Al Adhkar Al Nawawi Volume 4

Al Adhkār

by al Nawawī

الْأَذْكَارُ لِلْإِمَامِ النَّوَوِيِّ

Volume 4 of Five

Vocalized Arabic

Latin transliteration

Modern English translation

Greetings Family and Social Conduct

Chapters 212 to 312

Based on Muḥyī al Dīn Mistū’s 1990 edition

About this reading edition

Volume 4 covers chapters 212 to 312. Greetings, asking permission, sneezing, marriage, names, and miscellaneous remembrances. It begins and ends at complete major sections of the work.

This five-volume edition presents al-Nawawī’s full main text in consecutive three-part units: vocalized Arabic, a Latin transliteration of that Arabic, and a new English translation. Long sentences are divided at natural clauses, so a unit may wrap over more than one printed line. Narrators, repeated blessings, textual variants, hadith assessments and the author’s own discussions are retained.

The Arabic base is the text of Muḥyī al-Dīn Mistū’s second edition, Dār Ibn Kathīr, Damascus and Beirut, 1410 AH / 1990 CE, digitized by al-Maktaba al-Shāmila and distributed by OpenITI. The complete edition covers the author’s introduction through his conclusion, printed pages 41–638, including all 349 numbered chapters and reports numbered 1–1091. Printed page 636 is blank. The modern editor’s introduction and footnotes are outside this main-text edition.

Vowel marks and grammatical endings have been supplied for this reading edition, with selected checks against the printed scan. The English is newly prepared from the Arabic; it is not an official or publisher-approved translation. The text has been checked for coverage and alignment, but is not a manuscript-based critical edition or an independently certified scholarly translation.

Al-Nawawī’s judgements are presented as his own. Differences between transmitted readings, differing legal positions, and his assessments of hadith strength are preserved. Textual corrections and significant retained source difficulties are documented in the notes at the end.

Numbered links beside the English lead to the relevant textual notes at the end of this volume. Chapter and note numbers retain the numbering of the complete edition. Small source references identify pages of the Mistū edition. Page numbers restart in each volume. The linked contents cover this volume; the Arabic headings also appear in Word’s Navigation Pane.

Sources

Shāmila Arabic text and edition record

OpenITI source transcription

Scanned Mistū edition

Name reference Siyar aʿlām al nubalāʾ volume 19 page 438

Name reference al Ansāb volume 13 page 3

Reading the transliteration

The transliteration follows the written, vocalized Arabic and retains grammatical endings. It is a reading aid, not a transcription of tajwīd or every change made in connected speech. The definite article is normally written al, with a hyphen, rather than respelled for sun-letter assimilation. At a pause, final case vowels and tanwīn are normally dropped according to Arabic reading practice.

Long vowels are ā, ī and ū. The signs ʿ and ʾ represent ʿayn and hamza. Doubled consonants represent shaddah. The combinations th, dh, sh, kh and gh each represent one Arabic consonant; a hyphen separates adjacent letters that might otherwise be mistaken for a digraph. The letters ḥ, ṣ, ḍ, ṭ and ẓ distinguish Arabic sounds from h, s, d, t and z. Qurʾanic letter groups are read by their letter names; the abbreviation for “and so on” is expanded as ilā ākhirihi.

Allah is used for

اللَّه.

“Sunnah” indicates the prophetic practice or a recommended act according to context. When applied to reports, “sound” or “authentic” render ṣaḥīḥ, “good” or “fair” render ḥasan, and “weak” renders ḍaʿīf; these preserve the author’s hadith classifications. Technical words are translated in context or retained where a familiar English equivalent would obscure the meaning.

Contents of Volume 4

• The Book of Greetings of Peace, Asking Permission, Blessing Someone Who Sneezes, and Related Matters

• 212. The merit of greetings of peace and the command to spread them

• 213. Chapter on how to give the greeting of peace

• 214. Chapter on reports disapproving of greeting with a hand gesture or the like without words

• 215. Chapter on the legal ruling of the greeting of peace

• 216 — Chapter on circumstances in which greeting is recommended, disliked or permissible

• 217 — Chapter on whom to greet and whom not to greet, and whose greeting to answer and whose not to answer

• 218. Chapter on Manners and Rulings Concerning the Greeting of Peace

• 219. Chapter on Asking Permission to Enter

• 220 — Chapter on issues arising from the greeting of peace

• 221. Chapter on invoking mercy for someone who sneezes and the ruling on yawning

• 222. Praise

• 223. Praising oneself and mentioning one’s good qualities

• 224. Questions related to the preceding subjects

• The Book of Remembrances concerning Marriage and Related Matters

• 225. What one says when approaching a woman’s family to propose marriage for oneself or another

• 226. A man offering his daughter, or another woman whose marriage is his responsibility, to virtuous and good men for marriage

• 227. What one says when concluding a marriage contract

• 228. Chapter on what to say to the husband after the marriage contract

• 229. Chapter on what the husband says when his wife joins him on the wedding night

• 230. Chapter on what to say to a man after his wife joins him

• 231. Chapter on what to say before sexual intercourse

• 232. Chapter on a man being playful with his wife, joking with her, and speaking gently to her

• 233. Chapter explaining a husband’s manners when speaking with his in-laws

• 234. Chapter on what to say during childbirth and the woman’s labor pains

• 235. Chapter on giving the call to prayer in a newborn’s ear

• 236. Chapter on supplication when rubbing a newborn’s palate with softened date

• Book of names

• 237. Chapter on naming a newborn

• 238. Chapter on naming a miscarried child

• 239. Chapter on the recommendation to choose a good name

• 240. Chapter identifying the names most beloved to Allah, mighty and majestic

• 241. Chapter on the recommendation to offer congratulations and how the recipient responds

• 242. Chapter on the prohibition of giving disliked names

• 243 — Chapter on addressing a child, servant, pupil or similar dependent with an unflattering name to discipline him, restrain him from wrongdoing and train his character

• 244 — Chapter on calling someone whose name is unknown

• 245 — Chapter on forbidding a child, learner or disciple to call his father, teacher or shaykh by his name

• 246 — Chapter on the recommendation to change a name to a better one

• 247 — Chapter on the permissibility of shortening a name if its bearer is not offended

• 248 — Chapter on the prohibition against nicknames disliked by their bearers

• 249 — Chapter on the permissibility and recommendation of a nickname its bearer likes

• 250 — Chapter on the permissibility of kunyahs and the recommendation to address people of merit by them

• 251 — Chapter on a man taking his kunyah from his eldest child

• 252 — Chapter on a man with children taking a kunyah unrelated to them

• 253 — Chapter on the kunyah of someone without children and the kunyah of a child

• 254 — Chapter on the prohibition against taking the kunyah Abū al-Qāsim

• 255. Chapter on the Permissibility of Using a Kunya for an Unbeliever, Religious Innovator, or Open Sinner When He Is Known Only by It or Using His Name Might Cause Trouble

• 256. Chapter on the Permissibility of Calling a Man ‘Father of So-and-So,’ Whether a Girl or Boy, and a Woman ‘Mother of So-and-So,’ Whether a Boy or Girl

• The Book of Miscellaneous Remembrances

• 257. Chapter on the Recommendation to Praise Allah Most High and Extol Him upon Receiving Joyful News

• 258. Chapter on What to Say upon Hearing a Rooster Crow, a Donkey Bray, or a Dog Bark

• 259. Chapter on What to Say upon Seeing a Fire

• 260. Chapter on What to Say When Rising from a Gathering

• 261. Chapter on a Person in a Gathering Praying for Himself and Those with Him

• 262. Chapter on the Dislike of Leaving a Gathering before Remembering Allah Most High

• 263. Chapter on Remembrance on the Road

• 264. Chapter on What to Say When Angry

• 265. Chapter on the Recommendation to Tell Someone You Love Him, and What He Says in Reply

• 266 — Chapter on what to say upon seeing someone afflicted by illness or something else

• 267 — Chapter recommending praise of Allah Most High when answering a question about one’s own condition or a loved one’s condition, if the answer reports that things are well

• 268 — Chapter on what to say when entering the marketplace

• 269 — Chapter recommending saying ‘You made the right choice,’ ‘Well done,’ or the like to someone who enters a commendable marriage, makes a purchase, or does something approved by religious law

• 270 — Chapter on what to say when looking in the mirror

• 271 — Chapter on what to say when undergoing cupping

• 272 — Chapter on what to say when one’s ear rings

• 273 — Chapter on what to say when one’s leg becomes numb

• 274 — Chapter on the permissibility of praying against someone who wrongs Muslims or oneself alone

• 275 — Chapter on disavowing people of innovation and disobedience

• 276 — Chapter on what to say when beginning to remove a wrong

• 277 — Chapter on what to say when one’s speech is foul

• 278 — Chapter on what to say when one’s riding animal stumbles

• 279. Chapter explaining that when a governor dies, it is recommended for a leading figure of the town to address the people, calming and admonishing them, and urging them to remain patient and steadfast upon their previous course

• 280. Chapter on praying for, praising, and encouraging someone who has done good to oneself, to everyone, or to some people

• 281. Chapter on recommending that a giver reciprocate a recipient’s prayer at receiving a gift by praying for him in return

• 282. Chapter on recommending an explanation from someone who returns a gift for a religiously valid reason, such as being a judge or governor, the gift being doubtful, or having some other excuse

• 283. Chapter on what to say to someone who removes something harmful or unpleasant from one

• 284. Chapter on what to say upon seeing the first fruit of the season

• 285. Chapter on recommending moderation in admonition and teaching

• 286. Chapter on the merit of directing others to good and encouraging it

• 287. Chapter encouraging someone asked about knowledge he lacks to direct the questioner to another whom he knows possesses it

• 288. Chapter on what someone called to Allah Most High’s judgment should say

• 289. Chapter on turning away from the ignorant

• 290. Admonishing someone of greater standing than oneself

• 291. The command to fulfill covenants and promises

• 292. The recommendation to supplicate for someone who offers one their wealth or something else

• 293. What a Muslim says to a non-Muslim under covenant who has shown them kindness

• 294. What one says upon admiring something about oneself, one’s child, one’s wealth, or anything else, and fearing that one’s eye may afflict it and cause harm

• 295. What to say upon seeing something one likes or dislikes

• 296. What to say when looking at the sky

• 297. What to say when disturbed by a bad omen

• 298. What to say when entering a bathhouse

• 299. What to say upon buying a slave boy, a female slave, or a riding animal, and what to say when repaying a debt

• 300. What someone who cannot remain steady on horseback should say, and what should be prayed for him

• 301. Forbidding scholars and others to tell people what they cannot understand, or what they may distort in meaning and interpret contrary to its intended sense

• 302. A scholar or preacher asking those at his gathering to be silent so that they may listen attentively

• 303. What a person regarded as an example should say when he does something that appears incorrect although it is correct

• 304. Chapter on what a follower says to the person he follows when he does this or something similar

• 305. Chapter encouraging consultation

• 306. Chapter encouraging kind speech

• 307. Chapter on the recommendation to speak clearly and make oneself understood

• 308. Chapter on joking

• 309. Chapter on interceding for others

• 310. Chapter on the recommendation to bring good news and offer congratulations

• 311. Chapter on the permissibility of expressing wonder by glorifying Allah, proclaiming His oneness, and similar words

• 312 — Chapter on enjoining right and forbidding wrong

كِتَابُ السَّلَامِ وَالِاسْتِئْذَانِ وَتَشْمِيتِ الْعَاطِسِ وَمَا يَتَعَلَّقُ بِهَا

kitābu al-salāmi wa-al-istiʾdhāni watashmīti al-ʿāṭisi wamā yataʿallaqu bihā

The Book of Greetings of Peace, Asking Permission, Blessing Someone Who Sneezes, and Related Matters

قَالَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: {فَإِذَا دَخَلْتُمْ بُيُوتًا فَسَلِّمُوا عَلَى أَنْفُسِكُمْ تَحِيَّةً مِنْ عِنْدِ اللَّهِ مُبَارَكَةً طَيِّبَةً} [النُّورِ: 61]

qāla Allāhu subḥānahu wataʿālā: {faʾidhā dakhaltum buyūtan fasallimū ʿalā ʾanfusikum taḥiyyatan min ʿindi Allāhi mubārakatan ṭayyibatan} [al-nūri: 61]

Allah, glorified and exalted is He, says: {When you enter houses, greet one another with a greeting from Allah, blessed and good} [al-Nūr: 61].

وَقَالَ تَعَالَى: {وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا} [النِّسَاءِ:86]

waqāla taʿālā: {waʾidhā ḥuyyītum bitaḥiyyatin faḥayyū biʾaḥsana minhā ʾaw ruddūhā} [al-nisāʾi:86]

And He Most High says: {When you are greeted with a greeting, respond with one better than it, or return it in kind} [al-Nisāʾ: 86].

وَقَالَ تَعَالَى: {لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا} [النُّورِ:27]

waqāla taʿālā: {lā tadkhulū buyūtan ghayra buyūtikum ḥattā tastaʾnisū watusallimū ʿalā ʾahlihā} [al-nūri:27]

And He Most High says: {Do not enter houses other than your own until you seek permission and greet their inhabitants with peace} [al-Nūr: 27].

وَقَالَ تَعَالَى: {وَإِذَا بَلَغَ الْأَطْفَالُ مِنْكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُوا كَمَا اِسْتَأْذَنَ الَّذِينَ مِنْ قَبْلِهِمْ} [النُّورِ:59]

waqāla taʿālā: {waʾidhā balagha al-ʾaṭfālu minkumu al-ḥuluma falyastaʾdhinū kamā istaʾdhana alladhīna min qablihim} [al-nūri:59]

And He Most High says: {When the children among you reach puberty, let them ask permission as those before them asked permission} [al-Nūr: 59].

وَقَالَ تَعَالَى: {وَهَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا، قَالَ سَلَامٌ} [الذَّارِيَاتِ:24].

waqāla taʿālā: {wahal ʾatāka ḥadīthu ḍayfi ʾibrāhīma al-mukramīna ʾidh dakhalū ʿalayhi faqālū salāman, qāla salāmun} [al-dhāriyāti:24].

And He Most High says: {And has the story reached you of Abraham’s honored guests, when they entered his presence and said, “Peace,” and he replied, “Peace”} [al-Dhāriyāt: 24]. [134]

وَاعْلَمْ أَنَّ أَصْلَ السَّلَامِ ثَابِتٌ بِالْكِتَابِ وَالسُّنَّةِ وَالْإِجْمَاعِ. وَأَمَّا أَفْرَادُ مَسَائِلِهِ وَفُرُوعِهِ فَأَكْثَرُ مِنْ أَنْ تُحْصَرَ،

waʿlam ʾanna ʾaṣla al-salāmi thābitun bi-al-kitābi wa-al-sunnati wa-al-ʾijmāʿi. waʾammā ʾafrādu masāʾilihi wafurūʿihi faʾaktharu min ʾan tuḥṣara,

Know that the basic practice of greeting with peace is established by the Qur’an, the Sunnah, and scholarly consensus. Its individual questions and detailed rulings are too numerous to enumerate.

وَأَنَا أَخْتَصِرُ مَقَاصِدَهُ فِي أَبْوَابٍ يَسِيرَةٍ إِنْ شَاءَ اللَّهُ تَعَالَى، وَبِهِ التَّوْفِيقُ وَالْهِدَايَةُ وَالْإِصَابَةُ وَالرِّعَايَةُ.

waʾanā ʾakhtaṣiru maqāṣidahu fī ʾabwābin yasīratin ʾin shāʾa Allāhu taʿālā, wabihi al-tawfīqu wa-al-hidāyatu wa-al-ʾiṣābatu wa-al-riʿāyatu.

I will summarize its principal purposes in a few chapters, if Allah Most High wills. Through Him come success, guidance, correctness, and protection.

212 بَابُ فَضْلِ السَّلَامِ وَالْأَمْرِ بِإِفْشَائِهِ

212 bābu faḍli al-salāmi wa-al-ʾamri biʾifshāʾihi

212. The merit of greetings of peace and the command to spread them

[1/ 599] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا؛

[1/ 599] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʿabdi Allāhi bni ʿamri bni al-ʿāṣi raḍiya Allāhu ʿanhumā;

[1/599] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, may Allah be pleased with them both,

أَنَّ رَجُلًا سَأَلَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَيُّ

ʾanna rajulan saʾala rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama: ʾayyu

that a man asked the Messenger of Allah, may Allah bless him and grant him peace, “Which practice in

Source page 387

الْإِسْلَامِ خَيْرٌ؟ قَالَ: "تُطْعِمُ الطَّعَامَ، وَتَقْرَأُ السَّلَامَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ تَعْرِفْ".

al-ʾislāmi khayrun? qāla: "tuṭʿimu al-ṭaʿāma, wataqraʾu al-salāma ʿalā man ʿarafta waman lam taʿrif".

Islam is best?” He said, “To give food and greet with peace those you know and those you do not know.”

[2/ 600] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[2/ 600] warawaynā fī ṣaḥīḥayhimā, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[2/600] We have transmitted in their two Ṣaḥīḥ collections, from Abū Hurayrah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "خَلَقَ اللَّهُ عَزَّ وَجَلَّ آدَمَ عَلَى صُورَتِهِ طُولُهُ سِتُّونَ ذِرَاعًا،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "khalaqa Allāhu ʿazza wajalla ʾādama ʿalā ṣūratihi ṭūluhu sittūna dhirāʿan,

from the Prophet, may Allah bless him and grant him peace, who said, “Allah, mighty and majestic, created Adam in his form, sixty cubits tall.

فَلَمَّا خَلَقَهُ قَالَ: اِذْهَبْ فَسَلِّمْ عَلَى أُولَئِكَ: نَفَرٍ مِنَ الْمَلَائِكَةِ جُلُوسٍ فَاسْتَمِعْ مَا يُحَيُّونَكَ فَإِنَّهَا تَحِيَّتُكَ وَتَحِيَّةُ ذُرِّيَّتِكَ،

falammā khalaqahu qāla: idhhab fasallim ʿalā ʾulāʾika: nafarin mina al-malāʾikati julūsin fastamiʿ mā yuḥayyūnaka faʾinnahā taḥiyyatuka wataḥiyyatu dhurriyyatika,

When He created him, He said, ‘Go and greet those seated angels, and listen to how they greet you, for that will be your greeting and the greeting of your descendants.’

فَقَالَ: السَّلَامُ عَلَيْكُمْ، فَقَالُوا: السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللَّهِ، فَزَادُوهُ: وَرَحْمَةُ اللَّهِ".

faqāla: al-salāmu ʿalaykum, faqālū: al-salāmu ʿalayka waraḥmatu Allāhi, fazādūhu: waraḥmatu Allāhi".

He said, ‘Peace be upon you.’ They replied, ‘Peace be upon you and the mercy of Allah,’ adding ‘and the mercy of Allah.’”

[3/ 601] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنِ الْبَرَاءِ بْنِ عَازِبٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[3/ 601] warawaynā fī ṣaḥīḥayhimā, ʿani al-barāʾi bni ʿāzibin raḍiya Allāhu ʿanhumā qāla:

[3/601] We have transmitted in their two Ṣaḥīḥ collections, from al-Barāʾ ibn ʿĀzib, may Allah be pleased with them both, who said:

أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِسَبْعٍ: بِعِيَادَةِ الْمَرِيضِ، وَاتِّبَاعِ الْجَنَائِزِ، وَتَشْمِيتِ الْعَاطِسِ،

ʾamaranā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama bisabʿin: biʿiyādati al-marīḍi, wattibāʿi al-janāʾizi, watashmīti al-ʿāṭisi,

The Messenger of Allah, may Allah bless him and grant him peace, instructed us to do seven things: visit the sick, follow funeral processions, invoke mercy for one who sneezes,

وَنَصْرِ الضَّعِيفِ، وَعَوْنِ الْمَظْلُومِ، وَإِفْشَاءِ السَّلَامِ، وَإِبْرَارِ الْقَسَمِ. هَذَا لَفْظُ إِحْدَى رِوَايَاتِ الْبُخَارِيِّ.

wanaṣri al-ḍaʿīfi, waʿawni al-maẓlūmi, waʾifshāʾi al-salāmi, waʾibrāri al-qasami. hādhā lafẓu ʾiḥdā riwāyāti al-bukhāriyyi.

support the weak, help the oppressed, spread greetings of peace, and fulfill a request made under oath. This is the wording of one version in al-Bukhārī.

[4/ 602] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[4/ 602] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[4/602] We have transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تَدْخُلُوا الْجَنَّةَ حَتَّى تُؤْمِنُوا، وَلَا تُؤْمِنُوا حَتَّى تَحَابُّوا،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā tadkhulū al-jannata ḥattā tuʾminū, walā tuʾminū ḥattā taḥābbū,

The Messenger of Allah, may Allah bless him and grant him peace, said, “You will not enter Paradise until you believe, and you will not believe until you love one another.

أَوَلَا أَدُلُّكُمْ عَلَى شَيْءٍ إِذَا فَعَلْتُمُوهُ تَحَابَبْتُمْ؟ أَفْشُوا السَّلَامَ بَيْنَكُمْ".

ʾawalā ʾadullukum ʿalā shayʾin ʾidhā faʿaltumūhu taḥābabtum? ʾafshū al-salāma baynakum".

Shall I direct you to something which, if you do it, will make you love one another? Spread greetings of peace among yourselves.”

[5/ 603] وَرَوَيْنَا فِي مُسْنَدِ الدَّارِمِيِّ وَكِتَابَيِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، وَغَيْرِهَا بِالْأَسَانِيدِ الْجَيِّدَةِ، عَنْ عَبْدِ اللَّهِ بْنِ سَلَامٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[5/ 603] warawaynā fī musnadi al-dārimiyyi wakitābayi al-tirmidhiyyi wabni mājah, waghayrihā bi-al-ʾasānīdi al-jayyidati, ʿan ʿabdi Allāhi bni salāmin raḍiya Allāhu ʿanhu qāla:

[5/603] We have transmitted in Musnad al-Dārimī, the books of al-Tirmidhī and Ibn Mājah, and elsewhere, through good chains, from ʿAbd Allāh ibn Salām, may Allah be pleased with him, who said:

Source page 388

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "يَا أَيُّهَا النَّاسُ أَفْشُوا السَّلَامَ، وَأَطْعِمُوا الطَّعَامَ،

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "yā ʾayyuhā al-nāsu ʾafshū al-salāma, waʾaṭʿimū al-ṭaʿāma,

I heard the Messenger of Allah, may Allah bless him and grant him peace, say, “People, spread greetings of peace, give food,

وَصِلُوا الْأَرْحَامَ وَصَلُّوا وَالنَّاسُ نِيَامٌ تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ صَحِيحٌ.

waṣilū al-ʾarḥāma waṣallū wa-al-nāsu niyāmun tadkhulū al-jannata bisalāmin" qāla al-tirmidhiyyu: ḥadīthun ṣaḥīḥun.

maintain family ties, and pray while people sleep: you will enter Paradise in peace.” Al-Tirmidhī said, “An authentic hadith.”

[6/ 604] وَرَوَيْنَا فِي كِتَابَيِ اِبْنِ مَاجَهْ وَابْنِ السُّنِّيِّ، عَنْ أَبِي أُمَامَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[6/ 604] warawaynā fī kitābayi ibni mājah wabni al-sunniyyi, ʿan ʾabī ʾumāmata raḍiya Allāhu ʿanhu qāla:

[6/604] We have transmitted in the books of Ibn Mājah and Ibn al-Sunnī, from Abū Umāmah, may Allah be pleased with him, who said:

أَمَرَنَا نَبِيُّنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ نُفْشِيَ السَّلَامَ.

ʾamaranā nabiyyunā ṣallā Allāhu ʿalayhi wasallama ʾan nufshiya al-salāma.

Our Prophet, may Allah bless him and grant him peace, instructed us to spread greetings of peace.

[7/ 605] وَرَوَيْنَا فِي مُوَطَّأِ الْإِمَامِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ،

[7/ 605] warawaynā fī muwaṭṭaʾi al-ʾimāmi mālikin raḍiya Allāhu ʿanhu, ʿan ʾisḥāqa bni ʿabdi Allāhi bni ʾabī ṭalḥata,

[7/605] We have transmitted in the Muwaṭṭaʾ of Imam Mālik, may Allah be pleased with him, from Isḥāq ibn ʿAbd Allāh ibn Abī Ṭalḥah,

أَنَّ الطُّفَيْلَ بْنَ أُبَيِّ بْنِ كَعْبٍ أَخْبَرَهُ أَنَّهُ كَانَ يَأْتِي عَبْدَ اللَّهِ بْنَ عُمَرَ فَيَغْدُو مَعَهُ إِلَى السُّوقِ،

ʾanna al-ṭufayla bna ʾubayyi bni kaʿbin ʾakhbarahu ʾannahu kāna yaʾtī ʿabda Allāhi bna ʿumara fayaghdū maʿahu ʾilā al-sūqi,

that al-Ṭufayl ibn Ubayy ibn Kaʿb told him that he used to visit ʿAbd Allāh ibn ʿUmar and go with him to the market in the morning.

قَالَ: فَإِذَا غَدَوْنَا إِلَى السُّوقِ لَمْ يَمُرَّ بِنَا عَبْدُ اللَّهِ عَلَى سَقَّاطٍ وَلَا صَاحِبِ بَيْعَةٍ وَلَا مِسْكِينٍ وَلَا أَحَدٍ إِلَّا سَلَّمَ عَلَيْهِ؛

qāla: faʾidhā ghadawnā ʾilā al-sūqi lam yamurra binā ʿabdu Allāhi ʿalā saqqāṭin walā ṣāḥibi bayʿatin walā miskīnin walā ʾaḥadin ʾillā sallama ʿalayhi;

He said: Whenever we went to the market, ʿAbd Allāh would pass no dealer in inexpensive goods, no merchant, no poor person, nor anyone else without greeting him.

قَالَ الطُّفَيْلُ: فَجِئْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ يَوْمًا، فَاسْتَتْبَعَنِي إِلَى السُّوقِ، فَقُلْتُ لَهُ:

qāla al-ṭufaylu: fajiʾtu ʿabda Allāhi bna ʿumara yawman, fastatbaʿanī ʾilā al-sūqi, faqultu lahu:

Al-Ṭufayl said: One day I came to ʿAbd Allāh ibn ʿUmar, and he asked me to accompany him to the market. I said to him:

مَا تَصْنَعُ بِالسُّوقِ وَأَنْتَ لَا تَقِفُ عَلَى الْبَيْعِ وَلَا تَسْأَلُ عَنِ السِّلَعِ وَلَا تَسُومُ بِهَا وَلَا تَجْلِسُ فِي مَجَالِسِ السُّوقِ؟

mā taṣnaʿu bi-al-sūqi waʾanta lā taqifu ʿalā al-bayʿi walā tasʾalu ʿani al-silaʿi walā tasūmu bihā walā tajlisu fī majālisi al-sūqi?

“What do you do at the market, when you do not stop to buy, ask about goods, bargain for them, or sit in the market gatherings?”

قَالَ: وَأَقُولُ اِجْلِسْ بِنَا هَاهُنَا نَتَحَدَّثْ، فَقَالَ لِيَ اِبْنُ عُمَرَ: يَا أَبَا بَطْنٍ وَكَانَ الطُّفَيْلُ ذَا بَطْنٍ

qāla: waʾaqūlu ijlis binā hāhunā nataḥaddath, faqāla liya ibnu ʿumara: yā ʾabā baṭnin wakāna al-ṭufaylu dhā baṭnin

He said: I would say, “Sit here with us and let us talk.” Ibn ʿUmar said to me, “You with the big belly”—al-Ṭufayl had a large belly—

إِنَّمَا نَغْدُو مِنْ أَجْلِ السَّلَامِ نُسَلِّمُ عَلَى مَنْ لَقِينَاهُ.

ʾinnamā naghdū min ʾajli al-salāmi nusallimu ʿalā man laqīnāhu.

“we go out only for the sake of greeting people. We greet everyone we meet.” [135]

[8/ 606] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ عَنْهُ، قَالَ:

[8/ 606] warawaynā fī ṣaḥīḥi al-bukhāriyyi ʿanhu, qāla:

[8/606] We have transmitted in Ṣaḥīḥ al-Bukhārī, from him, who said:

وَقَالَ عَمَّارٌ رَضِيَ

waqāla ʿammārun raḍiya

And ʿAmmār, may

Source page 389

اللَّهُ عَنْهُ: ثَلَاثٌ مَنْ جَمَعَهُنَّ فَقَدْ جَمَعَ الْإِيمَانَ؛ الْإِنْصَافُ مِنْ نَفْسِكَ، وَبَذْلُ السَّلَامِ لِلْعَالَمِ، وَالْإِنْفَاقُ مِنَ الْإِقْتَارِ.

Allāhu ʿanhu: thalāthun man jamaʿahunna faqad jamaʿa al-ʾīmāna; al-ʾinṣāfu min nafsika, wabadhlu al-salāmi li-l-ʿālami, wa-al-ʾinfāqu mina al-ʾiqtāri.

Allah be pleased with him, said: Whoever brings together three qualities has brought together faith: being fair even against yourself, offering peace to everyone, and giving despite having little.

وَرَوَيْنَا هَذَا فِي غَيْرِ الْبُخَارِيِّ مَرْفُوعًا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

warawaynā hādhā fī ghayri al-bukhāriyyi marfūʿan ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama.

We have transmitted this in works other than al-Bukhārī, attributed directly to the Messenger of Allah, may Allah bless him and grant him peace.

قُلْتُ: قَدْ جَمَعَ فِي هَذِهِ الْكَلِمَاتِ الثَّلَاثِ خَيْرَاتِ الْآخِرَةِ وَالدُّنْيَا،

qultu: qad jamaʿa fī hādhihi al-kalimāti al-thalāthi khayrāti al-ʾākhirati wa-al-dunyā,

I say: These three statements bring together the good of the Hereafter and this world.

فَإِنَّ الْإِنْصَافَ يَقْتَضِي أَنْ يُؤَدِّيَ إِلَى اللَّهِ تَعَالَى جَمِيعَ حُقُوقِهِ وَمَا أَمَرَهُ بِهِ، وَيَجْتَنِبَ جَمِيعَ مَا نَهَاهُ عَنْهُ،

faʾinna al-ʾinṣāfa yaqtaḍī ʾan yuʾaddiya ʾilā Allāhi taʿālā jamīʿa ḥuqūqihi wamā ʾamarahu bihi, wayajtaniba jamīʿa mā nahāhu ʿanhu,

Fairness entails fulfilling all Allah Most High’s rights and commands, and avoiding everything He has forbidden.

وَأَنْ يُؤَدِّيَ إِلَى النَّاسِ حُقُوقَهُمْ، وَلَا يَطْلُبَ مَا لَيْسَ لَهُ، وَأَنْ يُنْصِفَ أَيْضًا نَفْسَهُ فَلَا يُوقِعَهَا فِي قَبِيحٍ أَصْلًا.

waʾan yuʾaddiya ʾilā al-nāsi ḥuqūqahum, walā yaṭluba mā laysa lahu, waʾan yunṣifa ʾayḍan nafsahu falā yūqiʿahā fī qabīḥin ʾaṣlan.

It also entails giving people their rights, not demanding what is not one’s due, and being fair to oneself by never exposing oneself to anything shameful.

وَأَمَّا بَذْلُ السَّلَامِ لِلْعَالَمِ فَمَعْنَاهُ لِجَمِيعِ النَّاسِ، فَيَتَضَمَّنُ أَنْ لَا يَتَكَبَّرَ عَلَى أَحَدٍ،

waʾammā badhlu al-salāmi li-l-ʿālami famaʿnāhu lijamīʿi al-nāsi, fayataḍammanu ʾan lā yatakabbara ʿalā ʾaḥadin,

Offering peace to the world means offering it to all people. This entails not behaving arrogantly toward anyone,

وَأَنْ لَا يَكُونَ بَيْنَهُ وَبَيْنَ أَحَدٍ جَفَاءٌ يَمْتَنِعُ مِنَ السَّلَامِ عَلَيْهِ بِسَبَبِهِ.

waʾan lā yakūna baynahu wabayna ʾaḥadin jafāʾun yamtaniʿu mina al-salāmi ʿalayhi bisababihi.

and having no estrangement with anyone that prevents one from greeting them.

وَأَمَّا الْإِنْفَاقُ مِنَ الْإِقْتَارِ فَيَقْتَضِي كَمَالَ الْوُثُوقِ بِاللَّهِ تَعَالَى وَالتَّوَكُّلِ عَلَيْهِ وَالشَّفَقَةِ عَلَى الْمُسْلِمِينَ إِلَى غَيْرِ ذَلِكَ،

waʾammā al-ʾinfāqu mina al-ʾiqtāri fayaqtaḍī kamāla al-wuthūqi bi-llāhi taʿālā wa-al-tawakkuli ʿalayhi wa-al-shafaqati ʿalā al-muslimīna ʾilā ghayri dhālika,

Giving despite having little entails complete confidence in Allah Most High, reliance upon Him, compassion for Muslims, and other virtues.

نَسْأَلُ اللَّهَ تَعَالَى الْكَرِيمَ التَّوْفِيقَ لِجَمِيعِهِ.

nasʾalu Allāha taʿālā al-karīma al-tawfīqa lijamīʿihi.

We ask Allah Most High, the Generous, to grant us success in all of this.

213 بَابُ كَيْفِيَّةِ السَّلَامِ

213 bābu kayfiyyati al-salāmi

213. Chapter on how to give the greeting of peace

اِعْلَمْ أَنَّ الْأَفْضَلَ أَنْ يَقُولَ الْمُسَلِّمُ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ،

iʿlam ʾanna al-ʾafḍala ʾan yaqūla al-musallimu: al-salāmu ʿalaykum waraḥmatu Allāhi wabarakātuhu,

Know that it is best for the person initiating the greeting to say, “Peace be upon you, and the mercy of Allah and His blessings.”

فَيَأْتِي بِضَمِيرِ الْجَمْعِ وَإِنْ كَانَ الْمُسَلَّمُ عَلَيْهِ وَاحِدًا، وَيَقُولُ الْمُجِيبُ: وَعَلَيْكُمُ السَّلَامُ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ،

fayaʾtī biḍamīri al-jamʿi waʾin kāna al-musallamu ʿalayhi wāḥidan, wayaqūlu al-mujību: waʿalaykumu al-salāmu waraḥmatu Allāhi wabarakātuhu,

He uses the plural pronoun even when greeting only one person. The respondent says, “And upon you be peace, and the mercy of Allah and His blessings,”

وَيَأْتِي بِوَاوِ الْعَطْفِ فِي قَوْلِهِ: وَعَلَيْكُمْ.

wayaʾtī biwāwi al-ʿaṭfi fī qawlihi: waʿalaykum.

including the conjunction wa, “and,” in wa-ʿalaykum, “and upon you.”

وَمِمَّنْ نَصَّ عَلَى أَنَّ الْأَفْضَلَ فِي الْمُبْتَدِىءِ أَنْ يَقُولَ "السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ"

wamimman naṣṣa ʿalā ʾanna al-ʾafḍala fī al-mubtadiʾi ʾan yaqūla "al-salāmu ʿalaykum waraḥmatu Allāhi wabarakātuhu"

Among those who explicitly stated that the best initial greeting is “Peace be upon you, and the mercy of Allah and His blessings”

الْإِمَامُ أَقْضَى الْقُضَاةِ أَبُو الْحَسَنِ الْمَاوَرْدِيُّ فِي كِتَابِهِ "الْحَاوِي" فِي كِتَابِ السِّيَرِ،

al-ʾimāmu ʾaqḍā al-quḍāti ʾabū al-ḥasani al-māwardiyyu fī kitābihi "al-ḥāwī" fī kitābi al-siyari,

are the imam and chief judge Abū al-Ḥasan al-Māwardī, in the Book of Military Campaigns in his al-Ḥāwī,

وَالْإِمَامُ أَبُو سَعْدٍ الْمُتَوَلِّي مِنْ أَصْحَابِنَا فِي كِتَابِ "صَلَاةِ الْجُمُعَةِ" وَغَيْرِهَا.

wa-al-ʾimāmu ʾabū saʿdin al-mutawallī min ʾaṣḥābinā fī kitābi "ṣalāti al-jumuʿati" waghayrihā.

and Imam Abū Saʿd al-Mutawallī, one of our scholars, in the Book of Friday Prayer and elsewhere.

Source page 390

[1/ 607] وَدَلِيلُهُ مَا رَوَيْنَاهُ فِي مُسْنَدِ الدَّارِمِيِّ وَسُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ عِمْرَانَ بْنِ الْحُصَيْنِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[1/ 607] wadalīluhu mā rawaynāhu fī musnadi al-dārimiyyi wasunani ʾabī dāwūda wa-al-tirmidhiyyi, ʿan ʿimrāna bni al-ḥuṣayni raḍiya Allāhu ʿanhumā qāla:

[1/607] Its evidence is what we have transmitted in Musnad al-Dārimī and the Sunan collections of Abū Dāwūd and al-Tirmidhī, from ʿImrān ibn al-Ḥuṣayn, may Allah be pleased with them both, who said:

"جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: السَّلَامُ عَلَيْكُمْ، فَرَدَّ عَلَيْهِ ثُمَّ جَلَسَ،

"jāʾa rajulun ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama faqāla: al-salāmu ʿalaykum, faradda ʿalayhi thumma jalasa,

“A man came to the Prophet, may Allah bless him and grant him peace, and said, ‘Peace be upon you.’ He returned the greeting, and the man sat down.

فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: عَشْرٌ، ثُمَّ جَاءَ آخَرُ فَقَالَ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ،

faqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: ʿashrun, thumma jāʾa ʾākharu faqāla: al-salāmu ʿalaykum waraḥmatu Allāhi,

The Prophet, may Allah bless him and grant him peace, said, ‘Ten.’ Then another man came and said, ‘Peace be upon you and the mercy of Allah.’

فَرَدَّ عَلَيْهِ ثُمَّ جَلَسَ، فَقَالَ: عِشْرُونَ، ثُمَّ جَاءَ آخَرُ فَقَالَ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ،

faradda ʿalayhi thumma jalasa, faqāla: ʿishrūna, thumma jāʾa ʾākharu faqāla: al-salāmu ʿalaykum waraḥmatu Allāhi wabarakātuhu,

He returned the greeting, and the man sat down. He said, ‘Twenty.’ Then another man came and said, ‘Peace be upon you, and the mercy of Allah and His blessings.’

فَرَدَّ عَلَيْهِ فَجَلَسَ، فَقَالَ: "ثَلَاثُونَ". فَقَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

faradda ʿalayhi fajalasa, faqāla: "thalāthūna". faqāla al-tirmidhiyyu: ḥadīthun ḥasanun.

He returned the greeting, and the man sat down. He said, ‘Thirty.’” Al-Tirmidhī said, “A good hadith.”

وَفِي رِوَايَةٍ لِأَبِي دَاوُدَ، مِنْ رِوَايَةِ مُعَاذِ بْنِ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ، زِيَادَةٌ عَلَى هَذَا، قَالَ:

wafī riwāyatin liʾabī dāwūda, min riwāyati muʿādhi bni ʾanasin raḍiya Allāhu ʿanhu, ziyādatun ʿalā hādhā, qāla:

A version in Abū Dāwūd, transmitted from Muʿādh ibn Anas, may Allah be pleased with him, adds to this:

"ثُمَّ أَتَى آخَرُ فَقَالَ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ وَمَغْفِرَتُهُ، فَقَالَ: أَرْبَعُونَ، وَقَالَ: هَكَذَا تَكُونُ الْفَضَائِلُ".

"thumma ʾatā ʾākharu faqāla: al-salāmu ʿalaykum waraḥmatu Allāhi wabarakātuhu wamaghfiratuhu, faqāla: ʾarbaʿūna, waqāla: hākadhā takūnu al-faḍāʾilu".

“Then another man came and said, ‘Peace be upon you, and the mercy of Allah, His blessings, and His forgiveness.’ He said, ‘Forty,’ and said, ‘This is how rewards for excellence increase.’”

[2/ 608] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، بِإِسْنَادٍ ضَعِيفٍ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 608] warawaynā fī kitābi ibni al-sunniyyi, biʾisnādin ḍaʿīfin, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[2/608] We have transmitted in the book of Ibn al-Sunnī, through a weak chain, from Anas, may Allah be pleased with him, who said:

كَانَ رَجُلٌ يَمُرُّ بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَرْعَى دَوَابَّ أَصْحَابِهِ فَيَقُولُ: السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ!

kāna rajulun yamurru bi-al-nabiyyi ṣallā Allāhu ʿalayhi wasallama yarʿā dawābba ʾaṣḥābihi fayaqūlu: al-salāmu ʿalayka yā rasūla Allāhi!

A man who tended the animals of the Companions would pass the Prophet, may Allah bless him and grant him peace, and say, “Peace be upon you, Messenger of Allah.”

فَيَقُولُ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "وَعَلَيْكَ السَّلَامُ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ وَمَغْفِرَتُهُ وَرِضْوَانُهُ"،

fayaqūlu lahu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: "waʿalayka al-salāmu waraḥmatu Allāhi wabarakātuhu wamaghfiratuhu wariḍwānuhu",

The Prophet, may Allah bless him and grant him peace, would reply, “And upon you be peace, and the mercy of Allah, His blessings, His forgiveness, and His pleasure.”

فَقِيلَ: يَا رَسُولَ اللَّهِ! تُسَلِّمُ عَلَى هَذَا سَلَامًا مَا تُسَلِّمُهُ عَلَى أَحَدٍ مِنْ أَصْحَابِكَ؟

faqīla: yā rasūla Allāhi! tusallimu ʿalā hādhā salāman mā tusallimuhu ʿalā ʾaḥadin min ʾaṣḥābika?

He was asked, “Messenger of Allah, you greet this man with a greeting you give none of your Companions?”

قَالَ: "وَمَا يَمْنَعُنِي مِنْ ذَلِكَ وَهُوَ يَنْصَرِفُ بِأَجْرِ بِضْعَةَ عَشَرَ رَجُلًا؟".

qāla: "wamā yamnaʿunī min dhālika wahuwa yanṣarifu biʾajri biḍʿata ʿashara rajulan?".

He said, “What should prevent me, when he goes away with the reward of more than ten men?”

قَالَ أَصْحَابُنَا: فَإِنْ قَالَ الْمُبْتَدِىءُ: السَّلَامُ عَلَيْكُمْ، حَصَلَ السَّلَامُ، وَإِنْ قَالَ: السَّلَامُ عَلَيْكَ، أَوْ سَلَامٌ عَلَيْكَ، حَصَلَ أَيْضًا.

qāla ʾaṣḥābunā: faʾin qāla al-mubtadiʾu: al-salāmu ʿalaykum, ḥaṣala al-salāmu, waʾin qāla: al-salāmu ʿalayka, ʾaw salāmun ʿalayka, ḥaṣala ʾayḍan.

Our scholars said: If the initiator says al-salāmu ʿalaykum, “peace be upon you” in the plural, the greeting is fulfilled. It is also fulfilled if he says al-salāmu ʿalayka or salāmun ʿalayka, using the singular, with or without the definite article.

وَأَمَّا الْجَوَابُ فَأَقَلُّهُ: وَعَلَيْكَ السَّلَامُ، أَوْ وَعَلَيْكُمُ السَّلَامُ، فَإِنْ حَذَفَ الْوَاوَ فَقَالَ: عَلَيْكُمْ

waʾammā al-jawābu faʾaqalluhu: waʿalayka al-salāmu, ʾaw waʿalaykumu al-salāmu, faʾin ḥadhafa al-wāwa faqāla: ʿalaykum

The minimum response is wa-ʿalayka al-salām or wa-ʿalaykum al-salām, “and upon you be peace,” singular or plural. If he omits the conjunction wa and says ʿalaykum

Source page 391

السَّلَامُ أَجْزَأَهُ ذَلِكَ وَكَانَ جَوَابًا، هَذَا هُوَ الْمَذْهَبُ الصَّحِيحُ الْمَشْهُورُ الَّذِي نَصَّ عَلَيْهِ إِمَامُنَا الشَّافِعِيُّ رَحِمَهُ اللَّهُ فِي "الْأُمِّ"

al-salāmu ʾajzaʾahu dhālika wakāna jawāban, hādhā huwa al-madhhabu al-ṣaḥīḥu al-mashhūru alladhī naṣṣa ʿalayhi ʾimāmunā al-shāfiʿiyyu raḥimahu Allāhu fī "al-ʾummi"

al-salām, “upon you be peace,” that suffices and counts as a response. This is the sound, well-known position explicitly stated by our imam al-Shāfiʿī, may Allah have mercy on him, in al-Umm,

وَقَالَ بِهِ جُمْهُورٌ مِنْ أَصْحَابِنَا. وَجَزَمَ أَبُو سَعْدٍ الْمُتَوَلِّي مِنْ أَصْحَابِنَا فِي كِتَابِهِ "التَّتِمَّةِ" بِأَنَّهُ لَا يُجْزِئُهُ وَلَا يَكُونُ جَوَابًا،

waqāla bihi jumhūrun min ʾaṣḥābinā. wajazama ʾabū saʿdin al-mutawallī min ʾaṣḥābinā fī kitābihi "al-tatimmati" biʾannahu lā yujziʾuhu walā yakūnu jawāban,

and held by the majority of our scholars. Abū Saʿd al-Mutawallī, one of our scholars, stated categorically in his al-Tatimmah that it does not suffice and is not a response.

وَهَذَا ضَعِيفٌ أَوْ غَلَطٌ، وَهُوَ مُخَالِفٌ لِلْكِتَابِ وَالسُّنَّةِ وَنَصِّ إِمَامِنَا الشَّافِعِيِّ.

wahādhā ḍaʿīfun ʾaw ghalaṭun, wahuwa mukhālifun li-l-kitābi wa-al-sunnati wanaṣṣi ʾimāminā al-shāfiʿiyyi.

This is weak or mistaken, and contrary to the Quran, the Sunnah, and the explicit statement of our imam al-Shāfiʿī.

أَمَّا الْكِتَابُ فَقَالَ اللَّهُ تَعَالَى: {قَالُوا سَلَامًا، قَالَ سَلَامٌ} [هُودٍ: 69]

ʾammā al-kitābu faqāla Allāhu taʿālā: {qālū salāman, qāla salāmun} [hūdin: 69]

As for the Quran, Allah Most High says, “They said, ‘Peace.’ He said, ‘Peace’” [Hūd 69].

وَهَذَا وَإِنْ كَانَ شَرْعًا لِمَا قَبْلَنَا فَقَدْ جَاءَ شَرْعُنَا بِتَقْرِيرِهِ،

wahādhā waʾin kāna sharʿan limā qablanā faqad jāʾa sharʿunā bitaqrīrihi,

Although this belonged to the law of those before us, our law has confirmed it.

وَهُوَ حَدِيثُ أَبِي هُرَيْرَةَ الَّذِي قَدَّمْنَاهُ فِي جَوَابِ الْمَلَائِكَةِ آدَمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

wahuwa ḥadīthu ʾabī hurayrata alladhī qaddamnāhu fī jawābi al-malāʾikati ʾādama ṣallā Allāhu ʿalayhi wasallama,

This is found in the hadith of Abū Hurayrah cited earlier concerning the angels’ response to Adam, may Allah bless him and grant him peace.

فَإِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَخْبَرَنَا "أَنَّ اللَّهَ تَعَالَى قَالَ: هِيَ تَحِيَّتُكَ وَتَحِيَّةُ ذُرِّيَّتِكَ"

faʾinna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ʾakhbaranā "ʾanna Allāha taʿālā qāla: hiya taḥiyyatuka wataḥiyyatu dhurriyyatika"

For the Prophet, may Allah bless him and grant him peace, informed us “that Allah Most High said, ‘It is your greeting and the greeting of your descendants.’”

وَهَذِهِ الْأُمَّةُ دَاخِلَةٌ فِي ذُرِّيَّتِهِ، وَاللَّهُ أَعْلَمُ.

wahādhihi al-ʾummatu dākhilatun fī dhurriyyatihi, wa-Allāhu ʾaʿlamu.

This community is included among his descendants. Allah knows best.

وَاتَّفَقَ أَصْحَابُنَا عَلَى أَنَّهُ لَوْ قَالَ فِي الْجَوَابِ: عَلَيْكُمْ لَمْ يَكُنْ جَوَابًا،

wattafaqa ʾaṣḥābunā ʿalā ʾannahu law qāla fī al-jawābi: ʿalaykum lam yakun jawāban,

Our scholars agree that saying only ʿalaykum, “upon you,” does not count as a response.

فَلَوْ قَالَ: وَعَلَيْكُمْ بِالْوَاوِ فَهَلْ يَكُونُ جَوَابًا؟ فِيهِ وَجْهَانِ لِأَصْحَابِنَا؛

falaw qāla: waʿalaykum bi-al-wāwi fahal yakūnu jawāban? fīhi wajhāni liʾaṣḥābinā;

If he says wa-ʿalaykum, “and upon you,” with the conjunction wa, does that count as a response? Our scholars have two views.

وَلَوْ قَالَ الْمُبْتَدِىءُ: سَلَامٌ عَلَيْكُمْ، أَوْ قَالَ: السَّلَامُ عَلَيْكُمْ، فَلِلْمُجِيبِ أَنْ يَقُولَ فِي الصُّورَتَيْنِ: سَلَامٌ عَلَيْكُمْ،

walaw qāla al-mubtadiʾu: salāmun ʿalaykum, ʾaw qāla: al-salāmu ʿalaykum, fa-li-l-mujībi ʾan yaqūla fī al-ṣūratayni: salāmun ʿalaykum,

If the initiator says salāmun ʿalaykum or al-salāmu ʿalaykum, “peace be upon you,” without or with the definite article, the respondent may say salāmun ʿalaykum in either case.

وَلَهُ أَنْ يَقُولَ: السَّلَامُ عَلَيْكُمْ، قَالَ اللَّهُ تَعَالَى: {قَالُوا سَلَامًا، قَالَ سَلَامٌ}

walahu ʾan yaqūla: al-salāmu ʿalaykum, qāla Allāhu taʿālā: {qālū salāman, qāla salāmun}

He may also say al-salāmu ʿalaykum. Allah Most High says, “They said, ‘Peace.’ He said, ‘Peace.’”

قَالَ الْإِمَامُ أَبُو الْحَسَنِ الْوَاحِدِيُّ مِنْ أَصْحَابِنَا: أَنْتَ فِي تَعْرِيفِ السَّلَامِ وَتَنْكِيرِهِ بِالْخِيَارِ؛ قُلْتُ: وَلَكِنِ الْأَلِفُ وَاللَّامُ أَوْلَى.

qāla al-ʾimāmu ʾabū al-ḥasani al-wāḥidiyyu min ʾaṣḥābinā: ʾanta fī taʿrīfi al-salāmi watankīrihi bi-al-khiyāri; qultu: walākini al-ʾalifu wa-al-lāmu ʾawlā.

Imam Abū al-Ḥasan al-Wāḥidī, one of our scholars, said: You may choose whether to make salām definite or indefinite. I say: Using the definite article al is preferable.

[فَصْلٌ]:

[faṣlun]:

[Section.]

[3/ 609] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ،

[3/ 609] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu,

[3/609] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Anas, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؛ أَنَّهُ كَانَ إِذَا تَكَلَّمَ بِكَلِمَةٍ أَعَادَهَا ثَلَاثًا حَتَّى تُفْهَمَ عَنْهُ، وَإِذَا أَتَى عَلَى قَوْمٍ فَسَلَّمَ عَلَيْهِمْ سَلَّمَ عَلَيْهِمْ ثَلَاثًا.

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama; ʾannahu kāna ʾidhā takallama bikalimatin ʾaʿādahā thalāthan ḥattā tufhama ʿanhu, waʾidhā ʾatā ʿalā qawmin fasallama ʿalayhim sallama ʿalayhim thalāthan.

from the Prophet, may Allah bless him and grant him peace, that when he spoke, he would repeat his words three times so that they would be understood. When he came upon a group and greeted them, he greeted them three times.

Source page 392

قُلْتُ: وَهَذَا الْحَدِيثُ مَحْمُولٌ عَلَى مَا إِذَا كَانَ الْجَمْعُ كَثِيرًا، وَسَيَأْتِي بَيَانُ هَذِهِ الْمَسْأَلَةِ وَكَلَامُ الْمَاوَرْدِيِّ صَاحِبِ الْحَاوِي فِيهَا إِنْ شَاءَ اللَّهُ تَعَالَى.

qultu: wahādhā al-ḥadīthu maḥmūlun ʿalā mā ʾidhā kāna al-jamʿu kathīran, wasayaʾtī bayānu hādhihi al-masʾalati wakalāmu al-māwardiyyi ṣāḥibi al-ḥāwī fīhā ʾin shāʾa Allāhu taʿālā.

I say: This hadith is understood as referring to a large gathering. This question and the remarks of al-Māwardī, author of al-Ḥāwī, will be explained later, if Allah Most High wills.

[فَصْلٌ]: وَأَقَلُّ السَّلَامِ الَّذِي يَصِيرُ بِهِ مُؤَدِّيًا سُنَّةَ السَّلَامِ أَنْ يَرْفَعَ صَوْتَهُ بِحَيْثُ يَسْمَعُ الْمُسَلَّمُ عَلَيْهِ،

[faṣlun]: waʾaqallu al-salāmi alladhī yaṣīru bihi muʾaddiyan sunnata al-salāmi ʾan yarfaʿa ṣawtahu biḥaythu yasmaʿu al-musallamu ʿalayhi,

[Section.] The minimum needed to fulfill the recommended greeting is to raise one’s voice enough for the person greeted to hear it.

فَإِنْ لَمْ يُسْمِعْهُ لَمْ يَكُنْ آتِيًا بِالسَّلَامِ، فَلَا يَجِبُ الرَّدُّ عَلَيْهِ.

faʾin lam yusmiʿhu lam yakun ʾātiyan bi-al-salāmi, falā yajibu al-raddu ʿalayhi.

If he does not make it audible to him, he has not given the greeting, and a response is not obligatory.

وَأَقَلُّ مَا يَسْقُطُ بِهِ فَرْضُ رَدِّ السَّلَامِ أَنْ يَرْفَعَ صَوْتَهُ بِحَيْثُ يَسْمَعُهُ الْمُسَلِّمُ،

waʾaqallu mā yasquṭu bihi farḍu raddi al-salāmi ʾan yarfaʿa ṣawtahu biḥaythu yasmaʿuhu al-musallimu,

The minimum needed to discharge the obligation of returning the greeting is to raise one’s voice enough for the initiator to hear it.

فَإِنْ لَمْ يُسْمِعْهُ لَمْ يَسْقُطْ عَنْهُ فَرْضُ الرَّدِّ، ذَكَرَهُمَا الْمُتَوَلِّي وَغَيْرُهُ.

faʾin lam yusmiʿhu lam yasquṭ ʿanhu farḍu al-raddi, dhakarahumā al-mutawallī waghayruhu.

If he does not make it audible to him, the obligation to respond is not discharged. Al-Mutawallī and others mentioned both rulings.

قُلْتُ: وَالْمُسْتَحَبُّ أَنْ يَرْفَعَ صَوْتَهُ رَفْعًا يَسْمَعُهُ بِهِ الْمُسَلَّمُ عَلَيْهِ أَوْ عَلَيْهِمْ سَمَاعًا مُحَقَّقًا،

qultu: wa-al-mustaḥabbu ʾan yarfaʿa ṣawtahu rafʿan yasmaʿuhu bihi al-musallamu ʿalayhi ʾaw ʿalayhim samāʿan muḥaqqaqan,

I say: It is recommended to raise the voice enough for the person or people greeted to hear it unmistakably.

وَإِذَا تَشَكَّكَ فِي أَنَّهُ يُسْمِعُهُمْ زَادَ فِي رَفْعِهِ، وَاحْتَاطَ وَاسْتَظْهَرَ،

waʾidhā tashakkaka fī ʾannahu yusmiʿuhum zāda fī rafʿihi, waḥtāṭa wastaẓhara,

If he is unsure whether they hear him, he raises it further, taking care to make certain.

أَمَّا إِذَا سَلَّمَ عَلَى أَيْقَاظٍ عِنْدَهُمْ نِيَامٌ، فَالسُّنَّةُ أَنْ يَخْفِضَ صَوْتَهُ بِحَيْثُ يَحْصُلُ سَمَاعُ الْأَيْقَاظِ وَلَا يَسْتَيْقِظُ النِّيَامُ.

ʾammā ʾidhā sallama ʿalā ʾayqāẓin ʿindahum niyāmun, fa-al-sunnatu ʾan yakhfiḍa ṣawtahu biḥaythu yaḥṣulu samāʿu al-ʾayqāẓi walā yastayqiẓu al-niyāmu.

If he greets people who are awake with others sleeping nearby, the recommended practice is to lower his voice so that those awake hear without waking those asleep.

[4/ 610] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، فِي حَدِيثِ الْمِقْدَادِ رَضِيَ اللَّهُ عَنْهُ الطَّوِيلِ، قَالَ:

[4/ 610] rawaynā fī ṣaḥīḥi muslimin, fī ḥadīthi al-miqdādi raḍiya Allāhu ʿanhu al-ṭawīli, qāla:

[4/610] We have transmitted in Ṣaḥīḥ Muslim, in the long hadith of al-Miqdād, may Allah be pleased with him, that he said:

كُنَّا نَرْفَعُ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَصِيبَهُ مِنَ اللَّبَنِ، فَيَجِيءُ مِنَ اللَّيْلِ فَيُسَلِّمُ تَسْلِيمًا لَا يُوقِظُ نَائِمًا وَيُسْمِعُ الْيَقْظَانَ،

kunnā narfaʿu li-l-nabiyyi ṣallā Allāhu ʿalayhi wasallama naṣībahu mina al-labani, fayajīʾu mina al-layli fayusallimu taslīman lā yūqiẓu nāʾiman wayusmiʿu al-yaqẓāna,

We used to set aside the Prophet’s share of milk, may Allah bless him and grant him peace. He would come during the night and greet us in a voice that did not wake anyone asleep but could be heard by anyone awake.

وَجَعَلَ لَا يَجِيئُنِي النَّوْمُ، وَأَمَّا صَاحِبَايَ فَنَامَا، فَجَاءَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَلَّمَ كَمَا كَانَ يُسَلِّمُ. وَاللَّهُ أَعْلَمُ.

wajaʿala lā yajīʾunī al-nawmu, waʾammā ṣāḥibāya fanāmā, fajāʾa al-nabiyyu ṣallā Allāhu ʿalayhi wasallama fasallama kamā kāna yusallimu. wa-Allāhu ʾaʿlamu.

Sleep would not come to me, while my two companions slept. The Prophet, may Allah bless him and grant him peace, came and greeted us as he usually did. Allah knows best.

[فَصْلٌ]: قَالَ الْإِمَامُ أَبُو مُحَمَّدٍ الْقَاضِي حُسَيْنٌ، وَالْإِمَامُ أَبُو الْحَسَنِ الْوَاحِدِيُّ وَغَيْرُهُمَا مِنْ أَصْحَابِنَا:

[faṣlun]: qāla al-ʾimāmu ʾabū muḥammadin al-qāḍī ḥusaynun, wa-al-ʾimāmu ʾabū al-ḥasani al-wāḥidiyyu waghayruhumā min ʾaṣḥābinā:

[Section.] Imam Abū Muḥammad al-Qāḍī Ḥusayn, Imam Abū al-Ḥasan al-Wāḥidī, and other scholars of our school said:

وَيُشْتَرَطُ أَنْ يَكُونَ الْجَوَابُ عَلَى الْفَوْرِ، فَإِنْ أَخَّرَهُ ثُمَّ رَدَّ لَمْ يُعَدَّ جَوَابًا، وَكَانَ آثِمًا بِتَرْكِ الرَّدِّ.

wayushtaraṭu ʾan yakūna al-jawābu ʿalā al-fawri, faʾin ʾakhkharahu thumma radda lam yuʿadda jawāban, wakāna ʾāthiman bitarki al-raddi.

The response must be immediate. If he delays and then responds, it does not count as a response, and he is sinful for failing to respond.

214 بَابُ مَا جَاءَ فِي كَرَاهَةِ الْإِشَارَةِ بِالسَّلَامِ بِالْيَدِ وَنَحْوِهَا بِلَا لَفْظٍ

214 bābu mā jāʾa fī karāhati al-ʾishārati bi-al-salāmi bi-al-yadi wanaḥwihā bilā lafẓin

214. Chapter on reports disapproving of greeting with a hand gesture or the like without words

[1/ 611] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ،

[1/ 611] rawaynā fī kitābi al-tirmidhiyyi, ʿan ʿamri bni shuʿaybin, ʿan ʾabīhi,

[1/611] We have transmitted in the book of al-Tirmidhī, from ʿAmr ibn Shuʿayb, from his father,

Source page 393

عَنْ جَدِّهِ،

ʿan jaddihi,

from his grandfather,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "لَيْسَ مِنَّا مَنْ تَشَبَّهَ بِغَيْرِنَا، لَا تَشَبَّهُوا بِالْيَهُودِ وَلَا بِالنَّصَارَى،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "laysa minnā man tashabbaha bighayrinā, lā tashabbahū bi-al-yahūdi walā bi-al-naṣārā,

from the Prophet, may Allah bless him and grant him peace, who said, “Whoever imitates others outside our community is not one of us. Do not imitate the Jews or the Christians:

فَإِنَّ تَسْلِيمَ الْيَهُودِ الْإِشَارَةُ بِالْأَصَابِعِ، وَتَسْلِيمَ النَّصَارَى الْإِشَارَةُ بِالْكَفِّ" قَالَ التِّرْمِذِيُّ: إِسْنَادُهُ ضَعِيفٌ.

faʾinna taslīma al-yahūdi al-ʾishāratu bi-al-ʾaṣābiʿi, wataslīma al-naṣārā al-ʾishāratu bi-al-kaffi" qāla al-tirmidhiyyu: ʾisnāduhu ḍaʿīfun.

the greeting of the Jews is a gesture with the fingers, and the greeting of the Christians is a gesture with the palm.” Al-Tirmidhī said, “Its chain is weak.”

[2/ 612] قُلْتُ: وَأَمَّا الْحَدِيثُ الَّذِي رَوَيْنَاهُ فِي كِتَابِ التِّرْمِذِيِّ عَنْ أَسْمَاءَ بِنْتِ يَزِيدَ:

[2/ 612] qultu: waʾammā al-ḥadīthu alladhī rawaynāhu fī kitābi al-tirmidhiyyi ʿan ʾasmāʾa binti yazīda:

[2/612] I say: As for the hadith we have transmitted in the book of al-Tirmidhī, from Asmāʾ bint Yazīd:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ فِي الْمَسْجِدِ يَوْمًا، وَعُصْبَةٌ مِنَ النِّسَاءِ قُعُودٌ، فَأَشَارَ بِيَدِهِ بِالتَّسْلِيمِ.

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama marra fī al-masjidi yawman, waʿuṣbatun mina al-nisāʾi quʿūdun, faʾashāra biyadihi bi-al-taslīmi.

that one day the Messenger of Allah, may Allah bless him and grant him peace, passed through the mosque where a group of women were sitting, and gestured with his hand in greeting.

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ، فَهَذَا مَحْمُولٌ عَلَى أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَمَعَ بَيْنَ اللَّفْظِ وَالْإِشَارَةِ،

qāla al-tirmidhiyyu: ḥadīthun ḥasanun, fahādhā maḥmūlun ʿalā ʾannahu ṣallā Allāhu ʿalayhi wasallama jamaʿa bayna al-lafẓi wa-al-ʾishārati,

Al-Tirmidhī said, “A good hadith.” This is understood to mean that he, may Allah bless him and grant him peace, combined words with the gesture.

يَدُلُّ عَلَى هَذَا أَنَّ أَبَا دَاوُدَ رَوَى هَذَا الْحَدِيثَ، وَقَالَ فِي رِوَايَتِهِ: فَسَلَّمَ عَلَيْنَا.

yadullu ʿalā hādhā ʾanna ʾabā dāwūda rawā hādhā al-ḥadītha, waqāla fī riwāyatihi: fasallama ʿalaynā.

Evidence for this is that Abū Dāwūd related the same hadith, with the wording, “He greeted us.”

215 بَابُ حُكْمِ السَّلَامِ

215 bābu ḥukmi al-salāmi

215. Chapter on the legal ruling of the greeting of peace

اِعْلَمْ أَنَّ اِبْتِدَاءَ السَّلَامِ سُنَّةٌ مُسْتَحَبَّةٌ لَيْسَ بِوَاجِبٍ، وَهُوَ سُنَّةٌ عَلَى الْكِفَايَةِ،

iʿlam ʾanna ibtidāʾa al-salāmi sunnatun mustaḥabbatun laysa biwājibin, wahuwa sunnatun ʿalā al-kifāyati,

Know that initiating the greeting of peace is a recommended practice, not an obligation. It is a communal recommendation:

فَإِنْ كَانَ الْمُسَلِّمُ جَمَاعَةً كَفَى عَنْهُمْ تَسْلِيمُ وَاحِدٍ مِنْهُمْ، وَلَوْ سَلَّمُوا كُلُّهُمْ كَانَ أَفْضَلَ.

faʾin kāna al-musallimu jamāʿatan kafā ʿanhum taslīmu wāḥidin minhum, walaw sallamū kulluhum kāna ʾafḍala.

if those initiating it are a group, one person’s greeting suffices for them all, though it is better if they all greet.

قَالَ الْإِمَامُ الْقَاضِي حُسَيْنٌ مِنْ أَئِمَّةِ أَصْحَابِنَا فِي كِتَابِ "السِّيَرِ" مِنْ تَعْلِيقِهِ: لَيْسَ لَنَا سُنَّةٌ عَلَى الْكِفَايَةِ إِلَّا هَذَا.

qāla al-ʾimāmu al-qāḍī ḥusaynun min ʾaʾimmati ʾaṣḥābinā fī kitābi "al-siyari" min taʿlīqihi: laysa lanā sunnatun ʿalā al-kifāyati ʾillā hādhā.

Imam al-Qāḍī Ḥusayn, one of the leading scholars of our school, said in the Book of Military Campaigns in his Taʿlīq: “We have no communal recommendation except this.”

قُلْتُ: وَهَذَا الَّذِي قَالَهُ الْقَاضِي مِنَ الْحَصْرِ يُنْكَرُ عَلَيْهِ، فَإِنَّ أَصْحَابَنَا رَحِمَهُمُ اللَّهُ قَالُوا:

qultu: wahādhā alladhī qālahu al-qāḍī mina al-ḥaṣri yunkaru ʿalayhi, faʾinna ʾaṣḥābanā raḥimahumu Allāhu qālū:

I say: The judge’s restriction is open to objection, for our scholars, may Allah have mercy on them, said:

تَشْمِيتُ الْعَاطِسِ سُنَّةٌ عَلَى الْكِفَايَةِ كَمَا سَيَأْتِي بَيَانُهُ قَرِيبًا إِنْ شَاءَ اللَّهُ تَعَالَى.

tashmītu al-ʿāṭisi sunnatun ʿalā al-kifāyati kamā sayaʾtī bayānuhu qarīban ʾin shāʾa Allāhu taʿālā.

Invoking mercy for someone who sneezes is a communal recommendation, as will be explained shortly, if Allah Most High wills.

وَقَالَ جَمَاعَةٌ مِنْ أَصْحَابِنَا بَلْ كُلُّهُمْ: الْأُضْحِيَّةُ سُنَّةٌ عَلَى الْكِفَايَةِ فِي حَقِّ كُلِّ أَهْلِ بَيْتٍ،

waqāla jamāʿatun min ʾaṣḥābinā bal kulluhum: al-ʾuḍḥiyyatu sunnatun ʿalā al-kifāyati fī ḥaqqi kulli ʾahli baytin,

A group of our scholars—indeed, all of them—also said: The festival sacrifice is a communal recommendation for each household.

فَإِذَا ضَحَّى وَاحِدٌ مِنْهُمْ حَصَلَ الشِّعَارُ وَالسُّنَّةُ لِجَمِيعِهِمْ. وَأَمَّا رَدُّ السَّلَامِ، فَإِنْ كَانَ الْمُسَلَّمُ عَلَيْهِ وَاحِدًا تَعَيَّنَ عَلَيْهِ الرَّدُّ،

faʾidhā ḍaḥḥā wāḥidun minhum ḥaṣala al-shiʿāru wa-al-sunnatu lijamīʿihim. waʾammā raddu al-salāmi, faʾin kāna al-musallamu ʿalayhi wāḥidan taʿayyana ʿalayhi al-raddu,

If one member offers it, the religious observance and recommended practice are fulfilled for them all. As for returning the greeting, if the person greeted is alone, responding is his individual obligation.

وَإِنْ كَانُوا جَمَاعَةً كَانَ رَدُّ السَّلَامِ فَرْضَ كِفَايَةٍ عَلَيْهِمْ، فَإِنْ رَدَّ وَاحِدٌ مِنْهُمْ سَقَطَ الْحَرَجُ عَنِ الْبَاقِينَ،

waʾin kānū jamāʿatan kāna raddu al-salāmi farḍa kifāyatin ʿalayhim, faʾin radda wāḥidun minhum saqaṭa al-ḥaraju ʿani al-bāqīna,

If they are a group, responding is a communal obligation. If one responds, the others are absolved of blame.

وَإِنْ تَرَكُوهُ كُلُّهُمْ أَثِمُوا كُلُّهُمْ، وَإِنْ رَدُّوا كُلُّهُمْ فَهُوَ النِّهَايَةُ فِي

waʾin tarakūhu kulluhum ʾathimū kulluhum, waʾin raddū kulluhum fahuwa al-nihāyatu fī

If none responds, all are sinful. If they all respond, that is the utmost in

Source page 394

الْكَمَالِ وَالْفَضِيلَةِ، وَكَذَا قَالَهُ أَصْحَابُنَا، وَهُوَ ظَاهِرٌ حَسَنٌ.

al-kamāli wa-al-faḍīlati, wakadhā qālahu ʾaṣḥābunā, wahuwa ẓāhirun ḥasanun.

completeness and virtue. This is also what our scholars said, and it is clear and sound.

وَاتَّفَقَ أَصْحَابُنَا عَلَى أَنَّهُ لَوْ رَدَّ غَيْرُهُمْ لَمْ يَسْقُطِ الرَّدُّ عَنْهُمْ، بَلْ يَجِبُ عَلَيْهِمْ أَنْ يَرُدُّوا،

wattafaqa ʾaṣḥābunā ʿalā ʾannahu law radda ghayruhum lam yasquṭi al-raddu ʿanhum, bal yajibu ʿalayhim ʾan yaruddū,

Our scholars agree that if someone outside the group responds, their obligation is not discharged; they must still respond.

فَإِنِ اِقْتَصَرُوا عَلَى رَدِّ ذَلِكَ الْأَجْنَبِيِّ أَثِمُوا.

faʾini iqtaṣarū ʿalā raddi dhālika al-ʾajnabiyyi ʾathimū.

If they content themselves with that outsider’s response, they are sinful.

[1/ 613] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ،

[1/ 613] rawaynā fī sunani ʾabī dāwūda, ʿan ʿaliyyin raḍiya Allāhu ʿanhu,

[1/613] We have transmitted in Sunan Abī Dāwūd, from ʿAlī, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "يُجْزِىءُ عَنِ الْجَمَاعَةِ إِذَا مَرُّوا أَنْ يُسَلِّمَ أَحَدُهُمْ، وَيُجْزِىءُ عَنِ الْجُلُوسِ أَنْ يَرُدَّ أَحَدُهُمْ".

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "yujziʾu ʿani al-jamāʿati ʾidhā marrū ʾan yusallima ʾaḥaduhum, wayujziʾu ʿani al-julūsi ʾan yarudda ʾaḥaduhum".

from the Prophet, may Allah bless him and grant him peace, who said, “When a group passes by, it suffices for one of them to greet, and it suffices for one of those seated to respond.”

[2/ 614] وَرَوَيْنَا فِي الْمُوَطَّأِ، عَنْ زَيْدِ بْنِ أَسْلَمَ

[2/ 614] warawaynā fī al-muwaṭṭaʾi, ʿan zaydi bni ʾaslama

[2/614] We have transmitted in al-Muwaṭṭaʾ, from Zayd ibn Aslam,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِذَا سَلَّمَ وَاحِدٌ مِنَ الْقَوْمِ أَجْزَأَ عَنْهُمْ" قُلْتُ: هَذَا مُرْسَلٌ صَحِيحُ الْإِسْنَادِ.

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾidhā sallama wāḥidun mina al-qawmi ʾajzaʾa ʿanhum" qultu: hādhā mursalun ṣaḥīḥu al-ʾisnādi.

that the Messenger of Allah, may Allah bless him and grant him peace, said, “If one person in a group gives the greeting, it suffices for them.” I say: This is a mursal report, with the Companion omitted, whose chain is authentic.

[فَصْلٌ]: قَالَ الْإِمَامُ أَبُو سَعْدٍ الْمُتَوَلِّي وَغَيْرُهُ: إِذَا نَادَى إِنْسَانٌ إِنْسَانًا مِنْ خَلْفِ سِتْرٍ أَوْ حَائِطٍ فَقَالَ: السَّلَامُ عَلَيْكَ يَا فُلَانُ!

[faṣlun]: qāla al-ʾimāmu ʾabū saʿdin al-mutawallī waghayruhu: ʾidhā nādā ʾinsānun ʾinsānan min khalfi sitrin ʾaw ḥāʾiṭin faqāla: al-salāmu ʿalayka yā fulānu!

[Section.] Imam Abū Saʿd al-Mutawallī and others said: If someone calls to another from behind a curtain or wall and says, “Peace be upon you, so-and-so,”

أَوْ كَتَبَ كِتَابًا فِيهِ: السَّلَامُ عَلَيْكَ يَا فُلَانُ، أَوِ السَّلَامُ عَلَى فُلَانٍ، أَوْ أَرْسَلَ رَسُولًا وَقَالَ: سَلِّمْ عَلَى فُلَانٍ،

ʾaw kataba kitāban fīhi: al-salāmu ʿalayka yā fulānu, ʾawi al-salāmu ʿalā fulānin, ʾaw ʾarsala rasūlan waqāla: sallim ʿalā fulānin,

or writes a letter containing, “Peace be upon you, so-and-so,” or, “Peace be upon so-and-so,” or sends a messenger saying, “Greet so-and-so,”

فَبَلَغَهُ الْكِتَابُ أَوِ الرَّسُولُ، وَجَبَ عَلَيْهِ أَنْ يَرُدَّ السَّلَامَ؛

fabalaghahu al-kitābu ʾawi al-rasūlu, wajaba ʿalayhi ʾan yarudda al-salāma;

then when the letter or messenger reaches him, he must return the greeting.

وَكَذَا ذَكَرَ الْوَاحِدِيُّ وَغَيْرُهُ أَيْضًا أَنَّهُ يَجِبُ عَلَى الْمَكْتُوبِ إِلَيْهِ رَدُّ السَّلَامِ إِذَا بَلَغَهُ السَّلَامُ.

wakadhā dhakara al-wāḥidiyyu waghayruhu ʾayḍan ʾannahu yajibu ʿalā al-maktūbi ʾilayhi raddu al-salāmi ʾidhā balaghahu al-salāmu.

Al-Wāḥidī and others likewise stated that the recipient of a letter must return the greeting when it reaches him.

[3/ 615] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[3/ 615] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

[3/615] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from ʿĀʾishah, may Allah be pleased with her, who said:

قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ "هَذَا جِبْرِيلُ يَقْرَأُ عَلَيْكِ السَّلَامَ"

qāla lī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama "hādhā jibrīlu yaqraʾu ʿalayki al-salāma"

The Messenger of Allah, may Allah bless him and grant him peace, said to me, “This is Jibrīl, sending you greetings of peace.”

قَالَتْ: قُلْتُ: وَعَلَيْهِ السَّلَامُ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. هَكَذَا وَقَعَ فِي بَعْضِ رِوَايَاتِ

qālat: qultu: waʿalayhi al-salāmu waraḥmatu Allāhi wabarakātuhu. hākadhā waqaʿa fī baʿḍi riwāyāti

She said: I replied, “And upon him be peace, and the mercy of Allah and His blessings.” This is how it appears in some versions of

Source page 395

الصَّحِيحَيْنِ "وَبَرَكَاتُهُ" وَلَمْ يَقَعْ فِي بَعْضِهَا، وَزِيَادَةُ الثِّقَةِ مَقْبُولَةٌ،

al-ṣaḥīḥayni "wabarakātuhu" walam yaqaʿ fī baʿḍihā, waziyādatu al-thiqati maqbūlatun,

the two Ṣaḥīḥ collections: “and His blessings.” It does not appear in other versions, but an addition by a reliable narrator is accepted.

وَوَقَعَ فِي كِتَابِ التِّرْمِذِيِّ "وَبَرَكَاتُهُ" وَقَالَ: حَدِيثٌ حَسَنٌ صَحِيحٌ، وَيُسْتَحَبُّ أَنْ يُرْسِلَ بِالسَّلَامِ إِلَى مَنْ غَابَ عَنْهُ.

wawaqaʿa fī kitābi al-tirmidhiyyi "wabarakātuhu" waqāla: ḥadīthun ḥasanun ṣaḥīḥun, wayustaḥabbu ʾan yursila bi-al-salāmi ʾilā man ghāba ʿanhu.

“And His blessings” also appears in the book of al-Tirmidhī, who said, “A good and authentic hadith.” It is recommended to send greetings of peace to someone absent.

[فَصْلٌ]: إِذَا بَعَثَ إِنْسَانٌ مَعَ إِنْسَانٍ سَلَامًا، فَقَالَ الرَّسُولُ: فُلَانٌ يُسَلِّمُ عَلَيْكَ،

[faṣlun]: ʾidhā baʿatha ʾinsānun maʿa ʾinsānin salāman, faqāla al-rasūlu: fulānun yusallimu ʿalayka,

[Section.] If someone sends a greeting with another person, and the messenger says, “So-and-so sends you greetings,”

فَقَدْ قَدَّمْنَا أَنَّهُ يَجِبُ عَلَيْهِ أَنْ يَرُدَّ عَلَى الْفَوْرِ، وَيُسْتَحَبُّ أَنْ يَرُدَّ عَلَى الْمُبَلِّغِ أَيْضًا، فَيَقُولُ: وَعَلَيْكَ وَعَلَيْهِ السَّلَامُ.

faqad qaddamnā ʾannahu yajibu ʿalayhi ʾan yarudda ʿalā al-fawri, wayustaḥabbu ʾan yarudda ʿalā al-muballighi ʾayḍan, fayaqūlu: waʿalayka waʿalayhi al-salāmu.

we have already explained that he must respond immediately. It is recommended to include the messenger in the response, saying, “And upon you and him be peace.”

[4/ 616] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ غَالِبٍ الْقَطَّانِ، عَنْ رَجُلٍ قَالَ: حَدَّثَنِي أَبِي عَنْ جَدِّي قَالَ:

[4/ 616] warawaynā fī sunani ʾabī dāwūda, ʿan ghālibin al-qaṭṭāni, ʿan rajulin qāla: ḥaddathanī ʾabī ʿan jaddī qāla:

[4/616] We have transmitted in Sunan Abī Dāwūd, from Ghālib al-Qaṭṭān, from a man who said: My father related to me from my grandfather, who said:

بَعَثَنِي أَبِي إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: اِئْتِهِ فَأَقْرِئْهُ السَّلَامَ،

baʿathanī ʾabī ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama faqāla: iʾtihi faʾaqriʾhu al-salāma,

My father sent me to the Messenger of Allah, may Allah bless him and grant him peace, saying, “Go to him and convey my greeting of peace.”

فَأَتَيْتُهُ فَقُلْتُ: إِنَّ أَبِي يُقْرِئُكَ السَّلَامَ، فَقَالَ: "عَلَيْكَ السَّلَامُ وَعَلَى أَبِيكَ السَّلَامُ"

faʾataytuhu faqultu: ʾinna ʾabī yuqriʾuka al-salāma, faqāla: "ʿalayka al-salāmu waʿalā ʾabīka al-salāmu"

I went to him and said, “My father sends you greetings of peace.” He replied, “Upon you be peace, and upon your father be peace.”

قُلْتُ: وَهَذَا وَإِنْ كَانَ رِوَايَةً عَنْ مَجْهُولٍ، فَقَدْ قَدَّمْنَا أَنَّ أَحَادِيثَ الْفَضَائِلِ يُتَسَامَحُ فِيهَا عِنْدَ أَهْلِ الْعِلْمِ كُلِّهِمْ.

qultu: wahādhā waʾin kāna riwāyatan ʿan majhūlin, faqad qaddamnā ʾanna ʾaḥādītha al-faḍāʾili yutasāmaḥu fīhā ʿinda ʾahli al-ʿilmi kullihim.

I say: Although this is a narration from an unknown person, we have already explained that all scholars allow leniency in hadiths concerning virtuous deeds.

[فَصْلٌ]: قَالَ الْمُتَوَلِّي: إِذَا سَلَّمَ عَلَى أَصَمَّ لَا يَسْمَعُ فَيَنْبَغِي أَنْ يَتَلَفَّظَ بِلَفْظِ السَّلَامِ لِقُدْرَتِهِ عَلَيْهِ،

[faṣlun]: qāla al-mutawallī: ʾidhā sallama ʿalā ʾaṣamma lā yasmaʿu fayanbaghī ʾan yatalaffaẓa bilafẓi al-salāmi liqudratihi ʿalayhi,

[Section.] Al-Mutawallī said: When greeting a deaf person who cannot hear, one should pronounce the greeting because one is able to do so,

وَيُشِيرَ بِالْيَدِ حَتَّى يَحْصُلَ الْإِفْهَامُ وَيَسْتَحِقَّ الْجَوَابَ، فَلَوْ لَمْ يَجْمَعْ بَيْنَهُمَا لَا يَسْتَحِقُّ الْجَوَابَ.

wayushīra bi-al-yadi ḥattā yaḥṣula al-ʾifhāmu wayastaḥiqqa al-jawāba, falaw lam yajmaʿ baynahumā lā yastaḥiqqu al-jawāba.

and gesture with the hand so that the greeting is understood and a response becomes due. If he does not combine the two, a response is not due to him.

قَالَ: وَكَذَا لَوْ سَلَّمَ عَلَيْهِ أَصَمُّ وَأَرَادَ الرَّدَّ فَيَتَلَفَّظُ بِاللِّسَانِ وَيُشِيرُ بِالْجَوَابِ لِيَحْصُلَ بِهِ الْإِفْهَامُ وَيَسْقُطَ عَنْهُ فَرْضُ الْجَوَابِ.

qāla: wakadhā law sallama ʿalayhi ʾaṣammu waʾarāda al-radda fayatalaffaẓu bi-al-lisāni wayushīru bi-al-jawābi liyaḥṣula bihi al-ʾifhāmu wayasquṭa ʿanhu farḍu al-jawābi.

He said: Likewise, if a deaf person greets him and he wishes to respond, he pronounces the response and gestures it, so it is understood and his obligation to respond is discharged.

قَالَ: وَلَوْ سَلَّمَ عَلَى أَخْرَسَ فَأَشَارَ الْأَخْرَسُ بِالْيَدِ سَقَطَ عَنْهُ الْفَرْضُ لِأَنَّ إِشَارَتَهُ قَائِمَةٌ مَقَامَ الْعِبَارَةِ،

qāla: walaw sallama ʿalā ʾakhrasa faʾashāra al-ʾakhrasu bi-al-yadi saqaṭa ʿanhu al-farḍu liʾanna ʾishāratahu qāʾimatun maqāma al-ʿibārati,

He said: If someone greets a person unable to speak and that person gestures with his hand, his obligation is discharged, because his gesture takes the place of spoken words.

وَكَذَا لَوْ سَلَّمَ عَلَيْهِ أَخْرَسُ بِالْإِشَارَةِ يَسْتَحِقُّ الْجَوَابَ كَمَا ذَكَرْنَا.

wakadhā law sallama ʿalayhi ʾakhrasu bi-al-ʾishārati yastaḥiqqu al-jawāba kamā dhakarnā.

Likewise, if a person unable to speak greets him by gesture, a response is due, as we have mentioned. [136]

[فَصْلٌ]: قَالَ الْمُتَوَلِّي: لَوْ سَلَّمَ عَلَى صَبِيٍّ لَا يَجِبُ عَلَيْهِ الْجَوَابُ، لِأَنَّ الصَّبِيَّ لَيْسَ مِنْ أَهْلِ الْفَرْضِ، وَهَذَا الَّذِي قَالَهُ صَحِيحٌ، لَكِنَّ الْأَدَبَ

[faṣlun]: qāla al-mutawallī: law sallama ʿalā ṣabiyyin lā yajibu ʿalayhi al-jawābu, liʾanna al-ṣabiyya laysa min ʾahli al-farḍi, wahādhā alladhī qālahu ṣaḥīḥun, lākinna al-ʾadaba

[Section.] Al-Mutawallī said: If someone greets a child, the child is not obliged to respond, because a child is not subject to religious obligations. What he said is correct, but proper manners

Source page 396

وَالْمُسْتَحَبُّ لَهُ الْجَوَابُ. قَالَ الْقَاضِي حُسَيْنٌ وَصَاحِبُهُ الْمُتَوَلِّي: وَلَوْ سَلَّمَ الصَّبِيُّ عَلَى بَالِغٍ، فَهَلْ يَجِبُ عَلَيْهِ الرَّدُّ؟

wa-al-mustaḥabbu lahu al-jawābu. qāla al-qāḍī ḥusaynun waṣāḥibuhu al-mutawallī: walaw sallama al-ṣabiyyu ʿalā bi-al-ghin, fahal yajibu ʿalayhi al-raddu?

Answering is recommended for him. Al-Qāḍī Ḥusayn and his associate al-Mutawallī said: If a child greets an adult, must the adult reply?

فِيهِ وَجْهَانِ يَنْبَنِيَانِ عَلَى صِحَّةِ إِسْلَامِهِ، إِنْ قُلْنَا يَصِحُّ إِسْلَامُهُ كَانَ سَلَامُهُ كَسَلَامِ الْبَالِغِ فَيَجِبُ جَوَابُهُ.

fīhi wajhāni yanbaniyāni ʿalā ṣiḥḥati ʾislāmihi, ʾin qulnā yaṣiḥḥu ʾislāmuhu kāna salāmuhu kasalāmi al-bālighi fayajibu jawābuhu.

There are two views, based on whether the child’s acceptance of Islam is valid. If we say it is valid, his greeting is like an adult’s, and replying is obligatory.

وَإِنْ قُلْنَا لَا يَصِحُّ إِسْلَامُهُ لَمْ يَجِبْ رَدُّ السَّلَامِ لَكِنْ يُسْتَحَبُّ.

waʾin qulnā lā yaṣiḥḥu ʾislāmuhu lam yajib raddu al-salāmi lākin yustaḥabbu.

If we say his acceptance of Islam is not valid, returning the greeting is not obligatory but recommended.

قُلْتُ: الصَّحِيحُ مِنَ الْوَجْهَيْنِ وُجُوبُ رَدِّ السَّلَامِ لِقَوْلِ اللَّهِ تَعَالَى:

qultu: al-ṣaḥīḥu mina al-wajhayni wujūbu raddi al-salāmi liqawli Allāhi taʿālā:

I say: The sounder of the two views is that returning the greeting is obligatory, because Allah Most High says:

{وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا} [النِّسَاءِ 86]

{waʾidhā ḥuyyītum bitaḥiyyatin faḥayyū biʾaḥsana minhā ʾaw ruddūhā} [al-nisāʾi 86]

“When you are greeted with a greeting, respond with a better one or return it equally” [al-Nisāʾ: 86].

وَأَمَّا قَوْلُهُمَا إِنَّهُ مَبْنِيٌّ عَلَى إِسْلَامِهِ، فَقَالَ الشَّاشِيُّ: هَذَا بِنَاءٌ فَاسِدٌ، وَهُوَ كَمَا قَالَ وَاللَّهُ أَعْلَمُ.

waʾammā qawluhumā ʾinnahu mabniyyun ʿalā ʾislāmihi, faqāla al-shāshiyyu: hādhā bināʾun fāsidun, wahuwa kamā qāla wa-Allāhu ʾaʿlamu.

As for their statement that the ruling rests on his acceptance of Islam, al-Shāshī said: “This is an invalid basis.” It is as he said, and Allah knows best.

وَلَوْ سَلَّمَ بَالِغٌ عَلَى جَمَاعَةٍ فِيهِمْ صَبِيٌّ فَرَدَّ الصَّبِيُّ وَلَمْ يَرُدَّ مِنْهُمْ غَيْرُهُ، فَهَلْ يَسْقُطُ عَنْهُمْ؟

walaw sallama bi-al-ghun ʿalā jamāʿatin fīhim ṣabiyyun faradda al-ṣabiyyu walam yarudda minhum ghayruhu, fahal yasquṭu ʿanhum?

If an adult greets a group that includes a child, and only the child replies, is the obligation discharged for the others?

فِيهِ وَجْهَانِ: أَصَحُّهُمَا وَبِهِ قَالَ الْقَاضِي حُسَيْنٌ وَصَاحِبُهُ الْمُتَوَلِّي لَا يَسْقُطُ لِأَنَّهُ لَيْسَ أَهْلًا لِلْفَرْضِ،

fīhi wajhāni: ʾaṣaḥḥuhumā wabihi qāla al-qāḍī ḥusaynun waṣāḥibuhu al-mutawallī lā yasquṭu liʾannahu laysa ʾahlan li-l-farḍi,

There are two views. The sounder, held by al-Qāḍī Ḥusayn and his associate al-Mutawallī, is that it is not discharged, because the child is not subject to obligatory duties.

وَالرَّدُّ فَرْضٌ فَلَمْ يَسْقُطْ بِهِ كَمَا لَا يَسْقُطُ بِهِ الْفَرْضُ فِي الصَّلَاةِ عَلَى الْجَنَازَةِ.

wa-al-raddu farḍun falam yasquṭ bihi kamā lā yasquṭu bihi al-farḍu fī al-ṣalāti ʿalā al-janāzati.

Replying is obligatory, so his response does not discharge it, just as his participation does not discharge the obligation of the funeral prayer.

وَالثَّانِي هُوَ قَوْلُ أَبِي بَكْرٍ الشَّاشِيِّ، صَاحِبِ الْمُسْتَظْهَرِيِّ، مِنْ أَصْحَابِنَا أَنَّهُ يَسْقُطُ،

wa-al-thānī huwa qawlu ʾabī bakrin al-shāshiyyi, ṣāḥibi al-mustaẓhariyyi, min ʾaṣḥābinā ʾannahu yasquṭu,

The second, held by our fellow scholar Abū Bakr al-Shāshī, author of al-Mustaẓhirī, is that it is discharged,

كَمَا يَصِحُّ أَذَانُهُ لِلرِّجَالِ وَيَسْقُطُ عَنْهُ طَلَبُ الْأَذَانِ.

kamā yaṣiḥḥu ʾadhānuhu li-l-rijāli wayasquṭu ʿanhu ṭalabu al-ʾadhāni.

just as his call to prayer for adult men is valid and discharges the requirement of the call to prayer.

قُلْتُ: وَأَمَّا الصَّلَاةُ عَلَى الْجَنَازَةِ فَقَدِ اِخْتَلَفَ أَصْحَابُنَا فِي سُقُوطِ فَرْضِهَا بِصَلَاةِ الصَّبِيِّ عَلَى وَجْهَيْنِ مَشْهُورَيْنِ:

qultu: waʾammā al-ṣalātu ʿalā al-janāzati faqadi ikhtalafa ʾaṣḥābunā fī suqūṭi farḍihā biṣalāti al-ṣabiyyi ʿalā wajhayni mashhūrayni:

I say: As for the funeral prayer, our fellow scholars have two well-known views on whether a child’s prayer discharges its obligation.

الصَّحِيحُ مِنْهُمَا عِنْدَ الْأَصْحَابِ أَنَّهُ يَسْقُطُ، وَنَصَّ عَلَيْهِ الشَّافِعِيُّ، وَاللَّهُ أَعْلَمُ.

al-ṣaḥīḥu minhumā ʿinda al-ʾaṣḥābi ʾannahu yasquṭu, wanaṣṣa ʿalayhi al-shāfiʿiyyu, wa-Allāhu ʾaʿlamu.

The sounder view among the school’s scholars is that it does, and al-Shāfiʿī expressly stated this. Allah knows best. [137]

[فَصْلٌ]: إِذَا سَلَّمَ عَلَيْهِ إِنْسَانٌ ثُمَّ لَقِيَهُ عَلَى قُرْبٍ يُسَنُّ لَهُ أَنْ يُسَلِّمَ عَلَيْهِ ثَانِيًا وَثَالِثًا وَأَكْثَرَ، اِتَّفَقَ عَلَيْهِ أَصْحَابُنَا، وَيَدُلُّ عَلَيْهِ:

[faṣlun]: ʾidhā sallama ʿalayhi ʾinsānun thumma laqiyahu ʿalā qurbin yusannu lahu ʾan yusallima ʿalayhi thāniyan wathālithan waʾakthara, ittafaqa ʿalayhi ʾaṣḥābunā, wayadullu ʿalayhi:

[Section] If a person greets someone, then meets him again shortly afterward, it is Sunnah to greet him a second, third or further time. Our fellow scholars agree on this. Its evidence includes: [138]

[5/ 617] مَا رَوَيْنَاهُ فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[5/ 617] mā rawaynāhu fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[5/617] what we have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim,

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ فِي حَدِيثِ الْمُسِيءِ صَلَاتَهُ؛ إِنَّهُ جَاءَ فَصَلَّى،

ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu fī ḥadīthi al-musīʾi ṣalātahu; ʾinnahu jāʾa faṣallā,

from Abū Hurayrah, may Allah be pleased with him, in the hadith about the man who prayed improperly: he came and prayed,

ثُمَّ جَاءَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَلَّمَ عَلَيْهِ، فَرَدَّ عَلَيْهِ السَّلَامَ،

thumma jāʾa ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama fasallama ʿalayhi, faradda ʿalayhi al-salāma,

then came to the Prophet, may Allah bless him and grant him peace, and greeted him. He returned his greeting

وَقَالَ: "اِرْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ" فَرَجَعَ فَصَلَّى،

waqāla: "irjiʿ faṣalli faʾinnaka lam tuṣalli" farajaʿa faṣallā,

and said, “Go back and pray, for you have not prayed.” He went back and prayed,

ثُمَّ جَاءَ فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، حَتَّى فَعَلَ ذَلِكَ ثَلَاثَ مَرَّاتٍ.

thumma jāʾa fasallama ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, ḥattā faʿala dhālika thalātha marrātin.

then came and greeted the Prophet, may Allah bless him and grant him peace, until he had done so three times.

Source page 397

[6/ 618] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[6/ 618] warawaynā fī sunani ʾabī dāwūda, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[6/618] We have transmitted in Sunan Abī Dāwūd, from Abū Hurayrah, may Allah be pleased with him,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِذَا لَقِيَ أَحَدُكُمْ أَخَاهُ فَلْيُسَلِّمْ عَلَيْهِ،

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾidhā laqiya ʾaḥadukum ʾakhāhu falyusallim ʿalayhi,

that the Messenger of Allah, may Allah bless him and grant him peace, said: “When one of you meets his brother, let him greet him.

فَإِنْ حَالَتْ بَيْنَهُمَا شَجَرَةٌ أَوْ جِدَارٌ أَوْ حَجَرٌ ثُمَّ لَقِيَهُ فَلْيُسَلِّمْ عَلَيْهِ".

faʾin ḥālat baynahumā shajaratun ʾaw jidārun ʾaw ḥajarun thumma laqiyahu falyusallim ʿalayhi".

If a tree, wall or rock separates them and he then meets him again, let him greet him.”

[7/ 619] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[7/ 619] warawaynā fī kitābi ibni al-sunniyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[7/619] We have transmitted in Ibn al-Sunnī’s book that Anas, may Allah be pleased with him, said:

كَانَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَمَاشَوْنَ، فَإِذَا اِسْتَقْبَلَتْهُمْ شَجَرَةٌ أَوْ أَكَمَةٌ

kāna ʾaṣḥābu rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama yatamāshawna, faʾidhā istaqbalat-hum shajaratun ʾaw ʾakamatun

The Companions of the Messenger of Allah, may Allah bless him and grant him peace, would walk together. If they came to a tree or mound,

فَتَفَرَّقُوا يَمِينًا وَشِمَالًا ثُمَّ اِلْتَقَوْا مِنْ وَرَائِهَا، سَلَّمَ بَعْضُهُمْ عَلَى بَعْضٍ.

fatafarraqū yamīnan washimālan thumma iltaqaw min warāʾihā, sallama baʿḍuhum ʿalā baʿḍin.

and separated to the right and left, then met on the other side, they would greet one another.

[فَصْلٌ]: إِذَا تَلَاقَى رَجُلَانِ فَسَلَّمَ كُلُّ وَاحِدٍ مِنْهُمَا عَلَى صَاحِبِهِ دَفْعَةً وَاحِدَةً أَوْ أَحَدُهُمَا بَعْدَ الْآخَرِ،

[faṣlun]: ʾidhā talāqā rajulāni fasallama kullu wāḥidin minhumā ʿalā ṣāḥibihi dafʿatan wāḥidatan ʾaw ʾaḥaduhumā baʿda al-ʾākhari,

[Section] If two men meet and each greets the other simultaneously or one after the other,

فَقَالَ الْقَاضِي حُسَيْنٌ وَصَاحِبُهُ أَبُو سَعْدٍ الْمُتَوَلِّي: يَصِيرُ كُلُّ وَاحِدٍ مِنْهُمَا مُبْتَدِئًا بِالسَّلَامِ

faqāla al-qāḍī ḥusaynun waṣāḥibuhu ʾabū saʿdin al-mutawallī: yaṣīru kullu wāḥidin minhumā mubtadiʾan bi-al-salāmi

al-Qāḍī Ḥusayn and his associate Abū Saʿd al-Mutawallī said: Each is considered to have initiated a greeting,

فَيَجِبُ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا أَنْ يَرُدَّ عَلَى صَاحِبِهِ. وَقَالَ الشَّاشِيُّ: هَذَا فِيهِ نَظَرٌ.

fayajibu ʿalā kulli wāḥidin minhumā ʾan yarudda ʿalā ṣāḥibihi. waqāla al-shāshiyyu: hādhā fīhi naẓarun.

so each must reply to the other. Al-Shāshī said: “This requires consideration.

فَإِنَّ هَذَا اللَّفْظَ يَصْلُحُ لِلْجَوَابِ، فَإِذَا كَانَ أَحَدُهُمَا بَعْدَ الْآخَرِ كَانَ جَوَابًا،

faʾinna hādhā al-lafẓa yaṣluḥu li-l-jawābi, faʾidhā kāna ʾaḥaduhumā baʿda al-ʾākhari kāna jawāban,

The same wording can serve as a reply; if one greeting follows the other, it is a reply.

وَإِنْ كَانَ دَفْعَةً لَمْ يَكُنْ جَوَابًا، وَهَذَا الَّذِي قَالَهُ الشَّاشِيُّ هُوَ الصَّوَابُ.

waʾin kāna dafʿatan lam yakun jawāban, wahādhā alladhī qālahu al-shāshiyyu huwa al-ṣawābu.

If they are simultaneous, it is not a reply.” What al-Shāshī said is correct.

[فَصْلٌ]: إِذَا لَقِيَ إِنْسَانٌ إِنْسَانًا فَقَالَ الْمُبْتَدِىءُ "وَعَلَيْكُمُ السَّلَامُ" قَالَ الْمُتَوَلِّي: لَا يَكُونُ ذَلِكَ سَلَامًا،

[faṣlun]: ʾidhā laqiya ʾinsānun ʾinsānan faqāla al-mubtadiʾu "waʿalaykumu al-salāmu" qāla al-mutawallī: lā yakūnu dhālika salāman,

[Section] If someone meets another person and initiates with “And upon you be peace,” al-Mutawallī said: This does not count as a greeting,

فَلَا يَسْتَحِقُّ جَوَابًا، لِأَنَّ هَذِهِ الصِّيغَةَ لَا تَصْلُحُ لِلِابْتِدَاءِ.

falā yastaḥiqqu jawāban, liʾanna hādhihi al-ṣīghata lā taṣluḥu li-l-ibtidāʾi.

and therefore does not merit a reply, because this formula is unsuitable for initiating a greeting.

قُلْتُ: أَمَّا إِذَا قَالَ: عَلَيْكَ، أَوْ عَلَيْكُمُ السَّلَامُ، بِغَيْرِ وَاوٍ،

qultu: ʾammā ʾidhā qāla: ʿalayka, ʾaw ʿalaykumu al-salāmu, bighayri wāwin,

I say: If he says, “Upon you be peace,” addressing one person or several, without the initial “and,”

فَقَطَعَ الْإِمَامُ أَبُو الْحَسَنِ الْوَاحِدِيُّ بِأَنَّهُ سَلَامٌ يَتَحَتَّمُ عَلَى الْمُخَاطَبِ بِهِ الْجَوَابُ، وَإِنْ كَانَ قَدْ قَلَبَ اللَّفْظَ الْمُعْتَادَ،

faqaṭaʿa al-ʾimāmu ʾabū al-ḥasani al-wāḥidiyyu biʾannahu salāmun yataḥattamu ʿalā al-mukhāṭabi bihi al-jawābu, waʾin kāna qad qalaba al-lafẓa al-muʿtāda,

Imam Abū al-Ḥasan al-Wāḥidī categorically states that this is a greeting which the recipient must answer, even though the usual word order has been reversed.

وَهَذَا الَّذِي قَالَهُ الْوَاحِدِيُّ هُوَ الظَّاهِرُ. وَقَدْ جَزَمَ أَيْضًا إِمَامُ الْحَرَمَيْنِ بِهِ

wahādhā alladhī qālahu al-wāḥidiyyu huwa al-ẓāhiru. waqad jazama ʾayḍan ʾimāmu al-ḥaramayni bihi

What al-Wāḥidī said is the evident position. Imām al-Ḥaramayn also affirmed it categorically.

فَيَجِبُ فِيهِ الْجَوَابُ لِأَنَّهُ يُسَمَّى سَلَامًا، وَيَحْتَمِلُ أَنْ يُقَالَ فِي كَوْنِهِ سَلَامًا وَجْهَانِ كَالْوَجْهَيْنِ لِأَصْحَابِنَا فِيمَا إِذَا

fayajibu fīhi al-jawābu liʾannahu yusammā salāman, wayaḥtamilu ʾan yuqāla fī kawnihi salāman wajhāni ka-al-wajhayni liʾaṣḥābinā fīmā ʾidhā

Replying is obligatory because it is called a greeting. It is also possible to propose two views on whether it counts as a greeting, analogous to our scholars’ two views on someone who

Source page 398

قَالَ فِي تَحَلُّلِهِ مِنَ الصَّلَاةِ "عَلَيْكُمُ السَّلَامُ" هَلْ يَحْصُلُ بِهِ التَّحَلُّلُ أَمْ لَا؟ الْأَصَحُّ أَنَّهُ يَحْصُلُ،

qāla fī taḥallulihi mina al-ṣalāti "ʿalaykumu al-salāmu" hal yaḥṣulu bihi al-taḥallulu ʾam lā? al-ʾaṣaḥḥu ʾannahu yaḥṣulu,

says “Upon you be peace” when concluding prayer: does this release him from the prayer or not? The sounder view is that it does.

وَيَحْتَمِلُ أَنْ يُقَالَ: إِنَّ هَذَا لَا يَسْتَحِقُّ فِيهِ جَوَابًا بِكُلِّ حَالٍ.

wayaḥtamilu ʾan yuqāla: ʾinna hādhā lā yastaḥiqqu fīhi jawāban bikulli ḥālin.

It is also possible to say that this form merits no reply in any case.

[8/ 620] لِمَا رَوَيْنَاهُ فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، وَغَيْرِهِمَا بِالْأَسَانِيدِ الصَّحِيحَةِ

[8/ 620] limā rawaynāhu fī sunani ʾabī dāwūda wa-al-tirmidhiyyi, waghayrihimā bi-al-ʾasānīdi al-ṣaḥīḥati

[8/620] This is because of what we have transmitted in the Sunan of Abū Dāwūd and al-Tirmidhī, and elsewhere, through sound chains,

عَنْ أَبِي جُرَيٍّ الْهُجَيْمِيِّ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ، وَاسْمُهُ جَابِرُ بْنُ سُلَيْمٍ؛ وَقِيلَ سُلَيْمُ بْنُ جَابِرٍ، قَالَ:

ʿan ʾabī jurayyin al-hujaymiyyi al-ṣaḥābiyyi raḍiya Allāhu ʿanhu, wasmuhu jābiru bnu sulaymin; waqīla sulaymu bnu jābirin, qāla:

from the Companion Abū Jurayy al-Hujaymī, may Allah be pleased with him, whose name was Jābir ibn Sulaym—or, according to another view, Sulaym ibn Jābir—who said: [139]

أَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ: عَلَيْكَ السَّلَامُ يَا رَسُولَ اللَّهِ،

ʾataytu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama faqultu: ʿalayka al-salāmu yā rasūla Allāhi,

I came to the Messenger of Allah, may Allah bless him and grant him peace, and said, “Upon you be peace, Messenger of Allah.”

قَالَ: "لَا تَقُلْ عَلَيْكَ السَّلَامُ، فَإِنَّ عَلَيْكَ السَّلَامُ تَحِيَّةُ الْمَوْتَى" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla: "lā taqul ʿalayka al-salāmu, faʾinna ʿalayka al-salāmu taḥiyyatu al-mawtā" qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

He said: “Do not say, ‘Upon you be peace,’ for ‘Upon you be peace’ is the greeting of the dead.” Al-Tirmidhī said: “A fair, sound hadith.”

قُلْتُ: وَيَحْتَمِلُ أَنْ يَكُونَ هَذَا الْحَدِيثُ وَرَدَ فِي بَيَانِ الْأَحْسَنِ وَالْأَكْمَلِ،

qultu: wayaḥtamilu ʾan yakūna hādhā al-ḥadīthu warada fī bayāni al-ʾaḥsani wa-al-ʾakmali,

I say: This hadith may have been intended to explain the better and more complete form,

وَلَا يَكُونَ الْمُرَادُ أَنَّ هَذَا لَيْسَ بِسَلَامٍ، وَاللَّهُ أَعْلَمُ.

walā yakūna al-murādu ʾanna hādhā laysa bisalāmin, wa-Allāhu ʾaʿlamu.

without meaning that this wording is not a greeting. Allah knows best.

وَقَدْ قَالَ الْإِمَامُ أَبُو حَامِدٍ الْغَزَالِيُّ فِي الْإِحْيَاءِ: يُكْرَهُ أَنْ يَقُولَ اِبْتِدَاءً "عَلَيْكُمُ السَّلَامُ" لِهَذَا الْحَدِيثِ،

waqad qāla al-ʾimāmu ʾabū ḥāmidin al-ghazāliyyu fī al-ʾiḥyāʾi: yukrahu ʾan yaqūla ibtidāʾan "ʿalaykumu al-salāmu" lihādhā al-ḥadīthi,

Imam Abū Ḥāmid al-Ghazālī said in al-Iḥyāʾ that initiating with “Upon you be peace” is disliked because of this hadith.

وَالْمُخْتَارُ أَنَّهُ يُكْرَهُ الِابْتِدَاءُ بِهَذِهِ الصِّيغَةِ، فَإِنِ اِبْتَدَأَ وَجَبَ الْجَوَابُ لِأَنَّهُ سَلَامٌ.

wa-al-mukhtāru ʾannahu yukrahu al-ibtidāʾu bihādhihi al-ṣīghati, faʾini ibtadaʾa wajaba al-jawābu liʾannahu salāmun.

The preferred position is that initiating with this formula is disliked, but if someone does so, answering is obligatory because it is a greeting.

[فَصْلٌ]: السُّنَّةُ أَنَّ الْمُسَلِّمَ يَبْدَأُ بِالسَّلَامِ قَبْلَ كُلِّ كَلَامٍ، وَالْأَحَادِيثُ

[faṣlun]: al-sunnatu ʾanna al-musallima yabdaʾu bi-al-salāmi qabla kulli kalāmin, wa-al-ʾaḥādīthu

[Section] The Sunnah is for the person greeting another to begin with the greeting before any other speech. The

Source page 399

الصَّحِيحَةُ وَعَمَلُ سَلَفِ الْأُمَّةِ وَخَلَفِهَا عَلَى وَفْقِ ذَلِكَ مَشْهُورَةٌ، فَهَذَا هُوَ الْمُعْتَمَدُ فِي دَلِيلِ الْفَصْلِ.

al-ṣaḥīḥatu waʿamalu salafi al-ʾummati wakhalafihā ʿalā wafqi dhālika mashhūratun, fahādhā huwa al-muʿtamadu fī dalīli al-faṣli.

sound hadiths and the practice of the community’s early and later generations in accordance with this are well known. These are the evidence relied upon for this section.

[9/ 621] وَأَمَّا الْحَدِيثُ الَّذِي رَوَيْنَاهُ فِي كِتَابِ التِّرْمِذِيِّ، عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[9/ 621] waʾammā al-ḥadīthu alladhī rawaynāhu fī kitābi al-tirmidhiyyi, ʿan jābirin raḍiya Allāhu ʿanhu qāla:

[9/621] As for the hadith we have transmitted in al-Tirmidhī’s book, where Jābir, may Allah be pleased with him, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "السَّلَامُ قَبْلَ الْكَلَامِ" فَهُوَ حَدِيثٌ ضَعِيفٌ، قَالَ التِّرْمِذِيُّ: هَذَا حَدِيثٌ مُنْكَرٌ.

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "al-salāmu qabla al-kalāmi" fahuwa ḥadīthun ḍaʿīfun, qāla al-tirmidhiyyu: hādhā ḥadīthun munkarun.

The Messenger of Allah, may Allah bless him and grant him peace, said, “Greeting comes before speech”—this is a weak hadith. Al-Tirmidhī said: “This is an objectionable report.”

[فَصْلٌ]: الِابْتِدَاءُ بِالسَّلَامِ أَفْضَلُ لِقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْحَدِيثِ الصَّحِيحِ: "وَخَيْرُهُمَا الَّذِي يَبْدَأُ بِالسَّلَامِ".

[faṣlun]: al-ibtidāʾu bi-al-salāmi ʾafḍalu liqawlihi ṣallā Allāhu ʿalayhi wasallama fī al-ḥadīthi al-ṣaḥīḥi: "wakhayruhumā alladhī yabdaʾu bi-al-salāmi".

[Section] Being first to greet is better, because of his statement, may Allah bless him and grant him peace, in the sound hadith: “The better of the two is the one who greets first.”

فَيَنْبَغِي لِكُلِّ وَاحِدٍ مِنَ الْمُتَلَاقِينَ أَنْ يَحْرِصَ عَلَى أَنْ يَبْتَدِىءَ بِالسَّلَامِ.

fayanbaghī likulli wāḥidin mina al-mutalāqīna ʾan yaḥriṣa ʿalā ʾan yabtadiʾa bi-al-salāmi.

Each of two people meeting should therefore be eager to greet first.

[10/ 622] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، بِإِسْنَادٍ جَيِّدٍ، عَنْ أَبِي أُمَامَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[10/ 622] warawaynā fī sunani ʾabī dāwūda, biʾisnādin jayyidin, ʿan ʾabī ʾumāmata raḍiya Allāhu ʿanhu qāla:

[10/622] We have transmitted in Sunan Abī Dāwūd, through a good chain, that Abū Umāmah, may Allah be pleased with him, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِنَّ أَوْلَى النَّاسِ بِاللَّهِ مَنْ بَدَأَهُمْ بِالسَّلَامِ"

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾinna ʾawlā al-nāsi bi-llāhi man badaʾahum bi-al-salāmi"

The Messenger of Allah, may Allah bless him and grant him peace, said: “The person closest to Allah is the one who greets others first.”

وَفِي رِوَايَةِ التِّرْمِذِيِّ عَنْ أَبِي أُمَامَةَ: قِيلَ: يَا رَسُولَ اللَّهِ! الرَّجُلَانِ يَلْتَقِيَانِ أَيُّهُمَا يَبْدَأُ بِالسَّلَامِ؟

wafī riwāyati al-tirmidhiyyi ʿan ʾabī ʾumāmata: qīla: yā rasūla Allāhi! al-rajulāni yaltaqiyāni ʾayyuhumā yabdaʾu bi-al-salāmi?

In al-Tirmidhī’s version from Abū Umāmah, it was asked: “Messenger of Allah, when two men meet, which should greet first?”

قَالَ: "أَوْلَاهُمَا بِاللَّهِ تَعَالَى" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla: "ʾawlāhumā bi-llāhi taʿālā" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

He replied: “The one closer to Allah Most High.” Al-Tirmidhī said: “A fair hadith.”

216 بَابُ الْأَحْوَالِ الَّتِي يُسْتَحَبُّ فِيهَا السَّلَامُ، وَالَّتِي يُكْرَهُ فِيهَا، وَالَّتِي يُبَاحُ

216 bābu al-ʾaḥwāli allatī yustaḥabbu fīhā al-salāmu, wa-llatī yukrahu fīhā, wa-llatī yubāḥu

216 — Chapter on circumstances in which greeting is recommended, disliked or permissible

اِعْلَمْ أَنَّا مَأْمُورُونَ بِإِفْشَاءِ السَّلَامِ كَمَا قَدَّمْنَاهُ، لَكِنَّهُ يَتَأَكَّدُ فِي بَعْضِ الْأَحْوَالِ وَيَخِفُّ فِي بَعْضِهَا.

iʿlam ʾannā maʾmūrūna biʾifshāʾi al-salāmi kamā qaddamnāhu, lākinnahu yataʾakkadu fī baʿḍi al-ʾaḥwāli wayakhiffu fī baʿḍihā.

Know that we are commanded to spread greetings, as explained earlier. This is more strongly emphasised in some circumstances and less in others.

وَنُهِيَ عَنْهُ فِي بَعْضِهَا، فَأَمَّا أَحْوَالُ تَأَكُّدِهِ

wanuhiya ʿanhu fī baʿḍihā, faʾammā ʾaḥwālu taʾakkudihi

In some circumstances it is prohibited. As for circumstances in which greeting is particularly emphasised

Source page 400

وَاسْتِحْبَابِهِ فَلَا تَنْحَصِرُ، فَإِنَّهَا الْأَصْلُ فَلَا نَتَكَلَّفُ التَّعَرُّضَ لِأَفْرَادِهَا.

wastiḥbābihi falā tanḥaṣiru, faʾinnahā al-ʾaṣlu falā natakallafu al-taʿarruḍa liʾafrādihā.

and recommended, these cannot be exhaustively listed, since they represent the general rule. We need not attempt to enumerate them individually.

وَاعْلَمْ أَنَّهُ يَدْخُلُ فِي ذَلِكَ السَّلَامُ عَلَى الْأَحْيَاءِ وَالْمَوْتَى، وَقَدْ قَدَّمْنَا فِي كِتَابِ أَذْكَارِ الْجَنَائِزِ كَيْفِيَّةَ السَّلَامِ عَلَى الْمَوْتَى.

waʿlam ʾannahu yadkhulu fī dhālika al-salāmu ʿalā al-ʾaḥyāʾi wa-al-mawtā, waqad qaddamnā fī kitābi ʾadhkāri al-janāʾizi kayfiyyata al-salāmi ʿalā al-mawtā.

Know that this includes greeting both the living and the dead. We have explained how to greet the dead in the Book of Funeral Remembrances.

وَأَمَّا الْأَحْوَالُ الَّتِي يُكْرَهُ فِيهَا أَوْ يَخِفُّ أَوْ يُبَاحُ فَهِيَ مُسْتَثْنَاةٌ مِنْ ذَلِكَ فَيَحْتَاجُ إِلَى بَيَانِهَا،

waʾammā al-ʾaḥwālu allatī yukrahu fīhā ʾaw yakhiffu ʾaw yubāḥu fahiya mustathnātun min dhālika fayaḥtāju ʾilā bayānihā,

Circumstances in which greeting is disliked, less emphasised or merely permissible are exceptions to this rule and therefore need to be explained.

فَمِنْ ذَلِكَ إِذَا كَانَ الْمُسَلَّمُ عَلَيْهِ مُشْتَغِلًا بِالْبَوْلِ أَوِ الْجِمَاعِ أَوْ نَحْوِهِمَا فَيُكْرَهُ أَنْ يُسَلِّمَ عَلَيْهِ،

famin dhālika ʾidhā kāna al-musallamu ʿalayhi mushtaghilan bi-al-bawli ʾawi al-jimāʿi ʾaw naḥwihimā fayukrahu ʾan yusallima ʿalayhi,

Among them: if the recipient is occupied with urinating, sexual intercourse or similar matters, greeting him is disliked.

وَلَوْ سَلَّمَ لَا يَسْتَحِقُّ جَوَابًا، وَمِنْ ذَلِكَ مَنْ كَانَ نَائِمًا أَوْ نَاعِسًا،

walaw sallama lā yastaḥiqqu jawāban, wamin dhālika man kāna nāʾiman ʾaw nāʿisan,

If someone does greet him, no reply is owed. The same applies to someone asleep or drowsy,

وَمِنْ ذَلِكَ مَنْ كَانَ مُصَلِّيًا أَوْ مُؤَذِّنًا فِي حَالِ أَذَانِهِ أَوْ إِقَامَتِهِ الصَّلَاةَ،

wamin dhālika man kāna muṣalliyan ʾaw muʾadhdhinan fī ḥāli ʾadhānihi ʾaw ʾiqāmatihi al-ṣalāta,

someone praying, or a caller to prayer while giving the call or announcing that prayer is beginning,

أَوْ كَانَ فِي حَمَّامٍ أَوْ نَحْوِ ذَلِكَ مِنَ الْأُمُورِ الَّتِي لَا يُؤْثِرُ السَّلَامَ عَلَيْهِ فِيهَا،

ʾaw kāna fī ḥammāmin ʾaw naḥwi dhālika mina al-ʾumūri allatī lā yuʾthiru al-salāma ʿalayhi fīhā,

or someone in a bathhouse or similar circumstances in which he would not welcome being greeted.

وَمِنْ ذَلِكَ إِذَا كَانَ يَأْكُلُ وَاللُّقْمَةُ فِي فَمِهِ، فَإِنْ سَلَّمَ عَلَيْهِ فِي هَذِهِ الْأَحْوَالِ لَمْ يَسْتَحِقَّ جَوَابًا.

wamin dhālika ʾidhā kāna yaʾkulu wa-al-luqmatu fī famihi, faʾin sallama ʿalayhi fī hādhihi al-ʾaḥwāli lam yastaḥiqqa jawāban.

This also includes someone eating with a mouthful of food. If one greets a person in these circumstances, no reply is owed.

أَمَّا إِذَا كَانَ عَلَى الْأَكْلِ وَلَيْسَتِ اللُّقْمَةُ فِي فَمِهِ فَلَا بَأْسَ بِالسَّلَامِ، وَيَجِبُ الْجَوَابُ.

ʾammā ʾidhā kāna ʿalā al-ʾakli walaysati al-luqmatu fī famihi falā baʾsa bi-al-salāmi, wayajibu al-jawābu.

If he is eating but has no food in his mouth, there is no harm in greeting him, and replying is obligatory.

وَكَذَلِكَ فِي حَالِ الْمُبَايَعَةِ وَسَائِرِ الْمُعَامَلَاتِ يُسَلَّمُ وَيَجِبُ الْجَوَابُ.

wakadhālika fī ḥāli al-mubāyaʿati wasāʾiri al-muʿāmalāti yusallamu wayajibu al-jawābu.

Likewise, during buying and selling or other transactions, greeting is given and a reply is obligatory.

وَأَمَّا السَّلَامُ فِي حَالِ خُطْبَةِ الْجُمُعَةِ فَقَالَ أَصْحَابُنَا: يُكْرَهُ الِابْتِدَاءُ بِهِ لِأَنَّهُمْ مَأْمُورُونَ بِالْإِنْصَاتِ لِلْخُطْبَةِ،

waʾammā al-salāmu fī ḥāli khuṭbati al-jumuʿati faqāla ʾaṣḥābunā: yukrahu al-ibtidāʾu bihi liʾannahum maʾmūrūna bi-al-ʾinṣāti li-l-khuṭbati,

As for greeting during the Friday sermon, our fellow scholars said that initiating it is disliked because those present are commanded to listen silently.

فَإِنْ خَالَفَ وَسَلَّمَ فَهَلْ يُرَدُّ عَلَيْهِ؟ فِيهِ خِلَافٌ لِأَصْحَابِنَا، مِنْهُمْ مَنْ قَالَ: لَا يُرَدُّ عَلَيْهِ لِتَقْصِيرِهِ،

faʾin khālafa wasallama fahal yuraddu ʿalayhi? fīhi khilāfun liʾaṣḥābinā, minhum man qāla: lā yuraddu ʿalayhi litaqṣīrihi,

If someone disregards this and greets them, should he receive a reply? Our scholars differ: some say no reply is given because of his improper conduct.

وَمِنْهُمْ مَنْ قَالَ: إِنْ قُلْنَا إِنَّ الْإِنْصَاتَ وَاجِبٌ لَا يُرَدُّ عَلَيْهِ،

waminhum man qāla: ʾin qulnā ʾinna al-ʾinṣāta wājibun lā yuraddu ʿalayhi,

Others say: If we hold that listening silently is obligatory, he receives no reply.

وَإِنْ قُلْنَا إِنَّ الْإِنْصَاتَ سُنَّةٌ رَدَّ عَلَيْهِ وَاحِدٌ مِنَ الْحَاضِرِينَ، وَلَا يَرُدُّ عَلَيْهِ أَكْثَرُ مِنْ وَاحِدٍ عَلَى كُلِّ وَجْهٍ.

waʾin qulnā ʾinna al-ʾinṣāta sunnatun radda ʿalayhi wāḥidun mina al-ḥāḍirīna, walā yaruddu ʿalayhi ʾaktharu min wāḥidin ʿalā kulli wajhin.

If we hold that it is Sunnah, one person present replies. In any case, no more than one person replies.

وَأَمَّا السَّلَامُ عَلَى الْمُشْتَغِلِ بِقِرَاءَةِ الْقُرْآنِ، فَقَالَ الْإِمَامُ أَبُو الْحَسَنِ الْوَاحِدِيُّ: الْأَوْلَى تَرْكُ السَّلَامِ عَلَيْهِ لِاشْتِغَالِهِ بِالتِّلَاوَةِ،

waʾammā al-salāmu ʿalā al-mushtaghili biqirāʾati al-qurʾāni, faqāla al-ʾimāmu ʾabū al-ḥasani al-wāḥidiyyu: al-ʾawlā tarku al-salāmi ʿalayhi lishtighālihi bi-al-tilāwati,

As for greeting someone occupied with reciting the Qurʾān, Imam Abū al-Ḥasan al-Wāḥidī said: “It is better not to greet him, because he is occupied with recitation.

فَإِنْ سَلَّمَ عَلَيْهِ كَفَاهُ الرَّدُّ بِالْإِشَارَةِ، وَإِنْ رَدَّ بِاللَّفْظِ اِسْتَأْنَفَ الِاسْتِعَاذَةَ ثُمَّ عَادَ إِلَى التِّلَاوَةِ،

faʾin sallama ʿalayhi kafāhu al-raddu bi-al-ʾishārati, waʾin radda bi-al-lafẓi istaʾnafa al-istiʿādhata thumma ʿāda ʾilā al-tilāwati,

If someone greets him, a gesture suffices as a reply. If he replies verbally, he repeats the invocation seeking refuge and then resumes recitation.”

هَذَا كَلَامُ الْوَاحِدِيِّ، وَفِيهِ نَظَرٌ؛ وَالظَّاهِرُ أَنْ يُسَلَّمَ عَلَيْهِ وَيَجِبَ الرَّدُّ بِاللَّفْظِ.

hādhā kalāmu al-wāḥidiyyi, wafīhi naẓarun; wa-al-ẓāhiru ʾan yusallama ʿalayhi wayajiba al-raddu bi-al-lafẓi.

These are al-Wāḥidī’s words, but they require consideration. The evident position is that he may be greeted and must reply verbally.

أَمَّا إِذَا كَانَ مُشْتَغِلًا بِالدُّعَاءِ مُسْتَغْرِقًا فِيهِ مُجْمِعَ الْقَلْبِ عَلَيْهِ،

ʾammā ʾidhā kāna mushtaghilan bi-al-duʿāʾi mustaghriqan fīhi mujmiʿa al-qalbi ʿalayhi,

If someone is occupied with supplication, absorbed in it and wholly attentive to it,

فَيَحْتَمِلُ أَنْ يُقَالَ هُوَ كَالْمُشْتَغِلِ بِالْقِرَاءَةِ عَلَى مَا ذَكَرْنَاهُ،

fayaḥtamilu ʾan yuqāla huwa ka-al-mushtaghili bi-al-qirāʾati ʿalā mā dhakarnāhu,

it is possible to say that he is like someone occupied with recitation, as discussed above.

وَالْأَظْهَرُ عِنْدِي فِي هَذَا أَنَّهُ يُكْرَهُ السَّلَامُ عَلَيْهِ، لِأَنَّهُ يَتَنَكَّدُ بِهِ وَيَشُقُّ عَلَيْهِ أَكْثَرَ مِنْ مَشَقَّةِ الْأَكْلِ.

wa-al-ʾaẓharu ʿindī fī hādhā ʾannahu yukrahu al-salāmu ʿalayhi, liʾannahu yatanakkadu bihi wayashuqqu ʿalayhi ʾakthara min mashaqqati al-ʾakli.

The more evident view to me, however, is that greeting him is disliked, because it disturbs him and causes more difficulty than interrupting someone who is eating.

وَأَمَّا الْمُلَبِّي

waʾammā al-mulabbī

As for someone reciting the talbiyah

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فِي الْإِحْرَامِ فَيُكْرَهُ أَنْ يُسَلِّمَ عَلَيْهِ، لِأَنَّهُ يُكْرَهُ لَهُ قَطْعُ التَّلْبِيَةِ،

fī al-ʾiḥrāmi fayukrahu ʾan yusallima ʿalayhi, liʾannahu yukrahu lahu qaṭʿu al-talbiyati,

while in the consecrated state of pilgrimage, greeting him is disliked, because interrupting the talbiyah is disliked for him.

فَإِنْ سَلَّمَ عَلَيْهِ رَدَّ السَّلَامَ بِاللَّفْظِ، نَصَّ عَلَيْهِ الشَّافِعِيُّ وَأَصْحَابُنَا رَحِمَهُمُ اللَّهُ.

faʾin sallama ʿalayhi radda al-salāma bi-al-lafẓi, naṣṣa ʿalayhi al-shāfiʿiyyu waʾaṣḥābunā raḥimahumu Allāhu.

If someone does greet him, he replies verbally. Al-Shāfiʿī and our fellow scholars, may Allah have mercy on them, stated this expressly.

[فَصْلٌ]: قَدْ تَقَدَّمَتِ الْأَحْوَالُ الَّتِي يُكْرَهُ فِيهَا السَّلَامُ، وَذَكَرْنَا أَنَّهُ لَا يَسْتَحِقُّ فِيهَا جَوَابًا

[faṣlun]: qad taqaddamati al-ʾaḥwālu allatī yukrahu fīhā al-salāmu, wadhakarnā ʾannahu lā yastaḥiqqu fīhā jawāban

[Section] The circumstances in which greeting is disliked have already been given, and we stated that no reply is owed in them.

فَلَوْ أَرَادَ الْمُسَلَّمُ عَلَيْهِ أَنْ يَتَبَرَّعَ بِرَدِّ السَّلَامِ هَلْ يُشْرَعُ لَهُ، أَوْ يُسْتَحَبُّ؟ فِيهِ تَفْصِيلٌ؛

falaw ʾarāda al-musallamu ʿalayhi ʾan yatabarraʿa biraddi al-salāmi hal yushraʿu lahu, ʾaw yustaḥabbu? fīhi tafṣīlun;

If the recipient nevertheless wishes to return the greeting voluntarily, is this permissible or recommended? The matter requires distinction.

فَأَمَّا الْمُشْتَغِلُ بِالْبَوْلِ وَنَحْوِهِ فَيُكْرَهُ لَهُ رَدُّ السَّلَامِ، وَقَدْ قَدَّمْنَا هَذَا فِي أَوَّلِ الْكِتَابِ؛

faʾammā al-mushtaghilu bi-al-bawli wanaḥwihi fayukrahu lahu raddu al-salāmi, waqad qaddamnā hādhā fī ʾawwali al-kitābi;

For someone urinating or similarly occupied, returning the greeting is disliked. We explained this at the beginning of the book.

وَأَمَّا الْأَكْلُ وَنَحْوُهُ فَيُسْتَحَبُّ لَهُ الْجَوَابُ فِي الْمَوْضِعِ الَّذِي لَا يَجِبُ؛

waʾammā al-ʾaklu wanaḥwuhu fayustaḥabbu lahu al-jawābu fī al-mawḍiʿi alladhī lā yajibu;

In the case of eating and similar matters, answering is recommended where it is not obligatory.

وَأَمَّا الْمُصَلِّي فَيَحْرُمُ عَلَيْهِ أَنْ يَقُولَ: وَعَلَيْكُمُ السَّلَامُ،

waʾammā al-muṣallī fayaḥrumu ʿalayhi ʾan yaqūla: waʿalaykumu al-salāmu,

For someone praying, saying “And upon you be peace” is forbidden.

فَإِنْ فَعَلَ ذَلِكَ بَطَلَتْ صَلَاتُهُ إِنْ كَانَ عَالِمًا بِتَحْرِيمِهِ، وَإِنْ كَانَ جَاهِلًا لَمْ تَبْطُلْ عَلَى أَصَحِّ الْوَجْهَيْنِ عِنْدَنَا،

faʾin faʿala dhālika baṭalat ṣalātuhu ʾin kāna ʿāliman bitaḥrīmihi, waʾin kāna jāhilan lam tabṭul ʿalā ʾaṣaḥḥi al-wajhayni ʿindanā,

If he does so knowing it is forbidden, his prayer is invalidated. If unaware, it is not invalidated according to the sounder of our two views.

وَإِنْ قَالَ عَلَيْهِ السَّلَامُ بِلَفْظِ الْغَيْبَةِ لَمْ تَبْطُلْ صَلَاتُهُ لِأَنَّهُ دُعَاءٌ لَيْسَ بِخِطَابٍ.

waʾin qāla ʿalayhi al-salāmu bilafẓi al-ghaybati lam tabṭul ṣalātuhu liʾannahu duʿāʾun laysa bikhiṭābin.

If he says “Peace be upon him,” in the third person, his prayer is not invalidated, because this is a supplication rather than direct address.

وَالْمُسْتَحَبُّ أَنْ يَرُدَّ عَلَيْهِ فِي الصَّلَاةِ بِالْإِشَارَةِ وَلَا يَتَلَفَّظَ بِشَيْءٍ،

wa-al-mustaḥabbu ʾan yarudda ʿalayhi fī al-ṣalāti bi-al-ʾishārati walā yatalaffaẓa bishayʾin,

The recommended course during prayer is to reply with a gesture and utter nothing.

وَإِنْ رَدَّ بَعْدَ الْفَرَاغِ مِنَ الصَّلَاةِ بِاللَّفْظِ فَلَا بَأْسَ.

waʾin radda baʿda al-farāghi mina al-ṣalāti bi-al-lafẓi falā baʾsa.

There is no harm in replying verbally after finishing the prayer.

وَأَمَّا الْمُؤَذِّنُ فَلَا يُكْرَهُ لَهُ رَدُّ الْجَوَابِ بِلَفْظِهِ الْمُعْتَادِ، لِأَنَّ ذَلِكَ يَسِيرٌ لَا يُبْطِلُ الْأَذَانَ وَلَا يُخِلُّ بِهِ.

waʾammā al-muʾadhdhinu falā yukrahu lahu raddu al-jawābi bilafẓihi al-muʿtādi, liʾanna dhālika yasīrun lā yubṭilu al-ʾadhāna walā yukhillu bihi.

As for the caller to prayer, replying in the usual words is not disliked, because it is a brief interruption that neither invalidates nor impairs the call.

217 بَابُ مَنْ يُسَلَّمُ عَلَيْهِ وَمَنْ لَا يُسَلَّمُ عَلَيْهِ وَمَنْ يُرَدُّ عَلَيْهِ وَمَنْ لَا يُرَدُّ عَلَيْهِ

217 bābu man yusallamu ʿalayhi waman lā yusallamu ʿalayhi waman yuraddu ʿalayhi waman lā yuraddu ʿalayhi

217 — Chapter on whom to greet and whom not to greet, and whose greeting to answer and whose not to answer

اِعْلَمْ أَنَّ الرَّجُلَ الْمُسْلِمَ الَّذِي لَيْسَ بِمَشْهُورٍ بِفِسْقٍ وَلَا بِدْعَةٍ يُسَلِّمُ وَيُسَلَّمُ عَلَيْهِ، فَيُسَنُّ لَهُ السَّلَامُ، وَيَجِبُ الرَّدُّ عَلَيْهِ.

iʿlam ʾanna al-rajula al-muslima alladhī laysa bimashhūrin bifisqin walā bidʿatin yusallimu wayusallamu ʿalayhi, fayusannu lahu al-salāmu, wayajibu al-raddu ʿalayhi.

Know that a Muslim man who is not known for sinfulness or religious innovation gives and receives greetings. Greeting is Sunnah for him, and answering his greeting is obligatory.

قَالَ أَصْحَابُنَا: وَالْمَرْأَةُ مَعَ الْمَرْأَةِ كَالرَّجُلِ مَعَ الرَّجُلِ.

qāla ʾaṣḥābunā: wa-al-marʾatu maʿa al-marʾati ka-al-rajuli maʿa al-rajuli.

Our fellow scholars said: A woman with another woman is like a man with another man.

وَأَمَّا الْمَرْأَةُ مَعَ الرَّجُلِ؛ فَقَالَ الْإِمَامُ أَبُو سَعْدٍ الْمُتَوَلِّي:

waʾammā al-marʾatu maʿa al-rajuli; faqāla al-ʾimāmu ʾabū saʿdin al-mutawallī:

As for a woman with a man, Imam Abū Saʿd al-Mutawallī said:

إِنْ كَانَتْ زَوْجَتَهُ أَوْ جَارِيَتَهُ أَوْ مَحْرَمًا مِنْ مَحَارِمِهِ، فَهِيَ مَعَهُ كَالرَّجُلِ،

ʾin kānat zawjatahu ʾaw jāriyatahu ʾaw maḥraman min maḥārimihi, fahiya maʿahu ka-al-rajuli,

If she is his wife, his enslaved woman, or a relative whom he is permanently forbidden to marry, she is treated with him as a man would be.

فَيُسْتَحَبُّ لِكُلِّ وَاحِدٍ مِنْهُمَا اِبْتِدَاءُ الْآخَرِ بِالسَّلَامِ، وَيَجِبُ عَلَى الْآخَرِ رَدُّ السَّلَامِ عَلَيْهِ؛

fayustaḥabbu likulli wāḥidin minhumā ibtidāʾu al-ʾākhari bi-al-salāmi, wayajibu ʿalā al-ʾākhari raddu al-salāmi ʿalayhi;

It is therefore recommended for either to greet the other first, and obligatory for the other to reply.

وَإِنْ كَانَتْ أَجْنَبِيَّةً، فَإِنْ كَانَتْ جَمِيلَةً يُخَافُ الِافْتِتَانُ بِهَا لَمْ يُسَلِّمِ الرَّجُلُ عَلَيْهَا،

waʾin kānat ʾajnabiyyatan, faʾin kānat jamīlatan yukhāfu al-iftitānu bihā lam yusallimi al-rajulu ʿalayhā,

If she is unrelated to him and attractive enough that temptation is feared, the man does not greet her.

وَلَوْ سَلَّمَ لَمْ يَجُزْ لَهَا رَدُّ الْجَوَابِ، وَلَمْ تُسَلِّمْ هِيَ

walaw sallama lam yajuz lahā raddu al-jawābi, walam tusallim hiya

If he does greet her, she may not reply; nor does she greet [140]

Source page 402

عَلَيْهِ اِبْتِدَاءً، فَإِنْ سَلَّمَتْ لَمْ تَسْتَحِقَّ جَوَابًا فَإِنْ أَجَابَهَا كُرِهَ لَهُ،

ʿalayhi ibtidāʾan, faʾin sallamat lam tastaḥiqqa jawāban faʾin ʾajābahā kuriha lahu,

him first. If she greets him, no reply is owed; if he answers, doing so is disliked for him.

وَإِنْ كَانَتْ عَجُوزًا لَا يُفْتَتَنُ بِهَا جَازَ أَنْ تُسَلِّمَ عَلَى الرَّجُلِ، وَعَلَى الرَّجُلِ رَدُّ السَّلَامِ عَلَيْهَا؛

waʾin kānat ʿajūzan lā yuftatanu bihā jāza ʾan tusallima ʿalā al-rajuli, waʿalā al-rajuli raddu al-salāmi ʿalayhā;

If she is an elderly woman who presents no temptation, she may greet the man, and he must return her greeting.

وَإِذَا كَانَتِ النِّسَاءُ جَمْعًا فَيُسَلِّمُ عَلَيْهِنَّ الرَّجُلُ، أَوْ كَانَ الرِّجَالُ جَمْعًا كَثِيرًا فَسَلَّمُوا عَلَى الْمَرْأَةِ الْوَاحِدَةِ جَازَ،

waʾidhā kānati al-nisāʾu jamʿan fayusallimu ʿalayhinna al-rajulu, ʾaw kāna al-rijālu jamʿan kathīran fasallamū ʿalā al-marʾati al-wāḥidati jāza,

If there is a group of women, a man may greet them; or if a large group of men greets a single woman, that is permissible,

إِذَا لَمْ يُخَفْ عَلَيْهِ وَلَا عَلَيْهِنَّ وَلَا عَلَيْهَا أَوْ عَلَيْهِمْ فِتْنَةٌ.

ʾidhā lam yukhaf ʿalayhi walā ʿalayhinna walā ʿalayhā ʾaw ʿalayhim fitnatun.

provided temptation is not feared for him or the women, or for her or the men.

[1/ 623] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَابْنِ مَاجَهْ وَغَيْرِهَا، عَنْ أَسْمَاءَ بِنْتِ يَزِيدَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[1/ 623] rawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wabni mājah waghayrihā, ʿan ʾasmāʾa binti yazīda raḍiya Allāhu ʿanhā qālat:

[1/623] We have transmitted in the Sunan of Abū Dāwūd, al-Tirmidhī, Ibn Mājah and elsewhere that Asmāʾ bint Yazīd, may Allah be pleased with her, said:

مَرَّ عَلَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي نِسْوَةٍ فَسَلَّمَ عَلَيْنَا.

marra ʿalaynā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama fī niswatin fasallama ʿalaynā.

The Messenger of Allah, may Allah bless him and grant him peace, passed us while we were among a group of women, and greeted us.

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ. وَهَذَا الَّذِي ذَكَرْتُهُ لَفْظُ رِوَايَةِ أَبِي دَاوُدَ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun. wahādhā alladhī dhakartuhu lafẓu riwāyati ʾabī dāwūda.

Al-Tirmidhī said: “A fair hadith.” The wording I have given is Abū Dāwūd’s version.

وَأَمَّا رِوَايَةُ التِّرْمِذِيِّ فَفِيهَا عَنْ أَسْمَاءَ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ فِي الْمَسْجِدِ يَوْمًا

waʾammā riwāyatu al-tirmidhiyyi fafīhā ʿan ʾasmāʾa: ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama marra fī al-masjidi yawman

Al-Tirmidhī’s version relates from Asmāʾ that the Messenger of Allah, may Allah bless him and grant him peace, passed through the mosque one day

وَعُصْبَةٌ مِنَ النِّسَاءِ قُعُودٌ، فَأَلْوَى بِيَدِهِ بِالتَّسْلِيمِ.

waʿuṣbatun mina al-nisāʾi quʿūdun, faʾalwā biyadihi bi-al-taslīmi.

while a group of women were sitting, and gestured with his hand in greeting.

[2/ 624] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ:

[2/ 624] warawaynā fī kitābi ibni al-sunniyyi, ʿan jarīri bni ʿabdi Allāhi raḍiya Allāhu ʿanhu:

[2/624] We have transmitted in Ibn al-Sunnī’s book, from Jarīr ibn ʿAbd Allāh, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ عَلَى نِسْوَةٍ فَسَلَّمَ عَلَيْهِنَّ.

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama marra ʿalā niswatin fasallama ʿalayhinna.

that the Messenger of Allah, may Allah bless him and grant him peace, passed a group of women and greeted them.

[3/ 625] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ

[3/ 625] warawaynā fī ṣaḥīḥi al-bukhāriyyi

[3/625] We have transmitted in Ṣaḥīḥ al-Bukhārī

عَنْ سَهْلِ بْنِ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: كَانَتْ فِينَا اِمْرَأَةٌ.

ʿan sahli bni saʿdin raḍiya Allāhu ʿanhu, qāla: kānat fīnā imraʾatun.

from Sahl ibn Saʿd, may Allah be pleased with him, who said: There was a woman among us.

وَفِي رِوَايَةٍ: كَانَتْ لَنَا عَجُوزٌ تَأْخُذُ مِنْ أُصُولِ السِّلْقِ فَتَطْرَحُهُ فِي الْقِدْرِ وَتُكَرْكِرُ حَبَّاتٍ مِنْ شَعِيرٍ،

wafī riwāyatin: kānat lanā ʿajūzun taʾkhudhu min ʾuṣūli al-silqi fataṭraḥuhu fī al-qidri watukarkiru ḥabbātin min shaʿīrin,

Another version says: We had an elderly woman who would take chard roots, put them in a cooking pot, and grind some grains of barley.

فَإِذَا صَلَّيْنَا الْجُمُعَةَ اِنْصَرَفْنَا نُسَلِّمُ عَلَيْهَا فَتُقَدِّمُهُ إِلَيْنَا. قُلْتُ: تُكَرْكِرُ مَعْنَاهُ: تَطْحَنُ.

faʾidhā ṣallaynā al-jumuʿata inṣarafnā nusallimu ʿalayhā fatuqaddimuhu ʾilaynā. qultu: tukarkiru maʿnāhu: taṭḥanu.

After we prayed the Friday prayer, we would go to greet her, and she would serve it to us. I say: Tukarkiru means “she grinds.”

[4/ 626] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أُمِّ هَانِىءٍ بِنْتِ أَبِي طَالِبٍ

[4/ 626] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾummi hāniʾin binti ʾabī ṭālibin

[4/626] We have transmitted in Ṣaḥīḥ Muslim, from Umm Hāniʾ bint Abī Ṭālib,

Source page 403

رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

raḍiya Allāhu ʿanhā qālat:

may Allah be pleased with her, who said:

أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ الْفَتْحِ وَهُوَ يَغْتَسِلُ، وَفَاطِمَةُ تَسْتُرُهُ، فَسَلَّمْتُ. وَذَكَرَتِ الْحَدِيثَ.

ʾataytu al-nabiyya ṣallā Allāhu ʿalayhi wasallama yawma al-fatḥi wahuwa yaghtasilu, wafāṭimatu tasturuhu, fasallamtu. wadhakarati al-ḥadītha.

I came to the Prophet, may Allah bless him and grant him peace, on the day of the conquest while he was bathing and Fāṭimah screened him, and I greeted him. She related the hadith.

[فَصْلٌ]: وَأَمَّا أَهْلُ الذِّمَّةِ فَاخْتَلَفَ أَصْحَابُنَا فِيهِمْ، فَقَطَعَ الْأَكْثَرُونَ بِأَنَّهُ لَا يَجُوزُ اِبْتِدَاؤُهُمْ بِالسَّلَامِ.

[faṣlun]: waʾammā ʾahlu al-dhimmati fakhtalafa ʾaṣḥābunā fīhim, faqaṭaʿa al-ʾaktharūna biʾannahu lā yajūzu ibtidāʾuhum bi-al-salāmi.

[Section] As for non-Muslims under a covenant of protection, our fellow scholars differed. The majority categorically held that initiating the greeting of peace to them is not permissible.

وَقَالَ آخَرُونَ: لَيْسَ هُوَ بِحَرَامٍ، بَلْ هُوَ مَكْرُوهٌ،

waqāla ʾākharūna: laysa huwa biḥarāmin, bal huwa makrūhun,

Others said that it is not forbidden, but disliked.

فَإِنْ سَلَّمُوا هُمْ عَلَى مُسْلِمٍ قَالَ فِي الرَّدِّ: وَعَلَيْكُمْ، وَلَا يَزِيدُ عَلَى هَذَا.

faʾin sallamū hum ʿalā muslimin qāla fī al-raddi: waʿalaykum, walā yazīdu ʿalā hādhā.

If they greet a Muslim, he replies, “And upon you,” without adding anything to this. [141]

وَحَكَى أَقْضَى الْقُضَاةِ الْمَاوَرْدِيُّ وَجْهًا لِبَعْضِ أَصْحَابِنَا، أَنَّهُ يَجُوزُ اِبْتِدَاؤُهُمْ بِالسَّلَامِ،

waḥakā ʾaqḍā al-quḍāti al-māwardiyyu wajhan libaʿḍi ʾaṣḥābinā, ʾannahu yajūzu ibtidāʾuhum bi-al-salāmi,

The chief judge al-Māwardī reported a view held by some of our fellow scholars that initiating the greeting to them is permissible,

لَكِنْ يَقْتَصِرُ الْمُسْلِمُ عَلَى قَوْلِهِ: السَّلَامُ عَلَيْكَ، وَلَا يَذْكُرُهُ بِلَفْظِ الْجَمْعِ.

lākin yaqtaṣiru al-muslimu ʿalā qawlihi: al-salāmu ʿalayka, walā yadhkuruhu bilafẓi al-jamʿi.

but the Muslim confines himself to “Peace be upon you” in the singular, without using the plural form of address.

وَحَكَى الْمَاوَرْدِيُّ وَجْهًا أَنَّهُ يَقُولُ فِي الرَّدِّ عَلَيْهِمْ إِذَا اِبْتَدَؤُوا: وَعَلَيْكُمُ السَّلَامُ،

waḥakā al-māwardiyyu wajhan ʾannahu yaqūlu fī al-raddi ʿalayhim ʾidhā ibtadaʾū: waʿalaykumu al-salāmu,

Al-Māwardī also reported a view that, if they initiate, one replies, “And upon you be peace,”

وَلَكِنْ لَا يَقُولُ وَرَحْمَةُ اللَّهِ، وَهَذَانِ الْوَجْهَانِ شَاذَّانِ وَمَرْدُودَانِ.

walākin lā yaqūlu waraḥmatu Allāhi, wahadhāni al-wajhāni shādhdhāni wamardūdāni.

but does not say, “and Allah’s mercy.” These two views are anomalous and rejected.

[5/ 627] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ

[5/ 627] rawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu

[5/627] We have transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "لَاتَبْدَؤُوا الْيَهُودَ وَلَا النَّصَارَى بِالسَّلَامِ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "lātabdaʾū al-yahūda walā al-naṣārā bi-al-salāmi,

that the Messenger of Allah, may Allah bless him and grant him peace, said: “Do not initiate the greeting of peace to Jews or Christians.

فَإِذَا لَقِيتُمْ أَحَدَهُمْ فِي طَرِيقٍ فَاضْطَرُّوهُ إِلَى أَضْيَقِهِ".

faʾidhā laqītum ʾaḥadahum fī ṭarīqin faḍṭarrūhu ʾilā ʾaḍyaqihi".

If you meet one of them on a road, make him take its narrowest part.”

[6/ 628] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[6/ 628] warawaynā fī ṣaḥīḥi al-bukhāriyyi wamuslimin, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[6/628] We have transmitted in the Ṣaḥīḥ of al-Bukhārī and Muslim that Anas, may Allah be pleased with him, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِذَا سَلَّمَ عَلَيْكُمْ أَهْلُ الْكِتَابِ فَقُولُوا: وَعَلَيْكُمْ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾidhā sallama ʿalaykum ʾahlu al-kitābi faqūlū: waʿalaykum".

The Messenger of Allah, may Allah bless him and grant him peace, said: “When the People of the Book greet you, say, ‘And upon you.’”

[7/ 629] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا؛

[7/ 629] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā;

[7/629] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Ibn ʿUmar, may Allah be pleased with them both,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِذَا سَلَّمَ عَلَيْكُمُ الْيَهُودُ فَإِنَّمَا يَقُولُ أَحَدُهُمْ:

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾidhā sallama ʿalaykumu al-yahūdu faʾinnamā yaqūlu ʾaḥaduhum:

that the Messenger of Allah, may Allah bless him and grant him peace, said: “When Jews greet you, what one of them actually says is: [142]

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السَّامُ عَلَيْكَ، فَقُلْ: وَعَلَيْكَ" وَفِي الْمَسْأَلَةِ أَحَادِيثُ كَثِيرَةٌ بِنَحْوِ مَا ذَكَرْنَا، وَاللَّهُ أَعْلَمُ.

al-sāmu ʿalayka, faqul: waʿalayka" wafī al-masʾalati ʾaḥādīthu kathīratun binaḥwi mā dhakarnā, wa-Allāhu ʾaʿlamu.

‘Death be upon you,’ so say, ‘And upon you.’” There are many hadiths on this matter similar to those we have mentioned. Allah knows best.

قَالَ أَبُو سَعْدٍ الْمُتَوَلِّي: وَلَوْ سَلَّمَ عَلَى رَجُلٍ ظَنَّهُ مُسْلِمًا فَبَانَ كَافِرًا يُسْتَحَبُّ أَنْ يَسْتَرِدَّ سَلَامَهُ

qāla ʾabū saʿdin al-mutawallī: walaw sallama ʿalā rajulin ẓannahu musliman fabāna kāfiran yustaḥabbu ʾan yastaridda salāmahu

Abū Saʿd al-Mutawallī said: If someone greets a man whom he thinks is Muslim, and it turns out he is a disbeliever, it is recommended to reclaim his greeting,

فَيَقُولُ لَهُ: رُدَّ عَلَيَّ سَلَامِي؛ وَالْغَرَضُ مِنْ ذَلِكَ أَنْ يُوحِشَهُ وَيُظْهِرَ لَهُ أَنَّهُ لَيْسَ بَيْنَهُمَا أُلْفَةٌ.

fayaqūlu lahu: rudda ʿalayya salāmī; wa-al-gharaḍu min dhālika ʾan yūḥishahu wayuẓhira lahu ʾannahu laysa baynahumā ʾulfatun.

saying to him, “Give me back my greeting.” The purpose is to make him feel estranged and to show him that there is no bond of affection between them.

وَرُوِيَ أَنَّ اِبْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا سَلَّمَ عَلَى رَجُلٍ، فَقِيلَ إِنَّهُ يَهُودِيٌّ، فَتَبِعَهُ وَقَالَ لَهُ: رُدَّ عَلَيَّ سَلَامِي.

waruwiya ʾanna ibna ʿumara raḍiya Allāhu ʿanhumā sallama ʿalā rajulin, faqīla ʾinnahu yahūdiyyun, fatabiʿahu waqāla lahu: rudda ʿalayya salāmī.

It is reported that Ibn ʿUmar, may Allah be pleased with them both, greeted a man, then was told he was Jewish. He followed him and said, “Give me back my greeting.”

قُلْتُ: وَقَدْ رَوَيْنَا فِي مُوَطَّأِ مَالِكٍ رَحِمَهُ اللَّهُ أَنَّ مَالِكًا سُئِلَ عَمَّنْ سَلَّمَ عَلَى الْيَهُودِيِّ أَوِ النَّصْرَانِيِّ هَلْ يَسْتَقِيلُهُ ذَلِكَ؟

qultu: waqad rawaynā fī muwaṭṭaʾi mālikin raḥimahu Allāhu ʾanna mālikan suʾila ʿamman sallama ʿalā al-yahūdiyyi ʾawi al-naṣrāniyyi hal yastaqīluhu dhālika?

I say: We have transmitted in the Muwaṭṭaʾ of Mālik, may Allah have mercy on him, that Mālik was asked whether someone who greets a Jew or Christian should ask to withdraw that greeting.

فَقَالَ: لَا، فَهَذَا مَذْهَبُهُ. وَاخْتَارَهُ اِبْنُ الْعَرَبِيِّ الْمَالِكِيُّ.

faqāla: lā, fahādhā madhhabuhu. wakhtārahu ibnu al-ʿarabiyyi al-mālikiyyu.

He replied, “No.” This is his position, and Ibn al-ʿArabī al-Mālikī preferred it.

قَالَ أَبُو سَعْدٍ: لَوْ أَرَادَ تَحِيَّةَ ذِمِّيٍّ فَعَلَهَا بِغَيْرِ السَّلَامِ بِأَنْ يَقُولَ: هَدَاكَ اللَّهُ، أَوْ أَنْعَمَ اللَّهُ صَبَاحَكَ.

qāla ʾabū saʿdin: law ʾarāda taḥiyyata dhimmiyyin faʿalahā bighayri al-salāmi biʾan yaqūla: hadāka Allāhu, ʾaw ʾanʿama Allāhu ṣabāḥaka.

Abū Saʿd said: If one wishes to greet a non-Muslim under Muslim protection, one does so with something other than the greeting of peace, saying, ‘May Allah guide you,’ or ‘May Allah make your morning pleasant.’

قُلْتُ: هَذَا الَّذِي قَالَهُ أَبُو سَعْدٍ لَا بَأْسَ بِهِ إِذَا اِحْتَاجَ إِلَيْهِ فَيَقُولُ: صُبِّحْتَ بِالْخَيْرِ أَوْ بِالسَّعَادَةِ أَوْ بِالْعَافِيَةِ،

qultu: hādhā alladhī qālahu ʾabū saʿdin lā baʾsa bihi ʾidhā iḥtāja ʾilayhi fayaqūlu: ṣubbiḥta bi-al-khayri ʾaw bi-al-saʿādati ʾaw bi-al-ʿāfiyati,

I say: There is no harm in what Abū Saʿd has said when there is a need for it. One may say, ‘May your morning bring goodness,’ or ‘happiness,’ or ‘well-being,’

أَوْ صَبَّحَكَ اللَّهُ بِالسُّرُورِ أَوْ بِالسَّعَادَةِ وَالنِّعْمَةِ أَوْ بِالْمَسَرَّةِ أَوْ مَا أَشْبَهَ ذَلِكَ.

ʾaw ṣabbaḥaka Allāhu bi-al-surūri ʾaw bi-al-saʿādati wa-al-niʿmati ʾaw bi-al-masarrati ʾaw mā ʾashbaha dhālika.

or ‘May Allah greet your morning with joy,’ or ‘with happiness and blessing,’ or ‘with delight,’ or similar words.

وَأَمَّا إِذَا لَمْ يَحْتَجْ إِلَيْهِ فَالِاخْتِيَارُ أَنْ لَا يَقُولَ شَيْئًا، فَإِنَّ ذَلِكَ بَسْطٌ لَهُ وَإِينَاسٌ وَإِظْهَارُ صُورَةِ وُدٍّ،

waʾammā ʾidhā lam yaḥtaj ʾilayhi fa-al-ikhtiyāru ʾan lā yaqūla shayʾan, faʾinna dhālika basṭun lahu waʾīnāsun waʾiẓhāru ṣūrati wuddin,

When there is no need, however, the preferred course is to say nothing, since such words put him at ease, create familiarity, and display an appearance of affection.

وَنَحْنُ مَأْمُورُونَ بِالْإِغْلَاظِ عَلَيْهِمْ وَمَنْهِيُّونَ عَنْ وُدِّهِمْ فَلَا نُظْهِرُهُ، وَاللَّهُ أَعْلَمُ.

wanaḥnu maʾmūrūna bi-al-ʾighlāẓi ʿalayhim wamanhiyyūna ʿan wuddihim falā nuẓhiruhu, wa-Allāhu ʾaʿlamu.

We are commanded to deal sternly with them and forbidden to show them affection, so we do not display it. Allah knows best.

فَرْعٌ: إِذَا مَرَّ وَاحِدٌ عَلَى جَمَاعَةٍ فِيهِمْ مُسْلِمُونَ أَوْ مُسْلِمٌ وَكُفَّارٌ، فَالسُّنَّةُ أَنْ يُسَلِّمَ عَلَيْهِمْ يَقْصِدُ الْمُسْلِمِينَ أَوِ الْمُسْلِمَ.

farʿun: ʾidhā marra wāḥidun ʿalā jamāʿatin fīhim muslimūna ʾaw muslimun wakuffārun, fa-al-sunnatu ʾan yusallima ʿalayhim yaqṣidu al-muslimīna ʾawi al-muslima.

A subsidiary ruling: If someone passes a group containing Muslims—or one Muslim—and unbelievers, the sunnah is to greet them with peace, intending the Muslims or the Muslim.

[8/ 630] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ

[8/ 630] rawaynā fī ṣaḥīḥi al-bukhāriyyi wamuslimin, ʿan ʾusāmata bni zaydin raḍiya

[8/630] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Usāmah ibn Zayd—may

Source page 405

اللَّهُ عَنْهُمَا؛

Allāhu ʿanhumā;

Allah be pleased with them both—

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ عَلَى مَجْلِسٍ فِيهِ أَخْلَاطٌ مِنَ الْمُسْلِمِينَ وَالْمُشْرِكِينَ عَبَدَةِ الْأَوْثَانِ وَالْيَهُودِ، فَسَلَّمَ عَلَيْهِمُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama marra ʿalā majlisin fīhi ʾakhlāṭun mina al-muslimīna wa-al-mushrikīna ʿabadati al-ʾawthāni wa-al-yahūdi, fasallama ʿalayhimu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama.

that the Prophet, may Allah bless him and grant him peace, passed a gathering containing a mixture of Muslims, idol-worshipping polytheists, and Jews, and the Prophet, may Allah bless him and grant him peace, greeted them with peace.

فَرْعٌ: إِذَا كَتَبَ كِتَابًا إِلَى مُشْرِكٍ وَكَتَبَ فِيهِ سَلَامًا أَوْ نَحْوَهُ فَيَنْبَغِي أَنْ يَكْتُبَ:

farʿun: ʾidhā kataba kitāban ʾilā mushrikin wakataba fīhi salāman ʾaw naḥwahu fayanbaghī ʾan yaktuba:

A subsidiary ruling: If one writes a letter to a polytheist and includes a greeting of peace or something similar, one should write:

[9/ 631] مَا رَوَيْنَاهُ فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، فِي حَدِيثِ أَبِي سُفْيَانَ رَضِيَ اللَّهُ عَنْهُ فِي قِصَّةِ هِرَقْلَ:

[9/ 631] mā rawaynāhu fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, fī ḥadīthi ʾabī sufyāna raḍiya Allāhu ʿanhu fī qiṣṣati hiraqla:

[9/631] What we have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, in Abū Sufyān’s hadith, may Allah be pleased with him, concerning Heraclius:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَتَبَ: «مِنْ مُحَمَّدٍ عَبْدِ اللَّهِ وَرَسُولِهِ، إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اِتَّبَعَ الْهُدَى».

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kataba: «min muḥammadin ʿabdi Allāhi warasūlihi, ʾilā hiraqla ʿaẓīmi al-rūmi, salāmun ʿalā mani ittabaʿa al-hudā».

That the Messenger of Allah, may Allah bless him and grant him peace, wrote: ‘From Muḥammad, Allah’s servant and Messenger, to Heraclius, ruler of the Romans: peace be upon whoever follows guidance.’

فَرْعٌ: فِيمَا يَقُولُ إِذَا عَادَ ذِمِّيًّا. اِعْلَمْ أَنَّ أَصْحَابَنَا اِخْتَلَفُوا فِي عِيَادَةِ الذِّمِّيِّ، فَاسْتَحَبَّهَا جَمَاعَةٌ وَمَنَعَهَا جَمَاعَةٌ؛

farʿun: fīmā yaqūlu ʾidhā ʿāda dhimmiyyan. iʿlam ʾanna ʾaṣḥābanā ikhtalafū fī ʿiyādati al-dhimmiyyi, fastaḥabbahā jamāʿatun wamanaʿahā jamāʿatun;

A subsidiary ruling on what to say when visiting a sick non-Muslim under Muslim protection: Know that our scholars disagreed about such visits. Some recommended them, while others prohibited them.

وَذَكَرَ الشَّاشِيُّ الِاخْتِلَافَ ثُمَّ قَالَ: الصَّوَابُ عِنْدِي أَنْ يُقَالَ: عِيَادَةُ الْكَافِرِ فِي الْجُمْلَةِ جَائِزَةٌ،

wadhakara al-shāshiyyu al-ikhtilāfa thumma qāla: al-ṣawābu ʿindī ʾan yuqāla: ʿiyādatu al-kāfiri fī al-jumlati jāʾizatun,

Al-Shāshī mentioned the disagreement and then said: In my view, the correct statement is that visiting an unbeliever when ill is generally permissible.

وَالْقُرْبَةُ فِيهَا مَوْقُوفَةٌ عَلَى نَوْعِ حُرْمَةٍ تَقْتَرِنُ بِهَا مِنْ جِوَارٍ أَوْ قَرَابَةٍ، قُلْتُ: هَذَا الَّذِي ذَكَرَهُ الشَّاشِيُّ حَسَنٌ.

wa-al-qurbatu fīhā mawqūfatun ʿalā nawʿi ḥurmatin taqtarinu bihā min jiwārin ʾaw qarābatin, qultu: hādhā alladhī dhakarahu al-shāshiyyu ḥasanun.

Its being an act that draws one nearer to Allah depends on an accompanying relationship deserving regard, such as being neighbors or relatives. I say: What al-Shāshī has stated is sound. [143]

[10/ 632] فَقَدْ رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[10/ 632] faqad rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[10/632] For we have transmitted in Ṣaḥīḥ al-Bukhārī, from Anas, may Allah be pleased with him, who said:

كَانَ غُلَامٌ يَهُودِيٌّ يَخْدُمُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَمَرِضَ، فَأَتَاهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَعُودُهُ،

kāna ghulāmun yahūdiyyun yakhdumu al-nabiyya ṣallā Allāhu ʿalayhi wasallama famariḍa, faʾatāhu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama yaʿūduhu,

A Jewish boy who served the Prophet, may Allah bless him and grant him peace, fell ill. The Prophet, may Allah bless him and grant him peace, came to visit him.

فَقَعَدَ عِنْدَ رَأْسِهِ، فَقَالَ لَهُ: «أَسْلِمْ» فَنَظَرَ إِلَى أَبِيهِ وَهُوَ عِنْدَهُ، فَقَالَ: أَطِعْ أَبَا الْقَاسِمِ، فَأَسْلَمَ،

faqaʿada ʿinda raʾsihi, faqāla lahu: «ʾaslim» fanaẓara ʾilā ʾabīhi wahuwa ʿindahu, faqāla: ʾaṭiʿ ʾabā al-qāsimi, faʾaslama,

He sat by his head and said, ‘Embrace Islam.’ The boy looked at his father, who was beside him. His father said, ‘Obey Abū al-Qāsim,’ and he embraced Islam.

فَخَرَجَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يَقُولُ: «الْحَمْدُ لِلَّهِ الَّذِي أَنْقَذَهُ مِنَ النَّارِ».

fakharaja al-nabiyyu ṣallā Allāhu ʿalayhi wasallama wahuwa yaqūlu: «al-ḥamdu li-llāhi alladhī ʾanqadhahu mina al-nāri».

The Prophet, may Allah bless him and grant him peace, left saying, ‘Praise belongs to Allah, who has saved him from the Fire.’

[11/ 633] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ الْمُسَيَّبِ بْنِ حَزْنٍ وَالِدِ سَعِيدِ بْنِ الْمُسَيَّبِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[11/ 633] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani al-musayyabi bni ḥaznin wa-al-di saʿīdi bni al-musayyabi raḍiya Allāhu ʿanhu qāla:

[11/633] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from al-Musayyab ibn Ḥazn, the father of Saʿīd ibn al-Musayyab, may Allah be pleased with him, who said:

لَمَّا حَضَرَتْ أَبَا طَالِبٍ

lammā ḥaḍarat ʾabā ṭālibin

When Abū Ṭālib was approached by

Source page 406

الْوَفَاةُ، جَاءَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: «يَا عَمِّ! قُلْ لَا إِلَهَ إِلَّا اللَّهُ» وَذَكَرَ الْحَدِيثَ بِطُولِهِ.

al-wafātu, jāʾahu rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama, faqāla: «yā ʿammi! qul lā ʾilāha ʾillā Allāhu» wadhakara al-ḥadītha biṭūlihi.

death, the Messenger of Allah, may Allah bless him and grant him peace, came to him and said, ‘Uncle, say, “There is no god but Allah.”’ He then related the hadith in full.

قُلْتُ: فَيَنْبَغِي لِعَائِدِ الذِّمِّيِّ أَنْ يُرَغِّبَهُ فِي الْإِسْلَامِ، وَيُبَيِّنَ لَهُ مَحَاسِنَهُ، وَيَحُثَّهُ عَلَيْهِ،

qultu: fayanbaghī liʿāʾidi al-dhimmiyyi ʾan yuraghghibahu fī al-ʾislāmi, wayubayyina lahu maḥāsinahu, wayaḥuththahu ʿalayhi,

I say: Someone visiting a sick non-Muslim under Muslim protection should encourage him toward Islam, explain its virtues to him, and urge him to embrace it.

وَيُحَرِّضَهُ عَلَى مُعَاجَلَتِهِ قَبْلَ أَنْ يَصِيرَ إِلَى حَالٍ لَا يَنْفَعُهُ فِيهَا تَوْبَتُهُ، وَإِنْ دَعَا لَهُ دَعَا بِالْهِدَايَةِ وَنَحْوِهَا.

wayuḥarriḍahu ʿalā muʿājalatihi qabla ʾan yaṣīra ʾilā ḥālin lā yanfaʿuhu fīhā tawbatuhu, waʾin daʿā lahu daʿā bi-al-hidāyati wanaḥwihā.

He should encourage him to act promptly before reaching a state in which repentance no longer benefits him. If he prays for him, he prays for guidance and similar things.

[فَصْلٌ]: وَأَمَّا الْمُبْتَدِعُ وَمَنِ اِقْتَرَفَ ذَنْبًا عَظِيمًا وَلَمْ يَتُبْ مِنْهُ، فَيَنْبَغِي أَنْ لَا يُسَلَّمَ عَلَيْهِمْ وَلَا يُرَدَّ عَلَيْهِمُ السَّلَامُ،

[faṣlun]: waʾammā al-mubtadiʿu wamani iqtarafa dhanban ʿaẓīman walam yatub minhu, fayanbaghī ʾan lā yusallama ʿalayhim walā yuradda ʿalayhimu al-salāmu,

[Section:] As for a religious innovator or someone who has committed a grave sin without repenting, one should neither initiate the greeting of peace to them nor return their greeting.

كَذَا قَالَهُ الْبُخَارِيُّ وَغَيْرُهُ مِنَ الْعُلَمَاءِ. وَاحْتَجَّ الْإِمَامُ أَبُو عَبْدِ اللَّهِ الْبُخَارِيُّ فِي صَحِيحِهِ فِي هَذِهِ الْمَسْأَلَةِ:

kadhā qālahu al-bukhāriyyu waghayruhu mina al-ʿulamāʾi. waḥtajja al-ʾimāmu ʾabū ʿabdi Allāhi al-bukhāriyyu fī ṣaḥīḥihi fī hādhihi al-masʾalati:

This was stated by al-Bukhārī and other scholars. Imam Abū ʿAbd Allāh al-Bukhārī supported this ruling in his Ṣaḥīḥ with:

[12/ 634] بِمَا رَوَيْنَاهُ فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[12/ 634] bimā rawaynāhu fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[12/634] What we have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim,

فِي قِصَّةِ كَعْبِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ حِينَ تَخَلَّفَ عَنْ غَزْوَةِ تَبُوكَ هُوَ وَرَفِيقَانِ لَهُ،

fī qiṣṣati kaʿbi bni mālikin raḍiya Allāhu ʿanhu ḥīna takhallafa ʿan ghazwati tabūka huwa warafīqāni lahu,

in the account of Kaʿb ibn Mālik, may Allah be pleased with him, when he and two companions stayed behind from the expedition to Tabūk.

فَقَالَ: وَنَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ كَلَامِنَا، قَالَ: وَكُنْتُ آتِي رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأُسَلِّمُ عَلَيْهِ

faqāla: wanahā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʿan kalāminā, qāla: wakuntu ʾātī rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama faʾusallimu ʿalayhi

He said: The Messenger of Allah, may Allah bless him and grant him peace, forbade speaking to us. He said: I would come to the Messenger of Allah, may Allah bless him and grant him peace, and greet him,

فَأَقُولُ: هَلْ حَرَّكَ شَفَتَيْهِ بِرَدِّ السَّلَامِ أَمْ لَا؟

faʾaqūlu: hal ḥarraka shafatayhi biraddi al-salāmi ʾam lā?

and ask myself: Did he move his lips to return the greeting or not?

قَالَ الْبُخَارِيُّ: وَقَالَ عَبْدُ اللَّهِ بْنُ عَمْرٍو: لَا تُسَلِّمُوا عَلَى شَرَبَةِ الْخَمْرِ.

qāla al-bukhāriyyu: waqāla ʿabdu Allāhi bnu ʿamrin: lā tusallimū ʿalā sharabati al-khamri.

Al-Bukhārī said: ʿAbd Allāh ibn ʿAmr said, ‘Do not greet wine drinkers with peace.’

قُلْتُ: فَإِنِ اُضْطُرَّ إِلَى السَّلَامِ عَلَى الظَّلَمَةِ، بِأَنْ دَخَلَ عَلَيْهِمْ وَخَافَ تَرَتُّبَ مَفْسَدَةٍ فِي دِينِهِ أَوْ دُنْيَاهُ أَوْ غَيْرِهِمَا إِنْ لَمْ يُسَلِّمْ، سَلَّمَ عَلَيْهِمْ.

qultu: faʾini uḍṭurra ʾilā al-salāmi ʿalā al-ẓalamati, biʾan dakhala ʿalayhim wakhāfa tarattuba mafsadatin fī dīnihi ʾaw dunyāhu ʾaw ghayrihimā ʾin lam yusallim, sallama ʿalayhim.

I say: If compelled to greet wrongdoers—for example, on entering their presence he fears harm to his religion, worldly affairs, or something else if he does not greet them—he greets them.

قَالَ الْإِمَامُ أَبُو بَكْرِ بْنُ الْعَرَبِيِّ: قَالَ الْعُلَمَاءُ: يُسَلِّمُ، وَيَنْوِي أَنَّ السَّلَامَ اِسْمٌ مِنْ أَسْمَاءِ اللَّهِ تَعَالَى، الْمَعْنَى: اللَّهُ عَلَيْكُمْ رَقِيبٌ.

qāla al-ʾimāmu ʾabū bakri bnu al-ʿarabiyyi: qāla al-ʿulamāʾu: yusallimu, wayanwī ʾanna al-salāma ismun min ʾasmāʾi Allāhi taʿālā, al-maʿnā: Allāhu ʿalaykum raqībun.

Imam Abū Bakr ibn al-ʿArabī said: The scholars said that he greets them, intending al-Salām as one of Allah Most High’s names, with the meaning: Allah is watching over you.

[فَصْلٌ]: وَأَمَّا الصِّبْيَانُ فَالسُّنَّةُ أَنْ يُسَلِّمَ عَلَيْهِمْ.

[faṣlun]: waʾammā al-ṣibyānu fa-al-sunnatu ʾan yusallima ʿalayhim.

[Section:] As for children, the sunnah is to greet them with peace.

[13/ 635] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَنَسٍ رَضِيَ اللَّهُ

[13/ 635] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾanasin raḍiya Allāhu

[13/635] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Anas—may Allah be pleased

Source page 407

عَنْهُ؛

ʿanhu;

with him—

أَنَّهُ مَرَّ عَلَى صِبْيَانٍ فَسَلَّمَ عَلَيْهِمْ وَقَالَ: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَفْعَلُهُ.

ʾannahu marra ʿalā ṣibyānin fasallama ʿalayhim waqāla: kāna al-nabiyyu ṣallā Allāhu ʿalayhi wasallama yafʿaluhu.

that he passed some children and greeted them, saying: The Prophet, may Allah bless him and grant him peace, used to do this.

وَفِي رِوَايَةٍ لِمُسْلِمٍ عَنْهُ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ عَلَى غِلْمَانٍ فَسَلَّمَ عَلَيْهِمْ.

wafī riwāyatin limuslimin ʿanhu: ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama marra ʿalā ghilmānin fasallama ʿalayhim.

In a narration from him in Muslim: The Messenger of Allah, may Allah bless him and grant him peace, passed some boys and greeted them with peace. [144]

[14/ 636] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَغَيْرِهِ، بِإِسْنَادِ الصَّحِيحَيْنِ، عَنْ أَنَسٍ،

[14/ 636] warawaynā fī sunani ʾabī dāwūda waghayrihi, biʾisnādi al-ṣaḥīḥayni, ʿan ʾanasin,

[14/636] We have transmitted in Sunan Abī Dāwūd and elsewhere, with a chain of the two Ṣaḥīḥ collections, from Anas,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ عَلَى غِلْمَانٍ يَلْعَبُونَ فَسَلَّمَ عَلَيْهِمْ وَرَوَيْنَاهُ فِي كِتَابِ اِبْنِ السُّنِّيِّ وَغَيْرِهِ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama marra ʿalā ghilmānin yalʿabūna fasallama ʿalayhim warawaynāhu fī kitābi ibni al-sunniyyi waghayrihi,

that the Prophet, may Allah bless him and grant him peace, passed some boys playing and greeted them. We have also transmitted it in Ibn al-Sunnī’s book and elsewhere,

قَالَ فِيهِ فَقَالَ: «السَّلَامُ عَلَيْكُمْ يَا صِبْيَانُ».

qāla fīhi faqāla: «al-salāmu ʿalaykum yā ṣibyānu».

where it states that he said: ‘Peace be upon you, children.’

218 بَابٌ فِي آدَابٍ وَمَسَائِلَ مِنَ السَّلَامِ

218 bābun fī ʾādābin wamasāʾila mina al-salāmi

218. Chapter on Manners and Rulings Concerning the Greeting of Peace

[1/ 637] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 637] rawaynā fī ṣaḥīḥi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[1/637] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «يُسَلِّمُ الرَّاكِبُ عَلَى الْمَاشِي، وَالْمَاشِي عَلَى الْقَاعِدِ، وَالْقَلِيلُ عَلَى الْكَثِيرِ»

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «yusallimu al-rākibu ʿalā al-māshī, wa-al-māshī ʿalā al-qāʿidi, wa-al-qalīlu ʿalā al-kathīri»

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘The rider greets the walker, the walker greets the seated person, and the smaller group greets the larger.’

وَفِي رِوَايَةٍ لِلْبُخَارِيِّ: «يُسَلِّمُ الصَّغِيرُ عَلَى الْكَبِيرِ، وَالْمَاشِي عَلَى الْقَاعِدِ، وَالْقَلِيلُ عَلَى الْكَثِيرِ».

wafī riwāyatin li-l-bukhāriyyi: «yusallimu al-ṣaghīru ʿalā al-kabīri, wa-al-māshī ʿalā al-qāʿidi, wa-al-qalīlu ʿalā al-kathīri».

Al-Bukhārī’s narration reads: ‘The younger greets the older, the walker greets the seated person, and the smaller group greets the larger.’

قَالَ أَصْحَابُنَا وَغَيْرُهُمْ مِنَ الْعُلَمَاءِ: هَذَا الْمَذْكُورُ هُوَ السُّنَّةُ، فَلَوْ خَالَفُوا فَسَلَّمَ الْمَاشِي عَلَى الرَّاكِبِ، أَوِ الْجَالِسُ عَلَيْهِمَا لَمْ يُكْرَهْ،

qāla ʾaṣḥābunā waghayruhum mina al-ʿulamāʾi: hādhā al-madhkūru huwa al-sunnatu, falaw khālafū fasallama al-māshī ʿalā al-rākibi, ʾawi al-jālisu ʿalayhimā lam yukrah,

Our scholars and others said: What is described here is the sunnah. If people do otherwise, with the walker greeting the rider or the seated person greeting either, it is not disliked.

صَرَّحَ بِهِ الْإِمَامُ أَبُو سَعْدٍ الْمُتَوَلِّي وَغَيْرُهُ، وَعَلَى مُقْتَضَى هَذَا لَا يُكْرَهُ اِبْتِدَاءُ الْكَثِيرِينَ بِالسَّلَامِ عَلَى الْقَلِيلِ، وَالْكَبِيرِ عَلَى الصَّغِيرِ،

ṣarraḥa bihi al-ʾimāmu ʾabū saʿdin al-mutawallī waghayruhu, waʿalā muqtaḍā hādhā lā yukrahu ibtidāʾu al-kathīrīna bi-al-salāmi ʿalā al-qalīli, wa-al-kabīri ʿalā al-ṣaghīri,

Imam Abū Saʿd al-Mutawallī and others explicitly stated this. It follows that it is not disliked for the larger group to greet the smaller first, or the older person to greet the younger.

وَيَكُونُ هَذَا تَرْكًا لِمَا يَسْتَحِقُّهُ مِنْ سَلَامِ غَيْرِهِ عَلَيْهِ، وَهَذَا الْأَدَبُ هُوَ فِيمَا إِذَا تَلَاقَى الِاثْنَانِ فِي طَرِيقٍ،

wayakūnu hādhā tarkan limā yastaḥiqquhu min salāmi ghayrihi ʿalayhi, wahādhā al-ʾadabu huwa fīmā ʾidhā talāqā al-ithnāni fī ṭarīqin,

This simply means foregoing one’s entitlement to the other person’s greeting. This etiquette applies when two parties meet on a road.

أَمَّا إِذَا وَرَدَ عَلَى قُعُودٍ أَوْ قَاعِدٍ؛ فَإِنَّ الْوَارِدَ يَبْدَأُ بِالسَّلَامِ عَلَى كُلِّ حَالٍ، سَوَاءٌ كَانَ صَغِيرًا أَوْ كَبِيرًا، قَلِيلًا أَوْ كَثِيرًا،

ʾammā ʾidhā warada ʿalā quʿūdin ʾaw qāʿidin; faʾinna al-wārida yabdaʾu bi-al-salāmi ʿalā kulli ḥālin, sawāʾun kāna ṣaghīran ʾaw kabīran, qalīlan ʾaw kathīran,

When someone comes upon a seated group or individual, the person arriving always initiates the greeting, whether younger or older, fewer or greater in number.

وَسَمَّى أَقْضَى الْقُضَاةِ هَذَا الثَّانِيَ سُنَّةً، وَسَمَّى الْأَوَّلَ أَدَبًا وَجَعَلَهُ دُونَ السُّنَّةِ فِي الْفَضِيلَةِ.

wasammā ʾaqḍā al-quḍāti hādhā al-thāniya sunnatan, wasammā al-ʾawwala ʾadaban wajaʿalahu dūna al-sunnati fī al-faḍīlati.

The chief judge called this second practice a sunnah and the first a matter of etiquette, ranking it below the sunnah in merit.

Source page 408

[فَصْلٌ]: قَالَ الْمُتَوَلِّي: إِذَا لَقِيَ رَجُلٌ جَمَاعَةً فَأَرَادَ أَنْ يَخُصَّ طَائِفَةً مِنْهُمْ بِالسَّلَامِ كُرِهَ،

[faṣlun]: qāla al-mutawallī: ʾidhā laqiya rajulun jamāʿatan faʾarāda ʾan yakhuṣṣa ṭāʾifatan minhum bi-al-salāmi kuriha,

[Section:] Al-Mutawallī said: If a man meets a group and wishes to single out some of them for his greeting, that is disliked.

لِأَنَّ الْقَصْدَ مِنَ السَّلَامِ الْمُؤَانَسَةُ وَالْأُلْفَةُ، وَفِي تَخْصِيصِ الْبَعْضِ إِيحَاشٌ لِلْبَاقِينَ، وَرُبَّمَا صَارَ سَبَبًا لِلْعَدَاوَةِ.

liʾanna al-qaṣda mina al-salāmi al-muʾānasatu wa-al-ʾulfatu, wafī takhṣīṣi al-baʿḍi ʾīḥāshun li-l-bāqīna, warubbamā ṣāra sababan li-l-ʿadāwati.

The purpose of the greeting is to create friendliness and harmony; singling out some alienates the rest and may become a cause of hostility.

[فَصْلٌ]: إِذَا مَشَى فِي السُّوقِ أَوِ الشَّوَارِعِ الْمَطْرُوقَةِ كَثِيرًا وَنَحْوِ ذَلِكَ مِمَّا يَكْثُرُ فِيهِ الْمُتَلَاقُونَ،

[faṣlun]: ʾidhā mashā fī al-sūqi ʾawi al-shawāriʿi al-maṭrūqati kathīran wanaḥwi dhālika mimmā yakthuru fīhi al-mutalāqūna,

[Section:] When walking through a market, busy streets, or similar places where one encounters many people,

فَقَدْ ذَكَرَ أَقْضَى الْقُضَاةِ الْمَاوَرْدِيُّ أَنَّ السَّلَامَ هُنَا إِنَّمَا يَكُونُ لِبَعْضِ النَّاسِ دُونَ بَعْضٍ.

faqad dhakara ʾaqḍā al-quḍāti al-māwardiyyu ʾanna al-salāma hunā ʾinnamā yakūnu libaʿḍi al-nāsi dūna baʿḍin.

the chief judge al-Māwardī stated that one greets some people rather than everyone.

قَالَ: لِأَنَّهُ لَوْ سَلَّمَ عَلَى كُلِّ مَنْ لَقِيَ لَتَشَاغَلَ بِهِ عَنْ كُلِّ مُهِمٍّ، وَلَخَرَجَ بِهِ عَنِ الْعُرْفِ.

qāla: liʾannahu law sallama ʿalā kulli man laqiya latashāghala bihi ʿan kulli muhimmin, walakharaja bihi ʿani al-ʿurfi.

He said: Greeting everyone one meets would occupy one to the exclusion of every important task and go beyond customary practice.

قَالَ: وَإِنَّمَا يُقْصَدُ بِهَذَا السَّلَامِ أَحَدُ أَمْرَيْنِ: إِمَّا اِكْتِسَابُ وُدٍّ، وَإِمَّا اِسْتِدْفَاعُ مَكْرُوهٍ.

qāla: waʾinnamā yuqṣadu bihādhā al-salāmi ʾaḥadu ʾamrayni: ʾimmā iktisābu wuddin, waʾimmā istidfāʿu makrūhin.

He said: Such a greeting is intended for one of two purposes: either gaining goodwill or warding off something unwelcome.

[فَصْلٌ]: قَالَ الْمُتَوَلِّي: إِذَا سَلَّمَتْ جَمَاعَةٌ عَلَى رَجُلٍ فَقَالَ: وَعَلَيْكُمُ السَّلَامُ، وَقَصَدَ الرَّدَّ عَلَى جَمِيعِهِمْ سَقَطَ عَنْهُ فَرْضُ الرَّدِّ فِي حَقِّ جَمِيعِهِمْ،

[faṣlun]: qāla al-mutawallī: ʾidhā sallamat jamāʿatun ʿalā rajulin faqāla: waʿalaykumu al-salāmu, waqaṣada al-radda ʿalā jamīʿihim saqaṭa ʿanhu farḍu al-raddi fī ḥaqqi jamīʿihim,

[Section:] Al-Mutawallī said: If a group greets a man and he says, ‘And upon you be peace,’ intending to answer them all, he fulfills his obligation to reply to every one of them.

كَمَا لَوْ صَلَّى عَلَى جَنَائِزَ دَفْعَةً وَاحِدَةً فَإِنَّهُ يَسْقُطُ فَرْضُ الصَّلَاةِ عَلَى الْجَمِيعِ.

kamā law ṣallā ʿalā janāʾiza dafʿatan wāḥidatan faʾinnahu yasquṭu farḍu al-ṣalāti ʿalā al-jamīʿi.

This is like performing a single funeral prayer over several deceased people: the obligation of prayer for all of them is fulfilled.

[فَصْلٌ]: قَالَ الْمَاوَرْدِيُّ: إِذَا دَخَلَ إِنْسَانٌ عَلَى جَمَاعَةٍ قَلِيلَةٍ يَعُمُّهُمْ سَلَامٌ وَاحِدٌ، اِقْتَصَرَ عَلَى سَلَامٍ وَاحِدٍ عَلَى جَمِيعِهِمْ،

[faṣlun]: qāla al-māwardiyyu: ʾidhā dakhala ʾinsānun ʿalā jamāʿatin qalīlatin yaʿummuhum salāmun wāḥidun, iqtaṣara ʿalā salāmin wāḥidin ʿalā jamīʿihim,

[Section:] Al-Māwardī said: If a person enters upon a small group whom a single greeting can reach, he confines himself to one greeting for them all.

وَمَا زَادَ مِنْ تَخْصِيصِ بَعْضِهِمْ فَهُوَ أَدَبٌ، وَيَكْفِي أَنْ يَرُدَّ مِنْهُمْ وَاحِدٌ، فَمَنْ زَادَ مِنْهُمْ فَهُوَ أَدَبٌ.

wamā zāda min takhṣīṣi baʿḍihim fahuwa ʾadabun, wayakfī ʾan yarudda minhum wāḥidun, faman zāda minhum fahuwa ʾadabun.

Any additional greeting directed to particular individuals is courtesy. It is sufficient for one of them to reply; any others who reply are showing courtesy.

قَالَ: فَإِنْ كَانَ جَمْعًا لَا يَنْتَشِرُ فِيهِمُ السَّلَامُ الْوَاحِدُ كَالْجَامِعِ وَالْمَجْلِسِ الْحَفْلِ؛ فَسُنَّةُ السَّلَامِ أَنْ يَبْتَدِىءَ بِهِ الدَّاخِلُ فِي أَوَّلِ دُخُولِهِ إِذَا شَاهَدَ الْقَوْمَ

qāla: faʾin kāna jamʿan lā yantashiru fīhimu al-salāmu al-wāḥidu ka-al-jāmiʿi wa-al-majlisi al-ḥafli; fasunnatu al-salāmi ʾan yabtadiʾa bihi al-dākhilu fī ʾawwali dukhūlihi ʾidhā shāhada al-qawma

He said: If the gathering is too large for one greeting to reach everyone, as in a congregational mosque or crowded assembly, the sunnah is for the person entering to give the greeting immediately upon seeing the people.

وَيَكُونُ مُؤَدِّيًا سُنَّةَ السَّلَامِ فِي حَقِّ جَمِيعِ مَنْ سَمِعَهُ، وَيَدْخُلُ فِي فَرْضِ كِفَايَةِ الرَّدِّ جَمِيعُ مَنْ سَمِعَهُ،

wayakūnu muʾaddiyan sunnata al-salāmi fī ḥaqqi jamīʿi man samiʿahu, wayadkhulu fī farḍi kifāyati al-raddi jamīʿu man samiʿahu,

He thereby fulfills the sunnah of greeting toward everyone who hears him, and everyone who hears him shares in the collective obligation to reply.

فَإِنْ أَرَادَ الْجُلُوسَ فِيهِمْ سَقَطَ عَنْهُ سُنَّةُ السَّلَامِ فِيمَنْ لَمْ يَسْمَعْهُ مِنَ الْبَاقِينَ،

faʾin ʾarāda al-julūsa fīhim saqaṭa ʿanhu sunnatu al-salāmi fīman lam yasmaʿhu mina al-bāqīna,

If he intends to sit among them, he no longer needs to fulfill the sunnah of greeting toward the others who did not hear him.

وَإِنْ أَرَادَ أَنْ يَجْلِسَ فِيمَنْ بَعْدَهُمْ مِمَّنْ لَمْ يَسْمَعْ سَلَامَهُ الْمُتَقَدِّمَ فَفِيهِ وَجْهَانِ لِأَصْحَابِنَا:

waʾin ʾarāda ʾan yajlisa fīman baʿdahum mimman lam yasmaʿ salāmahu al-mutaqaddima fafīhi wajhāni liʾaṣḥābinā:

If he intends to sit farther away, among people who did not hear his first greeting, our scholars have two positions.

أَحَدُهُمَا أَنَّ سُنَّةَ السَّلَامِ عَلَيْهِمْ قَدْ حَصَلَتْ بِالسَّلَامِ عَلَى أَوَائِلِهِمْ لِأَنَّهُمْ جَمْعٌ وَاحِدٌ، فَلَوْ أَعَادَ السَّلَامَ عَلَيْهِمْ كَانَ أَدَبًا،

ʾaḥaduhumā ʾanna sunnata al-salāmi ʿalayhim qad ḥaṣalat bi-al-salāmi ʿalā ʾawāʾilihim liʾannahum jamʿun wāḥidun, falaw ʾaʿāda al-salāma ʿalayhim kāna ʾadaban,

The first is that the sunnah of greeting them was fulfilled by greeting those nearest the entrance, since they form one gathering. Repeating the greeting to them would then be courtesy.

وَعَلَى هَذَا أَيُّ أَهْلِ الْمَسْجِدِ رَدَّ عَلَيْهِ سَقَطَ بِهِ فَرْضُ الْكِفَايَةِ عَنْ

waʿalā hādhā ʾayyu ʾahli al-masjidi radda ʿalayhi saqaṭa bihi farḍu al-kifāyati ʿan

On this view, whichever person in the mosque replies, the collective obligation is discharged for

Source page 409

جَمِيعِهِمْ. وَالْوَجْهُ الثَّانِي أَنَّ سُنَّةَ السَّلَامِ بَاقِيَةٌ لِمَنْ لَمْ يَبْلُغْهُمْ سَلَامُهُ الْمُتَقَدِّمُ إِذَا أَرَادَ الْجُلُوسَ فِيهِمْ،

jamīʿihim. wa-al-wajhu al-thānī ʾanna sunnata al-salāmi bāqiyatun liman lam yablughhum salāmuhu al-mutaqaddimu ʾidhā ʾarāda al-julūsa fīhim,

all of them. The second position is that the sunnah of greeting still applies toward those whom the earlier greeting did not reach, if he intends to sit among them.

فَعَلَى هَذَا لَا يَسْقُطُ فَرْضُ رَدِّ السَّلَامِ الْمُتَقَدِّمِ عَنِ الْأَوَائِلِ بِرَدِّ الْأَوَاخِرِ.

faʿalā hādhā lā yasquṭu farḍu raddi al-salāmi al-mutaqaddimi ʿani al-ʾawāʾili biraddi al-ʾawākhiri.

On this view, a reply from those farther away does not discharge the earlier group’s obligation to answer the first greeting.

[فَصْلٌ]: وَيُسْتَحَبُّ إِذَا دَخَلَ بَيْتَهُ أَنْ يُسَلِّمَ وَإِنْ لَمْ يَكُنْ فِيهِ أَحَدٌ، وَلْيَقُلْ: السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ.

[faṣlun]: wayustaḥabbu ʾidhā dakhala baytahu ʾan yusallima waʾin lam yakun fīhi ʾaḥadun, walyaqul: al-salāmu ʿalaynā waʿalā ʿibādi Allāhi al-ṣāliḥīna.

[Section:] When entering one’s home, it is recommended to greet with peace even if no one is there, saying: Peace be upon us and upon Allah’s righteous servants.

وَقَدْ قَدَّمْنَا فِي أَوَّلِ الْكِتَابِ بَيَانَ مَا يَقُولُهُ إِذَا دَخَلَ بَيْتَهُ.

waqad qaddamnā fī ʾawwali al-kitābi bayāna mā yaqūluhu ʾidhā dakhala baytahu.

We explained at the beginning of the book what to say when entering one’s home.

وَكَذَا إِذَا دَخَلَ مَسْجِدًا أَوْ بَيْتًا لِغَيْرِهِ لَيْسَ فِيهِ أَحَدٌ يُسْتَحَبُّ أَنْ يُسَلِّمَ وَأَنْ يَقُولَ:

wakadhā ʾidhā dakhala masjidan ʾaw baytan lighayrihi laysa fīhi ʾaḥadun yustaḥabbu ʾan yusallima waʾan yaqūla:

Likewise, when entering a mosque or someone else’s house where no one is present, it is recommended to greet with peace and say:

السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، السَّلَامُ عَلَيْكُمْ أَهْلَ الْبَيْتِ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ.

al-salāmu ʿalaynā waʿalā ʿibādi Allāhi al-ṣāliḥīna, al-salāmu ʿalaykum ʾahla al-bayti waraḥmatu Allāhi wabarakātuhu.

Peace be upon us and upon Allah’s righteous servants. Peace be upon you, people of this house, and Allah’s mercy and blessings.

[فَصْلٌ]: إِذَا كَانَ جَالِسًا مَعَ قَوْمٍ ثُمَّ قَامَ لِيُفَارِقَهُمْ، فَالسُّنَّةُ أَنْ يُسَلِّمَ عَلَيْهِمْ.

[faṣlun]: ʾidhā kāna jālisan maʿa qawmin thumma qāma liyufāriqahum, fa-al-sunnatu ʾan yusallima ʿalayhim.

[Section:] If someone is sitting with a group and then rises to leave, the sunnah is to greet them with peace.

[2/ 638] فَقَدْ رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَغَيْرِهِمَا، بِالْأَسَانِيدِ الْجَيِّدَةِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 638] faqad rawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi waghayrihimā, bi-al-ʾasānīdi al-jayyidati, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[2/638] For we have transmitted in the Sunan collections of Abū Dāwūd, al-Tirmidhī, and others, with good chains, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا اِنْتَهَى أَحَدُكُمْ إِلَى الْمَجْلِسِ فَلْيُسَلِّمْ فَإِذَا أَرَادَ أَنْ يَقُومَ فَلْيُسَلِّمْ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾidhā intahā ʾaḥadukum ʾilā al-majlisi falyusallim faʾidhā ʾarāda ʾan yaqūma falyusallim,

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘When one of you arrives at a gathering, let him give the greeting of peace. When he wishes to rise and leave, let him give it again.

فَلَيْسَتِ الْأُولَى بِأَحَقَّ مِنَ الْآخِرَةِ» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

falaysati al-ʾūlā biʾaḥaqqa mina al-ʾākhirati» qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

The first greeting is no more deserved than the last.’ Al-Tirmidhī said: A good hadith.

قُلْتُ: ظَاهِرُ هَذَا الْحَدِيثِ أَنَّهُ يَجِبُ عَلَى الْجَمَاعَةِ رَدُّ السَّلَامِ عَلَى هَذَا الَّذِي سَلَّمَ عَلَيْهِمْ وَفَارَقَهُمْ،

qultu: ẓāhiru hādhā al-ḥadīthi ʾannahu yajibu ʿalā al-jamāʿati raddu al-salāmi ʿalā hādhā alladhī sallama ʿalayhim wafāraqahum,

I say: The apparent meaning of this hadith is that the group must return the greeting of the person who greets them and departs.

وَقَدْ قَالَ الْإِمَامَانِ: الْقَاضِي حُسَيْنٌ وَصَاحِبُهُ أَبُو سَعْدٍ الْمُتَوَلِّي: جَرَتْ عَادَةُ بَعْضِ النَّاسِ بِالسَّلَامِ عِنْدَ مُفَارَقَةِ الْقَوْمِ،

waqad qāla al-ʾimāmāni: al-qāḍī ḥusaynun waṣāḥibuhu ʾabū saʿdin al-mutawallī: jarat ʿādatu baʿḍi al-nāsi bi-al-salāmi ʿinda mufāraqati al-qawmi,

The two imams, al-Qāḍī Ḥusayn and his associate Abū Saʿd al-Mutawallī, said: Some people customarily give the greeting of peace when leaving a group.

وَذَلِكَ دُعَاءٌ يُسْتَحَبُّ جَوَابُهُ وَلَا يَجِبُ؛ لِأَنَّ التَّحِيَّةَ إِنَّمَا تَكُونُ عِنْدَ اللِّقَاءِ لَا

wadhālika duʿāʾun yustaḥabbu jawābuhu walā yajibu; liʾanna al-taḥiyyata ʾinnamā takūnu ʿinda al-liqāʾi lā

This is a supplication whose answer is recommended but not obligatory, because a greeting properly belongs to meeting, not

Source page 410

عِنْدَ الِانْصِرَافِ، وَهَذَا كَلَامُهُمَا، وَقَدْ أَنْكَرَهُ الْإِمَامُ أَبُو بَكْرٍ الشَّاشِيُّ الْأَخِيرُ مِنْ أَصْحَابِنَا، وَقَالَ: هَذَا فَاسِدٌ،

ʿinda al-inṣirāfi, wahādhā kalāmuhumā, waqad ʾankarahu al-ʾimāmu ʾabū bakrin al-shāshiyyu al-ʾakhīru min ʾaṣḥābinā, waqāla: hādhā fāsidun,

departing. Those are their words. Imam Abū Bakr al-Shāshī, the later scholar of that name in our school, rejected this, saying: This is incorrect,

لِأَنَّ السَّلَامَ سُنَّةٌ عِنْدَ الِانْصِرَافِ كَمَا هُوَ سُنَّةٌ عِنْدَ الْجُلُوسِ، وَفِيهِ هَذَا الْحَدِيثُ، وَهَذَا الَّذِي قَالَهُ الشَّاشِيُّ هُوَ الصَّوَابُ.

liʾanna al-salāma sunnatun ʿinda al-inṣirāfi kamā huwa sunnatun ʿinda al-julūsi, wafīhi hādhā al-ḥadīthu, wahādhā alladhī qālahu al-shāshiyyu huwa al-ṣawābu.

because the greeting is a sunnah on departing just as it is on sitting down, as this hadith establishes. What al-Shāshī has said is correct.

[فَصْلٌ]: إِذَا مَرَّ عَلَى وَاحِدٍ أَوْ أَكْثَرَ وَغَلَبَ عَلَى ظَنِّهِ أَنَّهُ إِذَا سَلَّمَ لَا يَرُدُّ عَلَيْهِ،

[faṣlun]: ʾidhā marra ʿalā wāḥidin ʾaw ʾakthara waghalaba ʿalā ẓannihi ʾannahu ʾidhā sallama lā yaruddu ʿalayhi,

[Section:] If one passes one or more people and thinks it likely that, if greeted, they will not reply—

إِمَّا لِتَكَبُّرِ الْمَمْرُورِ عَلَيْهِ، وَإِمَّا لِإِهْمَالِهِ الْمَارَّ أَوِ السَّلَامَ، وَإِمَّا لِغَيْرِ ذَلِكَ، فَيَنْبَغِي أَنْ يُسَلِّمَ وَلَا يَتْرُكَهُ لِهَذَا الظَّنِّ،

ʾimmā litakabburi al-mamrūri ʿalayhi, waʾimmā liʾihmālihi al-mārra ʾawi al-salāma, waʾimmā lighayri dhālika, fayanbaghī ʾan yusallima walā yatrukahu lihādhā al-ẓanni,

whether because of their arrogance, their disregard for the passerby or for the greeting, or some other reason—one should still greet them and not omit it because of that assumption.

فَإِنَّ السَّلَامَ مَأْمُورٌ بِهِ، وَالَّذِي أُمِرَ بِهِ الْمَارُّ أَنْ يُسَلِّمَ وَلَمْ يُؤْمَرْ بِأَنْ يُحَصِّلَ الرَّدَّ مَعَ أَنَّ الْمَمْرُورَ عَلَيْهِ قَدْ يُخْطِىءُ الظَّنُّ فِيهِ وَيَرُدُّ.

faʾinna al-salāma maʾmūrun bihi, wa-lladhī ʾumira bihi al-mārru ʾan yusallima walam yuʾmar biʾan yuḥaṣṣila al-radda maʿa ʾanna al-mamrūra ʿalayhi qad yukhṭiʾu al-ẓannu fīhi wayaruddu.

Giving the greeting is commanded. The passerby is commanded to greet, not to secure a reply. Moreover, the assumption about the person being passed may prove wrong, and he may reply.

وَأَمَّا قَوْلُ مَنْ لَا تَحْقِيقَ عِنْدَهُ: إِنَّ سَلَامَ الْمَارِّ سَبَبٌ لِحُصُولِ الْإِثْمِ فِي حَقِّ الْمَمْرُورِ عَلَيْهِ فَهُوَ جَهَالَةٌ ظَاهِرَةٌ وَغَبَاوَةٌ بَيِّنَةٌ،

waʾammā qawlu man lā taḥqīqa ʿindahu: ʾinna salāma al-mārri sababun liḥuṣūli al-ʾithmi fī ḥaqqi al-mamrūri ʿalayhi fahuwa jahālatun ẓāhiratun waghabāwatun bayyinatun,

As for the claim of someone lacking sound understanding that the passerby’s greeting causes the person greeted to incur sin, that is obvious ignorance and clear foolishness.

فَإِنَّ الْمَأْمُورَاتِ الشَّرْعِيَّةَ لَا تَسْقُطُ عَنِ الْمَأْمُورِ بِهَا بِمِثْلِ هَذِهِ الْخَيَالَاتِ،

faʾinna al-maʾmūrāti al-sharʿiyyata lā tasquṭu ʿani al-maʾmūri bihā bimithli hādhihi al-khayālāti,

Religious commands do not cease to apply to those addressed by them because of such imaginings.

وَلَوْ نَظَرْنَا إِلَى هَذَا الْخَيَالِ الْفَاسِدِ لَتَرَكْنَا إِنْكَارَ الْمُنْكَرِ عَلَى مَنْ فَعَلَهُ جَاهِلًا كَوْنَهُ مُنْكَرًا، وَغَلَبَ عَلَى ظَنِّنَا أَنَّهُ لَا يَنْزَجِرُ بِقَوْلِنَا،

walaw naẓarnā ʾilā hādhā al-khayāli al-fāsidi lataraknā ʾinkāra al-munkari ʿalā man faʿalahu jāhilan kawnahu munkaran, waghalaba ʿalā ẓanninā ʾannahu lā yanzajiru biqawlinā,

Were we to heed this mistaken notion, we would refrain from censuring a wrong committed by someone unaware that it is wrong whenever we thought our words unlikely to deter him.

فَإِنَّ إِنْكَارَنَا عَلَيْهِ وَتَعْرِيفَنَا لَهُ قُبْحَهُ يَكُونُ سَبَبًا لِإِثْمِهِ إِذَا لَمْ يُقْلِعْ عَنْهُ،

faʾinna ʾinkāranā ʿalayhi wataʿrīfanā lahu qubḥahu yakūnu sababan liʾithmihi ʾidhā lam yuqliʿ ʿanhu,

For our censure and explanation of its wrongness would then cause him to incur sin if he did not stop.

وَلَا شَكَّ فِي أَنَّا لَا نَتْرُكُ الْإِنْكَارَ بِمِثْلِ هَذَا، وَنَظَائِرُ هَذَا كَثِيرَةٌ مَعْرُوفَةٌ، وَاللَّهُ أَعْلَمُ.

walā shakka fī ʾannā lā natruku al-ʾinkāra bimithli hādhā, wanaẓāʾiru hādhā kathīratun maʿrūfatun, wa-Allāhu ʾaʿlamu.

There is no doubt that we do not abandon censure on such grounds. Comparable cases are numerous and well known. Allah knows best.

وَيُسْتَحَبُّ لِمَنْ سَلَّمَ عَلَى إِنْسَانٍ وَأَسْمَعَهُ سَلَامَهُ وَتَوَجَّهَ عَلَيْهِ الرَّدُّ بِشُرُوطِهِ فَلَمْ يَرُدَّ؛ أَنْ يُحَلِّلَهُ مِنْ ذَلِكَ

wayustaḥabbu liman sallama ʿalā ʾinsānin waʾasmaʿahu salāmahu watawajjaha ʿalayhi al-raddu bishurūṭihi falam yarudda; ʾan yuḥallilahu min dhālika

If one greets someone who hears the greeting and is obliged to reply, with all the relevant conditions met, but does not reply, it is recommended to release him from that claim.

فَيَقُولُ: أَبْرَأْتُهُ مِنْ حَقِّي فِي رَدِّ السَّلَامِ، أَوْ جَعَلْتُهُ فِي حِلٍّ مِنْهُ وَنَحْوَ ذَلِكَ،

fayaqūlu: ʾabraʾtuhu min ḥaqqī fī raddi al-salāmi, ʾaw jaʿaltuhu fī ḥillin minhu wanaḥwa dhālika,

One says, ‘I release him from my right to a returned greeting,’ or ‘I absolve him of it,’ or similar words.

وَيَلْفِظُ بِهَذَا، فَإِنَّهُ يَسْقُطُ بِهِ حَقُّ هَذَا الْآدَمِيِّ، وَاللَّهُ أَعْلَمُ.

wayalfiẓu bihādhā, faʾinnahu yasquṭu bihi ḥaqqu hādhā al-ʾādamiyyi, wa-Allāhu ʾaʿlamu.

One should pronounce this aloud, for doing so relinquishes this human claim. Allah knows best.

[3/ 639] وَقَدْ رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ شِبْلٍ

[3/ 639] waqad rawaynā fī kitābi ibni al-sunniyyi ʿan ʿabdi al-raḥmāni bni shiblin

[3/639] We have transmitted in Ibn al-Sunnī’s book, from ʿAbd al-Raḥmān ibn Shibl,

Source page 411

الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

al-ṣaḥābiyyi raḍiya Allāhu ʿanhu, qāla:

the Companion, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَجَابَ السَّلَامَ فَهُوَ لَهُ، وَمَنْ لَمْ يُجِبْ فَلَيْسَ مِنَّا».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «man ʾajāba al-salāma fahuwa lahu, waman lam yujib falaysa minnā».

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘Whoever answers the greeting of peace has its benefit, and whoever does not answer is not one of us.’

وَيُسْتَحَبُّ لِمَنْ سَلَّمَ عَلَى إِنْسَانٍ فَلَمْ يَرُدَّ عَلَيْهِ أَنْ يَقُولَ لَهُ بِعِبَارَةٍ لَطِيفَةٍ: رَدُّ السَّلَامِ وَاجِبٌ،

wayustaḥabbu liman sallama ʿalā ʾinsānin falam yarudda ʿalayhi ʾan yaqūla lahu biʿibāratin laṭīfatin: raddu al-salāmi wājibun,

If one greets someone who does not reply, it is recommended to tell him gently: Returning the greeting of peace is obligatory,

فَيَنْبَغِي لَكَ أَنْ تَرُدَّ عَلَيَّ لِيَسْقُطَ عَنْكَ الْفَرْضُ، وَاللَّهُ أَعْلَمُ.

fayanbaghī laka ʾan tarudda ʿalayya liyasquṭa ʿanka al-farḍu, wa-Allāhu ʾaʿlamu.

so you should reply to me to discharge your obligation. Allah knows best.

219 بَابُ الِاسْتِئْذَانِ

219 bābu al-istiʾdhāni

219. Chapter on Asking Permission to Enter

قَالَ اللَّهُ تَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا} [النُّورِ:27]

qāla Allāhu taʿālā: {yā ʾayyuhā alladhīna ʾāmanū lā tadkhulū buyūtan ghayra buyūtikum ḥattā tastaʾnisū watusallimū ʿalā ʾahlihā} [al-nūri:27]

Allah Most High has said: ‘You who believe, do not enter houses other than your own until you seek permission and greet their inhabitants with peace.’ [Al-Nūr 24:27]

وَقَالَ تَعَالَى: {وَإِذَا بَلَغَ الْأَطْفَالُ مِنْكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُوا كَمَا اِسْتَأْذَنَ الَّذِينَ مِنْ قَبْلِهِمْ} [النُّورِ:59].

waqāla taʿālā: {waʾidhā balagha al-ʾaṭfālu minkumu al-ḥuluma falyastaʾdhinū kamā istaʾdhana alladhīna min qablihim} [al-nūri:59].

And He, Most High, has said: ‘When the children among you reach puberty, let them ask permission as those before them have asked permission.’ [Al-Nūr 24:59]

[1/ 640] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 640] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu qāla:

[1/640] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Mūsā al-Ashʿarī, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الِاسْتِئْذَانُ ثَلَاثٌ، فَإِنْ أُذِنَ لَكَ وَإِلَّا فَارْجِعْ».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «al-istiʾdhānu thalāthun, faʾin ʾudhina laka waʾillā farjiʿ».

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘Ask permission three times. If you are given permission, enter; otherwise, go back.’

وَرَوَيْنَاهُ فِي الصَّحِيحَيْنِ أَيْضًا، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ وَغَيْرِهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

warawaynāhu fī al-ṣaḥīḥayni ʾayḍan, ʿan ʾabī saʿīdin al-khudriyyi raḍiya Allāhu ʿanhu waghayrihi, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama.

We have also transmitted it in the two Ṣaḥīḥ collections, from Abū Saʿīd al-Khudrī, may Allah be pleased with him, and others, from the Prophet, may Allah bless him and grant him peace.

[2/ 641] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ سَهْلِ بْنِ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 641] warawaynā fī ṣaḥīḥayhimā, ʿan sahli bni saʿdin raḍiya Allāhu ʿanhu qāla:

[2/641] We have transmitted in their two Ṣaḥīḥ collections, from Sahl ibn Saʿd, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّمَا جُعِلَ الِاسْتِئْذَانُ مِنْ أَجْلِ الْبَصَرِ».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾinnamā juʿila al-istiʾdhānu min ʾajli al-baṣari».

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘Seeking permission was prescribed precisely because of what the eye might see.’

Source page 412

وَرَوَيْنَا الِاسْتِئْذَانَ ثَلَاثًا مِنْ جِهَاتٍ كَثِيرَةٍ. وَالسُّنَّةُ أَنْ يُسَلِّمَ ثُمَّ يَسْتَأْذِنَ فَيَقُومَ عِنْدَ الْبَابِ بِحَيْثُ لَا يَنْظُرُ إِلَى مَنْ فِي دَاخِلِهِ،

warawaynā al-istiʾdhāna thalāthan min jihātin kathīratin. wa-al-sunnatu ʾan yusallima thumma yastaʾdhina fayaqūma ʿinda al-bābi biḥaythu lā yanẓuru ʾilā man fī dākhilihi,

We have transmitted the instruction to seek permission three times through many routes. The sunnah is to greet first, then ask permission, standing at the door where one cannot see those inside.

ثُمَّ يَقُولُ: السَّلَامُ عَلَيْكُمْ، أَأَدْخُلُ؟ فَإِنْ لَمْ يُجِبْهُ أَحَدٌ قَالَ ذَلِكَ ثَانِيًا وَثَالِثًا، فَإِنْ لَمْ يُجِبْهُ أَحَدٌ اِنْصَرَفَ.

thumma yaqūlu: al-salāmu ʿalaykum, ʾaʾadkhulu? faʾin lam yujibhu ʾaḥadun qāla dhālika thāniyan wathālithan, faʾin lam yujibhu ʾaḥadun inṣarafa.

One then says, ‘Peace be upon you. May I enter?’ If no one answers, one says it a second and third time. If no one answers, one leaves.

[3/ 642] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، بِإِسْنَادٍ صَحِيحٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، بِكَسْرِ الْحَاءِ الْمُهْمَلَةِ وَآخِرُهُ شِينٌ مُعْجَمَةٌ، التَّابِعِيِّ الْجَلِيلِ،

[3/ 642] warawaynā fī sunani ʾabī dāwūda, biʾisnādin ṣaḥīḥin, ʿan ribʿiyyi bni ḥirāshin, bikasri al-ḥāʾi al-muhmalati waʾākhiruhu shīnun muʿjamatun, al-tābiʿiyyi al-jalīli,

[3/642] We have transmitted in Sunan Abī Dāwūd, with a sound chain, from the distinguished Successor Ribʿī ibn Ḥirāsh—Ḥirāsh has a kasrah on the undotted ḥāʾ and ends with a dotted shīn—

قَالَ: حَدَّثَنَا رَجُلٌ مِنْ بَنِي عَامِرٍ اِسْتَأْذَنَ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي بَيْتٍ، فَقَالَ: أَأَلِجُ؟

qāla: ḥaddathanā rajulun min banī ʿāmirin istaʾdhana ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama wahuwa fī baytin, faqāla: ʾaʾaliju?

who said: A man from Banū ʿĀmir narrated to us that he asked permission to enter upon the Prophet, may Allah bless him and grant him peace, while he was in a house, saying, ‘May I come in?’

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِخَادِمِهِ: «اُخْرُجْ إِلَى هَذَا فَعَلِّمْهُ الِاسْتِئْذَانَ، فَقُلْ لَهُ: قُلْ: السَّلَامُ عَلَيْكُمْ، أَأَدْخُلُ؟»

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama likhādimihi: «ukhruj ʾilā hādhā faʿallimhu al-istiʾdhāna, faqul lahu: qul: al-salāmu ʿalaykum, ʾaʾadkhulu?»

The Messenger of Allah, may Allah bless him and grant him peace, told his servant: ‘Go out to this man and teach him how to ask permission. Tell him to say, “Peace be upon you. May I enter?”’

فَسَمِعَهُ الرَّجُلُ فَقَالَ: السَّلَامُ عَلَيْكُمْ، أَأَدْخُلُ؟ فَأَذِنَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَدَخَلَ.

fasamiʿahu al-rajulu faqāla: al-salāmu ʿalaykum, ʾaʾadkhulu? faʾadhina lahu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama fadakhala.

The man heard him and said, ‘Peace be upon you. May I enter?’ The Prophet, may Allah bless him and grant him peace, gave him permission, and he entered.

[4/ 643] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ كَلَدَةَ بْنِ الْحَنْبَلِ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ،

[4/ 643] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi, ʿan kaladata bni al-ḥanbali al-ṣaḥābiyyi raḍiya Allāhu ʿanhu,

[4/643] We have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī, from the Companion Kaladah ibn al-Ḥanbal, may Allah be pleased with him,

قَالَ: أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَدَخَلْتُ عَلَيْهِ وَلَمْ أُسَلِّمْ، فَقَالَ النَّبِيُّ: «اِرْجِعْ فَقُلْ: السَّلَامُ عَلَيْكُمْ أَأَدْخُلُ؟»

qāla: ʾataytu al-nabiyya ṣallā Allāhu ʿalayhi wasallama fadakhaltu ʿalayhi walam ʾusallim, faqāla al-nabiyyu: «irjiʿ faqul: al-salāmu ʿalaykum ʾaʾadkhulu?»

who said: I came to the Prophet, may Allah bless him and grant him peace, and entered his presence without greeting him. The Prophet said, ‘Go back and say, “Peace be upon you. May I enter?”’

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ. قُلْتُ: كَلَدَةُ بِفَتْحِ الْكَافِ وَاللَّامِ. وَالْحَنْبَلُ بِفَتْحِ الْحَاءِ الْمُهْمَلَةِ وَبَعْدَهَا نُونٌ سَاكِنَةٌ ثُمَّ بَاءٌ مُوَحَّدَةٌ ثُمَّ لَامٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun. qultu: kaladatu bifatḥi al-kāfi wa-al-lāmi. wa-al-ḥanbalu bifatḥi al-ḥāʾi al-muhmalati wabaʿdahā nūnun sākinatun thumma bāʾun muwaḥḥadatun thumma lāmun.

Al-Tirmidhī said: A good hadith. I say: Kaladah has a fatḥah on the kāf and lām. Al-Ḥanbal has a fatḥah on the undotted ḥāʾ, followed by a nūn with sukūn, then a single-dotted bāʾ, then a lām.

وَهَذَا الَّذِي ذَكَرْنَاهُ مِنْ تَقْدِيمِ السَّلَامِ عَلَى الِاسْتِئْذَانِ هُوَ الصَّحِيحُ. وَذَكَرَ الْمَاوَرْدِيُّ فِيهِ ثَلَاثَةَ أَوْجُهٍ: أَحَدُهَا هَذَا.

wahādhā alladhī dhakarnāhu min taqdīmi al-salāmi ʿalā al-istiʾdhāni huwa al-ṣaḥīḥu. wadhakara al-māwardiyyu fīhi thalāthata ʾawjuhin: ʾaḥaduhā hādhā.

The practice we have mentioned of greeting before asking permission is the sound position. Al-Māwardī mentioned three positions on this, the first being this one.

وَالثَّانِي تَقْدِيمُ الِاسْتِئْذَانِ عَلَى السَّلَامِ، وَالثَّالِثُ وَهُوَ اِخْتِيَارُهُ، إِنْ وَقَعَتْ عَيْنُ الْمُسْتَأْذِنِ عَلَى صَاحِبِ الْمَنْزِلِ قَبْلَ دُخُولِهِ قَدَّمَ السَّلَامَ،

wa-al-thānī taqdīmu al-istiʾdhāni ʿalā al-salāmi, wa-al-thālithu wahuwa ikhtiyāruhu, ʾin waqaʿat ʿaynu al-mustaʾdhini ʿalā ṣāḥibi al-manzili qabla dukhūlihi qaddama al-salāma,

The second is to ask permission before greeting. The third, which he preferred, is that if the visitor sees the householder before entering, he greets first;

وَإِنْ لَمْ تَقَعْ عَلَيْهِ عَيْنُهُ قَدَّمَ الِاسْتِئْذَانَ. وَإِذَا اِسْتَأْذَنَ ثَلَاثًا فَلَمْ يُؤْذَنْ لَهُ وَظَنَّ أَنَّهُ لَمْ يُسْمَعْ فَهَلْ يَزِيدُ عَلَيْهَا؟ حَكَى الْإِمَامُ

waʾin lam taqaʿ ʿalayhi ʿaynuhu qaddama al-istiʾdhāna. waʾidhā istaʾdhana thalāthan falam yuʾdhan lahu waẓanna ʾannahu lam yusmaʿ fahal yazīdu ʿalayhā? ḥakā al-ʾimāmu

if he does not see him, he asks permission first. If he asks three times without receiving permission and thinks he was not heard, may he ask more than three times? Imam

Source page 413

أَبُو بَكْرِ بْنُ الْعَرَبِيِّ الْمَالِكِيُّ فِيهِ ثَلَاثَةَ مَذَاهِبَ: أَحَدُهَا يُعِيدُهُ. وَالثَّانِي لَا يُعِيدُهُ.

ʾabū bakri bnu al-ʿarabiyyi al-mālikiyyu fīhi thalāthata madhāhiba: ʾaḥaduhā yuʿīduhu. wa-al-thānī lā yuʿīduhu.

Abū Bakr ibn al-ʿArabī al-Mālikī reported three positions: first, he repeats his request; second, he does not repeat it;

وَالثَّالِثُ إِنْ كَانَ بِلَفْظِ الِاسْتِئْذَانِ الْمُتَقَدِّمِ لَمْ يُعِدْهُ، وَإِنْ كَانَ بِغَيْرِهِ أَعَادَهُ؛

wa-al-thālithu ʾin kāna bilafẓi al-istiʾdhāni al-mutaqaddimi lam yuʿid-hu, waʾin kāna bighayrihi ʾaʿādahu;

and third, if he used the previously given formula for requesting permission, he does not repeat it, but if he used something else, he repeats it.

قَالَ: وَالْأَصَحُّ أَنَّهُ لَا يُعِيدُهُ بِحَالٍ، وَهَذَا الَّذِي صَحَّحَهُ هُوَ الَّذِي تَقْتَضِيهِ السُّنَّةُ، وَاللَّهُ أَعْلَمُ.

qāla: wa-al-ʾaṣaḥḥu ʾannahu lā yuʿīduhu biḥālin, wahādhā alladhī ṣaḥḥaḥahu huwa alladhī taqtaḍīhi al-sunnatu, wa-Allāhu ʾaʿlamu.

He said: The soundest position is that he does not repeat it under any circumstances. The position he considered sound is what the sunnah entails. Allah knows best.

[فَصْلٌ]: وَيَنْبَغِي إِذَا اِسْتَأْذَنَ عَلَى إِنْسَانٍ بِالسَّلَامِ أَوْ بِدَقِّ الْبَابِ فَقِيلَ لَهُ: مَنْ أَنْتَ؟

[faṣlun]: wayanbaghī ʾidhā istaʾdhana ʿalā ʾinsānin bi-al-salāmi ʾaw bidaqqi al-bābi faqīla lahu: man ʾanta?

[Section] When someone asks permission to enter by greeting or knocking, and is asked, ‘Who are you?’

أَنْ يَقُولَ: فُلَانُ بْنُ فُلَانٍ، أَوْ فُلَانٌ الْفُلَانِيُّ، أَوْ فُلَانٌ الْمَعْرُوفُ بِكَذَا، أَوْ مَا أَشْبَهَ ذَلِكَ، بِحَيْثُ يَحْصُلُ التَّعْرِيفُ التَّامُّ بِهِ،

ʾan yaqūla: fulānu bnu fulānin, ʾaw fulānun al-fulāniyyu, ʾaw fulānun al-maʿrūfu bikadhā, ʾaw mā ʾashbaha dhālika, biḥaythu yaḥṣulu al-taʿrīfu al-tāmmu bihi,

he should say, ‘So-and-so, son of so-and-so,’ ‘So-and-so of such-and-such a family,’ ‘So-and-so, known as such-and-such,’ or something similar that identifies him fully.

وَيُكْرَهُ أَنْ يَقْتَصِرَ عَلَى قَوْلِهِ أَنَا، أَوِ الْخَادِمُ، أَوْ بَعْضُ الْغِلْمَانِ، أَوْ بَعْضُ الْمُحِبِّينَ، وَمَا أَشْبَهَ ذَلِكَ.

wayukrahu ʾan yaqtaṣira ʿalā qawlihi ʾanā, ʾawi al-khādimu, ʾaw baʿḍu al-ghilmāni, ʾaw baʿḍu al-muḥibbīna, wamā ʾashbaha dhālika.

It is disliked to say only ‘Me,’ ‘Your servant,’ ‘One of the young men,’ ‘One of those who love you,’ or the like.

[5/ 644] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ فِي حَدِيثِ الْإِسْرَاءِ الْمَشْهُورِ،

[5/ 644] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin fī ḥadīthi al-ʾisrāʾi al-mashhūri,

[5/644] We transmit in the Ṣaḥīḥs of al-Bukhārī and Muslim, in the well-known hadith of the Night Journey:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "ثُمَّ صَعِدَ بِي جِبْرِيلُ إِلَى السَّمَاءِ الدُّنْيَا فَاسْتَفْتَحَ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "thumma ṣaʿida bī jibrīlu ʾilā al-samāʾi al-dunyā fastaftaḥa,

The Messenger of Allah—may Allah bless him and grant him peace—said: “Then Jibrīl took me up to the lowest heaven and asked for it to be opened.

فَقِيلَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ، قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ، ثُمَّ صَعِدَ بِي إِلَى السَّمَاءِ الثَّانِيَةِ وَالثَّالِثَةِ وَسَائِرِهِنَّ،

faqīla: man hādhā? qāla: jibrīlu, qīla: waman maʿaka? qāla: muḥammadun, thumma ṣaʿida bī ʾilā al-samāʾi al-thāniyati wa-al-thālithati wasāʾirihinna,

He was asked: ‘Who is this?’ He said: ‘Jibrīl.’ He was asked: ‘Who is with you?’ He said: ‘Muḥammad.’ Then he took me up to the second heaven, the third, and all the rest.

وَيُقَالُ فِي بَابِ كُلِّ سَمَاءٍ: مَنْ هَذَا؟ فَيَقُولُ: جِبْرِيلُ".

wayuqālu fī bābi kulli samāʾin: man hādhā? fayaqūlu: jibrīlu".

At the gate of each heaven he was asked, ‘Who is this?’ and replied, ‘Jibrīl.’”

[6/ 645] وَرَوَيْنَا فِي صَحِيحَيْهِمَا،

[6/ 645] warawaynā fī ṣaḥīḥayhimā,

[6/645] We transmit in their two Ṣaḥīḥs

حَدِيثَ أَبِي مُوسَى لَمَّا جَلَسَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى بِئْرِ الْبُسْتَانِ؛ جَاءَ أَبُو بَكْرٍ فَاسْتَأْذَنَ،

ḥadītha ʾabī mūsā lammā jalasa al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʿalā biʾri al-bustāni; jāʾa ʾabū bakrin fastaʾdhana,

the hadith of Abū Mūsā: When the Prophet—may Allah bless him and grant him peace—sat at the garden well, Abū Bakr came and requested permission to enter.

فَقَالَ: مَنْ؟ قَالَ: أَبُو بَكْرٍ، ثُمَّ جَاءَ عُمَرُ فَاسْتَأْذَنَ، فَقَالَ: مَنْ؟ قَالَ: عُمَرُ، ثُمَّ عُثْمَانُ كَذَلِكَ.

faqāla: man? qāla: ʾabū bakrin, thumma jāʾa ʿumaru fastaʾdhana, faqāla: man? qāla: ʿumaru, thumma ʿuthmānu kadhālika.

He asked: ‘Who?’ He replied: ‘Abū Bakr.’ Then ʿUmar came and requested permission. He asked: ‘Who?’ He replied: ‘ʿUmar.’ Then the same occurred with ʿUthmān.

Source page 414

[7/ 646] وَرَوَيْنَا فِي صَحِيحَيْهِمَا أَيْضًا، عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[7/ 646] warawaynā fī ṣaḥīḥayhimā ʾayḍan, ʿan jābirin raḍiya Allāhu ʿanhu qāla:

[7/646] We also transmit in their two Ṣaḥīḥs, from Jābir—may Allah be pleased with him—who said:

أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَدَقَقْتُ الْبَابَ، فَقَالَ: "مَنْ ذَا؟ فَقُلْتُ: أَنَا، فَقَالَ: أَنَا أَنَا" كَأَنَّهُ كَرِهَهَا.

ʾataytu al-nabiyya ṣallā Allāhu ʿalayhi wasallama fadaqaqtu al-bāba, faqāla: "man dhā? faqultu: ʾanā, faqāla: ʾanā ʾanā" kaʾannahu karihahā.

I came to the Prophet—may Allah bless him and grant him peace—and knocked. He asked: “Who is it?” I said: “Me.” He repeated: “Me, me,” as though he disliked that answer.

[فَصْلٌ]: وَلَا بَأْسَ أَنْ يَصِفَ نَفْسَهُ بِمَا يُعْرَفُ إِذَا لَمْ يَعْرِفْهُ الْمُخَاطَبُ بِغَيْرِهِ،

[faṣlun]: walā baʾsa ʾan yaṣifa nafsahu bimā yuʿrafu ʾidhā lam yaʿrifhu al-mukhāṭabu bighayrihi,

[Section] There is no harm in describing oneself by a familiar designation if the person addressed would not otherwise recognize him,

وَإِنْ كَانَ فِيهِ صُورَةُ تَبْجِيلٍ لَهُ بِأَنْ يُكَنِّيَ نَفْسَهُ، أَوْ يَقُولَ أَنَا الْمُفْتِي فُلَانٌ، أَوِ الْقَاضِي، أَوِ الشَّيْخُ فُلَانٌ، أَوْ مَا أَشْبَهَ ذَلِكَ.

waʾin kāna fīhi ṣūratu tabjīlin lahu biʾan yukanniya nafsahu, ʾaw yaqūla ʾanā al-muftī fulānun, ʾawi al-qāḍī, ʾawi al-shaykhu fulānun, ʾaw mā ʾashbaha dhālika.

even if it appears to honor him: using his own kunyah, for example, or saying ‘I am Mufti So-and-so,’ ‘the judge,’ ‘Shaykh So-and-so,’ or something similar.

[8/ 647] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[8/ 647] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[8/647] We transmit in the Ṣaḥīḥs of al-Bukhārī and Muslim,

عَنْ أُمِّ هَانِىءٍ بِنْتِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهَا، وَاسْمُهَا فَاخِتَةُ عَلَى الْمَشْهُورِ، وَقِيلَ فَاطِمَةُ، وَقِيلَ هِنْدٌ،

ʿan ʾummi hāniʾin binti ʾabī ṭālibin raḍiya Allāhu ʿanhā, wasmuhā fākhitatu ʿalā al-mashhūri, waqīla fāṭimatu, waqīla hindun,

from Umm Hāniʾ bint Abī Ṭālib—may Allah be pleased with her—whose name was Fākhitah according to the well-known view, though Fāṭimah and Hind are also reported.

قَالَتْ: أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يَغْتَسِلُ وَفَاطِمَةُ تَسْتُرُهُ، فَقَالَ: "مَنْ هَذِهِ؟ " فَقُلْتُ: أَنَا أُمُّ هَانِىءٍ.

qālat: ʾataytu al-nabiyya ṣallā Allāhu ʿalayhi wasallama wahuwa yaghtasilu wafāṭimatu tasturuhu, faqāla: "man hādhihi? " faqultu: ʾanā ʾummu hāniʾin.

She said: I came to the Prophet—may Allah bless him and grant him peace—while he was bathing and Fāṭimah was screening him. He asked: “Who is this?” I replied: “I am Umm Hāniʾ.”

[9/ 648] وَرَوَيْنَا فِي صَحِيحَيْهِمَا،

[9/ 648] warawaynā fī ṣaḥīḥayhimā,

[9/648] We transmit in their two Ṣaḥīḥs,

عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ، وَاسْمُهُ جُنْدَبٌ، وَقِيلَ بُرَيْرٌ بِضَمِّ الْبَاءِ تَصْغِيرُ بَرٍّ،

ʿan ʾabī dharrin raḍiya Allāhu ʿanhu, wasmuhu jundabun, waqīla burayrun biḍammi al-bāʾi taṣghīru barrin,

from Abū Dharr—may Allah be pleased with him—whose name was Jundab, though Burayr is also reported, with a ḍammah on the bāʾ, the diminutive of barr.

قَالَ: خَرَجْتُ لَيْلَةً مِنَ اللَّيَالِي فَإِذَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَمْشِي وَحْدَهُ،

qāla: kharajtu laylatan mina al-layālī faʾidhā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yamshī waḥdahu,

He said: I went out one night and found the Messenger of Allah—may Allah bless him and grant him peace—walking alone.

فَجَعَلْتُ أَمْشِي فِي ظِلِّ الْقَمَرِ، فَالْتَفَتَ فَرَآنِي فَقَالَ: "مَنْ هَذَا؟ " فَقُلْتُ: أَبُو ذَرٍّ.

fajaʿaltu ʾamshī fī ẓilli al-qamari, faltafata faraʾānī faqāla: "man hādhā? " faqultu: ʾabū dharrin.

I began walking in the moon’s shadow. He turned, saw me, and asked: “Who is this?” I replied: “Abū Dharr.”

[10/ 649] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ،

[10/ 649] warawaynā fī ṣaḥīḥi muslimin,

[10/649] We transmit in Ṣaḥīḥ Muslim,

عَنْ أَبِي قَتَادَةَ الْحَارِثِ بْنِ رِبْعِيٍّ رَضِيَ اللَّهُ عَنْهُ فِي حَدِيثِ الْمِيضَأَةِ الْمُشْتَمِلِ عَلَى مُعْجِزَاتٍ كَثِيرَةٍ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

ʿan ʾabī qatādata al-ḥārithi bni ribʿiyyin raḍiya Allāhu ʿanhu fī ḥadīthi al-mīḍaʾati al-mushtamili ʿalā muʿjizātin kathīratin lirasūli Allāhi ṣallā Allāhu ʿalayhi wasallama

from Abū Qatādah al-Ḥārith ibn Ribʿī—may Allah be pleased with him—in the hadith of the ablution vessel, which contains many miracles of the Messenger of Allah—may Allah bless him and grant him peace—

وَعَلَى جُمَلٍ مِنْ فُنُونِ الْعُلُومِ، قَالَ فِيهِ أَبُو قَتَادَةَ: فَرَفَعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

waʿalā jumalin min funūni al-ʿulūmi, qāla fīhi ʾabū qatādata: farafaʿa al-nabiyyu ṣallā Allāhu ʿalayhi wasallama

and a wealth of material from different branches of knowledge. In it Abū Qatādah said: The Prophet—may Allah bless him and grant him peace—raised

Source page 415

رَأْسَهُ فَقَالَ: "مَنْ هَذَا؟ " قُلْتُ: أَبُو قَتَادَةَ. قُلْتُ: وَنَظَائِرُ هَذَا كَثِيرَةٌ، وَسَبَبُهُ الْحَاجَةُ، وَعَدَمُ إِرَادَةِ الِافْتِخَارِ.

raʾsahu faqāla: "man hādhā? " qultu: ʾabū qatādata. qultu: wanaẓāʾiru hādhā kathīratun, wasababuhu al-ḥājatu, waʿadamu ʾirādati al-iftikhāri.

his head and asked: “Who is this?” I replied: “Abū Qatādah.” I say: There are many similar examples. This is permitted because of the need, without an intention to boast.

وَيَقْرُبُ مِنْ هَذَا:

wayaqrubu min hādhā:

Similar to this is

[11/ 650] مَا رَوَيْنَاهُ فِي صَحِيحِ مُسْلِمٍ عَنْ أَبِي هُرَيْرَةَ، وَاسْمُهُ عَبْدُ الرَّحْمَنِ بْنُ صَخْرٍ عَلَى الْأَصَحِّ، قَالَ:

[11/ 650] mā rawaynāhu fī ṣaḥīḥi muslimin ʿan ʾabī hurayrata, wasmuhu ʿabdu al-raḥmāni bnu ṣakhrin ʿalā al-ʾaṣaḥḥi, qāla:

[11/650] what we transmit in Ṣaḥīḥ Muslim from Abū Hurayrah—whose name was ʿAbd al-Raḥmān ibn Ṣakhr according to the more correct view—who said:

قُلْتُ: يَا رَسُولَ اللَّهِ! اُدْعُ اللَّهَ أَنْ يَهْدِيَ أُمَّ أَبِي هُرَيْرَةَ ... وَذَكَرَ الْحَدِيثَ إِلَى أَنْ قَالَ

qultu: yā rasūla Allāhi! udʿu Allāha ʾan yahdiya ʾumma ʾabī hurayrata ... wadhakara al-ḥadītha ʾilā ʾan qāla

I said: “Messenger of Allah! Pray to Allah to guide the mother of Abū Hurayrah.” He related the hadith until the words:

فَرَجَعْتُ فَقُلْتُ: يَا رَسُولَ اللَّهِ! قَدِ اِسْتَجَابَ اللَّهُ دَعْوَتَكَ وَهَدَى أُمَّ أَبِي هُرَيْرَةَ.

farajaʿtu faqultu: yā rasūla Allāhi! qadi istajāba Allāhu daʿwataka wahadā ʾumma ʾabī hurayrata.

Then I returned and said: “Messenger of Allah! Allah has answered your supplication and guided the mother of Abū Hurayrah.”

220 بَابٌ فِي مَسَائِلَ تَتَفَرَّعُ عَلَى السَّلَامِ

220 bābun fī masāʾila tatafarraʿu ʿalā al-salāmi

220 — Chapter on issues arising from the greeting of peace

مَسْأَلَةٌ: قَالَ أَبُو سَعْدٍ الْمُتَوَلِّي: التَّحِيَّةُ عِنْدَ الْخُرُوجِ مِنَ الْحَمَّامِ بِأَنْ يُقَالَ لَهُ: طَابَ حَمَّامُكَ، لَا أَصْلَ لَهَا؛

masʾalatun: qāla ʾabū saʿdin al-mutawallī: al-taḥiyyatu ʿinda al-khurūji mina al-ḥammāmi biʾan yuqāla lahu: ṭāba ḥammāmuka, lā ʾaṣla lahā;

Issue: Abū Saʿd al-Mutawallī said: Greeting someone who leaves the bathhouse by saying ‘May your bath be pleasant’ has no established basis.

وَلَكِنْ رُوِيَ أَنَّ عَلِيًّا رَضِيَ اللَّهُ عَنْهُ قَالَ لِرَجُلٍ خَرَجَ مِنَ الْحَمَّامِ: طَهُرْتَ فَلَا نَجِسْتَ.

walākin ruwiya ʾanna ʿaliyyan raḍiya Allāhu ʿanhu qāla lirajulin kharaja mina al-ḥammāmi: ṭahurta falā najista.

However, it is related that ʿAlī—may Allah be pleased with him—said to a man leaving the bathhouse: ‘You are clean; may you never become impure.’

قُلْتُ: هَذَا الْمَحَلُّ لَمْ يَصِحَّ فِيهِ شَيْءٌ، وَلَوْ قَالَ إِنْسَانٌ لِصَاحِبِهِ عَلَى سَبِيلِ الْمَوَدَّةِ وَالْمُؤَالَفَةِ وَاسْتِجْلَابِ الْوُدِّ:

qultu: hādhā al-maḥallu lam yaṣiḥḥa fīhi shayʾun, walaw qāla ʾinsānun liṣāḥibihi ʿalā sabīli al-mawaddati wa-al-muʾālafati wastijlābi al-wuddi:

I say: Nothing sound is established concerning this occasion. If someone says to a companion, out of affection, friendliness, and a wish to promote goodwill,

أَدَامَ اللَّهُ لَكَ النَّعِيمَ وَنَحْوَ ذَلِكَ مِنَ الدُّعَاءِ فَلَا بَأْسَ بِهِ.

ʾadāma Allāhu laka al-naʿīma wanaḥwa dhālika mina al-duʿāʾi falā baʾsa bihi.

‘May Allah make your well-being last,’ or a similar supplication, there is no harm in it. [145]

مَسْأَلَةٌ: إِذَا اِبْتَدَأَ الْمَارُّ الْمَمْرُورَ عَلَيْهِ فَقَالَ: صَبَّحَكَ اللَّهُ بِالْخَيْرِ، أَوْ بِالسَّعَادَةِ، أَوْ قَوَّاكَ اللَّهُ،

masʾalatun: ʾidhā ibtadaʾa al-mārru al-mamrūra ʿalayhi faqāla: ṣabbaḥaka Allāhu bi-al-khayri, ʾaw bi-al-saʿādati, ʾaw qawwāka Allāhu,

Issue: If someone passing by begins by saying, ‘May Allah grant you a good morning,’ or ‘a happy morning,’ or ‘May Allah strengthen you,’

وَلَا أَوْحَشَ اللَّهُ مِنْكَ، أَوْ غَيْرَ ذَلِكَ مِنَ الْأَلْفَاظِ الَّتِي يَسْتَعْمِلُهَا النَّاسُ فِي الْعَادَةِ، لَمْ يَسْتَحِقَّ جَوَابًا؛

walā ʾawḥasha Allāhu minka, ʾaw ghayra dhālika mina al-ʾalfāẓi allatī yastaʿmiluhā al-nāsu fī al-ʿādati, lam yastaḥiqqa jawāban;

or ‘May Allah never leave us bereft of you,’ or another customary expression, he is not entitled to a response.

لَكِنْ لَوْ دَعَا لَهُ قِبَالَةَ ذَلِكَ كَانَ حَسَنًا، إِلَّا أَنْ يَتْرُكَ جَوَابَهُ بِالْكُلِّيَّةِ زَجْرًا لَهُ فِي تَخَلُّفِهِ وَإِهْمَالِهِ السَّلَامَ،

lākin law daʿā lahu qibālata dhālika kāna ḥasanan, ʾillā ʾan yatruka jawābahu bi-al-kulliyyati zajran lahu fī takhallufihi waʾihmālihi al-salāma,

Nevertheless, responding with a supplication for him is good, unless one omits a response entirely to rebuke his failure and neglect to offer the greeting of peace,

وَتَأْدِيبًا لَهُ وَلِغَيْرِهِ فِي الِاعْتِنَاءِ بِالِابْتِدَاءِ بِالسَّلَامِ.

wataʾdīban lahu walighayrihi fī al-iʿtināʾi bi-al-ibtidāʾi bi-al-salāmi.

and to teach him and others to take care to begin with that greeting. [146]

[فَصْلٌ]: إِذَا أَرَادَ تَقْبِيلَ يَدِ غَيْرِهِ، إِنْ كَانَ ذَلِكَ لِزُهْدِهِ وَصَلَاحِهِ أَوْ

[faṣlun]: ʾidhā ʾarāda taqbīla yadi ghayrihi, ʾin kāna dhālika lizuhdihi waṣalāḥihi ʾaw

[Section] If someone wishes to kiss another person’s hand because of that person’s asceticism, righteousness, or

Source page 416

عِلْمِهِ أَوْ شَرَفِهِ وَصِيَانَتِهِ أَوْ نَحْوِ ذَلِكَ مِنَ الْأُمُورِ الدِّينِيَّةِ لَمْ يُكْرَهْ بَلْ يُسْتَحَبُّ؛

ʿilmihi ʾaw sharafihi waṣiyānatihi ʾaw naḥwi dhālika mina al-ʾumūri al-dīniyyati lam yukrah bal yustaḥabbu;

knowledge, noble standing and integrity, or a similar religious quality, it is not disliked; rather, it is recommended.

وَإِنْ كَانَ لِغِنَاهُ وَدُنْيَاهُ وَثَرْوَتِهِ وَشَوْكَتِهِ وَوَجَاهَتِهِ عِنْدَ أَهْلِ الدُّنْيَا وَنَحْوِ ذَلِكَ فَهُوَ مَكْرُوهٌ شَدِيدُ الْكَرَاهَةِ.

waʾin kāna lighināhu wadunyāhu watharwatihi washawkatihi wawajāhatihi ʿinda ʾahli al-dunyā wanaḥwi dhālika fahuwa makrūhun shadīdu al-karāhati.

If it is because of his riches, worldly possessions, wealth, power, standing among worldly people, or the like, it is strongly disliked.

وَقَالَ الْمُتَوَلِّي مِنْ أَصْحَابِنَا: لَا يَجُوزُ، فَأَشَارَ إِلَى أَنَّهُ حَرَامٌ.

waqāla al-mutawallī min ʾaṣḥābinā: lā yajūzu, faʾashāra ʾilā ʾannahu ḥarāmun.

Al-Mutawallī, one of our scholars, said it is impermissible, indicating that it is forbidden.

[1/ 651] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ زَارِعٍ رَضِيَ اللَّهُ عَنْهُ، وَكَانَ فِي وَفْدِ عَبْدِ الْقَيْسِ قَالَ:

[1/ 651] rawaynā fī sunani ʾabī dāwūda, ʿan zāriʿin raḍiya Allāhu ʿanhu, wakāna fī wafdi ʿabdi al-qaysi qāla:

[1/651] We transmit in Sunan Abī Dāwūd, from Zāriʿ—may Allah be pleased with him—who was in the delegation of ʿAbd al-Qays. He said:

فَجَعَلْنَا نَتَبَادَرُ مِنْ رَوَاحِلِنَا فَنُقَبِّلُ يَدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَرِجْلَهُ.

fajaʿalnā natabādaru min rawāḥilinā fanuqabbilu yada al-nabiyyi ṣallā Allāhu ʿalayhi wasallama warijlahu.

We hurried down from our mounts and began kissing the hand and foot of the Prophet—may Allah bless him and grant him peace.

قُلْتُ: زَارِعٌ بِزَايٍ فِي أَوَّلِهِ وَرَاءٍ بَعْدَ الْأَلِفِ، عَلَى لَفْظِ زَارِعِ الْحِنْطَةِ وَغَيْرِهَا.

qultu: zāriʿun bizāyin fī ʾawwalihi warāʾin baʿda al-ʾalifi, ʿalā lafẓi zāriʿi al-ḥinṭati waghayrihā.

I say: Zāriʿ begins with zāy, followed by alif and then rāʾ, pronounced like the word for someone who grows wheat or other crops.

[2/ 652] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ أَيْضًا، عَنْ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قِصَّةً قَالَ فِيهَا:

[2/ 652] warawaynā fī sunani ʾabī dāwūda ʾayḍan, ʿan ibni ʿumara raḍiya Allāhu ʿanhumā qiṣṣatan qāla fīhā:

[2/652] We also transmit in Sunan Abī Dāwūd a story from Ibn ʿUmar—may Allah be pleased with them both—in which he said:

فَدَنَوْنَا يَعْنِي مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَبَّلْنَا يَدَهُ.

fadanawnā yaʿnī mina al-nabiyyi ṣallā Allāhu ʿalayhi wasallama faqabbalnā yadahu.

Then we drew near—meaning to the Prophet, may Allah bless him and grant him peace—and kissed his hand.

وَأَمَّا تَقْبِيلُ الرَّجُلِ خَدَّ وَلَدِهِ الصَّغِيرِ، وَأَخِيهِ، وَقُبْلَةُ غَيْرِ خَدِّهِ مِنْ أَطْرَافِهِ وَنَحْوِهَا عَلَى وَجْهِ الشَّفَقَةِ وَالرَّحْمَةِ وَاللُّطْفِ وَمَحَبَّةِ الْقَرَابَةِ، فَسُنَّةٌ.

waʾammā taqbīlu al-rajuli khadda waladihi al-ṣaghīri, waʾakhīhi, waqublatu ghayri khaddihi min ʾaṭrāfihi wanaḥwihā ʿalā wajhi al-shafaqati wa-al-raḥmati wa-al-luṭfi wamaḥabbati al-qarābati, fasunnatun.

A man’s kissing the cheek of his young child or brother, or a limb or similar part rather than the cheek, out of tenderness, mercy, kindness, and family affection, is a Sunnah.

وَالْأَحَادِيثُ فِيهِ كَثِيرَةٌ صَحِيحَةٌ مَشْهُورَةٌ وَسَوَاءٌ الْوَلَدُ الذَّكَرُ وَالْأُنْثَى. وَكَذَلِكَ قُبْلَتُهُ وَلَدَ صَدِيقِهِ وَغَيْرِهِ مِنْ صِغَارِ الْأَطْفَالِ عَلَى هَذَا الْوَجْهِ.

wa-al-ʾaḥādīthu fīhi kathīratun ṣaḥīḥatun mashhūratun wasawāʾun al-waladu al-dhakaru wa-al-ʾunthā. wakadhālika qublatuhu walada ṣadīqihi waghayrihi min ṣighāri al-ʾaṭfāli ʿalā hādhā al-wajhi.

The hadiths concerning this are numerous, sound, and well known, and apply equally to sons and daughters. The same applies to affectionately kissing a friend’s child or other young children.

وَأَمَّا التَّقْبِيلُ بِالشَّهْوَةِ فَحَرَامٌ بِالِاتِّفَاقِ. وَسَوَاءٌ فِي ذَلِكَ الْوَالِدُ وَغَيْرُهُ، بَلِ النَّظَرُ إِلَيْهِ بِالشَّهْوَةِ حَرَامٌ بِالِاتِّفَاقِ عَلَى الْقَرِيبِ وَالْأَجْنَبِيِّ.

waʾammā al-taqbīlu bi-al-shahwati faḥarāmun bi-al-ittifāqi. wasawāʾun fī dhālika al-wālidu waghayruhu, bali al-naẓaru ʾilayhi bi-al-shahwati ḥarāmun bi-al-ittifāqi ʿalā al-qarībi wa-al-ʾajnabiyyi.

Kissing with sexual desire is forbidden by agreement, whether by a parent or anyone else. Indeed, looking at a child with sexual desire is unanimously forbidden, for relatives and unrelated people alike.

[3/ 653] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[3/ 653] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[3/653] We transmit in the Ṣaḥīḥs of al-Bukhārī and Muslim,

عَنْ أَبِي هُرَيْرَةَ رَضِيَ

ʿan ʾabī hurayrata raḍiya

from Abū Hurayrah—may

Source page 417

اللَّهُ عَنْهُ قَالَ: قَبَّلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْحَسَنَ بْنَ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُمَا وَعِنْدَهُ الْأَقْرَعُ بْنُ حَابِسٍ التَّمِيمِيُّ.

Allāhu ʿanhu qāla: qabbala al-nabiyyu ṣallā Allāhu ʿalayhi wasallama al-ḥasana bna ʿaliyyin raḍiya Allāhu ʿanhumā waʿindahu al-ʾaqraʿu bnu ḥābisin al-tamīmiyyu.

Allah be pleased with him—who said: The Prophet—may Allah bless him and grant him peace—kissed al-Ḥasan ibn ʿAlī—may Allah be pleased with them both—while al-Aqraʿ ibn Ḥābis al-Tamīmī was present.

فَقَالَ الْأَقْرَعُ: إِنَّ لِي عَشَرَةً مِنَ الْوَلَدِ مَا قَبَّلْتُ مِنْهُمْ أَحَدًا، فَنَظَرَ إِلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

faqāla al-ʾaqraʿu: ʾinna lī ʿasharatan mina al-waladi mā qabbaltu minhum ʾaḥadan, fanaẓara ʾilayhi rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama

Al-Aqraʿ said: ‘I have ten children, and I have never kissed any of them.’ The Messenger of Allah—may Allah bless him and grant him peace—looked at him

ثُمَّ قَالَ: "مَنْ لَا يَرْحَمْ لَا يُرْحَمْ".

thumma qāla: "man lā yarḥam lā yurḥam".

and said: “Whoever shows no mercy will be shown no mercy.” [147]

[4/ 654] وَرَوَيْنَا فِي صَحِيحَيْهِمَا،

[4/ 654] warawaynā fī ṣaḥīḥayhimā,

[4/654] We transmit in their two Ṣaḥīḥs,

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: قَدِمَ نَاسٌ مِنَ الْأَعْرَابِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat: qadima nāsun mina al-ʾaʿrābi ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama,

from ʿĀʾishah—may Allah be pleased with her—who said: Some Bedouins came to the Messenger of Allah—may Allah bless him and grant him peace—

فَقَالُوا: تُقَبِّلُونَ صِبْيَانَكُمْ؟ فَقَالُوا: نَعَمْ، قَالُوا: لَكِنَّا وَاللَّهِ مَا نُقَبِّلُ،

faqālū: tuqabbilūna ṣibyānakum? faqālū: naʿam, qālū: lākinnā wa-Allāhi mā nuqabbilu,

and asked: ‘Do you kiss your children?’ Those present said: ‘Yes.’ They said: ‘But by Allah, we do not kiss them.’

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "أَوَأَمْلِكُ أَنْ كَانَ اللَّهُ تَعَالَى نَزَعَ مِنْكُمُ الرَّحْمَةَ؟ "

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾawaʾamliku ʾan kāna Allāhu taʿālā nazaʿa minkumu al-raḥmata? "

The Messenger of Allah—may Allah bless him and grant him peace—said: “What power do I have if Allah Most High has taken mercy from you?”

هَذَا لَفْظُ إِحْدَى الرِّوَايَاتِ، وَهُوَ مَرْوِيٌّ بِأَلْفَاظٍ.

hādhā lafẓu ʾiḥdā al-riwāyāti, wahuwa marwiyyun biʾalfāẓin.

This is the wording of one version; it is transmitted with various wordings.

[5/ 655] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ وَغَيْرِهِ،

[5/ 655] warawaynā fī ṣaḥīḥi al-bukhāriyyi waghayrihi,

[5/655] We transmit in Ṣaḥīḥ al-Bukhārī and elsewhere,

عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: أَخَذَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اِبْنَهُ إِبْرَاهِيمَ فَقَبَّلَهُ وَشَمَّهُ.

ʿan ʾanasin raḍiya Allāhu ʿanhu qāla: ʾakhadha rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ibnahu ʾibrāhīma faqabbalahu washammahu.

from Anas—may Allah be pleased with him—who said: The Messenger of Allah—may Allah bless him and grant him peace—took his son Ibrāhīm, kissed him, and breathed in his scent.

[6/ 656] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[6/ 656] warawaynā fī sunani ʾabī dāwūda, ʿani al-barāʾi bni ʿāzibin raḍiya Allāhu ʿanhumā qāla:

[6/656] We transmit in Sunan Abī Dāwūd, from al-Barāʾ ibn ʿĀzib—may Allah be pleased with them both—who said:

دَخَلْتُ مَعَ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ أَوَّلَ مَا قَدِمَ الْمَدِينَةَ، فَإِذَا عَائِشَةُ اِبْنَتُهُ رَضِيَ اللَّهُ عَنْهَا مُضْطَجِعَةٌ قَدْ أَصَابَهَا حُمَّى،

dakhaltu maʿa ʾabī bakrin raḍiya Allāhu ʿanhu ʾawwala mā qadima al-madīnata, faʾidhā ʿāʾishatu ibnatuhu raḍiya Allāhu ʿanhā muḍṭajiʿatun qad ʾaṣābahā ḥummā,

I entered with Abū Bakr—may Allah be pleased with him—when he first arrived in Medina. His daughter ʿĀʾishah—may Allah be pleased with her—was lying down with a fever.

فَأَتَاهَا أَبُو بَكْرٍ فَقَالَ: كَيْفَ أَنْتِ يَا بُنَيَّةُ؟! وَقَبَّلَ خَدَّهَا.

faʾatāhā ʾabū bakrin faqāla: kayfa ʾanti yā bunayyatu?! waqabbala khaddahā.

Abū Bakr went to her and said: ‘How are you, my dear daughter?’ He kissed her cheek.

[7/ 657] وَرَوَيْنَا فِي كُتُبِ التِّرْمِذِيِّ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ، بِالْأَسَانِيدِ الصَّحِيحَةِ، عَنْ صَفْوَانَ بْنِ عَسَّالٍ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ،

[7/ 657] warawaynā fī kutubi al-tirmidhiyyi wa-al-nasāʾiyyi wabni mājah, bi-al-ʾasānīdi al-ṣaḥīḥati, ʿan ṣafwāna bni ʿassālin al-ṣaḥābiyyi raḍiya Allāhu ʿanhu,

[7/657] We transmit in the books of al-Tirmidhī, al-Nasāʾī, and Ibn Mājah through sound chains, from the Companion Ṣafwān ibn ʿAssāl—may Allah be pleased with him—

وَعَسَّالٌ بِفَتْحِ الْعَيْنِ وَتَشْدِيدِ السِّينِ الْمُهْمَلَتَيْنِ،

waʿassālun bifatḥi al-ʿayni watashdīdi al-sīni al-muhmalatayni,

ʿAssāl has a fatḥah on the ʿayn and a doubled sīn, both undotted—

قَالَ: قَالَ يَهُودِيٌّ لِصَاحِبِهِ: اِذْهَبْ بِنَا إِلَى

qāla: qāla yahūdiyyun liṣāḥibihi: idhhab binā ʾilā

who said: A Jewish man said to his companion, ‘Let us go to

Source page 418

هَذَا النَّبِيِّ، فَأَتَيَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَأَلَاهُ عَنْ تِسْعِ آيَاتٍ بَيِّنَاتٍ،

hādhā al-nabiyyi, faʾatayā rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama fasaʾalāhu ʿan tisʿi ʾāyātin bayyinātin,

this prophet.’ They came to the Messenger of Allah—may Allah bless him and grant him peace—and asked him about nine clear signs.

فَذَكَرَ الْحَدِيثَ إِلَى قَوْلِهِ: فَقَبَّلُوا يَدَهُ وَرِجْلَهُ وَقَالَا: نَشْهَدُ أَنَّكَ نَبِيٌّ.

fadhakara al-ḥadītha ʾilā qawlihi: faqabbalū yadahu warijlahu waqālā: nashhadu ʾannaka nabiyyun.

He related the hadith up to the words: They kissed his hand and foot, and the two said: ‘We bear witness that you are a prophet.’

[8/ 658] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، بِالْإِسْنَادِ الصَّحِيحِ الْمَلِيحِ، عَنْ إِيَاسِ بْنِ دَغْفَلٍ قَالَ:

[8/ 658] warawaynā fī sunani ʾabī dāwūda, bi-al-ʾisnādi al-ṣaḥīḥi al-malīḥi, ʿan ʾiyāsi bni daghfalin qāla:

[8/658] We transmit in Sunan Abī Dāwūd through a sound and fine chain, from Iyās ibn Daghfal, who said:

رَأَيْتُ أَبَا نَضْرَةَ قَبَّلَ خَدَّ الْحَسَنِ بْنِ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُمَا.

raʾaytu ʾabā naḍrata qabbala khadda al-ḥasani bni ʿaliyyin raḍiya Allāhu ʿanhumā.

I saw Abū Naḍrah kiss the cheek of al-Ḥasan ibn ʿAlī—may Allah be pleased with them both.

قُلْتُ: أَبُو نَضْرَةَ بِالنُّونِ وَالضَّادِ الْمُعْجَمَةِ: اِسْمُهُ الْمُنْذِرُ بْنُ مَالِكِ بْنِ قِطْعَةَ، تَابِعِيٌّ ثِقَةٌ.

qultu: ʾabū naḍrata bi-al-nūni wa-al-ḍādi al-muʿjamati: ismuhu al-mundhiru bnu māliki bni qiṭʿata, tābiʿiyyun thiqatun.

I say: Abū Naḍrah, with nūn and a dotted ḍād, was named al-Mundhir ibn Mālik ibn Qiṭʿah. He was a reliable Successor.

وَدَغْفَلٌ بِدَالٍ مُهْمَلَةٍ مَفْتُوحَةٍ ثُمَّ غَيْنٍ مُعْجَمَةٍ سَاكِنَةٍ ثُمَّ فَاءٍ مَفْتُوحَةٍ ثُمَّ لَامٍ.

wadaghfalun bidālin muhmalatin maftūḥatin thumma ghaynin muʿjamatin sākinatin thumma fāʾin maftūḥatin thumma lāmin.

Daghfal is written with an undotted dāl bearing a fatḥah, then a dotted ghayn with a sukūn, then a fāʾ with a fatḥah, then lām. [148]

وَعَنْ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا أَنَّهُ كَانَ يُقَبِّلُ اِبْنَهُ سَالِمًا وَيَقُولُ: اِعْجَبُوا مِنْ شَيْخٍ يُقَبِّلُ شَيْخًا.

waʿan ibni ʿumara raḍiya Allāhu ʿanhumā ʾannahu kāna yuqabbilu ibnahu sāliman wayaqūlu: iʿjabū min shaykhin yuqabbilu shaykhan.

It is related from Ibn ʿUmar—may Allah be pleased with them both—that he would kiss his son Sālim and say: ‘Marvel at an old man kissing an old man!’

وَعَنْ سَهْلِ بْنِ عَبْدِ اللَّهِ التُّسْتَرِيِّ السَّيِّدِ الْجَلِيلِ أَحَدِ أَفْرَادِ زُهَّادِ الْأُمَّةِ وَعُبَّادِهَا رَضِيَ اللَّهُ عَنْهُ

waʿan sahli bni ʿabdi Allāhi al-tustariyyi al-sayyidi al-jalīli ʾaḥadi ʾafrādi zuhhādi al-ʾummati waʿubbādihā raḍiya Allāhu ʿanhu

It is related from Sahl ibn ʿAbd Allāh al-Tustarī, the venerable master and one of the community’s outstanding ascetics and worshippers—may Allah be pleased with him—

أَنَّهُ كَانَ يَأْتِي أَبَا دَاوُدَ السِّجِسْتَانِيَّ وَيَقُولُ: أَخْرِجْ لِي لِسَانَكَ الَّذِي تُحَدِّثُ بِهِ حَدِيثَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأُقَبِّلَهُ فَيُقَبِّلُهُ.

ʾannahu kāna yaʾtī ʾabā dāwūda al-sijistāniyya wayaqūlu: ʾakhrij lī lisānaka alladhī tuḥaddithu bihi ḥadītha rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama liʾuqabbilahu fayuqabbiluhu.

that he would visit Abū Dāwūd al-Sijistānī and say: ‘Show me the tongue with which you narrate the hadith of the Messenger of Allah—may Allah bless him and grant him peace—so that I may kiss it,’ and he would kiss it.

وَأَفْعَالُ السَّلَفِ فِي هَذَا الْبَابِ أَكْثَرُ مِنْ أَنْ تُحْصَرَ، وَاللَّهُ أَعْلَمُ.

waʾafʿālu al-salafi fī hādhā al-bābi ʾaktharu min ʾan tuḥṣara, wa-Allāhu ʾaʿlamu.

The practices of the early generations in this regard are too numerous to enumerate. Allah knows best.

[فَصْلٌ]: وَلَا بَأْسَ بِتَقْبِيلِ وَجْهِ الْمَيِّتِ الصَّالِحِ لِلتَّبَرُّكِ، وَلَا بَأْسَ بِتَقْبِيلِ الرَّجُلِ وَجْهَ صَاحِبِهِ إِذَا قَدِمَ مِنْ سَفَرٍ وَنَحْوِهِ.

[faṣlun]: walā baʾsa bitaqbīli wajhi al-mayyiti al-ṣāliḥi li-l-tabarruki, walā baʾsa bitaqbīli al-rajuli wajha ṣāḥibihi ʾidhā qadima min safarin wanaḥwihi.

[Section] There is no harm in kissing the face of a righteous deceased person to seek blessing, or in a man kissing his companion’s face when he returns from a journey or a similar occasion.

[9/ 659] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا فِي

[9/ 659] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʿāʾishata raḍiya Allāhu ʿanhā fī

[9/659] We transmit in Ṣaḥīḥ al-Bukhārī, from ʿĀʾishah—may Allah be pleased with her—in

Source page 419

الْحَدِيثِ الطَّوِيلِ فِي وَفَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَتْ:

al-ḥadīthi al-ṭawīli fī wafāti rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qālat:

the long hadith concerning the death of the Messenger of Allah—may Allah bless him and grant him peace. She said:

دَخَلَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ فَكَشَفَ عَنْ وَجْهِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثُمَّ أَكَبَّ عَلَيْهِ فَقَبَّلَهُ، ثُمَّ بَكَى.

dakhala ʾabū bakrin raḍiya Allāhu ʿanhu fakashafa ʿan wajhi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama thumma ʾakabba ʿalayhi faqabbalahu, thumma bakā.

Abū Bakr—may Allah be pleased with him—entered, uncovered the face of the Messenger of Allah—may Allah bless him and grant him peace—then bent over him, kissed him, and wept.

[10/ 660] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[10/ 660] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

[10/660] We transmit in al-Tirmidhī’s book, from ʿĀʾishah—may Allah be pleased with her—who said:

قَدِمَ زَيْدُ بْنُ حَارِثَةَ الْمَدِينَةَ وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي بَيْتِي، فَأَتَاهُ فَقَرَعَ الْبَابَ،

qadima zaydu bnu ḥārithata al-madīnata warasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama fī baytī, faʾatāhu faqaraʿa al-bāba,

Zayd ibn Ḥārithah arrived in Medina while the Messenger of Allah—may Allah bless him and grant him peace—was in my house. He came to him and knocked.

فَقَامَ إِلَيْهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَجُرُّ ثَوْبَهُ، فَاعْتَنَقَهُ وَقَبَّلَهُ. قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

faqāma ʾilayhi al-nabiyyu ṣallā Allāhu ʿalayhi wasallama yajurru thawbahu, faʿtanaqahu waqabbalahu. qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

The Prophet—may Allah bless him and grant him peace—rose to meet him, his garment trailing, embraced him, and kissed him. Al-Tirmidhī said: “A good (ḥasan) hadith.”

وَأَمَّا الْمُعَانَقَةُ وَتَقْبِيلُ الْوَجْهِ لِغَيْرِ الطِّفْلِ وَلِغَيْرِ الْقَادِمِ مِنْ سَفَرٍ وَنَحْوِهِ فَمَكْرُوهَانِ،

waʾammā al-muʿānaqatu wataqbīlu al-wajhi lighayri al-ṭifli walighayri al-qādimi min safarin wanaḥwihi famakrūhāni,

As for embracing or kissing the face of someone other than a child or a person returning from a journey or a similar occasion, both are disliked.

نَصَّ عَلَى كَرَاهَتِهِمَا أَبُو مُحَمَّدٍ الْبَغَوِيُّ وَغَيْرُهُ مِنْ أَصْحَابِنَا.

naṣṣa ʿalā karāhatihimā ʾabū muḥammadin al-baghawiyyu waghayruhu min ʾaṣḥābinā.

Abū Muḥammad al-Baghawī and other scholars of our school explicitly stated that both are disliked.

وَيَدُلُّ عَلَى الْكَرَاهَةِ:

wayadullu ʿalā al-karāhati:

Evidence that this is disliked is

[11/ 661] مَا رَوَيْنَاهُ فِي كِتَابَيِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[11/ 661] mā rawaynāhu fī kitābayi al-tirmidhiyyi wabni mājah, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[11/661] what we transmit in the books of al-Tirmidhī and Ibn Mājah, from Anas—may Allah be pleased with him—who said:

قَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ! الرَّجُلُ مِنَّا يَلْقَى أَخَاهُ أَوْ صَدِيقَهُ أَيَنْحَنِي لَهُ؟ قَالَ: "لَا"

qāla rajulun: yā rasūla Allāhi! al-rajulu minnā yalqā ʾakhāhu ʾaw ṣadīqahu ʾayanḥanī lahu? qāla: "lā"

A man asked: ‘Messenger of Allah! When one of us meets his brother or friend, should he bow to him?’ He said: “No.”

قَالَ: أَفَيَلْتَزِمُهُ وَيُقَبِّلُهُ؟ قَالَ: "لَا" قَالَ: فَيَأْخُذُهُ بِيَدِهِ وَيُصَافِحُهُ؟ قَالَ: "نَعَمْ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla: ʾafayaltazimuhu wayuqabbiluhu? qāla: "lā" qāla: fayaʾkhudhuhu biyadihi wayuṣāfiḥuhu? qāla: "naʿam" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

He asked: ‘Should he embrace and kiss him?’ He said: “No.” He asked: ‘Should he take him by the hand and shake it?’ He said: “Yes.” Al-Tirmidhī said: “A good (ḥasan) hadith.”

قُلْتُ: وَهَذَا الَّذِي ذَكَرْنَاهُ فِي التَّقْبِيلِ وَالْمُعَانَقَةِ، وَأَنَّهُ لَا بَأْسَ بِهِ عِنْدَ الْقُدُومِ مِنْ سَفَرٍ وَنَحْوِهِ،

qultu: wahādhā alladhī dhakarnāhu fī al-taqbīli wa-al-muʿānaqati, waʾannahu lā baʾsa bihi ʿinda al-qudūmi min safarin wanaḥwihi,

I say: What we have stated about kissing and embracing—that there is no harm in it upon returning from a journey or on a similar occasion,

وَمَكْرُوهٌ كَرَاهَةَ تَنْزِيهٍ فِي غَيْرِهِ، وَهُوَ فِي غَيْرِ الْأَمْرَدِ الْحَسَنِ الْوَجْهِ؛

wamakrūhun karāhata tanzīhin fī ghayrihi, wahuwa fī ghayri al-ʾamradi al-ḥasani al-wajhi;

and that otherwise it is discouraged, though not forbidden—concerns someone other than a handsome beardless youth.

فَأَمَّا الْأَمْرَدُ الْحَسَنُ فَيَحْرُمُ بِكُلِّ حَالٍ تَقْبِيلُهُ، سَوَاءٌ قَدِمَ مِنْ سَفَرٍ أَمْ لَا.

faʾammā al-ʾamradu al-ḥasanu fayaḥrumu bikulli ḥālin taqbīluhu, sawāʾun qadima min safarin ʾam lā.

As for a handsome beardless youth, kissing him is forbidden in every circumstance, whether or not he has returned from a journey.

وَالظَّاهِرُ أَنَّ مُعَانَقَتَهُ كَتَقْبِيلِهِ، أَوْ قَرِيبَةٌ مِنْ تَقْبِيلِهِ، وَلَا فَرْقَ فِي هَذَا بَيْنَ أَنْ يَكُونَ الْمُقَبِّلُ وَالْمُقَبَّلُ رَجُلَيْنِ صَالِحَيْنِ أَوْ فَاسِقَيْنِ،

wa-al-ẓāhiru ʾanna muʿānaqatahu kataqbīlihi, ʾaw qarībatun min taqbīlihi, walā farqa fī hādhā bayna ʾan yakūna al-muqabbilu wa-al-muqabbalu rajulayni ṣāliḥayni ʾaw fāsiqayni,

It appears that embracing him has the same ruling as kissing him, or nearly so. It makes no difference whether the one kissing and the one being kissed are both righteous or both sinful,

أَوْ أَحَدُهُمَا صَالِحًا، فَالْجَمِيعُ سَوَاءٌ. وَالْمَذْهَبُ الصَّحِيحُ عِنْدَنَا تَحْرِيمُ النَّظَرِ إِلَى الْأَمْرَدِ

ʾaw ʾaḥaduhumā ṣāliḥan, fa-al-jamīʿu sawāʾun. wa-al-madhhabu al-ṣaḥīḥu ʿindanā taḥrīmu al-naẓari ʾilā al-ʾamradi

or only one is righteous; all are treated alike. The correct position in our school is that looking at a beardless youth who is [149]

Source page 420

الْحَسَنِ وَلَوْ كَانَ بِغَيْرِ شَهْوَةٍ، وَقَدْ أَمِنَ الْفِتْنَةَ، فَهُوَ حَرَامٌ كَالْمَرْأَةِ لِكَوْنِهِ فِي مَعْنَاهَا.

al-ḥasani walaw kāna bighayri shahwatin, waqad ʾamina al-fitnata, fahuwa ḥarāmun ka-al-marʾati likawnihi fī maʿnāhā.

handsome is forbidden, even without desire and when temptation is not feared. It is forbidden as looking at a woman is, because the same rationale applies.

[فَصْلٌ]: فِي الْمُصَافَحَةِ: اِعْلَمْ أَنَّهَا سُنَّةٌ مُجْمَعٌ عَلَيْهَا عِنْدَ التَّلَاقِي.

[faṣlun]: fī al-muṣāfaḥati: iʿlam ʾannahā sunnatun mujmaʿun ʿalayhā ʿinda al-talāqī.

[Section] Shaking hands. Know that shaking hands upon meeting is a Sunnah by unanimous agreement.

[12/ 662] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ قَتَادَةَ قَالَ:

[12/ 662] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan qatādata qāla:

[12/662] We transmit in Ṣaḥīḥ al-Bukhārī, from Qatādah, who said:

قُلْتُ لِأَنَسٍ رَضِيَ اللَّهُ عَنْهُ أَكَانَتِ الْمُصَافَحَةُ فِي أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: نَعَمْ.

qultu liʾanasin raḍiya Allāhu ʿanhu ʾakānati al-muṣāfaḥatu fī ʾaṣḥābi al-nabiyyi ṣallā Allāhu ʿalayhi wasallama? qāla: naʿam.

I asked Anas—may Allah be pleased with him: ‘Did the Companions of the Prophet—may Allah bless him and grant him peace—shake hands?’ He said: ‘Yes.’

[13/ 663] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ وَمُسْلِمٍ فِي حَدِيثِ كَعْبِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ فِي قِصَّةِ تَوْبَتِهِ قَالَ:

[13/ 663] warawaynā fī ṣaḥīḥi al-bukhāriyyi wamuslimin fī ḥadīthi kaʿbi bni mālikin raḍiya Allāhu ʿanhu fī qiṣṣati tawbatihi qāla:

[13/663] We transmit in the Ṣaḥīḥs of al-Bukhārī and Muslim, in Kaʿb ibn Mālik’s hadith—may Allah be pleased with him—about his repentance. He said:

فَقَامَ إِلَيَّ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ يُهَرْوِلُ، حَتَّى صَافَحَنِي وَهَنَّأَنِي.

faqāma ʾilayya ṭalḥatu bnu ʿubaydi Allāhi raḍiya Allāhu ʿanhu yuharwilu, ḥattā ṣāfaḥanī wahannaʾanī.

Ṭalḥah ibn ʿUbayd Allāh—may Allah be pleased with him—stood and hurried toward me, then shook my hand and congratulated me.

[14/ 664] وَرَوَيْنَا بِالْإِسْنَادِ الصَّحِيحِ فِي سُنَنِ أَبِي دَاوُدَ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[14/ 664] warawaynā bi-al-ʾisnādi al-ṣaḥīḥi fī sunani ʾabī dāwūda, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[14/664] We transmit through a sound chain in Sunan Abī Dāwūd, from Anas—may Allah be pleased with him—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَا مِنْ مُسْلِمَيْنِ يَلْتَقِيَانِ فَيَتَصَافَحَانِ إِلَّا غُفِرَ لَهُمَا قَبْلَ أَنْ يَتَفَرَّقَا".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "mā min muslimayni yaltaqiyāni fayataṣāfaḥāni ʾillā ghufira lahumā qabla ʾan yatafarraqā".

The Messenger of Allah—may Allah bless him and grant him peace—said: “No two Muslims meet and shake hands without being forgiven before they part.”

[15/ 665] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنِ الْبَرَاءِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[15/ 665] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wabni mājah, ʿani al-barāʾi raḍiya Allāhu ʿanhu qāla:

[15/665] We transmit in the Sunan of Abū Dāwūd, al-Tirmidhī, and Ibn Mājah, from al-Barāʾ—may Allah be pleased with him—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ "مَا مِنْ مُسْلِمَيْنِ يَلْتَقِيَانِ إِلَّا غُفِرَ لَهُمَا قَبْلَ أَنْ يَتَفَرَّقَا".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama "mā min muslimayni yaltaqiyāni ʾillā ghufira lahumā qabla ʾan yatafarraqā".

The Messenger of Allah—may Allah bless him and grant him peace—said: “No two Muslims meet without being forgiven before they part.”

[16/ 666] وَرَوَيْنَا فِي كِتَابَيِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[16/ 666] warawaynā fī kitābayi al-tirmidhiyyi wabni mājah, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[16/666] We transmit in the books of al-Tirmidhī and Ibn Mājah, from Anas—may Allah be pleased with him—who said:

قَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ! الرَّجُلُ مِنَّا يَلْقَى أَخَاهُ أَوْ صَدِيقَهُ أَيَنْحَنِي لَهُ؟، قَالَ: "لَا"

qāla rajulun: yā rasūla Allāhi! al-rajulu minnā yalqā ʾakhāhu ʾaw ṣadīqahu ʾayanḥanī lahu?, qāla: "lā"

A man asked: ‘Messenger of Allah! When one of us meets his brother or friend, should he bow to him?’ He said: “No.”

قَالَ: أَفَيَلْتَزِمُهُ وَيُقَبِّلُهُ؟ قَالَ: "لَا" قَالَ: فَيَأْخُذُ بِيَدِهِ

qāla: ʾafayaltazimuhu wayuqabbiluhu? qāla: "lā" qāla: fayaʾkhudhu biyadihi

He asked: ‘Should he embrace and kiss him?’ He said: “No.” He asked: ‘Should he take his hand

Source page 421

وَيُصَافِحُهُ؟ قَالَ: "نَعَمْ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ. وَفِي الْبَابِ أَحَادِيثُ كَثِيرَةٌ.

wayuṣāfiḥuhu? qāla: "naʿam" qāla al-tirmidhiyyu: ḥadīthun ḥasanun. wafī al-bābi ʾaḥādīthu kathīratun.

and shake it?’ He said: “Yes.” Al-Tirmidhī said: “A good (ḥasan) hadith.” There are many hadiths on this subject.

[17/ 667] وَرَوَيْنَا فِي مُوَطَّأِ الْإِمَامِ مَالِكٍ رَحِمَهُ اللَّهُ، عَنْ عَطَاءِ بْنِ عَبْدِ اللَّهِ الْخُرَاسَانِيِّ قَالَ:

[17/ 667] warawaynā fī muwaṭṭaʾi al-ʾimāmi mālikin raḥimahu Allāhu, ʿan ʿaṭāʾi bni ʿabdi Allāhi al-khurāsāniyyi qāla:

[17/667] We transmit in the Muwaṭṭaʾ of Imam Mālik—may Allah have mercy on him—from ʿAṭāʾ ibn ʿAbd Allāh al-Khurāsānī, who said:

قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "تَصَافَحُوا يَذْهَبِ الْغِلُّ، وَتَهَادَوْا تَحَابُّوا وَتَذْهَبِ الشَّحْنَاءُ" قُلْتُ: هَذَا حَدِيثٌ مُرْسَلٌ.

qāla lī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "taṣāfaḥū yadhhabi al-ghillu, watahādaw taḥābbū watadhhabi al-shaḥnāʾu" qultu: hādhā ḥadīthun mursalun.

The Messenger of Allah—may Allah bless him and grant him peace—said to me: “Shake hands, and rancor will disappear. Exchange gifts, and you will love one another and enmity will disappear.” I say: This is a mursal hadith. [150]

وَاعْلَمْ أَنَّ هَذِهِ الْمُصَافَحَةَ مُسْتَحَبَّةٌ عِنْدَ كُلِّ لِقَاءٍ، وَأَمَّا مَا اِعْتَادَهُ النَّاسُ مِنَ الْمُصَافَحَةِ بَعْدَ صَلَاتَيِ الصُّبْحِ وَالْعَصْرِ،

waʿlam ʾanna hādhihi al-muṣāfaḥata mustaḥabbatun ʿinda kulli liqāʾin, waʾammā mā iʿtādahu al-nāsu mina al-muṣāfaḥati baʿda ṣalātayi al-ṣubḥi wa-al-ʿaṣri,

Know that shaking hands is recommended at every meeting. As for the customary practice of shaking hands after the dawn and afternoon prayers,

فَلَا أَصْلَ لَهُ فِي الشَّرْعِ عَلَى هَذَا الْوَجْهِ، وَلَكِنْ لَا بَأْسَ بِهِ، فَإِنَّ أَصْلَ الْمُصَافَحَةِ سُنَّةٌ،

falā ʾaṣla lahu fī al-sharʿi ʿalā hādhā al-wajhi, walākin lā baʾsa bihi, faʾinna ʾaṣla al-muṣāfaḥati sunnatun,

it has no specific basis in religious law in this form, but there is no harm in it, since shaking hands is itself a Sunnah.

وَكَوْنُهُمْ حَافَظُوا عَلَيْهَا فِي بَعْضِ الْأَحْوَالِ، وَفَرَّطُوا فِيهَا فِي كَثِيرٍ مِنَ الْأَحْوَالِ أَوْ أَكْثَرِهَا،

wakawnuhum ḥāfaẓū ʿalayhā fī baʿḍi al-ʾaḥwāli, wafarraṭū fīhā fī kathīrin mina al-ʾaḥwāli ʾaw ʾaktharihā,

Their maintaining it on some occasions while neglecting it on many or most others

لَا يُخْرِجُ ذَلِكَ الْبَعْضَ عَنْ كَوْنِهِ مِنَ الْمُصَافَحَةِ الَّتِي وَرَدَ الشَّرْعُ بِأَصْلِهَا.

lā yukhriju dhālika al-baʿḍa ʿan kawnihi mina al-muṣāfaḥati allatī warada al-sharʿu biʾaṣlihā.

does not remove those occasions from the general practice of shaking hands established by religious law.

وَقَدْ ذَكَرَ الشَّيْخُ الْإِمَامُ أَبُو مُحَمَّدٍ عَبْدُ السَّلَامِ رَحِمَهُ اللَّهُ فِي كِتَابِهِ "الْقَوَاعِدِ" أَنَّ الْبِدَعَ عَلَى خَمْسَةِ أَقْسَامٍ:

waqad dhakara al-shaykhu al-ʾimāmu ʾabū muḥammadin ʿabdu al-salāmi raḥimahu Allāhu fī kitābihi "al-qawāʿidi" ʾanna al-bidaʿa ʿalā khamsati ʾaqsāmin:

The shaykh and imam Abū Muḥammad ʿAbd al-Salām—may Allah have mercy on him—mentioned in his book al-Qawāʿid that innovations fall into five categories:

وَاجِبَةٍ، وَمُحَرَّمَةٍ، وَمَكْرُوهَةٍ، وَمُسْتَحَبَّةٍ، وَمُبَاحَةٍ. قَالَ: وَمِنْ أَمْثِلَةِ الْبِدَعِ الْمُبَاحَةِ الْمُصَافَحَةُ عَقِبَ الصُّبْحِ وَالْعَصْرِ، وَاللَّهُ أَعْلَمُ.

wājibatin, wamuḥarramatin, wamakrūhatin, wamustaḥabbatin, wamubāḥatin. qāla: wamin ʾamthilati al-bidaʿi al-mubāḥati al-muṣāfaḥatu ʿaqiba al-ṣubḥi wa-al-ʿaṣri, wa-Allāhu ʾaʿlamu.

obligatory, forbidden, disliked, recommended, and permissible. He said: Examples of permissible innovations include shaking hands after the dawn and afternoon prayers. Allah knows best. [151]

قُلْتُ: وَيَنْبَغِي أَنْ يُحْتَرَزَ مِنْ مُصَافَحَةِ الْأَمْرَدِ الْحَسَنِ الْوَجْهِ، فَإِنَّ النَّظَرَ إِلَيْهِ حَرَامٌ كَمَا قَدَّمْنَا فِي الْفَصْلِ الَّذِي قَبْلَ هَذَا،

qultu: wayanbaghī ʾan yuḥtaraza min muṣāfaḥati al-ʾamradi al-ḥasani al-wajhi, faʾinna al-naẓara ʾilayhi ḥarāmun kamā qaddamnā fī al-faṣli alladhī qabla hādhā,

I say: One should avoid shaking hands with a handsome beardless youth, since looking at him is forbidden, as explained in the preceding section.

وَقَدْ قَالَ أَصْحَابُنَا: كُلُّ مَنْ حَرُمَ النَّظَرُ إِلَيْهِ حَرُمَ مَسُّهُ، بَلِ الْمَسُّ أَشَدُّ،

waqad qāla ʾaṣḥābunā: kullu man ḥaruma al-naẓaru ʾilayhi ḥaruma massuhu, bali al-massu ʾashaddu,

Our scholars have said: Anyone whom it is forbidden to look at is also forbidden to touch; indeed, touching is more serious.

فَإِنَّهُ يَحِلُّ النَّظَرُ إِلَى الْأَجْنَبِيَّةِ إِذَا أَرَادَ أَنْ يَتَزَوَّجَهَا، وَفِي حَالِ الْبَيْعِ وَالشِّرَاءِ وَالْأَخْذِ وَالْعَطَاءِ وَنَحْوِ ذَلِكَ،

faʾinnahu yaḥillu al-naẓaru ʾilā al-ʾajnabiyyati ʾidhā ʾarāda ʾan yatazawwajahā, wafī ḥāli al-bayʿi wa-al-shirāʾi wa-al-ʾakhdhi wa-al-ʿaṭāʾi wanaḥwi dhālika,

For it is permissible to look at an unrelated woman when intending to marry her, or in buying, selling, giving, receiving, and similar dealings,

وَلَا يَجُوزُ مَسُّهَا فِي شَيْءٍ مِنْ ذَلِكَ، وَاللَّهُ أَعْلَمُ.

walā yajūzu massuhā fī shayʾin min dhālika, wa-Allāhu ʾaʿlamu.

but touching her is not permissible in any of these circumstances. Allah knows best.

[فَصْلٌ]: وَيُسْتَحَبُّ مَعَ الْمُصَافَحَةِ، الْبَشَاشَةُ بِالْوَجْهِ، وَالدُّعَاءُ بِالْمَغْفِرَةِ وَغَيْرِهَا.

[faṣlun]: wayustaḥabbu maʿa al-muṣāfaḥati, al-bashāshatu bi-al-wajhi, wa-al-duʿāʾu bi-al-maghfirati waghayrihā.

[Section] When shaking hands, it is recommended to show a cheerful face and pray for forgiveness and other good things.

Source page 422

[18/ 668] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[18/ 668] rawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī dharrin raḍiya Allāhu ʿanhu qāla:

[18/668] We transmit in Ṣaḥīḥ Muslim, from Abū Dharr—may Allah be pleased with him—who said:

قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا، وَلَوْ أَنْ تَلْقَى أَخَاكَ بِوَجْهٍ طَلِيقٍ".

qāla lī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā taḥqiranna mina al-maʿrūfi shayʾan, walaw ʾan talqā ʾakhāka biwajhin ṭalīqin".

The Messenger of Allah—may Allah bless him and grant him peace—said to me: “Never belittle any good deed, even meeting your brother with a cheerful face.”

[19/ 669] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[19/ 669] warawaynā fī kitābi ibni al-sunniyyi, ʿani al-barāʾi bni ʿāzibin raḍiya Allāhu ʿanhumā qāla:

[19/669] We transmit in Ibn al-Sunnī’s book, from al-Barāʾ ibn ʿĀzib—may Allah be pleased with them both—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِنَّ الْمُسْلِمَيْنِ إِذَا اِلْتَقَيَا فَتَصَافَحَا وَتَكَاشَرَا بِوُدٍّ وَنَصِيحَةٍ تَنَاثَرَتْ خَطَايَاهُمَا بَيْنَهُمَا"

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾinna al-muslimayni ʾidhā iltaqayā fataṣāfaḥā watakāsharā biwuddin wanaṣīḥatin tanātharat khaṭāyāhumā baynahumā"

The Messenger of Allah—may Allah bless him and grant him peace—said: “When two Muslims meet, shake hands, and smile at one another with affection and sincerity, their sins fall away between them.”

وَفِي رِوَايَةٍ "إِذَا اِلْتَقَى الْمُسْلِمَانِ فَتَصَافَحَا وَحَمِدَا اللَّهَ تَعَالَى وَاسْتَغْفَرَا، غَفَرَ اللَّهُ عَزَّ وَجَلَّ لَهُمَا".

wafī riwāyatin "ʾidhā iltaqā al-muslimāni fataṣāfaḥā waḥamidā Allāha taʿālā wastaghfarā, ghafara Allāhu ʿazza wajalla lahumā".

Another version says: “When two Muslims meet, shake hands, praise Allah Most High, and ask forgiveness, Allah, Mighty and Majestic, forgives them.”

[20/ 670] وَرَوَيْنَا فِيهِ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ،

[20/ 670] warawaynā fīhi, ʿan ʾanasin raḍiya Allāhu ʿanhu,

[20/670] We transmit in that book, from Anas—may Allah be pleased with him—

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَا مِنْ عَبْدَيْنِ مُتَحَابَّيْنِ فِي اللَّهِ يَسْتَقْبِلُ أَحَدُهُمَا صَاحِبَهُ فَيُصَافِحُهُ

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "mā min ʿabdayni mutaḥābbayni fī Allāhi yastaqbilu ʾaḥaduhumā ṣāḥibahu fayuṣāfiḥuhu

from the Prophet—may Allah bless him and grant him peace—who said: “No two servants who love each other for Allah’s sake meet, with one greeting the other and shaking his hand,

فَيُصَلِّيَانِ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَّا لَمْ يَتَفَرَّقَا حَتَّى تُغْفَرَ ذُنُوبُهُمَا مَا تَقَدَّمَ مِنْهَا وَمَا تَأَخَّرَ".

fayuṣalliyāni ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾillā lam yatafarraqā ḥattā tughfara dhunūbuhumā mā taqaddama minhā wamā taʾakhkhara".

and both invoking blessings upon the Prophet—may Allah bless him and grant him peace—without their sins, past and future, being forgiven before they part.”

[21/ 671] وَرَوَيْنَا فِيهِ، عَنْ أَنَسٍ أَيْضًا، قَالَ:

[21/ 671] warawaynā fīhi, ʿan ʾanasin ʾayḍan, qāla:

[21/671] We also transmit in that book, again from Anas, who said:

مَا أَخَذَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِيَدِ رَجُلٍ فَفَارَقَهُ حَتَّى قَالَ:

mā ʾakhadha rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama biyadi rajulin fafāraqahu ḥattā qāla:

Whenever the Messenger of Allah, may Allah bless him and grant him peace, took a man by the hand, he would not part from him before saying:

"اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ".

"Allāhumma ʾātinā fī al-dunyā ḥasanatan wafī al-ʾākhirati ḥasanatan waqinā ʿadhāba al-nāri".

“O Allah, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.”

[فَصْلٌ]: وَيُكْرَهُ حَنْيُ الظَّهْرِ فِي كُلِّ حَالٍ لِكُلِّ أَحَدٍ،

[faṣlun]: wayukrahu ḥanyu al-ẓahri fī kulli ḥālin likulli ʾaḥadin,

[Section.] Bowing the back to anyone in any circumstance is disliked.

وَيَدُلُّ عَلَيْهِ مَا قَدَّمْنَا فِي الْفَصْلَيْنِ الْمُتَقَدِّمَيْنِ مِنْ حَدِيثِ أَنَسٍ، وَقَوْلُهُ: أَيَنْحَنِي لَهُ؟ قَالَ: "لَا"

wayadullu ʿalayhi mā qaddamnā fī al-faṣlayni al-mutaqaddimayni min ḥadīthi ʾanasin, waqawluhu: ʾayanḥanī lahu? qāla: "lā"

Evidence for this is the hadith of Anas quoted in the preceding two sections: “Should he bow to him?” He replied: “No.”

وَهُوَ حَدِيثٌ حَسَنٌ كَمَا ذَكَرْنَاهُ وَلَمْ يَأْتِ لَهُ مُعَارِضٌ فَلَا مَصِيرَ إِلَى مُخَالَفَتِهِ،

wahuwa ḥadīthun ḥasanun kamā dhakarnāhu walam yaʾti lahu muʿāriḍun falā maṣīra ʾilā mukhālafatihi,

It is a good hadith, as we mentioned, and no contrary evidence has been transmitted, so there is no grounds for departing from it.

وَلَا يُغْتَرَّ بِكَثْرَةِ مَنْ يَفْعَلُهُ مِمَّنْ يُنْسَبُ إِلَى عِلْمٍ أَوْ صَلَاحٍ وَغَيْرِهِمَا مِنْ خِصَالِ الْفَضْلِ،

walā yughtarra bikathrati man yafʿaluhu mimman yunsabu ʾilā ʿilmin ʾaw ṣalāḥin waghayrihimā min khiṣāli al-faḍli,

One should not be misled by how many people reputed for learning, righteousness, or other virtues practice it.

فَإِنَّ الِاقْتِدَاءَ إِنَّمَا يَكُونُ بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ اللَّهُ تَعَالَى: {وَمَا

faʾinna al-iqtidāʾa ʾinnamā yakūnu birasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, qāla Allāhu taʿālā: {wamā

The example to follow is that of the Messenger of Allah, may Allah bless him and grant him peace. Allah Most High says: “Whatever

Source page 423

آتَاكُمُ الرَّسُولُ فَخُذُوهُ، وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا} [الْحَشْرِ:7]

ʾātākumu al-rasūlu fakhudhūhu, wamā nahākum ʿanhu fantahū} [al-ḥashri:7]

the Messenger gives you, take it; and whatever he forbids you, refrain from it” [al-Ḥashr 7].

وَقَالَ تَعَالَى: {فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ} [النُّورِ:63].

waqāla taʿālā: {falyaḥdhari alladhīna yukhālifūna ʿan ʾamrihi ʾan tuṣībahum fitnatun ʾaw yuṣībahum ʿadhābun ʾalīmun} [al-nūri:63].

He Most High says: “Let those who oppose his command beware, lest a trial strike them or a painful punishment befall them” [al-Nūr 63].

وَقَدْ قَدَّمْنَا فِي كِتَابِ الْجَنَائِزِ، عَنِ الْفُضَيْلِ بْنِ عِيَاضٍ رَضِيَ اللَّهُ عَنْهُ مَا مَعْنَاهُ:

waqad qaddamnā fī kitābi al-janāʾizi, ʿani al-fuḍayli bni ʿiyāḍin raḍiya Allāhu ʿanhu mā maʿnāhu:

In the Book of Funerals, we previously quoted from al-Fuḍayl ibn ʿIyāḍ, may Allah be pleased with him, words to this effect:

اِتَّبِعْ طُرُقَ الْهُدَى، وَلَا يَضُرُّكَ قِلَّةُ السَّالِكِينَ، وَإِيَّاكَ وَطُرُقَ الضَّلَالَةِ،

ittabiʿ ṭuruqa al-hudā, walā yaḍurruka qillatu al-sālikīna, waʾiyyāka waṭuruqa al-ḍalālati,

Follow the paths of guidance, and the fewness of those who travel them will not harm you. Beware of the paths of misguidance,

وَلَا تَغْتَرَّ بِكَثْرَةِ الْهَالِكِينَ، وَبِاللَّهِ التَّوْفِيقُ.

walā taghtarra bikathrati al-hālikīna, wa-bi-llāhi al-tawfīqu.

and do not be deceived by the multitude of those who perish. Success comes through Allah.

[فَصْلٌ]: وَأَمَّا إِكْرَامُ الدَّاخِلِ بِالْقِيَامِ، فَالَّذِي نَخْتَارُهُ أَنَّهُ مُسْتَحَبٌّ لِمَنْ كَانَ فِيهِ فَضِيلَةٌ ظَاهِرَةٌ

[faṣlun]: waʾammā ʾikrāmu al-dākhili bi-al-qiyāmi, fa-lladhī nakhtāruhu ʾannahu mustaḥabbun liman kāna fīhi faḍīlatun ẓāhiratun

[Section.] As for honoring someone who enters by standing, our preferred position is that it is recommended for a person possessing a clear distinction,

مِنْ عِلْمٍ أَوْ صَلَاحٍ أَوْ شَرَفٍ أَوْ وِلَايَةٍ مَصْحُوبَةٍ بِصِيَانَةٍ،

min ʿilmin ʾaw ṣalāḥin ʾaw sharafin ʾaw wilāyatin maṣḥūbatin biṣiyānatin,

such as knowledge, righteousness, noble standing, or public authority accompanied by integrity;

أَوْ لَهُ وِلَادَةٌ أَوْ رَحِمٌ مَعَ سِنٍّ وَنَحْوِ ذَلِكَ،

ʾaw lahu wilādatun ʾaw raḥimun maʿa sinnin wanaḥwi dhālika,

or for a parent or an older relative, and similar cases.

وَيَكُونُ هَذَا الْقِيَامُ لِلْبِرِّ وَالْإِكْرَامِ وَالِاحْتِرَامِ لَا لِلرِّيَاءِ وَالْإِعْظَامِ،

wayakūnu hādhā al-qiyāmu li-l-birri wa-al-ʾikrāmi wa-al-iḥtirāmi lā li-l-riyāʾi wa-al-ʾiʿẓāmi,

Such standing should be for kindness, honor, and respect, not for ostentation or magnification.

وَعَلَى هَذَا الَّذِي اِخْتَرْنَاهُ اِسْتَمَرَّ عَمَلُ السَّلَفِ وَالْخَلَفِ،

waʿalā hādhā alladhī ikhtarnāhu istamarra ʿamalu al-salafi wa-al-khalafi,

The practice of the earlier and later generations has consistently followed this position which we prefer.

وَقَدْ جَمَعْتُ فِي ذَلِكَ جُزْءًا جَمَعْتُ فِيهِ الْأَحَادِيثَ وَالْآثَارَ وَأَقْوَالَ السَّلَفِ وَأَفْعَالَهُمُ الدَّالَّةَ عَلَى مَا ذَكَرْتُهُ،

waqad jamaʿtu fī dhālika juzʾan jamaʿtu fīhi al-ʾaḥādītha wa-al-ʾāthāra waʾaqwāla al-salafi waʾafʿālahumu al-dāllata ʿalā mā dhakartuhu,

I have compiled a treatise on this, gathering hadiths, transmitted reports, and the words and actions of the early generations that support what I have stated.

ذَكَرْتُ فِيهِ مَا خَالَفَهَا وَأَوْضَحْتُ الْجَوَابَ عَنْهُ،

dhakartu fīhi mā khālafahā waʾawḍaḥtu al-jawāba ʿanhu,

In it I also mentioned the opposing evidence and explained the response to it.

فَمَنْ أَشْكَلَ عَلَيْهِ مِنْ ذَلِكَ شَيْءٌ وَرَغِبَ فِي مُطَالَعَةِ ذَلِكَ الْجُزْءِ رَجَوْتُ أَنْ يَزُولَ إِشْكَالُهُ

faman ʾashkala ʿalayhi min dhālika shayʾun waraghiba fī muṭālaʿati dhālika al-juzʾi rajawtu ʾan yazūla ʾishkāluhu

If someone finds any of this difficult and wishes to read that treatise, I hope his difficulty will be resolved,

إِنْ شَاءَ اللَّهُ تَعَالَى، وَاللَّهُ أَعْلَمُ.

ʾin shāʾa Allāhu taʿālā, wa-Allāhu ʾaʿlamu.

if Allah Most High wills. Allah knows best.

[فَصْلٌ]: يُسْتَحَبُّ اِسْتِحْبَابًا مُتَأَكِّدًا زِيَارَةُ الصَّالِحِينَ وَالْإِخْوَانِ وَالْجِيرَانِ وَالْأَصْدِقَاءِ وَالْأَقَارِبِ وَإِكْرَامُهُمْ وَبِرُّهُمْ وَصِلَتُهُمْ،

[faṣlun]: yustaḥabbu istiḥbāban mutaʾakkidan ziyāratu al-ṣāliḥīna wa-al-ʾikhwāni wa-al-jīrāni wa-al-ʾaṣdiqāʾi wa-al-ʾaqāribi waʾikrāmuhum wabirruhum waṣilatuhum,

[Section.] Visiting the righteous, brothers, neighbors, friends, and relatives, honoring them, treating them kindly, and maintaining ties with them are strongly recommended.

وَضَبْطُ ذَلِكَ يَخْتَلِفُ بِاخْتِلَافِ أَحْوَالِهِ وَمَرَاتِبِهِمْ وَفَرَاغِهِمْ.

waḍabṭu dhālika yakhtalifu bikhtilāfi ʾaḥwālihi wamarātibihim wafarāghihim.

The proper measure varies according to one’s circumstances, their standing, and their availability.

وَيَنْبَغِي أَنْ تَكُونَ زِيَارَتُهُ لَهُمْ عَلَى وَجْهٍ لَا يَكْرَهُونَهُ وَفِي وَقْتٍ يَرْتَضُونَهُ.

wayanbaghī ʾan takūna ziyāratuhu lahum ʿalā wajhin lā yakrahūnahu wafī waqtin yartaḍūnahu.

Visits should be made in a manner they do not dislike and at a time acceptable to them.

وَالْأَحَادِيثُ وَالْآثَارُ فِي هَذَا كَثِيرَةٌ مَشْهُورَةٌ، وَمِنْ أَحْسَنِهَا:

wa-al-ʾaḥādīthu wa-al-ʾāthāru fī hādhā kathīratun mashhūratun, wamin ʾaḥsanihā:

The hadiths and reports on this are numerous and well known. Among the finest is:

[22/ 672] مَا رَوَيْنَاهُ فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ

[22/ 672] mā rawaynāhu fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata

[22/672] What we have transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah,

Source page 424

رَضِيَ اللَّهُ عَنْهُ،

raḍiya Allāhu ʿanhu,

may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "أَنَّ رَجُلًا زَارَ أَخًا لَهُ فِي قَرْيَةٍ أُخْرَى،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: "ʾanna rajulan zāra ʾakhan lahu fī qaryatin ʾukhrā,

from the Prophet, may Allah bless him and grant him peace: “A man went to visit a brother of his in another village.

فَأَرْصَدَ اللَّهُ تَعَالَى عَلَى مَدْرَجَتِهِ مَلَكًا، فَلَمَّا أَتَى عَلَيْهِ قَالَ: أَيْنَ تُرِيدُ؟

faʾarṣada Allāhu taʿālā ʿalā madrajatihi malakan, falammā ʾatā ʿalayhi qāla: ʾayna turīdu?

Allah Most High stationed an angel along his route. When the man reached him, the angel asked: Where are you going?

قَالَ: أُرِيدُ أَخًا لِي فِي هَذِهِ الْقَرْيَةِ، قَالَ: هَلْ لَكَ عَلَيْهِ مِنْ نِعْمَةٍ تَرُبُّهَا؟

qāla: ʾurīdu ʾakhan lī fī hādhihi al-qaryati, qāla: hal laka ʿalayhi min niʿmatin tarubbuhā?

He replied: I am going to a brother of mine in this village. The angel asked: Have you done him a favor whose benefit you are tending?

قَالَ: لَا، غَيْرَ أَنِّي أَحْبَبْتُهُ فِي اللَّهِ تَعَالَى،

qāla: lā, ghayra ʾannī ʾaḥbabtuhu fī Allāhi taʿālā,

He replied: No; it is only that I love him for the sake of Allah Most High.

قَالَ: فَإِنِّي رَسُولُ اللَّهِ إِلَيْكَ بِأَنَّ اللَّهَ تَعَالَى قَدْ أَحَبَّكَ كَمَا أَحْبَبْتَهُ فِيهِ".

qāla: faʾinnī rasūlu Allāhi ʾilayka biʾanna Allāha taʿālā qad ʾaḥabbaka kamā ʾaḥbabtahu fīhi".

The angel said: I am Allah’s messenger to you, to tell you that Allah Most High loves you as you have loved him for His sake.”

قُلْتُ: مَدْرَجَتُهُ بِفَتْحِ الْمِيمِ وَالرَّاءِ: طَرِيقُهُ.

qultu: madrajatuhu bifatḥi al-mīmi wa-al-rāʾi: ṭarīquhu.

I say: Madrajatuhu, with fatḥah on the mīm and rāʾ, means his path.

وَمَعْنَى تَرُبُّهَا: أَيْ تَحْفَظُهَا وَتُرَاعِيهَا وَتُرَبِّيهَا كَمَا يُرَبِّي الرَّجُلُ وَلَدَهُ.

wamaʿnā tarubbuhā: ʾay taḥfaẓuhā waturāʿīhā waturabbīhā kamā yurabbī al-rajulu waladahu.

Tarubbuhā means to preserve, tend, and nurture it, as a man brings up his child.

[23/ 673] وَرَوَيْنَا فِي كِتَابَيِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنْ أَبِي هُرَيْرَةَ أَيْضًا قَالَ:

[23/ 673] warawaynā fī kitābayi al-tirmidhiyyi wabni mājah, ʿan ʾabī hurayrata ʾayḍan qāla:

[23/673] We have also transmitted in the books of al-Tirmidhī and Ibn Mājah, from Abū Hurayrah, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ عَادَ مَرِيضًا، أَوْ زَارَ أَخًا لَهُ فِي اللَّهِ تَعَالَى،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man ʿāda marīḍan, ʾaw zāra ʾakhan lahu fī Allāhi taʿālā,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever visits a sick person or visits a brother for the sake of Allah Most High,

نَادَاهُ مُنَادٍ بِأَنْ طِبْتَ وَطَابَ مَمْشَاكَ، وَتَبَوَّأْتَ مِنَ الْجَنَّةِ مَنْزِلًا".

nādāhu munādin biʾan ṭibta waṭāba mamshāka, watabawwaʾta mina al-jannati manzilan".

a caller calls to him: May you be blessed, may your journey be blessed, and may you take up a dwelling in Paradise.”

[فَصْلٌ]: فِي اِسْتِحْبَابِ طَلَبِ الْإِنْسَانِ مِنْ صَاحِبِهِ الصَّالِحِ أَنْ يَزُورَهُ، وَأَنْ يُكْثِرَ مِنْ زِيَارَتِهِ.

[faṣlun]: fī istiḥbābi ṭalabi al-ʾinsāni min ṣāḥibihi al-ṣāliḥi ʾan yazūrahu, waʾan yukthira min ziyāratihi.

[Section.] On recommending that one ask a righteous companion to visit, and to visit frequently.

[24/ 674] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ:

[24/ 674] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā, qāla:

[24/674] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Ibn ʿAbbās, may Allah be pleased with them both, who said:

قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِجِبْرِيلَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

qāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama lijibrīla ṣallā Allāhu ʿalayhi wasallama:

The Prophet, may Allah bless him and grant him peace, said to Jibrīl, may Allah bless him and grant him peace:

"مَا يَمْنَعُكَ أَنْ تَزُورَنَا أَكْثَرَ مِمَّا تَزُورُنَا؟

"mā yamnaʿuka ʾan tazūranā ʾakthara mimmā tazūrunā?

“What prevents you from visiting us more often than you do?”

فَنَزَلَتْ {وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ، لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا} [مَرْيَمَ:64].

fanazalat {wamā natanazzalu ʾillā biʾamri rabbika, lahu mā bayna ʾaydīnā wamā khalfanā} [maryama:64].

Then it was revealed: “We descend only by your Lord’s command. To Him belongs what lies before us and what lies behind us” [Maryam 64].

221 بَابُ تَشْمِيتِ الْعَاطِسِ وَحُكْمِ التَّثَاؤُبِ

221 bābu tashmīti al-ʿāṭisi waḥukmi al-tathāʾubi

221. Chapter on invoking mercy for someone who sneezes and the ruling on yawning

[1/ 675] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[1/ 675] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[1/675] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Abū Hurayrah, may Allah be pleased with him,

Source page 425

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِنَّ اللَّهَ تَعَالَى يُحِبُّ الْعُطَاسَ، وَيَكْرَهُ التَّثَاؤُبَ،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾinna Allāha taʿālā yuḥibbu al-ʿuṭāsa, wayakrahu al-tathāʾuba,

from the Prophet, may Allah bless him and grant him peace, who said: “Allah Most High loves sneezing and dislikes yawning.

فَإِذَا عَطَسَ أَحَدُكُمْ وَحَمِدَ اللَّهَ تَعَالَى كَانَ حَقًّا عَلَى كُلِّ مُسْلِمٍ سَمِعَهُ أَنْ يَقُولَ لَهُ: يَرْحَمُكَ اللَّهُ.

faʾidhā ʿaṭasa ʾaḥadukum waḥamida Allāha taʿālā kāna ḥaqqan ʿalā kulli muslimin samiʿahu ʾan yaqūla lahu: yarḥamuka Allāhu.

When one of you sneezes and praises Allah Most High, every Muslim who hears him owes him the words: May Allah have mercy on you.

وَأَمَّا التَّثَاؤُبُ فَإِنَّمَا هُوَ مِنَ الشَّيْطَانِ، فَإِذَا تَثَاءَبَ أَحَدُكُمْ فَلْيَرُدَّهُ مَا اِسْتَطَاعَ،

waʾammā al-tathāʾubu faʾinnamā huwa mina al-shayṭāni, faʾidhā tathāʾaba ʾaḥadukum falyaruddahu mā istaṭāʿa,

Yawning comes from Satan. When one of you yawns, let him restrain it as much as he can,

فَإِنَّ أَحَدَكُمْ إِذَا تَثَاءَبَ ضَحِكَ مِنْهُ الشَّيْطَانُ"

faʾinna ʾaḥadakum ʾidhā tathāʾaba ḍaḥika minhu al-shayṭānu"

for when one of you yawns, Satan laughs at him.”

قُلْتُ: قَالَ الْعُلَمَاءُ: مَعْنَاهُ أَنَّ الْعُطَاسَ سَبَبُهُ مَحْمُودٌ،

qultu: qāla al-ʿulamāʾu: maʿnāhu ʾanna al-ʿuṭāsa sababuhu maḥmūdun,

I say: Scholars said this means that the cause of sneezing is praiseworthy:

وَهُوَ خِفَّةُ الْجِسْمِ الَّتِي تَكُونُ لِقِلَّةِ الْأَخْلَاطِ وَتَخْفِيفِ الْغِذَاءِ،

wahuwa khiffatu al-jismi allatī takūnu liqillati al-ʾakhlāṭi watakhfīfi al-ghidhāʾi,

namely, bodily lightness resulting from fewer humors and eating less.

وَهُوَ أَمْرٌ مَنْدُوبٌ إِلَيْهِ لِأَنَّهُ يُضْعِفُ الشَّهْوَةَ وَيُسَهِّلُ الطَّاعَةَ، وَالتَّثَاؤُبُ بِضِدِّ ذَلِكَ، وَاللَّهُ أَعْلَمُ.

wahuwa ʾamrun mandūbun ʾilayhi liʾannahu yuḍʿifu al-shahwata wayusahhilu al-ṭāʿata, wa-al-tathāʾubu biḍiddi dhālika, wa-Allāhu ʾaʿlamu.

This is encouraged because it weakens desire and makes obedience easier. Yawning is the opposite. Allah knows best.

[2/ 676] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ أَبِي هُرَيْرَةَ أَيْضًا،

[2/ 676] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʾabī hurayrata ʾayḍan,

[2/676] We have also transmitted in Ṣaḥīḥ al-Bukhārī, from Abū Hurayrah,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِذَا عَطَسَ أَحَدُكُمْ فَلْيَقُلْ: الْحَمْدُ لِلَّهِ،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾidhā ʿaṭasa ʾaḥadukum falyaqul: al-ḥamdu li-llāhi,

from the Prophet, may Allah bless him and grant him peace, who said: “When one of you sneezes, let him say: Praise be to Allah.

وَلْيَقُلْ لَهُ أَخُوهُ أَوْ صَاحِبُهُ: يَرْحَمُكَ اللَّهُ،

walyaqul lahu ʾakhūhu ʾaw ṣāḥibuhu: yarḥamuka Allāhu,

Let his brother or companion say to him: May Allah have mercy on you.

فَإِذَا قَالَ لَهُ: يَرْحَمُكَ اللَّهُ، فَلْيَقُلْ: يَهْدِيكُمُ اللَّهُ وَيُصْلِحُ بَالَكُمْ"

faʾidhā qāla lahu: yarḥamuka Allāhu, falyaqul: yahdīkumu Allāhu wayuṣliḥu bi-al-kum"

When he says to him, ‘May Allah have mercy on you,’ let him reply: May Allah guide you and set your affairs right.”

قَالَ الْعُلَمَاءُ: بَالَكُمْ: أَيْ شَأْنَكُمْ.

qāla al-ʿulamāʾu: bi-al-kum: ʾay shaʾnakum.

Scholars said: Bālakum means your condition or affairs.

[3/ 677] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[3/ 677] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[3/677] We have transmitted in the two Ṣaḥīḥ collections of al-Bukhārī and Muslim,

عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: عَطَسَ رَجُلَانِ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

ʿan ʾanasin raḍiya Allāhu ʿanhu qāla: ʿaṭasa rajulāni ʿinda al-nabiyyi ṣallā Allāhu ʿalayhi wasallama,

from Anas, may Allah be pleased with him, who said: Two men sneezed in the presence of the Prophet, may Allah bless him and grant him peace.

فَشَمَّتَ أَحَدَهُمَا وَلَمْ يُشَمِّتِ الْآخَرَ، فَقَالَ الَّذِي لَمْ يُشَمِّتْهُ:

fashammata ʾaḥadahumā walam yushammiti al-ʾākhara, faqāla alladhī lam yushammit-hu:

He invoked mercy for one but not the other. The one for whom he had not invoked mercy said:

عَطَسَ فُلَانٌ فَشَمَّتَّهُ، وَعَطَسْتُ فَلَمْ تُشَمِّتْنِي،

ʿaṭasa fulānun fashammattahu, waʿaṭastu falam tushammitnī,

So-and-so sneezed and you invoked mercy for him; I sneezed and you did not invoke mercy for me.

فَقَالَ: "هَذَا حَمِدَ اللَّهَ تَعَالَى، وَإِنَّكَ لَمْ تَحْمَدِ اللَّهَ تَعَالَى".

faqāla: "hādhā ḥamida Allāha taʿālā, waʾinnaka lam taḥmadi Allāha taʿālā".

He replied: “This man praised Allah Most High, but you did not praise Allah Most High.”

[4/ 678] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[4/ 678] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu qāla:

[4/678] We have transmitted in Ṣaḥīḥ Muslim, from Abū Mūsā al-Ashʿarī, may Allah be pleased with him, who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "إِذَا عَطَسَ أَحَدُكُمْ فَحَمِدَ اللَّهَ تَعَالَى فَشَمِّتُوهُ،

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "ʾidhā ʿaṭasa ʾaḥadukum faḥamida Allāha taʿālā fashammitūhu,

I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “When one of you sneezes and praises Allah Most High, invoke mercy for him.

فَإِنْ لَمْ يَحْمَدِ اللَّهَ فَلَا تُشَمِّتُوهُ".

faʾin lam yaḥmadi Allāha falā tushammitūhu".

If he does not praise Allah, do not invoke mercy for him.”

[5/ 679] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنِ الْبَرَاءِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[5/ 679] warawaynā fī ṣaḥīḥayhimā, ʿani al-barāʾi raḍiya Allāhu ʿanhu qāla:

[5/679] We have transmitted in their two Ṣaḥīḥ collections, from al-Barāʾ, may Allah be pleased with him, who said:

أَمَرَنَا

ʾamaranā

We were commanded by

Source page 426

رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ:

rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama bisabʿin, wanahānā ʿan sabʿin:

the Messenger of Allah, may Allah bless him and grant him peace, to observe seven things, and he forbade us seven.

أَمَرَنَا بِعِيَادَةِ الْمَرِيضِ، وَاتِّبَاعِ الْجَنَازَةِ، وَتَشْمِيتِ الْعَاطِسِ،

ʾamaranā biʿiyādati al-marīḍi, wattibāʿi al-janāzati, watashmīti al-ʿāṭisi,

He commanded us to visit the sick, follow funeral processions, invoke mercy for those who sneeze,

وَإِجَابَةِ الدَّاعِي، وَرَدِّ السَّلَامِ، وَنَصْرِ الْمَظْلُومِ، وَإِبْرَارِ الْقَسَمِ.

waʾijābati al-dāʿī, waraddi al-salāmi, wanaṣri al-maẓlūmi, waʾibrāri al-qasami.

accept invitations, return greetings of peace, support the wronged, and fulfill another’s sworn request.

[6/ 680] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أَبِي هُرَيْرَةَ

[6/ 680] warawaynā fī ṣaḥīḥayhimā, ʿan ʾabī hurayrata

[6/680] We have transmitted in their two Ṣaḥīḥ collections, from Abū Hurayrah,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ خَمْسٌ:

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "ḥaqqu al-muslimi ʿalā al-muslimi khamsun:

from the Prophet, may Allah bless him and grant him peace, who said: “A Muslim has five rights over another Muslim:

رَدُّ السَّلَامِ، وَعِيَادَةُ الْمَرِيضِ، وَاتِّبَاعُ الْجَنَائِزِ، وَإِجَابَةُ الدَّعْوَةِ، وَتَشْمِيتُ الْعَاطِسِ"

raddu al-salāmi, waʿiyādatu al-marīḍi, wattibāʿu al-janāʾizi, waʾijābatu al-daʿwati, watashmītu al-ʿāṭisi"

returning greetings of peace, visiting the sick, following funerals, accepting invitations, and invoking mercy for the one who sneezes.”

وَفِي رِوَايَةٍ لِمُسْلِمٍ "حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ سِتٌّ:

wafī riwāyatin limuslimin "ḥaqqu al-muslimi ʿalā al-muslimi sittun:

A version in Muslim says: “A Muslim has six rights over another Muslim:

إِذَا لَقِيتَهُ فَسَلِّمْ عَلَيْهِ، وَإِذَا دَعَاكَ فَأَجِبْهُ، وَإِذَا اِسْتَنْصَحَكَ فَانْصَحْ لَهُ،

ʾidhā laqītahu fasallim ʿalayhi, waʾidhā daʿāka faʾajibhu, waʾidhā istanṣaḥaka fanṣaḥ lahu,

when you meet him, greet him; when he invites you, accept; when he seeks your advice, advise him sincerely;

وَإِذَا عَطَسَ فَحَمِدَ اللَّهَ تَعَالَى فَشَمِّتْهُ، وَإِذَا مَرِضَ فَعُدْهُ، وَإِذَا مَاتَ فَاتْبَعْهُ".

waʾidhā ʿaṭasa faḥamida Allāha taʿālā fashammit-hu, waʾidhā mariḍa faʿud-hu, waʾidhā māta fatbaʿhu".

when he sneezes and praises Allah Most High, invoke mercy for him; when he is sick, visit him; and when he dies, follow his funeral.”

[فَصْلٌ]: اِتَّفَقَ الْعُلَمَاءُ عَلَى أَنَّهُ يُسْتَحَبُّ لِلْعَاطِسِ أَنْ يَقُولَ عَقِبَ عُطَاسِهِ: الْحَمْدُ لِلَّهِ،

[faṣlun]: ittafaqa al-ʿulamāʾu ʿalā ʾannahu yustaḥabbu li-l-ʿāṭisi ʾan yaqūla ʿaqiba ʿuṭāsihi: al-ḥamdu li-llāhi,

[Section.] Scholars agree that it is recommended for someone who sneezes to say immediately afterward: “Praise be to Allah.”

فَلَوْ قَالَ: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ كَانَ أَحْسَنَ،

falaw qāla: al-ḥamdu li-llāhi rabbi al-ʿālamīna kāna ʾaḥsana,

Saying “Praise be to Allah, Lord of all worlds” is better.

وَلَوْ قَالَ: الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ كَانَ أَفْضَلَ.

walaw qāla: al-ḥamdu li-llāhi ʿalā kulli ḥālin kāna ʾafḍala.

Saying “Praise be to Allah in every circumstance” is better still.

[7/ 681] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَغَيْرِهِ، بِإِسْنَادٍ صَحِيحٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[7/ 681] rawaynā fī sunani ʾabī dāwūda waghayrihi, biʾisnādin ṣaḥīḥin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[7/681] We have transmitted in the Sunan of Abū Dāwūd and elsewhere, with an authentic chain, from Abū Hurayrah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِذَا عَطَسَ أَحَدُكُمْ فَلْيَقُلْ: الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾidhā ʿaṭasa ʾaḥadukum falyaqul: al-ḥamdu li-llāhi ʿalā kulli ḥālin,

from the Prophet, may Allah bless him and grant him peace, who said: “When one of you sneezes, let him say: Praise be to Allah in every circumstance.

وَلْيَقُلْ أَخُوهُ أَوْ صَاحِبُهُ: يَرْحَمُكَ اللَّهُ، وَيَقُولُ هُوَ: يَهْدِيكُمُ اللَّهُ وَيُصْلِحُ بَالَكُمْ".

walyaqul ʾakhūhu ʾaw ṣāḥibuhu: yarḥamuka Allāhu, wayaqūlu huwa: yahdīkumu Allāhu wayuṣliḥu bi-al-kum".

Let his brother or companion say: May Allah have mercy on you; and let him reply: May Allah guide you and set your affairs right.”

[8/ 682] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ،

[8/ 682] warawaynā fī kitābi al-tirmidhiyyi,

[8/682] We have transmitted in the book of al-Tirmidhī,

عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا؛ أَنَّ رَجُلًا عَطَسَ إِلَى جَنْبِهِ فَقَالَ:

ʿani ibni ʿumara raḍiya Allāhu ʿanhumā; ʾanna rajulan ʿaṭasa ʾilā janbihi faqāla:

from Ibn ʿUmar, may Allah be pleased with them both, that a man sneezed beside him and said:

الْحَمْدُ لِلَّهِ وَالسَّلَامُ عَلَى رَسُولِ اللَّهِ، فَقَالَ

al-ḥamdu li-llāhi wa-al-salāmu ʿalā rasūli Allāhi, faqāla

Praise be to Allah, and peace upon the Messenger of Allah. Then

Source page 427

اِبْنُ عُمَرَ: وَأَنَا أَقُولُ: الْحَمْدُ لِلَّهِ وَالسَّلَامُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

ibnu ʿumara: waʾanā ʾaqūlu: al-ḥamdu li-llāhi wa-al-salāmu ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama,

Ibn ʿUmar said: I too say: Praise be to Allah, and peace upon the Messenger of Allah, may Allah bless him and grant him peace.

وَلَيْسَ هَكَذَا عَلَّمَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

walaysa hākadhā ʿallamanā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama,

But that is not how the Messenger of Allah, may Allah bless him and grant him peace, taught us.

عَلَّمَنَا أَنْ نَقُولَ: "الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ".

ʿallamanā ʾan naqūla: "al-ḥamdu li-llāhi ʿalā kulli ḥālin".

He taught us to say: “Praise be to Allah in every circumstance.”

قُلْتُ: وَيُسْتَحَبُّ لِكُلِّ مَنْ سَمِعَهُ أَنْ يَقُولَ لَهُ: يَرْحَمُكَ اللَّهُ، أَوْ يَرْحَمُكُمُ اللَّهُ، أَوْ رَحِمَكُمُ اللَّهُ،

qultu: wayustaḥabbu likulli man samiʿahu ʾan yaqūla lahu: yarḥamuka Allāhu, ʾaw yarḥamukumu Allāhu, ʾaw raḥimakumu Allāhu,

I say: Everyone who hears him is recommended to say: Yarḥamuka Allāh, “May Allah have mercy on you,” or the plural forms yarḥamukumu Allāh or raḥimakumu Allāh.

وَيُسْتَحَبُّ لِلْعَاطِسِ بَعْدَ ذَلِكَ أَنْ يَقُولَ: يَهْدِيكُمُ اللَّهُ وَيُصْلِحُ بَالَكُمْ، أَوْ يَغْفِرُ اللَّهُ لَنَا وَلَكُمْ .

wayustaḥabbu li-l-ʿāṭisi baʿda dhālika ʾan yaqūla: yahdīkumu Allāhu wayuṣliḥu bi-al-kum, ʾaw yaghfiru Allāhu lanā walakum .

The person who sneezed is then recommended to say: “May Allah guide you and set your affairs right,” or “May Allah forgive us and you.”

[9/ 683] وَرَوَيْنَا فِي مُوَطَّأِ مَالِكٍ، عَنْهُ، عَنْ نَافِعٍ،

[9/ 683] warawaynā fī muwaṭṭaʾi mālikin, ʿanhu, ʿan nāfiʿin,

[9/683] We have transmitted in Mālik’s Muwaṭṭaʾ, from him, from Nāfiʿ,

عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا؛ أَنَّهُ قَالَ: إِذَا عَطَسَ أَحَدُكُمْ فَقِيلَ لَهُ: يَرْحَمُكَ اللَّهُ،

ʿani ibni ʿumara raḍiya Allāhu ʿanhumā; ʾannahu qāla: ʾidhā ʿaṭasa ʾaḥadukum faqīla lahu: yarḥamuka Allāhu,

from Ibn ʿUmar, may Allah be pleased with them both, that he said: When one of you sneezes and is told, “May Allah have mercy on you,”

يَقُولُ: يَرْحَمُنَا اللَّهُ وَإِيَّاكُمْ، وَيَغْفِرُ اللَّهُ لَنَا وَلَكُمْ.

yaqūlu: yarḥamunā Allāhu waʾiyyākum, wayaghfiru Allāhu lanā walakum.

he says: “May Allah have mercy on us and you, and may Allah forgive us and you.”

وَكُلُّ هَذَا سُنَّةٌ لَيْسَ فِيهِ شَيْءٌ وَاجِبٌ، قَالَ أَصْحَابُنَا:

wakullu hādhā sunnatun laysa fīhi shayʾun wājibun, qāla ʾaṣḥābunā:

All of this is sunnah; none of it is obligatory. Our colleagues said:

وَالتَّشْمِيتُ وَهُوَ قَوْلُهُ يَرْحَمُكَ اللَّهُ سُنَّةٌ عَلَى الْكِفَايَةِ لَوْ قَالَهُ بَعْضُ الْحَاضِرِينَ أَجْزَأَ عَنْهُمْ،

wa-al-tashmītu wahuwa qawluhu yarḥamuka Allāhu sunnatun ʿalā al-kifāyati law qālahu baʿḍu al-ḥāḍirīna ʾajzaʾa ʿanhum,

Tashmīt, saying “May Allah have mercy on you,” is a communal sunnah: if some of those present say it, that suffices for them all.

وَلَكِنَّ الْأَفْضَلَ أَنْ يَقُولَهُ كُلُّ وَاحِدٍ مِنْهُمْ؛

walākinna al-ʾafḍala ʾan yaqūlahu kullu wāḥidin minhum;

It is better, however, for each one of them to say it,

لِظَاهِرِ قَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْحَدِيثِ الصَّحِيحِ الَّذِي قَدَّمْنَاهُ

liẓāhiri qawlihi ṣallā Allāhu ʿalayhi wasallama fī al-ḥadīthi al-ṣaḥīḥi alladhī qaddamnāhu

because of the apparent meaning of his words, may Allah bless him and grant him peace, in the authentic hadith quoted earlier:

"كَانَ حَقًّا عَلَى كُلِّ مُسْلِمٍ سَمِعَهُ أَنْ يَقُولَ لَهُ: يَرْحَمُكَ اللَّهُ"

"kāna ḥaqqan ʿalā kulli muslimin samiʿahu ʾan yaqūla lahu: yarḥamuka Allāhu"

“Every Muslim who hears him owes him the words: May Allah have mercy on you.”

هَذَا الَّذِي ذَكَرْنَاهُ مِنِ اِسْتِحْبَابِ التَّشْمِيتِ هُوَ مَذْهَبُنَا: وَاخْتَلَفَ أَصْحَابُ مَالِكٍ فِي وُجُوبِهِ،

hādhā alladhī dhakarnāhu mini istiḥbābi al-tashmīti huwa madhhabunā: wakhtalafa ʾaṣḥābu mālikin fī wujūbihi,

Our statement that invoking mercy is recommended is the position of our school. Mālik’s followers disagreed over whether it is obligatory.

فَقَالَ الْقَاضِي عَبْدُ الْوَهَّابِ: هُوَ سُنَّةٌ، وَيُجْزِىءُ تَشْمِيتُ وَاحِدٍ مِنَ الْجَمَاعَةِ كَمَذْهَبِنَا،

faqāla al-qāḍī ʿabdu al-wahhābi: huwa sunnatun, wayujziʾu tashmītu wāḥidin mina al-jamāʿati kamadhhabinā,

Al-Qāḍī ʿAbd al-Wahhāb said: It is a sunnah, and one member of the group invoking mercy suffices, as in our school.

وَقَالَ اِبْنُ مُزَيِّنٍ: يَلْزَمُ كُلَّ وَاحِدٍ مِنْهُمْ، وَاخْتَارَهُ اِبْنُ الْعَرَبِيِّ الْمَالِكِيُّ.

waqāla ibnu muzayyinin: yalzamu kulla wāḥidin minhum, wakhtārahu ibnu al-ʿarabiyyi al-mālikiyyu.

Ibn Muzayyin said it is binding upon each of them. Ibn al-ʿArabī al-Mālikī preferred that position.

[فَصْلٌ]: إِذَا لَمْ يَحْمَدِ الْعَاطِسُ لَا يُشَمَّتُ؛ لِلْحَدِيثِ الْمُتَقَدِّمِ.

[faṣlun]: ʾidhā lam yaḥmadi al-ʿāṭisu lā yushammatu; li-l-ḥadīthi al-mutaqaddimi.

[Section.] If the person who sneezes does not praise Allah, mercy is not invoked for him, because of the preceding hadith.

وَأَقَلُّ الْحَمْدِ وَالتَّشْمِيتِ وَجَوَابِهِ أَنْ يَرْفَعَ صَوْتَهُ بِحَيْثُ يَسْمَعُ صَاحِبُهُ.

waʾaqallu al-ḥamdi wa-al-tashmīti wajawābihi ʾan yarfaʿa ṣawtahu biḥaythu yasmaʿu ṣāḥibuhu.

The minimum in the praise, invocation of mercy, and response is to raise one’s voice enough for one’s companion to hear.

[فَصْلٌ]: إِذَا قَالَ الْعَاطِسُ لَفْظًا آخَرَ غَيْرَ الْحَمْدِ لِلَّهِ لَمْ يَسْتَحِقَّ التَّشْمِيتَ.

[faṣlun]: ʾidhā qāla al-ʿāṭisu lafẓan ʾākhara ghayra al-ḥamdi li-llāhi lam yastaḥiqqa al-tashmīta.

[Section.] If someone who sneezes says something other than “Praise be to Allah,” he is not entitled to the invocation of mercy.

Source page 428

[10/ 684] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ،

[10/ 684] rawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi,

[10/684] We have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī,

عَنْ سَالِمِ بْنِ عُبَيْدٍ الْأَشْجَعِيِّ الصَّحَابِيِّ رَضِيَ اللَّهُ تَعَالَى عَنْهُ قَالَ:

ʿan sālimi bni ʿubaydin al-ʾashjaʿiyyi al-ṣaḥābiyyi raḍiya Allāhu taʿālā ʿanhu qāla:

from the Companion Sālim ibn ʿUbayd al-Ashjaʿī, may Allah Most High be pleased with him, who said:

بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذْ عَطَسَ رَجُلٌ مِنَ الْقَوْمِ،

baynā naḥnu ʿinda rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾidh ʿaṭasa rajulun mina al-qawmi,

While we were with the Messenger of Allah, may Allah bless him and grant him peace, a man among the people sneezed.

فَقَالَ: السَّلَامُ عَلَيْكُمْ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "وَعَلَيْكَ وَعَلَى أُمِّكَ،

faqāla: al-salāmu ʿalaykum, faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "waʿalayka waʿalā ʾummika,

He said: Peace be upon you. The Messenger of Allah, may Allah bless him and grant him peace, said: “And upon you and upon your mother.”

ثُمَّ قَالَ: إِذَا عَطَسَ أَحَدُكُمْ فَلْيَحْمَدِ اللَّهَ فَذَكَرَ بَعْضَ الْمَحَامِدِ

thumma qāla: ʾidhā ʿaṭasa ʾaḥadukum falyaḥmadi Allāha fadhakara baʿḍa al-maḥāmidi

Then he said: “When one of you sneezes, let him praise Allah”—and he mentioned some forms of praise—

وَلْيَقُلْ لَهُ مَنْ عِنْدَهُ: يَرْحَمُكَ اللَّهُ، وَلْيَرُدَّ يَعْنِي عَلَيْهِمْ يَغْفِرُ اللَّهُ لَنَا وَلَكُمْ".

walyaqul lahu man ʿindahu: yarḥamuka Allāhu, walyarudda yaʿnī ʿalayhim yaghfiru Allāhu lanā walakum".

“and let those with him say: May Allah have mercy on you. Let him reply”—meaning to them—“May Allah forgive us and you.”

[فَصْلٌ]: إِذَا عَطَسَ فِي صَلَاتِهِ يُسْتَحَبُّ أَنْ يَقُولَ: الْحَمْدُ لِلَّهِ، وَيُسْمِعَ نَفْسَهُ، هَذَا مَذْهَبُنَا.

[faṣlun]: ʾidhā ʿaṭasa fī ṣalātihi yustaḥabbu ʾan yaqūla: al-ḥamdu li-llāhi, wayusmiʿa nafsahu, hādhā madhhabunā.

[Section.] If someone sneezes during prayer, it is recommended that he say “Praise be to Allah” audibly to himself. This is our school’s position.

وَلِأَصْحَابِ مَالِكٍ ثَلَاثَةُ أَقْوَالٍ: أَحَدُهَا هَذَا، وَاخْتَارَهُ اِبْنُ الْعَرَبِيِّ.

waliʾaṣḥābi mālikin thalāthatu ʾaqwālin: ʾaḥaduhā hādhā, wakhtārahu ibnu al-ʿarabiyyi.

Mālik’s followers have three positions: the first is this one, which Ibn al-ʿArabī preferred.

وَالثَّانِي يَحْمَدُ فِي نَفْسِهِ، وَالثَّالِثُ قَالَهُ سَحْنُونٌ: لَا يَحْمَدُ جَهْرًا وَلَا فِي نَفْسِهِ.

wa-al-thānī yaḥmadu fī nafsihi, wa-al-thālithu qālahu saḥnūnun: lā yaḥmadu jahran walā fī nafsihi.

The second is that he praises Allah inwardly. The third, stated by Saḥnūn, is that he does not praise Him aloud or inwardly.

[فَصْلٌ]: السُّنَّةُ إِذَا جَاءَهُ الْعُطَاسُ أَنْ يَضَعَ يَدَهُ أَوْ ثَوْبَهُ أَوْ نَحْوَ ذَلِكَ عَلَى فَمِهِ وَأَنْ يَخْفِضَ صَوْتَهُ.

[faṣlun]: al-sunnatu ʾidhā jāʾahu al-ʿuṭāsu ʾan yaḍaʿa yadahu ʾaw thawbahu ʾaw naḥwa dhālika ʿalā famihi waʾan yakhfiḍa ṣawtahu.

[Section.] When a sneeze comes, the Sunnah is to place one’s hand, garment, or something similar over one’s mouth and lower one’s voice.

[11/ 685] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ،

[11/ 685] rawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi,

[11/685] We have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī,

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا عَطَسَ

ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla: kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾidhā ʿaṭasa

from Abū Hurayrah, may Allah be pleased with him, who said: When the Messenger of Allah, may Allah bless him and grant him peace, sneezed,

وَضَعَ يَدَهُ أَوْ ثَوْبَهُ عَلَى فِيهِ، وَخَفَضَ أَوْ غَضَّ بِهَا صَوْتَهُ.

waḍaʿa yadahu ʾaw thawbahu ʿalā fīhi, wakhafaḍa ʾaw ghaḍḍa bihā ṣawtahu.

he placed his hand or garment over his mouth and lowered—or subdued—his voice with it.

شَكَّ الرَّاوِي أَيَّ اللَّفْظَيْنِ قَالَ قَالَ التِّرْمِذِيُّ: حَدِيثٌ صَحِيحٌ.

shakka al-rāwī ʾayya al-lafẓayni qāla qāla al-tirmidhiyyu: ḥadīthun ṣaḥīḥun.

The narrator was unsure which of the two words was used. Al-Tirmidhī said: This is an authentic hadith.

[12/ 686] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ رَضِيَ

[12/ 686] warawaynā fī kitābi ibni al-sunniyyi, ʿan ʿabdi Allāhi bni al-zubayri raḍiya

[12/686] We have transmitted in the book of Ibn al-Sunnī, from ʿAbd Allāh ibn al-Zubayr, may

Source page 429

اللَّهُ عَنْهُمَا، قَالَ:

Allāhu ʿanhumā, qāla:

Allah be pleased with them both, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِنَّ اللَّهَ عَزَّ وَجَلَّ يَكْرَهُ رَفْعَ الصَّوْتِ بِالتَّثَاؤُبِ وَالْعُطَاسِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾinna Allāha ʿazza wajalla yakrahu rafʿa al-ṣawti bi-al-tathāʾubi wa-al-ʿuṭāsi".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Allah, mighty and majestic is He, dislikes raising the voice in yawning and sneezing.”

[13/ 687] وَرَوَيْنَا فِيهِ، عَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[13/ 687] warawaynā fīhi, ʿan ʾummi salamata raḍiya Allāhu ʿanhā qālat:

[13/687] We have transmitted in it, from Umm Salamah, may Allah be pleased with her, who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "التَّثَاؤُبُ الرَّفِيعُ وَالْعَطْسَةُ الشَّدِيدَةُ مِنَ الشَّيْطَانِ".

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "al-tathāʾubu al-rafīʿu wa-al-ʿaṭsatu al-shadīdatu mina al-shayṭāni".

I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “A loud yawn and a forceful sneeze are from Satan.”

[فَصْلٌ]: إِذَا تَكَرَّرَ الْعُطَاسُ مِنْ إِنْسَانٍ مُتَتَابِعًا، فَالسُّنَّةُ أَنْ يُشَمِّتَهُ لِكُلِّ مَرَّةٍ إِلَى أَنْ يَبْلُغَ ثَلَاثَ مَرَّاتٍ.

[faṣlun]: ʾidhā takarrara al-ʿuṭāsu min ʾinsānin mutatābiʿan, fa-al-sunnatu ʾan yushammitahu likulli marratin ʾilā ʾan yablugha thalātha marrātin.

[Section.] If someone sneezes repeatedly in succession, the Sunnah is to invoke mercy for him each time, up to three times.

[14/ 688] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ وَسُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ سَلَمَةَ بْنِ الْأَكْوَعِ رَضِيَ اللَّهُ عَنْهُ؛

[14/ 688] rawaynā fī ṣaḥīḥi muslimin wasunani ʾabī dāwūda wa-al-tirmidhiyyi, ʿan salamata bni al-ʾakwaʿi raḍiya Allāhu ʿanhu;

[14/688] We have transmitted in Ṣaḥīḥ Muslim and the Sunan collections of Abū Dāwūd and al-Tirmidhī, from Salamah ibn al-Akwaʿ, may Allah be pleased with him:

أَنَّهُ سَمِعَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَعَطَسَ عِنْدَهُ رَجُلٌ، فَقَالَ لَهُ: يَرْحَمُكَ اللَّهُ،

ʾannahu samiʿa al-nabiyya ṣallā Allāhu ʿalayhi wasallama, waʿaṭasa ʿindahu rajulun, faqāla lahu: yarḥamuka Allāhu,

He heard the Prophet, may Allah bless him and grant him peace, when a man sneezed in his presence, say to him: May Allah have mercy on you.

ثُمَّ عَطَسَ أُخْرَى فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "الرَّجُلُ مَزْكُومٌ"

thumma ʿaṭasa ʾukhrā faqāla lahu rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "al-rajulu mazkūmun"

Then he sneezed again, and the Messenger of Allah, may Allah bless him and grant him peace, said: “The man has a cold.”

هَذَا لَفْظُ رِوَايَةِ مُسْلِمٍ. وَأَمَّا رِوَايَةُ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ فَقَالَا: قَالَ سَلَمَةُ:

hādhā lafẓu riwāyati muslimin. waʾammā riwāyatu ʾabī dāwūda wa-al-tirmidhiyyi faqālā: qāla salamatu:

This is Muslim’s wording. In the version of Abū Dāwūd and al-Tirmidhī, they relate that Salamah said:

عَطَسَ رَجُلٌ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا شَاهِدٌ،

ʿaṭasa rajulun ʿinda rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama waʾanā shāhidun,

A man sneezed in the presence of the Messenger of Allah, may Allah bless him and grant him peace, while I was there.

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "يَرْحَمُكَ اللَّهُ" ثُمَّ عَطَسَ الثَّانِيَةَ أَوِ الثَّالِثَةَ،

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "yarḥamuka Allāhu" thumma ʿaṭasa al-thāniyata ʾawi al-thālithata,

The Messenger of Allah, may Allah bless him and grant him peace, said: “May Allah have mercy on you.” Then he sneezed a second or third time.

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "يَرْحَمُكَ اللَّهُ، هَذَا رَجُلٌ مَزْكُومٌ"

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "yarḥamuka Allāhu, hādhā rajulun mazkūmun"

The Messenger of Allah, may Allah bless him and grant him peace, said: “May Allah have mercy on you. This man has a cold.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

Al-Tirmidhī said: This is a good, authentic hadith.

[15/ 689] وَأَمَّا الَّذِي رَوَيْنَاهُ فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ

[15/ 689] waʾammā alladhī rawaynāhu fī sunani ʾabī dāwūda wa-al-tirmidhiyyi, ʿan

[15/689] As for what we have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī, from

Source page 430

عُبَيْدِ اللَّهِ بْنِ رِفَاعَةَ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

ʿubaydi Allāhi bni rifāʿata al-ṣaḥābiyyi raḍiya Allāhu ʿanhu qāla:

the Companion ʿUbayd Allāh ibn Rifāʿah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "يُشَمَّتُ الْعَاطِسُ ثَلَاثًا،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "yushammatu al-ʿāṭisu thalāthan,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Mercy is invoked for someone who sneezes three times.

فَإِنْ زَادَ فَإِنْ شِئْتَ فَشَمِّتْهُ وَإِنْ شِئْتَ فَلَا" فَهُوَ حَدِيثٌ ضَعِيفٌ،

faʾin zāda faʾin shiʾta fashammit-hu waʾin shiʾta falā" fahuwa ḥadīthun ḍaʿīfun,

If he sneezes more than that, you may invoke mercy for him if you wish, or refrain if you wish”—it is a weak hadith.

قَالَ فِيهِ التِّرْمِذِيُّ: حَدِيثٌ غَرِيبٌ وَإِسْنَادُهُ مَجْهُولٌ.

qāla fīhi al-tirmidhiyyu: ḥadīthun gharībun waʾisnāduhu majhūlun.

Al-Tirmidhī said of it: It is a gharīb hadith, transmitted through an isolated route, and its chain is unknown.

[16/ 690] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، بِإِسْنَادٍ فِيهِ رَجُلٌ لَمْ أَتَحَقَّقْ حَالَهُ،

[16/ 690] warawaynā fī kitābi ibni al-sunniyyi, biʾisnādin fīhi rajulun lam ʾataḥaqqaq ḥālahu,

[16/690] We have transmitted in the book of Ibn al-Sunnī, through a chain containing a man whose standing I have not ascertained,

وَبَاقِي إِسْنَادِهِ صَحِيحٌ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

wabāqī ʾisnādihi ṣaḥīḥun ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

while the remainder of its chain is authentic, from Abū Hurayrah, may Allah be pleased with him, who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "إِذَا عَطَسَ أَحَدُكُمْ فَلْيُشَمِّتْهُ جَلِيسُهُ،

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "ʾidhā ʿaṭasa ʾaḥadukum falyushammit-hu jalīsuhu,

I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “When one of you sneezes, let his companion invoke mercy for him.

وَإِنْ زَادَ عَلَى ثَلَاثَةٍ فَهُوَ مَزْكُومٌ، وَلَا يُشَمَّتُ بَعْدَ ثَلَاثٍ".

waʾin zāda ʿalā thalāthatin fahuwa mazkūmun, walā yushammatu baʿda thalāthin".

If he exceeds three sneezes, he has a cold, and mercy is not invoked for him after three.”

وَاخْتَلَفَ الْعُلَمَاءُ فِيهِ، فَقَالَ اِبْنُ الْعَرَبِيِّ الْمَالِكِيُّ: قِيلَ يُقَالُ لَهُ فِي الثَّانِيَةِ: إِنَّكَ مَزْكُومٌ،

wakhtalafa al-ʿulamāʾu fīhi, faqāla ibnu al-ʿarabiyyi al-mālikiyyu: qīla yuqālu lahu fī al-thāniyati: ʾinnaka mazkūmun,

Scholars disagreed about this. Ibn al-ʿArabī al-Mālikī said: It has been said that one tells him at the second sneeze: You have a cold.

وَقِيلَ يُقَالُ لَهُ فِي الثَّالِثَةِ، وَقِيلَ فِي الرَّابِعَةِ، وَالْأَصَحُّ أَنَّهُ فِي الثَّالِثَةِ.

waqīla yuqālu lahu fī al-thālithati, waqīla fī al-rābiʿati, wa-al-ʾaṣaḥḥu ʾannahu fī al-thālithati.

Others said this is said at the third, and others at the fourth. The soundest position is that it is at the third.

قَالَ: وَالْمَعْنَى فِيهِ أَنَّكَ لَسْتَ مِمَّنْ يُشَمَّتُ بَعْدَ هَذَا،

qāla: wa-al-maʿnā fīhi ʾannaka lasta mimman yushammatu baʿda hādhā,

He said: Its meaning is that you are not someone for whom the specific invocation of mercy is made after this,

لِأَنَّ هَذَا الَّذِي بِكَ زُكَامٌ وَمَرَضٌ لَا خِفَّةُ الْعُطَاسِ.

liʾanna hādhā alladhī bika zukāmun wamaraḍun lā khiffatu al-ʿuṭāsi.

because what you have is a cold and illness, not the lightness associated with sneezing.

فَإِنْ قِيلَ: فَإِذَا كَانَ مَرَضًا فَكَانَ يَنْبَغِي أَنْ يُدْعَى لَهُ وَيُشَمَّتَ، لِأَنَّهُ أَحَقُّ بِالدُّعَاءِ مِنْ غَيْرِهِ؟

faʾin qīla: faʾidhā kāna maraḍan fakāna yanbaghī ʾan yudʿā lahu wayushammata, liʾannahu ʾaḥaqqu bi-al-duʿāʾi min ghayrihi?

If it is asked: Since it is an illness, should one not pray for him and invoke mercy for him, as he deserves supplication more than others?

فَالْجَوَابُ أَنَّهُ يُسْتَحَبُّ أَنْ يُدْعَى لَهُ لَكِنْ غَيْرَ دُعَاءِ الْعُطَاسِ الْمَشْرُوعِ،

fa-al-jawābu ʾannahu yustaḥabbu ʾan yudʿā lahu lākin ghayra duʿāʾi al-ʿuṭāsi al-mashrūʿi,

The answer is that praying for him is recommended, but with a supplication other than the prescribed response to sneezing.

بَلْ دُعَاءَ الْمُسْلِمِ لِلْمُسْلِمِ بِالْعَافِيَةِ وَالسَّلَامَةِ وَنَحْوِ ذَلِكَ، وَلَا يَكُونُ مِنْ بَابِ التَّشْمِيتِ.

bal duʿāʾa al-muslimi li-l-muslimi bi-al-ʿāfiyati wa-al-salāmati wanaḥwi dhālika, walā yakūnu min bābi al-tashmīti.

Rather, it is a Muslim’s prayer for another Muslim’s well-being, safety, and the like, and does not fall under the specific response to sneezing.

[فَصْلٌ]: إِذَا عَطَسَ وَلَمْ يَحْمَدِ اللَّهَ تَعَالَى فَقَدْ قَدَّمْنَا أَنَّهُ لَا يُشَمَّتُ،

[faṣlun]: ʾidhā ʿaṭasa walam yaḥmadi Allāha taʿālā faqad qaddamnā ʾannahu lā yushammatu,

[Section.] If someone sneezes without praising Allah Most High, we have already stated that mercy is not invoked for him.

وَكَذَا لَوْ حَمِدَ اللَّهَ تَعَالَى وَلَمْ يَسْمَعْهُ الْإِنْسَانُ لَا يُشَمِّتُهُ،

wakadhā law ḥamida Allāha taʿālā walam yasmaʿhu al-ʾinsānu lā yushammituhu,

Likewise, if he praises Allah Most High but a person does not hear him, that person does not invoke mercy for him.

فَإِنْ كَانُوا جَمَاعَةً فَسَمِعَهُ بَعْضُهُمْ دُونَ بَعْضٍ فَالْمُخْتَارُ أَنَّهُ يُشَمِّتُهُ مَنْ سَمِعَهُ دُونَ غَيْرِهِ.

faʾin kānū jamāʿatan fasamiʿahu baʿḍuhum dūna baʿḍin fa-al-mukhtāru ʾannahu yushammituhu man samiʿahu dūna ghayrihi.

If there is a group and some hear him while others do not, the preferred position is that those who heard him invoke mercy, and the others do not.

Source page 431

وَحَكَى اِبْنُ الْعَرَبِيِّ خِلَافًا فِي تَشْمِيتِ الَّذِينَ لَمْ يَسْمَعُوا الْحَمْدَ إِذَا سَمِعُوا تَشْمِيتَ صَاحِبِهِمْ،

waḥakā ibnu al-ʿarabiyyi khilāfan fī tashmīti alladhīna lam yasmaʿū al-ḥamda ʾidhā samiʿū tashmīta ṣāḥibihim,

Ibn al-ʿArabī reported disagreement about those who did not hear the praise but heard their companion invoke mercy.

فَقِيلَ يُشَمِّتُهُ لِأَنَّهُ عَرَفَ عُطَاسَهُ وَحَمْدَهُ بِتَشْمِيتِ غَيْرِهِ، وَقِيلَ لَا، لِأَنَّهُ لَمْ يَسْمَعْهُ.

faqīla yushammituhu liʾannahu ʿarafa ʿuṭāsahu waḥamdahu bitashmīti ghayrihi, waqīla lā, liʾannahu lam yasmaʿhu.

One view is that a person invokes mercy because another’s response has made him aware of the sneeze and praise. Another is that he does not, because he did not hear it himself.

وَاعْلَمْ أَنَّهُ إِذَا لَمْ يَحْمَدْ أَصْلًا يُسْتَحَبُّ لِمَنْ عِنْدَهُ أَنْ يُذَكِّرَهُ الْحَمْدَ، هَذَا هُوَ الْمُخْتَارُ.

waʿlam ʾannahu ʾidhā lam yaḥmad ʾaṣlan yustaḥabbu liman ʿindahu ʾan yudhakkirahu al-ḥamda, hādhā huwa al-mukhtāru.

Know that if he does not praise Allah at all, those with him are recommended to remind him to do so. This is the preferred position.

وَقَدْ رَوَيْنَا فِي مَعَالِمِ السُّنَنِ لِلْخَطَّابِيِّ نَحْوَهُ عَنِ الْإِمَامِ الْجَلِيلِ إِبْرَاهِيمَ النَّخَعِيِّ،

waqad rawaynā fī maʿālimi al-sunani li-l-khaṭṭābiyyi naḥwahu ʿani al-ʾimāmi al-jalīli ʾibrāhīma al-nakhaʿiyyi,

We have transmitted something similar in al-Khaṭṭābī’s Maʿālim al-Sunan from the distinguished imam Ibrāhīm al-Nakhaʿī.

وَهُوَ بَابُ النَّصِيحَةِ وَالْأَمْرِ بِالْمَعْرُوفِ، وَالتَّعَاوُنِ عَلَى الْبِرِّ وَالتَّقْوَى،

wahuwa bābu al-naṣīḥati wa-al-ʾamri bi-al-maʿrūfi, wa-al-taʿāwuni ʿalā al-birri wa-al-taqwā,

It belongs to sincere counsel, enjoining what is right, and cooperating in goodness and reverence for Allah.

وَقَالَ اِبْنُ الْعَرَبِيِّ: لَا يُفْعَلُ هَذَا وَزَعَمَ أَنَّهُ جَهْلٌ مِنْ فَاعِلِهِ.

waqāla ibnu al-ʿarabiyyi: lā yufʿalu hādhā wazaʿama ʾannahu jahlun min fāʿilihi.

Ibn al-ʿArabī said that this should not be done and claimed that doing it betrays ignorance.

وَأَخْطَأَ فِي زَعْمِهِ، بَلِ الصَّوَابُ اِسْتِحْبَابُهُ لِمَا ذَكَرْنَاهُ، وَبِاللَّهِ التَّوْفِيقُ.

waʾakhṭaʾa fī zaʿmihi, bali al-ṣawābu istiḥbābuhu limā dhakarnāhu, wa-bi-llāhi al-tawfīqu.

His claim was mistaken. The correct position is that it is recommended for the reasons we have given. Success comes through Allah.

[فَصْلٌ]: فِيمَا إِذَا عَطَسَ يَهُودِيٌّ.

[faṣlun]: fīmā ʾidhā ʿaṭasa yahūdiyyun.

[Section.] Concerning a Jewish person who sneezes.

[17/ 691] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَغَيْرِهِمَا، بِالْأَسَانِيدِ الصَّحِيحَةِ،

[17/ 691] rawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi waghayrihimā, bi-al-ʾasānīdi al-ṣaḥīḥati,

[17/691] We have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī and elsewhere, through authentic chains,

عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: كَانَ الْيَهُودُ يَتَعَاطَسُونَ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu qāla: kāna al-yahūdu yataʿāṭasūna ʿinda rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama

from Abū Mūsā al-Ashʿarī, may Allah be pleased with him, who said: Jewish people would deliberately sneeze in the presence of the Messenger of Allah, may Allah bless him and grant him peace,

يَرْجُونَ أَنْ يَقُولَ لَهُمْ: يَرْحَمُكُمُ اللَّهُ فَيَقُولُ: "يَهْدِيكُمُ اللَّهُ وَيُصْلِحُ بَالَكُمْ":

yarjūna ʾan yaqūla lahum: yarḥamukumu Allāhu fayaqūlu: "yahdīkumu Allāhu wayuṣliḥu bi-al-kum":

hoping he would say: “May Allah have mercy on you.” He would say: “May Allah guide you and set your affairs right.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

Al-Tirmidhī said: This is a good, authentic hadith.

[فَصْلٌ]: رَوَيْنَا فِي مُسْنَدِ أَبِي يَعْلَى الْمَوْصِلِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[faṣlun]: rawaynā fī musnadi ʾabī yaʿlā al-mawṣiliyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[Section.] We have transmitted in the Musnad of Abū Yaʿlā al-Mawṣilī, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ حَدَّثَ حَدِيثًا فَعُطِسَ عِنْدَهُ فَهُوَ حَقٌّ"

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man ḥaddatha ḥadīthan faʿuṭisa ʿindahu fahuwa ḥaqqun"

The Messenger of Allah, may Allah bless him and grant him peace, said: “When someone makes a statement and a sneeze occurs in his presence, it is true.”

كُلُّ إِسْنَادِهِ ثِقَاتٌ مُتْقِنُونَ إِلَّا بَقِيَّةَ بْنَ الْوَلِيدِ فَمُخْتَلَفٌ فِيهِ، وَأَكْثَرُ

kullu ʾisnādihi thiqātun mutqinūna ʾillā baqiyyata bna al-walīdi famukhtalafun fīhi, waʾaktharu

All the narrators in its chain are trustworthy and precise except Baqiyyah ibn al-Walīd, about whom there is disagreement. Most

Source page 432

الْحُفَّاظِ وَالْأَئِمَّةِ يَحْتَجُّونَ بِرِوَايَتِهِ عَنِ الشَّامِيِّينَ، وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ مُعَاوِيَةَ بْنِ يَحْيَى الشَّامِيِّ.

al-ḥuffāẓi wa-al-ʾaʾimmati yaḥtajjūna biriwāyatihi ʿani al-shāmiyyīna, waqad ruwiya hādhā al-ḥadīthu ʿan muʿāwiyata bni yaḥyā al-shāmiyyi.

hadith masters and leading scholars accept his transmissions from Syrian narrators as evidence. This hadith was transmitted from Muʿāwiyah ibn Yaḥyā al-Shāmī.

[فَصْلٌ]: إِذَا تَثَاءَبَ فَالسُّنَّةُ أَنْ يَرُدَّ مَا اِسْتَطَاعَ لِلْحَدِيثِ الصَّحِيحِ الَّذِي قَدَّمْنَاهُ. وَالسُّنَّةُ أَنْ يَضَعَ يَدَهُ عَلَى فِيهِ.

[faṣlun]: ʾidhā tathāʾaba fa-al-sunnatu ʾan yarudda mā istaṭāʿa li-l-ḥadīthi al-ṣaḥīḥi alladhī qaddamnāhu. wa-al-sunnatu ʾan yaḍaʿa yadahu ʿalā fīhi.

[Section] When one yawns, the prescribed practice is to suppress it as much as possible, according to the sound hadith already presented. It is also prescribed to place a hand over the mouth,

[18/ 692] لِمَا رَوَيْنَاهُ فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[18/ 692] limā rawaynāhu fī ṣaḥīḥi muslimin, ʿan ʾabī saʿīdin al-khudriyyi raḍiya Allāhu ʿanhu qāla:

[18/692] because of what we have transmitted in Ṣaḥīḥ Muslim, from Abū Saʿīd al-Khudrī, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِذَا تَثَاءَبَ أَحَدُكُمْ فَلْيُمْسِكْ بِيَدِهِ عَلَى فَمِهِ، فَإِنَّ الشَّيْطَانَ يَدْخُلُ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾidhā tathāʾaba ʾaḥadukum falyumsik biyadihi ʿalā famihi, faʾinna al-shayṭāna yadkhulu".

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘When one of you yawns, let him hold his hand over his mouth, for Satan enters.’

قُلْتُ: وَسَوَاءٌ كَانَ التَّثَاؤُبُ فِي الصَّلَاةِ أَوْ خَارِجَهَا، يُسْتَحَبُّ وَضْعُ الْيَدِ عَلَى الْفَمِ،

qultu: wasawāʾun kāna al-tathāʾubu fī al-ṣalāti ʾaw khārijahā, yustaḥabbu waḍʿu al-yadi ʿalā al-fami,

I say: Whether the yawn occurs during prayer or outside it, placing a hand over the mouth is recommended.

وَإِنَّمَا يُكْرَهُ لِلْمُصَلِّي وَضْعُ يَدِهِ عَلَى فَمِهِ فِي الصَّلَاةِ إِذَا لَمْ تَكُنْ حَاجَةٌ كَالتَّثَاؤُبِ وَشِبْهِهِ، وَاللَّهُ أَعْلَمُ.

waʾinnamā yukrahu li-l-muṣallī waḍʿu yadihi ʿalā famihi fī al-ṣalāti ʾidhā lam takun ḥājatun ka-al-tathāʾubi washibhihi, wa-Allāhu ʾaʿlamu.

A person praying is discouraged from placing a hand over the mouth only when there is no need, such as yawning or something similar. Allah knows best.

222 بَابُ الْمَدْحِ

222 bābu al-madḥi

222. Praise

اِعْلَمْ أَنَّ مَدْحَ الْإِنْسَانِ وَالثَّنَاءَ عَلَيْهِ بِجَمِيلِ صِفَاتِهِ قَدْ يَكُونُ فِي وَجْهِ الْمَمْدُوحِ، وَقَدْ يَكُونُ بِغَيْرِ حُضُورِهِ،

iʿlam ʾanna madḥa al-ʾinsāni wa-al-thanāʾa ʿalayhi bijamīli ṣifātihi qad yakūnu fī wajhi al-mamdūḥi, waqad yakūnu bighayri ḥuḍūrihi,

Know that praising a person and speaking well of their fine qualities may take place in their presence or in their absence.

فَأَمَّا الَّذِي فِي غَيْرِ حُضُورِهِ فَلَا مَنْعَ مِنْهُ إِلَّا أَنْ يُجَازِفَ الْمَادِحُ وَيَدْخُلَ فِي الْكَذِبِ

faʾammā alladhī fī ghayri ḥuḍūrihi falā manʿa minhu ʾillā ʾan yujāzifa al-mādiḥu wayadkhula fī al-kadhibi

Praise in their absence is not prohibited, unless the person praising them exaggerates recklessly and falls into falsehood.

فَيَحْرُمُ عَلَيْهِ بِسَبَبِ الْكَذِبِ لَا لِكَوْنِهِ مَدْحًا، وَيُسْتَحَبُّ هَذَا الْمَدْحُ الَّذِي لَا كَذِبَ فِيهِ إِذَا تَرَتَّبَ عَلَيْهِ مَصْلَحَةٌ

fayaḥrumu ʿalayhi bisababi al-kadhibi lā likawnihi madḥan, wayustaḥabbu hādhā al-madḥu alladhī lā kadhiba fīhi ʾidhā tarattaba ʿalayhi maṣlaḥatun

It then becomes forbidden because of the falsehood, rather than because it is praise. Truthful praise is recommended when it produces a benefit

وَلَمْ يَجُرَّ إِلَى مَفْسَدَةٍ بِأَنْ يَبْلُغَ الْمَمْدُوحَ فَيَفْتَتِنَ بِهِ، أَوْ غَيْرِ ذَلِكَ.

walam yajurra ʾilā mafsadatin biʾan yablugha al-mamdūḥa fayaftatina bihi, ʾaw ghayri dhālika.

and does not lead to harm, such as reaching the person praised and causing them to become deluded by it, or some other harm.

وَأَمَّا الْمَدْحُ فِي وَجْهِ الْمَمْدُوحِ فَقَدْ جَاءَتْ فِيهِ أَحَادِيثُ تَقْتَضِي إِبَاحَتَهُ أَوِ اِسْتِحْبَابَهُ، وَأَحَادِيثُ تَقْتَضِي الْمَنْعَ مِنْهُ.

waʾammā al-madḥu fī wajhi al-mamdūḥi faqad jāʾat fīhi ʾaḥādīthu taqtaḍī ʾibāḥatahu ʾawi istiḥbābahu, waʾaḥādīthu taqtaḍī al-manʿa minhu.

As for praising someone to their face, some hadiths indicate that it is permissible or recommended, while others indicate that it is prohibited.

قَالَ الْعُلَمَاءُ: وَطَرِيقُ الْجَمْعِ بَيْنَ الْأَحَادِيثِ أَنْ يُقَالَ: إِنْ كَانَ الْمَمْدُوحُ عِنْدَهُ كَمَالُ إِيمَانٍ وَحُسْنُ يَقِينٍ

qāla al-ʿulamāʾu: waṭarīqu al-jamʿi bayna al-ʾaḥādīthi ʾan yuqāla: ʾin kāna al-mamdūḥu ʿindahu kamālu ʾīmānin waḥusnu yaqīnin

The scholars said: These hadiths are reconciled as follows. If the person praised has complete faith, firm certainty,

وَرِيَاضَةُ نَفْسٍ وَمَعْرِفَةٌ تَامَّةٌ بِحَيْثُ لَا يَفْتَتِنُ وَلَا يَغْتَرُّ بِذَلِكَ وَلَا تَلْعَبُ بِهِ نَفْسُهُ فَلَيْسَ

wariyāḍatu nafsin wamaʿrifatun tāmmatun biḥaythu lā yaftatinu walā yaghtarru bidhālika walā talʿabu bihi nafsuhu falaysa

self-discipline, and thorough understanding, such that the praise neither tempts nor deceives them and their ego does not manipulate them, then it is neither

Source page 433

بِحَرَامٍ وَلَا مَكْرُوهٍ، وَإِنْ خِيفَ عَلَيْهِ شَيْءٌ مِنْ هَذِهِ الْأُمُورِ كُرِهَ مَدْحُهُ كَرَاهَةً شَدِيدَةً.

biḥarāmin walā makrūhin, waʾin khīfa ʿalayhi shayʾun min hādhihi al-ʾumūri kuriha madḥuhu karāhatan shadīdatan.

forbidden nor discouraged. If any of these harms is feared for them, praising them is strongly discouraged.

فَمِنْ أَحَادِيثِ الْمَنْعِ:

famin ʾaḥādīthi al-manʿi:

Among the hadiths prohibiting it is:

[1/ 693] مَا رَوَيْنَاهُ فِي صَحِيحِ مُسْلِمٍ عَنِ الْمِقْدَادِ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 693] mā rawaynāhu fī ṣaḥīḥi muslimin ʿani al-miqdādi raḍiya Allāhu ʿanhu;

[1/693] What we have transmitted in Ṣaḥīḥ Muslim, from al-Miqdād, may Allah be pleased with him,

أَنَّ رَجُلًا جَعَلَ يَمْدَحُ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ، فَعَمَدَ الْمِقْدَادُ فَجَثَا عَلَى رُكْبَتَيْهِ، فَجَعَلَ يَحْثُو فِي وَجْهِهِ الْحَصْبَاءَ،

ʾanna rajulan jaʿala yamdaḥu ʿuthmāna raḍiya Allāhu ʿanhu, faʿamada al-miqdādu fajathā ʿalā rukbatayhi, fajaʿala yaḥthū fī wajhihi al-ḥaṣbāʾa,

that a man began praising ʿUthmān, may Allah be pleased with him. Al-Miqdād deliberately knelt down and began throwing small pebbles in the man’s face.

فَقَالَ لَهُ عُثْمَانُ: مَا شَأْنُكَ؟ فَقَالَ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:

faqāla lahu ʿuthmānu: mā shaʾnuka? faqāla: ʾinna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla:

ʿUthmān asked him, ‘What are you doing?’ He replied: ‘The Messenger of Allah, may Allah bless him and grant him peace, said:

"إِذَا رَأَيْتُمُ الْمَدَّاحِينَ فَاحْثُوا فِي وُجُوهِهِمُ التُّرَابَ".

"ʾidhā raʾaytumu al-maddāḥīna faḥthū fī wujūhihimu al-turāba".

“When you see habitual flatterers, throw dust in their faces.”’

[2/ 694] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 694] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu qāla:

[2/694] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Mūsā al-Ashʿarī, may Allah be pleased with him, who said:

سَمِعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلًا يُثْنِي عَلَى رَجُلٍ وَيُطْرِيهِ فِي الْمِدْحَةِ، فَقَالَ: "أَهْلَكْتُمْ أَوْ قَطَعْتُمْ ظَهْرَ الرَّجُلِ".

samiʿa al-nabiyyu ṣallā Allāhu ʿalayhi wasallama rajulan yuthnī ʿalā rajulin wayuṭrīhi fī al-midḥati, faqāla: "ʾahlaktum ʾaw qaṭaʿtum ẓahra al-rajuli".

The Prophet, may Allah bless him and grant him peace, heard a man praising another excessively and said: ‘You have ruined the man’—or ‘broken his back.’

قُلْتُ: قَوْلُهُ يُطْرِيهِ: بِضَمِّ الْيَاءِ وَإِسْكَانِ الطَّاءِ الْمُهْمَلَةِ وَكَسْرِ الرَّاءِ وَبَعْدَهَا يَاءٌ مُثَنَّاةٌ تَحْتُ.

qultu: qawluhu yuṭrīhi: biḍammi al-yāʾi waʾiskāni al-ṭāʾi al-muhmalati wakasri al-rāʾi wabaʿdahā yāʾun muthannātun taḥtu.

I say: Yuṭrīhi has a ḍammah on the initial yāʾ, a sukūn on the undotted ṭāʾ, and a kasrah on the rāʾ, followed by a yāʾ with two dots beneath.

وَالْإِطْرَاءُ: الْمُبَالَغَةُ فِي الْمَدْحِ وَمُجَاوَزَةُ الْحَدِّ، وَقِيلَ: هُوَ الْمَدْحُ.

wa-al-ʾiṭrāʾu: al-mubālaghatu fī al-madḥi wamujāwazatu al-ḥaddi, waqīla: huwa al-madḥu.

Al-iṭrāʾ means exaggerating in praise and exceeding proper bounds. It is also said simply to mean praise.

[3/ 695] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أَبِي بَكْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[3/ 695] warawaynā fī ṣaḥīḥayhimā, ʿan ʾabī bakrata raḍiya Allāhu ʿanhu;

[3/695] We have transmitted in their two Ṣaḥīḥ collections, from Abū Bakrah, may Allah be pleased with him,

أَنَّ رَجُلًا ذُكِرَ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأَثْنَى عَلَيْهِ رَجُلٌ خَيْرًا، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

ʾanna rajulan dhukira ʿinda al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, faʾathnā ʿalayhi rajulun khayran, faqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama:

that a man was mentioned in the Prophet’s presence, may Allah bless him and grant him peace, and another man praised him. The Prophet, may Allah bless him and grant him peace, said:

"وَيْحَكَ قَطَعْتَ عُنُقَ صَاحِبِكَ يَقُولُهُ مِرَارًا إِنْ كَانَ أَحَدُكُمْ مَادِحًا لَا مَحَالَةَ فَلْيَقُلْ:

"wayḥaka qaṭaʿta ʿunuqa ṣāḥibika yaqūluhu mirāran ʾin kāna ʾaḥadukum mādiḥan lā maḥālata falyaqul:

‘Alas for you! You have cut your companion’s neck’—repeating this several times. ‘If one of you must praise someone, let him say:

أَحْسِبُ كَذَا وَكَذَا إِنْ كَانَ يَرَى أَنَّهُ كَذَلِكَ وَحَسِيبُهُ اللَّهُ وَلَا يُزَكِّي عَلَى اللَّهِ أَحَدًا".

ʾaḥsibu kadhā wakadhā ʾin kāna yarā ʾannahu kadhālika waḥasībuhu Allāhu walā yuzakkī ʿalā Allāhi ʾaḥadan".

“I consider him such-and-such,” if he believes that to be so. Allah is his reckoner, and one must not vouch for anyone’s purity before Allah.’ [152]

Source page 434

وَأَمَّا أَحَادِيثُ الْإِبَاحَةِ فَكَثِيرَةٌ لَا تَنْحَصِرُ، وَلَكِنْ نُشِيرُ إِلَى أَطْرَافٍ مِنْهَا:

waʾammā ʾaḥādīthu al-ʾibāḥati fakathīratun lā tanḥaṣiru, walākin nushīru ʾilā ʾaṭrāfin minhā:

The hadiths permitting it are too numerous to enumerate, but we will indicate portions of some of them:

فَمِنْهَا قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْحَدِيثِ الصَّحِيحِ لِأَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ "مَا ظَنُّكَ بِاثْنَيْنِ اللَّهُ ثَالِثُهُمَا؟"

faminhā qawluhu ṣallā Allāhu ʿalayhi wasallama fī al-ḥadīthi al-ṣaḥīḥi liʾabī bakrin raḍiya Allāhu ʿanhu "mā ẓannuka bithnayni Allāhu thālithuhumā?"

Among them are his words, may Allah bless him and grant him peace, to Abū Bakr, may Allah be pleased with him, in the sound hadith: ‘What do you think of two whose third is Allah?’

وَفِي الْحَدِيثِ الْآخَرِ "لَسْتَ مِنْهُمْ" أَيْ لَسْتَ مِنَ الَّذِينَ يُسْبِلُونَ أُزُرَهُمْ خُيَلَاءَ.

wafī al-ḥadīthi al-ʾākhari "lasta minhum" ʾay lasta mina alladhīna yusbilūna ʾuzurahum khuyalāʾa.

In another hadith: ‘You are not one of them,’ meaning: You are not among those who let their garments trail out of pride.

وَفِي الْحَدِيثِ الْآخَرِ "يَا أَبَا بَكْرٍ! لَا تَبْكِ، إِنَّ أَمَنَّ النَّاسِ عَلَيَّ فِي صُحْبَتِهِ وَمَالِهِ أَبُو بَكْرٍ،

wafī al-ḥadīthi al-ʾākhari "yā ʾabā bakrin! lā tabki, ʾinna ʾamanna al-nāsi ʿalayya fī ṣuḥbatihi wamālihi ʾabū bakrin,

In another hadith: ‘Abū Bakr, do not weep. The person most generous to me with his companionship and wealth is Abū Bakr.

وَلَوْ كُنْتُ مُتَّخِذًا مِنْ أُمَّتِي خَلِيلًا لَاتَّخَذْتُ أَبَا بَكْرٍ خَلِيلًا" وَفِي الْحَدِيثِ الْآخَرِ "أَرْجُو أَنْ تَكُونَ مِنْهُمْ"

walaw kuntu muttakhidhan min ʾummatī khalīlan lattakhadhtu ʾabā bakrin khalīlan" wafī al-ḥadīthi al-ʾākhari "ʾarjū ʾan takūna minhum"

If I were to take an intimate friend from my community, I would take Abū Bakr.’ In another hadith: ‘I hope you will be among them,’

أَيْ مِنَ الَّذِينَ يُدْعَوْنَ مِنْ جَمِيعِ أَبْوَابِ الْجَنَّةِ لِدُخُولِهَا. وَفِي الْحَدِيثِ الْآخَرِ "اِئْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ"

ʾay mina alladhīna yudʿawna min jamīʿi ʾabwābi al-jannati lidukhūlihā. wafī al-ḥadīthi al-ʾākhari "iʾdhan lahu wabashshirhu bi-al-jannati"

meaning those called from all the gates of Paradise to enter it. In another hadith: ‘Let him enter, and give him the good news of Paradise.’

وَفِي الْحَدِيثِ الْآخَرِ "اُثْبُتْ أُحُدُ فَإِنَّمَا عَلَيْكَ نَبِيٌّ وَصِدِّيقٌ وَشَهِيدَانِ".

wafī al-ḥadīthi al-ʾākhari "uthbut ʾuḥudu faʾinnamā ʿalayka nabiyyun waṣiddīqun washahīdāni".

In another hadith: ‘Be still, Uḥud, for upon you are only a prophet, a man of utmost truthfulness, and two martyrs.’

وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "دَخَلْتُ الْجَنَّةَ فَرَأَيْتُ قَصْرًا، فَقُلْتُ: لِمَنْ هَذَا؟

waqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "dakhaltu al-jannata faraʾaytu qaṣran, faqultu: liman hādhā?

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘I entered Paradise and saw a palace. I asked, “Whose is this?”

قَالُوا: لِعُمَرَ، فَأَرَدْتُ أَنْ أَدْخُلَهُ فَذَكَرْتُ غَيْرَتَكَ" فَقَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ:

qālū: liʿumara, faʾaradtu ʾan ʾadkhulahu fadhakartu ghayrataka" faqāla ʿumaru raḍiya Allāhu ʿanhu:

They said, “ʿUmar’s.” I wished to enter it, but remembered your protective jealousy.’ ʿUmar, may Allah be pleased with him, said:

بِأَبِي وَأُمِّي يَا رَسُولَ اللَّهِ! أَعَلَيْكَ أَغَارُ؟ وَفِي الْحَدِيثِ الْآخَرِ "يَاعُمَرُ! مَا لَقِيَكَ الشَّيْطَانُ سَالِكًا فَجًّا إِلَّا سَلَكَ فَجًّا غَيْرَ فَجِّكَ".

biʾabī waʾummī yā rasūla Allāhi! ʾaʿalayka ʾaghāru? wafī al-ḥadīthi al-ʾākhari "yāʿumaru! mā laqiyaka al-shayṭānu sālikan fajjan ʾillā salaka fajjan ghayra fajjika".

‘May my father and mother be your ransom, Messenger of Allah! Would I be jealous of you?’ In another hadith: ‘ʿUmar, Satan never encounters you taking a path without taking a different path.’

وَفِي الْحَدِيثِ الْآخَرِ "اِفْتَحْ لِعُثْمَانَ وَبَشِّرْهُ بِالْجَنَّةِ".

wafī al-ḥadīthi al-ʾākhari "iftaḥ liʿuthmāna wabashshirhu bi-al-jannati".

In another hadith: ‘Open the door for ʿUthmān, and give him the good news of Paradise.’

وَفِي الْحَدِيثِ الْآخَرِ قَالَ لِعَلِيٍّ: "أَنْتَ مِنِّي وَأَنَا مِنْكَ"

wafī al-ḥadīthi al-ʾākhari qāla liʿaliyyin: "ʾanta minnī waʾanā minka"

In another hadith he said to ʿAlī: ‘You are of me, and I am of you.’

وَفِي الْحَدِيثِ

wafī al-ḥadīthi

And in

Source page 435

الْآخَرِ قَالَ لِعَلِيٍّ: "أَمَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى؟".

al-ʾākhari qāla liʿaliyyin: "ʾamā tarḍā ʾan takūna minnī bimanzilati hārūna min mūsā?".

another hadith he said to ʿAlī: ‘Are you not content to have the same position with me that Aaron had with Moses?’

وَفِي الْحَدِيثِ الْآخَرِ قَالَ لِبِلَالٍ "سَمِعْتُ دَفَّ نَعْلَيْكَ فِي الْجَنَّةِ".

wafī al-ḥadīthi al-ʾākhari qāla libilālin "samiʿtu daffa naʿlayka fī al-jannati".

In another hadith he said to Bilāl: ‘I heard the tread of your sandals in Paradise.’

وَفِي الْحَدِيثِ الْآخَرِ قَالَ لِأُبَيِّ بْنِ كَعْبٍ "لِيَهْنَأْكَ الْعِلْمُ أَبَا الْمُنْذِرِ".

wafī al-ḥadīthi al-ʾākhari qāla liʾubayyi bni kaʿbin "liyahnaʾka al-ʿilmu ʾabā al-mundhiri".

In another hadith he said to Ubayy ibn Kaʿb: ‘May knowledge bring you joy, Abū al-Mundhir.’

وَفِي الْحَدِيثِ الْآخَرِ قَالَ لِعَبْدِ اللَّهِ بْنِ سَلَامٍ "أَنْتَ عَلَى الْإِسْلَامِ حَتَّى تَمُوتَ".

wafī al-ḥadīthi al-ʾākhari qāla liʿabdi Allāhi bni salāmin "ʾanta ʿalā al-ʾislāmi ḥattā tamūta".

In another hadith he said to ʿAbd Allāh ibn Salām: ‘You will remain upon Islam until you die.’

وَفِي الْحَدِيثِ الْآخَرِ قَالَ لِلْأَنْصَارِيِّ "ضَحِكَ اللَّهُ عَزَّ وَجَلَّ، أَوْ عَجِبَ مِنْ فَعَالِكُمَا".

wafī al-ḥadīthi al-ʾākhari qāla li-l-ʾanṣāriyyi "ḍaḥika Allāhu ʿazza wajalla, ʾaw ʿajiba min faʿālikumā".

In another hadith he said to the Helper: ‘Allah, mighty and majestic, laughed—or marveled—at what you both did.’

وَفِي الْحَدِيثِ الْآخَرِ قَالَ لِلْأَنْصَارِ "أَنْتُمْ مِنْ أَحَبِّ النَّاسِ إِلَيَّ".

wafī al-ḥadīthi al-ʾākhari qāla li-l-ʾanṣāri "ʾantum min ʾaḥabbi al-nāsi ʾilayya".

In another hadith he said to the Helpers: ‘You are among the people dearest to me.’

وَفِي الْحَدِيثِ الْآخَرِ قَالَ لِأَشَجِّ عَبْدِ الْقَيْسِ: "إِنَّ فِيكَ خَصْلَتَيْنِ يُحِبُّهُمَا اللَّهُ تَعَالَى وَرَسُولُهُ: الْحِلْمُ وَالْأَنَاةُ".

wafī al-ḥadīthi al-ʾākhari qāla liʾashajji ʿabdi al-qaysi: "ʾinna fīka khaṣlatayni yuḥibbuhumā Allāhu taʿālā warasūluhu: al-ḥilmu wa-al-ʾanātu".

In another hadith he said to the scarred man of ʿAbd al-Qays: ‘You have two qualities loved by Allah Most High and His Messenger: forbearance and deliberation.’

وَكُلُّ هَذِهِ الْأَحَادِيثِ الَّتِي أَشَرْتُ إِلَيْهَا فِي الصَّحِيحِ مَشْهُورَةٌ، فَلِهَذَا لَمْ أُضِفْهَا،

wakullu hādhihi al-ʾaḥādīthi allatī ʾashartu ʾilayhā fī al-ṣaḥīḥi mashhūratun, falihādhā lam ʾuḍifhā,

All the hadiths I have indicated occur in the Ṣaḥīḥ collections and are well known, so I have not specified their sources.

وَنَظَائِرُ مَا ذَكَرْنَاهُ مِنْ مَدْحِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْوَجْهِ كَثِيرَةٌ.

wanaẓāʾiru mā dhakarnāhu min madḥihi ṣallā Allāhu ʿalayhi wasallama fī al-wajhi kathīratun.

There are many examples like those we have mentioned of his praising people to their faces, may Allah bless him and grant him peace.

وَأَمَّا مَدْحُ الصَّحَابَةِ وَالتَّابِعِينَ فَمَنْ بَعْدَهُمْ مِنَ الْعُلَمَاءِ وَالْأَئِمَّةِ الَّذِينَ يُقْتَدَى بِهِمْ رَضِيَ اللَّهُ عَنْهُمْ أَجْمَعِينَ

waʾammā madḥu al-ṣaḥābati wa-al-tābiʿīna faman baʿdahum mina al-ʿulamāʾi wa-al-ʾaʾimmati alladhīna yuqtadā bihim raḍiya Allāhu ʿanhum ʾajmaʿīna

As for praise by the Companions, the Successors, and later scholars and imams who are followed as examples, may Allah be pleased with them all,

فَأَكْثَرُ مِنْ أَنْ تُحْصَرَ، وَاللَّهُ أَعْلَمُ.

faʾaktharu min ʾan tuḥṣara, wa-Allāhu ʾaʿlamu.

its examples are too numerous to enumerate. Allah knows best.

قَالَ أَبُو حَامِدٍ الْغَزَالِيُّ فِي آخِرِ كِتَابِ الزَّكَاةِ مِنَ الْإِحْيَاءِ: إِذَا تَصَدَّقَ

qāla ʾabū ḥāmidin al-ghazāliyyu fī ʾākhiri kitābi al-zakāti mina al-ʾiḥyāʾi: ʾidhā taṣaddaqa

Abū Ḥāmid al-Ghazālī said at the end of the Book of Almsgiving in the Iḥyāʾ: When

Source page 436

إِنْسَانٌ بِصَدَقَةٍ فَيَنْبَغِي لِلْآخِذِ مِنْهُ أَنْ يَنْظُرَ، فَإِنْ كَانَ الدَّافِعُ مِمَّنْ يُحِبُّ الشُّكْرَ عَلَيْهَا وَنَشْرَهَا

ʾinsānun biṣadaqatin fayanbaghī li-l-ʾākhidhi minhu ʾan yanẓura, faʾin kāna al-dāfiʿu mimman yuḥibbu al-shukra ʿalayhā wanashrahā

someone gives charity, the recipient should consider the donor’s state. If the donor likes to receive thanks and have the gift publicized,

فَيَنْبَغِي لِلْآخِذِ أَنْ يُخْفِيَهَا لِأَنَّ قَضَاءَ حَقِّهِ أَنْ لَا يَنْصُرَهُ عَلَى الظُّلْمِ وَطَلَبُهُ الشُّكْرَ ظُلْمٌ،

fayanbaghī li-l-ʾākhidhi ʾan yukhfiyahā liʾanna qaḍāʾa ḥaqqihi ʾan lā yanṣurahu ʿalā al-ẓulmi waṭalabuhu al-shukra ẓulmun,

the recipient should conceal it, because fulfilling the donor’s right means not assisting him in wrongdoing, and his seeking thanks is wrongdoing.

وَإِنْ عَلِمَ مِنْ حَالِهِ أَنَّهُ لَا يُحِبُّ الشُّكْرَ وَلَا يَقْصِدُهُ فَيَنْبَغِي أَنْ يَشْكُرَهُ وَيُظْهِرَ صَدَقَتَهُ.

waʾin ʿalima min ḥālihi ʾannahu lā yuḥibbu al-shukra walā yaqṣiduhu fayanbaghī ʾan yashkurahu wayuẓhira ṣadaqatahu.

If the recipient knows that the donor neither desires thanks nor seeks them, he should thank him and make his charity known.

وَقَالَ سُفْيَانُ الثَّوْرِيُّ رَحِمَهُ اللَّهُ: مَنْ عَرَفَ نَفْسَهُ لَمْ يَضُرَّهُ مَدْحُ النَّاسِ.

waqāla sufyānu al-thawriyyu raḥimahu Allāhu: man ʿarafa nafsahu lam yaḍurrahu madḥu al-nāsi.

Sufyān al-Thawrī, may Allah have mercy on him, said: Whoever knows himself will not be harmed by people’s praise.

قَالَ أَبُو حَامِدٍ الْغَزَالِيُّ بَعْدَ أَنْ ذَكَرَ مَا سَبَقَ فِي أَوَّلِ الْبَابِ: فَدَقَائِقُ هَذِهِ الْمَعَانِي يَنْبَغِي أَنْ يَلْحَظَهَا مَنْ يُرَاعِي قَلْبَهُ،

qāla ʾabū ḥāmidin al-ghazāliyyu baʿda ʾan dhakara mā sabaqa fī ʾawwali al-bābi: fadaqāʾiqu hādhihi al-maʿānī yanbaghī ʾan yalḥaẓahā man yurāʿī qalbahu,

After mentioning what appeared at the beginning of this chapter, Abū Ḥāmid al-Ghazālī said: Whoever watches over their heart should attend to the subtleties of these meanings.

فَإِنَّ أَعْمَالَ الْجَوَارِحِ مَعَ إِهْمَالِ هَذِهِ الدَّقَائِقِ ضُحْكَةٌ لِلشَّيْطَانِ وَشَمَاتَةٌ لَهُ، لِكَثْرَةِ التَّعَبِ وَقِلَّةِ النَّفْعِ،

faʾinna ʾaʿmāla al-jawāriḥi maʿa ʾihmāli hādhihi al-daqāʾiqi ḍuḥkatun li-l-shayṭāni washamātatun lahu, likathrati al-taʿabi waqillati al-nafʿi,

For bodily acts of worship, when these subtleties are neglected, are a source of laughter and gloating for Satan, because of their great toil and little benefit.

وَمِثْلُ هَذَا الْعِلْمِ هُوَ الَّذِي يُقَالُ فِيهِ: إِنَّ تَعَلُّمَ مَسْأَلَةٍ مِنْهُ أَفْضَلُ مِنْ عِبَادَةِ سَنَةٍ،

wamithlu hādhā al-ʿilmi huwa alladhī yuqālu fīhi: ʾinna taʿalluma masʾalatin minhu ʾafḍalu min ʿibādati sanatin,

It is knowledge of this kind about which it is said: Learning a single point of it is better than a year’s worship.

إِذْ بِهَذَا الْعِلْمِ تَحْيَا عِبَادَةُ الْعُمُرِ، وَبِالْجَهْلِ بِهِ تَمُوتُ عِبَادَةُ الْعُمُرِ كُلِّهِ وَتَتَعَطَّلُ، وَبِاللَّهِ التَّوْفِيقُ.

ʾidh bihādhā al-ʿilmi taḥyā ʿibādatu al-ʿumuri, wa-bi-al-jahli bihi tamūtu ʿibādatu al-ʿumuri kullihi watataʿaṭṭalu, wa-bi-llāhi al-tawfīqu.

For this knowledge brings a lifetime’s worship to life, while ignorance of it makes an entire lifetime’s worship die and become fruitless. Success comes through Allah. [153]

223 بَابُ مَدْحِ الْإِنْسَانِ نَفْسَهُ وَذِكْرِ مَحَاسِنِهِ

223 bābu madḥi al-ʾinsāni nafsahu wadhikri maḥāsinihi

223. Praising oneself and mentioning one’s good qualities

قَالَ اللَّهُ تَعَالَى: {فَلَا تُزَكُّوا أَنْفُسَكُمْ} [النَّجْمِ:32] اِعْلَمْ أَنَّ ذِكْرَ مَحَاسِنِ نَفْسِهِ ضَرْبَانِ: مَذْمُومٌ، وَمَحْبُوبٌ،

qāla Allāhu taʿālā: {falā tuzakkū ʾanfusakum} [al-najmi:32] iʿlam ʾanna dhikra maḥāsini nafsihi ḍarbāni: madhmūmun, wamaḥbūbun,

Allah Most High says: {Do not claim purity for yourselves} [al-Najm: 32]. Know that mentioning one’s own good qualities is of two kinds: blameworthy and commendable.

فَالْمَذْمُومُ أَنْ يَذْكُرَهُ لِلِافْتِخَارِ وَإِظْهَارِ الِارْتِفَاعِ وَالتَّمَيُّزِ عَلَى الْأَقْرَانِ وَشِبْهِ ذَلِكَ؛

fa-al-madhmūmu ʾan yadhkurahu li-l-iftikhāri waʾiẓhāri al-irtifāʿi wa-al-tamayyuzi ʿalā al-ʾaqrāni washibhi dhālika;

The blameworthy kind is mentioning them to boast, display superiority and distinction over one’s peers, or for a similar purpose.

وَالْمَحْبُوبُ أَنْ يَكُونَ فِيهِ مَصْلَحَةٌ دِينِيَّةٌ، وَذَلِكَ بِأَنْ يَكُونَ آمِرًا بِمَعْرُوفٍ أَوْ نَاهِيًا عَنْ مُنْكَرٍ أَوْ نَاصِحًا

wa-al-maḥbūbu ʾan yakūna fīhi maṣlaḥatun dīniyyatun, wadhālika biʾan yakūna ʾāmiran bimaʿrūfin ʾaw nāhiyan ʿan munkarin ʾaw nāṣiḥan

The commendable kind serves a religious benefit, such as when one is enjoining good, forbidding wrong, offering sincere counsel,

أَوْ مُشِيرًا بِمَصْلَحَةٍ أَوْ مُعَلِّمًا أَوْ مُؤَدِّبًا أَوْ وَاعِظًا أَوْ مُذَكِّرًا أَوْ مُصْلِحًا بَيْنَ اِثْنَيْنِ

ʾaw mushīran bimaṣlaḥatin ʾaw muʿalliman ʾaw muʾaddiban ʾaw wāʿiẓan ʾaw mudhakkiran ʾaw muṣliḥan bayna ithnayni

advising on something beneficial, teaching, instructing in good conduct, exhorting, reminding, reconciling two people,

أَوْ يَدْفَعُ عَنْ نَفْسِهِ شَرًّا أَوْ نَحْوَ ذَلِكَ، فَيَذْكُرُ مَحَاسِنَهُ نَاوِيًا بِذَلِكَ أَنْ يَكُونَ هَذَا أَقْرَبَ إِلَى قَبُولِ قَوْلِهِ وَاعْتِمَادِ مَا يَذْكُرُهُ،

ʾaw yadfaʿu ʿan nafsihi sharran ʾaw naḥwa dhālika, fayadhkuru maḥāsinahu nāwiyan bidhālika ʾan yakūna hādhā ʾaqraba ʾilā qabūli qawlihi waʿtimādi mā yadhkuruhu,

or warding off harm from oneself, and the like. One mentions one’s good qualities intending thereby to make one’s words more likely to be accepted and relied upon,

أَوْ أَنَّ هَذَا الْكَلَامَ الَّذِي أَقُولُهُ لَا تَجِدُونَهُ عِنْدَ غَيْرِي فَاحْتَفِظُوا بِهِ أَوْ نَحْوَ ذَلِكَ،

ʾaw ʾanna hādhā al-kalāma alladhī ʾaqūluhu lā tajidūnahu ʿinda ghayrī faḥtafiẓū bihi ʾaw naḥwa dhālika,

or to convey, ‘You will not find these words I am telling you with anyone else, so preserve them,’ or something similar.

وَقَدْ جَاءَ فِي هَذَا لِهَذَا الْمَعْنَى مَا لَا يُحْصَى مِنَ النُّصُوصِ كَقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

waqad jāʾa fī hādhā lihādhā al-maʿnā mā lā yuḥṣā mina al-nuṣūṣi kaqawli al-nabiyyi ṣallā Allāhu ʿalayhi wasallama

Countless texts on this subject have come for this purpose, such as the words of the Prophet, may Allah bless him and grant him peace:

"أَنَا النَّبِيُّ لَا كَذِبْ" "أَنَا سَيِّدُ وَلَدِ آدَمَ" "أَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْضُ":

"ʾanā al-nabiyyu lā kadhib" "ʾanā sayyidu waladi ʾādama" "ʾanā ʾawwalu man tanshaqqu ʿanhu al-ʾarḍu":

‘I am the Prophet, without falsehood’; ‘I am the master of Adam’s descendants’; ‘I am the first for whom the earth will split open’;

أَنَا أَعْلَمُكُمْ بِاللَّهِ وَأَتْقَاكُمْ" "إِنِّي أَبِيتُ عِنْدَ رَبِّي" وَأَشْبَاهُهُ كَثِيرَةٌ،

ʾanā ʾaʿlamukum bi-llāhi waʾatqākum" "ʾinnī ʾabītu ʿinda rabbī" waʾashbāhuhu kathīratun,

‘I know Allah best among you and am the most mindful of Him’; and ‘I spend the night with my Lord.’ There are many similar examples.

وَقَالَ يُوسُفُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "{اِجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ

waqāla yūsufu ṣallā Allāhu ʿalayhi wasallama: "{ijʿalnī ʿalā khazāʾini al-ʾarḍi

Joseph, may Allah bless him and grant him peace, said: {Put me in charge of the land’s storehouses;

Source page 437

إِنِّي حَفِيظٌ عَلِيمٌ} [يُوسُفَ:55] وَقَالَ شُعَيْبٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: {سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّالِحِينَ} [الْقَصَصِ:27].

ʾinnī ḥafīẓun ʿalīmun} [yūsufa:55] waqāla shuʿaybun ṣallā Allāhu ʿalayhi wasallama: {satajidunī ʾin shāʾa Allāhu mina al-ṣāliḥīna} [al-qaṣaṣi:27].

I am a knowledgeable guardian} [Yūsuf: 55]. Shuʿayb, may Allah bless him and grant him peace, said: {You will find me, if Allah wills, among the righteous} [al-Qaṣaṣ: 27].

[1/ 696] وَقَالَ عُثْمَانُ رَضِيَ اللَّهُ عَنْهُ حِينَ حُصِرَ مَا رَوَيْنَاهُ فِي صَحِيحِ الْبُخَارِيِّ أَنَّهُ قَالَ:

[1/ 696] waqāla ʿuthmānu raḍiya Allāhu ʿanhu ḥīna ḥuṣira mā rawaynāhu fī ṣaḥīḥi al-bukhāriyyi ʾannahu qāla:

[1/696] When ʿUthmān, may Allah be pleased with him, was besieged, he said what we have transmitted in Ṣaḥīḥ al-Bukhārī:

أَلَسْتُمْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ جَهَّزَ جَيْشَ الْعُسْرَةِ فَلَهُ الْجَنَّةُ؟" فَجَهَّزْتُهُمْ،

ʾalastum taʿlamūna ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "man jahhaza jaysha al-ʿusrati falahu al-jannatu?" fajahhaztuhum,

‘Do you not know that the Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever equips the army of hardship will have Paradise”? I equipped them.

أَلَسْتُمْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ حَفَرَ بِئْرَ رُومَةَ فَلَهُ الْجَنَّةُ" فَحَفَرْتُهَا؟ فَصَدَّقُوهُ بِمَا قَالَهُ.

ʾalastum taʿlamūna ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "man ḥafara biʾra rūmata falahu al-jannatu" faḥafartuhā? faṣaddaqūhu bimā qālahu.

Do you not know that the Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever digs the well of Rūmah will have Paradise”? I dug it.’ They confirmed the truth of what he said.

[2/ 697] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ رَضِيَ اللَّهُ عَنْهُ

[2/ 697] warawaynā fī ṣaḥīḥayhimā, ʿan saʿdi bni ʾabī waqqāṣin raḍiya Allāhu ʿanhu

[2/697] We have transmitted in their two Ṣaḥīḥ collections, from Saʿd ibn Abī Waqqāṣ, may Allah be pleased with him,

أَنَّهُ قَالَ حِينَ شَكَاهُ أَهْلُ الْكُوفَةِ إِلَى عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ وَقَالُوا: لَا يُحْسِنُ يُصَلِّي،

ʾannahu qāla ḥīna shakāhu ʾahlu al-kūfati ʾilā ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu waqālū: lā yuḥsinu yuṣallī,

that when the people of Kufa complained about him to ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, saying, ‘He does not know how to pray properly,’

فَقَالَ سَعْدٌ: وَاللَّهِ إِنِّي لَأَوَّلُ رَجُلٍ مِنَ الْعَرَبِ رَمَى بِسَهْمٍ فِي سَبِيلِ اللَّهِ تَعَالَى،

faqāla saʿdun: wa-Allāhi ʾinnī laʾawwalu rajulin mina al-ʿarabi ramā bisahmin fī sabīli Allāhi taʿālā,

Saʿd said: ‘By Allah, I was the first Arab man to shoot an arrow in the cause of Allah Most High.

وَلَقَدْ كُنَّا نَغْزُو مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَذَكَرَ تَمَامَ الْحَدِيثِ.

walaqad kunnā naghzū maʿa rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, wadhakara tamāma al-ḥadīthi.

We used to go on expeditions with the Messenger of Allah, may Allah bless him and grant him peace.’ He then related the rest of the hadith.

[3/ 698] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[3/ 698] warawaynā fī ṣaḥīḥi muslimin, ʿan ʿaliyyin raḍiya Allāhu ʿanhu qāla:

[3/698] We have transmitted in Ṣaḥīḥ Muslim, from ʿAlī, may Allah be pleased with him, who said:

وَالَّذِي فَلَقَ الْحَبَّةَ وَبَرَأَ النَّسَمَةَ، إِنَّهُ لَعَهْدُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَيَّ

wa-lladhī falaqa al-ḥabbata wabaraʾa al-nasamata, ʾinnahu laʿahdu al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾilayya

By the One who split the seed and created the living soul, the Prophet, may Allah bless him and grant him peace, assured me

"أَنَّهُ لَا يُحِبُّنِي إِلَّا مُؤْمِنٌ وَلَا يُبْغِضُنِي إِلَّا مُنَافِقٌ".

"ʾannahu lā yuḥibbunī ʾillā muʾminun walā yubghiḍunī ʾillā munāfiqun".

‘that none but a believer loves me, and none but a hypocrite hates me.’

قُلْتُ: بَرَأَ مَهْمُوزٌ مَعْنَاهُ خَلَقَ؛ وَالنَّسَمَةُ: النَّفْسُ.

qultu: baraʾa mahmūzun maʿnāhu khalaqa; wa-al-nasamatu: al-nafsu.

I say: Baraʾa is written with a hamzah and means ‘created’; al-nasamah means the soul.

Source page 438

[4/ 699] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أَبِي وَائِلٍ قَالَ:

[4/ 699] warawaynā fī ṣaḥīḥayhimā, ʿan ʾabī wāʾilin qāla:

[4/699] We have transmitted in their two Ṣaḥīḥ collections, from Abū Wāʾil, who said:

خَطَبَنَا اِبْنُ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ فَقَالَ: وَاللَّهِ لَقَدْ أَخَذْتُ مِنْ فِي رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِضْعًا وَسَبْعِينَ سُورَةً،

khaṭabanā ibnu masʿūdin raḍiya Allāhu ʿanhu faqāla: wa-Allāhi laqad ʾakhadhtu min fī rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama biḍʿan wasabʿīna sūratan,

Ibn Masʿūd, may Allah be pleased with him, addressed us, saying: ‘By Allah, I learned more than seventy surahs directly from the mouth of the Messenger of Allah, may Allah bless him and grant him peace.

وَلَقَدْ عَلِمَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنِّي مِنْ أَعْلَمِهِمْ بِكِتَابِ اللَّهِ تَعَالَى وَمَا أَنَا بِخَيْرِهِمْ،

walaqad ʿalima ʾaṣḥābu rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannī min ʾaʿlamihim bikitābi Allāhi taʿālā wamā ʾanā bikhayrihim,

The Companions of the Messenger of Allah, may Allah bless him and grant him peace, know that I am among those most knowledgeable about Allah Most High’s Book, though I am not the best of them.

وَلَوْ أَعْلَمُ أَنَّ أَحَدًا أَعْلَمُ مِنِّي لَرَحَلْتُ إِلَيْهِ.

walaw ʾaʿlamu ʾanna ʾaḥadan ʾaʿlamu minnī laraḥaltu ʾilayhi.

If I knew of anyone more knowledgeable than I am, I would travel to him.’

[5/ 700] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا

[5/ 700] warawaynā fī ṣaḥīḥi muslimin, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā

[5/700] We have transmitted in Ṣaḥīḥ Muslim, from Ibn ʿAbbās, may Allah be pleased with them both,

أَنَّهُ سُئِلَ عَنِ الْبَدَنَةِ إِذَا أُزْحِفَتْ، فَقَالَ: عَلَى الْخَبِيرِ سَقَطْتَ يَعْنِي نَفْسَهُ وَذَكَرَ تَمَامَ الْحَدِيثِ.

ʾannahu suʾila ʿani al-badanati ʾidhā ʾuzḥifat, faqāla: ʿalā al-khabīri saqaṭta yaʿnī nafsahu wadhakara tamāma al-ḥadīthi.

that he was asked about a sacrificial camel that became too exhausted to continue. He said, ‘You have come to someone well informed,’ meaning himself, and related the rest of the hadith.

وَنَظَائِرُ هَذَا كَثِيرَةٌ لَا تَنْحَصِرُ، وَكُلُّهَا مَحْمُولَةٌ عَلَى مَا ذَكَرْنَا، وَبِاللَّهِ التَّوْفِيقُ.

wanaẓāʾiru hādhā kathīratun lā tanḥaṣiru, wakulluhā maḥmūlatun ʿalā mā dhakarnā, wa-bi-llāhi al-tawfīqu.

There are countless similar examples, all understood according to what we have explained. Success comes through Allah.

224 بَابٌ فِي مَسَائِلَ تَتَعَلَّقُ بِمَا تَقَدَّمَ

224 bābun fī masāʾila tataʿallaqu bimā taqaddama

224. Questions related to the preceding subjects

[مَسْأَلَةٌ]: يُسْتَحَبُّ إِجَابَةُ مَنْ نَادَاكَ بِلَبَّيْكَ وَسَعْدَيْكَ أَوْ لَبَّيْكَ وَحْدَهَا، وَيُسْتَحَبُّ أَنْ يَقُولَ لِمَنْ وَرَدَ عَلَيْهِ مَرْحَبًا،

[masʾalatun]: yustaḥabbu ʾijābatu man nādāka bilabbayka wasaʿdayka ʾaw labbayka waḥdahā, wayustaḥabbu ʾan yaqūla liman warada ʿalayhi marḥaban,

[Question] It is recommended to answer someone who calls you by saying, ‘Here I am, ready to help,’ or simply ‘Here I am.’ It is recommended to say ‘Welcome’ to someone who arrives.

وَأَنْ يَقُولَ لِمَنْ أَحْسَنَ إِلَيْهِ أَوْ رَأَى مِنْهُ فِعْلًا جَمِيلًا: حَفِظَكَ اللَّهُ وَجَزَاكَ اللَّهُ خَيْرًا، وَمَا أَشْبَهَهُ،

waʾan yaqūla liman ʾaḥsana ʾilayhi ʾaw raʾā minhu fiʿlan jamīlan: ḥafiẓaka Allāhu wajazāka Allāhu khayran, wamā ʾashbahahu,

To someone who has shown one kindness, or whose good deed one has seen, one should say, ‘May Allah protect you and reward you with good,’ or something similar.

وَدَلَائِلُ هَذَا مِنَ الْحَدِيثِ الصَّحِيحِ كَثِيرَةٌ مَشْهُورَةٌ.

wadalāʾilu hādhā mina al-ḥadīthi al-ṣaḥīḥi kathīratun mashhūratun.

The evidence for this in sound hadith is abundant and well known.

[مَسْأَلَةٌ]: وَلَا بَأْسَ بِقَوْلِهِ لِلرَّجُلِ الْجَلِيلِ فِي عِلْمِهِ أَوْ صَلَاحِهِ أَوْ نَحْوِ ذَلِكَ:

[masʾalatun]: walā baʾsa biqawlihi li-l-rajuli al-jalīli fī ʿilmihi ʾaw ṣalāḥihi ʾaw naḥwi dhālika:

[Question] There is no harm in saying to a man distinguished in knowledge, righteousness, or a similar quality:

جَعَلَنِيَ اللَّهُ فِدَاكَ، أَوْ فِدَاكَ أَبِي وَأُمِّي وَمَا أَشْبَهَهُ، وَدَلَائِلُ هَذَا مِنَ الْحَدِيثِ الصَّحِيحِ كَثِيرَةٌ مَشْهُورَةٌ حَذَفْتُهَا اِخْتِصَارًا.

jaʿalaniya Allāhu fidāka, ʾaw fidāka ʾabī waʾummī wamā ʾashbahahu, wadalāʾilu hādhā mina al-ḥadīthi al-ṣaḥīḥi kathīratun mashhūratun ḥadhaftuhā ikhtiṣāran.

‘May Allah make me your ransom,’ ‘May my father and mother be your ransom,’ or the like. Its proofs in sound hadith are numerous and well known; I have omitted them for brevity.

[مَسْأَلَةٌ]: إِذَا اِحْتَاجَتِ الْمَرْأَةُ إِلَى كَلَامِ غَيْرِ الْمَحَارِمِ فِي بَيْعٍ أَوْ شِرَاءٍ

[masʾalatun]: ʾidhā iḥtājati al-marʾatu ʾilā kalāmi ghayri al-maḥārimi fī bayʿin ʾaw shirāʾin

[Question] When a woman needs to speak to a man who is not a permanently unmarriageable relative, in selling, buying,

Source page 439

أَوْ غَيْرِ ذَلِكَ مِنَ الْمَوَاضِعِ الَّتِي يَجُوزُ لَهَا كَلَامُهُ فِيهَا فَيَنْبَغِي أَنْ تُفَخِّمَ عِبَارَتَهَا وَتُغَلِّظَهَا وَلَا تُلَيِّنَهَا مَخَافَةً مِنْ طَمَعِهِ فِيهَا.

ʾaw ghayri dhālika mina al-mawāḍiʿi allatī yajūzu lahā kalāmuhu fīhā fayanbaghī ʾan tufakhkhima ʿibāratahā watughalliẓahā walā tulayyinahā makhāfatan min ṭamaʿihi fīhā.

or another situation in which speaking to him is permissible, she should make her speech firm and grave, without softening it, lest he develop desire for her.

قَالَ الْإِمَامُ أَبُو الْحَسَنِ الْوَاحِدِيُّ مِنْ أَصْحَابِنَا فِي كِتَابِهِ "الْبَسِيطِ": قَالَ أَصْحَابُنَا:

qāla al-ʾimāmu ʾabū al-ḥasani al-wāḥidiyyu min ʾaṣḥābinā fī kitābihi "al-basīṭi": qāla ʾaṣḥābunā:

Imām Abū al-Ḥasan al-Wāḥidī of our school said in his book al-Basīṭ: Our fellow scholars said:

الْمَرْأَةُ مَنْدُوبَةٌ إِذَا خَاطَبَتِ الْأَجَانِبَ إِلَى الْغِلْظَةِ فِي الْمَقَالَةِ، لِأَنَّ ذَلِكَ أَبْعَدُ مِنَ الطَّمَعِ فِي الرِّيبَةِ،

al-marʾatu mandūbatun ʾidhā khāṭabati al-ʾajāniba ʾilā al-ghilẓati fī al-maqālati, liʾanna dhālika ʾabʿadu mina al-ṭamaʿi fī al-rībati,

When a woman addresses unrelated men, she is encouraged to speak firmly, because this is less likely to arouse improper desire.

وَكَذَلِكَ إِذَا خَاطَبَتْ مُحَرَّمًا عَلَيْهَا بِالْمُصَاهَرَةِ، أَلَا تَرَى أَنَّ اللَّهَ تَعَالَى أَوْصَى أُمَّهَاتِ الْمُؤْمِنِينَ وَهُنَّ مُحَرَّمَاتٌ عَلَى التَّأْبِيدِ بِهَذِهِ الْوَصِيَّةِ،

wakadhālika ʾidhā khāṭabat muḥarraman ʿalayhā bi-al-muṣāharati, ʾalā tarā ʾanna Allāha taʿālā ʾawṣā ʾummahāti al-muʾminīna wahunna muḥarramātun ʿalā al-taʾbīdi bihādhihi al-waṣiyyati,

The same applies when she addresses a man forbidden to her in marriage through an in-law relationship. Do you not see that Allah Most High gave this instruction to the Mothers of the Believers, who were permanently forbidden in marriage?

فَقَالَ تَعَالَى: {يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اِتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ

faqāla taʿālā: {yā nisāʾa al-nabiyyi lastunna kaʾaḥadin mina al-nisāʾi ʾini ittaqaytunna falā takhḍaʿna bi-al-qawli

He Most High said: {Wives of the Prophet, you are not like other women. If you are mindful of Allah, do not soften your speech,

فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ} [الْأَحْزَابِ:32] قُلْتُ: هَذَا الَّذِي ذَكَرَهُ الْوَاحِدِيُّ مِنْ تَغْلِيظِ صَوْتِهَا، كَذَا قَالَهُ أَصْحَابُنَا.

fayaṭmaʿa alladhī fī qalbihi maraḍun} [al-ʾaḥzābi:32] qultu: hādhā alladhī dhakarahu al-wāḥidiyyu min taghlīẓi ṣawtihā, kadhā qālahu ʾaṣḥābunā.

lest someone whose heart is diseased become desirous} [al-Aḥzāb: 32]. I say: Our fellow scholars likewise stated what al-Wāḥidī mentioned about making her voice firm.

قَالَ الشَّيْخُ إِبْرَاهِيمُ الْمَرْوَزِيُّ مِنْ أَصْحَابِنَا: طَرِيقُهَا فِي تَغْلِيظِهِ أَنْ تَأْخُذَ ظَهْرَ كَفِّهَا بِفِيهَا وَتُجِيبَ كَذَلِكَ، وَاللَّهُ أَعْلَمُ.

qāla al-shaykhu ʾibrāhīmu al-marwaziyyu min ʾaṣḥābinā: ṭarīquhā fī taghlīẓihi ʾan taʾkhudha ẓahra kaffihā bifīhā watujība kadhālika, wa-Allāhu ʾaʿlamu.

Shaykh Ibrāhīm al-Marwazī of our school said: The way for her to make it firm is to place the back of her hand against her mouth and answer that way. Allah knows best.

وَهَذَا الَّذِي ذَكَرَهُ الْوَاحِدِيُّ مِنْ أَنَّ الْمَحْرَمَ بِالْمُصَاهَرَةِ كَالْأَجْنَبِيِّ فِي هَذَا ضَعِيفٌ وَخِلَافُ الْمَشْهُورِ عِنْدَ أَصْحَابِنَا؛

wahādhā alladhī dhakarahu al-wāḥidiyyu min ʾanna al-maḥrama bi-al-muṣāharati ka-al-ʾajnabiyyi fī hādhā ḍaʿīfun wakhilāfu al-mashhūri ʿinda ʾaṣḥābinā;

Al-Wāḥidī’s statement that a man permanently unmarriageable through an in-law relationship is like an unrelated man in this respect is weak and contrary to the well-known position among our fellow scholars,

لِأَنَّهُ كَالْمَحْرَمِ بِالْقَرَابَةِ فِي جَوَازِ النَّظَرِ وَالْخَلْوَةِ. وَأَمَّا أُمَّهَاتُ الْمُؤْمِنِينَ فَإِنَّهُنَّ أُمَّهَاتٌ فِي تَحْرِيمِ نِكَاحِهِنَّ وَوُجُوبِ اِحْتِرَامِهِنَّ فَقَطْ،

liʾannahu ka-al-maḥrami bi-al-qarābati fī jawāzi al-naẓari wa-al-khalwati. waʾammā ʾummahātu al-muʾminīna faʾinnahunna ʾummahātun fī taḥrīmi nikāḥihinna wawujūbi iḥtirāmihinna faqaṭ,

because he is like a permanently unmarriageable blood relative with regard to the permissibility of looking and being alone together. The Mothers of the Believers are mothers only regarding the prohibition of marrying them and the obligation to respect them.

وَلِهَذَا يَحِلُّ نِكَاحُ بَنَاتِهِنَّ، وَاللَّهُ أَعْلَمُ.

walihādhā yaḥillu nikāḥu banātihinna, wa-Allāhu ʾaʿlamu.

For this reason, marrying their daughters is permissible. Allah knows best.

Source page 440

كِتَابُ أَذْكَارِ النِّكَاحِ وَمَا يَتَعَلَّقُ بِهِ

kitābu ʾadhkāri al-nikāḥi wamā yataʿallaqu bihi

The Book of Remembrances concerning Marriage and Related Matters

225 بَابُ مَا يَقُولُهُ مَنْ جَاءَ يَخْطُبُ اِمْرَأَةً مِنْ أَهْلِهَا لِنَفْسِهِ أَوْ لِغَيْرِهِ

225 bābu mā yaqūluhu man jāʾa yakhṭubu imraʾatan min ʾahlihā linafsihi ʾaw lighayrihi

225. What one says when approaching a woman’s family to propose marriage for oneself or another

يُسْتَحَبُّ أَنْ يَبْدَأَ الْخَاطِبُ بِالْحَمْدِ لِلَّهِ وَالثَّنَاءِ عَلَيْهِ وَالصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

yustaḥabbu ʾan yabdaʾa al-khāṭibu bi-al-ḥamdi li-llāhi wa-al-thanāʾi ʿalayhi wa-al-ṣalāti ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama

It is recommended for the suitor to begin by praising and extolling Allah and invoking blessings upon the Messenger of Allah, may Allah bless him and grant him peace,

وَيَقُولَ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

wayaqūla: ʾashhadu ʾan lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, waʾashhadu ʾanna muḥammadan ʿabduhu warasūluhu

and to say: ‘I bear witness that there is no god but Allah alone, without partner, and that Muḥammad is His servant and Messenger.

جِئْتُكُمْ رَاغِبًا فِي فَتَاتِكُمْ فُلَانَةَ أَوْ فِي كَرِيمَتِكُمْ فُلَانَةَ بِنْتِ فُلَانٍ أَوْ نَحْوَ ذَلِكَ.

jiʾtukum rāghiban fī fatātikum fulānata ʾaw fī karīmatikum fulānata binti fulānin ʾaw naḥwa dhālika.

I have come seeking the hand of your young woman, so-and-so,’ or ‘your honored daughter, so-and-so daughter of so-and-so,’ or similar words.

[1/ 701] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَابْنِ مَاجَهْ وَغَيْرِهِمَا، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[1/ 701] rawaynā fī sunani ʾabī dāwūda wabni mājah waghayrihimā, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[1/701] We have transmitted in the Sunan collections of Abū Dāwūd and Ibn Mājah and elsewhere, from Abū Hurayrah, may Allah be pleased with him,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "كُلُّ كَلَامٍ" وَفِي بَعْضِ الرِّوَايَاتِ

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "kullu kalāmin" wafī baʿḍi al-riwāyāti

from the Messenger of Allah, may Allah bless him and grant him peace, who said: ‘Every speech’—and in some narrations:

"كُلُّ أَمْرٍ لَا يُبْدَأُ فِيهِ بِالْحَمْدُ لِلَّهِ فَهُوَ أَجْذَمُ" وَرُوِيَ "أَقْطَعُ" وَهُمَا بِمَعْنًى.

"kullu ʾamrin lā yubdaʾu fīhi bi-al-ḥamdu li-llāhi fahuwa ʾajdhamu" waruwiya "ʾaqṭaʿu" wahumā bimaʿnan.

‘Every undertaking that does not begin with “Praise be to Allah” is cut short.’ Another reading has aqṭaʿ; the two words have the same meaning.

هَذَا حَدِيثٌ حَسَنٌ. وَأَجْذَمُ بِالْجِيمِ وَالذَّالِ الْمُعْجَمَةِ وَمَعْنَاهُ: قَلِيلُ الْبَرَكَةِ.

hādhā ḥadīthun ḥasanun. waʾajdhamu bi-al-jīmi wa-al-dhāli al-muʿjamati wamaʿnāhu: qalīlu al-barakati.

This is a fair hadith. Ajdham is spelled with jīm and the dotted dhāl, and means: containing little blessing.

[2/ 702] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ أَبِي هُرَيْرَةَ،

[2/ 702] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi, ʿan ʾabī hurayrata,

[2/702] We have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī, from Abū Hurayrah,

عَنِ

ʿani

from

Source page 441

النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "كُلُّ خُطْبَةٍ لَيْسَ فِيهَا تَشَهُّدٌ فَهِيَ كَالْيَدِ الْجَذْمَاءِ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "kullu khuṭbatin laysa fīhā tashahhudun fahiya ka-al-yadi al-jadhmāʾi" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

the Prophet, may Allah bless him and grant him peace, who said: ‘Every address without the testimony of faith is like a severed hand.’ Al-Tirmidhī said: This is a fair hadith.

226 بَابُ عَرْضِ الرَّجُلِ بِنْتَهُ وَغَيْرِهَا مِمَّنْ إِلَيْهِ تَزْوِيجُهَا عَلَى أَهْلِ الْفَضْلِ وَالْخَيْرِ لِيَتَزَوَّجُوهَا

226 bābu ʿarḍi al-rajuli bintahu waghayrihā mimman ʾilayhi tazwījuhā ʿalā ʾahli al-faḍli wa-al-khayri liyatazawwajūhā

226. A man offering his daughter, or another woman whose marriage is his responsibility, to virtuous and good men for marriage

[1/ 703] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ؛

[1/ 703] rawaynā fī ṣaḥīḥi al-bukhāriyyi;

[1/703] We have transmitted in Ṣaḥīḥ al-Bukhārī

أَنَّ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ لَمَّا تُوُفِّيَ زَوْجُ بِنْتِهِ حَفْصَةَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

ʾanna ʿumara bna al-khaṭṭābi raḍiya Allāhu ʿanhu lammā tuwuffiya zawju bintihi ḥafṣata raḍiya Allāhu ʿanhumā qāla:

that ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, said after the death of the husband of his daughter Ḥafṣah, may Allah be pleased with them both:

لَقِيتُ عُثْمَانَ فَعَرَضْتُ عَلَيْهِ حَفْصَةَ فَقُلْتُ: إِنْ شِئْتَ أَنْكَحْتُكَ حَفْصَةَ بِنْتَ عُمَرَ،

laqītu ʿuthmāna faʿaraḍtu ʿalayhi ḥafṣata faqultu: ʾin shiʾta ʾankaḥtuka ḥafṣata binta ʿumara,

‘I met ʿUthmān and offered him Ḥafṣah in marriage, saying, “If you wish, I will marry Ḥafṣah daughter of ʿUmar to you.”’

فَقَالَ: سَأَنْظُرُ فِي أَمْرِي، فَلَبِثْتُ لَيَالِيَ ثُمَّ لَقِيَنِي فَقَالَ: قَدْ بَدَا لِي أَنْ لَا أَتَزَوَّجَ يَوْمِي هَذَا،

faqāla: saʾanẓuru fī ʾamrī, falabithtu layāliya thumma laqiyanī faqāla: qad badā lī ʾan lā ʾatazawwaja yawmī hādhā,

He replied, ‘I will consider my situation.’ I waited several nights, then he met me and said, ‘I have decided not to marry at present.’

قَالَ عُمَرُ: فَلَقِيتُ أَبَا بَكْرٍ الصِّدِّيقَ رَضِيَ اللَّهُ عَنْهُ فَقُلْتُ: إِنْ شِئْتَ أَنْكَحْتُكَ حَفْصَةَ بِنْتَ عُمَرَ،

qāla ʿumaru: falaqītu ʾabā bakrin al-ṣiddīqa raḍiya Allāhu ʿanhu faqultu: ʾin shiʾta ʾankaḥtuka ḥafṣata binta ʿumara,

ʿUmar said: Then I met Abū Bakr al-Ṣiddīq, may Allah be pleased with him, and said, ‘If you wish, I will marry Ḥafṣah daughter of ʿUmar to you.’

فَصَمَتَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ، وَذَكَرَ تَمَامَ الْحَدِيثِ.

faṣamata ʾabū bakrin raḍiya Allāhu ʿanhu, wadhakara tamāma al-ḥadīthi.

Abū Bakr, may Allah be pleased with him, remained silent. He then related the rest of the hadith.

227 بَابُ مَا يَقُولُهُ عِنْدَ عَقْدِ النِّكَاحِ

227 bābu mā yaqūluhu ʿinda ʿaqdi al-nikāḥi

227. What one says when concluding a marriage contract

يُسْتَحَبُّ أَنْ يَخْطُبَ بَيْنَ يَدَيِ الْعَقْدِ خُطْبَةً تَشْتَمِلُ عَلَى مَا ذَكَرْنَاهُ فِي الْبَابِ الَّذِي قَبْلَ هَذَا

yustaḥabbu ʾan yakhṭuba bayna yadayi al-ʿaqdi khuṭbatan tashtamilu ʿalā mā dhakarnāhu fī al-bābi alladhī qabla hādhā

Before the contract, it is recommended to deliver an address containing what we mentioned in the chapter before this one,

وَتَكُونَ أَطْوَلَ مِنْ تِلْكَ، وَسَوَاءٌ خَطَبَ الْعَاقِدُ أَوْ غَيْرُهُ.

watakūna ʾaṭwala min tilka, wasawāʾun khaṭaba al-ʿāqidu ʾaw ghayruhu.

but longer than that address, whether it is delivered by the person conducting the contract or someone else.

وَأَفْضَلُهَا:

waʾafḍaluhā:

The best of these addresses is:

[1/ 704] مَا رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ، وَغَيْرِهَا، بِالْأَسَانِيدِ الصَّحِيحَةِ،

[1/ 704] mā rawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-nasāʾiyyi wabni mājah, waghayrihā, bi-al-ʾasānīdi al-ṣaḥīḥati,

[1/704] What we have transmitted in the Sunan collections of Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, Ibn Mājah, and elsewhere, with sound chains,

عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu ʿanhu qāla:

from ʿAbd Allāh ibn Masʿūd, may Allah be pleased with him, who said:

عَلَّمَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خُطْبَةَ الْحَاجَةِ: "الْحَمْدُ لِلَّهِ نَسْتَعِينُهُ وَنَسْتَغْفِرُهُ وَنَعُوذُ بِهِ مِنْ شُرُورِ أَنْفُسِنَا،

ʿallamanā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama khuṭbata al-ḥājati: "al-ḥamdu li-llāhi nastaʿīnuhu wanastaghfiruhu wanaʿūdhu bihi min shurūri ʾanfusinā,

The Messenger of Allah, may Allah bless him and grant him peace, taught us the address for an important need: ‘Praise be to Allah. We seek His help and forgiveness, and seek refuge in Him from the evils of our souls.

مَنْ يَهْدِ اللَّهُ فَلَا مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ،

man yahdi Allāhu falā muḍilla lahu, waman yuḍlil falā hādiya lahu,

Whomever Allah guides, none can lead astray; and whomever He leads astray, none can guide.

وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

waʾashhadu ʾan lā ʾilāha ʾillā Allāhu, waʾashhadu ʾanna muḥammadan ʿabduhu warasūluhu

I bear witness that there is no god but Allah, and I bear witness that Muḥammad is His servant and Messenger.

Source page 442

{يَا أَيُّهَا النَّاسُ اِتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا، وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً،

{yā ʾayyuhā al-nāsu ittaqū rabbakumu alladhī khalaqakum min nafsin wāḥidatin wakhalaqa minhā zawjahā, wabaththa minhumā rijālan kathīran wanisāʾan,

“People, be mindful of your Lord, who created you from a single soul, created its mate from it, and spread from the two of them many men and women.

وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا} [النِّسَاءِ: 1].

wattaqū Allāha alladhī tasāʾalūna bihi wa-al-ʾarḥāma ʾinna Allāha kāna ʿalaykum raqīban} [al-nisāʾi: 1].

Be mindful of Allah, in whose name you ask one another, and honor family ties. Allah is ever watching over you” [al-Nisāʾ 1].

{يَا أَيُّهَا الَّذِينَ آمَنُوا اِتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ} [آلِ عِمْرَانَ: 102]

{yā ʾayyuhā alladhīna ʾāmanū ittaqū Allāha ḥaqqa tuqātihi walā tamūtunna ʾillā waʾantum muslimūna} [ʾāli ʿimrāna: 102]

“Believers, be mindful of Allah as He deserves, and do not die except in submission to Him” [Āl ʿImrān 102].

{يَا أَيُّهَا الَّذِينَ آمَنُوا اِتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا يُصْلِحْ لَكُمْ أَعْمَالَكُمْ، وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ،

{yā ʾayyuhā alladhīna ʾāmanū ittaqū Allāha waqūlū qawlan sadīdan yuṣliḥ lakum ʾaʿmālakum, wayaghfir lakum dhunūbakum,

“Believers, be mindful of Allah and speak sound, upright words. He will set your deeds right for you and forgive your sins.

وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا} [الْأَحْزَابِ: 71]". هَذَا لَفْظُ إِحْدَى رِوَايَاتِ أَبِي دَاوُدَ.

waman yuṭiʿi Allāha warasūlahu faqad fāza fawzan ʿaẓīman} [al-ʾaḥzābi: 71]". hādhā lafẓu ʾiḥdā riwāyāti ʾabī dāwūda.

Whoever obeys Allah and His Messenger has attained a tremendous triumph” [al-Aḥzāb 71]. This is the wording of one of Abū Dāwūd’s versions. [154]

وَفِي رِوَايَةٍ لَهُ أُخْرَى بَعْدَ قَوْلِهِ وَرَسُولُهُ "أَرْسَلَهُ بِالْحَقِّ بَشِيرًا وَنَذِيرًا بَيْنَ يَدَيِ السَّاعَةِ،

wafī riwāyatin lahu ʾukhrā baʿda qawlihi warasūluhu "ʾarsalahu bi-al-ḥaqqi bashīran wanadhīran bayna yadayi al-sāʿati,

Another version of his adds after “and His Messenger”: “He sent him with the truth, bearing good news and warning before the Hour.

مَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ رَشَدَ، وَمَنْ يَعْصِهِمَا فَإِنَّهُ لَا يَضُرُّ إِلَّا نَفْسَهُ وَلَا يَضُرُّ اللَّهَ شَيْئًا" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

man yuṭiʿi Allāha warasūlahu faqad rashada, waman yaʿṣihimā faʾinnahu lā yaḍurru ʾillā nafsahu walā yaḍurru Allāha shayʾan" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

Whoever obeys Allah and His Messenger has followed the right way. Whoever disobeys them harms only himself and does not harm Allah at all.” Al-Tirmidhī said, “A good hadith.”

قَالَ أَصْحَابُنَا: وَيُسْتَحَبُّ أَنْ يَقُولَ مَعَ هَذَا: أُزَوِّجُكَ عَلَى مَا أَمَرَ اللَّهُ بِهِ مِنْ إِمْسَاكٍ بِمَعْرُوفٍ أَوْ تَسْرِيحٍ بِإِحْسَانٍ،

qāla ʾaṣḥābunā: wayustaḥabbu ʾan yaqūla maʿa hādhā: ʾuzawwijuka ʿalā mā ʾamara Allāhu bihi min ʾimsākin bimaʿrūfin ʾaw tasrīḥin biʾiḥsānin,

Our scholars said: It is recommended to add, “I marry her to you on the basis of Allah’s command: retaining her honorably or releasing her graciously.”

وَأَقَلُّ هَذِهِ الْخُطْبَةِ: الْحَمْدُ لِلَّهِ وَالصَّلَاةُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُوصِي بِتَقْوَى اللَّهِ، وَاللَّهُ أَعْلَمُ.

waʾaqallu hādhihi al-khuṭbati: al-ḥamdu li-llāhi wa-al-ṣalātu ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾūṣī bitaqwā Allāhi, wa-Allāhu ʾaʿlamu.

The minimum form of this address is: “Praise belongs to Allah, and blessings upon the Messenger of Allah, may Allah bless him and grant him peace. I counsel mindfulness of Allah.” Allah knows best.

وَاعْلَمْ أَنَّ هَذِهِ الْخُطْبَةَ سُنَّةٌ، لَوْ لَمْ يَأْتِ بِشَيْءٍ مِنْهَا صَحَّ النِّكَاحُ بِاتِّفَاقِ الْعُلَمَاءِ.

waʿlam ʾanna hādhihi al-khuṭbata sunnatun, law lam yaʾti bishayʾin minhā ṣaḥḥa al-nikāḥu bittifāqi al-ʿulamāʾi.

Know that this address is recommended. If none of it is given, the marriage is valid by the scholars’ agreement.

وَحُكِيَ عَنْ دَاوُدَ الظَّاهِرِيِّ رَحِمَهُ اللَّهُ أَنَّهُ قَالَ: لَا يَصِحُّ،

waḥukiya ʿan dāwūda al-ẓāhiriyyi raḥimahu Allāhu ʾannahu qāla: lā yaṣiḥḥu,

It is reported that Dāwūd al-Ẓāhirī, may Allah have mercy on him, said it is not valid.

وَلَكِنِ الْعُلَمَاءُ الْمُحَقِّقُونَ: لَا يَعُدُّونَ خِلَافَ دَاوُدَ خِلَافًا مُعْتَبَرًا، وَلَا يَنْخَرِقُ الْإِجْمَاعُ بِمُخَالَفَتِهِ، وَاللَّهُ أَعْلَمُ.

walākini al-ʿulamāʾu al-muḥaqqiqūna: lā yaʿuddūna khilāfa dāwūda khilāfan muʿtabaran, walā yankhariqu al-ʾijmāʿu bimukhālafatihi, wa-Allāhu ʾaʿlamu.

However, the verifying scholars do not regard Dāwūd’s dissent as a legally significant disagreement, and his dissent does not break the consensus. Allah knows best.

وَأَمَّا الزَّوْجُ فَالْمَذْهَبُ الْمُخْتَارُ أَنَّهُ لَا يَخْطُبُ بِشَيْءٍ، بَلْ إِذَا قَالَ لَهُ الْوَلِيُّ: زَوَّجْتُكَ فُلَانَةَ.

waʾammā al-zawju fa-al-madhhabu al-mukhtāru ʾannahu lā yakhṭubu bishayʾin, bal ʾidhā qāla lahu al-waliyyu: zawwajtuka fulānata.

As for the husband, the preferred position is that he gives no address. Instead, when the guardian says, “I marry so-and-so to you,”

يَقُولُ مُتَّصِلًا بِهِ: قَبِلْتُ تَزْوِيجَهَا؛ وَإِنْ شَاءَ قَالَ: قَبِلْتُ نِكَاحَهَا،

yaqūlu muttaṣilan bihi: qabiltu tazwījahā; waʾin shāʾa qāla: qabiltu nikāḥahā,

he immediately says, “I accept her in marriage.” If he wishes, he may say, “I accept the marriage to her,” using the alternative word nikāḥ.

فَلَوْ قَالَ: الْحَمْدُ لِلَّهِ وَالصَّلَاةُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَبِلْتُ، صَحَّ النِّكَاحُ،

falaw qāla: al-ḥamdu li-llāhi wa-al-ṣalātu ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qabiltu, ṣaḥḥa al-nikāḥu,

If he says, “Praise belongs to Allah, and blessings upon the Messenger of Allah, may Allah bless him and grant him peace; I accept,” the marriage is valid.

وَلَمْ يَضُرَّ هَذَا الْكَلَامُ بَيْنَ الْإِيجَابِ وَالْقَبُولِ؛ لِأَنَّهُ فَصْلٌ يَسِيرٌ

walam yaḍurra hādhā al-kalāmu bayna al-ʾījābi wa-al-qabūli; liʾannahu faṣlun yasīrun

These words between the offer and acceptance do not harm its validity, because they are a brief interruption

Source page 443

لَهُ تَعَلُّقٌ بِالْعَقْدِ. وَقَالَ بَعْضُ أَصْحَابِنَا: يَبْطُلُ بِهِ النِّكَاحُ؛ وَقَالَ بَعْضُهُمْ: لَا يَبْطُلُ بَلْ يُسْتَحَبُّ أَنْ يَأْتِيَ بِهِ،

lahu taʿalluqun bi-al-ʿaqdi. waqāla baʿḍu ʾaṣḥābinā: yabṭulu bihi al-nikāḥu; waqāla baʿḍuhum: lā yabṭulu bal yustaḥabbu ʾan yaʾtiya bihi,

connected with the contract. Some of our scholars said they invalidate the marriage. Others said they do not invalidate it and are, in fact, recommended.

وَالصَّوَابُ مَا قَدَّمْنَاهُ أَنَّهُ لَا يَأْتِي بِهِ وَلَوْ خَالَفَ فَأَتَى بِهِ لَا يَبْطُلُ النِّكَاحُ، وَاللَّهُ أَعْلَمُ.

wa-al-ṣawābu mā qaddamnāhu ʾannahu lā yaʾtī bihi walaw khālafa faʾatā bihi lā yabṭulu al-nikāḥu, wa-Allāhu ʾaʿlamu.

The correct view is what we stated earlier: he should not say them, but if he does otherwise and says them, the marriage is not invalidated. Allah knows best.

228 بَابُ مَا يُقَالُ لِلزَّوْجِ بَعْدَ عَقْدِ النِّكَاحِ

228 bābu mā yuqālu li-l-zawji baʿda ʿaqdi al-nikāḥi

228. Chapter on what to say to the husband after the marriage contract

السُّنَّةُ أَنْ يُقَالَ لَهُ: بَارَكَ اللَّهُ لَكَ، أَوْ بَارَكَ اللَّهُ عَلَيْكَ، وَجَمَعَ بَيْنَكُمَا فِي خَيْرٍ.

al-sunnatu ʾan yuqāla lahu: bāraka Allāhu laka, ʾaw bāraka Allāhu ʿalayka, wajamaʿa baynakumā fī khayrin.

The recommended practice is to say to him, “May Allah bless you,” or, “May Allah bestow blessings upon you and bring you both together in goodness.”

وَيُسْتَحَبُّ أَنْ يُقَالَ لِكُلِّ وَاحِدٍ مِنَ الزَّوْجَيْنِ: بَارَكَ اللَّهُ لِكُلِّ وَاحِدٍ مِنْكُمَا فِي صَاحِبِهِ، وَجَمَعَ بَيْنَكُمَا فِي خَيْرٍ.

wayustaḥabbu ʾan yuqāla likulli wāḥidin mina al-zawjayni: bāraka Allāhu likulli wāḥidin minkumā fī ṣāḥibihi, wajamaʿa baynakumā fī khayrin.

It is recommended to say to each spouse, “May Allah bless each of you in your partner and bring you both together in goodness.”

[1/ 705] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 705] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾanasin raḍiya Allāhu ʿanhu;

[1/705] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Anas, may Allah be pleased with him:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ رَضِيَ اللَّهُ عَنْهُ حِينَ أَخْبَرَهُ أَنَّهُ تَزَوَّجَ: "بَارَكَ اللَّهُ لَكَ".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla liʿabdi al-raḥmāni bni ʿawfin raḍiya Allāhu ʿanhu ḥīna ʾakhbarahu ʾannahu tazawwaja: "bāraka Allāhu laka".

that when ʿAbd al-Raḥmān ibn ʿAwf, may Allah be pleased with him, told the Prophet, may Allah bless him and grant him peace, that he had married, he said to him, “May Allah bless you.”

[2/ 706] وَرَوَيْنَا فِي الصَّحِيحِ أَيْضًا

[2/ 706] warawaynā fī al-ṣaḥīḥi ʾayḍan

[2/706] We have also transmitted in the Ṣaḥīḥ

أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِجَابِرٍ رَضِيَ اللَّهُ عَنْهُ حِينَ أَخْبَرَهُ أَنَّهُ تَزَوَّجَ: "بَارَكَ اللَّهُ عَلَيْكَ".

ʾannahu ṣallā Allāhu ʿalayhi wasallama qāla lijābirin raḍiya Allāhu ʿanhu ḥīna ʾakhbarahu ʾannahu tazawwaja: "bāraka Allāhu ʿalayka".

that he, may Allah bless him and grant him peace, said to Jābir, may Allah be pleased with him, when he told him he had married, “May Allah bestow blessings upon you.”

[3/ 707] وَرَوَيْنَا بِالْأَسَانِيدِ الصَّحِيحَةِ فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَابْنِ

[3/ 707] warawaynā bi-al-ʾasānīdi al-ṣaḥīḥati fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wabni

[3/707] We have transmitted through authentic chains in the Sunan collections of Abū Dāwūd, al-Tirmidhī, and Ibn

Source page 444

مَاجَهْ وَغَيْرِهَا، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

mājah waghayrihā, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

Mājah, and elsewhere, from Abū Hurayrah, may Allah be pleased with him:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا رَفَّأَ الْإِنْسَانَ، أَيْ: إِذَا تَزَوَّجَ قَالَ:

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna ʾidhā raffaʾa al-ʾinsāna, ʾay: ʾidhā tazawwaja qāla:

that when the Prophet, may Allah bless him and grant him peace, congratulated someone—that is, when he married—he would say:

"بَارَكَ اللَّهُ لَكَ، وَبَارَكَ عَلَيْكَ، وَجَمَعَ بَيْنَكُمَا فِي خَيْرٍ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

"bāraka Allāhu laka, wabāraka ʿalayka, wajamaʿa baynakumā fī khayrin" qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

“May Allah bless you, bestow blessings upon you, and bring you both together in goodness.” Al-Tirmidhī said, “A good and authentic hadith.”

[فَصْلٌ]: وَيُكْرَهُ أَنْ يُقَالَ لَهُ بِالرِّفَاءِ وَالْبَنِينَ، وَسَيَأْتِي دَلِيلُ كَرَاهَتِهِ إِنْ شَاءَ اللَّهُ تَعَالَى

[faṣlun]: wayukrahu ʾan yuqāla lahu bi-al-rifāʾi wa-al-banīna, wasayaʾtī dalīlu karāhatihi ʾin shāʾa Allāhu taʿālā

[Section.] It is disliked to say to him, “May you have harmony and sons.” The evidence for this disapproval will come, if Allah Most High wills,

فِي كِتَابِ حِفْظِ اللِّسَانِ فِي آخِرِ الْكِتَابِ. وَالرِّفَاءُ بِكَسْرِ الرَّاءِ وَبِالْمَدِّ: وَهُوَ الِاجْتِمَاعُ.

fī kitābi ḥifẓi al-lisāni fī ʾākhiri al-kitābi. wa-al-rifāʾu bikasri al-rāʾi wa-bi-al-maddi: wahuwa al-ijtimāʿu.

in the Book of Guarding the Tongue at the end of this work. Al-rifāʾ, with kasrah on the rāʾ and a long final vowel followed by hamzah, means togetherness.

229 بَابُ مَا يَقُولُ الزَّوْجُ إِذَا دَخَلَتْ عَلَيْهِ اِمْرَأَتُهُ لَيْلَةَ الزِّفَافِ

229 bābu mā yaqūlu al-zawju ʾidhā dakhalat ʿalayhi imraʾatuhu laylata al-zifāfi

229. Chapter on what the husband says when his wife joins him on the wedding night

يُسْتَحَبُّ أَنْ يُسَمِّيَ اللَّهَ تَعَالَى، وَيَأْخُذَ بِنَاصِيَتِهَا أَوَّلَ مَا يَلْقَاهَا وَيَقُولَ: بَارَكَ اللَّهُ لِكُلِّ وَاحِدٍ مِنَّا فِي صَاحِبِهِ، وَيَقُولَ مَعَهُ:

yustaḥabbu ʾan yusammiya Allāha taʿālā, wayaʾkhudha bināṣiyatihā ʾawwala mā yalqāhā wayaqūla: bāraka Allāhu likulli wāḥidin minnā fī ṣāḥibihi, wayaqūla maʿahu:

It is recommended that he mention the name of Allah Most High, take her forelock when he first meets her, and say, “May Allah bless each of us in the other.” Along with this, he says:

[1/ 708] مَا رَوَيْنَاهُ بِالْأَسَانِيدِ الصَّحِيحَةِ فِي سُنَنِ أَبِي دَاوُدَ وَابْنِ مَاجَهْ وَابْنِ السُّنِّيِّ وَغَيْرِهَا، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ رَضِيَ اللَّهُ عَنْهُ،

[1/ 708] mā rawaynāhu bi-al-ʾasānīdi al-ṣaḥīḥati fī sunani ʾabī dāwūda wabni mājah wabni al-sunniyyi waghayrihā, ʿan ʿamri bni shuʿaybin, ʿan ʾabīhi, ʿan jaddihi raḍiya Allāhu ʿanhu,

[1/708] what we have transmitted through authentic chains in the Sunan collections of Abū Dāwūd, Ibn Mājah, and Ibn al-Sunnī, and elsewhere, from ʿAmr ibn Shuʿayb, from his father, from his grandfather, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِذَا تَزَوَّجَ أَحَدُكُمُ اِمْرَأَةً أَوِ اِشْتَرَى خَادِمًا فَلْيَقُلْ:

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾidhā tazawwaja ʾaḥadukumu imraʾatan ʾawi ishtarā khādiman falyaqul:

from the Prophet, may Allah bless him and grant him peace, who said, “When one of you marries a woman or purchases a servant, let him say:

اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا وَخَيْرَ مَا جَبَلْتَهَا عَلَيْهِ، وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا جَبَلْتَهَا عَلَيْهِ.

Allāhumma ʾinnī ʾasʾaluka khayrahā wakhayra mā jabaltahā ʿalayhi, waʾaʿūdhu bika min sharrihā washarri mā jabaltahā ʿalayhi.

‘O Allah, I ask You for her goodness and the goodness of the disposition You have given her. I seek refuge in You from her evil and the evil of the disposition You have given her.’

وَإِذَا اِشْتَرَى بَعِيرًا فَلْيَأْخُذْ بِذُرْوَةِ سَنَامِهِ وَلْيَقُلْ مِثْلَ ذَلِكَ"

waʾidhā ishtarā baʿīran falyaʾkhudh bidhurwati sanāmihi walyaqul mithla dhālika"

When he purchases a camel, let him take hold of the top of its hump and say the same.”

وَفِي رِوَايَةٍ "ثُمَّ لْيَأْخُذْ بِنَاصِيَتِهَا وَلْيَدْعُ بِالْبَرَكَةِ فِي الْمَرْأَةِ وَالْخَادِمِ".

wafī riwāyatin "thumma lyaʾkhudh bināṣiyatihā walyadʿu bi-al-barakati fī al-marʾati wa-al-khādimi".

One version says, “Then let him take her forelock and pray for blessing in the woman or servant.”

Source page 445

230 بَابُ مَا يُقَالُ لِلرَّجُلِ بَعْدَ دُخُولِ أَهْلِهِ عَلَيْهِ

230 bābu mā yuqālu li-l-rajuli baʿda dukhūli ʾahlihi ʿalayhi

230. Chapter on what to say to a man after his wife joins him

[1/ 709] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ وَغَيْرِهِ

[1/ 709] rawaynā fī ṣaḥīḥi al-bukhāriyyi waghayrihi

[1/709] We have transmitted in Ṣaḥīḥ al-Bukhārī and elsewhere,

عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: بَنَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِزَيْنَبَ رَضِيَ اللَّهُ عَنْهَا، فَأَوْلَمَ بِخُبْزٍ وَلَحْمٍ ..

ʿan ʾanasin raḍiya Allāhu ʿanhu qāla: banā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama bizaynaba raḍiya Allāhu ʿanhā, faʾawlama bikhubzin walaḥmin ..

from Anas, may Allah be pleased with him, who said: The Messenger of Allah, may Allah bless him and grant him peace, consummated his marriage to Zaynab, may Allah be pleased with her, and held a wedding feast of bread and meat.

وَذَكَرَ الْحَدِيثَ فِي صِفَةِ الْوَلِيمَةِ وَكَثْرَةِ مَنْ دُعِيَ إِلَيْهَا. ثُمَّ قَالَ:

wadhakara al-ḥadītha fī ṣifati al-walīmati wakathrati man duʿiya ʾilayhā. thumma qāla:

He related the hadith describing the feast and the large number invited. Then he said:

فَخَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَانْطَلَقَ إِلَى حُجْرَةِ عَائِشَةَ فَقَالَ: "السَّلَامُ عَلَيْكُمْ أَهْلَ الْبَيْتِ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ"

fakharaja rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama fanṭalaqa ʾilā ḥujrati ʿāʾishata faqāla: "al-salāmu ʿalaykum ʾahla al-bayti waraḥmatu Allāhi wabarakātuhu"

The Messenger of Allah, may Allah bless him and grant him peace, went out to ʿĀʾishah’s room and said, “Peace be upon you, people of the household, and the mercy of Allah and His blessings.”

فَقَالَتْ: وَعَلَيْكَ السَّلَامُ وَرَحْمَةُ اللَّهِ، كَيْفَ وَجَدْتَ أَهْلَكَ؟ بَارَكَ اللَّهُ لَكَ،

faqālat: waʿalayka al-salāmu waraḥmatu Allāhi, kayfa wajadta ʾahlaka? bāraka Allāhu laka,

She replied, “And upon you be peace and the mercy of Allah. How did you find your wife? May Allah bless you.”

فَتَقَرَّى حُجَرَ نِسَائِهِ كُلِّهِنَّ يَقُولُ لَهُنَّ كَمَا يَقُولُ لِعَائِشَةَ، وَيَقُلْنَ لَهُ كَمَا قَالَتْ عَائِشَةُ.

fataqarrā ḥujara nisāʾihi kullihinna yaqūlu lahunna kamā yaqūlu liʿāʾishata, wayaqulna lahu kamā qālat ʿāʾishatu.

He went through the rooms of all his wives, saying to them what he had said to ʿĀʾishah, and they answered him as ʿĀʾishah had answered.

231 بَابُ مَا يَقُولُهُ عِنْدَ الْجِمَاعِ

231 bābu mā yaqūluhu ʿinda al-jimāʿi

231. Chapter on what to say before sexual intercourse

[1/ 710] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، مِنْ طُرُقٍ كَثِيرَةٍ،

[1/ 710] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā, min ṭuruqin kathīratin,

[1/710] We have transmitted through many routes in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Ibn ʿAbbās, may Allah be pleased with them both,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "لَوْ أَنَّ أَحَدَكُمْ إِذَا أَتَى أَهْلَهُ قَالَ:

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "law ʾanna ʾaḥadakum ʾidhā ʾatā ʾahlahu qāla:

from the Prophet, may Allah bless him and grant him peace, who said, “If one of you, when approaching his wife, says:

بِسْمِ اللَّهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا فَقُضِيَ بَيْنَهُمَا وَلَدٌ لَمْ يَضُرَّهُ"

bismi Allāhi Allāhumma jannibnā al-shayṭāna wajannibi al-shayṭāna mā razaqtanā faquḍiya baynahumā waladun lam yaḍurrahu"

‘In the name of Allah. O Allah, keep Satan away from us and keep Satan away from what You grant us,’ and a child is decreed for them, he will not harm it.”

وَفِي رِوَايَةٍ لِلْبُخَارِيِّ "لَمْ يَضُرَّهُ شَيْطَانٌ أَبَدًا".

wafī riwāyatin li-l-bukhāriyyi "lam yaḍurrahu shayṭānun ʾabadan".

One version in al-Bukhārī says, “No devil will ever harm it.”

232 بَابُ مُلَاعَبَةِ الرَّجُلِ اِمْرَأَتَهُ وَمُمَازَحَتِهِ لَهَا وَلُطْفِ عِبَارَتِهِ مَعَهَا

232 bābu mulāʿabati al-rajuli imraʾatahu wamumāzaḥatihi lahā waluṭfi ʿibāratihi maʿahā

232. Chapter on a man being playful with his wife, joking with her, and speaking gently to her

[1/ 711] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 711] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan jābirin raḍiya Allāhu ʿanhu qāla:

[1/711] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Jābir, may Allah be pleased with him, who said:

قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "تَزَوَّجْتَ بِكْرًا أَمْ ثَيِّبًا؟ قُلْتُ: تَزَوَّجْتُ ثَيِّبًا،

qāla lī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "tazawwajta bikran ʾam thayyiban? qultu: tazawwajtu thayyiban,

The Messenger of Allah, may Allah bless him and grant him peace, asked me, “Did you marry a virgin or a previously married woman?” I said, “A previously married woman.”

قَالَ: هَلَّا تَزَوَّجْتَ بِكْرًا تُلَاعِبُهَا وَتُلَاعِبُكَ".

qāla: hallā tazawwajta bikran tulāʿibuhā watulāʿibuka".

He said, “Why did you not marry a virgin, so that you could be playful with her and she with you?”

Source page 446

[2/ 712] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَسُنَنِ النَّسَائِيِّ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[2/ 712] warawaynā fī kitābi al-tirmidhiyyi wasunani al-nasāʾiyyi, ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

[2/712] We have transmitted in the book of al-Tirmidhī and Sunan al-Nasāʾī, from ʿĀʾishah, may Allah be pleased with her, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "أَكْمَلُ الْمُؤْمِنِينَ إِيمَانًا أَحْسَنُهُمْ خُلُقًا وَأَلْطَفُهُمْ لِأَهْلِهِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾakmalu al-muʾminīna ʾīmānan ʾaḥsanuhum khuluqan waʾalṭafuhum liʾahlihi".

The Messenger of Allah, may Allah bless him and grant him peace, said, “The believers most complete in faith are those with the finest character and the greatest kindness toward their families.”

233 بَابُ بَيَانِ أَدَبِ الزَّوْجِ مَعَ أَصْهَارِهِ فِي الْكَلَامِ

233 bābu bayāni ʾadabi al-zawji maʿa ʾaṣhārihi fī al-kalāmi

233. Chapter explaining a husband’s manners when speaking with his in-laws

اِعْلَمْ أَنَّهُ يُسْتَحَبُّ لِلزَّوْجِ أَنْ لَا يُخَاطِبَ أَحَدًا مِنْ أَقَارِبِ زَوْجَتِهِ بِلَفْظٍ فِيهِ ذِكْرُ جِمَاعِ النِّسَاءِ،

iʿlam ʾannahu yustaḥabbu li-l-zawji ʾan lā yukhāṭiba ʾaḥadan min ʾaqāribi zawjatihi bilafẓin fīhi dhikru jimāʿi al-nisāʾi,

Know that it is recommended for a husband not to speak to any of his wife’s relatives using words that mention sexual intercourse with women,

أَوْ تَقْبِيلِهِنَّ، أَوْ مُعَانَقَتِهِنَّ، أَوْ غَيْرِ ذَلِكَ مِنْ أَنْوَاعِ الِاسْتِمْتَاعِ بِهِنَّ، أَوْ مَا يَتَضَمَّنُ ذَلِكَ أَوْ يُسْتَدَلُّ بِهِ عَلَيْهِ أَوْ يُفْهَمُ مِنْهُ.

ʾaw taqbīlihinna, ʾaw muʿānaqatihinna, ʾaw ghayri dhālika min ʾanwāʿi al-istimtāʿi bihinna, ʾaw mā yataḍammanu dhālika ʾaw yustadallu bihi ʿalayhi ʾaw yufhamu minhu.

kissing them, embracing them, or other forms of intimacy, nor words that imply such things, point to them, or convey them indirectly.

[1/ 713] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[1/ 713] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[1/713] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim,

عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: كُنْتُ رَجُلًا مَذَّاءً فَاسْتَحْيَيْتُ أَنْ أَسْأَلَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِمَكَانِ اِبْنَتِهِ مِنِّي،

ʿan ʿaliyyin raḍiya Allāhu ʿanhu qāla: kuntu rajulan madhdhāʾan fastaḥyaytu ʾan ʾasʾala rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama limakāni ibnatihi minnī,

from ʿAlī, may Allah be pleased with him, who said: I frequently discharged preseminal fluid, but I was embarrassed to ask the Messenger of Allah, may Allah bless him and grant him peace, because his daughter was my wife.

فَأَمَرْتُ الْمِقْدَادَ فَسَأَلَهُ.

faʾamartu al-miqdāda fasaʾalahu.

So I asked al-Miqdād to ask him, and he did.

234 بَابُ مَا يُقَالُ عِنْدَ الْوِلَادَةِ وَتَأَلُّمِ الْمَرْأَةِ بِذَلِكَ

234 bābu mā yuqālu ʿinda al-wilādati wataʾallumi al-marʾati bidhālika

234. Chapter on what to say during childbirth and the woman’s labor pains

يَنْبَغِي أَنْ يُكْثِرَ مِنْ دُعَاءِ الْكَرْبِ الَّذِي قَدَّمْنَاهُ.

yanbaghī ʾan yukthira min duʿāʾi al-karbi alladhī qaddamnāhu.

One should frequently recite the supplication for distress mentioned earlier.

[1/ 714] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ عَنْ فَاطِمَةَ رَضِيَ اللَّهُ عَنْهَا؛

[1/ 714] warawaynā fī kitābi ibni al-sunniyyi ʿan fāṭimata raḍiya Allāhu ʿanhā;

[1/714] We have transmitted in the book of Ibn al-Sunnī, from Fāṭimah, may Allah be pleased with her:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا دَنَا وِلَادُهَا أَمَرَ أُمَّ سَلَمَةَ وَزَيْنَبَ بِنْتَ جَحْشٍ أَنْ يَأْتِيَا

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama lammā danā wilāduhā ʾamara ʾumma salamata wazaynaba binta jaḥshin ʾan yaʾtiyā

that when her time to give birth drew near, the Messenger of Allah, may Allah bless him and grant him peace, instructed Umm Salamah and Zaynab bint Jaḥsh to come

Source page 447

فَيَقْرَآ عِنْدَهَا آيَةَ الْكُرْسِيِّ، وَ{إِنَّ رَبَّكُمُ اللَّهُ} [الْأَعْرَافِ: 54] إِلَى آخِرِ الْآيَةِ، وَيُعَوِّذَاهَا بِالْمُعَوِّذَتَيْنِ.

fayaqraʾā ʿindahā ʾāyata al-kursiyyi, wa{ʾinna rabbakumu Allāhu} [al-ʾaʿrāfi: 54] ʾilā ʾākhiri al-ʾāyati, wayuʿawwidhāhā bi-al-muʿawwidhatayni.

and recite beside her the Verse of the Throne and “Indeed, your Lord is Allah” [al-Aʿrāf 54] to the end of the verse, and seek protection for her through the two surahs of refuge.

235 بَابُ الْأَذَانِ فِي أُذُنِ الْمَوْلُودِ

235 bābu al-ʾadhāni fī ʾudhuni al-mawlūdi

235. Chapter on giving the call to prayer in a newborn’s ear

[1/ 715] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَغَيْرِهِمَا،

[1/ 715] rawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi waghayrihimā,

[1/715] We have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī, and elsewhere,

عَنْ أَبِي رَافِعٍ رَضِيَ اللَّهُ عَنْهُ مَوْلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ؛

ʿan ʾabī rāfiʿin raḍiya Allāhu ʿanhu mawlā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla;

from Abū Rāfiʿ, may Allah be pleased with him, the freedman of the Messenger of Allah, may Allah bless him and grant him peace, who said:

رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَذَّنَ فِي أُذُنِ الْحُسَيْنِ بْنِ عَلِيٍّ حِينَ وَلَدَتْهُ فَاطِمَةُ بِالصَّلَاةِ رَضِيَ اللَّهُ عَنْهُمْ

raʾaytu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama ʾadhdhana fī ʾudhuni al-ḥusayni bni ʿaliyyin ḥīna waladat-hu fāṭimatu bi-al-ṣalāti raḍiya Allāhu ʿanhum

I saw the Messenger of Allah, may Allah bless him and grant him peace, give the call to prayer in the ear of al-Ḥusayn ibn ʿAlī when Fāṭimah gave birth to him, may Allah be pleased with them.

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

Al-Tirmidhī said, “A good and authentic hadith.” [155]

قَالَ جَمَاعَةٌ مِنْ أَصْحَابِنَا: يُسْتَحَبُّ أَنْ يُؤَذِّنَ فِي أُذُنِهِ الْيُمْنَى وَيُقِيمَ الصَّلَاةَ فِي أُذُنِهِ الْيُسْرَى.

qāla jamāʿatun min ʾaṣḥābinā: yustaḥabbu ʾan yuʾadhdhina fī ʾudhunihi al-yumnā wayuqīma al-ṣalāta fī ʾudhunihi al-yusrā.

A group of our scholars said: It is recommended to give the call to prayer in the newborn’s right ear and the call announcing its start in the left ear.

[2/ 716] وَقَدْ رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[2/ 716] waqad rawaynā fī kitābi ibni al-sunniyyi, ʿani al-ḥusayni bni ʿaliyyin raḍiya Allāhu ʿanhumā qāla:

[2/716] We have transmitted in the book of Ibn al-Sunnī, from al-Ḥusayn ibn ʿAlī, may Allah be pleased with them both, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ وُلِدَ لَهُ مَوْلُودٌ فَأَذَّنَ فِي أُذُنِهِ الْيُمْنَى، وَأَقَامَ فِي أُذُنِهِ الْيُسْرَى لَمْ تَضُرَّهُ أُمُّ الصِّبْيَانِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man wulida lahu mawlūdun faʾadhdhana fī ʾudhunihi al-yumnā, waʾaqāma fī ʾudhunihi al-yusrā lam taḍurrahu ʾummu al-ṣibyāni".

The Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever has a child born to him and gives the call to prayer in its right ear and the call announcing its start in its left ear, Umm al-Ṣibyān will not harm it.”

236 بَابُ الدُّعَاءِ عِنْدَ تَحْنِيكِ الطِّفْلِ

236 bābu al-duʿāʾi ʿinda taḥnīki al-ṭifli

236. Chapter on supplication when rubbing a newborn’s palate with softened date

[1/ 717] رَوَيْنَا بِالْإِسْنَادِ الصَّحِيحِ فِي سُنَنِ أَبِي دَاوُدَ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[1/ 717] rawaynā bi-al-ʾisnādi al-ṣaḥīḥi fī sunani ʾabī dāwūda, ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

[1/717] We have transmitted through an authentic chain in Sunan Abī Dāwūd, from ʿĀʾishah, may Allah be pleased with her, who said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُؤْتَى بِالصِّبْيَانِ فَيَدْعُو لَهُمْ وَيُحَنِّكُهُمْ. وَفِي رِوَايَةٍ: فَيَدْعُو لَهُمْ بِالْبَرَكَةِ.

kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yuʾtā bi-al-ṣibyāni fayadʿū lahum wayuḥannikuhum. wafī riwāyatin: fayadʿū lahum bi-al-barakati.

Babies would be brought to the Messenger of Allah, may Allah bless him and grant him peace, and he would supplicate for them and rub their palates with softened date. One version says: He would pray for blessing for them.

Source page 448

[2/ 718] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[2/ 718] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[2/718] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim,

عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: حَمَلْتُ بِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِمَكَّةَ،

ʿan ʾasmāʾa binti ʾabī bakrin raḍiya Allāhu ʿanhā qālat: ḥamaltu biʿabdi Allāhi bni al-zubayri bimakkata,

from Asmāʾ bint Abī Bakr, may Allah be pleased with her, who said: I became pregnant with ʿAbd Allāh ibn al-Zubayr in Makkah.

فَأَتَيْتُ الْمَدِينَةَ فَنَزَلْتُ قُبَاءَ فَوَلَدْتُ بِقُبَاءَ، ثُمَّ أَتَيْتُ بِهِ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

faʾataytu al-madīnata fanazaltu qubāʾa fawaladtu biqubāʾa, thumma ʾataytu bihi al-nabiyya ṣallā Allāhu ʿalayhi wasallama,

I came to Madinah, stayed in Qubāʾ, and gave birth there. Then I brought him to the Prophet, may Allah bless him and grant him peace.

فَوَضَعَهُ فِي حِجْرِهِ ثُمَّ دَعَا بِتَمْرَةٍ فَمَضَغَهَا ثُمَّ تَفَلَ فِي فِيهِ،

fawaḍaʿahu fī ḥijrihi thumma daʿā bitamratin famaḍaghahā thumma tafala fī fīhi,

He placed him in his lap, asked for a date, chewed it, and then put some saliva into the baby’s mouth.

فَكَانَ أَوَّلَ شَيْءٍ دَخَلَ جَوْفَهُ رِيقُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ حَنَّكَهُ بِالتَّمْرَةِ، ثُمَّ دَعَا لَهُ وَبَارَكَ عَلَيْهِ.

fakāna ʾawwala shayʾin dakhala jawfahu rīqu rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, thumma ḥannakahu bi-al-tamrati, thumma daʿā lahu wabāraka ʿalayhi.

Thus the first thing to enter his body was the saliva of the Messenger of Allah, may Allah bless him and grant him peace. He then rubbed the baby’s palate with the date, supplicated for him, and invoked blessing upon him.

[3/ 719] وَرَوَيْنَا فِي صَحِيحِهِمَا، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[3/ 719] warawaynā fī ṣaḥīḥihimā, ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu qāla:

[3/719] We have transmitted in their Ṣaḥīḥ collections, from Abū Mūsā al-Ashʿarī, may Allah be pleased with him, who said:

وُلِدَ لِي غُلَامٌ، فَأَتَيْتُ بِهِ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَمَّاهُ إِبْرَاهِيمَ، وَحَنَّكَهُ بِتَمْرَةٍ، وَدَعَا لَهُ بِالْبَرَكَةِ،

wulida lī ghulāmun, faʾataytu bihi al-nabiyya ṣallā Allāhu ʿalayhi wasallama fasammāhu ʾibrāhīma, waḥannakahu bitamratin, wadaʿā lahu bi-al-barakati,

A son was born to me, and I brought him to the Prophet, may Allah bless him and grant him peace. He named him Ibrāhīm, rubbed his palate with a date, and prayed for blessing for him.

هَذَا لَفْظُ الْبُخَارِيِّ وَمُسْلِمٍ إِلَّا قَوْلَهُ "وَدَعَا لَهُ بِالْبَرَكَةِ" فَإِنَّهُ لِلْبُخَارِيِّ خَاصَّةً.

hādhā lafẓu al-bukhāriyyi wamuslimin ʾillā qawlahu "wadaʿā lahu bi-al-barakati" faʾinnahu li-l-bukhāriyyi khāṣṣatan.

This is the wording of al-Bukhārī and Muslim, except for “and prayed for blessing for him,” which is found only in al-Bukhārī.

Source page 449

كِتَابُ الْأَسْمَاءِ

kitābu al-ʾasmāʾi

Book of names

237 بَابُ تَسْمِيَةِ الْمَوْلُودِ

237 bābu tasmiyati al-mawlūdi

237. Chapter on naming a newborn

السُّنَّةُ أَنْ يُسَمَّى الْمَوْلُودُ فِي الْيَوْمِ السَّابِعِ مِنْ وِلَادَتِهِ أَوْ يَوْمَ الْوِلَادَةِ.

al-sunnatu ʾan yusammā al-mawlūdu fī al-yawmi al-sābiʿi min wilādatihi ʾaw yawma al-wilādati.

The recommended practice is to name a newborn on the seventh day after birth or on the day of birth.

[1/ 720] فَأَمَّا اِسْتِحْبَابُهُ يَوْمَ السَّابِعِ فَلِمَا رَوَيْنَاهُ فِي كِتَابِ التِّرْمِذِيِّ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ؛

[1/ 720] faʾammā istiḥbābuhu yawma al-sābiʿi falimā rawaynāhu fī kitābi al-tirmidhiyyi, ʿan ʿamri bni shuʿaybin, ʿan ʾabīhi, ʿan jaddihi;

[1/720] Naming on the seventh day is recommended because of what we have transmitted in the book of al-Tirmidhī, from ʿAmr ibn Shuʿayb, from his father, from his grandfather:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَ بِتَسْمِيَةِ الْمَوْلُودِ يَوْمَ سَابِعِهِ، وَوَضْعِ الْأَذَى عَنْهُ، وَالْعَقِّ. قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ʾamara bitasmiyati al-mawlūdi yawma sābiʿihi, wawaḍʿi al-ʾadhā ʿanhu, wa-al-ʿaqqi. qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

that the Prophet, may Allah bless him and grant him peace, instructed that a newborn be named on its seventh day, its discomfort be removed, and a birth sacrifice be offered. Al-Tirmidhī said, “A good hadith.”

[2/ 721] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ وَغَيْرِهِمَا، بِالْأَسَانِيدِ الصَّحِيحَةِ، عَنْ سَمُرَةَ بْنِ جُنْدَبٍ رَضِيَ اللَّهُ عَنْهُ؛

[2/ 721] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-nasāʾiyyi wabni mājah waghayrihimā, bi-al-ʾasānīdi al-ṣaḥīḥati, ʿan samurata bni jundabin raḍiya Allāhu ʿanhu;

[2/721] We have transmitted through authentic chains in the Sunan collections of Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and Ibn Mājah, and elsewhere, from Samurah ibn Jundab, may Allah be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "كُلُّ غُلَامٍ رَهِينٌ بِعَقِيقَتِهِ تُذْبَحُ عَنْهُ يَوْمَ سَابِعِهِ، وَيُحْلَقُ، وَيُسَمَّى"

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "kullu ghulāmin rahīnun biʿaqīqatihi tudhbaḥu ʿanhu yawma sābiʿihi, wayuḥlaqu, wayusammā"

that the Messenger of Allah, may Allah bless him and grant him peace, said, “Every newborn boy is held in pledge for his birth sacrifice, which is slaughtered on his seventh day; his head is shaved, and he is named.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

Al-Tirmidhī said, “A good and authentic hadith.”

وَأَمَّا يَوْمُ الْوِلَادَةِ فَلِمَا رَوَيْنَاهُ فِي الْبَابِ الْمُتَقَدِّمِ مِنْ حَدِيثِ أَبِي مُوسَى.

waʾammā yawmu al-wilādati falimā rawaynāhu fī al-bābi al-mutaqaddimi min ḥadīthi ʾabī mūsā.

As for naming on the day of birth, its basis is the hadith of Abū Mūsā transmitted in the preceding chapter.

Source page 450

[3/ 722] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ وَغَيْرِهِ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[3/ 722] warawaynā fī ṣaḥīḥi muslimin waghayrihi, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[3/722] We have transmitted in Ṣaḥīḥ Muslim and elsewhere, from Anas, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "وُلِدَ لِيَ اللَّيْلَةَ غُلَامٌ فَسَمَّيْتُهُ بِاسْمِ أَبِي: إِبْرَاهِيمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "wulida liya al-laylata ghulāmun fasammaytuhu bismi ʾabī: ʾibrāhīma ṣallā Allāhu ʿalayhi wasallama".

The Messenger of Allah, may Allah bless him and grant him peace, said, “A son was born to me tonight, and I named him after my forefather Ibrāhīm, may Allah bless him and grant him peace.”

[4/ 723] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[4/ 723] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[4/723] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim,

عَنْ أَنَسٍ قَالَ: وُلِدَ لِأَبِي طَلْحَةَ غُلَامٌ، فَأَتَيْتُ بِهِ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَحَنَّكَهُ، وَسَمَّاهُ عَبْدَ اللَّهِ.

ʿan ʾanasin qāla: wulida liʾabī ṭalḥata ghulāmun, faʾataytu bihi al-nabiyya ṣallā Allāhu ʿalayhi wasallama faḥannakahu, wasammāhu ʿabda Allāhi.

from Anas, who said: A son was born to Abū Ṭalḥah. I brought him to the Prophet, may Allah bless him and grant him peace, who rubbed his palate with softened date and named him ʿAbd Allāh.

[5/ 724] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[5/ 724] warawaynā fī ṣaḥīḥayhimā, ʿan sahli bni saʿdin al-sāʿidiyyi raḍiya Allāhu ʿanhu qāla:

[5/724] We have transmitted in their two Ṣaḥīḥ collections, from Sahl ibn Saʿd al-Sāʿidī, may Allah be pleased with him, who said:

أُتِيَ بِالْمُنْذِرِ بْنِ أَبِي أُسَيْدٍ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ وُلِدَ،

ʾutiya bi-al-mundhiri bni ʾabī ʾusaydin ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ḥīna wulida,

Al-Mundhir ibn Abī Usayd was brought to the Messenger of Allah, may Allah bless him and grant him peace, when he was born.

فَوَضَعَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى فَخِذِهِ وَأَبُو أُسَيْدٍ جَالِسٌ،

fawaḍaʿahu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʿalā fakhidhihi waʾabū ʾusaydin jālisun,

The Prophet, may Allah bless him and grant him peace, placed him on his thigh while Abū Usayd was sitting there.

فَلَهِيَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِشَيْءٍ بَيْنَ يَدَيْهِ،

falahiya al-nabiyyu ṣallā Allāhu ʿalayhi wasallama bishayʾin bayna yadayhi,

The Prophet, may Allah bless him and grant him peace, became occupied with something in front of him.

فَأَمَرَ أَبُو أُسَيْدٍ بِابْنِهِ فَاحْتُمِلَ مِنْ عَلَى فَخِذِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأَقْلَبُوهُ،

faʾamara ʾabū ʾusaydin bibnihi faḥtumila min ʿalā fakhidhi al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, faʾaqlabūhu,

Abū Usayd gave instructions about his son, and the child was lifted from the thigh of the Prophet, may Allah bless him and grant him peace, and taken home.

فَاسْتَفَاقَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: "أَيْنَ الصَّبِيُّ؟" فَقَالَ أَبُو أُسَيْدٍ: أَقْلَبْنَاهُ يَا رَسُولَ اللَّهِ.

fastafāqa al-nabiyyu ṣallā Allāhu ʿalayhi wasallama faqāla: "ʾayna al-ṣabiyyu?" faqāla ʾabū ʾusaydin: ʾaqlabnāhu yā rasūla Allāhi.

The Prophet, may Allah bless him and grant him peace, turned his attention back and asked, “Where is the child?” Abū Usayd said, “We sent him home, Messenger of Allah.”

قَالَ: "مَا اِسْمُهُ؟" قَالَ: فُلَانٌ، "قَالَ: لَا، وَلَكِنِ اِسْمُهُ الْمُنْذِرُ" فَسَمَّاهُ يَوْمَئِذٍ الْمُنْذِرَ.

qāla: "mā ismuhu?" qāla: fulānun, "qāla: lā, walākini ismuhu al-mundhiru" fasammāhu yawmaʾidhin al-mundhira.

He asked, “What is his name?” He replied, “So-and-so.” He said, “No; rather, his name is al-Mundhir.” So he named him al-Mundhir that day.

قُلْتُ: قَوْلُهُ لَهِيَ، بِكَسْرِ الْهَاءِ وَفَتْحِهَا لُغَتَانِ: الْفَتْحُ لِطَيِّءٍ، وَالْكَسْرُ لِبَاقِي الْعَرَبِ، وَهُوَ الْفَصِيحُ الْمَشْهُورُ،

qultu: qawluhu lahiya, bikasri al-hāʾi wafatḥihā lughatāni: al-fatḥu liṭayyiʾin, wa-al-kasru libāqī al-ʿarabi, wahuwa al-faṣīḥu al-mashhūru,

I say: Lahī is pronounced with either kasrah or fatḥah on the hāʾ. The fatḥah is the usage of Ṭayyiʾ; the rest of the Arabs use kasrah, which is the eloquent, well-known pronunciation.

وَمَعْنَاهُ: اِنْصَرَفَ عَنْهُ، وَقِيلَ اِشْتَغَلَ بِغَيْرِهِ، وَقِيلَ نَسِيَهُ،

wamaʿnāhu: inṣarafa ʿanhu, waqīla ishtaghala bighayrihi, waqīla nasiyahu,

It means that his attention turned away from him; another explanation is that he became occupied with something else, and another that he forgot him.

وَقَوْلُهُ اِسْتَفَاقَ: أَيْ ذَكَرَهُ، وَقَوْلُهُ فَأَقْلَبُوهُ: أَيْ رَدُّوهُ إِلَى مَنْزِلِهِمْ.

waqawluhu istafāqa: ʾay dhakarahu, waqawluhu faʾaqlabūhu: ʾay raddūhu ʾilā manzilihim.

Istafāqa means he remembered him, and fa-aqlabūhu means they took him back to their home.

238 بَابُ تَسْمِيَةِ السِّقْطِ

238 bābu tasmiyati al-siqṭi

238. Chapter on naming a miscarried child

يُسْتَحَبُّ تَسْمِيَتُهُ، فَإِنْ لَمْ يُعْلَمْ أَذَكَرٌ هُوَ أَوْ أُنْثَى، سُمِّيَ بِاسْمٍ يَصْلُحُ

yustaḥabbu tasmiyatuhu, faʾin lam yuʿlam ʾadhakarun huwa ʾaw ʾunthā, summiya bismin yaṣluḥu

It is recommended to name the child. If it is not known whether the child is male or female, a name suitable

Source page 451

لِلذَّكَرِ وَالْأُنْثَى كَأَسْمَاءَ وَهِنْدٍ وَهُنَيْدَةَ وَخَارِجَةَ وَطَلْحَةَ وَعَمِيرَةَ وَزُرْعَةَ وَنَحْوِ ذَلِكَ.

li-l-dhakari wa-al-ʾunthā kaʾasmāʾa wahindin wahunaydata wakhārijata waṭalḥata waʿamīrata wazurʿata wanaḥwi dhālika.

for both male and female is given, such as Asmāʾ, Hind, Hunaydah, Khārijah, Ṭalḥah, ʿAmīrah, Zurʿah, and similar names.

قَالَ الْإِمَامُ الْبَغَوِيُّ: يُسْتَحَبُّ تَسْمِيَةُ السِّقْطِ لِحَدِيثٍ وَرَدَ فِيهِ، وَكَذَا قَالَهُ غَيْرُهُ مِنْ أَصْحَابِهِ.

qāla al-ʾimāmu al-baghawiyyu: yustaḥabbu tasmiyatu al-siqṭi liḥadīthin warada fīhi, wakadhā qālahu ghayruhu min ʾaṣḥābihi.

Imam al-Baghawī said: Naming a miscarried child is recommended because of a hadith transmitted about it. Others among his fellow scholars said the same.

قَالَ أَصْحَابُنَا: وَلَوْ مَاتَ الْمَوْلُودُ قَبْلَ تَسْمِيَتِهِ اُسْتُحِبَّ تَسْمِيَتُهُ.

qāla ʾaṣḥābunā: walaw māta al-mawlūdu qabla tasmiyatihi ustuḥibba tasmiyatuhu.

Our scholars said: If a newborn dies before being named, it is recommended to name the child.

239 بَابُ اِسْتِحْبَابِ تَحْسِينِ الِاسْمِ

239 bābu istiḥbābi taḥsīni al-ismi

239. Chapter on the recommendation to choose a good name

[1/ 725] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، بِالْإِسْنَادِ الْجَيِّدِ، عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 725] rawaynā fī sunani ʾabī dāwūda, bi-al-ʾisnādi al-jayyidi, ʿan ʾabī al-dardāʾi raḍiya Allāhu ʿanhu qāla:

[1/725] We have transmitted through a good chain in Sunan Abī Dāwūd, from Abū al-Dardāʾ, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِنَّكُمْ تُدْعَوْنَ يَوْمَ الْقِيَامَةِ بِأَسْمَائِكُمْ وَأَسْمَاءِ آبَائِكُمْ فَأَحْسِنُوا أَسْمَاءَكُمْ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾinnakum tudʿawna yawma al-qiyāmati biʾasmāʾikum waʾasmāʾi ʾābāʾikum faʾaḥsinū ʾasmāʾakum".

The Messenger of Allah, may Allah bless him and grant him peace, said, “On the Day of Resurrection, you will be called by your names and your fathers’ names, so choose good names.”

240 بَابُ بَيَانِ أَحَبِّ الْأَسْمَاءِ إِلَى اللَّهِ عَزَّ وَجَلَّ

240 bābu bayāni ʾaḥabbi al-ʾasmāʾi ʾilā Allāhi ʿazza wajalla

240. Chapter identifying the names most beloved to Allah, mighty and majestic

[1/ 726] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ:

[1/ 726] rawaynā fī ṣaḥīḥi muslimin, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā, qāla:

[1/726] We have transmitted in Ṣaḥīḥ Muslim, from Ibn ʿUmar, may Allah be pleased with them both, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِنَّ أَحَبَّ أَسْمَائِكُمْ إِلَى اللَّهِ عَزَّ وَجَلَّ عَبْدُ اللَّهِ، وَعَبْدُ الرَّحْمَنِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾinna ʾaḥabba ʾasmāʾikum ʾilā Allāhi ʿazza wajalla ʿabdu Allāhi, waʿabdu al-raḥmāni".

The Messenger of Allah, may Allah bless him and grant him peace, said, “The names of yours most beloved to Allah, mighty and majestic, are ʿAbd Allāh and ʿAbd al-Raḥmān.”

[2/ 727] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[2/ 727] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[2/727] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim,

عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: وُلِدَ لِرَجُلٍ مِنَّا غُلَامٌ فَسَمَّاهُ الْقَاسِمَ،

ʿan jābirin raḍiya Allāhu ʿanhu qāla: wulida lirajulin minnā ghulāmun fasammāhu al-qāsima,

from Jābir, may Allah be pleased with him, who said: A son was born to a man among us, and he named him al-Qāsim.

فَقُلْنَا: لَا نُكَنِّيكَ أَبَا الْقَاسِمِ وَلَا كَرَامَةَ، فَأُخْبِرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: "سَمِّ اِبْنَكَ عَبْدَ الرَّحْمَنِ".

faqulnā: lā nukannīka ʾabā al-qāsimi walā karāmata, faʾukhbira al-nabiyyu ṣallā Allāhu ʿalayhi wasallama, faqāla: "sammi ibnaka ʿabda al-raḥmāni".

We said, “We will certainly not call you Abū al-Qāsim.” The Prophet, may Allah bless him and grant him peace, was informed, and he said, “Name your son ʿAbd al-Raḥmān.”

Source page 452

[3/ 728] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ وَغَيْرِهِمَا، عَنْ أَبِي وُهَيْبٍ الْجُشَمِيِّ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[3/ 728] warawaynā fī sunani ʾabī dāwūda wa-al-nasāʾiyyi waghayrihimā, ʿan ʾabī wuhaybin al-jushamiyyi al-ṣaḥābiyyi raḍiya Allāhu ʿanhu qāla:

[3/728] We have transmitted in the Sunan collections of Abū Dāwūd and al-Nasāʾī, and elsewhere, from the Companion Abū Wuhayb al-Jushamī, may Allah be pleased with him, who said: [156]

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "تَسَمَّوْا بِأَسْمَاءِ الْأَنْبِيَاءِ، وَأَحَبُّ الْأَسْمَاءِ إِلَى اللَّهِ تَعَالَى عَبْدُ اللَّهِ وَعَبْدُ الرَّحْمَنِ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "tasammaw biʾasmāʾi al-ʾanbiyāʾi, waʾaḥabbu al-ʾasmāʾi ʾilā Allāhi taʿālā ʿabdu Allāhi waʿabdu al-raḥmāni,

The Messenger of Allah, may Allah bless him and grant him peace, said, “Use the names of the prophets. The names most beloved to Allah Most High are ʿAbd Allāh and ʿAbd al-Raḥmān.

وَأَصْدَقُهَا: حَارِثٌ وَهَمَّامٌ، وَأَقْبَحُهَا: حَرْبٌ وَمُرَّةُ".

waʾaṣdaquhā: ḥārithun wahammāmun, waʾaqbaḥuhā: ḥarbun wamurratu".

The truest are Ḥārith and Hammām, and the ugliest are Ḥarb and Murrah.”

241 بَابُ اِسْتِحْبَابِ التَّهْنِئَةِ وَجَوَابِ الْمُهَنَّأِ

241 bābu istiḥbābi al-tahniʾati wajawābi al-muhannaʾi

241. Chapter on the recommendation to offer congratulations and how the recipient responds

يُسْتَحَبُّ تَهْنِئَةُ الْمَوْلُودِ لَهُ، قَالَ أَصْحَابُنَا: وَيُسْتَحَبُّ أَنْ يُهَنَّأَ بِمَا جَاءَ عَنِ الْحُسَيْنِ رَضِيَ اللَّهُ عَنْهُ

yustaḥabbu tahniʾatu al-mawlūdi lahu, qāla ʾaṣḥābunā: wayustaḥabbu ʾan yuhannaʾa bimā jāʾa ʿani al-ḥusayni raḍiya Allāhu ʿanhu

It is recommended to congratulate someone who has had a child. Our scholars said: It is recommended to use the words reported from al-Ḥusayn, may Allah be pleased with him,

أَنَّهُ عَلَّمَ إِنْسَانًا التَّهْنِئَةَ فَقَالَ: قُلْ: بَارَكَ اللَّهُ لَكَ فِي الْمَوْهُوبِ لَكَ، وَشَكَرْتَ الْوَاهِبَ، وَبَلَغَ أَشُدَّهُ وَرُزِقْتَ بِرَّهُ.

ʾannahu ʿallama ʾinsānan al-tahniʾata faqāla: qul: bāraka Allāhu laka fī al-mawhūbi laka, washakarta al-wāhiba, wabalagha ʾashuddahu waruziqta birrahu.

who taught someone how to congratulate a parent, saying, “Say: May Allah bless the child given to you; may you thank the Giver; may the child reach maturity; and may you be granted the child’s loving devotion.”

وَيُسْتَحَبُّ أَنْ يَرُدَّ عَلَى الْمُهَنِّىءِ فَيَقُولَ: بَارَكَ اللَّهُ لَكَ، وَبَارَكَ عَلَيْكَ، وَجَزَاكَ اللَّهُ خَيْرًا،

wayustaḥabbu ʾan yarudda ʿalā al-muhanniʾi fayaqūla: bāraka Allāhu laka, wabāraka ʿalayka, wajazāka Allāhu khayran,

It is recommended to respond to the one offering congratulations by saying, “May Allah bless you, bestow blessings upon you, and reward you with good.

وَرَزَقَكَ اللَّهُ مِثْلَهُ، أَوْ أَجْزَلَ اللَّهُ ثَوَابَكَ، وَنَحْوَ هَذَا.

warazaqaka Allāhu mithlahu, ʾaw ʾajzala Allāhu thawābaka, wanaḥwa hādhā.

May Allah grant you the same,” or, “May Allah make your reward abundant,” and similar words. [157]

242 بَابُ النَّهْيِ عَنِ التَّسْمِيَةِ بِالْأَسْمَاءِ الْمَكْرُوهَةِ

242 bābu al-nahyi ʿani al-tasmiyati bi-al-ʾasmāʾi al-makrūhati

242. Chapter on the prohibition of giving disliked names

[1/ 729] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ سَمُرَةَ بْنِ جُنْدَبٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 729] rawaynā fī ṣaḥīḥi muslimin, ʿan samurata bni jundabin raḍiya Allāhu ʿanhu qāla:

[1/729] We have transmitted in Ṣaḥīḥ Muslim, from Samurah ibn Jundab, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تُسَمِّيَنَّ غُلَامَكَ يَسَارًا، وَلَا رَبَاحًا، وَلَا نَجَاحًا، وَلَا أَفْلَحَ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā tusammiyanna ghulāmaka yasāran, walā rabāḥan, walā najāḥan, walā ʾaflaḥa,

The Messenger of Allah, may Allah bless him and grant him peace, said, “Do not name your servant Yasār, Rabāḥ, Najāḥ, or Aflaḥ,

فَإِنَّكَ تَقُولُ أَثَمَّ هُوَ؟ فَلَا يَكُونُ، فَتَقُولُ: لَا. إِنَّمَا هُنَّ أَرْبَعٌ فَلَا تَزِيدُونَ عَلَيَّ".

faʾinnaka taqūlu ʾathamma huwa? falā yakūnu, fataqūlu: lā. ʾinnamā hunna ʾarbaʿun falā tazīdūna ʿalayya".

for you will ask, ‘Is he there?’ and when he is not, you will say, ‘No.’ There are only four, so do not add to what I have said.” [158]

[2/ 730] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَغَيْرِهِ، مِنْ رِوَايَةِ جَابِرٍ، وَفِيهِ أَيْضًا النَّهْيُ عَنْ تَسْمِيَتِهِ بَرَكَةَ.

[2/ 730] warawaynā fī sunani ʾabī dāwūda waghayrihi, min riwāyati jābirin, wafīhi ʾayḍan al-nahyu ʿan tasmiyatihi barakata.

[2/730] We have transmitted in Sunan Abī Dāwūd and elsewhere, through Jābir’s narration, a version that also prohibits naming him Barakah.

Source page 453

[3/ 731] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[3/ 731] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[3/731] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Hurayrah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِنَّ أَخْنَعَ اِسْمٍ عِنْدَ اللَّهِ تَعَالَى رَجُلٌ تَسَمَّى مَلِكَ الْأَمْلَاكِ"

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾinna ʾakhnaʿa ismin ʿinda Allāhi taʿālā rajulun tasammā malika al-ʾamlāki"

from the Prophet, may Allah bless him and grant him peace, who said: “The most abject name before Allah Most High is that of a man who calls himself King of Kings.”

وَفِي رِوَايَةٍ "أَخْنَى" بَدَلَ "أَخْنَعَ". وَفِي رِوَايَةٍ لِمُسْلِمٍ

wafī riwāyatin "ʾakhnā" badala "ʾakhnaʿa". wafī riwāyatin limuslimin

Another version has akhnā in place of akhnaʿ. A version in Muslim says:

"أَغْيَظُ رَجُلٍ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ وَأَخْبَثُهُ رَجُلٌ كَانَ يُسَمَّى مَلِكَ الْأَمْلَاكِ، لَا مَلِكَ إِلَّا اللَّهُ"

"ʾaghyaẓu rajulin ʿinda Allāhi yawma al-qiyāmati waʾakhbathuhu rajulun kāna yusammā malika al-ʾamlāki, lā malika ʾillā Allāhu"

“The man most hateful and most vile before Allah on the Day of Resurrection is a man who was called King of Kings. There is no king but Allah.”

قَالَ الْعُلَمَاءُ: مَعْنَى أَخْنَعَ وَأَخْنَى: أَوْضَعُ وَأَذَلُّ وَأَرْذَلُ.

qāla al-ʿulamāʾu: maʿnā ʾakhnaʿa waʾakhnā: ʾawḍaʿu waʾadhallu waʾardhalu.

Scholars said that akhnaʿ and akhnā mean lowest, most abased and most contemptible.

وَجَاءَ فِي الصَّحِيحِ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ: مَلِكُ الْأَمْلَاكِ مِثْلُ شَاهَانَ شَاهْ.

wajāʾa fī al-ṣaḥīḥi ʿan sufyāna bni ʿuyaynata qāla: maliku al-ʾamlāki mithlu shāhāna shāh.

It is reported in the Ṣaḥīḥ that Sufyān ibn ʿUyaynah said: “King of Kings is like Shāhān Shāh.” [159]

243 بَابُ ذِكْرِ الْإِنْسَانِ مَنْ يَتْبَعُهُ مِنْ وَلَدٍ أَوْ غُلَامٍ أَوْ مُتَعَلِّمٍ أَوْ نَحْوِهِمْ بِاسْمٍ قَبِيحٍ لِيُؤَدِّبَهُ وَيَزْجُرَهُ عَنِ الْقَبِيحِ وَيُرَوِّضَ نَفْسَهُ

243 bābu dhikri al-ʾinsāni man yatbaʿuhu min waladin ʾaw ghulāmin ʾaw mutaʿallimin ʾaw naḥwihim bismin qabīḥin liyuʾaddibahu wayazjurahu ʿani al-qabīḥi wayurawwiḍa nafsahu

243 — Chapter on addressing a child, servant, pupil or similar dependent with an unflattering name to discipline him, restrain him from wrongdoing and train his character

[1/ 732] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ عَبْدِ اللَّهِ بْنِ بُسْرٍ الْمَازِنِيِّ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ، وَهُوَ بِضَمِّ الْبَاءِ الْمُوَحَّدَةِ وَإِسْكَانِ السِّينِ الْمُهْمَلَةِ.

[1/ 732] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʿabdi Allāhi bni busrin al-māziniyyi al-ṣaḥābiyyi raḍiya Allāhu ʿanhu, wahuwa biḍammi al-bāʾi al-muwaḥḥadati waʾiskāni al-sīni al-muhmalati.

[1/732] We have transmitted in Ibn al-Sunnī’s book, from the Companion ʿAbd Allāh ibn Busr al-Māzinī, may Allah be pleased with him; Busr has u on the single-dotted bāʾ and an unvowelled undotted sīn.

قَالَ: بَعَثَتْنِي أُمِّي إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقِطْفٍ مِنْ عِنَبٍ،

qāla: baʿathatnī ʾummī ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama biqiṭfin min ʿinabin,

He said: My mother sent me to the Messenger of Allah, may Allah bless him and grant him peace, with a bunch of grapes.

فَأَكَلْتُ مِنْهُ قَبْلَ أَنْ أُبَلِّغَهُ إِيَّاهُ، فَلَمَّا جِئْتُ بِهِ أَخَذَ بِأُذُنِي وَقَالَ: "يَا غُدَرُ".

faʾakaltu minhu qabla ʾan ʾuballighahu ʾiyyāhu, falammā jiʾtu bihi ʾakhadha biʾudhunī waqāla: "yā ghudaru".

I ate some before delivering it to him. When I brought it, he took hold of my ear and said, “You little betrayer!”

[2/ 733] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُمَا

[2/ 733] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʿabdi al-raḥmāni bni ʾabī bakrin al-ṣiddīqi raḍiya Allāhu ʿanhumā

[2/733] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from ʿAbd al-Raḥmān ibn Abī Bakr al-Ṣiddīq, may Allah be pleased with them both,

فِي حَدِيثِهِ الطَّوِيلِ الْمُشْتَمِلِ عَلَى كَرَامَةٍ ظَاهِرَةٍ لِلصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ، وَمَعْنَاهُ:

fī ḥadīthihi al-ṭawīli al-mushtamili ʿalā karāmatin ẓāhiratin li-l-ṣiddīqi raḍiya Allāhu ʿanhu, wamaʿnāhu:

in his long hadith containing a manifest miracle granted to al-Ṣiddīq, may Allah be pleased with him. Its substance is:

أَنَّ الصِّدِّيقَ رَضِيَ اللَّهُ عَنْهُ ضَيَّفَ جَمَاعَةً وَأَجْلَسَهُمْ فِي مَنْزِلِهِ وَانْصَرَفَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَتَأَخَّرَ رُجُوعُهُ،

ʾanna al-ṣiddīqa raḍiya Allāhu ʿanhu ḍayyafa jamāʿatan waʾajlasahum fī manzilihi wanṣarafa ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama fataʾakhkhara rujūʿuhu,

Al-Ṣiddīq, may Allah be pleased with him, hosted a group, seated them in his home, and went to the Messenger of Allah, may Allah bless him and grant him peace. His return was delayed.

فَقَالَ عِنْدَ رُجُوعِهِ: أَعَشَّيْتُمُوهُمْ؟ قَالُوا: لَا، فَأَقْبَلَ عَلَى اِبْنِهِ عَبْدِ الرَّحْمَنِ فَقَالَ: يَا غُنْثَرُ فَجَدَّعَ وَسَبَّ.

faqāla ʿinda rujūʿihi: ʾaʿashshaytumūhum? qālū: lā, faʾaqbala ʿalā ibnihi ʿabdi al-raḥmāni faqāla: yā ghuntharu fajaddaʿa wasabba.

When he returned, he asked, “Have you given them supper?” They said, “No.” He turned to his son ʿAbd al-Raḥmān and said, “You wretch!” He cursed and rebuked him.

Source page 454

قُلْتُ: قَوْلُهُ: غُنْثَرُ، بِغَيْنٍ مُعْجَمَةٍ مَضْمُومَةٍ، ثُمَّ نُونٍ سَاكِنَةٍ ثُمَّ تَاءٍ مُثَلَّثَةٍ مَفْتُوحَةٍ وَمَضْمُومَةٍ ثُمَّ رَاءٍ،

qultu: qawluhu: ghuntharu, bighaynin muʿjamatin maḍmūmatin, thumma nūnin sākinatin thumma tāʾin muthallathatin maftūḥatin wamaḍmūmatin thumma rāʾin,

I say: Ghunthar has a dotted ghayn with u, then an unvowelled nūn, then the three-dotted thāʾ with either a or u, then rāʾ.

وَمَعْنَاهُ: يَا لَئِيمُ، وَقَوْلُهُ: فَجَدَّعَ، وَهُوَ بِالْجِيمِ وَالدَّالِ الْمُهْمَلَةِ،

wamaʿnāhu: yā laʾīmu, waqawluhu: fajaddaʿa, wahuwa bi-al-jīmi wa-al-dāli al-muhmalati,

It means “you base fellow.” The word jaddaʿa is written with jīm and undotted dāl;

وَمَعْنَاهُ: دَعَا عَلَيْهِ بِقَطْعِ الْأَنْفِ وَنَحْوِهِ، وَاللَّهُ أَعْلَمُ.

wamaʿnāhu: daʿā ʿalayhi biqaṭʿi al-ʾanfi wanaḥwihi, wa-Allāhu ʾaʿlamu.

it means that he invoked the cutting off of his nose or the like against him. Allah knows best.

244 بَابُ نِدَاءِ مَنْ لَا يُعْرَفُ اِسْمُهُ

244 bābu nidāʾi man lā yuʿrafu ismuhu

244 — Chapter on calling someone whose name is unknown

يَنْبَغِي أَنْ يُنَادَى بِعِبَارَةٍ لَا يَتَأَذَّى بِهَا، وَلَا يَكُونُ فِيهَا كَذِبٌ وَلَا مَلَقٌ

yanbaghī ʾan yunādā biʿibāratin lā yataʾadhdhā bihā, walā yakūnu fīhā kadhibun walā malaqun

He should be addressed with an expression that does not offend him and contains neither falsehood nor flattery,

كَقَوْلِكَ: يَا أَخِي، يَا فَقِيهُ، يَا فَقِيرُ، يَا سَيِّدِي، يَا هَذَا،

kaqawlika: yā ʾakhī, yā faqīhu, yā faqīru, yā sayyidī, yā hādhā,

such as “my brother,” “jurist,” “poor man,” “my master,” “you there,”

يَا صَاحِبَ الثَّوْبِ الْفُلَانِيِّ أَوِ النَّعْلِ الْفُلَانِيِّ أَوِ الْفَرَسِ أَوِ الْجَمَلِ أَوِ السَّيْفِ أَوِ الرُّمْحِ،

yā ṣāḥiba al-thawbi al-fulāniyyi ʾawi al-naʿli al-fulāniyyi ʾawi al-farasi ʾawi al-jamali ʾawi al-sayfi ʾawi al-rumḥi,

or “you with such-and-such a garment or sandal,” or “with the horse, camel, sword or spear,”

وَمَا أَشْبَهَ هَذَا عَلَى حَسَبِ حَالِ الْمُنَادَى وَالْمُنَادِي.

wamā ʾashbaha hādhā ʿalā ḥasabi ḥāli al-munādā wa-al-munādī.

and similar expressions, according to the circumstances of the person addressed and the speaker.

[1/ 734] وَقَدْ رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ، بِإِسْنَادٍ حَسَنٍ،

[1/ 734] waqad rawaynā fī sunani ʾabī dāwūda wa-al-nasāʾiyyi wabni mājah, biʾisnādin ḥasanin,

[1/734] We have transmitted in the Sunan of Abū Dāwūd, al-Nasāʾī and Ibn Mājah, through a fair chain,

عَنْ بَشِيرِ بْنِ مَعْبَدٍ الْمَعْرُوفِ بِابْنِ الْخَصَاصِيَةِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

ʿan bashīri bni maʿbadin al-maʿrūfi bibni al-khaṣāṣiyati raḍiya Allāhu ʿanhu qāla:

from Bashīr ibn Maʿbad, known as Ibn al-Khaṣāṣiyah, may Allah be pleased with him, who said:

بَيْنَمَا أَنَا أُمَاشِي النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَظَرَ فَإِذَا رَجُلٌ يَمْشِي بَيْنَ الْقُبُورِ عَلَيْهِ نَعْلَانِ

baynamā ʾanā ʾumāshī al-nabiyya ṣallā Allāhu ʿalayhi wasallama naẓara faʾidhā rajulun yamshī bayna al-qubūri ʿalayhi naʿlāni

While I was walking beside the Prophet, may Allah bless him and grant him peace, he looked and saw a man walking among the graves wearing two sandals.

فَقَالَ: "يَا صَاحِبَ السِّبْتِيَّتَيْنِ! وَيْحَكَ أَلْقِ سِبْتِيَّتَيْكَ" وَذَكَرَ تَمَامَ الْحَدِيثِ.

faqāla: "yā ṣāḥiba al-sibtiyyatayni! wayḥaka ʾalqi sibtiyyatayka" wadhakara tamāma al-ḥadīthi.

He said, “You with the two tanned-leather sandals! Have a care; take off your sandals.” He related the rest of the hadith.

قُلْتُ: النِّعَالُ السِّبْتِيَّةُ بِكَسْرِ السِّينِ: الَّتِي لَا شَعْرَ عَلَيْهَا.

qultu: al-niʿālu al-sibtiyyatu bikasri al-sīni: allatī lā shaʿra ʿalayhā.

I say: Sibtiyyah sandals, with i on the sīn, are those whose leather has no hair on it.

[2/ 735] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ جَارِيَةَ الْأَنْصَارِيِّ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ، وَهُوَ بِالْجِيمِ قَالَ:

[2/ 735] warawaynā fī kitābi ibni al-sunniyyi, ʿan jāriyata al-ʾanṣāriyyi al-ṣaḥābiyyi raḍiya Allāhu ʿanhu, wahuwa bi-al-jīmi qāla:

[2/735] We have transmitted in Ibn al-Sunnī’s book that the Companion Jāriyah al-Anṣārī, may Allah be pleased with him—his name begins with jīm—said:

كُنْتُ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكَانَ إِذَا لَمْ يَحْفَظِ اِسْمَ الرَّجُلِ قَالَ: "يَا بْنَ عَبْدِ اللَّهِ! ".

kuntu ʿinda al-nabiyyi ṣallā Allāhu ʿalayhi wasallama wakāna ʾidhā lam yaḥfaẓi isma al-rajuli qāla: "yā bna ʿabdi Allāhi! ".

I was with the Prophet, may Allah bless him and grant him peace. When he did not remember a man’s name, he would say, “Son of Allah’s servant!”

Source page 455

245 بَابُ نَهْيِ الْوَلَدِ وَالْمُتَعَلِّمِ وَالتِّلْمِيذِ أَنْ يُنَادِيَ أَبَاهُ وَمُعَلِّمَهُ وَشَيْخَهُ بِاسْمِهِ

245 bābu nahyi al-waladi wa-al-mutaʿallimi wa-al-tilmīdhi ʾan yunādiya ʾabāhu wamuʿallimahu washaykhahu bismihi

245 — Chapter on forbidding a child, learner or disciple to call his father, teacher or shaykh by his name

[1/ 736] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ:

[1/ 736] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu:

[1/736] We have transmitted in Ibn al-Sunnī’s book, from Abū Hurayrah, may Allah be pleased with him,

"أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَى رَجُلًا مَعَهُ غُلَامٌ، فَقَالَ لِلْغُلَامِ: مَنْ هَذَا؟ قَالَ: أَبِي،

"ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama raʾā rajulan maʿahu ghulāmun, faqāla li-l-ghulāmi: man hādhā? qāla: ʾabī,

that the Prophet, may Allah bless him and grant him peace, saw a man with a boy and asked the boy, “Who is this?” He replied, “My father.”

قَالَ: فَلَا تَمْشِ أَمَامَهُ، وَلَا تَسْتَسِبَّ لَهُ، وَلَا تَجْلِسْ قَبْلَهُ، وَلَا تَدْعُهُ بِاسْمِهِ".

qāla: falā tamshi ʾamāmahu, walā tastasibba lahu, walā tajlis qablahu, walā tadʿuhu bismihi".

He said: “Then do not walk ahead of him, do not provoke his reproach, do not sit before him, and do not call him by his name.”

قُلْتُ: مَعْنَى لَا تَسْتَسِبَّ لَهُ: أَيْ لَا تَفْعَلْ فِعْلًا يَتَعَرَّضُ فِيهِ لِأَنْ يَسُبَّكَ أَبُوكَ زَجْرًا لَكَ وَتَأْدِيبًا عَلَى فِعْلِكَ الْقَبِيحِ.

qultu: maʿnā lā tastasibba lahu: ʾay lā tafʿal fiʿlan yataʿarraḍu fīhi liʾan yasubbaka ʾabūka zajran laka wataʾdīban ʿalā fiʿlika al-qabīḥi.

I say: “Do not provoke his reproach” means: do not act in a way that exposes you to your father’s rebuke, restraining and disciplining you for your bad conduct.

[2/ 737] وَرَوَيْنَا فِيهِ، عَنِ السَّيِّدِ الْجَلِيلِ الْعَبْدِ الصَّالِحِ الْمُتَّفَقِ عَلَى صَلَاحِهِ عُبَيْدِ اللَّهِ بْنِ زَحْرٍ،

[2/ 737] warawaynā fīhi, ʿani al-sayyidi al-jalīli al-ʿabdi al-ṣāliḥi al-muttafaqi ʿalā ṣalāḥihi ʿubaydi Allāhi bni zaḥrin,

[2/737] We have also transmitted in it from the eminent master and righteous servant, whose righteousness is agreed upon, ʿUbayd Allāh ibn Zaḥr,

بِفَتْحِ الزَّايِ وَإِسْكَانِ الْحَاءِ الْمُهْمَلَةِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

bifatḥi al-zāyi waʾiskāni al-ḥāʾi al-muhmalati raḍiya Allāhu ʿanhu qāla:

with a on the zāy and an unvowelled undotted ḥāʾ, may Allah be pleased with him, who said:

يُقَالُ مِنَ الْعُقُوقِ أَنْ تُسَمِّيَ أَبَاكَ بِاسْمِهِ، وَأَنْ تَمْشِيَ أَمَامَهُ فِي طَرِيقٍ.

yuqālu mina al-ʿuqūqi ʾan tusammiya ʾabāka bismihi, waʾan tamshiya ʾamāmahu fī ṭarīqin.

“It is said that calling your father by his name and walking ahead of him on a road are forms of filial disobedience.”

246 بَابُ اِسْتِحْبَابِ تَغْيِيرِ الِاسْمِ إِلَى أَحْسَنَ مِنْهُ

246 bābu istiḥbābi taghyīri al-ismi ʾilā ʾaḥsana minhu

246 — Chapter on the recommendation to change a name to a better one

فِيهِ حَدِيثُ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ الْمَذْكُورُ فِي بَابِ تَسْمِيَةِ الْمَوْلُودِ فِي قِصَّةِ الْمُنْذِرِ بْنِ أَبِي أُسَيْدٍ.

fīhi ḥadīthu sahli bni saʿdin al-sāʿidiyyi al-madhkūru fī bābi tasmiyati al-mawlūdi fī qiṣṣati al-mundhiri bni ʾabī ʾusaydin.

Relevant here is the hadith of Sahl ibn Saʿd al-Sāʿidī, mentioned in the chapter on naming a newborn, concerning al-Mundhir ibn Abī Usayd. [160]

[1/ 738] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 738] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[1/738] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Hurayrah, may Allah be pleased with him,

أَنَّ زَيْنَبَ كَانَ اِسْمُهَا بَرَّةَ، فَقِيلَ: تُزَكِّي نَفْسَهَا، فَسَمَّاهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَيْنَبَ.

ʾanna zaynaba kāna ismuhā barrata, faqīla: tuzakkī nafsahā, fasammāhā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama zaynaba.

that Zaynab’s name had been Barrah, “the virtuous.” People said, “She is declaring herself virtuous,” so the Messenger of Allah, may Allah bless him and grant him peace, named her Zaynab.

Source page 456

[2/ 739] وَفِي صَحِيحِ مُسْلِمٍ، عَنْ زَيْنَبَ بِنْتِ أَبِي سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[2/ 739] wafī ṣaḥīḥi muslimin, ʿan zaynaba binti ʾabī salamata raḍiya Allāhu ʿanhā qālat:

[2/739] In Ṣaḥīḥ Muslim, Zaynab bint Abī Salamah, may Allah be pleased with her, said:

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "سَمُّوهَا زَيْنَبَ"

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "sammūhā zaynaba"

The Messenger of Allah, may Allah bless him and grant him peace, said: “Name her Zaynab.”

قَالَتْ: وَدَخَلَتْ عَلَيْهِ زَيْنَبُ بِنْتُ جَحْشٍ وَاسْمُهَا بَرَّةُ، فَسَمَّاهَا زَيْنَبَ.

qālat: wadakhalat ʿalayhi zaynabu bintu jaḥshin wasmuhā barratu, fasammāhā zaynaba.

She said: Zaynab bint Jaḥsh entered his household when her name was Barrah, and he named her Zaynab.

[3/ 740] وَفِي صَحِيحِ مُسْلِمٍ أَيْضًا، عَنِ اِبْنِ عَبَّاسٍ قَالَ:

[3/ 740] wafī ṣaḥīḥi muslimin ʾayḍan, ʿani ibni ʿabbāsin qāla:

[3/740] Also in Ṣaḥīḥ Muslim, Ibn ʿAbbās said:

كَانَتْ جُوَيْرِيَةُ اِسْمُهَا بَرَّةَ، فَحَوَّلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اِسْمَهَا جُوَيْرِيَةَ، وَكَانَ يَكْرَهُ أَنْ يُقَالَ خَرَجَ مِنْ عِنْدِ بَرَّةَ.

kānat juwayriyatu ismuhā barrata, faḥawwala rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ismahā juwayriyata, wakāna yakrahu ʾan yuqāla kharaja min ʿindi barrata.

Juwayriyah’s name had been Barrah. The Messenger of Allah, may Allah bless him and grant him peace, changed her name to Juwayriyah. He disliked it being said, “He has left Barrah”—“the virtuous.”

[4/ 741] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ بْنِ حَزْنٍ عَنْ أَبِيهِ،

[4/ 741] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan saʿīdi bni al-musayyabi bni ḥaznin ʿan ʾabīhi,

[4/741] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Saʿīd ibn al-Musayyab ibn Ḥazn, from his father,

أَنَّ أَبَاهُ جَاءَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: "مَا اِسْمُكَ؟ " قَالَ: حَزْنٌ،

ʾanna ʾabāhu jāʾa ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama faqāla: "mā ismuka? " qāla: ḥaznun,

that his father came to the Prophet, may Allah bless him and grant him peace, who asked, “What is your name?” He answered, “Ḥazn”—“Roughness.”

فَقَالَ: "أَنْتَ سَهْلٌ" قَالَ: لَا أُغَيِّرُ اِسْمًا سَمَّانِيهِ أَبِي،

faqāla: "ʾanta sahlun" qāla: lā ʾughayyiru isman sammānīhi ʾabī,

He said, “You are Sahl”—“Ease.” The man replied, “I will not change a name my father gave me.”

قَالَ اِبْنُ الْمُسَيَّبِ: فَمَا زَالَتِ الْحُزُونَةُ فِينَا بَعْدُ.

qāla ibnu al-musayyabi: famā zālati al-ḥuzūnatu fīnā baʿdu.

Ibn al-Musayyab said: “Roughness has remained among us ever since.”

قُلْتُ: الْحُزُونَةُ: غِلَظُ الْوَجْهِ وَشَيْءٌ مِنَ الْقَسَاوَةِ.

qultu: al-ḥuzūnatu: ghilaẓu al-wajhi washayʾun mina al-qasāwati.

I say: Ḥuzūnah means a harsh countenance and a degree of hardness.

[5/ 742] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا؛

[5/ 742] warawaynā fī ṣaḥīḥi muslimin, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā;

[5/742] We have transmitted in Ṣaḥīḥ Muslim, from Ibn ʿUmar, may Allah be pleased with them both,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ غَيَّرَ اِسْمَ عَاصِيَةَ وَقَالَ: "أَنْتِ جَمِيلَةُ"

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ghayyara isma ʿāṣiyata waqāla: "ʾanti jamīlatu"

that the Prophet, may Allah bless him and grant him peace, changed the name ʿĀṣiyah, “Disobedient,” saying, “You are Jamīlah”—“Beautiful.”

وَفِي رِوَايَةٍ لِمُسْلِمٍ أَيْضًا: أَنَّ اِبْنَةً لِعُمَرَ كَانَ يُقَالُ لَهَا عَاصِيَةُ، فَسَمَّاهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَمِيلَةَ.

wafī riwāyatin limuslimin ʾayḍan: ʾanna ibnatan liʿumara kāna yuqālu lahā ʿāṣiyatu, fasammāhā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama jamīlata.

Another version in Muslim says that a daughter of ʿUmar was called ʿĀṣiyah, and the Messenger of Allah, may Allah bless him and grant him peace, named her Jamīlah.

[6/ 743] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، بِإِسْنَادٍ حَسَنٍ، عَنْ أُسَامَةَ بْنِ أَخْدَرِيٍّ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ

[6/ 743] warawaynā fī sunani ʾabī dāwūda, biʾisnādin ḥasanin, ʿan ʾusāmata bni ʾakhdariyyin al-ṣaḥābiyyi raḍiya Allāhu ʿanhu

[6/743] We have transmitted in Sunan Abī Dāwūd, through a fair chain, from the Companion Usāmah ibn Akhdarī, may Allah be pleased with him

وَأَخْدَرِيٌّ بِفَتْحِ الْهَمْزَةِ وَالدَّالِ الْمُهْمَلَةِ وَإِسْكَانِ الْخَاءِ الْمُعْجَمَةِ بَيْنَهُمَا أَنَّ رَجُلًا يُقَالُ لَهُ أَصْرَمُ كَانَ فِي النَّفَرِ الَّذِينَ

waʾakhdariyyun bifatḥi al-hamzati wa-al-dāli al-muhmalati waʾiskāni al-khāʾi al-muʿjamati baynahumā ʾanna rajulan yuqālu lahu ʾaṣramu kāna fī al-nafari alladhīna

—Akhdarī has a on the hamzah and undotted dāl, with an unvowelled dotted khāʾ between them—that a man named Aṣram was among the group who

Source page 457

أَتَوْا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَا اِسْمُكَ؟ " قَالَ: أَصْرَمُ، قَالَ: "بَلْ أَنْتَ زُرْعَةُ".

ʾataw rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama, faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "mā ismuka? " qāla: ʾaṣramu, qāla: "bal ʾanta zurʿatu".

came to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, asked, “What is your name?” He replied, “Aṣram.” He said, “Rather, you are Zurʿah.”

[7/ 744] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ وَغَيْرِهِمَا،

[7/ 744] warawaynā fī sunani ʾabī dāwūda wa-al-nasāʾiyyi waghayrihimā,

[7/744] We have transmitted in the Sunan of Abū Dāwūd and al-Nasāʾī, and elsewhere,

عَنْ أَبِي شُرَيْحٍ هَانِىءٍ الْحَارِثِيِّ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ؛

ʿan ʾabī shurayḥin hāniʾin al-ḥārithiyyi al-ṣaḥābiyyi raḍiya Allāhu ʿanhu;

from the Companion Abū Shurayḥ Hāniʾ al-Ḥārithī, may Allah be pleased with him:

أَنَّهُ لَمَّا وَفَدَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَعَ قَوْمِهِ سَمِعَهُمْ يُكَنُّونَهُ بِأَبِي الْحَكَمِ،

ʾannahu lammā wafada ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama maʿa qawmihi samiʿahum yukannūnahu biʾabī al-ḥakami,

when he came with his people as a delegation to the Messenger of Allah, may Allah bless him and grant him peace, the Messenger heard them calling him Abū al-Ḥakam.

فَدَعَاهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: "إِنَّ اللَّهَ هُوَ الْحَكَمُ وَإِلَيْهِ الْحُكْمُ

fadaʿāhu rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama faqāla: "ʾinna Allāha huwa al-ḥakamu waʾilayhi al-ḥukmu

The Messenger of Allah, may Allah bless him and grant him peace, called him and said: “Allah is the Judge, and judgment belongs to Him.

فَلِمَ تُكَنَّى أَبَا الْحَكَمِ؟ " فَقَالَ: إِنَّ قَوْمِي إِذَا اِخْتَلَفُوا فِي شَيْءٍ أَتَوْنِي فَحَكَمْتُ بَيْنَهُمْ، فَرَضِيَ كِلَا الْفَرِيقَيْنِ،

falima tukannā ʾabā al-ḥakami? " faqāla: ʾinna qawmī ʾidhā ikhtalafū fī shayʾin ʾatawnī faḥakamtu baynahum, faraḍiya kilā al-farīqayni,

Why, then, are you called Abū al-Ḥakam?” He answered, “When my people disagree over something, they come to me and I judge between them, and both parties are satisfied.”

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:" مَا أَحْسَنَ هَذَا، فَمَا لَكَ مِنَ الْوَلَدِ؟ "

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama:" mā ʾaḥsana hādhā, famā laka mina al-waladi? "

The Messenger of Allah, may Allah bless him and grant him peace, said: “How good that is! What children do you have?”

قَالَ: لِي شُرَيْحٌ، وَمُسْلِمٌ، وَعَبْدُ اللَّهِ، قَالَ: "فَمَنْ أَكْبَرُهُمْ؟ " قُلْتُ: شُرَيْحٌ، قَالَ: "فَأَنْتَ أَبُو شُرَيْحٍ".

qāla: lī shurayḥun, wamuslimun, waʿabdu Allāhi, qāla: "faman ʾakbaruhum? " qultu: shurayḥun, qāla: "faʾanta ʾabū shurayḥin".

He replied, “I have Shurayḥ, Muslim and ʿAbd Allāh.” He asked, “Which is eldest?” I said, “Shurayḥ.” He said, “Then you are Abū Shurayḥ.”

قَالَ أَبُو دَاوُدَ: وَغَيَّرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اِسْمَ الْعَاصِي، وَعَزِيزٍ، وَعَتْلَةَ،

qāla ʾabū dāwūda: waghayyara al-nabiyyu ṣallā Allāhu ʿalayhi wasallama isma al-ʿāṣī, waʿazīzin, waʿatlata,

Abū Dāwūd said: The Prophet, may Allah bless him and grant him peace, changed the names al-ʿĀṣī, ʿAzīz and ʿAtlah,

وَشَيْطَانٍ، وَالْحَكَمِ، وَغُرَابٍ، وَحُبَابٍ، وَشِهَابٍ، فَسَمَّاهُ هَاشِمًا،

washayṭānin, wa-al-ḥakami, waghurābin, waḥubābin, washihābin, fasammāhu hāshiman,

and Shayṭān, al-Ḥakam, Ghurāb, Ḥubāb and Shihāb, naming the last Hāshim.

وَسَمَّى حَرْبًا سِلْمًا، وَسَمَّى الْمُضْطَجِعَ الْمُنْبَعِثَ، وَأَرْضًا يُقَالُ لَهَا عَقِرَةُ سَمَّاهَا خَضِرَةَ،

wasammā ḥarban silman, wasammā al-muḍṭajiʿa al-munbaʿitha, waʾarḍan yuqālu lahā ʿaqiratu sammāhā khaḍirata,

He renamed Ḥarb Silm, al-Muḍṭajiʿ al-Munbaʿith, and a tract of land called ʿAqirah Khaḍirah.

وَشِعْبَ الضَّلَالَةِ سَمَّاهُ شِعْبَ الْهُدَى، وَبَنُو الزِّنْيَةِ سَمَّاهُمْ بَنِي الرِّشْدَةِ، وَسَمَّى بَنِي مُغْوِيَةَ بَنِي رِشْدَةَ.

washiʿba al-ḍalālati sammāhu shiʿba al-hudā, wabanū al-zinyati sammāhum banī al-rishdati, wasammā banī mughwiyata banī rishdata.

He renamed the Valley of Misguidance the Valley of Guidance; Banū al-Zinyah he named Banū al-Rishdah, and Banū Mughwiyah he named Banū Rishdah.

قَالَ أَبُو دَاوُدَ: تَرَكْتُ أَسَانِيدَهَا لِلِاخْتِصَارِ. قُلْتُ: عَتْلَةُ بِفَتْحِ الْعَيْنِ الْمُهْمَلَةِ وَسُكُونِ التَّاءِ الْمُثَنَّاةِ فَوْقُ،

qāla ʾabū dāwūda: taraktu ʾasānīdahā li-l-ikhtiṣāri. qultu: ʿatlatu bifatḥi al-ʿayni al-muhmalati wasukūni al-tāʾi al-muthannāti fawqu,

Abū Dāwūd said: “I have omitted their chains for brevity.” I say: ʿAtlah has a on the undotted ʿayn and an unvowelled tāʾ with two dots above.

قَالَهُ اِبْنُ مَاكُولَا، قَالَ: وَقَالَ عَبْدُ الْغَنِيِّ: عَتَلَةُ: يَعْنِي بِفَتْحِ التَّاءِ أَيْضًا،

qālahu ibnu mākūlā, qāla: waqāla ʿabdu al-ghaniyyi: ʿatalatu: yaʿnī bifatḥi al-tāʾi ʾayḍan,

Ibn Mākūlā stated this. He said that ʿAbd al-Ghanī gave it as ʿAtalah, meaning with a on the tāʾ as well.

قَالَ: وَسَمَّاهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عُتْبَةَ، وَهُوَ عُتْبَةُ بْنُ عَبْدٍ السُّلَمِيُّ.

qāla: wasammāhu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʿutbata, wahuwa ʿutbatu bnu ʿabdin al-sulamiyyu.

He said: “The Prophet, may Allah bless him and grant him peace, named him ʿUtbah.” He is ʿUtbah ibn ʿAbd al-Sulamī. [161]

Source page 458

247 بَابُ جَوَازِ تَرْخِيمِ الِاسْمِ إِذَا لَمْ يَتَأَذَّ بِذَلِكَ صَاحِبُهُ

247 bābu jawāzi tarkhīmi al-ismi ʾidhā lam yataʾadhdha bidhālika ṣāḥibuhu

247 — Chapter on the permissibility of shortening a name if its bearer is not offended

[1/ 745] رَوَيْنَا فِي الصَّحِيحِ، مِنْ طُرُقٍ كَثِيرَةٍ؛

[1/ 745] rawaynā fī al-ṣaḥīḥi, min ṭuruqin kathīratin;

[1/745] We have transmitted in the Ṣaḥīḥ, through many routes,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَخَّمَ أَسْمَاءَ جَمَاعَةٍ مِنَ الصَّحَابَةِ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama rakhkhama ʾasmāʾa jamāʿatin mina al-ṣaḥābati,

that the Messenger of Allah, may Allah bless him and grant him peace, shortened the names of a number of Companions.

فَمِنْ ذَلِكَ قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ":يَا أَبَا هِرٍّ".

famin dhālika qawluhu ṣallā Allāhu ʿalayhi wasallama liʾabī hurayrata raḍiya Allāhu ʿanhu":yā ʾabā hirrin".

One example is his saying, may Allah bless him and grant him peace, to Abū Hurayrah, may Allah be pleased with him, “Abū Hirr!”

وَقَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِعَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: "يَا عَائِشُ" وَلِأَنْجَشَةَ رَضِيَ اللَّهُ عَنْهُ: "يَاأَنْجَشُ".

waqawluhu ṣallā Allāhu ʿalayhi wasallama liʿāʾishata raḍiya Allāhu ʿanhā: "yā ʿāʾishu" waliʾanjashata raḍiya Allāhu ʿanhu: "yāʾanjashu".

And his saying, may Allah bless him and grant him peace, to ʿĀʾishah, may Allah be pleased with her, “ʿĀʾish!” and to Anjashah, may Allah be pleased with him, “Anjash!”

وَفِي كِتَابِ اِبْنِ السُّنِّيِّ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِأُسَامَةَ "يَا أُسَيْمُ" وَلِلْمِقْدَامِ "يَا قُدَيْمُ".

wafī kitābi ibni al-sunniyyi ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla liʾusāmata "yā ʾusaymu" wa-li-l-miqdāmi "yā qudaymu".

Ibn al-Sunnī’s book relates that the Prophet, may Allah bless him and grant him peace, said to Usāmah, “Usaym!” and to al-Miqdām, “Qudaym!” [162]

248 بَابُ النَّهْيِ عَنِ الْأَلْقَابِ الَّتِي يَكْرَهُهَا صَاحِبُهَا

248 bābu al-nahyi ʿani al-ʾalqābi allatī yakrahuhā ṣāḥibuhā

248 — Chapter on the prohibition against nicknames disliked by their bearers

قَالَ اللَّهُ تَعَالَى: {وَلَا تَنَابَزُوا بِالْأَلْقَابِ} [الْحُجُرَاتِ: 11] وَاتَّفَقَ الْعُلَمَاءُ عَلَى تَحْرِيمِ تَلْقِيبِ الْإِنْسَانِ بِمَا يَكْرَهُ،

qāla Allāhu taʿālā: {walā tanābazū bi-al-ʾalqābi} [al-ḥujurāti: 11] wattafaqa al-ʿulamāʾu ʿalā taḥrīmi talqībi al-ʾinsāni bimā yakrahu,

Allah Most High says: “Do not insult one another with nicknames” [al-Ḥujurāt: 11]. Scholars agree that giving someone a nickname he dislikes is forbidden,

سَوَاءٌ كَانَ لَهُ صِفَةً؛ كَالْأَعْمَشِ، وَالْأَجْلَحِ، وَالْأَعْمَى، وَالْأَعْرَجِ، وَالْأَحْوَلِ، وَالْأَبْرَصِ، وَالْأَشَجِّ،

sawāʾun kāna lahu ṣifatan; ka-al-ʾaʿmashi, wa-al-ʾajlaḥi, wa-al-ʾaʿmā, wa-al-ʾaʿraji, wa-al-ʾaḥwali, wa-al-ʾabraṣi, wa-al-ʾashajji,

whether it describes him, such as “bleary-eyed,” “receding-haired,” “blind,” “lame,” “cross-eyed,” “leukodermic,” “scarred,”

وَالْأَصْفَرِ، وَالْأَحْدَبِ، وَالْأَصَمِّ، وَالْأَزْرَقِ، وَالْأَفْطَسِ، وَالْأَشْتَرِ، وَالْأَثْرَمِ،

wa-al-ʾaṣfari, wa-al-ʾaḥdabi, wa-al-ʾaṣammi, wa-al-ʾazraqi, wa-al-ʾafṭasi, wa-al-ʾashtari, wa-al-ʾathrami,

“sallow,” “hunchbacked,” “deaf,” “blue-eyed,” “flat-nosed,” “split-eyelidded,” “gap-toothed,”

وَالْأَقْطَعِ، وَالزَّمِنِ، وَالْمُقْعَدِ، وَالْأَشَلِّ، أَوْ كَانَ صِفَةً لِأَبِيهِ أَوْ لِأُمِّهِ أَوْ غَيْرِ ذَلِكَ مِمَّا يَكْرَهُ.

wa-al-ʾaqṭaʿi, wa-al-zamini, wa-al-muqʿadi, wa-al-ʾashalli, ʾaw kāna ṣifatan liʾabīhi ʾaw liʾummihi ʾaw ghayri dhālika mimmā yakrahu.

“amputee,” “chronically disabled,” “unable to walk,” or “paralysed”; or describes his father or mother, or is anything else he dislikes.

وَاتَّفَقُوا عَلَى جَوَازِ ذِكْرِهِ بِذَلِكَ عَلَى جِهَةِ التَّعْرِيفِ لِمَنْ لَا يَعْرِفُهُ إِلَّا بِذَلِكَ.

wattafaqū ʿalā jawāzi dhikrihi bidhālika ʿalā jihati al-taʿrīfi liman lā yaʿrifuhu ʾillā bidhālika.

They agree that mentioning him by such a description is permissible for identification to someone who knows him only by it.

وَدَلَائِلُ مَا ذَكَرْتُهُ كَثِيرَةٌ مَشْهُورَةٌ حَذَفْتُهَا اِخْتِصَارًا وَاسْتِغْنَاءً بِشُهْرَتِهَا.

wadalāʾilu mā dhakartuhu kathīratun mashhūratun ḥadhaftuhā ikhtiṣāran wastighnāʾan bishuhratihā.

The evidence for what I have stated is abundant and well known; I have omitted it for brevity, relying on its familiarity. [163]

Source page 459

249 بَابُ جَوَازِ وَاسْتِحْبَابِ اللَّقَبِ الَّذِي يُحِبُّهُ صَاحِبُهُ

249 bābu jawāzi wastiḥbābi al-laqabi alladhī yuḥibbuhu ṣāḥibuhu

249 — Chapter on the permissibility and recommendation of a nickname its bearer likes

فَمِنْ ذَلِكَ أَبُو بَكْرٍ الصِّدِّيقُ رَضِيَ اللَّهُ عَنْهُ، اِسْمُهُ عَبْدُ اللَّهِ بْنُ عُثْمَانَ، لَقَبُهُ عَتِيقٌ،

famin dhālika ʾabū bakrin al-ṣiddīqu raḍiya Allāhu ʿanhu, ismuhu ʿabdu Allāhi bnu ʿuthmāna, laqabuhu ʿatīqun,

An example is Abū Bakr al-Ṣiddīq, may Allah be pleased with him. His name was ʿAbd Allāh ibn ʿUthmān, and his epithet was ʿAtīq.

هَذَا هُوَ الصَّحِيحُ الَّذِي عَلَيْهِ جَمَاهِيرُ الْعُلَمَاءِ مِنَ الْمُحَدِّثِينَ وَأَهْلِ السِّيَرِ وَالتَّوَارِيخِ وَغَيْرِهِمْ.

hādhā huwa al-ṣaḥīḥu alladhī ʿalayhi jamāhīru al-ʿulamāʾi mina al-muḥaddithīna waʾahli al-siyari wa-al-tawārīkhi waghayrihim.

This is the correct position, held by the great majority of hadith scholars, biographers, historians and others.

وَقِيلَ اِسْمُهُ عَتِيقٌ، حَكَاهُ الْحَافِظُ أَبُو الْقَاسِمِ بْنُ عَسَاكِرَ فِي كِتَابِهِ الْأَطْرَافِ، وَالصَّوَابُ الْأَوَّلُ،

waqīla ismuhu ʿatīqun, ḥakāhu al-ḥāfiẓu ʾabū al-qāsimi bnu ʿasākira fī kitābihi al-ʾaṭrāfi, wa-al-ṣawābu al-ʾawwalu,

Another opinion says his name was ʿAtīq, as the hadith master Abū al-Qāsim ibn ʿAsākir reports in his book al-Aṭrāf, but the first view is correct.

وَاتَّفَقَ الْعُلَمَاءُ عَلَى أَنَّهُ لَقَبُ خَيْرٍ. وَاخْتَلَفُوا فِي سَبَبِ تَسْمِيَتِهِ عَتِيقًا،

wattafaqa al-ʿulamāʾu ʿalā ʾannahu laqabu khayrin. wakhtalafū fī sababi tasmiyatihi ʿatīqan,

Scholars agree that it is a favourable epithet. They differed over why he was called ʿAtīq.

فَرَوَيْنَا عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا مِنْ أَوْجُهٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:

farawaynā ʿan ʿāʾishata raḍiya Allāhu ʿanhā min ʾawjuhin ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla:

We have transmitted through several routes from ʿĀʾishah, may Allah be pleased with her, that the Messenger of Allah, may Allah bless him and grant him peace, said:

"أَبُو بَكْرٍ عَتِيقُ اللَّهِ مِنَ النَّارِ" قَالَ: فَمِنْ يَوْمِئِذٍ سُمِّيَ عَتِيقًا.

"ʾabū bakrin ʿatīqu Allāhi mina al-nāri" qāla: famin yawmiʾidhin summiya ʿatīqan.

“Abū Bakr is the one Allah has freed from the Fire.” The narrator said: “From that day he was called ʿAtīq”—“Freed.”

وَقَالَ مُصْعَبُ بْنُ الزُّبَيْرِ وَغَيْرُهُ مِنْ أَهْلِ النَّسَبِ: سُمِّيَ عَتِيقًا لِأَنَّهُ لَمْ يَكُنْ فِي نَسَبِهِ شَيْءٌ يُعَابُ بِهِ،

waqāla muṣʿabu bnu al-zubayri waghayruhu min ʾahli al-nasabi: summiya ʿatīqan liʾannahu lam yakun fī nasabihi shayʾun yuʿābu bihi,

Muṣʿab ibn al-Zubayr and other genealogists said that he was called ʿAtīq because there was nothing in his lineage for which he could be faulted.

وَقِيلَ غَيْرُ ذَلِكَ، وَاللَّهُ أَعْلَمُ.

waqīla ghayru dhālika, wa-Allāhu ʾaʿlamu.

Other explanations have also been given. Allah knows best.

[1/ 746] وَمِنْ ذَلِكَ أَبُو تُرَابٍ لَقَبٌ لِعَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ، وَكُنْيَتُهُ أَبُو الْحَسَنِ، ثَبَتَ فِي الصَّحِيحِ،

[1/ 746] wamin dhālika ʾabū turābin laqabun liʿaliyyi bni ʾabī ṭālibin raḍiya Allāhu ʿanhu, wakunyatuhu ʾabū al-ḥasani, thabata fī al-ṣaḥīḥi,

[1/746] Another example is Abū Turāb, “Father of Dust,” an epithet of ʿAlī ibn Abī Ṭālib, may Allah be pleased with him, whose kunyah was Abū al-Ḥasan. It is established in the Ṣaḥīḥ

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَجَدَهُ نَائِمًا فِي الْمَسْجِدِ وَعَلَيْهِ التُّرَابُ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama wajadahu nāʾiman fī al-masjidi waʿalayhi al-turābu,

that the Messenger of Allah, may Allah bless him and grant him peace, found him sleeping in the mosque with dust upon him.

فَقَالَ: "قُمْ أَبَا تُرَابٍ! قُمْ أَبَا تُرَابٍ! " فَلَزِمَهُ هَذَا اللَّقَبُ الْحَسَنُ الْجَمِيلُ.

faqāla: "qum ʾabā turābin! qum ʾabā turābin! " falazimahu hādhā al-laqabu al-ḥasanu al-jamīlu.

He said, “Get up, Abū Turāb! Get up, Abū Turāb!” This good and pleasant epithet remained with him.

[2/ 747] وَرَوَيْنَا هَذَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ،

[2/ 747] warawaynā hādhā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan sahli bni saʿdin,

[2/747] We have transmitted this in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Sahl ibn Saʿd.

قَالَ سَهْلٌ: وَكَانَتْ أَحَبَّ أَسْمَاءِ عَلِيٍّ إِلَيْهِ، وَإِنْ كَانَ لَيَفْرَحُ أَنْ يُدْعَى بِهَا. هَذَا لَفْظُ رِوَايَةِ الْبُخَارِيِّ.

qāla sahlun: wakānat ʾaḥabba ʾasmāʾi ʿaliyyin ʾilayhi, waʾin kāna layafraḥu ʾan yudʿā bihā. hādhā lafẓu riwāyati al-bukhāriyyi.

Sahl said: “It was the name ʿAlī loved best, and he would be delighted to be called by it.” This is al-Bukhārī’s wording.

[3/ 748] وَمِنْ ذَلِكَ ذُو الْيَدَيْنِ وَاسْمُهُ الْخِرْبَاقُ بِكَسْرِ الْخَاءِ الْمُعْجَمَةِ

[3/ 748] wamin dhālika dhū al-yadayni wasmuhu al-khirbāqu bikasri al-khāʾi al-muʿjamati

[3/748] Another example is Dhū al-Yadayn, whose name was al-Khirbāq, with i on the dotted khāʾ

Source page 460

وَبِالْبَاءِ الْمُوَحَّدَةِ وَآخِرُهُ قَافٌ كَانَ فِي يَدَيْهِ طُولٌ، ثَبَتَ فِي الصَّحِيحِ؛

wa-bi-al-bāʾi al-muwaḥḥadati waʾākhiruhu qāfun kāna fī yadayhi ṭūlun, thabata fī al-ṣaḥīḥi;

and a single-dotted bāʾ, ending in qāf. His hands were long. It is established in the Ṣaḥīḥ

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَدْعُوهُ "ذَا الْيَدَيْنِ" وَاسْمُهُ الْخِرْبَاقُ، رَوَاهُ الْبُخَارِيُّ بِهَذَا اللَّفْظِ فِي أَوَائِلِ كِتَابِ الْبِرِّ وَالصِّلَةِ.

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yadʿūhu "dhā al-yadayni" wasmuhu al-khirbāqu, rawāhu al-bukhāriyyu bihādhā al-lafẓi fī ʾawāʾili kitābi al-birri wa-al-ṣilati.

that the Messenger of Allah, may Allah bless him and grant him peace, used to call him “Dhū al-Yadayn,” while his name was al-Khirbāq. Al-Bukhārī narrated it in this wording near the beginning of the Book of Righteousness and Maintaining Ties.

250 بَابُ جَوَازِ الْكُنَى وَاسْتِحْبَابِ مُخَاطَبَةِ أَهْلِ الْفَضْلِ بِهَا

250 bābu jawāzi al-kunā wastiḥbābi mukhāṭabati ʾahli al-faḍli bihā

250 — Chapter on the permissibility of kunyahs and the recommendation to address people of merit by them

هَذَا الْبَابُ أَشْهَرُ مِنْ أَنْ نَذْكُرَ فِيهِ شَيْئًا مَنْقُولًا، فَإِنَّ دَلَائِلَهُ يَشْتَرِكُ فِيهَا الْخَوَاصُّ وَالْعَوَامُّ،

hādhā al-bābu ʾashharu min ʾan nadhkura fīhi shayʾan manqūlan, faʾinna dalāʾilahu yashtariku fīhā al-khawāṣṣu wa-al-ʿawāmmu,

This subject is too well known to require us to cite a transmitted report: its evidence is familiar to specialists and ordinary people alike.

وَالْأَدَبُ أَنْ يُخَاطَبَ أَهْلُ الْفَضْلِ وَمَنْ قَارَبَهُمْ بِالْكُنْيَةِ، وَكَذَلِكَ إِنْ كَتَبَ إِلَيْهِ رِسَالَةً،

wa-al-ʾadabu ʾan yukhāṭaba ʾahlu al-faḍli waman qārabahum bi-al-kunyati, wakadhālika ʾin kataba ʾilayhi risālatan,

Proper courtesy is to address people of merit and those approaching their standing by their kunyahs, and likewise when writing a letter to them

وَكَذَا إِنْ رَوَى عَنْهُ رِوَايَةً، فَيُقَالُ: حَدَّثَنَا الشَّيْخُ أَوِ الْإِمَامُ أَبُو فُلَانٍ، فُلَانُ بْنُ فُلَانٍ وَمَا أَشْبَهَهُ؛

wakadhā ʾin rawā ʿanhu riwāyatan, fayuqālu: ḥaddathanā al-shaykhu ʾawi al-ʾimāmu ʾabū fulānin, fulānu bnu fulānin wamā ʾashbahahu;

or transmitting a report from them. One says, “The shaykh—or imam—Abū So-and-so, So-and-so son of So-and-so, narrated to us,” and similar expressions.

وَالْأَدَبُ أَنْ لَا يَذْكُرَ الرَّجُلُ كُنْيَتَهُ فِي كِتَابِهِ وَلَا فِي غَيْرِهِ،

wa-al-ʾadabu ʾan lā yadhkura al-rajulu kunyatahu fī kitābihi walā fī ghayrihi,

Courtesy also calls for a man not to mention his own kunyah in his writing or elsewhere,

إِلَّا أَنْ لَا يُعْرَفَ إِلَّا بِكُنْيَتِهِ، أَوْ كَانَتِ الْكُنْيَةُ أَشْهَرَ مِنِ اِسْمِهِ.

ʾillā ʾan lā yuʿrafa ʾillā bikunyatihi, ʾaw kānati al-kunyatu ʾashhara mini ismihi.

unless he is known only by his kunyah or it is better known than his personal name.

قَالَ النَّحَّاسُ: إِذَا كَانَتِ الْكُنْيَةُ أَشْهَرَ، يُكَنَّى عَلَى نَظِيرِهِ وَيُسَمَّى لِمَنْ فَوْقَهُ،

qāla al-naḥḥāsu: ʾidhā kānati al-kunyatu ʾashhara, yukannā ʿalā naẓīrihi wayusammā liman fawqahu,

Al-Naḥḥās said: “If the kunyah is better known, he uses it when addressing an equal, but gives his personal name to someone above him,

ثُمَّ يُلْحَقُ بِ: الْمَعْرُوفِ أَبَا فُلَانٍ أَوْ بِأَبِي فُلَانٍ.

thumma yulḥaqu bi: al-maʿrūfi ʾabā fulānin ʾaw biʾabī fulānin.

then adds, ‘known as Abū So-and-so,’ using either the direct or prepositional grammatical form.”

251 بَابُ كُنْيَةِ الرَّجُلِ بِأَكْبَرِ أَوْلَادِهِ

251 bābu kunyati al-rajuli biʾakbari ʾawlādihi

251 — Chapter on a man taking his kunyah from his eldest child

كُنِّيَ نَبِيُّنَا مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَبَا الْقَاسِمِ بِابْنِهِ الْقَاسِمِ، وَكَانَ أَكْبَرَ بَنِيهِ.

kunniya nabiyyunā muḥammadun ṣallā Allāhu ʿalayhi wasallama ʾabā al-qāsimi bibnihi al-qāsimi, wakāna ʾakbara banīhi.

Our Prophet Muḥammad, may Allah bless him and grant him peace, was given the kunyah Abū al-Qāsim after his son al-Qāsim, who was his eldest son.

وَفِي الْبَابِ حَدِيثُ أَبِي شُرَيْحٍ الَّذِي قَدَّمْنَاهُ فِي بَابِ اِسْتِحْبَابِ تَغْيِيرِ الِاسْمِ إِلَى أَحْسَنَ مِنْهُ.

wafī al-bābi ḥadīthu ʾabī shurayḥin alladhī qaddamnāhu fī bābi istiḥbābi taghyīri al-ismi ʾilā ʾaḥsana minhu.

Relevant here is the hadith of Abū Shurayḥ already given in the chapter on the recommendation to change a name to a better one.

252 بَابُ كُنْيَةِ الرَّجُلِ الَّذِي لَهُ أَوْلَادٌ بِغَيْرِ أَوْلَادِهِ

252 bābu kunyati al-rajuli alladhī lahu ʾawlādun bighayri ʾawlādihi

252 — Chapter on a man with children taking a kunyah unrelated to them

هَذَا الْبَابُ وَاسِعٌ لَايُحْصَى مَنْ يَتَّصِفُ بِهِ، وَلَا بَأْسَ بِذَلِكَ.

hādhā al-bābu wāsiʿun lāyuḥṣā man yattaṣifu bihi, walā baʾsa bidhālika.

This category is extensive; those who fall within it are countless. There is no harm in it.

Source page 461

253 بَابُ كُنْيَةِ مَنْ لَمْ يُولَدْ لَهُ، وَكُنْيَةِ الصَّغِيرِ

253 bābu kunyati man lam yūlad lahu, wakunyati al-ṣaghīri

253 — Chapter on the kunyah of someone without children and the kunyah of a child

[1/ 749] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[1/ 749] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[1/749] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim,

عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَحْسَنَ النَّاسِ خُلُقًا،

ʿan ʾanasin raḍiya Allāhu ʿanhu qāla: kāna al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʾaḥsana al-nāsi khuluqan,

from Anas, may Allah be pleased with him, who said: The Prophet, may Allah bless him and grant him peace, had the finest character of all people.

وَكَانَ لِي أَخٌ يُقَالُ لَهُ أَبُو عُمَيْرٍ قَالَ الرَّاوِي: أَحْسَبُهُ قَالَ فَطِيمٌ

wakāna lī ʾakhun yuqālu lahu ʾabū ʿumayrin qāla al-rāwī: ʾaḥsabuhu qāla faṭīmun

I had a brother called Abū ʿUmayr—the narrator said, “I think he said, ‘recently weaned.’”

وَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا جَاءَهُ يَقُولُ: "يَا أَبَا عُمَيْرٍ! مَا فَعَلَ النُّغَيْرُ" نُغَرٌ كَانَ يَلْعَبُ بِهِ.

wakāna al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʾidhā jāʾahu yaqūlu: "yā ʾabā ʿumayrin! mā faʿala al-nughayru" nugharun kāna yalʿabu bihi.

When the Prophet, may Allah bless him and grant him peace, visited him, he would say, “Abū ʿUmayr, what happened to the little nughayr?”—a small bird he used to play with.

[2/ 750] وَرَوَيْنَا بِالْأَسَانِيدِ الصَّحِيحَةِ فِي سُنَنِ أَبِي دَاوُدَ وَغَيْرِهِ،

[2/ 750] warawaynā bi-al-ʾasānīdi al-ṣaḥīḥati fī sunani ʾabī dāwūda waghayrihi,

[2/750] We have transmitted through sound chains in Sunan Abī Dāwūd and elsewhere, [164]

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: يَا رَسُولَ اللَّهِ! كُلُّ صَوَاحِبِي لَهُنَّ كُنًى،

ʿan ʿāʾishata raḍiya Allāhu ʿanhā, qālat: yā rasūla Allāhi! kullu ṣawāḥibī lahunna kunan,

from ʿĀʾishah, may Allah be pleased with her, who said: “Messenger of Allah, all my companions have kunyahs.”

قَالَ: "فَاكْتَنِي بِابْنِكِ عَبْدِ اللَّهِ" قَالَ الرَّاوِي: يَعْنِي عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ،

qāla: "faktanī bibniki ʿabdi Allāhi" qāla al-rāwī: yaʿnī ʿabda Allāhi bna al-zubayri,

He said, “Then take your kunyah from your son ʿAbd Allāh.” The narrator explained: he meant ʿAbd Allāh ibn al-Zubayr,

وَهُوَ اِبْنُ أُخْتِهَا أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، وَكَانَتْ عَائِشَةُ تُكَنَّى أُمَّ عَبْدِ اللَّهِ.

wahuwa ibnu ʾukhtihā ʾasmāʾa binti ʾabī bakrin, wakānat ʿāʾishatu tukannā ʾumma ʿabdi Allāhi.

who was the son of her sister Asmāʾ bint Abī Bakr. ʿĀʾishah was known by the kunyah Umm ʿAbd Allāh.

قُلْتُ: فَهَذَا هُوَ الصَّحِيحُ الْمَعْرُوفُ.

qultu: fahādhā huwa al-ṣaḥīḥu al-maʿrūfu.

I say: This is the sound, well-known account.

[3/ 751] وَأَمَّا مَا رَوَيْنَاهُ فِي كِتَابِ اِبْنِ السُّنِّيِّ،

[3/ 751] waʾammā mā rawaynāhu fī kitābi ibni al-sunniyyi,

[3/751] As for what we have transmitted in Ibn al-Sunnī’s book,

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: أَسْقَطْتُ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سِقْطًا

ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat: ʾasqaṭtu mina al-nabiyyi ṣallā Allāhu ʿalayhi wasallama siqṭan

from ʿĀʾishah, may Allah be pleased with her, who said: “I miscarried a child of the Prophet, may Allah bless him and grant him peace,

فَسَمَّاهُ عَبْدَ اللَّهِ، وَكَنَّانِي بِأُمِّ عَبْدِ اللَّهِ. فَهُوَ حَدِيثٌ ضَعِيفٌ.

fasammāhu ʿabda Allāhi, wakannānī biʾummi ʿabdi Allāhi. fahuwa ḥadīthun ḍaʿīfun.

and he named him ʿAbd Allāh and gave me the kunyah Umm ʿAbd Allāh”—this is a weak hadith.

وَقَدْ كَانَ مِنَ الصَّحَابَةِ جَمَاعَاتٌ لَهُمْ كُنًى قَبْلَ أَنْ يُولَدَ لَهُمْ،

waqad kāna mina al-ṣaḥābati jamāʿātun lahum kunan qabla ʾan yūlada lahum,

Groups of Companions had kunyahs before children were born to them,

كَأَبِي هُرَيْرَةَ، وَأَنَسٍ، وَأَبِي حَمْزَةَ، وَخَلَائِقَ لَا يُحْصَوْنَ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ فَمَنْ بَعْدَهُمْ،

kaʾabī hurayrata, waʾanasin, waʾabī ḥamzata, wakhalāʾiqa lā yuḥṣawna mina al-ṣaḥābati wa-al-tābiʿīna faman baʿdahum,

such as Abū Hurayrah, Anas and Abū Ḥamzah, and countless people among the Companions, Successors and later generations.

وَلَا كَرَاهَةَ فِي ذَلِكَ بَلْ هُوَ مَحْبُوبٌ بِالشَّرْطِ السَّابِقِ.

walā karāhata fī dhālika bal huwa maḥbūbun bi-al-sharṭi al-sābiqi.

There is nothing disliked in this; rather, it is desirable, subject to the condition already mentioned.

Source page 462

254 بَابُ النَّهْيِ عَنِ التَّكَنِّي بِأَبِي الْقَاسِمِ

254 bābu al-nahyi ʿani al-takannī biʾabī al-qāsimi

254 — Chapter on the prohibition against taking the kunyah Abū al-Qāsim

[1/ 752] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ مِنْهُمْ جَابِرٌ وَأَبُو هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُمَا؛

[1/ 752] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan jamāʿatin mina al-ṣaḥābati minhum jābirun waʾabū hurayrata raḍiya Allāhu ʿanhumā;

[1/752] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from a group of Companions including Jābir and Abū Hurayrah, may Allah be pleased with them both,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "سَمُّوا بِاسْمِي وَلَا تَكَنَّوْا بِكُنْيَتِي"

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "sammū bismī walā takannaw bikunyatī"

that the Messenger of Allah, may Allah bless him and grant him peace, said: “Use my name, but do not take my kunyah.”

قُلْتُ: اِخْتَلَفَ الْعُلَمَاءُ فِي التَّكَنِّي بِأَبِي الْقَاسِمِ عَلَى ثَلَاثَةِ مَذَاهِبَ:

qultu: ikhtalafa al-ʿulamāʾu fī al-takannī biʾabī al-qāsimi ʿalā thalāthati madhāhiba:

I say: Scholars have three positions on taking the kunyah Abū al-Qāsim.

فَذَهَبَ الشَّافِعِيُّ رَحِمَهُ اللَّهُ وَمَنْ وَافَقَهُ إِلَى أَنَّهُ لَا يَحِلُّ لِأَحَدٍ أَنْ يَتَكَنَّى أَبَا الْقَاسِمِ،

fadhahaba al-shāfiʿiyyu raḥimahu Allāhu waman wāfaqahu ʾilā ʾannahu lā yaḥillu liʾaḥadin ʾan yatakannā ʾabā al-qāsimi,

Al-Shāfiʿī, may Allah have mercy on him, and those who agreed with him held that no one may take the kunyah Abū al-Qāsim,

سَوَاءٌ كَانَ اِسْمُهُ مُحَمَّدًا أَوْ غَيْرَهُ، وَمِمَّنْ رَوَى هَذَا مِنْ أَصْحَابِنَا عَنِ الشَّافِعِيِّ

sawāʾun kāna ismuhu muḥammadan ʾaw ghayrahu, wamimman rawā hādhā min ʾaṣḥābinā ʿani al-shāfiʿiyyi

whether his name is Muḥammad or something else. Those of our school who transmitted this from al-Shāfiʿī include

الْأَئِمَّةُ الْحُفَّاظُ الثِّقَاتُ الْأَثْبَاتُ الْفُقَهَاءُ الْمُحَدِّثُونَ: أَبُو بَكْرٍ الْبَيْهَقِيُّ،

al-ʾaʾimmatu al-ḥuffāẓu al-thiqātu al-ʾathbātu al-fuqahāʾu al-muḥaddithūna: ʾabū bakrin al-bayhaqiyyu,

the imams and hadith masters, trustworthy and firmly reliable, jurists and hadith scholars: Abū Bakr al-Bayhaqī,

وَأَبُو مُحَمَّدٍ الْبَغَوِيُّ فِي كِتَابِهِ "التَّهْذِيبِ" فِي أَوَّلِ كِتَابِ النِّكَاحِ، وَأَبُو الْقَاسِمِ بْنُ عَسَاكِرَ فِي تَارِيخِ دِمَشْقَ.

waʾabū muḥammadin al-baghawiyyu fī kitābihi "al-tahdhībi" fī ʾawwali kitābi al-nikāḥi, waʾabū al-qāsimi bnu ʿasākira fī tārīkhi dimashqa.

Abū Muḥammad al-Baghawī in al-Tahdhīb at the beginning of the Book of Marriage, and Abū al-Qāsim ibn ʿAsākir in Tārīkh Dimashq. [165]

وَالْمَذْهَبُ الثَّانِي: مَذْهَبُ مَالِكٍ رَحِمَهُ اللَّهُ أَنَّهُ يَجُوزُ التَّكَنِّي بِأَبِي الْقَاسِمِ لِمَنِ اِسْمُهُ مُحَمَّدٌ وَلِغَيْرِهِ،

wa-al-madhhabu al-thānī: madhhabu mālikin raḥimahu Allāhu ʾannahu yajūzu al-takannī biʾabī al-qāsimi limani ismuhu muḥammadun walighayrihi,

The second position is Mālik’s, may Allah have mercy on him: taking the kunyah Abū al-Qāsim is permissible for someone named Muḥammad and for anyone else.

وَيَجْعَلُ النَّهْيَ خَاصًّا بِحَيَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

wayajʿalu al-nahya khāṣṣan biḥayāti rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama.

He regards the prohibition as confined to the lifetime of the Messenger of Allah, may Allah bless him and grant him peace.

وَالْمَذْهَبُ الثَّالِثُ: لَا يَجُوزُ لِمَنِ اِسْمُهُ مُحَمَّدٌ وَيَجُوزُ لِغَيْرِهِ.

wa-al-madhhabu al-thālithu: lā yajūzu limani ismuhu muḥammadun wayajūzu lighayrihi.

The third position is that it is not permissible for someone named Muḥammad, but is permissible for others.

قَالَ الْإِمَامُ أَبُو الْقَاسِمِ الرَّافِعِيُّ مِنْ أَصْحَابِنَا: يُشْبِهُ أَنْ يَكُونَ هَذَا الثَّالِثُ أَصَحَّ،

qāla al-ʾimāmu ʾabū al-qāsimi al-rāfiʿiyyu min ʾaṣḥābinā: yushbihu ʾan yakūna hādhā al-thālithu ʾaṣaḥḥa,

Imam Abū al-Qāsim al-Rāfiʿī of our school said: “This third view appears to be the soundest,

لِأَنَّ النَّاسَ لَمْ يَزَالُوا يَكْتَنُونَ بِهِ فِي جَمِيعِ الْأَعْصَارِ مِنْ غَيْرِ إِنْكَارٍ،

liʾanna al-nāsa lam yazālū yaktanūna bihi fī jamīʿi al-ʾaʿṣāri min ghayri ʾinkārin,

because people have continually used this kunyah throughout the ages without objection.”

وَهَذَا الَّذِي قَالَهُ صَاحِبُ هَذَا الْمَذْهَبِ فِيهِ مُخَالَفَةٌ ظَاهِرَةٌ لِلْحَدِيثِ.

wahādhā alladhī qālahu ṣāḥibu hādhā al-madhhabi fīhi mukhālafatun ẓāhiratun li-l-ḥadīthi.

What the proponent of this position has said, however, plainly conflicts with the hadith.

وَأَمَّا إِطْبَاقُ النَّاسِ عَلَى فِعْلِهِ مَعَ أَنَّ فِي الْمُتَكَنِّينَ بِهِ وَالْمُكَنِّينَ الْأَئِمَّةَ الْأَعْلَامَ، وَأَهْلَ الْحَلِّ وَالْعَقْدِ وَالَّذِينَ يُقْتَدَى بِهِمْ فِي مُهِمَّاتِ الدِّينِ

waʾammā ʾiṭbāqu al-nāsi ʿalā fiʿlihi maʿa ʾanna fī al-mutakannīna bihi wa-al-mukannīna al-ʾaʾimmata al-ʾaʿlāma, waʾahla al-ḥalli wa-al-ʿaqdi wa-lladhīna yuqtadā bihim fī muhimmāti al-dīni

As for people universally doing this, when those adopting this kunya and giving it to others include leading imams, people of authority, and those followed in important religious matters,

فَفِيهِ تَقْوِيَةٌ لِمَذْهَبِ مَالِكٍ فِي جَوَازِهِ مُطْلَقًا، وَيَكُونُونَ قَدْ فَهِمُوا مِنَ النَّهْيِ الِاخْتِصَاصَ بِحَيَاتِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

fafīhi taqwiyatun limadhhabi mālikin fī jawāzihi muṭlaqan, wayakūnūna qad fahimū mina al-nahyi al-ikhtiṣāṣa biḥayātihi ṣallā Allāhu ʿalayhi wasallama

this lends support to Mālik’s position that it is permissible without restriction. They would have understood the prohibition to apply specifically during his lifetime, may Allah bless him and grant him peace,

كَمَا هُوَ مَشْهُورٌ مِنْ سَبَبِ النَّهْيِ فِي تَكَنِّي الْيَهُودِ بِأَبِي الْقَاسِمِ

kamā huwa mashhūrun min sababi al-nahyi fī takannī al-yahūdi biʾabī al-qāsimi

as is well known from the prohibition’s occasion: Jews adopting the kunya Abū al-Qāsim

Source page 463

وَمُنَادَاتِهِمْ يَا أَبَا الْقَاسِمِ لِلْإِيذَاءِ، وَهَذَا الْمَعْنَى قَدْ زَالَ، وَاللَّهُ أَعْلَمُ.

wamunādātihim yā ʾabā al-qāsimi li-l-ʾīdhāʾi, wahādhā al-maʿnā qad zāla, wa-Allāhu ʾaʿlamu.

and calling out ‘Abū al-Qāsim’ to cause offense. That reason no longer applies. Allah knows best.

255 بَابُ جَوَازِ تَكْنِيَةِ الْكَافِرِ وَالْمُبْتَدِعِ وَالْفَاسِقِ إِذَا كَانَ لَا يُعْرَفُ إِلَّا بِهَا أَوْ خِيفَ مِنْ ذِكْرِهِ بِاسْمِهِ فِتْنَةٌ

255 bābu jawāzi takniyati al-kāfiri wa-al-mubtadiʿi wa-al-fāsiqi ʾidhā kāna lā yuʿrafu ʾillā bihā ʾaw khīfa min dhikrihi bismihi fitnatun

255. Chapter on the Permissibility of Using a Kunya for an Unbeliever, Religious Innovator, or Open Sinner When He Is Known Only by It or Using His Name Might Cause Trouble

قَالَ اللَّهُ تَعَالَى: {تَبَّتْ يَدَا أَبِي لَهَبٍ} وَاسْمُهُ عَبْدُ الْعُزَّى، قِيلَ: ذُكِرَ بِكُنْيَتِهِ لِأَنَّهُ يُعْرَفُ بِهَا،

qāla Allāhu taʿālā: {tabbat yadā ʾabī lahabin} wasmuhu ʿabdu al-ʿuzzā, qīla: dhukira bikunyatihi liʾannahu yuʿrafu bihā,

Allah Most High has said, ‘May the hands of Abū Lahab perish.’ His name was ʿAbd al-ʿUzzā. It is said that he was mentioned by his kunya because he was known by it.

وَقِيلَ: كَرَاهَةً لِاسْمِهِ حَيْثُ جُعِلَ عَبْدًا لِلصَّنَمِ.

waqīla: karāhatan lismihi ḥaythu juʿila ʿabdan li-l-ṣanami.

It is also said that this was out of dislike for his name, since it made him a servant of an idol.

[1/ 753] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[1/ 753] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾusāmata bni zaydin raḍiya Allāhu ʿanhumā;

[1/753] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Usāmah ibn Zayd, may Allah be pleased with them both,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَكِبَ عَلَى حِمَارٍ لِيَعُودَ سَعْدَ بْنَ عُبَادَةَ رَضِيَ اللَّهُ عَنْهُ .. فَذَكَرَ الْحَدِيثَ

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama rakiba ʿalā ḥimārin liyaʿūda saʿda bna ʿubādata raḍiya Allāhu ʿanhu .. fadhakara al-ḥadītha

that the Messenger of Allah, may Allah bless him and grant him peace, rode a donkey to visit Saʿd ibn ʿUbādah, may Allah be pleased with him, when he was ill. He then related the hadith,

وَمُرُورَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى عَبْدِ اللَّهِ بْنِ أُبَيِّ سَلُولَ الْمُنَافِقِ، ثُمَّ قَالَ: فَسَارَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى دَخَلَ عَلَى سَعْدِ بْنِ عُبَادَةَ،

wamurūra al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʿalā ʿabdi Allāhi bni ʾubayyi salūla al-munāfiqi, thumma qāla: fasāra al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ḥattā dakhala ʿalā saʿdi bni ʿubādata,

including the Prophet’s passing by the hypocrite ʿAbd Allāh ibn Ubayy Salūl, may Allah bless the Prophet and grant him peace. Then he said: The Prophet, may Allah bless him and grant him peace, continued until he entered upon Saʿd ibn ʿUbādah.

فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَيْ سَعْدُ! أَلَمْ تَسْمَعْ إِلَى مَا قَالَ أَبُو حُبَابٍ يُرِيدُ عَبْدَ اللَّهِ بْنَ أُبَيٍّ قَالَ: كَذَا وَكَذَا» وَذَكَرَ الْحَدِيثَ.

faqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: «ʾay saʿdu! ʾalam tasmaʿ ʾilā mā qāla ʾabū ḥubābin yurīdu ʿabda Allāhi bna ʾubayyin qāla: kadhā wakadhā» wadhakara al-ḥadītha.

The Prophet, may Allah bless him and grant him peace, said: ‘Saʿd, have you not heard what Abū Ḥubāb said?’—meaning ʿAbd Allāh ibn Ubayy—‘He said such-and-such.’ He then related the hadith.

قُلْتُ: تَكَرَّرَ فِي الْحَدِيثِ تَكْنِيَةُ أَبِي طَالِبٍ وَاسْمُهُ عَبْدُ مَنَافٍ، وَفِي الصَّحِيحِ «هَذَا قَبْرُ أَبِي رِغَالٍ» وَنَظَائِرُ هَذَا كَثِيرَةٌ،

qultu: takarrara fī al-ḥadīthi takniyatu ʾabī ṭālibin wasmuhu ʿabdu manāfin, wafī al-ṣaḥīḥi «hādhā qabru ʾabī righālin» wanaẓāʾiru hādhā kathīratun,

I say: Abū Ṭālib, whose name was ʿAbd Manāf, is repeatedly called by his kunya in hadith. The Ṣaḥīḥ also contains, ‘This is the grave of Abū Righāl.’ There are many similar examples.

هَذَا كُلُّهُ إِذَا وُجِدَ الشَّرْطُ الَّذِي ذَكَرْنَاهُ فِي التَّرْجَمَةِ، فَإِنْ لَمْ يُوجَدْ، لَمْ يُزَدْ عَلَى الِاسْمِ؛

hādhā kulluhu ʾidhā wujida al-sharṭu alladhī dhakarnāhu fī al-tarjamati, faʾin lam yūjad, lam yuzad ʿalā al-ismi;

All of this applies when the condition stated in the chapter heading is met. If it is not, one uses only the name.

كَمَا رَوَيْنَاهُ فِي صَحِيحَيْهِمَا؛ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَتَبَ: «مِنْ مُحَمَّدٍ عَبْدِ اللَّهِ وَرَسُولِهِ إِلَى هِرَقْلَ»

kamā rawaynāhu fī ṣaḥīḥayhimā; ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kataba: «min muḥammadin ʿabdi Allāhi warasūlihi ʾilā hiraqla»

As we transmitted in their two Ṣaḥīḥ collections, the Messenger of Allah, may Allah bless him and grant him peace, wrote: ‘From Muḥammad, Allah’s servant and Messenger, to Heraclius.’

فَسَمَّاهُ بِاسْمِهِ وَلَمْ يُكَنِّهِ وَلَا لَقَّبَهُ بِلَقَبِ مَلِكِ الرُّومِ وَهُوَ قَيْصَرُ، وَنَظَائِرُ هَذَا كَثِيرَةٌ،

fasammāhu bismihi walam yukannihi walā laqqabahu bilaqabi maliki al-rūmi wahuwa qayṣaru, wanaẓāʾiru hādhā kathīratun,

He addressed him by name, without giving him a kunya or using the title of the Roman emperor, Caesar. There are many similar examples.

وَقَدْ أُمِرْنَا بِالْإِغْلَاظِ عَلَيْهِمْ، فَلَا يَنْبَغِي أَنْ نُكَنِّيَهُمْ وَلَا نُرَقِّقَ لَهُمْ عِبَارَةً وَلَا نُلِينَ لَهُمْ قَوْلًا وَلَا نُظْهِرَ لَهُمْ وُدًّا وَلَا مُؤَالَفَةً.

waqad ʾumirnā bi-al-ʾighlāẓi ʿalayhim, falā yanbaghī ʾan nukanniyahum walā nuraqqiqa lahum ʿibāratan walā nulīna lahum qawlan walā nuẓhira lahum wuddan walā muʾālafatan.

We have been commanded to deal sternly with them, so we should not give them kunyas, soften our expressions or speech toward them, or display affection or familiarity toward them.

Source page 464

256 بَابُ جَوَازِ تَكْنِيَةِ الرَّجُلِ بِأَبِي فُلَانَةَ وَأَبِي فُلَانٍ وَالْمَرْأَةِ بِأُمِّ فُلَانٍ وَأُمِّ فُلَانَةَ

256 bābu jawāzi takniyati al-rajuli biʾabī fulānata waʾabī fulānin wa-al-marʾati biʾummi fulānin waʾummi fulānata

256. Chapter on the Permissibility of Calling a Man ‘Father of So-and-So,’ Whether a Girl or Boy, and a Woman ‘Mother of So-and-So,’ Whether a Boy or Girl

اِعْلَمْ أَنَّ هَذَا كُلَّهُ لَا حَجْرَ فِيهِ، وَقَدْ تَكَنَّى جَمَاعَاتٌ مِنْ أَفَاضِلِ سَلَفِ الْأُمَّةِ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ فَمَنْ بَعْدَهُمْ بِأَبِي فُلَانَةَ،

iʿlam ʾanna hādhā kullahu lā ḥajra fīhi, waqad takannā jamāʿātun min ʾafāḍili salafi al-ʾummati mina al-ṣaḥābati wa-al-tābiʿīna faman baʿdahum biʾabī fulānata,

Know that there is no restriction on any of this. Many eminent people among the community’s early generations—the Companions, Successors, and those after them—used kunyas meaning ‘father of’ a girl.

فَمِنْهُمْ عُثْمَانُ بْنُ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ لَهُ ثَلَاثُ كُنًى: أَبُو عَمْرٍو، وَأَبُو عَبْدِ اللَّهِ، وَأَبُو لَيْلَى،

faminhum ʿuthmānu bnu ʿaffāna raḍiya Allāhu ʿanhu lahu thalāthu kunan: ʾabū ʿamrin, waʾabū ʿabdi Allāhi, waʾabū laylā,

Among them was ʿUthmān ibn ʿAffān, may Allah be pleased with him, who had three kunyas: Abū ʿAmr, Abū ʿAbd Allāh, and Abū Laylā.

وَمِنْهُمْ أَبُو الدَّرْدَاءِ وَزَوْجَتُهُ أُمُّ الدَّرْدَاءِ الْكُبْرَى صَحَابِيَّةٌ اِسْمُهَا خَيْرَةُ، وَزَوْجَتُهُ الْأُخْرَى أُمُّ الدَّرْدَاءِ الصُّغْرَى اِسْمُهَا هُجَيْمَةُ،

waminhum ʾabū al-dardāʾi wazawjatuhu ʾummu al-dardāʾi al-kubrā ṣaḥābiyyatun ismuhā khayratu, wazawjatuhu al-ʾukhrā ʾummu al-dardāʾi al-ṣughrā ismuhā hujaymatu,

Others include Abū al-Dardāʾ and his wife, the elder Umm al-Dardāʾ, a woman Companion named Khayrah. His other wife, the younger Umm al-Dardāʾ, was named Hujaymah.

وَكَانَتْ جَلِيلَةَ الْقَدْرِ فَقِيهَةً فَاضِلَةً مَوْصُوفَةً بِالْعَقْلِ الْوَافِرِ وَالْفَضْلِ الْبَاهِرِ وَهِيَ تَابِعِيَّةٌ.

wakānat jalīlata al-qadri faqīhatan fāḍilatan mawṣūfatan bi-al-ʿaqli al-wāfiri wa-al-faḍli al-bāhiri wahiya tābiʿiyyatun.

She was a woman of great standing, a jurist of virtue, known for abundant intelligence and remarkable excellence, and belonged to the generation of the Successors.

وَمِنْهُمْ أَبُو لَيْلَى وَالِدُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، وَزَوْجَتُهُ أُمُّ لَيْلَى، وَأَبُو لَيْلَى وَزَوْجَتُهُ صَحَابِيَّانِ.

waminhum ʾabū laylā wa-al-du ʿabdi al-raḥmāni bni ʾabī laylā, wazawjatuhu ʾummu laylā, waʾabū laylā wazawjatuhu ṣaḥābiyyāni.

Others include Abū Laylā, the father of ʿAbd al-Raḥmān ibn Abī Laylā, and his wife Umm Laylā; both Abū Laylā and his wife were Companions.

وَمِنْهُمْ أَبُو أُمَامَةَ وَجَمَاعَاتٌ مِنَ الصَّحَابَةِ. وَمِنْهُمْ أَبُو رَيْحَانَةَ، وَأَبُو رِمْثَةَ، وَأَبُو رِيمَةَ، وَأَبُو عَمْرَةَ بَشِيرُ بْنُ عَمْرٍو،

waminhum ʾabū ʾumāmata wajamāʿātun mina al-ṣaḥābati. waminhum ʾabū rayḥānata, waʾabū rimthata, waʾabū rīmata, waʾabū ʿamrata bashīru bnu ʿamrin,

They also include Abū Umāmah and numerous other Companions, among them Abū Rayḥānah, Abū Rimthah, Abū Rīmah, and Abū ʿAmrah Bashīr ibn ʿAmr;

وَأَبُو فَاطِمَةَ اللَّيْثِيُّ، قِيلَ اِسْمُهُ عَبْدُ اللَّهِ بْنُ أَنِيسٍ، وَأَبُو مَرْيَمَ الْأَزْدِيُّ، وَأَبُو رُقَيَّةَ تَمِيمٌ الدَّارِيُّ،

waʾabū fāṭimata al-laythiyyu, qīla ismuhu ʿabdu Allāhi bnu ʾanīsin, waʾabū maryama al-ʾazdiyyu, waʾabū ruqayyata tamīmun al-dāriyyu,

Abū Fāṭimah al-Laythī, whose name is said to have been ʿAbd Allāh ibn Anīs; Abū Maryam al-Azdī; Abū Ruqayyah Tamīm al-Dārī;

وَأَبُو كَرِيمَةَ الْمِقْدَامُ بْنُ مَعْدِي كَرِبَ، وَهَؤُلَاءِ كُلُّهُمْ صَحَابَةٌ.

waʾabū karīmata al-miqdāmu bnu maʿdī kariba, wahāʾulāʾi kulluhum ṣaḥābatun.

and Abū Karīmah al-Miqdām ibn Maʿdīkarib. All of these were Companions.

وَمِنَ التَّابِعِينَ: أَبُو عَائِشَةَ مَسْرُوقُ بْنُ الْأَجْدَعِ وَخَلَائِقُ لَا يُحْصَوْنَ.

wamina al-tābiʿīna: ʾabū ʿāʾishata masrūqu bnu al-ʾajdaʿi wakhalāʾiqu lā yuḥṣawna.

Among the Successors were Abū ʿĀʾishah Masrūq ibn al-Ajdaʿ and countless others. [166]

قَالَ السَّمْعَانِيُّ فِي «الْأَنْسَابِ»: سُمِّيَ مَسْرُوقًا، لِأَنَّهُ سَرَقَهُ إِنْسَانٌ وَهُوَ صَغِيرٌ ثُمَّ وُجِدَ.

qāla al-samʿāniyyu fī «al-ʾansābi»: summiya masrūqan, liʾannahu saraqahu ʾinsānun wahuwa ṣaghīrun thumma wujida.

Al-Samʿānī said in Al-Ansāb: He was called Masrūq, ‘the stolen one,’ because someone abducted him when he was small and he was later found.

وَقَدْ ثَبَتَ فِي الْأَحَادِيثِ الصَّحِيحَةِ تَكْنِيَةُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَبَا هُرَيْرَةَ بِأَبِي هُرَيْرَةَ.

waqad thabata fī al-ʾaḥādīthi al-ṣaḥīḥati takniyatu al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾabā hurayrata biʾabī hurayrata.

Sound hadiths establish that the Prophet, may Allah bless him and grant him peace, called Abū Hurayrah by the kunya Abū Hurayrah.

Source page 465

كِتَابُ الْأَذْكَارِ الْمُتَفَرِّقَةِ

kitābu al-ʾadhkāri al-mutafarriqati

The Book of Miscellaneous Remembrances

اِعْلَمْ أَنَّ هَذَا الْكِتَابَ أَنْثُرُ فِيهِ إِنْ شَاءَ اللَّهُ تَعَالَى أَبْوَابًا مُتَفَرِّقَةً مِنَ الْأَذْكَارِ وَالدَّعَوَاتِ يَعْظُمُ الِانْتِفَاعُ بِهَا إِنْ شَاءَ اللَّهُ تَعَالَى،

iʿlam ʾanna hādhā al-kitāba ʾanthuru fīhi ʾin shāʾa Allāhu taʿālā ʾabwāban mutafarriqatan mina al-ʾadhkāri wa-al-daʿawāti yaʿẓumu al-intifāʿu bihā ʾin shāʾa Allāhu taʿālā,

Know that in this book, Allah Most High willing, I will set out assorted chapters of remembrances and supplications that will bring great benefit, Allah Most High willing.

وَلَيْسَ لَهَا ضَابِطٌ نَلْتَزِمُ تَرْتِيبَهَا بِسَبَبِهِ، وَاللَّهُ الْمُوَفِّقُ.

walaysa lahā ḍābiṭun naltazimu tartībahā bisababihi, wa-Allāhu al-muwaffiqu.

There is no single organizing principle requiring us to arrange them in a particular order. Allah grants success.

257 بَابُ اِسْتِحْبَابِ حَمْدِ اللَّهِ تَعَالَى وَالثَّنَاءِ عَلَيْهِ عِنْدَ الْبِشَارَةِ بِمَا يَسُرُّهُ

257 bābu istiḥbābi ḥamdi Allāhi taʿālā wa-al-thanāʾi ʿalayhi ʿinda al-bishārati bimā yasurruhu

257. Chapter on the Recommendation to Praise Allah Most High and Extol Him upon Receiving Joyful News

اِعْلَمْ أَنَّهُ يُسْتَحَبُّ لِمَنْ تَجَدَّدَتْ لَهُ نِعْمَةٌ ظَاهِرَةٌ، أَوِ اِنْدَفَعَتْ عَنْهُ نِقْمَةٌ ظَاهِرَةٌ أَنْ يَسْجُدَ شُكْرًا لِلَّهِ تَعَالَى،

iʿlam ʾannahu yustaḥabbu liman tajaddadat lahu niʿmatun ẓāhiratun, ʾawi indafaʿat ʿanhu niqmatun ẓāhiratun ʾan yasjuda shukran li-llāhi taʿālā,

Know that someone who receives a clear new blessing, or from whom a clear affliction is removed, is recommended to prostrate in gratitude to Allah Most High,

وَأَنْ يَحْمَدَ اللَّهَ تَعَالَى أَوْ يُثْنِيَ عَلَيْهِ بِمَا هُوَ أَهْلُهُ، وَالْأَحَادِيثُ وَالْآثَارُ فِي هَذَا كَثِيرَةٌ مَشْهُورَةٌ.

waʾan yaḥmada Allāha taʿālā ʾaw yuthniya ʿalayhi bimā huwa ʾahluhu, wa-al-ʾaḥādīthu wa-al-ʾāthāru fī hādhā kathīratun mashhūratun.

and to praise Allah Most High or extol Him as He deserves. The hadiths and transmitted accounts on this are numerous and well known.

[1/ 754] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ عَمْرِو بْنِ مَيْمُونٍ فِي مَقْتَلِ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ فِي حَدِيثِ الشُّورَى الطَّوِيلِ؛

[1/ 754] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʿamri bni maymūnin fī maqtali ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu fī ḥadīthi al-shūrā al-ṭawīli;

[1/754] We have transmitted in Ṣaḥīḥ al-Bukhārī, from ʿAmr ibn Maymūn, concerning the fatal attack on ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, in the long hadith about the consultation council,

أَنَّ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَرْسَلَ اِبْنَهُ عَبْدَ اللَّهِ إِلَى عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا يَسْتَأْذِنُهَا أَنْ يُدْفَنَ مَعَ صَاحِبَيْهِ،

ʾanna ʿumara raḍiya Allāhu ʿanhu ʾarsala ibnahu ʿabda Allāhi ʾilā ʿāʾishata raḍiya Allāhu ʿanhā yastaʾdhinuhā ʾan yudfana maʿa ṣāḥibayhi,

that ʿUmar, may Allah be pleased with him, sent his son ʿAbd Allāh to ʿĀʾishah, may Allah be pleased with her, to ask her permission for him to be buried beside his two companions.

فَلَمَّا أَقْبَلَ عَبْدُ اللَّهِ قَالَ عُمَرُ: مَا لَدَيْكَ؟ قَالَ: الَّذِي تُحِبُّ يَا أَمِيرَ الْمُؤْمِنِينَ، أَذِنَتْ،

falammā ʾaqbala ʿabdu Allāhi qāla ʿumaru: mā ladayka? qāla: alladhī tuḥibbu yā ʾamīra al-muʾminīna, ʾadhinat,

When ʿAbd Allāh returned, ʿUmar asked, ‘What news do you have?’ He replied, ‘What you would wish, Commander of the Believers: she has given permission.’

قَالَ: الْحَمْدُ لِلَّهِ مَا كَانَ شَيْءٌ أَهَمَّ إِلَيَّ مِنْ ذَلِكَ.

qāla: al-ḥamdu li-llāhi mā kāna shayʾun ʾahamma ʾilayya min dhālika.

He said, ‘Praise belongs to Allah. Nothing mattered more to me than that.’

Source page 466

258 بَابُ مَا يَقُولُ إِذَا سَمِعَ صِيَاحَ الدِّيكِ وَنَهِيقَ الْحِمَارِ وَنُبَاحَ الْكَلْبِ

258 bābu mā yaqūlu ʾidhā samiʿa ṣiyāḥa al-dīki wanahīqa al-ḥimāri wanubāḥa al-kalbi

258. Chapter on What to Say upon Hearing a Rooster Crow, a Donkey Bray, or a Dog Bark

[1/ 755] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[1/ 755] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[1/755] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Hurayrah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا سَمِعْتُمْ نُهَاقَ الْحَمِيرِ فَتَعَوَّذُوا بِاللَّهِ مِنَ الشَّيْطَانِ، فَإِنَّهَا رَأَتْ شَيْطَانًا؛

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «ʾidhā samiʿtum nuhāqa al-ḥamīri fataʿawwadhū bi-llāhi mina al-shayṭāni, faʾinnahā raʾat shayṭānan;

from the Prophet, may Allah bless him and grant him peace, who said: ‘When you hear donkeys braying, seek refuge in Allah from Satan, for they have seen a devil.

وَإِذَا سَمِعْتُمْ صِيَاحَ الدِّيَكَةِ فَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ فَإِنَّهَا رَأَتْ مَلَكًا».

waʾidhā samiʿtum ṣiyāḥa al-diyakati fasʾalū Allāha min faḍlihi faʾinnahā raʾat malakan».

When you hear roosters crowing, ask Allah for His bounty, for they have seen an angel.’

[2/ 756] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[2/ 756] warawaynā fī sunani ʾabī dāwūda, ʿan jābiri bni ʿabdi Allāhi raḍiya Allāhu ʿanhumā qāla:

[2/756] We have transmitted in Sunan Abī Dāwūd, from Jābir ibn ʿAbd Allāh, may Allah be pleased with them both, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا سَمِعْتُمْ نُبَاحَ الْكِلَابِ وَنَهِيقَ الْحَمِيرِ بِاللَّيْلِ فَتَعَوَّذُوا بِاللَّهِ، فَإِنَّهُنَّ يَرَيْنَ مَا لَا تَرَوْنَ».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾidhā samiʿtum nubāḥa al-kilābi wanahīqa al-ḥamīri bi-al-layli fataʿawwadhū bi-llāhi, faʾinnahunna yarayna mā lā tarawna».

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘When you hear dogs barking and donkeys braying at night, seek refuge in Allah, for they see what you do not see.’

259 بَابُ مَا يَقُولُ إِذَا رَأَى الْحَرِيقَ

259 bābu mā yaqūlu ʾidhā raʾā al-ḥarīqa

259. Chapter on What to Say upon Seeing a Fire

[1/ 757] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ عَنْ جَدِّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 757] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʿamri bni shuʿaybin, ʿan ʾabīhi ʿan jaddihi raḍiya Allāhu ʿanhu qāla:

[1/757] We have transmitted in Ibn al-Sunnī’s book, from ʿAmr ibn Shuʿayb, from his father, from his grandfather, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا رَأَيْتُمُ الْحَرِيقَ فَكَبِّرُوا، فَإِنَّ التَّكْبِيرَ يُطْفِئُهُ».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾidhā raʾaytumu al-ḥarīqa fakabbirū, faʾinna al-takbīra yuṭfiʾuhu».

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘When you see a fire, proclaim Allah’s greatness, for proclaiming His greatness extinguishes it.’

وَيُسْتَحَبُّ أَنْ يَدْعُوَ مَعَ ذَلِكَ بِدُعَاءِ الْكَرْبِ وَغَيْرِهِ مِمَّا قَدَّمْنَاهُ فِي كِتَابِ الْأَذْكَارِ لِلْأُمُورِ الْعَارِضَاتِ وَعِنْدَ الْعَاهَاتِ وَالْآفَاتِ.

wayustaḥabbu ʾan yadʿuwa maʿa dhālika biduʿāʾi al-karbi waghayrihi mimmā qaddamnāhu fī kitābi al-ʾadhkāri li-l-ʾumūri al-ʿāriḍāti waʿinda al-ʿāhāti wa-al-ʾāfāti.

It is recommended also to recite the supplication for distress and others given earlier in the Book of Remembrances for Unexpected Events, Afflictions, and Calamities.

Source page 467

260 بَابُ مَا يَقُولُهُ عِنْدَ الْقِيَامِ مِنَ الْمَجْلِسِ

260 bābu mā yaqūluhu ʿinda al-qiyāmi mina al-majlisi

260. Chapter on What to Say When Rising from a Gathering

[1/ 758] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَغَيْرِهِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 758] rawaynā fī kitābi al-tirmidhiyyi waghayrihi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[1/758] We have transmitted in al-Tirmidhī’s book and elsewhere, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ جَلَسَ فِي مَجْلِسٍ فَكَثُرَ فِيهِ لَغَطُهُ فَقَالَ قَبْلَ أَنْ يَقُومَ مِنْ مَجْلِسِهِ ذَلِكَ:

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «man jalasa fī majlisin fakathura fīhi laghaṭuhu faqāla qabla ʾan yaqūma min majlisihi dhālika:

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘Whoever sits in a gathering and engages in much idle talk, then says before rising from that gathering,

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، إِلَّا غُفِرَ لَهُ مَا كَانَ فِي مَجْلِسِهِ ذَلِكَ»

subḥānaka Allāhumma wabiḥamdika, ʾashhadu ʾan lā ʾilāha ʾillā ʾanta ʾastaghfiruka waʾatūbu ʾilayka, ʾillā ghufira lahu mā kāna fī majlisihi dhālika»

“Glory be to You, O Allah, and praise be to You. I testify that there is no god but You. I seek Your forgiveness and repent to You,” will be forgiven for what occurred in that gathering.’

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

Al-Tirmidhī said: A good, sound hadith.

[2/ 759] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَغَيْرِهِ، عَنْ أَبِي بَرْزَةَ رَضِيَ اللَّهُ عَنْهُ وَاسْمُهُ نَضْلَةُ قَالَ:

[2/ 759] warawaynā fī sunani ʾabī dāwūda waghayrihi, ʿan ʾabī barzata raḍiya Allāhu ʿanhu wasmuhu naḍlatu qāla:

[2/759] We have transmitted in Sunan Abī Dāwūd and elsewhere, from Abū Barzah, may Allah be pleased with him, whose name was Naḍlah, who said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ بِأَخَرَةٍ إِذَا أَرَادَ أَنْ يَقُومَ مِنَ الْمَجْلِسِ: سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ،

kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu biʾakharatin ʾidhā ʾarāda ʾan yaqūma mina al-majlisi: subḥānaka Allāhumma wabiḥamdika,

Toward the end of his life, when the Messenger of Allah, may Allah bless him and grant him peace, wished to rise from a gathering, he would say: Glory be to You, O Allah, and praise be to You.

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ! إِنَّكَ لَتَقُولُ قَوْلًا مَا كُنْتَ تَقُولُهُ فِيمَا مَضَى،

ʾashhadu ʾan lā ʾilāha ʾillā ʾanta, ʾastaghfiruka waʾatūbu ʾilayka, faqāla rajulun: yā rasūla Allāhi! ʾinnaka lataqūlu qawlan mā kunta taqūluhu fīmā maḍā,

I testify that there is no god but You. I seek Your forgiveness and repent to You. A man said, ‘Messenger of Allah, you are saying words you did not say before.’

قَالَ: «ذَلِكَ كَفَّارَةٌ لِمَا يَكُونُ فِي الْمَجْلِسِ» وَرَوَاهُ الْحَاكِمُ فِي الْمُسْتَدْرَكِ مِنْ رِوَايَةِ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا وَقَالَ: صَحِيحُ الْإِسْنَادِ.

qāla: «dhālika kaffāratun limā yakūnu fī al-majlisi» warawāhu al-ḥākimu fī al-mustadraki min riwāyati ʿāʾishata raḍiya Allāhu ʿanhā waqāla: ṣaḥīḥu al-ʾisnādi.

He replied, ‘That is an expiation for what occurs in the gathering.’ Al-Ḥākim related it in Al-Mustadrak in a report from ʿĀʾishah, may Allah be pleased with her, and said: Its chain is sound.

قُلْتُ: قَوْلُهُ بِأَخَرَةٍ، وَهُوَ بِهَمْزَةٍ مَقْصُورَةٍ مَفْتُوحَةٍ وَبِفَتْحِ الْخَاءِ، وَمَعْنَاهُ: فِي آخِرِ الْأَمْرِ.

qultu: qawluhu biʾakharatin, wahuwa bihamzatin maqṣūratin maftūḥatin wabifatḥi al-khāʾi, wamaʿnāhu: fī ʾākhiri al-ʾamri.

I say: Bi-akharah has a short hamzah with fatḥah and a fatḥah on the khāʾ. It means ‘toward the end.’

[3/ 760] وَرَوَيْنَا فِي حِلْيَةِ الْأَوْلِيَاءِ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[3/ 760] warawaynā fī ḥilyati al-ʾawliyāʾi, ʿan ʿaliyyin raḍiya Allāhu ʿanhu qāla:

[3/760] We have transmitted in Ḥilyat al-Awliyāʾ, from ʿAlī, may Allah be pleased with him, who said:

مَنْ أَحَبَّ أَنْ يَكْتَالَ بِالْمِكْيَالِ الْأَوْفَى فَلْيَقُلْ فِي آخِرِ مَجْلِسِهِ أَوْ حِينَ يَقُومُ:

man ʾaḥabba ʾan yaktāla bi-al-mikyāli al-ʾawfā falyaqul fī ʾākhiri majlisihi ʾaw ḥīna yaqūmu:

Whoever wishes to receive the fullest measure should say at the end of his gathering, or when rising: [167]

Source page 468

سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ، وَسَلَامٌ عَلَى الْمُرْسَلِينَ، وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ.

subḥāna rabbika rabbi al-ʿizzati ʿammā yaṣifūna, wasalāmun ʿalā al-mursalīna, wa-al-ḥamdu li-llāhi rabbi al-ʿālamīna.

Glory be to your Lord, the Lord of might, far above what they attribute to Him. Peace be upon the messengers, and praise belongs to Allah, Lord of all worlds.

261 بَابُ دُعَاءِ الْجَالِسِ فِي جَمْعٍ لِنَفْسِهِ وَمَنْ مَعَهُ

261 bābu duʿāʾi al-jālisi fī jamʿin linafsihi waman maʿahu

261. Chapter on a Person in a Gathering Praying for Himself and Those with Him

[1/ 761] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ،

[1/ 761] rawaynā fī kitābi al-tirmidhiyyi,

[1/761] We have transmitted in al-Tirmidhī’s book,

عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: قَلَّمَا كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُومُ مِنْ مَجْلِسٍ حَتَّى يَدْعُوَ بِهَؤُلَاءِ الدَّعَوَاتِ لِأَصْحَابِهِ:

ʿani ibni ʿumara raḍiya Allāhu ʿanhumā, qāla: qallamā kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūmu min majlisin ḥattā yadʿuwa bihāʾulāʾi al-daʿawāti liʾaṣḥābihi:

from Ibn ʿUmar, may Allah be pleased with them both, who said: The Messenger of Allah, may Allah bless him and grant him peace, rarely rose from a gathering without making these supplications for his Companions:

«اللَّهُمَّ اِقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ، وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ،

«Allāhumma iqsim lanā min khashyatika mā yaḥūlu baynanā wabayna maʿāṣīka, wamin ṭāʿatika mā tuballighunā bihi jannataka,

‘O Allah, grant us such awe of You as will stand between us and disobeying You, and such obedience to You as will bring us to Your Paradise,

وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مَصَائِبَ الدُّنْيَا؛ اللَّهُمَّ مَتِّعْنَا بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْيَيْتَنَا، وَاجْعَلْهُ الْوَارِثَ مِنَّا،

wamina al-yaqīni mā tuhawwinu bihi ʿalaynā maṣāʾiba al-dunyā; Allāhumma mattiʿnā biʾasmāʿinā waʾabṣārinā waquwwatinā mā ʾaḥyaytanā, wajʿalhu al-wāritha minnā,

and such certainty as will make this world’s afflictions easier for us. O Allah, let us benefit from our hearing, sight, and strength for as long as You keep us alive, and let that benefit outlast us.

وَاجْعَلْ ثَأْرَنَا عَلَى مَنْ ظَلَمَنَا، وَانْصُرْنَا عَلَى مَنْ عَادَانَا وَلَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا،

wajʿal thaʾranā ʿalā man ẓalamanā, wanṣurnā ʿalā man ʿādānā walā tajʿal muṣībatanā fī dīninā,

Let our requital fall on those who wronged us; grant us victory over those who oppose us; and do not let our affliction be in our religion.

وَلَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلَا مَبْلَغَ عِلْمِنَا، وَلَا تُسَلِّطْ عَلَيْنَا مَنْ لَا يَرْحَمُنَا» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

walā tajʿali al-dunyā ʾakbara hamminā walā mablagha ʿilminā, walā tusalliṭ ʿalaynā man lā yarḥamunā» qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

Do not make this world our greatest concern or the limit of our knowledge, and do not give power over us to those who show us no mercy.’ Al-Tirmidhī said: A good hadith.

262 بَابُ كَرَاهَةِ الْقِيَامِ مِنَ الْمَجْلِسِ قَبْلَ أَنْ يَذْكُرَ اللَّهَ تَعَالَى

262 bābu karāhati al-qiyāmi mina al-majlisi qabla ʾan yadhkura Allāha taʿālā

262. Chapter on the Dislike of Leaving a Gathering before Remembering Allah Most High

[1/ 762] رَوَيْنَا بِالْإِسْنَادِ الصَّحِيحِ فِي سُنَنِ أَبِي دَاوُدَ وَغَيْرِهِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 762] rawaynā bi-al-ʾisnādi al-ṣaḥīḥi fī sunani ʾabī dāwūda waghayrihi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[1/762] We have transmitted with a sound chain in Sunan Abī Dāwūd and elsewhere, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا مِنْ قَوْمٍ يَقُومُونَ مِنْ مَجْلِسٍ لَا يَذْكُرُونَ اللَّهَ تَعَالَى فِيهِ إِلَّا قَامُوا عَنْ مِثْلِ جِيفَةِ حِمَارٍ وَكَانَ لَهُمْ حَسْرَةً».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «mā min qawmin yaqūmūna min majlisin lā yadhkurūna Allāha taʿālā fīhi ʾillā qāmū ʿan mithli jīfati ḥimārin wakāna lahum ḥasratan».

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘No people rise from a gathering in which they have not remembered Allah Most High without rising as though from a donkey’s carcass, and it becomes a source of regret for them.’

Source page 469

[3/ 763] وَرَوَيْنَا فِيهِ، عَنْ أَبِي هُرَيْرَةَ أَيْضًا،

[3/ 763] warawaynā fīhi, ʿan ʾabī hurayrata ʾayḍan,

[3/763] We have also transmitted in it, from Abū Hurayrah,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ قَعَدَ مَقْعَدًا لَمْ يَذْكُرِ اللَّهَ تَعَالَى فِيهِ كَانَتْ عَلَيْهِ مِنَ اللَّهِ تِرَةٌ،

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «man qaʿada maqʿadan lam yadhkuri Allāha taʿālā fīhi kānat ʿalayhi mina Allāhi tiratun,

from the Messenger of Allah, may Allah bless him and grant him peace, who said: ‘Whoever sits in a place without remembering Allah Most High there incurs a loss from Allah.

وَمَنِ اِضْطَجَعَ مَضْجَعًا لَا يَذْكُرُ اللَّهَ تَعَالَى فِيهِ كَانَتْ عَلَيْهِ مِنَ اللَّهِ تِرَةٌ»

wamani iḍṭajaʿa maḍjaʿan lā yadhkuru Allāha taʿālā fīhi kānat ʿalayhi mina Allāhi tiratun»

Whoever lies down in a place without remembering Allah Most High there incurs a loss from Allah.’

قُلْتُ: تِرَةٌ بِكَسْرِ التَّاءِ وَتَخْفِيفِ الرَّاءِ، وَمَعْنَاهُ: نَقْصٌ، وَقِيلَ تَبِعَةٌ؛ وَيَجُوزُ أَنْ يَكُونَ حَسْرَةً كَمَا فِي الرِّوَايَةِ الْأُخْرَى.

qultu: tiratun bikasri al-tāʾi watakhfīfi al-rāʾi, wamaʿnāhu: naqṣun, waqīla tabiʿatun; wayajūzu ʾan yakūna ḥasratan kamā fī al-riwāyati al-ʾukhrā.

I say: Tirah has a kasrah on the tāʾ and an undoubled rāʾ. It means a loss, or, according to another explanation, a liability. It may also mean regret, as in the other narration.

[3/ 764] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ أَبِي هُرَيْرَةَ أَيْضًا، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:

[3/ 764] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʾabī hurayrata ʾayḍan, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla:

[3/764] We have also transmitted in al-Tirmidhī’s book, from Abū Hurayrah, from the Prophet, may Allah bless him and grant him peace, who said:

«مَا جَلَسَ قَوْمٌ مَجْلِسًا لَمْ يَذْكُرُوا اللَّهَ تَعَالَى فِيهِ وَلَمْ يُصَلُّوا عَلَى نَبِيِّهِمْ فِيهِ إِلَّا كَانَ عَلَيْهِمْ تِرَةً،

«mā jalasa qawmun majlisan lam yadhkurū Allāha taʿālā fīhi walam yuṣallū ʿalā nabiyyihim fīhi ʾillā kāna ʿalayhim tiratan,

‘Whenever people sit in a gathering without remembering Allah Most High or invoking blessings upon their Prophet there, it becomes a liability for them.

فَإِنْ شَاءَ عَذَّبَهُمْ، وَإِنْ شَاءَ غَفَرَ لَهُمْ» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

faʾin shāʾa ʿadhdhabahum, waʾin shāʾa ghafara lahum» qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

If He wills, He punishes them; if He wills, He forgives them.’ Al-Tirmidhī said: A good hadith.

263 بَابُ الذِّكْرِ فِي الطَّرِيقِ

263 bābu al-dhikri fī al-ṭarīqi

263. Chapter on Remembrance on the Road

[1/ 765] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[1/ 765] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[1/765] We have transmitted in Ibn al-Sunnī’s book, from Abū Hurayrah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَا مِنْ قَوْمٍ جَلَسُوا مَجْلِسًا لَمْ يَذْكُرُوا اللَّهَ عَزَّ وَجَلَّ فِيهِ إِلَّا كَانَتْ عَلَيْهِمْ تِرَةٌ،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «mā min qawmin jalasū majlisan lam yadhkurū Allāha ʿazza wajalla fīhi ʾillā kānat ʿalayhim tiratun,

from the Prophet, may Allah bless him and grant him peace, who said: ‘Whenever people sit in a gathering without remembering Allah, Mighty and Majestic, it becomes a loss for them.

وَمَا سَلَكَ رَجُلٌ طَرِيقًا لَمْ يَذْكُرِ اللَّهَ عَزَّ وَجَلَّ فِيهِ إِلَّا كَانَتْ عَلَيْهِ تِرَةٌ».

wamā salaka rajulun ṭarīqan lam yadhkuri Allāha ʿazza wajalla fīhi ʾillā kānat ʿalayhi tiratun».

Whenever a man travels a road without remembering Allah, Mighty and Majestic, it becomes a loss for him.’

[2/ 766] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ وَدَلَائِلِ النُّبُوَّةِ لِلْبَيْهَقِيِّ،

[2/ 766] warawaynā fī kitābi ibni al-sunniyyi wadalāʾili al-nubuwwati li-l-bayhaqiyyi,

[2/766] We have transmitted in Ibn al-Sunnī’s book and al-Bayhaqī’s Dalāʾil al-Nubuwwah,

عَنْ أَبِي أُمَامَةَ الْبَاهِلِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: أَتَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جِبْرِيلُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ بِتَبُوكَ

ʿan ʾabī ʾumāmata al-bāhiliyyi raḍiya Allāhu ʿanhu qāla: ʾatā rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama jibrīlu ṣallā Allāhu ʿalayhi wasallama wahuwa bitabūka

from Abū Umāmah al-Bāhilī, may Allah be pleased with him, who said: Gabriel, may Allah bless him and grant him peace, came to the Messenger of Allah, may Allah bless him and grant him peace, while he was at Tabūk,

Source page 470

فَقَالَ: «يَا مُحَمَّدُ! اِشْهَدْ جَنَازَةَ مُعَاوِيَةَ بْنِ مُعَاوِيَةَ الْمُزَنِيِّ، فَخَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

faqāla: «yā muḥammadu! ishhad janāzata muʿāwiyata bni muʿāwiyata al-muzaniyyi, fakharaja rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama,

and said, ‘Muḥammad, attend the funeral of Muʿāwiyah ibn Muʿāwiyah al-Muzanī.’ The Messenger of Allah, may Allah bless him and grant him peace, went out.

وَنَزَلَ جِبْرِيلُ عَلَيْهِ السَّلَامُ فِي سَبْعِينَ أَلْفًا مِنَ الْمَلَائِكَةِ، فَوَضَعَ جَنَاحَهُ الْأَيْمَنَ عَلَى الْجِبَالِ فَتَوَاضَعَتْ وَوَضَعَ جَنَاحَهُ الْأَيْسَرَ عَلَى الْأَرَضِينَ فَتَوَاضَعَتْ،

wanazala jibrīlu ʿalayhi al-salāmu fī sabʿīna ʾalfan mina al-malāʾikati, fawaḍaʿa janāḥahu al-ʾaymana ʿalā al-jibāli fatawāḍaʿat wawaḍaʿa janāḥahu al-ʾaysara ʿalā al-ʾaraḍīna fatawāḍaʿat,

Gabriel, peace be upon him, descended with seventy thousand angels. He placed his right wing over the mountains and they lowered themselves, and his left wing over the lands and they lowered themselves,

حَتَّى نَظَرَ إِلَى مَكَّةَ وَالْمَدِينَةِ، فَصَلَّى عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَجِبْرِيلُ وَالْمَلَائِكَةُ عَلَيْهِمُ السَّلَامُ؛

ḥattā naẓara ʾilā makkata wa-al-madīnati, faṣallā ʿalayhi rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama wajibrīlu wa-al-malāʾikatu ʿalayhimu al-salāmu;

until he could see Mecca and Medina. The Messenger of Allah, may Allah bless him and grant him peace, Gabriel, and the angels, peace be upon them, performed the funeral prayer over him.

فَلَمَّا فَرَغَ قَالَ: يَا جِبْرِيلُ! بِمَ بَلَغَ مُعَاوِيَةُ هَذِهِ الْمَنْزِلَةَ؟ قَالَ: بِقِرَاءَتِهِ: قُلْ هُوَ اللَّهُ أَحَدٌ قَائِمًا وَرَاكِبًا وَمَاشِيًا».

falammā faragha qāla: yā jibrīlu! bima balagha muʿāwiyatu hādhihi al-manzilata? qāla: biqirāʾatihi: qul huwa Allāhu ʾaḥadun qāʾiman warākiban wamāshiyan».

When he finished, he asked, ‘Gabriel, how did Muʿāwiyah attain this rank?’ He replied, ‘Through reciting “Say: He is Allah, One” while standing, riding, and walking.’

264 بَابُ مَا يَقُولُ إِذَا غَضِبَ

264 bābu mā yaqūlu ʾidhā ghaḍiba

264. Chapter on What to Say When Angry

قَالَ اللَّهُ تَعَالَى: {وَالْكَاظِمِينَ الْغَيْظَ} [آلِ عِمْرَانَ:134] الْآيَةَ،

qāla Allāhu taʿālā: {wa-al-kāẓimīna al-ghayẓa} [ʾāli ʿimrāna:134] al-ʾāyata,

Allah Most High has said, ‘And those who restrain their anger,’ [Āl ʿImrān 3:134] to the end of the verse.

وَقَالَ تَعَالَى: {وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ} [فُصِّلَتْ:36].

waqāla taʿālā: {waʾimmā yanzaghannaka mina al-shayṭāni nazghun fastaʿidh bi-llāhi ʾinnahu huwa al-samīʿu al-ʿalīmu} [fuṣṣilat:36].

And He, Most High, has said: ‘If an incitement from Satan stirs you, seek refuge in Allah. He alone is the All-Hearing, the All-Knowing.’ [Fuṣṣilat 41:36]

[1/ 767] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 767] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[1/767] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Hurayrah, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ، إِنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ».

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «laysa al-shadīdu bi-al-ṣuraʿati, ʾinnamā al-shadīdu alladhī yamliku nafsahu ʿinda al-ghaḍabi».

that the Messenger of Allah, may Allah bless him and grant him peace, said: ‘Strength does not lie in throwing others down; the truly strong person is the one who controls himself when angry.’

[2/ 768] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 768] warawaynā fī ṣaḥīḥi muslimin, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu qāla:

[2/768] We have transmitted in Ṣaḥīḥ Muslim, from Ibn Masʿūd, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا تَعُدُّونَ الصُّرَعَةَ فِيكُمْ؟ قُلْنَا: الَّذِي لَا تَصْرَعُهُ الرِّجَالُ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «mā taʿuddūna al-ṣuraʿata fīkum? qulnā: alladhī lā taṣraʿuhu al-rijālu,

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘Whom do you consider a mighty wrestler among you?’ We replied, ‘The one whom men cannot throw down.’

قَالَ: لَيْسَ بِذَلِكَ، وَلَكِنَّهُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ» قُلْتُ: الصُّرَعَةُ بِضَمِّ الصَّادِ وَفَتْحِ الرَّاءِ،

qāla: laysa bidhālika, walākinnahu alladhī yamliku nafsahu ʿinda al-ghaḍabi» qultu: al-ṣuraʿatu biḍammi al-ṣādi wafatḥi al-rāʾi,

He said, ‘It is not that; it is the one who controls himself when angry.’ I say: Ṣuraʿah has a ḍammah on the ṣād and a fatḥah on the rāʾ.

وَأَصْلُهُ الَّذِي يَصْرَعُ النَّاسَ كَثِيرًا كَالْهُمَزَةِ وَاللُّمَزَةِ الَّذِي يَهْمِزُهُمْ كَثِيرًا.

waʾaṣluhu alladhī yaṣraʿu al-nāsa kathīran ka-al-humazati wa-al-lumazati alladhī yahmizuhum kathīran.

Its basic meaning is someone who frequently throws people down, like humazah and lumazah, denoting someone who repeatedly disparages others.

Source page 471

[3/ 769] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنْ مُعَاذِ بْنِ أَنَسٍ الْجُهَنِيِّ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ

[3/ 769] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wabni mājah, ʿan muʿādhi bni ʾanasin al-juhaniyyi al-ṣaḥābiyyi raḍiya Allāhu ʿanhu

[3/769] We have transmitted in the Sunan collections of Abū Dāwūd, al-Tirmidhī, and Ibn Mājah, from the Companion Muʿādh ibn Anas al-Juhanī, may Allah be pleased with him,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ كَظَمَ غَيْظًا وَهُوَ قَادِرٌ عَلَى أَنْ يُنْفِذَهُ دَعَاهُ اللَّهُ سُبْحَانَهُ وَتَعَالَى عَلَى رُؤُوسِ الْخَلَائِقِ يَوْمَ الْقِيَامَةِ

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: «man kaẓama ghayẓan wahuwa qādirun ʿalā ʾan yunfidhahu daʿāhu Allāhu subḥānahu wataʿālā ʿalā ruʾūsi al-khalāʾiqi yawma al-qiyāmati

that the Prophet, may Allah bless him and grant him peace, said: ‘Whoever restrains his anger while able to act on it, Allah—glory be to Him, Most High—will summon before all creatures on the Day of Resurrection,

حَتَّى يُخَيِّرَهُ مِنَ الْحُورِ مَا شَاءَ» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

ḥattā yukhayyirahu mina al-ḥūri mā shāʾa» qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

and let him choose whichever of the fair companions of Paradise he wishes.’ Al-Tirmidhī said: A good hadith.

[4/ 770] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ سُلَيْمَانَ بْنِ صُرَدٍ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[4/ 770] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan sulaymāna bni ṣuradin al-ṣaḥābiyyi raḍiya Allāhu ʿanhu qāla:

[4/770] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from the Companion Sulaymān ibn Ṣurad, may Allah be pleased with him, who said:

كُنْتُ جَالِسًا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَرَجُلَانِ يَسْتَبَّانِ، وَأَحَدُهُمَا قَدِ اِحْمَرَّ وَجْهُهُ وَانْتَفَخَتْ أَوْدَاجُهُ،

kuntu jālisan maʿa al-nabiyyi ṣallā Allāhu ʿalayhi wasallama warajulāni yastabbāni, waʾaḥaduhumā qadi iḥmarra wajhuhu wantafakhat ʾawdājuhu,

I was sitting with the Prophet, may Allah bless him and grant him peace, while two men were insulting each other. One man’s face had reddened, and the veins in his neck had swollen.

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنِّي لَأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ مَا يَجِدُ،

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾinnī laʾaʿlamu kalimatan law qālahā ladhahaba ʿanhu mā yajidu,

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘I know words which, if he said them, would make what he is experiencing leave him.

لَوْ قَالَ: أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ، ذَهَبَ مِنْهُ مَا يَجِدُ»

law qāla: ʾaʿūdhu bi-llāhi mina al-shayṭāni al-rajīmi, dhahaba minhu mā yajidu»

If he said, “I seek refuge in Allah from Satan the accursed,” what he is experiencing would leave him.’

فَقَالُوا لَهُ: إِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: تَعَوَّذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ، فَقَالَ: وَهَلْ بِي مِنْ جُنُونٍ؟

faqālū lahu: ʾinna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: taʿawwadh bi-llāhi mina al-shayṭāni al-rajīmi, faqāla: wahal bī min junūnin?

They told him, ‘The Prophet, may Allah bless him and grant him peace, said: Seek refuge in Allah from Satan the accursed.’ He replied, ‘Am I mad?’

[5/ 771] وَرَوَيْنَاهُ فِي كِتَابَيْ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ بِمَعْنَاهُ، مِنْ رِوَايَةِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ مُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُ،

[5/ 771] warawaynāhu fī kitābay ʾabī dāwūda wa-al-tirmidhiyyi bimaʿnāhu, min riwāyati ʿabdi al-raḥmāni bni ʾabī laylā ʿan muʿādhi bni jabalin raḍiya Allāhu ʿanhu,

[5/771] We have transmitted a report of similar meaning in the books of Abū Dāwūd and al-Tirmidhī, from ʿAbd al-Raḥmān ibn Abī Laylā, from Muʿādh ibn Jabal, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ التِّرْمِذِيُّ: هَذَا مُرْسَلٌ. يَعْنِي أَنَّ عَبْدَ الرَّحْمَنِ لَمْ يُدْرِكْ مُعَاذًا.

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, qāla al-tirmidhiyyu: hādhā mursalun. yaʿnī ʾanna ʿabda al-raḥmāni lam yudrik muʿādhan.

from the Prophet, may Allah bless him and grant him peace. Al-Tirmidhī said: This is mursal, meaning that ʿAbd al-Raḥmān did not live in time to meet Muʿādh.

[6/ 772] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[6/ 772] warawaynā fī kitābi ibni al-sunniyyi, ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

[6/772] We have transmitted in Ibn al-Sunnī’s book, from ʿĀʾishah, may Allah be pleased with her, who said:

دَخَلَ عَلَيَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا غَضْبَى، فَأَخَذَ بِطَرَفِ الْمَفْصِلِ مِنْ أَنْفِي

dakhala ʿalayya al-nabiyyu ṣallā Allāhu ʿalayhi wasallama waʾanā ghaḍbā, faʾakhadha biṭarafi al-mafṣili min ʾanfī

The Prophet, may Allah bless him and grant him peace, came in while I was angry. He took hold of the end of the joint of my nose,

Source page 472

فَعَرَكَهُ ثُمَّ قَالَ: «يَا عُوَيْشُ قُولِي: اللَّهُمَّ اِغْفِرْ لِي ذَنْبِي وَأَذْهِبْ غَيْظَ قَلْبِي، وَأَجِرْنِي مِنَ الشَّيْطَانِ».

faʿarakahu thumma qāla: «yā ʿuwayshu qūlī: Allāhumma ighfir lī dhanbī waʾadhhib ghayẓa qalbī, waʾajirnī mina al-shayṭāni».

rubbed it, and then said: ‘ʿUwaysh, say: O Allah, forgive my sin, remove the anger from my heart, and protect me from Satan.’

[7/ 773] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ عَطِيَّةَ بْنِ عُرْوَةَ السَّعْدِيِّ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[7/ 773] warawaynā fī sunani ʾabī dāwūda, ʿan ʿaṭiyyata bni ʿurwata al-saʿdiyyi al-ṣaḥābiyyi raḍiya Allāhu ʿanhu qāla:

[7/773] We have transmitted in Sunan Abī Dāwūd, from the Companion ʿAṭiyyah ibn ʿUrwah al-Saʿdī, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الْغَضَبَ مِنَ الشَّيْطَانِ، وَإِنَّ الشَّيْطَانَ خُلِقَ مِنَ النَّارِ، وَإِنَّمَا تُطْفَأُ النَّارُ بِالْمَاءِ، فَإِذَا غَضِبَ أَحَدُكُمْ فَلْيَتَوَضَّأْ».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾinna al-ghaḍaba mina al-shayṭāni, waʾinna al-shayṭāna khuliqa mina al-nāri, waʾinnamā tuṭfaʾu al-nāru bi-al-māʾi, faʾidhā ghaḍiba ʾaḥadukum falyatawaḍḍaʾ».

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘Anger comes from Satan, and Satan was created from fire. Fire is extinguished by water, so when one of you becomes angry, let him perform ablution.’

265 بَابُ اِسْتِحْبَابِ إِعْلَامِ الرَّجُلِ مَنْ يُحِبُّهُ أَنَّهُ يُحِبُّهُ، وَمَا يَقُولُهُ لَهُ إِذَا أَعْلَمَهُ

265 bābu istiḥbābi ʾiʿlāmi al-rajuli man yuḥibbuhu ʾannahu yuḥibbuhu, wamā yaqūluhu lahu ʾidhā ʾaʿlamahu

265. Chapter on the Recommendation to Tell Someone You Love Him, and What He Says in Reply

[1/ 774] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنِ الْمِقْدَامِ بْنِ مَعْدِي كَرِبَ رَضِيَ اللَّهُ عَنْهُ،

[1/ 774] rawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi, ʿani al-miqdāmi bni maʿdī kariba raḍiya Allāhu ʿanhu,

[1/774] We have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī, from al-Miqdām ibn Maʿdīkarib, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا أَحَبَّ الرَّجُلُ أَخَاهُ فَلْيُخْبِرْهُ أَنَّهُ يُحِبُّهُ» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «ʾidhā ʾaḥabba al-rajulu ʾakhāhu falyukhbirhu ʾannahu yuḥibbuhu» qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

from the Prophet, may Allah bless him and grant him peace, who said: ‘When a man loves his brother, let him tell him that he loves him.’ Al-Tirmidhī said: A good, sound hadith.

[2/ 775] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ؛

[2/ 775] warawaynā fī sunani ʾabī dāwūda, ʿan ʾanasin raḍiya Allāhu ʿanhu;

[2/775] We have transmitted in Sunan Abī Dāwūd, from Anas, may Allah be pleased with him,

أَنَّ رَجُلًا كَانَ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَمَرَّ رَجُلٌ فَقَالَ: يَا رَسُولَ اللَّهِ! إِنِّي لَأُحِبُّ هَذَا،

ʾanna rajulan kāna ʿinda al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, famarra rajulun faqāla: yā rasūla Allāhi! ʾinnī laʾuḥibbu hādhā,

that a man was with the Prophet, may Allah bless him and grant him peace, when another man passed by. He said, ‘Messenger of Allah, I love this man.’

فَقَالَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَعْلَمْتَهُ؟» قَالَ: لَا، قَالَ: «أَعْلِمْهُ»

faqāla lahu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: «ʾaʿlamtahu?» qāla: lā, qāla: «ʾaʿlimhu»

The Prophet, may Allah bless him and grant him peace, asked, ‘Have you told him?’ He replied, ‘No.’ He said, ‘Tell him.’

فَلَحِقَهُ فَقَالَ: إِنِّي أُحِبُّكَ فِي اللَّهِ، قَالَ: أَحَبَّكَ الَّذِي أَحْبَبْتَنِي لَهُ.

falaḥiqahu faqāla: ʾinnī ʾuḥibbuka fī Allāhi, qāla: ʾaḥabbaka alladhī ʾaḥbabtanī lahu.

He caught up with him and said, ‘I love you for Allah’s sake.’ He replied, ‘May the One for whose sake you love me love you.’

[3/ 776] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ، عَنْ مُعَاذِ بْنِ جَبَلٍ

[3/ 776] warawaynā fī sunani ʾabī dāwūda wa-al-nasāʾiyyi, ʿan muʿādhi bni jabalin

[3/776] We transmit in the Sunan of Abū Dāwūd and al-Nasāʾī, from Muʿādh ibn Jabal—

Source page 473

رَضِيَ اللَّهُ عَنْهُ

raḍiya Allāhu ʿanhu

may Allah be pleased with him—

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَخَذَ بِيَدِهِ وَقَالَ: "يَا مُعَاذُ! وَاللَّهِ إِنِّي لَأُحِبُّكَ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama ʾakhadha biyadihi waqāla: "yā muʿādhu! wa-Allāhi ʾinnī laʾuḥibbuka,

that the Messenger of Allah—may Allah bless him and grant him peace—took his hand and said: “Muʿādh! By Allah, I love you.

أُوصِيكَ يَا مُعَاذُ! لَا تَدَعَنَّ فِي دُبُرِ كُلِّ صَلَاةٍ أَنْ تَقُولَ: اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ".

ʾūṣīka yā muʿādhu! lā tadaʿanna fī duburi kulli ṣalātin ʾan taqūla: Allāhumma ʾaʿinnī ʿalā dhikrika washukrika waḥusni ʿibādatika".

I counsel you, Muʿādh: never omit saying at the end of every prayer, ‘O Allah, help me to remember You, thank You, and worship You well.’”

[4/ 777] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ يَزِيدَ بْنِ نَعَامَةَ الضَّبِّيِّ قَالَ:

[4/ 777] warawaynā fī kitābi al-tirmidhiyyi, ʿan yazīda bni naʿāmata al-ḍabbiyyi qāla:

[4/777] We transmit in al-Tirmidhī’s book, from Yazīd ibn Naʿāmah al-Ḍabbī, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِذَا آخَى الرَّجُلُ الرَّجُلَ فَلْيَسْأَلْهُ عَنْ اِسْمِهِ وَاسْمِ أَبِيهِ وَمِمَّنْ هُوَ، فَإِنَّهُ أَوْصَلُ لِلْمَوَدَّةِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾidhā ʾākhā al-rajulu al-rajula falyasʾalhu ʿan ismihi wasmi ʾabīhi wamimman huwa, faʾinnahu ʾawṣalu li-l-mawaddati".

The Messenger of Allah—may Allah bless him and grant him peace—said: “When a man befriends another as a brother, he should ask his name, his father’s name, and his people, for this strengthens affection.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ غَرِيبٌ لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ، قَالَ: وَلَا نَعْلَمُ لِيَزِيدَ بْنِ نَعَامَةَ سَمَاعًا مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

qāla al-tirmidhiyyu: ḥadīthun gharībun lā naʿrifuhu ʾillā min hādhā al-wajhi, qāla: walā naʿlamu liyazīda bni naʿāmata samāʿan mina al-nabiyyi ṣallā Allāhu ʿalayhi wasallama,

Al-Tirmidhī said: “An uncommon (gharīb) hadith; we know it only through this route.” He said: “We know of no hearing by Yazīd ibn Naʿāmah from the Prophet—may Allah bless him and grant him peace.”

قَالَ: وَيُرْوَى عَنْ اِبْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَحْوُ هَذَا، وَلَا يَصِحُّ إِسْنَادُهُ.

qāla: wayurwā ʿan ibni ʿumara ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama naḥwu hādhā, walā yaṣiḥḥu ʾisnāduhu.

He said: “Something similar is related from Ibn ʿUmar from the Prophet—may Allah bless him and grant him peace—but its chain is not sound.”

قُلْتُ: وَقَدِ اُخْتُلِفَ فِي صُحْبَةِ يَزِيدَ بْنِ نَعَامَةَ فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي حَاتِمٍ: لَا صُحْبَةَ لَهُ،

qultu: waqadi ukhtulifa fī ṣuḥbati yazīda bni naʿāmata faqāla ʿabdu al-raḥmāni bnu ʾabī ḥātimin: lā ṣuḥbata lahu,

I say: There is disagreement about whether Yazīd ibn Naʿāmah was a Companion. ʿAbd al-Raḥmān ibn Abī Ḥātim said: He was not a Companion.

قَالَ: وَحَكَى الْبُخَارِيُّ أَنَّ لَهُ صُحْبَةً، قَالَ: وَغَلِطَ.

qāla: waḥakā al-bukhāriyyu ʾanna lahu ṣuḥbatan, qāla: waghaliṭa.

He said: Al-Bukhārī reported that he was a Companion. He added: This was an error.

266 بَابُ مَا يَقُولُ إِذَا رَأَى مُبْتَلًى بِمَرَضٍ أَوْ غَيْرِهِ

266 bābu mā yaqūlu ʾidhā raʾā mubtalan bimaraḍin ʾaw ghayrihi

266 — Chapter on what to say upon seeing someone afflicted by illness or something else

[1/ 778] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[1/ 778] rawaynā fī kitābi al-tirmidhiyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[1/778] We transmit in al-Tirmidhī’s book, from Abū Hurayrah—may Allah be pleased with him—

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ رَأَى مُبْتَلًى فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا اِبْتَلَاكَ بِهِ

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "man raʾā mubtalan faqāla: al-ḥamdu li-llāhi alladhī ʿāfānī mimmā ibtalāka bihi

from the Prophet—may Allah bless him and grant him peace—who said: “Whoever sees someone afflicted and says, ‘Praise be to Allah, who has spared me what He has afflicted you with

وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا، لَمْ يُصِبْهُ ذَلِكَ الْبَلَاءُ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

wafaḍḍalanī ʿalā kathīrin mimman khalaqa tafḍīlan, lam yuṣibhu dhālika al-balāʾu" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

and greatly favored me over many whom He has created,’ will not be struck by that affliction.” Al-Tirmidhī said: “A good (ḥasan) hadith.”

Source page 474

[2/ 779] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ؛

[2/ 779] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu;

[2/779] We transmit in al-Tirmidhī’s book, from ʿUmar ibn al-Khaṭṭāb—may Allah be pleased with him—

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ رَأَى صَاحِبَ بَلَاءٍ فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا اِبْتَلَاكَ بِهِ

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "man raʾā ṣāḥiba balāʾin faqāla: al-ḥamdu li-llāhi alladhī ʿāfānī mimmā ibtalāka bihi

that the Messenger of Allah—may Allah bless him and grant him peace—said: “Whoever sees an afflicted person and says, ‘Praise be to Allah, who has spared me what He has afflicted you with

وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا إِلَّا عُوفِيَ مِنْ ذَلِكَ الْبَلَاءِ كَائِنًا مَا كَانَ مَا عَاشَ" ضَعَّفَ التِّرْمِذِيُّ إِسْنَادَهُ.

wafaḍḍalanī ʿalā kathīrin mimman khalaqa tafḍīlan ʾillā ʿūfiya min dhālika al-balāʾi kāʾinan mā kāna mā ʿāsha" ḍaʿʿafa al-tirmidhiyyu ʾisnādahu.

and greatly favored me over many whom He has created,’ will be spared that affliction, whatever it is, for as long as he lives.” Al-Tirmidhī declared its chain weak.

قُلْتُ: قَالَ الْعُلَمَاءُ مِنْ أَصْحَابِنَا وَغَيْرِهِمْ: يَنْبَغِي أَنْ يَقُولَ هَذَا الذِّكْرَ سِرًّا بِحَيْثُ يُسْمِعُ نَفْسَهُ وَلَا يُسْمِعُهُ الْمُبْتَلَى لِئَلَّا يَتَأَلَّمَ قَلْبُهُ بِذَلِكَ،

qultu: qāla al-ʿulamāʾu min ʾaṣḥābinā waghayrihim: yanbaghī ʾan yaqūla hādhā al-dhikra sirran biḥaythu yusmiʿu nafsahu walā yusmiʿuhu al-mubtalā liʾallā yataʾallama qalbuhu bidhālika,

I say: Scholars of our school and others said: One should say this remembrance quietly, so that one hears oneself but the afflicted person does not hear it, lest it hurt that person’s feelings.

إِلَّا أَنْ تَكُونَ بَلِيَّتُهُ مَعْصِيَةً فَلَا بَأْسَ أَنْ يُسْمِعَهُ ذَلِكَ إِنْ لَمْ يَخَفْ مِنْ ذَلِكَ مَفْسَدَةً، وَاللَّهُ أَعْلَمُ.

ʾillā ʾan takūna baliyyatuhu maʿṣiyatan falā baʾsa ʾan yusmiʿahu dhālika ʾin lam yakhaf min dhālika mafsadatan, wa-Allāhu ʾaʿlamu.

The exception is if his affliction is sinful conduct: there is no harm in letting him hear it, provided no harmful consequence is feared. Allah knows best. [168]

267 بَابُ اِسْتِحْبَابِ حَمْدِ اللَّهِ تَعَالَى لِلْمَسْؤُولِ عَنْ حَالِهِ أَوْ حَالِ مَحْبُوبِهِ مَعَ جَوَابِهِ إِذَا كَانَ فِي جَوَابِهِ إِخْبَارٌ بِطِيبِ حَالِهِ

267 bābu istiḥbābi ḥamdi Allāhi taʿālā li-l-masʾūli ʿan ḥālihi ʾaw ḥāli maḥbūbihi maʿa jawābihi ʾidhā kāna fī jawābihi ʾikhbārun biṭībi ḥālihi

267 — Chapter recommending praise of Allah Most High when answering a question about one’s own condition or a loved one’s condition, if the answer reports that things are well

[1/ 780] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[1/ 780] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ibni ʿabbāsin raḍiya Allāhu ʿanhumā;

[1/780] We transmit in Ṣaḥīḥ al-Bukhārī, from Ibn ʿAbbās—may Allah be pleased with them both—

أَنَّ عَلِيًّا رَضِيَ اللَّهُ عَنْهُ خَرَجَ مِنْ عِنْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي وَجَعِهِ الَّذِي تُوُفِّيَ فِيهِ،

ʾanna ʿaliyyan raḍiya Allāhu ʿanhu kharaja min ʿindi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama fī wajaʿihi alladhī tuwuffiya fīhi,

that ʿAlī—may Allah be pleased with him—came out from the Messenger of Allah—may Allah bless him and grant him peace—during the illness in which he died.

فَقَالَ النَّاسُ: يَا أَبَا حَسَنٍ! كَيْفَ أَصْبَحَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ فَقَالَ: "أَصْبَحَ بِحَمْدِ اللَّهِ تَعَالَى بَارِئًا".

faqāla al-nāsu: yā ʾabā ḥasanin! kayfa ʾaṣbaḥa rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama? faqāla: "ʾaṣbaḥa biḥamdi Allāhi taʿālā bāriʾan".

The people asked: ‘Abū Ḥasan! How is the Messenger of Allah—may Allah bless him and grant him peace—this morning?’ He replied: ‘This morning he is recovering, praise be to Allah Most High.’

268 بَابُ مَا يَقُولُ إِذَا دَخَلَ السُّوقَ

268 bābu mā yaqūlu ʾidhā dakhala al-sūqa

268 — Chapter on what to say when entering the marketplace

[1/ 781] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَغَيْرِهِ، عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 781] rawaynā fī kitābi al-tirmidhiyyi waghayrihi, ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu;

[1/781] We transmit in al-Tirmidhī’s book and elsewhere, from ʿUmar ibn al-Khaṭṭāb—may Allah be pleased with him—

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ دَخَلَ السُّوقَ فَقَالَ: لَا إِلَهَ إِلَّا اللَّهُ

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "man dakhala al-sūqa faqāla: lā ʾilāha ʾillā Allāhu

that the Messenger of Allah—may Allah bless him and grant him peace—said: “Whoever enters the marketplace and says: ‘There is no god but Allah

Source page 475

وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لَا يَمُوتُ،

waḥdahu lā sharīka lahu, lahu al-mulku walahu al-ḥamdu, yuḥyī wayumītu wahuwa ḥayyun lā yamūtu,

alone, without any partner. His is the dominion and His is all praise. He gives life and causes death, and He is ever-living and never dies.

بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ: كَتَبَ اللَّهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ،

biyadihi al-khayru wahuwa ʿalā kulli shayʾin qadīrun: kataba Allāhu lahu ʾalfa ʾalfi ḥasanatin,

In His hand is all good, and He has power over all things,’ Allah will record a million good deeds for him,

وَمَحَا عَنْهُ أَلْفَ أَلْفِ سَيِّئَةٍ، وَرَفَعَ لَهُ أَلْفَ أَلْفِ دَرَجَةٍ" رَوَاهُ الْحَاكِمُ أَبُو عَبْدِ اللَّهِ فِي الْمُسْتَدْرَكِ عَلَى الصَّحِيحَيْنِ مِنْ طُرُقٍ كَثِيرَةٍ،

wamaḥā ʿanhu ʾalfa ʾalfi sayyiʾatin, warafaʿa lahu ʾalfa ʾalfi darajatin" rawāhu al-ḥākimu ʾabū ʿabdi Allāhi fī al-mustadraki ʿalā al-ṣaḥīḥayni min ṭuruqin kathīratin,

erase a million bad deeds from his record, and raise him a million degrees.” Al-Ḥākim Abū ʿAbd Allāh transmitted it in al-Mustadrak ʿalā al-Ṣaḥīḥayn through many routes.

وَزَادَ فِيهِ فِي بَعْضِ طُرُقِهِ "وَبَنَى لَهُ بَيْتًا فِي الْجَنَّةِ" وَفِيهِ مِنَ الزِّيَادَةِ: قَالَ الرَّاوِي: فَقَدِمْتُ خُرَاسَانَ،

wazāda fīhi fī baʿḍi ṭuruqihi "wabanā lahu baytan fī al-jannati" wafīhi mina al-ziyādati: qāla al-rāwī: faqadimtu khurāsāna,

Some of his routes add: ‘And build him a house in Paradise.’ Another addition says: The narrator said, ‘I arrived in Khurasan

فَأَتَيْتُ قُتَيْبَةَ بْنَ مُسْلِمٍ فَقُلْتُ: أَتَيْتُكَ بِهَدِيَّةٍ فَحَدَّثْتُهُ بِالْحَدِيثِ، فَكَانَ قُتَيْبَةُ بْنُ مُسْلِمٍ يَرْكَبُ فِي مَوْكِبِهِ

faʾataytu qutaybata bna muslimin faqultu: ʾataytuka bihadiyyatin faḥaddathtuhu bi-al-ḥadīthi, fakāna qutaybatu bnu muslimin yarkabu fī mawkibihi

and visited Qutaybah ibn Muslim, saying, “I have brought you a gift,” then related the hadith to him. Thereafter Qutaybah ibn Muslim would ride with his entourage

حَتَّى يَأْتِيَ السُّوقَ فَيَقُولَهَا ثُمَّ يَنْصَرِفُ. وَرَوَاهُ الْحَاكِمُ أَيْضًا مِنْ رِوَايَةِ اِبْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

ḥattā yaʾtiya al-sūqa fayaqūlahā thumma yanṣarifu. warawāhu al-ḥākimu ʾayḍan min riwāyati ibni ʿumara ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama,

to the marketplace, say these words, and leave.’ Al-Ḥākim also transmitted it through Ibn ʿUmar from the Prophet—may Allah bless him and grant him peace.

قَالَ الْحَاكِمُ: وَفِي الْبَابِ عَنْ جَابِرٍ وَأَبِي هُرَيْرَةَ وَبُرَيْدَةَ الْأَسْلَمِيِّ وَأَنَسٍ،

qāla al-ḥākimu: wafī al-bābi ʿan jābirin waʾabī hurayrata waburaydata al-ʾaslamiyyi waʾanasin,

Al-Ḥākim said: There are reports on this subject from Jābir, Abū Hurayrah, Buraydah al-Aslamī, and Anas.

قَالَ: وَأَقْرَبُهَا مِنْ شَرَائِطِ هَذَا الْكِتَابِ حَدِيثُ بُرَيْدَةَ بِغَيْرِ هَذَا اللَّفْظِ، فَرَوَاهُ بِإِسْنَادِهِ عَنْ بُرَيْدَةَ قَالَ:

qāla: waʾaqrabuhā min sharāʾiṭi hādhā al-kitābi ḥadīthu buraydata bighayri hādhā al-lafẓi, farawāhu biʾisnādihi ʿan buraydata qāla:

He said: The closest to this book’s conditions is Buraydah’s hadith, with different wording. He transmitted it through his chain from Buraydah, who said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ السُّوقَ قَالَ: "بِاسْمِ اللَّهِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ هَذِهِ السُّوقِ وَخَيْرَ مَا فِيهَا،

kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾidhā dakhala al-sūqa qāla: "bismi Allāhi, Allāhumma ʾinnī ʾasʾaluka khayra hādhihi al-sūqi wakhayra mā fīhā,

When the Messenger of Allah—may Allah bless him and grant him peace—entered the marketplace, he would say: “In the name of Allah. O Allah, I ask You for the good of this marketplace and the good within it.

وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا فِيهَا؛ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُصِيبَ فِيهَا يَمِينًا فَاجِرَةً، أَوْ صَفْقَةً خَاسِرَةً".

waʾaʿūdhu bika min sharrihā washarri mā fīhā; Allāhumma ʾinnī ʾaʿūdhu bika ʾan ʾuṣība fīhā yamīnan fājiratan, ʾaw ṣafqatan khāsiratan".

I seek refuge in You from its evil and the evil within it. O Allah, I seek refuge in You from committing a false oath or making a losing bargain there.”

269 بَابُ اِسْتِحْبَابِ قَوْلِ الْإِنْسَانِ لِمَنْ تَزَوَّجَ تَزَوُّجًا مُسْتَحَبًّا، أَوِ اِشْتَرَى أَوْ فَعَلَ فِعْلًا يَسْتَحْسِنُهُ الشَّرْعُ: أَصَبْتَ أَوْ أَحْسَنْتَ وَنَحْوَهُ

269 bābu istiḥbābi qawli al-ʾinsāni liman tazawwaja tazawwujan mustaḥabban, ʾawi ishtarā ʾaw faʿala fiʿlan yastaḥsinuhu al-sharʿu: ʾaṣabta ʾaw ʾaḥsanta wanaḥwahu

269 — Chapter recommending saying ‘You made the right choice,’ ‘Well done,’ or the like to someone who enters a commendable marriage, makes a purchase, or does something approved by religious law

[1/ 782] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 782] rawaynā fī ṣaḥīḥi muslimin, ʿan jābirin raḍiya Allāhu ʿanhu qāla:

[1/782] We transmit in Ṣaḥīḥ Muslim, from Jābir—may Allah be pleased with him—who said:

قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "تَزَوَّجْتَ يَا جَابِرُ؟! قُلْتُ: نَعَمْ، قَالَ: بِكْرًا أَمْ ثَيِّبًا؟

qāla lī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "tazawwajta yā jābiru?! qultu: naʿam, qāla: bikran ʾam thayyiban?

The Messenger of Allah—may Allah bless him and grant him peace—asked me: “Have you married, Jābir?” I said: ‘Yes.’ He asked: “A virgin or a previously married woman?”

قُلْتُ: ثَيِّبًا يَا رَسُولَ اللَّهِ! قَالَ: فَهَلَّا جَارِيَةً تُلَاعِبُهَا وَتُلَاعِبُكَ؟ " أَوْ قَالَ: "تُضَاحِكُهَا

qultu: thayyiban yā rasūla Allāhi! qāla: fahallā jāriyatan tulāʿibuhā watulāʿibuka? " ʾaw qāla: "tuḍāḥikuhā

I said: ‘A previously married woman, Messenger of Allah.’ He said: “Why not a young woman with whom you could play and who could play with you?” Or he said: “Whom you could make laugh

Source page 476

وَتُضَاحِكُكَ". قُلْتُ: إِنَّ عَبْدَ اللَّهِ يَعْنِي أَبَاهُ تُوُفِّيَ وَتَرَكَ تِسْعَ بَنَاتٍ أَوْ سَبْعًا،

watuḍāḥikuka". qultu: ʾinna ʿabda Allāhi yaʿnī ʾabāhu tuwuffiya wataraka tisʿa banātin ʾaw sabʿan,

and who could make you laugh.” I said: ‘ʿAbd Allāh’—meaning his father—‘died and left nine daughters, or seven.

وَإِنِّي كَرِهْتُ أَنْ أَجِيئَهُنَّ بِمِثْلِهِنَّ، فَأَحْبَبْتُ أَنْ أَجِيءَ بِامْرَأَةٍ تَقُومُ عَلَيْهِنَّ وَتُصْلِحُهُنَّ، قَالَ: "أَصَبْتَ" وَذَكَرَ الْحَدِيثَ.

waʾinnī karihtu ʾan ʾajīʾahunna bimithlihinna, faʾaḥbabtu ʾan ʾajīʾa bimraʾatin taqūmu ʿalayhinna watuṣliḥuhunna, qāla: "ʾaṣabta" wadhakara al-ḥadītha.

I did not want to bring them someone like themselves; I preferred to bring a woman who would care for them and set their affairs right.’ He said: “You made the right choice.” He related the rest of the hadith.

270 بَابُ مَا يَقُولُ إِذَا نَظَرَ فِي الْمِرْآةِ

270 bābu mā yaqūlu ʾidhā naẓara fī al-mirʾāti

270 — Chapter on what to say when looking in the mirror

[1/ 783] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 783] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʿaliyyin raḍiya Allāhu ʿanhu;

[1/783] We transmit in Ibn al-Sunnī’s book, from ʿAlī—may Allah be pleased with him—

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا نَظَرَ فِي الْمِرْآةِ قَالَ: "الْحَمْدُ لِلَّهِ، اللَّهُمَّ كَمَا حَسَّنْتَ خَلْقِي فَحَسِّنْ خُلُقِي".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna ʾidhā naẓara fī al-mirʾāti qāla: "al-ḥamdu li-llāhi, Allāhumma kamā ḥassanta khalqī faḥassin khuluqī".

that when the Prophet—may Allah bless him and grant him peace—looked in the mirror, he would say: “Praise be to Allah. O Allah, as You have made my appearance beautiful, make my character beautiful.”

وَرَوَيْنَاهُ فِيهِ، مِنْ رِوَايَةِ اِبْنِ عَبَّاسٍ بِزِيَادَةٍ.

warawaynāhu fīhi, min riwāyati ibni ʿabbāsin biziyādatin.

We also transmit it there through Ibn ʿAbbās, with an addition.

[2/ 784] وَرَوَيْنَاهُ فِيهِ، مِنْ رِوَايَةِ أَنَسٍ قَالَ:

[2/ 784] warawaynāhu fīhi, min riwāyati ʾanasin qāla:

[2/784] We transmit it there through Anas, who said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا نَظَرَ وَجْهَهُ فِي الْمِرْآةِ قَالَ: "الْحَمْدُ لِلَّهِ الَّذِي سَوَّى خَلْقِي فَعَدَّلَهُ،

kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾidhā naẓara wajhahu fī al-mirʾāti qāla: "al-ḥamdu li-llāhi alladhī sawwā khalqī faʿaddalahu,

When the Messenger of Allah—may Allah bless him and grant him peace—looked at his face in the mirror, he would say: “Praise be to Allah, who fashioned my form and made it balanced,

وَكَرَّمَ صُورَةَ وَجْهِي فَحَسَّنَهَا، وَجَعَلَنِي مِنَ الْمُسْلِمِينَ".

wakarrama ṣūrata wajhī faḥassanahā, wajaʿalanī mina al-muslimīna".

honored the features of my face and made them beautiful, and made me one of the Muslims.”

271 بَابُ مَا يَقُولُ عِنْدَ الْحِجَامَةِ

271 bābu mā yaqūlu ʿinda al-ḥijāmati

271 — Chapter on what to say when undergoing cupping

[1/ 785] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 785] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʿaliyyin raḍiya Allāhu ʿanhu qāla:

[1/785] We transmit in Ibn al-Sunnī’s book, from ʿAlī—may Allah be pleased with him—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ قَرَأَ آيَةَ الْكُرْسِيِّ عِنْدَ الْحِجَامَةِ كَانَتْ مَنْفَعَةَ حِجَامَتِهِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man qaraʾa ʾāyata al-kursiyyi ʿinda al-ḥijāmati kānat manfaʿata ḥijāmatihi".

The Messenger of Allah—may Allah bless him and grant him peace—said: “Whoever recites the Throne Verse when undergoing cupping, it will provide the benefit of his cupping.”

Source page 477

272 بَابُ مَا يَقُولُ إِذَا طَنَّتْ أُذُنُهُ

272 bābu mā yaqūlu ʾidhā ṭannat ʾudhunuhu

272 — Chapter on what to say when one’s ear rings

[1/ 786] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَبِي رَافِعٍ رَضِيَ اللَّهُ عَنْهُ مَوْلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:

[1/ 786] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʾabī rāfiʿin raḍiya Allāhu ʿanhu mawlā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla:

[1/786] We transmit in Ibn al-Sunnī’s book, from Abū Rāfiʿ—may Allah be pleased with him—the freedman of the Messenger of Allah—may Allah bless him and grant him peace—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِذَا طَنَّتْ أُذُنُ أَحَدِكُمْ فَلْيَذْكُرْنِي وَلْيُصَلِّ عَلَيَّ

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾidhā ṭannat ʾudhunu ʾaḥadikum falyadhkurnī walyuṣalli ʿalayya

The Messenger of Allah—may Allah bless him and grant him peace—said: “When the ear of one of you rings, let him remember me, invoke blessings upon me,

وَلْيَقُلْ: ذَكَرَ اللَّهُ بِخَيْرٍ مَنْ ذَكَرَنِي".

walyaqul: dhakara Allāhu bikhayrin man dhakaranī".

and say: ‘May Allah mention favorably whoever mentioned me.’”

273 بَابُ مَا يَقُولُهُ إِذَا خَدِرَتْ رِجْلُهُ

273 bābu mā yaqūluhu ʾidhā khadirat rijluhu

273 — Chapter on what to say when one’s leg becomes numb

[1/ 787] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ عَنِ الْهَيْثَمِ بْنِ حَنَشٍ قَالَ:

[1/ 787] rawaynā fī kitābi ibni al-sunniyyi ʿani al-haythami bni ḥanashin qāla:

[1/787] We transmit in Ibn al-Sunnī’s book, from al-Haytham ibn Ḥanash, who said:

كُنَّا عِنْدَ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَخَدِرَتْ رِجْلُهُ، فَقَالَ لَهُ رَجُلٌ: اُذْكُرْ أَحَبَّ النَّاسِ إِلَيْكَ،

kunnā ʿinda ʿabdi Allāhi bni ʿumara raḍiya Allāhu ʿanhumā fakhadirat rijluhu, faqāla lahu rajulun: udhkur ʾaḥabba al-nāsi ʾilayka,

We were with ʿAbd Allāh ibn ʿUmar—may Allah be pleased with them both—when his leg became numb. A man told him: ‘Mention the person dearest to you.’

فَقَالَ: يَا مُحَمَّدُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَكَأَنَّمَا نُشِطَ مِنْ عِقَالٍ.

faqāla: yā muḥammadu ṣallā Allāhu ʿalayhi wasallama, fakaʾannamā nushiṭa min ʿiqālin.

He said: ‘O Muḥammad—may Allah bless him and grant him peace!’ It was as though he had been released from a tether.

[2/ 788] وَرَوَيْنَا فِيهِ، عَنْ مُجَاهِدٍ قَالَ: خَدِرَتْ رِجْلُ رَجُلٍ عِنْدَ اِبْنِ عَبَّاسٍ،

[2/ 788] warawaynā fīhi, ʿan mujāhidin qāla: khadirat rijlu rajulin ʿinda ibni ʿabbāsin,

[2/788] We transmit in that book, from Mujāhid, who said: A man’s leg became numb in the presence of Ibn ʿAbbās.

فَقَالَ اِبْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا: اُذْكُرْ أَحَبَّ النَّاسِ إِلَيْكَ، فَقَالَ: مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَهَبَ خَدَرُهُ.

faqāla ibnu ʿabbāsin raḍiya Allāhu ʿanhumā: udhkur ʾaḥabba al-nāsi ʾilayka, faqāla: muḥammadun ṣallā Allāhu ʿalayhi wasallama fadhahaba khadaruhu.

Ibn ʿAbbās—may Allah be pleased with them both—said: ‘Mention the person dearest to you.’ He said: ‘Muḥammad—may Allah bless him and grant him peace,’ and his numbness disappeared.

وَرَوَيْنَا فِيهِ، عَنْ إِبْرَاهِيمَ بْنِ الْمُنْذِرِ الْحِزَامِيِّ أَحَدِ شُيُوخِ الْبُخَارِيِّ الَّذِينَ رَوَى عَنْهُمْ فِي صَحِيحِهِ قَالَ:

warawaynā fīhi, ʿan ʾibrāhīma bni al-mundhiri al-ḥizāmiyyi ʾaḥadi shuyūkhi al-bukhāriyyi alladhīna rawā ʿanhum fī ṣaḥīḥihi qāla:

We transmit there from Ibrāhīm ibn al-Mundhir al-Ḥizāmī, one of al-Bukhārī’s teachers from whom he narrated in his Ṣaḥīḥ, who said:

أَهْلُ الْمَدِينَةِ يُعْجَبُونَ مِنْ حُسْنِ بَيْتِ أَبِي الْعَتَاهِيَةِ:

ʾahlu al-madīnati yuʿjabūna min ḥusni bayti ʾabī al-ʿatāhiyati:

The people of Medina admire the beauty of Abū al-ʿAtāhiyah’s verse:

وَتَخْدَرُ فِي بَعْضِ الْأَحَايِينِ رِجْلُهُ ... فَإِنْ لَمْ يَقُلْ يَا عُتْبَ لَمْ يَذْهَبِ الْخَدَرُ

watakhdaru fī baʿḍi al-ʾaḥāyīni rijluhu ... faʾin lam yaqul yā ʿutba lam yadhhabi al-khadaru

At times his leg grows numb; unless he cries, ‘O ʿUtb,’ the numbness will not leave.

Source page 478

274 بَابُ جَوَازِ دُعَاءِ الْإِنْسَانِ عَلَى مَنْ ظَلَمَ الْمُسْلِمِينَ أَوْ ظَلَمَهُ وَحْدَهُ

274 bābu jawāzi duʿāʾi al-ʾinsāni ʿalā man ẓalama al-muslimīna ʾaw ẓalamahu waḥdahu

274 — Chapter on the permissibility of praying against someone who wrongs Muslims or oneself alone

اِعْلَمْ أَنَّ هَذَا الْبَابَ وَاسِعٌ جِدًّا، وَقَدْ تَظَاهَرَ عَلَى جَوَازِهِ نُصُوصُ الْكِتَابِ وَالسُّنَّةِ، وَأَفْعَالُ سَلَفِ الْأُمَّةِ وَخَلَفِهَا،

iʿlam ʾanna hādhā al-bāba wāsiʿun jiddan, waqad taẓāhara ʿalā jawāzihi nuṣūṣu al-kitābi wa-al-sunnati, waʾafʿālu salafi al-ʾummati wakhalafihā,

Know that this subject is very broad. Its permissibility is supported by many mutually reinforcing texts from the Book and Sunnah and by the practices of earlier and later generations of the community.

وَقَدْ أَخْبَرَ اللَّهُ سُبْحَانَهُ وَتَعَالَى فِي مَوَاضِعَ كَثِيرَةٍ مَعْلُومَةٍ مِنَ الْقُرْآنِ عَنِ الْأَنْبِيَاءِ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِمْ بِدُعَائِهِمْ عَلَى الْكُفَّارِ.

waqad ʾakhbara Allāhu subḥānahu wataʿālā fī mawāḍiʿa kathīratin maʿlūmatin mina al-qurʾāni ʿani al-ʾanbiyāʾi ṣalawātu Allāhi wasalāmuhu ʿalayhim biduʿāʾihim ʿalā al-kuffāri.

In many familiar passages of the Quran, Allah, glorified and exalted is He, tells of the prophets—Allah’s blessings and peace be upon them—praying against the unbelievers.

[1/ 789] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ:

[1/ 789] rawaynā fī ṣaḥīḥi al-bukhāriyyi wamuslimin, ʿan ʿaliyyin raḍiya Allāhu ʿanhu:

[1/789] We transmit in the Ṣaḥīḥs of al-Bukhārī and Muslim, from ʿAlī—may Allah be pleased with him—

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَوْمَ الْأَحْزَابِ: "مَلَأَ اللَّهُ قُبُورَهُمْ وَبُيُوتَهُمْ نَارًا كَمَا شَغَلُونَا عَنِ الصَّلَاةِ الْوُسْطَى".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla yawma al-ʾaḥzābi: "malaʾa Allāhu qubūrahum wabuyūtahum nāran kamā shaghalūnā ʿani al-ṣalāti al-wusṭā".

that on the day of the Confederates, the Prophet—may Allah bless him and grant him peace—said: “May Allah fill their graves and homes with fire, as they kept us occupied from the middle prayer.”

[2/ 790] وَرَوَيْنَا فِي الصَّحِيحَيْنِ، مِنْ طُرُقٍ:

[2/ 790] warawaynā fī al-ṣaḥīḥayni, min ṭuruqin:

[2/790] We transmit in the two Ṣaḥīḥs through several routes

أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَعَا عَلَى الَّذِينَ قَتَلُوا الْقُرَّاءَ رَضِيَ اللَّهُ عَنْهُمْ،

ʾannahu ṣallā Allāhu ʿalayhi wasallama daʿā ʿalā alladhīna qatalū al-qurrāʾa raḍiya Allāhu ʿanhum,

that he—may Allah bless him and grant him peace—prayed against those who killed the Quran reciters—may Allah be pleased with them—

وَأَدَامَ الدُّعَاءَ عَلَيْهِمْ شَهْرًا يَقُولُ: "اللَّهُمَّ الْعَنْ رِعْلًا وَذَكْوَانَ وَعُصَيَّةَ".

waʾadāma al-duʿāʾa ʿalayhim shahran yaqūlu: "Allāhumma al-ʿan riʿlan wadhakwāna waʿuṣayyata".

and continued praying against them for a month, saying: “O Allah, curse Riʿl, Dhakwān, and ʿUṣayyah.”

[3/ 791] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ فِي حَدِيثِهِ الطَّوِيلِ،

[3/ 791] warawaynā fī ṣaḥīḥayhimā, ʿan ibni masʿūdin raḍiya Allāhu ʿanhu fī ḥadīthihi al-ṭawīli,

[3/791] We transmit in their two Ṣaḥīḥs, from Ibn Masʿūd—may Allah be pleased with him—in his lengthy hadith

فِي قِصَّةِ أَبِي جَهْلٍ وَأَصْحَابِهِ مِنْ قُرَيْشٍ حِينَ وَضَعُوا سَلَا الْجَزُورِ عَلَى ظَهْرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

fī qiṣṣati ʾabī jahlin waʾaṣḥābihi min qurayshin ḥīna waḍaʿū salā al-jazūri ʿalā ẓahri al-nabiyyi ṣallā Allāhu ʿalayhi wasallama,

about Abū Jahl and his companions from Quraysh, when they placed the afterbirth of a slaughtered camel on the back of the Prophet—may Allah bless him and grant him peace.

فَدَعَا عَلَيْهِمْ وَكَانَ إِذَا دَعَا، دَعَا ثَلَاثًا ثُمَّ قَالَ: "اللَّهُمَّ عَلَيْكَ بِقُرَيْشٍ" ثَلَاثَ مَرَّاتٍ،

fadaʿā ʿalayhim wakāna ʾidhā daʿā, daʿā thalāthan thumma qāla: "Allāhumma ʿalayka biqurayshin" thalātha marrātin,

He prayed against them; when he supplicated, he would do so three times. Then he said three times: “O Allah, deal with Quraysh.”

ثُمَّ قَالَ: "اللَّهُمَّ عَلَيْكَ بِأَبِي جَهْلٍ، وَعُتْبَةَ بْنِ رَبِيعَةَ" وَذَكَرَ تَمَامَ السَّبْعَةِ، وَتَمَامَ الْحَدِيثِ.

thumma qāla: "Allāhumma ʿalayka biʾabī jahlin, waʿutbata bni rabīʿata" wadhakara tamāma al-sabʿati, watamāma al-ḥadīthi.

Then he said: “O Allah, deal with Abū Jahl and ʿUtbah ibn Rabīʿah.” He mentioned the remainder of the seven and the rest of the hadith.

[4/ 792] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ

[4/ 792] warawaynā fī ṣaḥīḥayhimā, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu

[4/792] We transmit in their two Ṣaḥīḥs, from Abū Hurayrah—may Allah be pleased with him—

أَنَّ

ʾanna

that

Source page 479

رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَدْعُو: "اللَّهُمَّ اُشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ؛ اللَّهُمَّ اِجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُفَ".

rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yadʿū: "Allāhumma ushdud waṭʾataka ʿalā muḍara; Allāhumma ijʿalhā ʿalayhim sinīna kasinī yūsufa".

the Messenger of Allah—may Allah bless him and grant him peace—used to pray: “O Allah, make Your punishment severe upon Muḍar. O Allah, give them years of hardship like the years of Yūsuf.”

[5/ 793] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ سَلَمَةَ بْنِ الْأَكْوَعِ رَضِيَ اللَّهُ عَنْهُ:

[5/ 793] warawaynā fī ṣaḥīḥi muslimin, ʿan salamata bni al-ʾakwaʿi raḍiya Allāhu ʿanhu:

[5/793] We transmit in Ṣaḥīḥ Muslim, from Salamah ibn al-Akwaʿ—may Allah be pleased with him—

أَنَّ رَجُلًا أَكَلَ بِشِمَالِهِ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: "كُلْ بِيَمِينِكَ" قَالَ: لَا أَسْتَطِيعُ،

ʾanna rajulan ʾakala bishimālihi ʿinda rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama faqāla: "kul biyamīnika" qāla: lā ʾastaṭīʿu,

that a man ate with his left hand in the presence of the Messenger of Allah—may Allah bless him and grant him peace. He said: “Eat with your right hand.” The man said: ‘I cannot.’

قَالَ: "لَا اِسْتَطَعْتَ" مَا مَنَعَهُ إِلَّا الْكِبْرُ، قَالَ: فَمَا رَفَعَهَا إِلَى فِيهِ.

qāla: "lā istaṭaʿta" mā manaʿahu ʾillā al-kibru, qāla: famā rafaʿahā ʾilā fīhi.

He said: “May you be unable.” Nothing had prevented him but arrogance. He said: Thereafter he could not raise it to his mouth.

قُلْتُ: هَذَا الرَّجُلُ هُوَ بُسْرٌ بِضَمِّ الْبَاءِ وَبِالسِّينِ الْمُهْمَلَةِ اِبْنُ رَاعِي الْعَيْرِ الْأَشْجَعِيُّ، صَحَابِيٌّ،

qultu: hādhā al-rajulu huwa busrun biḍammi al-bāʾi wa-bi-al-sīni al-muhmalati ibnu rāʿī al-ʿayri al-ʾashjaʿiyyu, ṣaḥābiyyun,

I say: This man was Busr—with a ḍammah on the bāʾ and an undotted sīn—ibn Rāʿī al-ʿAyr al-Ashjaʿī, a Companion.

فَفِيهِ جَوَازُ الدُّعَاءِ عَلَى مَنْ خَالَفَ الْحُكْمَ الشَّرْعِيَّ.

fafīhi jawāzu al-duʿāʾi ʿalā man khālafa al-ḥukma al-sharʿiyya.

The report establishes the permissibility of praying against someone who violates a religious ruling.

[6/ 794] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ عَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ:

[6/ 794] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin ʿan jābiri bni samurata qāla:

[6/794] We transmit in the Ṣaḥīḥs of al-Bukhārī and Muslim, from Jābir ibn Samurah, who said:

شَكَا أَهْلُ الْكُوفَةِ سَعْدَ بْنَ أَبِي وَقَّاصٍ رَضِيَ اللَّهُ عَنْهُ إِلَى عُمَرَ رَضِيَ اللَّهُ عَنْهُ، فَعَزَلَهُ وَاسْتَعْمَلَ عَلَيْهِمْ ..

shakā ʾahlu al-kūfati saʿda bna ʾabī waqqāṣin raḍiya Allāhu ʿanhu ʾilā ʿumara raḍiya Allāhu ʿanhu, faʿazalahu wastaʿmala ʿalayhim ..

The people of Kufa complained about Saʿd ibn Abī Waqqāṣ—may Allah be pleased with him—to ʿUmar—may Allah be pleased with him—who removed him and appointed someone over them.

وَذَكَرَ الْحَدِيثَ إِلَى أَنْ قَالَ: أَرْسَلَ مَعَهُ عُمَرُ رِجَالًا أَوْ رَجُلًا إِلَى الْكُوفَةِ يَسْأَلُ عَنْهُ،

wadhakara al-ḥadītha ʾilā ʾan qāla: ʾarsala maʿahu ʿumaru rijālan ʾaw rajulan ʾilā al-kūfati yasʾalu ʿanhu,

He related the hadith until he said: ʿUmar sent some men, or a man, with him to Kufa to inquire about him.

فَلَمْ يَدَعْ مَسْجِدًا إِلَّا سَأَلَ عَنْهُ وَيُثْنُونَ مَعْرُوفًا، حَتَّى دَخَلَ مَسْجِدًا لِبَنِي عَبْسٍ،

falam yadaʿ masjidan ʾillā saʾala ʿanhu wayuthnūna maʿrūfan, ḥattā dakhala masjidan libanī ʿabsin,

He left no mosque without asking about him, and they spoke well of him, until he entered a mosque belonging to Banū ʿAbs.

فَقَامَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ أُسَامَةُ بْنُ قَتَادَةَ، يُكْنَى أَبَا سَعْدَةَ فَقَالَ: أَمَّا إِذَا نَشَدْتَنَا

faqāma rajulun minhum yuqālu lahu ʾusāmatu bnu qatādata, yuknā ʾabā saʿdata faqāla: ʾammā ʾidhā nashadtanā

A man among them named Usāmah ibn Qatādah, known by the kunyah Abū Saʿdah, stood and said: ‘Since you have solemnly asked us,

فَإِنَّ سَعْدًا لَا يَسِيرُ بِالسَّرِيَّةِ، وَلَا يَقْسِمُ بِالسَّوِيَّةِ، وَلَا يَعْدِلُ فِي الْقَضِيَّةِ. قَالَ سَعْدٌ: أَمَا وَاللَّهِ لَأَدْعُوَنَّ بِثَلَاثٍ:

faʾinna saʿdan lā yasīru bi-al-sariyyati, walā yaqsimu bi-al-sawiyyati, walā yaʿdilu fī al-qaḍiyyati. qāla saʿdun: ʾamā wa-Allāhi laʾadʿuwanna bithalāthin:

Saʿd does not lead the military detachment, distribute equally, or judge fairly.’ Saʿd said: ‘By Allah, I will pray for three things:

اللَّهُمَّ إِنْ كَانَ عَبْدُكَ هَذَا كَاذِبًا قَامَ رِيَاءً وَسُمْعَةً فَأَطِلْ عُمُرَهُ، وَأَطِلْ فَقْرَهُ، وَعَرِّضْهُ لِلْفِتَنِ.

Allāhumma ʾin kāna ʿabduka hādhā kādhiban qāma riyāʾan wasumʿatan faʾaṭil ʿumurahu, waʾaṭil faqrahu, waʿarriḍhu li-l-fitani.

O Allah, if this servant of Yours is lying and has stood up for show and reputation, prolong his life, prolong his poverty, and expose him to trials.’

فَكَانَ بَعْدَ ذَلِكَ يَقُولُ: شَيْخٌ مَفْتُونٌ أَصَابَتْنِي دَعْوَةُ سَعْدٍ. قَالَ عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ الرَّاوِي، عَنْ جَابِرِ بْنِ سَمُرَةَ:

fakāna baʿda dhālika yaqūlu: shaykhun maftūnun ʾaṣābatnī daʿwatu saʿdin. qāla ʿabdu al-maliki bnu ʿumayrin al-rāwī, ʿan jābiri bni samurata:

Afterward, he would say: ‘An old man beset by trials; Saʿd’s supplication has struck me.’ ʿAbd al-Malik ibn ʿUmayr, who narrated from Jābir ibn Samurah, said:

فَأَنَا رَأَيْتُهُ بَعْدُ قَدْ سَقَطَ حَاجِبَاهُ عَلَى عَيْنَيْهِ مِنَ الْكِبَرِ، وَإِنَّهُ لَيَتَعَرَّضُ لِلْجَوَارِي فِي الطُّرُقِ فَيَغْمِزُهُنَّ.

faʾanā raʾaytuhu baʿdu qad saqaṭa ḥājibāhu ʿalā ʿaynayhi mina al-kibari, waʾinnahu layataʿarraḍu li-l-jawārī fī al-ṭuruqi fayaghmizuhunna.

I myself saw him later, his eyebrows drooping over his eyes with old age, accosting young women in the streets and pinching them.

Source page 480

[7/ 795] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ؛

[7/ 795] warawaynā fī ṣaḥīḥayhimā, ʿan ʿurwata bni al-zubayri;

[7/795] We transmit in their two Ṣaḥīḥs, from ʿUrwah ibn al-Zubayr,

أَنَّ سَعِيدَ بْنَ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا خَاصَمَتْهُ أَرْوَى بِنْتُ أَوْسٍ وَقِيلَ: أُوَيْسٍ إِلَى مَرْوَانَ بْنِ الْحَكَمِ،

ʾanna saʿīda bna zaydin raḍiya Allāhu ʿanhumā khāṣamat-hu ʾarwā bintu ʾawsin waqīla: ʾuwaysin ʾilā marwāna bni al-ḥakami,

that Arwā bint Aws—or, according to another report, Uways—brought a claim against Saʿīd ibn Zayd—may Allah be pleased with them both—before Marwān ibn al-Ḥakam,

وَادَّعَتْ أَنَّهُ أَخَذَ شَيْئًا مِنْ أَرْضِهَا، فَقَالَ سَعِيدٌ رَضِيَ اللَّهُ عَنْهُ: أَنَا كُنْتُ آخُذُ مِنْ أَرْضِهَا شَيْئًا

waddaʿat ʾannahu ʾakhadha shayʾan min ʾarḍihā, faqāla saʿīdun raḍiya Allāhu ʿanhu: ʾanā kuntu ʾākhudhu min ʾarḍihā shayʾan

alleging that he had taken some of her land. Saʿīd—may Allah be pleased with him—said: ‘Would I take any of her land

بَعْدَ الَّذِي سَمِعْتُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: مَا سَمِعْتَ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟

baʿda alladhī samiʿtu min rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama? qāla: mā samiʿta min rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama?

after what I heard from the Messenger of Allah—may Allah bless him and grant him peace?’ He asked: ‘What did you hear from the Messenger of Allah—may Allah bless him and grant him peace?’

قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "مَنْ أَخَذَ شِبْرًا مِنَ الْأَرْضِ ظُلْمًا طُوِّقَهُ إِلَى سَبْعِ أَرَضِينَ"

qāla: samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "man ʾakhadha shibran mina al-ʾarḍi ẓulman ṭuwwiqahu ʾilā sabʿi ʾaraḍīna"

He said: ‘I heard the Messenger of Allah—may Allah bless him and grant him peace—say: “Whoever wrongfully takes a handspan of land will have it placed around his neck down through seven earths.”’

قَالَ مَرْوَانُ: لَا أَسْأَلُكَ بَيِّنَةً بَعْدَ هَذَا، فَقَالَ سَعِيدٌ: اللَّهُمَّ إِنْ كَانَتْ كَاذِبَةً فَأَعْمِ بَصَرَهَا وَاقْتُلْهَا فِي أَرْضِهَا،

qāla marwānu: lā ʾasʾaluka bayyinatan baʿda hādhā, faqāla saʿīdun: Allāhumma ʾin kānat kādhibatan faʾaʿmi baṣarahā waqtulhā fī ʾarḍihā,

Marwān said: ‘I ask you for no further proof after this.’ Saʿīd said: ‘O Allah, if she is lying, take away her sight and cause her to die on her land.’

قَالَ: فَمَا مَاتَتْ حَتَّى ذَهَبَ بَصَرُهَا، وَبَيْنَمَا هِيَ تَمْشِي فِي أَرْضِهَا إِذْ وَقَعَتْ فِي حُفْرَةٍ فَمَاتَتْ.

qāla: famā mātat ḥattā dhahaba baṣaruhā, wabaynamā hiya tamshī fī ʾarḍihā ʾidh waqaʿat fī ḥufratin famātat.

He said: Before she died, her sight was lost. While walking on her land, she fell into a pit and died.

275 بَابُ التَّبَرِّي مِنْ أَهْلِ الْبِدَعِ وَالْمَعَاصِي

275 bābu al-tabarrī min ʾahli al-bidaʿi wa-al-maʿāṣī

275 — Chapter on disavowing people of innovation and disobedience

[1/ 796] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى قَالَ:

[1/ 796] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī burdata bni ʾabī mūsā qāla:

[1/796] We transmit in the Ṣaḥīḥs of al-Bukhārī and Muslim, from Abū Burdah ibn Abī Mūsā, who said:

وَجِعَ أَبُو مُوسَى رَضِيَ اللَّهُ عَنْهُ وَجَعًا، فَغُشِيَ عَلَيْهِ وَرَأْسُهُ فِي حَجْرِ اِمْرَأَةٍ مِنْ أَهْلِهِ،

wajiʿa ʾabū mūsā raḍiya Allāhu ʿanhu wajaʿan, faghushiya ʿalayhi waraʾsuhu fī ḥajri imraʾatin min ʾahlihi,

Abū Mūsā—may Allah be pleased with him—became ill and fainted with his head in the lap of a woman of his household.

فَصَاحَتِ اِمْرَأَةٌ مِنْ أَهْلِهِ فَلَمْ يَسْتَطِعْ أَنْ يَرُدَّ شَيْئًا، فَلَمَّا أَفَاقَ قَالَ: أَنَا بَرِيءٌ مِمَّنْ بَرِىءَ مِنْهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

faṣāḥati imraʾatun min ʾahlihi falam yastaṭiʿ ʾan yarudda shayʾan, falammā ʾafāqa qāla: ʾanā barīʾun mimman bariʾa minhu rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama,

A woman of his household cried out, and he could not respond. When he recovered, he said: ‘I disavow those whom the Messenger of Allah—may Allah bless him and grant him peace—disavowed.

فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَرِىءَ مِنَ الصَّالِقَةِ وَالْحَالِقَةِ وَالشَّاقَّةِ. قُلْتُ: الصَّالِقَةُ: الصَّائِحَةُ بِصَوْتٍ شَدِيدٍ؛

faʾinna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama bariʾa mina al-ṣāliqati wa-al-ḥāliqati wa-al-shāqqati. qultu: al-ṣāliqatu: al-ṣāʾiḥatu biṣawtin shadīdin;

The Messenger of Allah—may Allah bless him and grant him peace—disavowed the woman who wails, shaves her head, or tears her clothes.’ I say: Ṣāliqah is a woman who cries out loudly;

وَالْحَالِقَةُ: الَّتِي تَحْلِقُ رَأْسَهَا عِنْدَ الْمُصِيبَةِ؛ وَالشَّاقَّةُ: الَّتِي تَشُقُّ ثِيَابَهَا عِنْدَ الْمُصِيبَةِ.

wa-al-ḥāliqatu: allatī taḥliqu raʾsahā ʿinda al-muṣībati; wa-al-shāqqatu: allatī tashuqqu thiyābahā ʿinda al-muṣībati.

ḥāliqah is one who shaves her head when a calamity strikes, and shāqqah is one who tears her clothes at a calamity.

[2/ 797] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ يَحْيَى بْنِ يَعْمَرَ قَالَ:

[2/ 797] warawaynā fī ṣaḥīḥi muslimin, ʿan yaḥyā bni yaʿmara qāla:

[2/797] We transmit in Ṣaḥīḥ Muslim, from Yaḥyā ibn Yaʿmar, who said:

قُلْتُ

qultu

I said

Source page 481

لِابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا: أَبَا عَبْدِ الرَّحْمَنِ! إِنَّهُ قَدْ ظَهَرَ قِبَلَنَا نَاسٌ يَقْرَؤُونَ الْقُرْآنَ وَيَزْعُمُونَ أَنْ لَا قَدَرَ،

libni ʿumara raḍiya Allāhu ʿanhumā: ʾabā ʿabdi al-raḥmāni! ʾinnahu qad ẓahara qibalanā nāsun yaqraʾūna al-qurʾāna wayazʿumūna ʾan lā qadara,

to Ibn ʿUmar—may Allah be pleased with them both: ‘Abū ʿAbd al-Raḥmān! People have appeared in our region who recite the Quran and claim there is no divine decree,

وَأَنَّ الْأَمْرَ أُنُفٌ، فَقَالَ: إِذَا لَقِيتَ أُولَئِكَ فَأَخْبِرْهُمْ أَنِّي بَرِيءٌ مِنْهُمْ وَأَنَّهُمْ بُرَآءُ مِنِّي.

waʾanna al-ʾamra ʾunufun, faqāla: ʾidhā laqīta ʾulāʾika faʾakhbirhum ʾannī barīʾun minhum waʾannahum buraʾāʾu minnī.

and that events arise afresh without prior determination.’ He said: ‘When you meet them, tell them that I am free of them and they are free of me.’

قُلْتُ: أُنُفٌ بِضَمِّ الْهَمْزَةِ وَالنُّونِ: أَيْ مُسْتَأْنَفٌ لَمْ يَتَقَدَّمْ بِهِ عِلْمٌ وَلَا قَدَرٌ،

qultu: ʾunufun biḍammi al-hamzati wa-al-nūni: ʾay mustaʾnafun lam yataqaddam bihi ʿilmun walā qadarun,

I say: Unuf, with a ḍammah on the hamzah and nūn, means something newly arising, not preceded by knowledge or decree.

وَكَذَبَ أَهْلُ الضَّلَالَةِ، بَلْ سَبَقَ عِلْمُ اللَّهِ تَعَالَى بِجَمِيعِ الْمَخْلُوقَاتِ.

wakadhaba ʾahlu al-ḍalālati, bal sabaqa ʿilmu Allāhi taʿālā bijamīʿi al-makhlūqāti.

The people of error have spoken falsely. Rather, Allah Most High’s knowledge preceded all created things.

276 بَابُ مَا يَقُولُهُ إِذَا شَرَعَ فِي إِزَالَةِ مُنْكَرٍ

276 bābu mā yaqūluhu ʾidhā sharaʿa fī ʾizālati munkarin

276 — Chapter on what to say when beginning to remove a wrong

[1/ 798] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[1/ 798] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[1/798] We transmit in the Ṣaḥīḥs of al-Bukhārī and Muslim,

عَنْ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: دَخَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَكَّةَ يَوْمَ الْفَتْحِ، وَحَوْلَ الْكَعْبَةِ ثَلَاثُمِئَةٍ وَسِتُّونَ نُصُبًا،

ʿan ibni masʿūdin raḍiya Allāhu ʿanhu qāla: dakhala al-nabiyyu ṣallā Allāhu ʿalayhi wasallama makkata yawma al-fatḥi, waḥawla al-kaʿbati thalāthumiʾatin wasittūna nuṣuban,

from Ibn Masʿūd—may Allah be pleased with him—who said: The Prophet—may Allah bless him and grant him peace—entered Mecca on the day of the conquest, and around the Kaʿbah were three hundred and sixty idols.

فَجَعَلَ يَطْعَنُهَا بِعُودٍ كَانَ فِي يَدِهِ، وَيَقُولُ: "جَاءَ الْحَقُّ، وَزَهَقَ الْبَاطِلُ، إِنَّ الْبَاطِلَ كَانَ زَهُوقًا جَاءَ الْحَقُّ وَمَا يُبْدِىءُ الْبَاطِلُ وَمَا يُعِيدُ".

fajaʿala yaṭʿanuhā biʿūdin kāna fī yadihi, wayaqūlu: "jāʾa al-ḥaqqu, wazahaqa al-bāṭilu, ʾinna al-bāṭila kāna zahūqan jāʾa al-ḥaqqu wamā yubdiʾu al-bāṭilu wamā yuʿīdu".

He began striking them with a stick in his hand, saying: “Truth has come and falsehood has vanished; falsehood is bound to vanish. Truth has come, and falsehood can neither originate nor restore anything.”

277 بَابُ مَا يَقُولُ مَنْ كَانَ فِي لِسَانِهِ فُحْشٌ

277 bābu mā yaqūlu man kāna fī lisānihi fuḥshun

277 — Chapter on what to say when one’s speech is foul

[1/ 799] رَوَيْنَا فِي كِتَابَيِ اِبْنِ مَاجَهْ وَابْنِ السُّنِّيِّ، عَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 799] rawaynā fī kitābayi ibni mājah wabni al-sunniyyi, ʿan ḥudhayfata raḍiya Allāhu ʿanhu qāla:

[1/799] We transmit in the books of Ibn Mājah and Ibn al-Sunnī, from Ḥudhayfah—may Allah be pleased with him—who said:

شَكَوْتُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَرَبَ لِسَانِي، فَقَالَ: "أَيْنَ أَنْتَ مِنَ الِاسْتِغْفَارِ؟ إِنِّي لَأَسْتَغْفِرُ اللَّهَ عَزَّ وَجَلَّ كُلَّ يَوْمٍ مِئَةَ مَرَّةٍ".

shakawtu ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama dharaba lisānī, faqāla: "ʾayna ʾanta mina al-istighfāri? ʾinnī laʾastaghfiru Allāha ʿazza wajalla kulla yawmin miʾata marratin".

I complained to the Messenger of Allah—may Allah bless him and grant him peace—about the foulness of my tongue. He said: “Why do you not seek forgiveness? I ask Allah, Mighty and Majestic, for forgiveness one hundred times every day.”

Source page 482

قُلْتُ: الذَّرَبُ بِفَتْحِ الذَّالِ الْمُعْجَمَةِ وَالرَّاءِ، قَالَ أَبُو زَيْدٍ وَغَيْرُهُ مِنْ أَهْلِ اللُّغَةِ: هُوَ فُحْشُ اللِّسَانِ.

qultu: al-dharabu bifatḥi al-dhāli al-muʿjamati wa-al-rāʾi, qāla ʾabū zaydin waghayruhu min ʾahli al-lughati: huwa fuḥshu al-lisāni.

I say: Dharab has a fatḥah on the dotted dhāl and the rāʾ. Abū Zayd and other language scholars say it means foulness of speech.

278 بَابُ مَا يَقُولُهُ إِذَا عَثَرَتْ دَابَّتُهُ

278 bābu mā yaqūluhu ʾidhā ʿatharat dābbatuhu

278 — Chapter on what to say when one’s riding animal stumbles

[1/ 800] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ أَبِي الْمَلِيحِ التَّابِعِيِّ الْمَشْهُورِ عَنْ رَجُلٍ قَالَ:

[1/ 800] rawaynā fī sunani ʾabī dāwūda, ʿan ʾabī al-malīḥi al-tābiʿiyyi al-mashhūri ʿan rajulin qāla:

[1/800] We transmit in Sunan Abī Dāwūd, from the well-known Successor Abū al-Malīḥ, from a man who said:

كُنْتُ رَدِيفَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَعَثَرَتْ دَابَّتُهُ فَقُلْتُ: تَعِسَ الشَّيْطَانُ، فَقَالَ: "لَا تَقُلْ تَعِسَ الشَّيْطَانُ،

kuntu radīfa al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, faʿatharat dābbatuhu faqultu: taʿisa al-shayṭānu, faqāla: "lā taqul taʿisa al-shayṭānu,

I was riding behind the Prophet—may Allah bless him and grant him peace—when his mount stumbled. I said: ‘May Satan perish!’ He said: “Do not say, ‘May Satan perish.’

فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ تَعَاظَمَ حَتَّى يَكُونَ مِثْلَ الْبَيْتِ، وَيَقُولُ: بِقُوَّتِي، وَلَكِنْ قُلْ: بِاسْمِ اللَّهِ،

faʾinnaka ʾidhā qulta dhālika taʿāẓama ḥattā yakūna mithla al-bayti, wayaqūlu: biquwwatī, walākin qul: bismi Allāhi,

When you say that, he swells until he is as large as a house, saying, ‘It was by my power.’ Instead say, ‘In the name of Allah.’

فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ تَصَاغَرَ حَتَّى يَكُونَ مِثْلَ الذُّبَابِ" قُلْتُ: هَكَذَا رَوَاهُ أَبُو دَاوُدَ

faʾinnaka ʾidhā qulta dhālika taṣāghara ḥattā yakūna mithla al-dhubābi" qultu: hākadhā rawāhu ʾabū dāwūda

When you say that, he shrinks until he is like a fly.” I say: This is how Abū Dāwūd transmitted it,

عَنْ أَبِي الْمَلِيحِ عَنْ رَجُلٍ هُوَ رَدِيفُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

ʿan ʾabī al-malīḥi ʿan rajulin huwa radīfu al-nabiyyi ṣallā Allāhu ʿalayhi wasallama.

from Abū al-Malīḥ, from a man who rode behind the Prophet—may Allah bless him and grant him peace.

[2/ 801] وَرَوَيْنَاهُ فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَبِي الْمَلِيحِ عَنْ أَبِيهِ، وَأَبُوهُ صَحَابِيٌّ اِسْمُهُ أُسَامَةُ عَلَى الصَّحِيحِ الْمَشْهُورِ، وَقِيلَ فِيهِ أَقْوَالٌ أُخَرُ.

[2/ 801] warawaynāhu fī kitābi ibni al-sunniyyi, ʿan ʾabī al-malīḥi ʿan ʾabīhi, waʾabūhu ṣaḥābiyyun ismuhu ʾusāmatu ʿalā al-ṣaḥīḥi al-mashhūri, waqīla fīhi ʾaqwālun ʾukharu.

[2/801] We transmit it in Ibn al-Sunnī’s book from Abū al-Malīḥ, from his father. His father was a Companion named Usāmah according to the correct, well-known view, though other opinions have been expressed.

وَكِلَا الرِّوَايَتَيْنِ صَحِيحَةٌ مُتَّصِلَةٌ، فَإِنَّ الرَّجُلَ الْمَجْهُولَ فِي رِوَايَةِ أَبِي دَاوُدَ صَحَابِيٌّ،

wakilā al-riwāyatayni ṣaḥīḥatun muttaṣilatun, faʾinna al-rajula al-majhūla fī riwāyati ʾabī dāwūda ṣaḥābiyyun,

Both versions are authentic and have connected chains, because the unidentified man in Abū Dāwūd’s version is a Companion.

وَالصَّحَابَةُ رَضِيَ اللَّهُ عَنْهُمْ كُلُّهُمْ عُدُولٌ لَا تَضُرُّ الْجَهَالَةُ بِأَعْيَانِهِمْ.

wa-al-ṣaḥābatu raḍiya Allāhu ʿanhum kulluhum ʿudūlun lā taḍurru al-jahālatu biʾaʿyānihim.

All the Companions, may Allah be pleased with them, are upright, so not knowing their individual identities does not harm the transmission.

وَأَمَّا قَوْلُهُ تَعِسَ، فَقِيلَ مَعْنَاهُ: هَلَكَ، وَقِيلَ سَقَطَ، وَقِيلَ عَثَرَ، وَقِيلَ لَزِمَهُ الشَّرُّ،

waʾammā qawluhu taʿisa, faqīla maʿnāhu: halaka, waqīla saqaṭa, waqīla ʿathara, waqīla lazimahu al-sharru,

As for taʿisa, it has been explained as “he perished,” “he fell,” “he stumbled,” or “evil clung to him.”

وَهُوَ بِكَسْرِ الْعَيْنِ وَفَتْحِهَا، وَالْفَتْحُ أَشْهَرُ، وَلَمْ يَذْكُرِ الْجَوْهَرِيُّ فِي صِحَاحِهِ غَيْرَهُ.

wahuwa bikasri al-ʿayni wafatḥihā, wa-al-fatḥu ʾashharu, walam yadhkuri al-jawhariyyu fī ṣiḥāḥihi ghayrahu.

The ʿayn may take kasrah or fatḥah; fatḥah is more common, and al-Jawharī mentioned only that pronunciation in his Ṣiḥāḥ.

Source page 483

279 بَابُ بَيَانِ أَنَّهُ يُسْتَحَبُّ لِكَبِيرِ الْبَلَدِ إِذَا مَاتَ الْوَالِي أَنْ يَخْطُبَ النَّاسَ

279 bābu bayāni ʾannahu yustaḥabbu likabīri al-baladi ʾidhā māta al-wālī ʾan yakhṭuba al-nāsa

279. Chapter explaining that when a governor dies, it is recommended for a leading figure of the town to address the people,

يُسَكِّنُهُمْ وَيَعِظُهُمْ وَيَأْمُرُهُمْ بِالصَّبْرِ وَالثَّبَاتِ عَلَى مَا كَانُوا عَلَيْهِ

yusakkinuhum wayaʿiẓuhum wayaʾmuruhum bi-al-ṣabri wa-al-thabāti ʿalā mā kānū ʿalayhi

calming and admonishing them, and urging them to remain patient and steadfast upon their previous course [169]

[1/ 802] رَوَيْنَا فِي الْحَدِيثِ الْمَشْهُورِ فِي خُطْبَةِ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ

[1/ 802] rawaynā fī al-ḥadīthi al-mashhūri fī khuṭbati ʾabī bakrin al-ṣiddīqi raḍiya Allāhu ʿanhu

[1/802] We have transmitted in the well-known report concerning the address of Abū Bakr al-Ṣiddīq, may Allah be pleased with him,

يَوْمَ وَفَاةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَوْلِهِ رَضِيَ اللَّهُ عَنْهُ:

yawma wafāti al-nabiyyi ṣallā Allāhu ʿalayhi wasallama waqawlihi raḍiya Allāhu ʿanhu:

on the day the Prophet, may Allah bless him and grant him peace, died, and his words, may Allah be pleased with him:

مَنْ كَانَ يَعْبُدُ مُحَمَّدًا، فَإِنَّ مُحَمَّدًا قَدْ مَاتَ،

man kāna yaʿbudu muḥammadan, faʾinna muḥammadan qad māta,

Whoever worshipped Muḥammad should know that Muḥammad has died.

وَمَنْ كَانَ يَعْبُدُ اللَّهَ، فَإِنَّ اللَّهَ حَيٌّ لَا يَمُوتُ.

waman kāna yaʿbudu Allāha, faʾinna Allāha ḥayyun lā yamūtu.

Whoever worships Allah should know that Allah is Ever-Living and does not die.

[2/ 803] وَرَوَيْنَا فِي الصَّحِيحَيْنِ، عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ أَنَّهُ يَوْمَ مَاتَ الْمُغِيرَةُ بْنُ شُعْبَةَ

[2/ 803] warawaynā fī al-ṣaḥīḥayni, ʿan jarīri bni ʿabdi Allāhi ʾannahu yawma māta al-mughīratu bnu shuʿbata

[2/803] We have transmitted in the two Ṣaḥīḥ collections, from Jarīr ibn ʿAbd Allāh, that on the day al-Mughīrah ibn Shuʿbah died,

وَكَانَ أَمِيرًا عَلَى الْبَصْرَةِ وَالْكُوفَةِ، قَامَ جَرِيرٌ فَحَمِدَ اللَّهَ تَعَالَى وَأَثْنَى عَلَيْهِ وَقَالَ:

wakāna ʾamīran ʿalā al-baṣrati wa-al-kūfati, qāma jarīrun faḥamida Allāha taʿālā waʾathnā ʿalayhi waqāla:

having been governor of Basra and Kufa, Jarīr stood, praised and extolled Allah Most High, and said:

عَلَيْكُمْ بِاتِّقَاءِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَالْوَقَارِ وَالسَّكِينَةِ حَتَّى يَأْتِيَكُمْ أَمِيرٌ فَإِنَّمَا يَأْتِيكُمُ الْآنَ.

ʿalaykum bittiqāʾi Allāhi waḥdahu lā sharīka lahu, wa-al-waqāri wa-al-sakīnati ḥattā yaʾtiyakum ʾamīrun faʾinnamā yaʾtīkumu al-ʾāna.

Hold fast to reverence for Allah alone, with no partner, and to dignity and calm until a governor comes to you, for he will come to you soon. [170]

280 بَابُ دُعَاءِ الْإِنْسَانِ لِمَنْ صَنَعَ مَعْرُوفًا إِلَيْهِ أَوْ إِلَى النَّاسِ كُلِّهِمْ أَوْ بَعْضِهِمْ، وَالثَّنَاءِ عَلَيْهِ وَتَحْرِيضِهِ عَلَى ذَلِكَ

280 bābu duʿāʾi al-ʾinsāni liman ṣanaʿa maʿrūfan ʾilayhi ʾaw ʾilā al-nāsi kullihim ʾaw baʿḍihim, wa-al-thanāʾi ʿalayhi wataḥrīḍihi ʿalā dhālika

280. Chapter on praying for, praising, and encouraging someone who has done good to oneself, to everyone, or to some people

[1/ 804] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[1/ 804] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʿabdi Allāhi bni ʿabbāsin raḍiya Allāhu ʿanhumā qāla:

[1/804] We have transmitted in the two Ṣaḥīḥ collections of al-Bukhārī and Muslim, from ʿAbd Allāh ibn ʿAbbās, may Allah be pleased with them both, who said:

أَتَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْخَلَاءَ، فَوَضَعْتُ لَهُ وَضُوءًا،

ʾatā al-nabiyyu ṣallā Allāhu ʿalayhi wasallama al-khalāʾa, fawaḍaʿtu lahu waḍūʾan,

The Prophet, may Allah bless him and grant him peace, went to the lavatory, and I set out water for his ablution.

فَلَمَّا خَرَجَ قَالَ: "مَنْ وَضَعَ هَذَا؟ " فَأُخْبِرَ، قَالَ: "اللَّهُمَّ فَقِّهْهُ"

falammā kharaja qāla: "man waḍaʿa hādhā? " faʾukhbira, qāla: "Allāhumma faqqihhu"

When he came out, he asked: “Who put this here?” He was told, and he said: “O Allah, grant him understanding.”

زَادَ الْبُخَارِيُّ "فَقِّهْهُ فِي الدِّينِ".

zāda al-bukhāriyyu "faqqihhu fī al-dīni".

Al-Bukhārī added: “Grant him understanding of the religion.”

Source page 484

[2/ 805] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي قَتَادَةَ رَضِيَ اللَّهُ عَنْهُ

[2/ 805] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī qatādata raḍiya Allāhu ʿanhu

[2/805] We have transmitted in Ṣaḥīḥ Muslim, from Abū Qatādah, may Allah be pleased with him,

فِي حَدِيثِهِ الطَّوِيلِ الْعَظِيمِ الْمُشْتَمِلِ عَلَى مُعْجِزَاتٍ مُتَعَدِّدَاتٍ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:

fī ḥadīthihi al-ṭawīli al-ʿaẓīmi al-mushtamili ʿalā muʿjizātin mutaʿaddidātin lirasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla:

in his long and significant hadith containing several miracles of the Messenger of Allah, may Allah bless him and grant him peace. He said:

فَبَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسِيرُ حَتَّى اِبْهَارَّ اللَّيْلُ وَأَنَا إِلَى جَنْبِهِ،

fabaynā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yasīru ḥattā ibhārra al-laylu waʾanā ʾilā janbihi,

The Messenger of Allah, may Allah bless him and grant him peace, continued traveling until midnight, while I was beside him.

فَنَعَسَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَمَالَ عَنْ رَاحِلَتِهِ

fanaʿasa rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama famāla ʿan rāḥilatihi

The Messenger of Allah, may Allah bless him and grant him peace, became drowsy and leaned to one side of his mount.

فَأَتَيْتُهُ فَدَعَمْتُهُ مِنْ غَيْرِ أَنْ أُوقِظَهُ حَتَّى اِعْتَدَلَ عَلَى رَاحِلَتِهِ،

faʾataytuhu fadaʿamtuhu min ghayri ʾan ʾūqiẓahu ḥattā iʿtadala ʿalā rāḥilatihi,

I came to him and supported him without waking him until he sat upright on his mount.

ثُمَّ سَارَ حَتَّى تَهَوَّرَ اللَّيْلُ مَالَ عَنْ رَاحِلَتِهِ،

thumma sāra ḥattā tahawwara al-laylu māla ʿan rāḥilatihi,

He continued traveling until most of the night had passed, when he leaned to one side of his mount.

فَدَعَمْتُهُ مِنْ غَيْرِ أَنْ أُوقِظَهُ حَتَّى اِعْتَدَلَ عَلَى رَاحِلَتِهِ،

fadaʿamtuhu min ghayri ʾan ʾūqiẓahu ḥattā iʿtadala ʿalā rāḥilatihi,

I supported him without waking him until he sat upright on his mount.

ثُمَّ سَارَ حَتَّى إِذَا كَانَ مِنْ آخِرِ السَّحَرِ مَالَ مَيْلَةً هِيَ أَشَدُّ مِنَ الْمَيْلَتَيْنِ الْأُولَيَيْنِ حَتَّى كَادَ يَنْجَفِلُ،

thumma sāra ḥattā ʾidhā kāna min ʾākhiri al-saḥari māla maylatan hiya ʾashaddu mina al-maylatayni al-ʾūlayayni ḥattā kāda yanjafilu,

He continued traveling until the end of the predawn period, when he leaned more heavily than on the first two occasions and nearly fell.

فَأَتَيْتُهُ فَدَعَمْتُهُ، فَرَفَعَ رَأْسَهُ فَقَالَ: "مَنْ هَذَا؟ " قُلْتُ: أَبُو قَتَادَةَ،

faʾataytuhu fadaʿamtuhu, farafaʿa raʾsahu faqāla: "man hādhā? " qultu: ʾabū qatādata,

I came and supported him. He raised his head and asked: “Who is this?” I replied: Abū Qatādah.

قَالَ: "مَتَى كَانَ هَذَا مَسِيرُكَ مِنِّي؟ " قُلْتُ: مَا زَالَ هَذَا مَسِيرِي مُنْذُ اللَّيْلَةِ،

qāla: "matā kāna hādhā masīruka minnī? " qultu: mā zāla hādhā masīrī mundhu al-laylati,

He asked: “Since when have you been traveling this close to me?” I replied: This has been my position throughout the night.

قَالَ: "حَفِظَكَ اللَّهُ بِمَا حَفِظْتَ بِهِ نَبِيَّهُ" وَذَكَرَ الْحَدِيثَ.

qāla: "ḥafiẓaka Allāhu bimā ḥafiẓta bihi nabiyyahu" wadhakara al-ḥadītha.

He said: “May Allah protect you for the way you have protected His Prophet.” He related the rest of the hadith. [171]

قُلْتُ: اِبْهَارَّ بِوَصْلِ الْهَمْزَةِ وَإِسْكَانِ الْبَاءِ الْمُوَحَّدَةِ وَتَشْدِيدِ الرَّاءِ وَمَعْنَاهُ: اِنْتَصَفَ؛

qultu: ibhārra biwaṣli al-hamzati waʾiskāni al-bāʾi al-muwaḥḥadati watashdīdi al-rāʾi wamaʿnāhu: intaṣafa;

I say: Ibhārra has a connecting hamza, sukūn on the one-dotted bāʾ, and a doubled rāʾ. It means that the night reached its midpoint.

وَقَوْلُهُ تَهَوَّرَ: أَيْ ذَهَبَ مُعْظَمُهُ؛ وَانْجَفَلَ بِالْجِيمِ: سَقَطَ؛ وَدَعَمْتُهُ: أَسْنَدْتُهُ.

waqawluhu tahawwara: ʾay dhahaba muʿẓamuhu; wanjafala bi-al-jīmi: saqaṭa; wadaʿamtuhu: ʾasnadtuhu.

Tahawwara means that most of it passed. Injafala, with jīm, means “fell.” Daʿamtuhu means “I supported him.”

[3/ 806] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا،

[3/ 806] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʾusāmata bni zaydin raḍiya Allāhu ʿanhumā,

[3/806] We have transmitted in the book of al-Tirmidhī, from Usāmah ibn Zayd, may Allah be pleased with them both,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَقَالَ لِفَاعِلِهِ: جَزَاكَ اللَّهُ خَيْرًا،

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "man ṣuniʿa ʾilayhi maʿrūfun faqāla lifāʿilihi: jazāka Allāhu khayran,

from the Messenger of Allah, may Allah bless him and grant him peace, who said: “Whoever receives a kindness and says to its giver, ‘May Allah reward you with good,’

فَقَدْ أَبْلَغَ فِي الثَّنَاءِ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

faqad ʾablagha fī al-thanāʾi" qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

has expressed praise fully.” Al-Tirmidhī said: This is a good, authentic hadith.

[4/ 807] وَرَوَيْنَا فِي سُنَنِ النَّسَائِيِّ وَابْنِ مَاجَهْ وَكِتَابِ اِبْنِ السُّنِّيِّ،

[4/ 807] warawaynā fī sunani al-nasāʾiyyi wabni mājah wakitābi ibni al-sunniyyi,

[4/807] We have transmitted in the Sunan collections of al-Nasāʾī and Ibn Mājah and the book of Ibn al-Sunnī,

عَنْ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

ʿan ʿabdi Allāhi bni ʾabī rabīʿata al-ṣaḥābiyyi raḍiya Allāhu ʿanhu qāla:

from the Companion ʿAbd Allāh ibn Abī Rabīʿah, may Allah be pleased with him, who said:

اِسْتَقْرَضَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

istaqraḍa al-nabiyyu ṣallā Allāhu ʿalayhi wasallama

The Prophet, may Allah bless him and grant him peace, borrowed

Source page 485

مِنِّي أَرْبَعِينَ أَلْفًا، فَجَاءَهُ مَالٌ فَدَفَعَهُ إِلَيَّ وَقَالَ:

minnī ʾarbaʿīna ʾalfan, fajāʾahu mālun fadafaʿahu ʾilayya waqāla:

forty thousand from me. Some money came to him, and he repaid me, saying:

"بَارَكَ اللَّهُ لَكَ فِي أَهْلِكَ وَمَالِكَ، إِنَّمَا جَزَاءُ السَّلَفِ الْحَمْدُ وَالْأَدَاءُ".

"bāraka Allāhu laka fī ʾahlika wamālika, ʾinnamā jazāʾu al-salafi al-ḥamdu wa-al-ʾadāʾu".

“May Allah bless your family and wealth for you. The proper return for a loan is thanks and repayment.”

[5/ 808] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[5/ 808] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan jarīri bni ʿabdi Allāhi al-bajaliyyi raḍiya Allāhu ʿanhu qāla:

[5/808] We have transmitted in the two Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Jarīr ibn ʿAbd Allāh al-Bajalī, may Allah be pleased with him, who said:

كَانَ فِي الْجَاهِلِيَّةِ بَيْتٌ لِخَثْعَمَ يُقَالُ لَهُ الْكَعْبَةُ الْيَمَانِيَةُ، وَيُقَالُ لَهُ ذُو الْخَلَصَةِ،

kāna fī al-jāhiliyyati baytun likhathʿama yuqālu lahu al-kaʿbatu al-yamāniyatu, wayuqālu lahu dhū al-khalaṣati,

During the age of ignorance, Khathʿam had a shrine called the Yemeni Kaʿbah, also known as Dhū al-Khalaṣah.

فَقَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "هَلْ أَنْتَ مُرِيحِي مِنْ ذِي الْخَلَصَةِ؟ "

faqāla lī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "hal ʾanta murīḥī min dhī al-khalaṣati? "

The Messenger of Allah, may Allah bless him and grant him peace, said to me: “Will you rid me of Dhū al-Khalaṣah?”

فَنَفَرْتُ إِلَيْهِ فِي مِئَةٍ وَخَمْسِينَ فَارِسًا مِنْ أَحْمَسَ فَكَسَرْنَا وَقَتَلْنَا مَنْ وَجَدْنَا عِنْدَهُ،

fanafartu ʾilayhi fī miʾatin wakhamsīna fārisan min ʾaḥmasa fakasarnā waqatalnā man wajadnā ʿindahu,

I set out toward it with one hundred and fifty horsemen from Aḥmas. We destroyed it and killed those we found there.

فَأَتَيْنَاهُ فَأَخْبَرْنَاهُ، فَدَعَا لَنَا وَلِأَحْمَسَ.

faʾataynāhu faʾakhbarnāhu, fadaʿā lanā waliʾaḥmasa.

Then we came back to him and told him, and he prayed for us and for Aḥmas.

وَفِي رِوَايَةٍ: فَبَرَّكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى خَيْلِ أَحْمَسَ وَرِجَالِهَا خَمْسَ مَرَّاتٍ.

wafī riwāyatin: fabarraka rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʿalā khayli ʾaḥmasa warijālihā khamsa marrātin.

Another version says: The Messenger of Allah, may Allah bless him and grant him peace, invoked blessings upon the horses and men of Aḥmas five times.

[6/ 809] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[6/ 809] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā;

[6/809] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Ibn ʿAbbās, may Allah be pleased with them both:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَتَى زَمْزَمَ وَهُمْ يَسْقُونَ وَيَعْمَلُونَ فِيهَا،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama ʾatā zamzama wahum yasqūna wayaʿmalūna fīhā,

The Messenger of Allah, may Allah bless him and grant him peace, came to Zamzam while people were giving water to drink and working there.

فَقَالَ: "اِعْمَلُوا فَإِنَّكُمْ عَلَى عَمَلٍ صَالِحٍ".

faqāla: "iʿmalū faʾinnakum ʿalā ʿamalin ṣāliḥin".

He said: “Keep working, for you are doing a righteous deed.”

281 بَابُ اِسْتِحْبَابِ مُكَافَأَةِ الْمُهْدِي بِالدُّعَاءِ لِلْمُهْدَى لَهُ إِذَا دَعَا لَهُ عِنْدَ الْهَدِيَّةِ

281 bābu istiḥbābi mukāfaʾati al-muhdī bi-al-duʿāʾi li-l-muhdā lahu ʾidhā daʿā lahu ʿinda al-hadiyyati

281. Chapter on recommending that a giver reciprocate a recipient’s prayer at receiving a gift by praying for him in return

[1/ 810] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ،

[1/ 810] rawaynā fī kitābi ibni al-sunniyyi,

[1/810] We have transmitted in the book of Ibn al-Sunnī,

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: أُهْدِيَتْ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَاةٌ قَالَ: "اِقْسِمِيهَا"

ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat: ʾuhdiyat lirasūli Allāhi ṣallā Allāhu ʿalayhi wasallama shātun qāla: "iqsimīhā"

from ʿĀʾishah, may Allah be pleased with her, who said: A sheep was given to the Messenger of Allah, may Allah bless him and grant him peace, and he said: “Distribute it.”

فَكَانَتْ عَائِشَةُ إِذَا رَجَعَتِ الْخَادِمُ تَقُولُ: مَا قَالُوا؟

fakānat ʿāʾishatu ʾidhā rajaʿati al-khādimu taqūlu: mā qālū?

When the servant returned, ʿĀʾishah would ask: What did they say?

تَقُولُ الْخَادِمُ: قَالُوا: بَارَكَ اللَّهُ فِيكُمْ، فَتَقُولُ عَائِشَةُ: وَفِيهِمْ بَارَكَ اللَّهُ،

taqūlu al-khādimu: qālū: bāraka Allāhu fīkum, fataqūlu ʿāʾishatu: wafīhim bāraka Allāhu,

The servant would reply: They said, “May Allah bless you.” ʿĀʾishah would say: And may Allah bless them.

نَرُدُّ عَلَيْهِمْ مِثْلَ مَا قَالُوا، وَيَبْقَى أَجْرُنَا لَنَا.

naruddu ʿalayhim mithla mā qālū, wayabqā ʾajrunā lanā.

We return to them the same words they said, and our reward remains ours.

Source page 486

282 بَابُ اِسْتِحْبَابِ اِعْتِذَارِ مَنْ أُهْدِيَتْ إِلَيْهِ هَدِيَّةٌ فَرَدَّهَا لِمَعْنًى شَرْعِيٍّ

282 bābu istiḥbābi iʿtidhāri man ʾuhdiyat ʾilayhi hadiyyatun faraddahā limaʿnan sharʿiyyin

282. Chapter on recommending an explanation from someone who returns a gift for a religiously valid reason,

بِأَنْ يَكُونَ قَاضِيًا أَوْ وَالِيًا أَوْ كَانَ فِيهَا شُبْهَةٌ أَوْ كَانَ لَهُ عُذْرٌ غَيْرُ ذَلِكَ

biʾan yakūna qāḍiyan ʾaw wa-al-yan ʾaw kāna fīhā shubhatun ʾaw kāna lahu ʿudhrun ghayru dhālika

such as being a judge or governor, the gift being doubtful, or having some other excuse

[1/ 811] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[1/ 811] rawaynā fī ṣaḥīḥi muslimin, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā;

[1/811] We have transmitted in Ṣaḥīḥ Muslim, from Ibn ʿAbbās, may Allah be pleased with them both:

أَنَّ الصَّعْبَ بْنَ جَثَّامَةَ رَضِيَ اللَّهُ عَنْهُ أَهْدَى إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِمَارَ وَحْشٍ وَهُوَ مُحْرِمٌ،

ʾanna al-ṣaʿba bna jaththāmata raḍiya Allāhu ʿanhu ʾahdā ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ḥimāra waḥshin wahuwa muḥrimun,

Al-Ṣaʿb ibn Jaththāmah, may Allah be pleased with him, gave a wild ass to the Prophet, may Allah bless him and grant him peace, while he was in consecration for pilgrimage.

فَرَدَّهُ عَلَيْهِ وَقَالَ: "لَوْلَا أَنَّا مُحْرِمُونَ لَقَبِلْنَا مِنْكَ"

faraddahu ʿalayhi waqāla: "lawlā ʾannā muḥrimūna laqabilnā minka"

He returned it and said: “If we were not in consecration, we would have accepted it from you.”

قُلْتُ: جَثَّامَةُ بِفَتْحِ الْجِيمِ وَتَشْدِيدِ الثَّاءِ الْمُثَلَّثَةِ.

qultu: jaththāmatu bifatḥi al-jīmi watashdīdi al-thāʾi al-muthallathati.

I say: Jaththāmah is pronounced with fatḥah on the jīm and a doubled, three-dotted thāʾ.

283 بَابُ مَا يَقُولُ لِمَنْ أَزَالَ عَنْهُ أَذًى

283 bābu mā yaqūlu liman ʾazāla ʿanhu ʾadhan

283. Chapter on what to say to someone who removes something harmful or unpleasant from one

[1/ 812] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ،

[1/ 812] rawaynā fī kitābi ibni al-sunniyyi, ʿan saʿīdi bni al-musayyabi,

[1/812] We have transmitted in the book of Ibn al-Sunnī, from Saʿīd ibn al-Musayyab,

عَنْ أَبِي أَيُّوبَ الْأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُ؛ أَنَّهُ تَنَاوَلَ مِنْ لِحْيَةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَذًى،

ʿan ʾabī ʾayyūba al-ʾanṣāriyyi raḍiya Allāhu ʿanhu; ʾannahu tanāwala min liḥyati rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾadhan,

from Abū Ayyūb al-Anṣārī, may Allah be pleased with him, that he removed something unpleasant from the beard of the Messenger of Allah, may Allah bless him and grant him peace.

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَسَحَ اللَّهُ عَنْكَ يَا أَبَا أَيُّوبَ! مَا تَكْرَهُ"

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "masaḥa Allāhu ʿanka yā ʾabā ʾayyūba! mā takrahu"

The Messenger of Allah, may Allah bless him and grant him peace, said: “May Allah wipe away from you, Abū Ayyūb, what you dislike.”

وَفِي رِوَايَةٍ عَنْ سَعْدٍ؛ أَنَّ أَبَا أَيُّوبَ أَخَذَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْئًا،

wafī riwāyatin ʿan saʿdin; ʾanna ʾabā ʾayyūba ʾakhadha ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama shayʾan,

In a version from Saʿd, Abū Ayyūb removed something from the Messenger of Allah, may Allah bless him and grant him peace,

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا يَكُنْ بِكَ السُّوءُ يَا أَبَا أَيُّوبَ، لَا يَكُنْ بِكَ السُّوءُ".

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā yakun bika al-sūʾu yā ʾabā ʾayyūba, lā yakun bika al-sūʾu".

and the Messenger of Allah, may Allah bless him and grant him peace, said: “May no evil befall you, Abū Ayyūb; may no evil befall you.”

[2/ 813] وَرَوَيْنَا فِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ الْبَاهِلِيِّ قَالَ:

[2/ 813] warawaynā fīhi, ʿan ʿabdi Allāhi bni bakrin al-bāhiliyyi qāla:

[2/813] We have transmitted in it, from ʿAbd Allāh ibn Bakr al-Bāhilī, who said:

أَخَذَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ مِنْ لِحْيَةِ رَجُلٍ أَوْ رَأْسِهِ شَيْئًا، فَقَالَ الرَّجُلُ: صَرَفَ اللَّهُ عَنْكَ

ʾakhadha ʿumaru raḍiya Allāhu ʿanhu min liḥyati rajulin ʾaw raʾsihi shayʾan, faqāla al-rajulu: ṣarafa Allāhu ʿanka

ʿUmar, may Allah be pleased with him, removed something from a man’s beard or head. The man said: May Allah turn away from you

Source page 487

السُّوءَ، فَقَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ: صَرَفَ عَنَّا السُّوءَ مُنْذُ أَسْلَمْنَا،

al-sūʾa, faqāla ʿumaru raḍiya Allāhu ʿanhu: ṣarafa ʿannā al-sūʾa mundhu ʾaslamnā,

evil. ʿUmar, may Allah be pleased with him, replied: He has turned evil away from us since we embraced Islam.

وَلَكِنْ إِذَا أُخِذَ عَنْكَ شَيْءٌ فَقُلْ: أَخَذَتْ يَدَاكَ خَيْرًا.

walākin ʾidhā ʾukhidha ʿanka shayʾun faqul: ʾakhadhat yadāka khayran.

But when something is removed from you, say: May your hands take hold of good.

284 بَابُ مَا يَقُولُ إِذَا رَأَى الْبَاكُورَةَ مِنَ الثَّمَرِ

284 bābu mā yaqūlu ʾidhā raʾā al-bākūrata mina al-thamari

284. Chapter on what to say upon seeing the first fruit of the season

[1/ 814] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 814] rawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[1/814] We have transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him, who said:

كَانَ النَّاسُ إِذَا رَأَوْا أَوَّلَ الثَّمَرِ جَاؤُوا بِهِ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

kāna al-nāsu ʾidhā raʾaw ʾawwala al-thamari jāʾū bihi ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama,

When people saw the first fruit of the season, they brought it to the Messenger of Allah, may Allah bless him and grant him peace.

فَإِذَا أَخَذَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:

faʾidhā ʾakhadhahu rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama qāla:

When the Messenger of Allah, may Allah bless him and grant him peace, took it, he would say:

"اللَّهُمَّ بَارِكْ لَنَا فِي ثَمَرِنَا، وَبَارِكْ لَنَا فِي مَدِينَتِنَا،

"Allāhumma bārik lanā fī thamarinā, wabārik lanā fī madīnatinā,

“O Allah, bless our fruit for us, and bless our city for us.

وَبَارِكْ لَنَا فِي صَاعِنَا، وَبَارِكْ لَنَا فِي مُدِّنَا،

wabārik lanā fī ṣāʿinā, wabārik lanā fī muddinā,

Bless our ṣāʿ measure for us, and bless our mudd measure for us.”

ثُمَّ يَدْعُو أَصْغَرَ وَلِيدٍ لَهُ فَيُعْطِيهِ ذَلِكَ الثَّمَرَ"

thumma yadʿū ʾaṣghara walīdin lahu fayuʿṭīhi dhālika al-thamara"

Then he would call the youngest child of his and give him that fruit.

وَفِي رِوَايَةٍ لِمُسْلِمٍ أَيْضًا "بَرَكَةً مَعَ بَرَكَةٍ، ثُمَّ يُعْطِيهِ أَصْغَرَ مَنْ يَحْضُرُهُ مِنَ الْوِلْدَانِ"

wafī riwāyatin limuslimin ʾayḍan "barakatan maʿa barakatin, thumma yuʿṭīhi ʾaṣghara man yaḥḍuruhu mina al-wildāni"

Another version in Muslim has “blessing upon blessing,” and then he gives it to the youngest child present.

وَفِي رِوَايَةِ التِّرْمِذِيِّ "أَصْغَرَ وَلِيدٍ يَرَاهُ"

wafī riwāyati al-tirmidhiyyi "ʾaṣghara walīdin yarāhu"

Al-Tirmidhī’s version has “the youngest child he sees.”

وَفِي رِوَايَةٍ لِابْنِ السُّنِّيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهُ:

wafī riwāyatin libni al-sunniyyi, ʿan ʾabī hurayrata raḍiya Allāhu taʿālā ʿanhu:

In a version related by Ibn al-Sunnī, from Abū Hurayrah, may Allah Most High be pleased with him:

رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، إِذَا أُتِيَ بِبَاكُورَةٍ وَضَعَهَا عَلَى عَيْنَيْهِ ثُمَّ عَلَى شَفَتَيْهِ وَقَالَ:

raʾaytu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama, ʾidhā ʾutiya bibākūratin waḍaʿahā ʿalā ʿaynayhi thumma ʿalā shafatayhi waqāla:

I saw the Messenger of Allah, may Allah bless him and grant him peace, when brought the first fruit, place it on his eyes and then his lips, saying:

"اللَّهُمَّ كَمَا أَرَيْتَنَا أَوَّلَهُ فَأَرِنَا آخِرَهُ" ثُمَّ يُعْطِيهِ مَنْ يَكُونُ عِنْدَهُ مِنَ الصِّبْيَانِ.

"Allāhumma kamā ʾaraytanā ʾawwalahu faʾarinā ʾākhirahu" thumma yuʿṭīhi man yakūnu ʿindahu mina al-ṣibyāni.

“O Allah, as You have shown us its beginning, show us its end.” Then he gives it to whichever children are with him.

285 بَابُ اِسْتِحْبَابِ الِاقْتِصَادِ فِي الْمَوْعِظَةِ وَالْعِلْمِ

285 bābu istiḥbābi al-iqtiṣādi fī al-mawʿiẓati wa-al-ʿilmi

285. Chapter on recommending moderation in admonition and teaching

اِعْلَمْ أَنَّهُ يُسْتَحَبُّ لِمَنْ وَعَظَ جَمَاعَةً أَوْ أَلْقَى عَلَيْهِمْ عِلْمًا أَنْ يَقْتَصِدَ فِي ذَلِكَ

iʿlam ʾannahu yustaḥabbu liman waʿaẓa jamāʿatan ʾaw ʾalqā ʿalayhim ʿilman ʾan yaqtaṣida fī dhālika

Know that someone admonishing a group or teaching them knowledge is recommended to be moderate

وَلَا يُطَوِّلَ تَطْوِيلًا يُمِلُّهُمْ، لِئَلَّا يَضْجَرُوا وَتَذْهَبَ حَلَاوَتُهُ وَجَلَالَتُهُ مِنْ قُلُوبِهِمْ،

walā yuṭawwila taṭwīlan yumilluhum, liʾallā yaḍjarū watadhhaba ḥalāwatuhu wajalālatuhu min qulūbihim,

and not prolong it until they grow weary, lest they become irritated and its sweetness and dignity leave their hearts.

وَلِئَلَّا يَكْرَهُوا الْعِلْمَ وَسَمَاعَ الْخَيْرِ فَيَقَعُوا فِي الْمَحْذُورِ.

waliʾallā yakrahū al-ʿilma wasamāʿa al-khayri fayaqaʿū fī al-maḥdhūri.

They should not be driven to dislike knowledge and hearing good things, thereby falling into what must be avoided.

[1/ 815] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ شَقِيقِ بْنِ سَلَمَةَ

[1/ 815] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan shaqīqi bni salamata

[1/815] We have transmitted in the two Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Shaqīq ibn Salamah,

Source page 488

قَالَ:

qāla:

who said:

كَانَ اِبْنُ مَسْعُودٍ يُذَكِّرُنَا فِي كُلِّ خَمِيسٍ، فَقَالَ لَهُ رَجُلٌ:

kāna ibnu masʿūdin yudhakkirunā fī kulli khamīsin, faqāla lahu rajulun:

Ibn Masʿūd used to admonish us every Thursday. A man said to him:

يَا أَبَا عَبْدِ الرَّحْمَنِ! لَوَدِدْتُ أَنَّكَ ذَكَّرْتَنَا كُلَّ يَوْمٍ،

yā ʾabā ʿabdi al-raḥmāni! lawadidtu ʾannaka dhakkartanā kulla yawmin,

Abū ʿAbd al-Raḥmān, I wish you would admonish us every day.

فَقَالَ: أَمَا إِنَّهُ يَمْنَعُنِي مِنْ ذَلِكَ أَنِّي أَكْرَهُ أَنْ أُمِلَّكُمْ،

faqāla: ʾamā ʾinnahu yamnaʿunī min dhālika ʾannī ʾakrahu ʾan ʾumillakum,

He replied: What prevents me is that I dislike making you weary.

وَإِنِّي أَتَخَوَّلُكُمْ بِالْمَوْعِظَةِ كَمَا كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَخَوَّلُنَا بِهَا مَخَافَةَ السَّآمَةِ عَلَيْنَا.

waʾinnī ʾatakhawwalukum bi-al-mawʿiẓati kamā kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yatakhawwalunā bihā makhāfata al-saʾāmati ʿalaynā.

I choose suitable intervals to admonish you, just as the Messenger of Allah, may Allah bless him and grant him peace, did for us, for fear that we might become bored.

[2/ 816] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عَمَّارِ بْنِ يَاسِرٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[2/ 816] warawaynā fī ṣaḥīḥi muslimin, ʿan ʿammāri bni yāsirin raḍiya Allāhu ʿanhumā qāla:

[2/816] We have transmitted in Ṣaḥīḥ Muslim, from ʿAmmār ibn Yāsir, may Allah be pleased with them both, who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "إِنَّ طُولَ صَلَاةِ الرَّجُلِ وَقِصَرَ خُطْبَتِهِ مَئِنَّةٌ مِنْ فِقْهِهِ،

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "ʾinna ṭūla ṣalāti al-rajuli waqiṣara khuṭbatihi maʾinnatun min fiqhihi,

I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “A man’s lengthy prayer and brief sermon are a sign of his understanding.

فَأَطِيلُوا الصَّلَاةَ وَاقْصُرُوا الْخُطْبَةَ".

faʾaṭīlū al-ṣalāta waqṣurū al-khuṭbata".

So lengthen the prayer and shorten the sermon.”

قُلْتُ: مَئِنَّةٌ، بِمِيمٍ مَفْتُوحَةٍ ثُمَّ هَمْزَةٍ مَكْسُورَةٍ ثُمَّ نُونٍ مُشَدَّدَةٍ: أَيْ عَلَامَةٌ دَالَّةٌ عَلَى فِقْهِهِ.

qultu: maʾinnatun, bimīmin maftūḥatin thumma hamzatin maksūratin thumma nūnin mushaddadatin: ʾay ʿalāmatun dāllatun ʿalā fiqhihi.

I say: Maʾinnah—with fatḥah on the mīm, kasrah on the hamza, and a doubled nūn—means a sign indicating his understanding.

وَرَوَيْنَا عَنِ اِبْنِ شِهَابٍ الزُّهْرِيِّ رَحِمَهُ اللَّهُ قَالَ: إِذَا طَالَ الْمَجْلِسُ كَانَ لِلشَّيْطَانِ فِيهِ نَصِيبٌ.

warawaynā ʿani ibni shihābin al-zuhriyyi raḥimahu Allāhu qāla: ʾidhā ṭāla al-majlisu kāna li-l-shayṭāni fīhi naṣībun.

We have transmitted from Ibn Shihāb al-Zuhrī, may Allah have mercy on him, who said: When a gathering goes on too long, Satan has a share in it.

286 بَابُ فَضْلِ الدَّلَالَةِ عَلَى الْخَيْرِ وَالْحَثِّ عَلَيْهَا

286 bābu faḍli al-dalālati ʿalā al-khayri wa-al-ḥaththi ʿalayhā

286. Chapter on the merit of directing others to good and encouraging it

قَالَ اللَّهُ تَعَالَى: {وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى} [الْمَائِدَةِ:2].

qāla Allāhu taʿālā: {wataʿāwanū ʿalā al-birri wa-al-taqwā} [al-māʾidati:2].

Allah Most High says: “Cooperate in goodness and reverence for Allah” [al-Māʾidah 2].

[1/ 817] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 817] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[1/817] We have transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ دَعَا إِلَى هُدًى

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "man daʿā ʾilā hudan

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever calls others to guidance

كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنْ تَبِعَهُ، لَا يَنْقُصُ ذَلِكَ مِنْ أُجُورِهِمْ شَيْئًا،

kāna lahu mina al-ʾajri mithlu ʾujūri man tabiʿahu, lā yanquṣu dhālika min ʾujūrihim shayʾan,

will receive a reward like the rewards of those who follow him, without diminishing their rewards at all.

وَمَنْ دَعَا إِلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِنَ الْإِثْمِ مِثْلُ آثَامِ مَنْ تَبِعَهُ

waman daʿā ʾilā ḍalālatin kāna ʿalayhi mina al-ʾithmi mithlu ʾāthāmi man tabiʿahu

Whoever calls others to misguidance will bear sin like the sins of those who follow him,

لَا يَنْقُصُ ذَلِكَ مِنْ آثَامِهِمْ شَيْئًا".

lā yanquṣu dhālika min ʾāthāmihim shayʾan".

without diminishing their sins at all.”

[2/ 818] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ أَيْضًا، عَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ

[2/ 818] warawaynā fī ṣaḥīḥi muslimin ʾayḍan, ʿan ʾabī masʿūdin al-ʾanṣāriyyi

[2/818] We have also transmitted in Ṣaḥīḥ Muslim, from Abū Masʿūd al-Anṣārī

Source page 489

الْبَدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

al-badriyyi raḍiya Allāhu ʿanhu qāla:

al-Badrī, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man dalla ʿalā khayrin falahu mithlu ʾajri fāʿilihi".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever directs someone to a good deed receives a reward like that of the person who does it.”

[3/ 819] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ؛

[3/ 819] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan sahli bni saʿdin raḍiya Allāhu ʿanhu;

[3/819] We have transmitted in the two Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Sahl ibn Saʿd, may Allah be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِعَلِيٍّ رَضِيَ اللَّهُ عَنْهُ:

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla liʿaliyyin raḍiya Allāhu ʿanhu:

The Messenger of Allah, may Allah bless him and grant him peace, said to ʿAlī, may Allah be pleased with him:

"فَوَاللَّهِ لَأَنْ يَهْدِيَ اللَّهُ بِكَ رَجُلًا وَاحِدًا خَيْرٌ لَكَ مِنْ حُمْرِ النَّعَمِ".

"fawālllahi laʾan yahdiya Allāhu bika rajulan wāḥidan khayrun laka min ḥumri al-naʿami".

“By Allah, for Allah to guide one man through you is better for you than red camels.”

وَرَوَيْنَا فِي الصَّحِيحِ قَوْلَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "وَاللَّهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ"

warawaynā fī al-ṣaḥīḥi qawlahu ṣallā Allāhu ʿalayhi wasallama: "wa-Allāhu fī ʿawni al-ʿabdi mā kāna al-ʿabdu fī ʿawni ʾakhīhi"

We have transmitted in the Ṣaḥīḥ his words, may Allah bless him and grant him peace: “Allah helps His servant as long as the servant helps his brother.”

وَالْأَحَادِيثُ فِي هَذَا الْبَابِ كَثِيرَةٌ فِي الصَّحِيحِ مَشْهُورَةٌ.

wa-al-ʾaḥādīthu fī hādhā al-bābi kathīratun fī al-ṣaḥīḥi mashhūratun.

The hadiths on this subject in the Ṣaḥīḥ are numerous and well known.

287 بَابُ حَثِّ مَنْ سُئِلَ عِلْمًا لَا يَعْلَمُهُ وَيَعْلَمُ أَنَّ غَيْرَهُ يَعْرِفُهُ عَلَى أَنْ يَدُلَّ عَلَيْهِ

287 bābu ḥaththi man suʾila ʿilman lā yaʿlamuhu wayaʿlamu ʾanna ghayrahu yaʿrifuhu ʿalā ʾan yadulla ʿalayhi

287. Chapter encouraging someone asked about knowledge he lacks to direct the questioner to another whom he knows possesses it

فِيهِ الْأَحَادِيثُ الصَّحِيحَةُ الْمُتَقَدِّمَةُ فِي الْبَابِ قَبْلَهُ، وَفِيهِ حَدِيثُ "الدِّينُ النَّصِيحَةُ" وَهَذَا مِنَ النَّصِيحَةِ.

fīhi al-ʾaḥādīthu al-ṣaḥīḥatu al-mutaqaddimatu fī al-bābi qablahu, wafīhi ḥadīthu "al-dīnu al-naṣīḥatu" wahādhā mina al-naṣīḥati.

The authentic hadiths in the preceding chapter apply here, as does the hadith “Religion is sincere counsel.” This is part of sincere counsel.

[1/ 820] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ،

[1/ 820] rawaynā fī ṣaḥīḥi muslimin,

[1/820] We have transmitted in Ṣaḥīḥ Muslim,

عَنْ شُرَيْحِ بْنِ هَانِىءٍ قَالَ: أَتَيْتُ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَسْأَلُهَا عَنِ الْمَسْحِ عَلَى الْخُفَّيْنِ، فَقَالَتْ: عَلَيْكَ

ʿan shurayḥi bni hāniʾin qāla: ʾataytu ʿāʾishata raḍiya Allāhu ʿanhā ʾasʾaluhā ʿani al-masḥi ʿalā al-khuffayni, faqālat: ʿalayka

from Shurayḥ ibn Hāniʾ, who said: I came to ʿĀʾishah, may Allah be pleased with her, to ask about wiping over leather socks. She said: Go

Source page 490

بِعَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ فَاسْأَلْهُ، فَإِنَّهُ كَانَ يُسَافِرُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

biʿaliyyi bni ʾabī ṭālibin raḍiya Allāhu ʿanhu fasʾalhu, faʾinnahu kāna yusāfiru maʿa rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama,

to ʿAlī ibn Abī Ṭālib, may Allah be pleased with him, and ask him, for he used to travel with the Messenger of Allah, may Allah bless him and grant him peace.

فَسَأَلْنَاهُ. وَذَكَرَ الْحَدِيثَ.

fasaʾalnāhu. wadhakara al-ḥadītha.

So we asked him. He related the rest of the hadith.

[2/ 821] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، الْحَدِيثَ الطَّوِيلَ فِي قِصَّةِ سَعْدِ بْنِ هِشَامِ بْنِ عَامِرٍ

[2/ 821] warawaynā fī ṣaḥīḥi muslimin, al-ḥadītha al-ṭawīla fī qiṣṣati saʿdi bni hishāmi bni ʿāmirin

[2/821] We have transmitted in Ṣaḥīḥ Muslim the long hadith recounting the story of Saʿd ibn Hishām ibn ʿĀmir:

لَمَّا أَرَادَ أَنْ يَسْأَلَ عَنْ وِتْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

lammā ʾarāda ʾan yasʾala ʿan witri rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama

when he wanted to inquire about the witr prayer of the Messenger of Allah, may Allah bless him and grant him peace,

فَأَتَى اِبْنَ عَبَّاسٍ يَسْأَلُهُ عَنْ ذَلِكَ، فَقَالَ اِبْنُ عَبَّاسٍ:

faʾatā ibna ʿabbāsin yasʾaluhu ʿan dhālika, faqāla ibnu ʿabbāsin:

he came to Ibn ʿAbbās to ask him about it. Ibn ʿAbbās said:

أَلَا أَدُلُّكَ عَلَى أَعْلَمِ أَهْلِ الْأَرْضِ بِوِتْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟

ʾalā ʾadulluka ʿalā ʾaʿlami ʾahli al-ʾarḍi biwitri rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama?

Shall I direct you to the person on earth who knows most about the witr prayer of the Messenger of Allah, may Allah bless him and grant him peace?

قَالَ: مَنْ؟ قَالَ: عَائِشَةُ فَأْتِهَا فَاسْأَلْهَا. وَذَكَرَ الْحَدِيثَ.

qāla: man? qāla: ʿāʾishatu faʾtihā fasʾalhā. wadhakara al-ḥadītha.

He asked: Who? He replied: ʿĀʾishah. Go to her and ask her. He related the rest of the hadith. [172]

[3/ 822] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ عِمْرَانَ بْنِ حِطَّانَ، قَالَ:

[3/ 822] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʿimrāna bni ḥiṭṭāna, qāla:

[3/822] We have transmitted in Ṣaḥīḥ al-Bukhārī, from ʿImrān ibn Ḥiṭṭān, who said:

سَأَلْتُ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا عَنِ الْحَرِيرِ فَقَالَتْ: اِئْتِ اِبْنَ عَبَّاسٍ فَاسْأَلْهُ،

saʾaltu ʿāʾishata raḍiya Allāhu ʿanhā ʿani al-ḥarīri faqālat: iʾti ibna ʿabbāsin fasʾalhu,

I asked ʿĀʾishah, may Allah be pleased with her, about silk. She said: Go to Ibn ʿAbbās and ask him.

فَسَأَلْتُهُ، فَقَالَ: سَلِ اِبْنَ عُمَرَ، فَسَأَلْتُ اِبْنَ عُمَرَ،

fasaʾaltuhu, faqāla: sali ibna ʿumara, fasaʾaltu ibna ʿumara,

I asked him, and he said: Ask Ibn ʿUmar. So I asked Ibn ʿUmar,

فَقَالَ: أَخْبَرَنِي أَبُو حَفْصٍ: يَعْنِي عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ؛

faqāla: ʾakhbaranī ʾabū ḥafṣin: yaʿnī ʿumara bna al-khaṭṭābi raḍiya Allāhu ʿanhu;

who said: Abū Ḥafṣ—meaning ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him—told me

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِنَّمَا يَلْبَسُ الْحَرِيرَ فِي الدُّنْيَا مَنْ لَا خَلَاقَ لَهُ فِي الْآخِرَةِ".

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾinnamā yalbasu al-ḥarīra fī al-dunyā man lā khalāqa lahu fī al-ʾākhirati".

that the Messenger of Allah, may Allah bless him and grant him peace, said: “Only one who has no share in the Hereafter wears silk in this world.”

قُلْتُ: لَا خَلَاقَ: أَيْ لَا نَصِيبَ. وَالْأَحَادِيثُ الصَّحِيحَةُ بِنَحْوِ هَذَا كَثِيرَةٌ مَشْهُورَةٌ.

qultu: lā khalāqa: ʾay lā naṣība. wa-al-ʾaḥādīthu al-ṣaḥīḥatu binaḥwi hādhā kathīratun mashhūratun.

I say: Lā khalāq means “no share.” Authentic hadiths of this kind are numerous and well known.

288 بَابُ مَا يَقُولُ مَنْ دُعِيَ إِلَى حُكْمِ اللَّهِ تَعَالَى

288 bābu mā yaqūlu man duʿiya ʾilā ḥukmi Allāhi taʿālā

288. Chapter on what someone called to Allah Most High’s judgment should say

يَنْبَغِي لِمَنْ قَالَ لَهُ غَيْرُهُ: بَيْنِي وَبَيْنَكَ كِتَابُ اللَّهِ أَوْ سُنَّةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

yanbaghī liman qāla lahu ghayruhu: baynī wabaynaka kitābu Allāhi ʾaw sunnatu rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama,

If someone says to another: Let the Book of Allah, or the Sunnah of the Messenger of Allah, may Allah bless him and grant him peace, decide between us,

أَوْ أَقْوَالُ عُلَمَاءِ الْمُسْلِمِينَ، أَوْ نَحْوُ ذَلِكَ،

ʾaw ʾaqwālu ʿulamāʾi al-muslimīna, ʾaw naḥwu dhālika,

or the statements of Muslim scholars, or something similar,

أَوْ قَالَ: اِذْهَبْ مَعِي إِلَى حَاكِمِ الْمُسْلِمِينَ، أَوِ الْمُفْتِي لِفَصْلِ الْخُصُومَةِ الَّتِي بَيْنَنَا، وَمَا أَشْبَهَ ذَلِكَ،

ʾaw qāla: idhhab maʿī ʾilā ḥākimi al-muslimīna, ʾawi al-muftī lifaṣli al-khuṣūmati allatī baynanā, wamā ʾashbaha dhālika,

or says: Come with me to the Muslim judge or the mufti to settle the dispute between us, or words to that effect,

أَنْ يَقُولَ: سَمِعْنَا وَأَطَعْنَا، أَوْ سَمْعًا وَطَاعَةً، أَوْ نَعَمْ وَكَرَامَةً، أَوْ شِبْهَ ذَلِكَ،

ʾan yaqūla: samiʿnā waʾaṭaʿnā, ʾaw samʿan waṭāʿatan, ʾaw naʿam wakarāmatan, ʾaw shibha dhālika,

the person addressed should say: “We hear and obey,” “With hearing and obedience,” “Yes, gladly,” or similar words.

قَالَ اللَّهُ تَعَالَى: {إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ

qāla Allāhu taʿālā: {ʾinnamā kāna qawla al-muʾminīna ʾidhā duʿū ʾilā Allāhi warasūlihi liyaḥkuma

Allah Most High says: “The believers’ only response, when called to Allah and His Messenger so that he may judge

Source page 491

بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنَا وَأَطَعْنَا وَأُولَئِكَ هُمُ الْمُفْلِحُونَ} [النُّورِ:51].

baynahum ʾan yaqūlū samiʿnā waʾaṭaʿnā waʾulāʾika humu al-mufliḥūna} [al-nūri:51].

between them, is to say: We hear and obey. It is they who prosper” [al-Nūr 51].

[فَصْلٌ]: يَنْبَغِي لِمَنْ خَاصَمَهُ غَيْرُهُ أَوْ نَازَعَهُ فِي أَمْرٍ فَقَالَ لَهُ:

[faṣlun]: yanbaghī liman khāṣamahu ghayruhu ʾaw nāzaʿahu fī ʾamrin faqāla lahu:

[Section.] If someone is disputing or arguing over a matter with another, and the other says to him:

اِتَّقِ اللَّهَ تَعَالَى، أَوْ خَفِ اللَّهَ تَعَالَى، أَوْ رَاقِبِ اللَّهَ،

ittaqi Allāha taʿālā, ʾaw khafi Allāha taʿālā, ʾaw rāqibi Allāha,

“Be mindful of Allah Most High,” “Fear Allah Most High,” “Be conscious of Allah’s watchfulness,”

أَوِ اِعْلَمْ أَنَّ اللَّهَ تَعَالَى مُطَّلِعٌ عَلَيْكَ، أَوِ اِعْلَمْ أَنَّ مَا تَقُولُهُ يُكْتَبُ عَلَيْكَ وَتُحَاسَبُ عَلَيْهِ،

ʾawi iʿlam ʾanna Allāha taʿālā muṭṭaliʿun ʿalayka, ʾawi iʿlam ʾanna mā taqūluhu yuktabu ʿalayka watuḥāsabu ʿalayhi,

“Know that Allah Most High sees you,” or “Know that what you say is recorded against you and you will be called to account for it,”

أَوْ قَالَ لَهُ: قَالَ اللَّهُ تَعَالَى: {يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَرًا} [آلِ عِمْرَانَ: 30]

ʾaw qāla lahu: qāla Allāhu taʿālā: {yawma tajidu kullu nafsin mā ʿamilat min khayrin muḥḍaran} [ʾāli ʿimrāna: 30]

or says: Allah Most High says, “The day when every soul finds the good it has done brought before it” [Āl ʿImrān 30],

أَوْ {اِتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ} [الْبَقَرَةِ:281]

ʾaw {ittaqū yawman turjaʿūna fīhi ʾilā Allāhi} [al-baqarati:281]

or “Be mindful of a day when you will be returned to Allah” [al-Baqarah 281],

أَوْ نَحْوَ ذَلِكَ مِنَ الْآيَاتِ، وَمَا أَشْبَهَ ذَلِكَ مِنَ الْأَلْفَاظِ؛

ʾaw naḥwa dhālika mina al-ʾāyāti, wamā ʾashbaha dhālika mina al-ʾalfāẓi;

or similar verses or expressions,

أَنْ يَتَأَدَّبَ وَيَقُولَ: سَمْعًا وَطَاعَةً، أَوْ أَسْأَلُ اللَّهَ التَّوْفِيقَ لِذَلِكَ،

ʾan yataʾaddaba wayaqūla: samʿan waṭāʿatan, ʾaw ʾasʾalu Allāha al-tawfīqa lidhālika,

he should respond respectfully and say: “With hearing and obedience,” “I ask Allah to enable me to do that,”

أَوْ أَسْأَلُ اللَّهَ الْكَرِيمَ لُطْفَهُ، ثُمَّ يَتَلَطَّفُ فِي مُخَاطَبَةِ مَنْ قَالَ لَهُ ذَلِكَ،

ʾaw ʾasʾalu Allāha al-karīma luṭfahu, thumma yatalaṭṭafu fī mukhāṭabati man qāla lahu dhālika,

or “I ask Allah, the Generous, for His gentle care.” He should then address the person who said this to him courteously.

وَلْيَحْذَرْ كُلَّ الْحَذَرِ مِنْ تَسَاهُلِهِ عِنْدَ ذَلِكَ فِي عِبَارَتِهِ،

walyaḥdhar kulla al-ḥadhari min tasāhulihi ʿinda dhālika fī ʿibāratihi,

He must be extremely careful not to become careless in his wording at such a moment.

فَإِنَّ كَثِيرًا مِنَ النَّاسِ يَتَكَلَّمُونَ عِنْدَ ذَلِكَ بِمَا لَا يَلِيقُ، وَرُبَّمَا تَكَلَّمَ بَعْضُهُمْ بِمَا يَكُونُ كُفْرًا،

faʾinna kathīran mina al-nāsi yatakallamūna ʿinda dhālika bimā lā yalīqu, warubbamā takallama baʿḍuhum bimā yakūnu kufran,

Many people then say inappropriate things, and some may even utter words that constitute unbelief.

وَكَذَلِكَ يَنْبَغِي إِذَا قَالَ لَهُ صَاحِبُهُ: هَذَا الَّذِي فَعَلْتَهُ خِلَافُ حَدِيثِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوْ نَحْوِ ذَلِكَ،

wakadhālika yanbaghī ʾidhā qāla lahu ṣāḥibuhu: hādhā alladhī faʿaltahu khilāfu ḥadīthi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾaw naḥwi dhālika,

Likewise, if his companion says: What you have done contradicts a hadith of the Messenger of Allah, may Allah bless him and grant him peace, or something similar,

أَنْ لَا يَقُولَ: لَا أَلْتَزِمُ الْحَدِيثَ، أَوْ لَا أَعْمَلُ بِالْحَدِيثِ، أَوْ نَحْوَ ذَلِكَ مِنَ الْعِبَارَاتِ الْمُسْتَبْشَعَةِ؛

ʾan lā yaqūla: lā ʾaltazimu al-ḥadītha, ʾaw lā ʾaʿmalu bi-al-ḥadīthi, ʾaw naḥwa dhālika mina al-ʿibārāti al-mustabshaʿati;

he should not say “I do not bind myself to the hadith,” “I do not act on the hadith,” or similarly offensive expressions.

وَإِنْ كَانَ الْحَدِيثُ مَتْرُوكَ الظَّاهِرِ لِتَخْصِيصٍ أَوْ تَأْوِيلٍ أَوْ نَحْوِ ذَلِكَ،

waʾin kāna al-ḥadīthu matrūka al-ẓāhiri litakhṣīṣin ʾaw taʾwīlin ʾaw naḥwi dhālika,

This applies even if the hadith’s apparent meaning is not followed because its scope is qualified, it requires interpretation, or for a similar reason.

بَلْ يَقُولُ عِنْدَ ذَلِكَ: هَذَا الْحَدِيثُ مَخْصُوصٌ أَوْ مُتَأَوَّلٌ أَوْ مَتْرُوكُ الظَّاهِرِ بِالْإِجْمَاعِ، وَشِبْهَ ذَلِكَ.

bal yaqūlu ʿinda dhālika: hādhā al-ḥadīthu makhṣūṣun ʾaw mutaʾawwalun ʾaw matrūku al-ẓāhiri bi-al-ʾijmāʿi, washibha dhālika.

Instead he should say: “This hadith has a qualified scope,” “It requires interpretation,” or “Its apparent meaning is not followed by scholarly consensus,” and similar expressions. [173]

289 بَابُ الْإِعْرَاضِ عَنِ الْجَاهِلِينَ

289 bābu al-ʾiʿrāḍi ʿani al-jāhilīna

289. Chapter on turning away from the ignorant

قَالَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: {خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ} [الْأَعْرَافِ:199]

qāla Allāhu subḥānahu wataʿālā: {khudhi al-ʿafwa waʾmur bi-al-ʿurfi waʾaʿriḍ ʿani al-jāhilīna} [al-ʾaʿrāfi:199]

Allah, glorified and exalted is He, says: “Accept what is freely given, enjoin what is right, and turn away from the ignorant” [al-Aʿrāf 199].

وَقَالَ تَعَالَى: {وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ

waqāla taʿālā: {waʾidhā samiʿū al-laghwa ʾaʿraḍū ʿanhu waqālū lanā ʾaʿmālunā walakum ʾaʿmālukum

He Most High says: “When they hear idle speech, they turn away from it and say: We have our deeds, and you have yours.

سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ} [الْقَصَصِ:55]

salāmun ʿalaykum lā nabtaghī al-jāhilīna} [al-qaṣaṣi:55]

Peace be upon you; we do not seek the company of the ignorant” [al-Qaṣaṣ 55].

وَقَالَ تَعَالَى: {فَأَعْرِضْ عَمَّنْ تَوَلَّى عَنْ ذِكْرِنَا} [النَّجْمِ:29]

waqāla taʿālā: {faʾaʿriḍ ʿamman tawallā ʿan dhikrinā} [al-najmi:29]

He Most High says: “Turn away from whoever turns away from Our remembrance” [al-Najm 29].

وَقَالَ تَعَالَى: {فَاصْفَحِ الصَّفْحَ الْجَمِيلَ} [الْحِجْرِ:85].

waqāla taʿālā: {faṣfaḥi al-ṣafḥa al-jamīla} [al-ḥijri:85].

He Most High says: “So pardon with gracious forgiveness” [al-Ḥijr 85].

Source page 492

[1/ 823] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 823] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu ʿanhu qāla:

[1/823] We have transmitted in the two Ṣaḥīḥ collections of al-Bukhārī and Muslim, from ʿAbd Allāh ibn Masʿūd, may Allah be pleased with him, who said:

لَمَّا كَانَ يَوْمُ حُنَيْنٍ آثَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَاسًا مِنْ أَشْرَافِ الْعَرَبِ فِي الْقِسْمَةِ،

lammā kāna yawmu ḥunaynin ʾāthara rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama nāsan min ʾashrāfi al-ʿarabi fī al-qismati,

On the day of Ḥunayn, the Messenger of Allah, may Allah bless him and grant him peace, gave preference to some Arab nobles in distributing the spoils.

فَقَالَ رَجُلٌ: وَاللَّهِ إِنَّ هَذِهِ قِسْمَةٌ مَا عُدِلَ فِيهَا، وَمَا أُرِيدَ فِيهَا وَجْهُ اللَّهِ،

faqāla rajulun: wa-Allāhi ʾinna hādhihi qismatun mā ʿudila fīhā, wamā ʾurīda fīhā wajhu Allāhi,

A man said: ‘By Allah, this distribution is unjust and was not made seeking Allah’s Face.’

فَقُلْتُ: وَاللَّهِ لَأُخْبِرَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأَتَيْتُهُ فَأَخْبَرْتُهُ بِمَا قَالَ،

faqultu: wa-Allāhi laʾukhbiranna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama, faʾataytuhu faʾakhbartuhu bimā qāla,

I said, ‘By Allah, I will tell the Messenger of Allah, may Allah bless him and grant him peace.’ I went to him and told him what the man had said.

فَتَغَيَّرَ وَجْهُهُ حَتَّى كَانَ كَالصِّرْفِ، ثُمَّ قَالَ: فَمَنْ يَعْدِلُ إِذَا لَمْ يَعْدِلِ اللَّهُ وَرَسُولُهُ،

fataghayyara wajhuhu ḥattā kāna ka-al-ṣirfi, thumma qāla: faman yaʿdilu ʾidhā lam yaʿdili Allāhu warasūluhu,

His face changed color until it resembled red dye. Then he said: ‘Who would be just if Allah and His Messenger were not just?’

ثُمَّ قَالَ: يَرْحَمُ اللَّهُ مُوسَى قَدْ أُوذِيَ بِأَكْثَرَ مِنْ هَذَا فَصَبَرَ"

thumma qāla: yarḥamu Allāhu mūsā qad ʾūdhiya biʾakthara min hādhā faṣabara"

Then he said: ‘May Allah have mercy on Moses. He was hurt more than this, yet remained patient.’

قُلْتُ: الصِّرْفُ بِكَسْرِ الصَّادِ الْمُهْمَلَةِ وَإِسْكَانِ الرَّاءِ، وَهُوَ صِبْغٌ أَحْمَرُ.

qultu: al-ṣirfu bikasri al-ṣādi al-muhmalati waʾiskāni al-rāʾi, wahuwa ṣibghun ʾaḥmaru.

I say: Al-ṣirf has a kasrah on the undotted ṣād and a sukūn on the rāʾ. It is a red dye.

[2/ 824] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ،

[2/ 824] warawaynā fī ṣaḥīḥi al-bukhāriyyi,

[2/824] We have transmitted in Ṣaḥīḥ al-Bukhārī,

عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: قَدِمَ عُيَيْنَةُ بْنُ حِصْنِ بْنِ حُذَيْفَةَ، فَنَزَلَ عَلَى اِبْنِ أَخِيهِ الْحُرِّ بْنِ قَيْسٍ،

ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā qāla: qadima ʿuyaynatu bnu ḥiṣni bni ḥudhayfata, fanazala ʿalā ibni ʾakhīhi al-ḥurri bni qaysin,

from Ibn ʿAbbās, may Allah be pleased with them both, who said: ʿUyaynah ibn Ḥiṣn ibn Ḥudhayfah arrived and stayed with his nephew al-Ḥurr ibn Qays,

وَكَانَ مِنَ النَّفَرِ الَّذِينَ يُدْنِيهِمْ عُمَرُ رَضِيَ اللَّهُ عَنْهُ، وَكَانَ الْقُرَّاءُ أَصْحَابَ مَجْلِسِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ وَمُشَاوَرَتِهِ كُهُولًا كَانُوا أَوْ شُبَّانًا،

wakāna mina al-nafari alladhīna yudnīhim ʿumaru raḍiya Allāhu ʿanhu, wakāna al-qurrāʾu ʾaṣḥāba majlisi ʿumara raḍiya Allāhu ʿanhu wamushāwaratihi kuhūlan kānū ʾaw shubbānan,

who was among those whom ʿUmar, may Allah be pleased with him, kept close. The learned reciters were ʿUmar’s companions in council and consultation, may Allah be pleased with him, whether mature or young.

فَقَالَ عُيَيْنَةُ لِابْنِ أَخِيهِ: يَا بْنَ أَخِي، لَكَ وَجْهٌ عِنْدَ هَذَا الْأَمِيرِ فَاسْتَأْذِنْ لِي عَلَيْهِ،

faqāla ʿuyaynatu libni ʾakhīhi: yā bna ʾakhī, laka wajhun ʿinda hādhā al-ʾamīri fastaʾdhin lī ʿalayhi,

ʿUyaynah said to his nephew: ‘My nephew, you have standing with this ruler; obtain permission for me to see him.’

فَاسْتَأْذَنَ فَأَذِنَ لَهُ عُمَرُ، فَلَمَّا دَخَلَ قَالَ: هِيْ يَا بْنَ الْخَطَّابِ، فَوَاللَّهِ مَا تُعْطِينَا الْجَزْلَ وَلَا تَحْكُمُ فِينَا بِالْعَدْلِ،

fastaʾdhana faʾadhina lahu ʿumaru, falammā dakhala qāla: hī yā bna al-khaṭṭābi, fawālllahi mā tuʿṭīnā al-jazla walā taḥkumu fīnā bi-al-ʿadli,

He asked, and ʿUmar granted permission. When he entered, he said: ‘Look here, son of al-Khaṭṭāb! By Allah, you neither give us generously nor judge us justly.’

فَغَضِبَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ حَتَّى هَمَّ أَنْ يُوقِعَ بِهِ، فَقَالَ لَهُ الْحُرُّ: يَا أَمِيرَ الْمُؤْمِنِينَ!

faghaḍiba ʿumaru raḍiya Allāhu ʿanhu ḥattā hamma ʾan yūqiʿa bihi, faqāla lahu al-ḥurru: yā ʾamīra al-muʾminīna!

ʿUmar, may Allah be pleased with him, became so angry that he was about to punish him. Al-Ḥurr said: ‘Commander of the Believers,

إِنَّ اللَّهَ تَعَالَى قَالَ لِنَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "{خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ} [الْأَعْرَافِ:199]

ʾinna Allāha taʿālā qāla linabiyyihi ṣallā Allāhu ʿalayhi wasallama: "{khudhi al-ʿafwa waʾmur bi-al-ʿurfi waʾaʿriḍ ʿani al-jāhilīna} [al-ʾaʿrāfi:199]

Allah Most High said to His Prophet, may Allah bless him and grant him peace: {Be forgiving, enjoin what is right, and turn away from the ignorant} [al-Aʿrāf: 199].

وَإِنَّ هَذَا مِنَ الْجَاهِلِينَ، وَاللَّهِ مَا جَاوَزَهَا عُمَرُ حِينَ تَلَاهَا عَلَيْهِ، وَكَانَ وَقَّافًا عِنْدَ كِتَابِ اللَّهِ تَعَالَى.

waʾinna hādhā mina al-jāhilīna, wa-Allāhi mā jāwazahā ʿumaru ḥīna talāhā ʿalayhi, wakāna waqqāfan ʿinda kitābi Allāhi taʿālā.

This man is one of the ignorant.’ By Allah, ʿUmar went no further once he recited it to him. He would always stop at the limits of Allah Most High’s Book.

Source page 493

290 بَابُ وَعْظِ الْإِنْسَانِ مَنْ هُوَ أَجَلُّ مِنْهُ

290 bābu waʿẓi al-ʾinsāni man huwa ʾajallu minhu

290. Admonishing someone of greater standing than oneself

فِيهِ حَدِيثُ اِبْنِ عَبَّاسٍ فِي قِصَّةِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ فِي الْبَابِ قَبْلَهُ.

fīhi ḥadīthu ibni ʿabbāsin fī qiṣṣati ʿumara raḍiya Allāhu ʿanhu fī al-bābi qablahu.

Relevant here is Ibn ʿAbbās’s hadith about ʿUmar, may Allah be pleased with him, in the preceding chapter.

اِعْلَمْ أَنَّ هَذَا الْبَابَ مِمَّا تَتَأَكَّدُ الْعِنَايَةُ بِهِ، فَيَجِبُ عَلَى الْإِنْسَانِ النَّصِيحَةُ وَالْوَعْظُ وَالْأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ الْمُنْكَرِ لِكُلِّ صَغِيرٍ وَكَبِيرٍ

iʿlam ʾanna hādhā al-bāba mimmā tataʾakkadu al-ʿināyatu bihi, fayajibu ʿalā al-ʾinsāni al-naṣīḥatu wa-al-waʿẓu wa-al-ʾamru bi-al-maʿrūfi wa-al-nahyu ʿani al-munkari likulli ṣaghīrin wakabīrin

Know that this subject requires particular care. One must offer sincere counsel and admonition, enjoin good, and forbid wrong to everyone, young or old,

إِذَا لَمْ يَغْلِبْ عَلَى ظَنِّهِ تَرَتُّبُ مَفْسَدَةٍ عَلَى وَعْظِهِ، قَالَ اللَّهُ تَعَالَى:

ʾidhā lam yaghlib ʿalā ẓannihi tarattubu mafsadatin ʿalā waʿẓihi, qāla Allāhu taʿālā:

provided one does not consider it likely that the admonition will cause harm. Allah Most High says:

{اُدْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ، وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ} [النَّحْلِ:125]

{udʿu ʾilā sabīli rabbika bi-al-ḥikmati wa-al-mawʿiẓati al-ḥasanati, wajādilhum bi-llatī hiya ʾaḥsanu} [al-naḥli:125]

{Call to your Lord’s path with wisdom and good counsel, and debate with them in the best way} [al-Naḥl: 125].

وَأَمَّا الْأَحَادِيثُ بِنَحْوِ مَا ذَكَرْنَا فَأَكْثَرُ مِنْ أَنْ تُحْصَرَ.

waʾammā al-ʾaḥādīthu binaḥwi mā dhakarnā faʾaktharu min ʾan tuḥṣara.

The hadiths supporting what we have mentioned are too numerous to enumerate.

وَأَمَّا مَا يَفْعَلُهُ كَثِيرٌ مِنَ النَّاسِ مِنْ إِهْمَالِ ذَلِكَ فِي حَقِّ كِبَارِ الْمَرَاتِبِ وَتَوَهُّمِهِمْ أَنَّ ذَلِكَ حَيَاءٌ، فَخَطَأٌ صَرِيحٌ وَجَهْلٌ قَبِيحٌ،

waʾammā mā yafʿaluhu kathīrun mina al-nāsi min ʾihmāli dhālika fī ḥaqqi kibāri al-marātibi watawahhumihim ʾanna dhālika ḥayāʾun, fakhaṭaʾun ṣarīḥun wajahlun qabīḥun,

Many people neglect this toward people of high rank and imagine their neglect to be modesty. This is an obvious error and shameful ignorance.

فَإِنَّ ذَلِكَ لَيْسَ بِحَيَاءٍ، وَإِنَّمَا هُوَ خَوَرٌ وَمَهَانَةٌ وَضَعْفٌ وَعَجْزٌ، فَإِنَّ الْحَيَاءَ خَيْرٌ كُلُّهُ،

faʾinna dhālika laysa biḥayāʾin, waʾinnamā huwa khawarun wamahānatun waḍaʿfun waʿajzun, faʾinna al-ḥayāʾa khayrun kulluhu,

It is not modesty, but faintheartedness, humiliation, weakness, and incapacity. Modesty is entirely good,

وَالْحَيَاءُ لَا يَأْتِي إِلَّا بِخَيْرٍ، وَهَذَا يَأْتِي بِشَرٍّ، فَلَيْسَ بِحَيَاءٍ،

wa-al-ḥayāʾu lā yaʾtī ʾillā bikhayrin, wahādhā yaʾtī bisharrin, falaysa biḥayāʾin,

and modesty brings only good, whereas this brings harm. It is therefore not modesty.

وَإِنَّمَا الْحَيَاءُ عِنْدَ الْعُلَمَاءِ الرَّبَّانِيِّينَ وَالْأَئِمَّةِ الْمُحَقِّقِينَ: خُلُقٌ يَبْعَثُ عَلَى تَرْكِ الْقَبِيحِ، وَيَمْنَعُ مِنَ التَّقْصِيرِ فِي حَقِّ ذِي الْحَقِّ،

waʾinnamā al-ḥayāʾu ʿinda al-ʿulamāʾi al-rabbāniyyīna wa-al-ʾaʾimmati al-muḥaqqiqīna: khuluqun yabʿathu ʿalā tarki al-qabīḥi, wayamnaʿu mina al-taqṣīri fī ḥaqqi dhī al-ḥaqqi,

According to scholars devoted to Allah and imams of critical understanding, modesty is a character trait that prompts one to abandon what is shameful and prevents neglecting anyone’s rightful due.

وَهَذَا مَعْنَى مَا رَوَيْنَاهُ عَنِ الْجُنَيْدِ رَضِيَ اللَّهُ عَنْهُ فِي رِسَالَةِ الْقُشَيْرِيِّ قَالَ:

wahādhā maʿnā mā rawaynāhu ʿani al-junaydi raḍiya Allāhu ʿanhu fī risālati al-qushayriyyi qāla:

This is the meaning of what we have transmitted from al-Junayd, may Allah be pleased with him, in al-Qushayrī’s Risālah. He said:

الْحَيَاءُ رُؤْيَةُ الْآلَاءِ، وَرُؤْيَةُ التَّقْصِيرِ، فَيَتَوَلَّدُ بَيْنَهُمَا حَالَةٌ تُسَمَّى حَيَاءً.

al-ḥayāʾu ruʾyatu al-ʾālāʾi, waruʾyatu al-taqṣīri, fayatawalladu baynahumā ḥālatun tusammā ḥayāʾan.

Modesty is seeing the blessings and seeing one’s shortcomings; between these two perceptions arises a state called modesty.

وَقَدْ أَوْضَحْتُ هَذَا مَبْسُوطًا فِي أَوَّلِ شَرْحِ صَحِيحِ مُسْلِمٍ، وَلِلَّهِ الْحَمْدُ، وَاللَّهُ أَعْلَمُ.

waqad ʾawḍaḥtu hādhā mabsūṭan fī ʾawwali sharḥi ṣaḥīḥi muslimin, wa-li-llāhi al-ḥamdu, wa-Allāhu ʾaʿlamu.

I have explained this at length at the beginning of my commentary on Ṣaḥīḥ Muslim. Praise be to Allah, and Allah knows best.

291 بَابُ الْأَمْرِ بِالْوَفَاءِ بِالْعَهْدِ وَالْوَعْدِ

291 bābu al-ʾamri bi-al-wafāʾi bi-al-ʿahdi wa-al-waʿdi

291. The command to fulfill covenants and promises

قَالَ اللَّهُ تَعَالَى: {وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ} [النَّحْلِ:91]

qāla Allāhu taʿālā: {waʾawfū biʿahdi Allāhi ʾidhā ʿāhadtum} [al-naḥli:91]

Allah Most High says: {Fulfill Allah’s covenant when you make a covenant} [al-Naḥl: 91].

وَقَالَ تَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ} [الْمَائِدَةِ:1]

waqāla taʿālā: {yā ʾayyuhā alladhīna ʾāmanū ʾawfū bi-al-ʿuqūdi} [al-māʾidati:1]

And He Most High says: {You who believe, fulfill your commitments} [al-Māʾidah: 1].

وَقَالَ تَعَالَى: {وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولًا} [الْإِسْرَاءِ:34]. وَالْآيَاتُ فِي ذَلِكَ كَثِيرَةٌ،

waqāla taʿālā: {waʾawfū bi-al-ʿahdi ʾinna al-ʿahda kāna masʾūlan} [al-ʾisrāʾi:34]. wa-al-ʾāyātu fī dhālika kathīratun,

And He Most High says: {Fulfill the covenant, for the covenant will be questioned about} [al-Isrāʾ: 34]. The verses concerning this are numerous.

وَمِنْ أَشَدِّهَا قَوْلُهُ تَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ،

wamin ʾashaddihā qawluhu taʿālā: {yā ʾayyuhā alladhīna ʾāmanū lima taqūlūna mā lā tafʿalūna,

Among the most forceful is His saying, Most High: {You who believe, why do you say what you do not do?

كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ} [الصَّفِّ:3].

kabura maqtan ʿinda Allāhi ʾan taqūlū mā lā tafʿalūna} [al-ṣaffi:3].

It is deeply hateful to Allah that you say what you do not do} [al-Ṣaff: 3]. [174]

Source page 494

[1/ 825] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 825] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[1/825] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Hurayrah, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اِئْتُمِنَ خَانَ"

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾāyatu al-munāfiqi thalāthun: ʾidhā ḥaddatha kadhaba, waʾidhā waʿada ʾakhlafa, waʾidhā iʾtumina khāna"

that the Messenger of Allah, may Allah bless him and grant him peace, said: ‘A hypocrite has three signs: when he speaks, he lies; when he promises, he breaks his promise; and when trusted, he betrays.’

زَادَ فِي رِوَايَةٍ "وَإِنْ صَامَ وَصَلَّى وَزَعَمَ أَنَّهُ مُسْلِمٌ" وَالْأَحَادِيثُ بِهَذَا الْمَعْنَى كَثِيرَةٌ، وَفِيمَا ذَكَرْنَاهُ كِفَايَةٌ.

zāda fī riwāyatin "waʾin ṣāma waṣallā wazaʿama ʾannahu muslimun" wa-al-ʾaḥādīthu bihādhā al-maʿnā kathīratun, wafīmā dhakarnāhu kifāyatun.

One narration adds: ‘Even if he fasts, prays, and claims to be a Muslim.’ Many hadiths convey this meaning; what we have mentioned is sufficient.

وَقَدْ أَجْمَعَ الْعُلَمَاءُ عَلَى أَنَّ مَنْ وَعَدَ إِنْسَانًا شَيْئًا لَيْسَ بِمَنْهِيٍّ عَنْهُ فَيَنْبَغِي أَنْ يَفِيَ بِوَعْدِهِ،

waqad ʾajmaʿa al-ʿulamāʾu ʿalā ʾanna man waʿada ʾinsānan shayʾan laysa bimanhiyyin ʿanhu fayanbaghī ʾan yafiya biwaʿdihi,

The scholars agree that someone who promises another person something that is not prohibited ought to fulfill that promise.

وَهَلْ ذَلِكَ وَاجِبٌ أَوْ مُسْتَحَبٌّ؟ فِيهِ خِلَافٌ بَيْنَهُمْ؛ ذَهَبَ الشَّافِعِيُّ وَأَبُو حَنِيفَةَ وَالْجُمْهُورُ إِلَى أَنَّهُ مُسْتَحَبٌّ،

wahal dhālika wājibun ʾaw mustaḥabbun? fīhi khilāfun baynahum; dhahaba al-shāfiʿiyyu waʾabū ḥanīfata wa-al-jumhūru ʾilā ʾannahu mustaḥabbun,

They differ, however, on whether this is obligatory or recommended. Al-Shāfiʿī, Abū Ḥanīfah, and the majority hold that it is recommended.

فَلَوْ تَرَكَهُ فَاتَهُ الْفَضْلُ وَارْتَكَبَ الْمَكْرُوهَ كَرَاهَةَ تَنْزِيهٍ شَدِيدَةٍ، وَلَكِنْ لَا يَأْثَمُ؛ وَذَهَبَ جَمَاعَةٌ إِلَى أَنَّهُ وَاجِبٌ،

falaw tarakahu fātahu al-faḍlu wartakaba al-makrūha karāhata tanzīhin shadīdatin, walākin lā yaʾthamu; wadhahaba jamāʿatun ʾilā ʾannahu wājibun,

Failing to fulfill it forfeits the merit and constitutes a strongly discouraged act, though not a sin. A group of scholars holds that fulfillment is obligatory.

قَالَ الْإِمَامُ أَبُو بَكْرِ بْنُ الْعَرَبِيِّ الْمَالِكِيُّ: أَجَلُّ مَنْ ذَهَبَ إِلَى هَذَا الْمَذْهَبِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ،

qāla al-ʾimāmu ʾabū bakri bnu al-ʿarabiyyi al-mālikiyyu: ʾajallu man dhahaba ʾilā hādhā al-madhhabi ʿumaru bnu ʿabdi al-ʿazīzi,

Imām Abū Bakr ibn al-ʿArabī al-Mālikī said: The most distinguished person to hold this view was ʿUmar ibn ʿAbd al-ʿAzīz.

قَالَ: وَذَهَبَتِ الْمَالِكِيَّةُ مَذْهَبًا ثَالِثًا أَنَّهُ إِنِ اِرْتَبَطَ الْوَعْدُ بِسَبَبٍ كَقَوْلِهِ: تَزَوَّجْ وَلَكَ كَذَا،

qāla: wadhahabati al-mālikiyyatu madhhaban thālithan ʾannahu ʾini irtabaṭa al-waʿdu bisababin kaqawlihi: tazawwaj walaka kadhā,

He said: The Mālikīs adopted a third position: if the promise is linked to a cause, such as saying, ‘Get married, and you will have such-and-such,’

أَوِ اِحْلِفْ أَنَّكَ لَا تَشْتُمُنِي وَلَكَ كَذَا، أَوْ نَحْوَ ذَلِكَ، وَجَبَ الْوَفَاءُ، وَإِنْ كَانَ وَعْدًا مُطْلَقًا لَمْ يَجِبْ.

ʾawi iḥlif ʾannaka lā tashtumunī walaka kadhā, ʾaw naḥwa dhālika, wajaba al-wafāʾu, waʾin kāna waʿdan muṭlaqan lam yajib.

or ‘Swear that you will not insult me, and you will have such-and-such,’ or something similar, fulfillment is obligatory. An unconditional promise is not obligatory to fulfill.

وَاسْتَدَلَّ مَنْ لَمْ يُوجِبْهُ بِأَنَّهُ فِي مَعْنَى الْهِبَةِ، وَالْهِبَةُ لَا تَلْزَمُ إِلَّا بِالْقَبْضِ عِنْدَ الْجُمْهُورِ، وَعِنْدَ الْمَالِكِيَّةِ: تَلْزَمُ قَبْلَ الْقَبْضِ.

wastadalla man lam yūjibhu biʾannahu fī maʿnā al-hibati, wa-al-hibatu lā talzamu ʾillā bi-al-qabḍi ʿinda al-jumhūri, waʿinda al-mālikiyyati: talzamu qabla al-qabḍi.

Those who do not make fulfillment obligatory argue that a promise resembles a gift, which according to the majority becomes binding only upon receipt; according to the Mālikīs, it becomes binding before receipt.

292 بَابُ اِسْتِحْبَابِ دُعَاءِ الْإِنْسَانِ لِمَنْ عَرَضَ عَلَيْهِ مَالَهُ أَوْ غَيْرَهُ

292 bābu istiḥbābi duʿāʾi al-ʾinsāni liman ʿaraḍa ʿalayhi mālahu ʾaw ghayrahu

292. The recommendation to supplicate for someone who offers one their wealth or something else

[1/ 826] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ وَغَيْرِهِ،

[1/ 826] rawaynā fī ṣaḥīḥi al-bukhāriyyi waghayrihi,

[1/826] We have transmitted in Ṣaḥīḥ al-Bukhārī and elsewhere,

عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: لَمَّا قَدِمُوا الْمَدِينَةَ نَزَلَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ عَلَى سَعْدِ بْنِ الرَّبِيعِ

ʿan ʾanasin raḍiya Allāhu ʿanhu qāla: lammā qadimū al-madīnata nazala ʿabdu al-raḥmāni bnu ʿawfin ʿalā saʿdi bni al-rabīʿi

from Anas, may Allah be pleased with him, who said: When they came to Medina, ʿAbd al-Raḥmān ibn ʿAwf stayed with Saʿd ibn al-Rabīʿ,

فَقَالَ: أُقَاسِمُكَ مَالِي وَأَنْزِلُ لَكَ عَنْ إِحْدَى اِمْرَأَتَيَّ، قَالَ: بَارَكَ اللَّهُ لَكَ فِي أَهْلِكَ وَمَالِكَ.

faqāla: ʾuqāsimuka mālī waʾanzilu laka ʿan ʾiḥdā imraʾatayya, qāla: bāraka Allāhu laka fī ʾahlika wamālika.

who said: ‘I will share my wealth with you and relinquish one of my two wives for you.’ He replied: ‘May Allah bless your family and wealth for you.’

Source page 495

293 بَابُ مَا يَقُولُهُ الْمُسْلِمُ لِلذِّمِّيِّ إِذَا فَعَلَ بِهِ مَعْرُوفًا

293 bābu mā yaqūluhu al-muslimu li-l-dhimmiyyi ʾidhā faʿala bihi maʿrūfan

293. What a Muslim says to a non-Muslim under covenant who has shown them kindness

اِعْلَمْ أَنَّهُ لَا يَجُوزُ أَنْ يُدْعَى لَهُ بِالْمَغْفِرَةِ وَمَا أَشْبَهَهَا مِمَّا لَا يُقَالُ لِلْكُفَّارِ،

iʿlam ʾannahu lā yajūzu ʾan yudʿā lahu bi-al-maghfirati wamā ʾashbahahā mimmā lā yuqālu li-l-kuffāri,

Know that one may not pray for his forgiveness or offer similar prayers that are not said for disbelievers.

لَكِنْ يَجُوزُ أَنْ يُدْعَى بِالْهِدَايَةِ وَصِحَّةِ الْبَدَنِ وَالْعَافِيَةِ وَشِبْهِ ذَلِكَ.

lākin yajūzu ʾan yudʿā bi-al-hidāyati waṣiḥḥati al-badani wa-al-ʿāfiyati washibhi dhālika.

One may, however, pray for guidance, bodily health, well-being, and the like.

[1/ 827] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 827] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[1/827] We have transmitted in Ibn al-Sunnī’s book, from Anas, may Allah be pleased with him, who said:

اِسْتَسْقَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَقَاهُ يَهُودِيٌّ، فَقَالَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

istasqā al-nabiyyu ṣallā Allāhu ʿalayhi wasallama fasaqāhu yahūdiyyun, faqāla lahu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama:

The Prophet, may Allah bless him and grant him peace, asked for a drink, and a Jewish man gave him one. The Prophet, may Allah bless him and grant him peace, said to him:

"جَمَّلَكَ اللَّهُ" فَمَا رَأَى الشَّيْبَ حَتَّى مَاتَ.

"jammalaka Allāhu" famā raʾā al-shayba ḥattā māta.

‘May Allah make you beautiful.’ He never saw gray hair until he died.

294 بَابُ مَا يَقُولُهُ إِذَا رَأَى مِنْ نَفْسِهِ أَوْ وَلَدِهِ أَوْ مَالِهِ أَوْ غَيْرِ ذَلِكَ شَيْئًا فَأَعْجَبَهُ وَخَافَ أَنْ يُصِيبَهُ بِعَيْنِهِ وَأَنْ يَتَضَرَّرَ بِذَلِكَ

294 bābu mā yaqūluhu ʾidhā raʾā min nafsihi ʾaw waladihi ʾaw mālihi ʾaw ghayri dhālika shayʾan faʾaʿjabahu wakhāfa ʾan yuṣībahu biʿaynihi waʾan yataḍarrara bidhālika

294. What one says upon admiring something about oneself, one’s child, one’s wealth, or anything else, and fearing that one’s eye may afflict it and cause harm

[1/ 828] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[1/ 828] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[1/828] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Hurayrah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الْعَيْنُ حَقٌّ".

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "al-ʿaynu ḥaqqun".

from the Prophet, may Allah bless him and grant him peace, who said: ‘The evil eye is real.’

[2/ 829] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا:

[2/ 829] warawaynā fī ṣaḥīḥayhimā, ʿan ʾummi salamata raḍiya Allāhu ʿanhā:

[2/829] We have transmitted in their two Ṣaḥīḥ collections, from Umm Salamah, may Allah be pleased with her:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَى فِي بَيْتِهَا جَارِيَةً فِي وَجْهِهَا سَفْعَةٌ فَقَالَ: "اِسْتَرْقُوا لَهَا، فَإِنَّ بِهَا النَّظْرَةَ".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama raʾā fī baytihā jāriyatan fī wajhihā safʿatun faqāla: "istarqū lahā, faʾinna bihā al-naẓrata".

The Prophet, may Allah bless him and grant him peace, saw a girl in her house whose face was discolored and said: ‘Have protective recitations made for her, for she has been afflicted by the evil eye.’

قُلْتُ: السَّفْعَةُ بِفَتْحِ السِّينِ الْمُهْمَلَةِ وَإِسْكَانِ الْفَاءِ: هِيَ تَغَيُّرٌ وَصُفْرَةٌ.

qultu: al-safʿatu bifatḥi al-sīni al-muhmalati waʾiskāni al-fāʾi: hiya taghayyurun waṣufratun.

I say: Al-safʿah, with a fatḥah on the undotted sīn and a sukūn on the fāʾ, means discoloration and yellowing.

وَأَمَّا النَّظْرَةُ فَهِيَ الْعَيْنُ، يُقَالُ صَبِيٌّ مَنْظُورٌ: أَيْ أَصَابَتْهُ الْعَيْنُ.

waʾammā al-naẓratu fahiya al-ʿaynu, yuqālu ṣabiyyun manẓūrun: ʾay ʾaṣābat-hu al-ʿaynu.

Al-naẓrah means the evil eye. A child is called manẓūr when the evil eye has afflicted him.

[3/ 830] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ

[3/ 830] warawaynā fī ṣaḥīḥi muslimin, ʿani ibni ʿabbāsin raḍiya Allāhu

[3/830] We have transmitted in Ṣaḥīḥ Muslim, from Ibn ʿAbbās, may Allah be pleased

Source page 496

عَنْهُمَا؛

ʿanhumā;

with them both,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الْعَيْنُ حَقٌّ، وَلَوْ كَانَ شَيْءٌ سَابِقَ الْقَدَرِ سَبَقَتْهُ الْعَيْنُ، وَإِذَا اُسْتُغْسِلْتُمْ فَاغْسِلُوا".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: "al-ʿaynu ḥaqqun, walaw kāna shayʾun sābiqa al-qadari sabaqat-hu al-ʿaynu, waʾidhā ustughsiltum faghsilū".

that the Prophet, may Allah bless him and grant him peace, said: ‘The evil eye is real. If anything could outrun destiny, the evil eye would outrun it. When you are asked to wash, wash.’

قُلْتُ: قَالَ الْعُلَمَاءُ: الِاسْتِغْسَالُ أَنْ يُقَالَ لِلْعَائِنِ، وَهُوَ الصَّائِبُ بِعَيْنِهِ النَّاظِرُ بِهَا بِالِاسْتِحْسَانِ:

qultu: qāla al-ʿulamāʾu: al-istighsālu ʾan yuqāla li-l-ʿāʾini, wahuwa al-ṣāʾibu biʿaynihi al-nāẓiru bihā bi-al-istiḥsāni:

I say: The scholars explained that requesting this washing means saying to the person whose admiring gaze has caused the affliction:

اِغْسِلْ دَاخِلَ إِزَارِكَ مِمَّا يَلِي الْجِلْدَ بِمَاءٍ، ثُمَّ يُصَبُّ عَلَى الْعَيْنِ، وَهُوَ الْمَنْظُورُ إِلَيْهِ.

ighsil dākhila ʾizārika mimmā yalī al-jilda bimāʾin, thumma yuṣabbu ʿalā al-ʿayni, wahuwa al-manẓūru ʾilayhi.

‘Wash with water the inside of your lower garment that touches your skin.’ The water is then poured over the affected person, the one who was looked at.

وَثَبَتَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كَانَ يُؤْمَرُ الْعَائِنُ أَنْ يَتَوَضَّأَ ثُمَّ يَغْتَسِلُ مِنْهُ الْمَعِينُ.

wathabata ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat: kāna yuʾmaru al-ʿāʾinu ʾan yatawaḍḍaʾa thumma yaghtasilu minhu al-maʿīnu.

It is established from ʿĀʾishah, may Allah be pleased with her, that she said: The person whose eye caused the affliction was instructed to perform ablution, and the affected person would then wash with that water.

رَوَاهُ أَبُو دَاوُدَ بِإِسْنَادٍ صَحِيحٍ عَلَى شَرْطِ الْبُخَارِيِّ وَمُسْلِمٍ.

rawāhu ʾabū dāwūda biʾisnādin ṣaḥīḥin ʿalā sharṭi al-bukhāriyyi wamuslimin.

Abū Dāwūd narrated it with a sound chain meeting the criteria of al-Bukhārī and Muslim. [175]

[4/ 831] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ،

[4/ 831] warawaynā fī kitābi al-tirmidhiyyi wa-al-nasāʾiyyi wabni mājah,

[4/831] We have transmitted in the collections of al-Tirmidhī, al-Nasāʾī, and Ibn Mājah,

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَعَوَّذُ مِنَ الْجَانِّ وَعَيْنِ الْإِنْسَانِ

ʿan ʾabī saʿīdin al-khudriyyi raḍiya Allāhu ʿanhu qāla: kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yataʿawwadhu mina al-jānni waʿayni al-ʾinsāni

from Abū Saʿīd al-Khudrī, may Allah be pleased with him, who said: The Messenger of Allah, may Allah bless him and grant him peace, used to seek protection from the jinn and the human evil eye,

حَتَّى نَزَلَتِ الْمُعَوِّذَتَانِ، فَلَمَّا نَزَلَتَا أَخَذَ بِهِمَا وَتَرَكَ مَا سِوَاهُمَا. قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

ḥattā nazalati al-muʿawwidhatāni, falammā nazalatā ʾakhadha bihimā wataraka mā siwāhumā. qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

until the two surahs of refuge were revealed. When they were revealed, he used them and left aside other formulas. Al-Tirmidhī said: This is a fair hadith.

[5/ 832] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ حَدِيثَ اِبْنِ عَبَّاسٍ؛

[5/ 832] warawaynā fī ṣaḥīḥi al-bukhāriyyi ḥadītha ibni ʿabbāsin;

[5/832] We have transmitted in Ṣaḥīḥ al-Bukhārī the hadith of Ibn ʿAbbās,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُعَوِّذُ الْحَسَنَ وَالْحُسَيْنَ: "أُعِيذُكُمَا بِكَلِمَاتِ اللَّهِ التَّامَّةِ

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna yuʿawwidhu al-ḥasana wa-al-ḥusayna: "ʾuʿīdhukumā bikalimāti Allāhi al-tāmmati

that the Prophet, may Allah bless him and grant him peace, used to seek protection for al-Ḥasan and al-Ḥusayn: ‘I seek protection for you both in Allah’s perfect words

مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ، وَيَقُولُ: إِنَّ أَبَاكُمَا كَانَ يُعَوِّذُ بِهِمَا إِسْمَاعِيلَ وَإِسْحَاقَ".

min kulli shayṭānin wahāmmatin wamin kulli ʿaynin lammatin, wayaqūlu: ʾinna ʾabākumā kāna yuʿawwidhu bihimā ʾismāʿīla waʾisḥāqa".

from every devil and harmful creature, and from every afflicting eye.’ He would say: ‘Your forefather used to seek protection with these words for Ishmael and Isaac.’

[6/ 833] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ سَعِيدِ بْنِ حَكِيمٍ رَضِيَ اللَّهُ

[6/ 833] warawaynā fī kitābi ibni al-sunniyyi, ʿan saʿīdi bni ḥakīmin raḍiya Allāhu

[6/833] We have transmitted in Ibn al-Sunnī’s book, from Saʿīd ibn Ḥakīm, may Allah be pleased

Source page 497

عَنْهُ قَالَ:

ʿanhu qāla:

with him, who said:

كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا خَافَ أَنْ يُصِيبَ شَيْئًا بِعَيْنِهِ قَالَ: "اللَّهُمَّ بَارِكْ فِيهِ وَلَا تَضُرَّهُ".

kāna al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʾidhā khāfa ʾan yuṣība shayʾan biʿaynihi qāla: "Allāhumma bārik fīhi walā taḍurrahu".

When the Prophet, may Allah bless him and grant him peace, feared that his eye might afflict something, he would say: ‘O Allah, bless it and do not harm it.’

[7/ 834] وَرَوَيْنَا فِيهِ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ

[7/ 834] warawaynā fīhi, ʿan ʾanasin raḍiya Allāhu ʿanhu

[7/834] We have transmitted in it, from Anas, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ رَأَى شَيْئًا فَأَعْجَبَهُ فَقَالَ: مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ، لَمْ يَضُرَّهُ".

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "man raʾā shayʾan faʾaʿjabahu faqāla: mā shāʾa Allāhu lā quwwata ʾillā bi-llāhi, lam yaḍurrahu".

that the Messenger of Allah, may Allah bless him and grant him peace, said: ‘Whoever sees something that pleases him and says, “What Allah has willed! There is no strength except through Allah,” will not harm it.’

[8/ 835] وَرَوَيْنَا فِيهِ، عَنْ سَهْلِ بْنِ حُنَيْفٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[8/ 835] warawaynā fīhi, ʿan sahli bni ḥunayfin raḍiya Allāhu ʿanhu qāla:

[8/835] We also related in it, from Sahl ibn Ḥunayf, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا رَأَى أَحَدُكُمْ مَا يُعْجِبُهُ فِي نَفْسِهِ أَوْ مَالِهِ فَلْيُبَرِّكْ عَلَيْهِ، فَإِنَّ الْعَيْنَ حَقٌّ».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾidhā raʾā ʾaḥadukum mā yuʿjibuhu fī nafsihi ʾaw mālihi falyubarrik ʿalayhi, faʾinna al-ʿayna ḥaqqun».

The Messenger of Allah, may Allah bless him and grant him peace, said: “When one of you sees something in himself or his possessions that pleases him, he should invoke a blessing upon it, for the evil eye is real.”

[9/ 836] وَرَوَيْنَا فِيهِ، عَنْ عَامِرِ بْنِ رَبِيعَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[9/ 836] warawaynā fīhi, ʿan ʿāmiri bni rabīʿata raḍiya Allāhu ʿanhu qāla:

[9/836] We also related in it, from ʿĀmir ibn Rabīʿah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا رَأَى أَحَدُكُمْ مِنْ نَفْسِهِ وَمَالِهِ وَأَعْجَبَهُ مَا يُعْجِبُهُ فَلْيَدْعُ بِالْبَرَكَةِ».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾidhā raʾā ʾaḥadukum min nafsihi wamālihi waʾaʿjabahu mā yuʿjibuhu falyadʿu bi-al-barakati».

The Messenger of Allah, may Allah bless him and grant him peace, said: “When one of you sees something in himself and his possessions, and what he finds pleasing delights him, he should pray for a blessing.” [176]

وَذَكَرَ الْإِمَامُ أَبُو مُحَمَّدٍ الْقَاضِي حُسَيْنٌ مِنْ أَصْحَابِنَا رَحِمَهُمُ اللَّهُ فِي كِتَابِهِ التَّعْلِيقِ فِي الْمَذْهَبِ قَالَ:

wadhakara al-ʾimāmu ʾabū muḥammadin al-qāḍī ḥusaynun min ʾaṣḥābinā raḥimahumu Allāhu fī kitābihi al-taʿlīqi fī al-madhhabi qāla:

Imam Abū Muḥammad, al-Qāḍī Ḥusayn, one of our scholars, may Allah have mercy on them, mentioned in his book al-Taʿlīq on the legal school:

نَظَرَ بَعْضُ الْأَنْبِيَاءِ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِمْ أَجْمَعِينَ إِلَى قَوْمِهِ يَوْمًا فَاسْتَكْثَرَهُمْ وَأَعْجَبُوهُ، فَمَاتَ مِنْهُمْ فِي سَاعَةٍ سَبْعُونَ أَلْفًا،

naẓara baʿḍu al-ʾanbiyāʾi ṣalawātu Allāhi wasalāmuhu ʿalayhim ʾajmaʿīna ʾilā qawmihi yawman fastaktharahum waʾaʿjabūhu, famāta minhum fī sāʿatin sabʿūna ʾalfan,

One of the prophets, Allah’s blessings and peace be upon them all, looked at his people one day, thought them numerous, and admired them. Seventy thousand of them died within an hour.

فَأَوْحَى اللَّهُ سُبْحَانَهُ وَتَعَالَى إِلَيْهِ: أَنَّكَ عِنْتَهُمْ، وَلَوْ أَنَّكَ إِذْ عِنْتَهُمْ حَصَّنْتَهُمْ لَمْ يَهْلِكُوا،

faʾawḥā Allāhu subḥānahu wataʿālā ʾilayhi: ʾannaka ʿintahum, walaw ʾannaka ʾidh ʿintahum ḥaṣṣantahum lam yahlikū,

Allah, glorified and exalted is He, revealed to him: “You afflicted them with the evil eye. Had you sought protection for them when you cast your eye upon them, they would not have perished.”

قَالَ: وَبِأَيِّ شَيْءٍ أُحَصِّنُهُمْ؟ فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ: تَقُولُ: حَصَّنْتُكُمْ بِالْحَيِّ الْقَيُّومِ الَّذِي لَا يَمُوتُ أَبَدًا، وَدَفَعْتُ عَنْكُمْ

qāla: wabiʾayyi shayʾin ʾuḥaṣṣinuhum? faʾawḥā Allāhu taʿālā ʾilayhi: taqūlu: ḥaṣṣantukum bi-al-ḥayyi al-qayyūmi alladhī lā yamūtu ʾabadan, wadafaʿtu ʿankum

He asked: “With what should I protect them?” Allah Most High revealed to him: “Say: ‘I seek protection for you through the Ever-Living, the Sustainer of all, who never dies, and I ward off from you

Source page 498

السُّوءَ بِلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.

al-sūʾa bilā ḥawla walā quwwata ʾillā bi-llāhi al-ʿaliyyi al-ʿaẓīmi.

harm through: There is no power and no strength except through Allah, the Most High, the Magnificent.’”

قَالَ الْمُعَلِّقُ عَنِ الْقَاضِي حُسَيْنٍ: وَكَانَ عَادَةُ الْقَاضِي رَحِمَهُ اللَّهُ إِذَا نَظَرَ إِلَى أَصْحَابِهِ فَأَعْجَبَهُ سَمْتُهُمْ وَحُسْنُ حَالِهِمْ، حَصَّنَهُمْ بِهَذَا الْمَذْكُورِ، وَاللَّهُ أَعْلَمُ.

qāla al-muʿalliqu ʿani al-qāḍī ḥusaynin: wakāna ʿādatu al-qāḍī raḥimahu Allāhu ʾidhā naẓara ʾilā ʾaṣḥābihi faʾaʿjabahu samtuhum waḥusnu ḥālihim, ḥaṣṣanahum bihādhā al-madhkūri, wa-Allāhu ʾaʿlamu.

The recorder of al-Qāḍī Ḥusayn’s teachings said: It was the judge’s habit, may Allah have mercy on him, whenever he looked at his companions and admired their bearing and good condition, to seek protection for them with these words. Allah knows best.

295 بَابُ مَا يَقُولُ إِذَا رَأَى مَا يُحِبُّ وَمَا يَكْرَهُ

295 bābu mā yaqūlu ʾidhā raʾā mā yuḥibbu wamā yakrahu

295. What to say upon seeing something one likes or dislikes

[1/ 837] رَوَيْنَا فِي كِتَابِ اِبْنِ مَاجَهْ وَابْنِ السُّنِّيِّ، بِإِسْنَادٍ جَيِّدٍ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[1/ 837] rawaynā fī kitābi ibni mājah wabni al-sunniyyi, biʾisnādin jayyidin, ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

[1/837] We related in the books of Ibn Mājah and Ibn al-Sunnī, through a good chain, from ʿĀʾishah, may Allah be pleased with her, who said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا رَأَى مَا يُحِبُّ قَالَ: «الْحَمْدُ لِلَّهِ الَّذِي بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتُ»

kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾidhā raʾā mā yuḥibbu qāla: «al-ḥamdu li-llāhi alladhī biniʿmatihi tatimmu al-ṣāliḥātu»

When the Messenger of Allah, may Allah bless him and grant him peace, saw something he liked, he would say: “Praise belongs to Allah, through whose grace good things are accomplished.”

وَإِذَا رَأَى مَا يَكْرَهُ قَالَ: «الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ» قَالَ الْحَاكِمُ أَبُو عَبْدِ اللَّهِ: هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ.

waʾidhā raʾā mā yakrahu qāla: «al-ḥamdu li-llāhi ʿalā kulli ḥālin» qāla al-ḥākimu ʾabū ʿabdi Allāhi: hādhā ḥadīthun ṣaḥīḥu al-ʾisnādi.

When he saw something he disliked, he would say: “Praise belongs to Allah in every circumstance.” Al-Ḥākim Abū ʿAbd Allāh said: This hadith has a sound chain of transmission. [177]

296 بَابُ مَا يَقُولُ إِذَا نَظَرَ إِلَى السَّمَاءِ

296 bābu mā yaqūlu ʾidhā naẓara ʾilā al-samāʾi

296. What to say when looking at the sky

يُسْتَحَبُّ أَنْ يَقُولَ: {رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ} [آلِ عِمْرَانَ:191] إِلَى آخِرِ الْآيَاتِ،

yustaḥabbu ʾan yaqūla: {rabbanā mā khalaqta hādhā bāṭilan subḥānaka faqinā ʿadhāba al-nāri} [ʾāli ʿimrāna:191] ʾilā ʾākhiri al-ʾāyāti,

It is recommended to say: {Our Lord, You have not created this in vain. Glory be to You! Protect us from the punishment of the Fire} [Āl ʿImrān 3:191], continuing to the end of the verses.

لِحَدِيثِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا الْمُخَرَّجِ فِي صَحِيحَيْهِمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ ذَلِكَ، وَقَدْ سَبَقَ بَيَانُهُ، وَاللَّهُ أَعْلَمُ.

liḥadīthi ibni ʿabbāsin raḍiya Allāhu ʿanhumā al-mukharraji fī ṣaḥīḥayhimā ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla dhālika, waqad sabaqa bayānuhu, wa-Allāhu ʾaʿlamu.

This follows the hadith of Ibn ʿAbbās, may Allah be pleased with them both, recorded in their two Ṣaḥīḥ collections, that the Messenger of Allah, may Allah bless him and grant him peace, said these words. Its explanation has already appeared. Allah knows best.

297 بَابُ مَا يَقُولُ إِذَا تَطَيَّرَ بِشَيْءٍ

297 bābu mā yaqūlu ʾidhā taṭayyara bishayʾin

297. What to say when disturbed by a bad omen

[1/ 838] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ مُعَاوِيَةَ بْنِ الْحَكَمِ السُّلَمِيِّ

[1/ 838] rawaynā fī ṣaḥīḥi muslimin, ʿan muʿāwiyata bni al-ḥakami al-sulamiyyi

[1/838] We related in Ṣaḥīḥ Muslim, from Muʿāwiyah ibn al-Ḥakam al-Sulamī,

Source page 499

الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

al-ṣaḥābiyyi raḍiya Allāhu ʿanhu qāla:

the Companion, may Allah be pleased with him, who said:

قُلْتُ: يَا رَسُولَ اللَّهِ! مِنَّا رِجَالٌ يَتَطَيَّرُونَ، قَالَ: «ذَلِكَ شَيْءٌ يَجِدُونَهُ فِي صُدُورِهِمْ، فَلَا يَصُدَّنَّهُمْ».

qultu: yā rasūla Allāhi! minnā rijālun yataṭayyarūna, qāla: «dhālika shayʾun yajidūnahu fī ṣudūrihim, falā yaṣuddannahum».

I said: “Messenger of Allah, some men among us take things as bad omens.” He said: “That is something they feel in their hearts; it must not deter them.”

[2/ 839] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ وَغَيْرِهِ،

[2/ 839] warawaynā fī kitābi ibni al-sunniyyi waghayrihi,

[2/839] We also related in the book of Ibn al-Sunnī and elsewhere,

عَنْ عُرْوَةَ بْنِ عَامِرٍ الْجُهَنِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: سُئِلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الطِّيَرَةِ فَقَالَ:

ʿan ʿurwata bni ʿāmirin al-juhaniyyi raḍiya Allāhu ʿanhu qāla: suʾila al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʿani al-ṭiyarati faqāla:

from ʿUrwah ibn ʿĀmir al-Juhanī, may Allah be pleased with him, who said: The Prophet, may Allah bless him and grant him peace, was asked about taking bad omens. He said:

«أَصْدَقُهَا الْفَأْلُ، وَلَا يَرُدُّ مُسْلِمًا، وَإِذَا رَأَيْتُمْ مِنَ الطِّيَرَةِ شَيْئًا تَكْرَهُونَهُ فَقُولُوا:

«ʾaṣdaquhā al-faʾlu, walā yaruddu musliman, waʾidhā raʾaytum mina al-ṭiyarati shayʾan takrahūnahu faqūlū:

“The truest of them is a hopeful omen. It should not turn a Muslim back. If you encounter an omen you dislike, say:

اللَّهُمَّ لَا يَأْتِي بِالْحَسَنَاتِ إِلَّا أَنْتَ، وَلَا يَذْهَبُ بِالسَّيِّئَاتِ إِلَّا أَنْتَ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ».

Allāhumma lā yaʾtī bi-al-ḥasanāti ʾillā ʾanta, walā yadhhabu bi-al-sayyiʾāti ʾillā ʾanta, walā ḥawla walā quwwata ʾillā bi-llāhi».

‘O Allah, none brings good things except You, and none removes bad things except You. There is no power and no strength except through Allah.’”

298 بَابُ مَا يَقُولُ عِنْدَ دُخُولِ الْحَمَّامِ

298 bābu mā yaqūlu ʿinda dukhūli al-ḥammāmi

298. What to say when entering a bathhouse

قِيلَ: يُسْتَحَبُّ أَنْ يُسَمِّيَ اللَّهَ تَعَالَى، وَأَنْ يَسْأَلَهُ الْجَنَّةَ، وَيَسْتَعِيذَهُ مِنَ النَّارِ.

qīla: yustaḥabbu ʾan yusammiya Allāha taʿālā, waʾan yasʾalahu al-jannata, wayastaʿīdhahu mina al-nāri.

It has been said: It is recommended to invoke the name of Allah Most High, ask Him for Paradise, and seek His protection from the Fire.

[1/ 840] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، بِإِسْنَادٍ ضَعِيفٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 840] rawaynā fī kitābi ibni al-sunniyyi, biʾisnādin ḍaʿīfin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[1/840] We related in the book of Ibn al-Sunnī, through a weak chain, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «نِعْمَ الْبَيْتُ الْحَمَّامُ يَدْخُلُهُ الْمُسْلِمُ، إِذَا دَخَلَهُ سَأَلَ اللَّهَ عَزَّ وَجَلَّ الْجَنَّةَ وَاسْتَعَاذَهُ مِنَ النَّارِ».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «niʿma al-baytu al-ḥammāmu yadkhuluhu al-muslimu, ʾidhā dakhalahu saʾala Allāha ʿazza wajalla al-jannata wastaʿādhahu mina al-nāri».

The Messenger of Allah, may Allah bless him and grant him peace, said: “How fine a place is the bathhouse for a Muslim to enter: when he enters it, he asks Allah, mighty and majestic, for Paradise and seeks His protection from the Fire.”

299 بَابُ مَا يَقُولُ إِذَا اِشْتَرَى غُلَامًا أَوْ جَارِيَةً أَوْ دَابَّةً، وَمَا يَقُولُهُ إِذَا قَضَى دَيْنًا

299 bābu mā yaqūlu ʾidhā ishtarā ghulāman ʾaw jāriyatan ʾaw dābbatan, wamā yaqūluhu ʾidhā qaḍā daynan

299. What to say upon buying a slave boy, a female slave, or a riding animal, and what to say when repaying a debt

يُسْتَحَبُّ فِي الْأَوَّلِ أَنْ يَأْخُذَ بِنَاصِيَتِهِ وَيَقُولَ: اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهُ وَخَيْرَ مَا جُبِلَ عَلَيْهِ،

yustaḥabbu fī al-ʾawwali ʾan yaʾkhudha bināṣiyatihi wayaqūla: Allāhumma ʾinnī ʾasʾaluka khayrahu wakhayra mā jubila ʿalayhi,

In the first case, it is recommended to take hold of the forelock and say: “O Allah, I ask You for the good in this one and the good in the nature with which this one was created.

وَأَعُوذُ بِكَ مِنْ شَرِّهِ وَشَرِّ مَا جُبِلَ عَلَيْهِ.

waʾaʿūdhu bika min sharrihi washarri mā jubila ʿalayhi.

I seek refuge in You from this one’s evil and the evil in the nature with which this one was created.”

Source page 500

وَقَدْ سَبَقَ فِي كِتَابِ أَذْكَارِ النِّكَاحِ الْحَدِيثُ الْوَارِدُ فِي نَحْوِ ذَلِكَ فِي سُنَنِ أَبِي دَاوُدَ وَغَيْرِهِ،

waqad sabaqa fī kitābi ʾadhkāri al-nikāḥi al-ḥadīthu al-wāridu fī naḥwi dhālika fī sunani ʾabī dāwūda waghayrihi,

The hadith containing words to this effect, recorded in Sunan Abī Dāwūd and elsewhere, has already appeared in the book of remembrances concerning marriage.

وَيَقُولُ فِي قَضَاءِ الدَّيْنِ «بَارَكَ اللَّهُ لَكَ فِي أَهْلِكَ وَمَالِكَ» وَ«جَزَاكَ خَيْرًا».

wayaqūlu fī qaḍāʾi al-dayni «bāraka Allāhu laka fī ʾahlika wamālika» wa«jazāka khayran».

When repaying a debt, one says: “May Allah bless your family and wealth for you,” and: “May He reward you with good.”

300 بَابُ مَا يَقُولُ مَنْ لَا يَثْبُتُ عَلَى الْخَيْلِ وَيُدْعَى لَهُ بِهِ

300 bābu mā yaqūlu man lā yathbutu ʿalā al-khayli wayudʿā lahu bihi

300. What someone who cannot remain steady on horseback should say, and what should be prayed for him

[1/ 841] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[1/ 841] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[1/841] We related in the Ṣaḥīḥ collections of al-Bukhārī and Muslim,

عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: شَكَوْتُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنِّي لَا أَثْبُتُ عَلَى الْخَيْلِ،

ʿan jarīri bni ʿabdi Allāhi al-bajaliyyi raḍiya Allāhu ʿanhu qāla: shakawtu ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannī lā ʾathbutu ʿalā al-khayli,

from Jarīr ibn ʿAbd Allāh al-Bajalī, may Allah be pleased with him, who said: I complained to the Prophet, may Allah bless him and grant him peace, that I could not remain steady on horseback.

فَضَرَبَ بِيَدِهِ فِي صَدْرِي وَقَالَ: «اللَّهُمَّ ثَبِّتْهُ وَاجْعَلْهُ هَادِيًا مَهْدِيًّا».

faḍaraba biyadihi fī ṣadrī waqāla: «Allāhumma thabbit-hu wajʿalhu hādiyan mahdiyyan».

He struck my chest with his hand and said: “O Allah, make him steady, and make him a rightly guided guide.”

301 بَابُ نَهْيِ الْعَالِمِ وَغَيْرِهِ أَنْ يُحَدِّثَ النَّاسَ بِمَا لَا يَفْهَمُونَهُ، أَوْ يُخَافُ عَلَيْهِمْ مِنْ تَحْرِيفِ مَعْنَاهُ وَحَمْلِهِ عَلَى خِلَافِ الْمُرَادِ مِنْهُ

301 bābu nahyi al-ʿālimi waghayrihi ʾan yuḥadditha al-nāsa bimā lā yafhamūnahu, ʾaw yukhāfu ʿalayhim min taḥrīfi maʿnāhu waḥamlihi ʿalā khilāfi al-murādi minhu

301. Forbidding scholars and others to tell people what they cannot understand, or what they may distort in meaning and interpret contrary to its intended sense

قَالَ اللَّهُ تَعَالَى: {وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ} [إِبْرَاهِيمَ:4].

qāla Allāhu taʿālā: {wamā ʾarsalnā min rasūlin ʾillā bilisāni qawmihi liyubayyina lahum} [ʾibrāhīma:4].

Allah Most High says: {We have sent no messenger except in the language of his people, so that he might make things clear to them} [Ibrāhīm 14:4].

[1/ 842] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ؛

[1/ 842] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin;

[1/842] We also related in the Ṣaḥīḥ collections of al-Bukhārī and Muslim

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِمُعَاذٍ رَضِيَ اللَّهُ عَنْهُ حِينَ طَوَّلَ الصَّلَاةَ بِالْجَمَاعَةِ: «أَفَتَّانٌ أَنْتَ يَا مُعَاذُ؟!».

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla limuʿādhin raḍiya Allāhu ʿanhu ḥīna ṭawwala al-ṣalāta bi-al-jamāʿati: «ʾafattānun ʾanta yā muʿādhu?!».

that the Messenger of Allah, may Allah bless him and grant him peace, said to Muʿādh, may Allah be pleased with him, when he prolonged the congregational prayer: “Are you driving people away, Muʿādh?”

Source page 501

[2/ 843] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ،

[2/ 843] warawaynā fī ṣaḥīḥi al-bukhāriyyi,

[2/843] We also related in Ṣaḥīḥ al-Bukhārī,

عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: حَدِّثُوا النَّاسَ بِمَا يَعْرِفُونَ، أَتُحِبُّونَ أَنْ يُكَذَّبَ اللَّهُ وَرَسُولُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟

ʿan ʿaliyyin raḍiya Allāhu ʿanhu qāla: ḥaddithū al-nāsa bimā yaʿrifūna, ʾatuḥibbūna ʾan yukadhdhaba Allāhu warasūluhu ṣallā Allāhu ʿalayhi wasallama?

from ʿAlī, may Allah be pleased with him, who said: Speak to people about what they can understand. Would you like Allah and His Messenger, may Allah bless him and grant him peace, to be disbelieved?

302 بَابُ اِسْتِنْصَاتِ الْعَالِمِ وَالْوَاعِظِ حَاضِرِي مَجْلِسِهِ لِيَتَوَفَّرُوا عَلَى اِسْتِمَاعِهِ

302 bābu istinṣāti al-ʿālimi wa-al-wāʿiẓi ḥāḍirī majlisihi liyatawaffarū ʿalā istimāʿihi

302. A scholar or preacher asking those at his gathering to be silent so that they may listen attentively

[1/ 844] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 844] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan jarīri bni ʿabdi Allāhi raḍiya Allāhu ʿanhu qāla:

[1/844] We related in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Jarīr ibn ʿAbd Allāh, may Allah be pleased with him, who said:

قَالَ لِيَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةِ الْوَدَاعِ: «اِسْتَنْصِتِ النَّاسَ، ثُمَّ قَالَ: لَا تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ».

qāla liya al-nabiyyu ṣallā Allāhu ʿalayhi wasallama fī ḥajjati al-wadāʿi: «istanṣiti al-nāsa, thumma qāla: lā tarjiʿū baʿdī kuffāran yaḍribu baʿḍukum riqāba baʿḍin».

During the Farewell Pilgrimage, the Prophet, may Allah bless him and grant him peace, told me: “Ask the people to be silent.” Then he said: “After me, do not turn into disbelievers, striking one another’s necks.”

303 بَابُ مَا يَقُولُهُ الرَّجُلُ الْمُقْتَدَى بِهِ إِذَا فَعَلَ شَيْئًا فِي ظَاهِرِهِ مُخَالَفَةٌ لِلصَّوَابِ مَعَ أَنَّهُ صَوَابٌ

303 bābu mā yaqūluhu al-rajulu al-muqtadā bihi ʾidhā faʿala shayʾan fī ẓāhirihi mukhālafatun li-l-ṣawābi maʿa ʾannahu ṣawābun

303. What a person regarded as an example should say when he does something that appears incorrect although it is correct

اِعْلَمْ أَنَّهُ يُسْتَحَبُّ لِلْعَالِمِ وَالْمُعَلِّمِ وَالْقَاضِي وَالْمُفْتِي وَالشَّيْخِ الْمُرَبِّي وَغَيْرِهِمْ مِمَّنْ يُقْتَدَى بِهِ وَيُؤْخَذُ عَنْهُ:

iʿlam ʾannahu yustaḥabbu li-l-ʿālimi wa-al-muʿallimi wa-al-qāḍī wa-al-muftī wa-al-shaykhi al-murabbī waghayrihim mimman yuqtadā bihi wayuʾkhadhu ʿanhu:

Know that it is recommended for a scholar, teacher, judge, mufti, spiritual mentor, and anyone else whose example is followed and from whom people learn,

أَنْ يَجْتَنِبَ الْأَفْعَالَ وَالْأَقْوَالَ وَالتَّصَرُّفَاتِ الَّتِي ظَاهِرُهَا خِلَافُ الصَّوَابِ وَإِنْ كَانَ مُحِقًّا فِيهَا،

ʾan yajtaniba al-ʾafʿāla wa-al-ʾaqwāla wa-al-taṣarrufāti allatī ẓāhiruhā khilāfu al-ṣawābi waʾin kāna muḥiqqan fīhā,

to avoid actions, statements, and conduct that outwardly appear wrong, even if he is justified in them.

لِأَنَّهُ إِذَا فَعَلَ ذَلِكَ تَرَتَّبَ عَلَيْهِ مَفَاسِدُ مِنْ جُمْلَتِهَا: تَوَهُّمُ كَثِيرٍ مِمَّنْ يَعْلَمُ ذَلِكَ مِنْهُ

liʾannahu ʾidhā faʿala dhālika tarattaba ʿalayhi mafāsidu min jumlatihā: tawahhumu kathīrin mimman yaʿlamu dhālika minhu

Doing such things leads to harms, including that many who learn of his conduct may mistakenly suppose

أَنَّ هَذَا جَائِزٌ عَلَى ظَاهِرِهِ بِكُلِّ حَالٍ، وَأَنْ يَبْقَى ذَلِكَ شَرْعًا وَأَمْرًا مَعْمُولًا بِهِ أَبَدًا،

ʾanna hādhā jāʾizun ʿalā ẓāhirihi bikulli ḥālin, waʾan yabqā dhālika sharʿan waʾamran maʿmūlan bihi ʾabadan,

that the conduct, as it appears, is permissible in every circumstance, so that it becomes a permanent rule and accepted practice.

وَمِنْهَا وُقُوعُ النَّاسِ فِيهِ بِالتَّنَقُّصِ، وَاعْتِقَادُهُمْ نَقْصَهُ وَإِطْلَاقُ أَلْسِنَتِهِمْ بِذَلِكَ؛

waminhā wuqūʿu al-nāsi fīhi bi-al-tanaqquṣi, waʿtiqāduhum naqṣahu waʾiṭlāqu ʾalsinatihim bidhālika;

Other harms include people disparaging him, believing him deficient, and speaking freely against him.

وَمِنْهَا أَنَّ النَّاسَ يُسِيئُونَ الظَّنَّ بِهِ فَيَنْفِرُونَ عَنْهُ، وَيُنَفِّرُونَ غَيْرَهُمْ عَنْ أَخْذِ الْعِلْمِ عَنْهُ وَتَسْقُطُ رِوَايَاتُهُ وَشَهَادَتُهُ،

waminhā ʾanna al-nāsa yusīʾūna al-ẓanna bihi fayanfirūna ʿanhu, wayunaffirūna ghayrahum ʿan ʾakhdhi al-ʿilmi ʿanhu watasquṭu riwāyātuhu washahādatuhu,

People may also think ill of him and turn away from him, discourage others from learning from him, and reject his transmitted reports and testimony.

وَيَبْطُلُ الْعَمَلُ بِفَتْوَاهُ، وَيَذْهَبُ رُكُونُ النُّفُوسِ إِلَى مَا يَقُولُهُ مِنَ الْعُلُومِ، وَهَذِهِ مَفَاسِدُ ظَاهِرَةٌ؛

wayabṭulu al-ʿamalu bifatwāhu, wayadhhabu rukūnu al-nufūsi ʾilā mā yaqūluhu mina al-ʿulūmi, wahādhihi mafāsidu ẓāhiratun;

His legal opinions cease to be acted upon, and people lose confidence in the knowledge he conveys. These are clear harms.

فَيَنْبَغِي لَهُ اِجْتِنَابُ أَفْرَادِهَا، فَكَيْفَ

fayanbaghī lahu ijtinābu ʾafrādihā, fakayfa

He should avoid even one of them; how much more so

Source page 502

بِمَجْمُوعِهَا؟ فَإِنِ اِحْتَاجَ إِلَى شَيْءٍ مِنْ ذَلِكَ وَكَانَ مُحِقًّا فِي نَفْسِ الْأَمْرِ لَمْ يُظْهِرْهُ،

bimajmūʿihā? faʾini iḥtāja ʾilā shayʾin min dhālika wakāna muḥiqqan fī nafsi al-ʾamri lam yuẓhirhu,

all of them together? If he needs to do something of this kind and is in fact justified, he should not make it public.

فَإِنْ أَظْهَرَهُ أَوْ ظَهَرَ أَوْ رَأَى الْمَصْلَحَةَ فِي إِظْهَارِهِ لِيُعْلَمَ جَوَازُهُ وَحُكْمُ الشَّرْعِ فِيهِ،

faʾin ʾaẓharahu ʾaw ẓahara ʾaw raʾā al-maṣlaḥata fī ʾiẓhārihi liyuʿlama jawāzuhu waḥukmu al-sharʿi fīhi,

If he makes it public, it becomes known, or he sees a benefit in making it public so that its permissibility and legal ruling are understood,

فَيَنْبَغِي أَنْ يَقُولَ: هَذَا الَّذِي فَعَلْتُهُ لَيْسَ بِحَرَامٍ، أَوْ إِنَّمَا فَعَلْتُهُ لِتَعْلَمُوا أَنَّهُ لَيْسَ بِحَرَامٍ

fayanbaghī ʾan yaqūla: hādhā alladhī faʿaltuhu laysa biḥarāmin, ʾaw ʾinnamā faʿaltuhu litaʿlamū ʾannahu laysa biḥarāmin

he should say, “What I did is not forbidden,” or, “I did it only so that you would know it is not forbidden

إِذَا كَانَ عَلَى هَذَا الْوَجْهِ الَّذِي فَعَلْتُهُ، وَهُوَ كَذَا وَكَذَا، وَدَلِيلُهُ كَذَا وَكَذَا.

ʾidhā kāna ʿalā hādhā al-wajhi alladhī faʿaltuhu, wahuwa kadhā wakadhā, wadalīluhu kadhā wakadhā.

when done in this manner, as I did it. Its circumstances are such and such, and its evidence is such and such.”

[1/ 845] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 845] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan sahli bni saʿdin al-sāʿidiyyi raḍiya Allāhu ʿanhu qāla:

[1/845] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Sahl ibn Saʿd al-Sāʿidī, may Allah be pleased with him, who said:

رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ عَلَى الْمِنْبَرِ، فَكَبَّرَ عَلَى الْأَرْضِ، ثُمَّ عَادَ إِلَى الْمِنْبَرِ حَتَّى فَرَغَ مِنْ صَلَاتِهِ،

raʾaytu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāma ʿalā al-minbari, fakabbara ʿalā al-ʾarḍi, thumma ʿāda ʾilā al-minbari ḥattā faragha min ṣalātihi,

I saw the Messenger of Allah, may Allah bless him and grant him peace, stand on the pulpit, then proclaim Allah’s greatness on the ground, and then return to the pulpit until he completed his prayer.

ثُمَّ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: "أَيُّهَا النَّاسُ! إِنَّمَا صَنَعْتُ هَذَا لِتَأْتَمُّوا بِي وَلِتَعَلَّمُوا صَلَاتِي"

thumma ʾaqbala ʿalā al-nāsi faqāla: "ʾayyuhā al-nāsu! ʾinnamā ṣanaʿtu hādhā litaʾtammū bī walitaʿallamū ṣalātī"

Then he turned to the people and said, “People, I did this only so that you would follow me and learn my prayer.”

وَالْأَحَادِيثُ فِي هَذَا الْبَابِ كَثِيرَةٌ كَحَدِيثِ "إِنَّهَا صَفِيَّةُ".

wa-al-ʾaḥādīthu fī hādhā al-bābi kathīratun kaḥadīthi "ʾinnahā ṣafiyyatu".

The hadiths on this subject are numerous, such as the hadith, “She is Ṣafiyyah.” [178]

وَفِي الْبُخَارِيِّ: أَنَّ عَلِيًّا شَرِبَ قَائِمًا وَقَالَ: رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَلَ كَمَا رَأَيْتُمُونِي فَعَلْتُ.

wafī al-bukhāriyyi: ʾanna ʿaliyyan shariba qāʾiman waqāla: raʾaytu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama faʿala kamā raʾaytumūnī faʿaltu.

In al-Bukhārī, it is reported that ʿAlī drank standing and said, “I saw the Messenger of Allah, may Allah bless him and grant him peace, do as you have seen me do.”

وَالْأَحَادِيثُ وَالْآثَارُ فِي هَذَا الْمَعْنَى فِي الصَّحِيحِ مَشْهُورَةٌ.

wa-al-ʾaḥādīthu wa-al-ʾāthāru fī hādhā al-maʿnā fī al-ṣaḥīḥi mashhūratun.

The hadiths and transmitted reports of this meaning in the authentic collections are well known.

304 بَابُ مَا يَقُولُهُ التَّابِعُ لِلْمَتْبُوعِ إِذَا فَعَلَ ذَلِكَ أَوْ نَحْوَهُ

304 bābu mā yaqūluhu al-tābiʿu li-l-matbūʿi ʾidhā faʿala dhālika ʾaw naḥwahu

304. Chapter on what a follower says to the person he follows when he does this or something similar

اِعْلَمْ أَنَّهُ يُسْتَحَبُّ لِلتَّابِعِ إِذَا رَأَى مِنْ شَيْخِهِ وَغَيْرِهِ مِمَّنْ يُقْتَدَى بِهِ شَيْئًا فِي ظَاهِرِهِ مُخَالَفَةٌ لِلْمَعْرُوفِ

iʿlam ʾannahu yustaḥabbu li-l-tābiʿi ʾidhā raʾā min shaykhihi waghayrihi mimman yuqtadā bihi shayʾan fī ẓāhirihi mukhālafatun li-l-maʿrūfi

Know that if a follower sees his teacher, or another person whose example is followed, do something apparently contrary to what is recognized as right,

أَنْ يَسْأَلَهُ عَنْهُ بِنِيَّةِ الِاسْتِرْشَادِ، فَإِنْ كَانَ قَدْ فَعَلَهُ نَاسِيًا تَدَارَكَهُ،

ʾan yasʾalahu ʿanhu biniyyati al-istirshādi, faʾin kāna qad faʿalahu nāsiyan tadārakahu,

it is recommended to ask him about it with the intention of seeking guidance. If he did it forgetfully, he can correct it;

وَإِنْ كَانَ فَعَلَهُ عَامِدًا وَهُوَ صَحِيحٌ فِي نَفْسِ الْأَمْرِ، بَيَّنَهُ لَهُ:

waʾin kāna faʿalahu ʿāmidan wahuwa ṣaḥīḥun fī nafsi al-ʾamri, bayyanahu lahu:

if he did it deliberately and it is in fact correct, he can explain it to him.

Source page 503

[1/ 846] فَقَدْ رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[1/ 846] faqad rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾusāmata bni zaydin raḍiya Allāhu ʿanhumā qāla:

[1/846] For we have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Usāmah ibn Zayd, may Allah be pleased with them both, who said:

دَفَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ عَرَفَةَ حَتَّى إِذَا كَانَ بِالشِّعْبِ نَزَلَ، فَبَالَ ثُمَّ تَوَضَّأَ،

dafaʿa rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama min ʿarafata ḥattā ʾidhā kāna bi-al-shiʿbi nazala, fabāla thumma tawaḍḍaʾa,

The Messenger of Allah, may Allah bless him and grant him peace, departed from ʿArafah. When he reached the mountain pass, he dismounted, urinated, and performed ablution.

فَقُلْتُ: الصَّلَاةَ يَا رَسُولَ اللَّهِ؟! فَقَالَ: "الصَّلَاةُ أَمَامَكَ"

faqultu: al-ṣalāta yā rasūla Allāhi?! faqāla: "al-ṣalātu ʾamāmaka"

I said, “What about the prayer, Messenger of Allah?” He replied, “The prayer is ahead of you.”

قُلْتُ: إِنَّمَا قَالَ أُسَامَةُ ذَلِكَ، لِأَنَّهُ ظَنَّ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَسِيَ صَلَاةَ الْمَغْرِبِ،

qultu: ʾinnamā qāla ʾusāmatu dhālika, liʾannahu ẓanna ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama nasiya ṣalāta al-maghribi,

I say: Usāmah said this because he thought the Prophet, may Allah bless him and grant him peace, had forgotten the sunset prayer.

وَكَانَ قَدْ دَخَلَ وَقْتُهَا قُرْبَ خُرُوجِهِ.

wakāna qad dakhala waqtuhā qurba khurūjihi.

Its time had begun shortly before his departure.

[2/ 847] وَرَوَيْنَا فِي صَحِيحَيْهِمَا،

[2/ 847] warawaynā fī ṣaḥīḥayhimā,

[2/847] We have transmitted in their two Ṣaḥīḥ collections

قَوْلَ سَعْدِ بْنِ أَبِي وَقَّاصٍ: يَا رَسُولَ اللَّهِ! مَا لَكَ عَنْ فُلَانٍ؟ وَاللَّهِ إِنِّي لَأَرَاهُ مُؤْمِنًا.

qawla saʿdi bni ʾabī waqqāṣin: yā rasūla Allāhi! mā laka ʿan fulānin? wa-Allāhi ʾinnī laʾarāhu muʾminan.

the words of Saʿd ibn Abī Waqqāṣ: “Messenger of Allah, why have you passed over so-and-so? By Allah, I consider him a believer.”

[3/ 848] وَفِي صَحِيحِ مُسْلِمٍ، عَنْ بُرَيْدَةَ؛

[3/ 848] wafī ṣaḥīḥi muslimin, ʿan buraydata;

[3/848] In Ṣaḥīḥ Muslim, from Buraydah:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى الصَّلَوَاتِ يَوْمَ الْفَتْحِ بِوُضُوءٍ وَاحِدٍ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ṣallā al-ṣalawāti yawma al-fatḥi biwuḍūʾin wāḥidin,

that on the day of the Conquest, the Prophet, may Allah bless him and grant him peace, performed the prayers with a single ablution.

فَقَالَ عُمَرُ: لَقَدْ صَنَعْتَ الْيَوْمَ شَيْئًا لَمْ تَكُنْ تَصْنَعُهُ، فَقَالَ: "عَمْدًا صَنَعْتُهُ يَا عُمَرُ!"

faqāla ʿumaru: laqad ṣanaʿta al-yawma shayʾan lam takun taṣnaʿuhu, faqāla: "ʿamdan ṣanaʿtuhu yā ʿumaru!"

ʿUmar said, “Today you have done something you did not used to do.” He replied, “I did it deliberately, ʿUmar.”

وَنَظَائِرُ هَذَا كَثِيرَةٌ فِي الصَّحِيحِ مَشْهُورَةٌ.

wanaẓāʾiru hādhā kathīratun fī al-ṣaḥīḥi mashhūratun.

Many similar examples in the authentic collections are well known.

305 بَابُ الْحَثِّ عَلَى الْمُشَاوَرَةِ

305 bābu al-ḥaththi ʿalā al-mushāwarati

305. Chapter encouraging consultation

قَالَ اللَّهُ تَعَالَى: {وَشَاوِرْهُمْ فِي الْأَمْرِ} [آلِ عِمْرَانَ: 159] وَالْأَحَادِيثُ الصَّحِيحَةُ فِي ذَلِكَ كَثِيرَةٌ مَشْهُورَةٌ.

qāla Allāhu taʿālā: {washāwirhum fī al-ʾamri} [ʾāli ʿimrāna: 159] wa-al-ʾaḥādīthu al-ṣaḥīḥatu fī dhālika kathīratun mashhūratun.

Allah Most High says, “Consult them in the matter” [Āl ʿImrān 159]. The authentic hadiths on this subject are numerous and well known.

وَتُغْنِي هَذِهِ الْآيَةُ الْكَرِيمَةُ عَنْ كُلِّ شَيْءٍ، فَإِنَّهُ إِذَا أَمَرَ اللَّهُ سُبْحَانَهُ وَتَعَالَى فِي كِتَابِهِ نَصًّا جَلِيًّا،

watughnī hādhihi al-ʾāyatu al-karīmatu ʿan kulli shayʾin, faʾinnahu ʾidhā ʾamara Allāhu subḥānahu wataʿālā fī kitābihi naṣṣan jaliyyan,

This noble verse suffices without anything else. For if Allah, glory be to Him and exalted is He, explicitly commanded in His Book,

نَبِيَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْمُشَاوَرَةِ مَعَ أَنَّهُ أَكْمَلُ الْخَلْقِ، فَمَا الظَّنُّ بِغَيْرِهِ؟

nabiyyahu ṣallā Allāhu ʿalayhi wasallama bi-al-mushāwarati maʿa ʾannahu ʾakmalu al-khalqi, famā al-ẓannu bighayrihi?

His Prophet, may Allah bless him and grant him peace, to consult others despite being the most perfect of creation, what should be expected of anyone else? [179]

وَاعْلَمْ أَنَّهُ يُسْتَحَبُّ لِمَنْ هَمَّ بِأَمْرٍ أَنْ يُشَاوِرَ فِيهِ مَنْ يَثِقُ بِدِينِهِ وَخِبْرَتِهِ

waʿlam ʾannahu yustaḥabbu liman hamma biʾamrin ʾan yushāwira fīhi man yathiqu bidīnihi wakhibratihi

Know that anyone intending to undertake something is recommended to consult someone whose religious commitment, experience,

Source page 504

وَحِذْقِهِ وَنَصِيحَتِهِ وَوَرَعِهِ وَشَفَقَتِهِ. وَيُسْتَحَبُّ أَنْ يُشَاوِرَ جَمَاعَةً بِالصِّفَةِ الْمَذْكُورَةِ وَيَسْتَكْثِرَ مِنْهُمْ،

waḥidhqihi wanaṣīḥatihi wawaraʿihi washafaqatihi. wayustaḥabbu ʾan yushāwira jamāʿatan bi-al-ṣifati al-madhkūrati wayastakthira minhum,

skill, sincerity, scrupulousness, and care he trusts. It is recommended to consult a group with these qualities and to seek many such advisers.

وَيُعَرِّفَهُمْ مَقْصُودَهُ مِنْ ذَلِكَ الْأَمْرِ، وَيُبَيِّنَ لَهُمْ مَا فِيهِ مِنْ مَصْلَحَةٍ وَمَفْسَدَةٍ إِنْ عَلِمَ شَيْئًا مِنْ ذَلِكَ،

wayuʿarrifahum maqṣūdahu min dhālika al-ʾamri, wayubayyina lahum mā fīhi min maṣlaḥatin wamafsadatin ʾin ʿalima shayʾan min dhālika,

He should explain what he intends by the undertaking and describe its benefits and harms, insofar as he knows them.

وَيَتَأَكَّدُ الْأَمْرُ بِالْمُشَاوَرَةِ فِي حَقِّ وُلَاةِ الْأُمُورِ الْعَامَّةِ كَالسُّلْطَانِ وَالْقَاضِي وَنَحْوِهِمَا،

wayataʾakkadu al-ʾamru bi-al-mushāwarati fī ḥaqqi wulāti al-ʾumūri al-ʿāmmati ka-al-sulṭāni wa-al-qāḍī wanaḥwihimā,

The recommendation to consult is especially emphatic for those holding public authority, such as rulers, judges, and others like them.

وَالْأَحَادِيثُ الصَّحِيحَةُ فِي مُشَاوَرَةِ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ أَصْحَابَهُ وَرُجُوعِهِ إِلَى أَقْوَالِهِمْ كَثِيرَةٌ مَشْهُورَةٌ،

wa-al-ʾaḥādīthu al-ṣaḥīḥatu fī mushāwarati ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu ʾaṣḥābahu warujūʿihi ʾilā ʾaqwālihim kathīratun mashhūratun,

The authentic reports of ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, consulting his companions and accepting their views are numerous and well known.

ثُمَّ فَائِدَةُ الْمُشَاوَرَةِ الْقَبُولُ مِنَ الْمُسْتَشَارِ إِذَا كَانَ بِالصِّفَةِ الْمَذْكُورَةِ، وَلَمْ تَظْهَرِ الْمَفْسَدَةُ فِيمَا أَشَارَ بِهِ،

thumma fāʾidatu al-mushāwarati al-qabūlu mina al-mustashāri ʾidhā kāna bi-al-ṣifati al-madhkūrati, walam taẓhari al-mafsadatu fīmā ʾashāra bihi,

The purpose of consultation is to accept the adviser’s counsel when he possesses the qualities mentioned and no harm is apparent in his advice.

وَعَلَى الْمُسْتَشَارِ بَذْلُ الْوُسْعِ فِي النَّصِيحَةِ وَإِعْمَالُ الْفِكْرِ فِي ذَلِكَ.

waʿalā al-mustashāri badhlu al-wusʿi fī al-naṣīḥati waʾiʿmālu al-fikri fī dhālika.

The adviser must do his utmost to give sincere counsel and think the matter through. [180]

[1/ 849] فَقَدْ رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ تَمِيمٍ الدَّارِيِّ رَضِيَ اللَّهُ عَنْهُ،

[1/ 849] faqad rawaynā fī ṣaḥīḥi muslimin, ʿan tamīmin al-dāriyyi raḍiya Allāhu ʿanhu,

[1/849] For we have transmitted in Ṣaḥīḥ Muslim, from Tamīm al-Dārī, may Allah be pleased with him,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: "الدِّينُ النَّصِيحَةُ، قَالُوا: لِمَنْ يَا رَسُولَ اللَّهِ؟!

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: "al-dīnu al-naṣīḥatu, qālū: liman yā rasūla Allāhi?!

from the Messenger of Allah, may Allah bless him and grant him peace, that he said, “Religion is sincere devotion and counsel.” They asked, “Toward whom, Messenger of Allah?”

قَالَ: لِلَّهِ وَكِتَابِهِ وَرَسُولِهِ وَأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ".

qāla: li-llāhi wakitābihi warasūlihi waʾaʾimmati al-muslimīna waʿāmmatihim".

He said, “Toward Allah, His Book, His Messenger, the leaders of the Muslims, and their ordinary people.”

[2/ 850] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 850] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-nasāʾiyyi wabni mājah, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[2/850] We have transmitted in the Sunan collections of Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and Ibn Mājah, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "الْمُسْتَشَارُ مُؤْتَمَنٌ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "al-mustashāru muʾtamanun".

The Messenger of Allah, may Allah bless him and grant him peace, said, “The person consulted is entrusted with a responsibility.”

306 بَابُ الْحَثِّ عَلَى طِيبِ الْكَلَامِ

306 bābu al-ḥaththi ʿalā ṭībi al-kalāmi

306. Chapter encouraging kind speech

قَالَ اللَّهُ تَعَالَى: {وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ} [الْحِجْرِ: 88].

qāla Allāhu taʿālā: {wakhfiḍ janāḥaka li-l-muʾminīna} [al-ḥijri: 88].

Allah Most High says, “Lower your wing to the believers” [al-Ḥijr 88].

[1/ 851] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَدِيِّ بْنِ حَاتِمٍ

[1/ 851] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʿadiyyi bni ḥātimin

[1/851] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from ʿAdī ibn Ḥātim,

Source page 505

رَضِيَ اللَّهُ عَنْهُ قَالَ:

raḍiya Allāhu ʿanhu qāla:

may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "اِتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، فَمَنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ittaqū al-nāra walaw bishiqqi tamratin, faman lam yajid fabikalimatin ṭayyibatin".

The Messenger of Allah, may Allah bless him and grant him peace, said, “Protect yourselves from the Fire, even with half a date. Whoever cannot find that should do so with a kind word.”

[2/ 852] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

[2/ 852] warawaynā fī ṣaḥīḥayhimā, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu, qāla:

[2/852] We have transmitted in their two Ṣaḥīḥ collections, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "كُلُّ سُلَامَى مِنَ النَّاسِ عَلَيْهِ صَدَقَةٌ، كُلَّ يَوْمٍ تَطْلُعُ فِيهِ الشَّمْسُ

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "kullu sulāmā mina al-nāsi ʿalayhi ṣadaqatun, kulla yawmin taṭluʿu fīhi al-shamsu

The Messenger of Allah, may Allah bless him and grant him peace, said, “Every joint in a person owes an act of charity each day the sun rises.

تَعْدِلُ بَيْنَ الِاثْنَيْنِ صَدَقَةٌ، وَتُعِينُ الرَّجُلَ فِي دَابَّتِهِ فَتَحْمِلُهُ عَلَيْهَا أَوْ تَرْفَعُ لَهُ عَلَيْهَا مَتَاعَهُ صَدَقَةٌ،

taʿdilu bayna al-ithnayni ṣadaqatun, watuʿīnu al-rajula fī dābbatihi fataḥmiluhu ʿalayhā ʾaw tarfaʿu lahu ʿalayhā matāʿahu ṣadaqatun,

Acting justly between two people is charity. Helping someone with his mount, lifting him onto it or lifting his belongings onto it, is charity.

قَالَ: وَالْكَلِمَةُ الطَّيِّبَةُ صَدَقَةٌ، وَبِكُلِّ خُطْوَةٍ تَمْشِيهَا إِلَى الصَّلَاةِ صَدَقَةٌ، وَتُمِيطُ الْأَذَى عَنِ الطَّرِيقِ صَدَقَةٌ".

qāla: wa-al-kalimatu al-ṭayyibatu ṣadaqatun, wabikulli khuṭwatin tamshīhā ʾilā al-ṣalāti ṣadaqatun, watumīṭu al-ʾadhā ʿani al-ṭarīqi ṣadaqatun".

He said: A kind word is charity; every step you walk toward prayer is charity; and removing something harmful from the road is charity.”

قُلْتُ: السُّلَامَى بِضَمِّ السِّينِ وَتَخْفِيفِ اللَّامِ: أَحَدُ مَفَاصِلِ أَعْضَاءِ الْإِنْسَانِ،

qultu: al-sulāmā biḍammi al-sīni watakhfīfi al-lāmi: ʾaḥadu mafāṣili ʾaʿḍāʾi al-ʾinsāni,

I say: Al-sulāmā, with ḍammah on the sīn and an undoubled lām, means one of the joints of the human body.

وَجَمْعُهُ: سُلَامَيَاتٌ بِضَمِّ السِّينِ وَفَتْحِ الْمِيمِ وَتَخْفِيفِ الْيَاءِ، وَتَقَدَّمَ ضَبْطُهَا فِي أَوَائِلِ الْكِتَابِ.

wajamʿuhu: sulāmayātun biḍammi al-sīni wafatḥi al-mīmi watakhfīfi al-yāʾi, wataqaddama ḍabṭuhā fī ʾawāʾili al-kitābi.

Its plural is sulāmayāt, with ḍammah on the sīn, fatḥah on the mīm, and an undoubled yāʾ. Its pronunciation was explained near the beginning of the book.

[3/ 853] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[3/ 853] warawaynā fī ṣaḥīḥi muslimin ʿan ʾabī dharrin raḍiya Allāhu ʿanhu qāla:

[3/853] We have transmitted in Ṣaḥīḥ Muslim, from Abū Dharr, may Allah be pleased with him, who said:

قَالَ لِيَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تَلْقَى أَخَاكَ بِوَجْهٍ طَلْقٍ".

qāla liya al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: "lā taḥqiranna mina al-maʿrūfi shayʾan walaw ʾan talqā ʾakhāka biwajhin ṭalqin".

The Prophet, may Allah bless him and grant him peace, said to me, “Do not consider any good deed insignificant, even meeting your brother with a cheerful face.”

307 بَابُ اِسْتِحْبَابِ بَيَانِ الْكَلَامِ وَإِيضَاحِهِ لِلْمُخَاطَبِ

307 bābu istiḥbābi bayāni al-kalāmi waʾīḍāḥihi li-l-mukhāṭabi

307. Chapter on the recommendation to speak clearly and make oneself understood

[1/ 854] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[1/ 854] rawaynā fī sunani ʾabī dāwūda, ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

[1/854] We have transmitted in Sunan Abī Dāwūd, from ʿĀʾishah, may Allah be pleased with her, who said:

كَانَ كَلَامُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَلَامًا فَصْلًا يَفْهَمُهُ كُلُّ مَنْ يَسْمَعُهُ.

kāna kalāmu rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama kalāman faṣlan yafhamuhu kullu man yasmaʿuhu.

The speech of the Messenger of Allah, may Allah bless him and grant him peace, was clear and distinct, understood by everyone who heard it.

[2/ 855] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ،

[2/ 855] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu,

[2/855] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Anas, may Allah be pleased with him,

عَنِ

ʿani

from

Source page 506

النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، أَنَّهُ كَانَ إِذَا تَكَلَّمَ بِكَلِمَةٍ أَعَادَهَا ثَلَاثًا حَتَّى تُفْهَمَ عَنْهُ، وَإِذَا أَتَى عَلَى قَوْمٍ فَسَلَّمَ عَلَيْهِمْ، سَلَّمَ عَلَيْهِمْ ثَلَاثًا.

al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, ʾannahu kāna ʾidhā takallama bikalimatin ʾaʿādahā thalāthan ḥattā tufhama ʿanhu, waʾidhā ʾatā ʿalā qawmin fasallama ʿalayhim, sallama ʿalayhim thalāthan.

the Prophet, may Allah bless him and grant him peace, that when he spoke, he would repeat his words three times so that they would be understood. When he came upon a group and greeted them, he greeted them three times.

308 بَابُ الْمِزَاحِ

308 bābu al-mizāḥi

308. Chapter on joking

[1/ 856] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ،

[1/ 856] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾanasin raḍiya Allāhu ʿanhu,

[1/856] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Anas, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ لِأَخِيهِ الصَّغِيرِ: "يَا أَبَا عُمَيْرٍ مَا فَعَلَ النُّغَيْرُ".

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yaqūlu liʾakhīhi al-ṣaghīri: "yā ʾabā ʿumayrin mā faʿala al-nughayru".

that the Messenger of Allah, may Allah bless him and grant him peace, used to say to Anas’s little brother, “Abū ʿUmayr, what happened to the little bird?”

[2/ 857] وَرَوَيْنَا فِي كِتَابَيِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ أَنَسٍ أَيْضًا؛

[2/ 857] warawaynā fī kitābayi ʾabī dāwūda wa-al-tirmidhiyyi, ʿan ʾanasin ʾayḍan;

[2/857] We have also transmitted in the books of Abū Dāwūd and al-Tirmidhī, from Anas:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهُ: "يَا ذَا الْأُذُنَيْنِ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ صَحِيحٌ.

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla lahu: "yā dhā al-ʾudhunayni" qāla al-tirmidhiyyu: ḥadīthun ṣaḥīḥun.

that the Prophet, may Allah bless him and grant him peace, said to him, “You with the two ears!” Al-Tirmidhī said, “An authentic hadith.”

[3/ 858] وَرَوَيْنَا فِي كِتَابَيْهِمَا أَيْضًا؛

[3/ 858] warawaynā fī kitābayhimā ʾayḍan;

[3/858] We have also transmitted in their two books:

أَنَّ رَجُلًا أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللَّهِ! اِحْمِلْنِي،

ʾanna rajulan ʾatā al-nabiyya ṣallā Allāhu ʿalayhi wasallama faqāla: yā rasūla Allāhi! iḥmilnī,

that a man came to the Prophet, may Allah bless him and grant him peace, and said, “Messenger of Allah, provide me with a mount.”

فَقَالَ: "إِنِّي حَامِلُكَ عَلَى وَلَدِ النَّاقَةِ" فَقَالَ: يَا رَسُولَ اللَّهِ! وَمَا أَصْنَعُ بِوَلَدِ النَّاقَةِ؟

faqāla: "ʾinnī ḥāmiluka ʿalā waladi al-nāqati" faqāla: yā rasūla Allāhi! wamā ʾaṣnaʿu biwaladi al-nāqati?

He said, “I will give you the offspring of a she-camel to ride.” The man said, “Messenger of Allah, what could I do with a she-camel’s young?”

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "وَهَلْ تَلِدُ الْإِبِلَ إِلَّا النُّوقُ؟" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "wahal talidu al-ʾibila ʾillā al-nūqu?" qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

The Messenger of Allah, may Allah bless him and grant him peace, replied, “Do any but she-camels give birth to camels?” Al-Tirmidhī said, “A good and authentic hadith.”

[4/ 859] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[4/ 859] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[4/859] We have transmitted in the book of al-Tirmidhī, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالُوا: يَا رَسُولَ اللَّهِ! إِنَّكَ تُدَاعِبُنَا. قَالَ: "إِنِّي لَا أَقُولُ إِلَّا حَقًّا" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qālū: yā rasūla Allāhi! ʾinnaka tudāʿibunā. qāla: "ʾinnī lā ʾaqūlu ʾillā ḥaqqan" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

They said, “Messenger of Allah, you joke with us.” He said, “I say nothing but the truth.” Al-Tirmidhī said, “A good hadith.”

[5/ 860] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ

[5/ 860] warawaynā fī kitābi al-tirmidhiyyi, ʿani ibni ʿabbāsin raḍiya Allāhu

[5/860] We have transmitted in the book of al-Tirmidhī, from Ibn ʿAbbās, may Allah be pleased

Source page 507

عَنْهُمَا،

ʿanhumā,

with them both,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "لَا تُمَارِ أَخَاكَ وَلَا تُمَازِحْهُ وَلَا تَعِدْهُ مَوْعِدًا فَتُخْلِفَهُ".

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "lā tumāri ʾakhāka walā tumāziḥhu walā taʿid-hu mawʿidan fatukhlifahu".

from the Prophet, may Allah bless him and grant him peace, who said, “Do not argue with your brother, joke with him, or make him a promise and then break it.”

قَالَ الْعُلَمَاءُ: الْمِزَاحُ الْمَنْهِيُّ عَنْهُ، هُوَ الَّذِي فِيهِ إِفْرَاطٌ وَيُدَاوَمُ عَلَيْهِ، فَإِنَّهُ يُورِثُ الضَّحِكَ وَقَسْوَةَ الْقَلْبِ،

qāla al-ʿulamāʾu: al-mizāḥu al-manhiyyu ʿanhu, huwa alladhī fīhi ʾifrāṭun wayudāwamu ʿalayhi, faʾinnahu yūrithu al-ḍaḥika waqaswata al-qalbi,

The scholars said: The joking that is prohibited is excessive or continual joking, for it gives rise to laughter and hardness of heart,

وَيَشْغَلُ عَنْ ذِكْرِ اللَّهِ تَعَالَى وَالْفِكْرِ فِي مُهِمَّاتِ الدِّينِ، وَيَؤُولُ فِي كَثِيرٍ مِنَ الْأَوْقَاتِ إِلَى الْإِيذَاءِ،

wayashghalu ʿan dhikri Allāhi taʿālā wa-al-fikri fī muhimmāti al-dīni, wayaʾūlu fī kathīrin mina al-ʾawqāti ʾilā al-ʾīdhāʾi,

distracts from remembering Allah Most High and reflecting on important religious matters, and often leads to hurting others.

وَيُورِثُ الْأَحْقَادَ، وَيُسْقِطُ الْمَهَابَةَ وَالْوَقَارَ. فَأَمَّا مَا سَلِمَ مِنْ هَذِهِ الْأُمُورِ فَهُوَ الْمُبَاحُ الَّذِي كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَفْعَلُهُ،

wayūrithu al-ʾaḥqāda, wayusqiṭu al-mahābata wa-al-waqāra. faʾammā mā salima min hādhihi al-ʾumūri fahuwa al-mubāḥu alladhī kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yafʿaluhu,

It breeds resentment and diminishes respect and dignity. Joking free of these things is permissible, and it is the kind practiced by the Messenger of Allah, may Allah bless him and grant him peace.

فَإِنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا كَانَ يَفْعَلُهُ فِي نَادِرٍ مِنَ الْأَحْوَالِ لِمَصْلَحَةٍ وَتَطْيِيبِ نَفْسِ الْمُخَاطَبِ وَمُؤَانَسَتِهِ،

faʾinnahu ṣallā Allāhu ʿalayhi wasallama ʾinnamā kāna yafʿaluhu fī nādirin mina al-ʾaḥwāli limaṣlaḥatin wataṭyībi nafsi al-mukhāṭabi wamuʾānasatihi,

He, may Allah bless him and grant him peace, did it only occasionally, for a benefit: to cheer the person addressed and put him at ease.

وَهَذَا لَا مَنْعَ قَطْعًا، بَلْ هُوَ سُنَّةٌ مُسْتَحَبَّةٌ إِذَا كَانَ بِهَذِهِ الصِّفَةِ،

wahādhā lā manʿa qaṭʿan, bal huwa sunnatun mustaḥabbatun ʾidhā kāna bihādhihi al-ṣifati,

This is certainly not prohibited; rather, it is a recommended practice when it has these qualities.

فَاعْتَمِدْ مَا نَقَلْنَاهُ عَنِ الْعُلَمَاءِ وَحَقَّقْنَاهُ فِي هَذِهِ الْأَحَادِيثِ وَبَيَانِ أَحْكَامِهَا، فَإِنَّهُ مِمَّا يَعْظُمُ الِاحْتِيَاجُ إِلَيْهِ، وَبِاللَّهِ التَّوْفِيقُ.

faʿtamid mā naqalnāhu ʿani al-ʿulamāʾi waḥaqqaqnāhu fī hādhihi al-ʾaḥādīthi wabayāni ʾaḥkāmihā, faʾinnahu mimmā yaʿẓumu al-iḥtiyāju ʾilayhi, wa-bi-llāhi al-tawfīqu.

Rely, therefore, on what we have transmitted from the scholars and established concerning these hadiths and their rulings, for this is greatly needed. Success comes through Allah.

309 بَابُ الشَّفَاعَةِ

309 bābu al-shafāʿati

309. Chapter on interceding for others

اِعْلَمْ أَنَّهُ تُسْتَحَبُّ الشَّفَاعَةُ إِلَى وُلَاةِ الْأَمْرِ وَغَيْرِهِمْ مِنْ أَصْحَابِ الْحُقُوقِ وَالْمُسْتَوْفِينَ لَهَا

iʿlam ʾannahu tustaḥabbu al-shafāʿatu ʾilā wulāti al-ʾamri waghayrihim min ʾaṣḥābi al-ḥuqūqi wa-al-mustawfīna lahā

Know that interceding with rulers and others who hold or enforce rights is recommended,

مَا لَمْ تَكُنْ شَفَاعَةً فِي حَدٍّ أَوْ شَفَاعَةً فِي أَمْرٍ لَا يَجُوزُ تَرْكُهُ؛

mā lam takun shafāʿatan fī ḥaddin ʾaw shafāʿatan fī ʾamrin lā yajūzu tarkuhu;

provided it is not intercession concerning a prescribed criminal penalty or a matter that may not lawfully be abandoned.

كَالشَّفَاعَةِ إِلَى نَاظِرٍ عَلَى طِفْلٍ أَوْ مَجْنُونٍ أَوْ وَقْفٍ، أَوْ نَحْوِ ذَلِكَ فِي تَرْكِ بَعْضِ الْحُقُوقِ الَّتِي فِي وِلَايَتِهِ،

ka-al-shafāʿati ʾilā nāẓirin ʿalā ṭiflin ʾaw majnūnin ʾaw waqfin, ʾaw naḥwi dhālika fī tarki baʿḍi al-ḥuqūqi allatī fī wilāyatihi,

An example is asking the guardian of a child, a person lacking mental capacity, or an endowment, or someone similar, to forgo rights under his care.

فَهَذِهِ كُلُّهَا شَفَاعَةٌ مُحَرَّمَةٌ تَحْرُمُ عَلَى الشَّافِعِ، وَيَحْرُمُ عَلَى الْمَشْفُوعِ إِلَيْهِ قَبُولُهَا،

fahādhihi kulluhā shafāʿatun muḥarramatun taḥrumu ʿalā al-shāfiʿi, wayaḥrumu ʿalā al-mashfūʿi ʾilayhi qabūluhā,

All such intercession is forbidden: it is unlawful for the intercessor to undertake it and for the person addressed to accept it.

وَيَحْرُمُ عَلَى غَيْرِهِمَا السَّعْيُ فِيهَا إِذَا عَلِمَهَا؛ وَدَلَائِلُ جَمِيعِ مَا ذَكَرْتُهُ ظَاهِرَةٌ فِي الْكِتَابِ وَالسُّنَّةِ وَأَقْوَالِ عُلَمَاءِ الْأُمَّةِ،

wayaḥrumu ʿalā ghayrihimā al-saʿyu fīhā ʾidhā ʿalimahā; wadalāʾilu jamīʿi mā dhakartuhu ẓāhiratun fī al-kitābi wa-al-sunnati waʾaqwāli ʿulamāʾi al-ʾummati,

Others are also forbidden to facilitate it when they know its nature. Evidence for everything I have mentioned is clear in the Quran, the Sunnah, and the statements of the community’s scholars.

قَالَ اللَّهُ تَعَالَى: {مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَا، وَمَنْ يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْهَا،

qāla Allāhu taʿālā: {man yashfaʿ shafāʿatan ḥasanatan yakun lahu naṣībun minhā, waman yashfaʿ shafāʿatan sayyiʾatan yakun lahu kiflun minhā,

Allah Most High says, “Whoever intercedes for a good cause will have a share in it, and whoever intercedes for an evil cause will bear a share of it.

وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ مُقِيتًا} [النِّسَاءِ: 85] الْمُقِيتُ: الْمُقْتَدِرُ وَالْمُقَدِّرُ، هَذَا قَوْلُ أَهْلِ اللُّغَةِ،

wakāna Allāhu ʿalā kulli shayʾin muqītan} [al-nisāʾi: 85] al-muqītu: al-muqtadiru wa-al-muqaddiru, hādhā qawlu ʾahli al-lughati,

Allah has power over all things” [al-Nisāʾ 85]. Al-muqīt means the All-Powerful and the One who determines. This is the explanation of the language scholars,

وَهُوَ مَحْكِيٌّ عَنِ اِبْنِ عَبَّاسٍ وَآخَرِينَ مِنَ الْمُفَسِّرِينَ. وَقَالَ آخَرُونَ مِنْهُمُ الْمُقِيتُ: الْحَفِيظُ،

wahuwa maḥkiyyun ʿani ibni ʿabbāsin waʾākharīna mina al-mufassirīna. waqāla ʾākharūna minhumu al-muqītu: al-ḥafīẓu,

and is reported from Ibn ʿAbbās and other Quran commentators. Others among them said that al-muqīt means the Guardian.

وَقِيلَ الْمُقِيتُ: الَّذِي عَلَيْهِ قُوتُ كُلِّ دَابَّةٍ وَرِزْقُهَا. وَقَالَ الْكَلْبِيُّ:

waqīla al-muqītu: alladhī ʿalayhi qūtu kulli dābbatin warizquhā. waqāla al-kalbiyyu:

Another explanation is that al-muqīt is the One responsible for the sustenance and provision of every creature. Al-Kalbī said:

Source page 508

الْمُقِيتُ الْمُجَازِي بِالْحَسَنَةِ وَالسَّيِّئَةِ، وَقِيلَ الْمُقِيتُ الشَّهِيدُ، وَهُوَ رَاجِعٌ إِلَى مَعْنَى الْحَفِيظِ.

al-muqītu al-mujāzī bi-al-ḥasanati wa-al-sayyiʾati, waqīla al-muqītu al-shahīdu, wahuwa rājiʿun ʾilā maʿnā al-ḥafīẓi.

Al-muqīt is the One who recompenses good and evil deeds. Another explanation is the Witness, which comes back to the meaning of the Guardian.

وَأَمَّا الْكِفْلُ فَهُوَ الْحَظُّ وَالنَّصِيبُ، وَأَمَّا الشَّفَاعَةُ الْمَذْكُورَةُ فِي الْآيَةِ:

waʾammā al-kiflu fahuwa al-ḥaẓẓu wa-al-naṣību, waʾammā al-shafāʿatu al-madhkūratu fī al-ʾāyati:

Al-kifl means a portion or share. As for the intercession mentioned in the verse,

فَالْجُمْهُورُ عَلَى أَنَّهَا هَذِهِ الشَّفَاعَةُ الْمَعْرُوفَةُ، وَهِيَ شَفَاعَةُ النَّاسِ بَعْضِهِمْ فِي بَعْضٍ؛

fa-al-jumhūru ʿalā ʾannahā hādhihi al-shafāʿatu al-maʿrūfatu, wahiya shafāʿatu al-nāsi baʿḍihim fī baʿḍin;

the majority hold that it means the familiar kind of intercession: people pleading on behalf of one another.

وَقِيلَ الشَّفَاعَةُ الْحَسَنَةُ أَنْ يَشْفَعَ إِيمَانَهُ بِأَنَّهُ يُقَاتِلُ الْكُفَّارَ، وَاللَّهُ أَعْلَمُ.

waqīla al-shafāʿatu al-ḥasanatu ʾan yashfaʿa ʾīmānahu biʾannahu yuqātilu al-kuffāra, wa-Allāhu ʾaʿlamu.

Another explanation is that good intercession means supplementing one’s faith by fighting the unbelievers. Allah knows best.

[1/ 861] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 861] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu qāla:

[1/861] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Mūsā al-Ashʿarī, may Allah be pleased with him, who said:

كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَتَاهُ طَالِبُ حَاجَةٍ أَقْبَلَ عَلَى جُلَسَائِهِ فَقَالَ:

kāna al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʾidhā ʾatāhu ṭālibu ḥājatin ʾaqbala ʿalā julasāʾihi faqāla:

When someone came to the Prophet, may Allah bless him and grant him peace, seeking something he needed, he would turn to those sitting with him and say:

"اِشْفَعُوا تُؤْجَرُوا، وَيَقْضِي اللَّهُ عَلَى لِسَانِ نَبِيِّهِ مَا أَحَبَّ" وَفِي رِوَايَةٍ "مَا شَاءَ"

"ishfaʿū tuʾjarū, wayaqḍī Allāhu ʿalā lisāni nabiyyihi mā ʾaḥabba" wafī riwāyatin "mā shāʾa"

“Intercede, and you will be rewarded; Allah will bring about through His Prophet’s words whatever He loves.” One version says, “whatever He wills.”

وَفِي رِوَايَةِ أَبِي دَاوُدَ "اِشْفَعُوا إِلَيَّ لِتُؤْجَرُوا، وَلْيَقْضِ اللَّهُ عَلَى لِسَانِ نَبِيِّهِ مَا شَاءَ"

wafī riwāyati ʾabī dāwūda "ishfaʿū ʾilayya lituʾjarū, walyaqḍi Allāhu ʿalā lisāni nabiyyihi mā shāʾa"

In Abū Dāwūd’s version: “Intercede with me so that you may be rewarded, and let Allah bring about through His Prophet’s words whatever He wills.”

وَهَذِهِ الرِّوَايَةُ تُوَضِّحُ مَعْنَى رِوَايَةِ الصَّحِيحَيْنِ.

wahādhihi al-riwāyatu tuwaḍḍiḥu maʿnā riwāyati al-ṣaḥīḥayni.

This version clarifies the meaning of the version in the two Ṣaḥīḥ collections.

[2/ 862] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ،

[2/ 862] warawaynā fī ṣaḥīḥi al-bukhāriyyi,

[2/862] We have transmitted in Ṣaḥīḥ al-Bukhārī,

عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا فِي قِصَّةِ بَرِيرَةَ وَزَوْجِهَا، قَالَ:

ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā fī qiṣṣati barīrata wazawjihā, qāla:

from Ibn ʿAbbās, may Allah be pleased with them both, in the account of Barīrah and her husband, that he said:

قَالَ لَهَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَوْ رَاجَعْتِيهِ؟ قَالَتْ: يَا رَسُولَ اللَّهِ تَأْمُرُنِي؟

qāla lahā al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: "law rājaʿtīhi? qālat: yā rasūla Allāhi taʾmurunī?

The Prophet, may Allah bless him and grant him peace, said to her, “Would you return to him?” She asked, “Messenger of Allah, are you commanding me?”

قَالَ: إِنَّمَا أَشْفَعُ، قَالَتْ: لَا حَاجَةَ لِي فِيهِ".

qāla: ʾinnamā ʾashfaʿu, qālat: lā ḥājata lī fīhi".

He said, “I am only interceding.” She replied, “I have no need of him.”

[3/ 863] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ،

[3/ 863] warawaynā fī ṣaḥīḥi al-bukhāriyyi,

[3/863] We have transmitted in Ṣaḥīḥ al-Bukhārī,

عَنِ اِبْنِ عَبَّاسٍ، قَالَ: لَمَّا قَدِمَ عُيَيْنَةُ بْنُ حِصْنِ بْنِ حُذَيْفَةَ بْنِ بَدْرٍ نَزَلَ عَلَى اِبْنِ أَخِيهِ الْحُرِّ بْنِ قَيْسٍ،

ʿani ibni ʿabbāsin, qāla: lammā qadima ʿuyaynatu bnu ḥiṣni bni ḥudhayfata bni badrin nazala ʿalā ibni ʾakhīhi al-ḥurri bni qaysin,

from Ibn ʿAbbās, who said: When ʿUyaynah ibn Ḥiṣn ibn Ḥudhayfah ibn Badr arrived, he stayed with his nephew al-Ḥurr ibn Qays,

وَكَانَ مِنَ النَّفَرِ الَّذِينَ يُدْنِيهِمْ عُمَرُ رَضِيَ اللَّهُ عَنْهُ، فَقَالَ عُيَيْنَةُ: يَا بْنَ أَخِي!

wakāna mina al-nafari alladhīna yudnīhim ʿumaru raḍiya Allāhu ʿanhu, faqāla ʿuyaynatu: yā bna ʾakhī!

who was among the men ʿUmar, may Allah be pleased with him, kept close to him. ʿUyaynah said, “Nephew,

لَكَ وَجْهٌ عِنْدَ هَذَا الْأَمِيرِ فَاسْتَأْذِنْ لِي عَلَيْهِ، فَاسْتَأْذَنَ لَهُ عُمَرَ،

laka wajhun ʿinda hādhā al-ʾamīri fastaʾdhin lī ʿalayhi, fastaʾdhana lahu ʿumara,

you have standing with this ruler. Ask his permission for me to enter.” He asked ʿUmar’s permission for him.

فَلَمَّا دَخَلَ قَالَ: هِيْ يَا بْنَ الْخَطَّابِ! فَوَاللَّهِ مَا تُعْطِينَا الْجَزْلَ وَلَا تَحْكُمُ بَيْنَنَا بِالْعَدْلِ،

falammā dakhala qāla: hī yā bna al-khaṭṭābi! fawālllahi mā tuʿṭīnā al-jazla walā taḥkumu baynanā bi-al-ʿadli,

When he entered, he said, “Listen, son of al-Khaṭṭāb! By Allah, you do not give us generously, nor do you judge justly between us.” [181]

Source page 509

فَغَضِبَ عُمَرُ حَتَّى هَمَّ أَنْ يُوقِعَ بِهِ، فَقَالَ الْحُرُّ: يَا أَمِيرَ الْمُؤْمِنِينَ!

faghaḍiba ʿumaru ḥattā hamma ʾan yūqiʿa bihi, faqāla al-ḥurru: yā ʾamīra al-muʾminīna!

ʿUmar became so angry that he was about to punish him. Al-Ḥurr said, “Commander of the Believers,

إِنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ لِنَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: {خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ، وَأَعْرِضْ عَنِ الْجَاهِلِينَ} [الْأَعْرَافِ: 199]

ʾinna Allāha ʿazza wajalla qāla linabiyyihi ṣallā Allāhu ʿalayhi wasallama: {khudhi al-ʿafwa waʾmur bi-al-ʿurfi, waʾaʿriḍ ʿani al-jāhilīna} [al-ʾaʿrāfi: 199]

Allah, mighty and majestic, said to His Prophet, may Allah bless him and grant him peace, ‘Be forgiving, enjoin what is right, and turn away from the ignorant’ [al-Aʿrāf 199].

وَإِنَّ هَذَا مِنَ الْجَاهِلِينَ، فَوَاللَّهِ مَا جَاوَزَهَا عُمَرُ حِينَ تَلَاهَا عَلَيْهِ، وَكَانَ وَقَّافًا عِنْدَ كِتَابِ اللَّهِ تَعَالَى.

waʾinna hādhā mina al-jāhilīna, fawālllahi mā jāwazahā ʿumaru ḥīna talāhā ʿalayhi, wakāna waqqāfan ʿinda kitābi Allāhi taʿālā.

This man is one of the ignorant.” By Allah, ʿUmar did not go beyond that verse when it was recited to him. He always stopped at the limits of the Book of Allah Most High.

310 بَابُ اِسْتِحْبَابِ التَّبْشِيرِ وَالتَّهْنِئَةِ

310 bābu istiḥbābi al-tabshīri wa-al-tahniʾati

310. Chapter on the recommendation to bring good news and offer congratulations

قَالَ اللَّهُ تَعَالَى: {فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَى} [آلِ عِمْرَانَ: 39]

qāla Allāhu taʿālā: {fanādat-hu al-malāʾikatu wahuwa qāʾimun yuṣallī fī al-miḥrābi ʾanna Allāha yubashshiruka biyaḥyā} [ʾāli ʿimrāna: 39]

Allah Most High says, “The angels called to him as he stood praying in the sanctuary: Allah gives you good news of Yaḥyā” [Āl ʿImrān 39].

وَقَالَ تَعَالَى: {وَلَمَّا جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَى} [الْعَنْكَبُوتِ: 31]

waqāla taʿālā: {walammā jāʾat rusulunā ʾibrāhīma bi-al-bushrā} [al-ʿankabūti: 31]

The Most High says, “When Our messengers came to Ibrāhīm with good news” [al-ʿAnkabūt 31].

وَقَالَ تَعَالَى: {وَلَقَدْ جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَى} [هُودٍ: 69]

waqāla taʿālā: {walaqad jāʾat rusulunā ʾibrāhīma bi-al-bushrā} [hūdin: 69]

The Most High says, “Our messengers came to Ibrāhīm with good news” [Hūd 69].

وَقَالَ تَعَالَى: {فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ} [الصَّافَّاتِ: 101]

waqāla taʿālā: {fabashsharnāhu bighulāmin ḥalīmin} [al-ṣāffāti: 101]

The Most High says, “We gave him good news of a forbearing son” [al-Ṣāffāt 101].

وَقَالَ تَعَالَى: {قَالُوا لَا تَخَفْ وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ} [الذَّارِيَاتِ: 28]

waqāla taʿālā: {qālū lā takhaf wabashsharūhu bighulāmin ʿalīmin} [al-dhāriyāti: 28]

The Most High says, “They said, ‘Do not be afraid,’ and gave him good news of a knowledgeable son” [al-Dhāriyāt 28].

وَقَالَ تَعَالَى: {قَالُوا لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَامٍ عَلِيمٍ} [الْحِجْرِ: 53]

waqāla taʿālā: {qālū lā tawjal ʾinnā nubashshiruka bighulāmin ʿalīmin} [al-ḥijri: 53]

The Most High says, “They said, ‘Do not be afraid; we bring you good news of a knowledgeable son’” [al-Ḥijr 53].

وَقَالَ تَعَالَى: {وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَٰقَ وَمِنْ وَرَاءِ إِسْحَٰقَ يَعْقُوبَ} [هُودٍ: 71]

waqāla taʿālā: {wamraʾatuhu qāʾimatun faḍaḥikat fabashsharnāhā biʾisḥāqa wamin warāʾi ʾisḥāqa yaʿqūba} [hūdin: 71]

The Most High says, “His wife was standing there and laughed. We gave her good news of Isḥāq, and after Isḥāq, Yaʿqūb” [Hūd 71].

وَقَالَ تَعَالَى: {إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ} الْآيَةَ [آلِ عِمْرَانَ: 45]،

waqāla taʿālā: {ʾidh qālati al-malāʾikatu yā maryamu ʾinna Allāha yubashshiruki bikalimatin minhu} al-ʾāyata [ʾāli ʿimrāna: 45],

The Most High says, “When the angels said, ‘Maryam, Allah gives you good news of a word from Him’”—the verse [Āl ʿImrān 45].

وَقَالَ تَعَالَى: {ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ} [الشُّورَى: 23]

waqāla taʿālā: {dhālika alladhī yubashshiru Allāhu ʿibādahu alladhīna ʾāmanū waʿamilū al-ṣāliḥāti} [al-shūrā: 23]

The Most High says, “That is the good news Allah gives His servants who believe and do righteous deeds” [al-Shūrā 23].

وَقَالَ تَعَالَى: {فَبَشِّرْ عِبَادِ، الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ} [الزُّمَرِ: 17–18]

waqāla taʿālā: {fabashshir ʿibādi, alladhīna yastamiʿūna al-qawla fayattabiʿūna ʾaḥsanahu} [al-zumari: 17–18]

The Most High says, “Give good news to My servants who listen to what is said and follow the best of it” [al-Zumar 17–18].

وَقَالَ تَعَالَى: {وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ} [فُصِّلَتْ: 30]

waqāla taʿālā: {waʾabshirū bi-al-jannati allatī kuntum tūʿadūna} [fuṣṣilat: 30]

The Most High says, “Rejoice in the Paradise you were promised” [Fuṣṣilat 30].

وَقَالَ تَعَالَى: {يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَى نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ

waqāla taʿālā: {yawma tarā al-muʾminīna wa-al-muʾmināti yasʿā nūruhum bayna ʾaydīhim wabiʾaymānihim

The Most High says, “On the Day when you see the believing men and believing women, their light moving before them and on their right:

بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ} [الْحَدِيدِ: 12]

bushrākumu al-yawma jannātun tajrī min taḥtihā al-ʾanhāru} [al-ḥadīdi: 12]

‘Your good news today is gardens beneath which rivers flow’” [al-Ḥadīd 12].

وَقَالَ تَعَالَى: {يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَرِضْوَانٍ وَجَنَّاتٍ لَهُمْ فِيهَا نَعِيمٌ مُقِيمٌ} [التَّوْبَةِ: 21].

waqāla taʿālā: {yubashshiruhum rabbuhum biraḥmatin minhu wariḍwānin wajannātin lahum fīhā naʿīmun muqīmun} [al-tawbati: 21].

The Most High says, “Their Lord gives them good news of mercy from Him, His pleasure, and gardens where they will have lasting bliss” [al-Tawbah 21].

وَأَمَّا الْأَحَادِيثُ الْوَارِدَةُ فِي الْبِشَارَةِ فَكَثِيرَةٌ جِدًّا فِي الصَّحِيحِ مَشْهُورَةٌ،

waʾammā al-ʾaḥādīthu al-wāridatu fī al-bishārati fakathīratun jiddan fī al-ṣaḥīḥi mashhūratun,

As for the hadiths concerning good news, they are very numerous and well known in the authentic collections.

Source page 510

فَمِنْهَا حَدِيثُ تَبْشِيرِ خَدِيجَةَ رَضِيَ اللَّهُ عَنْهَا بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ لَا نَصَبَ فِيهِ وَلَا صَخَبَ.

faminhā ḥadīthu tabshīri khadījata raḍiya Allāhu ʿanhā bibaytin fī al-jannati min qaṣabin lā naṣaba fīhi walā ṣakhaba.

Among them is the hadith giving Khadījah, may Allah be pleased with her, good news of a house in Paradise made of hollow pearl, with neither fatigue nor noise in it.

وَمِنْهَا حَدِيثُ كَعْبِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ الْمُخَرَّجُ فِي الصَّحِيحَيْنِ فِي قِصَّةِ تَوْبَتِهِ قَالَ:

waminhā ḥadīthu kaʿbi bni mālikin raḍiya Allāhu ʿanhu al-mukharraju fī al-ṣaḥīḥayni fī qiṣṣati tawbatihi qāla:

Another is the hadith of Kaʿb ibn Mālik, may Allah be pleased with him, recorded in the two Ṣaḥīḥ collections about the acceptance of his repentance. He said:

سَمِعْتُ صَوْتَ صَارِخٍ يَقُولُ بِأَعْلَى صَوْتِهِ: يَا كَعْبَ بْنَ مَالِكٍ أَبْشِرْ، فَذَهَبَ النَّاسُ يُبَشِّرُونَنَا،

samiʿtu ṣawta ṣārikhin yaqūlu biʾaʿlā ṣawtihi: yā kaʿba bna mālikin ʾabshir, fadhahaba al-nāsu yubashshirūnanā,

I heard someone calling at the top of his voice, “Kaʿb ibn Mālik, rejoice!” People went off to bring us the good news.

وَانْطَلَقْتُ أَتَأَمَّمُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَلَقَّانِي النَّاسُ فَوْجًا فَوْجًا يُهَنِّئُونِي بِالتَّوْبَةِ،

wanṭalaqtu ʾataʾammamu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yatalaqqānī al-nāsu fawjan fawjan yuhanniʾūnī bi-al-tawbati,

I set out toward the Messenger of Allah, may Allah bless him and grant him peace. People met me in groups, congratulating me on the acceptance of my repentance,

وَيَقُولُونَ: لِيَهْنِئْكَ تَوْبَةُ اللَّهِ تَعَالَى عَلَيْكَ حَتَّى دَخَلْتُ الْمَسْجِدَ، فَإِذَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَوْلَهُ النَّاسُ،

wayaqūlūna: liyahniʾka tawbatu Allāhi taʿālā ʿalayka ḥattā dakhaltu al-masjida, faʾidhā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ḥawlahu al-nāsu,

saying, “May Allah Most High’s acceptance of your repentance bring you joy.” I entered the mosque and found the Messenger of Allah, may Allah bless him and grant him peace, with people around him.

فَقَامَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ يُهَرْوِلُ حَتَّى صَافَحَنِي وَهَنَّأَنِي، وَكَانَ كَعْبٌ لَا يَنْسَاهَا لِطَلْحَةَ؛

faqāma ṭalḥatu bnu ʿubaydi Allāhi yuharwilu ḥattā ṣāfaḥanī wahannaʾanī, wakāna kaʿbun lā yansāhā liṭalḥata;

Ṭalḥah ibn ʿUbayd Allāh rose and hurried over, shook my hand, and congratulated me. Kaʿb never forgot Ṭalḥah’s kindness.

قَالَ كَعْبٌ: فَلَمَّا سَلَّمْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ وَهُوَ يَبْرُقُ وَجْهُهُ مِنَ السُّرُورِ:

qāla kaʿbun: falammā sallamtu ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla wahuwa yabruqu wajhuhu mina al-surūri:

Kaʿb said: When I greeted the Messenger of Allah, may Allah bless him and grant him peace, he said, his face shining with joy:

"أَبْشِرْ بِخَيْرِ يَوْمٍ مَرَّ عَلَيْكَ مُنْذُ وَلَدَتْكَ أُمُّكَ".

"ʾabshir bikhayri yawmin marra ʿalayka mundhu waladatka ʾummuka".

“Rejoice in the best day you have known since your mother gave birth to you.”

311 بَابُ جَوَازِ التَّعَجُّبِ بِلَفْظِ التَّسْبِيحِ وَالتَّهْلِيلِ وَنَحْوِهِمَا

311 bābu jawāzi al-taʿajjubi bilafẓi al-tasbīḥi wa-al-tahlīli wanaḥwihimā

311. Chapter on the permissibility of expressing wonder by glorifying Allah, proclaiming His oneness, and similar words

[1/ 864] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 864] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[1/864] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Hurayrah, may Allah be pleased with him:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَقِيَهُ وَهُوَ جُنُبٌ، فَانْسَلَّ فَذَهَبَ فَاغْتَسَلَ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama laqiyahu wahuwa junubun, fansalla fadhahaba faghtasala,

that the Prophet, may Allah bless him and grant him peace, met him while he was in a state of major ritual impurity. He slipped away, went and bathed.

فَتَفَقَّدَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَلَمَّا جَاءَ قَالَ: "أَيْنَ كُنْتَ يَا أَبَا هُرَيْرَةَ؟! "

fatafaqqadahu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama, falammā jāʾa qāla: "ʾayna kunta yā ʾabā hurayrata?! "

The Prophet, may Allah bless him and grant him peace, noticed his absence. When he returned, he asked, “Where were you, Abū Hurayrah?”

قَالَ: يَا رَسُولَ اللَّهِ! لَقِيتَنِي وَأَنَا جُنُبٌ فَكَرِهْتُ أَنْ أُجَالِسَكَ حَتَّى أَغْتَسِلَ،

qāla: yā rasūla Allāhi! laqītanī waʾanā junubun fakarihtu ʾan ʾujālisaka ḥattā ʾaghtasila,

He replied, “Messenger of Allah, you met me while I was in a state of major ritual impurity, and I disliked sitting with you before bathing.”

فَقَالَ: "سُبْحَانَ اللَّهِ! إِنَّ الْمُؤْمِنَ لَا يَنْجُسُ".

faqāla: "subḥāna Allāhi! ʾinna al-muʾmina lā yanjusu".

He said: “Glory be to Allah! A believer does not become impure.”

[2/ 865] وَرَوَيْنَا فِي صَحِيحَيْهِمَا عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا:

[2/ 865] warawaynā fī ṣaḥīḥayhimā ʿan ʿāʾishata raḍiya Allāhu ʿanhā:

[2/865] We have transmitted in their two Ṣaḥīḥ collections, from ʿĀʾishah, may Allah be pleased with her,

أَنَّ اِمْرَأَةً سَأَلَتِ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ غُسْلِهَا مِنَ الْحَيْضِ، فَأَمَرَهَا كَيْفَ تَغْتَسِلُ قَالَ: "خُذِي

ʾanna imraʾatan saʾalati al-nabiyya ṣallā Allāhu ʿalayhi wasallama ʿan ghuslihā mina al-ḥayḍi, faʾamarahā kayfa taghtasilu qāla: "khudhī

that a woman asked the Prophet, may Allah bless him and grant him peace, about bathing after menstruation. He instructed her how to bathe, saying: “Take

Source page 511

فِرْصَةً مِنْ مِسْكٍ فَتَطَهَّرِي بِهَا، قَالَتْ: كَيْفَ أَتَطَهَّرُ بِهَا؟ قَالَ: تَطَهَّرِي بِهَا،

firṣatan min miskin fataṭahharī bihā, qālat: kayfa ʾataṭahharu bihā? qāla: taṭahharī bihā,

a piece with musk and cleanse yourself with it.” She asked, “How should I cleanse myself with it?” He said, “Cleanse yourself with it.”

قَالَتْ: كَيْفَ؟ قَالَ: سُبْحَانَ اللَّهِ! تَطَهَّرِي، فَاجْتَذَبْتُهَا إِلَيَّ فَقُلْتُ: تَتَبَّعِي أَثَرَ الدَّمِ".

qālat: kayfa? qāla: subḥāna Allāhi! taṭahharī, fajtadhabtuhā ʾilayya faqultu: tatabbaʿī ʾathara al-dami".

She asked, “How?” He said, “Glory be to Allah! Cleanse yourself.” I drew her toward me and said, “Apply it where the traces of blood were.”

قُلْتُ: هَذَا لَفْظُ إِحْدَى رِوَايَاتِ الْبُخَارِيِّ، وَبَاقِيهَا رِوَايَاتُ مُسْلِمٍ بِمَعْنَاهُ،

qultu: hādhā lafẓu ʾiḥdā riwāyāti al-bukhāriyyi, wabāqīhā riwāyātu muslimin bimaʿnāhu,

I say: This is the wording of one of al-Bukhārī’s versions. The other versions and Muslim’s narrations convey the same meaning.

وَالْفِرْصَةُ بِكَسْرِ الْفَاءِ وَبِالصَّادِ الْمُهْمَلَةِ: الْقِطْعَةُ. وَالْمِسْكُ بِكَسْرِ الْمِيمِ: وَهُوَ الطِّيبُ الْمَعْرُوفُ،

wa-al-firṣatu bikasri al-fāʾi wa-bi-al-ṣādi al-muhmalati: al-qiṭʿatu. wa-al-misku bikasri al-mīmi: wahuwa al-ṭību al-maʿrūfu,

Firṣah, with i on the fāʾ and an undotted ṣād, means a piece. Misk, with i on the mīm, is the familiar perfume, musk.

وَقِيلَ الْمِيمُ مَفْتُوحَةٌ، وَالْمُرَادُ الْجِلْدُ، وَقِيلَ أَقْوَالٌ كَثِيرَةٌ:

waqīla al-mīmu maftūḥatun, wa-al-murādu al-jildu, waqīla ʾaqwālun kathīratun:

Another view gives the mīm an a and understands the word to mean leather. Many other explanations have been offered.

وَالْمُخْتَارُ أَنَّهَا تَأْخُذُ قَلِيلًا مِنْ مِسْكٍ فَتَجْعَلُهُ فِي قُطْنَةٍ أَوْ صُوفَةٍ أَوْ خِرْقَةٍ أَوْ نَحْوِهَا

wa-al-mukhtāru ʾannahā taʾkhudhu qalīlan min miskin fatajʿaluhu fī quṭnatin ʾaw ṣūfatin ʾaw khirqatin ʾaw naḥwihā

The preferred interpretation is that she takes a little musk, puts it on a piece of cotton, wool, cloth or something similar,

فَتَجْعَلُهُ فِي الْفَرْجِ لِتُطَيِّبَ الْمَحَلَّ وَتُزِيلَ الرَّائِحَةَ الْكَرِيهَةَ؛

fatajʿaluhu fī al-farji lituṭayyiba al-maḥalla watuzīla al-rāʾiḥata al-karīhata;

and applies it to the private area to perfume it and remove an unpleasant odour.

وَقِيلَ: إِنَّ الْمَطْلُوبَ مِنْهُ إِسْرَاعُ عُلُوقِ الْوَلَدِ، وَهُوَ ضَعِيفٌ، وَاللَّهُ أَعْلَمُ.

waqīla: ʾinna al-maṭlūba minhu ʾisrāʿu ʿulūqi al-waladi, wahuwa ḍaʿīfun, wa-Allāhu ʾaʿlamu.

It has also been said that the purpose is to hasten conception, but that view is weak. Allah knows best.

[3/ 866] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ:

[3/ 866] warawaynā fī ṣaḥīḥi muslimin ʿan ʾanasin raḍiya Allāhu ʿanhu:

[3/866] We have transmitted in Ṣaḥīḥ Muslim, from Anas, may Allah be pleased with him,

أَنَّ أُخْتَ الرُّبَيِّعِ أُمَّ حَارِثَةَ جَرَحَتْ إِنْسَانًا، فَاخْتَصَمُوا إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

ʾanna ʾukhta al-rubayyiʿi ʾumma ḥārithata jaraḥat ʾinsānan, fakhtaṣamū ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama,

that al-Rubayyiʿ’s sister, Umm Ḥārithah, injured someone. They brought their dispute to the Prophet, may Allah bless him and grant him peace,

فَقَالَ: "الْقِصَاصُ الْقِصَاصُ". فَقَالَتْ أُمُّ الرُّبَيِّعِ. يَا رَسُولَ اللَّهِ! أَتَقْتَصُّ مِنْ فُلَانَةَ وَاللَّهِ لَا يُقْتَصُّ مِنْهَا؟

faqāla: "al-qiṣāṣu al-qiṣāṣu". faqālat ʾummu al-rubayyiʿi. yā rasūla Allāhi! ʾataqtaṣṣu min fulānata wa-Allāhi lā yuqtaṣṣu minhā?

who said, “Retaliation, retaliation.” Umm al-Rubayyiʿ said, “Messenger of Allah, will retaliation be exacted from so-and-so? By Allah, it will not be exacted from her!”

فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "سُبْحَانَ اللَّهِ يَا أُمَّ الرُّبَيِّعِ! الْقِصَاصُ كِتَابُ اللَّهِ"

faqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: "subḥāna Allāhi yā ʾumma al-rubayyiʿi! al-qiṣāṣu kitābu Allāhi"

The Prophet, may Allah bless him and grant him peace, said: “Glory be to Allah, Umm al-Rubayyiʿ! Retaliation is prescribed in Allah’s Book.”

قُلْتُ: أَصْلُ الْحَدِيثِ فِي الصَّحِيحَيْنِ، وَلَكِنَّ هَذَا الْمَذْكُورَ لَفْظُ مُسْلِمٍ وَهُوَ غَرَضُنَا هُنَا، وَالرُّبَيِّعُ

qultu: ʾaṣlu al-ḥadīthi fī al-ṣaḥīḥayni, walākinna hādhā al-madhkūra lafẓu muslimin wahuwa gharaḍunā hunā, wa-al-rubayyiʿu

I say: The basic hadith is in the two Ṣaḥīḥ collections, but this wording is Muslim’s, and is what concerns us here. Al-Rubayyiʿ

بِضَمِّ الرَّاءِ وَفَتْحِ الْبَاءِ الْمُوَحَّدَةِ وَكَسْرِ الْيَاءِ الْمُشَدَّدَةِ.

biḍammi al-rāʾi wafatḥi al-bāʾi al-muwaḥḥadati wakasri al-yāʾi al-mushaddadati.

has u on the rāʾ, a on the single-dotted bāʾ, and i on the doubled yāʾ.

[4/ 867] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ،

[4/ 867] warawaynā fī ṣaḥīḥi muslimin,

[4/867] We have transmitted in Ṣaḥīḥ Muslim,

عَنْ عِمْرَانَ بْنِ الْحُصَيْنِ رَضِيَ اللَّهُ عَنْهُمَا فِي حَدِيثِهِ الطَّوِيلِ: فِي قِصَّةِ الْمَرْأَةِ الَّتِي أُسِرَتْ،

ʿan ʿimrāna bni al-ḥuṣayni raḍiya Allāhu ʿanhumā fī ḥadīthihi al-ṭawīli: fī qiṣṣati al-marʾati allatī ʾusirat,

from ʿImrān ibn al-Ḥuṣayn, may Allah be pleased with them both, in his long hadith about the woman who was taken captive.

فَانْفَلَتَتْ وَرَكِبَتْ نَاقَةَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَنَذَرَتْ إِنْ نَجَّاهَا اللَّهُ تَعَالَى لَتَنْحَرَنَّهَا،

fanfalatat warakibat nāqata al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, wanadharat ʾin najjāhā Allāhu taʿālā latanḥarannahā,

She escaped, rode the she-camel of the Prophet, may Allah bless him and grant him peace, and vowed that if Allah Most High saved her, she would slaughter it.

فَجَاءَتْ فَذَكَرُوا ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: "سُبْحَانَ اللَّهِ! بِئْسَ مَا جَزَتْهَا".

fajāʾat fadhakarū dhālika lirasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, faqāla: "subḥāna Allāhi! biʾsa mā jazat-hā".

When she arrived, they told the Messenger of Allah, may Allah bless him and grant him peace, who said: “Glory be to Allah! What a poor way to repay it!”

Source page 512

[5/ 868] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ،

[5/ 868] warawaynā fī ṣaḥīḥi muslimin,

[5/868] We have transmitted in Ṣaḥīḥ Muslim,

عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ، فِي حَدِيثِ الِاسْتِئْذَانِ أَنَّهُ قَالَ

ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu, fī ḥadīthi al-istiʾdhāni ʾannahu qāla

from Abū Mūsā al-Ashʿarī, may Allah be pleased with him, in the hadith about asking permission to enter, that he said

لِعُمَرَ رَضِيَ اللَّهُ عَنْهُ ... الْحَدِيثَ، وَفِي آخِرِهِ: يَا اِبْنَ الْخَطَّابِ!

liʿumara raḍiya Allāhu ʿanhu ... al-ḥadītha, wafī ʾākhirihi: yā ibna al-khaṭṭābi!

to ʿUmar, may Allah be pleased with him … the hadith, at the end of which are the words: “Ibn al-Khaṭṭāb!

لَا تَكُونَنَّ عَذَابًا عَلَى أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

lā takūnanna ʿadhāban ʿalā ʾaṣḥābi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama,

Do not be a torment to the Companions of the Messenger of Allah, may Allah bless him and grant him peace.”

قَالَ: سُبْحَانَ اللَّهِ! إِنَّمَا سَمِعْتُ شَيْئًا فَأَحْبَبْتُ أَنْ أَثْبُتَ.

qāla: subḥāna Allāhi! ʾinnamā samiʿtu shayʾan faʾaḥbabtu ʾan ʾathbuta.

He replied: “Glory be to Allah! I merely heard something and wished to be certain.”

[6/ 869] وَرَوَيْنَا فِي الصَّحِيحَيْنِ فِي حَدِيثِ عَبْدِ اللَّهِ بْنِ سَلَامٍ الطَّوِيلِ لَمَّا قِيلَ:

[6/ 869] warawaynā fī al-ṣaḥīḥayni fī ḥadīthi ʿabdi Allāhi bni salāmin al-ṭawīli lammā qīla:

[6/869] We have transmitted in the two Ṣaḥīḥ collections, in the long hadith of ʿAbd Allāh ibn Salām, that when he was told,

إِنَّكَ مِنْ أَهْلِ الْجَنَّةِ، قَالَ: سُبْحَانَ اللَّهِ! مَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ مَا لَمْ يَعْلَمْ، وَذَكَرَ الْحَدِيثَ.

ʾinnaka min ʾahli al-jannati, qāla: subḥāna Allāhi! mā yanbaghī liʾaḥadin ʾan yaqūla mā lam yaʿlam, wadhakara al-ḥadītha.

“You are among the people of Paradise,” he replied, “Glory be to Allah! No one should say what he does not know.” He related the hadith.

312 بَابُ الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ

312 bābu al-ʾamri bi-al-maʿrūfi wa-al-nahyi ʿani al-munkari

312 — Chapter on enjoining right and forbidding wrong

هَذَا الْبَابُ أَهَمُّ الْأَبْوَابِ، أَوْ مِنْ أَهَمِّهَا لِكَثْرَةِ النُّصُوصِ الْوَارِدَةِ فِيهِ،

hādhā al-bābu ʾahammu al-ʾabwābi, ʾaw min ʾahammihā likathrati al-nuṣūṣi al-wāridati fīhi,

This is the most important chapter, or among the most important, because of the many texts concerning it,

لِعِظَمِ مَوْقِعِهِ وَشِدَّةِ الِاهْتِمَامِ بِهِ، وَكَثْرَةِ تَسَاهُلِ أَكْثَرِ النَّاسِ فِيهِ،

liʿiẓami mawqiʿihi washiddati al-ihtimāmi bihi, wakathrati tasāhuli ʾakthari al-nāsi fīhi,

its great significance, the strong emphasis placed upon it, and the widespread neglect of it among most people.

وَلَا يُمْكِنُ اِسْتِقْصَاءُ مَا فِيهِ هُنَا لَكِنْ لَا نُخِلُّ بِشَيْءٍ مِنْ أُصُولِهِ، وَقَدْ صَنَّفَ الْعُلَمَاءُ فِيهِ مُتَفَرِّقَاتٍ،

walā yumkinu istiqṣāʾu mā fīhi hunā lākin lā nukhillu bishayʾin min ʾuṣūlihi, waqad ṣannafa al-ʿulamāʾu fīhi mutafarriqātin,

It cannot be treated exhaustively here, but we will not omit any of its principles. Scholars have written various works on it.

وَقَدْ جَمَعْتُ قِطْعَةً مِنْهُ فِي أَوَائِلِ شَرْحِ صَحِيحِ مُسْلِمٍ، وَنَبَّهْتُ فِيهِ عَلَى مُهِمَّاتٍ لَا يُسْتَغْنَى عَنْ مَعْرِفَتِهَا،

waqad jamaʿtu qiṭʿatan minhu fī ʾawāʾili sharḥi ṣaḥīḥi muslimin, wanabbahtu fīhi ʿalā muhimmātin lā yustaghnā ʿan maʿrifatihā,

I have gathered some of its material near the beginning of my commentary on Ṣaḥīḥ Muslim, drawing attention to important matters that one cannot afford not to know.

قَالَ اللَّهُ تَعَالَى: {وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ؛

qāla Allāhu taʿālā: {waltakun minkum ʾummatun yadʿūna ʾilā al-khayri;

Allah Most High says: “Let there be among you a community calling to goodness,

وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ} [آلِ عِمْرَانَ: 104]

wayaʾmurūna bi-al-maʿrūfi wayanhawna ʿani al-munkari waʾulāʾika humu al-mufliḥūna} [ʾāli ʿimrāna: 104]

enjoining right and forbidding wrong. They are the successful” [Āl ʿImrān: 104].

وَقَالَ تَعَالَى: {خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ} [الْأَعْرَافِ:199]

waqāla taʿālā: {khudhi al-ʿafwa waʾmur bi-al-ʿurfi} [al-ʾaʿrāfi:199]

And He, Most High, says: “Take the way of pardon and command what is right” [al-Aʿrāf: 199].

وَقَالَ تَعَالَى: {وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ، يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ} [التَّوْبَةِ:71]

waqāla taʿālā: {wa-al-muʾminūna wa-al-muʾminātu baʿḍuhum ʾawliyāʾu baʿḍin, yaʾmurūna bi-al-maʿrūfi wayanhawna ʿani al-munkari} [al-tawbati:71]

And He, Most High, says: “Believing men and believing women are allies of one another; they enjoin right and forbid wrong” [al-Tawbah: 71].

وَقَالَ تَعَالَى: {كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ} [الْمَائِدَةِ:79] وَالْآيَاتُ بِمَعْنَى مَا ذَكَرْتُهُ مَشْهُورَةٌ.

waqāla taʿālā: {kānū lā yatanāhawna ʿan munkarin faʿalūhu} [al-māʾidati:79] wa-al-ʾāyātu bimaʿnā mā dhakartuhu mashhūratun.

And He, Most High, says: “They did not restrain one another from the wrong they committed” [al-Māʾidah: 79]. Verses conveying what I have mentioned are well known.

Source page 513

[1/ 870] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 870] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī saʿīdin al-khudriyyi raḍiya Allāhu ʿanhu qāla:

[1/870] We have transmitted in Ṣaḥīḥ Muslim that Abū Saʿīd al-Khudrī, may Allah be pleased with him, said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ،

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "man raʾā minkum munkaran falyughayyirhu biyadihi,

I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “Whoever among you sees a wrong should change it with his hand.

فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ".

faʾin lam yastaṭiʿ fabilisānihi, faʾin lam yastaṭiʿ fabiqalbihi, wadhālika ʾaḍʿafu al-ʾīmāni".

If he cannot, then with his tongue; if he cannot, then with his heart. That is the weakest degree of faith.”

[2/ 871] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ،

[2/ 871] warawaynā fī kitābi al-tirmidhiyyi, ʿan ḥudhayfata raḍiya Allāhu ʿanhu,

[2/871] We have transmitted in al-Tirmidhī’s book, from Ḥudhayfah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "وَالَّذِي نَفْسِي بِيَدِهِ لَتَأْمُرُنَّ بِالْمَعْرُوفِ، وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "wa-lladhī nafsī biyadihi lataʾmurunna bi-al-maʿrūfi, walatanhawunna ʿani al-munkari,

that the Prophet, may Allah bless him and grant him peace, said: “By Him in whose hand is my soul, you must enjoin right and forbid wrong,

أَوْ لَيُوشِكَنَّ اللَّهُ تَعَالَى أَنْ يَبْعَثَ عَلَيْكُمْ عِقَابًا مِنْهُ، ثُمَّ تَدْعُونَهُ فَلَا يُسْتَجَابُ لَكُمْ"

ʾaw layūshikanna Allāhu taʿālā ʾan yabʿatha ʿalaykum ʿiqāban minhu, thumma tadʿūnahu falā yustajābu lakum"

or Allah Most High may soon send a punishment upon you from Him. Then you will call upon Him, but will not be answered.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

Al-Tirmidhī said: “A fair hadith.”

[3/ 872] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ، بِأَسَانِيدَ صَحِيحَةٍ

[3/ 872] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-nasāʾiyyi wabni mājah, biʾasānīda ṣaḥīḥatin

[3/872] We have transmitted in the Sunan of Abū Dāwūd, al-Tirmidhī, al-Nasāʾī and Ibn Mājah, through sound chains,

عَنْ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ قَالَ: يَا أَيُّهَا النَّاسُ، إِنَّكُمْ تَقْرَؤُونَ هَذِهِ الْآيَةَ:

ʿan ʾabī bakrin al-ṣiddīqi raḍiya Allāhu ʿanhu qāla: yā ʾayyuhā al-nāsu, ʾinnakum taqraʾūna hādhihi al-ʾāyata:

from Abū Bakr al-Ṣiddīq, may Allah be pleased with him, who said: “People, you recite this verse:

{يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اِهْتَدَيْتُمْ} [الْمَائِدَةِ:105]

{yā ʾayyuhā alladhīna ʾāmanū ʿalaykum ʾanfusakum lā yaḍurrukum man ḍalla ʾidhā ihtadaytum} [al-māʾidati:105]

‘You who believe, take care of yourselves. Those who stray will not harm you when you are rightly guided’ [al-Māʾidah: 105].

وَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:

waʾinnī samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu:

Yet I heard the Messenger of Allah, may Allah bless him and grant him peace, say:

"إِنَّ النَّاسَ إِذَا رَأَوُا الظَّالِمَ فَلَمْ يَأْخُذُوا عَلَى يَدَيْهِ أَوْشَكَ أَنْ يَعُمَّهُمُ اللَّهُ بِعِقَابٍ مِنْهُ".

"ʾinna al-nāsa ʾidhā raʾawuā al-ẓālima falam yaʾkhudhū ʿalā yadayhi ʾawshaka ʾan yaʿummahumu Allāhu biʿiqābin minhu".

‘When people see a wrongdoer and do not restrain him, Allah may soon envelop them all in a punishment from Him.’”

[4/ 873] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَغَيْرِهِمَا، عَنْ أَبِي سَعِيدٍ،

[4/ 873] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi waghayrihimā, ʿan ʾabī saʿīdin,

[4/873] We have transmitted in the Sunan of Abū Dāwūd and al-Tirmidhī, and elsewhere, from Abū Saʿīd,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "أَفْضَلُ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ سُلْطَانٍ جَائِرٍ"، قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾafḍalu al-jihādi kalimatu ʿadlin ʿinda sulṭānin jāʾirin", qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

that the Prophet, may Allah bless him and grant him peace, said: “The finest striving is a word of justice before an unjust ruler.” Al-Tirmidhī said: “A fair hadith.”

Source page 514

قُلْتُ: وَالْأَحَادِيثُ فِي الْبَابِ أَشْهَرُ مِنْ أَنْ تُذْكَرَ،

qultu: wa-al-ʾaḥādīthu fī al-bābi ʾashharu min ʾan tudhkara,

I say: The hadiths on this subject are too well known to need listing.

وَهَذِهِ الْآيَةُ الْكَرِيمَةُ مِمَّا يَغْتَرُّ بِهَا كَثِيرٌ مِنَ الْجَاهِلِينَ وَيَحْمِلُونَهَا عَلَى غَيْرِ وَجْهِهَا،

wahādhihi al-ʾāyatu al-karīmatu mimmā yaghtarru bihā kathīrun mina al-jāhilīna wayaḥmilūnahā ʿalā ghayri wajhihā,

This noble verse is one by which many uninformed people are misled, interpreting it incorrectly.

بَلِ الصَّوَابُ فِي مَعْنَاهَا: أَنَّكُمْ إِذَا فَعَلْتُمْ مَا أُمِرْتُمْ بِهِ فَلَا يَضُرُّكُمْ ضَلَالَةُ مَنْ ضَلَّ.

bali al-ṣawābu fī maʿnāhā: ʾannakum ʾidhā faʿaltum mā ʾumirtum bihi falā yaḍurrukum ḍalālatu man ḍalla.

Its correct meaning is that, if you do what you have been commanded, the error of those who stray will not harm you.

وَمِنْ جُمْلَةِ مَا أُمِرُوا بِهِ الْأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ الْمُنْكَرِ،

wamin jumlati mā ʾumirū bihi al-ʾamru bi-al-maʿrūfi wa-al-nahyu ʿani al-munkari,

Among the things they have been commanded are enjoining right and forbidding wrong.

وَالْآيَةُ قَرِيبَةُ الْمَعْنَى مِنْ قَوْلِهِ تَعَالَى: {مَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ} [الْعَنْكَبُوتِ:18].

wa-al-ʾāyatu qarībatu al-maʿnā min qawlihi taʿālā: {mā ʿalā al-rasūli ʾillā al-balāghu} [al-ʿankabūti:18].

The verse is close in meaning to His statement, Most High: “The Messenger is responsible only for conveying the message” [al-ʿAnkabūt: 18].

وَاعْلَمْ أَنَّ الْأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ الْمُنْكَرِ لَهُ شُرُوطٌ وَصِفَاتٌ مَعْرُوفَةٌ لَيْسَ هَذَا مَوْضِعَ بَسْطِهَا،

waʿlam ʾanna al-ʾamra bi-al-maʿrūfi wa-al-nahya ʿani al-munkari lahu shurūṭun waṣifātun maʿrūfatun laysa hādhā mawḍiʿa basṭihā,

Know that enjoining right and forbidding wrong have recognised conditions and requirements, which this is not the place to explain at length.

وَأَحْسَنُ مَظَانِّهَا إِحْيَاءُ عُلُومِ الدِّينِ، وَقَدْ أَوْضَحْتُ مُهِمَّاتِهَا فِي شَرْحِ مُسْلِمٍ، وَبِاللَّهِ التَّوْفِيقُ.

waʾaḥsanu maẓānnihā ʾiḥyāʾu ʿulūmi al-dīni, waqad ʾawḍaḥtu muhimmātihā fī sharḥi muslimin, wa-bi-llāhi al-tawfīqu.

One of the best places to find them is Iḥyāʾ ʿulūm al-dīn. I have explained their important points in my commentary on Muslim. Success is through Allah.

Source page 515

Textual notes

These notes distinguish verified corrections to the digital transcription from difficulties or unusual readings retained from the source. References are to the printed edition. Punctuation and segmentation have also been adjusted for the parallel presentation.

Source page 510 — Digital reading:

«وجننات لهم».

Corrected reading:

«وجنات لهم».

Verified against the scan.

[134] Source page 387 — The initial

و

in

وهل

is present in the printed source, p. 387, and is retained; Qur’an 51:24 begins

هل.

The quoted passage extends into 51:25.

[135] Source page 389 — Restored

بها

after

تسوم,

present in the printed edition p. 389 but omitted in the supplied transcription.

[136] Source page 396 — Restored

الرد

after

وأراد,

present in the printed edition p. 396 but omitted in the supplied transcription.

[137] Source page 397 — Corrected

منن

to

من,

verified against printed p. 397.

[138] Source page 397 — Corrected

صحابنا

to

أصحابنا,

verified against printed p. 397.

[139] Source page 399 — Corrected the name

أبي جزي

to

أبي جري.

The Mistū print p. 399 appears to have

جزي,

but both other available editions (Shamela0001956 and Shamela0010639) read

أبي جري;

this agrees with the Companion’s known name Abū Jurayy.

[140] Source page 402 — Corrected

منن محارمه

to

من محارمه,

verified against printed p. 402.

[141] Source page 404 — Corrected

بأننه

to

بأنه,

verified against printed p. 404.

[142] Source page 404 — Restored

الله

after

رسول,

verified against printed p. 404, where

رسول الله

is present.

[143] Source page 406 — Corrected

ومنها

to

ومنعها,

verified against the printed source, p. 406.

[144] Source page 408 — Corrected

فسم

to

فسلم,

verified against the printed source, p. 408.

[145] Source page 416 — Corrected

علي

to

عليا

after

أن,

verified against the printed edition, p. 416; the digitization omitted the accusative alif.

[146] Source page 416 — Corrected

قباله

to

قبالة

and restored

له

after

زجرا,

both verified against the printed edition, p. 416.

[147] Source page 418 — Corrected

إن ليس عشرة

to

إن لي عشرة,

verified against the printed edition, p. 418; the digitization added a sīn.

[148] Source page 419 — Corrected

غير معجمة

to

غين معجمة,

verified against the printed edition, p. 419; the digitization misread final nūn as rāʾ.

Source page 419 — Qiṭʿah

(قِطْعَة)

verified from Tahdhīb al-Kamāl, 28:508: https://shamela.ws/book/3722/15484 .

[149] Source page 420 — Corrected

أحجهما

to

أحدهما,

verified against the printed edition, p. 420; the digitization misread dāl as jīm.

[150] Source page 422 — The wording

قال لي

is also present in the printed edition, p. 422, although the author then classifies the report as mursal; the supplied wording is retained.

[151] Source page 422 — The printed edition, p. 422, also gives the scholar's name as

أبو محمد عبد السلام;

the supplied form has been retained.

[152] Source page 434 — Corrected

فأثى

to

فأثنى,

verified in the printed source, p. 434.

[153] Source page 437 — Removed the corrupt duplicated clause

وبالجهال به تموت عبادة العمر;

the printed source, p. 437, contains only

وبالجهل به تموت عبادة العمر كله وتتعطل.

[154] Source page 443 — The last Quran quotation spans al-Aḥzāb 70–71; the supplied reference gives only 71 and is retained.

[155] Source page 448 — The name

الحسين

is confirmed in the printed edition p. 448 and retained.

[156] Source page 453 — The supplied name

أبي وهيب

is confirmed on printed p. 453 and retained.

[157] Source page 453 — The supplied name

الحسين

is confirmed on printed p. 453 and retained.

[158] Source page 453 — The reading

تزيدون

is confirmed on printed p. 453 and retained.

[159] Source page 454 — Corrected

االأملاك

to

الأملاك,

verified against printed p. 454.

[160] Source page 456 — Corrected

سهل به سعد

to

سهل بن سعد,

verified against printed p. 456.

[161] Source page 458 — Corrected

الزينة

to

الزنية,

verified against printed p. 458, which has

الزنية.

[162] Source page 459 — Corrected

للمقدتم

to

للمقدام,

verified against printed p. 459.

[163] Source page 459 — Corrected

كثرة

to

كثيرة,

verified against printed p. 459.

[164] Source page 462 — Corrected

الصحيحية

to

الصحيحة,

verified against printed p. 462.

[165] Source page 463 — Corrected

الكاح

to

النكاح,

verified against printed p. 463.

[166] Source page 465 — Restored

بن

between

مسروق

and

الأجدع,

verified against the printed source, p. 465.

[167] Source page 468 — Corrected

يقول

to

يقوم,

verified against the printed source, p. 468.

[168] Source page 475 — Corrected

يقو

to

يقول,

verified against the printed edition, p. 475; the digitization omitted the final lām.

[169] Source page 484 — Corrected

كاننوا

to

كانوا,

verified against the printed heading on page484.

[170] Source page 484 — Corrected

عليك

to

عليكم,

verified against the printed main text on page484.

[171] Source page 485 — Corrected

أوقظة

to

أوقظه,

verified against the printed main text on page485.

[172] Source page 491 — Restored

صلى الله

before

عليه وسلم

in the second blessing, verified by the full blessing ligature in the printed main text on page491.

[173] Source page 492 — The source quotes Quran2:281 without the initial conjunction

و

of the full verse; the supplied quotation extent is preserved.

[174] Source page 494 — Corrected

أمنوا

to

آمنوا

in both occurrences, verified in the printed source, p. 494, and the Qur’an. The final quotation includes al-Ṣaff 61:2–3, though the source cites only verse 3.

[175] Source page 497 — The reading

العين

is also printed on p. 497 and is retained; the author's following explanation identifies the affected person. The Dar Ibn Hazm edition represented by Shamela0010639 reads

المعين

here.

[176] Source page 498 — The awkward, repetitive wording

من نفسه وماله وأعجبه ما يعجبه

is present in the printed source, p. 498, and has been retained.

[177] Source page 499 — Restored

رأى

after

وإذا:

the extracted text reads

وإذا ما يكره,

but the printed source, p. 499, reads

وإذا رأى ما يكره.

[178] Source page 503 — The compressed wording

فكبر على الأرض

is confirmed in the printed edition p. 503 and preserved; no fuller wording from another version has been inserted.

[179] Source page 504 — Removed spurious

نبه

before

نبيه,

absent from the printed edition p. 504.

[180] Source page 505 — Corrected

القول

to

القبول

after inspection of the printed edition, p. 505.

[181] Source page 509 — Interjection

هي

vocalized

هِيْ

following the pronunciation discussed by Ibn Ḥajar in Fatḥ al-bārī (https://www.islamweb.net/ar/library/content/52/13329/).

Standalone digital markup symbols were omitted; they are not part of the book’s text.

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