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-arada par tafseel sunn rahe thay. Aaj ke dars me hum lafz-e-kaseera 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, panch alfaz yastahyyi, yazrib, baoozah. Al-haq aur arada ke maane jaan chuke hain. To iss ayat ka chhetta lafz, aur surah al-Fatiha se parrhne ki tarteeb ka lafz number 128, kaseera hai.
128. KASIIRA (Many) كَثِيْراً ( ك ث ر ) 2:26
Dr. Anees sahab apni kitab explanatory dictionary of The Holy Quran me likhte hain ke, lafz-e-kaseera ka root ya maddah (ك ث ر) hai, jis ke maane ‘Many’ ya ‘Bohot saare’ ya ‘kayee’ ke aaye hain. Quran me issi root se banay doosre construction me;
- Surah Hud me ek jagah Aksar ya too much ya bohot zyada ke maane aaye hain, Nuh (عَلَيْهِ ٱلسَّلَام) ki qaum ne kaha, …Aye Nuh tum ne hum se jhagda kiya aur jhagda bhi bohot kiya, to tum jis cheez se hume daraate ho, hum par wo azaab le aao.[1]
- Surah al-Fajr me ‘increase’ ke maane aaye hain, Farmaya ke Qaum-e-Aad aur Samood aur qaum-e-Firaun ke sath Hum ne kya mamela kiya,
- Jo apne apne mulkon me sarkash ho rahe thay,
- Aur unn me bohot si kharabiyan ya kasrat se fasaad phaila rahe thay.[2]
- Yani unn ka fasaad badhta hi chala ja raha tha.
- Surah al-Araaf me, Kasrat ya Abundance ke maane aaye hain farmaya, Aye Nabi (صلى الله عليه وسلم) aap keh dijiye ke, main apne faide aur nuqsaan ka kuch bhi ikhtiyaar nahi rakhta, magar jo Allah chaahe,
- Aur agar main ghaib ki baatein jaanta hota, to bohot faide jama kar leta, aur mujh ko koi takleef na pahunchti,
- Main to momino ko darr aur khush-khabri sunaane wala hoon.[3]
- Surah al-Muddathir me, more ya zyada ke maane aaye hain, farmaya: Aur zyada lene ke liye kisi par ihsaan na karo.[4]
- Surah ash-Shu’ara me, much ya bohot ke maane aaye hain, farmaya: Aur jo museebat tum par waqay hoti hai, so tumhare apne hathon ki kamayi se hai aur bohot se gunahon ko to wo muaaf hi kar deta hai.[5]
- Issi root se lafz-e-aksar bhi bana hai, urdu me bhi lafz-e-aksar istemaal hota hai, majority ke liye.
- Surah al-Baqarah me sawal karte huwe farmaya, Kya tum ne unn logon ko nahi dekha, jo hazaron ki tedaad me maut ke darr se apne gharon se bhaag khade huwe, to khuda ne unn ko hukum diya ke marr jao, aur phir unn ko zinda kar diya, kuch shak nahi ke Allah logon par meherbaani karne wala hai, lekin aksar log shukr nahi karte.[6]
- Ab yahan ek khaas baat note karne ki ye hai ke, aksariyat ya majority ke baare me hum samajhte hain ke, jahan majority wo sahih hai, elections me majority seats mil jaye to party jeet jaati hai,
- Lekin, ye zaroori nahi ke logon ki aksariyat jis cheez me hai, wo sahih ho.
- Surah al-Baqarah ki iss ayat me farmaya, aksar log shukr ada nahi karte.
- Surah al-Baqarah hi me, ek aur jagah farmaya, aur Aye Nabi (صلى الله عليه وسلم) Hum ne aap ke paas khuli huwi ayaat nazil kar di hain, aur inn se inkaar wohi karte hain jo fasiq hain, bad-kaar hain, sarkash hain,[7]
- Unn logon ne Allah se ahad kiya, to unn me se ek giroh ne uttha kar phek diya, balke unn me se aksar log imaan nahi laate.[8]
- Surah aal-Imran me, Ahle Kitab ke baare me farmaya ke, …unn me baaz momin hain, lekin aksar ahle kitab faasiq hain.[9]
- Surah al-Maidah me kaafiron ke baare me farmaya ke, …kaafir Allah Ta’ala par jhootti tohmat lagate hain, aur unn me aksar aqal nahi rakhte.[10]
- Surah al-Anam me farmaya, …Keh do ke Allah Ta’alal badi se badi nishani ya ayaat utaarne par qadir hai, lekin unn me se aksar log nahi jaante.[11]
- Surah al-Anam me hi mushrikeen ke baare me farmaya, …unn ki aksariyat jahilon par mushtamil hai yani majority of them are ignorant.[12]
- Surah al-Araaf me alag alag nabiyon ki qaumon ke waqiyaat bayan karte huwe farmaya ke, Humne unn me se aksar me ahad ki paasdari nahi payi aur aksar log fasiq hain, na-farmaan hain.[13] unhe ilm nahi hai,[14]
- Surah Yusuf me farmaya, … unn me se Aksar Allah Ta’ala ke sath shirk karte hain.[15]
- Surah al-Mominoon me farmaya ke, …unn me se aksar log haq ka inkaar karne walay hain.[16] Yani aksar log kaafir hain.
- Surah ash-Shuara me alag alag nabiyon ke waqiyat bayan kar ke, har qaum ke liye farmaya, …unn ki aksariyat momin nahi thay.[17]
- Momin nahi hai to kya hai, haq ka inkaar karne walay hain, kaafir hain, jhuttlaane walay hain.
- Jinno ke baare me farmaya ke, wo aasmaano se kalimaat ko churaate hain aur unn me aksar jhootte hain.[18]
- Surah al-Anam me ek aur jagah farmaya, aksar log jo zameen par abaad hain, agar tum unn ka kaha maan lo gay, to wo tumhein Allah ke raaste se laziman gumraah kar dein gay, ye mehez khayalon ya gumaan ke peechhay chalte hain aur unhone kuch andaaze muqarrar kar rakhay hain.[19]
- To pata chala ke, qaumo ki aksariyat nabiyon ke bhejne par iman nahi laayi aur aaj bhi jo majority hai, kya wo musalman hain?
- Nahi, aksar ghair-muslim hain, Allah par unn ka iman nahi hai.
- Iss lafz ka jo opposite hai, wo qaleel hai, yani less ya thoda.
- Issi root se al-Kauthar bhi hai, yani abundance.
- Ek Surah ka naam bhi al-Kauthar hai,
- Aur ahadith me aya hai ke, al-Kauthar jannat ke darya’on me ka ek darya hai.
Iss lafz par jo ahadith aye hain, wo bhi kaseer tedaad me hain, 2500 ke qareeb hai;
To ab maano me, Kahjoor ke darakht ke phool ko al-Kathar kaha jata hai;
- Sunan an-Nasai, Abu Dawood, Tirmidhi aur Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Uss chor ke hath na kaatte jayen, jis ne mewa ya kisi paydh ka phool churaya ho.[20]
- Iss hadith me, lafz-e-al-Kathar istemaal huwa hai, Khajoor ke darakht ke phool ke maano me.
Lafz-e-Kathrat aya ke, excessive, zyadati ke maano me,
- Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Koi cheez baychte waqt, zyada qasam khanne se bacho, kyunke yeh tijarat ko to barrha sakta hai, lekin iss amal se barkat khatam ho jati hai.[21]
- Muwatta Imam Malik ki hadith, Uthman ibn Affan (رضي الله عنه) Surah Yusuf ko fajr ki namaz me kasrat se parrha karte thay ke, jis ki wajah se ye Surat, hadith ke raawi Farafisa bin Umair al-Hanafi ko yaad ho gayi,[22]
- Bukhari aur Musim ki Muttafiq Alaih hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Dawlat ki kasrat, bohot saari cheezein rakhne me nahi hai, balke haqeeqat me dawlat apni nafs me sayri mehsoos karne me ya satisfaction of the soul me hai.[23]
- Insan mutmaeen ho jaye, iss se badi dawlat nahi,
- Kyun ke, insaan jab dunyawi cheezon ko jama karne me kasrat karta hai, to bohot saari kharabiyon ka shikaar ho jata hai,
- Sahih Muslim ki hadith, Anas bin Malik (رضي الله عنه) se riwayat hai ke: “Jab hum Madina mein hote thay, jaise hi muazzin maghrib ki azan deta, to log masjid ke sutoonon ki taraf jaldi karte aur do rakat (nafl) namaz parhte. Iss ka natija yeh hota ke agar koi ajnabi masjid mein aata to woh samajhta ke shayad farz namaz khatam ho chuki hai, kyunke uss waqt bohot zyada yani kaseer tedaad me log maghrib se pehle ki do rakat nafl namaz parh rahe hote thay.”[24]
- Muwatta Imam Malik ki hadith, sawalon ki kasrat se mana farmaya gaya hai, iss se Allah Ta’ala naraaz hota hai.[25]
- Bukhari aur Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Jin cheezon ko maine tumhare liye haram ki hain, unn se bacho. Aur Jo cheezon ko maine tumhe karne ka hukm diya hai, unn mein se jitna ho sake utna karo. Kyun ke yaqeenan tum se pehli Umaton ko sirf bohot zyada sawaalat aur apne nabiyoon se ikhtilaf ne tabah kiya.[26]
- al-Adab al-Mufrad ki hadith, Rasoolullah (صلى الله عليه وسلم) ne zyada hasne se mana farmaya, kyun ke, kasrat se hasna dil ko murda kar deta hai.[27]
- Issi tarah zyada baat karne se mana farmaya, kyun ke, aap (صلى الله عليه وسلم) ne farmaya, zyada baat karne se dil sakht ho jaate hain.[28]
- Tirmidhi aur Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Boodhay aadmi ka dil jawan rehta hai do cheezon ki muhabbat ki wajah se: Lambi zindagi aur kasrat-e-maal.[29]
- Sahih Muslim ki hadith, Rasollullah (صلى الله عليه وسلم) ne farmaya, “Kya main tumhen aisi cheez na bataun jis se Allah tumhare gunah mitta de aur tumhare darjaat buland kare?”
- Sahabah (رضي الله عنهم) ne kaha: “Haan, ya Rasool Allah”.
- Aap (صلى الله عليه وسلم) ne farmaya, “Mushkil ke bawajood sahih tareeke se wazu karna, baar baar masjid jana ya masjid ki taraf khadmon me zyadati karna, aur ek namaz ke baad dusri namaz ka intezar karna; yaqeenan yahi ribat hai, yehi sachi aqeedat hai.”[30]
- Timidhi, Abu Dawood aur Darimi ki hadith, Rasoolullah (صلى الله عليه وسلم) ne dua ki, “Aye Allah! Meri ummat ke liye, din ke pehle hisse me barkat ata farma,
- Aur jab bhi Rasoolullah (صلى الله عليه وسلم) koi bhi fauji dasta ya lashkar rawana karte, to aap unhe din ke aghaaz me, yani shuru ke hisse me rawana karte thay,
- Sakhr bin Wada’a al-Ghamidi (رضي الله عنه) jo iss hadith ke raawi hain, aur jo ke ek taajir thay, wo apna maal-e-tijarat din ke shuru mein bheja karte thay, wo ameer ban gaye aur unn ki daulat me bohot izaafa huwa.[31]
- Bukhari aur Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne peshangoi ki hai ke, ek waqt aisa ayega ke,
- Ek shakhs apne sonay me se sadaqa, le kar niklega lekin usay koi nahi milega jo ye sadaqah le sakay.
- Aur Ek aadmi ko dekha jayega ke uss ke peeche chalis aurtein hongi jo uss par dependant hongi, uss par munhasir hongi, mardon ki kami aur aurton ki aksariyat ki wajah se.[32]
- Bukhari, Muslim aur Ibn Majah ki hadith, Jab Jung-e-Uhud me Rasoolullah (صلى الله عليه وسلم) ki jungi khood (ya helmet) aap ke sar mubarak par ttoott gayi aur aap (صلى الله عليه وسلم) ka chehra khoon se lutput ho gaya aur aap ke daant shaheed ho gaye aur khoon beh raha tha,
- to Ali (رضي الله عنه) ne apni dhal mein pani laya aur Fatima bint Muhammad (رضي الله عنها) ne aap ka chehra mubarak dhoya.
- Lekin jab onhone dekha ke pani se khoon aur bhi zyada beh raha hai, to fatima (رضي الله عنها) ne ek chatai ka tukda liya, usay jalaya, aur uss ki raakh ko aap (صلى الله عليه وسلم) ke zakham par lagaya aur tabh khoon behna band ho gaya.[33]
- Bukhari aur Muslim ki hadith, Abu Musa (رضي الله عنه) farmate hain ke, jab wo aur unn ke bhai Yemen se Madina aaye to, wo samajhte thay ke Ibn Masoud aur unn ki walida Rasoolullah (صلى الله عليه وسلم) ke rishtedaar hain, unn dono ke aap (صلى الله عليه وسلم) ke ghar me bohot zyada aane – jaane ki wajah se.[34]
- Imam Ahmad, Tirmidhi aur Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne unn auraton par lanat ki, jo qabron ki ziyarat ke liye jaati hain.[35]
- Imam Tirmidhi kehte hain ke yeh ek hasan sahih hadith hai.
- Aur Unhon ne kaha ke kuch ulama ka khayal hai ke, yeh uss waqt ki baat hai jab Rasoolullah (صلى الله عليه وسلم) ne qabron ki ziyarat ki ijazat nahi di thi, aur jab unhon ne ijazat di to mard aur aurten dono uss ijazat me shamil thay.
- Lekin baaz ulama ka khyal hai ke, Rasoolullah (صلى الله عليه وسلم) ne aurton ko qabron ki ziyarat se mana kiya kyun ke wo apne aap ko qaboo me nahi rakh paati aur bohot zyada pareshaan ho jati hain.
- To iss halat me qabron par jaane se mana farmaya.
- Asal me jo log kehte hain ke, Rasoolullah (صلى الله عليه وسلم) ne qabron par jaane se mana farmane ke baad, phir ijazat de di, wo Sahih Muslim ki iss hadith ka hawala dete hain, jis me aap (صلى الله عليه وسلم) farmaate hain ke, maine tumhe qabron par jaane se roka, lekin ab tum qabron ki ziyarat kar sakte ho.
- Maine tumhe mana kiya tha, qurbani ke janwar ka gosht 3 din se rakhne aur khaane se, lekin ab tum jitna chaho khao aur jitne din ke liye store karna chaho, karo.
- Aur maine tumhe nabiz se mana kiya tha, siway jab tum usay paani ke mashkeeze me banao, lekin ab tum nabiz kisi bhi bartan me bana sakte ho, magar tum koi bhi nasheeli cheez na peena.[36]
- To pata chala ke, auratein agar apne aap par qaboo rakh sakti hain, to aisi auraton ko ijazat hai qabron ki ziyarat karne ke liye. Lekin apne aap par qaboo nahi rakh sakti, emotionally apne aap par control nahi kar sakti hain to iss soorat me unhe ijazat nahi hai, qabron ki ziyarat karne ki.
- Ek hadith me, Kasrat ke maane, sarvat ke, farawani ke, riches ke aaye hain.[37]
Lafz-e-Kathura aya hai, increase, kayee ya bohot zyada ke maano me;
- Muwatta Imam Malik ki hadith, Rasoolullah (صلى الله عليه وسلم) se poochha gaya, kya humare darmiyan nek logon ke honay ke bawajood hum tabah ho jayenge?
- Aap (صلى الله عليه وسلم) ne farmaya, Haan jab burai bohot zyada badh jayegi.[38]
- Issi se milti huwi ek aur muttafiq alaih hadith, Amma Zainab bint Jahash (رضي الله عنها) – jo Rasoolullah (صلى الله عليه وسلم) ki cousin theen aur aap ki zawjah bhi theen, bayan karti hain ke, ek din Rasoolullah (صلى الله عليه وسلم) mujh se milne aaye, aap khaufzada thay aur aap ne farmaya:
- “La ilaha illallah (Allah ke siwa koi mabood, koi ilaaha, koi supreme authority iss kayenaat me nahi), afsos hai Arbon ke liye kyun ke, ek burai qareeb aa gayi hai!
- Aaj Yajuj aur Majuj (Gog aur Magog ki qawm) ko rokne wali deewar mein itna bada sorakha bana diya gaya hai.” Aur aap (صلى الله عليه وسلم) ne apne angutthe aur shahadat ki ungli se ek dairah banaya.
- Main ne kaha, “Ya Rasool Allah! (صلى الله عليه وسلم) Kya hum halak ho jayenge jab ke hamare darmiyaan nek log baaqi hain?”
- Aap (صلى الله عليه وسلم) ne jawab diya, “Haan, jab burai ghaalib aa jaye.”[39]
- Sahih al-Bukhari ki hadith, Madina me logon ki tedaad badh jaane ki wajah se, Uthman bin Affan (رضي الله عنه) ne Zawra ke muqaam par (jo ke ek market hai Madina me) doosri azan ka izafa kiya, takay logon ko ittela di jaye ke Juma ka waqt ho gaya hai,[40]
- Halanke Rasoolullah (صلى الله عليه وسلم) ke zamane me, aur Abu Bakr aur Umar (رضي الله عنهم) ke daur-e-khilafat tak, ek hi azan di jaati thi, aur wo Imam ke mimbar par baitthne ke baad.[41]
- Lekin logon ki kasrat ki wajah se ye doosri azan juma ke din ko Uthman (رضي الله عنه) ne nafiz kiya.
- Bukhari hi ki ek aur hadith me Namaz ke awqaat ya timings ko bayan kiya gaya, jis me Isha ki namaz ke baare me farmaya ke, agar logon ki tedaad badh jaati to aap (صلى الله عليه وسلم) jaldi parrha dete thay aur agar log kum hote to thodi dayr se jamat parrhate.[42]
- Abu Dawood aur an-Nasai ki hadith, Ubai ibn Ka’ab (رضي الله عنه) bayan karte hain ke, ek din Rasoolullah (صلى الله عليه وسلم) ne hume fajr ki namaz parrhai aur jab aap ne salam phera, to poochha ke: kya fulan shakhs maujood hai?
- Bataya gaya ke, wo maujood nahi tha,
- Aap (صلى الله عليه وسلم) ne phir poochha, kya fulan shakhs maujood hai?
- Bataya gaya ke, wo bhi maujood nahi tha,
- Iss par aap (صلى الله عليه وسلم) ne farmaya, ye do namazein fajr aur Isha, munafiqeen par bohot zyada bhaari mehsoos hoti hain.
- Sahih Muslim, Abu Dawood aur Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ek Yahudi ke pass se guzre jis ka chehra siyah kar diya gaya tha, kala kar diya gaya tha aur usay koday maare gaye thay.
- Aap (صلى الله عليه وسلم) ne unhen (yani yahoodiyon ko) bulaya aur poochha: ‘Kya tumhari kitab me, zaani ki yehi saza hai?’
- Unhone kaha: ‘Haan.’
- Phir aap (صلى الله عليه وسلم) ne unn ke ulama mein se ek ko bulaya aur poochha: ‘Main tumhen Allah ki qasam detaa hun jis ne Musa (عَلَيْهِ ٱلسَّلَام) ko Tawrait di! Kya yeh muh kala karne ki saza, zina karne walay ki saza hai jo tumhari kitaab mein likhi hai?’
- Uss aalim ne kaha: ‘Nahi; agar aap (صلى الله عليه وسلم) ne mujhe Allah ki qasam na di hoti to main aap ko na batata. Hamari kitaab mein zaani ki saza sangsaar karna hai, yani pathar maar kar qatl karna likha hai, lekin hamare bohot se bade aur izzatdaar log sangsaar kiye ja rahe thay (kyunke unn mein zinaa bohot aam ho gaya tha), to agar hum apne kisi bade ya rayees ya shareef aadmi ko pakadtay thay, to usay jaane detay thay, yani uss ko saza nahi dete thay, chhorrh dete thay; lekin agar hum apne kamzor logon mein se kisi ko pakadtay thay, to hum uss par saza nafiz karte thay.
- To Humne apas me kaha: Aao, hum koi aisi saza taye karen jo hum apne bade, shareef, rayees aur kamzor sab par nafiz kar sakay. To hum ne muhn kala karne aur koday marne par ittefaq kiya, sangsaar karne ki jagah.
- Rasoolullah (صلى الله عليه وسلم) ne kaha: ‘Aye Allah! Main unn mein se pehla hoon jo teray hukm ko zinda kar raha hoon jise unhone maar diya tha’ aur aap (صلى الله عليه وسلم) ne uss shakhs ko sangsaar karne ka hukm diya.[43]
Lafz-e-Katheer aya hai, large, bada, kayee ya bohot zyada ke maano me;
- Sunan an-Nasai ki hadith, Rasoolullah (صلى الله عليه وسلم) ne, har uss cheez ki thodi si miqdaar ko bhi mana farmaya, jo badi miqdaar mein nasha deti ho.[44]
- Yani nasha-awar cheez chahe thodi miqdaar me ho ya badi miqdaar me ho, dono haraam hai.[45]
- Sunan Abu Dawood ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Allah ki bandiyon ko matt maaro,
- lekin jab Umar (رضي الله عنه) ne aa kar Rasoolullah (صلى الله عليه وسلم) se kaha: Aurten apne shohroon ke khilaf be-adab ho gayi hain, to aap (صلى الله عليه وسلم) ne unn ko marne ki ijazat de di.
- Phir bohot si aurten Allah ke Rasool (صلى الله عليه وسلم) ke ghar walon ke paas ayin aur apne shohroon ke khilaf shikayat ki.
- To Rasoolullah (صلى الله عليه وسلم) ne kaha: Bohot si aurten Muhammad ke ghar walon ke paas aayi hain aur apne shohroon ke khilaf shikayat ki hain. Jo log apni biwiyon ko marte hain, woh tum me se behtareen log nahi hain.[46]
- Sahih al-Bukhari, Muslim, an-Nasai aur Ibn Majah ki hadith, Ibn Abbas (رضي الله عنه) farmate hain ke, Main logon ko yeh naseehat karta hoon ke, wo apni wiraasat ka ek-chouthai ki hi wasiyyat karein, kyun ke, Rasoolullah (صلى الله عليه وسلم) ne kaha: “Ek tihayee, lekin ek tehayee bhi bohot hai.”[47]
- Ab iss hadith ko lekar baaz ulama ne ijtihaad kiya, one-third is too much, ek-tihayi zyada hai, aur iss ijtihaad ke zariye stock exchange me invest karne ko jaiz qaraar diya.
- Ye hadith, wiraasat ke mutalliq hai, na ke koi business transaction ke mutalliq, to iss me difference of opinion hai, kyun ke, baaz ulama ke nazdeek wo business jo riba me ya sood me deal karte hain, unn me invest karna jaiz nahi hai.
- Riba ya sood koi mamooli masla nahi hai, bohot hi sakht mumaniyat aayi hai ahadith me, to iss se bache rehne me hi behtari hai.
Yahan aaj ka dars rok denge. Iss ayat ke aakhri lafz 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
[2] Quran-ST | 89-6 to Quran-ST | 89-12
[17] Quran-ST | 26-8, Quran-ST | 26-67, Quran-ST | 26-121, Quran-ST | 26-139, Quran-ST | 26-158, Quran-ST | 26-174, Quran-ST | 26-190
[20] Rafi bin Khadij said: “I heard the Messenger of Allah say: ‘The hand is not be cut off for (stealing) produce or the spadix of palm trees.”‘
أَخْبَرَنَا قُتَيْبَةُ، قَالَ حَدَّثَنَا اللَّيْثُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، عَنْ عَمِّهِ، أَنَّ رَافِعَ بْنَ خَدِيجٍ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ “ لاَ قَطْعَ فِي ثَمَرٍ وَلاَ كَثَرٍ ” . وَالْكَثَرُ الْجُمَّارُ .
Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa’i 4967
[21] Abu Qatadah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, “Beware of excessive swearing in sale, because it may promote trade but this practice will eliminate the blessing.” [Muslim] .
عن أبي قتادة رضي الله عنه أنه سمع رسول الله صلى الله عليه وسلم يقول: “إياكم وكثرة الحلف في البيع، فإنه ينفق ثم يمحق” ((رواه مسلم)).
Grade: Sahih | Reference: Riyad as-Salihin 1721
[22] Al-Farafisa b. ‘Umair al-Hanafi said that he learned Sura Yusuf (Al-Qur’an; 12) simply from the recitation of it by ‘Uthman b. ‘Affan in the morning prayer, owing to the great number of times he repeated it. [Malik transmitted it]
وَعَن الفرافصة بن عُمَيْر الْحَنَفِيّ قَالَ: مَا أَخَذْتُ سُورَةَ يُوسُفَ إِلَّا مِنْ قِرَاءَةِ عُثْمَانَ بْنِ عَفَّانَ إِيَّاهَا فِي الصُّبْحِ وَمن كَثْرَة مَا كَانَ يُرَدِّدهَا. رَوَاهُ مَالك
Grade: Sahih (al-hadees.com) | Reference: Mishkat al-Masabih 864
[23] Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Richness is not the abundance of wealth, rather it is self-sufficiency.” [Al-Bukhari and Muslim] .
عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال: ”ليس الغنى عن كثرة العرض، ولكن الغنى غنى النفس” ((متفق عليه)). ”العرض” بفتح العين والراء: هو المال.
Grade: Sahih | Reference: Riyad as-Salihin 521
[24] Anas b. Malik reported: When we were in Medina, the moment the Mu’adhdhin made the call to the sunset prayer, the people hastened to the pillars of the mosque and prayed two rak’ahs with the result that any stranger coming into the mosque would think that the obligatory prayer had been observed owing to the number who were praying then.
وَحَدَّثَنَا شَيْبَانُ بْنُ فَرُّوخَ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ عَبْدِ الْعَزِيزِ، – وَهُوَ ابْنُ صُهَيْبٍ – عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ كُنَّا بِالْمَدِينَةِ فَإِذَا أَذَّنَ الْمُؤَذِّنُ لِصَلاَةِ الْمَغْرِبِ ابْتَدَرُوا السَّوَارِيَ فَيَرْكَعُونَ رَكْعَتَيْنِ رَكْعَتَيْنِ حَتَّى إِنَّ الرَّجُلَ الْغَرِيبَ لَيَدْخُلُ الْمَسْجِدَ فَيَحْسِبُ أَنَّ الصَّلاَةَ قَدْ صُلِّيَتْ مِنْ كَثْرَةِ مَنْ يُصَلِّيهِمَا .
Reference: Sahih Muslim 837
[25] Malik related to me from Suhayl ibn Abi Salih from his father from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, “Allah is pleased with three things from you, and He is angry with three things from you. He is pleased that you worship Him and do not associate anything with Him, and that you take hold of the rope of Allah altogether, and that you give good counsel to the one to whom Allah gives command over you. He is angry with you for gossip, squandering property, and asking too many questions.”
حَدَّثَنِي مَالِكٌ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ إِنَّ اللَّهَ يَرْضَى لَكُمْ ثَلاَثًا وَيَسْخَطُ لَكُمْ ثَلاَثًا يَرْضَى لَكُمْ أَنْ تَعْبُدُوهُ وَلاَ تُشْرِكُوا بِهِ شَيْئًا وَأَنْ تَعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَأَنْ تَنَاصَحُوا مَنْ وَلاَّهُ اللَّهُ أَمْرَكُمْ وَيَسْخَطُ لَكُمْ قِيلَ وَقَالَ وَإِضَاعَةَ الْمَالِ وَكَثْرَةَ السُّؤَالِ ” .
Reference: Muwatta Malik Book 56, Hadith 20
[26] On the authority of Abu Hurayrah (ra): I heard the Messenger of Allah (saws) say, “What I have forbidden for you, avoid. What I have ordered you [to do], do as much of it as you can. For verily, it was only the excessive questioning and their disagreeing with their Prophets that destroyed [the nations] who were before you.” [Bukhari & Muslim ]
عَنْ أَبِي هُرَيْرَةَ عَبْدِ الرَّحْمَنِ بْنِ صَخْرٍ رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْت رَسُولَ اللَّهِ صلى الله عليه و سلم يَقُولُ: “مَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ، وَمَا أَمَرْتُكُمْ بِهِ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ كَثْرَةُ مَسَائِلِهِمْ وَاخْتِلَافُهُمْ عَلَى أَنْبِيَائِهِمْ “. [رَوَاهُ الْبُخَارِيُّ] ، [وَمُسْلِمٌ]
Grade: Sahih | Reference: Hadith 9, 40 Hadith an-Nawawi
[27] Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Do not laugh a lot. Much laughter kills the heart.”
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا أَبُو بَكْرٍ الْحَنَفِيُّ، قَالَ: حَدَّثَنَا عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اللهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: لاَ تُكْثِرُوا الضَّحِكَ، فَإِنَّ كَثْرَةَ الضَّحِكِ تُمِيتُ الْقَلْبَ.
Grade: Sahih (al-hadees.com) | Reference: Al-Adab Al-Mufrad 253
[28] Ibn ‘Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “Do not indulge in excessive talk except when remembering Allah. Excessive talking without the Remembrance of Allah hardens the heart; and those who are the farthest from Allah are those whose hearts are hard.” [At-Tirmidhi]
وعن ابن عمر رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم: “لا تكثروا الكلام بغير ذكر الله، فإن كثرة الكلام بغير ذكر الله تعالى قسوة للقلب! وإن أبعد الناس من الله القلب القاسي” . رواه الترمذي.
Reference: Riyad as-Salihin 1518
[29] Abu Hurairah narrated that the Prophet (s.a.w) said: “The heart of an old man remains young because of love for two things: Long life , and much wealth.”
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ عَجْلاَنَ، عَنِ الْقَعْقَاعِ بْنِ حَكِيمٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ “ قَلْبُ الشَّيْخِ شَابٌّ عَلَى حُبِّ اثْنَتَيْنِ طُولُ الْحَيَاةِ وَكَثْرَةُ الْمَالِ ” . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
Grade: Sahih (Darussalam) | Reference: Jami` at-Tirmidhi 2338
[30] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Should I not direct you to something by which Allah obliterates the sins and elevates (your) ranks.” They said: “Yes, O Messenger of Allah”. He said, “Performing Wudu’ properly, even in difficulty, frequently going to the mosque, and waiting eagerly for the next Salat (prayer) after a Salat is over; indeed, that is Ar- Ribat”. [Muslim] .
الخامس عشر: عنه قال رسول الله صلى الله عليه وسلم: ” ألا أدلكم على ما يمحو الله به الخطايا، ويرفع به الدرجات؟” قالوا: بلى يا رسول الله، قال: ” إسباغ الوضوء على المكاره، وكثرة الخطا إلى المساجد، وانتظار الصلاة بعد الصلاة، فذلكم الرباط” ((رواه مسلم)).
Grade: Sahih | Reference: Riyad as-Salihin 131
[31] Sakhr b. Wada’a al-Ghamidi reported God’s Messenger as saying, “O God, bless my people in their early morning.” When he sent out a detachment or an army he sent them at the beginning of the day. Sakhr was a merchant, and he would send off his merchandise at the beginning of the day; and he became rich and had much wealth. [Tirmidhi, Abu Dawud and Darimi transmitted]
عَن صخْرِ بن وَداعةَ الغامِديِّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «اللَّهُمَّ بَارِكْ لِأُمَّتِي فِي بُكُورِهَا» وَكَانَ إِذا بعثَ سريَّةً أوْ جَيْشًا بَعَثَهُمْ مِنْ أَوَّلِ النَّهَارِ وَكَانَ صَخْرٌ تَاجِرًا فَكَانَ يَبْعَثُ تِجَارَتَهُ أَوَّلَ النَّهَارِ فَأَثْرَى وَكَثُرَ مالُه. رَوَاهُ التِّرْمِذِيّ وَأَبُو دَاوُد والدارمي
Grade: Sahih (al-hadees.com) | Reference: Mishkat al-Masabih 3908
[32] Abu Musa Al-Ash’ari (May Allah be pleased with him) said: The Prophet (PBUH) said, “A time will come when a man will go about with alms from his gold and will not find anyone to receive it. One man will be seen being followed by forty women dependant upon him on account of the scarcity of men and excess of women.” [Muslim]
وعن أبي موسى الأشعري رضي الله عنه أن النبي صلى الله عليه وسلم قال: “ليأتين على الناس زمان يطوف الرجل فيه بالصدقة من الذهب، فلا يجد أحداً يأخذها منه، ويرى الرجل الواحد يتبعه أربعون امرأة يلذن به من قلة الرجال وكثرة النساء” ((رواه مسلم)).
Grade: Sahih | Reference: Riyad as-Salihin 1825
[33] Narrated Sahl: When the helmet of the Prophet was smashed on his head and blood covered his face and one of his front teeth got broken, `Ali brought the water in his shield and Fatima the Prophet’s daughter) washed him. But when she saw that the bleeding increased more by the water, she took a mat, burnt it, and placed the ashes on the wound of the Prophet and so the blood stopped oozing out.
حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلٍ، قَالَ لَمَّا كُسِرَتْ بَيْضَةُ النَّبِيِّ صلى الله عليه وسلم عَلَى رَأْسِهِ وَأُدْمِيَ وَجْهُهُ، وَكُسِرَتْ رَبَاعِيَتُهُ، وَكَانَ عَلِيٌّ يَخْتَلِفُ بِالْمَاءِ فِي الْمِجَنِّ، وَكَانَتْ فَاطِمَةُ تَغْسِلُهُ، فَلَمَّا رَأَتِ الدَّمَ يَزِيدُ عَلَى الْمَاءِ كَثْرَةً عَمَدَتْ إِلَى حَصِيرٍ، فَأَحْرَقَتْهَا وَأَلْصَقَتْهَا عَلَى جُرْحِهِ، فَرَقَأَ الدَّمُ.
Reference: Sahih al-Bukhari 2903
[34] Narrated Abu Musa: My brother and I came from Yemen (to Medina) and remained for some time, thinking that Ibn Masud and his mother belonged to the family of the Prophet because of their frequent entrance (upon the Prophet) and their being attached to him.
حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، وَإِسْحَاقُ بْنُ نَصْرٍ، قَالاَ حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا ابْنُ أَبِي زَائِدَةَ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ بْنِ يَزِيدَ، عَنْ أَبِي مُوسَى ـ رضى الله عنه ـ قَالَ قَدِمْتُ أَنَا وَأَخِي، مِنَ الْيَمَنِ، فَمَكَثْنَا حِينًا مَا نُرَى ابْنَ مَسْعُودٍ وَأُمَّهُ إِلاَّ مِنْ أَهْلِ الْبَيْتِ، مِنْ كَثْرَةِ دُخُولِهِمْ وَلُزُومِهِمْ لَهُ.
Reference: Sahih al-Bukhari 4384
[35] Abu Huraira said God’s messenger cursed women who visited graves. [Ahmad, Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a hasan sahih tradition. He added that some learned men consider this was before the Prophet gave licence to visit graves, and when he gave it both men and women were included. But some hold that he disapproved of women visiting graves because of the small amount of self-control they possess and their tendency to be greatly upset. The quotation from him ends here]
وَعَنْ أَبِي هُرَيْرَةَ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسلم لعن زوارات الْقُبُورِ. رَوَاهُ أَحْمَدُ وَالتِّرْمِذِيُّ وَابْنُ مَاجَهْ وَقَالَ التِّرْمِذِيُّ هَذَا حَدِيثٌ حَسَنٌ صَحِيح
وَقَالَ: قَدْ رَأَى بَعْضُ أَهْلِ الْعِلْمِ أَنَّ هَذَا كَانَ قبل أَن يرخص النَّبِي فِي زِيَارَةِ الْقُبُورِ فَلَمَّا رَخَّصَ دَخَلَ فِي رُخْصَتِهِ الرِّجَالُ وَالنِّسَاءُ. وَقَالَ بَعْضُهُمْ: إِنَّمَا كَرِهَ زِيَارَةَ الْقُبُورِ لِلنِّسَاءِ لِقِلَّةِ صَبْرِهِنَّ وَكَثْرَةِ جَزَعِهِنَّ. تمّ كَلَامه
Grade: Sahih (al-Albani) | Reference: Mishkat al-Masabih 1770
[36] Ibn Buraida reported on the authority of his father that the Messenger of Allah (ﷺ) said: I forbade you to visit graves, but you may now visit them; I forbade you to eat the flesh of sacrificial animals after three days, but you may now keep it as along as you feel inclined; and I forbade you nabidh except in a water-skin, you may drink it from all kinds of water-skins, but you must not drink anything intoxicating.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، وَمُحَمَّدُ بْنُ الْمُثَنَّى، – وَاللَّفْظُ لأَبِي بَكْرٍ وَابْنِ نُمَيْرٍ – قَالُوا حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ أَبِي سِنَانٍ، – وَهُوَ ضِرَارُ بْنُ مُرَّةَ – عَنْ مُحَارِبِ بْنِ دِثَارٍ، عَنِ ابْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ نَهَيْتُكُمْ عَنْ زِيَارَةِ الْقُبُورِ فَزُورُوهَا وَنَهَيْتُكُمْ عَنْ لُحُومِ الأَضَاحِيِّ فَوْقَ ثَلاَثٍ فَأَمْسِكُوا مَا بَدَا لَكُمْ وَنَهَيْتُكُمْ عَنِ النَّبِيذِ إِلاَّ فِي سِقَاءٍ فَاشْرَبُوا فِي الأَسْقِيَةِ كُلِّهَا وَلاَ تَشْرَبُوا مُسْكِرًا ” . قَالَ ابْنُ نُمَيْرٍ فِي رِوَايَتِهِ عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ عَنْ أَبِيهِ .
Reference: Sahih Muslim 977a
[37] Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The noble son of the noble son of the noble son of the noble son was Yusuf son of Ya’qub son of Ishaq son of Ibrahim, the Khalil (close friend) of the Merciful, the blessed and Exalted.” The Messenger of Allah, may Allah bless him and grant him peace, said, “If I had remained in prison for as long as Yusuf remained in prison and then the man with the invitation had come to me, I would have accepted it. When the messenger came to him, he said, ‘Go back to your master and enquire of him what happened about the women who cut their hands.’ (12:50) Allah showed mercy to Lut when he sought refuge in a strong pillar when he said to his people, ‘If only I had the strength to combat you or could seek refuge in a some powerful support!’ (11:80) Allah did not send any Prophet after him but that he was one of the wealthy of his people.”
حَدَّثَنَا مُحَمَّدُ بْنُ سَلاَمٍ، قَالَ: أَخْبَرَنَا عَبْدَةُ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ عَمْرٍو، قَالَ: حَدَّثَنَا أَبُو سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صلى الله عليه وسلم: إِنَّ الْكَرِيمَ ابْنَ الْكَرِيمِ ابْنِ الْكَرِيمِ ابْنِ الْكَرِيمِ، يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ تَبَارَكَ وَتَعَالَى، قَالَ: قَالَ رَسُولُ اللهِ صلى الله عليه وسلم: لَوْ لَبِثْتُ فِي السِّجْنِ مَا لَبِثَ يُوسُفُ، ثُمَّ جَاءَنِي الدَّاعِي لَأَجَبْتُ، إِذْ جَاءَهُ الرَّسُولُ فَقَالَ: {ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللاَّتِي قَطَّعْنَ أَيْدِيَهُنَّ}، وَرَحْمَةُ اللهِ عَلَى لُوطٍ، إِنْ كَانَ لَيَأْوِي إِلَى رُكْنٍ شَدِيدٍ، إِذْ قَالَ لِقَوْمِهِ: {لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَى رُكْنٍ شَدِيدٍ}، فَمَا بَعَثَ اللَّهُ بَعْدَهُ مِنْ نَبِيٍّ إِلاَّ فِي ثَرْوَةٍ مِنْ قَوْمِهِ قَالَ مُحَمَّدٌ: الثَّرْوَةُ: الْكَثْرَةُ وَالْمَنَعَةُ.
Grade: Sahih (al-hadees.com) | Reference: Al-Adab Al-Mufrad 605
[38] Malik related to me that he had heard that Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, said, “Messenger of Allah! Shall we be destroyed while there are people who are salih among us?” The Messenger of Allah, may Allah bless him and grant him peace, said, “Yes, if there is much wickedness.”
حَدَّثَنِي مَالِكٌ، أَنَّهُ بَلَغَهُ أَنَّ أُمَّ سَلَمَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم قَالَتْ يَا رَسُولَ اللَّهِ أَنَهْلِكُ وَفِينَا الصَّالِحُونَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ نَعَمْ إِذَا كَثُرَ الْخَبَثُ ” .
Reference: Muwatta Malik Book 56, Hadith 22
[39] Zainab (May Allah be pleased with her) reported: The Prophet (PBUH) came to visit me one day frightened and he (saws) said: “La ilaha illallah (There is no true God but Allah). Woe to the Arabs because of an evil which has
drawn near! Today an opening of this size has been made in the barrier restraining Ya’juj and Ma’juj (Gog and
Magog people).” And he (PBUH) made a circle with his thumb and index finger. I said, “O Messenger of Allah!
Shall we perish while still there will be righteous people among us?” He (PBUH) replied, “Yes, when wickedness
prevails”. [Al-Bukhari and Muslim].
السادس: عن أم المؤمنين أم الحكم زينب بنت جحش رضي الله عنها أن النبي صلى الله عليه وسلم دخل عليها فزعا يقول: ”لا إله إلا الله، ويل للعرب من شر قد اقترب، فتح اليوم من ردم يأجوج ومأجوج مثل هذه” وحلق بأصبعيه الإبهام والتي تليها. فقلت: يا رسول الله أنهلك وفينا الصالحون؟ قال: ”نعم إذا كثر الخبث” ((متفق عليه)) .
Grade: Sahih | Reference: Riyad as-Salihin 189
[40] Narrated As-Sa’ib bin Yazid I: `Uthman bin `Affan introduced the second Adhan on Fridays when the number of the people in the mosque increased. Previously the Adhan on Fridays used to be pronounced only after the Imam had taken his seat (on the pulpit).
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، قَالَ حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ السَّائِبَ بْنَ يَزِيدَ، أَخْبَرَهُ أَنَّ التَّأْذِينَ الثَّانِيَ يَوْمَ الْجُمُعَةِ أَمَرَ بِهِ عُثْمَانُ حِينَ كَثُرَ أَهْلُ الْمَسْجِدِ، وَكَانَ التَّأْذِينُ يَوْمَ الْجُمُعَةِ حِينَ يَجْلِسُ الإِمَامُ.
Reference: Sahih al-Bukhari 915
[41] As-Sa’ib bin Yazid said: “The third Adhan was ordered by ‘Uthman when the number of people in Al-Madinah increased. The Messenger of Allah (SAW) only had one Adhan, and the Adhan on Friday was when the Imam sat down.”
أَخْبَرَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا يَعْقُوبُ، قَالَ حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ السَّائِبَ بْنَ يَزِيدَ، أَخْبَرَهُ قَالَ إِنَّمَا أَمَرَ بِالتَّأْذِينِ الثَّالِثِ عُثْمَانُ حِينَ كَثُرَ أَهْلُ الْمَدِينَةِ وَلَمْ يَكُنْ لِرَسُولِ اللَّهِ صلى الله عليه وسلم غَيْرُ مُؤَذِّنٍ وَاحِدٍ وَكَانَ التَّأْذِينُ يَوْمَ الْجُمُعَةِ حِينَ يَجْلِسُ الإِمَامُ .
Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa’i 1393
[42] Muhammad b. ‘Amr b. al-Hasan b. ‘Ali said: We asked Jabir b. ‘Abdallah about the Prophet’s observance of prayer and he said, “He used to pray the noon prayer in the midday heat; the afternoon prayer when the sun was bright; the sunset prayer when the sun had completely set; the night prayer early if many were present, but late if there were few; and the dawn prayer just before daybreak.” [Bukhari and Muslim]
وَعَن مُحَمَّد بن عَمْرو هُوَ ابْن الْحَسَنِ بْنِ عَلِيٍّ قَالَ: سَأَلْنَا جَابِرَ بْنَ عَبْدِ اللَّهِ عَنْ صَلَاةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ كَانَ يُصَلِّي الظُّهْرَ بِالْهَاجِرَةِ وَالْعَصْرَ وَالشَّمْسُ حَيَّةٌ وَالْمَغْرِبَ إِذَا وَجَبَتْ وَالْعِشَاءَ إِذَا كَثُرَ النَّاسُ عَجَّلَ وَإِذَا قَلُّوا أَخَّرَ وَالصُّبْح بِغَلَس
Grade: Sahih | Reference: Mishkat al-Masabih 588
[43] It was narrated that Bara’ bin Azib said: “The Messenger of Allah (SAW) passed by a Jew with a blackened face who had been flogged. He called them and said: ‘Is this the punishment for the adulterer that you find in your Book?’ They said: ‘Yes.’ Then he called one of their scholars and said: ‘I adjure you by Allah (SWT) Who sent down the Tawrah (Torah) to Musa! Is this the punishment for the adulterer that you find in your Book?’ He said: ‘No; if you had not adjured me by Allah (SWT), I would not have told you. The punishment for the adulterer that we find in our Book is stoning, but many of our nobles were being stoned (because of the prevalence of adultery among them), so if we caught one of our nobles (committing adultery), we would let him go; but if we caught one of the weak among us, we would carry out the punishment on him. We said: “Come, let us agree upon something that we may impose on both noble and weak alike.” So we agreed to blacken the face and whip them, instead of stoning.’ The Prophet (SAW) ‘O Allah (SWT), I am the first of those who revive your command which they had killed off,’ and he issued orders that (the man) be stoned.”
حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ عَبْدِ اللَّهِ بْنِ مُرَّةَ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ، قَالَ مَرَّ النَّبِيُّ بِيَهُودِيٍّ مُحَمَّمٍ مَجْلُودٍ فَدَعَاهُمْ فَقَالَ ” هَكَذَا تَجِدُونَ فِي كِتَابِكُمْ حَدَّ الزَّانِي ” . قَالُوا نَعَمْ . فَدَعَا رَجُلاً مِنْ عُلَمَائِهِمْ فَقَالَ ” أَنْشُدُكَ بِاللَّهِ الَّذِي أَنْزَلَ التَّوْرَاةَ عَلَى مُوسَى أَهَكَذَا تَجِدُونَ حَدَّ الزَّانِي قَالَ لاَ وَلَوْلاَ أَنَّكَ نَشَدْتَنِي لَمْ أُخْبِرْكَ نَجِدُ حَدَّ الزَّانِي فِي كِتَابِنَا الرَّجْمَ وَلَكِنَّهُ كَثُرَ فِي أَشْرَافِنَا فَكُنَّا إِذَا أَخَذْنَا الشَّرِيفَ تَرَكْنَاهُ وَكُنَّا إِذَا أَخَذْنَا الضَّعِيفَ أَقَمْنَا عَلَيْهِ الْحَدَّ . فَقُلْنَا تَعَالَوْا فَلْنَجْتَمِعْ عَلَى شَىْءٍ نُقِيمُهُ عَلَى الشَّرِيفِ وَالْوَضِيعِ فَاجْتَمَعْنَا عَلَى التَّحْمِيمِ وَالْجَلْدِ مَكَانَ الرَّجْمِ . فَقَالَ النَّبِيُّ صلى الله عليه وسلم اللَّهُمَّ إِنِّي أَوَّلُ مَنْ أَحْيَا أَمْرَكَ إِذْ أَمَاتُوهُ ” . وَأَمَرَ بِهِ فَرُجِمَ .
Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 2558
[44] It was narrated from ‘Amir bin Sa’d, from his father, that: The Prophet [SAW] forbade a small amount of whatever intoxicates in large amounts.
أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَمَّارٍ، قَالَ حَدَّثَنَا الْوَلِيدُ بْنُ كَثِيرٍ ، عَنِ الضَّحَّاكِ بْنِ عُثْمَانَ، عَنْ بُكَيْرِ بْنِ عَبْدِ اللَّهِ بْنِ الأَشَجِّ، عَنْ عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ، أَنَّ النَّبِيَّ صلى الله عليه وسلم نَهَى عَنْ قَلِيلِ مَا أَسْكَرَ كَثِيرُهُ .
Grade: Hasan (Darussalam) | Reference: Sunan an-Nasa’i 5609
[45] It was narrated that Ibn ‘Umar said: “Intoxicants are unlawful in small or large amounts.”
أَخْبَرَنَا سُوَيْدٌ، قَالَ أَنْبَأَنَا عَبْدُ اللَّهِ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنِ ابْنِ عُمَرَ، قَالَ الْمُسْكِرُ قَلِيلُهُ وَكَثِيرُهُ حَرَامٌ .
Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa’i 5698
[46] Iyas ibn Abdullah ibn Abu Dhubab reported the Messenger of Allah (saws) as saying: Do not beat Allah’s handmaidens, but when Umar came to the Messenger of Allah (saws) and said: Women have become emboldened towards their husbands, he (the Prophet) gave permission to beat them. Then many women came round the family of the Messenger of Allah (saws) complaining against their husbands. So the Messenger of Allah (saws) said: Many women have gone round Muhammad’s family complaining against their husbands. They (those husbands who take to beating their wives) are not the best among you.
حَدَّثَنَا أَحْمَدُ بْنُ أَبِي خَلَفٍ، وَأَحْمَدُ بْنُ عَمْرِو بْنِ السَّرْحِ، قَالاَ حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، – قَالَ ابْنُ السَّرْحِ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ – عَنْ إِيَاسِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي ذُبَابٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” لاَ تَضْرِبُوا إِمَاءَ اللَّهِ ” . فَجَاءَ عُمَرُ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ ذَئِرْنَ النِّسَاءُ عَلَى أَزْوَاجِهِنَّ . فَرَخَّصَ فِي ضَرْبِهِنَّ فَأَطَافَ بِآلِ رَسُولِ اللَّهِ صلى الله عليه وسلم نِسَاءٌ كَثِيرٌ يَشْكُونَ أَزْوَاجَهُنَّ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ” لَقَدْ طَافَ بِآلِ مُحَمَّدٍ نِسَاءٌ كَثِيرٌ يَشْكُونَ أَزْوَاجَهُنَّ لَيْسَ أُولَئِكَ بِخِيَارِكُمْ ” .
Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 2146
[47] Narrated Ibn `Abbas: I recommend that people reduce the proportion of what they bequeath by will to the fourth (of the whole legacy), for Allah’s Apostle said, “One-third, yet even one third is too much.”
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ لَوْ غَضَّ النَّاسُ إِلَى الرُّبْعِ، لأَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ الثُّلُثُ، وَالثُّلُثُ كَثِيرٌ أَوْ كَبِيرٌ ” .
Reference: Sahih al-Bukhari 2743
Narrated Sa`d: I fell sick and the Prophet paid me a visit. I said to him, “O Allah’s Apostle! I invoke Allah that He may not let me expire in the land whence I migrated (i.e. Mecca).” He said, “May Allah give you health and let the people benefit by you.” I said, “I want to will my property, and I have only one daughter and I want to will half of my property (to be given in charity).” He said,” Half is too much.” I said, “Then I will one third.” He said, “One-third, yet even one-third is too much.” (The narrator added, “So the people started to will one third of their property and that was Permitted for them.”)
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ عَدِيٍّ، حَدَّثَنَا مَرْوَانُ، عَنْ هَاشِمِ بْنِ هَاشِمٍ، عَنْ عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ ـ رضى الله عنه ـ قَالَ مَرِضْتُ فَعَادَنِي النَّبِيُّ صلى الله عليه وسلم فَقُلْتُ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ أَنْ لاَ يَرُدَّنِي عَلَى عَقِبِي. قَالَ ” لَعَلَّ اللَّهَ يَرْفَعُكَ وَيَنْفَعُ بِكَ نَاسًا ”. قُلْتُ أُرِيدُ أَنْ أُوصِيَ، وَإِنَّمَا لِي ابْنَةٌ ـ قُلْتُ ـ أُوصِي بِالنِّصْفِ قَالَ ” النِّصْفُ كَثِيرٌ ”. قُلْتُ فَالثُّلُثِ. قَالَ ” الثُّلُثُ، وَالثُّلُثُ كَثِيرٌ أَوْ كَبِيرٌ ”. قَالَ فَأَوْصَى النَّاسُ بِالثُّلُثِ، وَجَازَ ذَلِكَ لَهُمْ.
Reference: Sahih al-Bukhari 2744