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-fasiqeen par tafseel sunn rahe thay. Aaj ke dars me hum Surah al-Baqarah ki agay tafseel jaanenge.
Tarjuma wa Tafseer
Hum ne Structure of the Quran ke mutalliq kaha tha ke Surah al-Baqarah ke teesre ring me, hum 25wi aur 26wi ayaat ke joday ko bayan kar rahe thay, to iss ko summarize karenge to:
- Jannat ki basharat unn momino ko di ja rahi hai, jo Quran me bayan kardah aqaid par amal karte hain, jannat ka khush-gawar mahol aisa bayan kiya gaya hai, jaisa ke koi picnic ka mahol ho,
- hara bhara bhaag,
- nehrein beh rahi hain,
- lazeez khaane, jaisa ke duniya me diye gaye thay,
- khoobsurat biwiyan jis me koi nuqs nahi, jo ke defectless ho aur
- hameshgi.
- Iss duniya ki zindagi me bhi hum araam-deh rihayesh chahte hain ke, lazeez khana aur khoobsoorat aur aram deh biwi chahte hain aur yahan bhi hum chahte hain ke, ye conditions hamesha rahe. To ye jo hameshgi ki chahat insaan ko hai, wo aisa lagta hai ke, hume aakhirat me hi mil sakti hai, aur wo bhi unn logon ko hasil hogi,
- jinhone iman laya aur
- Quran me diye gaye Allah ke ahkamaat par amal kiya,
- theek ussi tarah jis tarah Muhammdur Rasoolullah (صلى الله عليه وسلم) ne hume sikhaya hai.
- Acha, ek khaas baat ye hai ke, humne jannat ko nahi dekha, to ab aisi cheez jis ko humne nahi dekha, usay kaise samjhayenge?
- To humne jo cheezen dekhi hain, ya jis ka tajruba ya experience kiya hai, uss se milti jhulti, mushabihat wali cheezon ke zariye hi, misaal de kar samjhaya ja sakta hai, takay hum unn cheezon ka andaaza qayem kar sakay.
- To Quran me bhi jannat ko misaalon ke zariye samjhaya gaya hai, jo humne dekha ho ya jin cheezon ka hume tajruba ho, to iss liye Allah Ta’ala farmata hai ke, wo kisi bhi qism ki misaal dene se nahi sharmata, yahan tak ke Allah Ta’ala ko machhar ki misaal hi kyun na deni paday, chahe baaz logon ko ye misaal mamooli si lagay.
- Jo log Allah par imaan laate hain, ya jo momin hain wo Allah ki bayan kardah ek mamooli si misaal ko bhi apne Rabb ki taraf se aya huwa haqq tasleem karte hain,
- Lekin kafir aisi misaal pesh karne par Allah Ta’ala ke iraade par shak karte hain, ye shayed iss liye hai, kyun ke,
- wo aakhirat par iman nahi rakhte aur uss din honay walay hisaab kitaab par iman nahi rakhte,
- Jannat ke ajr par aur dozakh ki saza par iman nahi rakhte,
- to Allah Ta’ala momino ko jannat ki taraf hidayat karta hai aur
- fasiqeen ko, hadd se guzar jaane walon ko gumrah kar deta hai.
To ye do ayaton ka joda, 25wi aur 26wi ayat ki tafseel yahan khatam huwi, ab iss ke aagay, 3 ayaton ka set aa raha hai, 27wi ayat se 29wi ayat tak – jis me kaafiron se sawal ho rahe hain. To iss set ki pehli ayat, jis me fasiq logon ki harkaton ko define kiya ja raha hai
Vs. No. 27
الَّذِيۡنَ يَنۡقُضُوۡنَ عَهۡدَ اللّٰهِ مِنۡۢ بَعۡدِ مِيۡثَاقِهٖ وَيَقۡطَعُوۡنَ مَآ اَمَرَ اللّٰهُ بِهٖۤ اَنۡ يُّوۡصَلَ وَيُفۡسِدُوۡنَ فِى الۡاَرۡضِؕ اُولٰٓٮِٕكَ هُمُ الۡخٰسِرُوۡنَ
Jo Allah ke (sath kiye huwe) ahad ko, mazboot bandh lene ke baad todh detay hain aur jis cheez ko Allah ne jodhnay ka hukum diya usay todh detay hain aur zameen me kharabi ya fasaad ya bigaadh paida kartay hain, yehi log nuqsaan utthane walay hain.
Iss ayat me samajhne ke saat alfaaz hain, yanquzoo, a’had, meesaaq, yaqtaoon, amar, Yusal aur al-khasiroon. To iss ayat ka pehla lafz, aur surah al-Fatiha se parrhne ki tarteeb ka lafz number 130, yanquzoo hai.
130. YANQUZUUN (They break ) يَنْقُضُونَ ( ن ق ض ) 2:27
Hamare ustad Dr. Anees sahab apni kitab explanatory dictionary of The Holy Quran me likhte hain ke, lafz-e-yanquzoo ka root ya maddah (ن ق ض) hai, jis ke maane ‘They break’ ya wo todh-tay hain ke aaye hain. Quran me issi root se banay doosre construction me;
- Kisi cheez ke todhne ke maane aaye hain,
- Surah al-Anfal me muaheda todhne ke liye aya hai farmaya, Jin logon se Aye Nabi (صلى الله عليه وسلم) aap ne agreement ya muaheda kiya tha ya sulaah ki thi aur wo har baar apna ahed todh detay hain, aur wo iss baaray me darrtay nahi,[1]
- Surah an-Nahl me qasam todhne ke liye aya hai farmaya ke, Aur jab Allah Ta’ala se Ahad kar chuke ho, to usay poora karo aur jab pakki qasam khao to unn ko matt todhna, jab ke tum Allah ko apne ooper gawah ttehra chuke ho…[2]
- Surah ar-Ra’d me iqraar ke maane aaye hain, farmaya ke, jo log Allah ke ahad ko poora karte hain aur iqraar (karne ke baad) apne wadon ko nahi todhtay.[3]
- Surah an-Nahl me mazbooti se batte huwe dhaagay ko todhne ke maane aaye hain, farmaya, aur uss deewani aurat ki tarah na ho jana, jis ne mehnat se to soot kaata, yani dhaaga baatta, phir uss ko todh kar tukde tukde kar dala, ke tum apni qasmon ko aapas me dakhal dene ke liye zariya banane lago taake, ek giroh doosre giroh se zyadah ghalib rahe…[4]
- Surah ash-Sharh me, bojh ki wajah se peett tootne ke maane aaye hain.[5]
- Phir surah an-Nisa me, yahoodiyon ki harkaton ko ginaate huwe farmaya ke, unhone jo Allah se ahad kiya tha, usay todhne ki wajah se,
- aur Allah ki ayaton ka inkaar karne,
- kufr karne,
- aur anbiya (عَلَيْهِم ٱلسَّلَام) ka na-Haq qatl karne,
- aur ye kehne ke sabab ke hamare dilon par parde parrhe huwe hain,
- balke haqeeqat to ye hai ke Allah ne unn ke dilon par muhar laga di hai, to ye kum hi iman laate hain.[6]
Iss lafz par jo ahadith aye hain, unn me;
- Sunan Abu Dawood ki ek hadith me, Pagdi ya amama kholne ke maane aaye hain.[7]
- Bukhari aur Muslim ki lambi hadith me, Qizr aur Musa (عَلَيْهِ ٱلسَّلَام) ke qisse me, jo deewar girne waali thi, aur Qizr (عَلَيْهِ ٱلسَّلَام) ne uss ki marammat kar di…[8]
- To iss hadith me deewar ke girrne ke maane aaye hain.
- Sahih al-Bukhari ki hadith, ek sahabi se sawal huwa ke, kya witr ki namaz ek hi raat me dobara parrhi ja sakti hai?
- Witr ka matlab hai odd, ya urdu me taaq kehte hain, to do waqt witr parrhenge to wo even ho jayega ya jisay urdu me juft kehte hain, yani odd ya taaq baqi nahi rahega, khatam ho jayega
- To unhone jawab diya ke, witr agar raat ke shuru hisse me parrh li jaye to usay aakhri hisse me dohraya na jaye.[9]
- Sahih Muslim ki ek lambi hadith me khatam hone ke maane aaye hain, jis me Ibn Abbas (رضي الله عنه) se sawal huwa ke, yateem ki yateemi kab khatam hoti hai?
- Ibn Abbas (رضي الله عنه) ne jawab diya ke, Allah ki qasam, agar koi shakhs dadhi wala ho gaya hai lekin phir bhi woh dusron se apna haq lene ya unn ke sath apni zimmedarian nibhane se qasir hai, (to woh abhi yateem hai aur uss ke sath yateem ki tarah sulook kiya jaye),
- lekin jab woh baday logon ki tarah apne faide ki dekhbhal kar sakay, to woh ab yateem nahi raha…[10]
- Sahih Muslim ki ek aur hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, khilafat jab tak khatam nahi hogi jab tak barah (12) khalifa na poore ho jaye, aur ye barah ke barah Quraish me se honge.[11]
- Sunan an-Nasai ki ek hadith me, auraton ki Iddat 4 mahine 10 din ki batayi gayee hai, jab ye muddat khatam ho jayegi to iddat poori ho jayegi.[12]
- Ek aur hadith me, Muaheday ki muddat poori honay ya khatam honay ke maane aaye hain.[13]
- Sahih al-Bukhari ki hadith, Musab (رضي الله عنه) ne apne walid se sawal kiya ke, Kya Surah al-Kahf ki ye ayat {Aye Nabi (صلى الله عليه وسلم) aap keh dijiye: kya hum tumhe batayein jo apne amaal ke lehaaz se baday nuqsan me hain} al-Hururiyah ke baare me nazil huwi, yani khawarij ke mutalliq?
- Unn ke walid ne jawab diya ke, nahi ye Yahood aur Nasara yani Jews and Christians ke baare me nazil huwi hai, kyun ke,
- Yahud ne Rasoolullah (صلى الله عليه وسلم) ka inkaar kiya aur
- Isaiyon ne jannat ka inkar kiya aur kaha ke wahan na to khana hai aur na hi pene ki cheezen hain.
- Al-Hururiyya yani ke khawarij woh log hain jo Allah se apne ahed ko todhtay hain iss ke bawajood ke, unhone tasdeeq ki thi ke woh usay pura karengay, aur Sa’d (رضي الله عنه) unhe ‘Al-Fasiqin’ (Allah ki nafarmani karne walay buray log) kehkar pukara karte thay.[14]
Yahan pehle lafz yanquzoo ki tafseel khatam huwi, ab iss ayat ka doosra lafz, aur surah al-Fatiha se parrhne ki tarteeb ka lafz number 131, Ahed hai.
131. AH-D ( Agreement ) عَهْدٌ ( ع ه د ) 2:27
Dr. Anees sahab apni kitab explanatory dictionary of The Holy Quran me likhte hain ke, lafz-e-Ahed ka root ya maddah (ع ه د) hai, jis ke maane agreement ya muaheday ke hain. Quran me,
- Surah YaaSeen me farmaya,
- Aye Adam ki aulaad! Kya Humne tum se ye wada nahi liya tha ke, tum shaitan ki ibaadat, bandagi, pooja, ya worship matt karna, beshak wo tumhara khula dushman hai,[15]
- Aur ye ke Meri hi (Allah Ta’ala ki) ibaadat, bandagi, pooja ya worship karna, yehi seedha rasta hai.[16]
- Ye hamara muaheda ya agreement hai Allah Ta’ala ke sath,
- Na sirf ye, balke hum asal me gawahi de chuke hain ke, hamare Rabb, hamare paalne wala malik Allah hai, iss ka zikr Surah al-A’raf ki 172 ayat me aya hai.
- Surah an-Nahl me aya hai ke, Hume hukum huwa hai ke, hum Allah Ta’ala ke sath jo muaheda kiye hain, usay poora karein.[17]
- Yani Allah hi ki ibadat karenge aur ussi ko apna Rabb maanenge.
- Phir Surah aal-Imraan me farmaya ke, jo log Allah se kiye huwe muaheday aur apni qasmon to beych detay hain, aur unn ke iwaz thodi si qeemat hasil karte hain, unn ka aakhirat me kuch hissa nahi hoga, unn se Allah (رَبُّ الْعِزَّة) na to baat karega aur na qiyamat ke roz unn ki taraf dekhega aur na unn ko paak karega aur unn ko dukh dene wala azaab hoga.[18]
Iss lafz par jo ahadith aayi hain, unn me;
- Walayat ya Nigrani me dena ya Custody me dene ke maane aaye hain,
- Sahih al-Bukhari ki hadith, Utba bin Abi Waqqas ne apne baytte ko Sa’d bin Abi Waqqas,…, (رضي الله عنهم),…, ki custody me diya…[19]
- Ahd-e-Khilafat ya Period ya Zamane ke maane aaye hain,
- Sahih al-Bukhari ki hadith, Hum kisi bhi Arab Qabilay ko nahi jaante jo Ansar se zyada kisi aur qabilay me log shahadat paayi ho, aur woh Qiyamat ke din bartari hasil karengay.
- Anas bin Malik (رضي الله عنه) ne humein bataya ke Uhud ke din Ansar mein se sattar shaheed huwe, aur Beer Mauna ke din sattar, aur Yamama ki jung ke din sattar.
- Anas (رضي الله عنه) farmate hain ke, “Beer Mauna ki jung Rasoolullah (صلى الله عليه وسلم) ki zindagi mein huwi aur Yamama ki jung Abu Bakr (رضي الله عنه) ke ahd-e-Khilafat me huwi, aur yeh woh din tha jab Musailamah Kadhdhab ko qatl kiya gaya.”[20]
- Iss hadith me Ahd-Rasoolullah (صلى الله عليه وسلم) aur Ahd-e-Abu Bakr (رضي الله عنه) aya hai, “unn ke daur” me ke maane aaye hain.
- Kayee ahadith aayi hain jis me bataya gaya hai ke, fulan kaam hum Rasoolullah (صلى الله عليه وسلم) ki zindagi me kiya karte thay, iss baat ki ehmiyat iss liye hai kyun ke, Rasoolullah (صلى الله عليه وسلم) ki hayat-e-tayyaba ke dauran wahi ka nuzool jaari tha aur agar koi ghalat kaam log karte to uss ki mumaniyat nazil ho jaati.
- Issi silsilay me, Sahih al-Bukhari ki do ahadith bayan karenge, Anas (رضي الله عنه) farmate hain ke, tum log baaz gunah ke kaam karte ho jo tumhari nazar me baal se bhi bareek hain ya kumtar hain, jab ke Hum Rasoolullah (صلى الله عليه وسلم) ke zamane me inhi amaal ko tabah kun gunah samajhte thay.[21]
- Zaid bin Arqam (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ke zamane me, hum namaz me baat kiya karte thay, aur hum me se baaz apni zaroorat apne saathiyon ko batata, yahan tak ke Quran ki Surah al-Baqarah ki ye ayat nazil huwi “Apni namazon ki sakhti se hifazat karo…”[22] Iss ke baad humein namaz parrhte huwe khamosh rehne ka hukum diya gaya.[23]
- Pledge, Agreement ya Muaheday ke maane aaye hain;
- Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Jo Ameer ki ita’at se monharif ho jaye ya Ameer ki ita’at chhorrh de aur Musalmano ki jamaat se alag ho kar marr jaye to woh jahiliyat ki maut marta hai.
- Aur jo shakhs kisi aise aadmi ke jhande talay mara jaye jisay maloom hi nahi ke wo kis liye ladh raha hai, aur jo apne khandan ke ghuroor mein mubtalaa ho kar aur apne qabilay ke liye ladhe woh meri ummat me se nahi,
- Aur jo koi meri ummat mein se ho, aur meri ummat par andha dhund hamla kare aur salih aur badh sab ko qatl kare, unn par koi kasar na chhorrhe aur iman-daron ko bhi na bakhshay aur unn logon ke sath jinhe aman ka ahed diya gaya hai apni zimmedari ada na kare, woh mujh se nahi.[24]
- Sahih al-Bukhari ki hadith, Anas (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ne taqreeban sattar aadmiyon ko (jo Quran ke hafiz thay) Najd ke Mushrikeen ki taraf bheja jo woh unn se tedad mein kum thay aur unn ke aur Rasoolullah (صلى الله عليه وسلم) ke darmiyan ek muahida tha (lekin Mushrikeen ne muahida toda aur unn sattar sahabiyon ko qatl kar diya). To Rasoolullah (صلى الله عليه وسلم) ne ek mahine tak Qunut me Allah se unn ko saza dene ki dua ki.[25]
- Sunan an-Nasai ki hadith, Ali (رضي الله عنه) se poochha gaya ke, kya Rasoolullah (صلى الله عليه وسلم) ne aap ko koi aisi baat batayi ho jo doosron ko na batayi ho, to humein bhi bataiyye.”
- Unhone farmaya: “Rasoolullah (صلى الله عليه وسلم) ne mujhe koi aisi baat nahi batayi jo aap (صلى الله عليه وسلم) ne logon ko na batai ho, siwaye iss ke, ke meri talwar ki miyaan mein ek kaghaz hai jis mein likha hai:
- ‘Momineen ki jaanen barabar hain, aur woh sab se kamzor shakhs ki taraf se di gayi panah ki hifazat ke liye jaldi karte hain.
- Lekin koi momin ko, kisi kafir ke badle mein qatl nahi kiya ja sakta, aur na hi koi aisa shakhs jis ke sath agreement ho, ahed ho, jab tak ke uss ka ahed qayem ho (yani uss ahed ki muddat khatam nahi huwi ho), to aise shakhs ko bhi qatl nahi kiya ja sakta.”[26]
- Ahkaam, instructions, verdict ke maane aaye hain;
- Bukhari aur Muslim ki muttafiqun alaih hadith, Umar (رضي الله عنه) ek khutbe me farmaya ke, …Aye logo! Kash Rasoolullah (صلى الله عليه وسلم) humein inn teen cheezon ki zyada tafseel farma diye hotay, yani inn teen cheezon ke baare me ahkamaat bayan kar diye hotay, wo kya hain?
- Dada ki wirasat,
- Kalalah, yani ek aisa shakhs jis ki koi aulad nahi,
- Aur sood ke masail.[27]
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
[7] Narrated Anas ibn Malik: I saw the Messenger (saws) perform ablution. He had a Qutri turban. He inserted his hand beneath the turban and wiped over the forelock, and did not untie the turban.
حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ ، حَدَّثَنَا ابْنُ وَهْبٍ ، حَدَّثَنِي مُعَاوِيَةُ بْنُ صَالِحٍ ، عَنْ عَبْدِ الْعَزِيزِ بْنِ مُسْلِمٍ ، عَنِ أَبِي مَعْقِلٍ ، عَنْ أَنَسِ بْنِ مَالِكٍ ، قَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَتَوَضَّأُ وَعَلَيْهِ عِمَامَةٌ قِطْرِيَّةٌ فَأَدْخَلَ يَدَهُ مِنْ تَحْتِ الْعِمَامَةِ فَمَسَحَ مُقَدَّمَ رَأْسِهِ وَلَمْ يَنْقُضِ الْعِمَامَةَ .
Da’if(Al-Albani) | Reference: Sunan Abi Dawud 147
[8] Narrated Sa`id bin Jubair: I said to Ibn `Abbas, “Nauf-Al-Bakali claims that Moses (the companion of Khadir) was not the Moses of Bani Israel but he was another Moses.” Ibn `Abbas remarked that the enemy of Allah (Nauf) was a liar. Narrated Ubai bin Ka`b: The Prophet (ﷺ) said, “Once the Prophet (ﷺ) Moses stood up and addressed Bani Israel. He was asked, “Who is the most learned man amongst the people. He said, “I am the most learned.” Allah admonished Moses as he did not attribute absolute knowledge to Him (Allah). So Allah inspired to him “At the junction of the two seas there is a slave amongst my slaves who is more learned than you.” Moses said, “O my Lord! How can I meet him?” Allah said: Take a fish in a large basket (and proceed) and you will find him at the place where you will lose the fish. So Moses set out along with his (servant) boy, Yusha` bin Noon and carried a fish in a large basket till they reached a rock, where they laid their heads (i.e. lay down) and slept. The fish came out of the basket and it took its way into the sea as in a tunnel. So it was an amazing thing for both Moses and his (servant) boy. They proceeded for the rest of that night and the following day. When the day broke, Moses said to his (servant) boy: “Bring us our early meal. No doubt, we have suffered much fatigue in this journey.” Moses did not get tired till he passed the place about which he was told. There the (servant) boy told Moses, “Do you remember when we betook ourselves to the rock, I indeed forgot the fish.” Moses remarked, “That is what we have been seeking. So they went back retracing their footsteps, till they reached the rock. There they saw a man covered with a garment (or covering himself with his own garment). Moses greeted him. Al-Khadir replied saying, “How do people greet each other in your land?” Moses said, “I am Moses.” He asked, “The Moses of Bani Israel?” Moses replied in the affirmative and added, “May I follow you so that you teach me of that knowledge which you have been taught.” Al-Khadir replied, “Verily! You will not be able to remain patient with me, O Moses! I have some of the knowledge of Allah which He has taught me and which you do not know, while you have some knowledge which Allah has taught you which I do not know.” Moses said, “Allah willing, you will find me patient and I will disobey no order of yours. So both of them set out walking along the seashore, as they did not have a boat. In the meantime a boat passed by them and they requested the crew of the boat to take them on board. The crew recognized Al-Khadir and took them on board without fare. Then a sparrow came and stood on the edge of the boat and dipped its beak once or twice in the sea. Al-Khadir said: “O Moses! My knowledge and your knowledge have not decreased Allah’s knowledge except as much as this sparrow has decreased the water of the sea with its beak.” Al- Khadir went to one of the planks of the boat and plucked it out. Moses said, “These people gave us a free lift but you have broken their boat and scuttled it so as to drown its people.” Al-Khadir replied, “Didn’t I tell you that you will not be able to remain patient with me.” Moses said, “Call me not to account for what I forgot.” The first (excuse) of Moses was that he had forgotten. Then they proceeded further and found a boy playing with other boys. Al-Khadir took hold of the boy’s head from the top and plucked it out with his hands (i.e. killed him). Moses said, “Have you killed an innocent soul who has killed none.” Al-Khadir replied, “Did I not tell you that you cannot remain patient with me?” Then they both proceeded till when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found there a wall on the point of collapsing. Al-Khadir repaired it with his own hands. Moses said, “If you had wished, surely you could have taken wages for it.” Al-Khadir replied, “This is the parting between you and me.” The Prophet added, “May Allah be Merciful to Moses! Would that he could have been more patient to learn more about his story with Al-Khadir. “
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ ، قَالَ حَدَّثَنَا سُفْيَانُ ، قَالَ حَدَّثَنَا عَمْرٌو ، قَالَ أَخْبَرَنِي سَعِيدُ بْنُ جُبَيْرٍ ، قَالَ قُلْتُ لاِبْنِ عَبَّاسٍ إِنَّ نَوْفًا الْبِكَالِيَّ يَزْعُمُ أَنَّ مُوسَى لَيْسَ بِمُوسَى بَنِي إِسْرَائِيلَ، إِنَّمَا هُوَ مُوسَى آخَرُ. فَقَالَ كَذَبَ عَدُوُّ اللَّهِ، حَدَّثَنَا أُبَىُّ بْنُ كَعْبٍ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ” قَامَ مُوسَى النَّبِيُّ خَطِيبًا فِي بَنِي إِسْرَائِيلَ، فَسُئِلَ أَىُّ النَّاسِ أَعْلَمُ فَقَالَ أَنَا أَعْلَمُ. فَعَتَبَ اللَّهُ عَلَيْهِ، إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَيْهِ، فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّ عَبْدًا مِنْ عِبَادِي بِمَجْمَعِ الْبَحْرَيْنِ هُوَ أَعْلَمُ مِنْكَ. قَالَ يَا رَبِّ وَكَيْفَ بِهِ فَقِيلَ لَهُ احْمِلْ حُوتًا فِي مِكْتَلٍ فَإِذَا فَقَدْتَهُ فَهْوَ ثَمَّ، فَانْطَلَقَ وَانْطَلَقَ بِفَتَاهُ يُوشَعَ بْنِ نُونٍ، وَحَمَلاَ حُوتًا فِي مِكْتَلٍ، حَتَّى كَانَا عِنْدَ الصَّخْرَةِ وَضَعَا رُءُوسَهُمَا وَنَامَا فَانْسَلَّ الْحُوتُ مِنَ الْمِكْتَلِ فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا، وَكَانَ لِمُوسَى وَفَتَاهُ عَجَبًا، فَانْطَلَقَا بَقِيَّةَ لَيْلَتِهِمَا وَيَوْمِهِمَا فَلَمَّا أَصْبَحَ قَالَ مُوسَى لِفَتَاهُ آتِنَا غَدَاءَنَا، لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا، وَلَمْ يَجِدْ مُوسَى مَسًّا مِنَ النَّصَبِ حَتَّى جَاوَزَ الْمَكَانَ الَّذِي أُمِرَ بِهِ. فَقَالَ لَهُ فَتَاهُ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ، قَالَ مُوسَى ذَلِكَ مَا كُنَّا نَبْغِي، فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا، فَلَمَّا انْتَهَيَا إِلَى الصَّخْرَةِ إِذَا رَجُلٌ مُسَجًّى بِثَوْبٍ ـ أَوْ قَالَ تَسَجَّى بِثَوْبِهِ ـ فَسَلَّمَ مُوسَى. فَقَالَ الْخَضِرُ وَأَنَّى بِأَرْضِكَ السَّلاَمُ فَقَالَ أَنَا مُوسَى. فَقَالَ مُوسَى بَنِي إِسْرَائِيلَ قَالَ نَعَمْ. قَالَ هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِي مِمَّا عُلِّمْتَ رَشَدًا قَالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا، يَا مُوسَى إِنِّي عَلَى عِلْمٍ مِنْ عِلْمِ اللَّهِ عَلَّمَنِيهِ لاَ تَعْلَمُهُ أَنْتَ، وَأَنْتَ عَلَى عِلْمٍ عَلَّمَكَهُ لاَ أَعْلَمُهُ. قَالَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا، وَلاَ أَعْصِي لَكَ أَمْرًا، فَانْطَلَقَا يَمْشِيَانِ عَلَى سَاحِلِ الْبَحْرِ لَيْسَ لَهُمَا سَفِينَةٌ، فَمَرَّتْ بِهِمَا سَفِينَةٌ، فَكَلَّمُوهُمْ أَنْ يَحْمِلُوهُمَا، فَعُرِفَ الْخَضِرُ، فَحَمَلُوهُمَا بِغَيْرِ نَوْلٍ، فَجَاءَ عُصْفُورٌ فَوَقَعَ عَلَى حَرْفِ السَّفِينَةِ، فَنَقَرَ نَقْرَةً أَوْ نَقْرَتَيْنِ فِي الْبَحْرِ. فَقَالَ الْخَضِرُ يَا مُوسَى، مَا نَقَصَ عِلْمِي وَعِلْمُكَ مِنْ عِلْمِ اللَّهِ إِلاَّ كَنَقْرَةِ هَذَا الْعُصْفُورِ فِي الْبَحْرِ. فَعَمَدَ الْخَضِرُ إِلَى لَوْحٍ مِنْ أَلْوَاحِ السَّفِينَةِ فَنَزَعَهُ. فَقَالَ مُوسَى قَوْمٌ حَمَلُونَا بِغَيْرِ نَوْلٍ، عَمَدْتَ إِلَى سَفِينَتِهِمْ فَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا قَالَ لاَ تُؤَاخِذْنِي بِمَا نَسِيتُ. فَكَانَتِ الأُولَى مِنْ مُوسَى نِسْيَانًا. فَانْطَلَقَا فَإِذَا غُلاَمٌ يَلْعَبُ مَعَ الْغِلْمَانِ، فَأَخَذَ الْخَضِرُ بِرَأْسِهِ مِنْ أَعْلاَهُ فَاقْتَلَعَ رَأْسَهُ بِيَدِهِ. فَقَالَ مُوسَى أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا ـ قَالَ ابْنُ عُيَيْنَةَ وَهَذَا أَوْكَدُ ـ فَانْطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا، فَأَبَوْا أَنْ يُضَيِّفُوهُمَا، فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ فَأَقَامَهُ. قَالَ الْخَضِرُ بِيَدِهِ فَأَقَامَهُ. فَقَالَ لَهُ مُوسَى لَوْ شِئْتَ لاَتَّخَذْتَ عَلَيْهِ أَجْرًا. قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ ”. قَالَ النَّبِيُّ صلى الله عليه وسلم ” يَرْحَمُ اللَّهُ مُوسَى، لَوَدِدْنَا لَوْ صَبَرَ حَتَّى يُقَصَّ عَلَيْنَا مِنْ أَمْرِهِمَا ” .
Reference: Sahih al-Bukhari 122
[9] Narrated Abu Jamra: I asked Aidh bin `Amr, who was one of the companions of the Prophet one of those (who gave the allegiance to the Prophet the Tree: “Can the witr prayer be repeated (in one night)?” He said, “If you have offered it in the first part of the night, you should not repeat it in the last part ‘of the night.” (See Fath-ul-Bari page 458 Vol 8th).
حَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمِ بْنِ بَزِيعٍ ، حَدَّثَنَا شَاذَانُ ، عَنْ شُعْبَةَ ، عَنْ أَبِي جَمْرَةَ ، قَالَ سَأَلْتُ عَائِذَ بْنَ عَمْرٍو ـ رضى الله عنه ـ وَكَانَ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم مِنْ أَصْحَابِ الشَّجَرَةِ هَلْ يُنْقَضُ الْوِتْرُ قَالَ إِذَا أَوْتَرْتَ مِنْ أَوَّلِهِ، فَلاَ تُوتِرْ مِنْ آخِرِهِ.
Reference: Sahih al-Bukhari 4176
[10] It has been narrated on the authority of Yazid b. Hurmuz that Najda wrote to Ibn Abbas inquiring of him five things. Ibn Abbas said: If I had not the fear of committing (sin) for concealing the knowledge I would not have written to him. Najda wrote to him saying (after praising the Almighty and invoking blessings on the Prophet): Tell me whether the Messenger of Allah (may peace be upon him) took women to participate with him in Jihad; (if he did), whether he allotted them a regular share from the booty; whether he killed the children of (the enemy in the war), how long an orphan would be entitled to consideration as such, and for whom the Khums (fifth part of the booty) was booty. Ibn Abbas wrote to him: You have written asking me whether the Messenger of Allah (may peace be upon him) took women with him to participate in Jihad. He did take them to the battle and sometimes he fought along with them. They would treat the wounded and were given a reward from the booty, but he did not assign any regular share for them. And the Messenger of Allah (may peace be upon him) did not kill the children of the enemy, so you should not kill the children. Also you have written to me asking me when the orphanhood of an orphan comes to an end. By my life, if a man has become bearded but is still incapable of getting his due from others or fulfilling his obligation towards them, (he is yet an orphan to be treated as such), but when he can look after his interests like grown-up people, he is no longer an orphan. And you have written to me inquiring about Khums as to whom it is meant for. (In this connection) we (the kinsmen of the Messenger of Allah) used to say: It is for us, but those people (i.e. Banu Umayya) have denied it to us.
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ بْنِ قَعْنَبٍ ، حَدَّثَنَا سُلَيْمَانُ، – يَعْنِي ابْنَ بِلاَلٍ – عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ، عَنْ أَبِيهِ ، عَنْ يَزِيدَ بْنِ هُرْمُزَ ، أَنَّ نَجْدَةَ، كَتَبَ إِلَى ابْنِ عَبَّاسٍ يَسْأَلُهُ عَنْ خَمْسِ، خِلاَلٍ . فَقَالَ ابْنُ عَبَّاسٍ لَوْلاَ أَنْ أَكْتُمَ، عِلْمًا مَا كَتَبْتُ إِلَيْهِ . كَتَبَ إِلَيْهِ نَجْدَةُ أَمَّا بَعْدُ فَأَخْبِرْنِي هَلْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَغْزُو بِالنِّسَاءِ وَهَلْ كَانَ يَضْرِبُ لَهُنَّ بِسَهْمٍ وَهَلْ كَانَ يَقْتُلُ الصِّبْيَانَ وَمَتَى يَنْقَضِي يُتْمُ الْيَتِيمِ وَعَنِ الْخُمْسِ لِمَنْ هُوَ فَكَتَبَ إِلَيْهِ ابْنُ عَبَّاسٍ كَتَبْتَ تَسْأَلُنِي هَلْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَغْزُو بِالنِّسَاءِ وَقَدْ كَانَ يَغْزُو بِهِنَّ فَيُدَاوِينَ الْجَرْحَى وَيُحْذَيْنَ مِنَ الْغَنِيمَةِ وَأَمَّا بِسَهْمٍ فَلَمْ يَضْرِبْ لَهُنَّ وَإِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم لَمْ يَكُنْ يَقْتُلُ الصِّبْيَانَ فَلاَ تَقْتُلِ الصِّبْيَانَ وَكَتَبْتَ تَسْأَلُنِي مَتَى يَنْقَضِي يُتْمُ الْيَتِيمِ فَلَعَمْرِي إِنَّ الرَّجُلَ لَتَنْبُتُ لِحْيَتُهُ وَإِنَّهُ لَضَعِيفُ الأَخْذِ لِنَفْسِهِ ضَعِيفُ الْعَطَاءِ مِنْهَا فَإِذَا أَخَذَ لِنَفْسِهِ مِنْ صَالِحِ مَا يَأْخُذُ النَّاسُ فَقَدْ ذَهَبَ عَنْهُ الْيُتْمُ وَكَتَبْتَ تَسْأَلُنِي عَنِ الْخُمْسِ لِمَنْ هُوَ وَإِنَّا كُنَّا نَقُولُ هُوَ لَنَا . فَأَبَى عَلَيْنَا قَوْمُنَا ذَاكَ .
Reference: Sahih Muslim 1812a
[11] It has been narrated on the authority of Jabir b. Samura who said: I joined the company of the Holy Prophet (may peace be upon him) with my father and I heard him say: This Caliphate will not end until there have been twelve Caliphs among them. The narrator said: Then he (the Holy Prophet) said something that I could not follow. I said to my father: What did he say? He said: He has said: All of them will be from the Quraish.
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، حَدَّثَنَا جَرِيرٌ ، عَنْ حُصَيْنٍ ، عَنْ جَابِرِ بْنِ سَمُرَةَ ، قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ح
وَحَدَّثَنَا رِفَاعَةُ بْنُ الْهَيْثَمِ الْوَاسِطِيُّ ، – وَاللَّفْظُ لَهُ – حَدَّثَنَا خَالِدٌ، – يَعْنِي ابْنَ عَبْدِ اللَّهِ الطَّحَّانَ – عَنْ حُصَيْنٍ ، عَنْ جَابِرِ بْنِ سَمُرَةَ ، قَالَ دَخَلْتُ مَعَ أَبِي عَلَى النَّبِيِّ صلى الله عليه وسلم فَسَمِعْتُهُ يَقُولُ ” إِنَّ هَذَا الأَمْرَ لاَ يَنْقَضِي حَتَّى يَمْضِيَ فِيهِمُ اثْنَا عَشَرَ خَلِيفَةً ” . قَالَ ثُمَّ تَكَلَّمَ بِكَلاَمٍ خَفِيَ عَلَىَّ – قَالَ – فَقُلْتُ لأَبِي مَا قَالَ قَالَ ” كُلُّهُمْ مِنْ قُرَيْشٍ ” .
Reference: Sahih Muslim 1821a
[12] It was narrated from Zainab that a woman asked Umm Salamah and Umm Habibah whether she could put on kohl during her ‘Iddah following her husband’s death. She said: “A woman came to the Prophet and asked him about that, and he said: ‘During the Jahiliyyah, if her husband died, one of you would stay (in mourning) for a year, then she would throw a piece of dung then come out. Rather it (the mourning period) is four months and ten days, until the term prescribed is fulfilled.'”
أَخْبَرَنَا يَحْيَى بْنُ حَبِيبِ بْنِ عَرَبِيٍّ ، قَالَ حَدَّثَنَا حَمَّادٌ ، عَنْ يَحْيَى بْنِ سَعِيدٍ ، عَنْ حُمَيْدِ بْنِ نَافِعٍ ، عَنْ زَيْنَبَ ، أَنَّ امْرَأَةً، سَأَلَتْ أُمَّ سَلَمَةَ وَأُمَّ حَبِيبَةَ أَتَكْتَحِلُ فِي عِدَّتِهَا مِنْ وَفَاةِ زَوْجِهَا فَقَالَتْ أَتَتِ امْرَأَةٌ إِلَى النَّبِيِّ صلى الله عليه وسلم فَسَأَلَتْهُ عَنْ ذَلِكَ فَقَالَ ” قَدْ كَانَتْ إِحْدَاكُنَّ فِي الْجَاهِلِيَّةِ إِذَا تُوُفِّيَ عَنْهَا زَوْجُهَا أَقَامَتْ سَنَةً ثُمَّ قَذَفَتْ خَلْفَهَا بِبَعْرَةٍ ثُمَّ خَرَجَتْ وَإِنَّمَا هِيَ أَرْبَعَةُ أَشْهُرٍ وَعَشْرًا حَتَّى يَنْقَضِيَ الأَجَلُ ” .
Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa’i 3541
[13] Narrated Amr ibn Abasah: Sulaym ibn Amir, a man of Himyar, said: There was a covenant between Mu’awiyah and the Byzantines, and he was going towards their country, and when the covenant came to an end, he attacked them. A man came on a horse, or a packhorse saying, Allah is Most Great, Allah is Most Great; let there be faithfulness and not treachery. And when they looked they found that he was Amr ibn Abasah. Mu’awiyah sent for him and questioned him (about that). He said: I heard the Messenger of Allah (saws) say: When one has covenant with people he must not strengthen or loosen it till its term comes to an end or he brings it to an end in agreement with them (to make both the parties equal). So Mu’awiyah returned.
حَدَّثَنَا حَفْصُ بْنُ عُمَرَ النَّمَرِيُّ ، قَالَ حَدَّثَنَا شُعْبَةُ ، عَنْ أَبِي الْفَيْضِ ، عَنْ سُلَيْمِ بْنِ عَامِرٍ ، – رَجُلٍ مِنْ حِمْيَرَ – قَالَ كَانَ بَيْنَ مُعَاوِيَةَ وَبَيْنَ الرُّومِ عَهْدٌ وَكَانَ يَسِيرُ نَحْوَ بِلاَدِهِمْ حَتَّى إِذَا انْقَضَى الْعَهْدُ غَزَاهُمْ فَجَاءَ رَجُلٌ عَلَى فَرَسٍ أَوْ بِرْذَوْنٍ وَهُوَ يَقُولُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَفَاءٌ لاَ غَدْرٌ فَنَظَرُوا فَإِذَا عَمْرُو بْنُ عَبَسَةَ فَأَرْسَلَ إِلَيْهِ مُعَاوِيَةُ فَسَأَلَهُ فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ” مَنْ كَانَ بَيْنَهُ وَبَيْنَ قَوْمٍ عَهْدٌ فَلاَ يَشُدُّ عُقْدَةً وَلاَ يَحُلُّهَا حَتَّى يَنْقَضِيَ أَمَدُهَا أَوْ يَنْبِذَ إِلَيْهِمْ عَلَى سَوَاءٍ ” . فَرَجَعَ مُعَاوِيَةُ .
Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 2759
[14] Narrated Mus`ab: I asked my father, “Was the Verse:– ‘Say: (O Muhammad) Shall We tell you the greatest losers in respect of their deeds?'(18.103) revealed regarding Al-Haruriyya?” He said, “No, but regarding the Jews and the Christians, for the Jews disbelieved Muhammad and the Christians disbelieved in Paradise and say that there are neither meals nor drinks therein. Al- Hururiyya are those people who break their pledge to Allah after they have confirmed that they will fulfill it, and Sa`d used to call them ‘Al-Fasiqin (evildoers who forsake Allah’s obedience).
حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ ، حَدَّثَنَا شُعْبَةُ ، عَنْ عَمْرٍو ، عَنْ مُصْعَبٍ ، قَالَ سَأَلْتُ أَبِي {قُلْ هَلْ نُنَبِّئُكُمْ بِالأَخْسَرِينَ أَعْمَالاً} هُمُ الْحَرُورِيَّةُ قَالَ لاَ، هُمُ الْيَهُودُ وَالنَّصَارَى، أَمَّا الْيَهُودُ فَكَذَّبُوا مُحَمَّدًا صلى الله عليه وسلم وَأَمَّا النَّصَارَى كَفَرُوا بِالْجَنَّةِ وَقَالُوا لاَ طَعَامَ فِيهَا وَلاَ شَرَابَ، وَالْحَرُورِيَّةُ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ، وَكَانَ سَعْدٌ يُسَمِّيهِمُ الْفَاسِقِينَ.
Reference: Sahih al-Bukhari 4728
[19] Narrated `Aisha: (the wife of the Prophet) `Utba bin Abi Waqqas entrusted (his son) to his brother Sa`d bin Abi Waqqas saying, “The son of the slave-girl of Zam`a is my (illegal) son, take him into your custody.” So during the year of the Conquest (of Mecca) Sa`d took the boy and said, “This is my brother’s son whom my brother entrusted to me.” ‘Abu bin Zam’s got up and said, “He is my brother and the son of the slave girl of my father and was born on my father’s bed.” Then both of them came to Allah’s Apostle and Sa`d said, “O Allah’s Apostle! This is my brother’s son whom my brother entrusted to me.” Then ‘Abu bin Zam`a got up and said, “This is my brother and the son of the slave-girl of my father.” Allah’s Apostle said, “O Abu bin Zam`a! This boy is for you as the boy belongs to the bed (where he was born), and for the adulterer is the stone (i.e. deprivation).” Then the Prophet said to his wife Sauda bint Zam`a, “Screen yourself from this boy,” when he saw the boy’s resemblance to `Utba. Since then the boy did not see Sauda till he died.
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ ، عَنْ مَالِكٍ ، عَنِ ابْنِ شِهَابٍ ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّهَا قَالَتْ كَانَ عُتْبَةُ بْنُ أَبِي وَقَّاصٍ عَهِدَ إِلَى أَخِيهِ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَنَّ ابْنَ وَلِيدَةِ زَمْعَةَ مِنِّي، فَاقْبِضْهُ إِلَيْكَ. فَلَمَّا كَانَ عَامُ الْفَتْحِ أَخَذَهُ سَعْدٌ فَقَالَ ابْنُ أَخِي، قَدْ كَانَ عَهِدَ إِلَىَّ فِيهِ. فَقَامَ عَبْدُ بْنُ زَمْعَةَ فَقَالَ أَخِي، وَابْنُ أَمَةِ أَبِي، وُلِدَ عَلَى فِرَاشِهِ. فَتَسَاوَقَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم. فَقَالَ سَعْدٌ يَا رَسُولَ اللَّهِ، ابْنُ أَخِي، كَانَ عَهِدَ إِلَىَّ فِيهِ. فَقَالَ عَبْدُ بْنُ زَمْعَةَ أَخِي وَابْنُ وَلِيدَةِ أَبِي. وَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” هُوَ لَكَ يَا عَبْدُ ابْنَ زَمْعَةَ، الْوَلَدُ لِلْفِرَاشِ، وَلِلْعَاهِرِ الْحَجَرُ ”. ثُمَّ قَالَ لِسَوْدَةَ بِنْتِ زَمْعَةَ ” احْتَجِبِي مِنْهُ ”. لِمَا رَأَى مِنْ شَبَهِهِ بِعُتْبَةَ، فَمَا رَآهَا حَتَّى لَقِيَ اللَّهَ.
Reference: Sahih al-Bukhari 2745
[20] Narrated Qatada: We do not know of any tribe amongst the ‘Arab tribes who lost more martyrs than Al-Ansar, and they will have superiority on the Day of Resurrection. Anas bin Malik told us that seventy from the Ansar were martyred on the day of Uhud, and seventy on the day (of the battle of) Bir Ma’una, and seventy on the day of Al-Yamama. Anas added, “The battle of Bir Ma’una took place during the lifetime of Allah’s Apostle and the battle of Al-Yamama, during the caliphate of Abu Bakr, and it was the day when Musailamah Al-Kadhdhab was killed.”
حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ ، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ ، قَالَ حَدَّثَنِي أَبِي ، عَنْ قَتَادَةَ ، قَالَ مَا نَعْلَمُ حَيًّا مِنْ أَحْيَاءِ الْعَرَبِ أَكْثَرَ شَهِيدًا أَعَزَّ يَوْمَ الْقِيَامَةِ مِنَ الأَنْصَارِ. قَالَ قَتَادَةُ وَحَدَّثَنَا أَنَسُ بْنُ مَالِكٍ أَنَّهُ قُتِلَ مِنْهُمْ يَوْمَ أُحُدٍ سَبْعُونَ، وَيَوْمَ بِئْرِ مَعُونَةَ سَبْعُونَ، وَيَوْمَ الْيَمَامَةِ سَبْعُونَ، قَالَ وَكَانَ بِئْرُ مَعُونَةَ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم، وَيَوْمُ الْيَمَامَةِ عَلَى عَهْدِ أَبِي بَكْرٍ يَوْمَ مُسَيْلِمَةَ الْكَذَّابِ.
Reference: Sahih al-Bukhari 4078
[21] Narrated Ghailan: Anas said “You people do (bad) deeds (commit sins) which seem in your eyes as tiny (minute) than hair while we used to consider those (very deeds) during the life-time of the Prophet as destructive sins.”
حَدَّثَنَا أَبُو الْوَلِيدِ ، حَدَّثَنَا مَهْدِيٌّ ، عَنْ غَيْلاَنَ ، عَنْ أَنَسٍ ـ رضى الله عنه ـ قَالَ إِنَّكُمْ لَتَعْمَلُونَ أَعْمَالاً هِيَ أَدَقُّ فِي أَعْيُنِكُمْ مِنَ الشَّعَرِ، إِنْ كُنَّا نَعُدُّهَا عَلَى عَهْدِ النَّبِيِّ صلى الله عليه وسلم الْمُوبِقَاتِ. قَالَ أَبُو عَبْدِ اللَّهِ يَعْنِي بِذَلِكَ الْمُهْلِكَاتِ .
Reference: Sahih al-Bukhari 6492
[23] Narrated Zaid bin Arqam: In the lifetime of the Prophet we used to speak while praying, and one of us would tell his needs to his companions, till the verse, ‘Guard strictly your prayers (2.238) was revealed. After that we were
ordered to remain silent while praying.
حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى ، أَخْبَرَنَا عِيسَى ـ هُوَ ابْنُ يُونُسَ ـ عَنْ إِسْمَاعِيلَ ، عَنِ الْحَارِثِ بْنِ شُبَيْلٍ ، عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ ، قَالَ قَالَ لِي زَيْدُ بْنُ أَرْقَمَ إِنْ كُنَّا لَنَتَكَلَّمُ فِي الصَّلاَةِ عَلَى عَهْدِ النَّبِيِّ صلى الله عليه وسلم، يُكَلِّمُ أَحَدُنَا صَاحِبَهُ بِحَاجَتِهِ حَتَّى نَزَلَتْ {حَافِظُوا عَلَى الصَّلَوَاتِ} الآيَةَ، فَأُمِرْنَا بِالسُّكُوتِ.
Reference : Sahih al-Bukhari 1200 In-book reference : Book 21, Hadith 4 USC-MSA web (English) reference : Vol. 2, Book 22, Hadith 292 (deprecated numbering scheme)
[24] It has been narrated (through a different chain of transmitters) on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Whoever defects from obedience (to the Amir) and separates from the main body of the Muslim – and dies in that state – dies the death of one belonging to the days of jahiliyya. And he who is killed under the banner of a man who is blind (to the cause for which he is fighting), who gets flared up with family pride and fights for his tribe is not from my Ummah, and whosoever from my followers attacks my followers (indiscriminately) killing the righteous and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his obligation towards them who have been given a pledge (of security), is not from me (i.e. is not my follower).
وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ ، حَدَّثَنَا مَهْدِيُّ بْنُ مَيْمُونٍ ، عَنْ غَيْلاَنَ بْنِ جَرِيرٍ ، عَنْ زِيَادِ بْنِ رِيَاحٍ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” مَنْ خَرَجَ مِنَ الطَّاعَةِ وَفَارَقَ الْجَمَاعَةَ ثُمَّ مَاتَ مَاتَ مِيتَةً جَاهِلِيَّةً وَمَنْ قُتِلَ تَحْتَ رَايَةٍ عُمِّيَّةٍ يَغْضَبُ لِلْعَصَبَةِ وَيُقَاتِلُ لِلْعَصَبَةِ فَلَيْسَ مِنْ أُمَّتِي وَمَنْ خَرَجَ مِنْ أُمَّتِي عَلَى أُمَّتِي يَضْرِبُ بَرَّهَا وَفَاجِرَهَا لاَ يَتَحَاشَ مِنْ مُؤْمِنِهَا وَلاَ يَفِي بِذِي عَهْدِهَا فَلَيْسَ مِنِّي ” .
Reference: Sahih Muslim 1848c
[25] Narrated `Asim: I asked Anas bin Malik about the Qunut. Anas replied, “Definitely it was (recited)”. I asked, “Before bowing or after it?” Anas replied, “Before bowing.” I added, “So and so has told me that you had informed him that it had been after bowing.” Anas said, “He told an untruth (i.e. “was mistaken,” according to the Hijazi dialect). Allah’s Apostle recited Qunut after bowing for a period of one month.” Anas added, “The Prophet sent about seventy men (who knew the Qur’an by heart) towards the pagans (of Najd) who were less than they in number and there was a peace treaty between them and Allah’s Apostle (but the Pagans broke the treaty and killed the seventy men). So Allah’s Apostle recited Qunut for a period of one month asking Allah to punish them.”
حَدَّثَنَا مُسَدَّدٌ ، قَالَ حَدَّثَنَا عَبْدُ الْوَاحِدِ ، قَالَ حَدَّثَنَا عَاصِمٌ ، قَالَ سَأَلْتُ أَنَسَ بْنَ مَالِكٍ عَنِ الْقُنُوتِ،. فَقَالَ قَدْ كَانَ الْقُنُوتُ. قُلْتُ قَبْلَ الرُّكُوعِ أَوْ بَعْدَهُ قَالَ قَبْلَهُ. قَالَ فَإِنَّ فُلاَنًا أَخْبَرَنِي عَنْكَ أَنَّكَ قُلْتَ بَعْدَ الرُّكُوعِ. فَقَالَ كَذَبَ، إِنَّمَا قَنَتَ رَسُولُ اللَّهِ صلى الله عليه وسلم بَعْدَ الرُّكُوعِ شَهْرًا ـ أُرَاهُ ـ كَانَ بَعَثَ قَوْمًا يُقَالُ لَهُمُ الْقُرَّاءُ زُهَاءَ سَبْعِينَ رَجُلاً إِلَى قَوْمٍ مِنَ الْمُشْرِكِينَ دُونَ أُولَئِكَ، وَكَانَ بَيْنَهُمْ وَبَيْنَ رَسُولِ اللَّهِ صلى الله عليه وسلم عَهْدٌ فَقَنَتَ رَسُولُ اللَّهِ صلى الله عليه وسلم شَهْرًا يَدْعُو عَلَيْهِمْ.
Reference: Sahih al-Bukhari 1002
[26] It was narrated from Al-Ashtar that he said to ‘Ali: “What the people have been hearing from you has become widespread. If the Messenger of Allah told you anything, then tell us,” He said: “The Messenger of Allah did not tell me anything that he did not tell the people, except that in the sheath of my sword there is a sheet, in which it says: ‘The lives of the believers are equal in value, and they hasten to support the asylum granted by the least of them. But no believer may be killed in return for a disbeliever, nor one with a covenant while his covenant is in effect.”‘ It is an abridgement of it.
أَخْبَرَنَا أَحْمَدُ بْنُ حَفْصٍ ، قَالَ حَدَّثَنِي أَبِي قَالَ، حَدَّثَنِي إِبْرَاهِيمُ بْنُ طَهْمَانَ ، عَنِ الْحَجَّاجِ بْنِ الْحَجَّاجِ ، عَنْ قَتَادَةَ ، عَنْ أَبِي حَسَّانَ الأَعْرَجِ ، عَنِ الأَشْتَرِ ، أَنَّهُ قَالَ لِعَلِيٍّ إِنَّ النَّاسَ قَدْ تَفَشَّغَ بِهِمْ مَا يَسْمَعُونَ فَإِنْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَهِدَ إِلَيْكَ عَهْدًا فَحَدِّثْنَا بِهِ . قَالَ مَا عَهِدَ إِلَىَّ رَسُولُ اللَّهِ صلى الله عليه وسلم عَهْدًا لَمْ يَعْهَدْهُ إِلَى النَّاسِ غَيْرَ أَنَّ فِي قِرَابِ سَيْفِي صَحِيفَةً فَإِذَا فِيهَا “ الْمُؤْمِنُونَ تَتَكَافَأُ دِمَاؤُهُمْ يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ لاَ يُقْتَلُ مُؤْمِنٌ بِكَافِرٍ وَلاَ ذُو عَهْدٍ فِي عَهْدِهِ ” . مُخْتَصَرٌ .
Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa’i 4746
[27] Ibn ‘Umar reported: I heard ‘Umar b. Khattab delivering sermon on the pulpit ol Allah’s messenger (may peace be upon him) and saying’: Now, coming to the point, O people, there was revealed (the command pertaining to the prohibition of wine) and it was prepared (at that time) out of five things: grape, date, honey, wheat, barley, and wine is that which clouds the intellect, and, O people, I wish Allah’s Messenger (may peace be upon him) had explained to us in greater detail three things: the inheritance of the grandfather, of one who dies without leaving any issue, and some of the problems of interest.
وَحَدَّثَنَا أَبُو كُرَيْبٍ ، أَخْبَرَنَا ابْنُ إِدْرِيسَ ، حَدَّثَنَا أَبُو حَيَّانَ ، عَنِ الشَّعْبِيِّ ، عَنِ ابْنِ، عُمَرَ قَالَ سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ ، عَلَى مِنْبَرِ رَسُولِ اللَّهِ صلى الله عليه وسلم يَقُولُ أَمَّا بَعْدُ أَيُّهَا النَّاسُ فَإِنَّهُ نَزَلَ تَحْرِيمُ الْخَمْرِ وَهْىَ مِنْ خَمْسَةٍ مِنَ الْعِنَبِ وَالتَّمْرِ وَالْعَسَلِ وَالْحِنْطَةِ وَالشَّعِيرِ وَالْخَمْرُ مَا خَامَرَ الْعَقْلَ وَثَلاَثٌ أَيُّهَا النَّاسُ وَدِدْتُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ عَهِدَ إِلَيْنَا فِيهِنَّ عَهْدًا نَنْتَهِي إِلَيْهِ الْجَدُّ وَالْكَلاَلَةُ وَأَبْوَابٌ مِنْ أَبْوَابِ الرِّبَا .
Reference: Sahih Muslim 3032b