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 27wi ayat ki tafseer me do alfaaz yanquzoo aur ahed par tafseel sunn rahe thay. Aaj ke dars me hum issi ayat ke aur do alfaaz ki tafseel jaanenge.
Tarjuma wa Tafseer
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 jodnay 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 me se, hum yanquzoo aur a’had ki tafseer hum sunn chuke hain.
To iss ayat ka teesra lafz, aur surah al-Fatiha se parrhne ki tarteeb ka lafz number 132, meethaq hai.
132. MIISAAQ (Establish ratify or confirmation) 2:27 ( مِيْثَاقٌ ( و ث ق
Dr. Anees sahab apni kitab explanatory dictionary of The Holy Quran me likhte hain ke, lafz-e-meethaq ka root ya maddah (و ث ق) hai, jis ke maane ‘Establish’ karne ya ‘mazboot bandhne’ ke aaye hain. Quran me issi root se banay doosre construction me;
- Surah al-Fajr me lafz-e-Yuthiqu aya hai jakadne ya bandhne ke maano me, jahannam ke azaab ko describe karte huwe farmaya,
- To uss din Allah jo azab dega, waisa azab koi nahi de sakega,[1]
- Aur uss jaisa jakadna koi jakad sakega,[2]
- Surah al-Maidah me Muaheday ke zariye bandhne ke maane aaye hain.[3]
- Surah Yusuf me Lafz-e-Mauthiqa aya hai Allah ki pakki qasam ke maano me, Jab unn ke bhai ghalla le kar wapas aaye to unhe unn ka saman bhi sath me de diya gaya tha, to wo next trip ke liye apne bhai Bin Yamin ko sath me le jana chah rahe thay,[4]
- To Yaqoob (عَلَيْهِ ٱلسَّلَام) ne farmaya ke, Main usay wapas tumhare sath hargiz nahi bhejoonga, jab tak ke tum mere samne pokhta qasam khao Allah ki ke, tum usay Laziman wapas le aaoge…[5]
- Surah al-Baqarah me urwatil wuthqa aya hai ek mazboot sahare ke maano me, ayat al-Kursi ke baad wali ayat me farmaya, Deen-e-Islam me koi zabardasti nahi hai, hidayat gumrahi se saaf taur par zahir aur alag ho gayee hai, jo koi ghair-khudai taqaton, yani taghoot se alag ho kar unn ka inkaar kare aur phir Allah par Iman laye to uss ne aisa mazboot sahara ya mazboot rassay ko pakad liya hai, jo kabhi tootne wala nahi, aur Allah sab kuch sunne wala, jaanne wala hai.[6]
- Surah al-Baqarah me lafz-e-meethaq aya hai, ahed ke maane me, farmaya ke, Aur yaad karo jab Hum ne bani Israil se Ahed liya tha ke, Allah ke siway kisi aur ki ibadat na karna, aur ma-baap, rishtedaaron aur yateemon aur mohtajon ke sath bhalai karte rehna, aur logon se acchi baat kehna aur namaz parrhte aur zakaat dete rehna, phir tum iss se phir gaye, siway thoday se logon ke, aur tum ho hi phir jaane walay.[7]
Iss lafz par jo ahadith aye hain, unn me;
- Lafz-e-Meethaq aya hai, pakke waday ya pledge ke maano me,
- Ye hadith hum pichle dars me bhi sunay thay, 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 inkar 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 pakka wada kiya tha 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.[8]
- Sahih al-Bukhari ki ek aur hadith me bhi meethaq ke yehi maane aaye hain.
- Bukhari, Muslim aur Tirmidhi ki ahadith, Ibn Abbas (رضي الله عنه) se Surah aal-Imran ki iss ayat ke baare me poochha gaya, ke Agar har woh shakhs ko saza di jayegi jo apne kaam par khush ho aur jo kaam uss ne na kiya ho uss ki taareef pana chahta ho, to hum sab ko saza di jayegi,
- Ibn Abbas (رضي الله عنه) ne jawab diya ke, iss ayat se tumhara kya ta’aloq hai, ye ayat to ahle kitab ke liye nazil huwi thi, aur unhone dono ayaat parrh kar sunai;
- Aur yaad karo jab ke Allah ne unn logon se jinhe kitab di gayi thi (yani ke Ahle kitab) se meethaq, iqraar, pledge, pakka wada liya ke (jo kuch iss me likha huwa hai, yani ke taurait me jo kuch likha huwa hai) wo logon ke saamne wazeh karoge aur usay chupaoge nahi, to unhone, iss ahed ko apni peetth ke peechhay daal diya aur iss ke badle thodi si qeemat hasil ki, ye jo kuch hasil karte hain, wo bura hai.[9]
- Jo log apne (na-pasand) kamo se khush hote hain aur pasandeedah kaam jo karte nahi, unn ke liye chahte hain ke, unn ki tareef ki jaye, unn ki nisbat khayal na karna ke wo azaab se bach jayenge, aur unhe dard dene wala azaab hoga.[10]
- Ibn Abbas farmaate hain ke, Rasoolullah (صلى الله عليه وسلم) ne ahle kitab se kisi cheez ke bare mein pochha aur unhone usay aap (صلى الله عليه وسلم) se chhupaya, aur uss ki jagah koi aur baat batayi. To woh sonch kar nikal gaye ke Rasoolullah (صلى الله عليه وسلم) samjhen ke ahle kitab ne unhen wahi baat batai hai jo aap ne puchi thi, aur woh iss ke liye Rasoolullah (صلى الله عليه وسلم) se taareef pana chahte thay, aur woh iss baat par khush thay ke unhone kya chhupaya.[11]
- To Allah Ta’ala ne ye ayatein nazil kar ke aap (صلى الله عليه وسلم) ko iss mamele ke baare me bata diya.
- Musnad Ahmed ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Allah Ta’ala ne Adam (عَلَيْهِ ٱلسَّلَام) ki peetth se pakka wada liya, Nauman ki jagah par yani Arafat ke maidan me, unn ki peetth se unn ki tamam aulad ko nikaal kar, jinhe uss ne paida kiya aur unhen apne saamne chiuntiyon ki tarah bikhair diya. Phir Allah Ta’ala ne unn se face-to-face, ru-baroo ho kar kaha: “Batao Kya main tumhara Rabb nahi hoon, tumhara paalne wala malik nahi hoon?” Unhone jawab diya: “Kyun nahi, hum iss ki gawahi dete hain.” [Phir Allah Ta’ala farmate hain ke, Ye Maine iss liye kiya tha] takay tum qiyamat ke din ye na keh sako ke “Hum iss se ghafil thay”, ya ye na keh sako ke “Hamare baap dada hum se pehle Mushrik thay aur hum unn ke baad unn ki aulad thay. Kya tu humein unn ke kiye ki saza dega jo bekaar kaam wo karte thay? [Quran, VII, 172]”.[12]
- Ye ayat hum pichle dars me bhi sunay thay, lekin iss hadith me uss ka context aa raha hai, aur yahan se pata chala ke ye qasam Allah Ta’ala ne Arafat ke maidan me Adam (عَلَيْهِ ٱلسَّلَام) ki aulaad yani tamam insaano se li.
- Lafz-e-Wathaaq aya hai, captivated ya giraftaar ke maane aaye hain,
- Sunan Abu Dawood ki hadith, Adba naami oonttni Banu Aqeel qabilay ke ek shakhs ki thi, jo hajiyon ki sawariyon ke aagay chalti thi, uss shakhs ko giriftar kar ke Rasoolullah (صلى الله عليه وسلم) ke paas bandha huwa laya gaya, uss ne aap (صلى الله عليه وسلم) se poochha ke usay kis gunah ke liye giraftaar kiya gaya, Rasoolullah (صلى الله عليه وسلم) farmaya ke, thaqeef ke logon ne do sahabiyon ko qaid kar rakha hai, to thaqeef ke iss gunah ki wajah se usay pakad rakha hai…[13]
- Hadith to aur lambi hai lekin, yahan lafz-e-wathaaq ke maane bandhay huwe ya giraftaar haal ke aaye hain.
Yahan teesree lafz meethaq ki tafseel khatam huwi, ab iss ayat ka chohta lafz, aur surah al-Fatiha se parrhne ki tarteeb ka lafz number 133, Yaqta’oon hai.
133. YAQTA-UUN ( They cut off ) 2:27 ( يَقْطَعُوْنَ ( ق ط ع
Dr. Anees sahab apni kitab explanatory dictionary of The Holy Quran me likhte hain ke, lafz-e-Yaqta’oon ka root ya maddah (ق ط ع) hai, jis ke maane ‘They cut off’ ya ‘wo kaatt detay hain’ ke aaye hain. Quran me,
- Surah al-Hashr me lafz-e-qatta’tum aya hai, kaattne ke maane aaye hain, farmaya,
- Khajoor ke jo darakht tum ne kaatt daale ya unn ko apne jadon par khada rehne diya, wo Allah ke hukum se tha aur takay wo fasiqon ko zaleel-o-ruswa kare.[14]
- Ye ayat hum lafz-e-fasiq ki tafseel me bhi sunay thay, iss ayat me khajoor ke darakht ko kaattne ke maane aaye hain.
- Surah al-Ankaboot me, raasta kaattne ke maane aaye hain, Qaum-e-Loot ki harkaton ko mukhatib karte huwe farmaya ke, Kya tum mardon ke paas shehwat ke liye aatay ho aur fitri raasta jo hai, uss ko kaatt rahe ho, aur ye kharaab kaam tum apni majlison ke andar karte ho, to unn ki qaum ka koi jawab iss ke siway nahi tha ke, unhone kaha, Tum le aao hum par Allah ka azaab, agar tum sachhay ho.[15]
- Zameen ke ek khittay, tract of land ya segment ya portion ke maane aaye hain,
- Surah ar-Ra’d me Zameen yani earth ko describe karte huwe farmaya ke, Aur zameen me kayi tarah ke khittay ya portions ya segments hain, ek doosre se milay huwe aur angoor ke baagh aur kheti aur khajoor ke darakht, ba’az ki bohot si shakhein hoti hain aur ba’az ki itni nahi, bawajood iss ke, ke paani sab ko ek hi milta hai…[16]
- Raat ke ek hisse ya part of the night ke maane aaye hain,
- Surah Hud me, Loot (عَلَيْهِ ٱلسَّلَام) ko farishton ne kaha ke, Aye Loot! Hum tumhare paalne walay malik ke bheje huwe farishte hain, ye log aap tak nahi pahunch sakenge, bas aap raat ke hissay me apne ghar walon ko le kar nikal jaiyen aur koi bhi aap me se peechhay mud kar na dekhay, siway aap ki biwi ke uss par bhi wohi museebat ayegi, jo sab par aanay wali hai,…[17]
- Surah Yunus me, Buray kaam karne walon ka haal kya hoga batate huwe farmaya, Aur jinhone buray kaam kiye, to burayi ka badla waisa hi hoga, aur unn ke mu.nhon par zillat chha jayegi, aur koi unn ko Allah se bachane wala na hoga, unn ke mu.nhon (ki siyahi ka ye aalam hoga ke unn) par goya andheri raat ke tukde udha diye gaye hain, yehi dozakhi hain ke, hamesha uss me rahenge.[18]
- Tukde karne ya divide karne ke maane aaye hain,
- Surah al-Anbiya me farmaya, aur unhone apne muamele ko aapas me tukde tukde kar liya, ye sab ke sab hamari hi taraf lautt kar aanay walay hain.[19]
- Kisi Muamele ko decide karne ya mashwara dene ke maane aaye hain,
- Surah an-Naml me Maleka-e-Bilqis ne kaha, Aye Sardaro! Mere iss muamele me aap log mujhe mashwara do, main kisi muamele me bhi faisla nahi karti jab tak aap log maujood na hon.[20]
- Iss ayat me mashwara dene ke liye ye lafz istemaal huwa hai, kyun ke, alag alag logon ka mashwara alag alag hota hai.
- Iss lafz ka jo opposite hai, wo jodna hai.[21]
Iss lafz par jo ahadith aayi hain, unn me;
- Kaattne ke maane aaye hain,
- Bukhair, Muslim, Abu Dawood, Tirmidhi, an-Nasai aur Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne ek dhaal churaane walay ke hath kaatte, jis ki qeemat 3 Dirham ki thi.[22]
- Issi silsilay me an-Nasai ki ek aur hadith, Abu Bakr (رضي الله عنه) ne ek dhaal ki chori par, hath kaatte, jis ki qeemat 5 Dihram thi.[23]
- Bukhari, an-Nasai aur Abu Dawood ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, chor ke hath ruba dinar, yani one-fourth dinar ki qeemat ki cheez churaane par kaatte jaye ya uss se zyada qeemat par kaatte jaye.[24]
- Bukhari aur Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke, maidan-e-jung me agar koi dushman, mujh par hamla kare aur wo mera hath kaatt de, aur phir ek darakht ke peechhe panah le aur kahe ke main Allah ki khatir Musalman ho gaya, to kya main usay qatl kar sakta hoon ya nahi, to aap (صلى الله عليه وسلم) ne jawab diya ke, Nahi tum uss ka qatl matt karna…[25]
- Sunan an-Nasai aur Abu Dawood ki hadith, Rasoolullah (صلى الله عليه وسلم) namaz ki jama’at shuru karne se pehle farmate, Saffen durust karo, kandhe se kandha mila kar khaday ho.n, darmiyan me jagah ko pura karo, apne bhaiyon ke liye narm ho jao, aur shaitan ke liye jagah na chhoro. Jo koi saff ko milata hai, woh Allah se milaya jata hai, aur jo koi saff ko todh’ta hai, woh Allah ki rehmat se door kar diya jata hai.[26]
- Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke unhone Jannat mein ek shakhs ko khush hal dekha kyunke uss ne raaste se ek darakht ko kaatt kar hattaya jo logon ke liye taklif ka baais tha.[27]
- Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Rishtedaari (yani Silah-e-Rahmi) Arsh se lattki huwi hai aur kehti hai: Jo mujhe milayega Allah uss ko milayega, aur jo mujhe kaattega ya todega Allah uss ko todega.[28]
- Tukde, Hisse ya part ya piece ke maane aaye hain,
- Bukhari aur Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Safar ek qism ka azaab hai ya Safar azaab ka ek hissa hai, kyun ke ye sonay aur khanay se rokta hai! To jab koi apna kaam mukammal kar le to usay jaldi apne ghar walon ke paas wapas aa jana chahiye.[29]
- Bukhari aur Muslim ki ek aur hadith, Musailima al-Kaddhab Rasoolullah (صلى الله عليه وسلم) ki zindagi me apne sathiyon ke sath Madina aya aur kaha ke, agar Rasoolullah (صلى الله عليه وسلم) mujhe apne baad ameer banayenge to main Islam qubool karta hoon, Rasoolullah (صلى الله عليه وسلم) apne sathi Thabit bin Qais (رضي الله عنه) ke sath uss se ja kar milay, aur aap (صلى الله عليه وسلم) ke hath me, khajoor ke pattay ka ek tukda hath me liye huwe thay. Rasoolullah (صلى الله عليه وسلم) Musailima aur unn ke sathiyon ke saamne khade ho kar farmaya, agar tu mujh se iss pattay ka ye tukda bhi maangega to main tujhe nahi doonga, Tu uss taqdeer se nahi bach sakta jo Allah ne tere liye likh di hai. Agar tu Islam qubool nahi karega to Allah tujhe halaak kar de ga. Mera khayal hai ke tu ghaliban wohi shakhs hai jisay maine khwab mein dekha tha.
- Ibn Abbas (رضي الله عنه) jo iss hadith ke rawi hain, farmate hain ke, Abu Hurairah (رضي الله عنه) ne mujhe bataya ke Rasoolullah (صلى الله عليه وسلم) ne farmaya: “Main soya huwa tha ke maine (khwab mein) apne baazu par sonay ke do kangan dekhe, aur ye mujhe bohat pareshan kar gaye. Phir mujhe khwab mein hukm diya gaya ke main unhen phoonk maar kar uda doon, chunanche maine phoonk maari aur woh udh gaye. Maine unn do kanganon ki tabeer do jhoote daawe-daaron se ki jo mere baad zaahir honge. Chunanche unn mein se ek al-Ansi tha aur doosra Yamama ka Musailama al-Kadhdhab.”[30]
- Iss hadith me, pattay ke tukde ke maane aaye hain.
- Sahih al-Bukhari ki hadith, Rafay (رضي الله عنه) farmate hain ke, Madina me hum sab se zyada khetiyon mein kaam karte thay. Hum zameen kiraaye par letay thay aur malik se kehte thay: “Zameen ke iss hisse ki paidawar humare liye hai aur uss hisse ki paidawar tumhare liye (kiraaye ke taur par).” Unn hisson mein se ek paidawar deta tha aur doosra nahi. To Nabi (صلى الله عليه وسلم) ne humein aisa karne se mana farmaya.[31]
- Siha Sitta me darj hadith yani ye hadith Bukhari, Muslim, Abu Dawood, Tirmidhi, Ibn Majah, aur an-Nasai sab kitabon me hai, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Main sirf ek insaan hoon, aur tum logon mein ikhtilaf hai. Ho sakta hai ke tum mein se koi apna muamla doosre se zyada khoobsurti aur itmenaan-bakhsh tareeqay ke saath pesh karay, aur main uss ke haq mein apna faisla de doon jo main sunta hoon. Khabardaar! Agar kabhi main anjaane me kisi ko uss ke bhai ka haq de doon to woh usay qabool na kare, kyunke main ne to usay aag ka ek tukda diya hai.[32]
- Sahih al-Bukhari ki hadith me aya hai ke, jab bhi Rasoolullah (صلى الله عليه وسلم) khush hotay, to aap (صلى الله عليه وسلم) ka chehra mubarak chand ki tarah roshan ho jata, jaisa ke wo ek chand ka tukda hai.[33]
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] 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
[11] Narrated Humaid bin ‘Abdur-Rahman bin ‘Awf: that Marwan bin Al-Hakam said: “Go O Rafi’ – who was his gate-keeper – “to Ibn ‘Abbas and say to him: ‘If every person who rejoices with what he has done, and loves to be praised for what he has not done, will be punished, then we will all be punished.’ So Ibn ‘Abbas said: ‘This Ayah has got nothing to do with you. This was only revealed about the People of the Book.’ Then Ibn ‘Abbas recited: “When Allah took a covenant from those who were given the Scripture to make it known and clear to mankind… (3:187)” and he recited: “Think not that those who rejoice in what they have done, and love to be praised for what they have not done… (3:188)” Ibn ‘Abbas said: ‘The Prophet (SAW) asked them about something, and they concealed it, and told him about something else. So they left wanting him to think that they informed him about what he asked them, and wanting to be praised for that by him, and they were rejoicing over what they had concealed, and the fact that they were asked about it.”
حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ الزَّعْفَرَانِيُّ ، حَدَّثَنَا الْحَجَّاجُ بْنُ مُحَمَّدٍ ، قَالَ قَالَ ابْنُ جُرَيْجٍ أَخْبَرَنِي ابْنُ أَبِي مُلَيْكَةَ ، أَنَّ حُمَيْدَ بْنَ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ ، أَخْبَرَهُ أَنَّ مَرْوَانَ بْنَ الْحَكَمِ قَالَ اذْهَبْ يَا رَافِعُ لِبَوَّابِهِ إِلَى ابْنِ عَبَّاسٍ فَقُلْ لَهُ لَئِنْ كَانَ كُلُّ امْرِئٍ فَرِحَ بِمَا أُوتِيَ وَأَحَبَّ أَنْ يُحْمَدَ بِمَا لَمْ يَفْعَلْ مُعَذَّبًا لَنُعَذَّبَنَّ أَجْمَعُونَ . قَالَ ابْنُ عَبَّاسٍ مَا لَكُمْ وَلِهَذِهِ الآيَةِ إِنَّمَا أُنْزِلَتْ هَذِهِ فِي أَهْلِ الْكِتَابِ ثُمَّ تَلاَ ابْنُ عَبَّاسٍ : ( وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ ) وَتَلاَ : (لَاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا ) قَالَ ابْنُ عَبَّاسٍ سَأَلَهُمُ النَّبِيُّ صلى الله عليه وسلم عَنْ شَيْءٍ فَكَتَمُوهُ وَأَخْبَرُوهُ بِغَيْرِهِ فَخَرَجُوا وَقَدْ أَرَوْهُ أَنْ قَدْ أَخْبَرُوهُ بِمَا قَدْ سَأَلَهُمْ عَنْهُ وَاسْتُحْمِدُوا بِذَلِكَ إِلَيْهِ وَفَرِحُوا بِمَا أُوتُوا مِنْ كِتْمَانِهِمْ وَمَا سَأَلَهُمْ عَنْهُ . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ .
Grade: Sahih (Darussalam) | Reference: Jami` at-Tirmidhi 3014
[12] Ibn ‘Abbas reported the Prophet as saying: God made the covenant from Adam’s back in Na‘man, i.e. ‘Arafa, and brought forth from his loins all his offspring whom He created and scattered before Him like small ants. He then spoke to them face to face saying, “Am I not your Lord?’ They replied, “Yes, we testify this.” [It was] lest you should say on the day of resurrection, “We were neglectful of this,” or should say, “Our fathers were polytheists before us and we were an offspring after them. Wilt Thou destroy us for what the workers of vanity did?” (Quran, vii, 172) [Ahmad]
وَعَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” أَخذ الله الْمِيثَاق من ظهر آدم بنعمان يَعْنِي عَرَفَة فَأخْرج من صلبه كل ذُرِّيَّة ذَرَاهَا فَنَثَرَهُمْ بَيْنَ يَدَيْهِ كَالذَّرِّ ثُمَّ كَلَّمَهُمْ قِبَلًا قَالَ: (أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غافلين أَوْ تَقُولُوا إِنَّمَا أَشْرَكَ آبَاؤُنَا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَفَتُهْلِكُنَا بِمَا فَعَلَ المبطلون) رَوَاهُ أَحْمد
Grade: Isnād Hasan (Zubair `Aliza’i) | Reference: Mishkat al-Masabih 121
[13] ‘Imran b. Husain said: ‘Adba belonged to a man of Banu ‘Aqil. It used to go ahead of pligrims. The man was then captivated. He was brought in chains to the Prophet (saws). The Prophet (saws) was riding on a donkey with a blanket on him. He said: Muhammad, why do you arrest me and capture the one (i.e. the she-camel) which goes ahead of the pilgrims. He replied: We are arresting you on account of the crime committed by your allies Thaqid. Thaqif captivated two persons from among the Companions of the Prophet (saws). He said (whatever he said) I am a Muslim, or he said: I have embraced Islam. When the Prophet (saws) went ahead, he called him: O Muhammed, O Muhammed. Abu Dawud said: I learnt it from the version of the narrator Muhammad b. ‘Isa. The Prophet (saws) was compassionate and kind hearted. So he returned to him, and asked: What is the matter with you ? He replied: I am a Muslim. He said: Had you said it when the matter was in your hand, you would have succeeded completely. Abu Dawud said: I then returned to the version of the narrator Sulaiman (b. Harb). He said: Muhammad, I am hungry, so feed me. I am thirsty, so give me water. The Prophet (saws) said: This is your need, or he said: This is his need (the narrator is doubtful). Later on the man was taken back (by Thaqif) as a ransom for the two men (of the Companions of the Prophet). The Prophet (saws) retained ‘Adba for his journey. The narrator said: The polytheists raided the pasturing animals of Medina and they took away ‘Adba. When they took away ‘Adba, they also captivated a Muslim woman. They used to leave their camels in the fields for rest at night. One night they slept and the (Muslim) woman stood up. Any camel on which she put her hand brayed until she came to ‘Adba. She came to a she-camel which was docile and experienced. She then rode on her and vowed to Allah that if He saved her, she would sacrifice it. When she came to Medina, the people recognized the she-camel of the Prophet (saws). The Prophet (saws) was then informed about it and he sent for her. She was brought to him and she informed him about her vow. He said: It is a bad return that you have given it. Allah has not saved you, on its (back) that you now sacrifice it. A vow to do an act of disobedience must not be fulfilled, or to do something over which one has no control. Abu Dawud said: This woman was the wife of Abu Dharr.
حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ ، وَمُحَمَّدُ بْنُ عِيسَى ، قَالاَ حَدَّثَنَا حَمَّادٌ ، عَنْ أَيُّوبَ ، عَنْ أَبِي قِلاَبَةَ ، عَنْ أَبِي الْمُهَلَّبِ ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ، : قَالَ كَانَتِ الْعَضْبَاءُ لِرَجُلٍ مِنْ بَنِي عَقِيلٍ وَكَانَتْ مِنْ سَوَابِقِ الْحَاجِّ قَالَ : فَأُسِرَ فَأَتَى النَّبِيَّ صلى الله عليه وسلم وَهُوَ فِي وَثَاقٍ وَالنَّبِيُّ صلى الله عليه وسلم عَلَى حِمَارٍ عَلَيْهِ قَطِيفَةٌ فَقَالَ : يَا مُحَمَّدُ عَلاَمَ تَأْخُذُنِي وَتَأْخُذُ سَابِقَةَ الْحَاجِّ قَالَ : ” نَأْخُذُكَ بِجَرِيرَةِ حُلَفَائِكَ ثَقِيفٍ ” . قَالَ : وَكَانَ ثَقِيفٌ قَدْ أَسَرُوا رَجُلَيْنِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم قَالَ : وَقَدْ قَالَ فِيمَا قَالَ : وَأَنَا مُسْلِمٌ أَوْ قَالَ : وَقَدْ أَسْلَمْتُ . فَلَمَّا مَضَى النَّبِيُّ صلى الله عليه وسلم – قَالَ أَبُو دَاوُدَ : فَهِمْتُ هَذَا مِنْ مُحَمَّدِ بْنِ عِيسَى – نَادَاهُ يَا مُحَمَّدُ يَا مُحَمَّدُ . قَالَ : وَكَانَ النَّبِيُّ صلى الله عليه وسلم رَحِيمًا رَفِيقًا فَرَجَعَ إِلَيْهِ قَالَ : ” مَا شَأْنُكَ ” . قَالَ : إِنِّي مُسْلِمٌ . قَالَ : ” لَوْ قُلْتَهَا وَأَنْتَ تَمْلِكُ أَمْرَكَ أَفْلَحْتَ كُلَّ الْفَلاَحِ ” . قَالَ أَبُو دَاوُدَ : ثُمَّ رَجَعْتُ إِلَى حَدِيثِ سُلَيْمَانَ قَالَ : يَا مُحَمَّدُ إِنِّي جَائِعٌ فَأَطْعِمْنِي إِنِّي ظَمْآنٌ فَاسْقِنِي . قَالَ فَقَالَ النَّبِيُّ صلى الله عليه وسلم : ” هَذِهِ حَاجَتُكَ ” . أَوْ قَالَ : ” هَذِهِ حَاجَتُهُ ” . قَالَ : فَفُودِيَ الرَّجُلُ بَعْدُ بِالرَّجُلَيْنِ . قَالَ : وَحَبَسَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْعَضْبَاءَ لِرَحْلِهِ – قَالَ – فَأَغَارَ الْمُشْرِكُونَ عَلَى سَرْحِ الْمَدِينَةِ فَذَهَبُوا بِالْعَضْبَاءِ – قَالَ – فَلَمَّا ذَهَبُوا بِهَا وَأَسَرُوا امْرَأَةً مِنَ الْمُسْلِمِينَ – قَالَ – فَكَانُوا إِذَا كَانَ اللَّيْلُ يُرِيحُونَ إِبِلَهُمْ فِي أَفْنِيَتِهِمْ – قَالَ – فَنُوِّمُوا لَيْلَةً وَقَامَتِ الْمَرْأَةُ فَجَعَلَتْ لاَ تَضَعُ يَدَهَا عَلَى بَعِيرٍ إِلاَّ رَغَا حَتَّى أَتَتْ عَلَى الْعَضْبَاءِ – قَالَ – فَأَتَتْ عَلَى نَاقَةٍ ذَلُولٍ مُجَرَّسَةٍ – قَالَ – فَرَكِبَتْهَا ثُمَّ جَعَلَتْ لِلَّهِ عَلَيْهَا إِنْ نَجَّاهَا اللَّهُ لَتَنْحَرَنَّهَا – قَالَ – فَلَمَّا قَدِمَتِ الْمَدِينَةَ عُرِفَتِ النَّاقَةُ نَاقَةُ النَّبِيِّ صلى الله عليه وسلم فَأُخْبِرَ النَّبِيُّ صلى الله عليه وسلم بِذَلِكَ فَأَرْسَلَ إِلَيْهَا، فَجِيءَ بِهَا وَأُخْبِرَ بِنَذْرِهَا فَقَالَ : ” بِئْسَمَا جَزَيْتِيهَا ” . أَوْ : ” جَزَتْهَا ” . : ” إِنِ اللَّهُ أَنْجَاهَا عَلَيْهَا لَتَنْحَرَنَّهَا، لاَ وَفَاءَ لِنَذْرٍ فِي مَعْصِيَةِ اللَّهِ وَلاَ فِيمَا لاَ يَمْلِكُ ابْنُ آدَمَ ” . قَالَ أَبُو دَاوُدَ : وَالْمَرْأَةُ هَذِهِ امْرَأَةُ أَبِي ذَرٍّ .
Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 3316
[22] Narrated Ibn `Umar: The Prophet cut off the hand of a thief for stealing a shield that was worth three Dirhams.
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ ، حَدَّثَنَا جُوَيْرِيَةُ ، عَنْ نَافِعٍ ، عَنِ ابْنِ عُمَرَ ، قَالَ قَطَعَ النَّبِيُّ صلى الله عليه وسلم فِي مِجَنٍّ ثَمَنُهُ ثَلاَثَةُ دَرَاهِمَ.
Reference: Sahih al-Bukhari 6796
[23] It was narrated that Anas said: “Abu Bakr, may Allah be pleased with him, cut off (a thief’s hand) for a shield that was worth five Dirhams.
أَخْبَرَنَا أَحْمَدُ بْنُ نَصْرٍ ، قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْوَلِيدِ ، قَالَ حَدَّثَنَا سُفْيَانُ ، عَنْ شُعْبَةَ ، عَنْ قَتَادَةَ ، عَنْ أَنَسٍ ، قَالَ قَطَعَ أَبُو بَكْرٍ رضى الله عنه فِي مِجَنٍّ قِيمَتُهُ خَمْسَةُ دَرَاهِمَ . هَذَا الصَّوَابُ .
Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa’i 4912
[24] Narrated `Aisha: The Prophet said, “The hand should be cut off for stealing a quarter of a Dinar.”
حَدَّثَنَا عِمْرَانُ بْنُ مَيْسَرَةَ ، حَدَّثَنَا عَبْدُ الْوَارِثِ ، حَدَّثَنَا الْحُسَيْنُ ، عَنْ يَحْيَى ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الأَنْصَارِيِّ ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ ، حَدَّثَتْهُ أَنَّ عَائِشَةَ ـ رضى الله عنها ـ حَدَّثَتْهُمْ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ” يُ قْطَعُ فِي رُبُعِ دِينَارٍ ” .
Reference: Sahih al-Bukhari 6791
[25] It is narrated on the authority of Miqdad b. Aswad that he said. Messenger of Allah, you just see (here is a point): If I encountered a person amongst the infidels (in the battlefield) and he attacked me and struck me and cut off one of my hands with the sword. Then he (in order to protect himself from me) took shelter of a tree and said: I become Muslim for Allah’s sake. Messenger of Allah, can I kill him after he had uttered this? The Messenger of Allah (may peace be upon him) said: Do not kill him. I (the narrator) said: Messenger of Allah, he cut off my hand and uttered this after amputating it; should I then kill him? The Messenger of Allah (may peace be upon him) said: Don’t kill him, for I you kill him, verily he would be in a position where you had been before killing him and verily you would be in a position where he had been before uttering (kalima).
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، حَدَّثَنَا لَيْثٌ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ رُمْحٍ ، – وَاللَّفْظُ مُتَقَارِبٌ – أَخْبَرَنَا اللَّيْثُ ، عَنِ ابْنِ شِهَابٍ ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَدِيِّ بْنِ الْخِيَارِ ، عَنِ الْمِقْدَادِ بْنِ الأَسْوَدِ ، أَنَّهُ أَخْبَرَهُ أَنَّهُ، قَالَ يَا رَسُولَ اللَّهِ أَرَأَيْتَ إِنْ لَقِيتُ رَجُلاً مِنَ الْكُفَّارِ فَقَاتَلَنِي فَضَرَبَ إِحْدَى يَدَىَّ بِالسَّيْفِ فَقَطَعَهَا . ثُمَّ لاَذَ مِنِّي بِشَجَرَةٍ فَقَالَ أَسْلَمْتُ لِلَّهِ . أَفَأَقْتُلُهُ يَا رَسُولَ اللَّهِ بَعْدَ أَنْ قَالَهَا قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” لاَ تَقْتُلْهُ ” . قَالَ فَقُلْتُ يَا رَسُولَ اللَّهِ إِنَّهُ قَدْ قَطَعَ يَدِي ثُمَّ قَالَ ذَلِكَ بَعْدَ أَنْ قَطَعَهَا أَفَأَقْتُلُهُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” لاَ تَقْتُلْهُ فَإِنْ قَتَلْتَهُ فَإِنَّهُ بِمَنْزِلَتِكَ قَبْلَ أَنْ تَقْتُلَهُ وَإِنَّكَ بِمَنْزِلَتِهِ قَبْلَ أَنْ يَقُولَ كَلِمَتَهُ الَّتِي قَالَ ” .
Reference: Sahih Muslim 95a
[26] It was narrated from ‘Abdullih bin ‘Umar that the Messenger of Allah (saws)said: “Whoever completes a row, may Allah be generous to him, and whoever cuts a row, may Allah cut him off.”
أَخْبَرَنَا عِيسَى بْنُ إِبْرَاهِيمَ بْنِ مَثْرُودٍ ، قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ ، عَنْ أَبِي الزَّاهِرِيَّةِ ، عَنْ كَثِيرِ بْنِ مُرَّةَ ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ مَنْ وَصَلَ صَفًّا وَصَلَهُ اللَّهُ وَمَنْ قَطَعَ صَفًّا قَطَعَهُ اللَّهُ عَزَّ وَجَلَّ ” .
Grade: Hasan (Darussalam) | Reference: Sunan an-Nasa’i 819
Ibn ‘Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “Arrange the rows in order, stand shoulder to shoulder, close the gaps, be accommodating to your brothers, and do not leave gaps for Satan. Whoever joins up a row, he will be joined to Allah (i.e., to the Mercy of Allah); and whoever cuts off a row, he will be cut off from Allah (i.e., from His Mercy).” [Abu Dawud] .
وعن ابن عمر رضي الله عنهما، أن رسول الله صلى الله عليه وسلم قال: “أقيموا الصفوف، وحاذوا المناكب، وسدوا الخلل، ولينوا بأيدي إخوانكم، ولا تذروا فرجات للشيطان، ومن وصل صفًا وصله الله، ومن قطع صفًا قطعه الله” . ((رواه أبو داود بإسناد صحيح)).
Grade: Sahih (al-Albani) | Reference: Riyad as-Salihin 1091
[27] Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying that he saw a person enjoying himself in Paradise because of the tree that he cut from the path which was a source of inconvenience to the people.
حَدَّثَنَاهُ أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا عُبَيْدُ اللَّهِ ، حَدَّثَنَا شَيْبَانُ ، عَنِ الأَعْمَشِ ، عَنْ أَبِي صَالِحٍ ، عَنْ أَبِي هُرَيْرَةَ ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ” لَقَدْ رَأَيْتُ رَجُلاً يَتَقَلَّبُ فِي الْجَنَّةِ فِي شَجَرَةٍ قَطَعَهَا مِنْ ظَهْرِ الطَّرِيقِ كَانَتْ تُؤْذِي النَّاسَ ” .
Reference: Sahih Muslim 1914d
[28] ‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: The tie of kinship is suspended to the Throne and says: He who unites me Allah would unite him and he who severed me Allah would sever him.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، وَزُهَيْرُ بْنُ حَرْبٍ ، – وَاللَّفْظُ لأَبِي بَكْرٍ – قَالاَ حَدَّثَنَا وَكِيعٌ ، عَنْ مُعَاوِيَةَ بْنِ أَبِي مُزَرِّدٍ ، عَنْ يَزِيدَ بْنِ رُومَانَ ، عَنْ عُرْوَةَ ، عَنْ عَائِشَةَ ، قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” الرَّحِمُ مُعَلَّقَةٌ بِالْعَرْشِ تَقُولُ مَنْ وَصَلَنِي وَصَلَهُ اللَّهُ وَمَنْ قَطَعَنِي قَطَعَهُ اللَّهُ ” .
Reference: Sahih Muslim 2555
[29] Narrated Abu Huraira: The Prophet said, “Traveling is a kind of torture, as it prevents one from sleeping and eating! So when one has finished his job, he should return quickly to his family.”
حَدَّثَنَا أَبُو نُعَيْمٍ ، حَدَّثَنَا مَالِكٌ ، عَنْ سُمَىٍّ ، عَنْ أَبِي صَالِحٍ ، عَنْ أَبِي هُرَيْرَةَ ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ” السَّفَرُ قِطْعَةٌ مِنَ الْعَذَابِ، يَمْنَعُ أَحَدَكُمْ نَوْمَهُ وَطَعَامَهُ، فَإِذَا قَضَى نَهْمَتَهُ مِنْ وَجْهِهِ فَلْيُعَجِّلْ إِلَى أَهْلِهِ ” .
Reference: Sahih al-Bukhari 5429
[30] Narrated Ibn `Abbas: Musailama-al-Kadhdhab (i.e. the liar) came in the life-time of Allah’s Apostle with many of his people (to Medina) and said, “If Muhammad makes me his successor, I will follow him.” Allah’s Apostle went up to him with Thabit bin Qais bin Shams; and Allah’s Apostle was carrying a piece of a datepalm leaf in his hand. He stood before Musailama (and his companions) and said, “If you asked me even this piece (of a leaf), I would not give it to you. You cannot avoid the fate you are destined to, by Allah. If you reject Islam, Allah will destroy you. I think that you are most probably the same person whom I have seen in the dream.” Abu Huraira told me that Allah’s Apostle; said, “While I was sleeping, I saw (in a dream) two gold bracelets round my arm, and that worried me too much. Then I was instructed divinely in my dream, to blow them off and so I blew them off, and they flew away. I interpreted the two bracelets as symbols of two liars who would appear after me. And so one of them
was Al-Ansi and the other was Musailama Al-Kadhdhab from Al-Yamama.”
حَدَّثَنَا أَبُو الْيَمَانِ ، أَخْبَرَنَا شُعَيْبٌ ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي حُسَيْنٍ ، حَدَّثَنَا نَافِعُ بْنُ جُبَيْرٍ ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ قَدِمَ مُسَيْلِمَةُ الْكَذَّابُ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَجَعَلَ يَقُولُ إِنْ جَعَلَ لِي مُحَمَّدٌ الأَمْرَ مِنْ بَعْدِهِ تَبِعْتُهُ. وَقَدِمَهَا فِي بَشَرٍ كَثِيرٍ مِنْ قَوْمِهِ، فَأَقْبَلَ إِلَيْهِ رَسُولُ اللَّهِ صلى الله عليه وسلم وَمَعَهُ ثَابِتُ بْنُ قَيْسِ بْنِ شَمَّاسٍ، وَفِي يَدِ رَسُولِ اللَّهِ صلى الله عليه وسلم قِطْعَةُ جَرِيدٍ، حَتَّى وَقَفَ عَلَى مُسَيْلِمَةَ فِي أَصْحَابِهِ فَقَالَ ” لَوْ سَأَلْتَنِي هَذِهِ الْقِطْعَةَ مَا أَعْطَيْتُكَهَا، وَلَنْ تَعْدُوَ أَمْرَ اللَّهِ فِيكَ، وَلَئِنْ أَدْبَرْتَ لَيَعْقِرَنَّكَ اللَّهُ، وَإِنِّي لأَرَاكَ الَّذِي أُرِيتُ فِيكَ مَا رَأَيْتُ ”. فَأَخْبَرَنِي أَبُو هُرَيْرَةَ ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ” بَيْنَمَا أَنَا نَائِمٌ رَأَيْتُ فِي يَدَىَّ سِوَارَيْنِ مِنْ ذَهَبٍ، فَأَهَمَّنِي شَأْنُهُمَا، فَأُوحِيَ إِلَىَّ فِي الْمَنَامِ أَنِ انْفُخْهُمَا، فَنَفَخْتُهُمَا فَطَارَا فَأَوَّلْتُهُمَا كَذَّابَيْنِ يَخْرُجَانِ بَعْدِي ”. فَكَانَ أَحَدُهُمَا الْعَنْسِيَّ وَالآخَرُ مُسَيْلِمَةَ الْكَذَّابَ صَاحِبَ الْيَمَامَةِ.
Reference: Sahih al-Bukhari 3620, 3621
[31] Narrated Rafi`: We worked on farms more than anybody else in Medina. We used to rent the land and say to the
owner, “The yield of this portion is for us and the yield of that portion is for you (as the rent).” One of
those portions might yield something and the other might not. So, the Prophet forbade us to do so.
حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ ، عَنْ يَحْيَى ، سَمِعَ حَنْظَلَةَ الزُّرَقِيَّ ، عَنْ رَافِعٍ ـ رضى الله عنه ـ قَالَ كُنَّا أَكْثَرَ أَهْلِ الْمَدِينَةِ حَقْلاً، وَكَانَ أَحَدُنَا يُكْرِي أَرْضَهُ، فَيَقُولُ هَذِهِ الْقِطْعَةُ لِي وَهَذِهِ لَكَ، فَرُبَّمَا أَخْرَجَتْ ذِهِ وَلَمْ تُخْرِجْ ذِهِ، فَنَهَاهُمُ النَّبِيُّ صلى الله عليه وسلم.
Reference: Sahih al-Bukhari 2332
[32] Narrated Um Salama: The Prophet said, “I am only a human being, and you people have disputes. May be some one amongst you can present his case in a more eloquent and convincing manner than the other, and I give my judgment in his favor according to what I hear. Beware! If ever I give (by error) somebody something of his brother’s right then he should not take it as I have only, given him a piece of Fire.” (See Hadith No. 638. Vol. 3)
حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ ، عَنْ سُفْيَانَ ، عَنْ هِشَامٍ ، عَنْ عُرْوَةَ ، عَنْ زَيْنَبَ ابْنَةِ أُمِّ سَلَمَةَ ، عَنْ أُمِّ سَلَمَةَ ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ” إِنَّمَا أَنَا بَشَرٌ، وَإِنَّكُمْ تَخْتَصِمُونَ، وَلَعَلَّ بَعْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ، وَأَقْضِيَ لَهُ عَلَى نَحْوِ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا، فَلاَ يَأْخُذْ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ ” .
Reference: Sahih al-Bukhari 6967
[33] Narrated `Abdullah bin Ka`b: I heard Ka`b bin Malik talking after his failure to join (the Ghazwa of) Tabuk. He said, “When I greeted Allah’s Apostle whose face was glittering with happiness, for whenever Allah’s Apostle was
happy, his face used to glitter, as if it was a piece of the moon, and we used to recognize it (i.e. his happiness) from his face.”
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ ، حَدَّثَنَا اللَّيْثُ ، عَنْ عُقَيْلٍ ، عَنِ ابْنِ شِهَابٍ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ كَعْبٍ ، أَنَّ عَبْدَ اللَّهِ بْنَ كَعْبٍ ، قَالَ سَمِعْتُ كَعْبَ بْنَ مَالِكٍ ، يُحَدِّثُ حِينَ تَخَلَّفَ عَنْ تَبُوكَ، قَالَ فَلَمَّا سَلَّمْتُ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَهْوَ يَبْرُقُ وَجْهُهُ مِنَ السُّرُورِ، وَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا سُرَّ اسْتَنَارَ وَجْهُهُ، حَتَّى كَأَنَّهُ قِطْعَةُ قَمَرٍ، وَكُنَّا نَعْرِفُ ذَلِكَ مِنْهُ.
Reference: Sahih al-Bukhari 3556