#Ahadith

[shakir2]

Is Islamic Traditionalism rational and relevant? 

It is understandable why some Muslims view the modern/Western academic study of Islam with suspicion, while others look down on traditionalist study as some relic of the past. Both mindsets are, at some level, justified, and both are reductionist. It is wrong to assert that it must be one or the other way, for both have pros and cons.  Traditional study is the bedrock of a Muslim’s Islamic…

[bilalelkhattabi]

Ahadith 'Aa-isha رضي الله عنها

[irhabiya]

no shade to this person but we absolutely do not think that and most westerners don't even know we exist let alone like us lmao

[ataykiri]

Ibn Taymiyyah, may Allah have mercy on him, said, “It is said that Allah allows the just state to remain even if it is led by unbelievers, but Allah will not allow the oppressive state to remain even if it is led by Muslims. And it is said that the world will endure with justice and unbelief, but it will not endure with oppression and Islam.”

Source: al-Amr bil Ma’rūf 1/29

[heavierthanlaila]

عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدْعُو يَقُولُ: «رَبِّ أَعِنِّي وَلَا تُعِنْ عَلَيَّ وَانْصُرْنِي وَلَا تَنْصُرْ عَلَيَّ وَامْكُرْ لِي وَلَا تَمْكُرْ عَلَيَّ وَاهْدِنِي وَيَسِّرِ الْهُدَى لِي وَانْصُرْنِي عَلَى مَنْ بَغَى عَلَيَّ ربِّ اجعَلني لكَ شَاكِرًا لَكَ ذَاكِرًا لَكَ رَاهِبًا لَكَ مِطْوَاعًا لَكَ مُخْبِتًا إِلَيْكَ أَوَّاهًا مُنِيبًا رَبِّ تَقَبَّلْ تَوْبَتِي وَاغْسِلْ حَوْبَتِي وَأَجِبْ دَعْوَتِي وَثَبِّتْ حُجَّتِي وَسَدِّدْ لِسَانِي وَاهْدِ قَلْبِي وَاسْلُلْ سَخِيمَةَ صَدْرِي» . رَوَاهُ التِّرْمِذِيّ وَأَبُو دَاوُد وَابْن مَاجَه

Ibn ‘Abbas told that the Prophet used to say when making supplication, "My Lord, help me and do not give help against me; grant me victory and do not grant victory over me; plan on my behalf and do not plan against me; guide me and make right guidance easy for me; grant me victory over those who act wrongfully towards me. My Lord, make me grateful to Thee, mindful of Thee, full of fear towards Thee, devoted to Thy obedience, humble before Thee, earnest in supplication, and penitent. My Lord, accept my repentance, wash away my sin, answer my supplication, clearly establish my evidence, make true my tongue, guide my heart, and draw out the malice in my breast.”

[julaibib]

Imam Ahmad said, “The foundations of Islam are upon three ahadith:

The hadith of ‘Umar, ‘Verily actions are by intention’; The hadith of A’ishah, ‘Whosoever introduces into this affair of ours that which is not part it, then it is rejected’; and The hadith of Nu’man ibn Bashir, ‘The halal is clear and the haram is clear’.

[hadeth]

عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ يَوْمَ الْقِيَامَةِ يَا ابْنَ آدَمَ مَرِضْتُ فَلَمْ تَعُدْنِي ‏.‏ قَالَ يَا رَبِّ كَيْفَ أَعُودُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ ‏.‏ قَالَ أَمَا عَلِمْتَ أَنَّ عَبْدِي فُلاَنًا مَرِضَ فَلَمْ تَعُدْهُ أَمَا عَلِمْتَ أَنَّكَ لَوْ عُدْتَهُ لَوَجَدْتَنِي عِنْدَهُ يَا ابْنَ آدَمَ اسْتَطْعَمْتُكَ فَلَمْ تُطْعِمْنِي ‏.‏ قَالَ يَا رَبِّ وَكَيْفَ أُطْعِمُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ ‏.‏ قَالَ أَمَا عَلِمْتَ أَنَّهُ اسْتَطْعَمَكَ عَبْدِي فُلاَنٌ فَلَمْ تُطْعِمْهُ أَمَا عَلِمْتَ أَنَّكَ لَوْ أَطْعَمْتَهُ لَوَجَدْتَ ذَلِكَ عِنْدِي يَا ابْنَ آدَمَ اسْتَسْقَيْتُكَ فَلَمْ تَسْقِنِي ‏.‏ قَالَ يَا رَبِّ كَيْفَ أَسْقِيكَ وَأَنْتَ رَبُّ الْعَالَمِينَ قَالَ اسْتَسْقَاكَ عَبْدِي فُلاَنٌ فَلَمْ تَسْقِهِ أَمَا إِنَّكَ لَوْ سَقَيْتَهُ وَجَدْتَ ذَلِكَ عِنْدِي ‏"‏ ‏.‏ صحيح مسلم حديث ٢٥٦٩

Abu Huraira reported Allah's Messenger (peace be upon him) as saying: " Verily, Allah, the Exalted and Glorious, would say on the Day of Resurrection: O son of Adam, I was sick but you did not visit Me. He would say: O my Lord; how could I visit Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Didn't you know that such and such servant of Mine was sick but you did not visit him and were you not aware of this that if you had visited him, you would have found Me by him? O son of Adam, I asked food from you but you did not feed Me. He would say: My Lord, how could I feed Thee whereas Thou art the Lord of the worlds? He said: Didn't you know that such and such servant of Mine asked food from you but you did not feed him, and were you not aware that if you had fed him you would have found him by My side? (The Lord would again say: ) O son of Adam, I asked drink from you but you did not provide Me. He would say: My Lord, how could I provide Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Such and such of servant of Mine asked you for a drink but you did not provide him, and had you provided him drink you would have found him near Me." Sahih Muslim 2569 In-book reference : Book 45, Hadith 54

ولهذا قال أما إنك لو عدته لوجدتني عنده ولم يقل لوجدت ذلك عندي كما قال في الطعام والشراب بل قال لوجدتني عنده وهذا يدل على قرب المريض من الله عز وجل ولهذا قال العلماء إن المريض حري بإجابة الدعاء إذا دعا لشخص أو دعا على شخص وفي هذا دليل على استحباب عيادة المريض وأن الله سبحانه وتعالى عند المريض وعند من عاده لقوله لوجدتني عنده وقد سبق لنا كيف تكون عيادة المريض وما ينبغي أن يقوله له العائد يا ابن آدم استطعمتك فلم تطعمني يعني طلبت منك طعاما فلم تطعمني ومعلوم أن الله تعالى لا يطلب الطعام لنفسه لقول الله تبارك وتعالى {وهو يطعم ولا يطعم} فهو غني عن كل شيء لا يحتاج لطعام ولا شراب لكن جاع عبد من عباد الله فعلم به شخص فلم يطعمه قال الله تعالى أما إنك لو أطعمته لوجدت ذلك عندي يعني لوجدت ثوابه عندي مدخرا لك الحسنة بعشر أمثالها إلى سبعمائة ضعف إلى أضعاف كثيرة وفي هذا دليل على استحباب إطعام الجائع وأنا الإنسان إذا أطعم الجائع وجد ذلك عند الله يا ابن آدم استسقيتك أي طلبت منك أن تسقيني فلم تسقيني قال كيف أسقيك وأنت رب العالمين يعني لست في حاجة إلى طعام ولا شراب قال أما علمت أن عبدي فلانا ظمئ أو استسقاك فلم تسقه أما علمت أنك لو سقيته لوجدت ذلك عندي ففيه أيضا دليل على فضيلة إسقاء من طلب منك السقيا وأنك تجد ذلك عند الله مدخراً الحسنة بعشر أمثالها إلى سبعمائة ضعف إلى أضعاف كثيرة ... شرح رياض الصالحين لابن عثيمين

وفي هذا الحديثِ يُخبِرُ النَّبيُّ صلَّى اللهُ عليه وسلَّمَ أنَّ اللهَ تعالَى يقولُ يومَ القيامةِ: «يا ابنَ آدمَ» وظاهرُه أنَّ النِّداءَ يَختَصُّ بالمسْلِمين؛ لِما سيَترتَّبُ على هذا النِّداءِ مِن أجْرٍ، «مَرِضتُ فلم تَعُدْني»، أرادَ به مَرِضَ عبْدُه، وعدمُ زِيارةِ الصَّحيحِ للمريضِ مِن عِبادِه، وإنَّما أضافَ المرَضَ إلى نَفسِه؛ تَشريفًا لِذلكَ العبدِ، فقال العبدُ ردًّا على ربِّه سُبحانه ومُستفهِمًا ومُتعجِّبًا: «يا ربِّ، كيفَ أعُودُكَ وأنتَ ربُّ العالَمِينَ؟!» فالمرضُ إنَّما يكونُ للمخلوقِ العاجزِ، وأنتَ القاهرُ القويُّ المالكُ؛ فكيْفُ أعودُك؟! وكيْف أزُورُكَ؟ فقال له اللهُ سُبحانه: «أمَا علمْتَ أنَّ عَبدي فلانًا» وظاهرُه أنَّه يُرادُ به كلُّ مُسلمٍ أصابَه المرضُ، «مَرِضَ فلمْ تَعُدْه، أمَا علِمْتَ أنَّكَ لو عُدْتَه لَوجدْتَني عِندَه»، أي: وجَدْتَ ثَوابي وكَرامتي في عِيادتِه؛ فاللهُ سُبحانَه وتَعالَى يَستحيلُ عليه الْمَرضُ؛ لأنَّ المرضَ صِفةُ نقْصٍ، واللهُ سُبحانَه وتَعالَى مُنَزَّهٌ عَنْ كلِّ نقْصٍ، وهذا مِن التَّلطُّفِ في الخِطابِ والعِتابِ، ومُقتضاهُ التَّعريفُ بعَظيمِ ثَوابِ تلك الأشياءِ. ثُمَّ يقولُ ربُّ العِزَّةِ: «يا ابنَ آدمَ، استطعمْتُكَ»، أي: طلبْتُ منكَ الطَّعامَ «فَلم تُطعِمْني، قال: يا ربِّ، كيفَ أُطعمُكَ وأنتَ ربُّ العالَمِينَ؟!» أي: والحالُ أنَّكَ تُطعِمُ الخلْقَ ولا تُطْعَمُ، وأنتَ غَنِيٌّ قويٌّ على الإطلاقِ، وإنَّما العاجزُ هو الَّذي يَحتاجُ إلى الطَّعامِ، فقال سُبحانه: «أمَا علِمْتَ أنَّه استطعَمَكَ عبْدِي فلانٌ» أي: طَلَب منك الطَّعامَ، «فلَمْ تُطعمْه، أمَا علِمْتَ أنَّكَ لو أطعمْتَه لَوجدْتَ ذلكَ عِندي»، أي: ثَوابَ إطعامِه وفضْلَ الأجرِ على ذلك. ثُمَّ يقولُ ربُّ العِزَّةِ: «يا ابنَ آدمَ، اسْتسقيْتُكَ»، أي: طلبْتُ منكَ الماءَ «فَلم تَسقِني، قال: يا ربِّ، كيفَ أَسقيكَ وأنتَ ربُّ العالَمِينَ؟!» أي: مُربِّيهم غيرُ مُحتاجٍ إلى شَيءٍ مِنَ الأشياءِ، فضلًا عَنِ الطَّعامِ والماءِ، قال: «اسْتَسقاكَ عبدي فلانٌ» فطلَبَ مِن الماءِ والشَّرابِ «فلم تَسقِهِ، أمَا علِمْتَ أنَّكَ لو سَقيْتَه وجَدْتَ» أجْرَ «ذلك عندي؟» فإنَّ اللهَ لا يُضيعُ أجْرَ الْمُحسنينَ.  ولعلَّ التَّعبيرَ في عِيادةِ المريضِ بقولِه سُبحانه: «لَوجَدْتَني عِنده»، وفي الإطعامِ والسَّقيِ «لَوَجَدْتَ ذلك عِندي»؛ لأنَّ المريضَ لا يَذهَبُ إلى أحدٍ، بلْ يَأتي النَّاسُ إليه، فناسَبَ قولُه: «لَوجَدْتَني عِنده»، بخِلافِ الإطعامِ والسَّقيِ؛ فإنَّهما قدْ يَأتيانِ لِغيرِهما مِن النَّاسِ. وهذا الحديثُ قدْ يَستشكِلُه بعضُ النَّاسِ، وليْس بمُشكِلٍ؛ لأنَّه حَديثٌ مُفسَّرٌ بنَفسِه؛ فقدْ فسَّر اللهُ عزَّ وجلَّ المرَضَ والجوعَ والعطَشَ تَفسيرًا واضحًا لا لَبْسَ فيه، ولا يُتوهَّمُ معه تَشبيهٌ ولا تَمثيلٌ، وهو صَريحٌ في أنَّ اللهَ سُبحانه لم يَمرَضْ ولم يَجُعْ ولم يَعطَشْ، ولكنْ مَرِضَ عبْدُه، وجاع وعَطِشَ عبْدُه، مُفسِّرًا ذلك بأنَّك لوْ أطْعَمْتَه وسَقَيْتَه لَوجَدْتَ ذلكَ عِندي، ولوْ عُدْتَه لَوجَدْتَني عِنده، فلمْ يَبْقَ في الحديثِ لَفظٌ يَحتاجُ إلى تَأويلٍ. وفي الحديثِ: بَيانُ أنَّ اللهَ تعالَى عالِمٌ بِالكائناتِ يَستوي في عِلْمِه الجزئيَّاتُ وَالكلِّيَّاتُ.  وفيه: دَليلٌ أنَّ الحَسناتِ لا تضيعُ، وأنَّها عندَ اللهِ عزَّ وجلَّ بمكانٍ. وفيه: الحثُّ على عِيادةِ المريضِ والتَّرغيبُ في ذلك. وفيه: فضْلُ الإطعامِ وسُقيَا الماءِ لِلمُحتاجِ. وفيه: قُربُ المريضِ مِنَ اللهِ عزَّ وجلَّ. الدرر السنية

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “Allah, Glorified and Exalted, will say on the Day of Judgment: 'O son of Adam, I was ill, but you did not visit Me.' He will respond: 'O Lord, how could I visit You and You are the Lord of the worlds?'" meaning: You are independent and not in need of my visit. Allah will say: “Did you not know that My Servant, so-and-so, was ill but you did not visit him? Do you not know that if you had visited him, you would have found Me with him?” There is nothing difficult to understand in this Hadīth in the part where Allah, the Almighty, says: "I was ill, but you did not visit Me", because it is impossible for Allah, the Almighty, to become ill, as illness is an attribute of deficiency and Allah, Glorified and Exalted, is free from deficiency. What is meant by "ill" here is that one of the righteous slaves of Allah was sick and the allies of Allah, Glorified and Exalted, were close to Him. For this reason, Allah said: "…if you had visited him, you would have found Me with him", and did not say: "you would have found (its reward) with Me", as He said in regard to the food and drink. This indicates how close the sick person is to Allah, the Almighty. Hence, the scholars said: "The sick person is worthy of having his supplication answered, whether he supplicates for someone or against someone." “O son of Adam, I asked you for food, but you did not feed Me.” It is known that Allah, the Almighty, does not seek food for Himself, as He says: {He who feeds and is not fed} [Sūrat al-An‘ām: 14]. Allah is independent and does not need anyone or anything or food or drink, but if one of Allah’s servants feels hungry and someone knows about it but does not feed him, Allah, the Almighty, says: “Do you not know that if you had fed him, you would have found (its reward) with Me?” This means that you would have found the reward of giving him food saved for you as a good deed, and a good deed can be multiplied ten times and up to seven-hundred times, or as many times as Allah wills. “O son of Adam, I asked you for water, but you did not it give Me any”, meaning: I asked you for a drink, but you did not give Me a drink. He responds: “… how could I give You (water) to drink and You are the Lord of the worlds?” meaning: You are not in need of food or drink. Then Allah says: “My Servant, so-and-so, asked you for a drink, but you did not give him one. Do you not know that if you had given him a drink, you would have found (its reward) with Me?” Providing someone with something to drink when they ask for a drink will win you a reward that will be saved for you as a good deed, and a good deed can be multiplied ten times and up to seven-hundred times or as many times as Allah wills. Hadith Translation/ Explanation : English Urdu Spanish Indonesian Bengali French Turkish Russian Bosnian Sinhalese Indian Chinese Persian Vietnamese Tagalog Kurdish Hausa Portuguese Tamil: https://hadeethenc.com/en/browse/hadith/5544

[islamic-soul-08]

The Prophet's Prayer ﷺ according to authentic Ahadith💯

[mashriqiyyah]

Social media is extremely scary...so many quotes ascribed to Ibn al Qayyim Jawziyyah RahimahuAllah, and other Salaf-us-Saliheen aren't found anywhere in any of their books. SubhanAllah. So many ayat translated whimsically and so many fabricated ahadith, stories taken from people of scripture (Allahu Aalam how reliable those are)

Always.. ALWAYS refer to the books and the authentic texts. Do not share or believe anything that's posted on social media

(I saw a Twitter account with 42k followers named after Ibn al Qayyim and many quotes ascribed to him aren't found in the reference given there, found yet another Instagram account with huge followers above 100k and the person has zero qualification and pastes content from other telegram channels without verification :/)

Sucha World of copy paste and tale carriers we're living in. Allahu Musta'an.

[nuza3minalqabail]

وعن أبي عبد الله خباب بن الأرت رضي الله عنه قال‏:‏

شكونا إلى رسول الله صلى الله عليه وسلم وهو متوسد بردة له في ظل الكعبة، فقلنا ‏:‏ ألا تستنصر لنا ألا تدعو لنا‏؟‏

فقال‏:‏ قد كان من قبلكم يؤخذ الرجل فيحفر له في الأرض فيجعل فيها ثم يؤتى بالمنشار فيوضع على رأسه فيجعل نصفين، ويمشط بأمشاط من الحديد ما دون لحمه وعظمه، ما يصده ذلك عن دينه، والله ليتمن الله هذا الأمر حتى يسير الراكب من صنعاء إلى حضرموت لا يخاف إلا الله والذئب على غنمه، ولكنكم تستعجلون‏"‏ ‏(‌‏(‏رواه البخاري‏)‌‏)‌‏.‏

Khabbab bin Al-Aratt (May Allah be pleased with him) reported:

We complained to the Messenger of Allah (ﷺ) regarding the persecution inflicted upon us by the disbelievers while he was lying in the shade of the Ka'bah, having made a pillow of his cloak. We submitted: "Why do you not supplicate for our prevalence (over the opponents)?"

He (ﷺ) replied, "Among those people before you, a man would be seized and held in a pit dug for him in the ground and he would be sawed into two halves from his head, and his flesh torn away from his bones with an iron comb; but, in spite of this, he would not wean away from his Faith. By Allah, Allah will bring this matter to its consummation until a rider will travel from San'a' to Hadramout fearing none except Allah, and except the wolf for his sheep, but you are in too much of a hurry". [Al-Bukhari].

When we read ahadith like this, really makes our problems so miniscule and our complaints so embarrassing. How can we be going back and forth and be indecisive about doing the absolute bare minimum towards the deen and excusing ourselves with the lamest of excuses when the people who handed down this deen to us did so with their blood and limbs! Oh Allah forgive us for our shortcomings and keep us firm upon the haqq. We are truly upon the ni3mah of islam by Allah's Mercy alone.

[lightup0nlight]

What is the first thing that comes to mind when we think about Ramadan?

Fasting. And then iftar : )

But what is the first thing that Allah wants us to know about Ramadan? He says:

🌺 ❛𝗧𝗵𝗲 𝗺���𝗻𝘁𝗵 𝗼𝗳 𝗥𝗮𝗺𝗮𝗱𝗮𝗻, 𝗶𝗻 𝘄𝗵𝗶𝗰𝗵 𝘄𝗮𝘀 𝗿𝗲𝘃𝗲𝗮𝗹𝗲𝗱 𝘁𝗵𝗲 𝗤𝘂𝗿’𝗮𝗻…❜ 【𝗦𝘂𝗿𝗮𝗵 𝗮𝗹-𝗕𝗮𝗾𝗮𝗿𝗮𝗵 𝟮:𝟭𝟴𝟱】

Even before mentioning fasting, the first thing that Allah tells us about Ramadan is that it is the month in which the Qur’an was sent down. While we should always be grateful for the blessings of iftar, remember that Ramadan is essentially a month for us to gear up our appetite for the Qur’an.

Here are some beautiful ahadith about the Qur’an. Rasulullah salla Allahu alayhi wa sallam said:

🌺 The people of the Qur’an are Allah’s people

🌿 ❛𝗔𝗹𝗹𝗮𝗵 𝗵𝗮𝘀 𝗛𝗶𝘀 𝗼𝘄𝗻 𝗽𝗲𝗼𝗽𝗹𝗲 𝗮𝗺𝗼𝗻𝗴 𝗺𝗮𝗻𝗸𝗶𝗻𝗱 — 𝘁𝗵𝗲 𝗽𝗲𝗼𝗽𝗹𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗤𝘂𝗿’𝗮𝗻, 𝘁𝗵𝗲 𝗽𝗲𝗼𝗽𝗹𝗲 𝗼𝗳 𝗔𝗹𝗹𝗮𝗵, 𝗮𝗻𝗱 𝘁𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝗮𝗿𝗲 𝗰𝗹𝗼𝘀𝗲𝘀𝘁 𝘁𝗼 𝗛𝗶𝗺.❜ 【𝗦𝘂𝗻𝗮𝗻 𝗜𝗯𝗻 𝗠𝗮𝗷𝗮𝗵 𝟮𝟭𝟱 | 𝗚𝗿𝗮𝗱𝗲𝗱 𝗙𝗮𝗶𝗿】

🌺 The Qur’an will intercede for us in akhirah

🌿 ❛𝗥𝗲𝗰𝗶𝘁𝗲 𝘁𝗵𝗲 𝗤𝘂𝗿’𝗮𝗻, 𝗳𝗼𝗿 𝗼𝗻 𝘁𝗵𝗲 𝗗𝗮𝘆 𝗼𝗳 𝗥𝗲𝘀𝘂𝗿𝗿𝗲𝗰𝘁𝗶𝗼𝗻 𝗶𝘁 𝘄𝗶𝗹𝗹 𝗰𝗼𝗺𝗲 𝗮𝘀 𝗮𝗻 𝗶𝗻𝘁𝗲𝗿𝗰𝗲𝘀𝘀𝗼𝗿 𝗳𝗼𝗿 𝘁𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝗿𝗲𝗰𝗶𝘁𝗲 𝗶𝘁.❜ 【𝗦𝗮𝗵𝗶𝗵 𝗠𝘂𝘀𝗹𝗶𝗺 𝟴𝟬𝟰𝗮】

🌺 The Qur’an will ask Allah to honour us

🌿 ❛𝗧𝗵𝗲 𝗤𝘂𝗿’𝗮𝗻 𝘄𝗶𝗹𝗹 𝗯𝗲 𝗯𝗿𝗼𝘂𝗴𝗵𝘁 𝗼𝗻 𝘁𝗵𝗲 𝗗𝗮𝘆 𝗼𝗳 𝗿𝗲𝘀𝘂𝗿𝗿𝗲𝗰𝘁𝗶𝗼𝗻, 𝗮𝗻𝗱 𝗶𝘁 𝘄𝗶𝗹𝗹 𝘀𝗮𝘆 𝘁𝗼 𝗶𝘁𝘀 𝗿𝗲𝗰𝗶𝘁𝗲𝗿: 𝗢 𝗥𝗮𝗯𝗯, 𝗱𝗲𝗰𝗼𝗿𝗮𝘁𝗲 𝗵𝗶𝗺. — 𝗦𝗼 𝗵𝗲 𝘄𝗶𝗹𝗹 𝗯𝗲 𝗰𝗹𝗼𝘁𝗵𝗲𝗱 𝘄𝗶𝘁𝗵 𝗮 𝗰𝗿𝗼𝘄𝗻 𝗼𝗳 𝗻𝗼𝗯𝗶𝗹𝗶𝘁𝘆. 𝗧𝗵𝗲𝗻 𝗶𝘁 𝘄𝗶𝗹𝗹 𝘀𝗮𝘆: 𝗢 𝗥𝗮𝗯𝗯, 𝗴𝗶𝘃𝗲 𝗵𝗶𝗺 𝗺𝗼𝗿𝗲. — 𝗦𝗼 𝗵𝗲 𝘄𝗶𝗹𝗹 𝗯𝗲 𝗰𝗹𝗼𝘁𝗵𝗲𝗱 𝘄𝗶𝘁𝗵 𝗮 𝘀𝘂𝗶𝘁 𝗼𝗳 𝗻𝗼𝗯𝗶𝗹𝗶𝘁𝘆. 𝗧𝗵𝗲𝗻 𝗶𝘁 𝘄𝗶𝗹𝗹 𝘀𝗮𝘆: 𝗢 𝗥𝗮𝗯𝗯, 𝗯𝗲 𝗽𝗹𝗲𝗮𝘀𝗲𝗱 𝘄𝗶𝘁𝗵 𝗵𝗶𝗺. — 𝗦𝗼 𝗔𝗹𝗹𝗮𝗵 𝘄𝗶𝗹𝗹 𝗯𝗲 𝗽𝗹𝗲𝗮𝘀𝗲𝗱 𝘄𝗶𝘁𝗵 𝗵𝗶𝗺, 𝗮𝗻𝗱 𝗛𝗲 𝘄𝗶𝗹𝗹 𝘀𝗮𝘆: 𝗥𝗲𝗰𝗶𝘁𝗲 𝗮𝗻𝗱 𝗿𝗶𝘀𝗲 𝘂𝗽, 𝗯𝗲 𝗶𝗻𝗰𝗿𝗲𝗮𝘀𝗲𝗱 𝗶𝗻 𝗴𝗼𝗼𝗱𝗻𝗲𝘀𝘀 𝗳𝗼𝗿 𝗲𝘃𝗲𝗿𝘆 𝗮𝗮𝘆𝗮𝗵.❜ 【𝗔𝘁-𝗧𝗶𝗿𝗺𝗶𝗱𝗵𝗶 𝟮𝟵𝟭𝟱 | 𝗚𝗿𝗮𝗱𝗲𝗱 𝗙𝗮𝗶𝗿】

May Allah make us believers who love to read the Qur’an, learn the Qur’an, and live by the Qur’an.

Your sister in Deen, Aida Msr ©

[uma1ra]

The Sunnah of Marital Relation: The Prophet as the Ideal Spouse

Prophet Muhammad (peace be upon him – pbuh) is the perfect example for us to follow in all aspects of our lives. Allah (glory to Him, the Exalted, subhanahu wa ta’ala – SWT) tells us in the Holy Quran: “You have indeed in the Messenger of Allah a beautiful example [of conduct] for anyone whose hope is in Allah and the final Day, and remembers Allah much” (33:21). There is no better source to draw on for guidance when it comes to one of the closest and most intimate relations one has: balancing the rights and responsibilities of being a spouse. But having a role model to follow in this aspect of our lives makes it easier to tread this path which has happy times as well as challenges that can prove to be a real test of our faith.

The Best to His Wives

The Prophet (pbuh) exemplified the perfect character of a spouse who follows the guidance of Allah (SWT). He is reported to have said: “The best of you is the best to his wife and I am the best to my wife” (At-Tirmidhi and Ibn Majah). We can find evidence of this in numerous other ahadith (recorded sayings or actions) of Prophet Muhammad (pbuh) where he is found manifesting this beautiful character in his marital relations. Also, his wives, themselves, have given witness to his exemplary ways of relating to, and interacting with, them. It is reported that when Prophet Muhammad (pbuh) received the first revelation and he came rushing to his wife Khadijah (may Allah be pleased with her, radiallahu anha – R) overwhelmed and afraid, she comforted him with these words: “God will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously, and assist those afflicted with calamities who deserve help.”

It is interesting to observe how Khadija (R), who had been with him for 15 years, attests to his immaculate character. A wife is one who knows her husband the most intimately, and naturally has seen the best and the worst sides of his personality. The fact that Khadija had such a high opinion of her husband, detailing for him his excellent traits in order to assure him that he was not deluded or being misled by the revelation experience, attests to the genuineness of Prophet Muhammad’s character. He was good to his wives just like he was good to those outside his home. A question worth asking ourselves is whether our spouses would have similarly high opinions of us.

Romantic, Loving, and Caring

The Prophet (pbuh) was a loving and caring husband and did not hesitate to carry out little acts of kindness that showed his affection toward his wives. Many men find it awkward to extend themselves with simple and affectionate gestures, or they think they are too busy or overwhelmed with responsibilities to be romantic and loving toward their wives. Likewise, there are women who dismiss the importance of everyday gestures of affection toward their husbands. Who had more responsibilities in his life than Prophet Muhammad (pbuh)? Yet he made the time to be thoughtful, loving, caring, and romantic with his wives.

Ayesha (R) is reported to have said that Prophet Muhammad (pbuh) would often eat and drink from the same spot on a vessel or bone as her, to show his love. She said: “I would drink then I would hand it [the vessel] to the Prophet (pbuh) and he would put his mouth where mine had been and drink; and I would eat the meat from a bone and he would put his mouth where mine had been” (reported in Muslim). Ayesha (R) also informs us about a number of other simple acts of love and affection that the Prophet (pbuh) would do on a regular basis. Examples include laying in her lap (Muslim), kissing her (Muslim), asking her to groom his hair (Muslim), and going for a walk with her in the evening (Bukhari). Prophet Muhammad (pbuh) also did not hesitate to declare his love for his wife in public. While many men find it awkward to do so, the Prophet (pbuh) did not. Amr Bin al-As (R) reported that he asked the Messenger (pbuh): “O Allah’s Messenger! Who is the most beloved to you among the people?” He replied; “Ayesha (R).” He asked: “And from among the men?” He replied, “Her father” (Bukhari and Muslim).

The Prophet (pbuh) exemplified the perfect character of a spouse who follows the guidance of Allah (SWT). He is reported to have said: “The best of you is the best to his wife and I am the best to my wife” (At-Tirmidhi and Ibn Majah).

Prophet Muhammad (pbuh) also expressed his love to his wives in unique ways. Ayesha (R) would often ask the Prophet (pbuh), “How is your love for me?” The Prophet (pbuh) would reply, “Like the rope’s knot” (meaning that it was strong and secure). She would often ask after that, “How is that knot?” and he would reply “The same as ever” (reported in Hiya al Awliya). Prophet Muhammad (pbuh) would spend his time at home with his wives when he was not engaged in Islamic dawah or the governance and guidance of the community. He would participate in the domestic chores and be ready and willing to serve family members. Al-Aswad reported that he asked Ayesha (R): “What did the Prophet (pbuh) do at home?” She said: “He used to be at the service of his family; and when it was time for prayer, he would go out to pray” (Bukhari). Ayesha (R) is also reported to have said in another narration: “He acted like other men. He would mend his clothes, milk his goat, and serve himself” (Ahmad and Bukhari).

The Prophet (pbuh) would also console his wives in public when they were upset. Safiyyah Bint Huyyiy (R) narrated: “The Messenger of Allah (pbuh) went to Hajj with his wives. On the way my camel knelt down as it was the weakest among all the other camels, and so I wept. The Prophet came to me and wiped away my tears with his robe and hands. The more he asked me not to weep, the more I went on weeping” (Ahmad). The Prophet (pbuh) did not get embarrassed, angry, or impatient. He just reassured her and compassionately wiped away her tears. The Messenger of Allah (pbuh) was distinctly kind and considerate to his wives in public. Anas ibn Malik narrates: “I saw the Prophet (pbuh) making for her [Safiyyah] a kind of cushion with his cloak behind him [on his camel]. He then sat beside his camel and put his knee for Safiyyah to put her foot on, in order to ride [on the camel]” (Bukhari).

Playful and Entertaining

Prophet Muhammad (pbuh) used to laugh with his wives, entertain them, and play with them. He raced with his wife Ayesha (R) and teased her after beating her in one race. Ayesha (R) reports that the Messenger said to her: “Come I will race you.” She continues, “So I raced with him and I won. After I became heavier, he raced me and he won, so he laughed and said this one for that one” (Abu Dawood). In another narration, Ayesha (R) said: “It was the day of ‘Id, and the Black people were playing with shields and spears; so either I requested the Prophet (pbuh) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (pbuh) made me stand next to him and my cheek was touching his cheek and he was saying, ‘Carry on! O Bani Arfida,’ till I got tired. The Prophet (pbuh) asked me, ‘Are you satisfied [is that sufficient for you]?’ I replied in the affirmative and he told me to leave” (Bukhari).

The Messenger (pbuh) is reported to have said: “Everything that does not involve remembrance of Allah is futile, senseless, and wasted – except for four acts: a man entertaining his wife, a man training his horse, a man walking between the two posts [when practicing archery], and teaching swimming to another man” (reported in an-Nasai). How many men today are playful and enjoy simple fun with their wives? How many consider laughing with them and entertaining them a form of ibadah because it is following the Sunnah? Indeed, if we all followed Islam in its true essence, life would be a lot easier and our relations much more beautiful.

Consulting His Wives

The Prophet (pbuh) would talk to his wives when something was bothering him and he would consult them for advice in important matters. Seeking the advice of his wives or talking to them about official matters was certainly not gratuitous or done to appease them. That was not the way of the Prophet. On the day of Hudaibiya, for example, the Prophet (pbuh) signed a treaty with the pagans of Makkah which included the provision that the Muslims must leave without performing pilgrimage that year. The Muslims who had come prepared in the state of ihram were angry and were reluctant to abide by this condition and did not follow Prophet Muhammad’s (pbuh) orders to sacrifice their animals and shave their heads. The Prophet (pbuh) was distressed and went to his wife, Umm Salamah, to relate the situation to her. She advised him to conduct these rights himself first and that his companions would follow upon seeing him do so. The Prophet (pbuh) acted on this advice and his companions followed, just as Umm Salamah had predicted. This shows us that the Prophetic Sunnah of consultation certainly includes consulting one’s wife.

Patient at Times of Conflict

Marital relationships are some of the most vulnerable relationships and conflicts are bound to happen. It is how these conflicts are managed that fortifies or weakens the marriage bond. Prophet Muhammad (pbuh) was one of the most patient husbands when it came to marital conflicts. Like any other couple, he and his wives would have their arguments and disagreements, but the way these conflicts were managed provides us with a beautiful example to follow. Anas and Umm Salamah (R) reported that once the Prophet (pbuh) was in Ayesha’s (R) house with some of his companions and Umm Salamah sent to him a plate of food. When Ayesha (R) saw it, she took a rock the size of a hand and hit the plate with it, breaking it into two pieces. The Prophet (pbuh) gathered the plate’s parts and told his companions, “Eat – your mother was overcome with jealousy; eat – your mother was overcome with jealousy!” So they ate. The Prophet (pbuh) then kept the broken plate in Ayesha’s house, sent a good plate of hers, with food, to Umm Salamah, and said: “A comparable plate for a [damaged] plate and comparable food for [ruined] food” (reported in An-Nasai and Ibn Majah). He (pbuh) dealt with this patiently instead of getting angry himself.

The Prophet was very understanding of his wives’ feelings and moods and dealt with that in a light and easygoing manner. Ayesha (R) said that one day Allah’s Messenger (pbuh) said to her: “Indeed, I know when you are pleased with me, and when you are angry: When you are pleased with me you say [while making an oath], “No, by the Lord of Muhammad.” And when you are angry with me you say, “No, by the Lord of Ibrahim.” She replied: “Yes indeed, by Allah, O Allah’s Messenger! I do not abandon [when angry] except your name” (Bukhari, Muslim and Ahmad). Prophet Muhammad (pbuh) is also reported to have said: “Let not a believing man hate a believing woman; if he dislikes one of her traits, he would be pleased by others. (Muslim and Ahmad). He (pbuh) never hit any of his wives nor did he ever verbally or emotionally abuse them. Ayesha (R) reported: “Never did Allah’s Messenger (pbuh) hit with his hand a woman, a servant, or anyone else – except during fighting for Allah’s cause” (reported by Muslim).

Restraining the Tongue with One’s Spouse

The Prophet (pbuh) is reported to have said: “A true believer is not involved in taunting, or frequently cursing [others] or in indecency or abusing” (Tirmidhi). If we were to follow the example of Prophet Muhammad (pbuh), our marital relations would be a lot more beautiful and peaceful. Many couples acknowledge the evil of abuse, but fall into the trap of verbal and emotional abuse. Constant taunting, cursing, and demeaning language become the norm and over time, the relationship suffers greatly. The way to break out of this cycle of abuse is first of all to understand that Islam enjoins believers to speak virtuous words or remain silent, and to absolutely practice restraint from taunting, cursing, or any sort of verbal abuse. We must be utterly conscious of the words we say to our spouse, constantly reminding ourselves of the grave consequences of negative, harmful words.

There are instances when a marriage relationship seems simply unworkable or beyond repair. In such a situation, Islam allows for divorce. But even when it comes to divorce, Islam encourages good conduct. Allah (SWT) says in the Quran: “…Retain them in kindness or release them in kindness. But do not retain them to hurt them so that you transgress [the limits]. If anyone does that, he wrongs his own soul. Do not take God’s instructions as a jest” (Quran 2:231). The Prophet (pbuh) provided us an excellent model to follow to beautify our marital relationships. If we give these sunnahs as much importance as we give to the sunnahs of prayer and fasting, we could alleviate much suffering, and strengthen the ummah with the formidable building blocks of strong and happy families.

[sahihmuslim]

The Book of Tribulations and Portents of the Last Hour, Book 54, Hadith 177

Abu Huraira reported so many ahadith from Allah's Apostle (ﷺ) and amongst these one was this that Allah's Messenger (ﷺ) said:

There is a bone in the human being which the earth would never consume and it is from this that new bodies would be reconstituted (on the Day of Resurrection). They said: Allah's Messenger, which bone is that? Thereupon he said: It is the spinal bone.

The Book of Tribulations and Portents of the Last Hour, Book 54, Hadith 177

[umtxqwa]

Ibn al-Jawzi رحمه الله said:

How can a person have any self-conceit (self-admiration, pride in his heart) while knowing that Imam Ahmad رحمه الله knew one million ahadith by heart (1000000),

and Khamas ibn al-Hasan رحمه الله used to complete the recitation of the Quran three times a day,

and Salman at-Taymi رحمه الله prayed Fajr with the same wudoo’ of ‘Isha for forty years?!

[Disciplining the Soul, Ibn al-Jawzi رحمه الله, pg. 60]

[fluffy-appa]

Principle Of Islam!

Reported from Imam Ahmad رحمه الله who said: The principle of Islam is (built ) upon three Ahadith:

• The Hadith of ‘Umar رضي الله عنه: “Actions are by intentions.”

• The Hadith of an-Nu'msn b. Basheer رضي الله عنه: “The Halal is clear and the Haram is clear.”

• And the Hadith of A`ishah رضي الله عنها: “Whoever innovates into our affair that which is not from it, will have it rejected.”

● [طبقات الحنابلة ١\٤٧]

[hadeth]

عَنْ أَنَسٍ، عَنْ زَيْدِ بْنِ ثَابِتٍ ـ رضى الله عنه ـ قَالَ: تَسَحَّرْنَا مَعَ النَّبِيِّ صلى الله عليه وسلم ثُمَّ قَامَ إِلَى الصَّلاَةِ‏.‏ قُلْتُ كَمْ كَانَ بَيْنَ الأَذَانِ وَالسَّحُورِ قَالَ قَدْرُ خَمْسِينَ آيَةً‏.‏ صحيح البخاري ومسلم حديث ١٩٢١ - ١٠٩٧

Narrated Anas: Zaid bin Thabit said, "We took the Suhur with the Prophet (peace be upon him) . Then he stood for the prayer." I asked, "What was the interval between the Suhur and the Adhan?" He replied, "The interval was sufficient to recite fifty verses of the Qur'an." Sahih al-Bukhari 1921 In-book reference : Book 30, Hadith 30 // Sahih Muslim 1097a In-book reference : Book 13, Hadith 58

قَوْلُهُ  قَالَ قَدْرُ خَمْسِينَ آيَةً أَيْ مُتَوَسِّطَةً لَا طَوِيلَةً وَلَا قَصِيرَةً لَا سَرِيعَةً وَلَا بَطِيئَةً وَقَدْرُ بِالرَّفْعِ عَلَى أَنَّهُ خَبَرُ الْمُبْتَدَأِ وَيَجُوزُ النَّصْبُ عَلَى أَنَّهُ خَبَرُ كَانَ الْمُقَدَّرَةِ فِي جَوَابِ زَيْدٍ لَا فِي سُؤَالِ أَنَسٍ لِئَلَّا تَصِيرَ كَانَ وَاسْمُهَا مِنْ قَائِلٍ وَالْخَبَرُ مِنْ آخَرَ قَالَ الْمُهَلَّبُ وَغَيْرُهُ فِيهِ تَقْدِيرُ الْأَوْقَاتِ بِأَعْمَالِ الْبَدَنِ وَكَانَتِ الْعَرَبُ تُقَدِّرُ الْأَوْقَات بِالْأَعْمَالِ كَقَوْلِهِم قَدْرَ حَلْبِ شَاةٍ وَقَدْرَ نَحْرِ جَزُورٍ فَعَدَلَ زَيْدُ بْنُ ثَابِتٍ عَنْ ذَلِكَ إِلَى التَّقْدِيرِ بِالْقِرَاءَةِ إِشَارَةً إِلَى أَنَّ ذَلِكَ الْوَقْتَ كَانَ وَقْتَ الْعِبَادَةِ بِالتِّلَاوَةِ وَلَوْ كَانُوا يُقَدِّرُونَ بِغَيْرِ الْعَمَلِ لَقَالَ مَثَلًا قَدْرَ دَرَجَةٍ أَوْ ثُلُثِ خمس سَاعَة. 

     وَقَالَ  بن أَبِي جَمْرَةَ فِيهِ إِشَارَةٌ إِلَى أَنَّ أَوْقَاتِهُمْ كَانَتْ مُسْتَغْرَقَةً بِالْعِبَادَةِ وَفِيهِ تَأْخِيرُ السُّحُورِ لِكَوْنِهِ أبلغ فِي الْمَقْصُود قَالَ بن أَبِي جَمْرَةَ كَانَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَنْظُرُ مَا هُوَ الْأَرْفَقُ بِأُمَّتِهِ فَيَفْعَلُهُ لِأَنَّهُ لَوْ لَمْ يَتَسَحَّرْ لَاتَّبَعُوهُ فَيَشُقُّ عَلَى بَعْضِهِمْ وَلَوْ تَسَحَّرَ فِي جَوْفِ اللَّيْلِ لَشَقَّ أَيْضًا عَلَى بَعْضِهِمْ مِمَّنْ يَغْلِبُ عَلَيْهِ النَّوْمُ فَقَدْ يُفْضِي إِلَى تَرْكِ الصُّبْحِ أَوْ يَحْتَاجُ إِلَى الْمُجَاهَدَةِ بِالسَّهَرِ. 

     وَقَالَ  فِيهِ أَيْضًا تَقْوِيَةٌ عَلَى الصِّيَامِ لِعُمُومِ الِاحْتِيَاجِ إِلَى الطَّعَامِ وَلَوْ تُرِكَ لَشَقَّ عَلَى بَعْضِهِمْ وَلَا سِيَّمَا مَنْ كَانَ صَفْرَاوِيًّا فَقَدْ يُغْشَى عَلَيْهِ فَيُفْضِي إِلَى الْإِفْطَارِ فِي رَمَضَانَ قَالَ وَفِي الْحَدِيثِ تَأْنِيسُ الْفَاضِلِ أَصْحَابَهُ بِالْمُؤَاكَلَ��ِ وَجَوَازُ الْمَشْيِ بِاللَّيْلِ لِلْحَاجَةِ لِأَنَّ زَيْدَ بْنَ ثَابِتٍ مَا كَانَ يَبِيتُ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَفِيهِ الِاجْتِمَاعُ عَلَى السُّحُورِ وَفِيهِ حُسْنُ الْأَدَبِ فِي الْعِبَارَةِ لِقَوْلِهِ تَسَحَّرْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَمْ يَقُلْ نَحْنُ وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِمَا يُشْعِرُ لَفْظُ الْمَعِيَّةِ بِالتَّبَعِيَّةِ... فتح الباري شرح صحيح البخاري لابن حجر

فِيهِ دَلِيلُ اسْتِحْبَابِ تَأْخِيرِ السَّحُورِ، وَتَقْرِيبِهِ مِنْ الْفَجْرِ. ابن دقيق العيد

الحديث ترجم عليه الإمام البخاري –رحمه الله تعالى- بقوله: باب قدر كم بين السحور وصلاة الفجر أي: انتهاء السحور وابتداء الصلاة، يعني: المدة بين انتهاء السحور وابتداء الصلاة؛ لأن المراد تقدير الزمان الذي تُرك فيه الأكل، الفاصل بين نهاية الأكل الذي هو نهاية السحور وإقامة الصلاة.

"والمراد بفعل الصلاة أول الشروع فيها" وصلاة الفجر ليس المراد نهايتها؛ لئلا يقال: إن الخمسين آية في نفس الصلاة. 

والمراد بفعل الصلاة أول الشروع فيها، قاله الزين بن المنيَّر فيما نقله ابن حجر. وقال العيني: مطابقته للترجمة من حيث إن فيه تأخير السحور إلى أن يبقى من الوقت بين الأذان وأكل السحور مقدار خمسين آية... شرح كتاب التجريد الصريح لأحاديث الجامع الصحيح للخضير

Hadith Translation/ Explanation : English French Spanish Turkish Urdu Indonesian Bosnian Russian Bengali Chinese Persian Sinhalese Tagalog Indian Vietnamese Sinhalese Kurdish Hausa Portuguese: https://hadeethenc.com/en/browse/hadith/4457