on a temporary sharecropping basis and regarded his beneficial and permissible. However, since Rifi’ ibn Khadij informed us that Allah’s Messenger (s.a.w) prohibited it, we abandoned this practice.

[Ref: Saheeh al-Muslim. Kitabul al-Buyu (Book 10), Hadith 3726]


Yahya related to me from Malik from Wahb ibn Kaysan that Muhammad ibn Amr ibn Ata said, "I was sitting with Abdullah ibn Abbas when a Yemeni man came in. He said, 'Peace be upon you, and the mercy of Allah and His blessing' (as-salamu alaykum wa rahmatullahi wa barakatuhu), and then he added something more to that. Ibn Abbas said (and at that time his eyesight had gone), 'Who is this?' People said, 'This is a Yemeni who has come to see you,' and they introduced him. Ibn Abbas said, 'The greeting ends with the word blessing.' "

[Ref: Muwatta Maalik ( Book 53, Hadith 2) ] 

Note: There is a difference of opinion among scholars with respect to the permissibility of adding " wa maghfiratuhu or etc" as a response to someone's salaam (greeting). Scholars like Ibn Hajr, Shawkaanee, Mubarakpoori , Ibn al-Qayyim and Shaykh Albaanee along with some others have permitted this. whereas other do not. Nevertheless, taking the Qur`anic verse which commands us to return the greeting in an equal to better manner one may add wa maghfiratuhu in his response. But as for Adding something to the greeting while the person is initiating it, then this is detested. the permission of adding is given by some scholars only with respect to replying and not initiating the greeting. 

See: Taareekh al-Kabeer (1/1/330 - number 1037) and authenticated by Al-Albaani in Silsilah as-Saheehah (1449) and for a detailed explanation see silsilat ul-hudaa wa nnoor –- tape no. 253. You can download all the tapes from here :


 It was narrated that Naafi‘, may Allaah be pleased with him, said: "‘Abdullaah ibn ‘Umar passed by a man who was praying and said, "Peace be upon you," and the man replied to him (verbally with the usual words). ‘Abdullah ibn ‘Umar returned to him and said, "When someone says, 'Peace be upon you' to you while you are praying do not reply (verbally), but give a signal with your hand. (for this is how the prophet taught us)" 

[Reported by Imam Maalik in Al-Muwatta']

it was narrated that Ibn ‘Umar asked Bilaal, may Allaah be pleased with him: "How did you find the Messenger of Allaah, peace and blessing be upon him, responding to them when they gave him a salutation while he was engaged in prayer. He replied: In this way, and Ja‘far ibn ‘Awn (one of the men of transmission) demonstrated by spreading his palm, and keeping its inner side below and its back side above." [Reported by Abu Daawood and At-Tirmithi].


قال عمر بن الخطاب لسعد بن أبي وقاص (رضي الله عنهما):ـ

لا يغرنك من الله أن قيل خال رسول الله صلى الله عليه وسلم وصاحبه، فإن الله لا يمحو السيئ بالسيئ، ولكن يمحو السيئ بالحسن، وإن الله ليس بينه وبين أحد نسب إلا بطاعته، فالناس شريفهم ووضيعهم في ذات الله سواء، الله ربهم وهم عباده، يتفاضلون بالعافية ويدركون ما عند الله بالطاعة، فانظر الامر الذي رأيت رسول الله صلى الله عليه وسلم منذ بعث إلى أن فارقنا عليه فألزمه، فإنه الامر

هذه عظتي إياك، إن تركتها ورغبت عنها حبط عملك وكنت من الخاسرين

Umar ibn al-Khattab (May Allah be well-pleased with him) advised Sa’d ibn Abi Waqaas (May Allah be well-pleased with him) and said:

“Do not be deceived in regards to Allah that it may be said [of you]: He is the uncle of the Messenger of Allah (Blessings and Peace of Allah upon him) and his companion, for Allah does not erase evil with evil, but erases evil through good.

Indeed there is no relations between Allah and any other except through His obedience. The people altogether, their noble and their lowly, are in front of Allah alike. Allah is their Lord and they His slaves. They surpass one another when it comes to wellbeing, but attain what He has through His obedience.

So see the matters which you have witnessed the Messenger of Allah (Blessings and Peace of Allah upon him) was upon, from the day he was sent to us to the day he parted, and adhere to it, for it is the matter [of success and salvation].

This is my advise to you.

If you choose to leave it and favour other over it, then all your work will be in vain and you will be among the losers”.

[Ref:Al-Bidaya w Al-Nihaya 7/42]


ﺣَﺪَّﺛَﻨَﺎ ﻣُﺤَﻤَّﺪُ ﺑْﻦُ ﺍﻟْﺤَﺠَّﺎﺝِ ﺍﻟْﺤَﻀْﺮَﻣِﻲُّ ، ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﺃَﺳَﺪُ ﺑْﻦُ ﻣُﻮﺳَﻰ ، ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﻋَﺒْﺪُ ﺍﻟْﺠَﺒَّﺎﺭِ ﺑْﻦُ ﻭَﺭْﺩٍ ﺍﻟْﻤَﻜِّﻲُّ ، ﻗَﺎﻝَ : ﺳَﻤِﻌْﺖُ ﺍﺑْﻦَ ﺃَﺑِﻲ ﻣُﻠَﻴْﻜَﺔَ ، ﻳَﻘُﻮﻝُ : ﻧُﻔِﺲَ ﻟِﻌَﺒْﺪِ ﺍﻟﺮَّﺣْﻤَﻦِ ﺑْﻦِ ﺃَﺑِﻲ ﺑَﻜْﺮٍ ﻏُﻼﻡٌ ، ﻓَﻘِﻴﻞَ ﻟِﻌَﺎﺋِﺸَﺔَ : ﻳَﺎ ﺃُﻡَّ ﺍﻟْﻤُﺆْﻣِﻨِﻴﻦَ , ﻋُﻘِّﻲ ﻋَﻨْﻪُ ﺟَﺰُﻭﺭًﺍ . ﻓَﻘَﺎﻟَﺖْ : ﻣَﻌَﺎﺫَ ﺍﻟﻠَّﻪِ ، ﻭَﻟَﻜِﻦْ ﻣَﺎ ﻗَﺎﻝَ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ " ﺷَﺎﺗَﺎﻥِ ﻣُﻜَﺎﻓَﺄَﺗَﺎﻥِ " 

`Abdullah ibn Abi Mulayka (Taba`ee) narrates that when the son of Sayyidunah Abdur Rahman bin Abu Bakr (r.a) was born , it was said to Umm al-Momineen  `Aisha (r.a) to slaughter one camel on his behalf (as an Aqeeqah) . (Upon this) `Aisha (r.a) replied Ma`adhAllah (roughly as I seek refuge in Allah) , rather I would do that which the prophet (sallalahu `alayhi wa sallam) said and i.e (to slaughter) two sheeps 

[Ref: Mushik al-Aathaar Imaam at-Tahawi , Hadeeth 876, See Shaykh Zubayr’s Maqalaat for details and this riwaayah is Hassan : ] 


Narrated: Malik: Yahya related to me from Malik that Humayd ibn Qays al-Makki said, "A man came to the Messenger of Allah, may Allah bless him and grant him peace, with the two sons of Jafar ibn Abi Talib. He said to their nursemaid, 'Why do I see them so thin?' Their nursemaid said, 'Messenger of Allah, the evil eye goes quickly to them. Nothing stops us from asking someone to make incantations (using ayats of Quraan) for them, except that we do not know what of that would agree with you.' The Messenger of ,Allah, may Allah bless him and grant him peace, said, 'Make incantations for them. Had anything been able to precede the decree, the evil eye would precede it.' "

[Ref: Muwatta Maalik, 50; 3] 


وقد وري أن أسامة بن زيد كان يصوم الأشهر الحرم, فأمره النبي ﷺ بصيام شوال, فترك الأشهر الحرم وصام شوال

And it is narrated that Usaama ibn Zaid used to fast the sacred months, then the Prophet (ﷺ) ordered him with the fast of Shawwaal, so he abandon the sacred months and fasted Shawwaal. 


Narrated Ibn `Umar:

The Prophet (ﷺ) wore a gold ring and then the people followed him and wore gold rings too. Then the Prophet said, "I had this golden ring made for myself. He then threw it away and said, "I shall never put it on." Thereupon the people also threw their rings away.

[Ref: Saheeh al-Bukhaari 7298] 


 Abu Sa’eed al-Khudri who said: “While the Messenger of Allaah (peace and blessings of Allaah be upon him) was leading his companions in prayer, he took off his shoes and placed them to his left. When the people saw that, they took off their shoes too. When the Messenger of Allaah (peace and blessings of Allaah be upon him) finished his prayer, he asked, ‘What made you take off your shoes?’ They said, ‘We saw you take off your shoes, so we took ours off too.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Jibreel (peace be upon him) came to me and told me that there was something dirty on them.’ When any one of you comes to the mosque, let him look and if he sees anything dirty on his shoes, let him wipe them and then pray in them.” 

[Ref: Abu Dawood, 650; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 605]


Abu Bakr as-Siddiq (radiyAllahu'anhu):

“I will not leave anything Allah's Messenger (s.a.w) did, except that I will also do it; for I fear that if I were to leave any of his commands and ways I would deviate.

[Ibn Battah, Al-Ibaanah an shar`eeah al-Firq al-Naajiah Vol 1, page 246 - # 77]

58) Ibn Mas`ood cursed those whom the messenger cursed 

Narrated Alqama: 'Abdullah ibn Mas`ood (r.a) said. "Allah curses those ladies who practice tattooing and those who get themselves tattooed, and those ladies who remove the hair from their faces and those who make artificial spaces between their teeth in order to look more beautiful whereby they change Allah's creation." His saying reached a lady from Bani Asd called Um Yaqub who came (to Abdullah) and said, 

"I have come to know that you have cursed such-and-such (ladies)?" He replied, "Why should I not curse these whom Allah's Apostle has cursed and who are (cursed) in Allah's Book!" 

Um Yaqub said, "I have read the whole Quran, but I did not find in it what you say." He said, "Verily, if you have read it (i.e. the Quran), you have found it. Didn't you read:

'And whatsoever the Apostle gives you take it and whatsoever he forbids you, you abstain (from it). 

[Qur’an 59.7]

She replied, "Yes, I did," He said, "Verily, Allah's Apostle forbade such things." "She said, "But I see your wife doing these things?" He said, "Go and watch her." She went and watched her but could not see anything in support of her statement. On that he said, "If my wife was as you thought, I would not keep her in my company."

[Ref: Bukhaare, Volume 6, Book 60, Number 408 , Saheeh Muslim, Volume 3, Hadeeth no 1076; Sunan Abo Dawood, Volume 3, Hadees no 777 ;  Sunan An-Nasa`ee, Volume 3, Hadees no 1403 ; Jami` al-Tirmidi, Volume 2, Hadees no 697 ;  Sunan Ibn Maajah, Volume 2, Hadees no 146; Mishqat, volume 4, Hadees no 360.]


Sa'eed bin Al-Musayyab said:

" 'Umar said: 'The blood-money is upon the 'Aqilah, and the wife (of the widow whose husband has been killed) does not inherit anything from the blood-money of her husband.' So Ad-Dahhak bin Sufyan Al-Kilabi corrected him (`Umar) that the Messenger of Allah (S.A.W) wrote to him, (saying) to give the wife of Ashyam Ad-Dababi the inheritance from her husband's blood-money.'" So `Umar reversed his decision in accordance to the sunnah 

[Ref: Jaami` at-Tirmidhi Book 29, Hadith 2256; Muwatta Maalik  Book 43, Hadith 9]

In Another situation `Umar (r.a) made a similar decision elsewhere, based on the prophetic tradition narrated by a sahaabi. After doing so, `Umar (r.a) said : " If we did not hear this (hadeeth) we would have given a different judgement. We would judged according to our opinion" 

[Ref: As-Suyuti mentioned this in Miftah al-Jannah page 49-50] 


In an incident recorded in Saheeh Bukhaari and Muslim, It is reported that `Umar (r.a) had the intention to travel to Shaam, where a plague had broken out. When he came upon the the sahaabi `Abdur rahman ibn Auf , he told him that the prophet (s.a.w) said : " If you hear that there is a plague in a certain land, do not set out for that land and if you happen to be in that land (then) do not depart from that land". Upon hearing this `Umar (r.a) returned to Madeenah


In another incident recorded in Bukhaari, it is reported that `Umar (r.a) abstained taking Jizyah from Magians (fire worshipping persians) until `Abdur rahman bore testimony that the prophet (s.a.w) took from them. 


Al Bayhaqi and Hakim recorded with saheeh chains that Tawoos (rahimahullah) used to pray two rak`ah after the `Asr prayer. Ibn `Abbas refrained him from doing so. Tawoos replied he would not abandon them. Ibn `Abbas then replied : "The messenger of Allah forbade praying after `Asr so i do not know if you will be punished  or rewarded (for this prayer that you perform). Verily Allah said : "It is not becoming of a believing man or believing woman , After Allah and his Messenger have decided in an affair, that they should have any choice in the matter [Qur`an Al Ahzab verse 36] 

Note: the ruling with regards to praying after `Asr is discussed here in this short research paper :

I vouch for the opinion that permits praying after `Asr. 


It is reported that ‘Imrān b. Husayn – Allāh be pleased with him – was once relating hadeeth amongst a group of people, when a man said:

“Leave this and give us something from the Book of Allāh.” ‘Imrān said, “You are a dunce (stupid). Do you find in the Book of Allāh the details of prayer. Do you find in the Book of Allāh details of fasting!? This Qur`ān prescribes those matters, and the Sunnah explains them.”

[Al-Harawī, Dham Al-Kalām article 244, et al with various wordings.]

Another version states: A man questioned the Companion `Imran ibn Husayn. When the latter answered him, the man said: "Talk to us from Allah's Book and do not talk to us from other than it." `Imran said: "You are an idiot! Can you find it in Allah's Book that zuhr is four rak`as in which one does not recite loud?" He went on to enumerate prayer, zakat, and other than that, then said: "Do you find all these explained in Allah's Book? Rather, Allah's Book has ruled all this, and the Sunnah explains it.

[Narrated from Abu Nadra by Ibn al-Mubarak in his Musnad (p. 143), al-Ajurri in al-Shari`a (p. 51), and Ibn `Abd al-Barr in Jami` Bayan al-`Ilm (2:1192 #2348), where it is declared authentic by al-Zuhayri. ]


وروي عن عمران بن حصين رضي الله عنه أنه ذكر الشفاعة ، فقال رجل من القوم : يا أبا نجيد ، إنكم تحدثونا بأحاديث لم نجد لها أصلاً في القرآن ، فغضب عمران وقال للرجل : قرأت القرآن ؟ قال : نعم . قال : فهل وجدت فيه صلاة العشاء أربعاً ووجدت المغرب ثلاثاً ، والغداة ركعتين ، والظهر أربعاً والعصر أربعاً ؟ قال : لا . قال : فعمن أخذتم ذلك ؟ ألستم عنّا أخذتمونا وأخذناه عن رسول الله صلى الله عليه وسلم ؟ أوجدتم فيه : في كل أربعين شاة شاة، وفي كل كذا بعيراً كذا ، وفي كل كذا درهماً كذا ؟ قال : لا . قال : فعمن أخذتم ذلك ؟ ألستم عنا أخذتموه وأخذناه عن النبي صلى الله عليه وسلم ؟ . وقال: في القرآن { وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ } (الحج : 29) . أوجدتم في القرآن: « لا جلب ولا جنب ولا شغار في الإسلام » ؟ أما سمعتم الله قال في كتابه: { وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا } ؟! قال عمران : فقد أخذنا عن رسول الله أشياء ليس لكم بها علم (2) .

"O Abu Nujayd (the kunya of Imraan bin Husayn), certainly you narrate to us the ahaadeeth for which we do not find any basis in the Qur'aan. Thus Imraan got infuriated and said to the man: 'Do you recite the Qur'aan?' He replied: 'Yes.' He (then) asked: 'Do you find in it the (mention of) Salaat al-Ishaa as four rak'ahs, Maghrib as three, Fajr as two, Dhuhr as four and Asr as four?' The man replied: 'No.' He asked: 'Then where do you take this from?' 'Did we not take it and receive it from the Messenger of Allaah sallalahu `alayhi wa sallam Do you find in it (the mention) that for every forty sheep, there is a sheep (to be given as zakaah) and for every so and so camel so and so (should be given), and for this much dirham this much (should be given)?' He said: 'No' Imraan said: 'Then where do you take that from?' Have we not received it and taken it from the Messenger of Allah (sallallaahu alayhi wasallam)? and He has said in the Qur'aan {perform Tawaf around the ancient House. (Hajj:29) } Do you find in the Qur'aan (the mention) that there is no Jalaba, Janaba and Shighar in Islam?' Indeed have you not heard Allah (s.w.t) say in His Book: {And whatever the Messenger has given you - take; and what he has forbidden you - refrain from (Hashr:7) }?! 'Imraan (r.a) said: 'So we take these things from the Messenger of Allaah; you have not any knowledge of it.'"

[Ref: bin Battah al-`Ukbari al-Hanbali [known as Ibn Battah] in his Ibaana 66/234-235; Al-Haakim in his Mustdrak 1/109; Ibn `Abdul Birr in his Jami' Bayan al-'Ilm (2/1192) in a summarized/short manner; and the Muhaqqiq of al Ibaana said Laa Basa bi sanadiha, Source: ; You may see many more such examples on this thread] 


While `Imran ibn Husayn was relating ahadeeth from the Prophet (sallalahu `alayhi wa sallam) a man said to him: "O Abu Nujayd! Talk to us from the Qur'an." Whereupon `Imran said to him: "You and your friends all read the Qur'an, so can you tell me about the salat, what it contains specifically and what its features are? Can you tell me in what consists the zakat for gold? camels? cows? the different types of goods? No. But I witnessed it, and you were not there." Then he said: "Allah's Messenger (sallalahu `alayhi wa sallam) imposed upon us such-and-such in the zakat etc." The man said: "You have given me new life, may Allah Almighty and Exalted give you new life also!" Al-Hasan said: "This man did not die before he had become one of the authoritative jurists of the Muslims.

[Ref: Narrated from al-Hasan al-Basri by Abu Dawud in his Sunan with a chain declared sound by Ibn Hajar in Lisan al-Mizan (1:3) and by al-Hakim (1:109-110) with a sound chain as confirmed by al-Dhahabi. See:  al-Suyuti, Miftah al-Janna (p. 73 #131, p. 23-25 #23).] 

Another version states: 
The people were rehearsing the narrations of hadith whereupon a man stood and said: "Enough of that, bring us something from Allah's Book!" `Imran ibn Husayn became angry and said: "You are an idiot! Allah Almighty and Exalted mentioned zakat in His Book; where then, is it mentioned that it consists in 5 parts out of every two hundred? Allah Almighty and Exalted mentioned salat in His Book; where then is it mentioned that zuhr consists in four rak`as?" Then he mentioned all the other prayers. He continued: "Allah mentioned circumambulation in His Book; where then did He say that tawaf consists in seven circumambulations? And where did He say that coursing between Safa and Marwa is sevenfold? We rule according to what is there [i.e. in the Qur'an], but the Sunna explains it.

[Ref: Narrated by Abu Nadra by Ibn al-Mubarak in al-Zuhd (p. 23). ]


Hishām-b. ‘Urwah who narrated from his father (Urwah b zubayr the nephew of aisha), that he said:

I said to ‘Ā`ishah the wife of the Prophet صلى الله عليه وسلم, whilst I was a young boy: How do you interpret the statement of Allāh:

'Verily, Safā and Marwah (i.e. two mountains at Makkah) are among the symbols of Allāh. So whoever makes Hajj to the House or performs ‘Umrah – there is no blame upon him for walking between them.' • [al-Qur`ān 2:158]

So it is not wrong for those who perform the Hajj to the House of Allāh or perform the ‘Umrah, to make Tawāf between them. In my opinion it is not sinful for one not to make Tawāf between them.’

‘Ā`ishah رضي الله عنها replied:

'Your interpretation is wrong; if it is as you say, then the Āyah should have been: “It is not harmful of those who perform the Hajj or 'Umrah to the house, not to make Tawāf between them.”'

This verse was revealed in connection to the Ansār who (during the Pre-Islamic period) used to visit Manāt (an idol) after assuming their Ihrām, and it was situated near Qudaid (a place at Makkah), and they used to regard it sinful to make Tawāf between as-Safā and al-Marwah after embracing Islām. When Islām came, they asked the Messenger of Allāh about it, whereupon Allāh revealed:

'Verily, Safā and Marwah (i.e. two mountains at Makkah) are among the symbols of Allāh. So it is not harmful of those who perform the Hajj of the House (Allāh) or perform 'Umrah, to ambulate (Tawāf) between them.' • [al-Qur`ān 20:158]

‘Urwa b. Zubair was from the best of the Tābi’īn, and he was one of the seven jurists of Madīnah during the period of the Tābi’īn, he explained that the reason for making mistake in understanding was due to him being of  young age at the time when he asked (the question).

[Saheeh Muslim, Book 7, Hadith 2925. This is `Aisha censuring her own nephew] 

It is clear (from this) that young age is the most likely reason for misunderstanding; and returning to the people of knowledge is better and safe.

67) Ibn `Umar used to pay attention and importance in following even the minutest details he saw the prophet (s.a.w) performing. 

Nafi said Abdullah bin Umar used to hit small stones to those who were not practising rafayadain in ruku and after ruku

[Ref: Juzz Rafayadain al Bukhari no:15, Translated by Raza Hasan, Imam an-Nawawi said chain is authentic Majmoo Sharah Mudhab 3/405]

Ibn al-Qayyim said: "Look at the practice at the time of the Prophet (peace and blessings of Allaah be upon him), and the Sahaabah after him. They used to raise their hands in prayer when doing rukoo', and when standing up again. And in the time of the Sahaabah, if 'Abd-Allaah ibn 'Umar saw someone not raising his hands in prayer, he would throw a stone at him. [I'laam al-Muwaqqi'een, 2/376].

These tabiyeen Narrated practice of Raising hands from Abdullah bin Umar

1. Nafi [Sahih Bukhari]

2. Muharib bin Desaar [Musnad abi Y`ala 2/246, Juzz al Rafayadain Bukhari no: 48]
3. Tawoos [Juzz al Rafayadain no: 28]
4. Salim [Sahih Bukhari, Juzz Rafa yadain no:77]
5. Abu al Zubair [Masail e Imam Ahmad Riwayat Abdullah bin Ahmad Vol 1 page 244].

Yahya related to me from Malik from Said ibn Abi Said al-Maqburi that Ubayd ibn Jurayj once said to Abdullah ibn Umar, "Abu Abd ar- Rahman, I have seen you doing four things which I have never seen any of your companions doing." He said, "What are they, Ibn Jurayj?" and he replied, "I have seen you touching only the twoYamani corners, I have seen you wearing hairless sandals, I have seen you using yellow dye, and, when you were at Makka and everybody had started doing talbiya after seeing the new moon, I saw that you did not do so until the eighth of Dhu'l-Hijja." 

Abdullah ibn Umar replied, "As for the corners, I only ever saw the Messenger of Allah, may Allah bless him and grant him peace, touching the two Yamani corners. As for the sandals, I saw the Messenger of Allah, may Allah bless him and grant him peace, wearing hairless sandals and doing wudu in them, and I like wearing them. As for using yellow dye, I saw the Messenger of Allah, may Allah bless him and grant him peace, using it, and I also like to use it for dyeing things with. As for doing talbiya, I never saw the   Messenger of Allah, may Allah bless him and grant him peace, begin doing so until he had set out on the animal he was riding on (i.e. for Mina and Arafa)."

 [Ref: Muwatta Malik : Book 20, Hadith 31;  Sunan Abu Dawood : Book 10, Hadith 1768]

The Prophet said, "The buyer and the seller have the option to cancel or confirm the bargain before they separate from each other or if the sale is optional." Nafi said, "Ibn `Umar used to separate quickly from the seller if he had bought a thing which he liked."

[Ref: Saheeh al-Bukhaari] 

Ziyad b. Jubair reported that Ibn 'Umar came upon a person who was slaughtering (sacrificing) his camel and had made him kneel down. So he told him to make it stand up festered (and then sacrifice it) according to the Sunnah of the Prophet (ﷺ).

[Ref: Saheeh Muslim 1320]

68) The Absolute obedience of the ruler and his people to the prophetic statement even if they had to sacrifice or leave multitude of riches and glory 

Narrated Abu Al-Faid:

"I heard Sulaim bin 'Amir saying: 'There was a treaty between Mu'awiyah and the people of Rome. He was making an expedition into their lands so that when the period of the treaty was expires he would attack them. So when a man upon an animal' - or - 'upon a horse said: "Allahu Akbar! Fulfillment not betrayal!" - and it turned out to be 'Amr bin 'Abasah - Mu'awiyah asked him about that. He said: "I heard the Messenger of Allah (ﷺ) said: 'Whoever has a treaty between himself and a people, then let him not violate the treaty nor try to change it until its time has passed, or , in retribution for a similar offence.'" He said: "So Mu'awiyah returned with the people."

[Abu 'Eisa said:] This Hadith is Hasan Sahih (in his Sunan at-Tirmidhi). Shaykh Albaanee said Saheeh in Saheeh Abi Dawood .  Also reported in Musnad Ahmad. 


Hadrami, the freed slave of the family of al-Jaarood narrated from Naafi’ that:

 أَنَّ رَجُلاً، عَطَسَ إِلَى جَنْبِ ابْنِ عُمَرَ فَقَالَ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ ‏.‏ قَالَ ابْنُ عُمَرَ وَأَنَا أَقُولُ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ وَلَيْسَ هَكَذَا عَلَّمَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَّمَنَا أَنْ نَقُولَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ

A man sneezed beside Ibn ‘Umar and said, ‘al-hamdulillaah w’as-salaam ‘alaa rasoolillaah. (All praise is due to Allah, and peace upon the Messenger of Allah)’. So Ibn ‘Umar said, ‘I too could say al-hamdulillaah w’as-salaam ‘alaa rasoolillaah (as this is a prescribed and a beautiful dhikr), but this is not what the Messenger of Allah (ﷺ) taught us (with regards to saying after sneezing). He taught us to say, “Al-Hamdulillah ‘alaa kulli hal (All praise is due to Allah in every circumstance).”

[Ref: al-Tirmidhi #2738, hasan]

Imam Mubarakpoori rahimahullah explained in his sharh Tuhfat al-awadhi the different narrations showing the different wordings with regards to sneezing. However this particular narration shows the absolute obedience of Ibn `Umar with regards to following the prophetic example and the authority of hadeeth in his eyes. 


(( دعا رسول الله صلى الله عليه وسلم في هذا المسجد؛ مسجد الفتح ، يومَ الاثنين ويومَ الثلاثاء ويومَ الأربعاء، فاستُجيب له بين الصلاتين مِنْ يوم الأربعاء))
قال جابر: ولم ينزل بي أمر مهمٌّ غائظ إِلاّ توخَّيْتُ تلك الساعة؛ فدعوتُ الله فيه بين الصلاتين يومَ الأربعاء في تلك الساعة، إِلاّ عرفْتُ الإِجابة.
[ حسنه الشيخ الألباني - رحمه الله- في: ((صحيح الأدب المفرد)) (1/246) رقم: ( 704)]

“Jabir Ibn ‘Abdullah (may Allâah be pleased with him) said, “ The Messenger of Allâah(peace and blessings be upon him) supplicated to Allâah in this Masjid (Masjid Al-Fath) on Monday, Tuesday and Wednesday. His dua was answered on Wednesday between the prayers of Dhuhr and Asr. Jabir(may Allâah be pleased with him)said,” There wasn’t anything that was crucially important for me to have solved, except I called on Allâah during that hour of the day between Dhuhr and Asr knowing He would answer.”

Graded Hasan by Shaykh Al-Albani(May Allâah have mercy upon him) in Saheeh Adab Al-Mufrad.

Shaykh Al-Albani(may Allâah shower him with mercy) commented on this saying

“His dua was answered on Wednesday between the prayers of Dhuhr and Asr” 
(( لولا أَنَّ الصحابي - رضي الله عنه - أفادنا أَنَّ دعاء الرسول صلى الله عليه وسلم في ذلك الوقت من يوم الأربعاء كان مقصوداً - والشاهد يرى ما لا يرى الغائب وليس الخبر كالمعاينة - لولا أَنَّ الصحابيّ أخبَرنا بهذا الخبر؛ لكنّا قُلْنا هذا قد اتفق لرسول الله صلى الله عليه وسلم أَّنه دعا فاستجيب له؛ في ذلك الوقت من ذلك اليوم.
لكن أَخذ هذا الصحابي يعمل بما رآه من رسول الله صلى الله عليه وسلم يوماً ووقتاً ويستجاب له.
إِذاً هذا أمرٌ فهمناه بواسطة هذا الصحابي وأَنّه سنّةٌ تعبدية لا عفوية )).
(قال جابر: ولم ينزل بي أمر مهمٌّ غائظ): غائظ اسم فاعل من غاظ، أي: شديد.
(إِلاّ توخَّيْتُ تلك الساعة ): قال في (( النهاية )) : (توخيت الشيء : أتوخَّاه توخِّياً؛ إِذا قصدْت تلك وتعمَّدت فِعْله وتحريْت فيه )).
( فدعوتُ الله فيه بين الصلاتين يومَ الأربعاء في تلك الساعة إِلاّ عرفْتُ الإِجابة): أي: الظهر والعصر كما في بعض الروايات. ((فضل ))(2/173)، والله أعلم بصحّتها
وفيه الإِلحاح في الدعاء وعدم الملالة منه وعدم استعجال الإجابة.اهـ

[Partial] : If this companion wouldn’t have narrated to us that the prophet(peace and blessings be upon him)made Dua to Allâah during this hour we wouldn’t have known. The person present witnesses what the absent person doesn’t. This ahadeeth has significant meaning; since Jabir narrated the information when exactly his dua was answered. And this shows that the Dua for the Messenger(peace and blessings be upon him)was answered at that hour during Wednesday. Consequently Jabir began to do that same thing he saw Muhammad (peace and blessings be upon him) do on Wednesday between Dhuhr and Asr. End of Quote from the book.

71)  A beautiful hadeeth displaying the peak of absolute obedience 

 It was narrated that ‘Abdullaah ibn Ka‘b ibn Malik, may Allaah be pleased with him, said: "I did not remain behind the Messenger of Allaah, peace and blessing be upon him, in any Ghazwa (i.e. battle) that he fought except the Ghazwa of Tabuk, and I failed to take part in the Ghazwa of Badr, but Allaah The Almighty did not admonish anyone who had not participated in it, for in fact, the Messenger of Allaah, peace and blessing be upon him, had gone out in search of the caravan of Quraysh till Allaah The Almighty made them (i.e. the Muslims) and their enemy meet without any appointment. I witnessed the night of Al-‘Aqabah (pledge) with the Messenger of Allaah, peace and blessing be upon him, when we pledged for Islam, and I would not exchange it for the Badr battle although the Badr battle is more popular amongst the people than it (i.e. Al-‘Aqabah pledge). As for my news (in this battle of Tabuk), I had never been stronger or wealthier than I was when I remained behind the Prophet, peace and blessing be upon him, in that Ghazwa.

By Allaah, never had I two she-camels before, but I had then at the time of this Ghazwa. Whenever the Messenger of Allaah, peace and blessing be upon him, wanted to make a Ghazwa, he used to hide his intention by apparently referring to different Ghazwa till it was the time of that Ghazwa (of Tabuk) which the Messenger of Allaah, peace and blessing be upon him, fought in severe heat, facing, a long journey, desert, and the great number of enemy. So the Prophet, peace and blessing be upon him, announced to the Muslims clearly (their destination) so that they might get prepared for their Ghazwa. So he informed them clearly of the destination he was going to. The Messenger of Allaah, peace and blessing be upon him, was accompanied by a large number of Muslims who could not be listed in a book namely, a register." Ka‘b, may Allaah be pleased with him, added, "Any man who intended to be absent would think that the matter would remain hidden unless Allaah The Almighty revealed it through Divine Revelation. So, the Messenger of Allaah, peace and blessing be upon him, fought that Ghazwa at the time when the fruits had ripened and the shade looked pleasant. The Messenger of Allaah, peace and blessing be upon him, and his companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, 'I can do that.' So I kept on delaying it every now and then till the people got ready and the Messenger of Allaah, peace and blessing be upon him, and the Muslims along with him departed, and I had not prepared anything for my departure, and I said, I will prepare myself (for departure) one or two days after him, and then join them.' In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again in the next morning, I went out to get ready but returned without doing anything.

Such was the case with me till they hurried away and the battle was missed (by me). Even then I intended to depart to take them over. I wish I had done so! But it was not in my luck. So, after the departure of the Messenger of Allaah, peace and blessing be upon him, whenever I went out and walked amongst the people (i.e, the remaining persons), it grieved me that I could see none around me, but one accused of hypocrisy or one of those weak men whom Allaah The Almighty had excused. The Messenger of Allaah, peace and blessing be upon him, did not remember me till he reached Tabuk. So while he was sitting amongst the people in Tabuk, he said, 'What did Ka‘b do?' A man from Banu Salama said, 'O Messenger of Allaah! He has been stopped by his two Burdas (i.e. garments) and his looking at his own flanks with pride.' Then Mu'adh bin Jabal said, 'What a bad thing you have said! By Allaah! O Messenger of Allaah! We know nothing about him but good.' The Messenger of Allaah, peace and blessing be upon him, kept silent." Ka‘b ibn Maalik added, "When I heard that he (i.e. the Prophet ) was on his way back to Medina. I got dipped in my concern, and began to think of false excuses, saying to myself, 'How can I avoid his anger tomorrow?' And I took the advice of wise member of my family in this matter. When it was said that the Messenger of Allaah, peace and blessing be upon him, had come near all the evil false excuses abandoned from my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth. So, the Messenger of Allaah, peace and blessing be upon him, arrived in the morning, and whenever he returned from a journey, he used to visit the Mosque first of all and offer a two-Rak‘ahs prayer therein and then sit for the people. So when he had done all that (this time), those who had failed to join the battle (of Tabuk) came and started offering (false) excuses and taking oaths before him. They were something over eighty men; the Messenger of Allaah, peace and blessing be upon him, accepted the excuses they had expressed, took their pledge of allegiance asked for Allaah's Forgiveness for them, and left the secrets of their hearts for Allaah The Almighty to judge. Then I came to him, and when I greeted him, he smiled a smile of an angry person and then said, 'Come on.' So I came walking till I sat before him. He said to me, 'What stopped you from joining us. Had you not purchased an animal for carrying you?' I answered, "Yes, O Messenger of Allaah! But by Allaah, if I were sitting before any person from among the people of the world other than you, I would have avoided his anger with an excuse.

By Allaah, I have been bestowed with the power of speaking fluently and eloquently, but by Allaah, I knew well that if today I tell you a lie to seek your favor, Allaah would surely make you angry with me in the near future, but if I tell you the truth, though you will get angry because of it, I hope for Allaah's Forgiveness. Really, by Allaah, there was no excuse for me. By Allaah, I had never been stronger or wealthier than I was when I remained behind you.' Then, the Messenger of Allaah, peace and blessing be upon him, said, 'As regards this man, he has surely told the truth. So get up till Allaah decides your case.' I got up, and many men of Banu Salama followed me and said to me. 'By Allaah, we never witnessed you doing any sin before this. Surely, you failed to offer excuse to the Messenger of Allaah, peace and blessing be upon him, as the others who did not join him, have offered. The prayer of the Messenger of Allaah, peace and blessing be upon him, to Allaah to forgive you would have been sufficient for you.' By Allaah, they continued blaming me so much that I intended to return (to the Prophet) and accuse myself of having told a lie, but I said to them, 'Is there anybody else who has met the same fate as I have?' They replied, 'Yes, there are two men who have said the same thing as you have, and to both of them was given the same order as given to you.' I said, 'Who are they?' They replied, Maraarah ibn al-Rabee’ Al-‘Amri and Hilaal ibn ‘Umaiyyah Al-Waqifi.' By that they mentioned to me two pious men who had attended the Ghazwa (Battle) of Badr, and in whom there was an example for me. So, I did not change my mind when they mentioned them to me. The Messenger of Allaah, peace and blessing be upon him, forbade all the Muslims to talk to us, the three aforesaid persons out of all those who had remained behind in that Ghazwa. So, we kept away from the people and they changed their attitude towards us till the very land (where I lived) appeared strange to me as if I did not know it.


On the occasion of Hudaybiyah, when the Quraysh did not let the Prophet enter Makkah to perform the pilgrimage to Ka`bah, a treaty was signed between him and the Quraysh on their terms. According to it, the Muslims had to return to Madeenah that year without performing the pilgrimage, however, they were allowed to come back next year and perform the ritual rites of of the Ka'bah. The Prophet asked his Companions to rise, sacrifice their sacrificial animals, and then shave their heads. He repeated it a second and a third time, but no one moved. They were perplexed by this demand because, according to pilgrimage tradition, the sacrifices had to be performed within the sacred territory of Makkah after some special ritual rites. The field of Hudaybiyah was outside of the Makkan sanctuary, and they had not yet performed the other special rituals. Besides this, perhaps, they regarded the sacrifice at Hudaybiyah as a victory for the Quraysh, which they did not like. The Prophet was somewhat dismayed by their silence. He withdrew to his tent and told his wife Umm Salamah about the situation, wondering what was the matter with the people. She said, “O Messenger of Allah you know their deep sadness and grief which has seized them. Say no word to any man. Go to your sacrificial animal and sacrifice it, then call for your barber who should shave your head.” Carrying out the advice of Umm Salamah, the Prophet went out and did not speak to anyone. He sacrificed his animal, and then called for his barber who shaved his head. Upon seeing this, the Companions leaped to their feet and raced falling over each other in eagerness to follow the practice of their beloved Prophet

[Ref: Saheeh al-Bukhaari; Tareekh at-tabari (2/637); Tafseer ibn Katheer] 


: حدثنا معلى بن أسد العمي حدثنا عبد العزيز بن المختار عن عبد اللهالداناج

" شهدت أبا سلمة بن عبد الرحمن جلس في مسجد في زمن خالد بن عبد الله بن خالد
ابن أسيد، قال: فجاء الحسن فجلس إليه فتحدثنا، فقال أبو سلمة: حدثنا
أبو هريرة عن النبي صلى الله عليه وسلم قال. 
الشمس والقمر ثوران مكوران في النار يوم القيامة.
فقال الحسن: ما ذنبهما؟ ! فقال: إنما أحدثك عن رسول الله صلى الله عليه وسلم
فسكت الحسن.

From Abdul Aziz bin al-Mukhtar bin Abdullaah ad-Danaaj who said he witnessed Abu Salmah bin AbdurRahman sitting in a Masjid at the time of Khalid bin Usayd; He said al-Hasan came and sat with him, and Abu Salmah narrated to us that Abu Hurairah narrated from the Prophet -sallAllaahu alayhi wa sallam-who said:

‘The sun and the moon will both spin and erupt in the Hell-Fire on the Day of Judgement.’ So al-Hasan asked: ‘What was the sin of the sun and the moon?!’

Abu Salmah said: ‘Rather what I do is narrate to you from the Messenger of Allaah -sallAllaahu alayhi wa sallam- (so don't question or try to prove what he said something to be irrational or illogical).’ So al-Hasan (realized his mistake and) remained silent.’

[Ref: Silsilah as-Saheeha ; Translated by Abu Abbas yahya (the words within the bracket are mine). Shaykh Albaanee said : ورواه البيهقي في كتاب " البعث والنشور "، وكذا البزار والإسماعيلي

والخطابي كلهم من طريق يونس بن محمد حدثنا عبد العزيز بن المختار به. | 
قلت: وهذا إسناد صحيح على شرط البخاري، وقد أخرجه في صحيحه مختصرا ] 


ومما يدل على ذلك ما رواه أبو داود وغيره ( 2075 ) عن عبد الرحمن بن هرمز أن العباس بن عبد الله بن عباس أنكح عبد الرحمن بن الحكم ابنته ، وأنكحه عبد الرحمن ابنته ، وقد كانا جعلا صداقاً ، فكتب معاوية بن أبي سفيان إلى مروان بن الحكم يأمره بالتفريق بينهما ، وقال في كتابه : هذا الشغار الذي نهى عنه رسول الله صلى الله عليه وسلم .

It is Narrated by Abu Dawood (2075) and others from ‘Abd al-Rahmaan ibn Hormuz, that al-‘Abbaas ibn ‘Abd-Allaah ibn ‘Abbaas gave his daughter in marriage to ‘Abd al-Rahmaan ibn al-Hakam, and ‘Abd al-Rahmaan gave his daughter in marriage to him, and they both gave dowries. Mu’aawiyah ibn Abi Sufyaan wrote to Marwaan ibn al-Hakam telling him to separate them, and he said in his letter: This is shighaar which was forbidden by the Messenger of Allaah (peace and blessings of Allaah be upon him). 

See details of this marriage here :


قَالَ الرَّجُلُ أَرَأَيْتَ إِنْ غُلِبْتُ عَلَيْهِ أَرَأَيْتَ إِنْ زُوحِمْتُ فَقَالَ ابْنُ عُمَرَ اجْعَلْ أَرَأَيْتَ بِالْيَمَنِ رَأَيْتُ النَّبِيَّ صلى الله عليه وسلم يَسْتَلِمُهُ وَيُقَبِّلُهُ ‏.

That a man asked Ibn Umar about touching the (Black) Stone, so he said: "I saw the Prophet touching it and kissing it." So the man said: "What is your view if there is a throng (around the Ka'bah) and what is your view if the people overpowered me?" Ibn Umar said: "Leave (back this habit/notion of) 'What is your view' in Yemen (and follow the sunnah for) I saw the Prophet touching it and kissing it."

[Ref:  Jami` at-Tirmidhi 861]

Note: if the people overpowered someone such that he is not able to kiss then other ahadeeth from the prophet (sallalahu `alayhi wa sallam) prove that we can merely gesture from far instead of going and kissing the stone . For details , see documents on how to do hajj/umrah 


4603 - أَخْبَرَنَا خَلَّادُ بْنُ مُحَمَّدٍ الْمُقْرِيُ بْنُ خَالِدٍ الْوَاسِطِيِّ، بِنَهَرِ [ص:463] سَابُسَ عَلَى الدِّجْلَةِ، حَدَّثَنَا عَبَّاسُ بْنُ عَبْدِ اللَّهِ التَّرْقُفِيُّ، حَدَّثَنَا الْمُقْرِئُ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي أَيُّوبَ، حَدَّثَنِي أَبُو الْأَسْوَدِ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ مُجَاهِدٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ كَانَ فِي الرِّبَاطِ، فَفَزِعُوا إِلَى السَّاحِلِ، ثُمَّ قِيلَ: لَا بَأْسَ، فَانْصَرَفَ النَّاسُ وَأَبُو هُرَيْرَةَ وَاقِفٌ، فَمَرَّ بِهِ إِنْسَانٌ، فَقَالَ: مَا يُوقِفُكَ يَا أَبَا هُرَيْرَةَ؟، فَقَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَوْقِفُ سَاعَةٍ فِي سَبِيلِ اللَّهِ خَيْرٌ مِنْ قِيَامِ لَيْلَةِ الْقَدْرِ عِنْدَ الْحَجَرِ الْأَسْوَدِ»

Rough Translation

Mujaahid reported from Abu hurayra (r.a) that he (abu hurayra) was among the army (who was advancing towards the enemy) when due to a certain news the people began to disperse (in fear or worry) and were told (then) there is nothing ! (to worry about) so they came back (in ranks) and Abu hurayra (r.a) was still standing (in guard in his former place). A man passed by and asked him : “ why are you standing (as such)?” Abu huraira replied that he heard from the Messenger of Allah that to stand in the path of Allah for a moment (i.e to guard the Muslim borders or the army) is better than (achieving) laylatul qadr near the black stone (in ka`bah) 

[Ref: Saheeh ibn Hibban, 4603, saheeh by Shaykh Arnou`t and albaanee]

As for the below objection of Abu Haatim , see silsilah saheeha (1068) 

قَالَ أَبُو حَاتِمٍ: «سَمِعَ مُجَاهِدٌ مِنْ أَبِي هُرَيْرَةَ أَحَادِيثَ مَعْلُومَةً بَيْنَ سَمَاعِهِ فِيهَا عُمَرُ بْنُ ذَرٍّ، وَقَدْ وَهِمَ مَنْ زَعَمَ أَنَّهُ لَمْ يَسْمَعْ مِنْ أَبِي هُرَيْرَةَ شَيْئًا لِأَنَّ أَبَا هُرَيْرَةَ مَاتَ سَنَةَ ثَمَانٍ وَخَمْسِينَ فِي إِمَارَةِ مُعَاوِيَةَ، وَكَانَ مَوْلِدُ مُجَاهِدٍ سَنَةَ إِحْدَى وَعِشْرِينَ فِي خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ، وَمَاتَ مُجَاهِدٌ سَنَةَ ثَلَاثَ وَمِئَةٍ، فَدُلَّ هَذَا عَلَى أَنَّ مُجَاهِدًا سَمِعَ أَبَا هُرَيْرَةَ»


عَنِ ابْنِ شِهَابٍ ، أَنَّ عُثْمَانَ بْنَ مَظْعُونٍ أَرَادَ أَنْ يَخْتَصِي وَيَسِيحَ فِي الأَرْضِ ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَلَيْسَ لَكَ فِيَّ أُسْوَةٌ حَسَنَةٌ ؟ فَأَنَا آتِي النِّسَاءَ ، وَآكُلُ اللَّحْمَ ، وَأَصُومُ وَأُفْطِرُ ، إِنَّ خِصَاءَ أُمَّتِي الصِّيَامُ ، وَلَيْسَ مِنْ أُمَّتِي مَنْ خَصَى أَوِ اخْتَصَى

الراوي: محمد بن مسلم بن شهاب الزهري المحدث: الألباني - المصدر: السلسلة الصحيحة - الصفحة أو الرقم: 4/445 خلاصة حكم المحدث: إسناده جيد

Ibn Shihab reported: Uthman ibn Math’un wanted to castrate himself and roam through the land. The Messenger of Allah, peace and blessings be upon him, said to him, “Do you not have in me an excellent example? I go unto women, I eat meat, I fast and break my fast. Verily, the castration of my nation is fasting. He is not from my nation who neuters or castrates himself.”

[Tabaqat Al-Kubra of Ibn Sa’d Hadith#4134,Sahih]


Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that Muawiya ibn Abi Sufyan sold a gold or silver drinking-vessel for more than its weight. Abud Darda said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, forbidding such sales except like for like." Muawiya said to him, "I don't see any harm in it (because the command you give may not be in the same understanding as you think it to be perhaps?)." Abud Darda said to him, "Who will excuse me from Muawiya? I tell him something from the Messenger of Allah, may Allah bless him and grant him peace, and he gives me his own opinion! I will not live in the same land as you!" Then Abud Darda went to Umar ibn al-Khattab and mentioned that to him. Umar ibn al-Khattab therefore wrote to Muawiya, "Do not sell it except like for like, weight for weight."

[Ref: Muwatta Malik, chapter 31, hadeeth 33]


Wabara reported:

A person asked Ibn Umar (Allah be pleased with him): May I circumambulate the House, whereas I have entered-into the state of Ihram for Hajj? Thereupon he said: What prevents you from doing it? He said: I saw the son of so and so showing disapproval of it, and you are dearer to us as compared with him. And we see that he is allured by the world, whereupon he said: Who amongst you and us is not allured by the world? And said (further) ': 'We saw that Allah's Messenger (ﷺ) put on Ihram for Hajj and circumambulated the House and run between al Safa' and al-Marwa. And the way prescribed by Allah and that prescribed by His Apostle (ﷺ) deserve more to be followed than the way shown by so and so, if you speak the truth.

[Ref: Sahih Muslim 1233 b]


Abu Sa'eed Al-Himyari narrated that :

Mu'adh bin Jabal used to narrate something that the Companions of the Messenger of Allah had not heard, and he used to keep quiet about what they had heard. News of this report reached 'Abdullah bin 'Amr, and he said: "By Allah, I never heard the Messenger of Allah say this, and Mu'adh will put you into difficulty with regard to relieving yourself." News of that reached Mu'adh, so he met with him ('Abdullah). Mu'adh said: "O 'Abdullah! Denying a Hadeeth from the Messenger of Allah is hypocrisy, and its sin is upon the one who said it (if it is not true, so i know what i am saying). I did indeed hear the Messenger of Allah say: 'Beware of the three things which provoke curses: Relieving oneself in watering places, in places of shade and in the middle of the street.'"

[Ref: Sunan ibn Maajah, Book 1, Hadith 352, The first part has been graded as dha`eef however the last part is affirmed . Nevertheless this powerful narration has many fawaid, some of which are enlisted here by shaykh زيد بن مسفر البحري -


On an instance, Abu Saeed al-Khudree radhiyallahu anhu entered the mosque on the day of Jumuah(Friday) & started praying(two rakahs). Marwan ibn al-Hakam’s men tried to force him to sit down but he did not agree and completed his prayer. He radhiyallahu anhu then said: I cannot leave this (two rakahs) after what I have seen from the Messenger sallallahu alayhi wa sallam.

[Ref: narrated by at-Tirmidhee in his Sunan:511 and he said: Hassan Saheeh ; its chain is hassan; Taken from] 


Ikrimah has narrated about Dumrah Ibn ‘Ays, who was one of the weak and oppressed Muslims in Makkah and was sick, that when he heard what Allaah revealed about hijrah he said, “Take me out!“

So a stretcher was brought for him and he was put on it and was taken out. He died on the way at Tan’im, 2 km from Makkah.

[Tafseer Al-Qurtubee, 5/349]


قَالَ قَالَ لَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ نِعْمَ الرَّجُلُ خُرَيْمٌ الأَسَدِيُّ لَوْلاَ طُولُ جُمَّتِهِ وَإِسْبَالُ إِزَارِهِ ‏"‏ ‏.‏ فَبَلَغَ ذَلِكَ خُرَيْمًا فَعَجِلَ فَأَخَذَ شَفْرَةً فَقَطَعَ بِهَا جُمَّتَهُ إِلَى أُذُنَيْهِ وَرَفَعَ إِزَارَهُ إِلَى أَنْصَافِ سَاقَيْهِ

AbudDarda' said to him (Ibn al-Hanzaliyyah radhiallahu `anhu) : (Tell us) a word which benefits us and does no harm to you. He said: The Messenger of Allah (ﷺ) said: Khuraym al-Asadi would be a fine man were it not for the length of his hair, which reaches the shoulders, and the way he lets his lower garment hang down. When Khuraym heard that, he hurriedly, took a knife, cut his hair in line with his ears and raised his lower garment half way up his legs. He then passed us on another day.

[Ref: Entire hadeeth : Sunan Abi Dawud 4089; also reported in Mustadrak al-Hakim and Abu Nu`aym and elsewhere. Shaykh albani graded the abi dawood version as weak] 


Ali radiyallahu anhu said Alhamdulillah three times, Allahu Akbar three times, then recited:
Translation: Glorified be Thou! Behold, I have wronged myself. So forgive thou me. Indeed, non forgiveth sins but Thou.

Then (Sayyidina Ali radiyallahu anhu) LAUGHED (SMILED). I said to him, "What is the reason for laughing, O Ameerul Mumineen?" He replied, "Rasoolullah sallallahu alaihe wasallam also recited these duas in this manner and THEREAFTER LAUGHED (smiled). I also inquired from Rasoolullah sallallahu alaihe wasallam the reason for laughing (smiling) as you have asked me. Rasoolullah sallallahu alaihe wasallam said, 

"Allah Ta'ala becomes happy when His servants say, 'No one can forgive me save You.' My servant knows that no one forgives sins besides me.

[Shama'il Muhammadiyah English reference : Book 34, Hadith 223; via Asim ul-Haq]

85) After narrating a lengthy tradition, Ibn Mas`ood radhiallahu `anhu laughed.

Ibn Mas'ud laughed and asked (the hearers): Why don't you ask me what I am laughing at. They (then) said: Why do you laugh? He said: It is in this way that the Messenger of Allah (ﷺ) laughed (after he narrated this to us so i copy him ). They (the companions of the Holy Prophet) asked: Why do you laugh. Messenger of Allah? He said: On account of the laugh of the Lord of the universe, when he ldesirer of Paradise) sai Thou mocking at me though Thou art the Lord of the worlds? He would say: I am not mocking at you, but I have power to do whatever I will....

[Ref : Full narration :]

86) The Obedience of Busayr ibn al-Khasasiyyah

Hadith of Busayr bin Al-khasaasiyyah , who said: “While I was walking with the Messenger of Allah there was a man wearing shoes while walking in the cemetery. He said: 'O you who are wearing the Sibtiyyatain (shoes)! Woe to you. Take off your sibtiyyatik (shoes).' The man looked; when he recognised the Messenger of Allah , he took them off and threw them away.”

[Ref: Its chain is Sahih, Bukhaari (Al-Mufrad 775, 829), Abu Dawood (3230), Al-Haakim (1/373), Ahmad (5/224) and Ibn Hibbaan (790)]


It has been reported by 'Abd al-Rahman b. Shamasa that Fuqaim al- Lakhmi said to Uqba b. Amir:

You frequent between these two targets (i.e you keep practising these targets of archery) and you are an old man, so you will be finding it very hard. 'Uqba said: But for a thing I heard from the Prophet (ﷺ), I would not strain myself. Harith (one of the narrators in the chain of transmitters) said: I asked Ibn Shamasa: What was that? He said that he (the Holy Prophet) said: Who learnt archery and then gave it up is not from us. or he has been guilty of disobedience (to Allah's Apostle).

[Ref: saheeh Muslim] 


the Messenger of Allah (sallalahu `alayhi wa sallam) said: We shall not or shall never appoint to the public offices (in our State) those who with to have them, but you may go, Abu Musa (or Abdullah b. Qais) (to take up your assignment). He sent him to Yemen as governor. then he sent Mu'adh b. jabal in his wake (to help him in the discharge of duties). When Mu'adh reached the camp of Abu Musa, the latter (received him and) said: Please get yourself down; and he spread for him a mattress, while there was a man bound hand and foot as a prisoner. Mu'adh said: Who is this? Abu Musa said: He was a Jew. He embraced Islam. Then he reverted to his false religion and became a Jew. Mu'adh said: I won't sit until he is killed according to the decree of Allah and His Apostle (ﷺ) (in this case). Abu Musa said: Be seated. It will be done. He said: I won't sit unless he is killed in accordance with the decree of Allah and His Apostle (ﷺ). He repeated these words thrice. Then Abu Musa ordered him (to be killed) and he was kilied. Then the two talked of standing in prayer at night. One of them, i. e. Mu'adh, said: I sleep (for a part of the night) and stand in prayer (for a part) and I hope that I shall get the same reward for steeping as I shall get for standing (in prayer).

[Ref: Saheeh Muslim, Kitaab al-Umara]


It was the habit of the `Arabs that when they used to go out for war they used to harrass or trouble anyone coming their way for fun and when they used to camp they used to occupy so much space thereby causing trouble to the travellers and sometimes the residents of a village. When this complaint came to the Prophet (sallalahu `alayhi wa sallam) he commanded : 

مَنْ ضَيَّقَ مَنْزِلاً أَوْ قَطَعَ طَرِيقًا فَلاَ جِهَادَ لَهُ ‏

Whoever blocks the pathway (unnecessarily) and harasses (such as robs, teases, etc) the passer-bys then there is no Jihad for him 

and in another narration he (sallalahu `alayhi wa sallam) said: 

إن تفرقکم في هذه الشعاب والأودیة إنما ذٰلکم من الشیطان»

Your spreading in such a way among the valleys is like that (action) of the Shaytaan 

[Ref: Abu Dawood] 

أَبَا ثَعْلَبَةَ الْخُشَنِيَّ said that ever since the Prophet gave this command, the Muslim armies used to be so organized that if a single sheet were to be put over them, they all would come under it (due to their organized formation) 

90)  Absolute adherence to even the sequence 

`Abdullah bin `Umar, may Allah be pleased with both of them, narrated that the Prophet r said, “Islam has been built on five [pillars, and they are]: that Allah should be unified [in worship], that prayer should be established, zakat be give, Ramadhan be fasted, and pilgrimage.”  Someone said, “Pilgrimage and fasting Ramadhan?” Ibn `Umar said, “No, fasting Ramadhan, and then pilgrimage; this is the order in which I heard it from Allah’s Messenger (sallalahu `alayhi wa sallam) 

[Ref: Collected by Muslim, 16]


Abu Dharr reported Allah's Messenger (ﷺ) as saying:

You would soon conquer a land where people are in the habit of using foul language. They have a right of kinship upon you. And when you see two persons fighting for the space of a brick, then get out of that. He (Abu Dharr) then happened to pass by Rabila and 'Abd al-Rahman, the two sons of Shurahbil b. Hasana, and they had been disputing for the space of a brick. So he left the land.

[Ref: Saheeh Muslim] 


Malik reported in Al-Muwatta that 'Abdullah bin Dinar related: Ibn 'Umar and I were together in Khalid bin 'Uqbah's house which was situated in the market place. A man came to consult Ibn 'Umar. None besides me was present. Ibn 'Umar called another man in and we became four and said to me and the man he had called: Move away a bit because I have heard the Messenger of Allah (ﷺ) saying, "The two people should not hold secret counsel together excluding the third."


Narrated Abu Huraira:
By Allah except Whom none has the right to- be worshipped, (sometimes) I used to lay (sleep) on the ground on my liver (abdomen) because of hunger, and (sometimes) I used to bind a stone over my belly because of hunger. One day I sat by the way from where they (the Prophet (ﷺ) and h is companions) used to come out. When Abu Bakr passed by, I asked him about a Verse from Allah's Book and I asked him only that he might satisfy my hunger, but he passed by and did not do so. Then `Umar passed by me and I asked him about a Verse from Allah's Book, and I asked him only that he might satisfy my hunger, but he passed by without doing so. Finally Abu-l-Qasim (the Prophet (ﷺ) ) passed by me and he smiled when he saw me, for he knew what was in my heart and on my face. He said, "O Aba Hirr (Abu Huraira)!" I replied, "Labbaik, O Allah's Messenger (ﷺ)!" He said to me, "Follow me." He left and I followed him.

 Then he entered the house and I asked permission to enter and was admitted. He found milk in a bowl and said, "From where is this milk?" They said, "It has been presented to you by such-and-such man (or by such and such woman)." He said, "O Aba Hirr!" I said, "Labbaik, O Allah's Messenger (ﷺ)!" He said, "Go and call the people of Suffa to me." 

These people of Suffa were the guests of Islam who had no families, nor money, nor anybody to depend upon, and whenever an object of charity was brought to the Prophet (ﷺ) , he would send it to them and would not take anything from it, and whenever any present was given to him, he used to send some for them and take some of it for himself. 

The order off the Prophet upset me, and I said to myself, "How will this little milk be enough for the people of As- Suffa?" thought I was more entitled to drink from that milk in order to strengthen myself, but behold! The Prophet (ﷺ) came to order me to give that milk to them. I wondered what will remain of that milk for me, but anyway, I could not but obey Allah and His Apostle so I went to the people of As-Suffa and called them, and they came and asked the Prophet's permission to enter. They were admitted and took their seats in the house. The Prophet (ﷺ) said, "O Aba-Hirr!" I said, "Labbaik, O Allah's Messenger (ﷺ)!" He said, "Take it and give it to them." So I took the bowl (of Milk) and started giving it to one man who would drink his fill and return it to me, whereupon I would give it to another man who, in his turn, would drink his fill and return it to me, and I would then offer it to another man who would drink his fill and return it to me. Finally, after the whole group had drunk their fill, I reached the Prophet (ﷺ) who took the bowl and put it on his hand, looked at me and smiled and said. "O Aba Hirr!" I replied, "Labbaik, O Allah's Messenger (ﷺ)!" He said, "There remain you and I." I said, "You have said the truth, O Allah's Messenger (ﷺ)!" He said, "Sit down and drink." I sat down and drank. He said, "Drink," and I drank. He kept on telling me repeatedly to drink, till I said, "No. by Allah Who sent you with the Truth, I have no space for it (in my stomach)." He said, "Hand it over to me." When I gave him the bowl, he praised Allah and pronounced Allah's Name on it and drank the remaining milk.

[Ref: Saheeh Bukhaari] 


11050 - حدثنا محمد بن فضيل عن هشام عن أبيه عن عائشة قالت لما حضر أبو بكر قال في كم كفن رسول الله صلى الله عليه و سلم قلت في ثلاثة أثواب سحولية قال فنظر إلى ثوب خلق عليه فقال اغسلوا هذا وزيدوا عليه ثوبين آخرين فقلت بل نشتري لك ثيابا جددا قال الحي أحق بالجديد من الميت إنما هي للمهلة

`Aisha (r.a) narrates that when Abu Bakr was in his last stage , he (radhiallahu `anhu) asked " How many clothes was the Messenger of Allah (sallalahu `alayhi wa sallam) shrouded in ?" `Aisha (r.a) responded " three" . Then Abu Bakr (r.a) said " wash this (one set of cloth he already had) and add two more to it (to make it three)" `Aisha (r.a) said " rather we shall buy new clothes for you?" Abu Bakr (r.a) responded " No (need); new clothes are are for those alive"  

[Ref: Musannaf ibn Abi Shaybah (11050); Saheeh by Shaykh Zubayr `Ali Zaee] 


Al-Hasan bin ‘Alee narrated to us, Yazeed bin Haarun narrated to us, Al- Jurayri informed us on Abdillah bin Buraydah: that a man from the Companions of the Prophet -sallahu ‘alayhi wasallam- traveled to Fadaalah bin ‘Ubayd -may Allah be pleased with him- while he was in Egypt. So he arrived at him and said: I have not come to you to visit you. But you and I have heard a hadeeth from the Messenger of Allah -sallahu ‘alayhi wasallam- and I hope that you have some knowledge from Him (the Prophet -sallahu ‘alayhi wasallam-) about it. He said: And what is it? He said: Such and such. (Then) he said: Why do I see you dishevelled while you are the Leader of the land? He said: The Messenger of Allah -sallahu ‘alayhi wasallam- has forbidden us from indulging too much in the comforts of life. He said: Why don’t I see any shoes on you? He said: The Prophet -sallahu ‘alayhi wasallam- used to command us to go barefooted sometimes.

[Ref: Abu Daawud (3629) and Sheikh Al-Albaani has authenticated it in As-Silsilah As-Saheehah (502).]


Umm Habiba reported: The Messenger of Allah, peace and blessings be upon him, said: There is no Muslim servant who prays for Allah twelve bowings every day in addition to what is obligatory except that Allah will build for him a house in Paradise. Umm Habiba said:  I have never abandoned praying them after this.

[Ref: Sahih Muslim 728]


Narrated Zaid bin Aslam from his father who said:

"`Umar bin Al-Khattab addressed the Corner (Black Stone) saying, 'By Allah! I know that you are a stone and can neither benefit nor harm. Had I not seen the Prophet (ﷺ) touching (and kissing) you, I would never have touched (and kissed) you.' Then he kissed it and said, 'There is no reason for us to do Ramal (in Tawaf) except that we wanted to show off before the pagans, and now Allah has destroyed them.' `Umar added, '(Nevertheless), the Prophet (ﷺ) did that and we do not want to leave it (i.e. Ramal).'

[Ref: Saheeh al-Bukhaari (1605)]


In a narration from Mu'awiyah, Abu Ya'la reported that when a letter came from his governor informing him that they had engaged the Turks and defeated them. Mu'awiyah became angry and wrote to him, 'Do not fight them until I command it, for verily I heard AIlah's Messenger say, "Verily the Turks will dislodge the Arabs until they make them cling on to the roots of the wormwood trees (Sheeh)." 

[Ref: Fath al- Bari, vol. 6. 609] 

Mu`awiyah radhiallahu `anhu anger was actually due to the prophetic command that stated : 

Abu Dawood [Sunan Abi Dawood (English Trans.), vol. 3, p. 1197, hadith no. 4288] and Nasa'i reported from one of the Sahdbah (Prophet's Companions) that the Prophet said, "Leave the Ethiopians alone as long as they leave you alone, and leave the Turks alone as long as they leave you." [Shaykh al-Albani declared this narration hasan (authentic) in Saheeh al-Jami` as-Sagheer, vol. 3, p. 145] Ibn Hajar said, "The hadith, "Leave the Turks alone as long as they leave you alone" was well known during the time of the Sahabahs."

'Abdullah the son of Ahmad ibn Hanbal narrated this incident in Fadhail Sahaba 


Once Sayyiduna ‘Abdullah ibn Umar (radiyallahu ‘anhuma) heard a musical instrument being played. He placed his fingers in his ears and veered off to one side of the road. He then asked Nafi': ‘Can you hear anything’? Nafi’ replied: ‘No’. He then took his fingers out of his ears and said: I was with Nabi (sallallahu ‘alayhi wa sallam), and he also did the same when he heard a musical instrument being played.

[Ref: Sunan Abi Dawud, Hadith: 4924. Declared authentic (sahih) by Hafiz Ibn Hibban, Hadith: 693]


تزوّجت امرأۃ ۔ فکان عندی لیلۃ زفاف امرأتی نفر من أصحاب رسول اللہ صلّی اللہ علیہ وسلّم  ، فلمّا حضرت ت الصّ لاۃ أراد أبو ذرَ أن ینقّدم ، فیصلّی ، فجبذہ حذیفۃ وقال: ربّ البیت أحق بالصّ لاۃ ، فقال: لأبی مسعود : أکزلک ؟ قال: نعم ، قال أبو سعد: فتقدّ مت، فصلّیت بھم وأنا یو مئذ عبد، فأمر انی اذاأتیت با مرأتی أن أصلّی رکعتین ، وأن تصلّی خلفی ان فعلت۔۔   

On the authority of Abu Sa`eed Mawla Abu Asyad who said: "I got married while I was a slave. I invited a number of the companions of the Prophet, among them was Ibn Mas`ood, Abu Dharr and Hudhaifa (radhiallahu `anhum). When the prayer was called, Abu Dharr intended to lead and began to step forward but hudhayfa held him back and said to him: he owner of the house has the right to lead (as per the sunnah of the prophet)" !' Abu Dhar looking at Ibn Mas`ood inquired : 'Is it so?' And he said: 'Yes.' Then, I (Abu sa`eed) stepped forward and led the prayer though I was a bought slave (yet they honoured me in this way following the sunnah). They taught me, saying: 'When your wife comes to you, pray 2 rakaat. Then, ask Allaah for the good of that which has come to you, and seek refuge in Him from its evil. Then it is up to you and it is up to your wife.'"

[Ref: Al-Awsat li-Ibn Mundhir (4/156) and Ibn Abi Shaibah 2/217. ]


حَدَّثَنَا عِيسَى بْنُ حَمَّادٍ، أَخْبَرَنَا اللَّيْثُ، - يَعْنِي ابْنَ سَعْدٍ - عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الْخَيْرِ، عَنْ مَنْصُورٍ الْكَلْبِيِّ، أَنَّ دِحْيَةَ بْنَ خَلِيفَةَ، خَرَجَ مِنْ قَرْيَةٍ مِنْ دِمَشْقَ مَرَّةً إِلَى قَدْرِ قَرْيَةِ عُقْبَةَ مِنَ الْفُسْطَاطِ وَذَلِكَ ثَلاَثَةُ أَمْيَالٍ فِي رَمَضَانَ ثُمَّ إِنَّهُ أَفْطَرَ وَأَفْطَرَ مَعَهُ نَاسٌ وَكَرِهَ آخَرُونَ أَنْ يُفْطِرُوا فَلَمَّا رَجَعَ إِلَى قَرْيَتِهِ قَالَ وَاللَّهِ لَقَدْ رَأَيْتُ الْيَوْمَ أَمْرًا مَا كُنْتُ أَظُنُّ أَنِّي أَرَاهُ إِنَّ قَوْمًا رَغِبُوا عَنْ هَدْىِ رَسُولِ اللَّهِ صلى الله عليه وسلم وَأَصْحَابِهِ ‏.‏ يَقُولُ ذَلِكَ لِلَّذِينَ صَامُوا ثُمَّ قَالَ عِنْدَ ذَلِكَ اللَّهُمَّ اقْبِضْنِي إِلَيْكَ ‏.‏

Narrated Dihyah:

Mansur al-Kalbi said: Dihyah ibn Khalifah once went out from a village of Damascus at as much distance as it measures between Aqabah and al-Fustat during Ramadan; and that is three miles. He then broke his fast and the people broke their fast along with him. But some of them disliked to break their fast. When he came back to his village, he said: I swear by Allah, today I witnessed a thing of which I could not even think to see. The people detested the sunnah/way of the Messenger of Allah (ﷺ) and his Companions. He said this to those who fasted. At this moment he said: O Allah, make me die.

[Ref: Musnad Ahmad and Abu dawood (2413). saheeh by shaykh zubair `ali zaee] 


Narrated: Zaynab said, "I went to the house of Zaynab bint Jahsh, the wife of the Prophet, may Allah bless him and grant him peace, when her brother had died. She called for perfume and put some on and said, 'By Allah! I have no need of perfume, but I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'It is not halal for a woman who trusts in Allah and the Last Day to abstain from adornment in mourning for someone who has died for more than three nights, except for four months and ten days for a husband.' "

[Ref: Muwatta Malik , Chapter 29, 102]


Thawbaan (radiyallaahu 'anhu) said: The Messenger of Allaah (Sallallaahu 'alayhi wasallam) said: "Who will guarantee me that he will not ask the people for anything, and I will guarantee for him Jannah?" So Thawbaan said: "I will." So he used to not ask anyone for anything.

[Ref: Abu dawood in his Sunan (#1643) and delcared saheeh by Shaykh Nasir ibn Haajj al-Albaani. See Saheeh at-Targheeb (#813) and Saheeh al-Jaami' (#11550)]


When I entered upon Mu'awiyah, he said: How good your visit is to us, O father of so-and-so. (This is an idiom used by the Arabs on such occasions). I said: I tell you a tradition which I heard (from the Prophet). I heard the Messenger of Allah (ﷺ) say: If Allah puts anyone in the position of authority over the affairs of the Muslims, and he secludes himself (from them), not fulfilling their needs, wants, and poverty, Allah will keep Himself away from him, not fulfilling his need, want and poverty. He said: He (Mu'awiyah) appointed a man to fulfil the needs of the people.

[Ref: Sunan Abi Dawud 2948, Sahih , via Asim ul-Haq] 

105) Abu Mijlaz said: 

قَالَ خَرَجَ مُعَاوِيَةُ عَلَى ابْنِ الزُّبَيْرِ وَابْنِ عَامِرٍ فَقَامَ ابْنُ عَامِرٍ وَجَلَسَ ابْنُ الزُّبَيْرِ فَقَالَ مُعَاوِيَةُ لاِبْنِ عَامِرٍ اجْلِسْ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " مَنْ أَحَبَّ أَنْ يَمْثُلَ لَهُ الرِّجَالُ قِيَامًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ " .

Mu'awiyah went out to Ibn az-Zubayr and Ibn Amir. Ibn Amir got up and Ibn az-Zubayr remained sitting. Mu'awiyah said to Ibn Amir: Sit down, for I heard the Messenger of Allah (ﷺ) say: Let him who likes people to stand up before him prepare his place in Hell.

[Ref: Sunan Abi Dawud 5229]


It is mentioned in Musnad al Humaidi

حَدَّثَنَا الْحُمَيْدِيُّ قَالَ: ثنا سُفْيَانُ، قَالَ: ثنا عَمْرُو بْنُ دِينَارٍ، عَنْ نَافِعِ بْنِ جُبَيْرٍ، قَالَ: اسْتَعْمَلَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ جَرِيرَ بْنَ عَبْدِ اللَّهِ عَلَى سَرِيَّةٍ، فَأَصَابَهُمْ بَرِدٌ شَدِيدٌ، فَأَقْفَلَهُمْ جَرِيرٌ، فَقَالَ لَهُ مُعَاوِيَةُ: لِمَ أَقْفَلْتَهُمْ؟ قَالَ جَرِيرٌ: إِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، يَقُولُ: «مَنْ لَا يَرْحَمُ النَّاسَ لَا يَرْحَمُهُ اللَّهُ» ، فَقَالَ لَهُ مُعَاوِيَةُ: أَنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: نَعَمْ.

Muawiya sent an army (towards rome) under the leadership of Jareer bin Abdullah, but the cold was unbearable and due to that they came back (on the order of Jareer). Muawiya asked: why did you come back without permission? He replied: "He who shows no mercy to the people, Allah shows him no mercy."(Meaning the Mujahideen were in unbearable cold, thats why he ordered to come back) Muawiyah said: Did you hear this from Prophet peace be upon him? He said: yes.

[Musnad al Humaydi 2/50 no. 822 the Muhaqqiq said the chain is authentic, via asim ul haq]


Ali ibn Rabiah reported: I witnessed an animal being brought to Ali ibn Abu Talib for riding. When he put his foot in the stirrup, Ali said three times, “In the name of Allah.” When he settled himself upon its back, he said, “All praise is due to Allah who has made this subservient to us, for we have no power over it, and to our Lord we will return.” Ali then recited three times, “All praise is due to Allah,” and three times, “Allah is the greatest.” Then he said, “Glorified are You. I have wronged myself so forgive me , for none can forgive sins but you.” Then he was smiling and it was said, “Why are you smiling, O leader of the believers?” Ali said, “I saw the Messenger of Allah, peace and blessings be upon him, doing as I have done. I asked him why he was smiling, and the Messenger of Allah said: Verily, your Lord is pleased when His servants seek His forgiveness, for verily, there is no forgiveness of sins except Your forgiveness.”

[Ref: Sunan At-Tirmidhi 3446] 


عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْن قَالَ خَرَجْتُ أَمْشِي مَعَ جَدِّي حُسَيِنٍ إِلَى أَرْضِهِ فَأَدْرَكَنَا ابْنُ النُّعْمَانِ بْنُ بَشِيرٍ عَلَى بَغْلَةٍ لَهُ فَنَزَلَ عَنْهَا وَقَالَ لِحُسَيْنٍ ارْكَبْ أَبَا عَبْدِ اللَّهِ فَأَبَى فَلَمْ يَزَلْ يُقْسِمُ عَلَيْهِ حَتَّى قَالَ أما أَنَّك قد كلفتني مَا أكره وَلَكِن سأحدثك حَدَّثَتْنِي أُمِّي فَاطِمَةُ عَلَيْهَا السَّلامُ بِنْتُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ (الرَّجُلُ أَحَقُّ بِصَدْرِ دَابَّتِهِ وَفِرَاشِهِ وَالصَّلاةِ فِي بَيْتِهِ إِلا إِمَامًا يَجْمَعُ النَّاسَ) فَارْكَبْ أَنْتَ عَلَى صدر الدَّابَّة وسأرتدف فَقَالَ ابْنُ النُّعْمَانِ صَدَقَتْ فَاطِمَةُ حَدثنِي أبي وَهُوَ ذَا حَيّ بِالْمَدِينَةِ بِمثل حَدِيث فَاطِمَة عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسلم وَزَاد فِيهِ (إِلَّا أَن يَأْذَن لَهُ) فَلَمَّا حَدثهُ ابْن النُّعْمَان هَذَا الْحَدِيثِ رَكِبَ حُسَيْنٌ السَّرْجَ وَرَكِبَ ابْنُ النُّعْمَانِ خَلْفَهُ رَضِيَ اللَّهُ عَنْهُم // ضَعِيف جدا //

Muhammad ibn `Ali ibnal Hussain (r.a) said that: I went out walking with my grandfather Hussain (r.a) to his land.  Ibn an-Nu'man ibn Bashir caught up with us riding a mule of his. He got off it and said to al-Hussain (r.a) Ride, Abu 'Abdullah!' He refused. He continued to press him until he said, 'You have imposed on me what I dislike, but I will narrate (a hadeeth) to you: my mother Fatimah the daughter of the Messenger of Allah (sallalahu `alayhi wa sallam)  narrated to me that the Messenger of Allah (sallalahu `alayhi wa sallam) said, "A man is more entitled to the back of his animal and his bed and leading the prayer in his house except for an imam who gathers people." Therefore mount your animal and I will ride behind you.' 

Ibn an-Nu'man said, 'Fatimah ~ spoke the truth. My father narrated to me the like of the hadith of Fatimah from the Prophet (sallalahu `alayhi wa sallam) when he was in a quarter of Madinah and he (after narrating a similar hadeeth) added, "Unless he permits him.'' 

As soon as Ibn an-Nu'man narrated this hadith - Al-Hussain (r.a) [immediately obeying the prophetic permission] mounted the saddle and  now Ibn an-Nu'man rode behind him." 

[Ref: Mu`jam al-Kabir of Imam tabrani, weak as pointed out by Ibn Hajar in his  الإمتاع بالأربعين المتباينة السماع entry no. 36]

109) The incident of Egypt 

“Abu Dharr reported Allah’s Messenger as saying: You would soon conquer Egypt and that is a land which is known (as the land of al-qirat). So when you conquer it, TREAT ITS INHABITANTS WELL. For there lies upon you the responsibility because of blood-tie or relationship of MARRIAGE (WITH THEM). And when you see two persons falling into dispute amongst themselves for the space of a brick, than get out of that. He (Abu Dharr) said: I saw Abd al-Rahman b. Shurahbil b. Hasana and his brother Rabi’a disputing with one another for the space of a brick. So I left that (land). (Sahih Muslim Book 31, Hadith 6174, taken from

Will add more as and when i get the time in sha allah. 


1- How the sahaaba obeyed the prophet under all circumstances. be it profit or loss, victory or not, against their desire, family, against all odds they submitted their will to allah by obeying his messenger 

2 - how the sahaaba strove to preserve the sunnah . they corrected, objected, refuted every logic and man no matter how high his status was if he contradicted the messenger (s.a.w)

3- How the sahaaba held the hadeeth of the messenger of allah. the esteem they held it in is simply astonishing and aww inspiring 


Imam Maalik (rahimahullaah) said,

Everyone after the Prophet (sallallaahu alaihi wa sallam) will have his saying accepted or rejected, not so the Prophet (sallallaahu alaihiwa sallam).

[Reported by Ibn Abdul-Barr in Jaami Bayaan al-Ilm (2/91).]

No matter whose madhab or maslak you follow, when the sunnah of the prophet (s.a.w) is proven to you as authentic, and the stance you follow is proven to be weak , then abandon it. Always try to follow the opinion which is closest to the sunnah. Be it in matters of fiqh and furoo` such as raf al yadain or in matters of `Ibaadah such as the postures of salah or in matters of `Aqeedah such as isteghata and it's likes. 

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