Aoozu Billahi as-Samee al-Aleemi minash Shaitanir Rajeem
Bismillah,…, Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle Dars me hum Surah al-Baqarah ki 26wi ayat ki tafseer me lafz-e – al-Haq par tafseel sunn rahe thay. Aaj ke dars me hum lafz-e-araada par tafseel jaanenge.
Tarjuma wa Tafseer
Vs. No. 26
اِنَّ اللّٰهَ لَا يَسۡتَحۡـىٖۤ اَنۡ يَّضۡرِبَ مَثَلًا مَّا بَعُوۡضَةً فَمَا فَوۡقَهَا ؕ فَاَمَّا الَّذِيۡنَ اٰمَنُوۡا فَيَعۡلَمُوۡنَ اَنَّهُ الۡحَـقُّ مِنۡ رَّبِّهِمۡۚ وَاَمَّا الَّذِيۡنَ ڪَفَرُوۡا فَيَقُوۡلُوۡنَ مَاذَآ اَرَادَ اللّٰهُ بِهٰذَا مَثَلًا ۘ يُضِلُّ بِهٖ ڪَثِيۡرًا وَّيَهۡدِىۡ بِهٖ كَثِيۡرًا ؕ وَمَا يُضِلُّ بِهٖۤ اِلَّا الۡفٰسِقِيۡنَۙ
Yaqeenan, Allah Ta’ala iss baat se nahi sharmaata ke machhar ya uss se badh kar koi cheez ki misaal bayan farmaye, jo momin hain, wo yaqeen karte hain ke ye unn ke paalne walay malik ki taraf se haq hai, aur jo kafir hain wo kehte hain ke iss misaal se Allah Ta’ala kya kehna chahte hain? Iss se Allah Ta’ala bohoton ko gumraah karta hai aur bohoton ko hidayat deta hai aur gumraahi me wo unhi ko mubtala karta hai, jo sarkash hain, fasiq hain, na-farmaan hain.
Iss ayat me samajhne ke saat alfaaz me se hum, chaar alfaz yastahyyi, yazrib, baoozah aur al-haq ke maane jaan chuke hain. To iss ayat ka panchwa lafz, aur surah al-Fatiha se parrhne ki tarteeb ka lafz number 127, araada hai.
127. ARAADA (He intends) اَرَادَا ( ر و د ) 2:26
Dr. Anees sahab apni kitab explanatory dictionary of The Holy Quran me likhte hain ke, lafz-e-arada ka root ya maddah (ر و د) hai, jis ke maane ‘He intends’ ya Uss ne Irada kiya ke aaye hain. Quran me issi root se banay doosre construction me;
- Surah al-Baqarah me ek jagah farmaya, ‘walakinna Allaha yaf’alu ma yureed’ …Allah Ta’ala jo chahta hai wo karta hai.[1]
- Surah al-Maidah ki pehli ayat me farmaya, ‘inna Allaha yahkumu ma yureed’ …Allah Ta’ala jo chahta hai hukum deta hai.[2]
- Surah an-Nahl me farmaya, Jab Hum kisi cheez ka irada karte hain to Hamari baat yehi hai ke, uss ko keh dete hain ke, hoja to wo ho jaati hai.[3]
- aur Surah YaaSeen me bhi yehi mazmoon aya hai, Uss ki shaan ye hai ke, jab Wo kisi cheez ka irada karta hai to uss se farma deta hai ke, ho ja to wo ho jaati hai.[4]
- Surah ar-Room me farmaya, To qarabat-daron, miskeenon aur musafiron ko unn ka haq dayte raho, jo log Allah ki raza chahte hain, Allah Ta’ala ka attention chahte hain ye unn ke liye behtar hai, aur yehi log najaat hasil karne walay hain.[5]
- To hume chahiye ke hum Allah Ta’ala ki raza hasil karte rahein, aur wo sadaqah ke zariye hasil ho sakta hai,
- Aur jo shakhs duniya me apne amaal ka badla chahta hai ke, to uss ko Hum yehin badla de denge, aur jo shakhs aakhirat me sawab chahta hai, to uss ko wahan ajr ata karenge,[6]
- Aur Surah al-Isra me farmaya, jo shakhs duniya chahe ya duniya ka khwahishmand hoga, to Hum iss me se jisay chahte hain aur jitna chahte hain jald de dete hain, phir uss ke liye jahannam ko tthikana muqarrar kar rakha hai, jis me wo dakhil hoga malamat zadah, dhutkara huwa.[7]
- Iss lafz ke maane aaye hain,
- Seducing ke, behlaane ya phuslaane ke,
- Intend ke, yani irada karne ke,
- Will ke,
- Wish ke,
- Desire ke,
- Want ke,
Iss lafz par jo ahadith aye hain, unn me;
Desire, want ya chahne ke maane aaye hain;
- Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Achha ya bura khwaab dekhne par, Agar tum chaho to utth kar namaz padho.[8]
- Sahih Muslim hi ki hadith, Rasoolullah (صلى الله عليه وسلم) logon ko mana farmana chahte thay, Ya’la (buland), Baraka (barkat), Aflah (kamyab), Yasar aur Nafi’ jaise naam rakhne se, lekin aap uss ke baad khamosh rahe aur aap ne kuch nahi kaha yahan tak ke Rasool Allah (صلى الله عليه وسلم) ki wafat ho gayi. Aur aap ne (apne as’haab ko) mana nahi kiya. Phir Umar (رضي الله عنه) ne logon ko inn namon se mana karne ka irada kiya, lekin baad mein iss khayal ko tark kar diya.[9]
- Amma Hafsa (رضي الله عنها) farmati hain ke, jab bhi Rasoolullah (صلى الله عليه وسلم) sonay ka irada karte, to aap apna seedha haath apne gaal ke neeche rakh kar ye teen baar ye dua parrhte,
- Aye Allah! Tu jis roz apne bandon ko utthayega, uss roz mujhe apne azaab se bacha le.[10]
Iraada, Niyyat ya intention ke maane aaye hain;
- Sahih al-Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya: “Jo shakhs logon ka maal iss niyat se leta hai ke woh usay wapis kar de ga, to Allah Ta’ala uss ki taraf se usay ada kar deta hai. Aur jo shakhs usay zaya karne ki niyat se leta hai, to Allah Ta’ala usay barbaad kar deta hai.”[11]
- Sahih Muslim ki hadith, Amma Ayesha (رضي الله عنها) se riwayat hai ke hum Rasool Allah (صلى الله عليه وسلم) ke saath (Hajj ke maukhe par Makka) gaye. Aap (صلى الله عليه وسلم) ne farmaya:
- “Tum mein se jo shakhs Hajj aur Umrah dono ke liye ihram bandhna chahe, woh (uss niyyat se) ihram bandhe.
- Aur jo sirf Hajj ke liye ihram bandhna chahe, woh (Hajj ki niyyat se) ihram bandhe.
- Aur jo sirf Umrah ke liye ihram bandhna chahe, woh (Umrah ki niyyat se) ihram bandhe.”
- Amma Ayesha (رضي الله عنها) kehti hain: Rasool Allah (صلى الله عليه وسلم) ne Hajj ke liye ihram bandha aur kuch logon ne bhi aap ke saath aisa hi kiya. Aur kuch logon ne Umrah aur Hajj dono ke liye ihram bandha, aur kuch logon ne sirf Umrah ke liye ihram bandha, aur main unn logon mein se thi jinhon ne sirf Umrah ke liye ihram bandha.[12]
- To yahan teen qism ke hajj ka zikr aya hai, pehla hai Hajj-e-Qiran, jis me niyyat Hajj aur Umrah dono ke liye niyyat ki jaati hai, aur Qurbani ka jaanwar meeqat par sath me hona lazimi hai, aur Hajj ke pooray hone tak ihram ki halat me rehna hota hai.
- Doosra hai Hajj-e-Ifrad, iss me niyyat sirf Hajj ke liye ki jaati hai, aur wo seedhay Mina jayega beech me Umrah nahi hai, Qurbani ka janwar sath me lana zaroori nahi hai, kyun ke, ye type ka Hajj makkah me rehne walon ke liye khaas hai, to jo wahan reh raha hai, to unn logon ke liye Umrah ka concept nahi hai, aur iss liye bhi ke, makkah me rehne walay kabatullah ko kabhi bhi ja sakte hain. To ye log Hajj ka ihram apne gharon se baandhte hain.
- Teesra hai Hajj-e-Tammatto, jis me meeqat par Umrah ki niyyat ki jaati hai, Umrah honay par ihram ki halat se bahar nikalna parrhta hai, phir Hajj ki niyyat kar ke, ihram pehna jata hai, to iss Haaj me do waqt niyyat karte hain, do waqt ihram bandhte hain aur qurbani ka janwar sath me lana zaroori nahi hota.
- Abu Dawood ki hadith, Amma Aisha (رضي الله عنها) farmati hain ke, Rasool Allah (صلى الله عليه وسلم) ne farmaya: “Agar mujhe pehle se apne maamle ki woh baat maloom hoti jo baad mein maloom huwi, to main qurbani ke janwar apne saath na lata.”[13]
- Yani Hajj-e-Qiran nahi karta tha.
- Aur niyyat Hajj me Umrah ki karta, yani Hajj-e-Tamatto ki karta jaisa ke aap (صلى الله عليه وسلم) ne apne ghar walon ko hukum diya ke, agar hajj karna chaho to pehle Umrah ki niyyat karo Hajj me, phir Hajj ki niyyat karo.[14]
- Sahih Muslim ki hadith, ye Hajiyon aur jo log Hajj par nahi hain, dono ke liye hai, Rasoolullah (صلى الله عليه وسلم) ne farmaya, jab dhul hijjah ke pehle dus din shuru ho jaye aur tum me se koi qurbani karne ka irada rakhta ho, to wo apne baalon aur jild (yani nakhoon) se koi cheez na utaare ya na nikaale ya na kattwaye.[15]
- Ihram ki halat me to ye sab karna mana hi hai,
- Lekin jo qurbani dene wala hai, uss ke liye bhi zaroori hai ke wo baal aur nakhun na kaatte.
- Sunan an-Nasai ki hadith, Rasoolullah (صلى الله عليه وسلم) jab na-paaki (ya janabat) ki haalat mein sonay ka irada karte to wudu kar ke sotay, aur agar khana chahte to apne hath dho lete thay.[16]
- Sahih Muslim ki hadith, Rasool Allah (صلى الله عليه وسلم) ne farmaya: “Jab Allah Ta’ala apne bandon mein se kisi ummat par rehmat ka irada karta hai to woh, uss se pehle apne Rasool ki rooh qabz kar leta hai aur usay (aakhirat mein) khushkhabri dene wala banata hai.
- Aur jab woh kisi ummat ko tabah karne ka irada karta hai to uss ke Rasool ki zindagi hi mein uss ummat ko saza deta hai aur usay tabah karta hai jabke woh (Rasool) apni ummat ki tabahi ke manzar ko dekh raha hota hai, aur woh (Rasool) tabahi dekh kar aankhein thandi karta hai kyunke unhon ne uss ko jhuttlaya tha aur uss ke hukum ki na-farmani ki thi.”[17]
- Issi tarah Abu Dawood ki ek hadith me Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, ek haakim ke liye, ek badshah ke liye: “Jab Allah bhalai ka irada karta hai to uss ke liye ek nek wazir muqarrar karta hai jo usay yaad dilata hai agar woh bhool jaye aur uss ki madad karta hai agar woh yaad rakhe.
- Lekin jab Allah uss badshah ke saath iss se mukhtalif maqsad rakhta hai to uss ke liye ek bura wazir muqarrar karta hai jo usay yaad nahi dilata agar woh bhool jaye aur uss ki madad nahi karta agar woh yaad rakhe.”[18]
- Issi tarah ki ek aur hadith me, jisay Imam Tirmidhi ne riwayat kiya hai, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Jab Allah Ta’ala apne bande ke liye bhalai ka irada karta hai to usay duniya mein hi saza deta hai, lekin jab woh apne bande ke liye burai ka irada karta hai to usay fauran saza nahi deta balke Qayamat ke din uss se hisaab leta hai.[19]
- Bukhari aur Muslim ki hadith, Anas (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) aam taur par, ye dua kiya karte thay, Rabbana aatina fid Duniya hasanatan wa fil-aakhirati hasanatan wa qina azaab an-Naar. Aur Anas (رضي الله عنه) bhi yehi dua kiya karte thay, aur agar wo koi aur dua karne ka iraada karte, to iss dua ko apni doosri dua me shamil karte thay.[20]
- Sahih Muslim aur Abu Dawood ki hadith, Ibn Abbas (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ne Madinah mein Zuhr aur Asr ki namazein jama ki, aur Maghrib aur Isha ki namazein bhi jama ki, halanke na koi khatra tha aur na barish. Aap (صلى الله عليه وسلم) se poocha gaya: Aap ne aisa kyun kiya? To aap (صلى الله عليه وسلم) ne farmaya: Aap ne yeh irada iss liye kiya tha ke aap (صلى الله عليه وسلم) ki ummat mushaqqat mein na parrhe.[21]
- Bukhari aur Muslim ki hadith, Amma Aisha (رضي الله عنها) farmati hain ke, jab bhi Rasoolullah (صلى الله عليه وسلم) itikaaf karne ka irada karte to aap fajr ki namaz parrhte aur phir (Masjid me) itikaaf ki jagah me dakhil ho jaate thay.[22]
- Bukhari aur Muslim ki muttafiq alaih hadith, Amma Aisha (رضي الله عنها) bayan karti hain, jab Rasoolullah (صلى الله عليه وسلم) safar ka irada karte thay to aap apni azwaaj ke darmiyan qurra andaazi kiya karte thay, jis ke naam ka qurra nikalta wo aap (صلى الله عليه وسلم) ke sath rawana hoti theen.[23]
- Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) khaibar par fatah hasil karne ke baad, wahan se yahoodiyon ko nikaal dena chahte thay, lekin unhone aap (صلى الله عليه وسلم) se guzrish ki, request ki ke, aap unhe wahan rehne dein aur khajoor ki kasht karne dein, aur iss ke badle me wo aap (صلى الله عليه وسلم) ko khaibar ki adhi fasal ke khajoor denge. Iss par aap (صلى الله عليه وسلم) ne unn se kaha ke, wo unhe khaibar me uss waqt tak rehne denge, jab tak ke aap (صلى الله عليه وسلم) ki marzi hogi.[24]
Phir Chahne ya wish ke maane aaye hain,
- Sunan an-Nasai ki hadith, Rasool Allah (صلى الله عليه وسلم) ne farmaya: “sadaqah ya charity karne wale aur bakheel shakhs ki misal aisi hai jaise do aadami lohe ki zira pehane huwe hon aur unn ke hath seene se chhaati tak sattay huwe hon.
- Jab sadaqah karne wala, sadaqah dena chahta hai to yeh zira phayl jaati hai aur itni phayl jati hai ke uss ki ungliyon ke saray ko, tips ko dhamp deti hai aur uss ke nuqoosh ko mitta deti hai.
- Lekin jab bakheel shakhs sadaqah dena chahta hai to yeh zira sukad jaati hai aur uss ki har kadi apni jaga par chubhti rahti hai, aur uss ke hath uss ki chaati se bandhe huwe rahte hain.”[25]
- Sunan Ibn Majah ki hadith, Amma Aisha (رضي الله عنها) bayan karti hain ke, Rasoolullah (صلى الله عليه وسلم) ek rakat witr parrha karte thay, phir aap baitth kar do rakat nafl parrhte thay, aur jab bhi aap (صلى الله عليه وسلم) ruku karna chahte to khade ho kar ruku karte thay.[26]
- Muwatta Imam Malik ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, agar tum paishab ya paikhaane ki hajat se farigh hona chahte ho to, namaz se pehle farigh ho jao.[27]
- at-Tirmidhi, an-Nasai aur Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, teen qism ke logon par Allah ka haq hai ke wo unn ki madad kare,
- Pehla wo ghulam jis ka malik razi hai ke usay azaad kar de, qeemat ki adaigi ke iwaz, jab bhi wo qeemat ada karna chahe,
- Doosra wo, jo paak daman rehne ke khatir nikah kare,
- Teesra wo, jo Allah ke raaste me jihaad ya qitaal kare.[28]
Try ya koshish ke maane aaye hain,
- Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, anqareeb mukhtalif qism ke fasadaat honge, jo shakhs ummat ke ittehad ko todhne ki koshish kare, to usay talwar ke sath qatl kar do, chahe wo koi bhi ho.[29]
Will ke maane aaye hain,
- Ibn Majah aur at-Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Allah Ta’ala farmata hai;
- ‘Aye mere bando! Tum sab gumrah ho siwaye unn logon ke jinhein main hidayat deta hoon, to mujh se hidayat maango aur main tumhein hidayat doonga.
- Tum sab gareeb ho siwaye unn logon ke jinhein main maldaar karta hoon, to mujh se maango aur main tumhein doonga.
- Tum sab gunahgaar ho siwaye unn logon ke jinhein main maaf kar deta hoon, to jo tum mein se mujhe maaf karne wala jaanta ho aur mujh se maafi maange, to main usay maaf kar doonga, mujhe uss ki parwah nahi (aur mujh par asar nahi parrhega).
- Agar tum mein se pehle aur aakhri, zinda aur murda, taaza aur sookha sab mil kar, mere bando mein sab se zyada taqwa walay ho jao, to meri saltanat me machhar ke parr jitna bhi izafa na hoga.
- Agar tum mein se pehle aur aakhri, zinda aur murda, taaza aur sookha sab ikathey ho jayen taake mere badtareen bande ki tarah ho jaye, ya na-farmani karein, to meri saltanat me machhar ke parr jitni bhi kami na ayegi.
- Agar tum mein se pehle aur aakhri, zinda aur murda, taaza aur sookha sab ek maidan mein ikathey ho jayen aur har ek apni poori khwahish maange, aur main har ek ko de doon jo maanga gaya hai, to meri saltanat me utni hi kami aayegi jaisay koi samandar ke paas se guzre aur sooi duboye aur nikaal le.
- Matlab ye hai ke, samandar ka paani sooi par jitna lagayga utni kumi hogi.
- Yeh iss liye ke main bohot zyada karam karne wala hoon baghair zaroorat ke, sab se zyada sakhi, jo chahta hoon karta hoon.
- Main apne kalaam se deta hoon aur apne kalaam se saza deta hoon, jab chahoon ya kisi cheez ka iraada karoon, to kehta hoon ‘Ho ja’ aur woh ho jata hai.'”[30]
To yahan se samajh aya ke, ek will, irada, desire, chaah, hamari hai, aur ek will aur irada Allah Ta’ala ka hai, Uss ke iraade ki wajah se ye kayenaat qayem huwi hai, aur ye sooraj, chand aur sitaare banay hain, ye zameen bani aur uss par hamari zindagi ka saman diya gaya hai.
- David Bather Woods, Associate Professor hain, Philosophy ke, University of Warwick me, jinhone 2025 me ek kitab publish ki Arthur Schopenhauer: The Life and Thought of Philosophy’s Greatest Pessimist ke naam se.
- Iss kitab me, Professor David – 19wi sadi ke behtareen falsafi Schopenhauer ke falsafay ko pesh karte huwe likhte hain ke, ye kayenaat ki haqeeqat apne aap se qayem nahi reh sakti, jab tak ke uss ko dekhne ke liye, observe karne ke liye koi subject ya koi observer ka wajood na ho.
- Unn ka ye maanna hai ke, agar insaan na ho, jo waqt ko ginn raha hai to kayenaat 14 Billion saal pehle paida huwi ya 14 saal pehle, iss me koi farq nahi hota jab ke waqt ka andaaza karne wala hi na ho.
- Wo behas karte hain ke, waqt guzrega hi nahi agar waqt ka andaaza karne wala na ho.
- Wo kehte hain ke, insaan ki will ya uss ka iraada jo hai, jo iss kayenaat ki haqeeqat ko samajhne ki koshish kar raha hai, ussi ki wajah se ye kayenaat qayem hai, warna iss ka wajood nahi ho paata.[31]
- Asal me science-daan aur falsafee, Allah Ta’ala ke wajood ko nahi maante, jis ki wajah se wo ye samajh rahe hain ke, insaan ki strong will ya mazboot iraaday ki wajah se ye kayenaat qayem hai, lekin hamara maanna ye hai ke, ye kayenaat Allah Ta’ala ki Will ya Iraaday ki wajah se qayem hai,
- To yahan jo iss kayenaat ka observer hai, wo insaan nahi balke Allah Ta’ala hain. Kyun ke,
- Wohi sab se pehla hai, kayenaat nahi thi, tab se hai, ahadith me ata hai ke, iss kayenaat ke banane se 50 Hazar saal pehle Allah Ta’ala ne iss kayenaat me jo kuch honay wala hai, uss ka program likh diya, taqdeer likh di,
- Jaisa ke hum ne abhi suna ke, jab bhi kisi cheez ka iraada Allah Ta’ala karte hain to usay keh dete hain, Ho Ja, to wo Ho jaata hai.
- Aur jab kayenaat wajood me aayi, to uss waqt isay dekhne ke liye insaan to nahi tha, insaan iss kayenaat ki wajah se qayem ho paya hai, warna insaan ka wajood iss kayenaat ke baghair to ho nahi sakta, to insaan observer kaise ho sakta hai,
- Aur insaan ka iraada, kaise uss ko qayem rakh sakta hai?
- Iss kayenaat ke wajood me aate hi, chand seconds me itna rapid expansion huwa ke, jis waqt har millisecond ko monitor karna zaroori tha, kyun ke, thoda sa bhi agar iss ke caliberation me farq ata, to ye kayenaat aaj jaisi dikh rahi hai, waise na hoti,
- Ya hoti hi nahi, shuru hote hi khatam ho jaati, to uss waqt iss kayenaat ko kaun dekh raha tha?
- Insaan to nahi tha, iss ka jawab kya hai?
- Ye kayenaat jo 14 Billion saal se phail rahi hai, ye iss baat ka saboot hai ke, iss ki dekh bhaal karne wala Rabb, uss ka khayal rakh raha hai.
- Har second kahan kis ko, kis cheez ki, kya zaroorat hai – Allah Ta’ala usay muhiyya karte chale ja rahe hain, aur ye karobaar 14 Billion saal se hota chala aa raha hai,
- Insaan ke bass ki to ye baat hi nahi hai, ke wo iss kayenaat ko qayem rakh sakay, insaan ki pahunch hi nahi hai, uss ko to maloom hi nahi hai ke ye kayenaat kitni badi hai,
- 4 saal pehle jo ek telescope launch kiya gaya, James Webb ke naam se, jis ki wajah se insaan ke door tak dekhne ki salahiyat agay badhi, phir bhi hum iss kayenaat ko poori tarah se nahi dekh sakte,
- Jab dekh hi nahi sakte to, kaise maloom hoga ke kayenaat me kya kya hai, jab ye hi nahi maloom hai to iss kayenaat ko qayem kaise rakh sakte hain.
- Allah Ta’ala hi jaanta hai, aur wohi iss ko qayem rakhe huwe hai, aur wohi iss ko khatam bhi karega, aasmaano ko lapaytt kar.
- Kayenaat khatam ho jayegi, tabh bhi Allah Ta’ala ka wajood qayem rahega, hamesha hamesha ke liye.
Yahan aaj ka dars rok denge. Iss ayat ke doosre alfaaz ki tafseel Next Saturday In Sha Allah sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[8] Get up and pray if you desire to do so. Reference: Muslim 4/1773.
يقوم يصلي إن أراد ذلك.ويَقُومُ يُصَلِّي إِنْ أَرَادَ ذَلِكَ.
Grade: Sahih | Reference: Hisn al-Muslim 115
[9] Jabir b. ‘Abdullah reported: Allah’s Messenger (may peace be upon him) decided to forbid (his followers) to name persons as Ya’la (Elevated), Baraka (Blessing), Aflah (Successful), Yasar and Nafi’, but I saw that he kept silent after that and he did not say anything until Allah’s Messenger (may peace be upon him) died. And he did not forbid (his followers to do this), then ‘Umar decided to prohibit (people) from giving these names, but later on gave up the idea.
حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ أَبِي خَلَفٍ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي أَبُو الزُّبَيْرِ أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ، يَقُولُ أَرَادَ النَّبِيُّ صلى الله عليه وسلم أَنْ يَنْهَى عَنْ أَنْ يُسَمَّى بِيَعْلَى وَبِبَرَكَةَ وَبِأَفْلَحَ وَبِيَسَارٍ وَبِنَافِعٍ وَبِنَحْوِ ذَلِكَ ثُمَّ رَأَيْتُهُ سَكَتَ بَعْدُ عَنْهَا فَلَمْ يَقُلْ شَيْئًا ثُمَّ قُبِضَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَلَمْ يَنْهَ عَنْ ذَلِكَ ثُمَّ أَرَادَ عُمَرُ أَنْ يَنْهَى عَنْ ذَلِكَ ثُمَّ تَرَكَهُ .
Reference: Sahih Muslim 2138
[10] Hafsa said that when God’s messenger wanted to go to sleep he put his right hand under his cheek, and would then say three times, “O God, guard me from Thy punishment on the day when Thou raisest up Thy servants.” [Abu Dawud transmitted it]
وَعَن حَفصةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَرَادَ أَنْ يَرْقُدَ وَضَعَ يَدَهُ الْيُمْنَى تَحْتَ خَدِّهِ ثُمَّ يَقُولُ: «اللَّهُمَّ قِنِي عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ» . ثَلَاثَ مَرَّاتٍ رَوَاهُ أَبُو دَاوُد
Reference: Mishkat al-Masabih 2402
[11] Narrated Abu Hurairah (RA): The Prophet (SAW) said, “Whoever accepts other people’s wealth intending to pay it back, Allah will pay it back for him. And whoever accepts it intending to waste it, Allah, the Most High, will waste (destroy) him.” [Reported by al-Bukhari].
وَعَنْ أَبِي هُرَيْرَةَ - رضى الله عنه - عَنِ اَلنَّبِيِّ - صلى الله عليه وسلم -قَالَ: { مَنْ أَخَذَ أَمْوَالَ اَلنَّاسِ يُرِيدُ أَدَاءَهَا, أَدَّى اَللَّهُ عَنْهُ, وَمَنْ أَخَذَهَا 1 يُرِيدُ إِتْلَافَهَا, أَتْلَفَهُ اَللَّهُ } رَوَاهُ اَلْبُخَارِيُّ 2 .
Reference: Bulugh al-Maram Book 7, Hadith 94
[12] `A’isha (Allah be pleased with her) reported: ‘We went with the Messenger of Allah (may peace be upon him) (to Mecca). He said: He who intended among you to put on Ihram for Hajj and `Umra should do so. And he who intended to put on Ihram for Hajj may do so. And he who intended to put on Ihram for `Umra only may do so. `A’isha (Allah be pleased with her) said: The Messenger of Allah (may peace be upon him) put on Ihram for Hajj and some people did that along with him. And some people put on Ihram for `Umra and Hajj (both), and some persons put on Ihram for `Umra only, and I was among those who put on Ihram for `Umra (only).
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، – رضى الله عنها – قَالَتْ خَرَجْنَا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ “ مَنْ أَرَادَ مِنْكُمْ أَنْ يُهِلَّ بِحَجٍّ وَعُمْرَةٍ فَلْيَفْعَلْ وَمَنْ أَرَادَ أَنْ يُهِلَّ بِحَجٍّ فَلْيُهِلَّ وَمَنْ أَرَادَ أَنْ يُهِلَّ بِعُمْرَةٍ فَلْيُهِلَّ ” . قَالَتْ عَائِشَةُ رضى الله عنها فَأَهَلَّ رَسُولُ اللَّهِ صلى الله عليه وسلم بِحَجٍّ وَأَهَلَّ بِهِ نَاسٌ مَعَهُ وَأَهَلَّ نَاسٌ بِالْعُمْرَةِ وَالْحَجِّ وَأَهَلَّ نَاسٌ بِعُمْرَةٍ وَكُنْتُ فِيمَنْ أَهَلَّ بِالْعُمْرَةِ .
Reference: Sahih Muslim 1211d
[13] A’ishah reported the Apostle of Allaah(saws) as saying “If I had known beforehand about my affair what I have come to know later, I would not have brought the sacrificial animals with me. The narrator Muhammad(bin Yahya) said “ I think he(’Uthman bin ‘Umar) said and I would have taken off my ihram with those who have put their ihram after performing ‘Umrah. He said “By this he intended that all the people might have performed equal rites(of Hajj)
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ فَارِسٍ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَمَا سُقْتُ الْهَدْىَ ” . قَالَ مُحَمَّدٌ أَحْسِبُهُ قَالَ ” وَلَحَلَلْتُ مَعَ الَّذِينَ أَحَلُّوا مِنَ الْعُمْرَةِ ” . قَالَ أَرَادَ أَنْ يَكُونَ أَمْرُ النَّاسِ وَاحِدًا .
Grade: Sahih (al-hadees.com) | Reference: Sunan Abi Dawud 1784
[14] O family of Muhammad whoever from you makes Hajj, then let him say talbiyyah of an Umrah in Hajj [al-Ahadeeth as-Saheehah 24569] and this is at-Tamattu of Umrah with Hajj.
Source: al-Albani, Shaikh Muhammad N. 2001. Guide To Hajj And Umrah. New Delhi, India: Rightway Publication. Page 19
[15] Umm Salama reported God’s Messenger as saying, “When the ten days (The period to which reference is made is the first ten days of Dhul Hijjah. The day of sacrifice is the tenth day.) come and one of you intends to make a sacrifice, he must not touch any of its hair or skin.” A version says, “He must not take hairs or clip nails.” Another says, “If anyone sees the new moon of Dhul Hijja and intends to sacrifice, he must not take any of its hairs or nails.” [Muslim transmitted it]
وَعَنْ أُمِّ سَلَمَةَ قَالَتْ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا دَخَلَ الْعَشْرُ وَأَرَادَ بَعْضُكُمْ أَنْ يُضَحِّيَ فَلَا يَمَسَّ مِنْ شَعْرِهِ وَبَشَرِهِ شَيْئًا» وَفِي رِوَايَةٍ «فَلَا يَأْخُذَنَّ شَعْرًا وَلَا يَقْلِمَنَّ ظُفْرًا» وَفِي رِوَايَةٍ «مَنْ رَأَى هِلَالَ ذِي الْحِجَّةِ وَأَرَادَ أَنْ يُضَحِّيَ فَلَا يَأْخُذْ مِنْ شَعْرِهِ وَلَا مِنْ أَظْفَارِهِ» . رَوَاهُ مُسلم
Grade: Sahih | Reference: Mishkat al-Masabih 1459
[16] It was narrated from ‘Aishah that if the Messenger of Allah (PBUH) wanted to sleep while he was Junub, he would perform Wudu’, and if he wanted to eat he would wash his hands.
أَخْبَرَنَا مُحَمَّدُ بْنُ عُبَيْدِ بْنِ مُحَمَّدٍ، قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ، رضى الله عنها أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ إِذَا أَرَادَ أَنْ يَنَامَ وَهُوَ جُنُبٌ تَوَضَّأَ وَإِذَا أَرَادَ أَنْ يَأْكُلَ غَسَلَ يَدَيْهِ .
Grade: Sahih(Darussalam) | Reference: Sunan an-Nasa’i 256
[17] Abu Musa reported Allah’s Messenger (may peace be upon him) as saying: When Allah, the Exalted and Glorious, intends to show mercy to an Umma from amongst His servants He calls back His Apostle to his eternal home and makes him a harbinger and recompense in the world to come; and when He intends to cause destruction to an Umma, He punishes it while its Apostle is alive and He destroys it as he (the Apostle) witnesses it and he cools his eyes by destruction as they had belied him and disobeyed his command.
قَالَ مُسْلِمٌ وَحُدِّثْتُ عَنْ أَبِي أُسَامَةَ، وَمِمَّنْ، رَوَى ذَلِكَ، عَنْهُ إِبْرَاهِيمُ بْنُ سَعِيدٍ الْجَوْهَرِيُّ حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنِي بُرَيْدُ بْنُ عَبْدِ اللَّهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ إِنَّ اللَّهَ عَزَّ وَجَلَّ إِذَا أَرَادَ رَحْمَةَ أُمَّةٍ مِنْ عِبَادِهِ قَبَضَ نَبِيَّهَا قَبْلَهَا فَجَعَلَهُ لَهَا فَرَطًا وَسَلَفًا بَيْنَ يَدَيْهَا وَإِذَا أَرَادَ هَلَكَةَ أُمَّةٍ عَذَّبَهَا وَنَبِيُّهَا حَىٌّ فَأَهْلَكَهَا وَهُوَ يَنْظُرُ فَأَقَرَّ عَيْنَهُ بِهَلَكَتِهَا حِينَ كَذَّبُوهُ وَعَصَوْا أَمْرَهُ ”.
Reference: Sahih Muslim 2288
Abu Musa reported the Prophet as saying, “When God purposes mercy to a people among His servants He takes their prophet and makes him a forerunner who goes before them; but when He purposes to destroy a people, He punishes them while their prophet is alive, destroys them while he is there to see, and comforts him by their destruction when they disbelieved him and disobeyed his command.” [Muslim transmitted it]
وَعَنْ أَبِي مُوسَى عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «إِنَّ اللَّهَ إِذَا أَرَادَ رَحْمَةَ أُمَّةٍ مِنْ عِبَادِهِ قَبَضَ نَبِيَّهَا قَبْلَهَا فَجَعَلَهُ لَهَا فَرَطًا وَسَلَفًا بَيْنَ يَدَيْهَا وَإِذَا أَرَادَ هَلَكَةَ أُمَّةٍ عَذَّبَهَا وَنَبِيُّهَا حَيٌّ فَأَهْلَكَهَا وَهُوَ يَنْظُرُ فَأَقَرَّ عَيْنَيْهِ بِهَلَكَتِهَا حِينَ كذَّبُوه وعصَوْا أمره» . رَوَاهُ مُسلم
Grade: Sahih | Reference: Mishkat al-Masabih 5977
[18] Narrated Aisha, Ummul Mu’minin: The Messenger of Allah (saws) said: When Allah has a good purpose for a ruler, He appoints for him a sincere minister who reminds him if he forgets and helps him if he remembers; but when Allah has a different purpose from that for him. He appoints for him an evil minister who does not remind him if he forgets and does not help him if he remembers.
حَدَّثَنَا مُوسَى بْنُ عَامِرٍ الْمُرِّيُّ، حَدَّثَنَا الْوَلِيدُ، حَدَّثَنَا زُهَيْرُ بْنُ مُحَمَّدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ إِذَا أَرَادَ اللَّهُ بِالأَمِيرِ خَيْرًا جَعَلَ لَهُ وَزِيرَ صِدْقٍ إِنْ نَسِيَ ذَكَّرَهُ وَإِنْ ذَكَرَ أَعَانَهُ وَإِذَا أَرَادَ اللَّهُ بِهِ غَيْرَ ذَلِكَ جَعَلَ لَهُ وَزِيرَ سُوءٍ إِنْ نَسِيَ لَمْ يُذَكِّرْهُ وَإِنْ ذَكَرَ لَمْ يُعِنْهُ ”.
Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 2932
[19] Anas (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said, “When Allah intends good for His slave, He punishes him in this world, but when He intends an evil for His slave, He does not hasten to take him to task but calls him to account on the Day of Resurrection.” [At-Tirmidhi, who categorised it as Hadith Hasan] .
وعن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم :”إذا أراد الله بعبده خيراً عجل له العقوبة في الدنيا، وإذا أراد الله بعبده الشر أمسك عنه بذنبه حتى يوافي به يوم القيامة”. وقال النبي صلى الله عليه وسلم : ”إن عظم الجزاء مع عظم البلاء، وإن الله تعالى إذا أحب قوماً ابتلاهم، فمن رضي فله الرضى، ومن سخط فله السخط” ((رواه الترمذي وقال : حديث حسن)).
Grade: Hasan | Reference: Riyad as-Salihin 43
[20] Anas (May Allah be pleased with him) reported: The supplication most often recited by the Prophet (PBUH) was: “Allahumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina ‘adhab-annar (O our Rubb! give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).”‘ [Al-Bukhari and Muslim] . In the narration of Muslim it is added that whenever Anas supplicated, he used to beseech Allah with this Du’a.
وعن أنس رضي الله عنه، قال: كان أكثر دعاء النبي صلى الله عليه وسلم: “اللهم آتنا في الدنيا حسنة، وفي الآخرة حسنة، وقنا عذاب النار” ((متفق عليه)). زاد مسلم في روايته قال: وكان أنس إذا أراد أن يدعو بدعوة دعا بها، وإذا أراد أن يدعو بدعاء دعا بها فيه.
Grade: Sahih | Reference: Riyad as-Salihin 1467
[21] Narrated Ibn ‘Abbas: The Messenger of Allah (saws) combined the noon and afternoon prayers, and the sunset and night prayers at Medina without any danger and rain. He was asked: What did he intend by it ? He replied: He intended that his community might not fall into hardship.
حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا الأَعْمَشُ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ جَمَعَ رَسُولُ اللَّهِ صلى الله عليه وسلم بَيْنَ الظُّهْرِ وَالْعَصْرِ وَالْمَغْرِبِ وَالْعِشَاءِ بِالْمَدِينَةِ مِنْ غَيْرِ خَوْفٍ وَلاَ مَطَرٍ . فَقِيلَ لاِبْنِ عَبَّاسٍ مَا أَرَادَ إِلَى ذَلِكَ قَالَ أَرَادَ أَنْ لاَ يُحْرِجَ أُمَّتَهُ .
Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 1211
[22] ’A’isha (RAA) narrated, “Whenever the Messenger of Allah (P.B.U.H.) intended to make I’tikaf he would pray the morning prayer and then he would enter the place of his I’tikaf (i.e. the place, which he had prepared for his I’tikaf inside the mosque).” [Agreed upon]
وَعَنْهَا قَالَتْ: { كَانَ رَسُولُ اَللَّهِ - صلى الله عليه وسلم -إِذَا أَرَادَ أَنْ يَعْتَكِفَ صَلَّى اَلْفَجْرَ, ثُمَّ دَخَلَ مُعْتَكَفَهُ } مُتَّفَقٌ عَلَيْهِ.
Reference: Bulugh al-Maram Book 5, Hadith 51
[23] She said that when God’s Messenger intended to go on a journey he cast lots among his wives and the one who was chosen by lot went on it with him. [Bukhari and Muslim]
وَعَنْهَا قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَرَادَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ فأيهن خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ
Grade: Sahih | Reference: Mishkat al-Masabih 3232
[24] Narrated Ibn `Umar: `Umar expelled the Jews and the Christians from Hijaz. When Allah’s Apostle had conquered Khaibar, he wanted to expel the Jews from it as its land became the property of Allah, His Apostle, and the Muslims. Allah’s Apostle intended to expel the Jews but they requested him to let them stay there on the condition that they would do the labor and get half of the fruits. Allah’s Apostle told them, “We will let you stay on thus condition, as long as we wish.” So, they (i.e. Jews) kept on living there until `Umar forced them to go towards Taima’ and Ariha’.
حَدَّثَنَا أَحْمَدُ بْنُ الْمِقْدَامِ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُوسَى، أَخْبَرَنَا نَافِعٌ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم. وَقَالَ عَبْدُ الرَّزَّاقِ أَخْبَرَنَا ابْنُ جُرَيْجٍ قَالَ حَدَّثَنِي مُوسَى بْنُ عُقْبَةَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ أَنَّ عُمَرَ بْنَ الْخَطَّابِ ـ رضى الله عنهما ـ أَجْلَى الْيَهُودَ وَالنَّصَارَى مِنْ أَرْضِ الْحِجَازِ، وَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم لَمَّا ظَهَرَ عَلَى خَيْبَرَ أَرَادَ إِخْرَاجَ الْيَهُودِ مِنْهَا، وَكَانَتِ الأَرْضُ حِينَ ظَهَرَ عَلَيْهَا لِلَّهِ وَلِرَسُولِهِ صلى الله عليه وسلم وَلِلْمُسْلِمِينَ، وَأَرَادَ إِخْرَاجَ الْيَهُودِ، مِنْهَا فَسَأَلَتِ الْيَهُودُ رَسُولَ اللَّهِ صلى الله عليه وسلم لِيُقِرَّهُمْ بِهَا أَنْ يَكْفُوا عَمَلَهَا وَلَهُمْ نِصْفُ الثَّمَرِ، فَقَالَ لَهُمْ رَسُولُ اللَّهِ صلى الله عليه وسلم “ نُقِرُّكُمْ بِهَا عَلَى ذَلِكَ مَا شِئْنَا ” . فَقَرُّوا بِهَا حَتَّى أَجْلاَهُمْ عُمَرُ إِلَى تَيْمَاءَ وَأَرِيحَاءَ.
Reference: Sahih al-Bukhari 2338
[25] It was narrated that Abu Hurairah said: “The Messenger of Allah said: “The parable of the one who spends and give in charity, and the one who is miserly, is that of two men wearing coats of mail, with their hands pressed closely to their breasts and their collarbones. When the one who spends wants to give charity, the (coat of mail) expends so much that it covers his fingertips and obliterates his traces. But when the miser wants to give, the (coat of mail) contracts and every ring grips the place where it is, and his hands are tied up to his collarbone.”‘
Abu Hurairah says: ‘I swear that he saw the Messenger trying to expand it but it did not.” Tawus said: “I heard Abu Hurairah said: “I heard Abu Hurairah illustrating with his hand trying to expand it but it did not.” (Sahaih)
أَخْبَرَنَا مُحَمَّدُ بْنُ مَنْصُورٍ، قَالَ حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ جُرَيْجٍ، عَنِ الْحَسَنِ بْنِ مُسْلِمٍ، عَنْ طَاوُسٍ، قَالَ سَمِعْتُ أَبَا هُرَيْرَةَ، ثُمَّ قَالَ حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ إِنَّ مَثَلَ الْمُنْفِقِ الْمُتَصَدِّقِ وَالْبَخِيلِ كَمَثَلِ رَجُلَيْنِ عَلَيْهِمَا جُبَّتَانِ أَوْ جُنَّتَانِ مِنْ حَدِيدٍ مِنْ لَدُنْ ثُدِيِّهِمَا إِلَى تَرَاقِيهِمَا فَإِذَا أَرَادَ الْمُنْفِقُ أَنْ يُنْفِقَ اتَّسَعَتْ عَلَيْهِ الدِّرْعُ أَوْ مَرَّتْ حَتَّى تُجِنَّ بَنَانَهُ وَتَعْفُوَ أَثَرَهُ وَإِذَا أَرَادَ الْبَخِيلُ أَنْ يُنْفِقَ قَلَصَتْ وَلَزِمَتْ كُلُّ حَلْقَةٍ مَوْضِعَهَا حَتَّى أَخَذَتْهُ بِتَرْقُوَتِهِ أَوْ بِرَقَبَتِهِ ” . يَقُولُ أَبُو هُرَيْرَةَ أَشْهَدُ أَنَّهُ رَأَى رَسُولَ اللَّهِ صلى الله عليه وسلم يُوَسِّعُهَا فَلاَ تَتَّسِعُ . قَالَ طَاوُسٌ سَمِعْتُ أَبَا هُرَيْرَةَ يُشِيرُ بِيَدِهِ وَهُوَ يُوَسِّعُهَا وَلاَ تَتَوَسَّعُ .
Grade: Sahih | Reference: Sunan an-Nasa’i 2547
[26] ‘A’isha said that God’s Messenger used to observe a witr with one rak’a , then he performed two rak’as reciting the Qur’an in the course of them seated. When he wished to bow, he stood up and bowed. [Ibn Majah]
وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُوتِرُ بِوَاحِدَةٍ ثُمَّ يَرْكَعُ رَكْعَتَيْنِ يَقْرَأُ فِيهِمَا وَهُوَ جَالِسٌ فَإِذَا أَرَادَ أَنْ يَرْكَعَ قَامَ فَرَكَعَ. رَوَاهُ ابْن مَاجَه
Grade: Sahih (al-hadees.com) | Reference: Mishkat al-Masabih 1285
[27] Yahya related to me, from Malik, from Hisham ibn Urwa, from his father that Abdullah ibn al-Arqam used to lead his companions in prayer. The time for prayer came one day and he went to relieve himself. When he returned, he said, “I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘If you wish to defecate, you should do so before the prayer.’ “
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّ عَبْدَ اللَّهِ بْنَ الأَرْقَمِ، كَانَ يَؤُمُّ أَصْحَابَهُ فَحَضَرَتِ الصَّلاَةُ يَوْمًا فَذَهَبَ لِحَاجَتِهِ ثُمَّ رَجَعَ فَقَالَ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ “ إِذَا أَرَادَ أَحَدُكُمُ الْغَائِطَ فَلْيَبْدَأْ بِهِ قَبْلَ الصَّلاَةِ ” .
Reference: Muwatta Malik Book 9, Hadith 52
[28] Abu Huraira reported God’s Messenger as saying, “There are three whom it is right for God to help: the slave whose master has agreed to let him buy his freedom when he wishes to pay the sum, the one who marries desiring to live a chaste life, and the one who fights in God’s path.” [Tirmidhi, Nasa’i and Ibn Majah transmitted it]
عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” ثَلَاثَةٌ حَقٌّ عَلَى اللَّهِ عَوْنُهُمْ: الْمُكَاتَبُ الَّذِي يُرِيدُ الْأَدَاءَ وَالنَّاكِحُ الَّذِي يُرِيدُ الْعَفَافَ وَالْمُجَاهِدُ فِي سَبِيلِ اللَّهِ ” . رَوَاهُ التِّرْمِذِيّ وَالنَّسَائِيّ وَابْن مَاجَه
Grade: Sahih (al-hadees.com) | Reference: Mishkat al-Masabih 3089
[29] ‘Arfaja told that he heard God’s Messenger say, “Various corruptions will arise, so strike with the sword him who tries to cause separation in this people when they are united, whoever he be.” [Muslim transmitted it]
وَعَنْ عَرْفَجَةَ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّهُ سَيَكُونُ هَنَاتٌ وَهَنَاتٌ فَمَنْ أَرَادَ أَنْ يُفَرِّقَ أَمْرَ هَذِهِ الْأُمَّةِ وَهِيَ جَمِيعٌ فَاضْرِبُوهُ بِالسَّيْفِ كَائِنًا مَنْ كانَ» . رَوَاهُ مُسلم
Grade: Sahih Reference: Mishkat al-Masabih 3677
[30] Abu Dharr narrated that the Messenger of Allah (s.a.w) said: “Allah,Most High said: ‘O My Slaves! All of you are astray except whom I guide, so ask Me for guidance and I shall guide you. All of you are poor except whom I enrich, so ask Me and I shall provide you. All of you are sinners except whom I have pardoned, so whoever among you knows that I am the One able to forgive, and seeks My forgiveness, I shall forgive him, without concern for Me (and it will not affect Me). If the first of you and the last of you, the living among you and the dead among you, the fresh among you and the dry among you were to gather together to help the heart with the most Taqwa among My slaves, that would not add a mosquito’s wing to My sovereignty. If the first of you and the last of you, the living among you and the dead among you, the fresh among you and the dry among you were to gather together to help the worst heart of My slaves, that would not diminish a mosquito’s wing to My sovereignty. I shall forgive him, without concern for Me (and it will not affect Me). If the first of you and the last of you, the living among you and the dead among you, the fresh among you and the dry among you were to gather together upon one plateau, and each person among them were to ask for his utmost desire, and I were to give each what he asked for, that would not diminish from My sovereignty, except as if one of you were to pass by an ocean and dip a needle into it and then remove it. That is because I am the Most Liberal without need, the Most Generous, doing as I will. I give by My speech and I punish by My speech, whenever I will something I only say: “Be” and it shall be.'” [Another chain reports a similar narration]
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ لَيْثٍ، عَنْ شَهْرِ بْنِ حَوْشَبٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ غَنْمٍ، عَنْ أَبِي ذَرٍّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ يَقُولُ اللَّهُ تَعَالَى يَا عِبَادِي كُلُّكُمْ ضَالٌّ إِلاَّ مَنْ هَدَيْتُهُ فَسَلُونِي الْهُدَى أَهْدِكُمْ وَكُلُّكُمْ فَقِيرٌ إِلاَّ مَنْ أَغْنَيْتُ فَسَلُونِي أَرْزُقْكُمْ وَكُلُّكُمْ مُذْنِبٌ إِلاَّ مَنْ عَافَيْتُ فَمَنْ عَلِمَ مِنْكُمْ أَنِّي ذُو قُدْرَةٍ عَلَى الْمَغْفِرَةِ فَاسْتَغْفَرَنِي غَفَرْتُ لَهُ وَلاَ أُبَالِي وَلَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَحَيَّكُمْ وَمَيِّتَكُمْ وَرَطْبَكُمْ وَيَابِسَكُمُ اجْتَمَعُوا عَلَى أَتْقَى قَلْبِ عَبْدٍ مِنْ عِبَادِي مَا زَادَ ذَلِكَ فِي مُلْكِي جَنَاحَ بَعُوضَةٍ وَلَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَحَيَّكُمْ وَمَيِّتَكُمْ وَرَطْبَكُمْ وَيَابِسَكُمُ اجْتَمَعُوا عَلَى أَشْقَى قَلْبِ عَبْدٍ مِنْ عِبَادِي مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي جَنَاحَ بَعُوضَةٍ وَلَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَحَيَّكُمْ وَمَيِّتَكُمْ وَرَطْبَكُمْ وَيَابِسَكُمُ اجْتَمَعُوا فِي صَعِيدٍ وَاحِدٍ فَسَأَلَ كُلُّ إِنْسَانٍ مِنْكُمْ مَا بَلَغَتْ أُمْنِيَّتُهُ فَأَعْطَيْتُ كُلَّ سَائِلٍ مِنْكُمْ مَا سَأَلَ مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي إِلاَّ كَمَا لَوْ أَنَّ أَحَدَكُمْ مَرَّ بِالْبَحْرِ فَغَمَسَ فِيهِ إِبْرَةً ثُمَّ رَفَعَهَا إِلَيْهِ ذَلِكَ بِأَنِّي جَوَادٌ مَاجِدٌ أَفْعَلُ مَا أُرِيدُ عَطَائِي كَلاَمٌ وَعَذَابِي كَلاَمٌ إِنَّمَا أَمْرِي لِشَيْءٍ إِذَا أَرَدْتُهُ أَنْ أَقُولَ لَهُ كُنْ فَيَكُونُ ” . قَالَ هَذَا حَدِيثٌ حَسَنٌ . وَرَوَى بَعْضُهُمْ هَذَا الْحَدِيثَ عَنْ شَهْرِ بْنِ حَوْشَبٍ عَنْ مَعْدِيكَرِبَ عَنْ أَبِي ذَرٍّ عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَهُ .
Grade: Hasan (Darussalam) | Reference: Jami` at-Tirmidhi 2495
[31] Source: The universe is made of desire | David Bather Woods » IAI TV