Al Adhkar Al Nawawi Volume 5

Al Adhkār

by al Nawawī

الْأَذْكَارُ لِلْإِمَامِ النَّوَوِيِّ

Volume 5 of Five

Vocalized Arabic

Latin transliteration

Modern English translation

Guarding the Tongue Supplications and Final Counsels

Chapters 313 to 349

Based on Muḥyī al Dīn Mistū’s 1990 edition

About this reading edition

Volume 5 covers chapters 313 to 349. Guarding the tongue, collected supplications, seeking forgiveness, the foundational hadiths, and the author’s conclusion. 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 5

• Book of Guarding the Tongue

• 313 — Chapter on guarding the tongue

• 314. Chapter on the Prohibition of Backbiting and Malicious Tale-Bearing

• 315. Chapter Explaining Important Matters Concerning the Definition of Backbiting

• 316. Chapter Explaining How to Keep Oneself from Backbiting

• 317. Chapter Explaining the Permitted Cases of Backbiting

• 318. Chapter on the instruction for someone who hears his teacher, companion, or anyone else being backbitten

• 319. Chapter on backbiting in the heart

• 320. Chapter on making amends for backbiting and repenting of it

• 321. Chapter on malicious tale-bearing

• 322. Chapter prohibiting the reporting of people’s words to those in authority unless necessity requires it, such as fear of harm

• 323. Chapter prohibiting attacks on lineages established by the outward standards of religious law

• 324. Chapter prohibiting boasting

• 325. Chapter prohibiting gloating over a Muslim’s misfortune

• 326. Chapter on the prohibition of despising and mocking Muslims

• 327. Chapter on the grave prohibition of false testimony

• 328. Chapter prohibiting reminders of one’s gifts and similar favors

• 329. Chapter prohibiting cursing

• 330. The prohibition of harshly rebuking the poor, the weak, orphans, those who ask for help, and others like them; speaking gently to them and treating them humbly

• 331. Expressions whose use is discouraged

• 332. Chapter on the prohibition of lying and an explanation of its categories

• 333. Chapter on the encouragement to verify what one relates, and the prohibition of repeating everything one hears when one does not believe it to be true

• 334. Chapter on indirect expression and double meanings

• 335. Chapter on what someone who has spoken offensively should say and do

• 336. Chapter on expressions reported to have been disliked by a group of scholars, although they are not disliked

• Book of Collected Supplications

• 337. Chapter on Important Supplications Recommended at All Times

• 338. Chapter on the etiquette of supplication

• 339. Chapter on supplicating and seeking a means of approach to Allah Most High through one’s righteous deeds

• 340. Chapter: Raising the hands in supplication, then wiping the face with them

• 341. Chapter: The recommendation to repeat supplications

• 342. Chapter: Encouragement to be attentive in heart when supplicating

• 343. Chapter: The virtue of praying for someone in their absence

• 344. Chapter: The recommendation to pray for someone who has treated one kindly, and how to pray for them

• 345. Chapter: The recommendation to request prayers from people of virtue, even when the requester is more virtuous than the person asked, and to supplicate in honored places

• 346. Chapter: The prohibition against a legally accountable person praying against himself, his child, his servant, his property, or the like

• 347. Chapter: Evidence that a Muslim’s supplication is answered with what he requests or something else, and that he should not demand a speedy answer

• The Book of Seeking Forgiveness

• 348. Chapter: Seeking forgiveness

• 349. Chapter: The prohibition of remaining silent for a whole day until night

• The hadiths on which Islam rests

• Conclusion

كِتَابُ حِفْظِ اللِّسَانِ

kitābu ḥifẓi al-lisāni

Book of Guarding the Tongue

313 بَابُ حِفْظِ اللِّسَانِ

313 bābu ḥifẓi al-lisāni

313 — Chapter on guarding the tongue

قَالَ اللَّهُ تَعَالَى: {مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ} [ق:18]

qāla Allāhu taʿālā: {mā yalfiẓu min qawlin ʾillā ladayhi raqībun ʿatīdun} [Qāf:18]

Allah Most High says: “He utters no word without a watchful observer ready beside him” [Qāf: 18].

وَقَالَ اللَّهُ تَعَالَى: {إِنَّ رَبَّكَ لَبِالْمِرْصَادِ} [الْفَجْرِ:14].

waqāla Allāhu taʿālā: {ʾinna rabbaka labiālmirṣādi} [al-fajri:14].

And Allah Most High says: “Your Lord is ever watchful” [al-Fajr: 14].

وَقَدْ ذَكَرْتُ مَا يَسَّرَهُ اللَّهُ سُبْحَانَهُ وَتَعَالَى مِنَ الْأَذْكَارِ الْمُسْتَحَبَّةِ وَنَحْوِهَا فِيمَا سَبَقَ،

waqad dhakartu mā yassarahu Allāhu subḥānahu wataʿālā mina al-ʾadhkāri al-mustaḥabbati wanaḥwihā fīmā sabaqa,

In the preceding pages I have mentioned such recommended remembrances and similar matters as Allah, glorified and exalted, has enabled me to set out.

وَأَرَدْتُ أَنْ أَضُمَّ إِلَيْهَا مَا يُكْرَهُ أَوْ يَحْرُمُ مِنَ الْأَلْفَاظِ لِيَكُونَ الْكِتَابُ جَامِعًا لِأَحْكَامِ الْأَلْفَاظِ، وَمُبَيِّنًا أَقْسَامَهَا،

waʾaradtu ʾan ʾaḍumma ʾilayhā mā yukrahu ʾaw yaḥrumu mina al-ʾalfāẓi liyakūna al-kitābu jāmiʿan liʾaḥkāmi al-ʾalfāẓi, wamubayyinan ʾaqsāmahā,

I wished to add words that are disliked or forbidden, so that the book encompasses the rulings on speech and explains its categories.

فَأَذْكُرُ مِنْ ذَلِكَ مَقَاصِدَ يَحْتَاجُ إِلَى مَعْرِفَتِهَا كُلُّ مُتَدَيِّنٍ، وَأَكْثَرُ مَا أَذْكُرُهُ مَعْرُوفٌ،

faʾadhkuru min dhālika maqāṣida yaḥtāju ʾilā maʿrifatihā kullu mutadayyinin, waʾaktharu mā ʾadhkuruhu maʿrūfun,

I will therefore mention principal matters that every religiously committed person needs to know. Most of what I mention is familiar,

فَلِهَذَا أَتْرُكُ الْأَدِلَّةَ فِي أَكْثَرِهِ، وَبِاللَّهِ التَّوْفِيقُ.

falihādhā ʾatruku al-ʾadillata fī ʾaktharihi, wa-bi-llāhi al-tawfīqu.

so I omit the proofs in most cases. Success is through Allah. [182]

[فَصْلٌ]: اِعْلَمْ أَنَّهُ لِكُلِّ مُكَلَّفٍ أَنْ يَحْفَظَ لِسَانَهُ عَنْ جَمِيعِ الْكَلَامِ إِلَّا كَلَامًا تَظْهَرُ الْمَصْلَحَةُ فِيهِ،

[faṣlun]: iʿlam ʾannahu likulli mukallafin ʾan yaḥfaẓa lisānahu ʿan jamīʿi al-kalāmi ʾillā kalāman taẓharu al-maṣlaḥatu fīhi,

[Section] Know that every accountable person is to guard his tongue from all speech except that whose benefit is evident.

وَمَتَى اِسْتَوَى الْكَلَامُ وَتَرْكُهُ فِي الْمَصْلَحَةِ، فَالسُّنَّةُ الْإِمْسَاكُ عَنْهُ،

wamatā istawā al-kalāmu watarkuhu fī al-maṣlaḥati, fa-al-sunnatu al-ʾimsāku ʿanhu,

Whenever speaking and refraining from speech are equally beneficial, the Sunnah is to refrain.

لِأَنَّهُ قَدْ يَنْجَرُّ الْكَلَامُ الْمُبَاحُ إِلَى حَرَامٍ أَوْ مَكْرُوهٍ،

liʾannahu qad yanjarru al-kalāmu al-mubāḥu ʾilā ḥarāmin ʾaw makrūhin,

Permissible speech may lead to something forbidden or disliked;

بَلْ هَذَا كَثِيرٌ أَوْ غَالِبٌ فِي الْعَادَةِ، وَالسَّلَامَةُ لَا يَعْدِلُهَا شَيْءٌ.

bal hādhā kathīrun ʾaw ghālibun fī al-ʿādati, wa-al-salāmatu lā yaʿdiluhā shayʾun.

indeed, this happens frequently, or usually, in practice. Nothing equals remaining safe.

[1/ 874] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ

[1/ 874] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu

[1/874] 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: "مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْرًا

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "man kāna yuʾminu bi-llāhi wa-al-yawmi al-ʾākhiri falyaqul khayran

that the Prophet, may Allah bless him and grant him peace, said: “Whoever believes in Allah and the Last Day should speak good

Source page 516

أَوْ لِيَصْمُتْ". قُلْتُ: فَهَذَا الْحَدِيثُ الْمُتَّفَقُ عَلَى صِحَّتِهِ نَصٌّ صَرِيحٌ

ʾaw liyaṣmut". qultu: fahādhā al-ḥadīthu al-muttafaqu ʿalā ṣiḥḥatihi naṣṣun ṣarīḥun

or remain silent.” I say: This hadith, whose authenticity is agreed upon, is an explicit text

فِي أَنَّهُ لَا يَنْبَغِي أَنْ يَتَكَلَّمَ إِلَّا إِذَا كَانَ الْكَلَامُ خَيْرًا، وَهُوَ الَّذِي ظَهَرَتْ لَهُ مَصْلَحَتُهُ،

fī ʾannahu lā yanbaghī ʾan yatakallama ʾillā ʾidhā kāna al-kalāmu khayran, wahuwa alladhī ẓaharat lahu maṣlaḥatuhu,

establishing that one should speak only when the speech is good—that is, when its benefit is evident to him.

وَمَتَى شَكَّ فِي ظُهُورِ الْمَصْلَحَةِ فَلَا يَتَكَلَّمْ.

wamatā shakka fī ẓuhūri al-maṣlaḥati falā yatakallam.

Whenever he doubts whether the benefit is evident, he should not speak.

وَقَدْ قَالَ الْإِمَامُ الشَّافِعِيُّ رَحِمَهُ اللَّهُ: إِذَا أَرَادَ الْكَلَامَ فَعَلَيْهِ أَنْ يُفَكِّرَ قَبْلَ كَلَامِهِ،

waqad qāla al-ʾimāmu al-shāfiʿiyyu raḥimahu Allāhu: ʾidhā ʾarāda al-kalāma faʿalayhi ʾan yufakkira qabla kalāmihi,

Imam al-Shāfiʿī, may Allah have mercy on him, said: “When someone wishes to speak, he must think before speaking.

فَإِنْ ظَهَرَتِ الْمَصْلَحَةُ تَكَلَّمَ، وَإِنْ شَكَّ لَمْ يَتَكَلَّمْ حَتَّى تَظْهَرَ.

faʾin ẓaharati al-maṣlaḥatu takallama, waʾin shakka lam yatakallam ḥattā taẓhara.

If the benefit becomes evident, he speaks. If he is unsure, he does not speak until it becomes evident.”

[2/ 875] وَرَوَيْنَا فِي صَحِيحَيْهِمَا

[2/ 875] warawaynā fī ṣaḥīḥayhimā

[2/875] We have transmitted in their two Ṣaḥīḥ collections

عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ، أَيُّ الْمُسْلِمِينَ أَفْضَلُ؟ قَالَ: "مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ".

ʿan ʾabī mūsā al-ʾashʿariyyi qāla: qultu yā rasūla Allāhi, ʾayyu al-muslimīna ʾafḍalu? qāla: "man salima al-muslimūna min lisānihi wayadihi".

from Abū Mūsā al-Ashʿarī, who said: I asked, “Messenger of Allah, which Muslim is best?” He replied: “The one from whose tongue and hand Muslims are safe.”

[3/ 876] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ سَهْلِ بْنِ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ،

[3/ 876] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan sahli bni saʿdin raḍiya Allāhu ʿanhu,

[3/876] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Sahl ibn Saʿd, may Allah be pleased with him,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ يَضْمَنْ لِي مَا بَيْنَ لَحْيَيْهِ وَمَا بَيْنَ رِجْلَيْهِ، أَضْمَنْ لَهُ الْجَنَّةَ".

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "man yaḍman lī mā bayna laḥyayhi wamā bayna rijlayhi, ʾaḍman lahu al-jannata".

that the Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever guarantees me control of what lies between his jaws and between his legs, I guarantee him Paradise.”

[4/ 877] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ،

[4/ 877] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata,

[4/877] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Hurayrah,

أَنَّهُ سَمِعَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "إِنَّ الْعَبْدَ يَتَكَلَّمُ بِالْكَلِمَةِ مَا يَتَبَيَّنُ فِيهَا

ʾannahu samiʿa al-nabiyya ṣallā Allāhu ʿalayhi wasallama yaqūlu: "ʾinna al-ʿabda yatakallamu bi-al-kalimati mā yatabayyanu fīhā

that he heard the Prophet, may Allah bless him and grant him peace, say: “A servant may speak a word without considering it,

يَزِلُّ بِهَا إِلَى النَّارِ أَبْعَدَ مِمَّا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ"

yazillu bihā ʾilā al-nāri ʾabʿada mimmā bayna al-mashriqi wa-al-maghribi"

and because of it slip into the Fire farther than the distance between east and west.”

وَفِي رِوَايَةِ الْبُخَارِيِّ: "أَبْعَدَ مِمَّا بَيْنَ الْمَشْرِقِ" مِنْ غَيْرِ ذِكْرِ الْمَغْرِبِ،

wafī riwāyati al-bukhāriyyi: "ʾabʿada mimmā bayna al-mashriqi" min ghayri dhikri al-maghribi,

Al-Bukhārī’s version says, “farther than the distance between the east,” without mentioning the west.

وَمَعْنَى يَتَبَيَّنُ: يَتَفَكَّرُ فِي أَنَّهَا خَيْرٌ أَمْ لَا.

wamaʿnā yatabayyanu: yatafakkaru fī ʾannahā khayrun ʾam lā.

Yatabayyanu means considering whether the word is good or not.

[5/ 878] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ أَبِي هُرَيْرَةَ،

[5/ 878] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʾabī hurayrata,

[5/878] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Abū Hurayrah,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِنَّ الْعَبْدَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللَّهِ تَعَالَى مَا يُلْقِي لَهَا بَالًا يَرْفَعُ

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾinna al-ʿabda layatakallamu bi-al-kalimati min riḍwāni Allāhi taʿālā mā yulqī lahā bi-al-i yarfaʿu

that the Prophet, may Allah bless him and grant him peace, said: “A servant may utter a word pleasing to Allah Most High, giving it no particular thought, by which

Source page 517

اللَّهُ تَعَالَى بِهَا دَرَجَاتٍ، وَإِنَّ الْعَبْدَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللَّهِ تَعَالَى لَا يُلْقِي لَهَا بَالًا يَهْوِي بِهَا فِي جَهَنَّمَ"

Allāhu taʿālā bihā darajātin, waʾinna al-ʿabda layatakallamu bi-al-kalimati min sakhaṭi Allāhi taʿālā lā yulqī lahā bi-al-i yahwī bihā fī jahannama"

Allah Most High raises him in degrees. A servant may utter a word displeasing to Allah Most High, giving it no particular thought, by which he plunges into Hell.”

قُلْتُ: كَذَا فِي أُصُولِ الْبُخَارِيِّ "يَرْفَعُ اللَّهُ بِهَا دَرَجَاتٍ" وَهُوَ صَحِيحٌ:

qultu: kadhā fī ʾuṣūli al-bukhāriyyi "yarfaʿu Allāhu bihā darajātin" wahuwa ṣaḥīḥun:

I say: This is how the source copies of al-Bukhārī read: “Allah raises degrees by it.” This is grammatically sound:

أَيْ دَرَجَاتِهِ، أَوْ يَكُونُ تَقْدِيرُهُ: يَرْفَعُهُ، وَيُلْقِي بِالْقَافِ.

ʾay darajātihi, ʾaw yakūnu taqdīruhu: yarfaʿuhu, wayulqī bi-al-qāfi.

it means “his degrees,” or the implied wording is “raises him.” Yulqī is written with qāf.

[6/ 879] وَرَوَيْنَا فِي مُوَطَّأِ الْإِمَامِ مَالِكٍ وَكِتَابَيِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنْ بِلَالِ بْنِ الْحَارِثِ الْمُزَنِيِّ رَضِيَ اللَّهُ عَنْهُ؛

[6/ 879] warawaynā fī muwaṭṭaʾi al-ʾimāmi mālikin wakitābayi al-tirmidhiyyi wabni mājah, ʿan bilāli bni al-ḥārithi al-muzaniyyi raḍiya Allāhu ʿanhu;

[6/879] We have transmitted in Imam Mālik’s Muwaṭṭaʾ and the books of al-Tirmidhī and Ibn Mājah, from Bilāl ibn al-Ḥārith al-Muzanī, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللَّهِ تَعَالَى

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾinna al-rajula layatakallamu bi-al-kalimati min riḍwāni Allāhi taʿālā

that the Messenger of Allah, may Allah bless him and grant him peace, said: “A man may utter a word pleasing to Allah Most High,

مَا كَانَ يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ؛ يَكْتُبُ اللَّهُ تَعَالَى لَهُ بِهَا رِضْوَانَهُ إِلَى يَوْمِ يَلْقَاهُ،

mā kāna yaẓunnu ʾan tablugha mā balaghat; yaktubu Allāhu taʿālā lahu bihā riḍwānahu ʾilā yawmi yalqāhu,

never imagining how far its effect would reach; because of it, Allah Most High records His pleasure with him until the day he meets Him.

وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللَّهِ تَعَالَى مَا كَانَ يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ؛

waʾinna al-rajula layatakallamu bi-al-kalimati min sakhaṭi Allāhi taʿālā mā kāna yaẓunnu ʾan tablugha mā balaghat;

A man may utter a word displeasing to Allah Most High, never imagining how far its effect would reach;

يَكْتُبُ اللَّهُ تَعَالَى بِهَا سَخَطَهُ إِلَى يَوْمِ يَلْقَاهُ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

yaktubu Allāhu taʿālā bihā sakhaṭahu ʾilā yawmi yalqāhu" qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

because of it, Allah Most High records His displeasure until the day he meets Him.” Al-Tirmidhī said: “A fair, sound hadith.”

[7/ 880] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ،

[7/ 880] warawaynā fī kitābi al-tirmidhiyyi wa-al-nasāʾiyyi wabni mājah,

[7/880] We have transmitted in the books of al-Tirmidhī, al-Nasāʾī and Ibn Mājah,

عَنْ سُفْيَانَ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ! حَدِّثْنِي بِأَمْرٍ أَعْتَصِمُ بِهِ،

ʿan sufyāna bni ʿabdi Allāhi raḍiya Allāhu ʿanhu qāla: qultu: yā rasūla Allāhi! ḥaddithnī biʾamrin ʾaʿtaṣimu bihi,

from Sufyān ibn ʿAbd Allāh, may Allah be pleased with him, who said: I asked, “Messenger of Allah, tell me something to hold fast to.”

قَالَ: "قُلْ رَبِّيَ اللَّهُ ثُمَّ اِسْتَقِمْ" قُلْتُ: يَا رَسُولَ اللَّهِ! مَا أَخْوَفُ مَا يُخَافُ عَلَيَّ؟

qāla: "qul rabbiya Allāhu thumma istaqim" qultu: yā rasūla Allāhi! mā ʾakhwafu mā yukhāfu ʿalayya?

He said, “Say, ‘My Lord is Allah,’ then remain upright.” I asked, “Messenger of Allah, what is the most fearful thing to be feared for me?”

فَأَخَذَ بِلِسَانِ نَفْسِهِ ثُمَّ قَالَ: "هَذَا".

faʾakhadha bilisāni nafsihi thumma qāla: "hādhā".

He took hold of his own tongue, then said, “This.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

Al-Tirmidhī said: “A fair, sound hadith.”

[8/ 881] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ:

[8/ 881] warawaynā fī kitābi al-tirmidhiyyi, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā, qāla:

[8/881] We have transmitted in al-Tirmidhī’s book that Ibn ʿUmar, may Allah be pleased with them both, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تُكْثِرُوا الْكَلَامَ بِغَيْرِ ذِكْرِ اللَّهِ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā tukthirū al-kalāma bighayri dhikri Allāhi,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Do not speak excessively without remembering Allah.

فَإِنَّ كَثْرَةَ الْكَلَامِ بِغَيْرِ ذِكْرِ اللَّهِ تَعَالَى قَسْوَةٌ لِلْقَلْبِ، وَإِنَّ أَبْعَدَ النَّاسِ مِنَ اللَّهِ تَعَالَى الْقَلْبُ الْقَاسِي".

faʾinna kathrata al-kalāmi bighayri dhikri Allāhi taʿālā qaswatun li-l-qalbi, waʾinna ʾabʿada al-nāsi mina Allāhi taʿālā al-qalbu al-qāsī".

Abundant speech without remembrance of Allah Most High hardens the heart, and the person farthest from Allah Most High is the one with a hard heart.”

Source page 518

[9/ 882] وَرَوَيْنَا فِيهِ، عَنْ أَبِي هُرَيْرَةَ قَالَ:

[9/ 882] warawaynā fīhi, ʿan ʾabī hurayrata qāla:

[9/882] We have also transmitted in it that Abū Hurayrah said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ وَقَاهُ اللَّهُ تَعَالَى شَرَّ مَا بَيْنَ لَحْيَيْهِ، وَشَرَّ مَا بَيْنَ رِجْلَيْهِ دَخَلَ الْجَنَّةَ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man waqāhu Allāhu taʿālā sharra mā bayna laḥyayhi, washarra mā bayna rijlayhi dakhala al-jannata" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever Allah Most High protects from the evil of what lies between his jaws and between his legs will enter Paradise.” Al-Tirmidhī said: “A fair hadith.”

[10/ 883] وَرَوَيْنَا فِيهِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[10/ 883] warawaynā fīhi, ʿan ʿuqbata bni ʿāmirin raḍiya Allāhu ʿanhu qāla:

[10/883] We have also transmitted in it that ʿUqbah ibn ʿĀmir, may Allah be pleased with him, said:

قُلْتُ يَا رَسُولَ اللَّهِ، مَا النَّجَاةُ؟ قَالَ: "أَمْسِكْ عَلَيْكَ لِسَانَكَ وَلْيَسَعْكَ بَيْتُكَ وَابْكِ عَلَى خَطِيئَتِكَ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qultu yā rasūla Allāhi, mā al-najātu? qāla: "ʾamsik ʿalayka lisānaka walyasaʿka baytuka wabki ʿalā khaṭīʾatika" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

I asked, “Messenger of Allah, what brings salvation?” He replied: “Restrain your tongue, let your home be enough for you, and weep over your sin.” Al-Tirmidhī said: “A fair hadith.”

[11/ 884] وَرَوَيْنَا فِيهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ،

[11/ 884] warawaynā fīhi, ʿan ʾabī saʿīdin al-khudriyyi raḍiya Allāhu ʿanhu,

[11/884] We have also transmitted in it, from Abū Saʿīd al-Khudrī, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِذَا أَصْبَحَ اِبْنُ آدَمَ فَإِنَّ الْأَعْضَاءَ كُلَّهَا تُكَفِّرُ اللِّسَانَ

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾidhā ʾaṣbaḥa ibnu ʾādama faʾinna al-ʾaʿḍāʾa kullahā tukaffiru al-lisāna

that the Prophet, may Allah bless him and grant him peace, said: “When the son of Adam wakes in the morning, all his limbs humble themselves before the tongue,

فَتَقُولُ: اِتَّقِ اللَّهَ فِينَا فَإِنَّمَا نَحْنُ مِنْكَ، فَإِنِ اِسْتَقَمْتَ اِسْتَقَمْنَا، وَإِنِ اِعْوَجَجْتَ اِعْوَجَجْنَا".

fataqūlu: ittaqi Allāha fīnā faʾinnamā naḥnu minka, faʾini istaqamta istaqamnā, waʾini iʿwajajta iʿwajajnā".

saying, ‘Be mindful of Allah regarding us, for we depend on you. If you are upright, we are upright; if you deviate, we deviate.’”

[12/ 885] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنْ أُمِّ حَبِيبَةَ رَضِيَ اللَّهُ عَنْهَا،

[12/ 885] warawaynā fī kitābi al-tirmidhiyyi wabni mājah, ʿan ʾummi ḥabībata raḍiya Allāhu ʿanhā,

[12/885] We have transmitted in the books of al-Tirmidhī and Ibn Mājah, from Umm Ḥabībah, may Allah be pleased with her,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "كُلُّ كَلَامِ اِبْنِ آدَمَ عَلَيْهِ لَا لَهُ، إِلَّا أَمْرًا بِمَعْرُوفٍ، وَنَهْيًا عَنْ مُنْكَرٍ، أَوْ ذِكْرًا لِلَّهِ تَعَالَى".

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: "kullu kalāmi ibni ʾādama ʿalayhi lā lahu, ʾillā ʾamran bimaʿrūfin, wanahyan ʿan munkarin, ʾaw dhikran li-llāhi taʿālā".

from the Prophet, may Allah bless him and grant him peace: “All the speech of the son of Adam counts against him, not for him, except enjoining right, forbidding wrong, or remembering Allah Most High.”

[13/ 886] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ مُعَاذٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[13/ 886] warawaynā fī kitābi al-tirmidhiyyi, ʿan muʿādhin raḍiya Allāhu ʿanhu qāla:

[13/886] We have transmitted in al-Tirmidhī’s book that Muʿādh, may Allah be pleased with him, said:

قُلْتُ: يَا رَسُولَ اللَّهِ! أَخْبِرْنِي بِعَمَلٍ يُدْخِلُنِي الْجَنَّةَ وَيُبَاعِدُنِي مِنَ النَّارِ، قَالَ:

qultu: yā rasūla Allāhi! ʾakhbirnī biʿamalin yudkhilunī al-jannata wayubāʿidunī mina al-nāri, qāla:

I asked, “Messenger of Allah, tell me of a deed that will admit me to Paradise and keep me far from the Fire.” He replied:

Source page 519

لَقَدْ سَأَلْتَ عَنْ عَظِيمٍ وَإِنَّهُ لَيَسِيرٌ عَلَى مَنْ يَسَّرَهُ اللَّهُ تَعَالَى عَلَيْهِ:

laqad saʾalta ʿan ʿaẓīmin waʾinnahu layasīrun ʿalā man yassarahu Allāhu taʿālā ʿalayhi:

“You have asked about something great, yet it is easy for anyone for whom Allah Most High makes it easy:

تَعْبُدُ اللَّهَ لَا تُشْرِكُ بِهِ شَيْئًا، وَتُقِيمُ الصَّلَاةَ، وَتُؤْتِي الزَّكَاةَ، وَتَصُومُ رَمَضَانَ، وَتَحُجُّ الْبَيْتَ،

taʿbudu Allāha lā tushriku bihi shayʾan, watuqīmu al-ṣalāta, watuʾtī al-zakāta, wataṣūmu ramaḍāna, wataḥujju al-bayta,

worship Allah without associating anything with Him, establish prayer, give the alms, fast Ramadan, and make pilgrimage to the House.”

ثُمَّ قَالَ: أَلَا أَدُلُّكَ عَلَى أَبْوَابِ الْخَيْرِ؟ الصَّوْمُ جُنَّةٌ،

thumma qāla: ʾalā ʾadulluka ʿalā ʾabwābi al-khayri? al-ṣawmu junnatun,

Then he said: “Shall I guide you to the gates of goodness? Fasting is a shield.

وَالصَّدَقَةُ تُطْفِىءُ الْخَطِيئَةَ كَمَا يُطْفِىءُ الْمَاءُ النَّارَ، وَصَلَاةُ الرَّجُلِ فِي جَوْفِ اللَّيْلِ،

wa-al-ṣadaqatu tuṭfiʾu al-khaṭīʾata kamā yuṭfiʾu al-māʾu al-nāra, waṣalātu al-rajuli fī jawfi al-layli,

Charity extinguishes sin as water extinguishes fire, as does a person’s prayer in the depths of night.”

ثُمَّ تَلَا {تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ} حَتَّى بَلَغَ {يَعْمَلُونَ}

thumma talā {tatajāfā junūbuhum ʿani al-maḍājiʿi} ḥattā balagha {yaʿmalūna}

Then he recited, “Their sides forsake their beds,” until he reached, “what they used to do.”

ثُمَّ قَالَ: أَلَا أُخْبِرُكَ بِرَأْسِ الْأَمْرِ وَعَمُودِهِ وَذِرْوَةِ سَنَامِهِ؟ قُلْتُ: بَلَى يَا رَسُولَ اللَّهِ!

thumma qāla: ʾalā ʾukhbiruka biraʾsi al-ʾamri waʿamūdihi wadhirwati sanāmihi? qultu: balā yā rasūla Allāhi!

Then he said: “Shall I tell you the head of the matter, its pillar and its highest peak?” I replied, “Yes, Messenger of Allah!”

قَالَ: رَأْسُ الْأَمْرِ الْإِسْلَامُ، وَعَمُودُهُ الصَّلَاةُ، وَذِرْوَةُ سَنَامِهِ الْجِهَادُ،

qāla: raʾsu al-ʾamri al-ʾislāmu, waʿamūduhu al-ṣalātu, wadhirwatu sanāmihi al-jihādu,

He said: “The head of the matter is Islam, its pillar is prayer, and its highest peak is striving in Allah’s path.”

ثُمَّ قَالَ: أَلَا أُخْبِرُكَ بِمِلَاكِ ذَلِكَ كُلِّهِ؟ قُلْتُ: بَلَى يَا رَسُولَ اللَّهِ!

thumma qāla: ʾalā ʾukhbiruka bimilāki dhālika kullihi? qultu: balā yā rasūla Allāhi!

Then he said: “Shall I tell you what holds all of that together?” I replied, “Yes, Messenger of Allah!”

فَأَخَذَ بِلِسَانِهِ ثُمَّ قَالَ: كُفَّ عَلَيْكَ هَذَا،

faʾakhadha bilisānihi thumma qāla: kuffa ʿalayka hādhā,

He took hold of his tongue and said: “Restrain this.”

قُلْتُ: يَا رَسُولَ اللَّهِ! وَإِنَّا لَمُؤَاخَذُونَ بِمَا نَتَكَلَّمُ بِهِ؟ فَقَالَ: ثَكِلَتْكَ أُمُّكَ،

qultu: yā rasūla Allāhi! waʾinnā lamuʾākhadhūna bimā natakallamu bihi? faqāla: thakilatka ʾummuka,

I asked, “Messenger of Allah, will we really be held accountable for what we say?” He replied: “May your mother be bereaved of you!

وَهَلْ يَكُبُّ النَّاسَ فِي النَّارِ عَلَى وُجُوهِهِمْ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ؟ "

wahal yakubbu al-nāsa fī al-nāri ʿalā wujūhihim ʾillā ḥaṣāʾidu ʾalsinatihim? "

What casts people into the Fire upon their faces except the harvests of their tongues?”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ. قُلْتُ: الذِّرْوَةُ بِكَسْرِ الذَّالِ الْمُعْجَمَةِ وَضَمِّهَا: وَهِيَ أَعْلَاهُ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun. qultu: al-dhirwatu bikasri al-dhāli al-muʿjamati waḍammihā: wahiya ʾaʿlāhu.

Al-Tirmidhī said: “A fair, sound hadith.” I say: Dhirwah may have i or u on the dotted dhāl; it means the highest part.

[14/ 887] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنْ أَبِي هُرَيْرَةَ،

[14/ 887] warawaynā fī kitābi al-tirmidhiyyi wabni mājah, ʿan ʾabī hurayrata,

[14/887] We have transmitted in the books of al-Tirmidhī and Ibn Mājah, from Abū Hurayrah,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ" حَدِيثٌ حَسَنٌ.

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "min ḥusni ʾislāmi al-marʾi tarkuhu mā lā yaʿnīhi" ḥadīthun ḥasanun.

that the Prophet, may Allah bless him and grant him peace, said: “Part of a person’s sound practice of Islam is leaving what does not concern him.” A fair hadith.

[15/ 888] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ؛

[15/ 888] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʿabdi Allāhi bni ʿamri bni al-ʿāṣi;

[15/888] We have transmitted in al-Tirmidhī’s book, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ صَمَتَ نَجَا" إِسْنَادُهُ ضَعِيفٌ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: "man ṣamata najā" ʾisnāduhu ḍaʿīfun,

that the Prophet, may Allah bless him and grant him peace, said: “Whoever remains silent is saved.” Its chain is weak.

وَإِنَّمَا ذَكَرْتُهُ لِأُبَيِّنَهُ لِكَوْنِهِ مَشْهُورًا، وَالْأَحَادِيثُ الصَّحِيحَةُ بِنَحْوِ مَا ذَكَرْتُهُ كَثِيرَةٌ، وَفِيمَا

waʾinnamā dhakartuhu liʾubayyinahu likawnihi mashhūran, wa-al-ʾaḥādīthu al-ṣaḥīḥatu binaḥwi mā dhakartuhu kathīratun, wafīmā

I have mentioned it only to clarify its status because it is well known. Sound hadiths similar to those I have mentioned are numerous, and what

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أَشَرْتُ بِهِ كِفَايَةٌ لِمَنْ وُفِّقَ، وَسَيَأْتِي إِنْ شَاءَ اللَّهُ فِي بَابِ الْغِيبَةِ جُمَلٌ مِنْ ذَلِكَ، وَبِاللَّهِ التَّوْفِيقُ.

ʾashartu bihi kifāyatun liman wuffiqa, wasayaʾtī ʾin shāʾa Allāhu fī bābi al-ghībati jumalun min dhālika, wa-bi-llāhi al-tawfīqu.

I have indicated suffices for anyone granted success. More of this will come, if Allah wills, in the chapter on backbiting. Success is through Allah.

وَأَمَّا الْآثَارُ عَنِ السَّلَفِ وَغَيْرِهِمْ فِي هَذَا الْبَابِ فَكَثِيرَةٌ، وَلَا حَاجَةَ إِلَيْهَا مَعَ مَا سَبَقَ، لَكِنْ نُنَبِّهُ عَلَى عُيُونٍ مِنْهَا:

waʾammā al-ʾāthāru ʿani al-salafi waghayrihim fī hādhā al-bābi fakathīratun, walā ḥājata ʾilayhā maʿa mā sabaqa, lākin nunabbihu ʿalā ʿuyūnin minhā:

Reports from the early generations and others on this subject are numerous. What has preceded makes them unnecessary, but we will draw attention to a few outstanding examples:

بَلَغَنَا أَنَّ قُسَّ بْنَ سَاعِدَةَ وَأَكْثَمَ بْنَ صَيْفِيٍّ اِجْتَمَعَا، فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ:

balaghanā ʾanna qussa bna sāʿidata waʾakthama bna ṣayfiyyin ijtamaʿā, faqāla ʾaḥaduhumā liṣāḥibihi:

It has reached us that Quss ibn Sāʿidah and Aktham ibn Ṣayfī met, and one said to the other:

كَمْ وَجَدْتَ فِي اِبْنِ آدَمَ مِنَ الْعُيُوبِ؟ فَقَالَ: هِيَ أَكْثَرُ مِنْ أَنْ تُحْصَى،

kam wajadta fī ibni ʾādama mina al-ʿuyūbi? faqāla: hiya ʾaktharu min ʾan tuḥṣā,

“How many faults have you found in the son of Adam?” He answered, “More than can be counted.

وَالَّذِي أَحْصَيْتُهُ ثَمَانِيَةُ آلَافِ عَيْبٍ، وَوَجَدْتُ خَصْلَةً إِنِ اِسْتَعْمَلْتَهَا سَتَرَتِ الْعُيُوبَ كُلَّهَا،

wa-lladhī ʾaḥṣaytuhu thamāniyatu ʾālāfi ʿaybin, wawajadtu khaṣlatan ʾini istaʿmaltahā satarati al-ʿuyūba kullahā,

I have counted eight thousand faults, and found one quality which, if you practise it, conceals them all.”

قَالَ: مَا هِيَ؟ قَالَ: حِفْظُ اللِّسَانِ.

qāla: mā hiya? qāla: ḥifẓu al-lisāni.

He asked, “What is it?” He replied, “Guarding the tongue.” [183]

وَرَوَيْنَا عَنْ أَبِي عَلِيٍّ الْفُضَيْلِ بْنِ عِيَاضٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: مَنْ عَدَّ كَلَامَهُ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ فِيمَا لَا يَعْنِيهِ.

warawaynā ʿan ʾabī ʿaliyyin al-fuḍayli bni ʿiyāḍin raḍiya Allāhu ʿanhu qāla: man ʿadda kalāmahu min ʿamalihi qalla kalāmuhu fīmā lā yaʿnīhi.

We have transmitted that Abū ʿAlī al-Fuḍayl ibn ʿIyāḍ, may Allah be pleased with him, said: “Whoever counts his words among his deeds speaks little about what does not concern him.”

وَقَالَ الْإِمَامُ الشَّافِعِيُّ رَحِمَهُ اللَّهُ لِصَاحِبِهِ الرَّبِيعِ: يَا رَبِيعُ! لَا تَتَكَلَّمْ فِيمَا لَا يَعْنِيكَ، فَإِنَّكَ إِذَا تَكَلَّمْتَ بِالْكَلِمَةِ مَلَكَتْكَ وَلَمْ تَمْلِكْهَا.

waqāla al-ʾimāmu al-shāfiʿiyyu raḥimahu Allāhu liṣāḥibihi al-rabīʿi: yā rabīʿu! lā tatakallam fīmā lā yaʿnīka, faʾinnaka ʾidhā takallamta bi-al-kalimati malakatka walam tamlik-hā.

Imam al-Shāfiʿī, may Allah have mercy on him, said to his companion al-Rabīʿ: “Rabīʿ, do not speak about what does not concern you. Once you utter a word, it owns you, and you no longer own it.”

وَرَوَيْنَا عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: مَا مِنْ شَيْءٍ أَحَقَّ بِالسِّجْنِ مِنَ اللِّسَانِ.

warawaynā ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu ʿanhu qāla: mā min shayʾin ʾaḥaqqa bi-al-sijni mina al-lisāni.

We have transmitted that ʿAbd Allāh ibn Masʿūd, may Allah be pleased with him, said: “Nothing deserves imprisonment more than the tongue.”

وَقَالَ غَيْرُهُ: مَثَلُ اللِّسَانِ مَثَلُ السَّبُعِ إِنْ لَمْ تُوثِقْهُ عَدَا عَلَيْكَ.

waqāla ghayruhu: mathalu al-lisāni mathalu al-sabuʿi ʾin lam tūthiqhu ʿadā ʿalayka.

Another said: “The tongue is like a wild beast: if you do not bind it, it attacks you.”

وَرَوَيْنَا عَنِ الْأُسْتَاذِ أَبِي الْقَاسِمِ الْقُشَيْرِيِّ رَحِمَهُ اللَّهُ فِي رِسَالَتِهِ الْمَشْهُورَةِ قَالَ: الصَّمْتُ سَلَامَةٌ وَهُوَ الْأَصْلُ،

warawaynā ʿani al-ʾustādhi ʾabī al-qāsimi al-qushayriyyi raḥimahu Allāhu fī risālatihi al-mashhūrati qāla: al-ṣamtu salāmatun wahuwa al-ʾaṣlu,

We have transmitted from the teacher Abū al-Qāsim al-Qushayrī, may Allah have mercy on him, in his well-known treatise, that he said: Silence is safety, and it is the basic rule.

وَالسُّكُوتُ فِي وَقْتِهِ صِفَةُ الرِّجَالِ؛ كَمَا أَنَّ النُّطْقَ فِي مَوْضِعِهِ أَشْرَفُ الْخِصَالِ،

wa-al-sukūtu fī waqtihi ṣifatu al-rijāli; kamā ʾanna al-nuṭqa fī mawḍiʿihi ʾashrafu al-khiṣāli,

Keeping silent at the proper time is a quality of accomplished people, just as speaking in its proper place is among the noblest qualities.

قَالَ: سَمِعْتُ أَبَا عَلِيٍّ الدَّقَّاقَ رَضِيَ اللَّهُ عَنْهُ يَقُولُ: مَنْ سَكَتَ عَنِ الْحَقِّ فَهُوَ شَيْطَانٌ أَخْرَسُ.

qāla: samiʿtu ʾabā ʿaliyyin al-daqqāqa raḍiya Allāhu ʿanhu yaqūlu: man sakata ʿani al-ḥaqqi fahuwa shayṭānun ʾakhrasu.

He said: I heard Abū ʿAlī al-Daqqāq, may Allah be pleased with him, say: Whoever remains silent about the truth is a mute devil.

قَالَ: فَأَمَّا إِيثَارُ أَصْحَابِ الْمُجَاهَدَةِ السُّكُوتَ فَلِمَا عَلِمُوا مَا فِي الْكَلَامِ مِنَ

qāla: faʾammā ʾīthāru ʾaṣḥābi al-mujāhadati al-sukūta falimā ʿalimū mā fī al-kalāmi mina

He said: As for why those engaged in spiritual struggle prefer silence, it is because they know the perils [184]

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الْآفَاتِ، ثُمَّ مَا فِيهِ مِنْ حَظِّ النَّفْسِ وَإِظْهَارِ صِفَاتِ الْمَدْحِ، وَالْمَيْلِ إِلَى أَنْ يَتَمَيَّزَ بَيْنَ أَشْكَالِهِ بِحُسْنِ النُّطْقِ وَغَيْرِ هَذَا مِنَ الْآفَاتِ،

al-ʾāfāti, thumma mā fīhi min ḥaẓẓi al-nafsi waʾiẓhāri ṣifāti al-madḥi, wa-al-mayli ʾilā ʾan yatamayyaza bayna ʾashkālihi biḥusni al-nuṭqi waghayri hādhā mina al-ʾāfāti,

found in speech, along with its indulgence of the ego, display of praiseworthy qualities, and the desire to distinguish oneself among one’s peers by eloquence, as well as its other dangers.

وَذَلِكَ نَعْتُ أَرْبَابِ الرِّيَاضَةِ، وَهُوَ أَحَدُ أَرْكَانِهِمْ فِي حُكْمِ الْمُنَازَلَةِ وَتَهْذِيبِ الْخُلُقِ، وَمِمَّا أَنْشَدُوهُ فِي هَذَا الْبَابِ:

wadhālika naʿtu ʾarbābi al-riyāḍati, wahuwa ʾaḥadu ʾarkānihim fī ḥukmi al-munāzalati watahdhībi al-khuluqi, wamimmā ʾanshadūhu fī hādhā al-bābi:

Such silence is a quality of those who discipline their souls and one of their foundations in spiritual striving and refining character. Among the verses recited on this subject are:

اِحْفَظْ لِسَانَكَ أَيُّهَا الْإِنْسَانُ ... لَا يَلْدَغَنَّكَ إِنَّهُ ثُعْبَانُ

iḥfaẓ lisānaka ʾayyuhā al-ʾinsānu ... lā yaldaghannaka ʾinnahu thuʿbānu

Guard your tongue, O human being; let it not bite you, for it is a serpent.

كَمْ فِي الْمَقَابِرِ مِنْ قَتِيلِ لِسَانِهِ ... قَدْ كَانَ هَابَ لِقَاءَهُ الشُّجْعَانُ

kam fī al-maqābiri min qatīli lisānihi ... qad kāna hāba liqāʾahu al-shujʿānu

How many lie in graves, killed by their own tongues, whom even the brave once feared to face!

وَقَالَ الرِّيَاشِيُّ رَحِمَهُ اللَّهُ:

waqāla al-riyāshiyyu raḥimahu Allāhu:

Al-Riyāshī, may Allah have mercy on him, said:

لَعَمْرُكَ إِنَّ فِي ذَنْبِي لَشُغْلًا ... لِنَفْسِي عَنْ ذُنُوبِ بَنِي أُمَيَّةْ

laʿamruka ʾinna fī dhanbī lashughlan ... linafsī ʿan dhunūbi banī ʾumayyah

By your life, my own sin keeps me too occupied to concern myself with the sins of Banū Umayyah.

عَلَى رَبِّي حِسَابُهُمْ إِلَيْهِ ... تَنَاهَى عِلْمُ ذَلِكَ لَا إِلَيَّهْ

ʿalā rabbī ḥisābuhum ʾilayhi ... tanāhā ʿilmu dhālika lā ʾilayyah

Their reckoning belongs to my Lord; knowledge of it rests ultimately with Him, not with me. [185]

وَلَيْسَ بِضَائِرِي مَا قَدْ أَتَوْهُ ... إِذَا مَا اللَّهُ أَصْلَحَ مَا لَدَيَّهْ

walaysa biḍāʾirī mā qad ʾatawhu ... ʾidhā mā Allāhu ʾaṣlaḥa mā ladayyah

What they have done will not harm me, if Allah sets right what lies within me. [186]

314 بَابُ تَحْرِيمِ الْغِيبَةِ وَالنَّمِيمَةِ

314 bābu taḥrīmi al-ghībati wa-al-namīmati

314. Chapter on the Prohibition of Backbiting and Malicious Tale-Bearing

اِعْلَمْ أَنَّ هَاتَيْنِ الْخَصْلَتَيْنِ مِنْ أَقْبَحِ الْقَبَائِحِ وَأَكْثَرِهَا اِنْتِشَارًا فِي النَّاسِ، حَتَّى مَا يَسْلَمُ مِنْهُمَا إِلَّا الْقَلِيلُ مِنَ النَّاسِ،

iʿlam ʾanna hātayni al-khaṣlatayni min ʾaqbaḥi al-qabāʾiḥi waʾaktharihā intishāran fī al-nāsi, ḥattā mā yaslamu minhumā ʾillā al-qalīlu mina al-nāsi,

Know that these two traits are among the ugliest vices and the most widespread among people, so much so that few remain free of them.

فَلِعُمُومِ الْحَاجَةِ إِلَى التَّحْذِيرِ مِنْهُمَا بَدَأْتُ بِهِمَا.

faliʿumūmi al-ḥājati ʾilā al-taḥdhīri minhumā badaʾtu bihimā.

Because everyone needs to be warned against them, I have begun with them.

فَأَمَّا الْغِيبَةُ: فَهِيَ ذِكْرُكَ الْإِنْسَانَ بِمَا فِيهِ مِمَّا يَكْرَهُ، سَوَاءٌ كَانَ فِي بَدَنِهِ أَوْ دِينِهِ أَوْ دُنْيَاهُ،

faʾammā al-ghībatu: fahiya dhikruka al-ʾinsāna bimā fīhi mimmā yakrahu, sawāʾun kāna fī badanihi ʾaw dīnihi ʾaw dunyāhu,

Backbiting means mentioning something about a person that is true of him but that he dislikes, whether it concerns his body, religion, or worldly affairs;

أَوْ نَفْسِهِ أَوْ خَلْقِهِ أَوْ خُلُقِهِ، أَوْ مَالِهِ أَوْ وَلَدِهِ أَوْ وَالِدِهِ، أَوْ زَوْجِهِ أَوْ خَادِمِهِ أَوْ مَمْلُوكِهِ،

ʾaw nafsihi ʾaw khalqihi ʾaw khuluqihi, ʾaw mālihi ʾaw waladihi ʾaw wa-al-dihi, ʾaw zawjihi ʾaw khādimihi ʾaw mamlūkihi,

his person, physical form, or character; his wealth, child, or father; his spouse, servant, or slave;

أَوْ عِمَامَتِهِ أَوْ ثَوْبِهِ، أَوْ مِشْيَتِهِ وَحَرَكَتِهِ وَبَشَاشَتِهِ، وَخَلَاعَتِهِ وَعُبُوسِهِ وَطَلَاقَتِهِ، أَوْ غَيْرِ ذَلِكَ مِمَّا يَتَعَلَّقُ بِهِ،

ʾaw ʿimāmatihi ʾaw thawbihi, ʾaw mishyatihi waḥarakatihi wabashāshatihi, wakhalāʿatihi waʿubūsihi waṭalāqatihi, ʾaw ghayri dhālika mimmā yataʿallaqu bihi,

his turban or clothing; his gait, movements, cheerfulness, dissolute behavior, frowning, or openness; or anything else connected with him.

سَوَاءٌ ذَكَرْتَهُ بِلَفْظِكَ أَوْ كِتَابِكَ، أَوْ رَمَزْتَ أَوْ أَشَرْتَ إِلَيْهِ بِعَيْنِكَ أَوْ يَدِكَ أَوْ رَأْسِكَ أَوْ نَحْوِ ذَلِكَ.

sawāʾun dhakartahu bilafẓika ʾaw kitābika, ʾaw ramazta ʾaw ʾasharta ʾilayhi biʿaynika ʾaw yadika ʾaw raʾsika ʾaw naḥwi dhālika.

It makes no difference whether you mention it in speech or writing, hint at it, or indicate it with your eyes, hand, head, or something similar.

أَمَّا الْبَدَنُ فَكَقَوْلِكَ: أَعْمَى أَعْرَجُ أَعْمَشُ أَقْرَعُ، قَصِيرٌ طَوِيلٌ أَسْوَدُ أَصْفَرُ. وَأَمَّا

ʾammā al-badanu fakaqawlika: ʾaʿmā ʾaʿraju ʾaʿmashu ʾaqraʿu, qaṣīrun ṭawīlun ʾaswadu ʾaṣfaru. waʾammā

Examples concerning the body include saying: blind, lame, bleary-eyed, bald, short, tall, black, or yellow. As for

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الدِّينُ فَكَقَوْلِكَ: فَاسِقٌ سَارِقٌ خَائِنٌ، ظَالِمٌ مُتَهَاوِنٌ بِالصَّلَاةِ، مُتَسَاهِلٌ فِي النَّجَاسَاتِ، لَيْسَ بَارًّا بِوَالِدِهِ، لَا يَضَعُ الزَّكَاةَ مَوَاضِعَهَا، لَا يَجْتَنِبُ الْغِيبَةَ.

al-dīnu fakaqawlika: fāsiqun sāriqun khāʾinun, ẓālimun mutahāwinun bi-al-ṣalāti, mutasāhilun fī al-najāsāti, laysa barran biwālidihi, lā yaḍaʿu al-zakāta mawāḍiʿahā, lā yajtanibu al-ghībata.

religion, examples include saying: a sinner, thief, traitor, wrongdoer, negligent about prayer, careless about ritual impurities, undutiful to his father, one who does not distribute zakat properly, or one who does not avoid backbiting.

وَأَمَّا الدُّنْيَا: فَقَلِيلُ الْأَدَبِ، يَتَهَاوَنُ بِالنَّاسِ، لَا يَرَى لِأَحَدٍ عَلَيْهِ حَقًّا، كَثِيرُ الْكَلَامِ، كَثِيرُ الْأَكْلِ أَوِ النَّوْمِ،

waʾammā al-dunyā: faqalīlu al-ʾadabi, yatahāwanu bi-al-nāsi, lā yarā liʾaḥadin ʿalayhi ḥaqqan, kathīru al-kalāmi, kathīru al-ʾakli ʾawi al-nawmi,

As for worldly affairs: ill-mannered, dismissive of people, recognizing no one’s rights over him, talking too much, eating or sleeping too much,

يَنَامُ فِي غَيْرِ وَقْتِهِ، يَجْلِسُ فِي غَيْرِ مَوْضِعِهِ، وَأَمَّا الْمُتَعَلِّقُ بِوَالِدِهِ فَكَقَوْلِهِ: أَبُوهُ فَاسِقٌ، أَوْ هِنْدِيٌّ أَوْ نَبَطِيٌّ أَوْ زِنْجِيٌّ،

yanāmu fī ghayri waqtihi, yajlisu fī ghayri mawḍiʿihi, waʾammā al-mutaʿalliqu biwālidihi fakaqawlihi: ʾabūhu fāsiqun, ʾaw hindiyyun ʾaw nabaṭiyyun ʾaw zinjiyyun,

sleeping at inappropriate times, or sitting in an unsuitable place. Examples concerning his father include saying: his father is a sinner, Indian, Nabataean, or East African;

إِسْكَافٌ بَزَّازٌ نَخَّاسٌ نَجَّارٌ حَدَّادٌ حَائِكٌ. وَأَمَّا الْخُلُقُ فَكَقَوْلِهِ: سَيِّءُ الْخُلُقِ، مُتَكَبِّرٌ مُرَاءٍ، عَجُولٌ جَبَّارٌ،

ʾiskāfun bazzāzun nakhkhāsun najjārun ḥaddādun ḥāʾikun. waʾammā al-khuluqu fakaqawlihi: sayyiʾu al-khuluqi, mutakabbirun murāʾin, ʿajūlun jabbārun,

a cobbler, cloth merchant, slave dealer, carpenter, blacksmith, or weaver. As for character: ill-tempered, arrogant, ostentatious, hasty, domineering,

عَاجِزٌ ضَعِيفُ الْقَلْبِ، مُتَهَوِّرٌ عَبُوسٌ، خَلِيعٌ، وَنَحْوُهُ. وَأَمَّا الثَّوْبُ: فَوَاسِعُ الْكُمِّ، طَوِيلُ الذَّيْلِ، وَسِخُ الثَّوْبِ وَنَحْوُ ذَلِكَ،

ʿājizun ḍaʿīfu al-qalbi, mutahawwirun ʿabūsun, khalīʿun, wanaḥwuhu. waʾammā al-thawbu: fawāsiʿu al-kummi, ṭawīlu al-dhayli, wasikhu al-thawbi wanaḥwu dhālika,

ineffectual, faint-hearted, reckless, scowling, dissolute, and the like. As for clothing: wide-sleeved, trailing a long hem, dirty-clothed, and similar descriptions.

وَيُقَاسُ الْبَاقِي بِمَا ذَكَرْنَاهُ. وَضَابِطُهُ: ذِكْرُهُ بِمَا يَكْرَهُ.

wayuqāsu al-bāqī bimā dhakarnāhu. waḍābiṭuhu: dhikruhu bimā yakrahu.

Other cases are judged by analogy with what we have mentioned. The defining rule is mentioning him in a way he dislikes. [187]

وَقَدْ نَقَلَ الْإِمَامُ أَبُو حَامِدٍ الْغَزَالِيُّ إِجْمَاعَ الْمُسْلِمِينَ عَلَى أَنَّ الْغِيبَةَ: ذِكْرُكَ غَيْرَكَ بِمَا يَكْرَهُ، وَسَيَأْتِي الْحَدِيثُ الصَّحِيحُ الْمُصَرِّحُ بِذَلِكَ.

waqad naqala al-ʾimāmu ʾabū ḥāmidin al-ghazāliyyu ʾijmāʿa al-muslimīna ʿalā ʾanna al-ghībata: dhikruka ghayraka bimā yakrahu, wasayaʾtī al-ḥadīthu al-ṣaḥīḥu al-muṣarriḥu bidhālika.

Imam Abū Ḥāmid al-Ghazālī reported the consensus of Muslims that backbiting means mentioning another person in a way he dislikes. The sound hadith explicitly stating this will follow.

وَأَمَّا النَّمِيمَةُ: فَهِيَ نَقْلُ كَلَامِ النَّاسِ بَعْضِهِمْ إِلَى بَعْضٍ عَلَى جِهَةِ الْإِفْسَادِ. هَذَا بَيَانُهُمَا.

waʾammā al-namīmatu: fahiya naqlu kalāmi al-nāsi baʿḍihim ʾilā baʿḍin ʿalā jihati al-ʾifsādi. hādhā bayānuhumā.

Malicious tale-bearing means carrying people’s words from one to another in order to cause trouble. These are the definitions of the two.

وَأَمَّا حُكْمُهُمَا، فَهُمَا مُحَرَّمَتَانِ بِإِجْمَاعِ الْمُسْلِمِينَ، وَقَدْ تَظَاهَرَ عَلَى تَحْرِيمِهِمَا الدَّلَائِلُ الصَّرِيحَةُ مِنَ الْكِتَابِ وَالسُّنَّةِ وَإِجْمَاعِ الْأُمَّةِ،

waʾammā ḥukmuhumā, fahumā muḥarramatāni biʾijmāʿi al-muslimīna, waqad taẓāhara ʿalā taḥrīmihimā al-dalāʾilu al-ṣarīḥatu mina al-kitābi wa-al-sunnati waʾijmāʿi al-ʾummati,

As for their ruling, both are forbidden by the consensus of Muslims. Explicit evidence from the Book, the Sunnah, and the community’s consensus together establishes their prohibition.

قَالَ اللَّهُ تَعَالَى: {وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا} [الْحُجُرَاتِ:12] وَقَالَ تَعَالَى: {وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ} [الْهُمَزَةِ:1]

qāla Allāhu taʿālā: {walā yaghtab baʿḍukum baʿḍan} [al-ḥujurāti:12] waqāla taʿālā: {waylun likulli humazatin lumazatin} [al-humazati:1]

Allah Most High has said, ‘Do not backbite one another.’ [Al-Ḥujurāt 49:12] And He, Most High, has said, ‘Woe to every slanderer and fault-finder.’ [Al-Humazah 104:1]

وَقَالَ تَعَالَى: {هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ} [الْقَلَمِ:11].

waqāla taʿālā: {hammāzin mashshāʾin binamīmin} [al-qalami:11].

And He, Most High, has said, ‘A slanderer, going about with malicious tales.’ [Al-Qalam 68:11]

[1/ 889] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ

[1/ 889] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ḥudhayfata raḍiya Allāhu ʿanhu

[1/889] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Ḥudhayfah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا يَدْخُلُ الْجَنَّةَ نَمَّامٌ».

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «lā yadkhulu al-jannata nammāmun».

from the Prophet, may Allah bless him and grant him peace, who said: ‘A malicious tale-bearer will not enter Paradise.’

Source page 523

[2/ 890] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[2/ 890] warawaynā fī ṣaḥīḥayhimā, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā;

[2/890] We have transmitted in their two Ṣaḥīḥ collections, from Ibn ʿAbbās, may Allah be pleased with them both,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِقَبْرَيْنِ فَقَالَ: «إِنَّهُمَا يُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ»

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama marra biqabrayni faqāla: «ʾinnahumā yuʿadhdhabāni wamā yuʿadhdhabāni fī kabīrin»

that the Messenger of Allah, may Allah bless him and grant him peace, passed two graves and said: ‘They are being punished, but they are not being punished for something great.’

قَالَ: وَفِي رِوَايَةِ الْبُخَارِيِّ: «بَلَى إِنَّهُ كَبِيرٌ، أَمَّا أَحَدُهُمَا فَكَانَ يَمْشِي بِالنَّمِيمَةِ، وَأَمَّا الْآخَرُ فَكَانَ لَا يَسْتَتِرُ مِنْ بَوْلِهِ».

qāla: wafī riwāyati al-bukhāriyyi: «balā ʾinnahu kabīrun, ʾammā ʾaḥaduhumā fakāna yamshī bi-al-namīmati, waʾammā al-ʾākharu fakāna lā yastatiru min bawlihi».

He said—and al-Bukhārī’s narration includes—‘Indeed, it is great. One of them used to go about carrying malicious tales, while the other did not protect himself from his urine.’

قُلْتُ: قَالَ الْعُلَمَاءُ: مَعْنَى وَمَا يُعَذَّبَانِ فِي كَبِيرٍ: أَيْ فِي كَبِيرٍ فِي زَعْمِهِمَا أَوْ كَبِيرٍ تَرْكُهُ عَلَيْهِمَا.

qultu: qāla al-ʿulamāʾu: maʿnā wamā yuʿadhdhabāni fī kabīrin: ʾay fī kabīrin fī zaʿmihimā ʾaw kabīrin tarkuhu ʿalayhimā.

I say: The scholars explained ‘they are not being punished for something great’ as meaning something they considered great, or something that would have been very difficult for them to avoid.

[3/ 891] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ وَسُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[3/ 891] warawaynā fī ṣaḥīḥi muslimin wasunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-nasāʾiyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[3/891] We have transmitted in Ṣaḥīḥ Muslim and the Sunan collections of Abū Dāwūd, al-Tirmidhī, and al-Nasāʾī, from Abū Hurayrah, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَتَدْرُونَ مَا الْغِيبَةُ؟» قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: «ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ»

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «ʾatadrūna mā al-ghībatu?» qālū: Allāhu warasūluhu ʾaʿlamu, qāla: «dhikruka ʾakhāka bimā yakrahu»

that the Messenger of Allah, may Allah bless him and grant him peace, asked, ‘Do you know what backbiting is?’ They replied, ‘Allah and His Messenger know best.’ He said, ‘Mentioning your brother in a way he dislikes.’

قِيلَ: أَفَرَأَيْتَ إِنْ كَانَ فِي أَخِي مَا أَقُولُ؟ قَالَ: «إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اِغْتَبْتَهُ،

qīla: ʾafaraʾayta ʾin kāna fī ʾakhī mā ʾaqūlu? qāla: «ʾin kāna fīhi mā taqūlu faqadi ightabtahu,

He was asked, ‘What if what I say is true of my brother?’ He replied, ‘If what you say is true of him, you have backbitten him;

وَإِنْ لَمْ يَكُنْ فِيهِ مَا تَقُولُ فَقَدْ بَهَتَّهُ» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

waʾin lam yakun fīhi mā taqūlu faqad bahattahu» qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

if it is not true of him, you have slandered him.’ Al-Tirmidhī said: A good, sound hadith.

[4/ 892] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي بَكْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[4/ 892] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī bakrata raḍiya Allāhu ʿanhu;

[4/892] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Bakrah, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فِي خُطْبَتِهِ يَوْمَ النَّحْرِ بِمِنًى فِي حَجَّةِ الْوَدَاعِ:

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla fī khuṭbatihi yawma al-naḥri biminan fī ḥajjati al-wadāʿi:

that the Messenger of Allah, may Allah bless him and grant him peace, said in his sermon on the Day of Sacrifice at Minā during the Farewell Pilgrimage:

«إِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ حَرَامٌ عَلَيْكُمْ، كَحُرْمَةِ يَوْمِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا، أَلَا هَلْ بَلَّغْتُ؟».

«ʾinna dimāʾakum waʾamwālakum waʾaʿrāḍakum ḥarāmun ʿalaykum, kaḥurmati yawmikum hādhā, fī baladikum hādhā fī shahrikum hādhā, ʾalā hal ballaghtu?».

‘Your blood, property, and honor are sacred to one another, like the sacredness of this day of yours, in this city of yours, in this month of yours. Have I conveyed the message?’

[5/ 893] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ

[5/ 893] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi, ʿan ʿāʾishata raḍiya Allāhu

[5/893] We have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī, from ʿĀʾishah—may Allah be pleased

Source page 524

عَنْهَا قَالَتْ:

ʿanhā qālat:

with her—who said:

قُلْتُ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: حَسْبُكَ مِنْ صَفِيَّةَ كَذَا وَكَذَا قَالَ بَعْضُ الرُّوَاةِ: تَعْنِي قَصِيرَةً

qultu li-l-nabiyyi ṣallā Allāhu ʿalayhi wasallama: ḥasbuka min ṣafiyyata kadhā wakadhā qāla baʿḍu al-ruwāti: taʿnī qaṣīratan

I said to the Prophet, may Allah bless him and grant him peace, ‘It is enough about Ṣafiyyah that she is such-and-such’—some transmitters explained that she meant short.

فَقَالَ: «لَقَدْ قُلْتِ كَلِمَةً لَوْ مُزِجَتْ بِمَاءِ الْبَحْرِ لَمَزَجَتْهُ» قَالَتْ: وَحَكَيْتُ لَهُ إِنْسَانًا

faqāla: «laqad qulti kalimatan law muzijat bimāʾi al-baḥri lamazajat-hu» qālat: waḥakaytu lahu ʾinsānan

He replied, ‘You have said something which, if mixed with the water of the sea, would taint it.’ She said: I also mimicked someone for him.

فَقَالَ: «مَا أُحِبُّ أَنِّي حَكَيْتُ إِنْسَانًا وَأَنَّ لِي كَذَا وَكَذَا» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

faqāla: «mā ʾuḥibbu ʾannī ḥakaytu ʾinsānan waʾanna lī kadhā wakadhā» qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

He said, ‘I would not like to mimic anyone, even if I were given such-and-such for it.’ Al-Tirmidhī said: A good, sound hadith.

قُلْتُ: مَزَجَتْهُ: أَيْ خَالَطَتْهُ مُخَالَطَةً يَتَغَيَّرُ بِهَا طَعْمُهُ أَوْ رِيحُهُ لِشِدَّةِ نَتْنِهَا وَقُبْحِهَا،

qultu: mazajat-hu: ʾay khālaṭat-hu mukhālaṭatan yataghayyaru bihā ṭaʿmuhu ʾaw rīḥuhu lishiddati natnihā waqubḥihā,

I say: ‘It would taint it’ means mixing with it so that its taste or smell changes because of the extreme foulness and ugliness of those words.

وَهَذَا الْحَدِيثُ مِنْ أَعْظَمِ الزَّوَاجِرِ عَنِ الْغِيبَةِ أَوْ أَعْظَمُهَا، وَمَا أَعْلَمُ شَيْئًا مِنَ الْأَحَادِيثِ يَبْلُغُ فِي الذَّمِّ لَهَا هَذَا الْمَبْلَغَ

wahādhā al-ḥadīthu min ʾaʿẓami al-zawājiri ʿani al-ghībati ʾaw ʾaʿẓamuhā, wamā ʾaʿlamu shayʾan mina al-ʾaḥādīthi yablughu fī al-dhammi lahā hādhā al-mablagha

This hadith is among the strongest deterrents to backbiting, or the strongest of all. I know of no hadith that reaches this degree in condemning it.

{وَمَا يَنْطِقُ عَنِ الْهَوَى إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى} [النَّجْمِ:3] نَسْأَلُ اللَّهَ الْكَرِيمَ لُطْفَهُ وَالْعَافِيَةَ مِنْ كُلِّ مَكْرُوهٍ.

{wamā yanṭiqu ʿani al-hawā ʾin huwa ʾillā waḥyun yūḥā} [al-najmi:3] nasʾalu Allāha al-karīma luṭfahu wa-al-ʿāfiyata min kulli makrūhin.

‘He does not speak from desire; it is only revelation sent down.’ [Al-Najm 53:3] We ask Allah the Generous for His gentle care and protection from everything harmful. [188]

[6/ 894] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[6/ 894] warawaynā fī sunani ʾabī dāwūda, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[6/894] We have transmitted in Sunan Abī Dāwūd, from Anas, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَمَّا عُرِجَ بِي مَرَرْتُ بِقَوْمٍ لَهُمْ أَظْفَارٌ مِنْ نُحَاسٍ يَخْمِشُونَ وُجُوهَهُمْ وَصُدُورَهُمْ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «lammā ʿurija bī marartu biqawmin lahum ʾaẓfārun min nuḥāsin yakhmishūna wujūhahum waṣudūrahum,

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘When I was taken up through the heavens, I passed people with nails of copper, clawing their faces and chests.

فَقُلْتُ: مَنْ هَؤُلَاءِ يَا جِبْرِيلُ؟ قَالَ: هَؤُلَاءِ الَّذِينَ يَأْكُلُونَ لُحُومَ النَّاسِ وَيَقَعُونَ فِي أَعْرَاضِهِمْ».

faqultu: man hāʾulāʾi yā jibrīlu? qāla: hāʾulāʾi alladhīna yaʾkulūna luḥūma al-nāsi wayaqaʿūna fī ʾaʿrāḍihim».

I asked, “Who are these, Gabriel?” He replied, “These are those who eat people’s flesh and attack their honor.”’

[7/ 895] وَرَوَيْنَا فِيهِ، عَنْ سَعِيدِ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُ،

[7/ 895] warawaynā fīhi, ʿan saʿīdi bni zaydin raḍiya Allāhu ʿanhu,

[7/895] We have transmitted in it, from Saʿīd ibn Zayd, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ مِنْ أَرْبَى الرِّبَا الِاسْتِطَالَةَ فِي عِرْضِ الْمُسْلِمِ بِغَيْرِ حَقٍّ».

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «ʾinna min ʾarbā al-ribā al-istiṭālata fī ʿirḍi al-muslimi bighayri ḥaqqin».

from the Prophet, may Allah bless him and grant him peace, who said: ‘Among the most excessive forms of usury is unjustly overreaching in an attack on a Muslim’s honor.’

[8/ 896] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[8/ 896] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[8/896] We have transmitted in al-Tirmidhī’s book, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَخُونُهُ وَلَا يَكْذِبُهُ وَلَا يَخْذُلُهُ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «al-muslimu ʾakhū al-muslimi lā yakhūnuhu walā yakdhibuhu walā yakhdhuluhu,

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘A Muslim is a Muslim’s brother: he does not betray him, lie to him, or abandon him.

كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ عِرْضُهُ وَمَالُهُ وَدَمُهُ، التَّقْوَى هَا هُنَا، بِحَسْبِ اِمْرِىءٍ مِنَ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

kullu al-muslimi ʿalā al-muslimi ḥarāmun ʿirḍuhu wamāluhu wadamuhu, al-taqwā hā hunā, biḥasbi imriʾin mina al-sharri ʾan yaḥqira ʾakhāhu al-muslima» qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

Everything belonging to a Muslim is inviolable to another Muslim: his honor, property, and blood. Mindfulness of Allah is here. It is enough evil for a person to despise his Muslim brother.’ Al-Tirmidhī said: A good hadith.

Source page 525

قُلْتُ: مَا أَعْظَمَ نَفْعَ هَذَا الْحَدِيثِ وَأَكْثَرَ فَوَائِدَهُ، وَبِاللَّهِ التَّوْفِيقُ.

qultu: mā ʾaʿẓama nafʿa hādhā al-ḥadīthi waʾakthara fawāʾidahu, wa-bi-llāhi al-tawfīqu.

I say: How great the benefit of this hadith, and how numerous its lessons! Success comes through Allah.

315 بَابُ بَيَانِ مُهِمَّاتٍ تَتَعَلَّقُ بِحَدِّ الْغِيبَةِ

315 bābu bayāni muhimmātin tataʿallaqu biḥaddi al-ghībati

315. Chapter Explaining Important Matters Concerning the Definition of Backbiting

قَدْ ذَكَرْنَا فِي الْبَابِ السَّابِقِ أَنَّ الْغِيبَةَ: ذِكْرُكَ الْإِنْسَانَ بِمَا يَكْرَهُ، سَوَاءٌ ذَكَرْتَهُ بِلَفْظِكَ أَوْ فِي كِتَابِكَ،

qad dhakarnā fī al-bābi al-sābiqi ʾanna al-ghībata: dhikruka al-ʾinsāna bimā yakrahu, sawāʾun dhakartahu bilafẓika ʾaw fī kitābika,

In the preceding chapter we stated that backbiting means mentioning a person in a way he dislikes, whether in speech or writing,

أَوْ رَمَزْتَ أَوْ أَشَرْتَ إِلَيْهِ بِعَيْنِكَ أَوْ يَدِكَ أَوْ رَأْسِكَ. وَضَابِطُهُ: كُلُّ مَا أَفْهَمْتَ بِهِ غَيْرَكَ نُقْصَانَ مُسْلِمٍ فَهُوَ غِيبَةٌ مُحَرَّمَةٌ،

ʾaw ramazta ʾaw ʾasharta ʾilayhi biʿaynika ʾaw yadika ʾaw raʾsika. waḍābiṭuhu: kullu mā ʾafhamta bihi ghayraka nuqṣāna muslimin fahuwa ghībatun muḥarramatun,

or by hinting or gesturing with your eyes, hand, or head. The defining rule is that anything through which you convey a Muslim’s deficiency to someone else is forbidden backbiting.

وَمِنْ ذَلِكَ الْمُحَاكَاةُ بِأَنْ يَمْشِيَ مُتَعَارِجًا أَوْ مُطَأْطِئًا أَوْ عَلَى غَيْرِ ذَلِكَ مِنَ الْهَيْئَاتِ، مُرِيدًا حِكَايَةَ هَيْئَةِ مَنْ يَتَنَقَّصُهُ بِذَلِكَ،

wamin dhālika al-muḥākātu biʾan yamshiya mutaʿārijan ʾaw muṭaʾṭiʾan ʾaw ʿalā ghayri dhālika mina al-hayʾāti, murīdan ḥikāyata hayʾati man yatanaqqaṣuhu bidhālika,

This includes mimicry: walking with an affected limp, stooping, or adopting some other posture to imitate and belittle another person’s appearance.

فَكُلُّ ذَلِكَ حَرَامٌ بِلَا خِلَافٍ، وَمِنْ ذَلِكَ إِذَا ذَكَرَ مُصَنِّفُ كِتَابٍ شَخْصًا بِعَيْنِهِ فِي كِتَابِهِ قَائِلًا: قَالَ فُلَانٌ كَذَا

fakullu dhālika ḥarāmun bilā khilāfin, wamin dhālika ʾidhā dhakara muṣannifu kitābin shakhṣan biʿaynihi fī kitābihi qāʾilan: qāla fulānun kadhā

All of that is forbidden without disagreement. Another example is an author naming a particular person in his book and saying, ‘So-and-so said such-and-such,’

مُرِيدًا تَنْقِيصَهُ وَالشَّنَاعَةَ عَلَيْهِ، فَهُوَ حَرَامٌ، فَإِنْ أَرَادَ بَيَانَ غَلَطِهِ لِئَلَّا يُقَلَّدَ أَوْ بَيَانَ ضَعْفِهِ فِي الْعِلْمِ لِئَلَّا يُغْتَرَّ بِهِ وَيُقْبَلَ قَوْلُهُ،

murīdan tanqīṣahu wa-al-shanāʿata ʿalayhi, fahuwa ḥarāmun, faʾin ʾarāda bayāna ghalaṭihi liʾallā yuqallada ʾaw bayāna ḍaʿfihi fī al-ʿilmi liʾallā yughtarra bihi wayuqbala qawluhu,

intending to belittle and disgrace him; this is forbidden. If, however, he intends to explain his error so that it is not followed, or his weakness in scholarship so that people are not misled into accepting his statements,

فَهَذَا لَيْسَ غِيبَةً، بَلْ نَصِيحَةٌ وَاجِبَةٌ يُثَابُ عَلَيْهَا إِذَا أَرَادَ ذَلِكَ،

fahādhā laysa ghībatan, bal naṣīḥatun wājibatun yuthābu ʿalayhā ʾidhā ʾarāda dhālika,

this is not backbiting but obligatory sincere counsel, for which he is rewarded when that is his intention.

وَكَذَا إِذَا قَالَ الْمُصَنِّفُ أَوْ غَيْرُهُ: قَالَ قَوْمٌ أَوْ جَمَاعَةٌ كَذَا، وَهَذَا غَلَطٌ أَوْ خَطَأٌ أَوْ جَهَالَةٌ وَغَفْلَةٌ،

wakadhā ʾidhā qāla al-muṣannifu ʾaw ghayruhu: qāla qawmun ʾaw jamāʿatun kadhā, wahādhā ghalaṭun ʾaw khaṭaʾun ʾaw jahālatun waghaflatun,

Likewise, if an author or anyone else says, ‘Some people or a group said such-and-such, and this is a mistake, an error, or ignorance and heedlessness,’

وَنَحْوَ ذَلِكَ فَلَيْسَ غِيبَةً، إِنَّمَا الْغِيبَةُ ذِكْرُ الْإِنْسَانِ بِعَيْنِهِ أَوْ جَمَاعَةٍ مُعَيَّنِينَ.

wanaḥwa dhālika falaysa ghībatan, ʾinnamā al-ghībatu dhikru al-ʾinsāni biʿaynihi ʾaw jamāʿatin muʿayyanīna.

or similar words, this is not backbiting. Backbiting involves referring to a particular person or an identifiable group. [189]

وَمِنَ الْغِيبَةِ الْمُحَرَّمَةِ قَوْلُكَ: فَعَلَ كَذَا بَعْضُ النَّاسِ أَوْ بَعْضُ الْفُقَهَاءِ، أَوْ بَعْضُ مَنْ يَدَّعِي الْعِلْمَ، أَوْ بَعْضُ الْمُفْتِينَ،

wamina al-ghībati al-muḥarramati qawluka: faʿala kadhā baʿḍu al-nāsi ʾaw baʿḍu al-fuqahāʾi, ʾaw baʿḍu man yaddaʿī al-ʿilma, ʾaw baʿḍu al-muftīna,

Forbidden backbiting includes saying, ‘Some people did such-and-such,’ or ‘some jurists,’ ‘some who claim knowledge,’ ‘some muftis,’

أَوْ بَعْضُ مَنْ يُنْسَبُ إِلَى الصَّلَاحِ أَوْ يَدَّعِي الزُّهْدَ، أَوْ بَعْضُ مَنْ مَرَّ بِنَا الْيَوْمَ، أَوْ بَعْضُ مَنْ رَأَيْنَاهُ،

ʾaw baʿḍu man yunsabu ʾilā al-ṣalāḥi ʾaw yaddaʿī al-zuhda, ʾaw baʿḍu man marra binā al-yawma, ʾaw baʿḍu man raʾaynāhu,

‘some reputed to be righteous or claiming asceticism,’ ‘some who passed us today,’ or ‘some we saw,’

أَوْ نَحْوَ ذَلِكَ إِذَا كَانَ الْمُخَاطَبُ يَفْهَمُهُ بِعَيْنِهِ؛ لِحُصُولِ التَّفْهِيمِ.

ʾaw naḥwa dhālika ʾidhā kāna al-mukhāṭabu yafhamuhu biʿaynihi; liḥuṣūli al-tafhīmi.

or something similar, when the listener knows exactly who is meant, because the intended identification has been conveyed.

وَمِنْ ذَلِكَ غِيبَةُ الْمُتَفَقِّهِينَ وَالْمُتَعَبِّدِينَ، فَإِنَّهُمْ يُعَرِّضُونَ بِالْغِيبَةِ تَعْرِيضًا يُفْهَمُ بِهِ كَمَا يُفْهَمُ بِالصَّرِيحِ،

wamin dhālika ghībatu al-mutafaqqihīna wa-al-mutaʿabbidīna, faʾinnahum yuʿarriḍūna bi-al-ghībati taʿrīḍan yufhamu bihi kamā yufhamu bi-al-ṣarīḥi,

This includes the backbiting of students of jurisprudence and devoted worshippers: they hint at it in ways that convey the meaning as clearly as an explicit statement.

فَيُقَالُ لِأَحَدِهِمْ: كَيْفَ حَالُ فُلَانٍ؟ فَيَقُولُ: اللَّهُ يُصْلِحُنَا، اللَّهُ يَغْفِرُ لَنَا، اللَّهُ يُصْلِحُهُ، نَسْأَلُ اللَّهَ الْعَافِيَةَ، نَحْمَدُ اللَّهَ الَّذِي

fayuqālu liʾaḥadihim: kayfa ḥālu fulānin? fayaqūlu: Allāhu yuṣliḥunā, Allāhu yaghfiru lanā, Allāhu yuṣliḥuhu, nasʾalu Allāha al-ʿāfiyata, naḥmadu Allāha alladhī

One of them is asked, ‘How is so-and-so?’ He replies, ‘May Allah set us right,’ ‘May Allah forgive us,’ ‘May Allah set him right,’ ‘We ask Allah for well-being,’ or ‘We praise Allah, who has

Source page 526

لَمْ يَبْتَلِنَا بِالدُّخُولِ عَلَى الظَّلَمَةِ، نَعُوذُ بِاللَّهِ مِنَ الشَّرِّ، اللَّهُ يُعَافِينَا مِنْ قِلَّةِ الْحَيَاءِ، اللَّهُ يَتُوبُ عَلَيْنَا

lam yabtalinā bi-al-dukhūli ʿalā al-ẓalamati, naʿūdhu bi-llāhi mina al-sharri, Allāhu yuʿāfīnā min qillati al-ḥayāʾi, Allāhu yatūbu ʿalaynā

not afflicted us with visiting oppressors,’ ‘We seek refuge in Allah from evil,’ ‘May Allah spare us shamelessness,’ or ‘May Allah turn to us in forgiveness,’

وَمَا أَشْبَهَ ذَلِكَ مِمَّا يُفْهَمُ مِنْهُ تَنَقُّصُهُ، فَكُلُّ ذَلِكَ غِيبَةٌ مُحَرَّمَةٌ،

wamā ʾashbaha dhālika mimmā yufhamu minhu tanaqquṣuhu, fakullu dhālika ghībatun muḥarramatun,

and similar expressions understood as disparaging him. All of this is forbidden backbiting.

وَكَذَلِكَ إِذَا قَالَ: فُلَانٌ يُبْتَلَى بِمَا اُبْتُلِينَا بِهِ كُلُّنَا، أَوْ مَا لَهُ حِيلَةٌ فِي هَذَا، كُلُّنَا نَفْعَلُهُ،

wakadhālika ʾidhā qāla: fulānun yubtalā bimā ubtulīnā bihi kullunā, ʾaw mā lahu ḥīlatun fī hādhā, kullunā nafʿaluhu,

The same applies to saying, ‘So-and-so is afflicted with what afflicts us all,’ or ‘He cannot help this; we all do it.’

وَهَذِهِ أَمْثِلَةٌ وَإِلَّا فَضَابِطُ الْغِيبَةِ: تَفْهِيمُكَ الْمُخَاطَبَ نَقْصَ إِنْسَانٍ كَمَا سَبَقَ،

wahādhihi ʾamthilatun waʾillā faḍābiṭu al-ghībati: tafhīmuka al-mukhāṭaba naqṣa ʾinsānin kamā sabaqa,

These are merely examples. The defining rule of backbiting, as stated earlier, is conveying a person’s deficiency to your listener.

وَكُلُّ هَذَا مَعْلُومٌ مِنْ مُقْتَضَى الْحَدِيثِ الَّذِي ذَكَرْنَاهُ فِي الْبَابِ الَّذِي قَبْلَ هَذَا عَنْ صَحِيحِ مُسْلِمٍ وَغَيْرِهِ فِي حَدِّ الْغِيبَةِ، وَاللَّهُ أَعْلَمُ.

wakullu hādhā maʿlūmun min muqtaḍā al-ḥadīthi alladhī dhakarnāhu fī al-bābi alladhī qabla hādhā ʿan ṣaḥīḥi muslimin waghayrihi fī ḥaddi al-ghībati, wa-Allāhu ʾaʿlamu.

All this follows from the hadith defining backbiting that we cited in the preceding chapter from Ṣaḥīḥ Muslim and elsewhere. Allah knows best.

[فَصْلٌ]: اِعْلَمْ أَنَّ الْغِيبَةَ كَمَا يَحْرُمُ عَلَى الْمُغْتَابِ ذِكْرُهَا، يَحْرُمُ عَلَى السَّامِعِ اِسْتِمَاعُهَا وَإِقْرَارُهَا

[faṣlun]: iʿlam ʾanna al-ghībata kamā yaḥrumu ʿalā al-mughtābi dhikruhā, yaḥrumu ʿalā al-sāmiʿi istimāʿuhā waʾiqrāruhā

[Section:] Know that just as uttering backbiting is forbidden to the speaker, listening to it and approving it are forbidden to the listener.

فَيَجِبُ عَلَى مَنْ سَمِعَ إِنْسَانًا يَبْتَدِىءُ بِغِيبَةٍ مُحَرَّمَةٍ أَنْ يَنْهَاهُ إِنْ لَمْ يَخَفْ ضَرَرًا ظَاهِرًا،

fayajibu ʿalā man samiʿa ʾinsānan yabtadiʾu bighībatin muḥarramatin ʾan yanhāhu ʾin lam yakhaf ḍararan ẓāhiran,

Anyone who hears someone begin forbidden backbiting must tell him to stop, unless he fears evident harm.

فَإِنْ خَافَهُ وَجَبَ عَلَيْهِ الْإِنْكَارُ بِقَلْبِهِ وَمُفَارَقَةُ ذَلِكَ الْمَجْلِسِ إِنْ تَمَكَّنَ مِنْ مُفَارَقَتِهِ،

faʾin khāfahu wajaba ʿalayhi al-ʾinkāru biqalbihi wamufāraqatu dhālika al-majlisi ʾin tamakkana min mufāraqatihi,

If he fears harm, he must reject it in his heart and leave that gathering if he can.

فَإِنْ قَدَرَ عَلَى الْإِنْكَارِ بِلِسَانِهِ أَوْ عَلَى قَطْعِ الْغِيبَةِ بِكَلَامٍ آخَرَ لَزِمَهُ ذَلِكَ، فَإِنْ لَمْ يَفْعَلْ عَصَى،

faʾin qadara ʿalā al-ʾinkāri bilisānihi ʾaw ʿalā qaṭʿi al-ghībati bikalāmin ʾākhara lazimahu dhālika, faʾin lam yafʿal ʿaṣā,

If he can object verbally or interrupt the backbiting by introducing another subject, he must do so. If he does not, he sins.

فَإِنْ قَالَ بِلِسَانِهِ اُسْكُتْ وَهُوَ يَشْتَهِي بِقَلْبِهِ اِسْتِمْرَارَهُ، فَقَالَ أَبُو حَامِدٍ الْغَزَالِيُّ: ذَلِكَ نِفَاقٌ لَا يُخْرِجُهُ عَنِ الْإِثْمِ،

faʾin qāla bilisānihi uskut wahuwa yashtahī biqalbihi istimrārahu, faqāla ʾabū ḥāmidin al-ghazāliyyu: dhālika nifāqun lā yukhrijuhu ʿani al-ʾithmi,

If he says aloud, ‘Be quiet,’ while inwardly wishing it to continue, Abū Ḥāmid al-Ghazālī said: That is hypocrisy and does not free him from sin.

وَلَا بُدَّ مِنْ كَرَاهَتِهِ بِقَلْبِهِ، وَمَتَى اُضْطُرَّ إِلَى الْمَقَامِ فِي ذَلِكَ الْمَجْلِسِ الَّذِي فِيهِ الْغِيبَةُ وَعَجَزَ عَنِ الْإِنْكَارِ

walā budda min karāhatihi biqalbihi, wamatā uḍṭurra ʾilā al-maqāmi fī dhālika al-majlisi alladhī fīhi al-ghībatu waʿajaza ʿani al-ʾinkāri

He must dislike it in his heart. Whenever he is compelled to remain in a gathering where backbiting occurs and is unable to object,

أَوْ أَنْكَرَ فَلَمْ يُقْبَلْ مِنْهُ وَلَمْ يُمْكِنْهُ الْمُفَارَقَةُ بِطَرِيقٍ حَرُمَ عَلَيْهِ الِاسْتِمَاعُ وَالْإِصْغَاءُ لِلْغِيبَةِ،

ʾaw ʾankara falam yuqbal minhu walam yumkinhu al-mufāraqatu biṭarīqin ḥaruma ʿalayhi al-istimāʿu wa-al-ʾiṣghāʾu li-l-ghībati,

or objects but is not heeded and has no way to leave, listening and paying attention to the backbiting remain forbidden to him.

بَلْ طَرِيقُهُ أَنْ يَذْكُرَ اللَّهَ تَعَالَى بِلِسَانِهِ وَقَلْبِهِ، أَوْ بِقَلْبِهِ، أَوْ يُفَكِّرَ فِي أَمْرٍ آخَرَ لِيَشْتَغِلَ عَنِ اِسْتِمَاعِهَا،

bal ṭarīquhu ʾan yadhkura Allāha taʿālā bilisānihi waqalbihi, ʾaw biqalbihi, ʾaw yufakkira fī ʾamrin ʾākhara liyashtaghila ʿani istimāʿihā,

Instead, he should remember Allah Most High with tongue and heart, or with his heart alone, or think about something else to occupy himself away from listening to it.

وَلَا يَضُرُّهُ بَعْدَ ذَلِكَ السَّمَاعُ مِنْ غَيْرِ اِسْتِمَاعٍ وَإِصْغَاءٍ فِي هَذِهِ الْحَالَةِ الْمَذْكُورَةِ،

walā yaḍurruhu baʿda dhālika al-samāʿu min ghayri istimāʿin waʾiṣghāʾin fī hādhihi al-ḥālati al-madhkūrati,

In those circumstances, merely hearing it afterward without deliberately listening or paying attention does not harm him.

فَإِنْ تَمَكَّنَ بَعْدَ ذَلِكَ مِنَ الْمُفَارَقَةِ وَهُمْ مُسْتَمِرُّونَ فِي الْغِيبَةِ وَنَحْوِهَا وَجَبَ عَلَيْهِ الْمُفَارَقَةُ، قَالَ اللَّهُ تَعَالَى:

faʾin tamakkana baʿda dhālika mina al-mufāraqati wahum mustamirrūna fī al-ghībati wanaḥwihā wajaba ʿalayhi al-mufāraqatu, qāla Allāhu taʿālā:

If he subsequently becomes able to leave while they continue backbiting or similar conduct, he must leave. Allah Most High has said:

{وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ

{waʾidhā raʾayta alladhīna yakhūḍūna fī ʾāyātinā faʾaʿriḍ ʿanhum ḥattā yakhūḍū fī ḥadīthin ghayrihi

‘When you see those who engage in offensive talk about Our signs, turn away from them until they turn to another subject.

وَإِمَّا يُنْسِيَنَّكَ الشَّيْطَانُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرَى مَعَ الْقَوْمِ الظَّالِمِينَ} [الْأَنْعَامِ:68].

waʾimmā yunsiyannaka al-shayṭānu falā taqʿud baʿda al-dhikrā maʿa al-qawmi al-ẓālimīna} [al-ʾanʿāmi:68].

If Satan makes you forget, then once you remember, do not sit with the wrongdoing people.’ [Al-Anʿām 6:68] [190]

وَرَوَيْنَا عَنْ إِبْرَاهِيمَ بْنِ أَدْهَمَ رَضِيَ اللَّهُ عَنْهُ؛ أَنَّهُ دُعِيَ إِلَى وَلِيمَةٍ،

warawaynā ʿan ʾibrāhīma bni ʾad-hama raḍiya Allāhu ʿanhu; ʾannahu duʿiya ʾilā walīmatin,

We have transmitted concerning Ibrāhīm ibn Adham, may Allah be pleased with him, that he was invited to a feast

Source page 527

فَحَضَرَ، فَذَكَرُوا رَجُلًا لَمْ يَأْتِهِمْ، فَقَالُوا: إِنَّهُ ثَقِيلٌ، فَقَالَ إِبْرَاهِيمُ: أَنَا فَعَلْتُ هَذَا بِنَفْسِي حَيْثُ حَضَرْتُ مَوْضِعًا يُغْتَابُ فِيهِ النَّاسُ،

faḥaḍara, fadhakarū rajulan lam yaʾtihim, faqālū: ʾinnahu thaqīlun, faqāla ʾibrāhīmu: ʾanā faʿaltu hādhā binafsī ḥaythu ḥaḍartu mawḍiʿan yughtābu fīhi al-nāsu,

and attended. They mentioned a man who had not come and said, ‘He is tiresome.’ Ibrāhīm said: I have brought this upon myself by attending a place where people are backbitten.

فَخَرَجَ وَلَمْ يَأْكُلْ ثَلَاثَةَ أَيَّامٍ. وَمِمَّا أَنْشَدُوهُ فِي هَذَا:

fakharaja walam yaʾkul thalāthata ʾayyāmin. wamimmā ʾanshadūhu fī hādhā:

He left and did not eat for three days. Among the verses recited on this subject are:

وَسَمْعَكَ صُنْ عَنْ سَمَاعِ الْقَبِيحِ ... كَصَوْنِ اللِّسَانِ عَنِ النُّطْقِ بِهِ

wasamʿaka ṣun ʿan samāʿi al-qabīḥi ... kaṣawni al-lisāni ʿani al-nuṭqi bihi

Guard your hearing from listening to foul speech, as you guard your tongue from uttering it.

فَإِنَّكَ عِنْدَ سَمَاعِ الْقَبِيحِ ... شَرِيكٌ لِقَائِلِهِ فَانْتَبِهْ

faʾinnaka ʿinda samāʿi al-qabīḥi ... sharīkun liqāʾilihi fantabih

For when you listen to foul speech, you share in the speaker’s guilt—so take heed.

316 بَابُ بَيَانِ مَا يَدْفَعُ بِهِ الْغِيبَةَ عَنْ نَفْسِهِ

316 bābu bayāni mā yadfaʿu bihi al-ghībata ʿan nafsihi

316. Chapter Explaining How to Keep Oneself from Backbiting

اِعْلَمْ أَنَّ هَذَا الْبَابَ لَهُ أَدِلَّةٌ كَثِيرَةٌ فِي الْكِتَابِ وَالسُّنَّةِ، وَلَكِنِّي أَقْتَصِرُ مِنْهُ عَلَى الْإِشَارَةِ إِلَى أَحْرُفٍ،

iʿlam ʾanna hādhā al-bāba lahu ʾadillatun kathīratun fī al-kitābi wa-al-sunnati, walākinnī ʾaqtaṣiru minhu ʿalā al-ʾishārati ʾilā ʾaḥrufin,

Know that this subject has abundant evidence in the Book and Sunnah, but I will confine myself to a few brief indications.

فَمَنْ كَانَ مُوَفَّقًا اِنْزَجَرَ بِهَا، وَمَنْ لَمْ يَكُنْ كَذَلِكَ فَلَا يَنْزَجِرُ بِمُجَلَّدَاتٍ.

faman kāna muwaffaqan inzajara bihā, waman lam yakun kadhālika falā yanzajiru bimujalladātin.

Someone granted success will be restrained by them; someone who is not will not be restrained by volumes.

وَعُمْدَةُ الْبَابِ أَنْ يَعْرِضَ عَلَى نَفْسِهِ مَا ذَكَرْنَاهُ مِنَ النُّصُوصِ فِي تَحْرِيمِ الْغِيبَةِ، ثُمَّ يُفَكِّرَ فِي قَوْلِ اللَّهِ تَعَالَى:

waʿumdatu al-bābi ʾan yaʿriḍa ʿalā nafsihi mā dhakarnāhu mina al-nuṣūṣi fī taḥrīmi al-ghībati, thumma yufakkira fī qawli Allāhi taʿālā:

The central approach is to bring before oneself the texts we have cited prohibiting backbiting, then reflect on Allah Most High’s words:

{مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ} [ق:18] وَقَوْلِهِ تَعَالَى: {وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ} [النُّورِ:15]

{mā yalfiẓu min qawlin ʾillā ladayhi raqībun ʿatīdun} [Qāf:18] waqawlihi taʿālā: {wataḥsabūnahu hayyinan wahuwa ʿinda Allāhi ʿaẓīmun} [al-nūri:15]

‘He utters no word without a watcher beside him, ready to record.’ [Qāf 50:18] And His words, Most High: ‘You consider it slight, while with Allah it is tremendous.’ [Al-Nūr 24:15]

وَمَا ذَكَرْنَاهُ مِنَ الْحَدِيثِ الصَّحِيحِ «إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللَّهِ تَعَالَى مَا يُلْقِي لَهَا بَالًا يَهْوِي بِهَا فِي جَهَنَّمَ»

wamā dhakarnāhu mina al-ḥadīthi al-ṣaḥīḥi «ʾinna al-rajula layatakallamu bi-al-kalimati min sakhaṭi Allāhi taʿālā mā yulqī lahā bi-al-i yahwī bihā fī jahannama»

One should also reflect on the sound hadith we cited: ‘A man may utter a word that incurs Allah Most High’s anger, paying it no attention, and because of it fall into Hell,’

وَغَيْرِ ذَلِكَ مِمَّا قَدَّمْنَاهُ فِي بَابِ حِفْظِ اللِّسَانِ وَبَابِ الْغِيبَةِ، وَيَضُمَّ إِلَى ذَلِكَ قَوْلَهُمْ: اللَّهُ مَعِي، اللَّهُ شَاهِدِي، اللَّهُ نَاظِرٌ إِلَيَّ.

waghayri dhālika mimmā qaddamnāhu fī bābi ḥifẓi al-lisāni wabābi al-ghībati, wayaḍumma ʾilā dhālika qawlahum: Allāhu maʿī, Allāhu shāhidī, Allāhu nāẓirun ʾilayya.

and the other material given in the chapters on guarding the tongue and backbiting. Add to this their saying: Allah is with me; Allah witnesses me; Allah is watching me.

وَعَنِ الْحَسَنِ الْبَصْرِيِّ رَحِمَهُ اللَّهُ أَنَّ رَجُلًا قَالَ لَهُ: إِنَّكَ تَغْتَابُنِي، فَقَالَ: مَا بَلَغَ قَدْرُكَ عِنْدِي أَنْ أُحَكِّمَكَ فِي حَسَنَاتِي.

waʿani al-ḥasani al-baṣriyyi raḥimahu Allāhu ʾanna rajulan qāla lahu: ʾinnaka taghtābunī, faqāla: mā balagha qadruka ʿindī ʾan ʾuḥakkimaka fī ḥasanātī.

It is related that a man said to al-Ḥasan al-Baṣrī, may Allah have mercy on him, ‘You backbite me.’ He replied, ‘You do not rank so highly in my estimation that I would give you control over my good deeds.’

وَرَوَيْنَا عَنِ اِبْنِ الْمُبَارَكِ رَحِمَهُ اللَّهُ قَالَ: لَوْ كُنْتُ مُغْتَابًا أَحَدًا لَاغْتَبْتُ وَالِدَيَّ لِأَنَّهُمَا أَحَقُّ بِحَسَنَاتِي.

warawaynā ʿani ibni al-mubāraki raḥimahu Allāhu qāla: law kuntu mughtāban ʾaḥadan laghtabtu wa-al-dayya liʾannahumā ʾaḥaqqu biḥasanātī.

We have transmitted from Ibn al-Mubārak, may Allah have mercy on him, who said: If I were to backbite anyone, I would backbite my parents, because they have the greatest claim to my good deeds.

Source page 528

317 بَابُ بَيَانِ مَا يُبَاحُ مِنَ الْغِيبَةِ

317 bābu bayāni mā yubāḥu mina al-ghībati

317. Chapter Explaining the Permitted Cases of Backbiting

اِعْلَمْ أَنَّ الْغِيبَةَ وَإِنْ كَانَتْ مُحَرَّمَةً فَإِنَّهَا تُبَاحُ فِي أَحْوَالٍ لِلْمَصْلَحَةِ، وَالْمُجَوِّزُ لَهَا غَرَضٌ صَحِيحٌ شَرْعِيٌّ لَا يُمْكِنُ الْوُصُولُ إِلَيْهِ إِلَّا بِهَا، وَهُوَ أَحَدُ سِتَّةِ أَسْبَابٍ:

iʿlam ʾanna al-ghībata waʾin kānat muḥarramatan faʾinnahā tubāḥu fī ʾaḥwālin li-l-maṣlaḥati, wa-al-mujawwizu lahā gharaḍun ṣaḥīḥun sharʿiyyun lā yumkinu al-wuṣūlu ʾilayhi ʾillā bihā, wahuwa ʾaḥadu sittati ʾasbābin:

Know that although backbiting is forbidden, it is permitted in certain circumstances for a valid benefit. What permits it is a legitimate religious purpose that cannot be achieved without it. This falls under one of six grounds:

الْأَوَّلُ: التَّظَلُّمُ، فَيَجُوزُ لِلْمَظْلُومِ أَنْ يَتَظَلَّمَ إِلَى السُّلْطَانِ وَالْقَاضِي وَغَيْرِهِمَا مِمَّنْ لَهُ وِلَايَةٌ أَوْ لَهُ قُدْرَةٌ عَلَى إِنْصَافِهِ مِنْ ظَالِمِهِ

al-ʾawwalu: al-taẓallumu, fayajūzu li-l-maẓlūmi ʾan yataẓallama ʾilā al-sulṭāni wa-al-qāḍī waghayrihimā mimman lahu wilāyatun ʾaw lahu qudratun ʿalā ʾinṣāfihi min ẓālimihi

First: complaining of injustice. A wronged person may complain to the ruler, judge, or anyone else with authority or the ability to secure justice against his oppressor,

فَيَذْكُرَ أَنَّ فُلَانًا ظَلَمَنِي وَفَعَلَ بِي كَذَا وَأَخَذَ لِي كَذَا، وَنَحْوَ ذَلِكَ.

fayadhkura ʾanna fulānan ẓalamanī wafaʿala bī kadhā waʾakhadha lī kadhā, wanaḥwa dhālika.

saying that so-and-so wronged him, did such-and-such to him, took such-and-such from him, and similar things.

الثَّانِي: الِاسْتِعَانَةُ عَلَى تَغْيِيرِ الْمُنْكَرِ وَرَدِّ الْعَاصِي إِلَى الصَّوَابِ، فَيَقُولُ لِمَنْ يَرْجُو قُدْرَتَهُ عَلَى إِزَالَةِ الْمُنْكَرِ:

al-thānī: al-istiʿānatu ʿalā taghyīri al-munkari waraddi al-ʿāṣī ʾilā al-ṣawābi, fayaqūlu liman yarjū qudratahu ʿalā ʾizālati al-munkari:

Second: seeking help to stop a wrong and bring the sinner back to what is right. One tells someone hoped to be able to remove the wrong:

فُلَانٌ يَعْمَلُ كَذَا فَازْجُرْهُ عَنْهُ وَنَحْوَ ذَلِكَ، وَيَكُونُ مَقْصُودُهُ التَّوَسُّلَ إِلَى إِزَالَةِ الْمُنْكَرِ، فَإِنْ لَمْ يَقْصِدْ ذَلِكَ كَانَ حَرَامًا.

fulānun yaʿmalu kadhā fazjurhu ʿanhu wanaḥwa dhālika, wayakūnu maqṣūduhu al-tawassula ʾilā ʾizālati al-munkari, faʾin lam yaqṣid dhālika kāna ḥarāman.

‘So-and-so is doing this; deter him from it,’ or similar words, intending thereby to remove the wrong. If that is not the intention, it is forbidden.

الثَّالِثُ: الِاسْتِفْتَاءُ، بِأَنْ يَقُولَ لِلْمُفْتِي: ظَلَمَنِي أَبِي أَوْ أَخِي أَوْ فُلَانٌ بِكَذَا، فَهَلْ لَهُ ذَلِكَ أَمْ لَا؟

al-thālithu: al-istiftāʾu, biʾan yaqūla li-l-muftī: ẓalamanī ʾabī ʾaw ʾakhī ʾaw fulānun bikadhā, fahal lahu dhālika ʾam lā?

Third: seeking a legal opinion. One may tell a mufti, ‘My father, brother, or so-and-so has wronged me in this way. Is he entitled to do that or not?

وَمَا طَرِيقِي فِي الْخَلَاصِ مِنْهُ وَتَحْصِيلِ حَقِّي وَدَفْعِ الظُّلْمِ عَنِّي وَنَحْوِ ذَلِكَ؟

wamā ṭarīqī fī al-khalāṣi minhu wataḥṣīli ḥaqqī wadafʿi al-ẓulmi ʿannī wanaḥwi dhālika?

How can I escape it, obtain my rights, and put an end to the injustice against me?’ and similar questions.

وَكَذَلِكَ قَوْلُهُ: زَوْجَتِي تَفْعَلُ مَعِي كَذَا، أَوْ زَوْجِي يَفْعَلُ كَذَا وَنَحْوَ ذَلِكَ، فَهَذَا جَائِزٌ لِلْحَاجَةِ،

wakadhālika qawluhu: zawjatī tafʿalu maʿī kadhā, ʾaw zawjī yafʿalu kadhā wanaḥwa dhālika, fahādhā jāʾizun li-l-ḥājati,

Likewise, one may say, ‘My wife treats me in this way,’ or ‘My husband does this,’ and similar things. This is permissible because of the need.

وَلَكِنَّ الْأَحْوَطَ أَنْ يَقُولَ: مَا تَقُولُ فِي رَجُلٍ كَانَ مِنْ أَمْرِهِ كَذَا، أَوْ فِي زَوْجٍ أَوْ زَوْجَةٍ تَفْعَلُ كَذَا،

walākinna al-ʾaḥwaṭa ʾan yaqūla: mā taqūlu fī rajulin kāna min ʾamrihi kadhā, ʾaw fī zawjin ʾaw zawjatin tafʿalu kadhā,

The more cautious approach, however, is to ask, ‘What do you say about a man whose situation is such-and-such?’ or about a husband or wife acting in a certain way,

وَنَحْوَ ذَلِكَ، فَإِنَّهُ يَحْصُلُ بِهِ الْغَرَضُ مِنْ غَيْرِ تَعْيِينٍ، وَمَعَ ذَلِكَ التَّعْيِينُ جَائِزٌ لِحَدِيثِ هِنْدٍ الَّذِي سَنَذْكُرُهُ إِنْ شَاءَ اللَّهُ تَعَالَى

wanaḥwa dhālika, faʾinnahu yaḥṣulu bihi al-gharaḍu min ghayri taʿyīnin, wamaʿa dhālika al-taʿyīnu jāʾizun liḥadīthi hindin alladhī sanadhkuruhu ʾin shāʾa Allāhu taʿālā

and so forth, because this achieves the purpose without identifying anyone. Nevertheless, identifying the person is permissible, as shown by Hind’s hadith, which we will mention, Allah Most High willing,

وَقَوْلِهَا: يَا رَسُولَ اللَّهِ! إِنَّ أَبَا سُفْيَانَ رَجُلٌ شَحِيحٌ .. الْحَدِيثَ. وَلَمْ يَنْهَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

waqawlihā: yā rasūla Allāhi! ʾinna ʾabā sufyāna rajulun shaḥīḥun .. al-ḥadītha. walam yanhahā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama.

and her words, ‘Messenger of Allah, Abū Sufyān is a miserly man,’ to the end of the hadith. The Messenger of Allah, may Allah bless him and grant him peace, did not forbid her.

الرَّابِعُ: تَحْذِيرُ الْمُسْلِمِينَ مِنَ الشَّرِّ وَنَصِيحَتُهُمْ، وَذَلِكَ مِنْ وُجُوهٍ: مِنْهَا جَرْحُ الْمَجْرُوحِينَ مِنَ الرُّوَاةِ لِلْحَدِيثِ وَالشُّهُودِ،

al-rābiʿu: taḥdhīru al-muslimīna mina al-sharri wanaṣīḥatuhum, wadhālika min wujūhin: minhā jarḥu al-majrūḥīna mina al-ruwāti li-l-ḥadīthi wa-al-shuhūdi,

Fourth: warning Muslims against harm and giving them sincere advice. This takes several forms, including identifying valid grounds for criticism of hadith transmitters and witnesses.

وَذَلِكَ جَائِزٌ بِإِجْمَاعِ الْمُسْلِمِينَ، بَلْ وَاجِبٌ لِلْحَاجَةِ. وَمِنْهَا مَا اِسْتَشَارَكَ إِنْسَانٌ فِي مُصَاهَرَتِهِ أَوْ

wadhālika jāʾizun biʾijmāʿi al-muslimīna, bal wājibun li-l-ḥājati. waminhā mā istashāraka ʾinsānun fī muṣāharatihi ʾaw

This is permissible by the consensus of Muslims, and indeed obligatory when needed. Another case is when someone consults you about entering a marriage relationship with him, or [191]

Source page 529

مُشَارَكَتِهِ أَوْ إِيدَاعِهِ أَوِ الْإِيدَاعِ عِنْدَهُ أَوْ مُعَامَلَتِهِ بِغَيْرِ ذَلِكَ وَجَبَ عَلَيْكَ أَنْ تَذْكُرَ لَهُ مَا تَعْلَمُهُ مِنْهُ عَلَى جِهَةِ النَّصِيحَةِ،

mushārakatihi ʾaw ʾīdāʿihi ʾawi al-ʾīdāʿi ʿindahu ʾaw muʿāmalatihi bighayri dhālika wajaba ʿalayka ʾan tadhkura lahu mā taʿlamuhu minhu ʿalā jihati al-naṣīḥati,

entering a partnership with him, entrusting something to him, leaving a deposit with him, or dealing with him in another way, you must explain what you know about him as sincere advice.

فَإِنْ حَصَلَ الْغَرَضُ بِمُجَرَّدِ قَوْلِكَ لَا تَصْلُحُ لَكَ مُعَامَلَتُهُ أَوْ مُصَاهَرَتُهُ أَوْ لَا تَفْعَلْ هَذَا أَوْ نَحْوِ ذَلِكَ لَمْ تَجُزِ الزِّيَادَةُ بِذِكْرِ الْمَسَاوِىءِ،

faʾin ḥaṣala al-gharaḍu bimujarradi qawlika lā taṣluḥu laka muʿāmalatuhu ʾaw muṣāharatuhu ʾaw lā tafʿal hādhā ʾaw naḥwi dhālika lam tajuzi al-ziyādatu bidhikri al-masāwiʾi,

If the purpose is achieved simply by saying, ‘It would not suit you to deal with him or marry into his family,’ ‘Do not do this,’ or something similar, you may not go further by mentioning his faults.

وَإِنْ لَمْ يَحْصُلِ الْغَرَضُ إِلَّا بِالتَّصْرِيحِ بِعَيْنِهِ فَاذْكُرْهُ بِصَرِيحِهِ.

waʾin lam yaḥṣuli al-gharaḍu ʾillā bi-al-taṣrīḥi biʿaynihi fadhkurhu biṣarīḥihi.

If the purpose can only be achieved by specifying the matter itself, state it explicitly.

وَمِنْهَا إِذَا رَأَيْتَ مَنْ يَشْتَرِي عَبْدًا مَعْرُوفًا بِالسَّرِقَةِ أَوِ الزِّنَا أَوِ الشُّرْبِ أَوْ غَيْرِهَا، فَعَلَيْكَ أَنْ تُبَيِّنَ ذَلِكَ لِلْمُشْتَرِي إِنْ لَمْ يَكُنْ عَالِمًا بِهِ،

waminhā ʾidhā raʾayta man yashtarī ʿabdan maʿrūfan bi-al-sariqati ʾawi al-zinā ʾawi al-shurbi ʾaw ghayrihā, faʿalayka ʾan tubayyina dhālika li-l-mushtarī ʾin lam yakun ʿāliman bihi,

Another instance is seeing someone buying a slave known for theft, unlawful sexual relations, drinking, or other such conduct: you must explain this to the buyer if he does not know.

وَلَا يَخْتَصُّ بِذَلِكَ، بَلْ كُلُّ مَنْ عَلِمَ بِالسِّلْعَةِ الْمَبِيعَةِ عَيْبًا وَجَبَ عَلَيْهِ بَيَانُهُ لِلْمُشْتَرِي إِذَا لَمْ يَعْلَمْهُ.

walā yakhtaṣṣu bidhālika, bal kullu man ʿalima bi-al-silʿati al-mabīʿati ʿayban wajaba ʿalayhi bayānuhu li-l-mushtarī ʾidhā lam yaʿlamhu.

This is not confined to that case. Anyone who knows of a defect in an item being sold must explain it to a buyer who does not know about it.

وَمِنْهَا إِذَا رَأَيْتَ مُتَفَقِّهًا يَتَرَدَّدُ إِلَى مُبْتَدِعٍ أَوْ فَاسِقٍ يَأْخُذُ عَنْهُ الْعِلْمَ خِفْتَ أَنْ يَتَضَرَّرَ الْمُتَفَقِّهُ بِذَلِكَ، فَعَلَيْكَ نَصِيحَتُهُ بِبَيَانِ حَالِهِ،

waminhā ʾidhā raʾayta mutafaqqihan yataraddadu ʾilā mubtadiʿin ʾaw fāsiqin yaʾkhudhu ʿanhu al-ʿilma khifta ʾan yataḍarrara al-mutafaqqihu bidhālika, faʿalayka naṣīḥatuhu bibayāni ḥālihi,

Another instance is seeing a student of religious learning repeatedly visiting an innovator or an openly sinful person to study with him, and fearing this will harm the student. You must advise him by explaining that person's condition.

وَيُشْتَرَطُ أَنْ يَقْصِدَ النَّصِيحَةَ، وَهَذَا مِمَّا يُغْلَطُ فِيهِ، وَقَدْ يَحْمِلُ الْمُتَكَلِّمَ بِذَلِكَ الْحَسَدُ،

wayushtaraṭu ʾan yaqṣida al-naṣīḥata, wahādhā mimmā yughlaṭu fīhi, waqad yaḥmilu al-mutakallima bidhālika al-ḥasadu,

It is a condition that sincere advice be intended. This is a matter in which mistakes occur: envy may motivate the person speaking in this way,

أَوْ يُلَبِّسُ الشَّيْطَانُ عَلَيْهِ ذَلِكَ، وَيُخَيَّلُ إِلَيْهِ أَنَّهُ نَصِيحَةٌ وَشَفَقَةٌ، فَلْيَتَفَطَّنْ لِذَلِكَ.

ʾaw yulabbisu al-shayṭānu ʿalayhi dhālika, wayukhayyalu ʾilayhi ʾannahu naṣīḥatun washafaqatun, falyatafaṭṭan lidhālika.

or Satan may confuse him about it, making him imagine that it is sincere advice and compassion. He should be alert to this.

وَمِنْهَا أَنْ يَكُونَ لَهُ وِلَايَةٌ لَا يَقُومُ بِهَا عَلَى وَجْهِهَا، إِمَّا بِأَنْ لَا يَكُونَ صَالِحًا لَهَا، وَإِمَّا بِأَنْ يَكُونَ فَاسِقًا أَوْ مُغَفَّلًا وَنَحْوَ ذَلِكَ،

waminhā ʾan yakūna lahu wilāyatun lā yaqūmu bihā ʿalā wajhihā, ʾimmā biʾan lā yakūna ṣāliḥan lahā, waʾimmā biʾan yakūna fāsiqan ʾaw mughaffalan wanaḥwa dhālika,

Another instance is someone holding an office whose duties he does not properly discharge, either because he is unfit for it or because he is sinful, inattentive, or the like.

فَيَجِبُ ذِكْرُ ذَلِكَ لِمَنْ لَهُ عَلَيْهِ وِلَايَةٌ عَامَّةٌ لِيُزِيلَهُ وَيُوَلِّيَ مَنْ يَصْلُحُ،

fayajibu dhikru dhālika liman lahu ʿalayhi wilāyatun ʿāmmatun liyuzīlahu wayuwalliya man yaṣluḥu,

This must be mentioned to the person with general authority over him, so that he may remove him and appoint someone suitable,

أَوْ يَعْلَمَ ذَلِكَ مِنْهُ لِتُعَامِلَهُ بِمُقْتَضَى حَالِهِ وَلَا يَغْتَرَّ بِهِ، وَأَنْ يَسْعَى فِي أَنْ يَحُثَّهُ عَلَى الِاسْتِقَامَةِ أَوْ يَسْتَبْدِلَ بِهِ.

ʾaw yaʿlama dhālika minhu lituʿāmilahu bimuqtaḍā ḥālihi walā yaghtarra bihi, waʾan yasʿā fī ʾan yaḥuththahu ʿalā al-istiqāmati ʾaw yastabdila bihi.

or become aware of this about him, so that you deal with him as his condition requires and he is not deceived by him, and so that he works to encourage him to act uprightly or replaces him. [192]

الْخَامِسُ: أَنْ يَكُونَ مُجَاهِرًا بِفِسْقِهِ أَوْ بِدْعَتِهِ كَالْمُجَاهِرِ بِشُرْبِ الْخَمْرِ، أَوْ مُصَادَرَةِ النَّاسِ وَأَخْذِ الْمَكْسِ، وَجِبَايَةِ الْأَمْوَالِ ظُلْمًا، وَتَوَلِّي الْأُمُورِ الْبَاطِلَةِ،

al-khāmisu: ʾan yakūna mujāhiran bifisqihi ʾaw bidʿatihi ka-al-mujāhiri bishurbi al-khamri, ʾaw muṣādarati al-nāsi waʾakhdhi al-maksi, wajibāyati al-ʾamwāli ẓulman, watawallī al-ʾumūri al-bāṭilati,

Fifth: when someone openly displays his sinful conduct or innovation, such as openly drinking wine, confiscating people's property and taking unlawful levies, collecting money unjustly, or administering wrongful affairs.

فَيَجُوزُ ذِكْرُهُ بِمَا يُجَاهِرُ بِهِ وَيَحْرُمُ ذِكْرُهُ بِغَيْرِهِ مِنَ الْعُيُوبِ إِلَّا أَنْ يَكُونَ لِجَوَازِهِ سَبَبٌ آخَرُ مِمَّا ذَكَرْنَاهُ.

fayajūzu dhikruhu bimā yujāhiru bihi wayaḥrumu dhikruhu bighayrihi mina al-ʿuyūbi ʾillā ʾan yakūna lijawāzihi sababun ʾākharu mimmā dhakarnāhu.

He may be described in terms of what he openly displays. Mentioning other faults of his is forbidden unless another reason we have mentioned makes it permissible.

السَّادِسُ: التَّعْرِيفُ، فَإِذَا كَانَ الْإِنْسَانُ مَعْرُوفًا بِلَقَبٍ كَالْأَعْمَشِ وَالْأَعْرَجِ وَالْأَصَمِّ وَالْأَعْمَى وَالْأَحْوَلِ وَالْأَفْطَسِ وَغَيْرِهِمْ، جَازَ تَعْرِيفُهُ بِذَلِكَ بِنِيَّةِ التَّعْرِيفِ،

al-sādisu: al-taʿrīfu, faʾidhā kāna al-ʾinsānu maʿrūfan bilaqabin ka-al-ʾaʿmashi wa-al-ʾaʿraji wa-al-ʾaṣammi wa-al-ʾaʿmā wa-al-ʾaḥwali wa-al-ʾafṭasi waghayrihim, jāza taʿrīfuhu bidhālika biniyyati al-taʿrīfi,

Sixth: identification. If a person is known by a nickname such as ‘the weak-sighted,’ ‘the lame,’ ‘the deaf,’ ‘the blind,’ ‘the cross-eyed,’ ‘the flat-nosed,’ or the like, he may be identified by it with the intention of identification.

وَيَحْرُمُ إِطْلَاقُهُ عَلَى جِهَةِ النَّقْصِ، وَلَوْ أَمْكَنَ التَّعْرِيفُ بِغَيْرِهِ

wayaḥrumu ʾiṭlāquhu ʿalā jihati al-naqṣi, walaw ʾamkana al-taʿrīfu bighayrihi

Using it to disparage him is forbidden. If it is possible to identify him another way,

Source page 530

كَانَ أَوْلَى. فَهَذِهِ سِتَّةُ أَسْبَابٍ ذَكَرَهَا الْعُلَمَاءُ مِمَّا تُبَاحُ بِهَا الْغِيبَةُ عَلَى مَا ذَكَرْنَاهُ.

kāna ʾawlā. fahādhihi sittatu ʾasbābin dhakarahā al-ʿulamāʾu mimmā tubāḥu bihā al-ghībatu ʿalā mā dhakarnāhu.

that is preferable. These are six reasons scholars have mentioned that permit backbiting in the manner we have described.

وَمِمَّنْ نَصَّ عَلَيْهَا هَكَذَا الْإِمَامُ أَبُو حَامِدٍ الْغَزَالِيُّ فِي الْإِحْيَاءِ وَآخَرُونَ مِنَ الْعُلَمَاءِ،

wamimman naṣṣa ʿalayhā hākadhā al-ʾimāmu ʾabū ḥāmidin al-ghazāliyyu fī al-ʾiḥyāʾi waʾākharūna mina al-ʿulamāʾi,

Among those who expressly listed them in this form are Imam Abū Ḥāmid al-Ghazālī in al-Iḥyāʾ and other scholars.

وَدَلَائِلُهَا ظَاهِرَةٌ مِنَ الْأَحَادِيثِ الصَّحِيحَةِ الْمَشْهُورَةِ، وَأَكْثَرُ هَذِهِ الْأَسْبَابِ مُجْمَعٌ عَلَى جَوَازِ الْغِيبَةِ بِهَا.

wadalāʾiluhā ẓāhiratun mina al-ʾaḥādīthi al-ṣaḥīḥati al-mashhūrati, waʾaktharu hādhihi al-ʾasbābi mujmaʿun ʿalā jawāzi al-ghībati bihā.

The evidence for them is clear in well-known sound hadiths. There is consensus that most of these reasons make backbiting permissible.

[1/ 897] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[1/ 897] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[1/897] We have narrated in the Ṣaḥīḥs of al-Bukhārī and Muslim,

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا؛ أَنَّ رَجُلًا اِسْتَأْذَنَ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «اِئْذَنُوا لَهُ بِئْسَ أَخُو الْعَشِيرَةِ»

ʿan ʿāʾishata raḍiya Allāhu ʿanhā; ʾanna rajulan istaʾdhana ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama faqāla: «iʾdhanū lahu biʾsa ʾakhū al-ʿashīrati»

from ʿĀʾishah, may Allah be pleased with her, that a man asked permission to enter upon the Prophet, may Allah bless him and grant him peace. He said, ‘Let him in. What a wretched member of his clan!’

اِحْتَجَّ بِهِ الْبُخَارِيُّ عَلَى جَوَازِ غِيبَةِ أَهْلِ الْفَسَادِ وَأَهْلِ الرِّيَبِ.

iḥtajja bihi al-bukhāriyyu ʿalā jawāzi ghībati ʾahli al-fasādi waʾahli al-riyabi.

Al-Bukhārī cited this as evidence that backbiting people of corrupt or suspicious conduct is permissible.

[2/ 898] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 898] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu qāla:

[2/898] We have narrated in the Ṣaḥīḥs of al-Bukhārī and Muslim, from Ibn Masʿūd, may Allah be pleased with him, who said:

قَسَمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قِسْمَةً، فَقَالَ رَجُلٌ مِنَ الْأَنْصَارِ: وَاللَّهِ مَا أَرَادَ مُحَمَّدٌ بِهَذَا وَجْهَ اللَّهِ تَعَالَى،

qasama rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama qismatan, faqāla rajulun mina al-ʾanṣāri: wa-Allāhi mā ʾarāda muḥammadun bihādhā wajha Allāhi taʿālā,

The Messenger of Allah, may Allah bless him and grant him peace, distributed some property. A man of the Anṣār said, ‘By Allah, Muḥammad did not intend Allah Most High's pleasure by this.’

فَأَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرْتُهُ، فَتَغَيَّرَ وَجْهُهُ وَقَالَ: «رَحِمَ اللَّهُ مُوسَى لَقَدْ أُوذِيَ بِأَكْثَرَ مِنْ هَذَا فَصَبَرَ»

faʾataytu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama faʾakhbartuhu, fataghayyara wajhuhu waqāla: «raḥima Allāhu mūsā laqad ʾūdhiya biʾakthara min hādhā faṣabara»

I went to the Messenger of Allah, may Allah bless him and grant him peace, and told him. His expression changed, and he said, ‘May Allah have mercy on Moses! He was hurt more than this and remained patient.’

وَفِي بَعْضِ رِوَايَاتِهِ: قَالَ اِبْنُ مَسْعُودٍ: فَقُلْتُ لَا أَرْفَعُ إِلَيْهِ بَعْدَ هَذَا حَدِيثًا.

wafī baʿḍi riwāyātihi: qāla ibnu masʿūdin: faqultu lā ʾarfaʿu ʾilayhi baʿda hādhā ḥadīthan.

In some versions, Ibn Masʿūd said, ‘I then said: After this I will not report anything said to him.’

قُلْتُ: اِحْتَجَّ بِهِ الْبُخَارِيُّ فِي إِخْبَارِ الرَّجُلِ أَخَاهُ بِمَا يُقَالُ فِيهِ.

qultu: iḥtajja bihi al-bukhāriyyu fī ʾikhbāri al-rajuli ʾakhāhu bimā yuqālu fīhi.

I say: Al-Bukhārī cited this as evidence concerning a man's telling his brother what is being said about him.

[3/ 899] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[3/ 899] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

[3/899] We have narrated in Ṣaḥīḥ al-Bukhārī, from ʿĀʾishah, may Allah be pleased with her, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا أَظُنُّ فُلَانًا وَفُلَانًا يَعْرِفَانِ مِنْ دِينِنَا شَيْئًا».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «mā ʾaẓunnu fulānan wafulānan yaʿrifāni min dīninā shayʾan».

The Messenger of Allah, may Allah bless him and grant him peace, said, ‘I do not think that so-and-so and so-and-so know anything of our religion.’

قَالَ اللَّيْثُ بْنُ سَعْدٍ أَحَدُ الرُّوَاةِ: كَانَا رَجُلَيْنِ مِنَ الْمُنَافِقِينَ.

qāla al-laythu bnu saʿdin ʾaḥadu al-ruwāti: kānā rajulayni mina al-munāfiqīna.

Al-Layth ibn Saʿd, one of the narrators, said: They were two men among the hypocrites.

[4/ 900] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ زَيْدِ بْنِ أَرْقَمَ

[4/ 900] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan zaydi bni ʾarqama

[4/900] We have narrated in the Ṣaḥīḥs of al-Bukhārī and Muslim, from Zayd ibn Arqam,

Source page 531

رَضِيَ اللَّهُ عَنْهُ قَالَ:

raḍiya Allāhu ʿanhu qāla:

may Allah be pleased with him, who said:

خَرَجْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ فَأَصَابَ النَّاسَ فِيهِ شِدَّةٌ،

kharajnā maʿa rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama fī safarin faʾaṣāba al-nāsa fīhi shiddatun,

We set out on a journey with the Messenger of Allah, may Allah bless him and grant him peace, during which the people suffered hardship.

فَقَالَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ: لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللَّهِ حَتَّى يَنْفَضُّوا مِنْ حَوْلِهِ،

faqāla ʿabdu Allāhi bnu ʾubayyin: lā tunfiqū ʿalā man ʿinda rasūli Allāhi ḥattā yanfaḍḍū min ḥawlihi,

ʿAbd Allāh ibn Ubayy said, ‘Do not spend on those who are with the Messenger of Allah until they disperse from around him.’

وَقَالَ: لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ، فَأَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرْتُهُ بِذَلِكَ،

waqāla: laʾin rajaʿnā ʾilā al-madīnati layukhrijanna al-ʾaʿazzu minhā al-ʾadhalla, faʾataytu al-nabiyya ṣallā Allāhu ʿalayhi wasallama faʾakhbartuhu bidhālika,

He also said, ‘If we return to Medina, the mightier will certainly drive out the lowlier.’ I went to the Prophet, may Allah bless him and grant him peace, and told him this.

فَأَرْسَلَ إِلَى عَبْدِ اللَّهِ بْنِ أُبَيٍّ. وَذَكَرَ الْحَدِيثَ، وَأَنْزَلَ اللَّهُ تَعَالَى تَصْدِيقَهُ: {إِذَا جَاءَكَ الْمُنَافِقُونَ} [الْمُنَافِقُونَ:1].

faʾarsala ʾilā ʿabdi Allāhi bni ʾubayyin. wadhakara al-ḥadītha, waʾanzala Allāhu taʿālā taṣdīqahu: {ʾidhā jāʾaka al-munāfiqūna} [al-munāfiqūna:1].

He sent for ʿAbd Allāh ibn Ubayy. He related the hadith, and Allah Most High revealed confirmation of his truthfulness: ‘When the hypocrites come to you’ [al-Munāfiqūn 63:1].

وَفِي الصَّحِيحِ حَدِيثُ هِنْدٍ اِمْرَأَةِ أَبِي سُفْيَانَ وَقَوْلُهَا لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ أَبَا سُفْيَانَ رَجُلٌ شَحِيحٌ» إِلَى آخِرِهِ.

wafī al-ṣaḥīḥi ḥadīthu hindin imraʾati ʾabī sufyāna waqawluhā li-l-nabiyyi ṣallā Allāhu ʿalayhi wasallama: «ʾinna ʾabā sufyāna rajulun shaḥīḥun» ʾilā ʾākhirihi.

The Ṣaḥīḥ also contains the hadith of Hind, Abū Sufyān's wife, and her words to the Prophet, may Allah bless him and grant him peace: ‘Abū Sufyān is a miserly man,’ through to its end.

وَحَدِيثُ فَاطِمَةَ بِنْتِ قَيْسٍ وَقَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَهَا: «أَمَّا مُعَاوِيَةُ فَصُعْلُوكٌ، وَأَمَّا أَبُو جَهْمٍ فَلَا يَضَعُ الْعَصَا عَنْ عَاتِقِهِ».

waḥadīthu fāṭimata binti qaysin waqawlu al-nabiyyi ṣallā Allāhu ʿalayhi wasallama lahā: «ʾammā muʿāwiyatu faṣuʿlūkun, waʾammā ʾabū jahmin falā yaḍaʿu al-ʿaṣā ʿan ʿātiqihi».

There is also the hadith of Fāṭimah bint Qays and the Prophet's words to her, may Allah bless him and grant him peace: ‘Muʿāwiyah is destitute; as for Abū Jahm, he never puts the stick down from his shoulder.’

318 بَابُ أَمْرِ مَنْ سَمِعَ غِيبَةَ شَيْخِهِ أَوْ صَاحِبِهِ أَوْ غَيْرِهِمَا

318 bābu ʾamri man samiʿa ghībata shaykhihi ʾaw ṣāḥibihi ʾaw ghayrihimā

318. Chapter on the instruction for someone who hears his teacher, companion, or anyone else being backbitten

اِعْلَمْ أَنَّهُ يَنْبَغِي لِمَنْ سَمِعَ غِيبَةَ مُسْلِمٍ أَنْ يَرُدَّهَا وَيَزْجُرَ قَائِلَهَا، فَإِنْ لَمْ يَنْزَجِرْ بِالْكَلَامِ زَجَرَهُ بِيَدِهِ،

iʿlam ʾannahu yanbaghī liman samiʿa ghībata muslimin ʾan yaruddahā wayazjura qāʾilahā, faʾin lam yanzajir bi-al-kalāmi zajarahu biyadihi,

Know that anyone who hears a Muslim being backbitten should reject it and rebuke the speaker. If words do not restrain him, he should restrain him with his hand.

فَإِنْ لَمْ يَسْتَطِعْ بِالْيَدِ وَلَا بِاللِّسَانِ، فَارَقَ ذَلِكَ الْمَجْلِسَ، فَإِنْ سَمِعَ غِيبَةَ شَيْخِهِ أَوْ غَيْرِهِ مِمَّنْ لَهُ عَلَيْهِ حَقٌّ،

faʾin lam yastaṭiʿ bi-al-yadi walā bi-al-lisāni, fāraqa dhālika al-majlisa, faʾin samiʿa ghībata shaykhihi ʾaw ghayrihi mimman lahu ʿalayhi ḥaqqun,

If he cannot do so with either his hand or his tongue, he should leave that gathering. If he hears his teacher, or someone else to whom he owes a duty, being backbitten,

أَوْ كَانَ مِنْ أَهْلِ الْفَضْلِ وَالصَّلَاحِ، كَانَ الِاعْتِنَاءُ بِمَا ذَكَرْنَاهُ أَكْثَرَ.

ʾaw kāna min ʾahli al-faḍli wa-al-ṣalāḥi, kāna al-iʿtināʾu bimā dhakarnāhu ʾakthara.

or if that person is distinguished by virtue and righteousness, greater care should be taken to do what we have described.

[1/ 901] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ،

[1/ 901] rawaynā fī kitābi al-tirmidhiyyi, ʿan ʾabī al-dardāʾi raḍiya Allāhu ʿanhu,

[1/901] We have narrated in al-Tirmidhī's book, from Abū al-Dardāʾ, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ رَدَّ عَنْ عِرْضِ أَخِيهِ رَدَّ اللَّهُ عَنْ وَجْهِهِ النَّارَ يَوْمَ الْقِيَامَةِ»

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «man radda ʿan ʿirḍi ʾakhīhi radda Allāhu ʿan wajhihi al-nāra yawma al-qiyāmati»

from the Prophet, may Allah bless him and grant him peace, who said, ‘Whoever defends his brother's honor, Allah will keep the Fire away from his face on the Day of Resurrection.’

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

Al-Tirmidhī said: It is a good (ḥasan) hadith.

Source page 532

[2/ 902] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، فِي حَدِيثِ عِتْبَانَ بِكَسْرِ الْعَيْنِ عَلَى الْمَشْهُورِ، وَحُكِيَ بِضَمِّهَا رَضِيَ اللَّهُ عَنْهُ

[2/ 902] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, fī ḥadīthi ʿitbāna bikasri al-ʿayni ʿalā al-mashhūri, waḥukiya biḍammihā raḍiya Allāhu ʿanhu

[2/902] We have narrated in the Ṣaḥīḥs of al-Bukhārī and Muslim, in the account of ʿItbān—usually pronounced with a kasrah on the ʿayn, although a ḍammah has also been reported—may Allah be pleased with him,

فِي حَدِيثِهِ الطَّوِيلِ الْمَشْهُورِ قَالَ:

fī ḥadīthihi al-ṭawīli al-mashhūri qāla:

in his well-known lengthy hadith, that he said:

قَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي، فَقَالُوا: أَيْنَ مَالِكُ بْنُ الدُّخْشُمِ؟ فَقَالَ رَجُلٌ: ذَلِكَ مُنَافِقٌ لَا يُحِبُّ اللَّهَ وَرَسُولَهُ،

qāma al-nabiyyu ṣallā Allāhu ʿalayhi wasallama yuṣallī, faqālū: ʾayna māliku bnu al-dukhshumi? faqāla rajulun: dhālika munāfiqun lā yuḥibbu Allāha warasūlahu,

The Prophet, may Allah bless him and grant him peace, stood to pray. They asked, ‘Where is Mālik ibn al-Dukhshum?’ A man said, ‘He is a hypocrite who does not love Allah and His Messenger.’

فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا تَقُلْ ذَلِكَ، أَلَا تَرَاهُ قَدْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ، يُرِيدُ بِذَلِكَ وَجْهَ اللَّهِ؟».

faqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: «lā taqul dhālika, ʾalā tarāhu qad qāla lā ʾilāha ʾillā Allāhu, yurīdu bidhālika wajha Allāhi?».

The Prophet, may Allah bless him and grant him peace, said, ‘Do not say that. Do you not see that he has said, “There is no god but Allah,” seeking Allah's pleasure by it?’

[3/ 903] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ الْحَسَنِ الْبَصْرِيِّ رَحِمَهُ اللَّهُ:

[3/ 903] warawaynā fī ṣaḥīḥi muslimin, ʿani al-ḥasani al-baṣriyyi raḥimahu Allāhu:

[3/903] We have narrated in Ṣaḥīḥ Muslim, from al-Ḥasan al-Baṣrī, may Allah have mercy on him,

أَنَّ عَائِذَ بْنَ عَمْرٍو وَكَانَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ

ʾanna ʿāʾidha bna ʿamrin wakāna min ʾaṣḥābi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama dakhala ʿalā ʿubaydi Allāhi bni ziyādin

that ʿĀʾidh ibn ʿAmr, who was one of the companions of the Messenger of Allah, may Allah bless him and grant him peace, entered upon ʿUbayd Allāh ibn Ziyād

فَقَالَ: أَيْ بُنَيَّ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّ شَرَّ الرِّعَاءِ الْحُطَمَةُ»، فَإِيَّاكَ أَنْ تَكُونَ مِنْهُمْ،

faqāla: ʾay bunayya ʾinnī samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: «ʾinna sharra al-riʿāʾi al-ḥuṭamatu», faʾiyyāka ʾan takūna minhum,

and said, ‘My son, I heard the Messenger of Allah, may Allah bless him and grant him peace, say, “The worst shepherds are the harsh and crushing ones.” So beware of being one of them.’

فَقَالَ لَهُ: اِجْلِسْ، فَإِنَّمَا أَنْتَ مِنْ نُخَالَةِ أَصْحَابِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

faqāla lahu: ijlis, faʾinnamā ʾanta min nukhālati ʾaṣḥābi muḥammadin ṣallā Allāhu ʿalayhi wasallama,

He replied, ‘Sit down. You are merely among the chaff of Muḥammad's companions, may Allah bless him and grant him peace.’

فَقَالَ: وَهَلْ كَانَتْ لَهُمْ نُخَالَةٌ؟ إِنَّمَا كَانَتِ النُّخَالَةُ بَعْدَهُمْ وَفِي غَيْرِهِمْ.

faqāla: wahal kānat lahum nukhālatun? ʾinnamā kānati al-nukhālatu baʿdahum wafī ghayrihim.

He said, ‘Did they have any chaff? The chaff only came after them, among others.’

[4/ 904] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ كَعْبِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ فِي حَدِيثِهِ الطَّوِيلِ فِي قِصَّةِ تَوْبَتِهِ قَالَ:

[4/ 904] warawaynā fī ṣaḥīḥayhimā, ʿan kaʿbi bni mālikin raḍiya Allāhu ʿanhu fī ḥadīthihi al-ṭawīli fī qiṣṣati tawbatihi qāla:

[4/904] We have narrated in their two Ṣaḥīḥs, from Kaʿb ibn Mālik, may Allah be pleased with him, in his lengthy account of his repentance, that he said:

قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ جَالِسٌ فِي الْقَوْمِ بِتَبُوكَ: «مَا فَعَلَ كَعْبُ بْنُ مَالِكٍ؟»

qāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama wahuwa jālisun fī al-qawmi bitabūka: «mā faʿala kaʿbu bnu mālikin?»

While sitting among the people at Tabūk, the Prophet, may Allah bless him and grant him peace, said, ‘What has become of Kaʿb ibn Mālik?’

فَقَالَ رَجُلٌ مِنْ بَنِي سَلِمَةَ: يَا رَسُولَ اللَّهِ! حَبَسَهُ بُرْدَاهُ وَالنَّظَرُ فِي عِطْفَيْهِ،

faqāla rajulun min banī salimata: yā rasūla Allāhi! ḥabasahu burdāhu wa-al-naẓaru fī ʿiṭfayhi,

A man of Banū Salimah said, ‘Messenger of Allah, his two cloaks and his admiration of his own appearance have kept him back.’

فَقَالَ لَهُ مُعَاذُ بْنُ جَبَلٍ رَضِيَ اللَّهُ عَنْهُ: بِئْسَ مَا قُلْتَ، وَاللَّهِ يَا رَسُولَ اللَّهِ! مَا عَلِمْنَا عَلَيْهِ إِلَّا خَيْرًا،

faqāla lahu muʿādhu bnu jabalin raḍiya Allāhu ʿanhu: biʾsa mā qulta, wa-Allāhi yā rasūla Allāhi! mā ʿalimnā ʿalayhi ʾillā khayran,

Muʿādh ibn Jabal, may Allah be pleased with him, told him, ‘What a terrible thing to say! By Allah, Messenger of Allah, we know only good of him.’

فَسَكَتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

fasakata rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama.

The Messenger of Allah, may Allah bless him and grant him peace, remained silent.

قُلْتُ: سَلِمَةُ بِكَسْرِ اللَّامِ؛ وَعِطْفَاهُ: جَانِبَاهُ، وَهُوَ إِشَارَةٌ إِلَى إِعْجَابِهِ بِنَفْسِهِ.

qultu: salimatu bikasri al-lāmi; waʿiṭfāhu: jānibāhu, wahuwa ʾishāratun ʾilā ʾiʿjābihi binafsihi.

I say: Salimah has a kasrah on the lām. His ‘two sides’ means the two sides of his body; the expression alludes to his self-admiration.

Source page 533

[5/ 905] وَرَوَيْنَاهُ فِي سُنَنِ أَبِي دَاوُدَ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ وَأَبِي طَلْحَةَ رَضِيَ اللَّهُ عَنْهُمْ قَالَا:

[5/ 905] warawaynāhu fī sunani ʾabī dāwūda, ʿan jābiri bni ʿabdi Allāhi waʾabī ṭalḥata raḍiya Allāhu ʿanhum qālā:

[5/905] We have narrated it in Sunan Abī Dāwūd, from Jābir ibn ʿAbd Allāh and Abū Ṭalḥah, may Allah be pleased with them, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا مِنِ اِمْرِىءٍ يَخْذُلُ اِمْرَأً مُسْلِمًا فِي مَوْضِعٍ تُنْتَهَكُ فِيهِ حُرْمَتُهُ وَيُنْتَقَصُ فِيهِ مِنْ عِرْضِهِ

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «mā mini imriʾin yakhdhulu imraʾan musliman fī mawḍiʿin tuntahaku fīhi ḥurmatuhu wayuntaqaṣu fīhi min ʿirḍihi

The Messenger of Allah, may Allah bless him and grant him peace, said, ‘No one abandons a Muslim in a situation where his inviolability is violated and his honor belittled

إِلَّا خَذَلَهُ اللَّهُ فِي مَوْطِنٍ يُحِبُّ فِيهِ نُصْرَتَهُ، وَمَا مِنِ اِمْرِىءٍ يَنْصُرُ مُسْلِمًا فِي مَوْضِعٍ يُنْتَقَصُ فِيهِ مِنْ عِرْضِهِ،

ʾillā khadhalahu Allāhu fī mawṭinin yuḥibbu fīhi nuṣratahu, wamā mini imriʾin yanṣuru musliman fī mawḍiʿin yuntaqaṣu fīhi min ʿirḍihi,

without Allah abandoning him in a situation where he longs for His help. And no one supports a Muslim in a situation where his honor is belittled

وَيُنْتَهَكُ فِيهِ مِنْ حُرْمَتِهِ إِلَّا نَصَرَهُ اللَّهُ فِي مَوْطِنٍ يُحِبُّ نُصْرَتَهُ».

wayuntahaku fīhi min ḥurmatihi ʾillā naṣarahu Allāhu fī mawṭinin yuḥibbu nuṣratahu».

and his inviolability violated without Allah supporting him in a situation where he longs for His help.’

[6/ 906] وَرَوَيْنَا فِيهِ، عَنْ مُعَاذِ بْنِ أَنَسٍ،

[6/ 906] warawaynā fīhi, ʿan muʿādhi bni ʾanasin,

[6/906] We have narrated in it, from Muʿādh ibn Anas,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ حَمَى مُؤْمِنًا مِنْ مُنَافِقٍ أُرَاهُ قَالَ بَعَثَ اللَّهُ تَعَالَى مَلَكًا يَحْمِي لَحْمَهُ يَوْمَ الْقِيَامَةِ مِنْ نَارِ جَهَنَّمَ،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «man ḥamā muʾminan min munāfiqin ʾurāhu qāla baʿatha Allāhu taʿālā malakan yaḥmī laḥmahu yawma al-qiyāmati min nāri jahannama,

from the Prophet, may Allah bless him and grant him peace, who said, ‘Whoever protects a believer against a hypocrite—I think he said—Allah Most High will send an angel to protect his flesh from Hellfire on the Day of Resurrection.

وَمَنْ رَمَى مُسْلِمًا بِشَيْءٍ يُرِيدُ شَيْنَهُ حَبَسَهُ اللَّهُ عَلَى جِسْرِ جَهَنَّمَ حَتَّى يَخْرُجَ مِمَّا قَالَ».

waman ramā musliman bishayʾin yurīdu shaynahu ḥabasahu Allāhu ʿalā jisri jahannama ḥattā yakhruja mimmā qāla».

Whoever accuses a Muslim of something, intending to disgrace him, Allah will detain on the bridge over Hell until he is released from the consequences of what he said.’ [193]

319 بَابُ الْغِيبَةِ بِالْقَلْبِ

319 bābu al-ghībati bi-al-qalbi

319. Chapter on backbiting in the heart

اِعْلَمْ أَنَّ سُوءَ الظَّنِّ حَرَامٌ مِثْلَ الْقَوْلِ: فَكَمَا يَحْرُمُ أَنْ تُحَدِّثَ غَيْرَكَ بِمَسَاوِىءِ إِنْسَانٍ، يَحْرُمُ أَنْ تُحَدِّثَ نَفْسَكَ بِذَلِكَ وَتُسِيءَ الظَّنَّ بِهِ،

iʿlam ʾanna sūʾa al-ẓanni ḥarāmun mithla al-qawli: fakamā yaḥrumu ʾan tuḥadditha ghayraka bimasāwiʾi ʾinsānin, yaḥrumu ʾan tuḥadditha nafsaka bidhālika watusīʾa al-ẓanna bihi,

Know that thinking ill of someone is forbidden, just like speaking ill of him. Just as you may not tell others of a person's faults, you may not speak of them inwardly to yourself and think ill of him.

قَالَ اللَّهُ تَعَالَى: {اِجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ} [الْحُجُرَاتِ:12].

qāla Allāhu taʿālā: {ijtanibū kathīran mina al-ẓanni} [al-ḥujurāti:12].

Allah Most High says: ‘Avoid much suspicion’ [al-Ḥujurāt 49:12].

[1/ 907] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ

[1/ 907] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya

[1/907] We have narrated in the Ṣaḥīḥs of al-Bukhārī and Muslim, from Abū Hurayrah—may

Source page 534

اللَّهُ عَنْهُ؛

Allāhu ʿanhu;

Allah be pleased with him—

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ».

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «ʾiyyākum wa-al-ẓanna faʾinna al-ẓanna ʾakdhabu al-ḥadīthi».

that the Messenger of Allah, may Allah bless him and grant him peace, said, ‘Beware of suspicion, for suspicion is the most false of statements.’

وَالْأَحَادِيثُ بِمَعْنَى مَا ذَكَرْتُهُ كَثِيرَةٌ، وَالْمُرَادُ بِذَلِكَ عَقْدُ الْقَلْبِ وَحُكْمُهُ عَلَى غَيْرِكَ بِالسُّوءِ،

wa-al-ʾaḥādīthu bimaʿnā mā dhakartuhu kathīratun, wa-al-murādu bidhālika ʿaqdu al-qalbi waḥukmuhu ʿalā ghayrika bi-al-sūʾi,

There are many hadiths conveying what I have mentioned. What is meant is the heart's settled conviction and its unfavorable judgment of another person.

فَأَمَّا الْخَوَاطِرُ وَحَدِيثُ النَّفْسِ إِذَا لَمْ يَسْتَقِرَّ وَيَسْتَمِرَّ عَلَيْهِ صَاحِبُهُ فَمَعْفُوٌّ عَنْهُ بِاتِّفَاقِ الْعُلَمَاءِ،

faʾammā al-khawāṭiru waḥadīthu al-nafsi ʾidhā lam yastaqirra wayastamirra ʿalayhi ṣāḥibuhu famaʿfuwwun ʿanhu bittifāqi al-ʿulamāʾi,

As for passing thoughts and inward talk, if they do not take root and the person does not persist in them, they are pardoned by the agreement of the scholars,

لِأَنَّهُ لَا اِخْتِيَارَ لَهُ فِي وُقُوعِهِ، وَلَا طَرِيقَ لَهُ إِلَى الِانْفِكَاكِ عَنْهُ،

liʾannahu lā ikhtiyāra lahu fī wuqūʿihi, walā ṭarīqa lahu ʾilā al-infikāki ʿanhu,

because he has no choice over their occurrence and no way to be entirely free of them.

وَهَذَا هُوَ الْمُرَادُ بِمَا ثَبَتَ فِي الصَّحِيحِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ:

wahādhā huwa al-murādu bimā thabata fī al-ṣaḥīḥi ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla:

This is the meaning of what is established in the Ṣaḥīḥ from the Messenger of Allah, may Allah bless him and grant him peace, who said:

«إِنَّ اللَّهَ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَتَكَلَّمْ بِهِ أَوْ تَعْمَلْ»

«ʾinna Allāha tajāwaza liʾummatī mā ḥaddathat bihi ʾanfusahā mā lam tatakallam bihi ʾaw taʿmal»

‘Allah has pardoned my community for what they say inwardly to themselves, so long as they do not speak it or act on it.’

قَالَ الْعُلَمَاءُ: الْمُرَادُ بِهِ الْخَوَاطِرُ الَّتِي لَا تَسْتَقِرُّ. قَالُوا: وَسَوَاءٌ كَانَ ذَلِكَ الْخَاطِرُ غِيبَةً أَوْ كُفْرًا أَوْ غَيْرَهُ؛

qāla al-ʿulamāʾu: al-murādu bihi al-khawāṭiru allatī lā tastaqirru. qālū: wasawāʾun kāna dhālika al-khāṭiru ghībatan ʾaw kufran ʾaw ghayrahu;

The scholars said: This means thoughts that do not take root. They said: It makes no difference whether the thought concerns backbiting, unbelief, or something else.

فَمَنْ خَطَرَ لَهُ الْكُفْرُ مُجَرَّدَ خَطَرٍ مِنْ غَيْرِ تَعَمُّدٍ لِتَحْصِيلِهِ، ثُمَّ صَرَفَهُ فِي الْحَالِ فَلَيْسَ بِكَافِرٍ وَلَا شَيْءَ عَلَيْهِ.

faman khaṭara lahu al-kufru mujarrada khaṭarin min ghayri taʿammudin litaḥṣīlihi, thumma ṣarafahu fī al-ḥāli falaysa bikāfirin walā shayʾa ʿalayhi.

Someone to whom unbelief merely occurs, without deliberately calling it to mind, and who then immediately dismisses it, is not an unbeliever and incurs no blame.

وَقَدْ قَدَّمْنَا فِي بَابِ الْوَسْوَسَةِ فِي الْحَدِيثِ الصَّحِيحِ أَنَّهُمْ قَالُوا: يَا رَسُولَ اللَّهِ! يَجِدُ أَحَدُنَا مَا يَتَعَاظَمُ أَنْ يَتَكَلَّمَ بِهِ،

waqad qaddamnā fī bābi al-waswasati fī al-ḥadīthi al-ṣaḥīḥi ʾannahum qālū: yā rasūla Allāhi! yajidu ʾaḥadunā mā yataʿāẓamu ʾan yatakallama bihi,

In the chapter on intrusive whisperings, we previously cited the sound hadith in which they said, ‘Messenger of Allah, one of us experiences something he finds too dreadful to speak of.’

قَالَ: «ذَلِكَ صَرِيحُ الْإِيمَانِ» وَغَيْرَ ذَلِكَ مِمَّا ذَكَرْنَاهُ هُنَاكَ وَمَا هُوَ فِي مَعْنَاهُ.

qāla: «dhālika ṣarīḥu al-ʾīmāni» waghayra dhālika mimmā dhakarnāhu hunāka wamā huwa fī maʿnāhu.

He said, ‘That is pure faith.’ We also mentioned other reports there, and reports conveying the same meaning.

وَسَبَبُ الْعَفْوِ مَا ذَكَرْنَاهُ مِنْ تَعَذُّرِ اِجْتِنَابِهِ، وَإِنَّمَا الْمُمْكِنُ اِجْتِنَابُ الِاسْتِمْرَارِ عَلَيْهِ فَلِهَذَا كَانَ الِاسْتِمْرَارُ وَعَقْدُ الْقَلْبِ حَرَامًا.

wasababu al-ʿafwi mā dhakarnāhu min taʿadhdhuri ijtinābihi, waʾinnamā al-mumkinu ijtinābu al-istimrāri ʿalayhi falihādhā kāna al-istimrāru waʿaqdu al-qalbi ḥarāman.

The reason for pardon is the impossibility of avoiding such thoughts, as we have explained. What is possible is avoiding persistence in them; therefore, persisting and forming a settled inward conviction are forbidden.

وَمَهْمَا عَرَضَ لَكَ هَذَا الْخَاطِرُ بِالْغِيبَةِ وَغَيْرِهَا مِنَ الْمَعَاصِي وَجَبَ عَلَيْكَ دَفْعُهُ بِالْإِعْرَاضِ عَنْهُ وَذِكْرِ التَّأْوِيلَاتِ الصَّارِفَةِ لَهُ عَنْ ظَاهِرِهِ.

wamahmā ʿaraḍa laka hādhā al-khāṭiru bi-al-ghībati waghayrihā mina al-maʿāṣī wajaba ʿalayka dafʿuhu bi-al-ʾiʿrāḍi ʿanhu wadhikri al-taʾwīlāti al-ṣārifati lahu ʿan ẓāhirihi.

Whenever such a thought of backbiting or another sin occurs to you, you must repel it by turning away from it and considering interpretations that divert it from its apparent meaning. [194]

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قَالَ الْإِمَامُ أَبُو حَامِدٍ الْغَزَالِيُّ فِي الْإِحْيَاءِ: إِذَا وَقَعَ فِي قَلْبِكَ ظَنُّ السُّوءِ فَهُوَ مِنْ وَسْوَسَةِ الشَّيْطَانِ يُلْقِيهِ إِلَيْكَ،

qāla al-ʾimāmu ʾabū ḥāmidin al-ghazāliyyu fī al-ʾiḥyāʾi: ʾidhā waqaʿa fī qalbika ẓannu al-sūʾi fahuwa min waswasati al-shayṭāni yulqīhi ʾilayka,

Imam Abū Ḥāmid al-Ghazālī said in al-Iḥyāʾ: When an unfavorable suspicion enters your heart, it comes from Satan's whispering, which he casts into you.

فَيَنْبَغِي أَنْ تُكَذِّبَهُ فَإِنَّهُ أَفْسَقُ الْفُسَّاقِ، وَقَدْ قَالَ اللَّهُ تَعَالَى:

fayanbaghī ʾan tukadhdhibahu faʾinnahu ʾafsaqu al-fussāqi, waqad qāla Allāhu taʿālā:

You should therefore reject him as a liar, for he is the most sinful of sinners. Allah Most High has said:

{إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ} [الْحُجُرَاتِ:6]

{ʾin jāʾakum fāsiqun binabaʾin fatabayyanū ʾan tuṣībū qawman bijahālatin fatuṣbiḥū ʿalā mā faʿaltum nādimīna} [al-ḥujurāti:6]

‘If a sinful person brings you news, investigate it, lest you harm people in ignorance and then regret what you have done’ [al-Ḥujurāt 49:6].

فَلَا يَجُوزُ تَصْدِيقُ إِبْلِيسَ، فَإِنْ كَانَ هُنَاكَ قَرِينَةٌ تَدُلُّ عَلَى فَسَادٍ وَاحْتَمَلَ خِلَافَهُ، لَمْ تَجُزْ إِسَاءَةُ الظَّنِّ؛

falā yajūzu taṣdīqu ʾiblīsa, faʾin kāna hunāka qarīnatun tadullu ʿalā fasādin waḥtamala khilāfahu, lam tajuz ʾisāʾatu al-ẓanni;

It is therefore impermissible to believe Iblīs. If some indication suggests wrongdoing but also admits another explanation, thinking ill of the person is impermissible.

وَمِنْ عَلَامَةِ إِسَاءَةِ الظَّنِّ أَنْ يَتَغَيَّرَ قَلْبُكَ مَعَهُ عَمَّا كَانَ عَلَيْهِ، فَتَنْفِرَ مِنْهُ وَتَسْتَثْقِلَهُ

wamin ʿalāmati ʾisāʾati al-ẓanni ʾan yataghayyara qalbuka maʿahu ʿammā kāna ʿalayhi, fatanfira minhu watastathqilahu

A sign of thinking ill is that your heart changes toward him from its former state: you become averse to him, find him burdensome,

وَتَفْتُرَ عَنْ مُرَاعَاتِهِ وَإِكْرَامِهِ وَالِاغْتِمَامِ بِسَيِّئَتِهِ، فَإِنَّ الشَّيْطَانَ قَدْ يُقَرِّبُ إِلَى الْقَلْبِ بِأَدْنَى خَيَالٍ مَسَاوِىءَ النَّاسِ،

wataftura ʿan murāʿātihi waʾikrāmihi wa-al-ightimāmi bisayyiʾatihi, faʾinna al-shayṭāna qad yuqarribu ʾilā al-qalbi biʾadnā khayālin masāwiʾa al-nāsi,

and grow less attentive to his needs, less respectful toward him, and less grieved by his wrongdoing. Satan may bring people's faults close to the heart on the slightest imagining,

وَيُلْقِي إِلَيْهِ أَنَّ هَذَا مِنْ فِطْنَتِكَ وَذَكَائِكَ وَسُرْعَةِ تَنَبُّهِكَ، وَإِنَّ الْمُؤْمِنَ يَنْظُرُ بِنُورِ اللَّهِ تَعَالَى،

wayulqī ʾilayhi ʾanna hādhā min fiṭnatika wadhakāʾika wasurʿati tanabbuhika, waʾinna al-muʾmina yanẓuru binūri Allāhi taʿālā,

suggesting to it that this comes from your discernment, intelligence, and quick perception: ‘The believer sees by the light of Allah Most High.’

وَإِنَّمَا هُوَ عَلَى التَّحْقِيقِ نَاطِقٌ بِغُرُورِ الشَّيْطَانِ وَظُلْمَتِهِ، وَإِنْ أَخْبَرَكَ عَدْلٌ بِذَلِكَ فَلَا تُصَدِّقْهُ وَلَا تُكَذِّبْهُ لِئَلَّا تُسِيءَ الظَّنَّ بِأَحَدِهِمَا؛

waʾinnamā huwa ʿalā al-taḥqīqi nāṭiqun bighurūri al-shayṭāni waẓulmatihi, waʾin ʾakhbaraka ʿadlun bidhālika falā tuṣaddiqhu walā tukadhdhibhu liʾallā tusīʾa al-ẓanna biʾaḥadihimā;

In reality, however, he is speaking through Satan's deception and darkness. If a trustworthy person tells you such a thing, neither affirm nor deny it, so that you do not think ill of either person.

وَمَهْمَا خَطَرَ لَكَ سُوءٌ فِي مُسْلِمٍ فَزِدْ فِي مُرَاعَاتِهِ وَإِكْرَامِهِ، فَإِنَّ ذَلِكَ يُغِيظُ الشَّيْطَانَ وَيَدْفَعُهُ عَنْكَ

wamahmā khaṭara laka sūʾun fī muslimin fazid fī murāʿātihi waʾikrāmihi, faʾinna dhālika yughīẓu al-shayṭāna wayadfaʿuhu ʿanka

Whenever an unfavorable thought about a Muslim occurs to you, increase your consideration and respect for him. This enrages Satan and drives him away from you,

فَلَا يُلْقِي إِلَيْكَ مِثْلَهُ خِيفَةً مِنِ اِشْتِغَالِكَ بِالدُّعَاءِ لَهُ، وَمَهْمَا عَرَفْتَ هَفْوَةَ مُسْلِمٍ بِحُجَّةٍ لَا شَكَّ فِيهَا فَانْصَحْهُ فِي السِّرِّ

falā yulqī ʾilayka mithlahu khīfatan mini ishtighālika bi-al-duʿāʾi lahu, wamahmā ʿarafta hafwata muslimin biḥujjatin lā shakka fīhā fanṣaḥhu fī al-sirri

so that he will not cast the like into you, fearing you will occupy yourself with praying for that person. Whenever you learn of a Muslim's lapse through indisputable proof, advise him privately.

وَلَا يَخْدَعَنَّكَ الشَّيْطَانُ فَيَدْعُوَكَ إِلَى اِغْتِيَابِهِ، وَإِذَا وَعَظْتَهُ فَلَا تَعِظْهُ وَأَنْتَ مَسْرُورٌ بِاطِّلَاعِكَ عَلَى نَقْصِهِ

walā yakhdaʿannaka al-shayṭānu fayadʿuwaka ʾilā ightiyābihi, waʾidhā waʿaẓtahu falā taʿiẓhu waʾanta masrūrun biṭṭilāʿika ʿalā naqṣihi

Do not let Satan deceive you and entice you to backbite him. When you admonish him, do not do so while pleased to have discovered his failing,

فَيَنْظُرَ إِلَيْكَ بِعَيْنِ التَّعْظِيمِ وَتَنْظُرَ إِلَيْهِ بِالِاسْتِصْغَارِ، وَلَكِنِ اِقْصِدْ تَخْلِيصَهُ مِنَ الْإِثْمِ وَأَنْتَ حَزِينٌ كَمَا تَحْزَنُ عَلَى نَفْسِكَ إِذَا دَخَلَكَ نَقْصٌ،

fayanẓura ʾilayka biʿayni al-taʿẓīmi watanẓura ʾilayhi bi-al-istiṣghāri, walākini iqṣid takhlīṣahu mina al-ʾithmi waʾanta ḥazīnun kamā taḥzanu ʿalā nafsika ʾidhā dakhalaka naqṣun,

so that he looks up to you while you look down on him. Instead, intend to free him from sin, grieving as you would grieve for yourself if a failing affected you.

وَيَنْبَغِي أَنْ يَكُونَ تَرْكُهُ لِذَلِكَ النَّقْصِ بِغَيْرِ وَعْظِكَ أَحَبَّ إِلَيْكَ مِنْ تَرْكِهِ بِوَعْظِكَ. هَذَا كَلَامُ الْغَزَالِيِّ.

wayanbaghī ʾan yakūna tarkuhu lidhālika al-naqṣi bighayri waʿẓika ʾaḥabba ʾilayka min tarkihi biwaʿẓika. hādhā kalāmu al-ghazāliyyi.

You should prefer his abandoning that failing without your admonition to his abandoning it because of your admonition. These are al-Ghazālī's words. [195]

قُلْتُ: قَدْ ذَكَرْنَا أَنَّهُ يَجِبُ عَلَيْهِ إِذَا عَرَضَ لَهُ خَاطِرٌ بِسُوءِ الظَّنِّ أَنْ يَقْطَعَهُ،

qultu: qad dhakarnā ʾannahu yajibu ʿalayhi ʾidhā ʿaraḍa lahu khāṭirun bisūʾi al-ẓanni ʾan yaqṭaʿahu,

I say: We have explained that, when a thought involving ill suspicion occurs to someone, he must cut it off.

وَهَذَا إِذَا لَمْ تَدْعُ إِلَى الْفِكْرِ فِي ذَلِكَ مَصْلَحَةٌ شَرْعِيَّةٌ، فَإِذَا دَعَتْ جَازَ الْفِكْرُ فِي نَقِيصَتِهِ وَالتَّنْقِيبُ عَنْهَا

wahādhā ʾidhā lam tadʿu ʾilā al-fikri fī dhālika maṣlaḥatun sharʿiyyatun, faʾidhā daʿat jāza al-fikru fī naqīṣatihi wa-al-tanqību ʿanhā

This applies when no interest recognized by the Sacred Law calls for considering it. If one does, it is permissible to consider and investigate his deficiency,

كَمَا فِي جَرْحِ الشُّهُودِ وَالرُّوَاةِ وَغَيْرِ ذَلِكَ مِمَّا ذَكَرْنَاهُ فِي بَابِ مَا يُبَاحُ مِنَ الْغِيبَةِ.

kamā fī jarḥi al-shuhūdi wa-al-ruwāti waghayri dhālika mimmā dhakarnāhu fī bābi mā yubāḥu mina al-ghībati.

as in assessing flaws in witnesses and narrators, and the other matters we mentioned in the chapter on permissible backbiting.

Source page 536

320 بَابُ كَفَّارَةِ الْغِيبَةِ وَالتَّوْبَةِ مِنْهَا

320 bābu kaffārati al-ghībati wa-al-tawbati minhā

320. Chapter on making amends for backbiting and repenting of it

اِعْلَمْ أَنَّ كُلَّ مَنِ اِرْتَكَبَ مَعْصِيَةً لَزِمَهُ الْمُبَادَرَةُ إِلَى التَّوْبَةِ مِنْهَا، وَالتَّوْبَةُ مِنْ حُقُوقِ اللَّهِ تَعَالَى يُشْتَرَطُ فِيهَا ثَلَاثَةُ أَشْيَاءَ:

iʿlam ʾanna kulla mani irtakaba maʿṣiyatan lazimahu al-mubādaratu ʾilā al-tawbati minhā, wa-al-tawbatu min ḥuqūqi Allāhi taʿālā yushtaraṭu fīhā thalāthatu ʾashyāʾa:

Know that everyone who commits a sin must promptly repent of it. Repentance concerning the rights of Allah Most High requires three things:

أَنْ يُقْلِعَ عَنِ الْمَعْصِيَةِ فِي الْحَالِ، وَأَنْ يَنْدَمَ عَلَى فِعْلِهَا، وَأَنْ يَعْزِمَ أَلَّا يَعُودَ إِلَيْهَا.

ʾan yuqliʿa ʿani al-maʿṣiyati fī al-ḥāli, waʾan yandama ʿalā fiʿlihā, waʾan yaʿzima ʾallā yaʿūda ʾilayhā.

to stop the sin immediately, to regret having committed it, and to resolve never to return to it.

وَالتَّوْبَةُ مِنْ حُقُوقِ الْآدَمِيِّينَ يُشْتَرَطُ فِيهَا هَذِهِ الثَّلَاثَةُ، وَرَابِعٌ: وَهُوَ رَدُّ الظُّلَامَةِ إِلَى صَاحِبِهَا، أَوْ طَلَبُ عَفْوِهِ عَنْهَا وَالْإِبْرَاءِ مِنْهَا؛

wa-al-tawbatu min ḥuqūqi al-ʾādamiyyīna yushtaraṭu fīhā hādhihi al-thalāthatu, warābiʿun: wahuwa raddu al-ẓulāmati ʾilā ṣāḥibihā, ʾaw ṭalabu ʿafwihi ʿanhā wa-al-ʾibrāʾi minhā;

Repentance concerning other people's rights requires these three things and a fourth: restoring what was wrongfully taken to its owner, or seeking his pardon and release from liability for it.

فَيَجِبُ عَلَى الْمُغْتَابِ التَّوْبَةُ بِهَذِهِ الْأُمُورِ الْأَرْبَعَةِ، لِأَنَّ الْغِيبَةَ حَقُّ آدَمِيٍّ، وَلَا بُدَّ مِنِ اِسْتِحْلَالِهِ مَنِ اِغْتَابَهُ،

fayajibu ʿalā al-mughtābi al-tawbatu bihādhihi al-ʾumūri al-ʾarbaʿati, liʾanna al-ghībata ḥaqqu ʾādamiyyin, walā budda mini istiḥlālihi mani ightābahu,

A backbiter must repent by fulfilling these four requirements, because backbiting concerns a human being's right. He must ask the person he backbit to absolve him.

وَهَلْ يَكْفِيهِ أَنْ يَقُولَ: قَدِ اِغْتَبْتُكَ فَاجْعَلْنِي فِي حِلٍّ، أَمْ لَا بُدَّ أَنْ يُبَيِّنَ مَا اِغْتَابَهُ بِهِ؟

wahal yakfīhi ʾan yaqūla: qadi ightabtuka fajʿalnī fī ḥillin, ʾam lā budda ʾan yubayyina mā ightābahu bihi?

Is it enough to say, ‘I have backbitten you, so absolve me,’ or must he explain what he said about him?

فِيهِ وَجْهَانِ لِأَصْحَابِ الشَّافِعِيِّ رَحِمَهُمُ اللَّهُ: أَحَدُهُمَا يُشْتَرَطُ بَيَانُهُ، فَإِنْ أَبْرَأَهُ مِنْ غَيْرِ بَيَانِهِ لَمْ يَصِحَّ؛

fīhi wajhāni liʾaṣḥābi al-shāfiʿiyyi raḥimahumu Allāhu: ʾaḥaduhumā yushtaraṭu bayānuhu, faʾin ʾabraʾahu min ghayri bayānihi lam yaṣiḥḥa;

The scholars of al-Shāfiʿī's school, may Allah have mercy on them, hold two views. The first requires explaining it: if he absolves him without its being explained, the absolution is invalid,

كَمَا لَوْ أَبْرَأَهُ عَنْ مَالٍ مَجْهُولٍ. وَالثَّانِي لَا يُشْتَرَطُ، لِأَنَّ هَذَا مِمَّا يُتَسَامَحُ فِيهِ فَلَا يُشْتَرَطُ عِلْمُهُ بِخِلَافِ الْمَالِ.

kamā law ʾabraʾahu ʿan mālin majhūlin. wa-al-thānī lā yushtaraṭu, liʾanna hādhā mimmā yutasāmaḥu fīhi falā yushtaraṭu ʿilmuhu bikhilāfi al-māli.

just as if he released him from an unspecified financial liability. The second does not require it, because this is a matter in which leniency is shown, so knowing the details is not required, unlike financial matters.

وَالْأَوَّلُ أَظْهَرُ، لِأَنَّ الْإِنْسَانَ قَدْ يَسْمَحُ بِالْعَفْوِ عَنْ غِيبَةٍ دُونَ غِيبَةٍ؛

wa-al-ʾawwalu ʾaẓharu, liʾanna al-ʾinsāna qad yasmaḥu bi-al-ʿafwi ʿan ghībatin dūna ghībatin;

The first view is stronger, because a person may willingly forgive one instance of backbiting but not another.

فَإِنْ كَانَ صَاحِبُ الْغِيبَةِ مَيِّتًا أَوْ غَائِبًا فَقَدْ تَعَذَّرَ تَحْصِيلُ الْبَرَاءَةِ مِنْهَا؛

faʾin kāna ṣāḥibu al-ghībati mayyitan ʾaw ghāʾiban faqad taʿadhdhara taḥṣīlu al-barāʾati minhā;

If the person who was backbitten is dead or absent, obtaining absolution for it is impossible.

لَكِنْ قَالَ الْعُلَمَاءُ: يَنْبَغِي أَنْ يُكْثِرَ الِاسْتِغْفَارَ لَهُ وَالدُّعَاءَ وَيُكْثِرَ مِنَ الْحَسَنَاتِ.

lākin qāla al-ʿulamāʾu: yanbaghī ʾan yukthira al-istighfāra lahu wa-al-duʿāʾa wayukthira mina al-ḥasanāti.

However, the scholars said that he should frequently ask forgiveness and pray for that person, and perform many good deeds.

وَاعْلَمْ أَنَّهُ يُسْتَحَبُّ لِصَاحِبِ الْغِيبَةِ أَنْ يُبْرِئَهُ مِنْهَا وَلَا يَجِبُ عَلَيْهِ ذَلِكَ لِأَنَّهُ تَبَرُّعٌ وَإِسْقَاطُ حَقٍّ، فَكَانَ إِلَى خِيَرَتِهِ،

waʿlam ʾannahu yustaḥabbu liṣāḥibi al-ghībati ʾan yubriʾahu minhā walā yajibu ʿalayhi dhālika liʾannahu tabarruʿun waʾisqāṭu ḥaqqin, fakāna ʾilā khiyaratihi,

Know that it is recommended for the person who was backbitten to absolve him, but it is not obligatory, since this is a voluntary favor and a relinquishment of a right, and therefore a matter of his choice.

وَلَكِنْ يُسْتَحَبُّ لَهُ اِسْتِحْبَابًا مُتَأَكِّدًا الْإِبْرَاءُ، لِيُخَلِّصَ أَخَاهُ الْمُسْلِمَ مِنْ وَبَالِ هَذِهِ الْمَعْصِيَةِ،

walākin yustaḥabbu lahu istiḥbāban mutaʾakkidan al-ʾibrāʾu, liyukhalliṣa ʾakhāhu al-muslima min wabāli hādhihi al-maʿṣiyati,

Nevertheless, granting absolution is strongly recommended, so that he frees his Muslim brother from the harmful consequences of this sin

وَيَفُوزَ هُوَ بِعَظِيمِ ثَوَابِ اللَّهِ تَعَالَى فِي الْعَفْوِ وَمَحَبَّةِ اللَّهِ سُبْحَانَهُ وَتَعَالَى، قَالَ اللَّهُ تَعَالَى:

wayafūza huwa biʿaẓīmi thawābi Allāhi taʿālā fī al-ʿafwi wamaḥabbati Allāhi subḥānahu wataʿālā, qāla Allāhu taʿālā:

and himself gains Allah Most High's great reward for pardoning and the love of Allah, glorified and exalted is He. Allah Most High says:

{وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ} [آلِ عِمْرَانَ: 134]

{wa-al-kāẓimīna al-ghayẓa wa-al-ʿāfīna ʿani al-nāsi wa-Allāhu yuḥibbu al-muḥsinīna} [ʾāli ʿimrāna: 134]

‘Those who restrain their anger and pardon people; Allah loves those who do good’ [Āl ʿImrān 3:134].

وَطَرِيقُهُ فِي تَطْبِيبِ نَفْسِهِ بِالْعَفْوِ أَنْ يُذَكِّرَ نَفْسَهُ أَنَّ هَذَا الْأَمْرَ قَدْ وَقَعَ، وَلَا سَبِيلَ إِلَى رَفْعِهِ

waṭarīquhu fī taṭbībi nafsihi bi-al-ʿafwi ʾan yudhakkira nafsahu ʾanna hādhā al-ʾamra qad waqaʿa, walā sabīla ʾilā rafʿihi

The way to reconcile himself to pardoning is to remind himself that this has already happened and there is no way to undo it:

فَلَا يَنْبَغِي أَنْ أُفَوِّتَ ثَوَابَهُ وَخَلَاصَ أَخِي الْمُسْلِمِ، وَقَدْ قَالَ اللَّهُ تَعَالَى: {وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ

falā yanbaghī ʾan ʾufawwita thawābahu wakhalāṣa ʾakhī al-muslimi, waqad qāla Allāhu taʿālā: {walaman ṣabara waghafara ʾinna dhālika lamin ʿazmi

‘I should therefore not forfeit its reward or my Muslim brother's release.’ Allah Most High has said: ‘Whoever is patient and forgives—that is certainly among the matters requiring firm

Source page 537

الْأُمُورِ} [الشُّورَى:43] وَقَالَ تَعَالَى: {خُذِ الْعَفْوَ} [الْأَعْرَافِ:199]. وَالْآيَاتُ بِنَحْوِ مَا ذَكَرْنَا كَثِيرَةٌ.

al-ʾumūri} [al-shūrā:43] waqāla taʿālā: {khudhi al-ʿafwa} [al-ʾaʿrāfi:199]. wa-al-ʾāyātu binaḥwi mā dhakarnā kathīratun.

resolve’ [al-Shūrā 42:43]. He Most High also says: ‘Embrace pardon’ [al-Aʿrāf 7:199]. Many verses convey what we have mentioned.

وَفِي الْحَدِيثِ الصَّحِيحِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «وَاللَّهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ».

wafī al-ḥadīthi al-ṣaḥīḥi ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «wa-Allāhu fī ʿawni al-ʿabdi mā kāna al-ʿabdu fī ʿawni ʾakhīhi».

In a sound hadith, the Messenger of Allah, may Allah bless him and grant him peace, said, ‘Allah continues to help the servant as long as the servant helps his brother.’

وَقَدْ قَالَ الشَّافِعِيُّ رَحِمَهُ اللَّهُ: مَنِ اُسْتُرْضِيَ فَلَمْ يَرْضَ فَهُوَ شَيْطَانٌ. وَقَدْ أَنْشَدَ الْمُتَقَدِّمُونَ:

waqad qāla al-shāfiʿiyyu raḥimahu Allāhu: mani usturḍiya falam yarḍa fahuwa shayṭānun. waqad ʾanshada al-mutaqaddimūna:

Al-Shāfiʿī, may Allah have mercy on him, said: Someone whose goodwill is sought but who refuses to be reconciled is a devil. Earlier generations recited:

قِيلَ لِي قَدْ أَسَاءَ إِلَيْكَ فُلَانٌ ... وَمَقَامُ الْفَتَى عَلَى الذُّلِّ عَارٌ

qīla lī qad ʾasāʾa ʾilayka fulānun ... wamaqāmu al-fatā ʿalā al-dhulli ʿārun

They said to me, ‘So-and-so has wronged you; for a man to remain in humiliation is disgrace.’

قُلْتُ قَدْ جَاءَنَا وَأَحْدَثَ عُذْرًا ... دِيَةُ الذَّنْبِ عِنْدَنَا الِاعْتِذَارُ

qultu qad jāʾanā waʾaḥdatha ʿudhran ... diyatu al-dhanbi ʿindanā al-iʿtidhāru

I said, ‘He has come to us and offered an excuse; for us, an apology is compensation for a wrong.’

فَهَذَا الَّذِي ذَكَرْنَاهُ مِنَ الْحَثِّ عَلَى الْإِبْرَاءِ عَنِ الْغِيبَةِ هُوَ الصَّوَابُ.

fahādhā alladhī dhakarnāhu mina al-ḥaththi ʿalā al-ʾibrāʾi ʿani al-ghībati huwa al-ṣawābu.

The encouragement we have given to absolve someone for backbiting is the correct position.

وَأَمَّا مَا جَاءَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ أَنَّهُ قَالَ: لَا أُحَلِّلُ مَنْ ظَلَمَنِي،

waʾammā mā jāʾa ʿan saʿīdi bni al-musayyabi ʾannahu qāla: lā ʾuḥallilu man ẓalamanī,

As for the report that Saʿīd ibn al-Musayyab said, “I do not absolve anyone who wrongs me,”

وَعَنِ اِبْنِ سِيرِينَ: لَمْ أُحَرِّمْهَا عَلَيْهِ فَأُحَلِّلَهَا لَهُ،

waʿani ibni sīrīna: lam ʾuḥarrimhā ʿalayhi faʾuḥallilahā lahu,

and that Ibn Sīrīn said, “I did not forbid it to him so that I should make it lawful for him,

لِأَنَّ اللَّهَ تَعَالَى حَرَّمَ الْغِيبَةَ عَلَيْهِ، وَمَا كُنْتُ لِأُحَلِّلَ مَا حَرَّمَهُ اللَّهُ تَعَالَى أَبَدًا.

liʾanna Allāha taʿālā ḥarrama al-ghībata ʿalayhi, wamā kuntu liʾuḥallila mā ḥarramahu Allāhu taʿālā ʾabadan.

because Allah Most High forbade him to backbite, and I would never make lawful what Allah Most High has forbidden”—

فَهُوَ ضَعِيفٌ أَوْ غَلَطٌ، فَإِنَّ الْمُبْرِىءَ لَا يُحَلِّلُ مُحَرَّمًا، وَإِنَّمَا يُسْقِطُ حَقًّا ثَبَتَ لَهُ،

fahuwa ḍaʿīfun ʾaw ghalaṭun, faʾinna al-mubriʾa lā yuḥallilu muḥarraman, waʾinnamā yusqiṭu ḥaqqan thabata lahu,

this is weak or mistaken. The person who absolves another does not make something forbidden lawful; he merely waives a right established in his favor.

وَقَدْ تَظَاهَرَتْ نُصُوصُ الْكِتَابِ وَالسُّنَّةِ عَلَى اِسْتِحْبَابِ الْعَفْوِ وَإِسْقَاطِ الْحُقُوقِ الْمُخْتَصَّةِ بِالْمُسْقِطِ.

waqad taẓāharat nuṣūṣu al-kitābi wa-al-sunnati ʿalā istiḥbābi al-ʿafwi waʾisqāṭi al-ḥuqūqi al-mukhtaṣṣati bi-al-musqiṭi.

Texts of the Book and Sunnah amply support the recommendation to pardon and waive rights that belong personally to the one waiving them.

أَوْ يُحْمَلُ كَلَامُ اِبْنِ سِيرِينَ عَلَى أَنِّي لَا أُبِيحُ غِيبَتِي أَبَدًا، وَهَذَا صَحِيحٌ،

ʾaw yuḥmalu kalāmu ibni sīrīna ʿalā ʾannī lā ʾubīḥu ghībatī ʾabadan, wahādhā ṣaḥīḥun,

Alternatively, Ibn Sīrīn’s words may mean: I never permit anyone to backbite me. This is correct.

فَإِنَّ الْإِنْسَانَ لَوْ قَالَ: أَبَحْتُ عِرْضِي لِمَنِ اِغْتَابَنِي لَمْ يَصِرْ مُبَاحًا،

faʾinna al-ʾinsāna law qāla: ʾabaḥtu ʿirḍī limani ightābanī lam yaṣir mubāḥan,

If a person says, “I have made my honor freely available to anyone who backbites me,” it does not thereby become lawful.

بَلْ يَحْرُمُ عَلَى كُلِّ أَحَدٍ غِيبَتُهُ كَمَا يَحْرُمُ غِيبَةُ غَيْرِهِ.

bal yaḥrumu ʿalā kulli ʾaḥadin ghībatuhu kamā yaḥrumu ghībatu ghayrihi.

Backbiting him remains forbidden to everyone, just as backbiting anyone else is forbidden.

وَأَمَّا الْحَدِيثُ: "أَيَعْجِزُ أَحَدُكُمْ أَنْ يَكُونَ كَأَبِي ضَمْضَمٍ،

waʾammā al-ḥadīthu: "ʾayaʿjizu ʾaḥadukum ʾan yakūna kaʾabī ḍamḍamin,

As for the hadith, “Is any of you unable to be like Abū Ḍamḍam,

كَانَ إِذَا خَرَجَ مِنْ بَيْتِهِ قَالَ إِنِّي تَصَدَّقْتُ بِعِرْضِي عَلَى النَّاسِ" فَمَعْنَاهُ: لَا أَطْلُبُ

kāna ʾidhā kharaja min baytihi qāla ʾinnī taṣaddaqtu biʿirḍī ʿalā al-nāsi" famaʿnāhu: lā ʾaṭlubu

who used to say when leaving his home, ‘I have given my honor as charity to people’?”—its meaning is: I will not seek

Source page 538

مَظْلِمَتِي مِمَّنْ ظَلَمَنِي لَا فِي الدُّنْيَا وَلَا فِي الْآخِرَةِ،

maẓlimatī mimman ẓalamanī lā fī al-dunyā walā fī al-ʾākhirati,

redress from whoever wrongs me, either in this world or in the Hereafter.

وَهَذَا يَنْفَعُ فِي إِسْقَاطِ مَظْلِمَةٍ كَانَتْ مَوْجُودَةً قَبْلَ الْإِبْرَاءِ.

wahādhā yanfaʿu fī ʾisqāṭi maẓlimatin kānat mawjūdatan qabla al-ʾibrāʾi.

This is effective in waiving a grievance that already existed before the absolution.

فَأَمَّا مَا يَحْدُثُ بَعْدَهُ فَلَا بُدَّ مِنْ إِبْرَاءٍ جَدِيدٍ بَعْدَهَا، وَبِاللَّهِ التَّوْفِيقُ.

faʾammā mā yaḥduthu baʿdahu falā budda min ʾibrāʾin jadīdin baʿdahā, wa-bi-llāhi al-tawfīqu.

As for wrongs that occur afterward, a new absolution must follow them. Success comes through Allah. [196]

321 بَابٌ فِي النَّمِيمَةِ

321 bābun fī al-namīmati

321. Chapter on malicious tale-bearing

قَدْ ذَكَرْنَا تَحْرِيمَهَا وَدَلَائِلَهَا وَمَا جَاءَ فِي الْوَعِيدِ عَلَيْهَا وَذَكَرْنَا بَيَانَ حَقِيقَتِهَا وَلَكِنَّهُ مُخْتَصَرٌ،

qad dhakarnā taḥrīmahā wadalāʾilahā wamā jāʾa fī al-waʿīdi ʿalayhā wadhakarnā bayāna ḥaqīqatihā walākinnahu mukhtaṣarun,

We have explained its prohibition, the evidence for it, and the warnings concerning it. We also explained its nature, though briefly.

وَنَزِيدُ الْآنَ فِي شَرْحِهِ. قَالَ الْإِمَامُ أَبُو حَامِدٍ الْغَزَالِيُّ رَحِمَهُ اللَّهُ:

wanazīdu al-ʾāna fī sharḥihi. qāla al-ʾimāmu ʾabū ḥāmidin al-ghazāliyyu raḥimahu Allāhu:

We will now explain further. Imam Abū Ḥāmid al-Ghazālī, may Allah have mercy on him, said:

النَّمِيمَةُ إِنَّمَا تُطْلَقُ فِي الْغَالِبِ عَلَى مَنْ يَنُمُّ قَوْلَ الْغَيْرِ إِلَى الْمَقُولِ فِيهِ،

al-namīmatu ʾinnamā tuṭlaqu fī al-ghālibi ʿalā man yanummu qawla al-ghayri ʾilā al-maqūli fīhi,

Tale-bearing usually refers to carrying someone’s words to the person spoken about,

كَقَوْلِهِ: فُلَانٌ يَقُولُ فِيكَ كَذَا، وَلَيْسَتِ النَّمِيمَةُ مَخْصُوصَةً بِذَلِكَ،

kaqawlihi: fulānun yaqūlu fīka kadhā, walaysati al-namīmatu makhṣūṣatan bidhālika,

such as saying: So-and-so says such-and-such about you. But tale-bearing is not restricted to this.

بَلْ حَدُّهَا كَشْفُ مَا يُكْرَهُ كَشْفُهُ، سَوَاءٌ كَرِهَهُ الْمَنْقُولُ عَنْهُ، أَوِ الْمَنْقُولُ إِلَيْهِ، أَوْ ثَالِثٌ،

bal ḥadduhā kashfu mā yukrahu kashfuhu, sawāʾun karihahu al-manqūlu ʿanhu, ʾawi al-manqūlu ʾilayhi, ʾaw thālithun,

Its definition is revealing what someone dislikes being revealed, whether that someone is the person reported on, the recipient of the report, or a third party.

وَسَوَاءٌ كَانَ الْكَشْفُ بِالْقَوْلِ أَوِ الْكِتَابَةِ أَوِ الرَّمْزِ أَوِ الْإِيمَاءِ أَوْ نَحْوِهَا،

wasawāʾun kāna al-kashfu bi-al-qawli ʾawi al-kitābati ʾawi al-ramzi ʾawi al-ʾīmāʾi ʾaw naḥwihā,

It makes no difference whether the disclosure is through speech, writing, signs, gestures, or something similar;

وَسَوَاءٌ كَانَ الْمَنْقُولُ مِنَ الْأَقْوَالِ أَوِ الْأَعْمَالِ، وَسَوَاءٌ كَانَ عَيْبًا أَوْ غَيْرَهُ،

wasawāʾun kāna al-manqūlu mina al-ʾaqwāli ʾawi al-ʾaʿmāli, wasawāʾun kāna ʿayban ʾaw ghayrahu,

whether what is reported consists of words or actions, and whether it concerns a fault or something else.

فَحَقِيقَةُ النَّمِيمَةِ إِفْشَاءُ السِّرِّ وَهَتْكُ السِّتْرِ عَمَّا يُكْرَهُ كَشْفُهُ،

faḥaqīqatu al-namīmati ʾifshāʾu al-sirri wahatku al-sitri ʿammā yukrahu kashfuhu,

The essence of tale-bearing is disclosing a secret and tearing away the covering from what someone dislikes being exposed.

وَيَنْبَغِي لِلْإِنْسَانِ أَنْ يَسْكُتَ عَنْ كُلِّ مَا رَآهُ مِنْ أَحْوَالِ النَّاسِ

wayanbaghī li-l-ʾinsāni ʾan yaskuta ʿan kulli mā raʾāhu min ʾaḥwāli al-nāsi

A person should remain silent about everything he observes of people’s affairs,

إِلَّا مَا فِي حِكَايَتِهِ فَائِدَةٌ لِمُسْلِمٍ أَوْ دَفْعُ مَعْصِيَةٍ،

ʾillā mā fī ḥikāyatihi fāʾidatun limuslimin ʾaw dafʿu maʿṣiyatin,

except where relating it benefits a Muslim or prevents a sin.

وَإِذَا رَآهُ يُخْفِي مَالَ نَفْسِهِ فَذَكَرَهُ فَهُوَ نَمِيمَةٌ.

waʾidhā raʾāhu yukhfī māla nafsihi fadhakarahu fahuwa namīmatun.

If he sees someone hiding his own wealth and mentions it to others, that is tale-bearing.

قَالَ: وَكُلُّ مَنْ حُمِلَتْ إِلَيْهِ نَمِيمَةٌ وَقِيلَ لَهُ: قَالَ فِيكَ فُلَانٌ كَذَا، لَزِمَهُ سِتَّةُ أُمُورٍ:

qāla: wakullu man ḥumilat ʾilayhi namīmatun waqīla lahu: qāla fīka fulānun kadhā, lazimahu sittatu ʾumūrin:

He said: Anyone to whom gossip is brought with the words “So-and-so said this about you” is bound to observe six things:

الْأَوَّلُ: أَنْ لَا يُصَدِّقَهُ، لِأَنَّ النَّمَّامَ فَاسِقٌ وَهُوَ مَرْدُودُ الْخَبَرِ.

al-ʾawwalu: ʾan lā yuṣaddiqahu, liʾanna al-nammāma fāsiqun wahuwa mardūdu al-khabari.

First: He must not believe the tale-bearer, because a tale-bearer is sinful and his report is rejected.

الثَّانِي: أَنْ يَنْهَاهُ عَنْ ذَلِكَ وَيَنْصَحَهُ وَيُقَبِّحَ فِعْلَهُ.

al-thānī: ʾan yanhāhu ʿan dhālika wayanṣaḥahu wayuqabbiḥa fiʿlahu.

Second: He must forbid him from doing it, advise him sincerely, and show him the ugliness of his conduct.

الثَّالِثُ: أَنْ يُبْغِضَهُ فِي اللَّهِ تَعَالَى فَإِنَّهُ بَغِيضٌ عِنْدَ اللَّهِ تَعَالَى، وَالْبُغْضُ فِي اللَّهِ تَعَالَى وَاجِبٌ.

al-thālithu: ʾan yubghiḍahu fī Allāhi taʿālā faʾinnahu baghīḍun ʿinda Allāhi taʿālā, wa-al-bughḍu fī Allāhi taʿālā wājibun.

Third: He must dislike him for the sake of Allah Most High, for he is disliked by Allah Most High, and disliking for Allah Most High’s sake is obligatory.

الرَّابِعُ: أَنْ لَا يَظُنَّ بِالْمَنْقُولِ عَنْهُ السُّوءَ لِقَوْلِ اللَّهِ تَعَالَى: {اِجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ} [الْحُجُرَاتِ:12].

al-rābiʿu: ʾan lā yaẓunna bi-al-manqūli ʿanhu al-sūʾa liqawli Allāhi taʿālā: {ijtanibū kathīran mina al-ẓanni} [al-ḥujurāti:12].

Fourth: He must not think badly of the person reported on, because Allah Most High says: “Avoid much suspicion” [al-Ḥujurāt 12].

Source page 539

الْخَامِسُ: أَنْ لَا يَحْمِلَكَ مَا حُكِيَ لَكَ عَلَى التَّجَسُّسِ وَالْبَحْثِ عَنْ تَحْقِيقِ ذَلِكَ،

al-khāmisu: ʾan lā yaḥmilaka mā ḥukiya laka ʿalā al-tajassusi wa-al-baḥthi ʿan taḥqīqi dhālika,

Fifth: What has been told to you must not lead you to spy or investigate whether it is true.

قَالَ اللَّهُ تَعَالَى: {وَلَا تَجَسَّسُوا} [الْحُجُرَاتِ:12].

qāla Allāhu taʿālā: {walā tajassasū} [al-ḥujurāti:12].

Allah Most High says: “Do not spy” [al-Ḥujurāt 12].

السَّادِسُ: أَنْ لَا يَرْضَى لِنَفْسِهِ مَا نَهَى النَّمَّامَ عَنْهُ فَلَا يَحْكِي نَمِيمَتَهُ.

al-sādisu: ʾan lā yarḍā linafsihi mā nahā al-nammāma ʿanhu falā yaḥkī namīmatahu.

Sixth: He must not accept for himself what he forbade the tale-bearer to do, so he must not repeat the gossip.

وَقَدْ جَاءَ أَنَّ رَجُلًا ذَكَرَ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ رَضِيَ اللَّهُ عَنْهُ رَجُلًا بِشَيْءٍ،

waqad jāʾa ʾanna rajulan dhakara liʿumara bni ʿabdi al-ʿazīzi raḍiya Allāhu ʿanhu rajulan bishayʾin,

It is reported that a man mentioned something about another man to ʿUmar ibn ʿAbd al-ʿAzīz, may Allah be pleased with him.

فَقَالَ عُمَرُ: إِنْ شِئْتَ نَظَرْنَا فِي أَمْرِكَ، فَإِنْ كُنْتَ كَاذِبًا فَأَنْتَ مِنْ أَهْلِ هَذِهِ الْآيَةِ:

faqāla ʿumaru: ʾin shiʾta naẓarnā fī ʾamrika, faʾin kunta kādhiban faʾanta min ʾahli hādhihi al-ʾāyati:

ʿUmar said: If you wish, we will examine your case. If you are lying, you belong among those described by this verse:

{إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا} [الْحُجُرَاتِ:6]

{ʾin jāʾakum fāsiqun binabaʾin fatabayyanū} [al-ḥujurāti:6]

“If a sinful person brings you news, verify it” [al-Ḥujurāt 6].

وَإِنْ كُنْتَ صَادِقًا فَأَنْتَ مِنْ أَهْلِ هَذِهِ الْآيَةِ: {هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ} [الْقَلَمِ:11]

waʾin kunta ṣādiqan faʾanta min ʾahli hādhihi al-ʾāyati: {hammāzin mashshāʾin binamīmin} [al-qalami:11]

If you are telling the truth, you belong among those described by this verse: “a faultfinder, going about with malicious gossip” [al-Qalam 11].

وَإِنْ شِئْتَ عَفَوْنَا عَنْكَ، قَالَ: الْعَفْوَ يَا أَمِيرَ الْمُؤْمِنِينَ! لَا أَعُودُ إِلَيْهِ أَبَدًا.

waʾin shiʾta ʿafawnā ʿanka, qāla: al-ʿafwa yā ʾamīra al-muʾminīna! lā ʾaʿūdu ʾilayhi ʾabadan.

Or, if you wish, we will pardon you. The man said: Pardon, Commander of the Believers! I will never do it again.

وَرَفَعَ إِنْسَانٌ رُقْعَةً إِلَى الصَّاحِبِ بْنِ عَبَّادٍ يَحُثُّهُ فِيهَا عَلَى أَخْذِ مَالِ يَتِيمٍ،

warafaʿa ʾinsānun ruqʿatan ʾilā al-ṣāḥibi bni ʿabbādin yaḥuththuhu fīhā ʿalā ʾakhdhi māli yatīmin,

Someone submitted a note to al-Ṣāḥib ibn ʿAbbād urging him to seize an orphan’s wealth.

وَكَانَ مَالًا كَثِيرًا، فَكَتَبَ عَلَى ظَهْرِهَا: النَّمِيمَةُ قَبِيحَةٌ وَإِنْ كَانَتْ صَحِيحَةً،

wakāna mālan kathīran, fakataba ʿalā ẓahrihā: al-namīmatu qabīḥatun waʾin kānat ṣaḥīḥatan,

It was a considerable sum. He wrote on the back: Tale-bearing is ugly even when it is true.

وَالْمَيِّتُ رَحِمَهُ اللَّهُ، وَالْيَتِيمُ جَبَرَهُ اللَّهُ، وَالْمَالُ ثَمَّرَهُ اللَّهُ، وَالسَّاعِي لَعَنَهُ اللَّهُ.

wa-al-mayyitu raḥimahu Allāhu, wa-al-yatīmu jabarahu Allāhu, wa-al-mālu thammarahu Allāhu, wa-al-sāʿī laʿanahu Allāhu.

As for the deceased, may Allah have mercy on him; the orphan, may Allah restore his loss; the wealth, may Allah make it grow; and the informer, may Allah curse him.

322 بَابُ النَّهْيِ عَنْ نَقْلِ الْحَدِيثِ إِلَى وُلَاةِ الْأُمُورِ إِذَا لَمْ تَدْعُ إِلَيْهِ ضَرُورَةٌ لِخَوْفِ مَفْسَدَةٍ وَنَحْوِهَا

322 bābu al-nahyi ʿan naqli al-ḥadīthi ʾilā wulāti al-ʾumūri ʾidhā lam tadʿu ʾilayhi ḍarūratun likhawfi mafsadatin wanaḥwihā

322. Chapter prohibiting the reporting of people’s words to those in authority unless necessity requires it, such as fear of harm

[1/ 908] رَوَيْنَا فِي كِتَابَيِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

[1/ 908] rawaynā fī kitābayi ʾabī dāwūda wa-al-tirmidhiyyi, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu, qāla:

[1/908] We have transmitted in the books of Abū Dāwūd and al-Tirmidhī, from Ibn Masʿūd, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا يُبَلِّغْنِي أَحَدٌ مِنْ أَصْحَابِي عَنْ أَحَدٍ شَيْئًا،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā yuballighnī ʾaḥadun min ʾaṣḥābī ʿan ʾaḥadin shayʾan,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Let none of my Companions report anything to me about anyone,

فَإِنِّي أُحِبُّ أَنْ أَخْرُجَ إِلَيْكُمْ وَأَنَا سَلِيمُ الصَّدْرِ".

faʾinnī ʾuḥibbu ʾan ʾakhruja ʾilaykum waʾanā salīmu al-ṣadri".

for I like to come out to you with a heart free of ill feeling.”

Source page 540

323 بَابُ النَّهْيِ عَنِ الطَّعْنِ فِي الْأَنْسَابِ الثَّابِتَةِ فِي ظَاهِرِ الشَّرْعِ

323 bābu al-nahyi ʿani al-ṭaʿni fī al-ʾansābi al-thābitati fī ẓāhiri al-sharʿi

323. Chapter prohibiting attacks on lineages established by the outward standards of religious law

قَالَ اللَّهُ تَعَالَى: {وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ

qāla Allāhu taʿālā: {walā taqfu mā laysa laka bihi ʿilmun

Allah Most High says: “Do not pursue what you have no knowledge of.

إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْؤُولًا} [الْإِسْرَاءِ:36].

ʾinna al-samʿa wa-al-baṣara wa-al-fuʾāda kullu ʾulāʾika kāna ʿanhu masʾūlan} [al-ʾisrāʾi:36].

Hearing, sight, and the heart—all of these will be called to account” [al-Isrāʾ 36].

[1/ 909] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 909] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[1/909] We have transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؛ "اِثْنَتَانِ فِي النَّاسِ هُمَا بِهِمْ كُفْرٌ: الطَّعْنُ فِي النَّسَبِ، وَالنِّيَاحَةُ عَلَى الْمَيِّتِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama; "ithnatāni fī al-nāsi humā bihim kufrun: al-ṭaʿnu fī al-nasabi, wa-al-niyāḥatu ʿalā al-mayyiti".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Two practices among people constitute unbelief in them: attacking lineage and wailing over the dead.”

324 بَابُ النَّهْيِ عَنِ الِافْتِخَارِ

324 bābu al-nahyi ʿani al-iftikhāri

324. Chapter prohibiting boasting

قَالَ اللَّهُ تَعَالَى: {فَلَا تُزَكُّوا أَنْفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اِتَّقَى} [النَّجْمِ:32].

qāla Allāhu taʿālā: {falā tuzakkū ʾanfusakum huwa ʾaʿlamu bimani ittaqā} [al-najmi:32].

Allah Most High says: “Do not claim purity for yourselves; He knows best who is mindful of Him” [al-Najm 32].

[1/ 910] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ وَسُنَنِ أَبِي دَاوُدَ وَغَيْرِهِمَا، عَنْ عِيَاضِ بْنِ حِمَارٍ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 910] warawaynā fī ṣaḥīḥi muslimin wasunani ʾabī dāwūda waghayrihimā, ʿan ʿiyāḍi bni ḥimārin al-ṣaḥābiyyi raḍiya Allāhu ʿanhu qāla:

[1/910] We have transmitted in Ṣaḥīḥ Muslim, the Sunan of Abū Dāwūd, and elsewhere, from the Companion ʿIyāḍ ibn Ḥimār, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِنَّ اللَّهَ تَعَالَى أَوْحَى إِلَيَّ أَنْ تَوَاضَعُوا

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾinna Allāha taʿālā ʾawḥā ʾilayya ʾan tawāḍaʿū

The Messenger of Allah, may Allah bless him and grant him peace, said: “Allah Most High has revealed to me that you should be humble,

حَتَّى لَا يَبْغِيَ أَحَدٌ عَلَى أَحَدٍ، وَلَا يَفْخَرَ أَحَدٌ عَلَى أَحَدٍ".

ḥattā lā yabghiya ʾaḥadun ʿalā ʾaḥadin, walā yafkhara ʾaḥadun ʿalā ʾaḥadin".

so that no one wrongs anyone and no one boasts over anyone.”

325 بَابُ النَّهْيِ عَنْ إِظْهَارِ الشَّمَاتَةِ بِالْمُسْلِمِ

325 bābu al-nahyi ʿan ʾiẓhāri al-shamātati bi-al-muslimi

325. Chapter prohibiting gloating over a Muslim’s misfortune

[1/ 911] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ وَاثِلَةَ بْنِ الْأَسْقَعِ رَضِيَ اللَّهُ

[1/ 911] rawaynā fī kitābi al-tirmidhiyyi, ʿan wāthilata bni al-ʾasqaʿi raḍiya Allāhu

[1/911] We have transmitted in the book of al-Tirmidhī, from Wāthilah ibn al-Asqaʿ, may Allah be pleased

Source page 541

عَنْهُ قَالَ:

ʿanhu qāla:

with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تُظْهِرِ الشَّمَاتَةَ لِأَخِيكَ فَيَرْحَمَهُ اللَّهُ وَيَبْتَلِيَكَ"

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā tuẓhiri al-shamātata liʾakhīka fayarḥamahu Allāhu wayabtaliyaka"

The Messenger of Allah, may Allah bless him and grant him peace, said: “Do not gloat over your brother’s misfortune, lest Allah show him mercy and put you to trial.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

Al-Tirmidhī said: This is a good hadith.

326 بَابُ تَحْرِيمِ اِحْتِقَارِ الْمُسْلِمِينَ وَالسُّخْرِيَةِ مِنْهُمْ

326 bābu taḥrīmi iḥtiqāri al-muslimīna wa-al-sukhriyati minhum

326. Chapter on the prohibition of despising and mocking Muslims

قَالَ اللَّهُ تَعَالَى: {الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ مِنَ الْمُؤْمِنِينَ فِي الصَّدَقَاتِ

qāla Allāhu taʿālā: {alladhīna yalmizūna al-muṭṭawwiʿīna mina al-muʾminīna fī al-ṣadaqāti

Allah Most High says: “Those who find fault with believers who freely give charity,

وَالَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ سَخِرَ اللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ} [التَّوْبَةِ:79]

wa-lladhīna lā yajidūna ʾillā juhdahum fayaskharūna minhum sakhira Allāhu minhum walahum ʿadhābun ʾalīmun} [al-tawbati:79]

and with those who can give only what their effort allows, mocking them—Allah will mock them, and they will have a painful punishment” [al-Tawbah 79].

وَقَالَ تَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ عَسَى أَنْ يَكُونُوا خَيْرًا مِنْهُمْ

waqāla taʿālā: {yā ʾayyuhā alladhīna ʾāmanū lā yaskhar qawmun min qawmin ʿasā ʾan yakūnū khayran minhum

He Most High says: “Believers, let no group of men mock another; they may be better than them.

وَلَا نِسَاءٌ مِنْ نِسَاءٍ عَسَى أَنْ يَكُنَّ خَيْرًا مِنْهُنَّ

walā nisāʾun min nisāʾin ʿasā ʾan yakunna khayran minhunna

Nor let women mock other women; they may be better than them.

وَلَا تَلْمِزُوا أَنْفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ} الْآيَةَ [الْحُجُرَاتِ:11]،

walā talmizū ʾanfusakum walā tanābazū bi-al-ʾalqābi} al-ʾāyata [al-ḥujurāti:11],

Do not defame one another or insult one another with nicknames”—the verse [al-Ḥujurāt 11].

وَقَالَ تَعَالَى: {وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ} [الْهُمَزَةِ:1].

waqāla taʿālā: {waylun likulli humazatin lumazatin} [al-humazati:1].

He Most High says: “Woe to every slanderer and faultfinder” [al-Humazah 1]. [197]

وَأَمَّا الْأَحَادِيثُ الصَّحِيحَةُ فِي هَذَا الْبَابِ فَأَكْثَرُ مِنْ أَنْ تُحْصَرَ،

waʾammā al-ʾaḥādīthu al-ṣaḥīḥatu fī hādhā al-bābi faʾaktharu min ʾan tuḥṣara,

The authentic hadiths on this subject are too numerous to enumerate.

وَإِجْمَاعُ الْأُمَّةِ مُنْعَقِدٌ عَلَى تَحْرِيمِ ذَلِكَ، وَاللَّهُ أَعْلَمُ.

waʾijmāʿu al-ʾummati munʿaqidun ʿalā taḥrīmi dhālika, wa-Allāhu ʾaʿlamu.

The community has reached consensus on its prohibition. Allah knows best.

[1/ 912] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 912] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[1/912] 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 تَحَاسَدُوا، وَلَا تَنَاجَشُوا، وَلَا تَبَاغَضُوا، وَلَا تَدَابَرُوا،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā taḥāsadū, walā tanājashū, walā tabāghaḍū, walā tadābarū,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Do not envy one another, bid falsely to raise prices, hate one another, or turn your backs on one another.

وَلَا يَبِعْ بَعْضُكُمْ عَلَى بَعْضٍ وَكُونُوا عِبَادَ اللَّهِ إِخْوَانًا،

walā yabiʿ baʿḍukum ʿalā baʿḍin wakūnū ʿibāda Allāhi ʾikhwānan,

Do not undercut one another’s sales. Be servants of Allah, as brothers.

الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَلَا يَخْذُلُهُ وَلَا يَحْقِرُهُ،

al-muslimu ʾakhū al-muslimi lā yaẓlimuhu walā yakhdhuluhu walā yaḥqiruhu,

A Muslim is a Muslim’s brother: he does not wrong him, abandon him, or despise him.

التَّقْوَى هَاهُنَا وَيُشِيرُ إِلَى صَدْرِهِ ثَلَاثَ مَرَّاتٍ

al-taqwā hāhunā wayushīru ʾilā ṣadrihi thalātha marrātin

Reverence for Allah is here”—and he pointed to his chest three times—

بِحَسْبِ اِمْرِىءٍ مِنَ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ،

biḥasbi imriʾin mina al-sharri ʾan yaḥqira ʾakhāhu al-muslima,

“It is enough evil for a person to despise his Muslim brother.

كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ: دَمُهُ وَمَالُهُ وَعِرْضُهُ".

kullu al-muslimi ʿalā al-muslimi ḥarāmun: damuhu wamāluhu waʿirḍuhu".

Everything belonging to a Muslim is inviolable to another Muslim: his blood, his property, and his honor.” [198]

Source page 542

قُلْتُ: مَا أَعْظَمَ نَفْعَ هَذَا الْحَدِيثِ وَأَكْثَرَ فَوَائِدَهُ لِمَنْ تَدَبَّرَهُ.

qultu: mā ʾaʿẓama nafʿa hādhā al-ḥadīthi waʾakthara fawāʾidahu liman tadabbarahu.

I say: How immense the benefit of this hadith, and how numerous its lessons for whoever reflects on it.

[2/ 913] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ،

[2/ 913] warawaynā fī ṣaḥīḥi muslimin, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu,

[2/913] We have transmitted in Ṣaḥīḥ Muslim, from Ibn Masʿūd, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "لَا يَدْخُلُ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "lā yadkhulu al-jannata man fī qalbihi mithqālu dharratin min kibrin,

from the Prophet, may Allah bless him and grant him peace, who said: “No one with the weight of a tiny particle of arrogance in his heart will enter Paradise.”

فَقَالَ رَجُلٌ: إِنَّ الرَّجُلَ يُحِبُّ أَنْ يَكُونَ ثَوْبُهُ حَسَنًا وَنَعْلُهُ حَسَنَةً،

faqāla rajulun: ʾinna al-rajula yuḥibbu ʾan yakūna thawbuhu ḥasanan wanaʿluhu ḥasanatan,

A man said: A person likes his clothes and shoes to look good.

قَالَ: إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ، الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ".

qāla: ʾinna Allāha jamīlun yuḥibbu al-jamāla, al-kibru baṭaru al-ḥaqqi waghamṭu al-nāsi".

He replied: “Allah is Beautiful and loves beauty. Arrogance is rejecting the truth and despising people.”

قُلْتُ: بَطَرُ الْحَقِّ بِفَتْحِ الْبَاءِ وَالطَّاءِ الْمُهْمَلَةِ وَهُوَ دَفْعُهُ وَإِبْطَالُهُ،

qultu: baṭaru al-ḥaqqi bifatḥi al-bāʾi wa-al-ṭāʾi al-muhmalati wahuwa dafʿuhu waʾibṭāluhu,

I say: Baṭar al-ḥaqq, with fatḥah on the bāʾ and undotted ṭāʾ, means rejecting and invalidating the truth.

وَغَمْطٌ بِفَتْحِ الْغَيْنِ الْمُعْجَمَةِ وَإِسْكَانِ الْمِيمِ وَآخِرُهُ طَاءٌ مُهْمَلَةٌ،

waghamṭun bifatḥi al-ghayni al-muʿjamati waʾiskāni al-mīmi waʾākhiruhu ṭāʾun muhmalatun,

Ghamṭ has fatḥah on the dotted ghayn, sukūn on the mīm, and an undotted ṭāʾ at the end.

وَيُرْوَى غَمْصٌ بِالصَّادِ الْمُهْمَلَةِ وَمَعْنَاهُمَا وَاحِدٌ وَهُوَ الِاحْتِقَارُ.

wayurwā ghamṣun bi-al-ṣādi al-muhmalati wamaʿnāhumā wāḥidun wahuwa al-iḥtiqāru.

It is also transmitted as ghamṣ, with an undotted ṣād. Both mean the same thing: contempt.

327 بَابُ غِلَظِ تَحْرِيمِ شَهَادَةِ الزُّورِ

327 bābu ghilaẓi taḥrīmi shahādati al-zūri

327. Chapter on the grave prohibition of false testimony

قَالَ اللَّهُ تَعَالَى: {وَاجْتَنِبُوا قَوْلَ الزُّورِ} [الْحَجِّ:30]

qāla Allāhu taʿālā: {wajtanibū qawla al-zūri} [al-ḥajji:30]

Allah Most High says: “Avoid false speech” [al-Ḥajj 30].

وَقَالَ تَعَالَى: {وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ

waqāla taʿālā: {walā taqfu mā laysa laka bihi ʿilmun

He Most High says: “Do not pursue what you have no knowledge of.

إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْؤُولًا} [الْإِسْرَاءِ:36].

ʾinna al-samʿa wa-al-baṣara wa-al-fuʾāda kullu ʾulāʾika kāna ʿanhu masʾūlan} [al-ʾisrāʾi:36].

Hearing, sight, and the heart—all of these will be called to account” [al-Isrāʾ 36].

[1/ 914] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي بَكْرَةَ نُفَيْعِ بْنِ الْحَارِثِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 914] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī bakrata nufayʿi bni al-ḥārithi raḍiya Allāhu ʿanhu qāla:

[1/914] We have transmitted in the two Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Bakrah Nufayʿ ibn al-Ḥārith, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟ ثَلَاثًا

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾalā ʾunabbiʾukum biʾakbari al-kabāʾiri? thalāthan

The Messenger of Allah, may Allah bless him and grant him peace, asked three times: “Shall I tell you the gravest major sins?”

قُلْنَا: بَلَى يَا رَسُولَ اللَّهِ! قَالَ: الْإِشْرَاكُ بِاللَّهِ، وَعُقُوقُ الْوَالِدَيْنِ،

qulnā: balā yā rasūla Allāhi! qāla: al-ʾishrāku bi-llāhi, waʿuqūqu al-wālidayni,

We replied: Yes, Messenger of Allah! He said: “Associating partners with Allah and mistreating one’s parents.”

وَكَانَ مُتَّكِئًا فَجَلَسَ فَقَالَ: أَلَا وَقَوْلُ الزُّورِ وَشَهَادَةُ الزُّورِ"

wakāna muttakiʾan fajalasa faqāla: ʾalā waqawlu al-zūri washahādatu al-zūri"

He had been reclining; then he sat up and said: “And indeed, false speech and false testimony.”

فَمَا زَالَ يُكَرِّرُهَا حَتَّى قُلْنَا: لَيْتَهُ سَكَتَ.

famā zāla yukarriruhā ḥattā qulnā: laytahu sakata.

He kept repeating it until we said: If only he would stop.

قُلْتُ: وَالْأَحَادِيثُ فِي هَذَا الْبَابِ كَثِيرَةٌ، وَفِيمَا ذَكَرْتُهُ كِفَايَةٌ، وَالْإِجْمَاعُ مُنْعَقِدٌ عَلَيْهِ.

qultu: wa-al-ʾaḥādīthu fī hādhā al-bābi kathīratun, wafīmā dhakartuhu kifāyatun, wa-al-ʾijmāʿu munʿaqidun ʿalayhi.

I say: The hadiths on this subject are numerous; what I have quoted is sufficient. Scholarly consensus is established on it.

Source page 543

328 بَابُ النَّهْيِ عَنِ الْمَنِّ بِالْعَطِيَّةِ وَنَحْوِهَا

328 bābu al-nahyi ʿani al-manni bi-al-ʿaṭiyyati wanaḥwihā

328. Chapter prohibiting reminders of one’s gifts and similar favors

قَالَ اللَّهُ تَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَى} [الْبَقَرَةِ:264]

qāla Allāhu taʿālā: {yā ʾayyuhā alladhīna ʾāmanū lā tubṭilū ṣadaqātikum bi-al-manni wa-al-ʾadhā} [al-baqarati:264]

Allah Most High says: “Believers, do not nullify your charities with reminders of your generosity and hurtful words” [al-Baqarah 264].

قَالَ الْمُفَسِّرُونَ: أَيْ لَا تُبْطِلُوا ثَوَابَهَا.

qāla al-mufassirūna: ʾay lā tubṭilū thawābahā.

The commentators said: This means, do not nullify their reward.

[1/ 915] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ،

[1/ 915] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī dharrin raḍiya Allāhu ʿanhu,

[1/915] We have transmitted in Ṣaḥīḥ Muslim, from Abū Dharr, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلَا يَنْظُرُ إِلَيْهِمْ

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "thalāthatun lā yukallimuhumu Allāhu yawma al-qiyāmati walā yanẓuru ʾilayhim

from the Prophet, may Allah bless him and grant him peace, who said: “Three people Allah will neither speak to on the Day of Resurrection nor look upon,

وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ"،

walā yuzakkīhim walahum ʿadhābun ʾalīmun",

nor purify, and they will have a painful punishment.”

قَالَ: فَقَرَأَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَ مَرَّاتٍ،

qāla: faqaraʾahā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama thalātha marrātin,

He said: The Messenger of Allah, may Allah bless him and grant him peace, repeated this three times.

قَالَ أَبُو ذَرٍّ: خَابُوا وَخَسِرُوا مَنْ هُمْ يَا رَسُولَ اللَّهِ؟!

qāla ʾabū dharrin: khābū wakhasirū man hum yā rasūla Allāhi?!

Abū Dharr said: They have failed and lost! Who are they, Messenger of Allah?

قَالَ: "الْمُسْبِلُ، وَالْمَنَّانُ، وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِبِ".

qāla: "al-musbilu, wa-al-mannānu, wa-al-munaffiqu silʿatahu bi-al-ḥalifi al-kādhibi".

He replied: “The one who lets his garment hang low, the one who keeps reminding others of his favors, and the one who sells his goods by a false oath.”

329 بَابُ النَّهْيِ عَنِ اللَّعْنِ

329 bābu al-nahyi ʿani al-laʿni

329. Chapter prohibiting cursing

[1/ 916] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ ثَابِتِ بْنِ الضَّحَّاكِ رَضِيَ اللَّهُ عَنْهُ،

[1/ 916] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan thābiti bni al-ḍaḥḥāki raḍiya Allāhu ʿanhu,

[1/916] We have transmitted in the two Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Thābit ibn al-Ḍaḥḥāk, may Allah be pleased with him,

وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ قَالَ:

wakāna min ʾaṣḥābi al-shajarati qāla:

who was among those who pledged allegiance under the tree. He said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَعْنُ الْمُؤْمِنِ كَقَتْلِهِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "laʿnu al-muʾmini kaqatlihi".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Cursing a believer is like killing him.”

[2/ 917] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[2/ 917] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[2/917] We have transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "لَا يَنْبَغِي لِصِدِّيقٍ أَنْ يَكُونَ لَعَّانًا".

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "lā yanbaghī liṣiddīqin ʾan yakūna laʿʿānan".

The Messenger of Allah, may Allah bless him and grant him peace, said: “A deeply truthful person should not be given to cursing.”

[3/ 918] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ أَيْضًا، عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[3/ 918] warawaynā fī ṣaḥīḥi muslimin ʾayḍan, ʿan ʾabī al-dardāʾi raḍiya Allāhu ʿanhu qāla:

[3/918] We have also transmitted in Ṣaḥīḥ Muslim, from Abū al-Dardāʾ, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا يَكُونُ اللَّعَّانُونَ شُفَعَاءَ وَلَا شُهَدَاءَ يَوْمَ الْقِيَامَةِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā yakūnu al-laʿʿānūna shufaʿāʾa walā shuhadāʾa yawma al-qiyāmati".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Those given to cursing will be neither intercessors nor witnesses on the Day of Resurrection.”

Source page 544

[4/ 919] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ سَمُرَةَ بْنِ جُنْدَبٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[4/ 919] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi, ʿan samurata bni jundabin raḍiya Allāhu ʿanhu qāla:

[4/919] We have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī, from Samurah ibn Jundab, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تَلَاعَنُوا بِلَعْنَةِ اللَّهِ وَلَا بِغَضَبِهِ وَلَا بِالنَّارِ"

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā talāʿanū bilaʿnati Allāhi walā bighaḍabihi walā bi-al-nāri"

The Messenger of Allah, may Allah bless him and grant him peace, said: “Do not curse one another with Allah’s curse, His wrath, or the Fire.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

Al-Tirmidhī said: This is a good, authentic hadith.

[5/ 920] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[5/ 920] warawaynā fī kitābi al-tirmidhiyyi, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu qāla:

[5/920] We have transmitted in the book of al-Tirmidhī, from Ibn Masʿūd, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلَا اللَّعَّانِ وَلَا الْفَاحِشِ وَلَا الْبَذِيءِ"

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "laysa al-muʾminu bi-al-ṭaʿʿāni walā al-laʿʿāni walā al-fāḥishi walā al-badhīʾi"

The Messenger of Allah, may Allah bless him and grant him peace, said: “The believer is neither a habitual faultfinder nor a habitual curser, neither obscene nor foul-mouthed.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

Al-Tirmidhī said: This is a good hadith.

[6/ 921] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[6/ 921] warawaynā fī sunani ʾabī dāwūda, ʿan ʾabī al-dardāʾi raḍiya Allāhu ʿanhu qāla:

[6/921] We have transmitted in the Sunan of Abū Dāwūd, from Abū al-Dardāʾ, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِنَّ الْعَبْدَ إِذَا لَعَنَ شَيْئًا صَعِدَتِ اللَّعْنَةُ إِلَى السَّمَاءِ

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾinna al-ʿabda ʾidhā laʿana shayʾan ṣaʿidati al-laʿnatu ʾilā al-samāʾi

The Messenger of Allah, may Allah bless him and grant him peace, said: “When a servant curses something, the curse rises to heaven,

فَتُغْلَقُ أَبْوَابُ السَّمَاءِ دُونَهَا، ثُمَّ تَهْبِطُ إِلَى الْأَرْضِ فَتُغْلَقُ أَبْوَابُهَا دُونَهَا،

fatughlaqu ʾabwābu al-samāʾi dūnahā, thumma tahbiṭu ʾilā al-ʾarḍi fatughlaqu ʾabwābuhā dūnahā,

but heaven’s gates are closed against it. It then descends to earth, but its gates are closed against it.

ثُمَّ تَأْخُذُ يَمِينًا وَشِمَالًا، فَإِذَا لَمْ تَجِدْ مَسَاغًا رَجَعَتْ إِلَى الَّذِي لُعِنَ،

thumma taʾkhudhu yamīnan washimālan, faʾidhā lam tajid masāghan rajaʿat ʾilā alladhī luʿina,

Then it turns right and left. If it finds no passage, it returns to the one who was cursed:

فَإِنْ كَانَ أَهْلًا لِذَلِكَ وَإِلَّا رَجَعَتْ إِلَى قَائِلِهَا".

faʾin kāna ʾahlan lidhālika waʾillā rajaʿat ʾilā qāʾilihā".

if he deserves it, it settles upon him; otherwise it returns to the one who uttered it.”

[7/ 922] وَرَوَيْنَا فِي كِتَابَيِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[7/ 922] warawaynā fī kitābayi ʾabī dāwūda wa-al-tirmidhiyyi, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā;

[7/922] We have transmitted in the books of Abū Dāwūd and al-Tirmidhī, from Ibn ʿAbbās, may Allah be pleased with them both:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ لَعَنَ شَيْئًا لَيْسَ بِأَهْلٍ رَجَعَتِ اللَّعْنَةُ عَلَيْهِ".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: "man laʿana shayʾan laysa biʾahlin rajaʿati al-laʿnatu ʿalayhi".

The Prophet, may Allah bless him and grant him peace, said: “Whoever curses something that does not deserve it has the curse return upon him.”

[8/ 923] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عِمْرَانَ بْنِ الْحُصَيْنِ رَضِيَ

[8/ 923] warawaynā fī ṣaḥīḥi muslimin, ʿan ʿimrāna bni al-ḥuṣayni raḍiya

[8/923] We have transmitted in Ṣaḥīḥ Muslim, from ʿImrān ibn al-Ḥuṣayn, may

Source page 545

اللَّهُ عَنْهُمَا قَالَ:

Allāhu ʿanhumā qāla:

Allah be pleased with them both, who said:

بَيْنَمَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي بَعْضِ أَسْفَارِهِ وَامْرَأَةٌ مِنَ الْأَنْصَارِ عَلَى نَاقَةٍ

baynamā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama fī baʿḍi ʾasfārihi wamraʾatun mina al-ʾanṣāri ʿalā nāqatin

During one of the journeys of the Messenger of Allah, may Allah bless him and grant him peace, a woman of the Anṣār was riding a she-camel.

فَضَجِرَتْ فَلَعَنَتْهَا، فَسَمِعَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ:

faḍajirat falaʿanat-hā, fasamiʿahā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama faqāla:

She became irritated and cursed it. The Messenger of Allah, may Allah bless him and grant him peace, heard her and said:

"خُذُوا مَا عَلَيْهَا وَدَعُوهَا فَإِنَّهَا مَلْعُونَةٌ"

"khudhū mā ʿalayhā wadaʿūhā faʾinnahā malʿūnatun"

“Take off what is on it and leave it, for it has been cursed.”

قَالَ عِمْرَانُ: فَكَأَنِّي أَرَاهَا الْآنَ تَمْشِي فِي النَّاسِ مَا يَعْرِضُ لَهَا أَحَدٌ.

qāla ʿimrānu: fakaʾannī ʾarāhā al-ʾāna tamshī fī al-nāsi mā yaʿriḍu lahā ʾaḥadun.

ʿImrān said: I can almost see it now, walking among the people with no one going near it.

قُلْتُ: اِخْتَلَفَ الْعُلَمَاءُ فِي إِسْلَامِ حُصَيْنٍ وَالِدِ عِمْرَانَ وَصُحْبَتِهِ،

qultu: ikhtalafa al-ʿulamāʾu fī ʾislāmi ḥuṣaynin wa-al-di ʿimrāna waṣuḥbatihi,

I say: Scholars differed over whether Ḥuṣayn, ʿImrān’s father, embraced Islam and was a Companion.

وَالصَّحِيحُ إِسْلَامُهُ وَصُحْبَتُهُ، فَلِهَذَا قُلْتُ رَضِيَ اللَّهُ عَنْهُمَا.

wa-al-ṣaḥīḥu ʾislāmuhu waṣuḥbatuhu, falihādhā qultu raḍiya Allāhu ʿanhumā.

The correct position is that he embraced Islam and was a Companion; that is why I said, “May Allah be pleased with them both.”

[9/ 924] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ أَيْضًا، عَنْ أَبِي بَرْزَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[9/ 924] warawaynā fī ṣaḥīḥi muslimin ʾayḍan, ʿan ʾabī barzata raḍiya Allāhu ʿanhu qāla:

[9/924] We have also transmitted in Ṣaḥīḥ Muslim, from Abū Barzah, may Allah be pleased with him, who said:

بَيْنَمَا جَارِيَةٌ عَلَى نَاقَةٍ عَلَيْهَا بَعْضُ مَتَاعِ الْقَوْمِ،

baynamā jāriyatun ʿalā nāqatin ʿalayhā baʿḍu matāʿi al-qawmi,

A girl was riding a she-camel carrying some of the people’s belongings.

إِذْ بَصُرَتْ بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَضَايَقَ بِهِمُ الْجَبَلُ فَقَالَتْ: حَلْ اللَّهُمَّ الْعَنْهَا،

ʾidh baṣurat bi-al-nabiyyi ṣallā Allāhu ʿalayhi wasallama wataḍāyaqa bihimu al-jabalu faqālat: ḥal Allāhumma al-ʿanhā,

When she saw the Prophet, may Allah bless him and grant him peace, and the mountain passage became narrow, she said: Move! O Allah, curse it.

فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تُصَاحِبْنَا نَاقَةٌ عَلَيْهَا لَعْنَةٌ"

faqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: "lā tuṣāḥibnā nāqatun ʿalayhā laʿnatun"

The Prophet, may Allah bless him and grant him peace, said: “Let no she-camel under a curse accompany us.”

وَفِي رِوَايَةٍ: "لَا تُصَاحِبْنَا رَاحِلَةٌ عَلَيْهَا لَعْنَةٌ مِنَ اللَّهِ تَعَالَى".

wafī riwāyatin: "lā tuṣāḥibnā rāḥilatun ʿalayhā laʿnatun mina Allāhi taʿālā".

Another version says: “Let no mount under a curse from Allah Most High accompany us.”

قُلْتُ: حَلْ بِفَتْحِ الْحَاءِ الْمُهْمَلَةِ وَإِسْكَانِ اللَّامِ، وَهِيَ كَلِمَةٌ تُزْجَرُ بِهَا الْإِبِلُ.

qultu: ḥal bifatḥi al-ḥāʾi al-muhmalati waʾiskāni al-lāmi, wahiya kalimatun tuzjaru bihā al-ʾibilu.

I say: Ḥal has fatḥah on the undotted ḥāʾ and sukūn on the lām. It is a cry used to urge camels on.

[فَصْلٌ]: فِي جَوَازِ لَعْنِ أَصْحَابِ الْمَعَاصِي غَيْرِ الْمُعَيَّنِينَ وَالْمَعْرُوفِينَ؛ ثَبَتَ فِي الْأَحَادِيثِ الصَّحِيحَةِ الْمَشْهُورَةِ

[faṣlun]: fī jawāzi laʿni ʾaṣḥābi al-maʿāṣī ghayri al-muʿayyanīna wa-al-maʿrūfīna; thabata fī al-ʾaḥādīthi al-ṣaḥīḥati al-mashhūrati

[Section.] On the permissibility of cursing perpetrators of sins without singling out known individuals. It is established in well-known authentic hadiths

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "لَعَنَ اللَّهُ الْوَاصِلَةَ وَالْمُسْتَوْصِلَةَ" الْحَدِيثَ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "laʿana Allāhu al-wāṣilata wa-al-mustawṣilata" al-ḥadītha,

that the Messenger of Allah, may Allah bless him and grant him peace, said: “May Allah curse the woman who attaches hair extensions and the woman who requests them”—the hadith;

وَأَنَّهُ قَالَ: "لَعَنَ اللَّهُ آكِلَ الرِّبَا" الْحَدِيثَ،

waʾannahu qāla: "laʿana Allāhu ʾākila al-ribā" al-ḥadītha,

and that he said: “May Allah curse the consumer of usury”—the hadith;

وَأَنَّهُ قَالَ: "لَعَنَ اللَّهُ الْمُصَوِّرِينَ" وَأَنَّهُ قَالَ: "لَعَنَ اللَّهُ مَنْ غَيَّرَ مَنَارَ الْأَرْضِ"

waʾannahu qāla: "laʿana Allāhu al-muṣawwirīna" waʾannahu qāla: "laʿana Allāhu man ghayyara manāra al-ʾarḍi"

and that he said: “May Allah curse image-makers”; and that he said: “May Allah curse whoever alters land boundary markers”;

وَأَنَّهُ قَالَ "لَعَنَ اللَّهُ السَّارِقَ يَسْرِقُ الْبَيْضَةَ"

waʾannahu qāla "laʿana Allāhu al-sāriqa yasriqu al-bayḍata"

and that he said: “May Allah curse the thief who steals an egg”;

وَأَنَّهُ قَالَ: "لَعَنَ اللَّهُ مَنْ لَعَنَ وَالِدَيْهِ، وَلَعَنَ اللَّهُ مَنْ ذَبَحَ لِغَيْرِ اللَّهِ" وَأَنَّهُ

waʾannahu qāla: "laʿana Allāhu man laʿana wa-al-dayhi, walaʿana Allāhu man dhabaḥa lighayri Allāhi" waʾannahu

and that he said: “May Allah curse whoever curses his parents, and may Allah curse whoever sacrifices to anyone other than Allah”; and that he

Source page 546

قَالَ "مَنْ أَحْدَثَ فِينَا حَدَثًا أَوْ آوَى مُحْدِثًا فَعَلَيْهِ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ"

qāla "man ʾaḥdatha fīnā ḥadathan ʾaw ʾāwā muḥdithan faʿalayhi laʿnatu Allāhi wa-al-malāʾikati wa-al-nāsi ʾajmaʿīna"

said: “Whoever commits an offense among us or shelters an offender incurs the curse of Allah, the angels, and all people”;

وَأَنَّهُ قَالَ: "اللَّهُمَّ الْعَنْ رِعْلًا وَذَكْوَانَ وَعُصَيَّةَ عَصَتِ اللَّهَ وَرَسُولَهُ"

waʾannahu qāla: "Allāhumma al-ʿan riʿlan wadhakwāna waʿuṣayyata ʿaṣati Allāha warasūlahu"

and that he said: “O Allah, curse Riʿl, Dhakwān, and ʿUṣayyah, which disobeyed Allah and His Messenger”—

وَهَذِهِ ثَلَاثُ قَبَائِلَ مِنَ الْعَرَبِ،

wahādhihi thalāthu qabāʾila mina al-ʿarabi,

these are three Arab tribes;

وَأَنَّهُ قَالَ: "لَعَنَ اللَّهُ الْيَهُودَ حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا"

waʾannahu qāla: "laʿana Allāhu al-yahūda ḥurrimat ʿalayhimu al-shuḥūmu fajamalūhā fabāʿūhā"

and that he said: “May Allah curse the Jews: fats were forbidden to them, so they melted them and sold them”;

وَأَنَّهُ قَالَ: "لَعَنَ اللَّهُ الْيَهُودَ وَالنَّصَارَى اِتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ"

waʾannahu qāla: "laʿana Allāhu al-yahūda wa-al-naṣārā ittakhadhū qubūra ʾanbiyāʾihim masājida"

and that he said: “May Allah curse the Jews and Christians; they took the graves of their prophets as places of worship”;

وَأَنَّهُ "لَعَنَ الْمُتَشَبِّهِينَ مِنَ الرِّجَالِ بِالنِّسَاءِ وَالْمُتَشَبِّهَاتِ مِنَ النِّسَاءِ بِالرِّجَالِ" .

waʾannahu "laʿana al-mutashabbihīna mina al-rijāli bi-al-nisāʾi wa-al-mutashabbihāti mina al-nisāʾi bi-al-rijāli" .

and that he “cursed men who imitate women and women who imitate men.”

وَجَمِيعُ هَذِهِ الْأَلْفَاظِ فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ بَعْضُهَا فِيهِمَا وَبَعْضُهَا فِي أَحَدِهِمَا،

wajamīʿu hādhihi al-ʾalfāẓi fī ṣaḥīḥayi al-bukhāriyyi wamuslimin baʿḍuhā fīhimā wabaʿḍuhā fī ʾaḥadihimā,

All these wordings occur in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, some in both and others in one of them.

وَإِنَّمَا أَشَرْتُ إِلَيْهَا وَلَمْ أَذْكُرْ طُرُقَهَا لِلِاخْتِصَارِ.

waʾinnamā ʾashartu ʾilayhā walam ʾadhkur ṭuruqahā li-l-ikhtiṣāri.

For brevity, I have only referred to them without listing their transmission routes.

[10/ 925] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ جَابِرٍ:

[10/ 925] warawaynā fī ṣaḥīḥi muslimin, ʿan jābirin:

[10/925] We have transmitted in Ṣaḥīḥ Muslim, from Jābir:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَى حِمَارًا قَدْ وُسِمَ فِي وَجْهِهِ فَقَالَ: "لَعَنَ اللَّهُ الَّذِي وَسَمَهُ".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama raʾā ḥimāran qad wusima fī wajhihi faqāla: "laʿana Allāhu alladhī wasamahu".

The Prophet, may Allah bless him and grant him peace, saw a donkey branded on its face and said: “May Allah curse the one who branded it.”

[11/ 926] وَفِي الصَّحِيحَيْنِ، أَنَّ اِبْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا مَرَّ بِفِتْيَانٍ مِنْ قُرَيْشٍ قَدْ نَصَبُوا طَيْرًا وَهُمْ يَرْمُونَهُ،

[11/ 926] wafī al-ṣaḥīḥayni, ʾanna ibna ʿumara raḍiya Allāhu ʿanhumā marra bifityānin min qurayshin qad naṣabū ṭayran wahum yarmūnahu,

[11/926] In the two Ṣaḥīḥ collections, Ibn ʿUmar, may Allah be pleased with them both, passed some young men of Quraysh who had set up a bird and were shooting at it.

فَقَالَ اِبْنُ عُمَرَ: لَعَنَ اللَّهُ مَنْ فَعَلَ هَذَا،

faqāla ibnu ʿumara: laʿana Allāhu man faʿala hādhā,

Ibn ʿUmar said: May Allah curse whoever did this.

إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "لَعَنَ اللَّهُ مَنْ اِتَّخَذَ شَيْئًا فِيهِ الرُّوحُ غَرَضًا".

ʾinna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "laʿana Allāhu man ittakhadha shayʾan fīhi al-rūḥu gharaḍan".

The Messenger of Allah, may Allah bless him and grant him peace, said: “May Allah curse whoever uses a living creature as a target.”

[فَصْلٌ]: اِعْلَمْ أَنَّ لَعْنَ الْمُسْلِمِ الْمَصُونِ حَرَامٌ بِإِجْمَاعِ الْمُسْلِمِينَ،

[faṣlun]: iʿlam ʾanna laʿna al-muslimi al-maṣūni ḥarāmun biʾijmāʿi al-muslimīna,

[Section.] Know that cursing a Muslim whose inviolability is intact is forbidden by Muslim consensus.

وَيَجُوزُ لَعْنُ أَصْحَابِ الْأَوْصَافِ الْمَذْمُومَةِ كَقَوْلِكَ: لَعَنَ اللَّهُ الظَّالِمِينَ،

wayajūzu laʿnu ʾaṣḥābi al-ʾawṣāfi al-madhmūmati kaqawlika: laʿana Allāhu al-ẓālimīna,

It is permissible to curse those characterized by blameworthy qualities, as when you say: May Allah curse wrongdoers;

لَعَنَ اللَّهُ الْكَافِرِينَ، لَعَنَ اللَّهُ الْيَهُودَ وَالنَّصَارَى، وَلَعَنَ اللَّهُ الْفَاسِقِينَ، لَعَنَ اللَّهُ

laʿana Allāhu al-kāfirīna, laʿana Allāhu al-yahūda wa-al-naṣārā, walaʿana Allāhu al-fāsiqīna, laʿana Allāhu

may Allah curse unbelievers; may Allah curse Jews and Christians; may Allah curse the defiantly sinful; may Allah curse

Source page 547

الْمُصَوِّرِينَ، وَنَحْوِ ذَلِكَ مِمَّا تَقَدَّمَ فِي الْفَصْلِ السَّابِقِ.

al-muṣawwirīna, wanaḥwi dhālika mimmā taqaddama fī al-faṣli al-sābiqi.

image-makers; and similar expressions mentioned in the preceding section.

وَأَمَّا لَعْنُ الْإِنْسَانِ بِعَيْنِهِ مِمَّنِ اِتَّصَفَ بِشَيْءٍ مِنَ الْمَعَاصِي؛ كَيَهُودِيٍّ أَوْ نَصْرَانِيٍّ أَوْ ظَالِمٍ أَوْ زَانٍ أَوْ مُصَوِّرٍ أَوْ سَارِقٍ أَوْ آكِلِ رِبًا،

waʾammā laʿnu al-ʾinsāni biʿaynihi mimmani ittaṣafa bishayʾin mina al-maʿāṣī; kayahūdiyyin ʾaw naṣrāniyyin ʾaw ẓālimin ʾaw zānin ʾaw muṣawwirin ʾaw sāriqin ʾaw ʾākili riban,

As for cursing a particular individual characterized by some transgression—for example, a Jew, a Christian, an oppressor, a fornicator, an image maker, a thief, or someone who consumes usury—

فَظَوَاهِرُ الْأَحَادِيثِ أَنَّهُ لَيْسَ بِحَرَامٍ. وَأَشَارَ الْغَزَالِيُّ إِلَى تَحْرِيمِهِ إِلَّا فِي حَقِّ مَنْ عَلِمْنَا أَنَّهُ مَاتَ عَلَى الْكُفْرِ

faẓawāhiru al-ʾaḥādīthi ʾannahu laysa biḥarāmin. waʾashāra al-ghazāliyyu ʾilā taḥrīmihi ʾillā fī ḥaqqi man ʿalimnā ʾannahu māta ʿalā al-kufri

the apparent meaning of the hadiths is that it is not forbidden. Al-Ghazālī indicated that it is forbidden, except regarding someone whom we know died in disbelief,

كَأَبِي لَهَبٍ وَأَبِي جَهْلٍ وَفِرْعَوْنَ وَهَامَانَ وَأَشْبَاهِهِمْ، قَالَ: لِأَنَّ اللَّعْنَ هُوَ الْإِبْعَادُ عَنْ رَحْمَةِ اللَّهِ تَعَالَى،

kaʾabī lahabin waʾabī jahlin wafirʿawna wahāmāna waʾashbāhihim, qāla: liʾanna al-laʿna huwa al-ʾibʿādu ʿan raḥmati Allāhi taʿālā,

such as Abū Lahab, Abū Jahl, Pharaoh, Hāmān, and others like them. He said: This is because cursing means exclusion from the mercy of Allah Most High,

وَمَا نَدْرِي مَا يُخْتَمُ بِهِ لِهَذَا الْفَاسِقِ أَوِ الْكَافِرِ. قَالَ: وَأَمَّا الَّذِينَ لَعَنَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِأَعْيَانِهِمْ

wamā nadrī mā yukhtamu bihi lihādhā al-fāsiqi ʾawi al-kāfiri. qāla: waʾammā alladhīna laʿanahum rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama biʾaʿyānihim

and we do not know how this sinner’s or disbeliever’s life will end. He said: As for the particular individuals whom the Messenger of Allah, may Allah bless him and grant him peace, cursed,

فَيَجُوزُ أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلِمَ مَوْتَهُمْ عَلَى الْكُفْرِ. قَالَ: وَيَقْرُبُ مِنَ اللَّعْنِ الدُّعَاءُ عَلَى الْإِنْسَانِ بِالشَّرِّ حَتَّى الدُّعَاءُ عَلَى الظَّالِمِ؛

fayajūzu ʾannahu ṣallā Allāhu ʿalayhi wasallama ʿalima mawtahum ʿalā al-kufri. qāla: wayaqrubu mina al-laʿni al-duʿāʾu ʿalā al-ʾinsāni bi-al-sharri ḥattā al-duʿāʾu ʿalā al-ẓālimi;

it is possible that he, may Allah bless him and grant him peace, knew they would die in disbelief. He said: Praying for evil to befall someone is close to cursing, even when the prayer is against an oppressor,

كَقَوْلِ الْإِنْسَانِ: لَا أَصَحَّ اللَّهُ جِسْمَهُ، وَلَا سَلَّمَهُ اللَّهُ، وَمَا جَرَى مَجْرَاهُ، وَكُلُّ ذَلِكَ مَذْمُومٌ،

kaqawli al-ʾinsāni: lā ʾaṣaḥḥa Allāhu jismahu, walā sallamahu Allāhu, wamā jarā majrāhu, wakullu dhālika madhmūmun,

such as saying: “May Allah give him no bodily health,” or: “May Allah grant him no safety,” and similar expressions. All of this is blameworthy.

وَكَذَلِكَ لَعْنُ جَمِيعِ الْحَيَوَانَاتِ وَالْجَمَادِ فَكُلُّهُ مَذْمُومٌ.

wakadhālika laʿnu jamīʿi al-ḥayawānāti wa-al-jamādi fakulluhu madhmūmun.

Likewise, cursing any animal or inanimate object is blameworthy in every case. [199]

[فَصْلٌ]: حَكَى أَبُو جَعْفَرٍ النَّحَّاسُ عَنْ بَعْضِ الْعُلَمَاءِ أَنَّهُ قَالَ: إِذَا لَعَنَ الْإِنْسَانُ مَا لَا يَسْتَحِقُّ اللَّعْنَ، فَلْيُبَادِرْ بِقَوْلِهِ: إِلَّا أَنْ يَكُونَ لَا يَسْتَحِقُّ.

[faṣlun]: ḥakā ʾabū jaʿfarin al-naḥḥāsu ʿan baʿḍi al-ʿulamāʾi ʾannahu qāla: ʾidhā laʿana al-ʾinsānu mā lā yastaḥiqqu al-laʿna, falyubādir biqawlihi: ʾillā ʾan yakūna lā yastaḥiqqu.

Section. Abū Jaʿfar al-Naḥḥās related that one scholar said: If someone curses something that does not deserve a curse, he should immediately add: “Unless it does not deserve it.”

[فَصْلٌ]: وَيَجُوزُ لِلْآمِرِ بِالْمَعْرُوفِ وَالنَّاهِي عَنِ الْمُنْكَرِ وَكُلِّ مُؤَدِّبٍ أَنْ يَقُولَ لِمَنْ يُخَاطِبُهُ فِي ذَلِكَ الْأَمْرِ:

[faṣlun]: wayajūzu li-l-ʾāmiri bi-al-maʿrūfi wa-al-nāhī ʿani al-munkari wakulli muʾaddibin ʾan yaqūla liman yukhāṭibuhu fī dhālika al-ʾamri:

Section. Someone who enjoins right and forbids wrong, and anyone administering discipline, may say to the person he is addressing about that matter:

وَيْلَكَ، أَوْ يَا ضَعِيفَ الْحَالِ! أَوْ يَا قَلِيلَ النَّظَرِ لِنَفْسِهِ! أَوْ يَا ظَالِمَ نَفْسِهِ! وَمَا أَشْبَهَ ذَلِكَ

waylaka, ʾaw yā ḍaʿīfa al-ḥāli! ʾaw yā qalīla al-naẓari linafsihi! ʾaw yā ẓālima nafsihi! wamā ʾashbaha dhālika

“Woe to you!” or: “You whose condition is so weak!” or: “You who give so little thought to your own welfare!” or: “You who wrong yourself!” and similar expressions,

بِحَيْثُ لَا يَتَجَاوَزُ إِلَى الْكَذِبِ، وَلَا يَكُونُ فِيهِ لَفْظُ قَذْفٍ، صَرِيحًا كَانَ أَوْ كِنَايَةً أَوْ تَعْرِيضًا، وَلَوْ كَانَ صَادِقًا فِي ذَلِكَ،

biḥaythu lā yatajāwazu ʾilā al-kadhibi, walā yakūnu fīhi lafẓu qadhfin, ṣarīḥan kāna ʾaw kināyatan ʾaw taʿrīḍan, walaw kāna ṣādiqan fī dhālika,

provided he does not go so far as to lie and uses no accusation of sexual misconduct, whether explicit, indirect, or insinuated, even if such an accusation would be true.

وَإِنَّمَا يَجُوزُ مَا قَدَّمْنَاهُ وَيَكُونُ الْغَرَضُ مِنْهُ التَّأْدِيبَ وَالزَّجْرَ، وَلِيَكُونَ الْكَلَامُ أَوْقَعَ فِي النَّفْسِ.

waʾinnamā yajūzu mā qaddamnāhu wayakūnu al-gharaḍu minhu al-taʾdība wa-al-zajra, waliyakūna al-kalāmu ʾawqaʿa fī al-nafsi.

What we have mentioned is permissible only when its purpose is discipline and deterrence, and to make the words have a stronger effect on the person. [200]

[12/ 927] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَنَسٍ رَضِيَ اللَّهُ

[12/ 927] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾanasin raḍiya Allāhu

[12/927] We related in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Anas, may Allah be pleased

Source page 548

عَنْهُ؛

ʿanhu;

with him,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَى رَجُلًا يَسُوقُ بَدَنَةً، فَقَالَ: «اِرْكَبْهَا»، فَقَالَ: إِنَّهَا بَدَنَةٌ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama raʾā rajulan yasūqu badanatan, faqāla: «irkabhā», faqāla: ʾinnahā badanatun,

that the Prophet, may Allah bless him and grant him peace, saw a man driving a sacrificial camel and said: “Ride it.” The man replied: “It is a sacrificial camel.”

قَالَ: «اِرْكَبْهَا»، قَالَ: إِنَّهَا بَدَنَةٌ، قَالَ فِي الثَّالِثَةِ: «اِرْكَبْهَا وَيْلَكَ».

qāla: «irkabhā», qāla: ʾinnahā badanatun, qāla fī al-thālithati: «irkabhā waylaka».

He said: “Ride it.” The man replied: “It is a sacrificial camel.” The third time he said: “Ride it, woe to you!”

[13/ 928] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[13/ 928] warawaynā fī ṣaḥīḥayhimā, ʿan ʾabī saʿīdin al-khudriyyi raḍiya Allāhu ʿanhu qāla:

[13/928] We also related in their two Ṣaḥīḥ collections, from Abū Saʿīd al-Khudrī, may Allah be pleased with him, who said:

بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يَقْسِمُ قَسْمًا أَتَاهُ ذُو الْخُوَيْصِرَةِ، رَجُلٌ مِنْ بَنِي تَمِيمٍ،

baynā naḥnu ʿinda rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama wahuwa yaqsimu qasman ʾatāhu dhū al-khuwayṣirati, rajulun min banī tamīmin,

While we were with the Messenger of Allah, may Allah bless him and grant him peace, as he was distributing a share of property, Dhū al-Khuwayṣirah, a man of Banū Tamīm, approached him.

فَقَالَ: يَا رَسُولَ اللَّهِ! اِعْدِلْ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «وَيْلَكَ وَمَنْ يَعْدِلُ إِذَا لَمْ أَعْدِلْ».

faqāla: yā rasūla Allāhi! iʿdil, faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «waylaka waman yaʿdilu ʾidhā lam ʾaʿdil».

He said: “Messenger of Allah, be just!” The Messenger of Allah, may Allah bless him and grant him peace, replied: “Woe to you! Who would be just if I were not just?”

[14/ 929] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عَدِيِّ بْنِ حَاتِمٍ رَضِيَ اللَّهُ عَنْهُ:

[14/ 929] warawaynā fī ṣaḥīḥi muslimin, ʿan ʿadiyyi bni ḥātimin raḍiya Allāhu ʿanhu:

[14/929] We also related in Ṣaḥīḥ Muslim, from ʿAdī ibn Ḥātim, may Allah be pleased with him,

أَنَّ رَجُلًا خَطَبَ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: مَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ رَشَدَ، وَمَنْ يَعْصِهِمَا فَقَدْ غَوَى،

ʾanna rajulan khaṭaba ʿinda rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama faqāla: man yuṭiʿi Allāha warasūlahu faqad rashada, waman yaʿṣihimā faqad ghawā,

that a man delivered a sermon in the presence of the Messenger of Allah, may Allah bless him and grant him peace, and said: “Whoever obeys Allah and His Messenger is rightly guided, and whoever disobeys them both has gone astray.”

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «بِئْسَ الْخَطِيبُ أَنْتَ، قُلْ: وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ».

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «biʾsa al-khaṭību ʾanta, qul: waman yaʿṣi Allāha warasūlahu».

The Messenger of Allah, may Allah bless him and grant him peace, said: “What a poor preacher you are! Say: ‘And whoever disobeys Allah and His Messenger.’”

[15/ 930] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، أَيْضًا، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُمَا:

[15/ 930] warawaynā fī ṣaḥīḥi muslimin, ʾayḍan, ʿan jābiri bni ʿabdi Allāhi raḍiya Allāhu ʿanhumā:

[15/930] We also related in Ṣaḥīḥ Muslim, from Jābir ibn ʿAbd Allāh, may Allah be pleased with them both,

أَنَّ عَبْدًا لِحَاطِبٍ رَضِيَ اللَّهُ عَنْهُ جَاءَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَشْكُو حَاطِبًا فَقَالَ: يَا رَسُولَ اللَّهِ! لَيَدْخُلَنَّ حَاطِبٌ النَّارَ،

ʾanna ʿabdan liḥāṭibin raḍiya Allāhu ʿanhu jāʾa rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yashkū ḥāṭiban faqāla: yā rasūla Allāhi! layadkhulanna ḥāṭibun al-nāra,

that a slave belonging to Ḥāṭib, may Allah be pleased with him, came to the Messenger of Allah, may Allah bless him and grant him peace, complaining about Ḥāṭib. He said: “Messenger of Allah, Ḥāṭib will certainly enter the Fire!”

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «كَذَبْتَ لَا يَدْخُلُهَا، فَإِنَّهُ شَهِدَ بَدْرًا وَالْحُدَيْبِيَةَ».

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «kadhabta lā yadkhuluhā, faʾinnahu shahida badran wa-al-ḥudaybiyata».

The Messenger of Allah, may Allah bless him and grant him peace, said: “You have spoken falsely. He will not enter it, for he was present at Badr and al-Ḥudaybiyah.”

[16/ 931] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، قَوْلَ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ لِابْنِهِ عَبْدِ الرَّحْمَنِ حِينَ لَمْ يَجِدْهُ عَشَّى أَضْيَافَهُ: يَا غُنْثَرُ،

[16/ 931] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, qawla ʾabī bakrin al-ṣiddīqi raḍiya Allāhu ʿanhu libnihi ʿabdi al-raḥmāni ḥīna lam yajid-hu ʿashshā ʾaḍyāfahu: yā ghuntharu,

[16/931] We also related in the Ṣaḥīḥ collections of al-Bukhārī and Muslim that Abū Bakr al-Ṣiddīq, may Allah be pleased with him, said to his son ʿAbd al-Raḥmān, upon finding that he had not served his guests supper: “You fool!”

وَقَدْ تَقَدَّمَ بَيَانُ هَذَا الْحَدِيثِ فِي كِتَابِ الْأَسْمَاءِ.

waqad taqaddama bayānu hādhā al-ḥadīthi fī kitābi al-ʾasmāʾi.

This hadith has already been explained in the book on names.

[17/ 932] وَرَوَيْنَا فِي صَحِيحَيْهِمَا: أَنَّ جَابِرًا صَلَّى فِي ثَوْبٍ وَاحِدٍ

[17/ 932] warawaynā fī ṣaḥīḥayhimā: ʾanna jābiran ṣallā fī thawbin wāḥidin

[17/932] We also related in their two Ṣaḥīḥ collections that Jābir prayed in a single garment,

Source page 549

وَثِيَابُهُ مَوْضُوعَةٌ عِنْدَهُ، فَقِيلَ لَهُ: فَعَلْتَ هَذَا؟ فَقَالَ: فَعَلْتُهُ لِيَرَانِيَ الْجُهَّالُ مِثْلُكُمْ، وَفِي رِوَايَةٍ: لِيَرَانِيَ أَحْمَقُ مِثْلُكَ.

wathiyābuhu mawḍūʿatun ʿindahu, faqīla lahu: faʿalta hādhā? faqāla: faʿaltuhu liyarāniya al-juhhālu mithlukum, wafī riwāyatin: liyarāniya ʾaḥmaqu mithluka.

with his other clothes laid beside him. Someone said: “You did this?” He replied: “I did it so that ignorant people like you would see me.” Another narration reads: “So that a fool like you would see me.”

330 بَابُ النَّهْيِ عَنِ اِنْتِهَارِ الْفُقَرَاءِ وَالضُّعَفَاءِ وَالْيَتِيمِ وَالسَّائِلِ وَنَحْوِهِمْ، وَإِلَانَةِ الْقَوْلِ لَهُمْ وَالتَّوَاضُعِ مَعَهُمْ

330 bābu al-nahyi ʿani intihāri al-fuqarāʾi wa-al-ḍuʿafāʾi wa-al-yatīmi wa-al-sāʾili wanaḥwihim, waʾilānati al-qawli lahum wa-al-tawāḍuʿi maʿahum

330. The prohibition of harshly rebuking the poor, the weak, orphans, those who ask for help, and others like them; speaking gently to them and treating them humbly

قَالَ اللَّهُ تَعَالَى: {فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ، وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ} [الضُّحَى: 9–10]

qāla Allāhu taʿālā: {faʾammā al-yatīma falā taqhar, waʾammā al-sāʾila falā tanhar} [al-ḍuḥā: 9–10]

Allah Most High says: {As for the orphan, do not oppress him; and as for the one who asks, do not rebuke him} [al-Ḍuḥā 93:9–10].

وَقَالَ تَعَالَى: {وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ} إِلَى قَوْلِهِ تَعَالَى: {فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ} [الْأَنْعَامِ:52]

waqāla taʿālā: {walā taṭrudi alladhīna yadʿūna rabbahum bi-al-ghadāti wa-al-ʿashiyyi yurīdūna wajhahu} ʾilā qawlihi taʿālā: {fataṭrudahum fatakūna mina al-ẓālimīna} [al-ʾanʿāmi:52]

The Most High also says: {Do not drive away those who call upon their Lord morning and evening, seeking His face}, continuing to His words: {Were you to drive them away, you would be among the wrongdoers} [al-Anʿām 6:52].

وَقَالَ تَعَالَى: {وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ} [الْكَهْفِ: 28]

waqāla taʿālā: {waṣbir nafsaka maʿa alladhīna yadʿūna rabbahum bi-al-ghadāti wa-al-ʿashiyyi yurīdūna wajhahu walā taʿdu ʿaynāka ʿanhum} [al-kahfi: 28]

The Most High also says: {Keep yourself patiently with those who call upon their Lord morning and evening, seeking His face, and do not let your eyes turn away from them} [al-Kahf 18:28].

وَقَالَ تَعَالَى: {وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ} [الْحِجْرِ:88].

waqāla taʿālā: {wakhfiḍ janāḥaka li-l-muʾminīna} [al-ḥijri:88].

The Most High also says: {Lower your wing to the believers} [al-Ḥijr 15:88]. [201]

[1/ 933] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عَائِذِ بْنِ عَمْرٍو بِالذَّالِ الْمُعْجَمَةِ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 933] warawaynā fī ṣaḥīḥi muslimin, ʿan ʿāʾidhi bni ʿamrin bi-al-dhāli al-muʿjamati al-ṣaḥābiyyi raḍiya Allāhu ʿanhu;

[1/933] We also related in Ṣaḥīḥ Muslim, from the Companion ʿĀʾidh ibn ʿAmr—the name ʿĀʾidh is written with the dotted letter dhāl—may Allah be pleased with him,

أَنَّ أَبَا سُفْيَانَ أَتَى عَلَى سَلْمَانَ وَصُهَيْبٍ وَبِلَالٍ فِي نَفَرٍ، فَقَالُوا: مَا أَخَذَتْ سُيُوفُ اللَّهِ مِنْ عُنُقِ عَدُوِّ اللَّهِ مَأْخَذَهَا،

ʾanna ʾabā sufyāna ʾatā ʿalā salmāna waṣuhaybin wabilālin fī nafarin, faqālū: mā ʾakhadhat suyūfu Allāhi min ʿunuqi ʿaduwwi Allāhi maʾkhadhahā,

that Abū Sufyān passed by Salmān, Ṣuhayb, and Bilāl, who were with a group of men. They said: “Allah’s swords have not yet taken their due from the neck of Allah’s enemy.”

فَقَالَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ: أَتَقُولُونَ هَذَا لِشَيْخِ قُرَيْشٍ وَسَيِّدِهِمْ، فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَهُ،

faqāla ʾabū bakrin raḍiya Allāhu ʿanhu: ʾataqūlūna hādhā lishaykhi qurayshin wasayyidihim, faʾatā al-nabiyya ṣallā Allāhu ʿalayhi wasallama faʾakhbarahu,

Abū Bakr, may Allah be pleased with him, said: “Do you say this to the elder and chief of Quraysh?” He then went to the Prophet, may Allah bless him and grant him peace, and told him.

فَقَالَ: «يَا أَبَا بَكْرٍ! لَعَلَّكَ أَغْضَبْتَهُمْ؟ لَئِنْ كُنْتَ أَغْضَبْتَهُمْ لَقَدْ أَغْضَبْتَ رَبَّكَ» فَأَتَاهُمْ فَقَالَ: يَا إِخْوَتَاهْ! أَغْضَبْتُكُمْ؟ فَقَالُوا: لَا.

faqāla: «yā ʾabā bakrin! laʿallaka ʾaghḍabtahum? laʾin kunta ʾaghḍabtahum laqad ʾaghḍabta rabbaka» faʾatāhum faqāla: yā ʾikhwatāh! ʾaghḍabtukum? faqālū: lā.

He said: “Abū Bakr, perhaps you angered them? If you angered them, you have indeed angered your Lord.” So he went to them and said: “My brothers, have I angered you?” They replied: “No.”

قُلْتُ: قَوْلُهُ مَأْخَذَهَا، بِفَتْحِ الْخَاءِ: أَيْ لَمْ تَسْتَوْفِ حَقَّهَا مِنْ عُنُقِهِ لِسُوءِ فَعَالِهِ.

qultu: qawluhu maʾkhadhahā, bifatḥi al-khāʾi: ʾay lam tastawfi ḥaqqahā min ʿunuqihi lisūʾi faʿālihi.

I say: The expression maʾkhadhahā has a fatḥah on the khāʾ. It means that the swords had not taken their full due from his neck for his evil deeds.

Source page 550

331 بَابٌ فِي أَلْفَاظٍ يُكْرَهُ اِسْتِعْمَالُهَا

331 bābun fī ʾalfāẓin yukrahu istiʿmāluhā

331. Expressions whose use is discouraged

[1/ 934] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ سَهْلِ بْنِ حُنَيْفٍ، وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهُمَا،

[1/ 934] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan sahli bni ḥunayfin, waʿan ʿāʾishata raḍiya Allāhu ʿanhumā,

[1/934] We related in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Sahl ibn Ḥunayf and from ʿĀʾishah, may Allah be pleased with them both,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا يَقُولَنَّ أَحَدُكُمْ خَبُثَتْ نَفْسِي، وَلَكِنْ لِيَقُلْ لَقِسَتْ نَفْسِي».

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «lā yaqūlanna ʾaḥadukum khabuthat nafsī, walākin liyaqul laqisat nafsī».

that the Prophet, may Allah bless him and grant him peace, said: “None of you should say, ‘My self has become foul [khabuthat nafsī].’ Instead, let him say, ‘I feel queasy [laqisat nafsī].’”

[2/ 935] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، بِإِسْنَادٍ صَحِيحٍ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا،

[2/ 935] warawaynā fī sunani ʾabī dāwūda, biʾisnādin ṣaḥīḥin, ʿan ʿāʾishata raḍiya Allāhu ʿanhā,

[2/935] We also related in Sunan Abī Dāwūd, through a sound chain, from ʿĀʾishah, may Allah be pleased with her,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا يَقُولَنَّ أَحَدُكُمْ جَاشَتْ نَفْسِي، وَلَكِنْ لِيَقُلْ لَقِسَتْ نَفْسِي»

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «lā yaqūlanna ʾaḥadukum jāshat nafsī, walākin liyaqul laqisat nafsī»

that the Prophet, may Allah bless him and grant him peace, said: “None of you should say, ‘My stomach is churning [jāshat nafsī].’ Instead, let him say, ‘I feel queasy [laqisat nafsī].’”

قَالَ الْعُلَمَاءُ: مَعْنَى لَقِسَتْ وَجَاشَتْ: غَثَتْ؛ قَالُوا: وَإِنَّمَا كُرِهَ خَبُثَتْ لِلَفْظِ الْخُبْثِ وَالْخَبِيثِ.

qāla al-ʿulamāʾu: maʿnā laqisat wajāshat: ghathat; qālū: waʾinnamā kuriha khabuthat li-l-fẓi al-khubthi wa-al-khabīthi.

The scholars said: Laqisat and jāshat mean “felt nauseous.” They said: Khabuthat was discouraged only because of its association with the words khubth, “foulness,” and khabīth, “foul.” [202]

قَالَ الْإِمَامُ أَبُو سُلَيْمَانَ الْخَطَّابِيُّ: لَقِسَتْ وَخَبُثَتْ مَعْنَاهُمَا وَاحِدٌ، وَإِنَّمَا كُرِهَ خَبُثَ لِلَفْظِ الْخُبْثِ وَبَشَاعَةِ الِاسْمِ مِنْهُ،

qāla al-ʾimāmu ʾabū sulaymāna al-khaṭṭābiyyu: laqisat wakhabuthat maʿnāhumā wāḥidun, waʾinnamā kuriha khabutha li-l-fẓi al-khubthi wabashāʿati al-ismi minhu,

Imam Abū Sulaymān al-Khaṭṭābī said: Laqisat and khabuthat have the same meaning. Khabutha was discouraged only because of the word khubth, “foulness,” and the unpleasantness of the term derived from it.

وَعَلَّمَهُمُ الْأَدَبَ فِي اِسْتِعْمَالِ الْحَسَنِ مِنْهُ وَهُجْرَانِ الْقَبِيحِ، وَجَاشَتْ بِالْجِيمِ وَالشِّينِ الْمُعْجَمَةِ، وَلَقِسَتْ بِفَتْحِ اللَّامِ وَكَسْرِ الْقَافِ.

waʿallamahumu al-ʾadaba fī istiʿmāli al-ḥasani minhu wahujrāni al-qabīḥi, wajāshat bi-al-jīmi wa-al-shīni al-muʿjamati, walaqisat bifatḥi al-lāmi wakasri al-qāfi.

He taught them proper manners in using pleasant expressions and abandoning ugly ones. Jāshat is written with jīm and the dotted letter shīn; laqisat has a fatḥah on the lām and a kasrah on the qāf.

[فَصْلٌ]:

[faṣlun]:

Section.

[3/ 936] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[3/ 936] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[3/936] We related 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: «يَقُولُونَ الْكَرْمَ، إِنَّمَا الْكَرْمُ قَلْبُ الْمُؤْمِنِ»

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «yaqūlūna al-karma, ʾinnamā al-karmu qalbu al-muʾmini»

The Messenger of Allah, may Allah bless him and grant him peace, said: “They call it al-karm [the noble vine], but the believer’s heart is truly al-karm.”

وَفِي رِوَايَةٍ لِمُسْلِمٍ «لَا تُسَمُّوا الْعِنَبَ الْكَرْمَ، فَإِنَّ الْكَرْمَ الْمُسْلِمُ» وَفِي رِوَايَةٍ «فَإِنَّ الْكَرْمَ قَلْبُ الْمُؤْمِنِ».

wafī riwāyatin limuslimin «lā tusammū al-ʿinaba al-karma, faʾinna al-karma al-muslimu» wafī riwāyatin «faʾinna al-karma qalbu al-muʾmini».

In a narration of Muslim: “Do not call the grapevine al-karm, for the Muslim is truly al-karm.” Another narration reads: “For the believer’s heart is truly al-karm.”

[4/ 937] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ وَائِلِ بْنِ حُجْرٍ رَضِيَ اللَّهُ عَنْهُ

[4/ 937] warawaynā fī ṣaḥīḥi muslimin, ʿan wāʾili bni ḥujrin raḍiya Allāhu ʿanhu

[4/937] We also related in Ṣaḥīḥ Muslim, from Wāʾil ibn Ḥujr, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا تَقُولُوا الْكَرْمَ، وَلَكِنْ قُولُوا الْعِنَبَ وَالْحَبَلَةَ».

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «lā taqūlū al-karma, walākin qūlū al-ʿinaba wa-al-ḥabalata».

that the Prophet, may Allah bless him and grant him peace, said: “Do not say al-karm. Instead, say al-ʿinab [grapes] and al-ḥabalah [grapevine].”

Source page 551

قُلْتُ: الْحَبَلَةُ بِفَتْحِ الْحَاءِ وَالْبَاءِ، وَيُقَالُ أَيْضًا بِإِسْكَانِ الْبَاءِ قَالَهُ الْجَوْهَرِيُّ وَغَيْرُهُ، وَالْمُرَادُ مِنْ هَذَا الْحَدِيثِ النَّهْيُ عَنْ تَسْمِيَةِ الْعِنَبِ كَرْمًا،

qultu: al-ḥabalatu bifatḥi al-ḥāʾi wa-al-bāʾi, wayuqālu ʾayḍan biʾiskāni al-bāʾi qālahu al-jawhariyyu waghayruhu, wa-al-murādu min hādhā al-ḥadīthi al-nahyu ʿan tasmiyati al-ʿinabi karman,

I say: Al-ḥabalah has a fatḥah on both the ḥāʾ and the bāʾ; al-ḥablah, with a sukūn on the bāʾ, is also said, according to al-Jawharī and others. This hadith prohibits calling the grapevine karm.

وَكَانَتِ الْجَاهِلِيَّةُ تُسَمِّيهِ كَرْمًا، وَبَعْضُ النَّاسِ الْيَوْمَ تُسَمِّيهِ كَذَلِكَ، وَنَهَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ هَذِهِ التَّسْمِيَةِ،

wakānati al-jāhiliyyatu tusammīhi karman, wabaʿḍu al-nāsi al-yawma tusammīhi kadhālika, wanahā al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʿan hādhihi al-tasmiyati,

The people of the pre-Islamic age called it karm, and some people today still call it that. The Prophet, may Allah bless him and grant him peace, prohibited this name.

قَالَ الْإِمَامُ الْخَطَّابِيُّ وَغَيْرُهُ مِنَ الْعُلَمَاءِ: أَشْفَقَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَدْعُوَهُمْ حُسْنُ اِسْمِهَا إِلَى شُرْبِ الْخَمْرِ الْمُتَّخَذَةِ مِنْ ثَمَرِهَا

qāla al-ʾimāmu al-khaṭṭābiyyu waghayruhu mina al-ʿulamāʾi: ʾashfaqa al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʾan yadʿuwahum ḥusnu ismihā ʾilā shurbi al-khamri al-muttakhadhati min thamarihā

Imam al-Khaṭṭābī and other scholars said: The Prophet, may Allah bless him and grant him peace, feared that its attractive name might entice them to drink wine made from its fruit,

فَسَلَبَهَا هَذَا الِاسْمَ، وَاللَّهُ أَعْلَمُ.

fasalabahā hādhā al-isma, wa-Allāhu ʾaʿlamu.

so he deprived it of this name. Allah knows best.

[فَصْلٌ]:

[faṣlun]:

Section.

[5/ 938] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[5/ 938] rawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[5/938] We related in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا قَالَ الرَّجُلُ هَلَكَ النَّاسُ فَهُوَ أَهْلَكُهُمْ».

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «ʾidhā qāla al-rajulu halaka al-nāsu fahuwa ʾahlakuhum».

that the Messenger of Allah, may Allah bless him and grant him peace, said: “When a man says, ‘People are ruined,’ he is the most ruined of them.”

قُلْتُ: رُوِيَ أَهْلَكُهُمْ بِرَفْعِ الْكَافِ وَفَتْحِهَا، وَالْمَشْهُورُ الرَّفْعُ، وَيُؤَيِّدُهُ أَنَّهُ جَاءَ فِي رِوَايَةٍ رَوَيْنَاهَا فِي حِلْيَةِ الْأَوْلِيَاءِ فِي تَرْجَمَةِ سُفْيَانَ الثَّوْرِيِّ «فَهُوَ مِنْ أَهْلَكِهِمْ»

qultu: ruwiya ʾahlakuhum birafʿi al-kāfi wafatḥihā, wa-al-mashhūru al-rafʿu, wayuʾayyiduhu ʾannahu jāʾa fī riwāyatin rawaynāhā fī ḥilyati al-ʾawliyāʾi fī tarjamati sufyāna al-thawriyyi «fahuwa min ʾahlakihim»

I say: Ahlakuhum is transmitted with either a ḍammah or a fatḥah on the kāf; the well-known reading has a ḍammah. Supporting this is a narration we related in Sufyān al-Thawrī’s biography in Ḥilyat al-Awliyāʾ: “He is among the most ruined of them.”

قَالَ الْإِمَامُ الْحَافِظُ أَبُو عَبْدِ اللَّهِ الْحُمَيْدِيُّ فِي الْجَمْعِ بَيْنَ الصَّحِيحَيْنِ فِي الرِّوَايَةِ الْأُولَى، قَالَ بَعْضُ الرُّوَاةِ: لَا أَدْرِي هُوَ بِالنَّصْبِ أَمْ بِالرَّفْعِ؟

qāla al-ʾimāmu al-ḥāfiẓu ʾabū ʿabdi Allāhi al-ḥumaydiyyu fī al-jamʿi bayna al-ṣaḥīḥayni fī al-riwāyati al-ʾūlā, qāla baʿḍu al-ruwāti: lā ʾadrī huwa bi-al-naṣbi ʾam bi-al-rafʿi?

Imam and hadith master Abū ʿAbd Allāh al-Ḥumaydī stated in al-Jamʿ bayna al-Ṣaḥīḥayn, concerning the first narration: One transmitter said, “I do not know whether it has a fatḥah or a ḍammah.”

قَالَ الْحُمَيْدِيُّ: وَالْأَشْهَرُ الرَّفْعُ: أَيْ أَشَدُّهُمْ هَلَاكًا، قَالَ: وَذَلِكَ إِذَا قَالَ عَلَى سَبِيلِ الْإِزْرَاءِ عَلَيْهِمْ وَالِاحْتِقَارِ لَهُمْ وَتَفْضِيلِ نَفْسِهِ عَلَيْهِمْ،

qāla al-ḥumaydiyyu: wa-al-ʾashharu al-rafʿu: ʾay ʾashadduhum halākan, qāla: wadhālika ʾidhā qāla ʿalā sabīli al-ʾizrāʾi ʿalayhim wa-al-iḥtiqāri lahum watafḍīli nafsihi ʿalayhim,

Al-Ḥumaydī said: The better-known reading has a ḍammah, meaning “the most severely ruined of them.” He said: This applies when he says it to disparage them, look down on them, and consider himself superior to them,

لِأَنَّهُ لَا يَدْرِي سِرَّ اللَّهِ تَعَالَى فِي خَلْقِهِ، هَكَذَا كَانَ بَعْضُ عُلَمَائِنَا يَقُولُ، هَذَا كَلَامُ الْحُمَيْدِيِّ.

liʾannahu lā yadrī sirra Allāhi taʿālā fī khalqihi, hākadhā kāna baʿḍu ʿulamāʾinā yaqūlu, hādhā kalāmu al-ḥumaydiyyi.

for he does not know Allah Most High’s secret concerning His creation. This is how some of our scholars used to explain it. These are al-Ḥumaydī’s words.

وَقَالَ الْخَطَّابِيُّ: مَعْنَاهُ: لَا يَزَالُ يَعِيبُ النَّاسَ وَيَذْكُرُ مَسَاوِيهِمْ وَيَقُولُ: فَسَدَ النَّاسُ وَهَلَكُوا وَنَحْوَ ذَلِكَ، فَإِذَا فَعَلَ ذَلِكَ فَهُوَ أَهْلَكُهُمْ:

waqāla al-khaṭṭābiyyu: maʿnāhu: lā yazālu yaʿību al-nāsa wayadhkuru masāwīhim wayaqūlu: fasada al-nāsu wahalakū wanaḥwa dhālika, faʾidhā faʿala dhālika fahuwa ʾahlakuhum:

Al-Khaṭṭābī said: It means that he constantly finds fault with people, mentions their failings, and says, “People have become corrupt and are ruined,” and the like. When he does this, he is the most ruined of them:

أَيْ أَسْوَأُ حَالًا فِيمَا يَلْحَقُهُ مِنَ الْإِثْمِ فِي عَيْبِهِمْ وَالْوَقِيعَةِ فِيهِمْ، وَرُبَّمَا أَدَّاهُ ذَلِكَ إِلَى الْعُجْبِ بِنَفْسِهِ وَرُؤْيَتِهِ أَنَّ لَهُ فَضْلًا عَلَيْهِمْ،

ʾay ʾaswaʾu ḥālan fīmā yalḥaquhu mina al-ʾithmi fī ʿaybihim wa-al-waqīʿati fīhim, warubbamā ʾaddāhu dhālika ʾilā al-ʿujbi binafsihi waruʾyatihi ʾanna lahu faḍlan ʿalayhim,

that is, he is in a worse state because of the sin he incurs by finding fault with them and attacking their reputations. This may lead him to self-admiration and the belief that he has some superiority over them,

وَأَنَّهُ خَيْرٌ مِنْهُمْ فَيَهْلِكَ، هَذَا كَلَامُ الْخَطَّابِيِّ فِيمَا رَوَيْنَاهُ عَنْهُ فِي كِتَابِهِ «مَعَالِمِ السُّنَنِ».

waʾannahu khayrun minhum fayahlika, hādhā kalāmu al-khaṭṭābiyyi fīmā rawaynāhu ʿanhu fī kitābihi «maʿālimi al-sunani».

and that he is better than them, so that he becomes ruined. These are al-Khaṭṭābī’s words, as we related from him in his book Maʿālim al-Sunan.

Source page 552

[6/ 939] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ رَضِيَ اللَّهُ عَنْهُ قَالَ: حَدَّثَنَا الْقَعْنَبِيُّ، عَنْ مَالِكٍ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ،

[6/ 939] warawaynā fī sunani ʾabī dāwūda raḍiya Allāhu ʿanhu qāla: ḥaddathanā al-qaʿnabiyyu, ʿan mālikin, ʿan suhayli bni ʾabī ṣāliḥin,

[6/939] We also related in Sunan Abī Dāwūd, may Allah be pleased with him: He said: Al-Qaʿnabī narrated to us, from Mālik, from Suhayl ibn Abī Ṣāliḥ,

عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ فَذَكَرَ هَذَا الْحَدِيثَ، ثُمَّ قَالَ:

ʿan ʾabīhi, ʿan ʾabī hurayrata fadhakara hādhā al-ḥadītha, thumma qāla:

from his father, from Abū Hurayrah. He then mentioned this hadith and said: [203]

قَالَ مَالِكٌ: إِذَا قَالَ ذَلِكَ تَحَزُّنًا لِمَا يَرَى فِي النَّاسِ قَالَ: يَعْنِي مِنْ أَمْرِ دِينِهِمْ فَلَا أَرَى بِهِ بَأْسًا،

qāla mālikun: ʾidhā qāla dhālika taḥazzunan limā yarā fī al-nāsi qāla: yaʿnī min ʾamri dīnihim falā ʾarā bihi baʾsan,

Mālik said: If he says this out of sadness at what he sees in people—he explained: meaning their religious condition—I see no harm in it.

وَإِذَا قَالَ ذَلِكَ عُجْبًا بِنَفْسِهِ وَتَصَاغُرًا لِلنَّاسِ فَهُوَ الْمَكْرُوهُ الَّذِي يُنْهَى عَنْهُ.

waʾidhā qāla dhālika ʿujban binafsihi wataṣāghuran li-l-nāsi fahuwa al-makrūhu alladhī yunhā ʿanhu.

But if he says it out of self-admiration and contempt for people, that is the objectionable conduct that is prohibited.

قُلْتُ: فَهَذَا تَفْسِيرٌ بِإِسْنَادٍ فِي نِهَايَةٍ مِنَ الصِّحَّةِ وَهُوَ أَحْسَنُ مَا قِيلَ فِي مَعْنَاهُ وَأَوْجَزُ، وَلَا سِيَّمَا إِذَا كَانَ عَنِ الْإِمَامِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ.

qultu: fahādhā tafsīrun biʾisnādin fī nihāyatin mina al-ṣiḥḥati wahuwa ʾaḥsanu mā qīla fī maʿnāhu waʾawjazu, walā siyyamā ʾidhā kāna ʿani al-ʾimāmi mālikin raḍiya Allāhu ʿanhu.

I say: This explanation has a chain of the highest soundness, and it is the best and most concise explanation given of its meaning, especially since it comes from Imam Mālik, may Allah be pleased with him.

[فَصْلٌ]:

[faṣlun]:

Section.

[7/ 940] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، بِالْإِسْنَادِ الصَّحِيحِ، عَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ،

[7/ 940] rawaynā fī sunani ʾabī dāwūda, bi-al-ʾisnādi al-ṣaḥīḥi, ʿan ḥudhayfata raḍiya Allāhu ʿanhu,

[7/940] We related in Sunan Abī Dāwūd, through a sound chain, from Ḥudhayfah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا تَقُولُوا مَا شَاءَ اللَّهُ وَشَاءَ فُلَانٌ، وَلَكِنْ قُولُوا مَا شَاءَ اللَّهُ ثُمَّ مَا شَاءَ فُلَانٌ».

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «lā taqūlū mā shāʾa Allāhu washāʾa fulānun, walākin qūlū mā shāʾa Allāhu thumma mā shāʾa fulānun».

that the Prophet, may Allah bless him and grant him peace, said: “Do not say, ‘What Allah wills and so-and-so wills.’ Instead, say, ‘What Allah wills, then what so-and-so wills.’”

قَالَ الْخَطَّابِيُّ وَغَيْرُهُ: هَذَا إِرْشَادٌ إِلَى الْأَدَبِ، وَذَلِكَ أَنَّ الْوَاوَ لِلْجَمْعِ وَالتَّشْرِيكِ، وَثُمَّ لِلْعَطْفِ مَعَ التَّرْتِيبِ وَالتَّرَاخِي،

qāla al-khaṭṭābiyyu waghayruhu: hādhā ʾirshādun ʾilā al-ʾadabi, wadhālika ʾanna al-wāwa li-l-jamʿi wa-al-tashrīki, wathumma li-l-ʿaṭfi maʿa al-tartībi wa-al-tarākhī,

Al-Khaṭṭābī and others said: This teaches proper manners. The conjunction wa, “and,” joins things together and gives them a shared standing, whereas thumma, “then,” joins them in sequence with an interval between them.

فَأَرْشَدَهُمْ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى تَقْدِيمِ مَشِيئَةِ اللَّهِ تَعَالَى عَلَى مَشِيئَةِ مَنْ سِوَاهُ.

faʾarshadahum ṣallā Allāhu ʿalayhi wasallama ʾilā taqdīmi mashīʾati Allāhi taʿālā ʿalā mashīʾati man siwāhu.

He, may Allah bless him and grant him peace, therefore guided them to give the will of Allah Most High precedence over the will of anyone else.

وَجَاءَ عَنْ إِبْرَاهِيمَ النَّخَعِيِّ أَنَّهُ كَانَ يَكْرَهُ أَنْ يَقُولَ الرَّجُلُ: أَعُوذُ بِاللَّهِ وَبِكَ؛ وَيَجُوزُ أَنْ يَقُولَ: أَعُوذُ بِاللَّهِ ثُمَّ بِكَ؛

wajāʾa ʿan ʾibrāhīma al-nakhaʿiyyi ʾannahu kāna yakrahu ʾan yaqūla al-rajulu: ʾaʿūdhu bi-llāhi wabika; wayajūzu ʾan yaqūla: ʾaʿūdhu bi-llāhi thumma bika;

It is reported that Ibrāhīm al-Nakhaʿī disliked a person saying: “I seek refuge in Allah and in you.” It is permissible to say: “I seek refuge in Allah, then in you.”

قَالُوا: وَيَقُولُ: لَوْلَا اللَّهُ ثُمَّ فُلَانٌ لَفَعَلْتُ كَذَا، وَلَا تَقُلْ: لَوْلَا اللَّهُ وَفُلَانٌ.

qālū: wayaqūlu: lawlā Allāhu thumma fulānun lafaʿaltu kadhā, walā taqul: lawlā Allāhu wafulānun.

They said: One may also say, “Had it not been for Allah, then so-and-so, I would have done such-and-such.” Do not say, “Had it not been for Allah and so-and-so.”

[فَصْلٌ]: وَيُكْرَهُ أَنْ يَقُولَ: مُطِرْنَا بِنَوْءِ كَذَا، فَإِنْ قَالَهُ مُعْتَقِدًا أَنَّ الْكَوْكَبَ هُوَ الْفَاعِلُ فَهُوَ كُفْرٌ،

[faṣlun]: wayukrahu ʾan yaqūla: muṭirnā binawʾi kadhā, faʾin qālahu muʿtaqidan ʾanna al-kawkaba huwa al-fāʿilu fahuwa kufrun,

Section. It is discouraged to say: “We received rain through such-and-such a star’s setting.” If he says this believing that the star itself causes the rain, that is disbelief.

وَإِنْ قَالَهُ مُعْتَقِدًا أَنَّ اللَّهَ تَعَالَى هُوَ الْفَاعِلُ وَأَنَّ

waʾin qālahu muʿtaqidan ʾanna Allāha taʿālā huwa al-fāʿilu waʾanna

If he says it believing that Allah Most High is the one who causes it, and that [204]

Source page 553

النَّوْءَ الْمَذْكُورَ عَلَامَةٌ لِنُزُولِ الْمَطَرِ لَمْ يَكْفُرْ، وَلَكِنَّهُ اِرْتَكَبَ مَكْرُوهًا لِتَلَفُّظِهِ بِهَذَا اللَّفْظِ الَّذِي كَانَتِ الْجَاهِلِيَّةُ تَسْتَعْمِلُهُ،

al-nawʾa al-madhkūra ʿalāmatun linuzūli al-maṭari lam yakfur, walākinnahu irtakaba makrūhan litalaffuẓihi bihādhā al-lafẓi alladhī kānati al-jāhiliyyatu tastaʿmiluhu,

the setting of that star is a sign that rain will fall, he has not disbelieved. He has, however, done something discouraged by using this expression employed in the pre-Islamic age,

مَعَ أَنَّهُ مُشْتَرَكٌ بَيْنَ إِرَادَةِ الْكُفْرِ وَغَيْرِهِ، وَقَدْ قَدَّمْنَا الْحَدِيثَ الصَّحِيحَ الْمُتَعَلِّقَ بِهَذَا الْفَصْلِ فِي بَابِ مَا يَقُولُ عِنْدَ نُزُولِ الْمَطَرِ.

maʿa ʾannahu mushtarakun bayna ʾirādati al-kufri waghayrihi, waqad qaddamnā al-ḥadītha al-ṣaḥīḥa al-mutaʿalliqa bihādhā al-faṣli fī bābi mā yaqūlu ʿinda nuzūli al-maṭari.

especially as it can convey either disbelief or another meaning. We have already given the sound hadith relevant to this section in the chapter on what to say when rain falls.

[فَصْلٌ]: يَحْرُمُ أَنْ يَقُولَ إِنْ فَعَلْتُ كَذَا فَأَنَا يَهُودِيٌّ أَوْ نَصْرَانِيٌّ، أَوْ بَرِيءٌ مِنَ الْإِسْلَامِ وَنَحْوَ ذَلِكَ،

[faṣlun]: yaḥrumu ʾan yaqūla ʾin faʿaltu kadhā faʾanā yahūdiyyun ʾaw naṣrāniyyun, ʾaw barīʾun mina al-ʾislāmi wanaḥwa dhālika,

Section. It is forbidden to say: “If I do such-and-such, then I am a Jew,” or “a Christian,” or “free of Islam,” or similar words.

فَإِنْ قَالَهُ وَأَرَادَ حَقِيقَةَ تَعْلِيقِ خُرُوجِهِ عَنِ الْإِسْلَامِ بِذَلِكَ صَارَ كَافِرًا فِي الْحَالِ وَجَرَتْ عَلَيْهِ أَحْكَامُ الْمُرْتَدِّينَ،

faʾin qālahu waʾarāda ḥaqīqata taʿlīqi khurūjihi ʿani al-ʾislāmi bidhālika ṣāra kāfiran fī al-ḥāli wajarat ʿalayhi ʾaḥkāmu al-murtaddīna,

If he says this and truly intends to make his departure from Islam conditional upon that act, he immediately becomes a disbeliever and the rulings concerning apostates apply to him.

وَإِنْ لَمْ يُرِدْ ذَلِكَ لَمْ يَكْفُرْ، لَكِنِ اِرْتَكَبَ مُحَرَّمًا، فَيَجِبُ عَلَيْهِ التَّوْبَةُ، وَهِيَ أَنْ يُقْلِعَ فِي الْحَالِ عَنْ مَعْصِيَتِهِ

waʾin lam yurid dhālika lam yakfur, lākini irtakaba muḥarraman, fayajibu ʿalayhi al-tawbatu, wahiya ʾan yuqliʿa fī al-ḥāli ʿan maʿṣiyatihi

If he does not intend that, he does not become a disbeliever, but he has committed a forbidden act and must repent. Repentance means immediately abandoning his sin,

وَيَنْدَمَ عَلَى مَا فَعَلَ وَيَعْزِمَ عَلَى أَنْ لَا يَعُودَ إِلَيْهِ أَبَدًا وَيَسْتَغْفِرَ اللَّهَ تَعَالَى وَيَقُولَ: لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ.

wayandama ʿalā mā faʿala wayaʿzima ʿalā ʾan lā yaʿūda ʾilayhi ʾabadan wayastaghfira Allāha taʿālā wayaqūla: lā ʾilāha ʾillā Allāhu muḥammadun rasūlu Allāhi.

regretting what he has done, resolving never to return to it, seeking forgiveness from Allah Most High, and saying: “There is no god except Allah; Muḥammad is the Messenger of Allah.”

[فَصْلٌ]: يَحْرُمُ عَلَيْهِ تَحْرِيمًا مُغَلَّظًا أَنْ يَقُولَ لِمُسْلِمٍ: يَا كَافِرُ!

[faṣlun]: yaḥrumu ʿalayhi taḥrīman mughallaẓan ʾan yaqūla limuslimin: yā kāfiru!

Section. It is most strictly forbidden for someone to say to a Muslim: “You disbeliever!”

[8/ 941] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ:

[8/ 941] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā, qāla:

[8/941] We related in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Ibn ʿUmar, may Allah be pleased with them both, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا قَالَ الرَّجُلُ لِأَخِيهِ: يَا كَافِرُ! فَقَدْ بَاءَ بِهَا أَحَدُهُمَا،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾidhā qāla al-rajulu liʾakhīhi: yā kāfiru! faqad bāʾa bihā ʾaḥaduhumā,

The Messenger of Allah, may Allah bless him and grant him peace, said: “When a man says to his brother, ‘You disbeliever!’ one of the two bears that charge.

فَإِنْ كَانَ كَمَا قَالَ وَإِلَّا رَجَعَتْ عَلَيْهِ».

faʾin kāna kamā qāla waʾillā rajaʿat ʿalayhi».

If his brother is as he says, it applies to him; otherwise, it returns upon the speaker.”

[9/ 942] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ

[9/ 942] warawaynā fī ṣaḥīḥayhimā, ʿan ʾabī dharrin raḍiya Allāhu ʿanhu

[9/942] We also related in their two Ṣaḥīḥ collections, from Abū Dharr, may Allah be pleased with him,

أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَنْ دَعَا رَجُلًا بِالْكُفْرِ أَوْ قَالَ عَدُوَّ اللَّهِ وَلَيْسَ كَذَلِكَ إِلَّا حَارَ عَلَيْهِ»

ʾannahu samiʿa rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: «man daʿā rajulan bi-al-kufri ʾaw qāla ʿaduwwa Allāhi walaysa kadhālika ʾillā ḥāra ʿalayhi»

that he heard the Messenger of Allah, may Allah bless him and grant him peace, say: “Whoever calls a man a disbeliever or says, ‘Enemy of Allah,’ when he is not so, will have the charge return upon himself.”

وَهَذَا لَفْظُ رِوَايَةِ مُسْلِمٍ، وَلَفْظُ الْبُخَارِيِّ بِمَعْنَاهُ، وَمَعْنَى حَارَ: رَجَعَ.

wahādhā lafẓu riwāyati muslimin, walafẓu al-bukhāriyyi bimaʿnāhu, wamaʿnā ḥāra: rajaʿa.

This is the wording of Muslim’s narration; al-Bukhārī’s wording conveys the same meaning. Ḥāra means “returned.”

[فَصْلٌ]: لَوْ دَعَا مُسْلِمٌ عَلَى مُسْلِمٍ فَقَالَ: اللَّهُمَّ اُسْلُبْهُ الْإِيمَانَ عَصَى بِذَلِكَ، وَهَلْ يَكْفُرُ الدَّاعِي بِمُجَرَّدِ هَذَا الدُّعَاءِ؟

[faṣlun]: law daʿā muslimun ʿalā muslimin faqāla: Allāhumma uslubhu al-ʾīmāna ʿaṣā bidhālika, wahal yakfuru al-dāʿī bimujarradi hādhā al-duʿāʾi?

Section. If a Muslim prays against another Muslim, saying: “O Allah, strip him of faith,” he sins by doing so. Does the person praying become a disbeliever merely through this prayer?

فِيهِ وَجْهَانِ لِأَصْحَابِنَا حَكَاهُمَا

fīhi wajhāni liʾaṣḥābinā ḥakāhumā

Our scholars have two views on this, both reported by

Source page 554

الْقَاضِي حُسَيْنٌ مِنْ أَئِمَّةِ أَصْحَابِنَا فِي الْفَتَاوَى أَصَحُّهُمَا لَا يَكْفُرُ،

al-qāḍī ḥusaynun min ʾaʾimmati ʾaṣḥābinā fī al-fatāwā ʾaṣaḥḥuhumā lā yakfuru,

al-Qāḍī Ḥusayn, one of the leading scholars of our school, in al-Fatāwā. The sounder view is that he does not become a disbeliever.

وَقَدْ يُحْتَجُّ لِهَذَا بِقَوْلِ اللَّهِ تَعَالَى إِخْبَارًا عَنْ مُوسَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: {رَبَّنَا اِطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلَا يُؤْمِنُوا} الْآيَةَ [يُونُسَ: 88]،

waqad yuḥtajju lihādhā biqawli Allāhi taʿālā ʾikhbāran ʿan mūsā ṣallā Allāhu ʿalayhi wasallama: {rabbanā iṭmis ʿalā ʾamwālihim washdud ʿalā qulūbihim falā yuʾminū} al-ʾāyata [yūnusa: 88],

One might argue for this from Allah Most High’s words reporting the prayer of Moses, may Allah bless him and grant him peace: {Our Lord, obliterate their wealth and harden their hearts so that they will not believe}, to the end of the verse [Yūnus 10:88].

وَفِي هَذَا الِاسْتِدْلَالِ نَظَرٌ، وَإِنْ قُلْنَا إِنَّ شَرْعَ مَنْ قَبْلَنَا شَرْعٌ لَنَا.

wafī hādhā al-istidlāli naẓarun, waʾin qulnā ʾinna sharʿa man qablanā sharʿun lanā.

This reasoning is open to question, even if we accept that the revealed law of those before us is also law for us.

[فَصْلٌ]: لَوْ أَكْرَهَ الْكُفَّارُ مُسْلِمًا عَلَى كَلِمَةِ الْكُفْرِ فَقَالَهَا وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ لَمْ يَكْفُرْ بِنَصِّ الْقُرْآنِ وَإِجْمَاعِ الْمُسْلِمِينَ،

[faṣlun]: law ʾakraha al-kuffāru musliman ʿalā kalimati al-kufri faqālahā waqalbuhu muṭmaʾinnun bi-al-ʾīmāni lam yakfur binaṣṣi al-qurʾāni waʾijmāʿi al-muslimīna,

Section. If disbelievers compel a Muslim to utter words of disbelief and he says them while his heart remains secure in faith, he does not become a disbeliever, according to the explicit Qurʾanic text and the consensus of Muslims.

وَهَلِ الْأَفْضَلُ أَنْ يَتَكَلَّمَ بِهَا لِيَصُونَ نَفْسَهُ مِنَ الْقَتْلِ؟ فِيهِ خَمْسَةُ أَوْجُهٍ لِأَصْحَابِنَا،

wahali al-ʾafḍalu ʾan yatakallama bihā liyaṣūna nafsahu mina al-qatli? fīhi khamsatu ʾawjuhin liʾaṣḥābinā,

Is it preferable for him to utter them to protect himself from being killed? Our scholars have five views on this.

الصَّحِيحُ أَنَّ الْأَفْضَلَ أَنْ يَصْبِرَ لِلْقَتْلِ وَلَا يَتَكَلَّمَ بِالْكُفْرِ، وَدَلَائِلُهُ مِنَ الْأَحَادِيثِ الصَّحِيحَةِ وَفِعْلِ الصَّحَابَةِ رَضِيَ اللَّهُ عَنْهُمْ مَشْهُورَةٌ،

al-ṣaḥīḥu ʾanna al-ʾafḍala ʾan yaṣbira li-l-qatli walā yatakallama bi-al-kufri, wadalāʾiluhu mina al-ʾaḥādīthi al-ṣaḥīḥati wafiʿli al-ṣaḥābati raḍiya Allāhu ʿanhum mashhūratun,

The sound view is that it is preferable for him to endure being killed and not utter disbelief. The evidence for this in sound hadiths and the conduct of the Companions, may Allah be pleased with them, is well known.

وَالثَّانِي الْأَفْضَلُ أَنْ يَتَكَلَّمَ لِيَصُونَ نَفْسَهُ مِنَ الْقَتْلِ. وَالثَّالِثُ إِنْ كَانَ فِي بَقَائِهِ مَصْلَحَةٌ لِلْمُسْلِمِينَ

wa-al-thānī al-ʾafḍalu ʾan yatakallama liyaṣūna nafsahu mina al-qatli. wa-al-thālithu ʾin kāna fī baqāʾihi maṣlaḥatun li-l-muslimīna

The second view is that it is preferable for him to speak in order to protect himself from being killed. The third is that, if his survival benefits the Muslims,

بِأَنْ كَانَ يَرْجُو النِّكَايَةَ فِي الْعَدُوِّ أَوِ الْقِيَامَ بِأَحْكَامِ الشَّرْعِ، فَالْأَفْضَلُ أَنْ يَتَكَلَّمَ بِهَا، وَإِنْ لَمْ يَكُنْ كَذَلِكَ فَالصَّبْرُ عَلَى الْقَتْلِ أَفْضَلُ.

biʾan kāna yarjū al-nikāyata fī al-ʿaduwwi ʾawi al-qiyāma biʾaḥkāmi al-sharʿi, fa-al-ʾafḍalu ʾan yatakallama bihā, waʾin lam yakun kadhālika fa-al-ṣabru ʿalā al-qatli ʾafḍalu.

because he hopes to inflict harm on the enemy or uphold the rulings of the sacred law, it is preferable for him to utter the words. Otherwise, it is preferable to endure being killed.

وَالرَّابِعُ إِنْ كَانَ مِنَ الْعُلَمَاءِ وَنَحْوِهِمْ مِمَّنْ يُقْتَدَى بِهِمْ فَالْأَفْضَلُ الصَّبْرُ لِئَلَّا يَغْتَرَّ بِهِ الْعَوَامُّ.

wa-al-rābiʿu ʾin kāna mina al-ʿulamāʾi wanaḥwihim mimman yuqtadā bihim fa-al-ʾafḍalu al-ṣabru liʾallā yaghtarra bihi al-ʿawāmmu.

The fourth view is that, if he is a scholar or someone else regarded as an example, it is preferable to endure, lest ordinary people be misled by him.

وَالْخَامِسُ أَنَّهُ يَجِبُ عَلَيْهِ التَّكَلُّمُ لِقَوْلِ اللَّهِ تَعَالَى: {وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ} [الْبَقَرَةِ:195] وَهَذَا الْوَجْهُ ضَعِيفٌ جِدًّا.

wa-al-khāmisu ʾannahu yajibu ʿalayhi al-takallumu liqawli Allāhi taʿālā: {walā tulqū biʾaydīkum ʾilā al-tahlukati} [al-baqarati:195] wahādhā al-wajhu ḍaʿīfun jiddan.

The fifth view is that he must speak, because Allah Most High says: {Do not cast yourselves with your own hands into destruction} [al-Baqarah 2:195]. This view is very weak.

[فَصْلٌ]: لَوْ أَكْرَهَ الْمُسْلِمُ كَافِرًا عَلَى الْإِسْلَامِ فَنَطَقَ بِالشَّهَادَتَيْنِ، فَإِنْ كَانَ الْكَافِرُ حَرْبِيًّا صَحَّ إِسْلَامُهُ، لِأَنَّهُ إِكْرَاهٌ بِحَقٍّ؛

[faṣlun]: law ʾakraha al-muslimu kāfiran ʿalā al-ʾislāmi fanaṭaqa bi-al-shahādatayni, faʾin kāna al-kāfiru ḥarbiyyan ṣaḥḥa ʾislāmuhu, liʾannahu ʾikrāhun biḥaqqin;

Section. If a Muslim forces a disbeliever to embrace Islam and he utters the two testimonies of faith, then if the disbeliever is a ḥarbī, belonging to a hostile polity, his acceptance of Islam is valid, because the coercion is lawful.

وَإِنْ كَانَ ذِمِّيًّا لَمْ يَصِرْ مُسْلِمًا لِأَنَّا اِلْتَزَمْنَا الْكَفَّ عَنْهُ، فَإِكْرَاهُهُ بِغَيْرِ حَقٍّ،

waʾin kāna dhimmiyyan lam yaṣir musliman liʾannā iltazamnā al-kaffa ʿanhu, faʾikrāhuhu bighayri ḥaqqin,

If he is a dhimmī, a non-Muslim under a covenant of protection, he does not become Muslim, because we have undertaken not to interfere with him; coercing him is therefore unlawful.

وَفِيهِ قَوْلٌ ضَعِيفٌ أَنَّهُ يَصِيرُ مُسْلِمًا لِأَنَّهُ أَمَرَهُ بِالْحَقِّ.

wafīhi qawlun ḍaʿīfun ʾannahu yaṣīru musliman liʾannahu ʾamarahu bi-al-ḥaqqi.

There is a weak opinion that he does become Muslim, because the person coercing him commanded him to accept the truth.

[فَصْلٌ]: إِذَا نَطَقَ الْكَافِرُ بِالشَّهَادَتَيْنِ بِغَيْرِ إِكْرَاهٍ، فَإِنْ كَانَ عَلَى سَبِيلِ الْحِكَايَةِ بِأَنْ قَالَ: سَمِعْتُ زَيْدًا يَقُولُ:

[faṣlun]: ʾidhā naṭaqa al-kāfiru bi-al-shahādatayni bighayri ʾikrāhin, faʾin kāna ʿalā sabīli al-ḥikāyati biʾan qāla: samiʿtu zaydan yaqūlu:

Section. If a disbeliever utters the two testimonies of faith without coercion, and does so by way of quotation, saying: “I heard Zayd say,

لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ. لَمْ

lā ʾilāha ʾillā Allāhu muḥammadun rasūlu Allāhi. lam

‘There is no god except Allah; Muḥammad is the Messenger of Allah,’” he is not

Source page 555

يُحْكَمْ بِإِسْلَامِهِ، وَإِنْ نَطَقَ بِهِمَا بَعْدَ اِسْتِدْعَاءِ مُسْلِمٍ بِأَنْ قَالَ لَهُ مُسْلِمٌ: قُلْ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ،

yuḥkam biʾislāmihi, waʾin naṭaqa bihimā baʿda istidʿāʾi muslimin biʾan qāla lahu muslimun: qul lā ʾilāha ʾillā Allāhu muḥammadun rasūlu Allāhi,

judged to have embraced Islam. If he utters them at a Muslim’s request, such as when a Muslim tells him, “Say: There is no god except Allah; Muḥammad is the Messenger of Allah,”

فَقَالَهُمَا، صَارَ مُسْلِمًا؛ وَإِنْ قَالَهُمَا اِبْتِدَاءً لَا حِكَايَةً وَلَا بِاسْتِدْعَاءٍ،

faqālahumā, ṣāra musliman; waʾin qālahumā ibtidāʾan lā ḥikāyatan walā bistidʿāʾin,

and he says them, he becomes Muslim. If he says them of his own accord, neither as a quotation nor in response to a request,

فَالْمَذْهَبُ الصَّحِيحُ الْمَشْهُورُ الَّذِي عَلَيْهِ جُمْهُورُ أَصْحَابِنَا أَنَّهُ يَصِيرُ مُسْلِمًا، وَقِيلَ لَا يَصِيرُ لِاحْتِمَالِ الْحِكَايَةِ.

fa-al-madhhabu al-ṣaḥīḥu al-mashhūru alladhī ʿalayhi jumhūru ʾaṣḥābinā ʾannahu yaṣīru musliman, waqīla lā yaṣīru liḥtimāli al-ḥikāyati.

the sound and well-known position, held by the majority of our scholars, is that he becomes Muslim. It has also been said that he does not, because he might be quoting someone.

[فَصْلٌ]: يَنْبَغِي أَنْ لَا يُقَالَ لِلْقَائِمِ بِأَمْرِ الْمُسْلِمِينَ خَلِيفَةُ اللَّهِ، بَلْ يُقَالُ الْخَلِيفَةُ، وَخَلِيفَةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَمِيرُ الْمُؤْمِنِينَ.

[faṣlun]: yanbaghī ʾan lā yuqāla li-l-qāʾimi biʾamri al-muslimīna khalīfatu Allāhi, bal yuqālu al-khalīfatu, wakhalīfatu rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama waʾamīru al-muʾminīna.

Section. The person in charge of Muslim affairs should not be called “the caliph of Allah.” Instead, he should be called “the caliph,” “the caliph of the Messenger of Allah, may Allah bless him and grant him peace,” or “the Commander of the Faithful.”

رَوَيْنَا فِي شَرْحِ السُّنَّةِ لِلْإِمَامِ أَبِي مُحَمَّدٍ الْبَغَوِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ رَحِمَهُ اللَّهُ:

rawaynā fī sharḥi al-sunnati li-l-ʾimāmi ʾabī muḥammadin al-baghawiyyi raḍiya Allāhu ʿanhu qāla raḥimahu Allāhu:

We have transmitted in Sharḥ al-sunnah of Imam Abū Muḥammad al-Baghawī, may Allah be pleased with him, that he said, may Allah have mercy on him:

لَا بَأْسَ أَنْ يُسَمَّى الْقَائِمُ بِأَمْرِ الْمُسْلِمِينَ أَمِيرَ الْمُؤْمِنِينَ وَالْخَلِيفَةَ، وَإِنْ كَانَ مُخَالِفًا لِسِيرَةِ أَئِمَّةِ الْعَدْلِ

lā baʾsa ʾan yusammā al-qāʾimu biʾamri al-muslimīna ʾamīra al-muʾminīna wa-al-khalīfata, waʾin kāna mukhālifan lisīrati ʾaʾimmati al-ʿadli

There is no harm in calling the person who governs the Muslims “Commander of the Believers” and “caliph,” even if his conduct differs from that of just rulers,

لِقِيَامِهِ بِأَمْرِ الْمُؤْمِنِينَ وَسَمْعِ الْمُؤْمِنِينَ لَهُ. قَالَ: وَيُسَمَّى خَلِيفَةً لِأَنَّهُ خَلَفَ الْمَاضِيَ قَبْلَهُ وَقَامَ مَقَامَهُ.

liqiyāmihi biʾamri al-muʾminīna wasamʿi al-muʾminīna lahu. qāla: wayusammā khalīfatan liʾannahu khalafa al-māḍiya qablahu waqāma maqāmahu.

because he manages the believers’ affairs and they obey him. He said: He is called khalīfah, “successor,” because he succeeds his predecessor and takes his place.

قَالَ: وَلَا يُسَمَّى أَحَدٌ خَلِيفَةَ اللَّهِ تَعَالَى بَعْدَ آدَمَ وَدَاوُدَ عَلَيْهِمَا الصَّلَاةُ وَالسَّلَامُ.

qāla: walā yusammā ʾaḥadun khalīfata Allāhi taʿālā baʿda ʾādama wadāwūda ʿalayhimā al-ṣalātu wa-al-salāmu.

He said: No one after Adam and Dāwūd, blessings and peace be upon them, is called “the deputy of Allah Most High.”

قَالَ اللَّهُ تَعَالَى: {إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً} [الْبَقَرَةِ: 30] وَقَالَ تَعَالَى: {يَا دَاوُدُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ} [ص: 26]

qāla Allāhu taʿālā: {ʾinnī jāʿilun fī al-ʾarḍi khalīfatan} [al-baqarati: 30] waqāla taʿālā: {yā dāwūdu ʾinnā jaʿalnāka khalīfatan fī al-ʾarḍi} [Ṣād: 26]

Allah Most High says, “I am placing a deputy on earth” [al-Baqarah 30], and, “Dāwūd, We have made you a deputy on earth” [Ṣād 26].

وَعَنِ اِبْنِ أَبِي مُلَيْكَةَ أَنَّ رَجُلًا قَالَ لِأَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ: يَا خَلِيفَةَ اللَّهِ!

waʿani ibni ʾabī mulaykata ʾanna rajulan qāla liʾabī bakrin al-ṣiddīqi raḍiya Allāhu ʿanhu: yā khalīfata Allāhi!

Ibn Abī Mulaykah reported that a man said to Abū Bakr al-Ṣiddīq, may Allah be pleased with him, “Deputy of Allah!”

فَقَالَ: أَنَا خَلِيفَةُ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَأَنَا رَاضٍ بِذَلِكَ.

faqāla: ʾanā khalīfatu muḥammadin ṣallā Allāhu ʿalayhi wasallama, waʾanā rāḍin bidhālika.

He replied, “I am the successor of Muḥammad, may Allah bless him and grant him peace, and I am content with that.”

وَقَالَ رَجُلٌ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ رَضِيَ اللَّهُ عَنْهُ: يَا خَلِيفَةَ اللَّهِ! فَقَالَ: وَيْلَكَ لَقَدْ تَنَاوَلْتَ تَنَاوُلًا بَعِيدًا،

waqāla rajulun liʿumara bni ʿabdi al-ʿazīzi raḍiya Allāhu ʿanhu: yā khalīfata Allāhi! faqāla: waylaka laqad tanāwalta tanāwulan baʿīdan,

A man said to ʿUmar ibn ʿAbd al-ʿAzīz, may Allah be pleased with him, “Deputy of Allah!” He replied, “Woe to you; you have gone very far indeed.

إِنَّ أُمِّي سَمَّتْنِي عُمَرَ، فَلَوْ دَعَوْتَنِي بِهَذَا الِاسْمِ قَبِلْتُ، ثُمَّ كَبِرْتُ فَكُنِّيتُ أَبَا حَفْصٍ،

ʾinna ʾummī sammatnī ʿumara, falaw daʿawtanī bihādhā al-ismi qabiltu, thumma kabirtu fakunnītu ʾabā ḥafṣin,

My mother named me ʿUmar, and if you called me by that name, I would accept it. Then I grew up and was given the name Abū Ḥafṣ.

فَلَوْ دَعَوْتَنِي بِهِ قَبِلْتُ، ثُمَّ وَلَّيْتُمُونِي أُمُورَكُمْ فَسَمَّيْتُمُونِي أَمِيرَ الْمُؤْمِنِينَ، فَلَوْ دَعَوْتَنِي بِذَاكَ كَفَاكَ.

falaw daʿawtanī bihi qabiltu, thumma wallaytumūnī ʾumūrakum fasammaytumūnī ʾamīra al-muʾminīna, falaw daʿawtanī bidhāka kafāka.

If you called me that, I would accept it. Then you entrusted me with your affairs and called me Commander of the Believers. Calling me that would suffice you.” [205]

وَذَكَرَ الْإِمَامُ أَقْضَى الْقُضَاةِ أَبُو الْحَسَنِ الْمَاوَرْدِيُّ الْبَصْرِيُّ الْفَقِيهُ الشَّافِعِيُّ فِي كِتَابِهِ "الْأَحْكَامِ السُّلْطَانِيَّةِ"

wadhakara al-ʾimāmu ʾaqḍā al-quḍāti ʾabū al-ḥasani al-māwardiyyu al-baṣriyyu al-faqīhu al-shāfiʿiyyu fī kitābihi "al-ʾaḥkāmi al-sulṭāniyyati"

The imam, chief judge, and Shāfiʿī jurist Abū al-Ḥasan al-Māwardī al-Baṣrī stated in his al-Aḥkām al-sulṭāniyyah

أَنَّ الْإِمَامَ سُمِّيَ خَلِيفَةً؛ لِأَنَّهُ خَلَفَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي أُمَّتِهِ،

ʾanna al-ʾimāma summiya khalīfatan; liʾannahu khalafa rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama fī ʾummatihi,

that the ruler is called khalīfah because he succeeded the Messenger of Allah, may Allah bless him and grant him peace, in governing his community.

قَالَ: فَيَجُوزُ أَنْ يُقَالَ الْخَلِيفَةُ عَلَى الْإِطْلَاقِ، وَيَجُوزُ خَلِيفَةُ رَسُولِ اللَّهِ.

qāla: fayajūzu ʾan yuqāla al-khalīfatu ʿalā al-ʾiṭlāqi, wayajūzu khalīfatu rasūli Allāhi.

He said: It is therefore permissible to say simply “the caliph,” or “the successor of the Messenger of Allah.”

Source page 556

قَالَ: وَاخْتَلَفُوا فِي جَوَازِ قَوْلِنَا خَلِيفَةُ اللَّهِ، فَجَوَّزَهُ بَعْضُهُمْ لِقِيَامِهِ بِحُقُوقِهِ فِي خَلْقِهِ،

qāla: wakhtalafū fī jawāzi qawlinā khalīfatu Allāhi, fajawwazahu baʿḍuhum liqiyāmihi biḥuqūqihi fī khalqihi,

He said: They disagreed about whether it is permissible to say “Allah’s deputy.” Some permitted it because he upholds Allah’s rights among His creation,

وَلِقَوْلِهِ تَعَالَى: {هُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ فِي الْأَرْضِ} [فَاطِرٍ: 39]

waliqawlihi taʿālā: {huwa alladhī jaʿalakum khalāʾifa fī al-ʾarḍi} [fāṭirin: 39]

and because of the Most High’s words, “He is the One who made you successors on earth” [Fāṭir 39].

وَامْتَنَعَ جُمْهُورُ الْعُلَمَاءِ مِنْ ذَلِكَ وَنَسَبُوا قَائِلَهُ إِلَى الْفُجُورِ، هَذَا كَلَامُ الْمَاوَرْدِيِّ.

wamtanaʿa jumhūru al-ʿulamāʾi min dhālika wanasabū qāʾilahu ʾilā al-fujūri, hādhā kalāmu al-māwardiyyi.

The majority of scholars rejected it and considered whoever says it guilty of wrongdoing. These are al-Māwardī’s words.

قُلْتُ: وَأَوَّلُ مَنْ سُمِّيَ أَمِيرَ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، لَا خِلَافَ فِي ذَلِكَ بَيْنَ أَهْلِ الْعِلْمِ.

qultu: waʾawwalu man summiya ʾamīra al-muʾminīna ʿumaru bnu al-khaṭṭābi raḍiya Allāhu ʿanhu, lā khilāfa fī dhālika bayna ʾahli al-ʿilmi.

I say: The first person called Commander of the Believers was ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him. There is no disagreement about this among scholars.

وَأَمَّا مَا تَوَهَّمَهُ بَعْضُ الْجَهَلَةِ فِي مُسَيْلِمَةَ فَخَطَأٌ صَرِيحٌ وَجَهْلٌ قَبِيحٌ مُخَالِفٌ لِإِجْمَاعِ الْعُلَمَاءِ،

waʾammā mā tawahhamahu baʿḍu al-jahalati fī musaylimata fakhaṭaʾun ṣarīḥun wajahlun qabīḥun mukhālifun liʾijmāʿi al-ʿulamāʾi,

What some ignorant people suppose concerning Musaylimah is a plain error and ugly ignorance, contrary to the scholars’ consensus.

وَكُتُبُهُمْ مُتَظَاهِرَةٌ عَلَى نَقْلِ الِاتِّفَاقِ عَلَى أَنَّ أَوَّلَ مَنْ سُمِّيَ أَمِيرَ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ.

wakutubuhum mutaẓāhiratun ʿalā naqli al-ittifāqi ʿalā ʾanna ʾawwala man summiya ʾamīra al-muʾminīna ʿumaru bnu al-khaṭṭābi raḍiya Allāhu ʿanhu.

Their books consistently report agreement that the first person called Commander of the Believers was ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him.

وَقَدْ ذَكَرَ الْإِمَامُ الْحَافِظُ أَبُو عُمَرَ بْنُ عَبْدِ الْبَرِّ فِي كِتَابِهِ "الِاسْتِيعَابِ" فِي أَسْمَاءِ الصَّحَابَةِ رَضِيَ اللَّهُ عَنْهُمْ

waqad dhakara al-ʾimāmu al-ḥāfiẓu ʾabū ʿumara bnu ʿabdi al-barri fī kitābihi "al-istīʿābi" fī ʾasmāʾi al-ṣaḥābati raḍiya Allāhu ʿanhum

The imam and hadith master Abū ʿUmar ibn ʿAbd al-Barr explained in his al-Istīʿāb, on the names of the Companions, may Allah be pleased with them,

بَيَانَ تَسْمِيَةِ عُمَرَ أَمِيرَ الْمُؤْمِنِينَ أَوَّلًا، وَبَيَانَ سَبَبِ ذَلِكَ،

bayāna tasmiyati ʿumara ʾamīra al-muʾminīna ʾawwalan, wabayāna sababi dhālika,

how ʿUmar was first called Commander of the Believers and the reason for this,

وَأَنَّهُ كَانَ يُقَالُ فِي أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ خَلِيفَةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

waʾannahu kāna yuqālu fī ʾabī bakrin raḍiya Allāhu ʿanhu khalīfatu rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama.

and that Abū Bakr, may Allah be pleased with him, had been called the successor of the Messenger of Allah, may Allah bless him and grant him peace.

[فَصْلٌ]: يَحْرُمُ تَحْرِيمًا غَلِيظًا أَنْ يَقُولَ لِلسُّلْطَانِ وَغَيْرِهِ مِنَ الْخَلْقِ شَاهَانْ شَاهْ،

[faṣlun]: yaḥrumu taḥrīman ghalīẓan ʾan yaqūla li-l-sulṭāni waghayrihi mina al-khalqi shāhān shāh,

[Section.] It is strictly forbidden to call a ruler or any other created being Shāhān Shāh,

لِأَنَّ مَعْنَاهُ مَلِكُ الْمُلُوكِ، وَلَا يُوصَفُ بِذَلِكَ غَيْرُ اللَّهِ سُبْحَانَهُ وَتَعَالَى.

liʾanna maʿnāhu maliku al-mulūki, walā yūṣafu bidhālika ghayru Allāhi subḥānahu wataʿālā.

because it means “King of Kings,” a description belonging only to Allah, glory be to Him and exalted is He.

[10/ 943] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ

[10/ 943] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu

[10/943] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Hurayrah, may Allah be pleased with him,

عَنِ النَّبِيِّ قَالَ: "إِنَّ أَخْنَعَ اِسْمٍ عِنْدَ اللَّهِ تَعَالَى رَجُلٌ يُسَمَّى مَلِكَ الْأَمْلَاكِ"

ʿani al-nabiyyi qāla: "ʾinna ʾakhnaʿa ismin ʿinda Allāhi taʿālā rajulun yusammā malika al-ʾamlāki"

from the Prophet, who said, “The most abject name before Allah Most High is that of a man called King of Kings.”

وَقَدْ قَدَّمْنَا بَيَانَ هَذَا فِي كِتَابِ الْأَسْمَاءِ، وَأَنَّ سُفْيَانَ بْنَ عُيَيْنَةَ قَالَ: مَلِكُ الْأَمْلَاكِ مِثْلُ شَاهَانْ شَاهْ.

waqad qaddamnā bayāna hādhā fī kitābi al-ʾasmāʾi, waʾanna sufyāna bna ʿuyaynata qāla: maliku al-ʾamlāki mithlu shāhān shāh.

We explained this earlier in the Book of Names, including Sufyān ibn ʿUyaynah’s statement that King of Kings is equivalent to Shāhān Shāh.

Source page 557

[فَصْلٌ]: فِي لَفْظِ السَّيِّدِ. اِعْلَمْ أَنَّ السَّيِّدَ يُطْلَقُ عَلَى الَّذِي يَفُوقُ قَوْمَهُ وَيَرْتَفِعُ قَدْرُهُ عَلَيْهِمْ،

[faṣlun]: fī lafẓi al-sayyidi. iʿlam ʾanna al-sayyida yuṭlaqu ʿalā alladhī yafūqu qawmahu wayartafiʿu qadruhu ʿalayhim,

[Section.] On the word sayyid. Know that sayyid is applied to someone who surpasses his people and holds a higher rank among them.

وَيُطْلَقُ عَلَى الزَّعِيمِ وَالْفَاضِلِ، وَيُطْلَقُ عَلَى الْحَلِيمِ الَّذِي لَا يَسْتَفِزُّهُ غَضَبُهُ،

wayuṭlaqu ʿalā al-zaʿīmi wa-al-fāḍili, wayuṭlaqu ʿalā al-ḥalīmi alladhī lā yastafizzuhu ghaḍabuhu,

It is applied to a leader and a person of merit, and to a forbearing person whom anger does not unsettle.

وَيُطْلَقُ عَلَى الْكَرِيمِ وَعَلَى الْمَالِكِ وَعَلَى الزَّوْجِ، وَقَدْ جَاءَتْ أَحَادِيثُ كَثِيرَةٌ بِإِطْلَاقِ سَيِّدٍ عَلَى أَهْلِ الْفَضْلِ.

wayuṭlaqu ʿalā al-karīmi waʿalā al-māliki waʿalā al-zawji, waqad jāʾat ʾaḥādīthu kathīratun biʾiṭlāqi sayyidin ʿalā ʾahli al-faḍli.

It is also applied to a generous person, an owner, and a husband. Many hadiths apply the title sayyid to people of merit.

[11/ 944] فَمِنْ ذَلِكَ مَا رَوَيْنَاهُ فِي صَحِيحِ الْبُخَارِيِّ، عَنْ أَبِي بَكْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[11/ 944] famin dhālika mā rawaynāhu fī ṣaḥīḥi al-bukhāriyyi, ʿan ʾabī bakrata raḍiya Allāhu ʿanhu;

[11/944] Among these is what we have transmitted in Ṣaḥīḥ al-Bukhārī, from Abū Bakrah, may Allah be pleased with him:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَعِدَ بِالْحَسَنِ بْنِ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُمَا الْمِنْبَرَ فَقَالَ:

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ṣaʿida bi-al-ḥasani bni ʿaliyyin raḍiya Allāhu ʿanhumā al-minbara faqāla:

that the Prophet, may Allah bless him and grant him peace, took al-Ḥasan ibn ʿAlī, may Allah be pleased with them both, up onto the pulpit and said:

"إِنَّ اِبْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللَّهَ تَعَالَى أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ مِنَ الْمُسْلِمِينَ".

"ʾinna ibnī hādhā sayyidun, walaʿalla Allāha taʿālā ʾan yuṣliḥa bihi bayna fiʾatayni mina al-muslimīna".

“This son of mine is a leader, and perhaps Allah Most High will reconcile two groups of Muslims through him.”

[12/ 945] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ؛

[12/ 945] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī saʿīdin al-khudriyyi raḍiya Allāhu ʿanhu;

[12/945] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Saʿīd al-Khudrī, may Allah be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِلْأَنْصَارِ لَمَّا أَقْبَلَ سَعْدُ بْنُ مُعَاذٍ رَضِيَ اللَّهُ عَنْهُ:

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla li-l-ʾanṣāri lammā ʾaqbala saʿdu bnu muʿādhin raḍiya Allāhu ʿanhu:

that when Saʿd ibn Muʿādh, may Allah be pleased with him, approached, the Messenger of Allah, may Allah bless him and grant him peace, said to the Anṣār:

"قُومُوا إِلَى سَيِّدِكُمْ" أَوْ "خَيْرِكُمْ" كَذَا فِي بَعْضِ الرِّوَايَاتِ "سَيِّدِكُمْ أَوْ خَيْرِكُمْ" وَفِي بَعْضِهَا "سَيِّدِكُمْ" بِغَيْرِ شَكٍّ.

"qūmū ʾilā sayyidikum" ʾaw "khayrikum" kadhā fī baʿḍi al-riwāyāti "sayyidikum ʾaw khayrikum" wafī baʿḍihā "sayyidikum" bighayri shakkin.

“Rise to meet your leader,” or, “the best of you.” Some versions read “your leader or the best of you,” while others read “your leader” without uncertainty.

[13/ 946] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[13/ 946] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[13/946] We have transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him:

أَنَّ سَعْدَ بْنَ عُبَادَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: يَا رَسُولَ اللَّهِ! أَرَأَيْتَ الرَّجُلَ يَجِدُ مَعَ اِمْرَأَتِهِ رَجُلًا أَيَقْتُلُهُ؟

ʾanna saʿda bna ʿubādata raḍiya Allāhu ʿanhu qāla: yā rasūla Allāhi! ʾaraʾayta al-rajula yajidu maʿa imraʾatihi rajulan ʾayaqtuluhu?

that Saʿd ibn ʿUbādah, may Allah be pleased with him, said, “Messenger of Allah, what about a man who finds another man with his wife: should he kill him?”

الْحَدِيثَ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "اُنْظُرُوا إِلَى مَا يَقُولُ سَيِّدُكُمْ".

al-ḥadītha, faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "unẓurū ʾilā mā yaqūlu sayyidukum".

The hadith continues. The Messenger of Allah, may Allah bless him and grant him peace, said, “Look at what your leader is saying.”

وَأَمَّا مَا وَرَدَ فِي النَّهْيِ:

waʾammā mā warada fī al-nahyi:

As for the report prohibiting the term:

[14/ 947] فَمَا رَوَيْنَاهُ بِالْإِسْنَادِ الصَّحِيحِ فِي سُنَنِ أَبِي دَاوُدَ، عَنْ بُرَيْدَةَ

[14/ 947] famā rawaynāhu bi-al-ʾisnādi al-ṣaḥīḥi fī sunani ʾabī dāwūda, ʿan buraydata

[14/947] it is what we have transmitted through an authentic chain in Sunan Abī Dāwūd, from Buraydah,

Source page 558

رَضِيَ اللَّهُ عَنْهُ قَالَ:

raḍiya Allāhu ʿanhu qāla:

may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تَقُولُوا لِلْمُنَافِقِ سَيِّدٌ، فَإِنَّهُ إِنْ يَكُ سَيِّدًا فَقَدْ أَسْخَطْتُمْ رَبَّكُمْ عَزَّ وَجَلَّ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā taqūlū li-l-munāfiqi sayyidun, faʾinnahu ʾin yaku sayyidan faqad ʾaskhaṭtum rabbakum ʿazza wajalla".

The Messenger of Allah, may Allah bless him and grant him peace, said, “Do not call a hypocrite ‘master,’ for if he is your master, you have angered your Lord, mighty and majestic.”

قُلْتُ: وَالْجَمْعُ بَيْنَ هَذِهِ الْأَحَادِيثِ أَنَّهُ لَا بَأْسَ بِإِطْلَاقِ فُلَانٌ سَيِّدٌ، وَيَا سَيِّدِي، وَشِبْهِ ذَلِكَ

qultu: wa-al-jamʿu bayna hādhihi al-ʾaḥādīthi ʾannahu lā baʾsa biʾiṭlāqi fulānun sayyidun, wayā sayyidī, washibhi dhālika

I say: These hadiths are reconciled as follows: There is no harm in saying, “So-and-so is a master,” “my master,” and similar expressions,

إِذَا كَانَ الْمُسَوَّدُ فَاضِلًا خَيِّرًا، إِمَّا بِعِلْمٍ، وَإِمَّا بِصَلَاحٍ، وَإِمَّا بِغَيْرِ ذَلِكَ؛

ʾidhā kāna al-musawwadu fāḍilan khayyiran, ʾimmā biʿilmin, waʾimmā biṣalāḥin, waʾimmā bighayri dhālika;

when the person honored is virtuous and good, whether through knowledge, righteousness, or another such quality.

وَإِنْ كَانَ فَاسِقًا، أَوْ مُتَّهَمًا فِي دِينِهِ، أَوْ نَحْوَ ذَلِكَ كُرِهَ لَهُ أَنْ يُقَالَ سَيِّدٌ.

waʾin kāna fāsiqan, ʾaw muttahaman fī dīnihi, ʾaw naḥwa dhālika kuriha lahu ʾan yuqāla sayyidun.

If he is openly sinful, his religious integrity is suspect, or something similar applies, it is disliked to call him “master.”

وَقَدْ رَوَيْنَا عَنِ الْإِمَامِ أَبِي سُلَيْمَانَ الْخَطَّابِيِّ فِي مَعَالِمِ السُّنَنِ فِي الْجَمْعِ بَيْنَهُمَا نَحْوَ ذَلِكَ.

waqad rawaynā ʿani al-ʾimāmi ʾabī sulaymāna al-khaṭṭābiyyi fī maʿālimi al-sunani fī al-jamʿi baynahumā naḥwa dhālika.

We have transmitted a similar reconciliation from Imam Abū Sulaymān al-Khaṭṭābī in Maʿālim al-sunan.

[فَصْلٌ]: يُكْرَهُ أَنْ يَقُولَ الْمَمْلُوكُ لِمَالِكِهِ: رَبِّي، بَلْ يَقُولُ، سَيِّدِي، وَإِنْ شَاءَ قَالَ: مَوْلَايَ.

[faṣlun]: yukrahu ʾan yaqūla al-mamlūku limālikihi: rabbī, bal yaqūlu, sayyidī, waʾin shāʾa qāla: mawlāya.

[Section.] It is disliked for an enslaved person to call his owner “my lord.” Instead, he says “my master,” sayyidī, or, if he wishes, mawlāya.

وَيُكْرَهُ لِلْمَالِكِ أَنْ يَقُولَ: عَبْدِي وَأَمَتِي، وَلَكِنْ يَقُولُ: فَتَايَ وَفَتَاتِي أَوْ غُلَامِي.

wayukrahu li-l-māliki ʾan yaqūla: ʿabdī waʾamatī, walākin yaqūlu: fatāya wafatātī ʾaw ghulāmī.

It is disliked for the owner to say “my male slave” or “my female slave.” Instead, he says “my young man,” “my young woman,” or “my boy.”

[15/ 948] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[15/ 948] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[15/948] 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: "لَا يَقُلْ أَحَدُكُمْ أَطْعِمْ رَبَّكَ، وَضِّىءْ رَبَّكَ، اِسْقِ رَبَّكَ،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "lā yaqul ʾaḥadukum ʾaṭʿim rabbaka, waḍḍiʾ rabbaka, isqi rabbaka,

from the Prophet, may Allah bless him and grant him peace, who said, “None of you should say, ‘Feed your lord,’ ‘Help your lord perform ablution,’ or ‘Give your lord a drink.’

وَلْيَقُلْ: سَيِّدِي وَمَوْلَايَ؛ وَلَا يَقُلْ أَحَدُكُمْ عَبْدِي أَمَتِي، وَلْيَقُلْ: فَتَايَ وَفَتَاتِي وَغُلَامِي"

walyaqul: sayyidī wamawlāya; walā yaqul ʾaḥadukum ʿabdī ʾamatī, walyaqul: fatāya wafatātī waghulāmī"

Let him say sayyidī or mawlāya, ‘my master.’ None of you should say, ‘my male slave’ or ‘my female slave’; let him say, ‘my young man,’ ‘my young woman,’ or ‘my boy.’”

وَفِي رِوَايَةٍ لِمُسْلِمٍ: "وَلَا يَقُلْ أَحَدُكُمْ رَبِّي وَلْيَقُلْ سَيِّدِي وَمَوْلَايَ"

wafī riwāyatin limuslimin: "walā yaqul ʾaḥadukum rabbī walyaqul sayyidī wamawlāya"

One version in Muslim says, “None of you should say ‘my lord’; let him say sayyidī or mawlāya, ‘my master.’”

وَفِي رِوَايَةٍ لَهُ: "لَا يَقُولَنَّ أَحَدُكُمْ عَبْدِي وَأَمَتِي، فَكُلُّكُمْ عَبِيدٌ، وَلَا يَقُلِ الْعَبْدُ رَبِّي وَلْيَقُلْ سَيِّدِي"

wafī riwāyatin lahu: "lā yaqūlanna ʾaḥadukum ʿabdī waʾamatī, fakullukum ʿabīdun, walā yaquli al-ʿabdu rabbī walyaqul sayyidī"

Another version of his says, “None of you should say ‘my male slave’ or ‘my female slave,’ for all of you are servants. A slave should not say ‘my lord’; let him say ‘my master.’”

وَفِي رِوَايَةٍ لَهُ: "لَا يَقُولَنَّ أَحَدُكُمْ عَبْدِي وَأَمَتِي، كُلُّكُمْ عَبِيدُ اللَّهِ، وَكُلُّ نِسَائِكُمْ إِمَاءُ اللَّهِ،

wafī riwāyatin lahu: "lā yaqūlanna ʾaḥadukum ʿabdī waʾamatī, kullukum ʿabīdu Allāhi, wakullu nisāʾikum ʾimāʾu Allāhi,

Another version of his says, “None of you should say ‘my male slave’ or ‘my female slave.’ You are all Allah’s servants, and all your women are Allah’s maidservants.

وَلَكِنْ لْيَقُلْ غُلَامِي وَجَارِيَتِي وَفَتَايَ وَفَتَاتِي".

walākin lyaqul ghulāmī wajāriyatī wafatāya wafatātī".

Instead, let him say ‘my boy,’ ‘my girl,’ ‘my young man,’ or ‘my young woman.’”

قُلْتُ: قَالَ الْعُلَمَاءُ: لَا يُطْلَقُ الرَّبُّ بِالْأَلِفِ وَاللَّامِ إِلَّا عَلَى اللَّهِ تَعَالَى

qultu: qāla al-ʿulamāʾu: lā yuṭlaqu al-rabbu bi-al-ʾalifi wa-al-lāmi ʾillā ʿalā Allāhi taʿālā

I say: The scholars said that al-rabb, “the Lord,” with the definite article, is applied only to Allah Most High

Source page 559

خَاصَّةً، فَأَمَّا مَعَ الْإِضَافَةِ فَيُقَالُ: رَبُّ الْمَالِ، وَرَبُّ الدَّارِ، وَغَيْرُ ذَلِكَ.

khāṣṣatan, faʾammā maʿa al-ʾiḍāfati fayuqālu: rabbu al-māli, warabbu al-dāri, waghayru dhālika.

exclusively. In a possessive construction, however, one may say “lord of the property,” “lord of the house,” and similar expressions.

وَمِنْهُ قَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْحَدِيثِ الصَّحِيحِ فِي ضَالَّةِ الْإِبِلِ "دَعْهَا حَتَّى يَلْقَاهَا رَبُّهَا"

waminhu qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wasallama fī al-ḥadīthi al-ṣaḥīḥi fī ḍāllati al-ʾibili "daʿhā ḥattā yalqāhā rabbuhā"

An example is the Prophet’s statement, may Allah bless him and grant him peace, in the authentic hadith concerning a stray camel: “Leave it until its lord finds it.”

وَالْحَدِيثُ الصَّحِيحُ "حَتَّى يُهِمَّ رَبَّ الْمَالِ مَنْ يَقْبَلُ صَدَقَتَهُ"

wa-al-ḥadīthu al-ṣaḥīḥu "ḥattā yuhimma rabba al-māli man yaqbalu ṣadaqatahu"

Another is the authentic hadith, “Until the lord of the wealth is troubled about who will accept his charity.”

وَقَوْلُ عُمَرَ رَضِيَ اللَّهُ عَنْهُ فِي الصَّحِيحِ: رَبُّ الصُّرَيْمَةِ وَالْغُنَيْمَةِ، وَنَظَائِرُهُ فِي الْحَدِيثِ كَثِيرَةٌ مَشْهُورَةٌ.

waqawlu ʿumara raḍiya Allāhu ʿanhu fī al-ṣaḥīḥi: rabbu al-ṣuraymati wa-al-ghunaymati, wanaẓāʾiruhu fī al-ḥadīthi kathīratun mashhūratun.

Another is ʿUmar’s statement, may Allah be pleased with him, in an authentic report: “the lord of a small herd of camels or flock of sheep.” Many similar examples in hadith are well known.

وَأَمَّا اِسْتِعْمَالُ حَمَلَةِ الشَّرْعِ ذَلِكَ فَأَمْرٌ مَشْهُورٌ مَعْرُوفٌ. قَالَ الْعُلَمَاءُ:

waʾammā istiʿmālu ḥamalati al-sharʿi dhālika faʾamrun mashhūrun maʿrūfun. qāla al-ʿulamāʾu:

The use of this expression by the scholars who transmit the sacred law is well known. The scholars said:

وَإِنَّمَا كُرِهَ لِلْمَمْلُوكِ أَنْ يَقُولَ لِمَالِكِهِ: رَبِّي، لِأَنَّ فِي لَفْظِهِ مُشَارَكَةً لِلَّهِ تَعَالَى فِي الرُّبُوبِيَّةِ.

waʾinnamā kuriha li-l-mamlūki ʾan yaqūla limālikihi: rabbī, liʾanna fī lafẓihi mushārakatan li-llāhi taʿālā fī al-rubūbiyyati.

It is disliked for an enslaved person to call his owner “my lord” because the wording suggests sharing with Allah Most High in lordship.

وَأَمَّا حَدِيثُ "حَتَّى يَلْقَاهَا رَبُّهَا" وَ"رَبُّ الصُّرَيْمَةِ" وَمَا فِي مَعْنَاهُمَا،

waʾammā ḥadīthu "ḥattā yalqāhā rabbuhā" wa"rabbu al-ṣuraymati" wamā fī maʿnāhumā,

As for “until its lord finds it,” “lord of a small herd,” and similar expressions,

فَإِنَّمَا اُسْتُعْمِلَ لِأَنَّهَا غَيْرُ مُكَلَّفَةٍ، فَهِيَ كَالدَّارِ وَالْمَالِ، وَلَا شَكَّ أَنَّهُ لَا كَرَاهَةَ فِي قَوْلِ رَبِّ الدَّارِ وَرَبِّ الْمَالِ.

faʾinnamā ustuʿmila liʾannahā ghayru mukallafatin, fahiya ka-al-dāri wa-al-māli, walā shakka ʾannahu lā karāhata fī qawli rabbi al-dāri warabbi al-māli.

the term is used because these creatures are not legally accountable; they are like a house or property. There is no doubt that saying “lord of the house” or “lord of the property” is not disliked.

وَأَمَّا قَوْلُ يُوسُفَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: {اُذْكُرْنِي عِنْدَ رَبِّكَ} [يُوسُفَ: 42] فَعَنْهُ جَوَابَانِ:

waʾammā qawlu yūsufa ṣallā Allāhu ʿalayhi wasallama: {udhkurnī ʿinda rabbika} [yūsufa: 42] faʿanhu jawābāni:

As for Yūsuf’s words, may Allah bless him and grant him peace, “Mention me to your lord” [Yūsuf 42], there are two answers.

أَحَدُهُمَا أَنَّهُ خَاطَبَهُ بِمَا يَعْرِفُهُ، وَجَازَ هَذَا الِاسْتِعْمَالُ لِلضَّرُورَةِ،

ʾaḥaduhumā ʾannahu khāṭabahu bimā yaʿrifuhu, wajāza hādhā al-istiʿmālu li-l-ḍarūrati,

The first is that he addressed him in the language familiar to him, and this usage was permitted out of necessity,

كَمَا قَالَ مُوسَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِلسَّامِرِيِّ: {وَانْظُرْ إِلَى إِلَهِكَ} [طه: 97] أَيِ الَّذِي اِتَّخَذْتَهُ إِلَهًا.

kamā qāla mūsā ṣallā Allāhu ʿalayhi wasallama li-l-sāmiriyyi: {wanẓur ʾilā ʾilāhika} [Ṭā Hā: 97] ʾayi alladhī ittakhadhtahu ʾilāhan.

as Mūsā, may Allah bless him and grant him peace, said to al-Sāmirī, “Look at your god” [Ṭā Hā 97], meaning the thing you have taken as a god.

وَالْجَوَابُ الثَّانِي أَنَّ هَذَا شَرْعُ مَنْ قَبْلَنَا، وَشَرْعُ مَنْ قَبْلَنَا لَا يَكُونُ شَرْعًا لَنَا إِذَا وَرَدَ شَرْعُنَا بِخِلَافِهِ، وَهَذَا لَا خِلَافَ فِيهِ.

wa-al-jawābu al-thānī ʾanna hādhā sharʿu man qablanā, washarʿu man qablanā lā yakūnu sharʿan lanā ʾidhā warada sharʿunā bikhilāfihi, wahādhā lā khilāfa fīhi.

The second answer is that this belongs to the law of those before us. Their law is not law for us when our law states otherwise. There is no disagreement on this.

وَإِنَّمَا اِخْتَلَفَ أَصْحَابُ الْأُصُولِ فِي شَرْعِ مَنْ قَبْلَنَا إِذَا لَمْ يَرِدْ شَرْعُنَا بِمُوَافَقَتِهِ وَلَا مُخَالَفَتِهِ، هَلْ يَكُونُ شَرْعًا لَنَا أَمْ لَا؟

waʾinnamā ikhtalafa ʾaṣḥābu al-ʾuṣūli fī sharʿi man qablanā ʾidhā lam yarid sharʿunā bimuwāfaqatihi walā mukhālafatihi, hal yakūnu sharʿan lanā ʾam lā?

The legal theorists disagree only where our law neither confirms nor contradicts the law of those before us: does it then constitute law for us or not?

[فَصْلٌ]: قَالَ الْإِمَامُ أَبُو جَعْفَرٍ النَّحَّاسُ فِي كِتَابِهِ "صِنَاعَةِ الْكُتَّابِ":

[faṣlun]: qāla al-ʾimāmu ʾabū jaʿfarin al-naḥḥāsu fī kitābihi "ṣināʿati al-kuttābi":

[Section.] Imam Abū Jaʿfar al-Naḥḥās said in his Ṣināʿat al-kuttāb:

أَمَّا الْمَوْلَى فَلَا نَعْلَمُ اِخْتِلَافًا بَيْنَ الْعُلَمَاءِ أَنَّهُ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ لِأَحَدٍ مِنَ الْمَخْلُوقِينَ: مَوْلَايَ.

ʾammā al-mawlā falā naʿlamu ikhtilāfan bayna al-ʿulamāʾi ʾannahu lā yanbaghī liʾaḥadin ʾan yaqūla liʾaḥadin mina al-makhlūqīna: mawlāya.

As for al-mawlā, we know of no disagreement among scholars that no one should call any created being mawlāya, “my master.”

قُلْتُ: وَقَدْ تَقَدَّمَ فِي الْفَصْلِ السَّابِقِ جَوَازُ إِطْلَاقِ مَوْلَايَ، وَلَا مُخَالَفَةَ بَيْنَهُ وَبَيْنَ هَذَا،

qultu: waqad taqaddama fī al-faṣli al-sābiqi jawāzu ʾiṭlāqi mawlāya, walā mukhālafata baynahu wabayna hādhā,

I say: The preceding section established the permissibility of saying mawlāya. There is no contradiction between that and this,

فَإِنَّ النَّحَّاسَ تَكَلَّمَ فِي الْمَوْلَى بِالْأَلِفِ

faʾinna al-naḥḥāsa takallama fī al-mawlā bi-al-ʾalifi

because al-Naḥḥās was discussing al-mawlā with the alif [206]

Source page 560

وَاللَّامِ، وَكَذَا قَالَ النَّحَّاسُ: يُقَالُ سَيِّدٌ لِغَيْرِ الْفَاسِقِ، وَلَا يُقَالُ السَّيِّدُ بِالْأَلِفِ وَاللَّامِ لِغَيْرِ اللَّهِ تَعَالَى؛

wa-al-lāmi, wakadhā qāla al-naḥḥāsu: yuqālu sayyidun lighayri al-fāsiqi, walā yuqālu al-sayyidu bi-al-ʾalifi wa-al-lāmi lighayri Allāhi taʿālā;

and lām of the definite article. Al-Naḥḥās similarly said: Sayyid may be used for someone who is not openly sinful, but al-sayyid, with the definite article, is not used for anyone other than Allah Most High.

وَالْأَظْهَرُ أَنَّهُ لَا بَأْسَ بِقَوْلِهِ الْمَوْلَى وَالسَّيِّدُ بِالْأَلِفِ وَاللَّامِ بِشَرْطِهِ السَّابِقِ.

wa-al-ʾaẓharu ʾannahu lā baʾsa biqawlihi al-mawlā wa-al-sayyidu bi-al-ʾalifi wa-al-lāmi bisharṭihi al-sābiqi.

The more apparent view is that there is no harm in saying al-mawlā and al-sayyid with the definite article, subject to the condition stated earlier.

[فَصْلٌ]: فِي النَّهْيِ عَنْ سَبِّ الرِّيحِ. وَقَدْ تَقَدَّمَ الْحَدِيثَانِ فِي النَّهْيِ عَنْ سَبِّهَا وَبَيَانُهُمَا فِي بَابِ مَا يَقُولُ إِذَا هَاجَتِ الرِّيحُ.

[faṣlun]: fī al-nahyi ʿan sabbi al-rīḥi. waqad taqaddama al-ḥadīthāni fī al-nahyi ʿan sabbihā wabayānuhumā fī bābi mā yaqūlu ʾidhā hājati al-rīḥu.

[Section.] On the prohibition of cursing the wind. The two hadiths prohibiting this and their explanation appeared earlier in the chapter on what to say when the wind rises.

[فَصْلٌ]: يُكْرَهُ سَبُّ الْحُمَّى.

[faṣlun]: yukrahu sabbu al-ḥummā.

[Section.] It is disliked to curse fever.

[16/ 949] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ:

[16/ 949] rawaynā fī ṣaḥīḥi muslimin, ʿan jābirin raḍiya Allāhu ʿanhu:

[16/949] We have transmitted in Ṣaḥīḥ Muslim, from Jābir, may Allah be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَى أُمِّ السَّائِبِ أَوْ أُمِّ الْمُسَيِّبِ فَقَالَ:

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama dakhala ʿalā ʾummi al-sāʾibi ʾaw ʾummi al-musayyibi faqāla:

that the Messenger of Allah, may Allah bless him and grant him peace, visited Umm al-Sāʾib—or Umm al-Musayyib—and said:

"مَا لَكِ يَا أُمَّ السَّائِبِ! أَوْ يَا أُمَّ الْمُسَيِّبِ تُزَفْزِفِينَ؟" قَالَتْ: الْحُمَّى لَا بَارَكَ اللَّهُ فِيهَا،

"mā laki yā ʾumma al-sāʾibi! ʾaw yā ʾumma al-musayyibi tuzafzifīna?" qālat: al-ḥummā lā bāraka Allāhu fīhā,

“Why are you shivering, Umm al-Sāʾib”—or “Umm al-Musayyib?” She replied, “Fever; may Allah give it no blessing.”

فَقَالَ: "لَا تَسُبِّي الْحُمَّى، فَإِنَّهَا تُذْهِبُ خَطَايَا بَنِي آدَمَ كَمَا يُذْهِبُ الْكِيرُ خَبَثَ الْحَدِيدِ".

faqāla: "lā tasubbī al-ḥummā, faʾinnahā tudhhibu khaṭāyā banī ʾādama kamā yudhhibu al-kīru khabatha al-ḥadīdi".

He said, “Do not curse fever, for it removes the sins of Adam’s children as the furnace removes impurities from iron.”

قُلْتُ: تُزَفْزِفِينَ: أَيْ تَتَحَرَّكِينَ حَرَكَةً سَرِيعَةً، وَمَعْنَاهُ: تَرْتَعِدُ، وَهُوَ بِضَمِّ التَّاءِ وَبِالزَّايِ الْمُكَرَّرَةِ،

qultu: tuzafzifīna: ʾay tataḥarrakīna ḥarakatan sarīʿatan, wamaʿnāhu: tartaʿidu, wahuwa biḍammi al-tāʾi wa-bi-al-zāyi al-mukarrarati,

I say: Tuzafzifīn means “you move rapidly,” that is, “you tremble.” It has ḍammah on the tāʾ and a repeated zāy.

وَرُوِيَ أَيْضًا بِالرَّاءِ الْمُكَرَّرَةِ، وَالزَّايُ أَشْهَرُ؛ وَمِمَّنْ حَكَاهُمَا اِبْنُ الْأَثِيرِ؛

waruwiya ʾayḍan bi-al-rāʾi al-mukarrarati, wa-al-zāyu ʾashharu; wamimman ḥakāhumā ibnu al-ʾathīri;

It is also transmitted with repeated rāʾ, though zāy is better known. Ibn al-Athīr is among those who reported both forms.

وَحَكَى صَاحِبُ الْمَطَالِعِ الزَّايَ، وَحَكَى الرَّاءَ مَعَ الْقَافِ؛ وَالْمَشْهُورُ أَنَّهُ بِالْفَاءِ سَوَاءٌ بِالزَّايِ أَوْ بِالرَّاءِ.

waḥakā ṣāḥibu al-maṭāliʿi al-zāya, waḥakā al-rāʾa maʿa al-qāfi; wa-al-mashhūru ʾannahu bi-al-fāʾi sawāʾun bi-al-zāyi ʾaw bi-al-rāʾi.

The author of al-Maṭāliʿ reported the zāy version and also rāʾ with qāf. The well-known reading uses fāʾ, whether the other letter is zāy or rāʾ. [207]

[فَصْلٌ]: فِي النَّهْيِ عَنْ سَبِّ الدِّيكِ.

[faṣlun]: fī al-nahyi ʿan sabbi al-dīki.

[Section.] On the prohibition of cursing the rooster.

[17/ 950] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ بِإِسْنَادٍ صَحِيحٍ، عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[17/ 950] rawaynā fī sunani ʾabī dāwūda biʾisnādin ṣaḥīḥin, ʿan zaydi bni khālidin al-juhaniyyi raḍiya Allāhu ʿanhu qāla:

[17/950] We have transmitted through an authentic chain in Sunan Abī Dāwūd, from Zayd ibn Khālid al-Juhanī, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تَسُبُّوا الدِّيكَ، فَإِنَّهُ يُوقِظُ لِلصَّلَاةِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā tasubbū al-dīka, faʾinnahu yūqiẓu li-l-ṣalāti".

The Messenger of Allah, may Allah bless him and grant him peace, said, “Do not curse the rooster, for it wakes people for prayer.”

Source page 561

[فَصْلٌ]: فِي النَّهْيِ عَنِ الدُّعَاءِ بِدَعْوَى الْجَاهِلِيَّةِ وَذَمِّ اِسْتِعْمَالِ أَلْفَاظِهِمْ.

[faṣlun]: fī al-nahyi ʿani al-duʿāʾi bidaʿwā al-jāhiliyyati wadhammi istiʿmāli ʾalfāẓihim.

[Section.] On the prohibition of making the cries of the age of ignorance and the condemnation of using its expressions.

[18/ 951] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ؛

[18/ 951] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu;

[18/951] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Ibn Masʿūd, may Allah be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "لَيْسَ مِنَّا مَنْ ضَرَبَ الْخُدُودَ وَشَقَّ الْجُيُوبَ وَدَعَا بِدَعْوَى الْجَاهِلِيَّةِ"

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "laysa minnā man ḍaraba al-khudūda washaqqa al-juyūba wadaʿā bidaʿwā al-jāhiliyyati"

that the Messenger of Allah, may Allah bless him and grant him peace, said, “One who strikes the cheeks, tears the neck openings of garments, and makes the cries of the age of ignorance is not one of us.”

وَفِي رِوَايَةٍ "أَوْ شَقَّ أَوْ دَعَا" بِأَوْ.

wafī riwāyatin "ʾaw shaqqa ʾaw daʿā" biʾaw.

One version reads “or tears, or cries out,” using “or.”

[فَصْلٌ]: وَيُكْرَهُ أَنْ يُسَمَّى الْمُحَرَّمُ صَفَرًا، لِأَنَّ ذَلِكَ مِنْ عَادَةِ الْجَاهِلِيَّةِ.

[faṣlun]: wayukrahu ʾan yusammā al-muḥarramu ṣafaran, liʾanna dhālika min ʿādati al-jāhiliyyati.

[Section.] It is disliked to call Muḥarram Ṣafar, because that was a custom of the age of ignorance.

[فَصْلٌ]: يَحْرُمُ أَنْ يُدْعَى بِالْمَغْفِرَةِ وَنَحْوِهَا لِمَنْ مَاتَ كَافِرًا، قَالَ اللَّهُ تَعَالَى:

[faṣlun]: yaḥrumu ʾan yudʿā bi-al-maghfirati wanaḥwihā liman māta kāfiran, qāla Allāhu taʿālā:

[Section.] It is forbidden to pray for forgiveness or similar things for someone who died an unbeliever. Allah Most High says:

{مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى

{mā kāna li-l-nabiyyi wa-lladhīna ʾāmanū ʾan yastaghfirū li-l-mushrikīna walaw kānū ʾulī qurbā

“It is not for the Prophet or the believers to ask forgiveness for those who associate partners with Allah, even if they are close relatives,

مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ} [التَّوْبَةِ: 113] وَقَدْ جَاءَ الْحَدِيثُ بِمَعْنَاهُ، وَالْمُسْلِمُونَ مُجْمِعُونَ عَلَيْهِ.

min baʿdi mā tabayyana lahum ʾannahum ʾaṣḥābu al-jaḥīmi} [al-tawbati: 113] waqad jāʾa al-ḥadīthu bimaʿnāhu, wa-al-muslimūna mujmiʿūna ʿalayhi.

after it has become clear to them that they are people of the blazing Fire” [al-Tawbah 113]. Hadith also conveys this meaning, and the Muslims agree upon it.

[فَصْلٌ]: يَحْرُمُ سَبُّ الْمُسْلِمِ مِنْ غَيْرِ سَبَبٍ شَرْعِيٍّ يُجَوِّزُ ذَلِكَ.

[faṣlun]: yaḥrumu sabbu al-muslimi min ghayri sababin sharʿiyyin yujawwizu dhālika.

[Section.] It is forbidden to insult a Muslim without a lawful reason permitting it.

[19/ 952] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ،

[19/ 952] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu,

[19/952] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Ibn Masʿūd, may Allah be pleased with him,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "سِبَابُ الْمُسْلِمِ فُسُوقٌ".

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "sibābu al-muslimi fusūqun".

from the Messenger of Allah, may Allah bless him and grant him peace, who said, “Insulting a Muslim is sinful wrongdoing.”

وَرَوَيْنَاهُ فِي صَحِيحِ مُسْلِمٍ، وَكِتَابَيِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ.

warawaynāhu fī ṣaḥīḥi muslimin, wakitābayi ʾabī dāwūda wa-al-tirmidhiyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu.

We have also transmitted it in Ṣaḥīḥ Muslim and the books of Abū Dāwūd and al-Tirmidhī, from Abū Hurayrah, may Allah be pleased with him.

وَصَحَّ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الْمُسْتَبَّانِ مَا قَالَا، فَعَلَى الْبَادِىءِ مِنْهُمَا مَا لَمْ يَعْتَدِ الْمَظْلُومُ"

waṣaḥḥa ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "al-mustabbāni mā qālā, faʿalā al-bādiʾi minhumā mā lam yaʿtadi al-maẓlūmu"

It is authentically established that the Messenger of Allah, may Allah bless him and grant him peace, said, “When two people insult one another, the blame for what they say falls on the one who started, as long as the wronged person does not exceed the bounds.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

Al-Tirmidhī said, “A good and authentic hadith.”

[فَصْلٌ]: وَمِنَ الْأَلْفَاظِ الْمَذْمُومَةِ الْمُسْتَعْمَلَةِ فِي الْعَادَةِ قَوْلُهُ لِمَنْ يُخَاصِمُهُ، يَا حِمَارُ! يَا تَيْسُ! يَا كَلْبُ! وَنَحْوَ ذَلِكَ؛

[faṣlun]: wamina al-ʾalfāẓi al-madhmūmati al-mustaʿmalati fī al-ʿādati qawluhu liman yukhāṣimuhu, yā ḥimāru! yā taysu! yā kalbu! wanaḥwa dhālika;

[Section.] Among the blameworthy expressions commonly used is saying to someone one is arguing with, “You donkey,” “You goat,” “You dog,” and the like.

فَهَذَا قَبِيحٌ لِوَجْهَيْنِ:

fahādhā qabīḥun liwajhayni:

This is wrong for two reasons:

Source page 562

أَحَدُهُمَا أَنَّهُ كَذِبٌ، وَالْآخَرُ أَنَّهُ إِيذَاءٌ؛ وَهَذَا بِخِلَافِ قَوْلِهِ: يَا ظَالِمُ! وَنَحْوِهِ،

ʾaḥaduhumā ʾannahu kadhibun, wa-al-ʾākharu ʾannahu ʾīdhāʾun; wahādhā bikhilāfi qawlihi: yā ẓālimu! wanaḥwihi,

first, it is false; second, it causes hurt. This differs from saying, “You wrongdoer,” and similar words,

فَإِنَّ ذَلِكَ يُسَامَحُ بِهِ لِضَرُورَةِ الْمُخَاصَمَةِ، مَعَ أَنَّهُ يَصْدُقُ غَالِبًا، فَقَلَّ إِنْسَانٌ إِلَّا وَهُوَ ظَالِمٌ لِنَفْسِهِ وَلِغَيْرِهَا.

faʾinna dhālika yusāmaḥu bihi liḍarūrati al-mukhāṣamati, maʿa ʾannahu yaṣduqu ghāliban, faqalla ʾinsānun ʾillā wahuwa ẓālimun linafsihi walighayrihā.

which are tolerated because of the needs of the dispute and are generally true, since scarcely anyone is free of wrongdoing against himself and others.

[فَصْلٌ]: قَالَ النَّحَّاسُ: كَرِهَ بَعْضُ الْعُلَمَاءِ أَنْ يُقَالَ: مَا كَانَ مَعِي خَلْقٌ إِلَّا اللَّهُ.

[faṣlun]: qāla al-naḥḥāsu: kariha baʿḍu al-ʿulamāʾi ʾan yuqāla: mā kāna maʿī khalqun ʾillā Allāhu.

[Section.] Al-Naḥḥās said: Some scholars disliked the expression, “No created being was with me except Allah.”

قُلْتُ: سَبَبُ الْكَرَاهَةِ بَشَاعَةُ اللَّفْظِ مِنْ حَيْثُ أَنَّ الْأَصْلَ فِي الِاسْتِثْنَاءِ أَنْ يَكُونَ مُتَّصِلًا وَهُوَ هُنَا مُحَالٌ،

qultu: sababu al-karāhati bashāʿatu al-lafẓi min ḥaythu ʾanna al-ʾaṣla fī al-istithnāʾi ʾan yakūna muttaṣilan wahuwa hunā muḥālun,

I say: The reason for disapproval is the offensiveness of the wording, since an exception normally belongs to the category from which it is excepted, which here is impossible.

وَإِنَّمَا الْمُرَادُ هُنَا الِاسْتِثْنَاءُ الْمُنْقَطِعُ، تَقْدِيرُهُ وَلَكِنْ كَانَ اللَّهُ مَعِي، مَأْخُوذٌ مِنْ قَوْلِهِ: {وَهُوَ مَعَكُمْ}

waʾinnamā al-murādu hunā al-istithnāʾu al-munqaṭiʿu, taqdīruhu walākin kāna Allāhu maʿī, maʾkhūdhun min qawlihi: {wahuwa maʿakum}

What is intended is a disconnected exception, meaning, “But Allah was with me,” drawn from His words, “He is with you.”

وَيَنْبَغِي أَنْ يُقَالَ بَدَلَ هَذَا: مَا كَانَ مَعِي أَحَدٌ إِلَّا اللَّهُ سُبْحَانَهُ وَتَعَالَى،

wayanbaghī ʾan yuqāla badala hādhā: mā kāna maʿī ʾaḥadun ʾillā Allāhu subḥānahu wataʿālā,

Instead, one should say, “No one was with me except Allah, glory be to Him and exalted is He.”

قَالَ: وَكُرِهَ أَنْ يُقَالَ: اِجْلِسْ عَلَى اِسْمِ اللَّهِ، وَلْيَقُلْ اِجْلِسْ بِاسْمِ اللَّهِ.

qāla: wakuriha ʾan yuqāla: ijlis ʿalā ismi Allāhi, walyaqul ijlis bismi Allāhi.

He said: It is also disliked to say, “Sit upon Allah’s name.” One should say, “Sit in Allah’s name.”

[فَصْلٌ]: حَكَى النَّحَّاسُ عَنْ بَعْضِ السَّلَفِ أَنَّهُ يُكْرَهُ أَنْ يَقُولَ الصَّائِمُ: وَحَقِّ هَذَا الْخَاتَمِ الَّذِي عَلَى فَمِي،

[faṣlun]: ḥakā al-naḥḥāsu ʿan baʿḍi al-salafi ʾannahu yukrahu ʾan yaqūla al-ṣāʾimu: waḥaqqi hādhā al-khātami alladhī ʿalā famī,

[Section.] Al-Naḥḥās reported from some of the early generations that it is disliked for a fasting person to say, “By the sanctity of this seal upon my mouth.”

وَاحْتَجَّ لَهُ بِأَنَّهُ إِنَّمَا يُخْتَمُ عَلَى أَفْوَاهِ الْكُفَّارِ، وَفِي هَذَا الِاحْتِجَاجِ نَظَرٌ،

waḥtajja lahu biʾannahu ʾinnamā yukhtamu ʿalā ʾafwāhi al-kuffāri, wafī hādhā al-iḥtijāji naẓarun,

The reason offered was that only the mouths of unbelievers are sealed. This argument is open to question.

وَإِنَّمَا حُجَّتُهُ أَنَّهُ حَلِفٌ بِغَيْرِ اللَّهِ سُبْحَانَهُ وَتَعَالَى، وَسَيَأْتِي النَّهْيُ عَنْ ذَلِكَ إِنْ شَاءَ اللَّهُ تَعَالَى قَرِيبًا،

waʾinnamā ḥujjatuhu ʾannahu ḥalifun bighayri Allāhi subḥānahu wataʿālā, wasayaʾtī al-nahyu ʿan dhālika ʾin shāʾa Allāhu taʿālā qarīban,

The actual reason is that it is an oath by something other than Allah, glory be to Him and exalted is He. The prohibition of this will appear shortly, if Allah Most High wills.

فَهَذَا مَكْرُوهٌ لِمَا ذَكَرْنَا، وَلِمَا فِيهِ مِنْ إِظْهَارِ صَوْمِهِ لِغَيْرِ حَاجَةٍ، وَاللَّهُ أَعْلَمُ.

fahādhā makrūhun limā dhakarnā, walimā fīhi min ʾiẓhāri ṣawmihi lighayri ḥājatin, wa-Allāhu ʾaʿlamu.

The expression is disliked for the reason mentioned and because it unnecessarily advertises one’s fasting. Allah knows best.

[فَصْلٌ]:

[faṣlun]:

[Section.]

[20/ 953] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ عَبْدِ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ قَتَادَةَ، أَوْ غَيْرِهِ،

[20/ 953] rawaynā fī sunani ʾabī dāwūda, ʿan ʿabdi al-razzāqi, ʿan maʿmarin, ʿan qatādata, ʾaw ghayrihi,

[20/953] We have transmitted in Sunan Abī Dāwūd, from ʿAbd al-Razzāq, from Maʿmar, from Qatādah or someone else,

عَنْ عِمْرَانَ بْنِ الْحُصَيْنِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: كُنَّا نَقُولُ فِي الْجَاهِلِيَّةِ: أَنْعَمَ اللَّهُ بِكَ عَيْنًا، وَأَنْعِمْ صَبَاحًا،

ʿan ʿimrāna bni al-ḥuṣayni raḍiya Allāhu ʿanhumā qāla: kunnā naqūlu fī al-jāhiliyyati: ʾanʿama Allāhu bika ʿaynan, waʾanʿim ṣabāḥan,

from ʿImrān ibn al-Ḥuṣayn, may Allah be pleased with them both, who said: In the age of ignorance, we used to say, “May Allah give delight through you,” and, “Have a pleasant morning.”

فَلَمَّا كَانَ الْإِسْلَامُ نُهِينَا عَنْ ذَلِكَ. قَالَ عَبْدُ الرَّزَّاقِ: قَالَ مَعْمَرٌ:

falammā kāna al-ʾislāmu nuhīnā ʿan dhālika. qāla ʿabdu al-razzāqi: qāla maʿmarun:

When Islam came, we were forbidden to use these expressions. ʿAbd al-Razzāq said: Maʿmar said:

يُكْرَهُ أَنْ يَقُولَ الرَّجُلُ: أَنْعَمَ اللَّهُ بِكَ عَيْنًا، وَلَا بَأْسَ أَنْ يَقُولَ: أَنْعَمَ اللَّهُ عَيْنَكَ.

yukrahu ʾan yaqūla al-rajulu: ʾanʿama Allāhu bika ʿaynan, walā baʾsa ʾan yaqūla: ʾanʿama Allāhu ʿaynaka.

It is disliked to say, “May Allah give delight through you,” but there is no harm in saying, “May Allah gladden your eye.”

Source page 563

قُلْتُ: هَكَذَا رَوَاهُ أَبُو دَاوُدَ عَنْ قَتَادَةَ أَوْ غَيْرِهِ، وَمِثْلُ هَذَا الْحَدِيثِ قَالَ أَهْلُ الْعِلْمِ: لَا يُحْكَمُ لَهُ بِالصِّحَّةِ،

qultu: hākadhā rawāhu ʾabū dāwūda ʿan qatādata ʾaw ghayrihi, wamithlu hādhā al-ḥadīthi qāla ʾahlu al-ʿilmi: lā yuḥkamu lahu bi-al-ṣiḥḥati,

I say: This is how Abū Dāwūd related it, from Qatādah or someone else. Scholars say that a hadith of this kind cannot be judged authentic,

لِأَنَّ قَتَادَةَ ثِقَةٌ وَغَيْرَهُ مَجْهُولٌ، وَهُوَ مُحْتَمَلٌ أَنْ يَكُونَ عَنِ الْمَجْهُولِ فَلَا يَثْبُتُ بِهِ حُكْمٌ شَرْعِيٌّ،

liʾanna qatādata thiqatun waghayrahu majhūlun, wahuwa muḥtamalun ʾan yakūna ʿani al-majhūli falā yathbutu bihi ḥukmun sharʿiyyun,

because Qatādah is reliable but the other person is unknown. Since the report may come from the unknown person, no legal ruling is established by it.

وَلَكِنَّ الِاحْتِيَاطَ لِلْإِنْسَانِ اِجْتِنَابُ هَذَا اللَّفْظِ لِاحْتِمَالِ صِحَّتِهِ، وَلِأَنَّ بَعْضَ الْعُلَمَاءِ يَحْتَجُّ بِالْمَجْهُولِ، وَاللَّهُ أَعْلَمُ.

walākinna al-iḥtiyāṭa li-l-ʾinsāni ijtinābu hādhā al-lafẓi liḥtimāli ṣiḥḥatihi, waliʾanna baʿḍa al-ʿulamāʾi yaḥtajju bi-al-majhūli, wa-Allāhu ʾaʿlamu.

Nevertheless, the cautious course is to avoid this expression, because the report may be authentic and because some scholars accept reports from unknown narrators as evidence. Allah knows best.

[فَصْلٌ]: فِي النَّهْيِ أَنْ يَتَنَاجَى الرَّجُلَانِ إِذَا كَانَ مَعَهُمَا ثَالِثٌ وَحْدَهُ.

[faṣlun]: fī al-nahyi ʾan yatanājā al-rajulāni ʾidhā kāna maʿahumā thālithun waḥdahu.

[Section.] On the prohibition of two men speaking privately when a third person is alone with them.

[21/ 954] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[21/ 954] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu qāla:

[21/954] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Ibn Masʿūd, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِذَا كُنْتُمْ ثَلَاثَةً فَلَا يَتَنَاجَى اِثْنَانِ دُونَ الْآخَرِ حَتَّى تَخْتَلِطُوا بِالنَّاسِ مِنْ أَجْلِ أَنَّ ذَلِكَ يُحْزِنُهُ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾidhā kuntum thalāthatan falā yatanājā ithnāni dūna al-ʾākhari ḥattā takhtaliṭū bi-al-nāsi min ʾajli ʾanna dhālika yuḥzinuhu".

The Messenger of Allah, may Allah bless him and grant him peace, said, “When there are three of you, two should not speak privately, excluding the other, until you mix with other people, because that would sadden him.”

[22/ 955] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا؛

[22/ 955] warawaynā fī ṣaḥīḥayhimā, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā;

[22/955] We have transmitted in their two Ṣaḥīḥ collections, from Ibn ʿUmar, may Allah be pleased with them both:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِذَا كَانُوا ثَلَاثَةً فَلَا يَتَنَاجَى اِثْنَانِ دُونَ الثَّالِثِ"

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾidhā kānū thalāthatan falā yatanājā ithnāni dūna al-thālithi"

that the Messenger of Allah, may Allah bless him and grant him peace, said, “When there are three people, two should not speak privately, excluding the third.”

وَرَوَيْنَاهُ فِي سُنَنِ أَبِي دَاوُدَ، وَزَادَ قَالَ أَبُو صَالِحٍ الرَّاوِي عَنِ اِبْنِ عُمَرَ: قُلْتُ لِابْنِ عُمَرَ: فَأَرْبَعَةٌ؟ قَالَ: لَا يَضُرُّكَ.

warawaynāhu fī sunani ʾabī dāwūda, wazāda qāla ʾabū ṣāliḥin al-rāwī ʿani ibni ʿumara: qultu libni ʿumara: faʾarbaʿatun? qāla: lā yaḍurruka.

We have also transmitted it in Sunan Abī Dāwūd, with this addition: Abū Ṣāliḥ, who narrated from Ibn ʿUmar, said, “I asked Ibn ʿUmar, ‘What if there are four?’ He replied, ‘There is no harm in that for you.’”

[فَصْلٌ]: فِي نَهْيِ الْمَرْأَةِ أَنْ تُخْبِرَ زَوْجَهَا أَوْ غَيْرَهُ بِحُسْنِ بَدَنِ اِمْرَأَةٍ أُخْرَى

[faṣlun]: fī nahyi al-marʾati ʾan tukhbira zawjahā ʾaw ghayrahu biḥusni badani imraʾatin ʾukhrā

[Section.] On prohibiting a woman from telling her husband or another man about the beauty of another woman’s body

إِذَا لَمْ تَدْعُ إِلَيْهِ حَاجَةٌ شَرْعِيَّةٌ مِنْ رَغْبَةٍ فِي زَوَاجِهَا وَنَحْوِ ذَلِكَ.

ʾidhā lam tadʿu ʾilayhi ḥājatun sharʿiyyatun min raghbatin fī zawājihā wanaḥwi dhālika.

unless there is a legitimate need, such as an interest in marrying her or something similar.

[23/ 956] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[23/ 956] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu qāla:

[23/956] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Ibn Masʿūd, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تُبَاشِرِ الْمَرْأَةُ الْمَرْأَةَ فَتَصِفَهَا لِزَوْجِهَا كَأَنَّهُ يَنْظُرُ إِلَيْهَا".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā tubāshiri al-marʾatu al-marʾata fataṣifahā lizawjihā kaʾannahu yanẓuru ʾilayhā".

The Messenger of Allah, may Allah bless him and grant him peace, said, “A woman should not come into close contact with another woman and then describe her to her husband as though he were looking at her.”

Source page 564

[فَصْلٌ]: يُكْرَهُ أَنْ يُقَالَ لِلْمُتَزَوِّجِ: بِالرِّفَاءِ وَالْبَنِينَ، وَإِنَّمَا يُقَالُ لَهُ: بَارَكَ اللَّهُ لَكَ وَبَارَكَ عَلَيْكَ، كَمَا ذَكَرْنَاهُ فِي كِتَابِ النِّكَاحِ.

[faṣlun]: yukrahu ʾan yuqāla li-l-mutazawwiji: bi-al-rifāʾi wa-al-banīna, waʾinnamā yuqālu lahu: bāraka Allāhu laka wabāraka ʿalayka, kamā dhakarnāhu fī kitābi al-nikāḥi.

[Section.] It is disliked to say to a newly married man, “May you have harmony and sons.” Instead, one says, “May Allah bless you and bestow blessings upon you,” as we mentioned in the Book of Marriage.

[فَصْلٌ]: رَوَى النَّحَّاسُ عَنْ أَبِي بَكْرٍ مُحَمَّدِ بْنِ يَحْيَى وَكَانَ أَحَدَ الْفُقَهَاءِ الْأُدَبَاءِ أَنَّهُ قَالَ:

[faṣlun]: rawā al-naḥḥāsu ʿan ʾabī bakrin muḥammadi bni yaḥyā wakāna ʾaḥada al-fuqahāʾi al-ʾudabāʾi ʾannahu qāla:

[Section] Al-Naḥḥās narrated that Abū Bakr Muḥammad ibn Yaḥyā, a jurist and man of letters, said:

يُكْرَهُ أَنْ يُقَالَ لِأَحَدٍ عِنْدَ الْغَضَبِ: اُذْكُرِ اللَّهَ تَعَالَى؛ خَوْفًا مِنْ أَنْ يَحْمِلَهُ الْغَضَبُ عَلَى الْكُفْرِ،

yukrahu ʾan yuqāla liʾaḥadin ʿinda al-ghaḍabi: udhkuri Allāha taʿālā; khawfan min ʾan yaḥmilahu al-ghaḍabu ʿalā al-kufri,

“It is disliked to tell someone who is angry, ‘Remember Allah Most High,’ for fear that anger may drive him to disbelief.

قَالَ: وَكَذَا لَا يُقَالُ لَهُ: صَلِّ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، خَوْفًا مِنْ هَذَا.

qāla: wakadhā lā yuqālu lahu: ṣalli ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, khawfan min hādhā.

Likewise, one should not tell him, ‘Invoke blessings upon the Prophet, may Allah bless him and grant him peace,’ for the same fear.”

[فَصْلٌ]: مِنْ أَقْبَحِ الْأَلْفَاظِ الْمَذْمُومَةِ، مَا يَعْتَادُهُ كَثِيرُونَ مِنَ النَّاسِ إِذَا أَرَادَ أَنْ يَحْلِفَ عَلَى شَيْءٍ

[faṣlun]: min ʾaqbaḥi al-ʾalfāẓi al-madhmūmati, mā yaʿtāduhu kathīrūna mina al-nāsi ʾidhā ʾarāda ʾan yaḥlifa ʿalā shayʾin

[Section] Among the ugliest blameworthy expressions is one many people habitually use when intending to swear about something.

فَيَتَوَرَّعُ عَنْ قَوْلِهِ: وَاللَّهِ، كَرَاهِيَةَ الْحِنْثِ أَوْ إِجْلَالًا لِلَّهِ تَعَالَى وَتَصَوُّنًا عَنِ الْحَلْفِ،

fayatawarraʿu ʿan qawlihi: wa-Allāhi, karāhiyata al-ḥinthi ʾaw ʾijlālan li-llāhi taʿālā wataṣawwunan ʿani al-ḥalfi,

A person scrupulously avoids saying “By Allah,” disliking the possibility of breaking an oath, or out of reverence for Allah Most High and restraint from swearing.

ثُمَّ يَقُولُ: اللَّهُ يَعْلَمُ مَا كَانَ كَذَا، أَوْ لَقَدْ كَانَ كَذَا وَنَحْوَهُ،

thumma yaqūlu: Allāhu yaʿlamu mā kāna kadhā, ʾaw laqad kāna kadhā wanaḥwahu,

Then he says, “Allah knows that such-and-such did not happen,” or “that it certainly happened,” or something similar.

وَهَذِهِ الْعِبَارَةُ فِيهَا خَطَرٌ، فَإِنْ كَانَ صَاحِبُهَا مُتَيَقِّنًا أَنَّ الْأَمْرَ كَمَا قَالَ فَلَا بَأْسَ بِهَا،

wahādhihi al-ʿibāratu fīhā khaṭarun, faʾin kāna ṣāḥibuhā mutayaqqinan ʾanna al-ʾamra kamā qāla falā baʾsa bihā,

This expression carries danger. If its speaker is certain that the matter is as he says, there is no harm in it.

وَإِنْ كَانَ تَشَكَّكَ فِي ذَلِكَ فَهُوَ مِنْ أَقْبَحِ الْقَبَائِحِ لِأَنَّهُ تَعَرَّضَ لِلْكَذِبِ عَلَى اللَّهِ تَعَالَى،

waʾin kāna tashakkaka fī dhālika fahuwa min ʾaqbaḥi al-qabāʾiḥi liʾannahu taʿarraḍa li-l-kadhibi ʿalā Allāhi taʿālā,

If he has doubts, however, it is among the ugliest wrongs, because he has exposed himself to lying about Allah Most High:

فَإِنَّهُ أَخْبَرَ أَنَّ اللَّهَ تَعَالَى يَعْلَمُ شَيْئًا لَا يَتَيَقَّنُ كَيْفَ هُوَ.

faʾinnahu ʾakhbara ʾanna Allāha taʿālā yaʿlamu shayʾan lā yatayaqqanu kayfa huwa.

he has claimed that Allah Most High knows something whose actual state he himself is uncertain about.

وَفِيهِ دَقِيقَةٌ أُخْرَى أَقْبَحُ مِنْ هَذَا، وَهُوَ أَنَّهُ تَعَرَّضَ لِوَصْفِ اللَّهِ تَعَالَى بِأَنَّهُ يَعْلَمُ الْأَمْرَ عَلَى خِلَافِ مَا هُوَ،

wafīhi daqīqatun ʾukhrā ʾaqbaḥu min hādhā, wahuwa ʾannahu taʿarraḍa liwaṣfi Allāhi taʿālā biʾannahu yaʿlamu al-ʾamra ʿalā khilāfi mā huwa,

There is another subtler point, uglier still: he has risked describing Allah Most High as knowing a matter contrary to its actual reality.

وَذَلِكَ لَوْ تَحَقَّقَ كَانَ كَافِرًا، فَيَنْبَغِي لِلْإِنْسَانِ اِجْتِنَابُ هَذِهِ الْعِبَارَةِ.

wadhālika law taḥaqqaqa kāna kāfiran, fayanbaghī li-l-ʾinsāni ijtinābu hādhihi al-ʿibārati.

Were that established, he would be a disbeliever. A person should therefore avoid this expression. [208]

[فَصْلٌ]: وَيُكْرَهُ أَنْ يَقُولَ فِي الدُّعَاءِ: اللَّهُمَّ اِغْفِرْ لِي إِنْ شِئْتَ، أَوْ إِنْ أَرَدْتَ، بَلْ يَجْزِمُ بِالْمَسْأَلَةِ.

[faṣlun]: wayukrahu ʾan yaqūla fī al-duʿāʾi: Allāhumma ighfir lī ʾin shiʾta, ʾaw ʾin ʾaradta, bal yajzimu bi-al-masʾalati.

[Section] It is disliked to say in supplication, “O Allah, forgive me if You will,” or “if You wish.” Rather, one should ask resolutely.

[24/ 957] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[24/ 957] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[24/957] 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: "لَا يَقُولَنَّ أَحَدُكُمْ: اللَّهُمَّ اِغْفِرْ لِي إِنْ شِئْتَ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "lā yaqūlanna ʾaḥadukum: Allāhumma ighfir lī ʾin shiʾta,

that the Messenger of Allah, may Allah bless him and grant him peace, said: “None of you should say, ‘O Allah, forgive me if You will;

اللَّهُمَّ اِرْحَمْنِي إِنْ شِئْتَ، لِيَعْزِمِ الْمَسْأَلَةَ فَإِنَّهُ لَا مُكْرِهَ لَهُ". وَفِي

Allāhumma irḥamnī ʾin shiʾta, liyaʿzimi al-masʾalata faʾinnahu lā mukriha lahu". wafī

O Allah, have mercy on me if You will.’ Let him ask resolutely, for no one can compel Him.” In

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رِوَايَةٍ لِمُسْلِمٍ "وَلَكِنْ لِيَعْزِمْ وَلْيُعَظِّمِ الرَّغْبَةَ، فَإِنَّ اللَّهَ لَا يَتَعَاظَمُهُ شَيْءٌ أَعْطَاهُ".

riwāyatin limuslimin "walākin liyaʿzim walyuʿaẓẓimi al-raghbata, faʾinna Allāha lā yataʿāẓamuhu shayʾun ʾaʿṭāhu".

a version in Muslim: “Rather, let him be resolute and ask with great longing, for nothing Allah gives is too great for Him.”

[25/ 958] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[25/ 958] warawaynā fī ṣaḥīḥayhimā, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[25/958] We have transmitted in their two Ṣaḥīḥ collections that Anas, may Allah be pleased with him, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ "إِذَا دَعَا أَحَدُكُمْ فَلْيَعْزِمِ الْمَسْأَلَةَ وَلَا يَقُولَنَّ اللَّهُمَّ إِنْ شِئْتَ فَأَعْطِنِي فَإِنَّهُ لَا مُسْتَكْرِهَ لَهُ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama "ʾidhā daʿā ʾaḥadukum falyaʿzimi al-masʾalata walā yaqūlanna Allāhumma ʾin shiʾta faʾaʿṭinī faʾinnahu lā mustakriha lahu".

The Messenger of Allah, may Allah bless him and grant him peace, said: “When one of you supplicates, let him ask resolutely. He must not say, ‘O Allah, give me if You will,’ for no one can compel Him.”

[فَصْلٌ]: وَيُكْرَهُ الْحَلِفُ بِغَيْرِ أَسْمَاءِ اللَّهِ تَعَالَى وَصِفَاتِهِ،

[faṣlun]: wayukrahu al-ḥalifu bighayri ʾasmāʾi Allāhi taʿālā waṣifātihi,

[Section] Swearing by anything other than the names and attributes of Allah Most High is disliked.

سَوَاءٌ فِي ذَلِكَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَالْكَعْبَةُ، وَالْمَلَائِكَةُ، وَالْأَمَانَةُ، وَالْحَيَاةُ، وَالرُّوحُ، وَغَيْرُ ذَلِكَ.

sawāʾun fī dhālika al-nabiyyu ṣallā Allāhu ʿalayhi wasallama, wa-al-kaʿbatu, wa-al-malāʾikatu, wa-al-ʾamānatu, wa-al-ḥayātu, wa-al-rūḥu, waghayru dhālika.

This applies equally to the Prophet, may Allah bless him and grant him peace, the Kaʿbah, the angels, trustworthiness, life, the soul, and anything else.

وَمِنْ أَشَدِّهَا كَرَاهَةً: الْحَلِفُ بِالْأَمَانَةِ.

wamin ʾashaddihā karāhatan: al-ḥalifu bi-al-ʾamānati.

Among the most strongly disliked forms is swearing by trustworthiness.

[26/ 959] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا،

[26/ 959] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā,

[26/959] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Ibn ʿUmar, may Allah be pleased with them both,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِنَّ اللَّهَ يَنْهَاكُمْ أَنْ تَحْلِفُوا بِآبَائِكُمْ،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾinna Allāha yanhākum ʾan taḥlifū biʾābāʾikum,

that the Prophet, may Allah bless him and grant him peace, said: “Allah forbids you to swear by your fathers.

فَمَنْ كَانَ حَالِفًا فَلْيَحْلِفْ بِاللَّهِ أَوْ لِيَصْمُتْ"

faman kāna ḥālifan falyaḥlif bi-llāhi ʾaw liyaṣmut"

Whoever wishes to swear should swear by Allah or remain silent.”

وَفِي رِوَايَةٍ فِي الصَّحِيحِ "فَمَنْ كَانَ حَالِفًا فَلَا يَحْلِفْ إِلَّا بِاللَّهِ أَوْ لِيَسْكُتْ".

wafī riwāyatin fī al-ṣaḥīḥi "faman kāna ḥālifan falā yaḥlif ʾillā bi-llāhi ʾaw liyaskut".

Another version in the Ṣaḥīḥ says: “Whoever wishes to swear should swear only by Allah, or keep silent.” [209]

وَرَوَيْنَا فِي النَّهْيِ عَنِ الْحَلِفِ بِالْأَمَانَةِ تَشْدِيدًا كَثِيرًا، فَمِنْ ذَلِكَ:

warawaynā fī al-nahyi ʿani al-ḥalifi bi-al-ʾamānati tashdīdan kathīran, famin dhālika:

We have transmitted many stern warnings against swearing by trustworthiness. Among them is:

[27/ 960] مَا رَوَيْنَاهُ فِي سُنَنِ أَبِي دَاوُدَ، بِإِسْنَادٍ صَحِيحٍ، عَنْ بُرَيْدَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[27/ 960] mā rawaynāhu fī sunani ʾabī dāwūda, biʾisnādin ṣaḥīḥin, ʿan buraydata raḍiya Allāhu ʿanhu qāla:

[27/960] what we have transmitted in Sunan Abī Dāwūd, through a sound chain, where Buraydah, may Allah be pleased with him, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ حَلَفَ بِالْأَمَانَةِ فَلَيْسَ مِنَّا".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man ḥalafa bi-al-ʾamānati falaysa minnā".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever swears by trustworthiness is not one of us.”

[فَصْلٌ]: يُكْرَهُ إِكْثَارُ الْحَلِفِ فِي الْبَيْعِ وَنَحْوِهِ وَإِنْ كَانَ صَادِقًا.

[faṣlun]: yukrahu ʾikthāru al-ḥalifi fī al-bayʿi wanaḥwihi waʾin kāna ṣādiqan.

[Section] Frequent swearing in sales and similar dealings is disliked, even when truthful.

Source page 566

[28/ 961] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ عَنْ أَبِي قَتَادَةَ رَضِيَ اللَّهُ عَنْهُ

[28/ 961] rawaynā fī ṣaḥīḥi muslimin ʿan ʾabī qatādata raḍiya Allāhu ʿanhu

[28/961] We have transmitted in Ṣaḥīḥ Muslim, from Abū Qatādah, may Allah be pleased with him,

أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "إِيَّاكُمْ وَكَثْرَةَ الْحَلِفِ فِي الْبَيْعِ فَإِنَّهُ يُنَفِّقُ ثُمَّ يَمْحَقُ".

ʾannahu samiʿa rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "ʾiyyākum wakathrata al-ḥalifi fī al-bayʿi faʾinnahu yunaffiqu thumma yamḥaqu".

that he heard the Messenger of Allah, may Allah bless him and grant him peace, say: “Beware of frequent swearing in sales: it promotes the goods, then destroys their blessing.”

[فَصْلٌ]: يُكْرَهُ أَنْ يُقَالَ قَوْسُ قُزَحَ لِهَذِهِ الَّتِي فِي السَّمَاءِ.

[faṣlun]: yukrahu ʾan yuqāla qawsu quzaḥa lihādhihi allatī fī al-samāʾi.

[Section] It is disliked to call the bow seen in the sky “the bow of Quzaḥ.”

[29/ 962] رَوَيْنَا فِي حِلْيَةِ الْأَوْلِيَاءِ لِأَبِي نُعَيْمٍ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا،

[29/ 962] rawaynā fī ḥilyati al-ʾawliyāʾi liʾabī nuʿaymin, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā,

[29/962] We have transmitted in Abū Nuʿaym’s Ḥilyat al-awliyāʾ, from Ibn ʿAbbās, may Allah be pleased with them both,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "لَا تَقُولُوا قَوْسَ قُزَحَ، فَإِنَّ قُزَحَ شَيْطَانٌ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: "lā taqūlū qawsa quzaḥa, faʾinna quzaḥa shayṭānun,

that the Prophet, may Allah bless him and grant him peace, said: “Do not say ‘the bow of Quzaḥ,’ for Quzaḥ is a devil.

وَلَكِنْ قُولُوا قَوْسَ اللَّهِ عَزَّ وَجَلَّ، فَهُوَ أَمَانٌ لِأَهْلِ الْأَرْضِ"

walākin qūlū qawsa Allāhi ʿazza wajalla, fahuwa ʾamānun liʾahli al-ʾarḍi"

Instead, say ‘the bow of Allah, mighty and majestic,’ for it is a protection for the people of the earth.”

قُلْتُ: قُزَحُ بِضَمِّ الْقَافِ وَفَتْحِ الزَّايِ، قَالَ الْجَوْهَرِيُّ وَغَيْرُهُ: هِيَ غَيْرُ مَصْرُوفَةٍ

qultu: quzaḥu biḍammi al-qāfi wafatḥi al-zāyi, qāla al-jawhariyyu waghayruhu: hiya ghayru maṣrūfatin

I say: Quzaḥ has u on the qāf and a on the zāy. Al-Jawharī and others said that the word does not take full declension.

وَتَقُولُهُ الْعَوَامُّ قُدَحُ بِالدَّالِ وَهُوَ تَصْحِيفٌ.

wataqūluhu al-ʿawāmmu qudaḥu bi-al-dāli wahuwa taṣḥīfun.

Ordinary people say Qudaḥ with dāl, which is a corruption of the word.

[فَصْلٌ]: يُكْرَهُ لِلْإِنْسَانِ إِذَا اُبْتُلِيَ بِمَعْصِيَةٍ أَوْ نَحْوِهَا أَنْ يُخْبِرَ غَيْرَهُ بِذَلِكَ،

[faṣlun]: yukrahu li-l-ʾinsāni ʾidhā ubtuliya bimaʿṣiyatin ʾaw naḥwihā ʾan yukhbira ghayrahu bidhālika,

[Section] When a person falls into sin or the like, telling others about it is disliked.

بَلْ يَنْبَغِي أَنْ يَتُوبَ إِلَى اللَّهِ تَعَالَى فَيُقْلِعَ عَنْهَا فِي الْحَالِ وَيَنْدَمَ عَلَى مَا فَعَلَ

bal yanbaghī ʾan yatūba ʾilā Allāhi taʿālā fayuqliʿa ʿanhā fī al-ḥāli wayandama ʿalā mā faʿala

Instead, he should repent to Allah Most High, immediately stop the sin, regret what he has done,

وَيَعْزِمَ أَنْ لَا يَعُودَ إِلَى مِثْلِهَا أَبَدًا؛ فَهَذِهِ الثَّلَاثَةُ هِيَ أَرْكَانُ التَّوْبَةِ لَا تَصِحُّ إِلَّا بِاجْتِمَاعِهَا،

wayaʿzima ʾan lā yaʿūda ʾilā mithlihā ʾabadan; fahādhihi al-thalāthatu hiya ʾarkānu al-tawbati lā taṣiḥḥu ʾillā bijtimāʿihā,

and resolve never to return to anything like it. These three are the essential elements of repentance; it is valid only when all are present.

فَإِنْ أَخْبَرَ بِمَعْصِيَتِهِ شَيْخَهُ أَوْ شِبْهَهُ مِمَّنْ يَرْجُو بِإِخْبَارِهِ أَنْ يُعَلِّمَهُ مَخْرَجًا مِنْ مَعْصِيَتِهِ،

faʾin ʾakhbara bimaʿṣiyatihi shaykhahu ʾaw shibhahu mimman yarjū biʾikhbārihi ʾan yuʿallimahu makhrajan min maʿṣiyatihi,

If he tells his shaykh or someone similar about his sin, hoping that this person will teach him how to escape it,

أَوْ لِيُعَلِّمَهُ مَا يَسْلَمُ بِهِ مِنَ الْوُقُوعِ فِي مِثْلِهَا، أَوْ يُعَرِّفَهُ السَّبَبَ الَّذِي أَوْقَعَهُ فِيهَا،

ʾaw liyuʿallimahu mā yaslamu bihi mina al-wuqūʿi fī mithlihā, ʾaw yuʿarrifahu al-sababa alladhī ʾawqaʿahu fīhā,

or teach him how to avoid falling into something similar, or explain the cause that led him into it,

أَوْ يَدْعُوَ لَهُ أَوْ نَحْوَ ذَلِكَ فَلَا بَأْسَ بِهِ، بَلْ هُوَ حَسَنٌ، وَإِنَّمَا يُكْرَهُ إِذَا اِنْتَفَتْ هَذِهِ الْمَصْلَحَةُ.

ʾaw yadʿuwa lahu ʾaw naḥwa dhālika falā baʾsa bihi, bal huwa ḥasanun, waʾinnamā yukrahu ʾidhā intafat hādhihi al-maṣlaḥatu.

or pray for him, or something similar, there is no harm in it; indeed, it is good. It is disliked only when this benefit is absent.

[30/ 963] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ

[30/ 963] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya

[30/963] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Hurayrah, may

Source page 567

اللَّهُ عَنْهُ، قَالَ:

Allāhu ʿanhu, qāla:

Allah be pleased with him, who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "كُلُّ أُمَّتِي مُعَافًى إِلَّا الْمُجَاهِرِينَ،

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "kullu ʾummatī muʿāfan ʾillā al-mujāhirīna,

I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “All my community is pardoned except those who publicise their sins.

وَإِنَّ مِنَ الْمُجَاهَرَةِ أَنْ يَعْمَلَ الرَّجُلُ بِاللَّيْلِ عَمَلًا ثُمَّ يُصْبِحَ وَقَدْ سَتَرَهُ تَعَالَى عَلَيْهِ،

waʾinna mina al-mujāharati ʾan yaʿmala al-rajulu bi-al-layli ʿamalan thumma yuṣbiḥa waqad satarahu taʿālā ʿalayhi,

One form of publicising them is that a man does something at night, then morning comes while He, Most High, has concealed it for him,

فَيَقُولُ: يَا فُلَانُ! عَمِلْتُ الْبَارِحَةَ كَذَا وَكَذَا،

fayaqūlu: yā fulānu! ʿamiltu al-bāriḥata kadhā wakadhā,

and he says, ‘So-and-so, last night I did such-and-such.’

وَقَدْ بَاتَ يَسْتُرُهُ رَبُّهُ، وَيُصْبِحُ يَكْشِفُ سِتْرَ اللَّهِ عَلَيْهِ".

waqad bāta yasturuhu rabbuhu, wayuṣbiḥu yakshifu sitra Allāhi ʿalayhi".

His Lord concealed him through the night, but in the morning he removes Allah’s covering from himself.”

[فَصْلٌ]: يَحْرُمُ عَلَى الْمُكَلَّفِ أَنْ يُحَدِّثَ عَبْدَ الْإِنْسَانِ أَوْ زَوْجَتَهُ أَوِ اِبْنَهُ أَوْ غُلَامَهُ وَنَحْوَهُمْ

[faṣlun]: yaḥrumu ʿalā al-mukallafi ʾan yuḥadditha ʿabda al-ʾinsāni ʾaw zawjatahu ʾawi ibnahu ʾaw ghulāmahu wanaḥwahum

[Section] An accountable person is forbidden to speak to another person’s slave, wife, son, servant or the like

بِمَا يُفْسِدُهُمْ بِهِ عَلَيْهِ، إِذَا لَمْ يَكُنْ مَا يُحَدِّثُهُمْ بِهِ أَمْرًا بِمَعْرُوفٍ أَوْ نَهْيًا عَنْ مُنْكَرٍ.

bimā yufsiduhum bihi ʿalayhi, ʾidhā lam yakun mā yuḥaddithuhum bihi ʾamran bimaʿrūfin ʾaw nahyan ʿan munkarin.

in a way that turns them against him, unless what he tells them is enjoining right or forbidding wrong.

قَالَ اللَّهُ تَعَالَى: {وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ} [الْمَائِدَةِ:2]

qāla Allāhu taʿālā: {wataʿāwanū ʿalā al-birri wa-al-taqwā walā taʿāwanū ʿalā al-ʾithmi wa-al-ʿudwāni} [al-māʾidati:2]

Allah Most High says: “Cooperate in righteousness and mindfulness of Allah, and do not cooperate in sin and aggression” [al-Māʾidah: 2].

وَقَالَ تَعَالَى: {مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ} [ق:18].

waqāla taʿālā: {mā yalfiẓu min qawlin ʾillā ladayhi raqībun ʿatīdun} [Qāf:18].

And He, Most High, says: “He utters no word without a watchful observer ready beside him” [Qāf: 18].

[31/ 964] وَرَوَيْنَا فِي كِتَابَيْ أَبِي دَاوُدَ وَالنَّسَائِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[31/ 964] warawaynā fī kitābay ʾabī dāwūda wa-al-nasāʾiyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[31/964] We have transmitted in the books of Abū Dāwūd and al-Nasāʾī that Abū Hurayrah, may Allah be pleased with him, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ خَبَّبَ زَوْجَةَ اِمْرِىءٍ أَوْ مَمْلُوكَهُ فَلَيْسَ مِنَّا".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man khabbaba zawjata imriʾin ʾaw mamlūkahu falaysa minnā".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever turns a man’s wife or slave against him is not one of us.”

قُلْتُ: خَبَّبَ بِخَاءٍ مُعْجَمَةٍ ثُمَّ بَاءٍ مُوَحَّدَةٍ مُكَرَّرَةٍ وَمَعْنَاهُ: أَفْسَدَهُ وَخَدَعَهُ.

qultu: khabbaba bikhāʾin muʿjamatin thumma bāʾin muwaḥḥadatin mukarraratin wamaʿnāhu: ʾafsadahu wakhadaʿahu.

I say: Khabbaba is written with a dotted khāʾ followed by a repeated single-dotted bāʾ; it means to corrupt and deceive someone.

[فَصْلٌ]: يَنْبَغِي أَنْ يُقَالَ فِي الْمَالِ الْمُخْرَجِ فِي طَاعَةِ اللَّهِ تَعَالَى: أَنْفَقْتُ وَشِبْهَهُ،

[faṣlun]: yanbaghī ʾan yuqāla fī al-māli al-mukhraji fī ṭāʿati Allāhi taʿālā: ʾanfaqtu washibhahu,

[Section] Regarding money paid in obedience to Allah Most High, one should say “I spent,” or something similar.

فَيُقَالُ: أَنْفَقْتُ فِي حَجَّتِي أَلْفًا، وَأَنْفَقْتُ فِي غَزْوَتِي أَلْفَيْنِ،

fayuqālu: ʾanfaqtu fī ḥajjatī ʾalfan, waʾanfaqtu fī ghazwatī ʾalfayni,

Thus one says, “I spent a thousand on my pilgrimage,” or “I spent two thousand on my campaign.”

وَكَذَا أَنْفَقْتُ فِي ضِيَافَةِ ضِيفَانِي، وَفِي خِتَانِ أَوْلَادِي، وَفِي نِكَاحِي، وَشِبْهِ ذَلِكَ:

wakadhā ʾanfaqtu fī ḍiyāfati ḍīfānī, wafī khitāni ʾawlādī, wafī nikāḥī, washibhi dhālika:

Likewise, “I spent on entertaining my guests, on my children’s circumcision, on my marriage,” and similar occasions.

وَلَا يَقُولُ مَا يَقُولُهُ كَثِيرُونَ مِنَ الْعَوَامِّ: غَرِمْتُ فِي ضِيَافَتِي، وَخَسِرْتُ

walā yaqūlu mā yaqūluhu kathīrūna mina al-ʿawāmmi: gharimtu fī ḍiyāfatī, wakhasirtu

One should not say what many ordinary people say: “I incurred a loss through my hospitality,” “I lost money

Source page 568

فِي حَجَّتِي، وَضَيَّعْتُ فِي سَفَرِي. وَحَاصِلُهُ أَنَّ أَنْفَقْتُ وَشِبْهَهُ يَكُونُ فِي الطَّاعَاتِ.

fī ḥajjatī, waḍayyaʿtu fī safarī. waḥāṣiluhu ʾanna ʾanfaqtu washibhahu yakūnu fī al-ṭāʿāti.

on my pilgrimage,” or “I wasted money on my journey.” The principle is that “I spent” and similar expressions are used for acts of obedience.

وَخَسِرْتُ وَغَرِمْتُ وَضَيَّعْتُ وَنَحْوُهَا يَكُونُ فِي الْمَعَاصِي وَالْمَكْرُوهَاتِ، وَلَا تُسْتَعْمَلُ فِي الطَّاعَاتِ.

wakhasirtu wagharimtu waḍayyaʿtu wanaḥwuhā yakūnu fī al-maʿāṣī wa-al-makrūhāti, walā tustaʿmalu fī al-ṭāʿāti.

“I lost,” “I incurred a loss,” “I wasted,” and the like are used for sinful and disliked acts, and should not be used for acts of obedience.

[فَصْلٌ: مِمَّا يُنْهَى عَنْهُ مَا يَقُولُهُ كَثِيرُونَ مِنَ النَّاسِ فِي الصَّلَاةِ

[faṣlun: mimmā yunhā ʿanhu mā yaqūluhu kathīrūna mina al-nāsi fī al-ṣalāti

[Section] Among prohibited practices is what many people say during prayer:

إِذَا قَالَ الْإِمَامُ (إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ) فَيَقُولُ الْمَأْمُومُ: إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ،

ʾidhā qāla al-ʾimāmu (ʾiyyāka naʿbudu waʾiyyāka nastaʿīnu) fayaqūlu al-maʾmūmu: ʾiyyāka naʿbudu waʾiyyāka nastaʿīnu,

when the imam says, “You alone we worship, and You alone we ask for help,” the follower repeats, “You alone we worship, and You alone we ask for help.”

فَهَذَا مِمَّا يَنْبَغِي تَرْكُهُ وَالتَّحْذِيرُ مِنْهُ،

fahādhā mimmā yanbaghī tarkuhu wa-al-taḥdhīru minhu,

This should be abandoned, and people should be warned against it.

فَقَدْ قَالَ صَاحِبُ "الْبَيَانِ" مِنْ أَصْحَابِنَا: إِنَّ هَذَا يُبْطِلُ الصَّلَاةَ إِلَّا أَنْ يَقْصِدَ بِهِ التِّلَاوَةَ،

faqad qāla ṣāḥibu "al-bayāni" min ʾaṣḥābinā: ʾinna hādhā yubṭilu al-ṣalāta ʾillā ʾan yaqṣida bihi al-tilāwata,

The author of al-Bayān, one of our fellow scholars, said that this invalidates the prayer unless one intends it as Qurʾānic recitation.

وَهَذَا الَّذِي قَالَهُ وَإِنْ كَانَ فِيهِ نَظَرٌ، وَالظَّاهِرُ أَنَّهُ لَا يُوَافَقُ عَلَيْهِ، فَيَنْبَغِي أَنْ يُجْتَنَبَ،

wahādhā alladhī qālahu waʾin kāna fīhi naẓarun, wa-al-ẓāhiru ʾannahu lā yuwāfaqu ʿalayhi, fayanbaghī ʾan yujtanaba,

Although his statement requires examination, and the evident position is that it should not be accepted, the practice should still be avoided.

فَإِنَّهُ وَإِنْ لَمْ يُبْطِلِ الصَّلَاةَ فَهُوَ مَكْرُوهٌ فِي هَذَا الْمَوْضِعِ، وَاللَّهُ أَعْلَمُ.

faʾinnahu waʾin lam yubṭili al-ṣalāta fahuwa makrūhun fī hādhā al-mawḍiʿi, wa-Allāhu ʾaʿlamu.

Even if it does not invalidate the prayer, it is disliked at this point. Allah knows best.

[فَصْلٌ]: مِمَّا يَتَأَكَّدُ النَّهْيُ عَنْهُ وَالتَّحْذِيرُ مِنْهُ مَا يَقُولُهُ الْعَوَامُّ وَأَشْبَاهُهُمْ فِي هَذِهِ الْمُكُوسِ

[faṣlun]: mimmā yataʾakkadu al-nahyu ʿanhu wa-al-taḥdhīru minhu mā yaqūluhu al-ʿawāmmu waʾashbāhuhum fī hādhihi al-mukūsi

[Section] Something especially requiring prohibition and warning is what ordinary people and those like them say about these unlawful levies

الَّتِي تُؤْخَذُ مِمَّا يَبِيعُ أَوْ يَشْتَرِي وَنَحْوِهِمَا، فَإِنَّهُمْ يَقُولُونَ: هَذَا حَقُّ السُّلْطَانِ،

allatī tuʾkhadhu mimmā yabīʿu ʾaw yashtarī wanaḥwihimā, faʾinnahum yaqūlūna: hādhā ḥaqqu al-sulṭāni,

collected on what one sells or buys and similar transactions. They say, “This is the ruler’s right,”

أَوْ عَلَيْكَ حَقُّ السُّلْطَانِ وَنَحْوَ ذَلِكَ مِنَ الْعِبَارَاتِ الْمُشْتَمِلَةِ عَلَى تَسْمِيَتِهِ حَقًّا أَوْ لَازِمًا وَنَحْوِ ذَلِكَ،

ʾaw ʿalayka ḥaqqu al-sulṭāni wanaḥwa dhālika mina al-ʿibārāti al-mushtamilati ʿalā tasmiyatihi ḥaqqan ʾaw lāziman wanaḥwi dhālika,

or, “You owe the ruler his due,” and similar expressions that describe it as a right or an obligation.

وَهَذَا مِنْ أَشَدِّ الْمُنْكَرَاتِ وَأَشْنَعِ الْمُسْتَحْدَثَاتِ، حَتَّى قَالَ بَعْضُ الْعُلَمَاءِ:

wahādhā min ʾashaddi al-munkarāti waʾashnaʿi al-mustaḥdathāti, ḥattā qāla baʿḍu al-ʿulamāʾi:

This is among the gravest wrongs and ugliest newly introduced practices, so much so that some scholars said:

مَنْ سَمَّى هَذَا حَقًّا فَهُوَ كَافِرٌ خَارِجٌ عَنْ مِلَّةِ الْإِسْلَامِ،

man sammā hādhā ḥaqqan fahuwa kāfirun khārijun ʿan millati al-ʾislāmi,

“Whoever calls this a right is a disbeliever outside the religion of Islam.”

وَالصَّحِيحُ أَنَّهُ لَا يَكْفُرُ إِلَّا إِذَا اِعْتَقَدَهُ حَقًّا مَعَ عِلْمِهِ بِأَنَّهُ ظُلْمٌ؛

wa-al-ṣaḥīḥu ʾannahu lā yakfuru ʾillā ʾidhā iʿtaqadahu ḥaqqan maʿa ʿilmihi biʾannahu ẓulmun;

The sound position is that he does not become a disbeliever unless he believes it is a right while knowing that it is oppression.

فَالصَّوَابُ أَنْ يُقَالَ فِيهِ الْمَكْسُ أَوْ ضَرِيبَةُ السُّلْطَانِ أَوْ نَحْوُ ذَلِكَ مِنَ الْعِبَارَاتِ، وَبِاللَّهِ التَّوْفِيقُ.

fa-al-ṣawābu ʾan yuqāla fīhi al-maksu ʾaw ḍarībatu al-sulṭāni ʾaw naḥwu dhālika mina al-ʿibārāti, wa-bi-llāhi al-tawfīqu.

The correct wording is therefore “the levy,” “the ruler’s tax,” or similar expressions. Success is through Allah.

[فَصْلٌ]: يُكْرَهُ أَنْ يُسْأَلَ بِوَجْهِ اللَّهِ تَعَالَى غَيْرُ الْجَنَّةِ.

[faṣlun]: yukrahu ʾan yusʾala biwajhi Allāhi taʿālā ghayru al-jannati.

[Section] It is disliked to ask by the face of Allah Most High for anything other than Paradise.

[32/ 965] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

[32/ 965] rawaynā fī sunani ʾabī dāwūda, ʿan jābirin raḍiya Allāhu ʿanhu, qāla:

[32/965] We have transmitted in Sunan Abī Dāwūd that Jābir, may Allah be pleased with him, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا يُسْأَلُ بِوَجْهِ اللَّهِ إِلَّا الْجَنَّةُ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā yusʾalu biwajhi Allāhi ʾillā al-jannatu".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Nothing should be asked for by the face of Allah except Paradise.”

Source page 569

[فَصْلٌ]: يُكْرَهُ مَنْعُ مَنْ سَأَلَ بِاللَّهِ تَعَالَى وَتَشَفَّعَ بِهِ.

[faṣlun]: yukrahu manʿu man saʾala bi-llāhi taʿālā watashaffaʿa bihi.

[Section] It is disliked to refuse someone who asks by Allah Most High and invokes Him in support of his request.

[33/ 966] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ، بِأَسَانِيدِ الصَّحِيحَيْنِ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[33/ 966] rawaynā fī sunani ʾabī dāwūda wa-al-nasāʾiyyi, biʾasānīdi al-ṣaḥīḥayni, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā qāla:

[33/966] We have transmitted in the Sunan of Abū Dāwūd and al-Nasāʾī, through chains of the two Ṣaḥīḥ collections, that Ibn ʿUmar, may Allah be pleased with them both, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنِ اِسْتَعَاذَ بِاللَّهِ فَأَعِيذُوهُ، وَمَنْ سَأَلَ بِاللَّهِ تَعَالَى فَأَعْطُوهُ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "mani istaʿādha bi-llāhi faʾaʿīdhūhu, waman saʾala bi-llāhi taʿālā faʾaʿṭūhu,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever seeks protection by Allah, grant him protection. Whoever asks by Allah Most High, give to him.

وَمَنْ دَعَاكُمْ فَأَجِيبُوهُ، وَمَنْ صَنَعَ إِلَيْكُمْ مَعْرُوفًا فَكَافِئُوهُ،

waman daʿākum faʾajībūhu, waman ṣanaʿa ʾilaykum maʿrūfan fakāfiʾūhu,

Whoever invites you, respond to him. Whoever does you a kindness, repay him.

فَإِنْ لَمْ تَجِدُوا مَا تُكَافِئُونَهُ فَادْعُوا لَهُ حَتَّى تَرَوْا أَنَّكُمْ قَدْ كَافَأْتُمُوهُ".

faʾin lam tajidū mā tukāfiʾūnahu fadʿū lahu ḥattā taraw ʾannakum qad kāfaʾtumūhu".

If you cannot find anything with which to repay him, pray for him until you consider that you have repaid him.”

[فَصْلٌ]؛ الْأَشْهَرُ أَنَّهُ يُكْرَهُ أَنْ يُقَالَ: أَطَالَ اللَّهُ بَقَاءَكَ.

[faṣlun]; al-ʾashharu ʾannahu yukrahu ʾan yuqāla: ʾaṭāla Allāhu baqāʾaka.

[Section] The better-known view is that saying “May Allah prolong your life” is disliked.

قَالَ أَبُو جَعْفَرٍ النَّحَّاسُ فِي كِتَابِهِ "صِنَاعَةِ الْكُتَّابِ": كَرِهَ بَعْضُ الْعُلَمَاءِ قَوْلَهُمْ: أَطَالَ اللَّهُ بَقَاءَكَ، وَرَخَّصَ فِيهِ بَعْضُهُمْ.

qāla ʾabū jaʿfarin al-naḥḥāsu fī kitābihi "ṣināʿati al-kuttābi": kariha baʿḍu al-ʿulamāʾi qawlahum: ʾaṭāla Allāhu baqāʾaka, warakhkhaṣa fīhi baʿḍuhum.

Abū Jaʿfar al-Naḥḥās said in his book Ṣināʿat al-kuttāb: “Some scholars disliked the expression ‘May Allah prolong your life,’ while others permitted it.

قَالَ إِسْمَاعِيلُ بْنُ إِسْحَاقَ: أَوَّلُ مَنْ كَتَبَ أَطَالَ اللَّهُ بَقَاءَكَ الزَّنَادِقَةُ.

qāla ʾismāʿīlu bnu ʾisḥāqa: ʾawwalu man kataba ʾaṭāla Allāhu baqāʾaka al-zanādiqatu.

Ismāʿīl ibn Isḥāq said: ‘The first to write “May Allah prolong your life” were the heretics.’

وَرُوِيَ عَنْ حَمَّادِ بْنِ سَلَمَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ مُكَاتَبَةَ الْمُسْلِمِينَ كَانَتْ مِنْ فُلَانٍ إِلَى فُلَانٍ، أَمَّا بَعْدُ:

waruwiya ʿan ḥammādi bni salamata raḍiya Allāhu ʿanhu ʾanna mukātabata al-muslimīna kānat min fulānin ʾilā fulānin, ʾammā baʿdu:

It is related from Ḥammād ibn Salamah, may Allah be pleased with him, that Muslims’ correspondence used to begin: ‘From so-and-so to so-and-so. To proceed:

سَلَامٌ عَلَيْكَ، فَإِنِّي أَحْمَدُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ،

salāmun ʿalayka, faʾinnī ʾaḥmadu Allāha alladhī lā ʾilāha ʾillā huwa,

Peace be upon you. I praise Allah, other than whom there is no god,

وَأَسْأَلُهُ أَنْ يُصَلِّيَ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ.

waʾasʾaluhu ʾan yuṣalliya ʿalā muḥammadin waʿalā ʾāli muḥammadin.

and ask Him to bless Muḥammad and the family of Muḥammad.’

ثُمَّ أَحْدَثَتِ الزَّنَادِقَةُ هَذِهِ الْمُكَاتَبَاتِ الَّتِي أَوَّلُهَا: أَطَالَ اللَّهُ بَقَاءَكَ.

thumma ʾaḥdathati al-zanādiqatu hādhihi al-mukātabāti allatī ʾawwaluhā: ʾaṭāla Allāhu baqāʾaka.

Then the heretics introduced these letters beginning, ‘May Allah prolong your life.’” [210]

[فَصْلٌ]: الْمَذْهَبُ الصَّحِيحُ الْمُخْتَارُ أَنَّهُ لَا يُكْرَهُ قَوْلُ الْإِنْسَانِ لِغَيْرِهِ:

[faṣlun]: al-madhhabu al-ṣaḥīḥu al-mukhtāru ʾannahu lā yukrahu qawlu al-ʾinsāni lighayrihi:

[Section] The sound and preferred position is that it is not disliked for someone to say to another,

فَدَاكَ أَبِي وَأُمِّي، أَوْ جَعَلَنِيَ اللَّهُ فِدَاكَ،

fadāka ʾabī waʾummī, ʾaw jaʿalaniya Allāhu fidāka,

“May my father and mother be your ransom,” or “May Allah make me your ransom.”

وَقَدْ تَظَاهَرَتْ عَلَى جَوَازِ ذَلِكَ الْأَحَادِيثُ الْمَشْهُورَةُ الَّتِي فِي الصَّحِيحَيْنِ وَغَيْرِهِمَا،

waqad taẓāharat ʿalā jawāzi dhālika al-ʾaḥādīthu al-mashhūratu allatī fī al-ṣaḥīḥayni waghayrihimā,

Numerous well-known hadiths in the two Ṣaḥīḥ collections and elsewhere establish its permissibility.

وَسَوَاءٌ كَانَ الْأَبَوَانِ مُسْلِمَيْنِ أَوْ كَافِرَيْنِ، وَكَرِهَ ذَلِكَ بَعْضُ الْعُلَمَاءِ إِذَا كَانَا مُسْلِمَيْنِ.

wasawāʾun kāna al-ʾabawāni muslimayni ʾaw kāfirayni, wakariha dhālika baʿḍu al-ʿulamāʾi ʾidhā kānā muslimayni.

This applies whether the parents are Muslims or disbelievers, although some scholars disliked it when they are Muslims.

قَالَ النَّحَّاسُ: وَكَرِهَ مَالِكُ بْنُ أَنَسٍ: جَعَلَنِيَ اللَّهُ فِدَاكَ، وَأَجَازَهُ بَعْضُهُمْ.

qāla al-naḥḥāsu: wakariha māliku bnu ʾanasin: jaʿalaniya Allāhu fidāka, waʾajāzahu baʿḍuhum.

Al-Naḥḥās said: Mālik ibn Anas disliked “May Allah make me your ransom,” while some permitted it.

قَالَ الْقَاضِي عِيَاضٌ: ذَهَبَ جُمْهُورُ الْعُلَمَاءِ إِلَى جَوَازِ ذَلِكَ، سَوَاءٌ كَانَ الْمَفْدِيُّ

qāla al-qāḍī ʿiyāḍun: dhahaba jumhūru al-ʿulamāʾi ʾilā jawāzi dhālika, sawāʾun kāna al-mafdiyyu

Al-Qāḍī ʿIyāḍ said: The majority of scholars held it permissible, whether the person offered

Source page 570

بِهِ مُسْلِمًا أَوْ كَافِرًا. قُلْتُ: وَقَدْ جَاءَ مِنَ الْأَحَادِيثِ الصَّحِيحَةِ فِي جَوَازِ ذَلِكَ مَا لَا يُحْصَى،

bihi musliman ʾaw kāfiran. qultu: waqad jāʾa mina al-ʾaḥādīthi al-ṣaḥīḥati fī jawāzi dhālika mā lā yuḥṣā,

as ransom is a Muslim or a disbeliever. I say: Sound hadiths establishing its permissibility are countless.

وَقَدْ نَبَّهْتُ عَلَى جُمَلٍ مِنْهَا فِي شَرْحِ صَحِيحِ مُسْلِمٍ.

waqad nabbahtu ʿalā jumalin minhā fī sharḥi ṣaḥīḥi muslimin.

I have pointed out a number of them in my commentary on Ṣaḥīḥ Muslim.

[فَصْلٌ]: وَمِمَّا يُذَمُّ مِنَ الْأَلْفَاظِ: الْمِرَاءُ وَالْجِدَالُ وَالْخُصُومَةُ.

[faṣlun]: wamimmā yudhammu mina al-ʾalfāẓi: al-mirāʾu wa-al-jidālu wa-al-khuṣūmatu.

[Section] Blameworthy forms of speech include fault-finding argument, disputation and quarrelling.

قَالَ الْإِمَامُ أَبُو حَامِدٍ الْغَزَالِيُّ: الْمِرَاءُ: طَعْنُكَ فِي كَلَامِ الْغَيْرِ لِإِظْهَارِ خَلَلٍ فِيهِ،

qāla al-ʾimāmu ʾabū ḥāmidin al-ghazāliyyu: al-mirāʾu: ṭaʿnuka fī kalāmi al-ghayri liʾiẓhāri khalalin fīhi,

Imam Abū Ḥāmid al-Ghazālī said: “Mirāʾ is attacking another person’s speech to reveal a flaw in it,

لِغَيْرِ غَرَضٍ سِوَى تَحْقِيرِ قَائِلِهِ وَإِظْهَارِ مَزِيَّتِكَ عَلَيْهِ؛

lighayri gharaḍin siwā taḥqīri qāʾilihi waʾiẓhāri maziyyatika ʿalayhi;

with no purpose beyond belittling the speaker and displaying your superiority over him.

قَالَ: وَأَمَّا الْجِدَالُ فَعِبَارَةٌ عَنْ أَمْرٍ يَتَعَلَّقُ بِإِظْهَارِ الْمَذَاهِبِ وَتَقْرِيرِهَا.

qāla: waʾammā al-jidālu faʿibāratun ʿan ʾamrin yataʿallaqu biʾiẓhāri al-madhāhibi wataqrīrihā.

As for jidāl, it concerns setting out positions and establishing them.”

قَالَ: وَأَمَّا الْخُصُومَةُ فَلَجَاجٌ فِي الْكَلَامِ لِيَسْتَوْفِيَ بِهِ مَقْصُودَهُ مِنْ مَالٍ أَوْ غَيْرِهِ،

qāla: waʾammā al-khuṣūmatu falajājun fī al-kalāmi liyastawfiya bihi maqṣūdahu min mālin ʾaw ghayrihi,

He said: “Khuṣūmah is persistent contention in speech to obtain one’s objective, whether money or something else.

وَتَارَةً يَكُونُ اِبْتِدَاءً وَتَارَةً يَكُونُ اِعْتِرَاضًا؛ وَالْمِرَاءُ لَا يَكُونُ إِلَّا اِعْتِرَاضًا. هَذَا كَلَامُ الْغَزَالِيِّ.

watāratan yakūnu ibtidāʾan watāratan yakūnu iʿtirāḍan; wa-al-mirāʾu lā yakūnu ʾillā iʿtirāḍan. hādhā kalāmu al-ghazāliyyi.

Sometimes it initiates a dispute and sometimes it answers one; mirāʾ, however, is always an objection.” These are al-Ghazālī’s words.

وَاعْلَمْ أَنَّ الْجِدَالَ قَدْ يَكُونُ بِحَقٍّ، وَقَدْ يَكُونُ بِبَاطِلٍ،

waʿlam ʾanna al-jidāla qad yakūnu biḥaqqin, waqad yakūnu bibāṭilin,

Know that disputation may be rightful or wrongful.

قَالَ اللَّهُ تَعَالَى: {وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ} [الْعَنْكَبُوتِ:41]

qāla Allāhu taʿālā: {walā tujādilū ʾahla al-kitābi ʾillā bi-llatī hiya ʾaḥsanu} [al-ʿankabūti:41]

Allah Most High says: “Dispute with the People of the Book only in the best manner” [al-ʿAnkabūt: 41].

وَقَالَ تَعَالَى: {وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ} [النَّحْلِ:125]

waqāla taʿālā: {wajādilhum bi-llatī hiya ʾaḥsanu} [al-naḥli:125]

And He, Most High, says: “Dispute with them in the best manner” [al-Naḥl: 125].

وَقَالَ تَعَالَى: {مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُوا} [غَافِرٍ:4]

waqāla taʿālā: {mā yujādilu fī ʾāyāti Allāhi ʾillā alladhīna kafarū} [ghāfirin:4]

And He, Most High, says: “Only those who disbelieve dispute Allah’s signs” [Ghāfir: 4].

فَإِنْ كَانَ الْجِدَالُ لِلْوُقُوفِ عَلَى الْحَقِّ وَتَقْرِيرِهِ كَانَ مَحْمُودًا،

faʾin kāna al-jidālu li-l-wuqūfi ʿalā al-ḥaqqi wataqrīrihi kāna maḥmūdan,

If disputation aims to discover and establish the truth, it is praiseworthy.

وَإِنْ كَانَ فِي مُدَافَعَةِ الْحَقِّ أَوْ كَانَ جِدَالًا بِغَيْرِ عِلْمٍ كَانَ مَذْمُومًا،

waʾin kāna fī mudāfaʿati al-ḥaqqi ʾaw kāna jidālan bighayri ʿilmin kāna madhmūman,

If it aims to repel the truth, or proceeds without knowledge, it is blameworthy.

وَعَلَى هَذَا التَّفْصِيلِ تَنْزِيلُ النُّصُوصِ الْوَارِدَةِ فِي إِبَاحَتِهِ وَذَمِّهِ، وَالْمُجَادَلَةُ وَالْجِدَالُ بِمَعْنًى،

waʿalā hādhā al-tafṣīli tanzīlu al-nuṣūṣi al-wāridati fī ʾibāḥatihi wadhammihi, wa-al-mujādalatu wa-al-jidālu bimaʿnan,

The texts permitting and condemning it are understood according to this distinction. Mujādalah and jidāl have the same meaning.

وَقَدْ أَوْضَحْتُ ذَلِكَ مَبْسُوطًا فِي تَهْذِيبِ الْأَسْمَاءِ وَاللُّغَاتِ.

waqad ʾawḍaḥtu dhālika mabsūṭan fī tahdhībi al-ʾasmāʾi wa-al-lughāti.

I have explained this at length in Tahdhīb al-asmāʾ wa-l-lughāt. [211]

قَالَ بَعْضُهُمْ: مَا رَأَيْتُ شَيْئًا أَذْهَبَ لِلدِّينِ وَلَا أَنْقَصَ لِلْمُرُوءَةِ وَلَا أَضْيَعَ لِلَّذَّةِ وَلَا أَشْغَلَ لِلْقَلْبِ مِنَ الْخُصُومَةِ.

qāla baʿḍuhum: mā raʾaytu shayʾan ʾadhhaba li-l-dīni walā ʾanqaṣa li-l-murūʾati walā ʾaḍyaʿa li-l-dhati walā ʾashghala li-l-qalbi mina al-khuṣūmati.

Someone said: “I have seen nothing more destructive of religion, more damaging to honourable character, more ruinous of enjoyment, or more consuming of the heart than quarrelling.”

فَإِنْ قُلْتَ: لَا بُدَّ لِلْإِنْسَانِ مِنَ الْخُصُومَةِ لِاسْتِبْقَاءِ حُقُوقِهِ.

faʾin qulta: lā budda li-l-ʾinsāni mina al-khuṣūmati listibqāʾi ḥuqūqihi.

If you say, “A person must dispute to preserve his rights,”

فَالْجَوَابُ مَا أَجَابَ بِهِ الْإِمَامُ الْغَزَالِيُّ أَنَّ الذَّمَّ الْمُتَأَكِّدَ إِنَّمَا هُوَ لِمَنْ خَاصَمَ بِالْبَاطِلِ أَوْ غَيْرِ عِلْمٍ

fa-al-jawābu mā ʾajāba bihi al-ʾimāmu al-ghazāliyyu ʾanna al-dhamma al-mutaʾakkida ʾinnamā huwa liman khāṣama bi-al-bāṭili ʾaw ghayri ʿilmin

the answer is Imam al-Ghazālī’s response: the strongest condemnation applies to someone who disputes wrongfully or without knowledge,

كَوَكِيلِ الْقَاضِي، فَإِنَّهُ يَتَوَكَّلُ فِي الْخُصُومَةِ قَبْلَ أَنْ يَعْرِفَ أَنَّ الْحَقَّ فِي أَيِّ جَانِبٍ هُوَ فَيُخَاصِمُ بِغَيْرِ عِلْمٍ.

kawakīli al-qāḍī, faʾinnahu yatawakkalu fī al-khuṣūmati qabla ʾan yaʿrifa ʾanna al-ḥaqqa fī ʾayyi jānibin huwa fayukhāṣimu bighayri ʿilmin.

such as a court representative who undertakes a dispute before knowing which side is in the right, and thus argues without knowledge.

وَيَدْخُلُ فِي الذَّمِّ أَيْضًا مَنْ يَطْلُبُ حَقَّهُ لَكِنَّهُ لَا يَقْتَصِرُ عَلَى قَدْرِ

wayadkhulu fī al-dhammi ʾayḍan man yaṭlubu ḥaqqahu lākinnahu lā yaqtaṣiru ʿalā qadri

The condemnation also includes someone seeking his right who does not confine himself to what is [212]

Source page 571

الْحَاجَةِ، بَلْ يُظْهِرُ اللَّدَدَ وَالْكَذِبَ لِلْإِيذَاءِ وَالتَّسْلِيطِ عَلَى خَصْمِهِ،

al-ḥājati, bal yuẓhiru al-ladada wa-al-kadhiba li-l-ʾīdhāʾi wa-al-taslīṭi ʿalā khaṣmihi,

needed, but displays obstinacy and falsehood to hurt his opponent and gain power over him.

وَكَذَلِكَ مَنْ خَلَطَ بِالْخُصُومَةِ، كَلِمَاتٍ تُؤْذِي، وَلَيْسَ لَهُ إِلَيْهَا حَاجَةٌ فِي تَحْصِيلِ حَقِّهِ،

wakadhālika man khalaṭa bi-al-khuṣūmati, kalimātin tuʾdhī, walaysa lahu ʾilayhā ḥājatun fī taḥṣīli ḥaqqihi,

Likewise, someone who mixes hurtful words into his dispute when they are unnecessary for securing his right,

وَكَذَلِكَ مَنْ يَحْمِلُهُ عَلَى الْخُصُومَةِ مَحْضُ الْعِنَادِ لِقَهْرِ الْخَصْمِ وَكَسْرِهِ، فَهَذَا هُوَ الْمَذْمُومُ،

wakadhālika man yaḥmiluhu ʿalā al-khuṣūmati maḥḍu al-ʿinādi liqahri al-khaṣmi wakasrihi, fahādhā huwa al-madhmūmu,

and someone driven by sheer stubbornness to dispute in order to overpower and break his opponent: this is what is condemned.

وَأَمَّا الْمَظْلُومُ الَّذِي يَنْصُرُ حُجَّتَهُ بِطَرِيقِ الشَّرْعِ مِنْ غَيْرِ لَدَدٍ وَإِسْرَافٍ وَزِيَادَةِ لَجَاجٍ عَلَى الْحَاجَةِ

waʾammā al-maẓlūmu alladhī yanṣuru ḥujjatahu biṭarīqi al-sharʿi min ghayri ladadin waʾisrāfin waziyādati lajājin ʿalā al-ḥājati

As for a wronged person who upholds his case through lawful means, without obstinacy, excess or persistence beyond what is necessary,

مِنْ غَيْرِ قَصْدِ عِنَادٍ وَلَا إِيذَاءٍ، فَفِعْلُهُ هَذَا لَيْسَ حَرَامًا،

min ghayri qaṣdi ʿinādin walā ʾīdhāʾin, fafiʿluhu hādhā laysa ḥarāman,

and without intending stubborn defiance or harm, his conduct is not forbidden.

وَلَكِنَّ الْأَوْلَى تَرْكُهُ مَا وَجَدَ إِلَيْهِ سَبِيلًا، لِأَنَّ ضَبْطَ اللِّسَانِ فِي الْخُصُومَةِ عَلَى حَدِّ الِاعْتِدَالِ مُتَعَذِّرٌ،

walākinna al-ʾawlā tarkuhu mā wajada ʾilayhi sabīlan, liʾanna ḍabṭa al-lisāni fī al-khuṣūmati ʿalā ḥaddi al-iʿtidāli mutaʿadhdhirun,

Nevertheless, it is better to avoid it whenever he can, because keeping the tongue within moderate bounds during a dispute is exceedingly difficult.

وَالْخُصُومَةُ تُوغِرُ الصُّدُورَ وَتُهَيِّجُ الْغَضَبَ، وَإِذَا هَاجَ الْغَضَبُ حَصَلَ الْحِقْدُ بَيْنَهُمَا

wa-al-khuṣūmatu tūghiru al-ṣudūra watuhayyiju al-ghaḍaba, waʾidhā hāja al-ghaḍabu ḥaṣala al-ḥiqdu baynahumā

Quarrelling inflames hearts and stirs anger. Once anger is aroused, resentment develops between the two,

حَتَّى يَفْرَحَ كُلُّ وَاحِدٍ بِمَسَاءَةِ الْآخَرِ، وَيَحْزَنَ بِمَسَرَّتِهِ وَيُطْلِقَ اللِّسَانَ فِي عِرْضِهِ،

ḥattā yafraḥa kullu wāḥidin bimasāʾati al-ʾākhari, wayaḥzana bimasarratihi wayuṭliqa al-lisāna fī ʿirḍihi,

until each rejoices at the other’s misfortune, grieves at his happiness, and speaks freely against his honour.

فَمَنْ خَاصَمَ فَقَدْ تَعَرَّضَ لِهَذِهِ الْآفَاتِ، وَأَقَلُّ مَا فِيهِ اِشْتِغَالُ الْقَلْبِ

faman khāṣama faqad taʿarraḍa lihādhihi al-ʾāfāti, waʾaqallu mā fīhi ishtighālu al-qalbi

Whoever enters a dispute exposes himself to these harms. At the very least, his heart becomes preoccupied,

حَتَّى أَنَّهُ يَكُونُ فِي صَلَاتِهِ وَخَاطِرُهُ مُعَلَّقٌ بِالْمُحَاجَّةِ وَالْخُصُومَةِ فَلَا يَبْقَى حَالُهُ عَلَى الِاسْتِقَامَةِ؛

ḥattā ʾannahu yakūnu fī ṣalātihi wakhāṭiruhu muʿallaqun bi-al-muḥājjati wa-al-khuṣūmati falā yabqā ḥāluhu ʿalā al-istiqāmati;

so that even during prayer his mind remains attached to arguments and disputes, and his state no longer remains upright.

وَالْخُصُومَةُ مَبْدَأُ الشَّرِّ، وَكَذَا الْجِدَالُ وَالْمِرَاءُ.

wa-al-khuṣūmatu mabdaʾu al-sharri, wakadhā al-jidālu wa-al-mirāʾu.

Quarrelling is the beginning of evil, as are disputation and fault-finding argument.

فَيَنْبَغِي أَنْ لَا يَفْتَحَ عَلَيْهِ بَابَ الْخُصُومَةِ إِلَّا لِضَرُورَةٍ لَا بُدَّ مِنْهَا،

fayanbaghī ʾan lā yaftaḥa ʿalayhi bāba al-khuṣūmati ʾillā liḍarūratin lā budda minhā,

One should therefore not open the door of contention upon oneself except for an unavoidable necessity.

وَعِنْدَ ذَلِكَ يَحْفَظُ لِسَانَهُ وَقَلْبَهُ عَنْ آفَاتِ الْخُصُومَةِ.

waʿinda dhālika yaḥfaẓu lisānahu waqalbahu ʿan ʾāfāti al-khuṣūmati.

Even then, one should guard the tongue and heart against the harms of contention.

[34/ 967] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ:

[34/ 967] rawaynā fī kitābi al-tirmidhiyyi, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā, qāla:

[34/967] We have transmitted in al-Tirmidhī’s book that Ibn ʿAbbās, may Allah be pleased with them both, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "كَفَى بِكَ إِثْمًا أَنْ لَا تَزَالَ مُخَاصِمًا".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "kafā bika ʾithman ʾan lā tazāla mukhāṣiman".

The Messenger of Allah, may Allah bless him and grant him peace, said: “It is sin enough for you to be continually quarrelling.”

وَجَاءَ عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: إِنَّ لِلْخُصُومَاتِ قُحَمًا. قُلْتُ: الْقُحَمُ بِضَمِّ الْقَافِ وَفَتْحِ الْحَاءِ الْمُهْمَلَةِ: هِيَ الْمَهَالِكُ.

wajāʾa ʿan ʿaliyyin raḍiya Allāhu ʿanhu qāla: ʾinna li-l-khuṣūmāti quḥaman. qultu: al-quḥamu biḍammi al-qāfi wafatḥi al-ḥāʾi al-muhmalati: hiya al-mahāliku.

It is related that ʿAlī, may Allah be pleased with him, said: “Disputes have plunges into ruin.” I say: Quḥam, with u on the qāf and a on the undotted ḥāʾ, means perils that bring destruction.

[فَصْلٌ]: يُكْرَهُ التَّقَعُّرُ فِي الْكَلَامِ بِالتَّشَدُّقِ وَتَكَلُّفِ السَّجْعِ وَالْفَصَاحَةِ

[faṣlun]: yukrahu al-taqaʿʿuru fī al-kalāmi bi-al-tashadduqi watakallufi al-sajʿi wa-al-faṣāḥati

[Section] Affected profundity in speech is disliked, through bombastic delivery, forced rhymed prose and strained eloquence, [213]

Source page 572

وَالتَّصَنُّعِ بِالْمُقَدِّمَاتِ الَّتِي يَعْتَادُهَا الْمُتَفَاصِحُونَ وَزَخَارِفِ الْقَوْلِ، فَكُلُّ ذَلِكَ مِنَ التَّكَلُّفِ الْمَذْمُومِ،

wa-al-taṣannuʿi bi-al-muqaddimāti allatī yaʿtāduhā al-mutafāṣiḥūna wazakhārifi al-qawli, fakullu dhālika mina al-takallufi al-madhmūmi,

and the contrived introductions favoured by those who parade their eloquence, together with ornamental wording. All of this is blameworthy affectation.

وَكَذَلِكَ تَكَلُّفُ السَّجْعِ، وَكَذَلِكَ التَّحَرِّي فِي دَقَائِقِ الْإِعْرَابِ وَوَحْشِيِّ اللُّغَةِ فِي حَالِ مُخَاطَبَةِ الْعَوَامِّ؛

wakadhālika takallufu al-sajʿi, wakadhālika al-taḥarrī fī daqāʾiqi al-ʾiʿrābi wawaḥshiyyi al-lughati fī ḥāli mukhāṭabati al-ʿawāmmi;

The same applies to forced rhyme and to pursuing fine points of grammatical inflection and obscure vocabulary when addressing ordinary people.

بَلْ يَنْبَغِي أَنْ يَقْصِدَ فِي مُخَاطَبَتِهِ لَفْظًا يَفْهَمُهُ صَاحِبُهُ فَهْمًا جَلِيًّا وَلَا يَسْتَثْقِلُهُ.

bal yanbaghī ʾan yaqṣida fī mukhāṭabatihi lafẓan yafhamuhu ṣāḥibuhu fahman jaliyyan walā yastathqiluhu.

Instead, one should choose words that the listener understands clearly and does not find burdensome.

[35/ 968] رَوَيْنَا فِي كِتَابَيْ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا؛

[35/ 968] rawaynā fī kitābay ʾabī dāwūda wa-al-tirmidhiyyi, ʿan ʿabdi Allāhi bni ʿamri bni al-ʿāṣi raḍiya Allāhu ʿanhumā;

[35/968] We have transmitted in the books of Abū Dāwūd and al-Tirmidhī, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, may Allah be pleased with them both,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِنَّ اللَّهَ يُبْغِضُ الْبَلِيغَ مِنَ الرِّجَالِ

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾinna Allāha yubghiḍu al-balīgha mina al-rijāli

that the Messenger of Allah, may Allah bless him and grant him peace, said: “Allah hates the eloquent man

الَّذِي يَتَخَلَّلُ بِلِسَانِهِ كَمَا تَتَخَلَّلُ الْبَقَرَةُ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

alladhī yatakhallalu bilisānihi kamā tatakhallalu al-baqaratu" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

who rolls his tongue about as a cow rolls hers.” Al-Tirmidhī said: “A fair hadith.”

[36/ 969] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ؛

[36/ 969] warawaynā fī ṣaḥīḥi muslimin, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu;

[36/969] We have transmitted in Ṣaḥīḥ Muslim, from Ibn Masʿūd, may Allah be pleased with him,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "هَلَكَ الْمُتَنَطِّعُونَ" قَالَهَا ثَلَاثًا. قَالَ الْعُلَمَاءُ: يَعْنِي بِالْمُتَنَطِّعِينَ: الْمُبَالِغِينَ فِي الْأُمُورِ.

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: "halaka al-mutanaṭṭiʿūna" qālahā thalāthan. qāla al-ʿulamāʾu: yaʿnī bi-al-mutanaṭṭiʿīna: al-mubālighīna fī al-ʾumūri.

that the Prophet, may Allah bless him and grant him peace, said: “Ruined are those who go to excess,” repeating it three times. Scholars explained that al-mutanaṭṭiʿūn means those who carry matters to excess.

[37/ 970] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ؛

[37/ 970] warawaynā fī kitābi al-tirmidhiyyi ʿan jābirin raḍiya Allāhu ʿanhu;

[37/970] We have transmitted in al-Tirmidhī’s book, from Jābir, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِنَّ مِنْ أَحَبِّكُمْ إِلَيَّ وَأَقْرَبِكُمْ مِنِّي مَجْلِسًا يَوْمَ الْقِيَامَةِ أَحَاسِنَكُمْ أَخْلَاقًا،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾinna min ʾaḥabbikum ʾilayya waʾaqrabikum minnī majlisan yawma al-qiyāmati ʾaḥāsinakum ʾakhlāqan,

that the Messenger of Allah, may Allah bless him and grant him peace, said: “Among those of you dearest to me and seated nearest to me on the Day of Resurrection are those with the finest character.

وَإِنَّ أَبْغَضَكُمْ إِلَيَّ وَأَبْعَدَكُمْ مِنِّي يَوْمَ الْقِيَامَةِ الثَّرْثَارُونَ وَالْمُتَشَدِّقُونَ وَالْمُتَفَيْهِقُونَ،

waʾinna ʾabghaḍakum ʾilayya waʾabʿadakum minnī yawma al-qiyāmati al-tharthārūna wa-al-mutashaddiqūna wa-al-mutafayhiqūna,

Those most hateful to me and farthest from me on the Day of Resurrection are the excessive talkers, the pompous speakers and the mutafayhiqūn.”

قَالُوا: يَا رَسُولَ اللَّهِ قَدْ عَلِمْنَا الثَّرْثَارُونَ وَالْمُتَشَدِّقُونَ، فَمَا الْمُتَفَيْهِقُونَ؟ قَالَ: الْمُتَكَبِّرُونَ"

qālū: yā rasūla Allāhi qad ʿalimnā al-tharthārūna wa-al-mutashaddiqūna, famā al-mutafayhiqūna? qāla: al-mutakabbirūna"

They asked, “Messenger of Allah, we know what excessive talkers and pompous speakers are, but who are the mutafayhiqūn?” He replied: “The arrogant.”

قَالَ التِّرْمِذِيُّ: هَذَا حَدِيثٌ حَسَنٌ. قَالَ: وَالثَّرْثَارُ: هُوَ الْكَثِيرُ الْكَلَامِ؛

qāla al-tirmidhiyyu: hādhā ḥadīthun ḥasanun. qāla: wa-al-tharthāru: huwa al-kathīru al-kalāmi;

Al-Tirmidhī said: “This is a fair hadith.” He explained: A tharthār is someone who speaks excessively.

وَالْمُتَشَدِّقُ: مَنْ يَتَطَاوَلُ عَلَى النَّاسِ فِي الْكَلَامِ وَيَبْذُو عَلَيْهِمْ.

wa-al-mutashaddiqu: man yataṭāwalu ʿalā al-nāsi fī al-kalāmi wayabdhū ʿalayhim.

A mutashaddiq is someone who speaks overbearingly to people and addresses them offensively. [214]

Source page 573

وَاعْلَمْ أَنَّهُ لَا يَدْخُلُ فِي الذَّمِّ تَحْسِينُ أَلْفَاظِ الْخُطَبِ وَالْمَوَاعِظِ إِذَا لَمْ يَكُنْ فِيهَا إِفْرَاطٌ وَإِغْرَابٌ،

waʿlam ʾannahu lā yadkhulu fī al-dhammi taḥsīnu ʾalfāẓi al-khuṭabi wa-al-mawāʿiẓi ʾidhā lam yakun fīhā ʾifrāṭun waʾighrābun,

Know that this criticism does not include refining the language of sermons and exhortations when it involves no excess or obscure expressions.

لِأَنَّ الْمَقْصُودَ مِنْهَا تَهْيِيجُ الْقُلُوبِ إِلَى طَاعَةِ اللَّهِ عَزَّ وَجَلَّ، وَلِحُسْنِ اللَّفْظِ فِي هَذَا أَثَرٌ ظَاهِرٌ.

liʾanna al-maqṣūda minhā tahyīju al-qulūbi ʾilā ṭāʿati Allāhi ʿazza wajalla, waliḥusni al-lafẓi fī hādhā ʾatharun ẓāhirun.

Their purpose is to stir hearts to obey Allah, Mighty and Majestic, and beautiful language clearly contributes to this.

[فَصْلٌ]: وَيُكْرَهُ لِمَنْ صَلَّى الْعِشَاءَ الْآخِرَةَ أَنْ يَتَحَدَّثَ بِالْحَدِيثِ الْمُبَاحِ فِي غَيْرِ هَذَا الْوَقْتِ، وَأَعْنِي بِالْمُبَاحِ الَّذِي اِسْتَوَى فِعْلُهُ وَتَرْكُهُ.

[faṣlun]: wayukrahu liman ṣallā al-ʿishāʾa al-ʾākhirata ʾan yataḥaddatha bi-al-ḥadīthi al-mubāḥi fī ghayri hādhā al-waqti, waʾaʿnī bi-al-mubāḥi alladhī istawā fiʿluhu watarkuhu.

Section. After praying the later evening prayer, it is disliked to engage in conversation that is permissible at other times. By permissible I mean something whose doing and omission have equal status.

فَأَمَّا الْحَدِيثُ الْمُحَرَّمُ فِي غَيْرِ هَذَا الْوَقْتِ أَوِ الْمَكْرُوهُ فَهُوَ فِي هَذَا الْوَقْتِ أَشَدُّ تَحْرِيمًا وَكَرَاهَةً.

faʾammā al-ḥadīthu al-muḥarramu fī ghayri hādhā al-waqti ʾawi al-makrūhu fahuwa fī hādhā al-waqti ʾashaddu taḥrīman wakarāhatan.

Conversation that is forbidden or disliked at other times is more emphatically forbidden or disliked at this time.

وَأَمَّا الْحَدِيثُ فِي الْخَيْرِ كَمُذَاكَرَةِ الْعِلْمِ وَحِكَايَاتِ الصَّالِحِينَ وَمَكَارِمِ الْأَخْلَاقِ وَالْحَدِيثِ مَعَ الضَّيْفِ فَلَا كَرَاهَةَ فِيهِ، بَلْ هُوَ مُسْتَحَبٌّ،

waʾammā al-ḥadīthu fī al-khayri kamudhākarati al-ʿilmi waḥikāyāti al-ṣāliḥīna wamakārimi al-ʾakhlāqi wa-al-ḥadīthi maʿa al-ḍayfi falā karāhata fīhi, bal huwa mustaḥabbun,

Good conversation, however, such as discussing knowledge, recounting stories of righteous people and noble conduct, or talking with a guest, is not disliked; it is recommended.

وَقَدْ تَظَاهَرَتِ الْأَحَادِيثُ الصَّحِيحَةُ بِهِ، وَكَذَلِكَ الْحَدِيثُ لِلْعُذْرِ وَالْأُمُورِ الْعَارِضَةِ لَا بَأْسَ بِهِ،

waqad taẓāharati al-ʾaḥādīthu al-ṣaḥīḥatu bihi, wakadhālika al-ḥadīthu li-l-ʿudhri wa-al-ʾumūri al-ʿāriḍati lā baʾsa bihi,

Numerous authentic hadiths support this. There is likewise no harm in conversation prompted by a valid reason or an unexpected matter.

وَقَدِ اِشْتَهَرَتِ الْأَحَادِيثُ بِكُلِّ مَا ذَكَرْتُهُ، وَأَنَا أُشِيرُ إِلَى بَعْضِهَا مُخْتَصَرًا، وَأَرْمُزُ إِلَى كَثِيرٍ مِنْهَا.

waqadi ishtaharati al-ʾaḥādīthu bikulli mā dhakartuhu, waʾanā ʾushīru ʾilā baʿḍihā mukhtaṣaran, waʾarmuzu ʾilā kathīrin minhā.

Well-known hadiths establish all that I have mentioned. I will briefly point to some and make short references to many others. [215]

[38/ 971] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي بَرْزَةَ رَضِيَ اللَّهُ عَنْهُ؛

[38/ 971] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī barzata raḍiya Allāhu ʿanhu;

[38/971] We have transmitted in the Ṣaḥīḥs of al-Bukhārī and Muslim, from Abū Barzah, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَكْرَهُ النَّوْمَ قَبْلَ الْعِشَاءِ وَالْحَدِيثَ بَعْدَهَا.

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yakrahu al-nawma qabla al-ʿishāʾi wa-al-ḥadītha baʿdahā.

that the Messenger of Allah, may Allah bless him and grant him peace, disliked sleeping before the night prayer and talking afterward.

وَأَمَّا الْأَحَادِيثُ بِالتَّرْخِيصِ فِي الْكَلَامِ لِلْأُمُورِ الَّتِي قَدَّمْتُهَا فَكَثِيرَةٌ.

waʾammā al-ʾaḥādīthu bi-al-tarkhīṣi fī al-kalāmi li-l-ʾumūri allatī qaddamtuhā fakathīratun.

As for the hadiths permitting conversation for the purposes I have mentioned, there are many.

[39/ 972] فَمِنْ ذَلِكَ حَدِيثُ اِبْنِ عُمَرَ فِي الصَّحِيحَيْنِ:

[39/ 972] famin dhālika ḥadīthu ibni ʿumara fī al-ṣaḥīḥayni:

[39/972] One is Ibn ʿUmar’s hadith in the two Ṣaḥīḥs:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى الْعِشَاءَ فِي آخِرِ حَيَاتِهِ، فَلَمَّا سَلَّمَ قَالَ:

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama ṣallā al-ʿishāʾa fī ʾākhiri ḥayātihi, falammā sallama qāla:

Toward the end of his life, the Messenger of Allah, may Allah bless him and grant him peace, prayed the night prayer. After giving the closing greeting, he said:

«أَرَأَيْتَكُمْ لَيْلَتَكُمْ هَذِهِ، فَإِنَّ عَلَى رَأْسِ مِئَةِ سَنَةٍ لَا يَبْقَى مِمَّنْ هُوَ عَلَى ظَهْرِ الْأَرْضِ الْيَوْمَ أَحَدٌ».

«ʾaraʾaytakum laylatakum hādhihi, faʾinna ʿalā raʾsi miʾati sanatin lā yabqā mimman huwa ʿalā ẓahri al-ʾarḍi al-yawma ʾaḥadun».

“Consider this night of yours: a hundred years from now, not one of those who are on the face of the earth today will remain.”

[40/ 973] وَمِنْهَا حَدِيثُ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ، فِي

[40/ 973] waminhā ḥadīthu ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu, fī

[40/973] Another is the hadith of Abū Mūsā al-Ashʿarī, may Allah be pleased with him, in

Source page 574

صَحِيحَيْهِمَا؛

ṣaḥīḥayhimā;

their two Ṣaḥīḥs:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَعْتَمَ بِالصَّلَاةِ حَتَّى اِبْهَارَّ اللَّيْلُ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama ʾaʿtama bi-al-ṣalāti ḥattā ibhārra al-laylu,

The Messenger of Allah, may Allah bless him and grant him peace, delayed the prayer until deep into the night.

ثُمَّ خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى بِهِمْ، فَلَمَّا قَضَى صَلَاتَهُ قَالَ لِمَنْ حَضَرَهُ:

thumma kharaja rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama faṣallā bihim, falammā qaḍā ṣalātahu qāla liman ḥaḍarahu:

Then the Messenger of Allah, may Allah bless him and grant him peace, came out and led them in prayer. When he finished, he said to those present:

«عَلَى رِسْلِكُمْ أُعْلِمْكُمْ، وَأَبْشِرُوا أَنَّ مِنْ نِعْمَةِ اللَّهِ عَلَيْكُمْ أَنَّهُ لَيْسَ مِنَ النَّاسِ أَحَدٌ يُصَلِّي هَذِهِ السَّاعَةَ غَيْرُكُمْ»

«ʿalā rislikum ʾuʿlimkum, waʾabshirū ʾanna min niʿmati Allāhi ʿalaykum ʾannahu laysa mina al-nāsi ʾaḥadun yuṣallī hādhihi al-sāʿata ghayrukum»

“Wait a moment, so that I may tell you something. Rejoice: one of Allah’s favors to you is that no one among the people is praying at this hour except you.”

أَوْ قَالَ: «مَا صَلَّى أَحَدٌ هَذِهِ السَّاعَةَ غَيْرُكُمْ».

ʾaw qāla: «mā ṣallā ʾaḥadun hādhihi al-sāʿata ghayrukum».

Or he said, “No one has prayed at this hour except you.”

[41/ 974] وَمِنْهَا حَدِيثُ أَنَسٍ فِي صَحِيحِ الْبُخَارِيِّ؛

[41/ 974] waminhā ḥadīthu ʾanasin fī ṣaḥīḥi al-bukhāriyyi;

[41/974] Another is Anas’s hadith in al-Bukhārī’s Ṣaḥīḥ:

أَنَّهُمُ اِنْتَظَرُوا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَجَاءَهُمْ قَرِيبًا مِنْ شَطْرِ اللَّيْلِ، فَصَلَّى بِهِمْ: يَعْنِي الْعِشَاءَ،

ʾannahumu intaẓarū al-nabiyya ṣallā Allāhu ʿalayhi wasallama fajāʾahum qarīban min shaṭri al-layli, faṣallā bihim: yaʿnī al-ʿishāʾa,

They waited for the Prophet, may Allah bless him and grant him peace. He came to them close to midnight and led them in prayer, meaning the night prayer.

قَالَ: ثُمَّ خَطَبَنَا فَقَالَ: «أَلَا إِنَّ النَّاسَ قَدْ صَلَّوْا ثُمَّ رَقَدُوا، وَإِنَّكُمْ لَنْ تَزَالُوا فِي صَلَاةٍ مَا اِنْتَظَرْتُمُ الصَّلَاةَ».

qāla: thumma khaṭabanā faqāla: «ʾalā ʾinna al-nāsa qad ṣallaw thumma raqadū, waʾinnakum lan tazālū fī ṣalātin mā intaẓartumu al-ṣalāta».

He said: Then he addressed us, saying, “The people have prayed and gone to sleep, but you remain in prayer as long as you wait for the prayer.”

وَمِنْهَا حَدِيثُ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، فِي مَبِيتِهِ فِي بَيْتِ خَالَتِهِ مَيْمُونَةَ قَوْلُهُ:

waminhā ḥadīthu ibni ʿabbāsin raḍiya Allāhu ʿanhumā, fī mabītihi fī bayti khālatihi maymūnata qawluhu:

Another is Ibn ʿAbbās’s account, may Allah be pleased with them both, of spending the night at the home of his maternal aunt Maymūnah, in which he says:

إِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى الْعِشَاءَ، ثُمَّ دَخَلَ فَحَدَّثَ أَهْلَهُ، وَقَوْلُهُ: «نَامَ الْغُلَيِّمُ؟».

ʾinna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ṣallā al-ʿishāʾa, thumma dakhala faḥaddatha ʾahlahu, waqawluhu: «nāma al-ghulayyimu?».

The Prophet, may Allah bless him and grant him peace, prayed the night prayer, then came inside and talked with his family. It also contains his question, “Has the little boy fallen asleep?”

وَمِنْهَا حَدِيثُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُمَا فِي قِصَّةِ أَضْيَافِهِ وَاحْتِبَاسِهِ عَنْهُمْ حَتَّى صَلَّى الْعِشَاءَ،

waminhā ḥadīthu ʿabdi al-raḥmāni bni ʾabī bakrin raḍiya Allāhu ʿanhumā fī qiṣṣati ʾaḍyāfihi waḥtibāsihi ʿanhum ḥattā ṣallā al-ʿishāʾa,

Another is the hadith of ʿAbd al-Raḥmān ibn Abī Bakr, may Allah be pleased with them both, about his father’s guests and his father’s delay in returning to them until he had prayed the night prayer.

ثُمَّ جَاءَ وَكَلَّمَهُمْ، وَكَلَّمَ اِمْرَأَتَهُ وَابْنَهُ وَتَكَرَّرَ كَلَامُهُمْ، وَهَذَانِ الْحَدِيثَانِ فِي الصَّحِيحَيْنِ،

thumma jāʾa wakallamahum, wakallama imraʾatahu wabnahu watakarrara kalāmuhum, wahadhāni al-ḥadīthāni fī al-ṣaḥīḥayni,

He then came and spoke to them, to his wife, and to his son, and their conversation continued back and forth. These two hadiths are in the two Ṣaḥīḥs.

وَنَظَائِرُ هَذَا كَثِيرَةٌ لَا تَنْحَصِرُ، وَفِيمَا ذَكَرْنَاهُ أَبْلَغُ كِفَايَةٍ، وَلِلَّهِ الْحَمْدُ.

wanaẓāʾiru hādhā kathīratun lā tanḥaṣiru, wafīmā dhakarnāhu ʾablaghu kifāyatin, wa-li-llāhi al-ḥamdu.

There are countless similar examples. What we have mentioned is more than sufficient, and praise belongs to Allah.

[فَصْلٌ]: يُكْرَهُ أَنْ تُسَمَّى الْعِشَاءُ الْآخِرَةُ الْعَتَمَةَ، لِلْأَحَادِيثِ الصَّحِيحَةِ الْمَشْهُورَةِ فِي ذَلِكَ، وَيُكْرَهُ أَيْضًا أَنْ تُسَمَّى الْمَغْرِبُ عِشَاءً.

[faṣlun]: yukrahu ʾan tusammā al-ʿishāʾu al-ʾākhiratu al-ʿatamata, li-l-ʾaḥādīthi al-ṣaḥīḥati al-mashhūrati fī dhālika, wayukrahu ʾayḍan ʾan tusammā al-maghribu ʿishāʾan.

Section. It is disliked to call the later evening prayer al-ʿatamah, in view of the well-known authentic hadiths on this matter. It is also disliked to call the sunset prayer ʿishāʾ.

[42/ 975] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ الْمُزَنِيِّ

[42/ 975] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʿabdi Allāhi bni mughaffalin al-muzaniyyi

[42/975] We have transmitted in al-Bukhārī’s Ṣaḥīḥ, from ʿAbd Allāh ibn Mughaffal al-Muzanī,

Source page 575

رَضِيَ اللَّهُ عَنْهُ وَهُوَ بِالْغَيْنِ الْمُعْجَمَةِ قَالَ:

raḍiya Allāhu ʿanhu wahuwa bi-al-ghayni al-muʿjamati qāla:

may Allah be pleased with him—his name contains the dotted letter ghayn—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا تَغْلِبَنَّكُمُ الْأَعْرَابُ عَلَى اِسْمِ صَلَاتِكُمُ الْمَغْرِبِ» قَالَ: وَتَقُولُ الْأَعْرَابُ: هِيَ الْعِشَاءُ.

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «lā taghlibannakumu al-ʾaʿrābu ʿalā ismi ṣalātikumu al-maghribi» qāla: wataqūlu al-ʾaʿrābu: hiya al-ʿishāʾu.

The Messenger of Allah, may Allah bless him and grant him peace, said, “Do not let the Bedouins override you concerning the name of your prayer, al-Maghrib.” He said: The Bedouins call it al-ʿIshāʾ.

وَأَمَّا الْأَحَادِيثُ الْوَارِدَةُ بِتَسْمِيَةِ الْعِشَاءِ عَتَمَةً كَحَدِيثِ: «لَوْ يَعْلَمُونَ مَا فِي الصُّبْحِ وَالْعَتَمَةِ لَأَتَوْهُمَا وَلَوْ حَبْوًا»

waʾammā al-ʾaḥādīthu al-wāridatu bitasmiyati al-ʿishāʾi ʿatamatan kaḥadīthi: «law yaʿlamūna mā fī al-ṣubḥi wa-al-ʿatamati laʾatawhumā walaw ḥabwan»

As for hadiths that call the night prayer ʿatamah, such as “If they knew what reward lies in the dawn prayer and al-ʿatamah, they would come to both even if they had to crawl,”

فَالْجَوَابُ عَنْهَا مِنْ وَجْهَيْنِ: أَحَدُهُمَا أَنَّهَا وَقَعَتْ بَيَانًا لِكَوْنِ النَّهْيِ لَيْسَ لِلتَّحْرِيمِ بَلْ لِلتَّنْزِيهِ.

fa-al-jawābu ʿanhā min wajhayni: ʾaḥaduhumā ʾannahā waqaʿat bayānan likawni al-nahyi laysa li-l-taḥrīmi bal li-l-tanzīhi.

there are two explanations. The first is that this usage clarifies that the prohibition expresses disapproval rather than declaring the term forbidden.

وَالثَّانِي أَنَّهُ خُوطِبَ بِهَا مَنْ يُخَافُ أَنَّهُ يَلْتَبِسُ عَلَيْهِ الْمُرَادُ لَوْ سَمَّاهَا عِشَاءً.

wa-al-thānī ʾannahu khūṭiba bihā man yukhāfu ʾannahu yaltabisu ʿalayhi al-murādu law sammāhā ʿishāʾan.

The second is that the term was used when addressing people who might misunderstand the intended prayer if it were called ʿishāʾ. [216]

وَأَمَّا تَسْمِيَةُ الصُّبْحِ غَدَاةً فَلَا كَرَاهَةَ فِيهِ عَلَى الْمَذْهَبِ الصَّحِيحِ، وَقَدْ كَثُرَتِ الْأَحَادِيثُ الصَّحِيحَةُ فِي اِسْتِعْمَالِ غَدَاةٍ،

waʾammā tasmiyatu al-ṣubḥi ghadātan falā karāhata fīhi ʿalā al-madhhabi al-ṣaḥīḥi, waqad kathurati al-ʾaḥādīthu al-ṣaḥīḥatu fī istiʿmāli ghadātin,

Calling the dawn prayer ghadāh is not disliked according to the correct position. Many authentic hadiths use the word ghadāh.

وَذَكَرَ جَمَاعَةٌ مِنْ أَصْحَابِنَا كَرَاهَةَ ذَلِكَ، وَلَيْسَ بِشَيْءٍ، وَلَا بَأْسَ بِتَسْمِيَةِ الْمَغْرِبِ وَالْعِشَاءِ عِشَاءَيْنِ، وَلَا بَأْسَ بِقَوْلِ الْعِشَاءِ الْآخِرَةِ.

wadhakara jamāʿatun min ʾaṣḥābinā karāhata dhālika, walaysa bishayʾin, walā baʾsa bitasmiyati al-maghribi wa-al-ʿishāʾi ʿishāʾayni, walā baʾsa biqawli al-ʿishāʾi al-ʾākhirati.

Some of our scholars have said that this is disliked, but their opinion has no weight. There is no harm in calling sunset and night prayer together “the two evening prayers,” or in saying “the later evening prayer.”

وَمَا نُقِلَ عَنِ الْأَصْمَعِيِّ أَنَّهُ قَالَ: لَا يُقَالُ الْعِشَاءُ الْآخِرَةُ فَغَلَطٌ ظَاهِرٌ،

wamā nuqila ʿani al-ʾaṣmaʿiyyi ʾannahu qāla: lā yuqālu al-ʿishāʾu al-ʾākhiratu faghalaṭun ẓāhirun,

The statement attributed to al-Aṣmaʿī that one must not say “the later evening prayer” is plainly mistaken.

فَقَدْ ثَبَتَ فِي صَحِيحِ مُسْلِمٍ؛ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَيُّمَا اِمْرَأَةٍ أَصَابَتْ بَخُورًا فَلَا تَشْهَدْ مَعَنَا الْعِشَاءَ الْآخِرَةَ».

faqad thabata fī ṣaḥīḥi muslimin; ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: «ʾayyumā imraʾatin ʾaṣābat bakhūran falā tashhad maʿanā al-ʿishāʾa al-ʾākhirata».

It is established in Muslim’s Ṣaḥīḥ that the Prophet, may Allah bless him and grant him peace, said, “Any woman who has applied incense should not attend the later evening prayer with us.”

وَثَبَتَ فِي ذَلِكَ كَلَامُ خَلَائِقَ لَا يُحْصَوْنَ مِنَ الصَّحَابَةِ فِي الصَّحِيحَيْنِ وَغَيْرِهِمَا،

wathabata fī dhālika kalāmu khalāʾiqa lā yuḥṣawna mina al-ṣaḥābati fī al-ṣaḥīḥayni waghayrihimā,

This wording is also established in statements of innumerable Companions recorded in the two Ṣaḥīḥs and elsewhere.

وَقَدْ أَوْضَحْتُ ذَلِكَ كُلَّهُ بِشَوَاهِدِهِ فِي تَهْذِيبِ الْأَسْمَاءِ وَاللُّغَاتِ، وَبِاللَّهِ التَّوْفِيقُ.

waqad ʾawḍaḥtu dhālika kullahu bishawāhidihi fī tahdhībi al-ʾasmāʾi wa-al-lughāti, wa-bi-llāhi al-tawfīqu.

I have explained all this, together with its supporting evidence, in Tahdhīb al-Asmāʾ wa-l-Lughāt. Success comes through Allah.

[فَصْلٌ]: وَمِمَّا يُنْهَى عَنْهُ إِفْشَاءُ السِّرِّ، وَالْأَحَادِيثُ فِيهِ كَثِيرَةٌ، وَهُوَ حَرَامٌ إِذَا كَانَ فِيهِ ضَرَرٌ أَوْ إِيذَاءٌ.

[faṣlun]: wamimmā yunhā ʿanhu ʾifshāʾu al-sirri, wa-al-ʾaḥādīthu fīhi kathīratun, wahuwa ḥarāmun ʾidhā kāna fīhi ḍararun ʾaw ʾīdhāʾun.

Section. Among the things prohibited is disclosing a secret. There are many hadiths about this. It is forbidden when it causes harm or injury.

[43/ 976] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ جَابِرٍ رَضِيَ اللَّهُ

[43/ 976] rawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi, ʿan jābirin raḍiya Allāhu

[43/976] We have transmitted in the Sunan of Abū Dāwūd and al-Tirmidhī, from Jābir, may Allah be pleased

Source page 576

عَنْهُ قَالَ:

ʿanhu qāla:

with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا حَدَّثَ الرَّجُلُ بِالْحَدِيثِ ثُمَّ اِلْتَفَتَ فَهِيَ أَمَانَةٌ» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾidhā ḥaddatha al-rajulu bi-al-ḥadīthi thumma iltafata fahiya ʾamānatun» qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

The Messenger of Allah, may Allah bless him and grant him peace, said, “When a man tells you something and then looks around, it is a trust.” Al-Tirmidhī said: This is a good hadith.

[فَصْلٌ]: يُكْرَهُ أَنْ يُسْأَلَ الرَّجُلُ: فِيمَ ضَرَبَ اِمْرَأَتَهُ؟ مِنْ غَيْرِ حَاجَةٍ.

[faṣlun]: yukrahu ʾan yusʾala al-rajulu: fīma ḍaraba imraʾatahu? min ghayri ḥājatin.

Section. It is disliked to ask a man why he struck his wife when there is no need to ask.

قَدْ رَوَيْنَا فِي أَوَّلِ هَذَا الْكِتَابِ فِي حِفْظِ اللِّسَانِ الْأَحَادِيثَ الصَّحِيحَةَ فِي السُّكُوتِ عَمَّا لَا تَظْهَرُ فِيهِ الْمَصْلَحَةُ،

qad rawaynā fī ʾawwali hādhā al-kitābi fī ḥifẓi al-lisāni al-ʾaḥādītha al-ṣaḥīḥata fī al-sukūti ʿammā lā taẓharu fīhi al-maṣlaḥatu,

At the beginning of this book, in the discussion of guarding the tongue, we transmitted authentic hadiths about keeping silent on matters in which no benefit is apparent.

وَذَكَرْنَا الْحَدِيثَ الصَّحِيحَ «مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ».

wadhakarnā al-ḥadītha al-ṣaḥīḥa «min ḥusni ʾislāmi al-marʾi tarkuhu mā lā yaʿnīhi».

We also mentioned the authentic hadith, “Part of a person’s good practice of Islam is leaving alone what does not concern him.” [217]

[44/ 977] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ، عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ،

[44/ 977] warawaynā fī sunani ʾabī dāwūda wa-al-nasāʾiyyi wabni mājah, ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu,

[44/977] We have transmitted in the Sunan of Abū Dāwūd, al-Nasāʾī, and Ibn Mājah, from ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا يُسْأَلُ الرَّجُلُ: فِيمَ ضَرَبَ اِمْرَأَتَهُ».

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «lā yusʾalu al-rajulu: fīma ḍaraba imraʾatahu».

from the Prophet, may Allah bless him and grant him peace, who said, “A man is not to be asked why he struck his wife.”

[فَصْلٌ]: أَمَّا الشِّعْرُ فَقَدْ رَوَيْنَا فِي مُسْنَدِ أَبِي يَعْلَى الْمَوْصِلِيِّ، بِإِسْنَادٍ حَسَنٍ،

[faṣlun]: ʾammā al-shiʿru faqad rawaynā fī musnadi ʾabī yaʿlā al-mawṣiliyyi, biʾisnādin ḥasanin,

Section. As for poetry, we have transmitted in the Musnad of Abū Yaʿlā al-Mawṣilī, with a good chain,

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهُمَا، قَالَتْ: سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الشِّعْرِ فَقَالَ:

ʿan ʿāʾishata raḍiya Allāhu ʿanhumā, qālat: suʾila rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʿani al-shiʿri faqāla:

from ʿĀʾishah, may Allah be pleased with them both, who said: The Messenger of Allah, may Allah bless him and grant him peace, was asked about poetry. He replied:

«هُوَ كَلَامٌ حَسَنُهُ حَسَنٌ، وَقَبِيحُهُ قَبِيحٌ» قَالَ الْعُلَمَاءُ: مَعْنَاهُ: أَنَّ الشِّعْرَ كَالنَّثْرِ، لَكِنَّ التَّجَرُّدَ لَهُ وَالِاقْتِصَارَ عَلَيْهِ مَذْمُومٌ.

«huwa kalāmun ḥasanuhu ḥasanun, waqabīḥuhu qabīḥun» qāla al-ʿulamāʾu: maʿnāhu: ʾanna al-shiʿra ka-al-nathri, lākinna al-tajarruda lahu wa-al-iqtiṣāra ʿalayhi madhmūmun.

“It is speech: its good is good, and its bad is bad.” The scholars said: This means that poetry is like prose, although devoting oneself exclusively to it is blameworthy.

وَقَدْ ثَبَتَتِ الْأَحَادِيثُ الصَّحِيحَةُ بِأَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَمِعَ الشِّعْرَ، وَأَمَرَ حَسَّانَ بْنَ ثَابِتٍ بِهِجَاءِ الْكُفَّارِ.

waqad thabatati al-ʾaḥādīthu al-ṣaḥīḥatu biʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama samiʿa al-shiʿra, waʾamara ḥassāna bna thābitin bihijāʾi al-kuffāri.

Authentic hadiths establish that the Messenger of Allah, may Allah bless him and grant him peace, listened to poetry and instructed Ḥassān ibn Thābit to compose satire against the unbelievers.

وَثَبَتَ أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ مِنَ الشِّعْرِ لَحِكْمَةً»، وَثَبَتَ أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:

wathabata ʾannahu ṣallā Allāhu ʿalayhi wasallama qāla: «ʾinna mina al-shiʿri laḥikmatan», wathabata ʾannahu ṣallā Allāhu ʿalayhi wasallama qāla:

It is established that he, may Allah bless him and grant him peace, said, “Some poetry contains wisdom.” It is also established that he, may Allah bless him and grant him peace, said: [218]

Source page 577

«لَأَنْ يَمْتَلِئَ جَوْفُ أَحَدِكُمْ قَيْحًا خَيْرٌ لَهُ مِنْ أَنْ يَمْتَلِئَ شِعْرًا» وَكُلُّ ذَلِكَ عَلَى حَسَبِ مَا ذَكَرْنَاهُ.

«laʾan yamtaliʾa jawfu ʾaḥadikum qayḥan khayrun lahu min ʾan yamtaliʾa shiʿran» wakullu dhālika ʿalā ḥasabi mā dhakarnāhu.

“It is better for one of you to have his insides filled with pus than to have them filled with poetry.” All these statements are understood in light of the distinction we have explained. [219]

[فَصْلٌ]: وَمِمَّا يُنْهَى عَنْهُ الْفُحْشُ، وَبَذَاءَةُ اللِّسَانِ؛ وَالْأَحَادِيثُ الصَّحِيحَةُ فِيهِ كَثِيرَةٌ مَعْرُوفَةٌ.

[faṣlun]: wamimmā yunhā ʿanhu al-fuḥshu, wabadhāʾatu al-lisāni; wa-al-ʾaḥādīthu al-ṣaḥīḥatu fīhi kathīratun maʿrūfatun.

Section. Among the things prohibited are obscenity and foul language. Many well-known authentic hadiths concern this.

وَمَعْنَاهُ: التَّعْبِيرُ عَنِ الْأُمُورِ الْمُسْتَقْبَحَةِ بِعِبَارَةٍ صَرِيحَةٍ، وَإِنْ كَانَتْ صَحِيحَةً وَالْمُتَكَلِّمُ بِهَا صَادِقٌ، وَيَقَعُ ذَلِكَ كَثِيرًا فِي أَلْفَاظِ الْوِقَاعِ وَنَحْوِهَا.

wamaʿnāhu: al-taʿbīru ʿani al-ʾumūri al-mustaqbaḥati biʿibāratin ṣarīḥatin, waʾin kānat ṣaḥīḥatan wa-al-mutakallimu bihā ṣādiqun, wayaqaʿu dhālika kathīran fī ʾalfāẓi al-wiqāʿi wanaḥwihā.

This means referring to indecent matters in explicit terms, even when the expression is accurate and the speaker truthful. This often occurs in words for sexual relations and similar matters.

وَيَنْبَغِي أَنْ يَسْتَعْمِلَ فِي ذَلِكَ الْكِنَايَاتِ وَيُعَبِّرَ عَنْهَا بِعِبَارَةٍ جَمِيلَةٍ يُفْهَمُ بِهَا الْغَرَضُ، وَبِهَذَا جَاءَ الْقُرْآنُ الْعَزِيزُ وَالسُّنَنُ الصَّحِيحَةُ الْمُكَرَّمَةُ،

wayanbaghī ʾan yastaʿmila fī dhālika al-kināyāti wayuʿabbira ʿanhā biʿibāratin jamīlatin yufhamu bihā al-gharaḍu, wabihādhā jāʾa al-qurʾānu al-ʿazīzu wa-al-sunanu al-ṣaḥīḥatu al-mukarramatu,

One should use indirect expressions for these matters, phrasing them gracefully while conveying the intended meaning. This is the usage of the mighty Qur’an and the authentic, honored prophetic traditions.

قَالَ اللَّهُ تَعَالَى: {أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ} [الْبَقَرَةِ:187]

qāla Allāhu taʿālā: {ʾuḥilla lakum laylata al-ṣiyāmi al-rafathu ʾilā nisāʾikum} [al-baqarati:187]

Allah Most High says: “Intimacy with your wives has been made lawful for you on the nights of fasting.” [Al-Baqarah 2:187]

وَقَالَ تَعَالَى: {وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَى بَعْضُكُمْ إِلَى بَعْضٍ} [النِّسَاءِ:21]

waqāla taʿālā: {wakayfa taʾkhudhūnahu waqad ʾafḍā baʿḍukum ʾilā baʿḍin} [al-nisāʾi:21]

The Most High also says: “How could you take it back when you have been intimate with one another?” [Al-Nisāʾ 4:21]

وَقَالَ تَعَالَى: {وَإِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ} [الْبَقَرَةِ: 237] وَالْآيَاتُ وَالْأَحَادِيثُ الصَّحِيحَةُ فِي ذَلِكَ كَثِيرَةٌ.

waqāla taʿālā: {waʾin ṭallaqtumūhunna min qabli ʾan tamassūhunna} [al-baqarati: 237] wa-al-ʾāyātu wa-al-ʾaḥādīthu al-ṣaḥīḥatu fī dhālika kathīratun.

The Most High says: “If you divorce them before you have touched them.” [Al-Baqarah 2:237] There are many Qur’anic verses and authentic hadiths of this kind. [220]

قَالَ الْعُلَمَاءُ: فَيَنْبَغِي أَنْ يَسْتَعْمِلَ فِي هَذَا وَمَا أَشْبَهَهُ مِنَ الْعِبَارَاتِ الَّتِي يُسْتَحْيَى مِنْ ذِكْرِهَا بِصَرِيحِ اِسْمِهَا الْكِنَايَاتِ الْمُفْهِمَةَ،

qāla al-ʿulamāʾu: fayanbaghī ʾan yastaʿmila fī hādhā wamā ʾashbahahu mina al-ʿibārāti allatī yustaḥyā min dhikrihā biṣarīḥi ismihā al-kināyāti al-mufhimata,

The scholars said: For these matters, and others whose explicit names cause embarrassment, one should use indirect expressions that convey the meaning.

فَيَكْنِي عَنْ جِمَاعِ الْمَرْأَةِ بِالْإِفْضَاءِ وَالدُّخُولِ وَالْمُعَاشَرَةِ وَالْوِقَاعِ وَنَحْوِهَا، وَلَا يُصَرِّحُ بِالنَّيْكِ وَالْجِمَاعِ وَنَحْوِهِمَا،

fayaknī ʿan jimāʿi al-marʾati bi-al-ʾifḍāʾi wa-al-dukhūli wa-al-muʿāsharati wa-al-wiqāʿi wanaḥwihā, walā yuṣarriḥu bi-al-nayki wa-al-jimāʿi wanaḥwihimā,

Thus, one refers to intercourse with a woman as intimacy, going in to her, marital relations, coupling, or similar expressions, rather than explicitly saying “fucking,” “intercourse,” and the like.

وَكَذَلِكَ يَكْنِي عَنِ الْبَوْلِ وَالتَّغَوُّطِ بِقَضَاءِ الْحَاجَةِ وَالذَّهَابِ إِلَى الْخَلَاءِ، وَلَا يُصَرِّحُ بِالْخِرَاءَةِ وَالْبَوْلِ وَنَحْوِهِمَا،

wakadhālika yaknī ʿani al-bawli wa-al-taghawwuṭi biqaḍāʾi al-ḥājati wa-al-dhahābi ʾilā al-khalāʾi, walā yuṣarriḥu bi-al-khirāʾati wa-al-bawli wanaḥwihimā,

Likewise, one refers to urination and defecation as relieving oneself or going to the privy, rather than explicitly saying “shitting,” “urinating,” and the like.

وَكَذَلِكَ ذِكْرُ الْعُيُوبِ كَالْبَرَصِ وَالْبَخَرِ وَالصُّنَانِ وَغَيْرِهَا، يُعَبَّرُ عَنْهَا بِعِبَارَاتٍ جَمِيلَةٍ يُفْهَمُ مِنْهَا الْغَرَضُ، وَيُلْحَقُ بِمَا ذَكَرْنَاهُ مِنَ الْأَمْثِلَةِ مَا سِوَاهُ.

wakadhālika dhikru al-ʿuyūbi ka-al-baraṣi wa-al-bakhari wa-al-ṣunāni waghayrihā, yuʿabbaru ʿanhā biʿibārātin jamīlatin yufhamu minhā al-gharaḍu, wayulḥaqu bimā dhakarnāhu mina al-ʾamthilati mā siwāhu.

Physical conditions such as depigmented skin, bad breath, offensive body odor, and others should likewise be described with graceful expressions that convey the meaning. Other cases follow the same rule as these examples. [221]

وَاعْلَمْ أَنَّ هَذَا كُلَّهُ إِذَا لَمْ تَدْعُ حَاجَةٌ إِلَى التَّصْرِيحِ بِصَرِيحِ اِسْمِهِ،

waʿlam ʾanna hādhā kullahu ʾidhā lam tadʿu ḥājatun ʾilā al-taṣrīḥi biṣarīḥi ismihi,

Know that all this applies when there is no need to use the explicit term.

فَإِنْ دَعَتْ حَاجَةٌ لِغَرَضِ الْبَيَانِ وَالتَّعْلِيمِ وَخِيفَ أَنَّ الْمُخَاطَبَ لَا يَفْهَمُ الْمَجَازَ، أَوْ

faʾin daʿat ḥājatun ligharaḍi al-bayāni wa-al-taʿlīmi wakhīfa ʾanna al-mukhāṭaba lā yafhamu al-majāza, ʾaw

If explanation or teaching makes this necessary, and one fears that the listener will not understand the indirect expression, or

Source page 578

يَفْهَمُ غَيْرَ الْمُرَادِ صَرَّحَ حِينَئِذٍ بِاسْمِهِ الصَّرِيحِ لِيَحْصُلَ الْإِفْهَامُ الْحَقِيقِيُّ، وَعَلَى هَذَا يُحْمَلُ مَا جَاءَ فِي الْأَحَادِيثِ مِنَ التَّصْرِيحِ بِمِثْلِ هَذَا،

yafhamu ghayra al-murādi ṣarraḥa ḥīnaʾidhin bismihi al-ṣarīḥi liyaḥṣula al-ʾifhāmu al-ḥaqīqiyyu, waʿalā hādhā yuḥmalu mā jāʾa fī al-ʾaḥādīthi mina al-taṣrīḥi bimithli hādhā,

will understand something other than what is intended, one should then use the explicit name so that the meaning is properly understood. Explicit expressions of this kind in the hadiths are interpreted in this way.

فَإِنَّ ذَلِكَ مَحْمُولٌ عَلَى الْحَاجَةِ كَمَا ذَكَرْنَا، فَإِنَّ تَحْصِيلَ الْإِفْهَامِ فِي هَذَا أَوْلَى مِنْ مُرَاعَاةِ مُجَرَّدِ الْأَدَبِ، وَبِاللَّهِ التَّوْفِيقُ.

faʾinna dhālika maḥmūlun ʿalā al-ḥājati kamā dhakarnā, faʾinna taḥṣīla al-ʾifhāmi fī hādhā ʾawlā min murāʿāti mujarradi al-ʾadabi, wa-bi-llāhi al-tawfīqu.

They are understood to meet a need, as we have explained. Securing understanding in such cases takes priority over observing etiquette alone. Success comes through Allah. [222]

[45/ 978] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[45/ 978] rawaynā fī kitābi al-tirmidhiyyi, ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu ʿanhu qāla:

[45/978] We have transmitted in al-Tirmidhī’s book, from ʿAbd Allāh ibn Masʿūd, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلَا اللَّعَّانِ وَلَا الْفَاحِشِ وَلَا الْبَذِيءِ» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «laysa al-muʾminu bi-al-ṭaʿʿāni walā al-laʿʿāni walā al-fāḥishi walā al-badhīʾi» qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

The Messenger of Allah, may Allah bless him and grant him peace, said, “A believer is not one who habitually attacks people’s honor, curses them, speaks obscenely, or uses foul language.” Al-Tirmidhī said: This is a good hadith.

[46/ 979] وَرَوَيْنَا فِي كِتَابَيِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[46/ 979] warawaynā fī kitābayi al-tirmidhiyyi wabni mājah, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[46/979] We have transmitted in the books of al-Tirmidhī and Ibn Mājah, from Anas, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا كَانَ الْفُحْشُ فِي شَيْءٍ إِلَّا شَانَهُ، وَمَا كَانَ الْحَيَاءُ فِي شَيْءٍ إِلَّا زَانَهُ»

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «mā kāna al-fuḥshu fī shayʾin ʾillā shānahu, wamā kāna al-ḥayāʾu fī shayʾin ʾillā zānahu»

The Messenger of Allah, may Allah bless him and grant him peace, said, “Obscenity mars whatever it enters, and modesty beautifies whatever it enters.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

Al-Tirmidhī said: This is a good hadith.

[فَصْلٌ]: يَحْرُمُ اِنْتِهَارُ الْوَالِدِ وَالْوَالِدَةِ وَشِبْهِهِمَا تَحْرِيمًا غَلِيظًا، قَالَ اللَّهُ تَعَالَى:

[faṣlun]: yaḥrumu intihāru al-wālidi wa-al-wālidati washibhihimā taḥrīman ghalīẓan, qāla Allāhu taʿālā:

Section. Harshly rebuking one’s father, mother, or someone in a similar position is strictly forbidden. Allah Most High says:

{وَقَضَى رَبُّكَ أَنْ لَا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا

{waqaḍā rabbuka ʾan lā taʿbudū ʾillā ʾiyyāhu wa-bi-al-wālidayni ʾiḥsānan ʾimmā yablughanna ʿindaka al-kibara ʾaḥaduhumā ʾaw kilāhumā

“Your Lord has decreed that you worship none but Him and treat your parents with kindness. If one or both of them reach old age in your care,

فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا. وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ

falā taqul lahumā ʾuffin walā tanharhumā waqul lahumā qawlan karīman. wakhfiḍ lahumā janāḥa al-dhulli mina al-raḥmati

do not express irritation at them or rebuke them, but speak to them honorably. Humbly lower to them the wing of tenderness,

وَقُلْ رَبِّ اِرْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا} الْآيَةَ [الْإِسْرَاءِ:23–25].

waqul rabbi irḥamhumā kamā rabbayānī ṣaghīran} al-ʾāyata [al-ʾisrāʾi:23–25].

and say, ‘My Lord, have mercy on them, as they raised me when I was small.’” The verse. [Al-Isrāʾ 17:23–25] [223]

[47/ 980] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا؛

[47/ 980] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʿabdi Allāhi bni ʿamri bni al-ʿāṣi raḍiya Allāhu ʿanhumā;

[47/980] We have transmitted in the Ṣaḥīḥs of al-Bukhārī and Muslim, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, may Allah be pleased with them both,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مِنَ الْكَبَائِرِ شَتْمُ الرَّجُلِ وَالِدَيْهِ، قَالُوا: يَا رَسُولَ اللَّهِ، وَهَلْ يَشْتِمُ الرَّجُلُ وَالِدَيْهِ؟

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «mina al-kabāʾiri shatmu al-rajuli wa-al-dayhi, qālū: yā rasūla Allāhi, wahal yashtimu al-rajulu wa-al-dayhi?

that the Messenger of Allah, may Allah bless him and grant him peace, said, “A man’s insulting his parents is a major sin.” They asked, “Messenger of Allah, would a man insult his own parents?”

قَالَ: نَعَمْ، يَسُبُّ أَبَا الرَّجُلِ فَيَسُبُّ أَبَاهُ، وَيَسُبُّ أُمَّهُ فَيَسُبُّ أُمَّهُ».

qāla: naʿam, yasubbu ʾabā al-rajuli fayasubbu ʾabāhu, wayasubbu ʾummahu fayasubbu ʾummahu».

He replied, “Yes. He insults another man’s father, who then insults his father; and he insults the man’s mother, who then insults his mother.”

Source page 579

[48/ 981] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ،

[48/ 981] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi,

[48/981] We have transmitted in the Sunan of Abū Dāwūd and al-Tirmidhī,

عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: كَانَ تَحْتِي اِمْرَأَةٌ وَكُنْتُ أُحِبُّهَا، وَكَانَ عُمَرُ يَكْرَهُهَا، فَقَالَ لِي: طَلِّقْهَا، فَأَبَيْتُ،

ʿani ibni ʿumara raḍiya Allāhu ʿanhumā qāla: kāna taḥtī imraʾatun wakuntu ʾuḥibbuhā, wakāna ʿumaru yakrahuhā, faqāla lī: ṭalliqhā, faʾabaytu,

from Ibn ʿUmar, may Allah be pleased with them both, who said: I had a wife whom I loved, but ʿUmar disliked her. He told me to divorce her, and I refused.

فَأَتَى عُمَرُ رَضِيَ اللَّهُ عَنْهُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ ذَلِكَ لَهُ،

faʾatā ʿumaru raḍiya Allāhu ʿanhu al-nabiyya ṣallā Allāhu ʿalayhi wasallama fadhakara dhālika lahu,

Then ʿUmar, may Allah be pleased with him, went to the Prophet, may Allah bless him and grant him peace, and told him about it.

فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «طَلِّقْهَا» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

faqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: «ṭalliqhā» qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

The Prophet, may Allah bless him and grant him peace, said, “Divorce her.” Al-Tirmidhī said: This is a good, authentic hadith.

332 بَابُ النَّهْيِ عَنِ الْكَذِبِ وَبَيَانِ أَقْسَامِهِ

332 bābu al-nahyi ʿani al-kadhibi wabayāni ʾaqsāmihi

332. Chapter on the prohibition of lying and an explanation of its categories

قَدْ تَظَاهَرَتْ نُصُوصُ الْكِتَابِ وَالسُّنَّةِ عَلَى تَحْرِيمِ الْكَذِبِ فِي الْجُمْلَةِ، وَهُوَ مِنْ قَبَائِحِ الذُّنُوبِ وَفَوَاحِشِ الْعُيُوبِ.

qad taẓāharat nuṣūṣu al-kitābi wa-al-sunnati ʿalā taḥrīmi al-kadhibi fī al-jumlati, wahuwa min qabāʾiḥi al-dhunūbi wafawāḥishi al-ʿuyūbi.

Numerous texts in the Qur’an and Sunnah establish the general prohibition of lying. It is among the ugliest sins and most shameful faults.

وَإِجْمَاعُ الْأُمَّةِ مُنْعَقِدٌ عَلَى تَحْرِيمِهِ مَعَ النُّصُوصِ الْمُتَظَاهِرَةِ، فَلَا ضَرُورَةَ إِلَى نَقْلِ أَفْرَادِهَا،

waʾijmāʿu al-ʾummati munʿaqidun ʿalā taḥrīmihi maʿa al-nuṣūṣi al-mutaẓāhirati, falā ḍarūrata ʾilā naqli ʾafrādihā,

Along with these abundant texts, the Muslim community unanimously agrees that it is forbidden, so there is no need to quote the texts individually.

وَإِنَّمَا الْمُهِمُّ بَيَانُ مَا يُسْتَثْنَى مِنْهُ وَالتَّنْبِيهُ عَلَى دَقَائِقِهِ، وَيَكْفِي فِي التَّنْفِيرِ مِنْهُ الْحَدِيثُ الْمُتَّفَقُ عَلَى صِحَّتِهِ:

waʾinnamā al-muhimmu bayānu mā yustathnā minhu wa-al-tanbīhu ʿalā daqāʾiqihi, wayakfī fī al-tanfīri minhu al-ḥadīthu al-muttafaqu ʿalā ṣiḥḥatihi:

What matters here is explaining its exceptions and drawing attention to its finer points. As a warning against it, the following hadith, whose authenticity is agreed upon, is sufficient:

[1/ 982] وَهُوَ مَا رَوَيْنَاهُ فِي صَحِيحَيْهِمَا عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 982] wahuwa mā rawaynāhu fī ṣaḥīḥayhimā ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[1/982] It is what we have transmitted in their two Ṣaḥīḥs, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اُؤْتُمِنَ خَانَ».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾāyatu al-munāfiqi thalāthun: ʾidhā ḥaddatha kadhaba, waʾidhā waʿada ʾakhlafa, waʾidhā uʾtumina khāna».

The Messenger of Allah, may Allah bless him and grant him peace, said, “The signs of a hypocrite are three: when he speaks, he lies; when he promises, he breaks his promise; and when he is trusted, he betrays that trust.” [224]

[2/ 983] وَرَوَيْنَا فِي صَحِيحَيْهِمَا عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا؛

[2/ 983] warawaynā fī ṣaḥīḥayhimā ʿan ʿabdi Allāhi bni ʿamri bni al-ʿāṣi raḍiya Allāhu ʿanhumā;

[2/983] We have transmitted in their two Ṣaḥīḥs, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, may Allah be pleased with them both,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: «ʾarbaʿun man kunna fīhi kāna munāfiqan khāliṣan,

that the Prophet, may Allah bless him and grant him peace, said, “Whoever possesses four traits is a complete hypocrite.

وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنْ نِفَاقٍ حَتَّى يَدَعَهَا:

waman kānat fīhi khaṣlatun minhunna kānat fīhi khaṣlatun min nifāqin ḥattā yadaʿahā:

Whoever has one of them has a trait of hypocrisy until he gives it up:

إِذَا اُؤْتُمِنَ خَانَ، وَإِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ» وَفِي

ʾidhā uʾtumina khāna, waʾidhā ḥaddatha kadhaba, waʾidhā ʿāhada ghadara, waʾidhā khāṣama fajara» wafī

when trusted, he betrays the trust; when he speaks, he lies; when he makes a pact, he breaks it; and when he disputes, he acts wickedly.” In [225]

Source page 580

رِوَايَةِ مُسْلِمٍ «إِذَا وَعَدَ أَخْلَفَ» بَدَلَ «وَإِذَا اُؤْتُمِنَ خَانَ».

riwāyati muslimin «ʾidhā waʿada ʾakhlafa» badala «waʾidhā uʾtumina khāna».

Muslim’s version, “when he promises, he breaks his promise” appears in place of “when trusted, he betrays the trust.” [226]

وَأَمَّا الْمُسْتَثْنَى مِنْهُ:

waʾammā al-mustathnā minhu:

As for the exceptions to this prohibition:

[3/ 984] فَقَدْ رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أُمِّ كُلْثُومٍ رَضِيَ اللَّهُ عَنْهَا؛

[3/ 984] faqad rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾummi kulthūmin raḍiya Allāhu ʿanhā;

[3/984] We have transmitted in the Ṣaḥīḥs of al-Bukhārī and Muslim, from Umm Kulthūm, may Allah be pleased with her,

أَنَّهَا سَمِعَتْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «لَيْسَ الْكَذَّابُ الَّذِي يُصْلِحُ بَيْنَ النَّاسِ فَيَنْمِي خَيْرًا أَوْ يَقُولُ خَيْرًا»

ʾannahā samiʿat rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: «laysa al-kadhdhābu alladhī yuṣliḥu bayna al-nāsi fayanmī khayran ʾaw yaqūlu khayran»

that she heard the Messenger of Allah, may Allah bless him and grant him peace, say, “A person who reconciles people, conveying good words or speaking good words, is not a liar.”

هَذَا الْقَدْرُ فِي صَحِيحَيْهِمَا. وَزَادَ مُسْلِمٌ فِي رِوَايَةٍ لَهُ: قَالَتْ أُمُّ كُلْثُومٍ:

hādhā al-qadru fī ṣaḥīḥayhimā. wazāda muslimun fī riwāyatin lahu: qālat ʾummu kulthūmin:

This much appears in both their Ṣaḥīḥs. In one of his versions, Muslim adds: Umm Kulthūm said:

وَلَمْ أَسْمَعْهُ يُرَخِّصُ فِي شَيْءٍ مِمَّا يَقُولُ النَّاسُ إِلَّا فِي ثَلَاثٍ يَعْنِي: الْحَرْبَ، وَالْإِصْلَاحَ بَيْنَ النَّاسِ، وَحَدِيثَ الرَّجُلِ اِمْرَأَتَهُ وَالْمَرْأَةِ زَوْجَهَا.

walam ʾasmaʿhu yurakhkhiṣu fī shayʾin mimmā yaqūlu al-nāsu ʾillā fī thalāthin yaʿnī: al-ḥarba, wa-al-ʾiṣlāḥa bayna al-nāsi, waḥadītha al-rajuli imraʾatahu wa-al-marʾati zawjahā.

I never heard him permit any of what people say except in three situations: war, reconciling people, and what a man says to his wife and a woman to her husband.

فَهَذَا حَدِيثٌ صَرِيحٌ فِي إِبَاحَةِ بَعْضِ الْكَذِبِ لِلْمَصْلَحَةِ، وَقَدْ ضَبَطَ الْعُلَمَاءُ مَا يُبَاحُ مِنْهُ.

fahādhā ḥadīthun ṣarīḥun fī ʾibāḥati baʿḍi al-kadhibi li-l-maṣlaḥati, waqad ḍabaṭa al-ʿulamāʾu mā yubāḥu minhu.

This hadith explicitly permits some lying for a beneficial purpose. The scholars have defined the limits of what is permitted.

وَأَحْسَنُ مَا رَأَيْتُهُ فِي ضَبْطِهِ، مَا ذَكَرَهُ الْإِمَامُ أَبُو حَامِدٍ الْغَزَالِيُّ فَقَالَ: الْكَلَامُ وَسِيلَةٌ إِلَى الْمَقَاصِدِ،

waʾaḥsanu mā raʾaytuhu fī ḍabṭihi, mā dhakarahu al-ʾimāmu ʾabū ḥāmidin al-ghazāliyyu faqāla: al-kalāmu wasīlatun ʾilā al-maqāṣidi,

The best definition I have seen is that given by Imam Abū Ḥāmid al-Ghazālī. He said: Speech is a means to an end.

فَكُلُّ مَقْصُودٍ مَحْمُودٍ يُمْكِنُ التَّوَصُّلُ إِلَيْهِ بِالصِّدْقِ وَالْكَذِبِ جَمِيعًا، فَالْكَذِبُ فِيهِ حَرَامٌ لِعَدَمِ الْحَاجَةِ إِلَيْهِ،

fakullu maqṣūdin maḥmūdin yumkinu al-tawaṣṣulu ʾilayhi bi-al-ṣidqi wa-al-kadhibi jamīʿan, fa-al-kadhibu fīhi ḥarāmun liʿadami al-ḥājati ʾilayhi,

Whenever a praiseworthy aim can be achieved through either truth or falsehood, lying is forbidden because there is no need for it.

وَإِنْ أَمْكَنَ التَّوَصُّلُ إِلَيْهِ بِالْكَذِبِ وَلَمْ يُمْكِنْ بِالصِّدْقِ فَالْكَذِبُ فِيهِ مُبَاحٌ إِنْ كَانَ تَحْصِيلُ ذَلِكَ الْمَقْصُودِ مُبَاحًا، وَوَاجِبٌ إِنْ كَانَ الْمَقْصُودُ وَاجِبًا،

waʾin ʾamkana al-tawaṣṣulu ʾilayhi bi-al-kadhibi walam yumkin bi-al-ṣidqi fa-al-kadhibu fīhi mubāḥun ʾin kāna taḥṣīlu dhālika al-maqṣūdi mubāḥan, wawājibun ʾin kāna al-maqṣūdu wājiban,

If the aim can be achieved by lying but not by telling the truth, lying is permissible when achieving that aim is permissible, and obligatory when the aim is obligatory.

فَإِذَا اِخْتَفَى مُسْلِمٌ مِنْ ظَالِمٍ وَسَأَلَ عَنْهُ: وَجَبَ الْكَذِبُ بِإِخْفَائِهِ،

faʾidhā ikhtafā muslimun min ẓālimin wasaʾala ʿanhu: wajaba al-kadhibu biʾikhfāʾihi,

Thus, if a Muslim hides from an oppressor who asks where he is, one must lie to conceal him.

وَكَذَا لَوْ كَانَ عِنْدَهُ أَوْ عِنْدَ غَيْرِهِ وَدِيعَةٌ وَسَأَلَ عَنْهَا ظَالِمٌ يُرِيدُ أَخْذَهَا وَجَبَ عَلَيْهِ الْكَذِبُ بِإِخْفَائِهَا،

wakadhā law kāna ʿindahu ʾaw ʿinda ghayrihi wadīʿatun wasaʾala ʿanhā ẓālimun yurīdu ʾakhdhahā wajaba ʿalayhi al-kadhibu biʾikhfāʾihā,

Likewise, if a person or someone else holds property in trust, and an oppressor asks about it intending to seize it, the person must lie to conceal it.

حَتَّى لَوْ أَخْبَرَهُ بِوَدِيعَةٍ عِنْدَهُ فَأَخَذَهَا الظَّالِمُ قَهْرًا، وَجَبَ ضَمَانُهَا عَلَى الْمُودَعِ الْمُخْبِرِ،

ḥattā law ʾakhbarahu biwadīʿatin ʿindahu faʾakhadhahā al-ẓālimu qahran, wajaba ḍamānuhā ʿalā al-mūdaʿi al-mukhbiri,

Indeed, if a person reveals the entrusted property in his possession and the oppressor forcibly takes it, that custodian is liable to compensate for it.

وَلَوِ اِسْتَحْلَفَهُ عَلَيْهَا، لَزِمَهُ أَنْ يَحْلِفَ وَيُوَرِّيَ فِي يَمِينِهِ، فَإِنْ حَلَفَ وَلَمْ يُوَرِّ، حَنِثَ عَلَى الْأَصَحِّ، وَقِيلَ لَا يَحْنَثُ،

walawi istaḥlafahu ʿalayhā, lazimahu ʾan yaḥlifa wayuwarriya fī yamīnihi, faʾin ḥalafa walam yuwarri, ḥanitha ʿalā al-ʾaṣaḥḥi, waqīla lā yaḥnathu,

If the oppressor makes him swear about it, he must swear while intending an alternative, truthful meaning. If he swears without doing so, he violates his oath according to the more correct view; another view holds that he does not.

وَكَذَلِكَ لَوْ كَانَ مَقْصُودُ حَرْبٍ أَوْ إِصْلَاحِ ذَاتِ الْبَيْنِ أَوِ اِسْتِمَالَةِ قَلْبِ الْمَجْنِيِّ عَلَيْهِ فِي الْعَفْوِ عَنِ الْجِنَايَةِ لَا

wakadhālika law kāna maqṣūdu ḥarbin ʾaw ʾiṣlāḥi dhāti al-bayni ʾawi istimālati qalbi al-majniyyi ʿalayhi fī al-ʿafwi ʿani al-jināyati lā

Similarly, if an objective in war, reconciliation between people, or persuading an injured party to forgive an offense cannot [227]

Source page 581

يَحْصُلُ إِلَّا بِكَذِبٍ، فَالْكَذِبُ لَيْسَ بِحَرَامٍ، وَهَذَا إِذَا لَمْ يَحْصُلِ الْغَرَضُ إِلَّا بِالْكَذِبِ، وَالِاحْتِيَاطُ فِي هَذَا كُلِّهِ أَنْ يُوَرِّيَ؛

yaḥṣulu ʾillā bikadhibin, fa-al-kadhibu laysa biḥarāmin, wahādhā ʾidhā lam yaḥṣuli al-gharaḍu ʾillā bi-al-kadhibi, wa-al-iḥtiyāṭu fī hādhā kullihi ʾan yuwarriya;

be achieved except by lying, then lying is not forbidden. This applies only when the objective cannot otherwise be achieved. The cautious course in all such cases is to use an expression with an alternative meaning.

وَمَعْنَى التَّوْرِيَةِ أَنْ يَقْصِدَ بِعِبَارَتِهِ مَقْصُودًا صَحِيحًا لَيْسَ هُوَ كَاذِبًا بِالنِّسْبَةِ إِلَيْهِ، وَإِنْ كَانَ كَاذِبًا فِي ظَاهِرِ اللَّفْظِ،

wamaʿnā al-tawriyati ʾan yaqṣida biʿibāratihi maqṣūdan ṣaḥīḥan laysa huwa kādhiban bi-al-nisbati ʾilayhi, waʾin kāna kādhiban fī ẓāhiri al-lafẓi,

This means intending through one’s wording a valid meaning in relation to which the statement is true, even if its apparent meaning is false.

وَلَوْ لَمْ يَقْصِدْ هَذَا بَلْ أَطْلَقَ عِبَارَةَ الْكَذِبِ فَلَيْسَ بِحَرَامٍ فِي هَذَا الْمَوْضِعِ.

walaw lam yaqṣid hādhā bal ʾaṭlaqa ʿibārata al-kadhibi falaysa biḥarāmin fī hādhā al-mawḍiʿi.

Even if one does not intend such a meaning and instead simply makes a false statement, it is not forbidden in this situation.

قَالَ أَبُو حَامِدٍ الْغَزَالِيُّ: وَكَذَلِكَ كُلُّ مَا اِرْتَبَطَ بِهِ غَرَضٌ مَقْصُودٌ صَحِيحٌ لَهُ أَوْ لِغَيْرِهِ،

qāla ʾabū ḥāmidin al-ghazāliyyu: wakadhālika kullu mā irtabaṭa bihi gharaḍun maqṣūdun ṣaḥīḥun lahu ʾaw lighayrihi,

Abū Ḥāmid al-Ghazālī said: The same applies wherever a legitimate intended purpose is involved, whether for oneself or for another person.

فَالَّذِي لَهُ مِثْلُ أَنْ يَأْخُذَهُ ظَالِمٌ وَيَسْأَلَهُ عَنْ مَالِهِ لِيَأْخُذَهُ فَلَهُ أَنْ يُنْكِرَهُ،

fa-lladhī lahu mithlu ʾan yaʾkhudhahu ẓālimun wayasʾalahu ʿan mālihi liyaʾkhudhahu falahu ʾan yunkirahu,

An example concerning oneself is being seized by an oppressor who asks about one’s wealth in order to take it; one may deny having it.

أَوْ يَسْأَلَهُ السُّلْطَانُ عَنْ فَاحِشَةٍ بَيْنَهُ وَبَيْنَ اللَّهِ تَعَالَى اِرْتَكَبَهَا فَلَهُ أَنْ يُنْكِرَهَا وَيَقُولَ مَا زَنَيْتُ، أَوْ مَا شَرِبْتُ مَثَلًا.

ʾaw yasʾalahu al-sulṭānu ʿan fāḥishatin baynahu wabayna Allāhi taʿālā irtakabahā falahu ʾan yunkirahā wayaqūla mā zanaytu, ʾaw mā sharibtu mathalan.

Or a ruler might ask about a shameful deed committed privately between oneself and Allah Most High. One may deny it, saying, for example, “I did not commit illicit intercourse,” or “I did not drink.”

وَقَدِ اِشْتَهَرَتِ الْأَحَادِيثُ بِتَلْقِينِ الَّذِينَ أَقَرُّوا بِالْحُدُودِ الرُّجُوعَ عَنِ الْإِقْرَارِ.

waqadi ishtaharati al-ʾaḥādīthu bitalqīni alladhīna ʾaqarrū bi-al-ḥudūdi al-rujūʿa ʿani al-ʾiqrāri.

Well-known hadiths describe prompting people who have confessed to offenses carrying prescribed penalties to retract their confessions.

وَأَمَّا غَرَضُ غَيْرِهِ، فَمِثْلُ أَنْ يُسْأَلَ عَنْ سِرِّ أَخِيهِ فَيُنْكِرَهُ وَنَحْوِ ذَلِكَ،

waʾammā gharaḍu ghayrihi, famithlu ʾan yusʾala ʿan sirri ʾakhīhi fayunkirahu wanaḥwi dhālika,

A purpose concerning another person would include being asked about a brother’s secret and denying knowledge of it, and similar cases.

وَيَنْبَغِي أَنْ يُقَابِلَ بَيْنَ مَفْسَدَةِ الْكَذِبِ وَالْمَفْسَدَةِ الْمُتَرَتِّبَةِ عَلَى الصِّدْقِ؛ فَإِنْ كَانَتِ الْمَفْسَدَةُ فِي الصِّدْقِ أَشَدَّ ضَرَرًا فَلَهُ الْكَذِبُ،

wayanbaghī ʾan yuqābila bayna mafsadati al-kadhibi wa-al-mafsadati al-mutarattibati ʿalā al-ṣidqi; faʾin kānati al-mafsadatu fī al-ṣidqi ʾashadda ḍararan falahu al-kadhibu,

One should weigh the harm of lying against the harm resulting from telling the truth. If telling the truth would cause greater harm, one may lie.

وَإِنْ كَانَ عَكْسُهُ، أَوْ شَكَّ، حَرُمَ عَلَيْهِ الْكَذِبُ؛ وَمَتَى جَازَ الْكَذِبُ فَإِنْ كَانَ الْمُبِيحُ غَرَضًا يَتَعَلَّقُ بِنَفْسِهِ فَيُسْتَحَبُّ أَنْ لَا يَكْذِبَ،

waʾin kāna ʿaksuhu, ʾaw shakka, ḥaruma ʿalayhi al-kadhibu; wamatā jāza al-kadhibu faʾin kāna al-mubīḥu gharaḍan yataʿallaqu binafsihi fayustaḥabbu ʾan lā yakdhiba,

If the reverse is true, or one is uncertain, lying is forbidden. Whenever lying is permitted for a purpose concerning oneself, it is recommended to refrain from it.

وَمَتَى كَانَ مُتَعَلِّقًا بِغَيْرِهِ لَمْ تَجُزِ الْمُسَامَحَةُ بِحَقِّ غَيْرِهِ؛ وَالْحَزْمُ تَرْكُهُ فِي كُلِّ مَوْضِعٍ أُبِيحَ إِلَّا إِذَا كَانَ وَاجِبًا.

wamatā kāna mutaʿalliqan bighayrihi lam tajuzi al-musāmaḥatu biḥaqqi ghayrihi; wa-al-ḥazmu tarkuhu fī kulli mawḍiʿin ʾubīḥa ʾillā ʾidhā kāna wājiban.

When the purpose concerns someone else, however, one may not compromise that person’s right. Prudence calls for avoiding lies wherever they are permitted, unless they are obligatory.

وَاعْلَمْ أَنَّ مَذْهَبَ أَهْلِ السُّنَّةِ أَنَّ الْكَذِبَ هُوَ الْإِخْبَارُ عَنِ الشَّيْءِ، بِخِلَافِ مَا هُوَ، سَوَاءٌ تَعَمَّدْتَ ذَلِكَ أَمْ جَهِلْتَهُ،

waʿlam ʾanna madhhaba ʾahli al-sunnati ʾanna al-kadhiba huwa al-ʾikhbāru ʿani al-shayʾi, bikhilāfi mā huwa, sawāʾun taʿammadta dhālika ʾam jahiltahu,

Know that according to the people of the Sunnah, a falsehood is a statement about something that differs from the facts, whether one does this deliberately or unknowingly.

لَكِنْ لَا يَأْثَمُ فِي الْجَهْلِ وَإِنَّمَا يَأْثَمُ فِي الْعَمْدِ، وَدَلِيلُ أَصْحَابِنَا تَقْيِيدُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

lākin lā yaʾthamu fī al-jahli waʾinnamā yaʾthamu fī al-ʿamdi, wadalīlu ʾaṣḥābinā taqyīdu al-nabiyyi ṣallā Allāhu ʿalayhi wasallama

One incurs no sin through ignorance; the sin lies in deliberate falsehood. Our scholars’ evidence is the qualification made by the Prophet, may Allah bless him and grant him peace:

«مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ».

«man kadhaba ʿalayya mutaʿammidan falyatabawwaʾ maqʿadahu mina al-nāri».

“Whoever deliberately attributes a lie to me should take his seat in the Fire.”

Source page 582

333 بَابُ الْحَثِّ عَلَى التَّثَبُّتِ فِيمَا يَحْكِيهِ الْإِنْسَانُ وَالنَّهْيِ عَنِ التَّحْدِيثِ بِكُلِّ مَا سَمِعَ إِذَا لَمْ يَظُنَّ صِحَّتَهُ

333 bābu al-ḥaththi ʿalā al-tathabbuti fīmā yaḥkīhi al-ʾinsānu wa-al-nahyi ʿani al-taḥdīthi bikulli mā samiʿa ʾidhā lam yaẓunna ṣiḥḥatahu

333. Chapter on the encouragement to verify what one relates, and the prohibition of repeating everything one hears when one does not believe it to be true

قَالَ اللَّهُ تَعَالَى: {وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْؤُولًا} [الْإِسْرَاءِ:36]

qāla Allāhu taʿālā: {walā taqfu mā laysa laka bihi ʿilmun ʾinna al-samʿa wa-al-baṣara wa-al-fuʾāda kullu ʾulāʾika kāna ʿanhu masʾūlan} [al-ʾisrāʾi:36]

Allah Most High says, “Do not pursue what you have no knowledge of. Hearing, sight, and the heart—all of these will be called to account.” [al-Isrāʾ: 36]

وَقَالَ تَعَالَى: {مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ} [ق: 18]

waqāla taʿālā: {mā yalfiẓu min qawlin ʾillā ladayhi raqībun ʿatīdun} [Qāf: 18]

And the Most High says, “He utters no word without an observer beside him, ready to record it.” [Qāf: 18]

وَقَالَ تَعَالَى: {إِنَّ رَبَّكَ لَبِالْمِرْصَادِ} [الْفَجْرِ:14].

waqāla taʿālā: {ʾinna rabbaka labiālmirṣādi} [al-fajri:14].

And the Most High says, “Your Lord is ever watchful.” [al-Fajr: 14]

[1/ 985] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ حَفْصِ بْنِ عَاصِمٍ التَّابِعِيِّ الْجَلِيلِ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 985] warawaynā fī ṣaḥīḥi muslimin, ʿan ḥafṣi bni ʿāṣimin al-tābiʿiyyi al-jalīli ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[1/985] We have related in Ṣaḥīḥ Muslim, from the eminent Successor Ḥafṣ ibn ʿĀṣim, from Abū Hurayrah, may Allah be pleased with him:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "كَفَى بِالْمَرْءِ كَذِبًا أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ"

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: "kafā bi-al-marʾi kadhiban ʾan yuḥadditha bikulli mā samiʿa"

The Prophet, may Allah bless him and grant him peace, said, “It is enough to make someone a liar that he recounts everything he hears.”

وَرَوَاهُ مُسْلِمٌ مِنْ طَرِيقَيْنِ: أَحَدُهُمَا هَكَذَا. وَالثَّانِي عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُرْسَلًا لَمْ يَذْكُرْ أَبَا هُرَيْرَةَ،

warawāhu muslimun min ṭarīqayni: ʾaḥaduhumā hākadhā. wa-al-thānī ʿan ḥafṣi bni ʿāṣimin, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama mursalan lam yadhkur ʾabā hurayrata,

Muslim transmitted it through two chains: one as given here, and the other from Ḥafṣ ibn ʿĀṣim directly from the Prophet, may Allah bless him and grant him peace, as a mursal report, omitting Abū Hurayrah.

فَتُقَدَّمُ رِوَايَةُ مَنْ أَثْبَتَ أَبَا هُرَيْرَةَ، فَإِنَّ الزِّيَادَةَ مِنَ الثِّقَةِ مَقْبُولَةٌ،

fatuqaddamu riwāyatu man ʾathbata ʾabā hurayrata, faʾinna al-ziyādata mina al-thiqati maqbūlatun,

The transmission that includes Abū Hurayrah takes precedence, since additional information supplied by a trustworthy transmitter is accepted.

وَهَذَا هُوَ الْمَذْهَبُ الصَّحِيحُ الْمُخْتَارُ الَّذِي عَلَيْهِ أَهْلُ الْفِقْهِ وَالْأُصُولِ وَالْمُحَقِّقُونَ مِنَ الْمُحَدِّثِينَ،

wahādhā huwa al-madhhabu al-ṣaḥīḥu al-mukhtāru alladhī ʿalayhi ʾahlu al-fiqhi wa-al-ʾuṣūli wa-al-muḥaqqiqūna mina al-muḥaddithīna,

This is the sound, preferred position held by jurists, scholars of legal theory, and discerning hadith scholars:

أَنَّ الْحَدِيثَ إِذَا رُوِيَ مِنْ طَرِيقَيْنِ أَحَدُهُمَا مُرْسَلٌ وَالْآخَرُ مُتَّصِلٌ، قُدِّمَ الْمُتَّصِلُ وَحُكِمَ بِصِحَّةِ الْحَدِيثِ،

ʾanna al-ḥadītha ʾidhā ruwiya min ṭarīqayni ʾaḥaduhumā mursalun wa-al-ʾākharu muttaṣilun, quddima al-muttaṣilu waḥukima biṣiḥḥati al-ḥadīthi,

When a hadith is transmitted through two chains, one mursal and the other fully connected, the connected chain takes precedence and the hadith is judged authentic.

وَجَازَ الِاحْتِجَاجُ بِهِ فِي كُلِّ شَيْءٍ مِنَ الْأَحْكَامِ وَغَيْرِهَا. وَاللَّهُ أَعْلَمُ.

wajāza al-iḥtijāju bihi fī kulli shayʾin mina al-ʾaḥkāmi waghayrihā. wa-Allāhu ʾaʿlamu.

It may then be cited as evidence in all matters, including legal rulings and others. Allah knows best.

[2/ 986] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ،

[2/ 986] warawaynā fī ṣaḥīḥi muslimin,

[2/986] We have related in Ṣaḥīḥ Muslim:

عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ: بِحَسْبِ الْمَرْءِ مِنَ الْكَذِبِ أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ.

ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu qāla: biḥasbi al-marʾi mina al-kadhibi ʾan yuḥadditha bikulli mā samiʿa.

ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, said, “It is enough falsehood for a person to recount everything he hears.”

وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ مِثْلَهُ.

warawaynā fī ṣaḥīḥi muslimin, ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu ʿanhu mithlahu.

We have related the same in Ṣaḥīḥ Muslim from ʿAbd Allāh ibn Masʿūd, may Allah be pleased with him.

وَالْآثَارُ فِي هَذَا الْبَابِ كَثِيرَةٌ.

wa-al-ʾāthāru fī hādhā al-bābi kathīratun.

There are many transmitted reports on this subject.

Source page 583

[3/ 987] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، بِإِسْنَادٍ صَحِيحٍ، عَنْ أَبِي مَسْعُودٍ، أَوْ حُذَيْفَةَ بْنِ الْيَمَانِ، قَالَ:

[3/ 987] warawaynā fī sunani ʾabī dāwūda, biʾisnādin ṣaḥīḥin, ʿan ʾabī masʿūdin, ʾaw ḥudhayfata bni al-yamāni, qāla:

[3/987] We have related in Sunan Abī Dāwūd, through an authentic chain, from Abū Masʿūd—or Ḥudhayfah ibn al-Yamān—who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "بِئْسَ مَطِيَّةُ الرَّجُلِ زَعَمُوا".

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "biʾsa maṭiyyatu al-rajuli zaʿamū".

I heard the Messenger of Allah, may Allah bless him and grant him peace, say, “What a wretched mount for a man are the words ‘They claim.’”

قَالَ الْإِمَامُ أَبُو سُلَيْمَانَ الْخَطَّابِيُّ فِيمَا رَوَيْنَاهُ عَنْهُ فِي مَعَالِمِ السُّنَنِ:

qāla al-ʾimāmu ʾabū sulaymāna al-khaṭṭābiyyu fīmā rawaynāhu ʿanhu fī maʿālimi al-sunani:

Imam Abū Sulaymān al-Khaṭṭābī said, in what we have transmitted from him in Maʿālim al-Sunan:

أَصْلُ هَذَا الْحَدِيثِ أَنَّ الرَّجُلَ إِذَا أَرَادَ الظَّعْنَ فِي حَاجَةٍ وَالسَّيْرَ إِلَى بَلَدٍ رَكِبَ مَطِيَّةً وَسَارَ حَتَّى يَبْلُغَ حَاجَتَهُ،

ʾaṣlu hādhā al-ḥadīthi ʾanna al-rajula ʾidhā ʾarāda al-ẓaʿna fī ḥājatin wa-al-sayra ʾilā baladin rakiba maṭiyyatan wasāra ḥattā yablugha ḥājatahu,

The basis of this hadith is that, when a person wishes to set out on some business and travel to a town, he rides a mount until he accomplishes his purpose.

فَشَبَّهَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا يُقَدِّمُ الرَّجُلُ أَمَامَ كَلَامِهِ وَيَتَوَصَّلُ بِهِ إِلَى حَاجَتِهِ مِنْ قَوْلِهِمْ: (زَعَمُوا) بِالْمَطِيَّةِ،

fashabbaha al-nabiyyu ṣallā Allāhu ʿalayhi wasallama mā yuqaddimu al-rajulu ʾamāma kalāmihi wayatawaṣṣalu bihi ʾilā ḥājatihi min qawlihim: (zaʿamū) bi-al-maṭiyyati,

The Prophet, may Allah bless him and grant him peace, therefore compared the expression “They claim,” which a person puts before his words to achieve his purpose, to a mount.

وَإِنَّمَا يُقَالُ: (زَعَمُوا) فِي حَدِيثٍ لَا سَنَدَ لَهُ وَلَا ثَبَتَ، إِنَّمَا هُوَ شَيْءٌ يُحْكَى عَلَى سَبِيلِ الْبَلَاغِ،

waʾinnamā yuqālu: (zaʿamū) fī ḥadīthin lā sanada lahu walā thabata, ʾinnamā huwa shayʾun yuḥkā ʿalā sabīli al-balāghi,

“They claim” is used for an account with neither a chain of transmission nor a reliable basis; it is merely something passed on as hearsay.

فَذَمَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنَ الْحَدِيثِ مَا هَذَا سَبِيلُهُ، وَأَمَرَ بِالتَّوَثُّقِ فِيمَا يَحْكِيهِ وَالتَّثَبُّتِ فِيهِ،

fadhamma al-nabiyyu ṣallā Allāhu ʿalayhi wasallama mina al-ḥadīthi mā hādhā sabīluhu, waʾamara bi-al-tawaththuqi fīmā yaḥkīhi wa-al-tathabbuti fīhi,

The Prophet, may Allah bless him and grant him peace, censured accounts of this kind and commanded people to verify what they relate and establish its reliability,

فَلَا يَرْوِيهِ حَتَّى يَكُونَ مَعْزُوًّا إِلَى ثَبَتٍ، هَذَا كَلَامُ الْخَطَّابِيِّ، وَاللَّهُ أَعْلَمُ.

falā yarwīhi ḥattā yakūna maʿzuwwan ʾilā thabatin, hādhā kalāmu al-khaṭṭābiyyi, wa-Allāhu ʾaʿlamu.

so that they do not transmit it until it is attributed to a reliable source. These are al-Khaṭṭābī’s words. Allah knows best.

334 بَابُ التَّعْرِيضِ وَالتَّوْرِيَةِ

334 bābu al-taʿrīḍi wa-al-tawriyati

334. Chapter on indirect expression and double meanings

اِعْلَمْ أَنَّ هَذَا الْبَابَ مِنْ أَهَمِّ الْأَبْوَابِ، فَإِنَّهُ مِمَّا يَكْثُرُ اِسْتِعْمَالُهُ وَتَعُمُّ بِهِ الْبَلْوَى،

iʿlam ʾanna hādhā al-bāba min ʾahammi al-ʾabwābi, faʾinnahu mimmā yakthuru istiʿmāluhu wataʿummu bihi al-balwā,

Know that this is among the most important chapters: its subject arises frequently and concerns everyone.

فَيَنْبَغِي لَنَا أَنْ نَعْتَنِيَ بِتَحْقِيقِهِ، وَيَنْبَغِي لِلْوَاقِفِ عَلَيْهِ أَنْ يَتَأَمَّلَهُ وَيَعْمَلَ بِهِ،

fayanbaghī lanā ʾan naʿtaniya bitaḥqīqihi, wayanbaghī li-l-wāqifi ʿalayhi ʾan yataʾammalahu wayaʿmala bihi,

We should therefore take care to establish its rules accurately, and those who read it should reflect on it and put it into practice.

وَقَدْ قَدَّمْنَا فِي الْكَذِبِ مِنَ التَّحْرِيمِ الْغَلِيظِ، وَمَا فِي إِطْلَاقِ اللِّسَانِ مِنَ الْخَطَرِ، وَهَذَا الْبَابُ طَرِيقٌ إِلَى السَّلَامَةِ مِنْ ذَلِكَ.

waqad qaddamnā fī al-kadhibi mina al-taḥrīmi al-ghalīẓi, wamā fī ʾiṭlāqi al-lisāni mina al-khaṭari, wahādhā al-bābu ṭarīqun ʾilā al-salāmati min dhālika.

We have already explained the severe prohibition of lying and the dangers of letting the tongue run free. This chapter offers a way to remain safe from those dangers.

وَاعْلَمْ أَنَّ التَّوْرِيَةَ وَالتَّعْرِيضَ مَعْنَاهُمَا: أَنْ تُطْلِقَ لَفْظًا هُوَ ظَاهِرٌ فِي مَعْنًى وَتُرِيدَ بِهِ مَعْنًى آخَرَ يَتَنَاوَلُهُ ذَلِكَ اللَّفْظُ،

waʿlam ʾanna al-tawriyata wa-al-taʿrīḍa maʿnāhumā: ʾan tuṭliqa lafẓan huwa ẓāhirun fī maʿnan waturīda bihi maʿnan ʾākhara yatanāwaluhu dhālika al-lafẓu,

Know that double meanings and indirect expressions consist of uttering words with an obvious meaning while intending another meaning that the same words can bear,

لَكِنَّهُ خِلَافُ ظَاهِرِهِ، وَهَذَا ضَرْبٌ مِنَ التَّغْرِيرِ وَالْخِدَاعِ. قَالَ الْعُلَمَاءُ:

lākinnahu khilāfu ẓāhirihi, wahādhā ḍarbun mina al-taghrīri wa-al-khidāʿi. qāla al-ʿulamāʾu:

but which differs from their apparent meaning. This is a kind of misleading and deception. The scholars said:

فَإِنْ دَعَتْ إِلَى ذَلِكَ مَصْلَحَةٌ شَرْعِيَّةٌ رَاجِحَةٌ عَلَى خِدَاعِ الْمُخَاطَبِ أَوْ حَاجَةٌ لَا مَنْدُوحَةَ عَنْهَا إِلَّا بِالْكَذِبِ فَلَا بَأْسَ بِالتَّعْرِيضِ، وَإِنْ

faʾin daʿat ʾilā dhālika maṣlaḥatun sharʿiyyatun rājiḥatun ʿalā khidāʿi al-mukhāṭabi ʾaw ḥājatun lā mandūḥata ʿanhā ʾillā bi-al-kadhibi falā baʾsa bi-al-taʿrīḍi, waʾin

If a benefit recognized by religious law outweighs deceiving the listener, or a need cannot otherwise be met without lying, indirect expression is unobjectionable. If [228]

Source page 584

لَمْ يَكُنْ شَيْءٌ مِنْ ذَلِكَ فَهُوَ مَكْرُوهٌ وَلَيْسَ بِحَرَامٍ، إِلَّا أَنْ يُتَوَصَّلَ بِهِ إِلَى أَخْذِ بَاطِلٍ أَوْ دَفْعِ حَقٍّ،

lam yakun shayʾun min dhālika fahuwa makrūhun walaysa biḥarāmin, ʾillā ʾan yutawaṣṣala bihi ʾilā ʾakhdhi bāṭilin ʾaw dafʿi ḥaqqin,

neither of these circumstances applies, it is disliked, though not forbidden—unless it is used to obtain something wrongfully or evade a rightful claim,

فَيَصِيرُ حِينَئِذٍ حَرَامًا، هَذَا ضَابِطُ الْبَابِ.

fayaṣīru ḥīnaʾidhin ḥarāman, hādhā ḍābiṭu al-bābi.

in which case it becomes forbidden. This is the governing principle of the chapter.

فَأَمَّا الْآثَارُ الْوَارِدَةُ فِيهِ، فَقَدْ جَاءَ مِنَ الْآثَارِ مَا يُبِيحُهُ وَمَا لَا يُبِيحُهُ،

faʾammā al-ʾāthāru al-wāridatu fīhi, faqad jāʾa mina al-ʾāthāri mā yubīḥuhu wamā lā yubīḥuhu,

As for the transmitted reports on this subject, some permit it and others do not.

وَهِيَ مَحْمُولَةٌ عَلَى هَذَا التَّفْصِيلِ الَّذِي ذَكَرْنَاهُ. فَمِمَّا جَاءَ فِي الْمَنْعِ:

wahiya maḥmūlatun ʿalā hādhā al-tafṣīli alladhī dhakarnāhu. famimmā jāʾa fī al-manʿi:

They are to be understood according to the distinctions we have explained. Among the reports prohibiting it is the following:

[1/ 988] مَا رَوَيْنَاهُ فِي سُنَنِ أَبِي دَاوُدَ، بِإِسْنَادٍ فِيهِ ضَعْفٌ لَكِنْ لَمْ يُضَعِّفْهُ أَبُو دَاوُدَ،

[1/ 988] mā rawaynāhu fī sunani ʾabī dāwūda, biʾisnādin fīhi ḍaʿfun lākin lam yuḍaʿʿifhu ʾabū dāwūda,

[1/988] We have related it in Sunan Abī Dāwūd through a chain containing weakness, although Abū Dāwūd did not declare it weak.

فَيَقْتَضِي أَنْ يَكُونَ حَسَنًا عِنْدَهُ كَمَا سَبَقَ بَيَانُهُ، عَنْ سُفْيَانَ بْنِ أَسَدٍ بِفَتْحِ الْهَمْزَةِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

fayaqtaḍī ʾan yakūna ḥasanan ʿindahu kamā sabaqa bayānuhu, ʿan sufyāna bni ʾasadin bifatḥi al-hamzati raḍiya Allāhu ʿanhu qāla:

This implies that he considered it ḥasan, as explained earlier. It is from Sufyān ibn Asad—with fatḥah on the hamzah—may Allah be pleased with him, who said: [229]

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "كَبُرَتْ خِيَانَةً أَنْ تُحَدِّثَ أَخَاكَ حَدِيثًا هُوَ لَكَ بِهِ مُصَدِّقٌ وَأَنْتَ بِهِ كَاذِبٌ".

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "kaburat khiyānatan ʾan tuḥadditha ʾakhāka ḥadīthan huwa laka bihi muṣaddiqun waʾanta bihi kādhibun".

I heard the Messenger of Allah, may Allah bless him and grant him peace, say, “It is a grave betrayal to tell your brother something that he believes you about while you are lying to him.”

وَرَوَيْنَا عَنِ اِبْنِ سِيرِينَ رَحِمَهُ اللَّهُ أَنَّهُ قَالَ: الْكَلَامُ أَوْسَعُ مِنْ أَنْ يَكْذِبَ ظَرِيفٌ.

warawaynā ʿani ibni sīrīna raḥimahu Allāhu ʾannahu qāla: al-kalāmu ʾawsaʿu min ʾan yakdhiba ẓarīfun.

We have related that Ibn Sīrīn, may Allah have mercy on him, said, “Language offers too much scope for a person of wit to need to lie.”

مِثَالُ التَّعْرِيضِ الْمُبَاحِ مَا قَالَهُ النَّخَعِيُّ رَحِمَهُ اللَّهُ: إِذَا بَلَغَ الرَّجُلَ عَنْكَ شَيْءٌ قُلْتَهُ

mithālu al-taʿrīḍi al-mubāḥi mā qālahu al-nakhaʿiyyu raḥimahu Allāhu: ʾidhā balagha al-rajula ʿanka shayʾun qultahu

An example of permissible indirect expression is what al-Nakhaʿī, may Allah have mercy on him, said: “If someone hears of something you said,

فَقُلْ: اللَّهُ يَعْلَمُ مَا قُلْتُ مِنْ ذَلِكَ مِنْ شَيْءٍ، فَيَتَوَهَّمُ السَّامِعُ النَّفْيَ وَمَقْصُودُكَ اللَّهُ يَعْلَمُ الَّذِي قُلْتُهُ.

faqul: Allāhu yaʿlamu mā qultu min dhālika min shayʾin, fayatawahhamu al-sāmiʿu al-nafya wamaqṣūduka Allāhu yaʿlamu alladhī qultuhu.

say, ‘Allah knows mā qultu min dhālika min shayʾ.’ The listener will understand mā as a negation—‘I said nothing of that’—while you mean, ‘Allah knows what I said.’”

وَقَالَ النَّخَعِيُّ أَيْضًا: لَا تَقُلْ لِابْنِكَ: أَشْتَرِي لَكَ سُكَّرًا، بَلْ قُلْ: أَرَأَيْتَ لَوِ اِشْتَرَيْتُ لَكَ سُكَّرًا؟

waqāla al-nakhaʿiyyu ʾayḍan: lā taqul libnika: ʾashtarī laka sukkaran, bal qul: ʾaraʾayta lawi ishtaraytu laka sukkaran?

Al-Nakhaʿī also said, “Do not tell your son, ‘I will buy you some sugar.’ Say instead, ‘What would you think if I bought you some sugar?’”

وَكَانَ النَّخَعِيُّ إِذَا طَلَبَهُ رَجُلٌ قَالَ لِلْجَارِيَةِ: قُولِي لَهُ اُطْلُبْهُ فِي الْمَسْجِدِ.

wakāna al-nakhaʿiyyu ʾidhā ṭalabahu rajulun qāla li-l-jāriyati: qūlī lahu uṭlubhu fī al-masjidi.

When a man came looking for al-Nakhaʿī, he would tell the servant girl, “Tell him: Look for him in the mosque.”

وَقَالَ غَيْرُهُ: خَرَجَ أَبِي فِي وَقْتٍ قَبْلَ هَذَا. وَكَانَ الشَّعْبِيُّ يَخُطُّ دَائِرَةً وَيَقُولُ لِلْجَارِيَةِ: ضَعِي أُصْبُعَكِ فِيهَا وَقُولِي: لَيْسَ هُوَ هَاهُنَا.

waqāla ghayruhu: kharaja ʾabī fī waqtin qabla hādhā. wakāna al-shaʿbiyyu yakhuṭṭu dāʾiratan wayaqūlu li-l-jāriyati: ḍaʿī ʾuṣbuʿaki fīhā waqūlī: laysa huwa hāhunā.

Another person said, “My father went out at some time before now.” Al-Shaʿbī would draw a circle and tell the servant girl, “Put your finger inside it and say: He is not here.”

وَمِثْلُ هَذَا قَوْلُ النَّاسِ فِي الْعَادَةِ لِمَنْ دَعَاهُ لِطَعَامٍ أَنَا عَلَى نِيَّةٍ؛ مُوهِمًا أَنَّهُ صَائِمٌ وَمَقْصُودُهُ عَلَى نِيَّةِ تَرْكِ الْأَكْلِ؛

wamithlu hādhā qawlu al-nāsi fī al-ʿādati liman daʿāhu liṭaʿāmin ʾanā ʿalā niyyatin; mūhiman ʾannahu ṣāʾimun wamaqṣūduhu ʿalā niyyati tarki al-ʾakli;

Similarly, someone invited to eat commonly says, “I have made an intention,” giving the impression that he is fasting while meaning that he intends not to eat.

وَمِثْلُهُ: أَبْصَرْتَ فُلَانًا؟ فَيَقُولُ مَا رَأَيْتُهُ: أَيْ مَا ضَرَبْتُ رِئَتَهُ. وَنَظَائِرُ هَذَا كَثِيرَةٌ.

wamithluhu: ʾabṣarta fulānan? fayaqūlu mā raʾaytuhu: ʾay mā ḍarabtu riʾatahu. wanaẓāʾiru hādhā kathīratun.

Another example: “Have you seen so-and-so?” He answers, “Mā raʾaytuhu,” meaning, “I have not struck his lung,” though the words are ordinarily understood as “I have not seen him.” There are many similar examples.

وَلَوْ حَلَفَ عَلَى شَيْءٍ مِنْ هَذَا وَوَرَّى فِي يَمِينِهِ لَمْ يَحْنَثْ،

walaw ḥalafa ʿalā shayʾin min hādhā wawarrā fī yamīnihi lam yaḥnath,

If someone swears to something of this kind, intending a secondary meaning in his oath, he does not break the oath,

Source page 585

سَوَاءٌ حَلَفَ بِاللَّهِ تَعَالَى أَوْ حَلَفَ بِالطَّلَاقِ أَوْ بِغَيْرِهِ، فَلَا يَقَعُ عَلَيْهِ الطَّلَاقُ وَلَا غَيْرُهُ،

sawāʾun ḥalafa bi-llāhi taʿālā ʾaw ḥalafa bi-al-ṭalāqi ʾaw bighayrihi, falā yaqaʿu ʿalayhi al-ṭalāqu walā ghayruhu,

whether he swears by Allah Most High, makes his oath conditional on divorce, or uses some other form. Neither divorce nor any other consequence takes effect.

وَهَذَا إِذَا لَمْ يُحَلِّفْهُ الْقَاضِي فِي دَعْوَى؛ فَإِنْ حَلَّفَهُ الْقَاضِي فِي دَعْوَى فَالِاعْتِبَارُ بِنِيَّةِ الْقَاضِي إِذَا حَلَّفَهُ بِاللَّهِ تَعَالَى،

wahādhā ʾidhā lam yuḥallifhu al-qāḍī fī daʿwā; faʾin ḥallafahu al-qāḍī fī daʿwā fa-al-iʿtibāru biniyyati al-qāḍī ʾidhā ḥallafahu bi-llāhi taʿālā,

This applies when a judge has not administered the oath in a legal claim. If the judge administers an oath by Allah Most High in a claim, the judge’s intention determines its meaning.

فَإِنْ حَلَّفَهُ بِالطَّلَاقِ فَالِاعْتِبَارُ بِنِيَّةِ الْحَالِفِ، لِأَنَّهُ لَا يَجُوزُ لِلْقَاضِي تَحْلِيفُهُ بِالطَّلَاقِ فَهُوَ كَغَيْرِهِ مِنَ النَّاسِ، وَاللَّهُ أَعْلَمُ.

faʾin ḥallafahu bi-al-ṭalāqi fa-al-iʿtibāru biniyyati al-ḥālifi, liʾannahu lā yajūzu li-l-qāḍī taḥlīfuhu bi-al-ṭalāqi fahuwa kaghayrihi mina al-nāsi, wa-Allāhu ʾaʿlamu.

If he administers an oath conditional on divorce, however, the swearer’s intention governs, because a judge may not administer such an oath; in that respect he is like anyone else. Allah knows best. [230]

قَالَ الْغَزَالِيُّ: وَمِنَ الْكَذِبِ الْمُحَرَّمِ الَّذِي يُوجِبُ الْفِسْقَ مَا جَرَتْ بِهِ الْعَادَةُ فِي الْمُبَالَغَةِ

qāla al-ghazāliyyu: wamina al-kadhibi al-muḥarrami alladhī yūjibu al-fisqa mā jarat bihi al-ʿādatu fī al-mubālaghati

Al-Ghazālī said: Among the forbidden forms of lying that constitute sinful misconduct are habitual exaggerations,

كَقَوْلِهِ: قُلْتُ لَكَ مِئَةَ مَرَّةٍ، وَطَلَبْتُكَ مِئَةَ مَرَّةٍ وَنَحْوِهِ بِأَنَّهُ لَا يُرَادُ بِهِ تَفْهِيمُ الْمَرَّاتِ بَلْ تَفْهِيمُ الْمُبَالَغَةِ،

kaqawlihi: qultu laka miʾata marratin, waṭalabtuka miʾata marratin wanaḥwihi biʾannahu lā yurādu bihi tafhīmu al-marrāti bal tafhīmu al-mubālaghati,

such as “I have told you a hundred times,” or “I have looked for you a hundred times,” and similar statements, even though these convey emphasis rather than an exact number of occasions.

فَإِنْ لَمْ يَكُنْ طَلَبَهُ إِلَّا مَرَّةً وَاحِدَةً كَانَ كَاذِبًا، وَإِنْ طَلَبَهُ مَرَّاتٍ لَا يُعْتَادُ مِثْلُهَا فِي الْكَثْرَةِ لَمْ يَأْثَمْ،

faʾin lam yakun ṭalabahu ʾillā marratan wāḥidatan kāna kādhiban, waʾin ṭalabahu marrātin lā yuʿtādu mithluhā fī al-kathrati lam yaʾtham,

If he looked for the person only once, he is lying. If he looked for him an unusually large number of times, he incurs no sin,

وَإِنْ لَمْ يَبْلُغْ مِئَةَ مَرَّةٍ وَبَيْنَهُمَا دَرَجَاتٌ يَتَعَرَّضُ الْمُبَالِغُ لِلْكَذِبِ فِيهَا.

waʾin lam yablugh miʾata marratin wabaynahumā darajātun yataʿarraḍu al-mubālighu li-l-kadhibi fīhā.

even if it did not reach a hundred. Between these extremes are degrees in which the person who exaggerates risks lying.

قُلْتُ: وَدَلِيلُ جَوَازِ الْمُبَالَغَةِ وَأَنَّهُ لَا يُعَدُّ كَذِبًا:

qultu: wadalīlu jawāzi al-mubālaghati waʾannahu lā yuʿaddu kadhiban:

I say: Evidence that exaggeration is permissible and is not considered lying is:

[2/ 989] مَا رَوَيْنَاهُ فِي الصَّحِيحَيْنِ،

[2/ 989] mā rawaynāhu fī al-ṣaḥīḥayni,

[2/989] What we have related in the two Ṣaḥīḥs:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "أَمَّا أَبُو الْجَهْمِ فَلَا يَضَعُ الْعَصَا عَنْ عَاتِقِهِ، وَأَمَّا مُعَاوِيَةُ فَلَا مَالَ لَهُ"

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: "ʾammā ʾabū al-jahmi falā yaḍaʿu al-ʿaṣā ʿan ʿātiqihi, waʾammā muʿāwiyatu falā māla lahu"

The Prophet, may Allah bless him and grant him peace, said, “As for Abū al-Jahm, he never takes the stick off his shoulder; as for Muʿāwiyah, he has no property.”

وَمَعْلُومٌ أَنَّهُ كَانَ لَهُ ثَوْبٌ يَلْبَسُهُ. وَأَنَّهُ كَانَ يَضَعُ الْعَصَا فِي وَقْتِ النَّوْمِ وَغَيْرِهِ، وَبِاللَّهِ التَّوْفِيقُ.

wamaʿlūmun ʾannahu kāna lahu thawbun yalbasuhu. waʾannahu kāna yaḍaʿu al-ʿaṣā fī waqti al-nawmi waghayrihi, wa-bi-llāhi al-tawfīqu.

It is known that the latter had a garment to wear, and that the former put down his stick when sleeping and at other times. Success comes through Allah.

335 بَابُ مَا يَقُولُهُ وَيَفْعَلُهُ مَنْ تَكَلَّمَ بِكَلَامٍ قَبِيحٍ

335 bābu mā yaqūluhu wayafʿaluhu man takallama bikalāmin qabīḥin

335. Chapter on what someone who has spoken offensively should say and do

قَالَ اللَّهُ تَعَالَى: {وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ} [فُصِّلَتْ:36]

qāla Allāhu taʿālā: {waʾimmā yanzaghannaka mina al-shayṭāni nazghun fastaʿidh bi-llāhi} [fuṣṣilat:36]

Allah Most High says, “If a prompting from Satan provokes you, seek refuge in Allah.” [Fuṣṣilat: 36]

وَقَالَ تَعَالَى: {إِنَّ الَّذِينَ اِتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ} [الْأَعْرَافِ: 201]

waqāla taʿālā: {ʾinna alladhīna ittaqaw ʾidhā massahum ṭāʾifun mina al-shayṭāni tadhakkarū faʾidhā hum mubṣirūna} [al-ʾaʿrāfi: 201]

And the Most High says, “Those who are mindful of Allah, when a prompting from Satan touches them, remember, and at once they see clearly.” [al-Aʿrāf: 201]

وَقَالَ تَعَالَى: {وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ

waqāla taʿālā: {wa-lladhīna ʾidhā faʿalū fāḥishatan ʾaw ẓalamū ʾanfusahum dhakarū Allāha fastaghfarū lidhunūbihim waman yaghfiru al-dhunūba ʾillā Allāhu

And the Most High says, “Those who, when they commit an indecent act or wrong themselves, remember Allah and seek forgiveness for their sins—and who forgives sins except Allah?—

Source page 586

وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ. أُولَٰئِكَ جَزَاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ

walam yuṣirrū ʿalā mā faʿalū wahum yaʿlamūna. ʾulāʾika jazāʾuhum maghfiratun min rabbihim

and do not knowingly persist in what they have done: their reward is forgiveness from their Lord

وَجَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ} [آلِ عِمْرَانَ: 135136].

wajannātun tajrī min taḥtihā al-ʾanhāru khālidīna fīhā waniʿma ʾajru al-ʿāmilīna} [ʾāli ʿimrāna: 135136].

and gardens beneath which rivers flow, where they will remain forever. How excellent is the reward of those who act!” [Āl ʿImrān: 135–136]

[1/ 990] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 990] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[1/990] We have related in the Ṣaḥīḥs of al-Bukhārī and Muslim, from Abū Hurayrah, may Allah be pleased with him:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ حَلَفَ فَقَالَ فِي حَلِفِهِ بِاللَّاتِ وَالْعُزَّى فَلْيَقُلْ: لَا إِلَهَ إِلَّا اللَّهُ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: "man ḥalafa faqāla fī ḥalifihi bi-al-lāti wa-al-ʿuzzā falyaqul: lā ʾilāha ʾillā Allāhu,

The Prophet, may Allah bless him and grant him peace, said, “Anyone who swears an oath saying, ‘By al-Lāt and al-ʿUzzā,’ should say, ‘There is no god but Allah.’

وَمَنْ قَالَ لِصَاحِبِهِ: تَعَالَ أُقَامِرْكَ فَلْيَتَصَدَّقْ".

waman qāla liṣāḥibihi: taʿāla ʾuqāmirka falyataṣaddaq".

Anyone who says to his companion, ‘Come, let me gamble with you,’ should give charity.”

وَاعْلَمْ أَنَّ مَنْ تَكَلَّمَ بِحَرَامٍ أَوْ فَعَلَهُ وَجَبَ عَلَيْهِ الْمُبَادَرَةُ إِلَى التَّوْبَةِ،

waʿlam ʾanna man takallama biḥarāmin ʾaw faʿalahu wajaba ʿalayhi al-mubādaratu ʾilā al-tawbati,

Know that anyone who says or does something forbidden must hasten to repent.

وَلَهَا ثَلَاثَةُ أَرْكَانٍ: أَنْ يُقْلِعَ فِي الْحَالِ عَنِ الْمَعْصِيَةِ، وَأَنْ يَنْدَمَ عَلَى مَا فَعَلَ، وَأَنْ يَعْزِمَ أَنْ لَا يَعُودَ إِلَيْهَا أَبَدًا،

walahā thalāthatu ʾarkānin: ʾan yuqliʿa fī al-ḥāli ʿani al-maʿṣiyati, waʾan yandama ʿalā mā faʿala, waʾan yaʿzima ʾan lā yaʿūda ʾilayhā ʾabadan,

Repentance has three essential elements: to stop the sin immediately, to regret what one has done, and to resolve never to return to it.

فَإِنْ تَعَلَّقَ بِالْمَعْصِيَةِ حَقُّ آدَمِيٍّ وَجَبَ عَلَيْهِ مَعَ الثَّلَاثَةِ رَابِعٌ، وَهُوَ رَدُّ الظُّلَامَةِ إِلَى صَاحِبِهَا أَوْ تَحْصِيلُ الْبَرَاءَةِ مِنْهَا،

faʾin taʿallaqa bi-al-maʿṣiyati ḥaqqu ʾādamiyyin wajaba ʿalayhi maʿa al-thalāthati rābiʿun, wahuwa raddu al-ẓulāmati ʾilā ṣāḥibihā ʾaw taḥṣīlu al-barāʾati minhā,

If the sin involves another person’s right, a fourth requirement joins these three: to restore what was wrongfully taken to its owner or obtain release from the claim.

وَقَدْ تَقَدَّمَ بَيَانُ هَذَا، وَإِذَا تَابَ مِنْ ذَنْبٍ فَيَنْبَغِي أَنْ يَتُوبَ مِنْ جَمِيعِ الذُّنُوبِ؛

waqad taqaddama bayānu hādhā, waʾidhā tāba min dhanbin fayanbaghī ʾan yatūba min jamīʿi al-dhunūbi;

This has already been explained. When someone repents of one sin, he should repent of all his sins.

فَلَوِ اِقْتَصَرَ عَلَى التَّوْبَةِ مِنْ ذَنْبٍ صَحَّتْ تَوْبَتُهُ مِنْهُ؛ وَإِذَا تَابَ مِنْ ذَنْبٍ تَوْبَةً صَحِيحَةً كَمَا ذَكَرْنَا

falawi iqtaṣara ʿalā al-tawbati min dhanbin ṣaḥḥat tawbatuhu minhu; waʾidhā tāba min dhanbin tawbatan ṣaḥīḥatan kamā dhakarnā

If he confines his repentance to a single sin, however, his repentance of it is valid. If he repents properly of a sin, as we have described,

ثُمَّ عَادَ إِلَيْهِ فِي وَقْتٍ أَثِمَ بِالثَّانِي وَوَجَبَ عَلَيْهِ التَّوْبَةُ مِنْهُ، وَلَمْ تَبْطُلْ تَوْبَتُهُ مِنَ الْأَوَّلِ؛

thumma ʿāda ʾilayhi fī waqtin ʾathima bi-al-thānī wawajaba ʿalayhi al-tawbatu minhu, walam tabṭul tawbatuhu mina al-ʾawwali;

then returns to it later, he incurs sin for the second act and must repent of it, while his repentance of the first remains valid.

هَذَا مَذْهَبُ أَهْلِ السُّنَّةِ خِلَافًا لِلْمُعْتَزِلَةِ فِي الْمَسْأَلَتَيْنِ، وَبِاللَّهِ التَّوْفِيقُ.

hādhā madhhabu ʾahli al-sunnati khilāfan li-l-muʿtazilati fī al-masʾalatayni, wa-bi-llāhi al-tawfīqu.

This is the position of Ahl al-Sunnah, in disagreement with the Muʿtazilah on both questions. Success comes through Allah.

336 بَابٌ فِي أَلْفَاظٍ حُكِيَ عَنْ جَمَاعَةٍ مِنَ الْعُلَمَاءِ كَرَاهَتُهَا وَلَيْسَتْ مَكْرُوهَةً

336 bābun fī ʾalfāẓin ḥukiya ʿan jamāʿatin mina al-ʿulamāʾi karāhatuhā walaysat makrūhatan

336. Chapter on expressions reported to have been disliked by a group of scholars, although they are not disliked

اِعْلَمْ أَنَّ هَذَا الْبَابَ مِمَّا تَدْعُو الْحَاجَةُ إِلَيْهِ لِئَلَّا يُغْتَرَّ بِقَوْلٍ بَاطِلٍ وَيُعَوَّلَ عَلَيْهِ.

iʿlam ʾanna hādhā al-bāba mimmā tadʿū al-ḥājatu ʾilayhi liʾallā yughtarra biqawlin bāṭilin wayuʿawwala ʿalayhi.

Know that this chapter is needed so that people are not misled by an invalid opinion and come to rely on it.

Source page 587

وَاعْلَمْ أَنَّ أَحْكَامَ الشَّرْعِ الْخَمْسَةَ، وَهِيَ: الْإِيجَابُ، وَالنَّدْبُ، وَالتَّحْرِيمُ، وَالْكَرَاهَةُ، وَالْإِبَاحَةُ، لَا يَثْبُتُ شَيْءٌ مِنْهَا إِلَّا بِدَلِيلٍ،

waʿlam ʾanna ʾaḥkāma al-sharʿi al-khamsata, wahiya: al-ʾījābu, wa-al-nadbu, wa-al-taḥrīmu, wa-al-karāhatu, wa-al-ʾibāḥatu, lā yathbutu shayʾun minhā ʾillā bidalīlin,

Know that none of the five legal rulings—obligation, recommendation, prohibition, disapproval, and permissibility—can be established without evidence.

وَأَدِلَّةُ الشَّرْعِ مَعْرُوفَةٌ، فَمَا لَا دَلِيلَ عَلَيْهِ لَا يُلْتَفَتُ إِلَيْهِ وَلَا يَحْتَاجُ إِلَى جَوَابٍ، لِأَنَّهُ لَيْسَ بِحُجَّةٍ وَلَا يُشْتَغَلُ بِجَوَابِهِ؛

waʾadillatu al-sharʿi maʿrūfatun, famā lā dalīla ʿalayhi lā yultafatu ʾilayhi walā yaḥtāju ʾilā jawābin, liʾannahu laysa biḥujjatin walā yushtaghalu bijawābihi;

The recognized forms of legal evidence are well known. An unsupported claim deserves no consideration or answer: it carries no authority, and one need not occupy oneself with answering it.

وَمَعَ هَذَا فَقَدْ تَبَرَّعَ الْعُلَمَاءُ فِي مِثْلِ هَذَا بِذِكْرِ دَلِيلٍ عَلَى إِبْطَالِهِ،

wamaʿa hādhā faqad tabarraʿa al-ʿulamāʾu fī mithli hādhā bidhikri dalīlin ʿalā ʾibṭālihi,

Nevertheless, in cases like these scholars have voluntarily supplied evidence refuting such claims.

وَمَقْصُودِي بِهَذِهِ الْمُقَدِّمَةِ أَنَّ مَا ذَكَرْتُ أَنَّ قَائِلًا كَرِهَهُ ثُمَّ قُلْتُ: لَيْسَ مَكْرُوهًا، أَوْ هَذَا بَاطِلٌ أَوْ نَحْوَ ذَلِكَ،

wamaqṣūdī bihādhihi al-muqaddimati ʾanna mā dhakartu ʾanna qāʾilan karihahu thumma qultu: laysa makrūhan, ʾaw hādhā bāṭilun ʾaw naḥwa dhālika,

My purpose in this introduction is to explain that, when I mention something someone has considered disliked and then say, “It is not disliked,” “This is invalid,” or something similar,

فَلَا حَاجَةَ إِلَى دَلِيلٍ عَلَى إِبْطَالِهِ وَإِنْ ذَكَرْتُهُ كُنْتُ مُتَبَرِّعًا بِهِ،

falā ḥājata ʾilā dalīlin ʿalā ʾibṭālihi waʾin dhakartuhu kuntu mutabarriʿan bihi,

no evidence is needed to refute that claim. If I do supply evidence, I offer it voluntarily.

وَإِنَّمَا عَقَدْتُ هَذَا الْبَابَ لِأُبَيِّنَ الْخَطَأَ فِيهِ مِنَ الصَّوَابِ لِئَلَّا يُغْتَرَّ بِجَلَالَةِ مَنْ يُضَافُ إِلَيْهِ هَذَا الْقَوْلُ الْبَاطِلُ.

waʾinnamā ʿaqadtu hādhā al-bāba liʾubayyina al-khaṭaʾa fīhi mina al-ṣawābi liʾallā yughtarra bijalālati man yuḍāfu ʾilayhi hādhā al-qawlu al-bāṭilu.

I have devoted this chapter to distinguishing error from what is correct, so that no one is misled by the eminence of the person to whom an invalid opinion is attributed.

وَاعْلَمْ أَنِّي لَا أُسَمِّي الْقَائِلِينَ بِكَرَاهَةِ هَذِهِ الْأَلْفَاظِ لِئَلَّا تَسْقُطَ جَلَالَتُهُمْ وَيُسَاءَ الظَّنُّ بِهِمْ،

waʿlam ʾannī lā ʾusammī al-qāʾilīna bikarāhati hādhihi al-ʾalfāẓi liʾallā tasquṭa jalālatuhum wayusāʾa al-ẓannu bihim,

Know that I do not name those who considered these expressions disliked, lest their standing be diminished and people think poorly of them.

وَلَيْسَ الْغَرَضُ الْقَدْحَ فِيهِمْ، وَإِنَّمَا الْمَطْلُوبُ التَّحْذِيرُ مِنْ أَقْوَالٍ بَاطِلَةٍ نُقِلَتْ عَنْهُمْ، سَوَاءٌ أَصَحَّتْ عَنْهُمْ أَمْ لَمْ تَصِحَّ،

walaysa al-gharaḍu al-qadḥa fīhim, waʾinnamā al-maṭlūbu al-taḥdhīru min ʾaqwālin bāṭilatin nuqilat ʿanhum, sawāʾun ʾaṣaḥḥat ʿanhum ʾam lam taṣiḥḥa,

The purpose is not to disparage them, but to warn against invalid opinions attributed to them, whether those attributions are authentic or not.

فَإِنْ صَحَّتْ لَمْ تَقْدَحْ فِي جَلَالَتِهِمْ كَمَا عُرِفَ، وَقَدْ أُضِيفُ بَعْضَهَا لِغَرَضٍ صَحِيحٍ بِأَنْ يَكُونَ مَا قَالَهُ مُحْتَمَلًا فَيَنْظُرَ غَيْرِي فِيهِ،

faʾin ṣaḥḥat lam taqdaḥ fī jalālatihim kamā ʿurifa, waqad ʾuḍīfu baʿḍahā ligharaḍin ṣaḥīḥin biʾan yakūna mā qālahu muḥtamalan fayanẓura ghayrī fīhi,

Even if authentic, they do not detract from these scholars’ eminence, as is understood. I may sometimes give an attribution for a sound purpose: the opinion may be open to interpretation, allowing someone else to examine it.

فَلَعَلَّ نَظَرَهُ يُخَالِفُ نَظَرِي فَيَعْتَضِدُ نَظَرُهُ بِقَوْلِ هَذَا الْإِمَامِ السَّابِقِ إِلَى هَذَا الْحُكْمِ، وَبِاللَّهِ التَّوْفِيقُ.

falaʿalla naẓarahu yukhālifu naẓarī fayaʿtaḍidu naẓaruhu biqawli hādhā al-ʾimāmi al-sābiqi ʾilā hādhā al-ḥukmi, wa-bi-llāhi al-tawfīqu.

Perhaps his assessment will differ from mine and find support in the statement of this imam who reached the ruling before him. Success comes through Allah.

فَمِنْ ذَلِكَ مَا حَكَاهُ الْإِمَامُ أَبُو جَعْفَرٍ النَّحَّاسُ فِي كِتَابِهِ "شَرْحِ أَسْمَاءِ اللَّهِ تَعَالَى سُبْحَانَهُ"

famin dhālika mā ḥakāhu al-ʾimāmu ʾabū jaʿfarin al-naḥḥāsu fī kitābihi "sharḥi ʾasmāʾi Allāhi taʿālā subḥānahu"

One example is what Imam Abū Jaʿfar al-Naḥḥās reported in his book Sharḥ Asmāʾ Allāh Taʿālā Subḥānahu—Explanation of the Names of Allah, Most High and Glorified—

عَنْ بَعْضِ الْعُلَمَاءِ أَنَّهُ كَرِهَ أَنْ يُقَالَ: تَصَدَّقَ اللَّهُ عَلَيْكَ، قَالَ: لِأَنَّ الْمُتَصَدِّقَ يَرْجُو الثَّوَابَ.

ʿan baʿḍi al-ʿulamāʾi ʾannahu kariha ʾan yuqāla: taṣaddaqa Allāhu ʿalayka, qāla: liʾanna al-mutaṣaddiqa yarjū al-thawāba.

from a scholar who disliked the expression “May Allah bestow charity upon you.” He argued that a giver of charity hopes for a reward.

قُلْتُ: هَذَا الْحُكْمُ خَطَأٌ صَرِيحٌ وَجَهْلٌ قَبِيحٌ، وَالِاسْتِدْلَالُ أَشَدُّ فَسَادًا.

qultu: hādhā al-ḥukmu khaṭaʾun ṣarīḥun wajahlun qabīḥun, wa-al-istidlālu ʾashaddu fasādan.

I say: This ruling is an unmistakable error and an ugly instance of ignorance; the reasoning is even more unsound.

وَقَدْ ثَبَتَ فِي صَحِيحِ مُسْلِمٍ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ فِي قَصْرِ الصَّلَاةِ:

waqad thabata fī ṣaḥīḥi muslimin ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla fī qaṣri al-ṣalāti:

It is established in Ṣaḥīḥ Muslim that the Messenger of Allah, may Allah bless him and grant him peace, said about shortening the prayer:

"صَدَقَةٌ تَصَدَّقَ اللَّهُ بِهَا عَلَيْكُمْ فَاقْبَلُوا صَدَقَتَهُ".

"ṣadaqatun taṣaddaqa Allāhu bihā ʿalaykum faqbalū ṣadaqatahu".

“It is a charitable gift Allah has bestowed upon you, so accept His gift.”

[فَصْلٌ]: وَمِنْ ذَلِكَ مَا حَكَاهُ النَّحَّاسُ أَيْضًا عَنْ هَذَا الْقَائِلِ الْمُتَقَدِّمِ أَنَّهُ

[faṣlun]: wamin dhālika mā ḥakāhu al-naḥḥāsu ʾayḍan ʿan hādhā al-qāʾili al-mutaqaddimi ʾannahu

Section: Another example is what al-Naḥḥās also reported from the same person mentioned above: he

Source page 588

كَرِهَ أَنْ يُقَالَ: اللَّهُمَّ أَعْتِقْنِي مِنَ النَّارِ، قَالَ: لِأَنَّهُ لَا يُعْتِقُ إِلَّا مَنْ يَطْلُبُ الثَّوَابَ.

kariha ʾan yuqāla: Allāhumma ʾaʿtiqnī mina al-nāri, qāla: liʾannahu lā yuʿtiqu ʾillā man yaṭlubu al-thawāba.

disliked the words “O Allah, free me from the Fire.” He argued that only someone seeking a reward sets another free.

قُلْتُ: وَهَذِهِ الدَّعْوَى وَالِاسْتِدْلَالُ مِنْ أَقْبَحِ الْخَطَأِ وَأَرْذَلِ الْجَهَالَةِ بِأَحْكَامِ الشَّرْعِ،

qultu: wahādhihi al-daʿwā wa-al-istidlālu min ʾaqbaḥi al-khaṭaʾi waʾardhali al-jahālati biʾaḥkāmi al-sharʿi,

I say: This claim and its reasoning are among the ugliest errors and the basest forms of ignorance of religious law.

وَلَوْ ذَهَبْتُ أَتَتَبَّعُ الْأَحَادِيثَ الصَّحِيحَةَ الْمُصَرِّحَةَ بِإِعْتَاقِ اللَّهِ تَعَالَى مَنْ شَاءَ مِنْ خَلْقِهِ لَطَالَ الْكِتَابُ طُولًا مُمِلًّا،

walaw dhahabtu ʾatatabbaʿu al-ʾaḥādītha al-ṣaḥīḥata al-muṣarriḥata biʾiʿtāqi Allāhi taʿālā man shāʾa min khalqihi laṭāla al-kitābu ṭūlan mumillan,

If I tried to collect the authentic hadiths explicitly stating that Allah Most High frees whomever He wills of His creation, the book would become tiresomely long.

وَذَلِكَ كَحَدِيثِ "مَنْ أَعْتَقَ رَقَبَةً أَعْتَقَ اللَّهُ تَعَالَى بِكُلِّ عُضْوٍ مِنْهَا عُضْوًا مِنْهُ مِنَ النَّارِ"

wadhālika kaḥadīthi "man ʾaʿtaqa raqabatan ʾaʿtaqa Allāhu taʿālā bikulli ʿuḍwin minhā ʿuḍwan minhu mina al-nāri"

One example is the hadith, “Whoever frees a slave, Allah Most High frees one of his limbs from the Fire for each limb of that slave.”

وَحَدِيثِ "مَا مِنْ يَوْمٍ أَكْثَرَ أَنْ يُعْتِقَ اللَّهُ تَعَالَى فِيهِ عَبْدًا مِنَ النَّارِ مِنْ يَوْمِ عَرَفَةَ".

waḥadīthi "mā min yawmin ʾakthara ʾan yuʿtiqa Allāhu taʿālā fīhi ʿabdan mina al-nāri min yawmi ʿarafata".

Another is the hadith, “There is no day on which Allah Most High frees more servants from the Fire than the Day of ʿArafah.”

[فَصْلٌ]: وَمِنْ ذَلِكَ قَوْلُ بَعْضِهِمْ: يُكْرَهُ أَنْ يَقُولَ اِفْعَلْ كَذَا عَلَى اِسْمِ اللَّهِ، لِأَنَّ اِسْمَهُ سُبْحَانَهُ عَلَى كُلِّ شَيْءٍ.

[faṣlun]: wamin dhālika qawlu baʿḍihim: yukrahu ʾan yaqūla ifʿal kadhā ʿalā ismi Allāhi, liʾanna ismahu subḥānahu ʿalā kulli shayʾin.

Section: Another example is the statement of some that saying “Do such-and-such upon Allah’s name” is disliked, because His name, glorified is He, is above everything.

قَالَ الْقَاضِي عِيَاضٌ وَغَيْرُهُ: هَذَا الْقَوْلُ غَلَطٌ، فَقَدْ ثَبَتَتِ الْأَحَادِيثُ الصَّحِيحَةُ:

qāla al-qāḍī ʿiyāḍun waghayruhu: hādhā al-qawlu ghalaṭun, faqad thabatati al-ʾaḥādīthu al-ṣaḥīḥatu:

Al-Qāḍī ʿIyāḍ and others said: This view is mistaken. Authentic hadiths establish

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِأَصْحَابِهِ فِي الْأُضْحِيَةِ: "اِذْبَحُوا عَلَى اِسْمِ اللَّهِ" أَيْ قَائِلِينَ بِاسْمِ اللَّهِ.

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla liʾaṣḥābihi fī al-ʾuḍḥiyati: "idhbaḥū ʿalā ismi Allāhi" ʾay qāʾilīna bismi Allāhi.

that the Prophet, may Allah bless him and grant him peace, told his Companions concerning the sacrificial offering, “Slaughter upon Allah’s name,” meaning while saying, “In Allah’s name.”

[فَصْلٌ]: وَمِنْ ذَلِكَ مَا رَوَاهُ النَّحَّاسُ عَنْ أَبِي بَكْرٍ مُحَمَّدِ بْنِ يَحْيَى قَالَ: وَكَانَ مِنَ الْفُقَهَاءِ الْأُدَبَاءِ الْعُلَمَاءِ،

[faṣlun]: wamin dhālika mā rawāhu al-naḥḥāsu ʿan ʾabī bakrin muḥammadi bni yaḥyā qāla: wakāna mina al-fuqahāʾi al-ʾudabāʾi al-ʿulamāʾi,

Section: Another example is what al-Naḥḥās transmitted from Abū Bakr Muḥammad ibn Yaḥyā, whom he described as a jurist, man of letters, and scholar.

قَالَ: لَا تَقُلْ: جَمَعَ اللَّهُ بَيْنَنَا فِي مُسْتَقَرِّ رَحْمَتِهِ، فَرَحْمَةُ اللَّهِ أَوْسَعُ مِنْ أَنْ يَكُونَ لَهَا قَرَارٌ؛

qāla: lā taqul: jamaʿa Allāhu baynanā fī mustaqarri raḥmatihi, faraḥmatu Allāhi ʾawsaʿu min ʾan yakūna lahā qarārun;

He said, “Do not say, ‘May Allah bring us together in the resting place of His mercy,’ for Allah’s mercy is too vast to have a resting place.”

قَالَ: وَلَا تَقُلْ: اِرْحَمْنَا بِرَحْمَتِكَ. قُلْتُ: لَا نَعْلَمُ لِمَا قَالَهُ فِي اللَّفْظَيْنِ حُجَّةً، وَلَا دَلِيلَ لَهُ فِيمَا ذَكَرَهُ،

qāla: walā taqul: irḥamnā biraḥmatika. qultu: lā naʿlamu limā qālahu fī al-lafẓayni ḥujjatan, walā dalīla lahu fīmā dhakarahu,

He also said, “Do not say, ‘Have mercy on us through Your mercy.’” I say: We know no proof for his view of either expression, and what he has mentioned supplies no evidence.

فَإِنَّ مُرَادَ الْقَائِلِ بِمُسْتَقَرِّ الرَّحْمَةِ: الْجَنَّةُ، وَمَعْنَاهُ: جَمَعَ بَيْنَنَا فِي الْجَنَّةِ الَّتِي هِيَ دَارُ الْقَرَارِ وَدَارُ الْمُقَامَةِ وَمَحَلُّ الِاسْتِقْرَارِ،

faʾinna murāda al-qāʾili bimustaqarri al-raḥmati: al-jannatu, wamaʿnāhu: jamaʿa baynanā fī al-jannati allatī hiya dāru al-qarāri wadāru al-muqāmati wamaḥallu al-istiqrāri,

By “the resting place of mercy,” the speaker means Paradise. His meaning is: May He bring us together in Paradise, the enduring abode, the home of permanent residence, and the place of lasting rest.

وَإِنَّمَا يَدْخُلُهَا الدَّاخِلُونَ بِرَحْمَةِ اللَّهِ تَعَالَى، ثُمَّ مَنْ دَخَلَهَا اِسْتَقَرَّ فِيهَا أَبَدًا، وَأَمِنَ الْحَوَادِثَ وَالْأَكْدَارَ،

waʾinnamā yadkhuluhā al-dākhilūna biraḥmati Allāhi taʿālā, thumma man dakhalahā istaqarra fīhā ʾabadan, waʾamina al-ḥawāditha wa-al-ʾakdāra,

Those who enter it do so only through Allah Most High’s mercy. Once they enter, they remain there forever, safe from misfortunes and troubles.

وَإِنَّمَا حَصَلَ لَهُ ذَلِكَ بِرَحْمَةِ اللَّهِ تَعَالَى، فَكَأَنَّهُ يَقُولُ: اِجْمَعْ بَيْنَنَا فِي مُسْتَقَرٍّ نَنَالُهُ بِرَحْمَتِكَ.

waʾinnamā ḥaṣala lahu dhālika biraḥmati Allāhi taʿālā, fakaʾannahu yaqūlu: ijmaʿ baynanā fī mustaqarrin nanāluhu biraḥmatika.

This comes to them only through Allah Most High’s mercy. Thus it is as though the person says, “Bring us together in a lasting abode that we attain through Your mercy.” [231]

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[فَصْلٌ]: وَمِنْ ذَلِكَ مَا حَكَاهُ النَّحَّاسُ عَنْ هَذَا الْمَذْكُورِ، قَالَ: لَا تَقُلْ: تَوَكَّلْتُ عَلَى رَبِّيَ الرَّبِّ الْكَرِيمِ،

[faṣlun]: wamin dhālika mā ḥakāhu al-naḥḥāsu ʿan hādhā al-madhkūri, qāla: lā taqul: tawakkaltu ʿalā rabbiya al-rabbi al-karīmi,

Section: Another example is what al-Naḥḥās reported from this same person, who said, “Do not say, ‘I put my trust in my Lord, the generous Lord.’

وَقُلْ: تَوَكَّلْتُ عَلَى رَبِّيَ الْكَرِيمِ. قُلْتُ: لَا أَصْلَ لِمَا قَالَ.

waqul: tawakkaltu ʿalā rabbiya al-karīmi. qultu: lā ʾaṣla limā qāla.

Say, ‘I put my trust in my generous Lord.’” I say: His statement has no basis.

[فَصْلٌ]: رَوَى النَّحَّاسُ عَنْ أَبِي بَكْرٍ الْمُتَقَدِّمِ قَالَ: لَا يَقُلْ: اللَّهُمَّ أَجِرْنَا مِنَ النَّارِ

[faṣlun]: rawā al-naḥḥāsu ʿan ʾabī bakrin al-mutaqaddimi qāla: lā yaqul: Allāhumma ʾajirnā mina al-nāri

Section: Al-Naḥḥās transmitted from the Abū Bakr mentioned above that he said, “One should not say, ‘O Allah, protect us from the Fire,’

وَلَا يَقُلْ: اللَّهُمَّ اُرْزُقْنَا شَفَاعَةَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِنَّمَا يَشْفَعُ لِمَنِ اِسْتَوْجَبَ النَّارَ.

walā yaqul: Allāhumma urzuqnā shafāʿata al-nabiyyi ṣallā Allāhu ʿalayhi wasallama faʾinnamā yashfaʿu limani istawjaba al-nāra.

nor say, ‘O Allah, grant us the intercession of the Prophet, may Allah bless him and grant him peace,’ because he intercedes only for those who have deserved the Fire.”

قُلْتُ: هَذَا خَطَأٌ فَاحِشٌ وَجَهَالَةٌ بَيِّنَةٌ، وَلَوْلَا خَوْفُ الِاغْتِرَارِ بِهَذَا الْغَلَطِ وَكَوْنُهُ قَدْ ذُكِرَ فِي كُتُبٍ مُصَنَّفَةٍ لَمَا تَجَاسَرْتُ عَلَى حِكَايَتِهِ،

qultu: hādhā khaṭaʾun fāḥishun wajahālatun bayyinatun, walawlā khawfu al-ightirāri bihādhā al-ghalaṭi wakawnuhu qad dhukira fī kutubin muṣannafatin lamā tajāsartu ʿalā ḥikāyatihi,

I say: This is a gross error and manifest ignorance. Were it not for fear that people might be misled by it, and the fact that it appears in written works, I would not have dared to repeat it.

فَكَمْ مِنْ حَدِيثٍ فِي الصَّحِيحِ جَاءَ فِي تَرْغِيبِ الْمُؤْمِنِينَ الْكَامِلِينَ بِوَعْدِهِمْ شَفَاعَةَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

fakam min ḥadīthin fī al-ṣaḥīḥi jāʾa fī targhībi al-muʾminīna al-kāmilīna biwaʿdihim shafāʿata al-nabiyyi ṣallā Allāhu ʿalayhi wasallama,

How many authentic hadiths encourage believers of complete faith by promising them the intercession of the Prophet, may Allah bless him and grant him peace!

لِقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ قَالَ مِثْلَ مَا يَقُولُ الْمُؤَذِّنُ حَلَّتْ لَهُ شَفَاعَتِي" وَغَيْرِ ذَلِكَ.

liqawlihi ṣallā Allāhu ʿalayhi wasallama: "man qāla mithla mā yaqūlu al-muʾadhdhinu ḥallat lahu shafāʿatī" waghayri dhālika.

For example, he said, may Allah bless him and grant him peace, “Whoever says what the caller to prayer says becomes entitled to my intercession,” along with other reports. [232]

وَلَقَدْ أَحْسَنَ الْإِمَامُ الْحَافِظُ الْفَقِيهُ أَبُو الْفَضْلِ عِيَاضٌ رَحِمَهُ اللَّهُ فِي قَوْلِهِ:

walaqad ʾaḥsana al-ʾimāmu al-ḥāfiẓu al-faqīhu ʾabū al-faḍli ʿiyāḍun raḥimahu Allāhu fī qawlihi:

The imam, hadith master, and jurist Abū al-Faḍl ʿIyāḍ, may Allah have mercy on him, expressed it well when he said:

قَدْ عُرِفَ بِالنَّقْلِ الْمُسْتَفِيضِ سُؤَالُ السَّلَفِ الصَّالِحِ رَضِيَ اللَّهُ عَنْهُمْ شَفَاعَةَ نَبِيِّنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَرَغْبَتُهُمْ فِيهَا

qad ʿurifa bi-al-naqli al-mustafīḍi suʾālu al-salafi al-ṣāliḥi raḍiya Allāhu ʿanhum shafāʿata nabiyyinā ṣallā Allāhu ʿalayhi wasallama waraghbatuhum fīhā

Widespread transmission establishes that the righteous predecessors, may Allah be pleased with them, asked for and desired the intercession of our Prophet, may Allah bless him and grant him peace.

قَالَ: وَعَلَى هَذَا لَا يُلْتَفَتُ إِلَى كَرَاهَةِ مَنْ كَرِهَ ذَلِكَ لِكَوْنِهَا لَا تَكُونُ إِلَّا لِلْمُذْنِبِينَ،

qāla: waʿalā hādhā lā yultafatu ʾilā karāhati man kariha dhālika likawnihā lā takūnu ʾillā li-l-mudhnibīna,

He said: Accordingly, no attention should be paid to those who disliked this on the grounds that intercession is only for sinners.

لِأَنَّهُ ثَبَتَ فِي الْأَحَادِيثِ فِي صَحِيحِ مُسْلِمٍ وَغَيْرِهِ إِثْبَاتُ الشَّفَاعَةِ لِأَقْوَامٍ فِي دُخُولِهِمُ الْجَنَّةَ بِغَيْرِ حِسَابٍ، وَلِقَوْمٍ فِي زِيَادَةِ دَرَجَاتِهِمْ فِي الْجَنَّةِ؛

liʾannahu thabata fī al-ʾaḥādīthi fī ṣaḥīḥi muslimin waghayrihi ʾithbātu al-shafāʿati liʾaqwāmin fī dukhūlihimu al-jannata bighayri ḥisābin, waliqawmin fī ziyādati darajātihim fī al-jannati;

Hadiths in Ṣaḥīḥ Muslim and elsewhere establish intercession for some people to enter Paradise without being called to account, and for others to be raised to higher ranks in Paradise.

قَالَ: ثُمَّ كُلُّ عَاقِلٍ مُعْتَرِفٌ بِالتَّقْصِيرِ، مُحْتَاجٌ

qāla: thumma kullu ʿāqilin muʿtarifun bi-al-taqṣīri, muḥtājun

He said: Moreover, every sensible person acknowledges his shortcomings and needs

Source page 590

إِلَى الْعَفْوِ، مُشْفِقٌ مِنْ كَوْنِهِ مِنَ الْهَالِكِينَ؛ وَيَلْزَمُ هَذَا الْقَائِلَ أَنْ لَا يَدْعُوَ بِالْمَغْفِرَةِ وَالرَّحْمَةِ،

ʾilā al-ʿafwi, mushfiqun min kawnihi mina al-hālikīna; wayalzamu hādhā al-qāʾila ʾan lā yadʿuwa bi-al-maghfirati wa-al-raḥmati,

pardon, fearing that he might be among those who perish. The person making this claim would also have to refrain from asking for forgiveness and mercy,

لِأَنَّهُمَا لِأَصْحَابِ الذُّنُوبِ، وَكُلُّ هَذَا خِلَافُ مَا عُرِفَ مِنْ دُعَاءِ السَّلَفِ وَالْخَلَفِ.

liʾannahumā liʾaṣḥābi al-dhunūbi, wakullu hādhā khilāfu mā ʿurifa min duʿāʾi al-salafi wa-al-khalafi.

since those are for people with sins. All of this contradicts the known supplications of the earlier and later generations.

[فَصْلٌ]: وَمِنْ ذَلِكَ مَا حُكِيَ عَنْ جَمَاعَةٍ مِنَ الْعُلَمَاءِ أَنَّهُمْ كَرِهُوا أَنْ يُسَمَّى الطَّوَافُ بِالْبَيْتِ شَوْطًا أَوْ دَوْرًا،

[faṣlun]: wamin dhālika mā ḥukiya ʿan jamāʿatin mina al-ʿulamāʾi ʾannahum karihū ʾan yusammā al-ṭawāfu bi-al-bayti shawṭan ʾaw dawran,

Section: Another example is the report that a group of scholars disliked calling a circuit around the House a shawṭ or a dawr.

قَالُوا: بَلْ يُقَالُ لِلْمَرَّةِ الْوَاحِدَةِ طَوْفَةٌ، وَلِلْمَرَّتَيْنِ طَوْفَتَانِ، وَلِلثَّلَاثِ طَوْفَاتٌ، وَلِلسَّبْعِ طَوَافٌ.

qālū: bal yuqālu li-l-marrati al-wāḥidati ṭawfatun, wa-li-l-marratayni ṭawfatāni, wa-li-l-thalāthi ṭawfātun, wa-li-l-sabʿi ṭawāfun.

They said that a single circuit should instead be called a ṭawfah, two circuits ṭawfatān, three ṭawfāt, and seven ṭawāf.

قُلْتُ: وَهَذَا الَّذِي قَالُوهُ لَا نَعْلَمُ لَهُ أَصْلًا، وَلَعَلَّهُمْ كَرِهُوهُ لِكَوْنِهِ مِنْ أَلْفَاظِ الْجَاهِلِيَّةِ، وَالصَّوَابُ الْمُخْتَارُ أَنَّهُ لَا كَرَاهَةَ فِيهِ.

qultu: wahādhā alladhī qālūhu lā naʿlamu lahu ʾaṣlan, walaʿallahum karihūhu likawnihi min ʾalfāẓi al-jāhiliyyati, wa-al-ṣawābu al-mukhtāru ʾannahu lā karāhata fīhi.

I say: We know of no basis for their statement. Perhaps they disliked the term because it belonged to pre-Islamic usage. The correct, preferred view is that it is not disliked.

[2/ 991] فَقَدْ رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[2/ 991] faqad rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[2/991] We have indeed related in the Ṣaḥīḥs of al-Bukhārī and Muslim:

عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: أَمَرَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَرْمُلُوا ثَلَاثَةَ أَشْوَاطٍ

ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā qāla: ʾamarahum rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾan yarmulū thalāthata ʾashwāṭin

Ibn ʿAbbās, may Allah be pleased with them both, said, “The Messenger of Allah, may Allah bless him and grant him peace, told them to move briskly for three circuits.

وَلَمْ يَمْنَعْهُ أَنْ يَأْمُرَهُمْ أَنْ يَرْمُلُوا الْأَشْوَاطَ كُلَّهَا إِلَّا الْإِبْقَاءُ عَلَيْهِمْ.

walam yamnaʿhu ʾan yaʾmurahum ʾan yarmulū al-ʾashwāṭa kullahā ʾillā al-ʾibqāʾu ʿalayhim.

Only concern for sparing them hardship kept him from telling them to move briskly for all the circuits.”

[فَصْلٌ]: وَمِنْ ذَلِكَ: صُمْنَا رَمَضَانَ، وَجَاءَ رَمَضَانُ، وَمَا أَشْبَهَ ذَلِكَ إِذَا أُرِيدَ بِهِ الشَّهْرُ.

[faṣlun]: wamin dhālika: ṣumnā ramaḍāna, wajāʾa ramaḍānu, wamā ʾashbaha dhālika ʾidhā ʾurīda bihi al-shahru.

Section: Another example is saying, “We fasted Ramadan,” “Ramadan has come,” and similar expressions, when the month is intended.

وَاخْتُلِفَ فِي كَرَاهَتِهِ؛ فَقَالَ جَمَاعَةٌ مِنَ الْمُتَقَدِّمِينَ: يُكْرَهُ أَنْ يُقَالَ رَمَضَانُ مِنْ غَيْرِ إِضَافَةٍ إِلَى الشَّهْرِ،

wakhtulifa fī karāhatihi; faqāla jamāʿatun mina al-mutaqaddimīna: yukrahu ʾan yuqāla ramaḍānu min ghayri ʾiḍāfatin ʾilā al-shahri,

There is disagreement about whether this is disliked. A number of early scholars said that it is disliked to say “Ramadan” without attaching the word “month.”

رُوِيَ ذَلِكَ عَنِ الْحَسَنِ الْبَصْرِيِّ وَمُجَاهِدٍ. قَالَ الْبَيْهَقِيُّ: الطَّرِيقُ إِلَيْهِمَا ضَعِيفٌ؛

ruwiya dhālika ʿani al-ḥasani al-baṣriyyi wamujāhidin. qāla al-bayhaqiyyu: al-ṭarīqu ʾilayhimā ḍaʿīfun;

This was reported from al-Ḥasan al-Baṣrī and Mujāhid. Al-Bayhaqī said, “The chain leading to them is weak.”

وَمَذْهَبُ أَصْحَابِنَا أَنَّهُ يُكْرَهُ أَنْ يُقَالَ: جَاءَ رَمَضَانُ، وَدَخَلَ رَمَضَانُ، وَحَضَرَ رَمَضَانُ، وَمَا أَشْبَهَ ذَلِكَ مِمَّا لَا قَرِينَةَ تَدُلُّ عَلَى أَنَّ الْمُرَادَ الشَّهْرُ،

wamadhhabu ʾaṣḥābinā ʾannahu yukrahu ʾan yuqāla: jāʾa ramaḍānu, wadakhala ramaḍānu, waḥaḍara ramaḍānu, wamā ʾashbaha dhālika mimmā lā qarīnata tadullu ʿalā ʾanna al-murāda al-shahru,

Our companions hold that saying “Ramadan has come,” “Ramadan has begun,” “Ramadan is here,” and similar expressions is disliked when nothing in the context indicates that the month is intended.

وَلَا يُكْرَهُ إِذَا ذَكَرَ مَعَهُ قَرِينَةً تَدُلُّ عَلَى الشَّهْرِ، كَقَوْلِهِ: صُمْتُ رَمَضَانَ، وَقُمْتُ رَمَضَانَ، وَيَجِبُ صَوْمُ رَمَضَانَ،،

walā yukrahu ʾidhā dhakara maʿahu qarīnatan tadullu ʿalā al-shahri, kaqawlihi: ṣumtu ramaḍāna, waqumtu ramaḍāna, wayajibu ṣawmu ramaḍāna,,

It is not disliked when something indicating the month accompanies it, as in “I fasted Ramadan,” “I prayed at night during Ramadan,” or “Fasting Ramadan is obligatory,”

وَحَضَرَ رَمَضَانُ الشَّهْرُ الْمُبَارَكُ، وَشِبْهِ ذَلِكَ، هَكَذَا قَالَهُ أَصْحَابُنَا وَنَقَلَهُ الْإِمَامَانِ: أَقْضَى الْقُضَاةِ أَبُو الْحَسَنِ الْمَاوَرْدِيُّ فِي كِتَابِهِ "الْحَاوِي" وَأَبُو نَصْرٍ

waḥaḍara ramaḍānu al-shahru al-mubāraku, washibhi dhālika, hākadhā qālahu ʾaṣḥābunā wanaqalahu al-ʾimāmāni: ʾaqḍā al-quḍāti ʾabū al-ḥasani al-māwardiyyu fī kitābihi "al-ḥāwī" waʾabū naṣrin

and “Ramadan, the blessed month, is here,” and similar expressions. This is what our companions stated. The two imams transmitted it: the chief judge Abū al-Ḥasan al-Māwardī in his book al-Ḥāwī, and Abū Naṣr

Source page 591

الصَّبَّاغُ فِي كِتَابِهِ "الشَّامِلِ" عَنْ أَصْحَابِنَا، وَكَذَا نَقَلَهُ غَيْرُهُمَا مِنْ أَصْحَابِنَا عَنِ الْأَصْحَابِ مُطْلَقًا، وَاحْتَجُّوا بِحَدِيثٍ:

al-ṣabbāghu fī kitābihi "al-shāmili" ʿan ʾaṣḥābinā, wakadhā naqalahu ghayruhumā min ʾaṣḥābinā ʿani al-ʾaṣḥābi muṭlaqan, waḥtajjū biḥadīthin:

al-Ṣabbāgh in his book al-Shāmil, from our companions. Other scholars of our school likewise attributed it to our companions generally. They cited as evidence a hadith:

[3/ 992] رَوَيْنَاهُ فِي سُنَنِ الْبَيْهَقِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

[3/ 992] rawaynāhu fī sunani al-bayhaqiyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu, qāla:

[3/992] We transmitted it in the Sunan of al-Bayhaqī, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تَقُولُوا رَمَضَانُ، فَإِنَّ رَمَضَانَ اِسْمٌ مِنْ أَسْمَاءِ اللَّهِ تَعَالَى، وَلَكِنْ قُولُوا: شَهْرُ رَمَضَانَ"

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā taqūlū ramaḍānu, faʾinna ramaḍāna ismun min ʾasmāʾi Allāhi taʿālā, walākin qūlū: shahru ramaḍāna"

The Messenger of Allah, may Allah bless him and grant him peace, said, “Do not say ‘Ramadan,’ for Ramadan is one of the names of Allah Most High. Instead say, ‘the month of Ramadan.’”

وَهَذَا الْحَدِيثُ ضَعِيفٌ ضَعَّفَهُ الْبَيْهَقِيُّ وَالضَّعْفُ عَلَيْهِ ظَاهِرٌ، وَلَمْ يَذْكُرْ أَحَدٌ رَمَضَانَ فِي أَسْمَاءِ اللَّهِ تَعَالَى مَعَ كَثْرَةِ مَنْ صَنَّفَ فِيهَا.

wahādhā al-ḥadīthu ḍaʿīfun ḍaʿʿafahu al-bayhaqiyyu wa-al-ḍaʿfu ʿalayhi ẓāhirun, walam yadhkur ʾaḥadun ramaḍāna fī ʾasmāʾi Allāhi taʿālā maʿa kathrati man ṣannafa fīhā.

This hadith is weak: al-Bayhaqī judged it weak, and its weakness is evident. No one has listed Ramadan among the names of Allah Most High, despite the many authors who have written about them.

وَالصَّوَابُ وَاللَّهُ أَعْلَمُ، مَا ذَهَبَ إِلَيْهِ الْإِمَامُ أَبُو عَبْدِ اللَّهِ الْبُخَارِيُّ فِي صَحِيحِهِ وَغَيْرُ وَاحِدٍ مِنَ الْعُلَمَاءِ الْمُحَقِّقِينَ أَنَّهُ لَا كَرَاهَةَ مُطْلَقًا كَيْفَمَا قَالَ،

wa-al-ṣawābu wa-Allāhu ʾaʿlamu, mā dhahaba ʾilayhi al-ʾimāmu ʾabū ʿabdi Allāhi al-bukhāriyyu fī ṣaḥīḥihi waghayru wāḥidin mina al-ʿulamāʾi al-muḥaqqiqīna ʾannahu lā karāhata muṭlaqan kayfamā qāla,

The correct view—and Allah knows best—is that adopted by Imam Abū ʿAbd Allāh al-Bukhārī in his Ṣaḥīḥ and by several scholars of exacting judgment: it is not disliked at all, however one expresses it.

لِأَنَّ الْكَرَاهَةَ لَا تَثْبُتُ إِلَّا بِالشَّرْعِ، وَلَمْ يَثْبُتْ فِي كَرَاهَتِهِ شَيْءٌ، بَلْ ثَبَتَ فِي الْأَحَادِيثِ جَوَازُ ذَلِكَ،

liʾanna al-karāhata lā tathbutu ʾillā bi-al-sharʿi, walam yathbut fī karāhatihi shayʾun, bal thabata fī al-ʾaḥādīthi jawāzu dhālika,

For a ruling that something is disliked can be established only through revealed law, and nothing establishing that this is disliked has been authenticated. Rather, the hadiths establish that it is permissible.

وَالْأَحَادِيثُ فِيهِ مِنَ الصَّحِيحَيْنِ وَغَيْرِهِمَا أَكْثَرُ مِنْ أَنْ تُحْصَرَ.

wa-al-ʾaḥādīthu fīhi mina al-ṣaḥīḥayni waghayrihimā ʾaktharu min ʾan tuḥṣara.

The hadiths on this in the two Ṣaḥīḥs and elsewhere are too numerous to enumerate.

وَلَوْ تَفَرَّغْتُ لِجَمْعِ ذَلِكَ رَجَوْتُ أَنْ يَبْلُغَ أَحَادِيثُهُ مِئِينَ، لَكِنَّ الْغَرَضَ يَحْصُلُ بِحَدِيثٍ وَاحِدٍ، وَيَكْفِي مِنْ ذَلِكَ كُلِّهِ:

walaw tafarraghtu lijamʿi dhālika rajawtu ʾan yablugha ʾaḥādīthuhu miʾīna, lākinna al-gharaḍa yaḥṣulu biḥadīthin wāḥidin, wayakfī min dhālika kullihi:

If I devoted myself to gathering these reports, I would expect their number to reach several hundred. But a single hadith establishes the point; the following suffices in place of them all:

[4/ 993] مَا رَوَيْنَاهُ فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[4/ 993] mā rawaynāhu fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[4/993] What we transmitted in the Ṣaḥīḥs of al-Bukhārī and Muslim from Abū Hurayrah, may Allah be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِذَا جَاءَ رَمَضَانُ فُتِحَتْ أَبْوَابُ الْجَنَّةِ وَغُلِّقَتْ أَبْوَابُ النَّارِ وَصُفِّدَتِ الشَّيَاطِينُ"

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾidhā jāʾa ramaḍānu futiḥat ʾabwābu al-jannati waghulliqat ʾabwābu al-nāri waṣuffidati al-shayāṭīnu"

The Messenger of Allah, may Allah bless him and grant him peace, said, “When Ramadan comes, the gates of Paradise are opened, the gates of the Fire are closed, and the devils are chained.”

وَفِي بَعْضِ رِوَايَاتِ الصَّحِيحَيْنِ فِي هَذَا الْحَدِيثِ "إِذَا دَخَلَ رَمَضَانُ" وَفِي رِوَايَةٍ لِمُسْلِمٍ "إِذَا كَانَ رَمَضَانُ"

wafī baʿḍi riwāyāti al-ṣaḥīḥayni fī hādhā al-ḥadīthi "ʾidhā dakhala ramaḍānu" wafī riwāyatin limuslimin "ʾidhā kāna ramaḍānu"

Some versions of this hadith in the two Ṣaḥīḥs say, “When Ramadan begins”; a version in Muslim says, “When it is Ramadan.”

وَفِي الصَّحِيحِ "لَا تَقَدَّمُوا رَمَضَانَ" وَفِي الصَّحِيحِ "بُنِيَ الْإِسْلَامُ

wafī al-ṣaḥīḥi "lā taqaddamū ramaḍāna" wafī al-ṣaḥīḥi "buniya al-ʾislāmu

The Ṣaḥīḥ also contains, “Do not precede Ramadan,” and, “Islam is built

Source page 592

عَلَى خَمْسٍ" مِنْهَا صَوْمُ رَمَضَانَ، وَأَشْبَاهُ هَذَا كَثِيرَةٌ مَعْرُوفَةٌ.

ʿalā khamsin" minhā ṣawmu ramaḍāna, waʾashbāhu hādhā kathīratun maʿrūfatun.

on five,” one of which is fasting Ramadan. Many similar examples are well known.

[فَصْلٌ]: وَمِنْ ذَلِكَ مَا نُقِلَ عَنْ بَعْضِ الْمُتَقَدِّمِينَ أَنَّهُ يُكْرَهُ أَنْ يَقُولَ: سُورَةُ الْبَقَرَةِ، وَسُورَةُ الدُّخَانِ، وَالْعَنْكَبُوتِ، وَالرُّومِ، وَالْأَحْزَابِ، وَشِبْهِ ذَلِكَ؛

[faṣlun]: wamin dhālika mā nuqila ʿan baʿḍi al-mutaqaddimīna ʾannahu yukrahu ʾan yaqūla: sūratu al-baqarati, wasūratu al-dukhāni, wa-al-ʿankabūti, wa-al-rūmi, wa-al-ʾaḥzābi, washibhi dhālika;

Section: Another example is the view attributed to some early scholars that it is disliked to say “Sūrat al-Baqarah,” “Sūrat al-Dukhān,” “al-ʿAnkabūt,” “al-Rūm,” “al-Aḥzāb,” and similar names.

قَالُوا: وَإِنَّمَا يُقَالُ السُّورَةُ الَّتِي يُذْكَرُ فِيهَا الْبَقَرَةُ، وَالسُّورَةُ الَّتِي يُذْكَرُ فِيهَا النِّسَاءُ وَشِبْهُ ذَلِكَ.

qālū: waʾinnamā yuqālu al-sūratu allatī yudhkaru fīhā al-baqaratu, wa-al-sūratu allatī yudhkaru fīhā al-nisāʾu washibhu dhālika.

They said that one should instead say “the surah in which the cow is mentioned,” “the surah in which women are mentioned,” and so forth.

قُلْتُ: وَهَذَا خَطَأٌ مُخَالِفٌ لِلسُّنَّةِ، فَقَدْ ثَبَتَ فِي الْأَحَادِيثِ اِسْتِعْمَالُ ذَلِكَ فِيمَا لَا يُحْصَى مِنَ الْمَوَاضِعِ

qultu: wahādhā khaṭaʾun mukhālifun li-l-sunnati, faqad thabata fī al-ʾaḥādīthi istiʿmālu dhālika fīmā lā yuḥṣā mina al-mawāḍiʿi

I say: This is a mistake that conflicts with the Sunnah. The use of these names is established in hadiths on countless occasions,

كَقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "الْآيَتَانِ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ مَنْ قَرَأَهُمَا فِي لَيْلَةٍ كَفَتَاهُ"

kaqawlihi ṣallā Allāhu ʿalayhi wasallama: "al-ʾāyatāni min ʾākhiri sūrati al-baqarati man qaraʾahumā fī laylatin kafatāhu"

such as his saying, may Allah bless him and grant him peace, “The two verses at the end of Sūrat al-Baqarah: whoever recites them on a night, they will suffice him.”

وَهَذَا الْحَدِيثُ فِي الصَّحِيحَيْنِ وَأَشْبَاهُهُ كَثِيرَةٌ لَا تَنْحَصِرُ.

wahādhā al-ḥadīthu fī al-ṣaḥīḥayni waʾashbāhuhu kathīratun lā tanḥaṣiru.

This hadith is in the two Ṣaḥīḥs, and its many parallels cannot be enumerated.

[فَصْلٌ]: وَمِنْ ذَلِكَ مَا جَاءَ عَنْ مُطَرِّفٍ رَحِمَهُ اللَّهُ أَنَّهُ كَرِهَ أَنْ يَقُولَ: إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ؛

[faṣlun]: wamin dhālika mā jāʾa ʿan muṭarrifin raḥimahu Allāhu ʾannahu kariha ʾan yaqūla: ʾinna Allāha taʿālā yaqūlu fī kitābihi;

Section: Another example is the report that Muṭarrif, may Allah have mercy on him, disliked saying, “Allah Most High says in His Book.”

قَالَ: وَإِنَّمَا يُقَالُ: إِنَّ اللَّهَ تَعَالَى قَالَ: كَأَنَّهُ كَرِهَ ذَلِكَ لِكَوْنِهِ لَفْظًا مُضَارِعًا، وَمُقْتَضَاهُ الْحَالُ أَوِ الِاسْتِقْبَالُ،

qāla: waʾinnamā yuqālu: ʾinna Allāha taʿālā qāla: kaʾannahu kariha dhālika likawnihi lafẓan muḍāriʿan, wamuqtaḍāhu al-ḥālu ʾawi al-istiqbālu,

He said, “One should instead say, ‘Allah Most High said.’” It seems that he disliked this because the verb is in the imperfect tense, which implies the present or future,

وَقَوْلُ اللَّهِ تَعَالَى هُوَ كَلَامُهُ، وَهُوَ قَدِيمٌ. قُلْتُ: وَهَذَا لَيْسَ بِمَقْبُولٍ، وَقَدْ ثَبَتَ فِي الْأَحَادِيثِ الصَّحِيحَةِ اِسْتِعْمَالُ ذَلِكَ مِنْ جِهَاتٍ كَثِيرَةٍ،

waqawlu Allāhi taʿālā huwa kalāmuhu, wahuwa qadīmun. qultu: wahādhā laysa bimaqbūlin, waqad thabata fī al-ʾaḥādīthi al-ṣaḥīḥati istiʿmālu dhālika min jihātin kathīratin,

whereas what Allah Most High says is His speech, which is eternal. I say: This objection is not acceptable. Authentic hadiths establish this usage through numerous routes.

وَقَدْ نَبَّهْتُ عَلَى ذَلِكَ فِي شَرْحِ صَحِيحِ مُسْلِمٍ، وَفِي كِتَابِ آدَابِ الْقُرَّاءِ، قَالَ اللَّهُ تَعَالَى: {وَاللَّهُ يَقُولُ الْحَقَّ} [الْأَحْزَابِ:4].

waqad nabbahtu ʿalā dhālika fī sharḥi ṣaḥīḥi muslimin, wafī kitābi ʾādābi al-qurrāʾi, qāla Allāhu taʿālā: {wa-Allāhu yaqūlu al-ḥaqqa} [al-ʾaḥzābi:4].

I have drawn attention to this in my commentary on Ṣaḥīḥ Muslim and in my book on the etiquette of Qur’an reciters. Allah Most High said, “And Allah says the truth” [al-Aḥzāb 33:4].

وَفِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي ذَرٍّ قَالَ: قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

wafī ṣaḥīḥi muslimin, ʿan ʾabī dharrin qāla: qāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama:

Ṣaḥīḥ Muslim reports from Abū Dharr that the Prophet, may Allah bless him and grant him peace, said:

"يَقُولُ اللَّهُ عَزَّ وَجَلَّ: {مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا} [الْأَنْعَامِ:160]. وَفِي

"yaqūlu Allāhu ʿazza wajalla: {man jāʾa bi-al-ḥasanati falahu ʿashru ʾamthālihā} [al-ʾanʿāmi:160]. wafī

“Allah, Mighty and Majestic, says, ‘Whoever brings a good deed will have ten times its like’” [al-Anʿām 6:160]. And in

Source page 593

صَحِيحِ الْبُخَارِيِّ فِي تَفْسِيرِ {لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا} [آلِ عِمْرَانَ: 92]

ṣaḥīḥi al-bukhāriyyi fī tafsīri {lan tanālū al-birra ḥattā tunfiqū} [ʾāli ʿimrāna: 92]

Ṣaḥīḥ al-Bukhārī, in the commentary on “You will never attain righteousness until you spend” [Āl ʿImrān 3:92],

قَالَ أَبُو طَلْحَةَ: يَا رَسُولَ اللَّهِ، إِنَّ اللَّهَ تَعَالَى يَقُولُ: {لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ}.

qāla ʾabū ṭalḥata: yā rasūla Allāhi, ʾinna Allāha taʿālā yaqūlu: {lan tanālū al-birra ḥattā tunfiqū mimmā tuḥibbūna}.

Abū Ṭalḥah said, “Messenger of Allah, Allah Most High says, ‘You will never attain righteousness until you spend from what you love.’”

Source page 594

كِتَابُ جَامِعِ الدَّعَوَاتِ

kitābu jāmiʿi al-daʿawāti

Book of Collected Supplications

337 بَابُ دَعَوَاتٍ مُهِمَّةٍ مُسْتَحَبَّةٍ فِي جَمِيعِ الْأَوْقَاتِ

337 bābu daʿawātin muhimmatin mustaḥabbatin fī jamīʿi al-ʾawqāti

337. Chapter on Important Supplications Recommended at All Times

اِعْلَمْ أَنَّ غَرَضَنَا بِهَذَا الْكِتَابِ ذِكْرُ دَعَوَاتٍ مُهِمَّةٍ مُسْتَحَبَّةٍ فِي جَمِيعِ الْأَوْقَاتِ غَيْرِ مُخْتَصَّةٍ بِوَقْتٍ أَوْ حَالٍ مَخْصُوصٍ ..

iʿlam ʾanna gharaḍanā bihādhā al-kitābi dhikru daʿawātin muhimmatin mustaḥabbatin fī jamīʿi al-ʾawqāti ghayri mukhtaṣṣatin biwaqtin ʾaw ḥālin makhṣūṣin ..

Know that our purpose in this book is to mention important supplications recommended at all times, without restriction to a particular time or circumstance.

وَاعْلَمْ أَنَّ هَذَا الْبَابَ وَاسِعٌ جِدًّا لَا يُمْكِنُ اِسْتِقْصَاؤُهُ وَلَا الْإِحَاطَةُ بِمِعْشَارِهِ، لَكِنِّي أُشِيرُ إِلَى أَهَمِّ الْمُهِمِّ مِنْ عُيُونِهِ.

waʿlam ʾanna hādhā al-bāba wāsiʿun jiddan lā yumkinu istiqṣāʾuhu walā al-ʾiḥāṭatu bimiʿshārihi, lākinnī ʾushīru ʾilā ʾahammi al-muhimmi min ʿuyūnihi.

Know that this subject is so extensive that it is impossible to exhaust it or even encompass a tenth of it. I will, however, point out the most important of its outstanding examples.

فَأَوَّلُ ذَلِكَ الدَّعَوَاتُ الْمَذْكُورَاتُ فِي الْقُرْآنِ الَّتِي أَخْبَرَ اللَّهُ سُبْحَانَهُ وَتَعَالَى بِهَا عَنِ الْأَنْبِيَاءِ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِمْ وَعَنِ الْأَخْيَارِ وَهِيَ كَثِيرَةٌ مَعْرُوفَةٌ؛

faʾawwalu dhālika al-daʿawātu al-madhkūrātu fī al-qurʾāni allatī ʾakhbara Allāhu subḥānahu wataʿālā bihā ʿani al-ʾanbiyāʾi ṣalawātu Allāhi wasalāmuhu ʿalayhim waʿani al-ʾakhyāri wahiya kathīratun maʿrūfatun;

First are the supplications mentioned in the Qur’an that Allah, Glorified and Most High, relates from the prophets—may Allah’s blessings and peace be upon them—and from the righteous. These are numerous and well known.

وَمِنْ ذَلِكَ مَا صَحَّ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ فَعَلَهُ أَوْ عَلَّمَهُ غَيْرَهُ؛

wamin dhālika mā ṣaḥḥa ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu faʿalahu ʾaw ʿallamahu ghayrahu;

They also include supplications authentically reported from the Messenger of Allah, may Allah bless him and grant him peace, which he himself used or taught to others.

وَهَذَا الْقِسْمُ كَثِيرٌ جِدًّا تَقَدَّمَ جُمَلٌ مِنْهُ فِي الْأَبْوَابِ السَّابِقَةِ،

wahādhā al-qismu kathīrun jiddan taqaddama jumalun minhu fī al-ʾabwābi al-sābiqati,

This category is very extensive, and groups of these supplications have already appeared in the preceding chapters.

وَأَنَا أَذْكُرُ مِنْهُ هُنَا جُمَلًا صَحِيحَةً تُضَمُّ إِلَى أَدْعِيَةِ الْقُرْآنِ وَمَا سَبَقَ، وَبِاللَّهِ التَّوْفِيقُ.

waʾanā ʾadhkuru minhu hunā jumalan ṣaḥīḥatan tuḍammu ʾilā ʾadʿiyati al-qurʾāni wamā sabaqa, wa-bi-llāhi al-tawfīqu.

Here I will mention further groups of authentic reports, to supplement the supplications of the Qur’an and those already given. Success comes through Allah.

[1/ 994] رَوَيْنَا بِالْأَسَانِيدِ الصَّحِيحَةِ فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ رَضِيَ اللَّهُ عَنْهُمَا،

[1/ 994] rawaynā bi-al-ʾasānīdi al-ṣaḥīḥati fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-nasāʾiyyi wabni mājah, ʿani al-nuʿmāni bni bashīrin raḍiya Allāhu ʿanhumā,

[1/994] We transmitted with authentic chains in the Sunan collections of Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and Ibn Mājah, from al-Nuʿmān ibn Bashīr, may Allah be pleased with them both,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama

from the Prophet, may Allah bless him and grant him peace,

Source page 595

قَالَ: "الدُّعَاءُ هُوَ الْعِبَادَةُ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla: "al-duʿāʾu huwa al-ʿibādatu" qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

who said, “Supplication is worship.” Al-Tirmidhī said, “A good and authentic hadith.”

[2/ 995] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، بِإِسْنَادٍ جَيِّدٍ،

[2/ 995] warawaynā fī sunani ʾabī dāwūda, biʾisnādin jayyidin,

[2/995] We also transmitted in the Sunan of Abū Dāwūd, with a good chain,

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْتَحِبُّ الْجَوَامِعَ مِنَ الدُّعَاءِ وَيَدَعُ مَا سِوَى ذَلِكَ.

ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat: kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yastaḥibbu al-jawāmiʿa mina al-duʿāʾi wayadaʿu mā siwā dhālika.

from ʿĀʾishah, may Allah be pleased with her, who said, “The Messenger of Allah, may Allah bless him and grant him peace, preferred comprehensive supplications and left other kinds aside.”

[3/ 996] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ

[3/ 996] warawaynā fī kitābi al-tirmidhiyyi wabni mājah, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu

[3/996] We transmitted in the books of al-Tirmidhī and Ibn Mājah, from Abū Hurayrah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "لَيْسَ شَيْءٌ أَكْرَمَ عَلَى اللَّهِ تَعَالَى مِنَ الدُّعَاءِ".

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "laysa shayʾun ʾakrama ʿalā Allāhi taʿālā mina al-duʿāʾi".

from the Prophet, may Allah bless him and grant him peace, who said, “Nothing is more honored by Allah Most High than supplication.”

[4/ 997] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ:

[4/ 997] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʾabī hurayrata qāla:

[4/997] We transmitted in the book of al-Tirmidhī, from Abū Hurayrah, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ سَرَّهُ أَنْ يَسْتَجِيبَ اللَّهُ تَعَالَى لَهُ عِنْدَ الشَّدَائِدِ وَالْكُرَبِ فَلْيُكْثِرِ الدُّعَاءَ فِي الرَّخَاءِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man sarrahu ʾan yastajība Allāhu taʿālā lahu ʿinda al-shadāʾidi wa-al-kurabi falyukthiri al-duʿāʾa fī al-rakhāʾi".

The Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever wishes Allah Most High to answer him in times of hardship and distress should supplicate often in times of ease.”

[5/ 998] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[5/ 998] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[5/998] We transmitted in the Ṣaḥīḥs of al-Bukhārī and Muslim,

عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: كَانَ أَكْثَرُ دُعَاءِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

ʿan ʾanasin raḍiya Allāhu ʿanhu, qāla: kāna ʾaktharu duʿāʾi al-nabiyyi ṣallā Allāhu ʿalayhi wasallama:

from Anas, may Allah be pleased with him, who said, “The Prophet’s most frequent supplication, may Allah bless him and grant him peace, was:

"اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي

"Allāhumma ʾātinā fī al-dunyā ḥasanatan wafī

‘O Allah, give us good in this world and in

Source page 596

الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ".

al-ʾākhirati ḥasanatan waqinā ʿadhāba al-nāri".

the Hereafter good, and protect us from the punishment of the Fire.’”

زَادَ مُسْلِمٌ فِي رِوَايَتِهِ قَالَ: وَكَانَ أَنَسٌ إِذَا أَرَادَ أَنْ يَدْعُوَ بِدَعْوَةٍ دَعَا بِهَا، فَإِذَا أَرَادَ أَنْ يَدْعُوَ بِدُعَاءٍ دَعَا بِهَا فِيهِ.

zāda muslimun fī riwāyatihi qāla: wakāna ʾanasun ʾidhā ʾarāda ʾan yadʿuwa bidaʿwatin daʿā bihā, faʾidhā ʾarāda ʾan yadʿuwa biduʿāʾin daʿā bihā fīhi.

Muslim’s version adds: “When Anas wanted to make a single supplication, he used this one; when he wanted to make a longer supplication, he included it within that.”

[6/ 999] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ؛

[6/ 999] warawaynā fī ṣaḥīḥi muslimin, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu;

[6/999] We transmitted in Ṣaḥīḥ Muslim, from Ibn Masʿūd, may Allah be pleased with him:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: "اللَّهُمَّ إِنِّي أَسْأَلُكَ الْهُدَى وَالتُّقَى وَالْعَفَافَ وَالْغِنَى".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna yaqūlu: "Allāhumma ʾinnī ʾasʾaluka al-hudā wa-al-tuqā wa-al-ʿafāfa wa-al-ghinā".

The Prophet, may Allah bless him and grant him peace, used to say, “O Allah, I ask You for guidance, reverent piety, chastity, and freedom from need.”

[7/ 1000] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ أَشْيَمَ الْأَشْجَعِيِّ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[7/ 1000] warawaynā fī ṣaḥīḥi muslimin, ʿan ṭāriqi bni ʾashyama al-ʾashjaʿiyyi al-ṣaḥābiyyi raḍiya Allāhu ʿanhu qāla:

[7/1000] We transmitted in Ṣaḥīḥ Muslim, from the Companion Ṭāriq ibn Ashyam al-Ashjaʿī, may Allah be pleased with him, who said:

كَانَ الرَّجُلُ إِذَا أَسْلَمَ عَلَّمَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الصَّلَاةَ، ثُمَّ أَمَرَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ

kāna al-rajulu ʾidhā ʾaslama ʿallamahu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama al-ṣalāta, thumma ʾamarahu ʾan yadʿuwa bihādhihi al-kalimāti

“When a man embraced Islam, the Prophet, may Allah bless him and grant him peace, would teach him the prayer and then tell him to supplicate with these words:

"اللَّهُمَّ اِغْفِرْ لِي وَارْحَمْنِي وَاهْدِنِي وَعَافِنِي وَارْزُقْنِي"

"Allāhumma ighfir lī warḥamnī wahdinī waʿāfinī warzuqnī"

‘O Allah, forgive me, have mercy on me, guide me, grant me well-being, and provide for me.’”

وَفِي رِوَايَةٍ أُخْرَى لِمُسْلِمٍ عَنْ طَارِقٍ: أَنَّهُ سَمِعَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَتَاهُ رَجُلٌ

wafī riwāyatin ʾukhrā limuslimin ʿan ṭāriqin: ʾannahu samiʿa al-nabiyya ṣallā Allāhu ʿalayhi wasallama waʾatāhu rajulun

Another version in Muslim reports from Ṭāriq that he heard the Prophet, may Allah bless him and grant him peace, when a man came to him

فَقَالَ: يَا رَسُولَ اللَّهِ! كَيْفَ أَقُولُ حِينَ أَسْأَلُ رَبِّي؟ قَالَ:

faqāla: yā rasūla Allāhi! kayfa ʾaqūlu ḥīna ʾasʾalu rabbī? qāla:

and asked, “Messenger of Allah, what should I say when I make requests of my Lord?” He replied,

"قُلِ اللَّهُمَّ اِغْفِرْ لِي وَارْحَمْنِي وَعَافِنِي وَارْزُقْنِي؛ فَإِنَّ هَؤُلَاءِ تَجْمَعُ لَكَ دُنْيَاكَ وَآخِرَتَكَ".

"quli Allāhumma ighfir lī warḥamnī waʿāfinī warzuqnī; faʾinna hāʾulāʾi tajmaʿu laka dunyāka waʾākhirataka".

“Say, ‘O Allah, forgive me, have mercy on me, grant me well-being, and provide for me.’ These encompass your worldly life and your Hereafter.”

[8/ 1001] وَرَوَيْنَا فِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ:

[8/ 1001] warawaynā fīhi, ʿan ʿabdi Allāhi bni ʿamri bni al-ʿāṣi raḍiya Allāhu ʿanhumā, qāla:

[8/1001] We transmitted in it, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, may Allah be pleased with them both, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "اللَّهُمَّ يَا مُصَرِّفَ الْقُلُوبِ صَرِّفْ قُلُوبَنَا عَلَى طَاعَتِكَ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "Allāhumma yā muṣarrifa al-qulūbi ṣarrif qulūbanā ʿalā ṭāʿatika".

The Messenger of Allah, may Allah bless him and grant him peace, said, “O Allah, Director of hearts, direct our hearts to obey You.”

[9/ 1002] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[9/ 1002] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[9/1002] We transmitted in the Ṣaḥīḥs of al-Bukhārī and Muslim, from Abū Hurayrah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "تَعَوَّذُوا بِاللَّهِ مِنْ جَهْدِ الْبَلَاءِ، وَدَرَكِ

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "taʿawwadhū bi-llāhi min jahdi al-balāʾi, wadaraki

from the Prophet, may Allah bless him and grant him peace, who said, “Seek refuge in Allah from unbearable affliction, from being overtaken by

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الشَّقَاءِ، وَسُوءِ الْقَضَاءِ، وَشَمَاتَةِ الْأَعْدَاءِ"

al-shaqāʾi, wasūʾi al-qaḍāʾi, washamātati al-ʾaʿdāʾi"

misery, from an adverse decree, and from the gloating of enemies.”

وَفِي رِوَايَةٍ عَنْ سُفْيَانَ أَنَّهُ قَالَ: فِي الْحَدِيثِ ثَلَاثٌ، وَزِدْتُ أَنَا وَاحِدَةً، لَا أَدْرِي أَيَّتُهُنَّ ..

wafī riwāyatin ʿan sufyāna ʾannahu qāla: fī al-ḥadīthi thalāthun, wazidtu ʾanā wāḥidatan, lā ʾadrī ʾayyatuhunna ..

One version reports that Sufyān said, “The hadith contains three; I added one myself, but I do not know which of them it was.”

وَفِي رِوَايَةٍ قَالَ سُفْيَانُ: أَشُكُّ أَنِّي زِدْتُ وَاحِدَةً مِنْهَا.

wafī riwāyatin qāla sufyānu: ʾashukku ʾannī zidtu wāḥidatan minhā.

In another version Sufyān said, “I am uncertain whether I added one of them.”

[10/ 1003] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ،

[10/ 1003] warawaynā fī ṣaḥīḥayhimā, ʿan ʾanasin raḍiya Allāhu ʿanhu,

[10/1003] We transmitted in their two Ṣaḥīḥs, from Anas, may Allah be pleased with him,

قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْهَرَمِ وَالْبُخْلِ،

qāla: kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "Allāhumma ʾinnī ʾaʿūdhu bika mina al-ʿajzi wa-al-kasali wa-al-jubni wa-al-harami wa-al-bukhli,

who said, “The Messenger of Allah, may Allah bless him and grant him peace, used to say, ‘O Allah, I seek refuge in You from incapacity, laziness, cowardice, decrepitude, and miserliness.

وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ" وَفِي رِوَايَةٍ "وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ".

waʾaʿūdhu bika min ʿadhābi al-qabri, waʾaʿūdhu bika min fitnati al-maḥyā wa-al-mamāti" wafī riwāyatin "waḍalaʿi al-dayni waghalabati al-rijāli".

I seek refuge in You from the punishment of the grave, and from the trials of life and death.’” One version adds, “and from the crushing burden of debt and being overpowered by men.”

قُلْتُ: ضَلَعُ الدَّيْنِ: شِدَّتُهُ وَثِقَلُ حَمْلِهِ. وَالْمَحْيَا وَالْمَمَاتُ: الْحَيَاةُ وَالْمَوْتُ.

qultu: ḍalaʿu al-dayni: shiddatuhu wathiqalu ḥamlihi. wa-al-maḥyā wa-al-mamātu: al-ḥayātu wa-al-mawtu.

I say: Ḍalaʿ al-dayn means the severity of debt and the weight of its burden. Al-maḥyā and al-mamāt mean life and death.

[11/ 1004] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ،

[11/ 1004] warawaynā fī ṣaḥīḥayhimā, ʿan ʿabdi Allāhi bni ʿamri bni al-ʿāṣi,

[11/1004] We transmitted in their two Ṣaḥīḥs, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ,

عَنْ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُمْ؛ أَنَّهُ قَالَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؛ عَلِّمْنِي دُعَاءً أَدْعُو بِهِ فِي صَلَاتِي،

ʿan ʾabī bakrin al-ṣiddīqi raḍiya Allāhu ʿanhum; ʾannahu qāla lirasūli Allāhi ṣallā Allāhu ʿalayhi wasallama; ʿallimnī duʿāʾan ʾadʿū bihi fī ṣalātī,

from Abū Bakr al-Ṣiddīq, may Allah be pleased with them, who said to the Messenger of Allah, may Allah bless him and grant him peace, “Teach me a supplication to use in my prayer.”

قَالَ: "قُلِ اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

qāla: "quli Allāhumma ʾinnī ẓalamtu nafsī ẓulman kathīran walā yaghfiru al-dhunūba ʾillā ʾanta

He replied, “Say, ‘O Allah, I have wronged myself much, and no one forgives sins except You.

فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ".

faghfir lī maghfiratan min ʿindika, warḥamnī ʾinnaka ʾanta al-ghafūru al-raḥīmu".

So grant me forgiveness from Yourself, and have mercy on me. You alone are the All-Forgiving, the Merciful.’”

قُلْتُ: رُوِيَ كَثِيرًا بِالْمُثَلَّثَةِ، وَكَبِيرًا بِالْمُوَحَّدَةِ، وَقَدْ قَدَّمْنَا بَيَانَهُ فِي أَذْكَارِ الصَّلَاةِ،

qultu: ruwiya kathīran bi-al-muthallathati, wakabīran bi-al-muwaḥḥadati, waqad qaddamnā bayānahu fī ʾadhkāri al-ṣalāti,

I say: It is transmitted as kathīran, “much,” with the three-dotted letter thāʾ, and as kabīran, “greatly,” with the one-dotted letter bāʾ. We explained this earlier among the remembrances of prayer.

فَيُسْتَحَبُّ أَنْ يَقُولَ الدَّاعِي كَثِيرًا كَبِيرًا، يَجْمَعُ بَيْنَهُمَا،

fayustaḥabbu ʾan yaqūla al-dāʿī kathīran kabīran, yajmaʿu baynahumā,

It is therefore recommended that the supplicant combine both, saying kathīran kabīran, “much and greatly.”

وَهَذَا الدُّعَاءُ وَإِنْ كَانَ وَرَدَ فِي الصَّلَاةِ فَهُوَ حَسَنٌ نَفِيسٌ صَحِيحٌ فَيُسْتَحَبُّ فِي كُلِّ مَوْطِنٍ، وَقَدْ جَاءَ فِي رِوَايَةٍ "وَفِي بَيْتِي".

wahādhā al-duʿāʾu waʾin kāna warada fī al-ṣalāti fahuwa ḥasanun nafīsun ṣaḥīḥun fayustaḥabbu fī kulli mawṭinin, waqad jāʾa fī riwāyatin "wafī baytī".

Although this supplication was reported in connection with prayer, it is excellent, precious, and authentically transmitted, so it is recommended in every setting. One version also says, “and in my home.” [233]

[12/ 1005] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ

[12/ 1005] warawaynā fī ṣaḥīḥayhimā, ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya

[12/1005] We transmitted in their two Ṣaḥīḥs, from Abū Mūsā al-Ashʿarī, may

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اللَّهُ عَنْهُ،

Allāhu ʿanhu,

Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يَدْعُو بِهَذَا الدُّعَاءِ:

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu kāna yadʿū bihādhā al-duʿāʾi:

from the Prophet, may Allah bless him and grant him peace, who used to make this supplication:

"اللَّهُمَّ اِغْفِرْ لِي خَطِيئَتِي وَجَهْلِي وَإِسْرَافِي فِي أَمْرِي، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي؛

"Allāhumma ighfir lī khaṭīʾatī wajahlī waʾisrāfī fī ʾamrī, wamā ʾanta ʾaʿlamu bihi minnī;

“O Allah, forgive my sin, my ignorance, my excesses in my affairs, and what You know better than I do.

اللَّهُمَّ اِغْفِرْ لِي جِدِّي وَهَزْلِي وَخَطَئِي وَعَمْدِي وَكُلُّ ذَلِكَ عِنْدِي؛

Allāhumma ighfir lī jiddī wahazlī wakhaṭaʾī waʿamdī wakullu dhālika ʿindī;

O Allah, forgive what I have done seriously and in jest, mistakenly and deliberately; all of these are found in me.

اللَّهُمَّ اِغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي،

Allāhumma ighfir lī mā qaddamtu wamā ʾakhkhartu wamā ʾasrartu wamā ʾaʿlantu wamā ʾanta ʾaʿlamu bihi minnī,

O Allah, forgive what I have done before and what I have deferred, what I have concealed and what I have made public, and what You know better than I do.

أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ وَأَنْتَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ".

ʾanta al-muqaddimu waʾanta al-muʾakhkhiru waʾanta ʿalā kulli shayʾin qadīrun".

You are the One who brings forward and the One who holds back, and You have power over everything.”

[13/ 1006] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا؛

[13/ 1006] warawaynā fī ṣaḥīḥi muslimin, ʿan ʿāʾishata raḍiya Allāhu ʿanhā;

[13/1006] We transmitted in Ṣaḥīḥ Muslim, from ʿĀʾishah, may Allah be pleased with her:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ فِي دُعَائِهِ: "اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ مَا عَمِلْتُ وَمِنْ شَرِّ مَا لَمْ أَعْمَلْ".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna yaqūlu fī duʿāʾihi: "Allāhumma ʾinnī ʾaʿūdhu bika min sharri mā ʿamiltu wamin sharri mā lam ʾaʿmal".

The Prophet, may Allah bless him and grant him peace, used to say in his supplication, “O Allah, I seek refuge in You from the evil of what I have done and from the evil of what I have not done.”

[14/ 1007] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[14/ 1007] warawaynā fī ṣaḥīḥi muslimin, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā qāla:

[14/1007] We transmitted in Ṣaḥīḥ Muslim, from Ibn ʿUmar, may Allah be pleased with them both, who said:

كَانَ دُعَاءُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

kāna duʿāʾu rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama:

Among the supplications of the Messenger of Allah, may Allah bless him and grant him peace, was:

"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ وَتَحَوُّلِ عَافِيَتِكَ وَفُجْأَةِ نِقْمَتِكَ وَجَمِيعِ سَخَطِكَ".

"Allāhumma ʾinnī ʾaʿūdhu bika min zawāli niʿmatika wataḥawwuli ʿāfiyatika wafujʾati niqmatika wajamīʿi sakhaṭika".

“O Allah, I seek refuge in You from the loss of Your favor, the withdrawal of the well-being You grant, the sudden onset of Your punishment, and everything that brings Your displeasure.”

[15/ 1008] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ زَيْدِ بْنِ أَرْقَمَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[15/ 1008] warawaynā fī ṣaḥīḥi muslimin, ʿan zaydi bni ʾarqama raḍiya Allāhu ʿanhu qāla:

[15/1008] We transmitted in Ṣaḥīḥ Muslim, from Zayd ibn Arqam, may Allah be pleased with him, who said:

لَا أَقُولُ لَكُمْ إِلَّا كَمَا كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ، كَانَ يَقُولُ:

lā ʾaqūlu lakum ʾillā kamā kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu, kāna yaqūlu:

“I say to you only what the Messenger of Allah, may Allah bless him and grant him peace, used to say. He used to say:

"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْبُخْلِ وَالْهَمِّ وَعَذَابِ الْقَبْرِ،

"Allāhumma ʾinnī ʾaʿūdhu bika mina al-ʿajzi wa-al-kasali wa-al-jubni wa-al-bukhli wa-al-hammi waʿadhābi al-qabri,

‘O Allah, I seek refuge in You from incapacity, laziness, cowardice, miserliness, anxiety, and the punishment of the grave.

اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا،

Allāhumma ʾāti nafsī taqwāhā, wazakkihā ʾanta khayru man zakkāhā, ʾanta waliyyuhā wamawlāhā,

O Allah, grant my soul its reverent piety and purify it; You are the best to purify it. You are its Guardian and Master.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ، وَمِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَمِنْ دَعْوَةٍ لَا يُسْتَجَابُ لَهَا".

Allāhumma ʾinnī ʾaʿūdhu bika min ʿilmin lā yanfaʿu, wamin qalbin lā yakhshaʿu, wamin nafsin lā tashbaʿu, wamin daʿwatin lā yustajābu lahā".

O Allah, I seek refuge in You from knowledge that brings no benefit, from a heart without humble reverence, from a soul that is never satisfied, and from a supplication that receives no answer.’” [234]

[16/ 1009] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[16/ 1009] warawaynā fī ṣaḥīḥi muslimin, ʿan ʿaliyyin raḍiya Allāhu ʿanhu qāla:

[16/1009] We transmitted in Ṣaḥīḥ Muslim, from ʿAlī, may Allah be pleased with him, who said:

Source page 599

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "قُلِ اللَّهُمَّ اِهْدِنِي وَسَدِّدْنِي" وَفِي رِوَايَةٍ: "اللَّهُمَّ إِنِّي أَسْأَلُكَ الْهُدَى وَالسَّدَادَ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "quli Allāhumma ihdinī wasaddidnī" wafī riwāyatin: "Allāhumma ʾinnī ʾasʾaluka al-hudā wa-al-sadāda".

The Messenger of Allah, may Allah bless him and grant him peace, said, “Say, ‘O Allah, guide me and direct me rightly.’” Another version says, “O Allah, I ask You for guidance and right direction.”

[17/ 1010] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[17/ 1010] warawaynā fī ṣaḥīḥi muslimin, ʿan saʿdi bni ʾabī waqqāṣin raḍiya Allāhu ʿanhu qāla:

[17/1010] We transmitted in Ṣaḥīḥ Muslim, from Saʿd ibn Abī Waqqāṣ, may Allah be pleased with him, who said:

جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللَّهِ! عَلِّمْنِي كَلَامًا أَقُولُهُ،

jāʾa ʾaʿrābiyyun ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama faqāla: yā rasūla Allāhi! ʿallimnī kalāman ʾaqūluhu,

A Bedouin came to the Prophet, may Allah bless him and grant him peace, and said, “Messenger of Allah, teach me words that I may say.”

قَالَ: "قُلْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، اللَّهُ أَكْبَرُ كَبِيرًا، وَالْحَمْدُ لِلَّهِ كَثِيرًا،

qāla: "qul lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, Allāhu ʾakbaru kabīran, wa-al-ḥamdu li-llāhi kathīran,

He replied, “Say, ‘There is no god but Allah alone, without partner. Allah is truly most great, and abundant praise belongs to Allah.

سُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَزِيزِ الْحَكِيمِ،

subḥāna Allāhi rabbi al-ʿālamīna, lā ḥawla walā quwwata ʾillā bi-llāhi al-ʿazīzi al-ḥakīmi,

Glory be to Allah, Lord of all worlds. There is no power or strength except through Allah, the Almighty, the All-Wise.’”

قَالَ: فَهَؤُلَاءِ لِرَبِّي فَمَا لِي؟ قَالَ: قُلِ اللَّهُمَّ اِغْفِرْ لِي وَارْحَمْنِي وَاهْدِنِي وَارْزُقْنِي وَعَافِنِي" شَكَّ الرَّاوِي فِي "وَعَافِنِي".

qāla: fahāʾulāʾi lirabbī famā lī? qāla: quli Allāhumma ighfir lī warḥamnī wahdinī warzuqnī waʿāfinī" shakka al-rāwī fī "waʿāfinī".

He said, “These are for my Lord; what is there for me?” He replied, “Say, ‘O Allah, forgive me, have mercy on me, guide me, provide for me, and grant me well-being.’” The narrator was uncertain about “and grant me well-being.”

[18/ 1011] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

[18/ 1011] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu, qāla:

[18/1011] We transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him, who said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي،

kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "Allāhumma ʾaṣliḥ lī dīnī alladhī huwa ʿiṣmatu ʾamrī,

The Messenger of Allah, may Allah bless him and grant him peace, used to say, “O Allah, set right for me my religion, which safeguards all my affairs.

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي، وَأَصْلِحْ لِي آخِرَتِيَ الَّتِي فِيهَا مَعَادِي،

waʾaṣliḥ lī dunyāya allatī fīhā maʿāshī, waʾaṣliḥ lī ʾākhiratiya allatī fīhā maʿādī,

Set right for me my worldly life, in which I make my livelihood, and set right for me my Hereafter, to which I shall return.

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ، وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ".

wajʿali al-ḥayāta ziyādatan lī fī kulli khayrin, wajʿali al-mawta rāḥatan lī min kulli sharrin".

Make life an increase for me in every good, and make death a relief for me from every evil.”

[19/ 1012] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[19/ 1012] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā;

[19/1012] We transmitted in the Ṣaḥīḥs of al-Bukhārī and Muslim, from Ibn ʿAbbās, may Allah be pleased with them both:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: "اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ؛

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yaqūlu: "Allāhumma laka ʾaslamtu, wabika ʾāmantu waʿalayka tawakkaltu, waʾilayka ʾanabtu, wabika khāṣamtu;

The Messenger of Allah, may Allah bless him and grant him peace, used to say, “O Allah, to You I submit, in You I believe, on You I rely, to You I turn, and with Your help I contend.

اللَّهُمَّ إِنِّي أَعُوذُ بِعِزَّتِكَ لَا إِلَهَ إِلَّا أَنْتَ أَنْ تُضِلَّنِي، أَنْتَ الْحَيُّ الَّذِي لَا يَمُوتُ وَالْجِنُّ وَالْإِنْسُ يَمُوتُونَ".

Allāhumma ʾinnī ʾaʿūdhu biʿizzatika lā ʾilāha ʾillā ʾanta ʾan tuḍillanī, ʾanta al-ḥayyu alladhī lā yamūtu wa-al-jinnu wa-al-ʾinsu yamūtūna".

O Allah, I seek refuge in Your might—there is no god but You—from Your leading me astray. You are the Ever-Living who never dies, while jinn and human beings die.”

[20/ 1013] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ،

[20/ 1013] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-nasāʾiyyi wabni mājah,

[20/1013] We transmitted in the Sunan collections of Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and Ibn Mājah,

Source page 600

عَنْ بُرَيْدَةَ رَضِيَ اللَّهُ عَنْهُ؛

ʿan buraydata raḍiya Allāhu ʿanhu;

from Buraydah, may Allah be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَمِعَ رَجُلًا يَقُولُ:

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama samiʿa rajulan yaqūlu:

The Messenger of Allah, may Allah bless him and grant him peace, heard a man saying:

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنِّي أَشْهَدُ أَنَّكَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْأَحَدُ الصَّمَدُ

Allāhumma ʾinnī ʾasʾaluka biʾannī ʾashhadu ʾannaka ʾanta Allāhu lā ʾilāha ʾillā ʾanta al-ʾaḥadu al-ṣamadu

“O Allah, I ask You by my testimony that You are Allah; there is no god but You, the One, the Eternal Refuge,

الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ.

alladhī lam yalid walam yūlad walam yakun lahu kufuwan ʾaḥadun.

who has neither begotten nor been born, and to whom no one is equal.”

فَقَالَ: "لَقَدْ سَأَلْتَ اللَّهَ تَعَالَى بِالِاسْمِ الَّذِي إِذَا سُئِلَ بِهِ أَعْطَى، وَإِذَا دُعِيَ أَجَابَ"

faqāla: "laqad saʾalta Allāha taʿālā bi-al-ismi alladhī ʾidhā suʾila bihi ʾaʿṭā, waʾidhā duʿiya ʾajāba"

He said, “You have asked Allah Most High by the name through which, when asked, He gives, and when called upon, He answers.”

وَفِي رِوَايَةٍ "لَقَدْ سَأَلْتَ اللَّهَ بِاسْمِهِ الْأَعْظَمِ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

wafī riwāyatin "laqad saʾalta Allāha bismihi al-ʾaʿẓami" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

Another version says, “You have asked Allah by His greatest name.” Al-Tirmidhī said, “A good hadith.”

[21/ 1014] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ؛

[21/ 1014] warawaynā fī sunani ʾabī dāwūda wa-al-nasāʾiyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu;

[21/1014] We transmitted in the Sunan collections of Abū Dāwūd and al-Nasāʾī, from Anas, may Allah be pleased with him:

أَنَّهُ كَانَ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَالِسًا وَرَجُلٌ يُصَلِّي ثُمَّ دَعَا:

ʾannahu kāna maʿa rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama jālisan warajulun yuṣallī thumma daʿā:

He was sitting with the Messenger of Allah, may Allah bless him and grant him peace, while a man was praying. The man then supplicated:

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنَّ لَكَ الْحَمْدَ لَا إِلَهَ إِلَّا أَنْتَ الْمَنَّانُ بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ،

Allāhumma ʾinnī ʾasʾaluka biʾanna laka al-ḥamda lā ʾilāha ʾillā ʾanta al-mannānu badīʿu al-samāwāti wa-al-ʾarḍi,

“O Allah, I ask You because all praise belongs to You; there is no god but You, the Bestower of favors, Originator of the heavens and the earth.

يَا ذَا الْجَلَالِ وَالْإِكْرَامِ يَا حَيُّ يَا قَيُّومُ.

yā dhā al-jalāli wa-al-ʾikrāmi yā ḥayyu yā qayyūmu.

O Possessor of majesty and honor, O Ever-Living, O Sustainer of all!”

فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَقَدْ دَعَا اللَّهَ تَعَالَى بِاسْمِهِ الْعَظِيمِ

faqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: "laqad daʿā Allāha taʿālā bismihi al-ʿaẓīmi

The Prophet, may Allah bless him and grant him peace, said, “He has called upon Allah Most High by His mighty name,

الَّذِي إِذَا دُعِيَ بِهِ أَجَابَ، وَإِذَا سُئِلَ بِهِ أَعْطَى".

alladhī ʾidhā duʿiya bihi ʾajāba, waʾidhā suʾila bihi ʾaʿṭā".

through which, when called upon, He answers, and when asked, He gives.”

[22/ 1015] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ، بِالْأَسَانِيدِ الصَّحِيحَةِ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا؛

[22/ 1015] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-nasāʾiyyi wabni mājah, bi-al-ʾasānīdi al-ṣaḥīḥati, ʿan ʿāʾishata raḍiya Allāhu ʿanhā;

[22/1015] We transmitted in the Sunan collections of Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and Ibn Mājah, through authentic chains, from ʿĀʾishah, may Allah be pleased with her:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَدْعُو بِهَؤُلَاءِ الْكَلِمَاتِ:

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna yadʿū bihāʾulāʾi al-kalimāti:

The Prophet, may Allah bless him and grant him peace, used to supplicate with these words:

"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ فِتْنَةِ النَّارِ وَعَذَابِ النَّارِ، وَمِنْ شَرِّ الْغِنَى وَالْفَقْرِ"

"Allāhumma ʾinnī ʾaʿūdhu bika min fitnati al-nāri waʿadhābi al-nāri, wamin sharri al-ghinā wa-al-faqri"

“O Allah, I seek refuge in You from the trial of the Fire and the punishment of the Fire, and from the evil of wealth and poverty.”

هَذَا لَفْظُ أَبِي دَاوُدَ، قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

hādhā lafẓu ʾabī dāwūda, qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

This is Abū Dāwūd’s wording. Al-Tirmidhī said, “A good and authentic hadith.”

Source page 601

[23/ 1016] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ زِيَادِ بْنِ عِلَاقَةَ، عَنْ عَمِّهِ، وَهُوَ قُطْبَةُ بْنُ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[23/ 1016] warawaynā fī kitābi al-tirmidhiyyi, ʿan ziyādi bni ʿilāqata, ʿan ʿammihi, wahuwa quṭbatu bnu mālikin raḍiya Allāhu ʿanhu qāla:

[23/1016] We transmitted in the book of al-Tirmidhī, from Ziyād ibn ʿIlāqah, from his paternal uncle, Quṭbah ibn Mālik, may Allah be pleased with him, who said:

كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ مُنْكَرَاتِ الْأَخْلَاقِ وَالْأَعْمَالِ، وَالْأَهْوَاءِ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

kāna al-nabiyyu ṣallā Allāhu ʿalayhi wasallama yaqūlu: "Allāhumma ʾinnī ʾaʿūdhu bika min munkarāti al-ʾakhlāqi wa-al-ʾaʿmāli, wa-al-ʾahwāʾi" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

The Prophet, may Allah bless him and grant him peace, used to say, “O Allah, I seek refuge in You from reprehensible traits, deeds, and inclinations.” Al-Tirmidhī said, “A good hadith.”

[24/ 1017] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ، عَنْ شَكَلِ بْنِ حُمَيْدٍ رَضِيَ اللَّهُ عَنْهُ

[24/ 1017] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-nasāʾiyyi, ʿan shakali bni ḥumaydin raḍiya Allāhu ʿanhu

[24/1017] We transmitted in the Sunan collections of Abū Dāwūd, al-Tirmidhī, and al-Nasāʾī, from Shakal ibn Ḥumayd, may Allah be pleased with him

وَهُوَ بِفَتْحِ الشِّينِ الْمُعْجَمَةِ وَالْكَافِ قَالَ:

wahuwa bifatḥi al-shīni al-muʿjamati wa-al-kāfi qāla:

—his name has a fatḥah on both the dotted shīn and the kāf—who said:

قُلْتُ: يَا رَسُولَ اللَّهِ! عَلِّمْنِي دُعَاءً، قَالَ: "قُلِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ سَمْعِي وَمِنْ شَرِّ بَصَرِي،

qultu: yā rasūla Allāhi! ʿallimnī duʿāʾan, qāla: "quli Allāhumma ʾinnī ʾaʿūdhu bika min sharri samʿī wamin sharri baṣarī,

I said, “Messenger of Allah, teach me a supplication.” He said, “Say: O Allah, I seek refuge in You from the evil of my hearing and the evil of my sight,

وَمِنْ شَرِّ لِسَانِي، وَمِنْ شَرِّ قَلْبِي وَمِنْ شَرِّ مَنِيِّي" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

wamin sharri lisānī, wamin sharri qalbī wamin sharri maniyyī" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

the evil of my tongue, the evil of my heart and the evil of my semen.” Al-Tirmidhī said: A fair hadith.

[25/ 1018] وَرَوَيْنَا فِي كِتَابَيْ أَبِي دَاوُدَ وَالنَّسَائِيِّ، بِإِسْنَادَيْنِ صَحِيحَيْنِ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ؛

[25/ 1018] warawaynā fī kitābay ʾabī dāwūda wa-al-nasāʾiyyi, biʾisnādayni ṣaḥīḥayni, ʿan ʾanasin raḍiya Allāhu ʿanhu;

[25/1018] We also transmitted in the books of Abū Dāwūd and al-Nasāʾī, through two sound chains, from Anas, may Allah be pleased with him,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: "اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْبَرَصِ وَالْجُنُونِ وَالْجُذَامِ، وَسَيِّءِ الْأَسْقَامِ".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna yaqūlu: "Allāhumma ʾinnī ʾaʿūdhu bika mina al-baraṣi wa-al-junūni wa-al-judhāmi, wasayyiʾi al-ʾasqāmi".

that the Prophet, may Allah bless him and grant him peace, would say: “O Allah, I seek refuge in You from leukoderma, madness, leprosy and terrible illnesses.”

[26/ 1019] وَرَوَيْنَا فِيهِمَا، عَنْ أَبِي الْيَسَرِ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ وَهُوَ بِفَتْحِ الْيَاءِ الْمُثَنَّاةِ تَحْتُ وَالسِّينِ الْمُهْمَلَةِ

[26/ 1019] warawaynā fīhimā, ʿan ʾabī al-yasari al-ṣaḥābiyyi raḍiya Allāhu ʿanhu wahuwa bifatḥi al-yāʾi al-muthannāti taḥtu wa-al-sīni al-muhmalati

[26/1019] We also transmitted in both books from the Companion Abū al-Yasar, may Allah be pleased with him—the name has a fatḥah on the yāʾ, dotted twice below, and on the undotted sīn—

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَدْعُو

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yadʿū

that the Messenger of Allah, may Allah bless him and grant him peace, would supplicate: [235]

Source page 602

"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَدْمِ، وَأَعُوذُ بِكَ مِنَ التَّرَدِّي، وَأَعُوذُ بِكَ مِنَ الْغَرَقِ وَالْحَرَقِ وَالْهَرَمِ،

"Allāhumma ʾinnī ʾaʿūdhu bika mina al-hadmi, waʾaʿūdhu bika mina al-taraddī, waʾaʿūdhu bika mina al-gharaqi wa-al-ḥaraqi wa-al-harami,

“O Allah, I seek refuge in You from being crushed by a collapse; I seek refuge in You from falling from a height; and I seek refuge in You from drowning, burning and decrepit old age.

وَأَعُوذُ بِكَ أَنْ يَتَخَبَّطَنِيَ الشَّيْطَانُ عِنْدَ الْمَوْتِ؛ وَأَعُوذُ بِكَ أَنْ أَمُوتَ فِي سَبِيلِكَ مُدْبِرًا،

waʾaʿūdhu bika ʾan yatakhabbaṭaniya al-shayṭānu ʿinda al-mawti; waʾaʿūdhu bika ʾan ʾamūta fī sabīlika mudbiran,

I seek refuge in You from Satan throwing me into confusion at death, and I seek refuge in You from dying in Your cause while fleeing the enemy.

وَأَعُوذُ بِكَ أَنْ أَمُوتَ لَدِيغًا" هَذَا لَفْظُ أَبِي دَاوُدَ، وَفِي رِوَايَةٍ لَهُ "وَالْغَمِّ".

waʾaʿūdhu bika ʾan ʾamūta ladīghan" hādhā lafẓu ʾabī dāwūda, wafī riwāyatin lahu "wa-al-ghammi".

I seek refuge in You from dying of a venomous bite or sting.” This is Abū Dāwūd’s wording. One of his versions includes “and anguish.”

[27/ 1020] وَرَوَيْنَا فِيهِمَا؛ بِالْإِسْنَادِ الصَّحِيحِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[27/ 1020] warawaynā fīhimā; bi-al-ʾisnādi al-ṣaḥīḥi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[27/1020] We also transmitted in both books, through a sound chain, from Abū Hurayrah, may Allah be pleased with him, who said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْجُوعِ فَإِنَّهُ بِئْسَ الضَّجِيعُ،

kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "Allāhumma ʾinnī ʾaʿūdhu bika mina al-jūʿi faʾinnahu biʾsa al-ḍajīʿu,

The Messenger of Allah, may Allah bless him and grant him peace, would say: “O Allah, I seek refuge in You from hunger, for it is a miserable bedfellow,

وَأَعُوذُ بِكَ مِنَ الْخِيَانَةِ فَإِنَّهَا بِئْسَتِ الْبِطَانَةُ".

waʾaʿūdhu bika mina al-khiyānati faʾinnahā biʾsati al-biṭānatu".

and I seek refuge in You from treachery, for it is a wretched intimate companion.” [236]

[28/ 1021] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ؛

[28/ 1021] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʿaliyyin raḍiya Allāhu ʿanhu;

[28/1021] We also transmitted in al-Tirmidhī’s book from ʿAlī, may Allah be pleased with him,

أَنَّ مُكَاتَبًا جَاءَهُ فَقَالَ: إِنِّي عَجَزْتُ عَنْ كِتَابَتِي فَأَعِنِّي، قَالَ: أَلَا أُعَلِّمُكَ كَلِمَاتٍ عَلَّمَنِيهِنَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

ʾanna mukātaban jāʾahu faqāla: ʾinnī ʿajaztu ʿan kitābatī faʾaʿinnī, qāla: ʾalā ʾuʿallimuka kalimātin ʿallamanīhinna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama

that a slave with a contract to purchase his freedom came to him and said, “I cannot meet my contract’s payments; help me.” He replied, “Shall I teach you words the Messenger of Allah, may Allah bless him and grant him peace, taught me?

لَوْ كَانَ عَلَيْكَ مِثْلُ جَبَلِ صِيرٍ دَيْنًا أَدَّاهُ عَنْكَ؟ قُلْ: "اللَّهُمَّ اِكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ،

law kāna ʿalayka mithlu jabali ṣīrin daynan ʾaddāhu ʿanka? qul: "Allāhumma ikfinī biḥalālika ʿan ḥarāmika,

Even if you owed a debt as great as Mount Ṣīr, He would settle it for you. Say: ‘O Allah, provide me with enough of what You permit to spare me what You forbid,

وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

waʾaghninī bifaḍlika ʿamman siwāka" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

and by Your bounty make me independent of everyone besides You.’” Al-Tirmidhī said: A fair hadith.

[29/ 1022] وَرَوَيْنَا فِيهِ، عَنْ عِمْرَانَ بْنِ الْحُصَيْنِ رَضِيَ اللَّهُ عَنْهُمَا؛

[29/ 1022] warawaynā fīhi, ʿan ʿimrāna bni al-ḥuṣayni raḍiya Allāhu ʿanhumā;

[29/1022] We also transmitted in it from ʿImrān ibn al-Ḥuṣayn, may Allah be pleased with them both,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَّمَ أَبَاهُ حُصَيْنًا كَلِمَتَيْنِ يَدْعُو بِهِمَا:

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ʿallama ʾabāhu ḥuṣaynan kalimatayni yadʿū bihimā:

that the Prophet, may Allah bless him and grant him peace, taught his father Ḥuṣayn two phrases with which to supplicate:

"اللَّهُمَّ أَلْهِمْنِي رُشْدِي، وَأَعِذْنِي مِنْ شَرِّ نَفْسِي" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

"Allāhumma ʾalhimnī rushdī, waʾaʿidhnī min sharri nafsī" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

“O Allah, inspire me to sound judgment, and protect me from the evil of my own self.” Al-Tirmidhī said: A fair hadith.

[30/ 1023] وَرَوَيْنَا فِيهِمَا، بِإِسْنَادٍ ضَعِيفٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ

[30/ 1023] warawaynā fīhimā, biʾisnādin ḍaʿīfin, ʿan ʾabī hurayrata raḍiya Allāhu

[30/1023] We also transmitted in both books, through a weak chain, from Abū Hurayrah, may Allah be pleased

Source page 603

عَنْهُ؛

ʿanhu;

with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: "اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الشِّقَاقِ وَالنِّفَاقِ وَسُوءِ الْأَخْلَاقِ".

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yaqūlu: "Allāhumma ʾinnī ʾaʿūdhu bika mina al-shiqāqi wa-al-nifāqi wasūʾi al-ʾakhlāqi".

that the Messenger of Allah, may Allah bless him and grant him peace, would say: “O Allah, I seek refuge in You from discord, hypocrisy and bad character.”

[31/ 1024] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ شَهْرِ بْنِ حَوْشَبٍ، قَالَ:

[31/ 1024] warawaynā fī kitābi al-tirmidhiyyi, ʿan shahri bni ḥawshabin, qāla:

[31/1024] We also transmitted in al-Tirmidhī’s book from Shahr ibn Ḥawshab, who said:

قُلْتُ لِأُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا: يَا أُمَّ الْمُؤْمِنِينَ! مَا أَكْثَرُ دُعَاءِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ عِنْدَكِ؟

qultu liʾummi salamata raḍiya Allāhu ʿanhā: yā ʾumma al-muʾminīna! mā ʾaktharu duʿāʾi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾidhā kāna ʿindaki?

I asked Umm Salamah, may Allah be pleased with her, “Mother of the Believers, what supplication did the Messenger of Allah, may Allah bless him and grant him peace, most often make when he was with you?”

قَالَتْ: كَانَ أَكْثَرُ دُعَائِهِ: "يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qālat: kāna ʾaktharu duʿāʾihi: "yā muqalliba al-qulūbi thabbit qalbī ʿalā dīnika" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

She said: His most frequent supplication was: “O Turner of hearts, keep my heart firm in Your religion.” Al-Tirmidhī said: A fair hadith.

[32/ 1025] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[32/ 1025] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

[32/1025] We also transmitted in al-Tirmidhī’s book from ʿĀʾishah, may Allah be pleased with her, who said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "اللَّهُمَّ عَافِنِي فِي جَسَدِي، وَعَافِنِي فِي بَصَرِي، وَاجْعَلْهُ الْوَارِثَ مِنِّي،

kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "Allāhumma ʿāfinī fī jasadī, waʿāfinī fī baṣarī, wajʿalhu al-wāritha minnī,

The Messenger of Allah, may Allah bless him and grant him peace, would say: “O Allah, grant my body well-being, grant my sight well-being, and let it endure throughout my life.

لَا إِلَهَ إِلَّا أَنْتَ الْحَلِيمُ الْكَرِيمُ، سُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ الْعَظِيمِ، وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ".

lā ʾilāha ʾillā ʾanta al-ḥalīmu al-karīmu, subḥāna Allāhi rabbi al-ʿarshi al-ʿaẓīmi, wa-al-ḥamdu li-llāhi rabbi al-ʿālamīna".

There is no god but You, the Forbearing, the Generous. Glory be to Allah, Lord of the mighty Throne, and praise be to Allah, Lord of all worlds.”

[33/ 1026] وَرَوَيْنَا فِيهِ، عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[33/ 1026] warawaynā fīhi, ʿan ʾabī al-dardāʾi raḍiya Allāhu ʿanhu qāla:

[33/1026] We also transmitted in it from Abū al-Dardāʾ, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "كَانَ مِنْ دُعَاءِ دَاوُدَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "kāna min duʿāʾi dāwūda ṣallā Allāhu ʿalayhi wasallama:

The Messenger of Allah, may Allah bless him and grant him peace, said: “Among the supplications of David, may Allah bless him and grant him peace, was:

اللَّهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ، وَالْعَمَلَ الَّذِي يُبَلِّغُنِي حُبَّكَ؛

Allāhumma ʾinnī ʾasʾaluka ḥubbaka waḥubba man yuḥibbuka, wa-al-ʿamala alladhī yuballighunī ḥubbaka;

‘O Allah, I ask You for love of You, love of those who love You, and deeds that bring me to Your love.

اللَّهُمَّ اِجْعَلْ حُبَّكَ أَحَبَّ إِلَيَّ مِنْ نَفْسِي وَأَهْلِي وَمِنَ الْمَاءِ الْبَارِدِ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

Allāhumma ijʿal ḥubbaka ʾaḥabba ʾilayya min nafsī waʾahlī wamina al-māʾi al-bāridi" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

O Allah, make love of You dearer to me than myself, my family and cool water.’” Al-Tirmidhī said: A fair hadith.

[34/ 1027] وَرَوَيْنَا فِيهِ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ رَضِيَ اللَّهُ عَنْهُ

[34/ 1027] warawaynā fīhi, ʿan saʿdi bni ʾabī waqqāṣin raḍiya Allāhu ʿanhu

[34/1027] We also transmitted in it from Saʿd ibn Abī Waqqāṣ, may Allah be pleased with him,

Source page 604

قَالَ:

qāla:

who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "دَعْوَةُ ذِي النُّونِ إِذْ دَعَا رَبَّهُ وَهُوَ فِي بَطْنِ الْحُوتِ:

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "daʿwatu dhī al-nūni ʾidh daʿā rabbahu wahuwa fī baṭni al-ḥūti:

The Messenger of Allah, may Allah bless him and grant him peace, said: “The supplication of Dhū al-Nūn when he called upon his Lord in the belly of the great fish was:

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ، فَإِنَّهُ لَمْ يَدْعُ بِهَا رَجُلٌ مُسْلِمٌ فِي شَيْءٍ قَطُّ إِلَّا اِسْتَجَابَ لَهُ"

lā ʾilāha ʾillā ʾanta subḥānaka ʾinnī kuntu mina al-ẓālimīna, faʾinnahu lam yadʿu bihā rajulun muslimun fī shayʾin qaṭṭu ʾillā istajāba lahu"

‘There is no god but You. Glory be to You! I have indeed been one of the wrongdoers.’ No Muslim man ever supplicates with it about anything without receiving an answer.”

قَالَ الْحَاكِمُ أَبُو عَبْدِ اللَّهِ: هَذَا صَحِيحُ الْإِسْنَادِ.

qāla al-ḥākimu ʾabū ʿabdi Allāhi: hādhā ṣaḥīḥu al-ʾisnādi.

Al-Ḥākim Abū ʿAbd Allāh said: This has a sound chain of transmission.

[35/ 1028] وَرَوَيْنَا فِيهِ وَفِي كِتَابِ اِبْنِ مَاجَهْ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ؛

[35/ 1028] warawaynā fīhi wafī kitābi ibni mājah, ʿan ʾanasin raḍiya Allāhu ʿanhu;

[35/1028] We also transmitted in it and in Ibn Mājah’s book from Anas, may Allah be pleased with him,

أَنَّ رَجُلًا جَاءَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللَّهِ! أَيُّ الدُّعَاءِ أَفْضَلُ؟

ʾanna rajulan jāʾa ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama faqāla: yā rasūla Allāhi! ʾayyu al-duʿāʾi ʾafḍalu?

that a man came to the Prophet, may Allah bless him and grant him peace, and said, “Messenger of Allah, what supplication is best?”

قَالَ: "سَلْ رَبَّكَ الْعَافِيَةَ وَالْمُعَافَاةَ فِي الدُّنْيَا وَالْآخِرَةِ. ثُمَّ أَتَاهُ فِي الْيَوْمِ الثَّانِي فَقَالَ: يَا رَسُولَ اللَّهِ! أَيُّ الدُّعَاءِ أَفْضَلُ؟

qāla: "sal rabbaka al-ʿāfiyata wa-al-muʿāfāta fī al-dunyā wa-al-ʾākhirati. thumma ʾatāhu fī al-yawmi al-thānī faqāla: yā rasūla Allāhi! ʾayyu al-duʿāʾi ʾafḍalu?

He said: “Ask your Lord for well-being and protection in this world and the Hereafter.” Then the man came to him on the second day and asked, “Messenger of Allah, what supplication is best?”

فَقَالَ لَهُ مِثْلَ ذَلِكَ. ثُمَّ أَتَاهُ فِي الْيَوْمِ الثَّالِثِ فَقَالَ لَهُ مِثْلَ ذَلِكَ،

faqāla lahu mithla dhālika. thumma ʾatāhu fī al-yawmi al-thālithi faqāla lahu mithla dhālika,

He gave him the same answer. Then the man came to him on the third day and asked him the same thing.

قَالَ: فَإِذَا أُعْطِيتَ الْعَافِيَةَ فِي الدُّنْيَا وَأُعْطِيتَهَا فِي الْآخِرَةِ فَقَدْ أَفْلَحْتَ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla: faʾidhā ʾuʿṭīta al-ʿāfiyata fī al-dunyā waʾuʿṭītahā fī al-ʾākhirati faqad ʾaflaḥta" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

He said: “If you are granted well-being in this world and granted it in the Hereafter, you have succeeded.” Al-Tirmidhī said: A fair hadith.

[36/ 1029] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[36/ 1029] warawaynā fī kitābi al-tirmidhiyyi, ʿani al-ʿabbāsi bni ʿabdi al-muṭṭalibi raḍiya Allāhu ʿanhu qāla:

[36/1029] We also transmitted in al-Tirmidhī’s book from al-ʿAbbās ibn ʿAbd al-Muṭṭalib, may Allah be pleased with him, who said:

قُلْتُ: يَا رَسُولَ اللَّهِ! عَلِّمْنِي شَيْئًا أَسْأَلُهُ اللَّهَ تَعَالَى، قَالَ: "سَلُوا اللَّهَ الْعَافِيَةَ"

qultu: yā rasūla Allāhi! ʿallimnī shayʾan ʾasʾaluhu Allāha taʿālā, qāla: "salū Allāha al-ʿāfiyata"

I said, “Messenger of Allah, teach me something to ask Allah Most High for.” He said: “Ask Allah for well-being.”

فَمَكَثْتُ أَيَّامًا ثُمَّ جِئْتُ فَقُلْتُ: يَا رَسُولَ اللَّهِ! عَلِّمْنِي شَيْئًا أَسْأَلُهُ اللَّهَ تَعَالَى،

famakathtu ʾayyāman thumma jiʾtu faqultu: yā rasūla Allāhi! ʿallimnī shayʾan ʾasʾaluhu Allāha taʿālā,

I waited a few days, then came and said, “Messenger of Allah, teach me something to ask Allah Most High for.”

فَقَالَ: "يَا عَبَّاسُ، يَا عَمَّ رَسُولِ اللَّهِ، سَلُوا اللَّهَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ" قَالَ التِّرْمِذِيُّ: هَذَا حَدِيثٌ صَحِيحٌ.

faqāla: "yā ʿabbāsu, yā ʿamma rasūli Allāhi, salū Allāha al-ʿāfiyata fī al-dunyā wa-al-ʾākhirati" qāla al-tirmidhiyyu: hādhā ḥadīthun ṣaḥīḥun.

He said: “ʿAbbās, uncle of the Messenger of Allah, ask Allah for well-being in this world and the Hereafter.” Al-Tirmidhī said: This is a sound hadith.

[37/ 1030] وَرَوَيْنَا فِيهِ، عَنْ أَبِي أُمَامَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

[37/ 1030] warawaynā fīhi, ʿan ʾabī ʾumāmata raḍiya Allāhu ʿanhu, qāla:

[37/1030] We also transmitted in it from Abū Umāmah, may Allah be pleased with him, who said:

دَعَا

daʿā

Supplications were made by

Source page 605

رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِدُعَاءٍ كَثِيرٍ لَمْ نَحْفَظْ مِنْهُ شَيْئًا،

rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama biduʿāʾin kathīrin lam naḥfaẓ minhu shayʾan,

the Messenger of Allah, may Allah bless him and grant him peace, in abundance, but we did not memorize any of them.

قُلْتُ: يَا رَسُولَ اللَّهِ! دَعَوْتَ بِدُعَاءٍ كَثِيرٍ لَمْ نَحْفَظْ مِنْهُ شَيْئًا، فَقَالَ: "أَلَا أَدُلُّكُمْ مَا يَجْمَعُ ذَلِكَ كُلَّهُ؟

qultu: yā rasūla Allāhi! daʿawta biduʿāʾin kathīrin lam naḥfaẓ minhu shayʾan, faqāla: "ʾalā ʾadullukum mā yajmaʿu dhālika kullahu?

I said, “Messenger of Allah, you made many supplications, but we did not memorize any of them.” He replied, “Shall I show you what gathers all of that together?

تَقُولُ: اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ خَيْرِ مَا سَأَلَكَ مِنْهُ نَبِيُّكَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

taqūlu: Allāhumma ʾinnī ʾasʾaluka min khayri mā saʾalaka minhu nabiyyuka muḥammadun ṣallā Allāhu ʿalayhi wasallama,

Say: ‘O Allah, I ask You for the good that Your Prophet Muḥammad, may Allah bless him and grant him peace, asked You for.

وَنَعُوذُ بِكَ مِنْ شَرِّ مَا اِسْتَعَاذَكَ مِنْهُ نَبِيُّكَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

wanaʿūdhu bika min sharri mā istaʿādhaka minhu nabiyyuka muḥammadun ṣallā Allāhu ʿalayhi wasallama,

We seek refuge in You from the evil from which Your Prophet Muḥammad, may Allah bless him and grant him peace, sought Your protection.

وَأَنْتَ الْمُسْتَعَانُ وَعَلَيْكَ الْبَلَاغُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

waʾanta al-mustaʿānu waʿalayka al-balāghu, walā ḥawla walā quwwata ʾillā bi-llāhi" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

You are the One whose help is sought; fulfillment rests with You. There is no power and no strength except through Allah.’” Al-Tirmidhī said: A fair hadith.

[38/ 1031] وَرَوَيْنَا فِيهِ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[38/ 1031] warawaynā fīhi, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[38/1031] We also transmitted in it from Anas, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "أَلِظُّوا بِيَا ذَا الْجَلَالِ وَالْإِكْرَامِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾaliẓẓū biyā dhā al-jalāli wa-al-ʾikrāmi".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Persist in saying, ‘O Possessor of Majesty and Honor.’”

وَرَوَيْنَاهُ فِي كِتَابِ النَّسَائِيِّ، مِنْ رِوَايَةِ رَبِيعَةَ بْنِ عَامِرٍ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ، قَالَ الْحَاكِمُ: حَدِيثٌ صَحِيحُ الْإِسْنَادِ.

warawaynāhu fī kitābi al-nasāʾiyyi, min riwāyati rabīʿata bni ʿāmirin al-ṣaḥābiyyi raḍiya Allāhu ʿanhu, qāla al-ḥākimu: ḥadīthun ṣaḥīḥu al-ʾisnādi.

We also transmitted it in al-Nasāʾī’s book as a report from the Companion Rabīʿah ibn ʿĀmir, may Allah be pleased with him. Al-Ḥākim said: A hadith with a sound chain.

قُلْتُ: أَلِظُّوا بِكَسْرِ اللَّامِ وَتَشْدِيدِ الظَّاءِ الْمُعْجَمَةِ، وَمَعْنَاهُ: الْزَمُوا هَذِهِ الدَّعْوَةَ وَأَكْثِرُوا مِنْهَا.

qultu: ʾaliẓẓū bikasri al-lāmi watashdīdi al-ẓāʾi al-muʿjamati, wamaʿnāhu: al-zamū hādhihi al-daʿwata waʾakthirū minhā.

I say: Aliẓẓū has a kasrah on the lām and a doubled dotted ẓāʾ. It means: Keep to this supplication and repeat it frequently.

[39/ 1032] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[39/ 1032] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wabni mājah, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā qāla:

[39/1032] We also transmitted in the Sunan of Abū Dāwūd, al-Tirmidhī and Ibn Mājah from Ibn ʿAbbās, may Allah be pleased with them both, who said:

كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدْعُو وَيَقُولُ: "رَبِّ أَعِنِّي وَلَا تُعِنْ عَلَيَّ،

kāna al-nabiyyu ṣallā Allāhu ʿalayhi wasallama yadʿū wayaqūlu: "rabbi ʾaʿinnī walā tuʿin ʿalayya,

The Prophet, may Allah bless him and grant him peace, would supplicate, saying: “My Lord, help me and do not help anyone against me.

وَانْصُرْنِي وَلَا تَنْصُرْ عَلَيَّ، وَامْكُرْ لِي وَلَا تَمْكُرْ عَلَيَّ، وَيَسِّرْ هُدَايَ وَانْصُرْنِي عَلَى مَنْ بَغَى عَلَيَّ.

wanṣurnī walā tanṣur ʿalayya, wamkur lī walā tamkur ʿalayya, wayassir hudāya wanṣurnī ʿalā man baghā ʿalayya.

Grant me victory and do not grant victory over me. Plan in my favor and do not plan against me. Make guidance easy for me, and help me against whoever wrongs me.

رَبِّ اِجْعَلْنِي لَكَ شَاكِرًا، لَكَ ذَاكِرًا، لَكَ رَاهِبًا، لَكَ مِطْوَاعًا، إِلَيْكَ مُجِيبًا أَوْ مُنِيبًا،

rabbi ijʿalnī laka shākiran, laka dhākiran, laka rāhiban, laka miṭwāʿan, ʾilayka mujīban ʾaw munīban,

My Lord, make me grateful to You, mindful of You, in awe of You and fully obedient to You, responding to You—or turning back to You.

تَقَبَّلْ تَوْبَتِي، وَاغْسِلْ حَوْبَتِي، وَأَجِبْ دَعْوَتِي، وَثَبِّتْ حُجَّتِي، وَاهْدِ قَلْبِي، وَسَدِّدْ لِسَانِي، وَاسْلُلْ سَخِيمَةَ

taqabbal tawbatī, waghsil ḥawbatī, waʾajib daʿwatī, wathabbit ḥujjatī, wahdi qalbī, wasaddid lisānī, waslul sakhīmata

Accept my repentance, wash away my sin, answer my prayer, establish my argument, guide my heart, set my tongue straight, and draw the rancor out of

Source page 606

قَلْبِي" وَفِي رِوَايَةِ التِّرْمِذِيِّ "أَوَّاهًا مُنِيبًا" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qalbī" wafī riwāyati al-tirmidhiyyi "ʾawwāhan munīban" qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

my heart.” Al-Tirmidhī’s version has “sighing in humble prayer, turning back to You.” Al-Tirmidhī said: A fair, sound hadith.

قُلْتُ: السَّخِيمَةُ بِفَتْحِ السِّينِ الْمُهْمَلَةِ وَكَسْرِ الْخَاءِ الْمُعْجَمَةِ، وَهِيَ الْحِقْدُ وَجَمْعُهَا سَخَائِمُ، هَذَا مَعْنَى السَّخِيمَةِ هُنَا.

qultu: al-sakhīmatu bifatḥi al-sīni al-muhmalati wakasri al-khāʾi al-muʿjamati, wahiya al-ḥiqdu wajamʿuhā sakhāʾimu, hādhā maʿnā al-sakhīmati hunā.

I say: Sakhīmah has a fatḥah on the undotted sīn and a kasrah on the dotted khāʾ. It means rancor, and its plural is sakhāʾim. This is its meaning here.

وَفِي حَدِيثٍ آخَرَ "مَنْ سَلَّ سَخِيمَتَهُ فِي طَرِيقِ الْمُسْلِمِينَ فَعَلَيْهِ لَعْنَةُ اللَّهِ" وَالْمُرَادُ بِهَا الْغَائِطُ.

wafī ḥadīthin ʾākhara "man salla sakhīmatahu fī ṭarīqi al-muslimīna faʿalayhi laʿnatu Allāhi" wa-al-murādu bihā al-ghāʾiṭu.

Another hadith says: “Whoever releases his sakhīmah on the Muslims’ road incurs Allah’s curse.” Here it means feces.

[40/ 1033] وَرَوَيْنَا فِي مُسْنَدِ الْإِمَامِ أَحْمَدَ بْنِ حَنْبَلٍ رَحِمَهُ اللَّهُ وَسُنَنِ اِبْنِ مَاجَهْ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا؛

[40/ 1033] warawaynā fī musnadi al-ʾimāmi ʾaḥmada bni ḥanbalin raḥimahu Allāhu wasunani ibni mājah, ʿan ʿāʾishata raḍiya Allāhu ʿanhā;

[40/1033] We also transmitted in the Musnad of Imam Aḥmad ibn Ḥanbal, may Allah have mercy on him, and in Sunan Ibn Mājah from ʿĀʾishah, may Allah be pleased with her,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهَا: "قُولِي اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنَ الْخَيْرِ كُلِّهِ عَاجِلِهِ وَآجِلِهِ، مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمْ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla lahā: "qūlī Allāhumma ʾinnī ʾasʾaluka mina al-khayri kullihi ʿājilihi waʾājilihi, mā ʿalimtu minhu wamā lam ʾaʿlam,

that the Prophet, may Allah bless him and grant him peace, said to her: “Say: O Allah, I ask You for every good, now and in the future, what I know of it and what I do not know.

وَأَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عَاجِلِهِ وَآجِلِهِ، مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمْ،

waʾaʿūdhu bika mina al-sharri kullihi ʿājilihi waʾājilihi, mā ʿalimtu minhu wamā lam ʾaʿlam,

I seek refuge in You from every evil, now and in the future, what I know of it and what I do not know.

وَأَسْأَلُكَ الْجَنَّةَ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، وَأَعُوذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ،

waʾasʾaluka al-jannata wamā qarraba ʾilayhā min qawlin ʾaw ʿamalin, waʾaʿūdhu bika mina al-nāri wamā qarraba ʾilayhā min qawlin ʾaw ʿamalin,

I ask You for Paradise and every word or deed that brings one closer to it; I seek refuge in You from the Fire and every word or deed that brings one closer to it.

وَأَسْأَلُكَ خَيْرَ مَا سَأَلَكَ بِهِ عَبْدُكَ وَرَسُولُكَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

waʾasʾaluka khayra mā saʾalaka bihi ʿabduka warasūluka muḥammadun ṣallā Allāhu ʿalayhi wasallama,

I ask You for the good that Your servant and Messenger Muḥammad, may Allah bless him and grant him peace, asked You for.

وَأَعُوذُ بِكَ مِنْ شَرِّ مَا اِسْتَعَاذَكَ مِنْهُ عَبْدُكَ وَرَسُولُكَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

waʾaʿūdhu bika min sharri mā istaʿādhaka minhu ʿabduka warasūluka muḥammadun ṣallā Allāhu ʿalayhi wasallama,

I seek refuge in You from the evil from which Your servant and Messenger Muḥammad, may Allah bless him and grant him peace, sought Your protection.

وَأَسْأَلُكَ مَا قَضَيْتَ لِي مِنْ أَمْرٍ أَنْ تَجْعَلَ عَاقِبَتَهُ رُشْدًا" قَالَ الْحَاكِمُ أَبُو عَبْدِ اللَّهِ: هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ.

waʾasʾaluka mā qaḍayta lī min ʾamrin ʾan tajʿala ʿāqibatahu rushdan" qāla al-ḥākimu ʾabū ʿabdi Allāhi: hādhā ḥadīthun ṣaḥīḥu al-ʾisnādi.

I ask You to make the outcome of everything You decree for me right and good.” Al-Ḥākim Abū ʿAbd Allāh said: This is a hadith with a sound chain.

[41/ 1034] وَوَجَدْتُ فِي الْمُسْتَدْرَكِ لِلْحَاكِمِ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ

[41/ 1034] wawajadtu fī al-mustadraki li-l-ḥākimi, ʿani ibni masʿūdin raḍiya

[41/1034] I found in al-Ḥākim’s al-Mustadrak a report from Ibn Masʿūd—may

Source page 607

اللَّهُ عَنْهُ قَالَ:

Allāhu ʿanhu qāla:

Allah be pleased with him—who said:

كَانَ مِنْ دُعَاءِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "اللَّهُمَّ إِنَّا نَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ، وَعَزَائِمَ مَغْفِرَتِكَ،

kāna min duʿāʾi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: "Allāhumma ʾinnā nasʾaluka mūjibāti raḥmatika, waʿazāʾima maghfiratika,

Among the supplications of the Messenger of Allah, may Allah bless him and grant him peace, was: “O Allah, we ask You for what brings Your mercy and surely secures Your forgiveness,

وَالسَّلَامَةَ مِنْ كُلِّ إِثْمٍ، وَالْغَنِيمَةَ مِنْ كُلِّ بِرٍّ، وَالْفَوْزَ بِالْجَنَّةِ وَالنَّجَاةَ (بِعَوْنِكَ) مِنَ النَّارِ"

wa-al-salāmata min kulli ʾithmin, wa-al-ghanīmata min kulli birrin, wa-al-fawza bi-al-jannati wa-al-najāta (biʿawnika) mina al-nāri"

for safety from every sin, a share in every righteous act, success in attaining Paradise and deliverance, through Your help, from the Fire.”

قَالَ الْحَاكِمُ: حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ مُسْلِمٍ.

qāla al-ḥākimu: ḥadīthun ṣaḥīḥun ʿalā sharṭi muslimin.

Al-Ḥākim said: A sound hadith meeting Muslim’s criteria.

[42/ 1035] وَفِيهِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[42/ 1035] wafīhi, ʿan jābiri bni ʿabdi Allāhi raḍiya Allāhu ʿanhumā qāla:

[42/1035] In it also is a report from Jābir ibn ʿAbd Allāh, may Allah be pleased with them both, who said:

جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: "وَاذُنُوبَاهْ وَاذُنُوبَاهْ! مَرَّتَيْنِ أَوْ ثَلَاثًا،

jāʾa rajulun ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama faqāla: "wādhunūbāh wādhunūbāh! marratayni ʾaw thalāthan,

A man came to the Messenger of Allah, may Allah bless him and grant him peace, and cried, “Alas for my sins! Alas for my sins!” twice or three times.

فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "قُلِ اللَّهُمَّ مَغْفِرَتُكَ أَوْسَعُ مِنْ ذُنُوبِي، وَرَحْمَتُكَ أَرْجَى عِنْدِي مِنْ عَمَلِي،

faqāla lahu rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "quli Allāhumma maghfiratuka ʾawsaʿu min dhunūbī, waraḥmatuka ʾarjā ʿindī min ʿamalī,

The Messenger of Allah, may Allah bless him and grant him peace, told him: “Say: O Allah, Your forgiveness is greater than my sins, and I place more hope in Your mercy than in my deeds.”

فَقَالَهَا، ثُمَّ قَالَ: عُدْ، فَعَادَ، ثُمَّ قَالَ: عُدْ، فَعَادَ، فَقَالَ: قُمْ فَقَدْ غُفِرَ لَكَ".

faqālahā, thumma qāla: ʿud, faʿāda, thumma qāla: ʿud, faʿāda, faqāla: qum faqad ghufira laka".

He said it. Then he told him, “Repeat it,” and he repeated it. Again he told him, “Repeat it,” and he repeated it. He then said: “Rise; you have been forgiven.” [237]

[43/ 1036] وَفِيهِ، عَنْ أَبِي أُمَامَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

[43/ 1036] wafīhi, ʿan ʾabī ʾumāmata raḍiya Allāhu ʿanhu, qāla:

[43/1036] In it also is a report from Abū Umāmah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِنَّ لِلَّهِ تَعَالَى مَلَكًا مُوَكَّلًا بِمَنْ يَقُولُ يَا أَرْحَمَ الرَّاحِمِينَ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾinna li-llāhi taʿālā malakan muwakkalan biman yaqūlu yā ʾarḥama al-rāḥimīna,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Allah Most High has an angel assigned to whoever says, ‘O Most Merciful of the merciful.’

فَمَنْ قَالَهَا ثَلَاثًا قَالَ لَهُ الْمَلَكُ: إِنَّ أَرْحَمَ الرَّاحِمِينَ قَدْ أَقْبَلَ عَلَيْكَ فَسَلْ".

faman qālahā thalāthan qāla lahu al-malaku: ʾinna ʾarḥama al-rāḥimīna qad ʾaqbala ʿalayka fasal".

When someone says it three times, the angel tells him: ‘The Most Merciful of the merciful has turned toward you, so ask.’”

338 بَابٌ فِي آدَابِ الدُّعَاءِ

338 bābun fī ʾādābi al-duʿāʾi

338. Chapter on the etiquette of supplication

اِعْلَمْ أَنَّ الْمَذْهَبَ الْمُخْتَارَ الَّذِي عَلَيْهِ الْفُقَهَاءُ وَالْمُحَدِّثُونَ وَجَمَاهِيرُ الْعُلَمَاءِ مِنَ الطَّوَائِفِ كُلِّهَا مِنَ السَّلَفِ وَالْخَلَفِ: أَنَّ الدُّعَاءَ مُسْتَحَبٌّ،

iʿlam ʾanna al-madhhaba al-mukhtāra alladhī ʿalayhi al-fuqahāʾu wa-al-muḥaddithūna wajamāhīru al-ʿulamāʾi mina al-ṭawāʾifi kullihā mina al-salafi wa-al-khalafi: ʾanna al-duʿāʾa mustaḥabbun,

Know that the preferred position, held by the jurists, hadith scholars and the great majority of scholars of every group, early and later alike, is that supplication is recommended.

قَالَ اللَّهُ تَعَالَى: {وَقَالَ رَبُّكُمُ اُدْعُونِي أَسْتَجِبْ لَكُمْ} [غَافِرٍ:60]

qāla Allāhu taʿālā: {waqāla rabbukumu udʿūnī ʾastajib lakum} [ghāfirin:60]

Allah Most High says: “Your Lord says: Call upon Me; I will answer you.” [Ghāfir 40:60]

وَقَالَ تَعَالَى: {اُدْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً} [الْأَعْرَافِ: 55] وَالْآيَاتُ فِي ذَلِكَ كَثِيرَةٌ مَشْهُورَةٌ.

waqāla taʿālā: {udʿū rabbakum taḍarruʿan wakhufyatan} [al-ʾaʿrāfi: 55] wa-al-ʾāyātu fī dhālika kathīratun mashhūratun.

He Most High also says: “Call upon your Lord humbly and privately.” [Al-Aʿrāf 7:55] The verses concerning this are many and well known.

Source page 608

وَأَمَّا الْأَحَادِيثُ الصَّحِيحَةُ فَهِيَ أَشْهَرُ مِنْ أَنْ تُشَهَّرَ، وَأَظْهَرُ مِنْ أَنْ تُذْكَرَ،

waʾammā al-ʾaḥādīthu al-ṣaḥīḥatu fahiya ʾashharu min ʾan tushahhara, waʾaẓharu min ʾan tudhkara,

As for sound hadiths, they are too well known to need publicizing and too evident to need mentioning.

وَقَدْ ذَكَرْنَا قَرِيبًا فِي الدَّعَوَاتِ مَا بِهِ أَبْلَغُ كِفَايَةٍ، وَبِاللَّهِ التَّوْفِيقُ.

waqad dhakarnā qarīban fī al-daʿawāti mā bihi ʾablaghu kifāyatin, wa-bi-llāhi al-tawfīqu.

We have just presented more than sufficient material on supplications. Success comes through Allah.

وَرَوَيْنَا فِي رِسَالَةِ الْإِمَامِ أَبِي الْقَاسِمِ الْقُشَيْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: اِخْتَلَفَ النَّاسُ فِي أَنَّ الْأَفْضَلَ الدُّعَاءُ أَمِ السُّكُوتُ وَالرِّضَا؟

warawaynā fī risālati al-ʾimāmi ʾabī al-qāsimi al-qushayriyyi raḍiya Allāhu ʿanhu qāla: ikhtalafa al-nāsu fī ʾanna al-ʾafḍala al-duʿāʾu ʾami al-sukūtu wa-al-riḍā?

We transmitted in the Risālah of Imam Abū al-Qāsim al-Qushayrī, may Allah be pleased with him, that he said: People disagree over whether supplication is better, or silence and contentment.

فَمِنْهُمْ مَنْ قَالَ: الدُّعَاءُ عِبَادَةٌ لِلْحَدِيثِ السَّابِقِ "الدُّعَاءُ هُوَ الْعِبَادَةُ" وَلِأَنَّ الدُّعَاءَ إِظْهَارُ الِافْتِقَارِ إِلَى اللَّهِ تَعَالَى.

faminhum man qāla: al-duʿāʾu ʿibādatun li-l-ḥadīthi al-sābiqi "al-duʿāʾu huwa al-ʿibādatu" waliʾanna al-duʿāʾa ʾiẓhāru al-iftiqāri ʾilā Allāhi taʿālā.

Some say that supplication is worship, citing the earlier hadith, “Supplication is worship,” and because supplication expresses one’s need of Allah Most High.

وَقَالَتْ طَائِفَةٌ: السُّكُوتُ وَالْخُمُودُ تَحْتَ جَرَيَانِ الْحُكْمِ أَتَمُّ، وَالرِّضَا بِمَا سَبَقَ بِهِ الْقَدَرُ أَوْلَى.

waqālat ṭāʾifatun: al-sukūtu wa-al-khumūdu taḥta jarayāni al-ḥukmi ʾatammu, wa-al-riḍā bimā sabaqa bihi al-qadaru ʾawlā.

Another group says that remaining silent and still as the decree unfolds is more complete, and that contentment with what destiny has already determined is preferable.

وَقَالَ قَوْمٌ: يَكُونُ صَاحِبَ دُعَاءٍ بِلِسَانِهِ وَرِضًا بِقَلْبِهِ لِيَأْتِيَ بِالْأَمْرَيْنِ جَمِيعًا.

waqāla qawmun: yakūnu ṣāḥiba duʿāʾin bilisānihi wariḍan biqalbihi liyaʾtiya bi-al-ʾamrayni jamīʿan.

Others say that one should supplicate with the tongue and be content in the heart, thus fulfilling both.

قَالَ الْقُشَيْرِيُّ: وَالْأَوْلَى أَنْ يُقَالَ: الْأَوْقَاتُ مُخْتَلِفَةٌ؛ فَفِي بَعْضِ الْأَحْوَالِ الدُّعَاءُ أَفْضَلُ مِنَ السُّكُوتِ وَهُوَ الْأَدَبُ،

qāla al-qushayriyyu: wa-al-ʾawlā ʾan yuqāla: al-ʾawqātu mukhtalifatun; fafī baʿḍi al-ʾaḥwāli al-duʿāʾu ʾafḍalu mina al-sukūti wahuwa al-ʾadabu,

Al-Qushayrī said: It is better to say that circumstances differ. In some situations supplication is better than silence and is the proper etiquette;

وَفِي بَعْضِ الْأَحْوَالِ السُّكُوتُ أَفْضَلُ مِنَ الدُّعَاءِ وَهُوَ الْأَدَبُ، وَإِنَّمَا يُعْرَفُ ذَلِكَ بِالْوَقْتِ؛

wafī baʿḍi al-ʾaḥwāli al-sukūtu ʾafḍalu mina al-duʿāʾi wahuwa al-ʾadabu, waʾinnamā yuʿrafu dhālika bi-al-waqti;

in other situations silence is better than supplication and is the proper etiquette. Which applies is known from the particular moment.

فَإِذَا وَجَدَ فِي قَلْبِهِ إِشَارَةً إِلَى الدُّعَاءِ، فَالدُّعَاءُ أَوْلَى بِهِ؛ وَإِذَا وَجَدَ إِشَارَةً إِلَى السُّكُوتِ فَالسُّكُوتُ أَتَمُّ.

faʾidhā wajada fī qalbihi ʾishāratan ʾilā al-duʿāʾi, fa-al-duʿāʾu ʾawlā bihi; waʾidhā wajada ʾishāratan ʾilā al-sukūti fa-al-sukūtu ʾatammu.

If a person senses in the heart an indication to supplicate, supplication is more fitting; if an indication to remain silent, silence is more complete.

قَالَ: وَيَصِحُّ أَنْ يُقَالَ مَا كَانَ لِلْمُسْلِمِينَ فِيهِ نَصِيبٌ، أَوْ لِلَّهِ سُبْحَانَهُ وَتَعَالَى فِيهِ حَقٌّ،

qāla: wayaṣiḥḥu ʾan yuqāla mā kāna li-l-muslimīna fīhi naṣībun, ʾaw li-llāhi subḥānahu wataʿālā fīhi ḥaqqun,

He said: One may also rightly say that where Muslims have an interest, or where a right of Allah, glorified and exalted, is involved,

فَالدُّعَاءُ أَوْلَى لِكَوْنِهِ عِبَادَةً، وَإِنْ كَانَ لِنَفْسِكَ فِيهِ حَظٌّ فَالسُّكُوتُ أَتَمُّ.

fa-al-duʿāʾu ʾawlā likawnihi ʿibādatan, waʾin kāna linafsika fīhi ḥaẓẓun fa-al-sukūtu ʾatammu.

supplication is preferable because it is worship. But if it involves a personal advantage for you, silence is more complete.

قَالَ: وَمِنْ شَرَائِطِ الدُّعَاءِ أَنْ يَكُونَ مَطْعَمُهُ حَلَالًا. وَكَانَ يَحْيَى بْنُ مُعَاذٍ الرَّازِيُّ رَضِيَ اللَّهُ عَنْهُ يَقُولُ:

qāla: wamin sharāʾiṭi al-duʿāʾi ʾan yakūna maṭʿamuhu ḥalālan. wakāna yaḥyā bnu muʿādhin al-rāziyyu raḍiya Allāhu ʿanhu yaqūlu:

He said: Among the conditions of supplication is that one’s food be lawful. Yaḥyā ibn Muʿādh al-Rāzī, may Allah be pleased with him, used to say:

كَيْفَ أَدْعُوكَ وَأَنَا عَاصٍ؟ وَكَيْفَ لَا أَدْعُوكَ وَأَنْتَ كَرِيمٌ؟.

kayfa ʾadʿūka waʾanā ʿāṣin? wakayfa lā ʾadʿūka waʾanta karīmun?.

How can I call upon You when I am disobedient? And how can I refrain from calling upon You when You are generous?

وَمِنْ آدَابِهِ: حُضُورُ الْقَلْبِ، وَسَيَأْتِي دَلِيلُهُ إِنْ شَاءَ اللَّهُ تَعَالَى.

wamin ʾādābihi: ḥuḍūru al-qalbi, wasayaʾtī dalīluhu ʾin shāʾa Allāhu taʿālā.

Among its courtesies is attentiveness of the heart. The evidence for this will come later, if Allah Most High wills.

وَقَالَ بَعْضُهُمْ: الْمُرَادُ بِالدُّعَاءِ إِظْهَارُ الْفَاقَةِ، وَإِلَّا فَاللَّهُ سُبْحَانَهُ وَتَعَالَى يَفْعَلُ مَا يَشَاءُ.

waqāla baʿḍuhum: al-murādu bi-al-duʿāʾi ʾiẓhāru al-fāqati, waʾillā fa-Allāhu subḥānahu wataʿālā yafʿalu mā yashāʾu.

Someone said: The purpose of supplication is to express need; otherwise Allah, glorified and exalted, does whatever He wills.

وَقَالَ الْإِمَامُ أَبُو حَامِدٍ الْغَزَالِيُّ فِي الْإِحْيَاءِ: آدَابُ الدُّعَاءِ عَشَرَةٌ:

waqāla al-ʾimāmu ʾabū ḥāmidin al-ghazāliyyu fī al-ʾiḥyāʾi: ʾādābu al-duʿāʾi ʿasharatun:

Imam Abū Ḥāmid al-Ghazālī said in al-Iḥyāʾ: The courtesies of supplication are ten:

Source page 609

الْأَوَّلُ: أَنْ يَتَرَصَّدَ الْأَزْمَانَ الشَّرِيفَةَ؛ كَيَوْمِ عَرَفَةَ وَشَهْرِ رَمَضَانَ وَيَوْمِ الْجُمُعَةِ وَالثُّلُثِ الْأَخِيرِ مِنَ اللَّيْلِ وَوَقْتِ الْأَسْحَارِ.

al-ʾawwalu: ʾan yataraṣṣada al-ʾazmāna al-sharīfata; kayawmi ʿarafata washahri ramaḍāna wayawmi al-jumuʿati wa-al-thuluthi al-ʾakhīri mina al-layli wawaqti al-ʾasḥāri.

First: Seek out honored times, such as the day of ʿArafah, the month of Ramadan, Friday, the last third of the night and the hours before dawn.

الثَّانِي: أَنْ يَغْتَنِمَ الْأَحْوَالَ الشَّرِيفَةَ؛ كَحَالَةِ السُّجُودِ، وَالْتِقَاءِ الْجُيُوشِ، وَنُزُولِ الْغَيْثِ، وَإِقَامَةِ الصَّلَاةِ وَبَعْدَهَا. قُلْتُ: وَحَالَةِ رِقَّةِ الْقَلْبِ.

al-thānī: ʾan yaghtanima al-ʾaḥwāla al-sharīfata; kaḥālati al-sujūdi, waltiqāʾi al-juyūshi, wanuzūli al-ghaythi, waʾiqāmati al-ṣalāti wabaʿdahā. qultu: waḥālati riqqati al-qalbi.

Second: Take advantage of honored circumstances, such as prostration, armies meeting, rain falling, the commencement of prayer and after it. I add: And when the heart is tender.

الثَّالِثُ: اِسْتِقْبَالُ الْقِبْلَةِ وَرَفْعُ الْيَدَيْنِ وَيَمْسَحُ بِهِمَا وَجْهَهُ فِي آخِرِهِ.

al-thālithu: istiqbālu al-qiblati warafʿu al-yadayni wayamsaḥu bihimā wajhahu fī ʾākhirihi.

Third: Face the qiblah, raise the hands and wipe the face with them at the end.

الرَّابِعُ: خَفْضُ الصَّوْتِ بَيْنَ الْمُخَافَتَةِ وَالْجَهْرِ.

al-rābiʿu: khafḍu al-ṣawti bayna al-mukhāfatati wa-al-jahri.

Fourth: Lower the voice to a level between a whisper and speaking aloud.

الْخَامِسُ؛ أَنْ لَا يَتَكَلَّفَ السَّجْعَ وَقَدْ فُسِّرَ بِهِ الِاعْتِدَاءُ فِي الدُّعَاءِ،

al-khāmisu; ʾan lā yatakallafa al-sajʿa waqad fussira bihi al-iʿtidāʾu fī al-duʿāʾi,

Fifth: Do not force rhymed prose. This has been given as an explanation of overstepping the bounds in supplication.

وَالْأَوْلَى أَنْ يَقْتَصِرَ عَلَى الدَّعَوَاتِ الْمَأْثُورَةِ، فَمَا كُلُّ أَحَدٍ يُحْسِنُ الدُّعَاءَ فَيُخَافُ عَلَيْهِ الِاعْتِدَاءُ.

wa-al-ʾawlā ʾan yaqtaṣira ʿalā al-daʿawāti al-maʾthūrati, famā kullu ʾaḥadin yuḥsinu al-duʿāʾa fayukhāfu ʿalayhi al-iʿtidāʾu.

It is preferable to confine oneself to transmitted supplications, since not everyone knows how to supplicate well, and there is a risk of overstepping.

وَقَالَ بَعْضُهُمْ: اُدْعُ بِلِسَانِ الذِّلَّةِ وَالِافْتِقَارِ، لَا بِلِسَانِ الْفَصَاحَةِ وَالِانْطِلَاقِ،

waqāla baʿḍuhum: udʿu bilisāni al-dhillati wa-al-iftiqāri, lā bilisāni al-faṣāḥati wa-al-inṭilāqi,

Someone said: Supplicate in the language of humility and need, not in the language of eloquence and fluency.

وَيُقَالُ: إِنَّ الْعُلَمَاءَ وَالْأَبْدَالَ لَا يَزِيدُونَ فِي الدُّعَاءِ عَلَى سَبْعِ كَلِمَاتٍ

wayuqālu: ʾinna al-ʿulamāʾa wa-al-ʾabdāla lā yazīdūna fī al-duʿāʾi ʿalā sabʿi kalimātin

It is said that scholars and the abdāl do not exceed seven phrases in their supplications.

وَيَشْهَدُ لَهُ مَا ذَكَرَهُ اللَّهُ سُبْحَانَهُ وَتَعَالَى فِي آخِرِ سُورَةِ الْبَقَرَةِ {رَبَّنَا لَا تُؤَاخِذْنَا} إِلَى آخِرِهَا [الْبَقَرَةِ: 286]

wayashhadu lahu mā dhakarahu Allāhu subḥānahu wataʿālā fī ʾākhiri sūrati al-baqarati {rabbanā lā tuʾākhidhnā} ʾilā ʾākhirihā [al-baqarati: 286]

Support for this comes from what Allah, glorified and exalted, mentions at the end of Sūrat al-Baqarah: “Our Lord, do not hold us to account,” through to its end. [Al-Baqarah 2:286]

لَمْ يُخْبِرْ سُبْحَانَهُ فِي مَوْضِعٍ عَنْ أَدْعِيَةِ عِبَادِهِ بِأَكْثَرَ مِنْ ذَلِكَ.

lam yukhbir subḥānahu fī mawḍiʿin ʿan ʾadʿiyati ʿibādihi biʾakthara min dhālika.

Nowhere, it is said, does He, glorified, report supplications of His servants exceeding that.

قُلْتُ: وَمِثْلُهُ قَوْلُ اللَّهِ سُبْحَانَهُ وَتَعَالَى فِي سُورَةِ إِبْرَاهِيمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

qultu: wamithluhu qawlu Allāhi subḥānahu wataʿālā fī sūrati ʾibrāhīma ṣallā Allāhu ʿalayhi wasallama:

I say: Another such example is Allah’s saying, glorified and exalted, in the surah of Abraham, may Allah bless him and grant him peace:

{وَإِذْ قَالَ إِبْرَاهِيمُ: رَبِّ اِجْعَلْ هَذَا الْبَلَدَ آمِنًا} إِلَى آخِرِهِ [إِبْرَاهِيمَ:35].

{waʾidh qāla ʾibrāhīmu: rabbi ijʿal hādhā al-balada ʾāminan} ʾilā ʾākhirihi [ʾibrāhīma:35].

“And when Abraham said: My Lord, make this city secure,” through to the end of the passage. [Ibrāhīm 14:35]

قُلْتُ: وَالْمُخْتَارُ الَّذِي عَلَيْهِ جَمَاهِيرُ الْعُلَمَاءِ أَنَّهُ لَا حَجْرَ فِي ذَلِكَ،

qultu: wa-al-mukhtāru alladhī ʿalayhi jamāhīru al-ʿulamāʾi ʾannahu lā ḥajra fī dhālika,

I say: The preferred position, held by the great majority of scholars, is that there is no restriction in this matter.

وَلَا تُكْرَهُ الزِّيَادَةُ عَلَى السَّبْعِ، بَلْ يُسْتَحَبُّ الْإِكْثَارُ مِنَ الدُّعَاءِ مُطْلَقًا.

walā tukrahu al-ziyādatu ʿalā al-sabʿi, bal yustaḥabbu al-ʾikthāru mina al-duʿāʾi muṭlaqan.

Exceeding seven is not disliked; indeed, supplicating abundantly is recommended without qualification.

السَّادِسُ: التَّضَرُّعُ وَالْخُشُوعُ وَالرَّهْبَةُ، قَالَ اللَّهُ تَعَالَى: {إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ} [الْأَنْبِيَاءِ:90]

al-sādisu: al-taḍarruʿu wa-al-khushūʿu wa-al-rahbatu, qāla Allāhu taʿālā: {ʾinnahum kānū yusāriʿūna fī al-khayrāti wayadʿūnanā raghaban warahaban wakānū lanā khāshiʿīna} [al-ʾanbiyāʾi:90]

Sixth: Humble pleading, reverence and awe. Allah Most High says: “They used to hasten to good deeds and call upon Us in hope and fear, humbling themselves before Us.” [Al-Anbiyāʾ 21:90]

وَقَالَ تَعَالَى: {اُدْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً} [الْأَعْرَافِ:55].

waqāla taʿālā: {udʿū rabbakum taḍarruʿan wakhufyatan} [al-ʾaʿrāfi:55].

He Most High also says: “Call upon your Lord humbly and privately.” [Al-Aʿrāf 7:55]

السَّابِعُ: أَنْ يَجْزِمَ بِالطَّلَبِ وَيُوقِنَ بِالْإِجَابَةِ وَيَصْدُقَ رَجَاءُهُ فِيهَا، وَدَلَائِلُهُ كَثِيرَةٌ مَشْهُورَةٌ.

al-sābiʿu: ʾan yajzima bi-al-ṭalabi wayūqina bi-al-ʾijābati wayaṣduqa rajāʾuhu fīhā, wadalāʾiluhu kathīratun mashhūratun.

Seventh: Ask with resolve, be certain of a response and have sincere hope in it. The evidence for this is abundant and well known.

قَالَ سُفْيَانُ بْنُ عُيَيْنَةَ رَحِمَهُ اللَّهُ: لَا يَمْنَعَنَّ أَحَدَكُمْ

qāla sufyānu bnu ʿuyaynata raḥimahu Allāhu: lā yamnaʿanna ʾaḥadakum

Sufyān ibn ʿUyaynah, may Allah have mercy on him, said: None of you should be kept [238]

Source page 610

مِنَ الدُّعَاءِ مَا يَعْلَمُهُ مِنْ نَفْسِهِ، فَإِنَّ اللَّهَ تَعَالَى أَجَابَ شَرَّ الْمَخْلُوقِينَ إِبْلِيسَ

mina al-duʿāʾi mā yaʿlamuhu min nafsihi, faʾinna Allāha taʿālā ʾajāba sharra al-makhlūqīna ʾiblīsa

from supplication by what he knows about himself. Allah Most High answered the worst of created beings, Iblīs,

إِذْ {قَالَ أَنْظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ. قَالَ إِنَّكَ مِنَ الْمُنْظَرِينَ} [الْأَعْرَافِ: 14 15].

ʾidh {qāla ʾanẓirnī ʾilā yawmi yubʿathūna. qāla ʾinnaka mina al-munẓarīna} [al-ʾaʿrāfi: 14 15].

when “he said: Grant me respite until the day they are raised. He said: You are among those granted respite.” [Al-Aʿrāf 7:14–15]

الثَّامِنُ: أَنْ يُلِحَّ فِي الدُّعَاءِ وَيُكَرِّرَهُ ثَلَاثًا وَلَا يَسْتَبْطِىءَ الْإِجَابَةَ.

al-thāminu: ʾan yuliḥḥa fī al-duʿāʾi wayukarrirahu thalāthan walā yastabṭiʾa al-ʾijābata.

Eighth: Be persistent in supplication, repeat it three times and do not regard the response as slow in coming.

التَّاسِعُ: أَنْ يَفْتَتِحَ الدُّعَاءَ بِذِكْرِ اللَّهِ تَعَالَى. قُلْتُ: وَبِالصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

al-tāsiʿu: ʾan yaftatiḥa al-duʿāʾa bidhikri Allāhi taʿālā. qultu: wa-bi-al-ṣalāti ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama

Ninth: Begin the supplication with remembrance of Allah Most High. I add: And with blessings upon the Messenger of Allah, may Allah bless him and grant him peace,

بَعْدَ الْحَمْدِ لِلَّهِ تَعَالَى وَالثَّنَاءِ عَلَيْهِ، وَيَخْتِمَهُ بِذَلِكَ كُلِّهِ أَيْضًا.

baʿda al-ḥamdi li-llāhi taʿālā wa-al-thanāʾi ʿalayhi, wayakhtimahu bidhālika kullihi ʾayḍan.

after praising and extolling Allah Most High. The supplication should also end with all of these.

الْعَاشِرُ: وَهُوَ أَهَمُّهَا وَالْأَصْلُ فِي الْإِجَابَةِ، وَهُوَ التَّوْبَةُ وَرَدُّ الْمَظَالِمِ وَالْإِقْبَالُ عَلَى اللَّهِ تَعَالَى.

al-ʿāshiru: wahuwa ʾahammuhā wa-al-ʾaṣlu fī al-ʾijābati, wahuwa al-tawbatu waraddu al-maẓālimi wa-al-ʾiqbālu ʿalā Allāhi taʿālā.

Tenth—and the most important, the foundation for receiving an answer—is repentance, redressing wrongs and turning wholeheartedly to Allah Most High.

[فَصْلٌ]: قَالَ الْغَزَالِيُّ: فَإِنْ قِيلَ: فَمَا فَائِدَةُ الدُّعَاءِ مَعَ أَنَّ الْقَضَاءَ لَا مَرَدَّ لَهُ؟

[faṣlun]: qāla al-ghazāliyyu: faʾin qīla: famā fāʾidatu al-duʿāʾi maʿa ʾanna al-qaḍāʾa lā maradda lahu?

[Section] Al-Ghazālī said: If it is asked, “What benefit is there in supplication when the divine decree cannot be turned back?”

فَاعْلَمْ أَنَّ مِنْ جُمْلَةِ الْقَضَاءِ رَدَّ الْبَلَاءِ بِالدُّعَاءِ، فَالدُّعَاءُ سَبَبٌ لِرَدِّ الْبَلَاءِ وَوُجُودِ الرَّحْمَةِ،

faʿlam ʾanna min jumlati al-qaḍāʾi radda al-balāʾi bi-al-duʿāʾi, fa-al-duʿāʾu sababun liraddi al-balāʾi wawujūdi al-raḥmati,

know that averting affliction through supplication is itself part of the decree. Supplication is a means of averting affliction and bringing mercy,

كَمَا أَنَّ التُّرْسَ سَبَبٌ لِدَفْعِ السِّلَاحِ، وَالْمَاءَ سَبَبٌ لِخُرُوجِ النَّبَاتِ مِنَ الْأَرْضِ؛

kamā ʾanna al-tursa sababun lidafʿi al-silāḥi, wa-al-māʾa sababun likhurūji al-nabāti mina al-ʾarḍi;

just as a shield is a means of repelling a weapon, and water is a means by which plants emerge from the earth.

فَكَمَا أَنَّ التُّرْسَ يَدْفَعُ السَّهْمَ فَيَتَدَافَعَانِ، فَكَذَلِكَ الدُّعَاءُ وَالْبَلَاءُ، وَلَيْسَ مِنْ شَرْطِ الِاعْتِرَافِ بِالْقَضَاءِ أَنْ لَا يَحْمِلَ السِّلَاحَ،

fakamā ʾanna al-tursa yadfaʿu al-sahma fayatadāfaʿāni, fakadhālika al-duʿāʾu wa-al-balāʾu, walaysa min sharṭi al-iʿtirāfi bi-al-qaḍāʾi ʾan lā yaḥmila al-silāḥa,

Just as the shield repels the arrow and the two oppose each other, so it is with supplication and affliction. Acknowledging the decree does not require one to refrain from bearing arms.

وَقَدْ قَالَ اللَّهُ تَعَالَى: {وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ} [النِّسَاءِ:102] فَقَدَّرَ اللَّهُ تَعَالَى الْأَمْرَ وَقَدَّرَ سَبَبَهُ.

waqad qāla Allāhu taʿālā: {walyaʾkhudhū ḥidhrahum waʾasliḥatahum} [al-nisāʾi:102] faqaddara Allāhu taʿālā al-ʾamra waqaddara sababahu.

Allah Most High says: “Let them take their precautions and their weapons.” [Al-Nisāʾ 4:102] Allah Most High has decreed the event and decreed its means.

وَفِيهِ مِنَ الْفَوَائِدِ مَا ذَكَرْنَاهُ، وَهُوَ حُضُورُ الْقَلْبِ وَالِافْتِقَارُ، وَهُمَا نِهَايَةُ الْعِبَادَةِ وَالْمَعْرِفَةِ، وَاللَّهُ أَعْلَمُ.

wafīhi mina al-fawāʾidi mā dhakarnāhu, wahuwa ḥuḍūru al-qalbi wa-al-iftiqāru, wahumā nihāyatu al-ʿibādati wa-al-maʿrifati, wa-Allāhu ʾaʿlamu.

Supplication also has the benefits we mentioned: attentiveness of the heart and awareness of one’s need. These are the culmination of worship and knowledge of Allah. Allah knows best.

339 بَابُ دُعَاءِ الْإِنْسَانِ وَتَوَسُّلِهِ بِصَالِحِ عَمَلِهِ إِلَى اللَّهِ تَعَالَى

339 bābu duʿāʾi al-ʾinsāni watawassulihi biṣāliḥi ʿamalihi ʾilā Allāhi taʿālā

339. Chapter on supplicating and seeking a means of approach to Allah Most High through one’s righteous deeds

[1/ 1037] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، حَدِيثَ أَصْحَابِ

[1/ 1037] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ḥadītha ʾaṣḥābi

[1/1037] We transmitted in the Ṣaḥīḥs of al-Bukhārī and Muslim the hadith of the people of

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الْغَارِ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

al-ghāri, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā qāla:

the cave, from Ibn ʿUmar, may Allah be pleased with them both, who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «اِنْطَلَقَ ثَلَاثَةُ نَفَرٍ مِمَّنْ كَانَ قَبْلَكُمْ حَتَّى آوَاهُمُ الْمَبِيتُ إِلَى غَارٍ فَدَخَلُوهُ،

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: «inṭalaqa thalāthatu nafarin mimman kāna qablakum ḥattā ʾāwāhumu al-mabītu ʾilā ghārin fadakhalūhu,

I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “Three men from among those before you set out, until nightfall brought them to a cave, which they entered.

فَانْحَدَرَتْ صَخْرَةٌ مِنَ الْجَبَلِ فَسَدَّتْ عَلَيْهِمُ الْغَارَ، فَقَالُوا: إِنَّهُ لَا يُنْجِيكُمْ مِنْ هٰذِهِ الصَّخْرَةِ إِلَّا أَنْ تَدْعُوا اللَّهَ تَعَالَى بِصَالِحِ أَعْمَالِكُمْ.

fanḥadarat ṣakhratun mina al-jabali fasaddat ʿalayhimu al-ghāra, faqālū: ʾinnahu lā yunjīkum min hādhihi al-ṣakhrati ʾillā ʾan tadʿū Allāha taʿālā biṣāliḥi ʾaʿmālikum.

A rock rolled down the mountain and blocked the cave’s entrance. They said, ‘Nothing will save you from this rock except praying to Allah Most High by invoking your righteous deeds.’

قَالَ رَجُلٌ مِنْهُمْ: اللَّهُمَّ إِنَّهُ كَانَ لِي أَبَوَانِ شَيْخَانِ كَبِيرَانِ، وَكُنْتُ لَا أُغْبِقُ قَبْلَهُمَا أَهْلًا وَلَا مَالًا».

qāla rajulun minhum: Allāhumma ʾinnahu kāna lī ʾabawāni shaykhāni kabīrāni, wakuntu lā ʾughbiqu qablahumā ʾahlan walā mālan».

One of them said, ‘O Allah, I had two elderly parents, and I would never give the evening drink to my family or livestock before them.’”

وَذَكَرَ تَمَامَ الْحَدِيثِ الطَّوِيلِ فِيهِمْ، وَأَنَّ كُلَّ وَاحِدٍ مِنْهُمْ قَالَ فِي صَالِحِ عَمَلِهِ:

wadhakara tamāma al-ḥadīthi al-ṭawīli fīhim, waʾanna kulla wāḥidin minhum qāla fī ṣāliḥi ʿamalihi:

He related the rest of the long hadith about them: each man, when mentioning his righteous deed, said,

«اللَّهُمَّ إِنْ كُنْتُ قَدْ فَعَلْتُ ذٰلِكَ اِبْتِغَاءَ وَجْهِكَ فَفَرِّجْ عَنَّا مَا نَحْنُ فِيهِ»

«Allāhumma ʾin kuntu qad faʿaltu dhālika ibtighāʾa wajhika fafarrij ʿannā mā naḥnu fīhi»

“O Allah, if I did that seeking Your face, relieve us of our present distress.”

فَانْفَرَجَ فِي دَعْوَةِ كُلِّ وَاحِدٍ شَيْءٌ مِنْهَا وَانْفَرَجَتْ كُلُّهَا عَقِبَ دَعْوَةِ الثَّالِثِ «فَخَرَجُوا يَمْشُونَ»

fanfaraja fī daʿwati kulli wāḥidin shayʾun minhā wanfarajat kulluhā ʿaqiba daʿwati al-thālithi «fakharajū yamshūna»

With each man’s prayer, the rock moved a little. After the third man’s prayer, the entrance was fully cleared, “and they walked out.”

قُلْتُ: أُغْبِقُ بِضَمِّ الْهَمْزَةِ وَكَسْرِ الْبَاءِ: أَيْ أَسْقِي.

qultu: ʾughbiqu biḍammi al-hamzati wakasri al-bāʾi: ʾay ʾasqī.

I say: Ughbiqu, with a ḍammah on the hamzah and a kasrah on the bāʾ, means “I give a drink.” [239]

وَقَدْ قَالَ الْقَاضِي حُسَيْنٌ مِنْ أَصْحَابِنَا وَغَيْرُهُ فِي صَلَاةِ الِاسْتِسْقَاءِ كَلَامًا مَعْنَاهُ:

waqad qāla al-qāḍī ḥusaynun min ʾaṣḥābinā waghayruhu fī ṣalāti al-istisqāʾi kalāman maʿnāhu:

Al-Qāḍī Ḥusayn, one of our scholars, and others have said, in discussing the prayer for rain, words to this effect:

أَنَّهُ يُسْتَحَبُّ لِمَنْ وَقَعَ فِي شِدَّةٍ أَنْ يَدْعُوَ بِصَالِحِ عَمَلِهِ، وَاسْتَدَلُّوا بِهٰذَا الْحَدِيثِ،

ʾannahu yustaḥabbu liman waqaʿa fī shiddatin ʾan yadʿuwa biṣāliḥi ʿamalihi, wastadallū bihādhā al-ḥadīthi,

It is recommended for someone in hardship to pray by invoking his righteous deeds. They used this hadith as evidence.

وَقَدْ يُقَالُ فِي هٰذَا شَيْءٌ: لِأَنَّ فِيهِ نَوْعًا مِنْ تَرْكِ الِافْتِقَارِ الْمُطْلَقِ إِلَى اللَّهِ تَعَالَى، وَمَطْلُوبُ الدُّعَاءِ الِافْتِقَارُ،

waqad yuqālu fī hādhā shayʾun: liʾanna fīhi nawʿan min tarki al-iftiqāri al-muṭlaqi ʾilā Allāhi taʿālā, wamaṭlūbu al-duʿāʾi al-iftiqāru,

An objection might be raised: this involves, to some degree, departing from absolute dependence on Allah Most High, whereas dependence is what supplication calls for.

وَلٰكِنْ ذَكَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هٰذَا الْحَدِيثَ ثَنَاءً عَلَيْهِمْ، فَهُوَ دَلِيلٌ عَلَى تَصْوِيبِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَبِاللَّهِ التَّوْفِيقُ.

walākin dhakara al-nabiyyu ṣallā Allāhu ʿalayhi wasallama hādhā al-ḥadītha thanāʾan ʿalayhim, fahuwa dalīlun ʿalā taṣwībihi ṣallā Allāhu ʿalayhi wasallama, wa-bi-llāhi al-tawfīqu.

Yet the Prophet, may Allah bless him and grant him peace, related this hadith in praise of them, which shows his approval, may Allah bless him and grant him peace. Success comes through Allah.

[فَصْلٌ]: وَمِنْ أَحْسَنِ مَا جَاءَ عَنِ السَّلَفِ فِي الدُّعَاءِ؛ مَا حُكِيَ عَنِ الْأَوْزَاعِيِّ رَحِمَهُ اللَّهُ تَعَالَى قَالَ:

[faṣlun]: wamin ʾaḥsani mā jāʾa ʿani al-salafi fī al-duʿāʾi; mā ḥukiya ʿani al-ʾawzāʿiyyi raḥimahu Allāhu taʿālā qāla:

Section. Among the finest accounts from the early generations about supplication is what is related from al-Awzāʿī, may Allah Most High have mercy on him, who said:

خَرَجَ النَّاسُ يَسْتَسْقُونَ، فَقَامَ فِيهِمْ بِلَالُ بْنُ سَعْدٍ، فَحَمِدَ اللَّهَ تَعَالَى وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ:

kharaja al-nāsu yastasqūna, faqāma fīhim bilālu bnu saʿdin, faḥamida Allāha taʿālā waʾathnā ʿalayhi thumma qāla:

The people went out to pray for rain. Bilāl ibn Saʿd stood among them, praised Allah Most High and extolled Him, then said:

يَا مَعْشَرَ مَنْ حَضَرَ! أَلَسْتُمْ مُقِرِّينَ بِالْإِسَاءَةِ؟ قَالُوا: بَلَى، فَقَالَ: اللَّهُمَّ إِنَّا سَمِعْنَاكَ تَقُولُ:

yā maʿshara man ḥaḍara! ʾalastum muqirrīna bi-al-ʾisāʾati? qālū: balā, faqāla: Allāhumma ʾinnā samiʿnāka taqūlu:

“All of you gathered here, do you not admit your wrongdoing?” They said, “Yes.” He said: “O Allah, we have heard You say,

{مَا عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ} [التَّوْبَةِ:91] وَقَدْ أَقْرَرْنَا بِالْإِسَاءَةِ، فَهَلْ تَكُونُ مَغْفِرَتُكَ إِلَّا لِمِثْلِنَا؟

{mā ʿalā al-muḥsinīna min sabīlin} [al-tawbati:91] waqad ʾaqrarnā bi-al-ʾisāʾati, fahal takūnu maghfiratuka ʾillā limithlinā?

‘There is no blame upon those who do good.’ [Al-Tawbah: 91] We have admitted wrongdoing. Is Your forgiveness not for people like us?

اللَّهُمَّ اِغْفِرْ لَنَا وَارْحَمْنَا وَاسْقِنَا، فَرَفَعَ يَدَيْهِ وَرَفَعُوا أَيْدِيَهُمْ فَسُقُوا. وَفِي مَعْنَى هٰذَا أَنْشَدُوا:

Allāhumma ighfir lanā warḥamnā wasqinā, farafaʿa yadayhi warafaʿū ʾaydiyahum fasuqū. wafī maʿnā hādhā ʾanshadū:

O Allah, forgive us, have mercy on us, and send us rain.” He raised his hands and they raised theirs, and rain was sent to them. On this theme, they recited: [240]

أَنَا الْمُذْنِبُ الْخَطَّاءُ وَالْعَفْوُ وَاسِعٌ ... وَلَوْ لَمْ يَكُنْ ذَنْبٌ لَمَا وَقَعَ الْعَفْوُ

ʾanā al-mudhnibu al-khaṭṭāʾu wa-al-ʿafwu wāsiʿun ... walaw lam yakun dhanbun lamā waqaʿa al-ʿafwu

I am the sinner, so often at fault, yet pardon is vast; / Had there been no sin, there would have been no pardon.

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340 بَابُ رَفْعِ الْيَدَيْنِ فِي الدُّعَاءِ ثُمَّ مَسْحِ الْوَجْهِ بِهِمَا

340 bābu rafʿi al-yadayni fī al-duʿāʾi thumma masḥi al-wajhi bihimā

340. Chapter: Raising the hands in supplication, then wiping the face with them

[1/ 1038] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ تَعَالَى عَنْهُ قَالَ:

[1/ 1038] rawaynā fī kitābi al-tirmidhiyyi, ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu taʿālā ʿanhu qāla:

[1/1038] We have transmitted in the book of al-Tirmidhī, from ʿUmar ibn al-Khaṭṭāb, may Allah Most High be pleased with him, who said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا رَفَعَ يَدَيْهِ فِي الدُّعَاءِ لَمْ يَحُطَّهُمَا حَتَّى يَمْسَحَ بِهِمَا وَجْهَهُ.

kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾidhā rafaʿa yadayhi fī al-duʿāʾi lam yaḥuṭṭahumā ḥattā yamsaḥa bihimā wajhahu.

When the Messenger of Allah, may Allah bless him and grant him peace, raised his hands in supplication, he would not lower them until he had wiped his face with them.

[2/ 1039] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا،

[2/ 1039] warawaynā fī sunani ʾabī dāwūda ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā,

[2/1039] We have also transmitted in the Sunan of Abū Dāwūd, from Ibn ʿAbbās, may Allah be pleased with them both,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَحْوَهُ، وَفِي إِسْنَادِ كُلِّ وَاحِدٍ ضَعْفٌ.

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama naḥwahu, wafī ʾisnādi kulli wāḥidin ḍaʿfun.

something similar from the Prophet, may Allah bless him and grant him peace. Each report’s chain contains weakness.

وَأَمَّا قَوْلُ الْحَافِظِ عَبْدِ الْحَقِّ رَحِمَهُ اللَّهُ تَعَالَى: إِنَّ التِّرْمِذِيَّ قَالَ فِي الْحَدِيثِ الْأَوَّلِ: إِنَّهُ حَدِيثٌ صَحِيحٌ،

waʾammā qawlu al-ḥāfiẓi ʿabdi al-ḥaqqi raḥimahu Allāhu taʿālā: ʾinna al-tirmidhiyya qāla fī al-ḥadīthi al-ʾawwali: ʾinnahu ḥadīthun ṣaḥīḥun,

As for the statement of the hadith master ʿAbd al-Ḥaqq, may Allah Most High have mercy on him, that al-Tirmidhī called the first hadith authentic:

فَلَيْسَ فِي النُّسَخِ الْمُعْتَمَدَةِ مِنَ التِّرْمِذِيِّ أَنَّهُ صَحِيحٌ، بَلْ قَالَ: حَدِيثٌ غَرِيبٌ.

falaysa fī al-nusakhi al-muʿtamadati mina al-tirmidhiyyi ʾannahu ṣaḥīḥun, bal qāla: ḥadīthun gharībun.

the reliable copies of al-Tirmidhī do not say it is authentic. Rather, he said, “A solitary hadith.”

341 بَابُ اِسْتِحْبَابِ تَكْرِيرِ الدُّعَاءِ

341 bābu istiḥbābi takrīri al-duʿāʾi

341. Chapter: The recommendation to repeat supplications

[1/ 1040] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ:

[1/ 1040] rawaynā fī sunani ʾabī dāwūda, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu:

[1/1040] We have transmitted in the Sunan of Abū Dāwūd, from Ibn Masʿūd, may Allah be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُعْجِبُهُ أَنْ يَدْعُوَ ثَلَاثًا، وَيَسْتَغْفِرَ ثَلَاثًا.

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yuʿjibuhu ʾan yadʿuwa thalāthan, wayastaghfira thalāthan.

The Messenger of Allah, may Allah bless him and grant him peace, liked to make supplication three times and seek forgiveness three times.

342 بَابُ الْحَثِّ عَلَى حُضُورِ الْقَلْبِ فِي الدُّعَاءِ

342 bābu al-ḥaththi ʿalā ḥuḍūri al-qalbi fī al-duʿāʾi

342. Chapter: Encouragement to be attentive in heart when supplicating

اِعْلَمْ أَنَّ مَقْصُودَ الدُّعَاءِ هُوَ حُضُورُ الْقَلْبِ كَمَا سَبَقَ بَيَانُهُ، وَالدَّلَائِلُ

iʿlam ʾanna maqṣūda al-duʿāʾi huwa ḥuḍūru al-qalbi kamā sabaqa bayānuhu, wa-al-dalāʾilu

Know that the aim of supplication is attentiveness of the heart, as already explained. The evidence

Source page 613

عَلَيْهِ أَكْثَرُ مِنْ أَنْ تُحْصَرَ، وَالْعِلْمُ بِهِ أَوْضَحُ مِنْ أَنْ يُذْكَرَ، لٰكِنْ نَتَبَرَّكُ بِذِكْرِ حَدِيثٍ فِيهِ.

ʿalayhi ʾaktharu min ʾan tuḥṣara, wa-al-ʿilmu bihi ʾawḍaḥu min ʾan yudhkara, lākin natabarraku bidhikri ḥadīthin fīhi.

for this is too abundant to enumerate, and the matter too obvious to require mention. Nevertheless, we seek blessing by mentioning a hadith about it.

[1/ 1041] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهُ، قَالَ:

[1/ 1041] rawaynā fī kitābi al-tirmidhiyyi, ʿan ʾabī hurayrata raḍiya Allāhu taʿālā ʿanhu, qāla:

[1/1041] We have transmitted in the book of al-Tirmidhī, from Abū Hurayrah, may Allah Most High be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «اُدْعُوا اللَّهَ وَأَنْتُمْ مُوقِنُونَ بِالْإِجَابَةِ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «udʿū Allāha waʾantum mūqinūna bi-al-ʾijābati,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Call upon Allah with certainty that He will answer.

وَاعْلَمُوا أَنَّ اللَّهَ تَعَالَى لَا يَسْتَجِيبُ دُعَاءً مِنْ قَلْبٍ غَافِلٍ لَاهٍ» إِسْنَادُهُ فِيهِ ضَعْفٌ.

waʿlamū ʾanna Allāha taʿālā lā yastajību duʿāʾan min qalbin ghāfilin lāhin» ʾisnāduhu fīhi ḍaʿfun.

Know that Allah Most High does not answer a supplication from a heedless, distracted heart.” Its chain contains weakness.

343 بَابُ فَضْلِ الدُّعَاءِ بِظَهْرِ الْغَيْبِ

343 bābu faḍli al-duʿāʾi biẓahri al-ghaybi

343. Chapter: The virtue of praying for someone in their absence

قَالَ اللَّهُ تَعَالَى: {وَالَّذِينَ جَاؤُوا مِنْ بَعْدِهِمْ يَقُولُونَ: رَبَّنَا اِغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ} [الْحَشْرِ:10]

qāla Allāhu taʿālā: {wa-lladhīna jāʾū min baʿdihim yaqūlūna: rabbanā ighfir lanā waliʾikhwāninā alladhīna sabaqūnā bi-al-ʾīmāni} [al-ḥashri:10]

Allah Most High said: “Those who come after them say, ‘Our Lord, forgive us and our brothers who preceded us in faith.’” [Al-Ḥashr: 10]

وَقَالَ تَعَالَى: {وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ} [مُحَمَّدٍ:19]

waqāla taʿālā: {wastaghfir lidhanbika wa-li-l-muʾminīna wa-al-muʾmināti} [muḥammadin:19]

The Most High said: “Seek forgiveness for your sin and for believing men and believing women.” [Muḥammad: 19]

وَقَالَ تَعَالَى إِخْبَارًا عَنْ إِبْرَاهِيمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

waqāla taʿālā ʾikhbāran ʿan ʾibrāhīma ṣallā Allāhu ʿalayhi wasallama:

The Most High said, reporting the words of Ibrāhīm, may Allah bless him and grant him peace:

{رَبَّنَا اِغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ} [إِبْرَاهِيمَ:41]

{rabbanā ighfir lī waliwālidayya wa-li-l-muʾminīna yawma yaqūmu al-ḥisābu} [ʾibrāhīma:41]

“Our Lord, forgive me, my parents, and the believers on the Day when the reckoning takes place.” [Ibrāhīm: 41]

وَقَالَ تَعَالَى: إِخْبَارًا عَنْ نُوحٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

waqāla taʿālā: ʾikhbāran ʿan nūḥin ṣallā Allāhu ʿalayhi wasallama:

The Most High said, reporting the words of Nūḥ, may Allah bless him and grant him peace:

{رَبِّ اِغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ} [نُوحٍ:28].

{rabbi ighfir lī waliwālidayya waliman dakhala baytiya muʾminan wa-li-l-muʾminīna wa-al-muʾmināti} [nūḥin:28].

“My Lord, forgive me, my parents, whoever enters my home as a believer, and believing men and believing women.” [Nūḥ: 28]

[1/ 1042] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ تَعَالَى عَنْهُ؛

[1/ 1042] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī al-dardāʾi raḍiya Allāhu taʿālā ʿanhu;

[1/1042] We have transmitted in Ṣaḥīḥ Muslim, from Abū al-Dardāʾ, may Allah Most High be pleased with him,

أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَا مِنْ عَبْدٍ مُسْلِمٍ يَدْعُو لِأَخِيهِ بِظَهْرِ الْغَيْبِ

ʾannahu samiʿa rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: «mā min ʿabdin muslimin yadʿū liʾakhīhi biẓahri al-ghaybi

that he heard the Messenger of Allah, may Allah bless him and grant him peace, say: “Whenever a Muslim servant prays for his brother in his absence,

إِلَّا قَالَ الْمَلَكُ: وَلَكَ بِمِثْلٍ» وَفِي رِوَايَةٍ أُخْرَى فِي صَحِيحِ مُسْلِمٍ عَنْ أَبِي الدَّرْدَاءِ

ʾillā qāla al-malaku: walaka bimithlin» wafī riwāyatin ʾukhrā fī ṣaḥīḥi muslimin ʿan ʾabī al-dardāʾi

the angel says, ‘And the same for you.’” In another narration in Ṣaḥīḥ Muslim, from Abū al-Dardāʾ,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: «دَعْوَةُ الْمَرْءِ الْمُسْلِمِ لِأَخِيهِ بِظَهْرٍ بِالْغَيْبِ مُسْتَجَابَةٌ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yaqūlu: «daʿwatu al-marʾi al-muslimi liʾakhīhi biẓahrin bi-al-ghaybi mustajābatun,

the Messenger of Allah, may Allah bless him and grant him peace, used to say: “A Muslim’s supplication for his brother in his absence is answered.

عِنْدَ رَأْسِهِ مَلَكٌ مُوَكَّلٌ كُلَّمَا دَعَا لِأَخِيهِ بِخَيْرٍ، قَالَ الْمَلَكُ الْمُوَكَّلُ بِهِ: آمِينَ وَلَكَ بِمِثْلِهِ».

ʿinda raʾsihi malakun muwakkalun kullamā daʿā liʾakhīhi bikhayrin, qāla al-malaku al-muwakkalu bihi: ʾāmīna walaka bimithlihi».

An appointed angel is at his head. Whenever he prays for good for his brother, the angel appointed to him says, ‘Amen, and the same for you.’” [241]

Source page 614

[2/ 1043] وَرَوَيْنَا فِي كِتَابَيْ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا؛

[2/ 1043] warawaynā fī kitābay ʾabī dāwūda wa-al-tirmidhiyyi, ʿani ibni ʿumara raḍiya Allāhu taʿālā ʿanhumā;

[2/1043] We have transmitted in the books of Abū Dāwūd and al-Tirmidhī, from Ibn ʿUmar, may Allah Most High be pleased with them both,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَسْرَعُ الدُّعَاءِ إِجَابَةً دَعْوَةُ غَائِبٍ لِغَائِبٍ» ضَعَّفَهُ التِّرْمِذِيُّ.

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «ʾasraʿu al-duʿāʾi ʾijābatan daʿwatu ghāʾibin lighāʾibin» ḍaʿʿafahu al-tirmidhiyyu.

that the Messenger of Allah, may Allah bless him and grant him peace, said: “The supplication answered most quickly is one made for an absent person by another who is absent from him.” Al-Tirmidhī graded it weak.

344 بَابُ اِسْتِحْبَابِ الدُّعَاءِ لِمَنْ أَحْسَنَ إِلَيْهِ، وَصِفَةِ دُعَائِهِ

344 bābu istiḥbābi al-duʿāʾi liman ʾaḥsana ʾilayhi, waṣifati duʿāʾihi

344. Chapter: The recommendation to pray for someone who has treated one kindly, and how to pray for them

هٰذَا الْبَابُ فِيهِ أَشْيَاءُ كَثِيرَةٌ تَقَدَّمَتْ فِي مَوَاضِعِهَا. وَمِنْ أَحْسَنِهَا:

hādhā al-bābu fīhi ʾashyāʾu kathīratun taqaddamat fī mawāḍiʿihā. wamin ʾaḥsanihā:

Many reports on this subject have already appeared in their appropriate places. Among the finest is:

[1/ 1044] مَا رَوَيْنَا فِي التِّرْمِذِيِّ، عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا، قَالَ:

[1/ 1044] mā rawaynā fī al-tirmidhiyyi, ʿan ʾusāmata bni zaydin raḍiya Allāhu taʿālā ʿanhumā, qāla:

[1/1044] What we have transmitted in al-Tirmidhī, from Usāmah ibn Zayd, may Allah Most High be pleased with them both, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَقَالَ لِفَاعِلِهِ: جَزَاكَ اللَّهُ خَيْرًا،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «man ṣuniʿa ʾilayhi maʿrūfun faqāla lifāʿilihi: jazāka Allāhu khayran,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever receives a kindness and says to the one who did it, ‘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 the fullest praise.” Al-Tirmidhī said: “A good and authentic hadith.”

وَقَدْ قَدَّمْنَا قَرِيبًا فِي كِتَابِ حِفْظِ اللِّسَانِ فِي الْحَدِيثِ الصَّحِيحِ قَوْلَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

waqad qaddamnā qarīban fī kitābi ḥifẓi al-lisāni fī al-ḥadīthi al-ṣaḥīḥi qawlahu ṣallā Allāhu ʿalayhi wasallama:

We recently mentioned in the Book of Guarding the Tongue his words in an authentic hadith, may Allah bless him and grant him peace:

«وَمَنْ صَنَعَ إِلَيْكُمْ مَعْرُوفًا فَكَافِئُوهُ، فَإِنْ لَمْ تَجِدُوا مَا تُكَافِئُونَهُ فَادْعُوا لَهُ حَتَّى تَرَوْا أَنَّكُمْ قَدْ كَافَأْتُمُوهُ».

«waman ṣanaʿa ʾilaykum maʿrūfan fakāfiʾūhu, faʾin lam tajidū mā tukāfiʾūnahu fadʿū lahu ḥattā taraw ʾannakum qad kāfaʾtumūhu».

“Repay whoever does you a kindness. If you cannot find anything with which to repay him, pray for him until you consider that you have repaid him.”

345 بَابُ اِسْتِحْبَابِ طَلَبِ الدُّعَاءِ مِنْ أَهْلِ الْفَضْلِ وَإِنْ كَانَ الطَّالِبُ أَفْضَلَ مِنَ الْمَطْلُوبِ مِنْهُ، وَالدُّعَاءِ فِي الْمَوَاضِعِ الشَّرِيفَةِ

345 bābu istiḥbābi ṭalabi al-duʿāʾi min ʾahli al-faḍli waʾin kāna al-ṭālibu ʾafḍala mina al-maṭlūbi minhu, wa-al-duʿāʾi fī al-mawāḍiʿi al-sharīfati

345. Chapter: The recommendation to request prayers from people of virtue, even when the requester is more virtuous than the person asked, and to supplicate in honored places

اِعْلَمْ أَنَّ الْأَحَادِيثَ فِي هٰذَا الْبَابِ أَكْثَرُ مِنْ أَنْ تُحْصَرَ، وَهُوَ مُجْمَعٌ عَلَيْهِ، وَمِنْ أَدَلِّ مَا يُسْتَدَلُّ بِهِ:

iʿlam ʾanna al-ʾaḥādītha fī hādhā al-bābi ʾaktharu min ʾan tuḥṣara, wahuwa mujmaʿun ʿalayhi, wamin ʾadalli mā yustadallu bihi:

Know that the hadiths on this subject are too numerous to enumerate, and there is consensus on it. Among the clearest pieces of evidence is:

Source page 615

[1/ 1045] مَا رَوَيْنَا فِي كِتَابَيْ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ تَعَالَى عَنْهُ قَالَ:

[1/ 1045] mā rawaynā fī kitābay ʾabī dāwūda wa-al-tirmidhiyyi, ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu taʿālā ʿanhu qāla:

[1/1045] What we have transmitted in the books of Abū Dāwūd and al-Tirmidhī, from ʿUmar ibn al-Khaṭṭāb, may Allah Most High be pleased with him, who said:

اِسْتَأْذَنْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْعُمْرَةِ، فَأَذِنَ وَقَالَ: «لَا تَنْسَنَا يَا أَخِي مِنْ دُعَائِكَ»

istaʾdhantu al-nabiyya ṣallā Allāhu ʿalayhi wasallama fī al-ʿumrati, faʾadhina waqāla: «lā tansanā yā ʾakhī min duʿāʾika»

I asked the Prophet, may Allah bless him and grant him peace, for permission to perform ʿumrah. He gave permission and said: “My brother, do not forget us in your prayers.”

فَقَالَ كَلِمَةً مَا يَسُرُّنِي أَنَّ لِي بِهَا الدُّنْيَا. وَفِي رِوَايَةٍ قَالَ: «أَشْرِكْنَا يَا أَخِي فِي دُعَائِكَ»

faqāla kalimatan mā yasurrunī ʾanna lī bihā al-dunyā. wafī riwāyatin qāla: «ʾashriknā yā ʾakhī fī duʿāʾika»

He spoke words that I would not exchange for the whole world. In another narration he said: “My brother, include us in your prayers.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ، وَقَدْ ذَكَرْنَاهُ فِي أَذْكَارِ الْمُسَافِرِ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun, waqad dhakarnāhu fī ʾadhkāri al-musāfiri.

Al-Tirmidhī said: “A good and authentic hadith.” We have already mentioned it in the remembrances for travelers.

346 بَابُ نَهْيِ الْمُكَلَّفِ عَنْ دُعَائِهِ عَلَى نَفْسِهِ وَوَلَدِهِ وَخَادِمِهِ وَمَالِهِ وَنَحْوِهَا

346 bābu nahyi al-mukallafi ʿan duʿāʾihi ʿalā nafsihi wawaladihi wakhādimihi wamālihi wanaḥwihā

346. Chapter: The prohibition against a legally accountable person praying against himself, his child, his servant, his property, or the like

[1/ 1046] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، بِإِسْنَادٍ صَحِيحٍ، عَنْ جَابِرٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ قَالَ:

[1/ 1046] rawaynā fī sunani ʾabī dāwūda, biʾisnādin ṣaḥīḥin, ʿan jābirin raḍiya Allāhu taʿālā ʿanhu qāla:

[1/1046] We have transmitted in the Sunan of Abū Dāwūd, through an authentic chain, from Jābir, may Allah Most High be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا تَدْعُوا عَلَى أَنْفُسِكُمْ، وَلَا تَدْعُوا عَلَى أَوْلَادِكُمْ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «lā tadʿū ʿalā ʾanfusikum, walā tadʿū ʿalā ʾawlādikum,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Do not pray against yourselves or your children.

وَلَا تَدْعُوا عَلَى خَدَمِكُمْ، وَلَا تَدْعُوا عَلَى أَمْوَالِكُمْ، لَا تُوَافِقُوا مِنَ اللَّهِ سَاعَةَ نِيلَ فِيهَا عَطَاءٌ فَيُسْتَجَابَ مِنْكُمْ».

walā tadʿū ʿalā khadamikum, walā tadʿū ʿalā ʾamwālikum, lā tuwāfiqū mina Allāhi sāʿata nīla fīhā ʿaṭāʾun fayustajāba minkum».

Do not pray against your servants or your property, lest your prayer coincide with a time when Allah grants gifts and it is answered.”

قُلْتُ: نِيلَ بِكَسْرِ النُّونِ وَإِسْكَانِ الْيَاءِ، وَمَعْنَاهُ: سَاعَةَ إِجَابَةٍ يَنَالُ الطَّالِبُ فِيهَا وَيُعْطَى مَطْلُوبَهُ.

qultu: nīla bikasri al-nūni waʾiskāni al-yāʾi, wamaʿnāhu: sāʿata ʾijābatin yanālu al-ṭālibu fīhā wayuʿṭā maṭlūbahu.

I say: Nīla has a kasrah on the nūn and a sukūn on the yāʾ. It means a time of answering, when the petitioner obtains and is granted what he seeks.

وَرَوَى مُسْلِمٌ هٰذَا الْحَدِيثَ فِي آخِرِ صَحِيحِهِ وَقَالَ فِيهِ: «لَا تَدْعُوا عَلَى أَنْفُسِكُمْ وَلَا تَدْعُوا عَلَى أَوْلَادِكُمْ،

warawā muslimun hādhā al-ḥadītha fī ʾākhiri ṣaḥīḥihi waqāla fīhi: «lā tadʿū ʿalā ʾanfusikum walā tadʿū ʿalā ʾawlādikum,

Muslim narrated this hadith at the end of his Ṣaḥīḥ, with the wording: “Do not pray against yourselves or your children.

وَلَا تَدْعُوا عَلَى أَمْوَالِكُمْ، لَا تُوَافِقُوا مِنَ اللَّهِ تَعَالَى سَاعَةً يُسْأَلُ فِيهَا عَطَاءٌ فَيَسْتَجِيبَ لَكُمْ».

walā tadʿū ʿalā ʾamwālikum, lā tuwāfiqū mina Allāhi taʿālā sāʿatan yusʾalu fīhā ʿaṭāʾun fayastajība lakum».

Do not pray against your property, lest you coincide with a time when Allah Most High is asked for a gift and He answers you.”

347 بَابُ الدَّلِيلِ عَلَى أَنَّ دُعَاءَ الْمُسْلِمِ يُجَابُ بِمَطْلُوبِهِ أَوْ غَيْرِهِ وَأَنَّهُ لَا يَسْتَعْجِلُ الْإِجَابَةَ

347 bābu al-dalīli ʿalā ʾanna duʿāʾa al-muslimi yujābu bimaṭlūbihi ʾaw ghayrihi waʾannahu lā yastaʿjilu al-ʾijābata

347. Chapter: Evidence that a Muslim’s supplication is answered with what he requests or something else, and that he should not demand a speedy answer

قَالَ اللَّهُ تَعَالَى: {وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ

qāla Allāhu taʿālā: {waʾidhā saʾalaka ʿibādī ʿannī faʾinnī qarībun ʾujību daʿwata

Allah Most High said: “When My servants ask you about Me, I am near. I answer the call

Source page 616

الدَّاعِ إِذَا دَعَانِ} [الْبَقَرَةِ:186] وَقَالَ تَعَالَى: {اُدْعُونِي أَسْتَجِبْ لَكُمْ} [غَافِرٍ:60].

al-dāʿi ʾidhā daʿāni} [al-baqarati:186] waqāla taʿālā: {udʿūnī ʾastajib lakum} [ghāfirin:60].

of the caller when he calls upon Me.” [Al-Baqarah: 186] The Most High also said: “Call upon Me; I will answer you.” [Ghāfir: 60]

[1/ 1047] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ رَضِيَ اللَّهُ تَعَالَى عَنْهُ:

[1/ 1047] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʿubādata bni al-ṣāmiti raḍiya Allāhu taʿālā ʿanhu:

[1/1047] We have transmitted in the book of al-Tirmidhī, from ʿUbādah ibn al-Ṣāmit, may Allah Most High be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَا عَلَى وَجْهِ الْأَرْضِ مُسْلِمٌ يَدْعُو اللَّهَ تَعَالَى بِدَعْوَةٍ إِلَّا آتَاهُ اللَّهُ إِيَّاهَا،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «mā ʿalā wajhi al-ʾarḍi muslimun yadʿū Allāha taʿālā bidaʿwatin ʾillā ʾātāhu Allāhu ʾiyyāhā,

The Messenger of Allah, may Allah bless him and grant him peace, said: “No Muslim on the face of the earth makes a supplication to Allah Most High without Allah granting it,

أَوْ صَرَفَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا مَا لَمْ يَدْعُ بِإِثْمٍ أَوْ قَطِيعَةِ رَحِمٍ»

ʾaw ṣarafa ʿanhu mina al-sūʾi mithlahā mā lam yadʿu biʾithmin ʾaw qaṭīʿati raḥimin»

or averting an equivalent evil from him, as long as he does not pray for a sin or the severing of family ties.”

فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: إِذًا نُكْثِرُ، قَالَ: «اللَّهُ أَكْثَرُ» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

faqāla rajulun mina al-qawmi: ʾidhan nukthiru, qāla: «Allāhu ʾaktharu» qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

A man among the people said: “Then we will ask abundantly.” He replied: “Allah is more abundant.” Al-Tirmidhī said: “A good and authentic hadith.”

وَرَوَاهُ الْحَاكِمُ أَبُو عَبْدِ اللَّهِ فِي الْمُسْتَدْرَكِ عَلَى الصَّحِيحَيْنِ مِنْ رِوَايَةِ أَبِي سَعِيدٍ الْخُدْرِيِّ، وَزَادَ فِيهِ «أَوْ يَدَّخِرُ لَهُ مِنَ الْأَجْرِ مِثْلَهَا».

warawāhu al-ḥākimu ʾabū ʿabdi Allāhi fī al-mustadraki ʿalā al-ṣaḥīḥayni min riwāyati ʾabī saʿīdin al-khudriyyi, wazāda fīhi «ʾaw yaddakhiru lahu mina al-ʾajri mithlahā».

Al-Ḥākim Abū ʿAbd Allāh narrated it in al-Mustadrak ʿalā al-Ṣaḥīḥayn through Abū Saʿīd al-Khudrī, adding: “Or He stores up an equivalent reward for him.”

[2/ 1048] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهُ،

[2/ 1048] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu taʿālā ʿanhu,

[2/1048] We have transmitted in the Ṣaḥīḥs of al-Bukhārī and Muslim, from Abū Hurayrah, may Allah Most High be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «يُسْتَجَابُ لِأَحَدِكُمْ مَا لَمْ يَعْجَلْ فَيَقُولَ: قَدْ دَعَوْتُ فَلَمْ يُسْتَجَبْ لِي».

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «yustajābu liʾaḥadikum mā lam yaʿjal fayaqūla: qad daʿawtu falam yustajab lī».

from the Prophet, may Allah bless him and grant him peace, who said: “Each of you will be answered as long as he does not become impatient and say, ‘I have prayed, but I have not been answered.’”

Source page 617

كِتَابُ الِاسْتِغْفَارِ

kitābu al-istighfāri

The Book of Seeking Forgiveness

348 بَابُ الِاسْتِغْفَارِ

348 bābu al-istighfāri

348. Chapter: Seeking forgiveness

اِعْلَمْ أَنَّ هٰذَا الْكِتَابَ مِنْ أَهَمِّ الْأَبْوَابِ الَّتِي يُعْتَنَى بِهَا وَيُحَافَظُ عَلَى الْعَمَلِ بِهِ.

iʿlam ʾanna hādhā al-kitāba min ʾahammi al-ʾabwābi allatī yuʿtanā bihā wayuḥāfaẓu ʿalā al-ʿamali bihi.

Know that this book is among the most important subjects to attend to and consistently put into practice.

وَقَصَدْتُ بِتَأْخِيرِهِ التَّفَاؤُلَ بِأَنْ يَخْتِمَ اللَّهُ الْكَرِيمُ لَنَا بِهِ، نَسْأَلُهُ ذٰلِكَ وَسَائِرَ وُجُوهِ الْخَيْرِ لِي وَلِأَحِبَّائِي وَسَائِرِ الْمُسْلِمِينَ آمِينَ.

waqaṣadtu bitaʾkhīrihi al-tafāʾula biʾan yakhtima Allāhu al-karīmu lanā bihi, nasʾaluhu dhālika wasāʾira wujūhi al-khayri lī waliʾaḥibbāʾī wasāʾiri al-muslimīna ʾāmīna.

By placing it at the end, I hope that Allah the Generous will grant us such an ending. We ask Him for this and every kind of good for me, my loved ones, and all Muslims. Amen.

قَالَ اللَّهُ تَعَالَى: {وَاسْتَغْفِرْ لِذَنْبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ} [غَافِرٍ: 55]

qāla Allāhu taʿālā: {wastaghfir lidhanbika wasabbiḥ biḥamdi rabbika bi-al-ʿashiyyi wa-al-ʾibkāri} [ghāfirin: 55]

Allah Most High said: “Seek forgiveness for your sin and glorify your Lord with praise in the evening and early morning.” [Ghāfir: 55]

وَقَالَ تَعَالَى: {وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ} [مُحَمَّدٍ:19]

waqāla taʿālā: {wastaghfir lidhanbika wa-li-l-muʾminīna wa-al-muʾmināti} [muḥammadin:19]

The Most High said: “Seek forgiveness for your sin and for believing men and believing women.” [Muḥammad: 19]

وَقَالَ تَعَالَى: {وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا} [النِّسَاءِ:106]

waqāla taʿālā: {wastaghfirū Allāha ʾinna Allāha kāna ghafūran raḥīman} [al-nisāʾi:106]

The Most High said: “Seek Allah’s forgiveness. Allah is ever forgiving and merciful.” [Al-Nisāʾ: 106, as cited in the source]

وَقَالَ تَعَالَى: {لِلَّذِينَ اِتَّقَوْا عِنْدَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُطَهَّرَةٌ وَرِضْوَانٌ مِنَ اللَّهِ،

waqāla taʿālā: {li-lladhīna ittaqaw ʿinda rabbihim jannātun tajrī min taḥtihā al-ʾanhāru khālidīna fīhā waʾazwājun muṭahharatun wariḍwānun mina Allāhi,

The Most High said: “For those who are mindful of Allah, with their Lord are gardens beneath which rivers flow, where they will remain, purified spouses, and Allah’s good pleasure.

وَاللَّهُ بَصِيرٌ بِالْعِبَادِ، الَّذِينَ يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ،

wa-Allāhu baṣīrun bi-al-ʿibādi, alladhīna yaqūlūna rabbanā ʾinnanā ʾāmannā faghfir lanā dhunūbanā waqinā ʿadhāba al-nāri,

Allah sees His servants: those who say, ‘Our Lord, we do believe, so forgive our sins and protect us from the punishment of the Fire’;

الصَّابِرِينَ وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنْفِقِينَ وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ} [آلِ عِمْرَانَ:1517]

al-ṣābirīna wa-al-ṣādiqīna wa-al-qānitīna wa-al-munfiqīna wa-al-mustaghfirīna bi-al-ʾasḥāri} [ʾāli ʿimrāna:1517]

those who are patient, truthful, devoutly obedient, charitable, and who seek forgiveness before dawn.” [Āl ʿImrān: 15–17]

وَقَالَ تَعَالَى: {وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ} [الْأَنْفَالِ:33]

waqāla taʿālā: {wamā kāna Allāhu liyuʿadhdhibahum waʾanta fīhim wamā kāna Allāhu muʿadhdhibahum wahum yastaghfirūna} [al-ʾanfāli:33]

The Most High said: “Allah would not punish them while you were among them, nor would Allah punish them while they were seeking forgiveness.” [Al-Anfāl: 33]

وَقَالَ تَعَالَى: {وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ،

waqāla taʿālā: {wa-lladhīna ʾidhā faʿalū fāḥishatan ʾaw ẓalamū ʾanfusahum dhakarū Allāha fastaghfarū lidhunūbihim,

The Most High said: “Those who, when they commit an indecency or wrong themselves, remember Allah and seek forgiveness for their sins—

وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ؟ وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ} [آلِ عِمْرَانَ: 135]

waman yaghfiru al-dhunūba ʾillā Allāhu? walam yuṣirrū ʿalā mā faʿalū wahum yaʿlamūna} [ʾāli ʿimrāna: 135]

and who forgives sins but Allah?—and do not knowingly persist in what they have done.” [Āl ʿImrān: 135]

وَقَالَ تَعَالَى: {وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ

waqāla taʿālā: {waman yaʿmal sūʾan ʾaw yaẓlim

The Most High said: “Whoever does evil or wrongs [242]

Source page 618

نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا} [النِّسَاءِ: 110]

nafsahu thumma yastaghfiri Allāha yajidi Allāha ghafūran raḥīman} [al-nisāʾi: 110]

himself, then seeks Allah’s forgiveness, will find Allah forgiving and merciful.” [Al-Nisāʾ: 110]

وَقَالَ تَعَالَى: {وَأَنِ اِسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ ..}

waqāla taʿālā: {waʾani istaghfirū rabbakum thumma tūbū ʾilayhi ..}

The Most High said: “And seek your Lord’s forgiveness, then turn to Him in repentance …”

الْآيَةَ [هُودٍ:3]، وَقَالَ تَعَالَى إِخْبَارًا عَنْ نُوحٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

al-ʾāyata [hūdin:3], waqāla taʿālā ʾikhbāran ʿan nūḥin ṣallā Allāhu ʿalayhi wasallama:

to the end of the verse [Hūd: 3]. The Most High said, reporting the words of Nūḥ, may Allah bless him and grant him peace:

{فَقُلْتُ اِسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا} [نُوحٍ: 10]

{faqultu istaghfirū rabbakum ʾinnahu kāna ghaffāran} [nūḥin: 10]

“I said, ‘Seek your Lord’s forgiveness; He is ever forgiving.’” [Nūḥ: 10]

وَقَالَ تَعَالَى حِكَايَةً عَنْ هُودٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: {وَيَا قَوْمِ اِسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ ..} الْآيَةَ [هُودٍ:52]،

waqāla taʿālā ḥikāyatan ʿan hūdin ṣallā Allāhu ʿalayhi wasallama: {wayā qawmi istaghfirū rabbakum thumma tūbū ʾilayhi ..} al-ʾāyata [hūdin:52],

The Most High said, relating the words of Hūd, may Allah bless him and grant him peace: “My people, seek your Lord’s forgiveness, then turn to Him in repentance …” to the end of the verse [Hūd: 52].

وَالْآيَاتُ فِي الِاسْتِغْفَارِ كَثِيرَةٌ مَعْرُوفَةٌ، وَيَحْصُلُ التَّنْبِيهُ بِبَعْضِ مَا ذَكَرْنَا.

wa-al-ʾāyātu fī al-istighfāri kathīratun maʿrūfatun, wayaḥṣulu al-tanbīhu bibaʿḍi mā dhakarnā.

The verses on seeking forgiveness are many and well known. Some of what we have mentioned is enough to draw attention to the matter. [243]

وَأَمَّا الْأَحَادِيثُ الْوَارِدَةُ فِي الِاسْتِغْفَارِ فَلَا يُمْكِنُ اِسْتِقْصَاؤُهَا، لٰكِنِّي أُشِيرُ إِلَى أَطْرَافٍ مِنْ ذٰلِكَ.

waʾammā al-ʾaḥādīthu al-wāridatu fī al-istighfāri falā yumkinu istiqṣāʾuhā, lākinnī ʾushīru ʾilā ʾaṭrāfin min dhālika.

As for the hadiths concerning seeking forgiveness, it is not possible to cover them all, but I will indicate some examples.

[1/ 1049] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ الْأَغَرِّ الْمُزَنِيِّ الصَّحَابِيِّ رَضِيَ اللَّهُ تَعَالَى عَنْهُ:

[1/ 1049] rawaynā fī ṣaḥīḥi muslimin, ʿani al-ʾagharri al-muzaniyyi al-ṣaḥābiyyi raḍiya Allāhu taʿālā ʿanhu:

[1/1049] We have transmitted in Ṣaḥīḥ Muslim, from the Companion al-Agharr al-Muzanī, may Allah Most High be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّهُ لَيُغَانُ عَلَى قَلْبِي، وَإِنِّي لَأَسْتَغْفِرُ اللَّهَ فِي الْيَوْمِ مِئَةَ مَرَّةٍ».

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «ʾinnahu layughānu ʿalā qalbī, waʾinnī laʾastaghfiru Allāha fī al-yawmi miʾata marratin».

The Messenger of Allah, may Allah bless him and grant him peace, said: “A covering comes over my heart, and I seek Allah’s forgiveness a hundred times a day.”

[2/ 1050] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 1050] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[2/1050] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Abū Hurayrah, may Allah be pleased with him, who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «وَاللَّهِ إِنِّي لَأَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إِلَيْهِ فِي الْيَوْمِ أَكْثَرَ مِنْ سَبْعِينَ مَرَّةً».

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: «wa-Allāhi ʾinnī laʾastaghfiru Allāha waʾatūbu ʾilayhi fī al-yawmi ʾakthara min sabʿīna marratan».

I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “By Allah, I seek Allah’s forgiveness and repent to Him more than seventy times a day.”

[3/ 1051] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ أَيْضًا، عَنْ شَدَّادِ بْنِ أَوْسٍ رَضِيَ اللَّهُ عَنْهُ،

[3/ 1051] warawaynā fī ṣaḥīḥi al-bukhāriyyi ʾayḍan, ʿan shaddādi bni ʾawsin raḍiya Allāhu ʿanhu,

[3/1051] We have also transmitted in Ṣaḥīḥ al-Bukhārī, from Shaddād ibn Aws, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «سَيِّدُ الِاسْتِغْفَارِ أَنْ يَقُولَ الْعَبْدُ:

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «sayyidu al-istighfāri ʾan yaqūla al-ʿabdu:

from the Prophet, may Allah bless him and grant him peace, who said: “The foremost prayer for forgiveness is for the servant to say:

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلٰهَ إِلَّا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا

Allāhumma ʾanta rabbī lā ʾilāha ʾillā ʾanta khalaqtanī waʾanā ʿabduka, waʾanā ʿalā ʿahdika wawaʿdika mā

‘O Allah, You are my Lord; there is no god but You. You created me, and I am Your servant. I hold to my covenant with You and my promise to You as far as

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اِسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ بِذَنْبِي،

istaṭaʿtu, ʾaʿūdhu bika min sharri mā ṣanaʿtu, ʾabūʾu laka biniʿmatika ʿalayya waʾabūʾu bidhanbī,

I am able. I seek refuge in You from the evil of what I have done. I acknowledge Your blessing upon me and confess my sin.

فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ؛ مَنْ قَالَهَا بِالنَّهَارِ مُوقِنًا بِهَا

faghfir lī faʾinnahu lā yaghfiru al-dhunūba ʾillā ʾanta; man qālahā bi-al-nahāri mūqinan bihā

So forgive me, for no one forgives sins but You.’ Whoever says this during the day with certainty in it,

فَمَاتَ مِنْ يَوْمِهِ قَبْلَ أَنْ يُمْسِيَ فَهُوَ مِنْ أَهْلِ الْجَنَّةِ،

famāta min yawmihi qabla ʾan yumsiya fahuwa min ʾahli al-jannati,

then dies that day before evening, is among the people of Paradise.

وَمَنْ قَالَهَا مِنَ اللَّيْلِ وَهُوَ مُوقِنٌ بِهَا فَمَاتَ قَبْلَ أَنْ يُصْبِحَ فَهُوَ مِنْ أَهْلِ الْجَنَّةِ».

waman qālahā mina al-layli wahuwa mūqinun bihā famāta qabla ʾan yuṣbiḥa fahuwa min ʾahli al-jannati».

Whoever says it at night with certainty in it, then dies before morning, is among the people of Paradise.”

قُلْتُ: أَبُوءُ بِضَمِّ الْبَاءِ وَبَعْدَ الْوَاوِ هَمْزَةٌ مَمْدُودَةٌ، وَمَعْنَاهُ: أُقِرُّ وَأَعْتَرِفُ.

qultu: ʾabūʾu biḍammi al-bāʾi wabaʿda al-wāwi hamzatun mamdūdatun, wamaʿnāhu: ʾuqirru waʾaʿtarifu.

I say: Abūʾu has a ḍammah on the bāʾ and a hamzah after the lengthened wāw. It means “I acknowledge and confess.”

[4/ 1052] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَابْنِ مَاجَهْ،

[4/ 1052] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wabni mājah,

[4/1052] We have transmitted in the Sunans of Abū Dāwūd, al-Tirmidhī, and Ibn Mājah,

عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا، قَالَ: كُنَّا نَعُدُّ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْمَجْلِسِ الْوَاحِدِ مِئَةَ مَرَّةٍ:

ʿani ibni ʿumara raḍiya Allāhu taʿālā ʿanhumā, qāla: kunnā naʿuddu lirasūli Allāhi ṣallā Allāhu ʿalayhi wasallama fī al-majlisi al-wāḥidi miʾata marratin:

from Ibn ʿUmar, may Allah Most High be pleased with them both, who said: In a single gathering, we would count the Messenger of Allah, may Allah bless him and grant him peace, saying a hundred times:

«رَبِّ اِغْفِرْ لِي وَتُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ» قَالَ التِّرْمِذِيُّ: حَدِيثٌ صَحِيحٌ.

«rabbi ighfir lī watub ʿalayya ʾinnaka ʾanta al-tawwābu al-raḥīmu» qāla al-tirmidhiyyu: ḥadīthun ṣaḥīḥun.

“My Lord, forgive me and turn to me in mercy. You are the One who accepts repentance, the Merciful.” Al-Tirmidhī said: “An authentic hadith.”

[5/ 1053] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَابْنِ مَاجَهْ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[5/ 1053] warawaynā fī sunani ʾabī dāwūda wabni mājah, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā qāla:

[5/1053] We have transmitted in the Sunans of Abū Dāwūd and Ibn Mājah, from Ibn ʿAbbās, may Allah be pleased with them both, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ لَزِمَ الِاسْتِغْفَارَ جَعَلَ اللَّهُ لَهُ مِنْ كُلِّ ضِيقٍ مَخْرَجًا

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «man lazima al-istighfāra jaʿala Allāhu lahu min kulli ḍīqin makhrajan

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever consistently seeks forgiveness, Allah will give him a way out of every hardship,

وَمِنْ كُلِّ هَمٍّ فَرَجًا، وَرَزَقَهُ مِنْ حَيْثُ لَا يَحْتَسِبُ».

wamin kulli hammin farajan, warazaqahu min ḥaythu lā yaḥtasibu».

relief from every anxiety, and provision from where he does not expect.”

[6/ 1054] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[6/ 1054] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[6/1054] We have transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «وَالَّذِي نَفْسِي بِيَدِهِ لَوْ لَمْ تُذْنِبُوا لَذَهَبَ اللَّهُ بِكُمْ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «wa-lladhī nafsī biyadihi law lam tudhnibū ladhahaba Allāhu bikum,

The Messenger of Allah, may Allah bless him and grant him peace, said: “By the One in whose hand is my soul, if you did not sin, Allah would take you away

وَلَجَاءَ بِقَوْمٍ يُذْنِبُونَ فَيَسْتَغْفِرُونَ اللَّهَ تَعَالَى فَيَغْفِرُ لَهُمْ».

walajāʾa biqawmin yudhnibūna fayastaghfirūna Allāha taʿālā fayaghfiru lahum».

and bring people who sinned and then sought Allah Most High’s forgiveness, and He would forgive them.”

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[7/ 1055] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ؛

[7/ 1055] warawaynā fī sunani ʾabī dāwūda, ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu taʿālā ʿanhu;

[7/1055] We have transmitted in the Sunan of Abū Dāwūd, from ʿAbd Allāh ibn Masʿūd, may Allah Most High be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُعْجِبُهُ أَنْ يَدْعُوَ ثَلَاثًا، وَيَسْتَغْفِرَ ثَلَاثًا.

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yuʿjibuhu ʾan yadʿuwa thalāthan, wayastaghfira thalāthan.

that the Messenger of Allah, may Allah bless him and grant him peace, liked to make supplication three times and seek forgiveness three times.

وَقَدْ تَقَدَّمَ هٰذَا الْحَدِيثُ قَرِيبًا فِي جَامِعِ الدَّعَوَاتِ.

waqad taqaddama hādhā al-ḥadīthu qarīban fī jāmiʿi al-daʿawāti.

This hadith has recently appeared in the comprehensive collection of supplications. [244]

[8/ 1056] وَرَوَيْنَا فِي كِتَابَيْ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ مَوْلًى لِأَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ تَعَالَى عَنْهُ قَالَ:

[8/ 1056] warawaynā fī kitābay ʾabī dāwūda wa-al-tirmidhiyyi, ʿan mawlan liʾabī bakrin al-ṣiddīqi raḍiya Allāhu taʿālā ʿanhu qāla:

[8/1056] We have transmitted in the books of Abū Dāwūd and al-Tirmidhī, from a client of Abū Bakr al-Ṣiddīq, may Allah Most High be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا أَصَرَّ مَنِ اِسْتَغْفَرَ وَإِنْ عَادَ فِي الْيَوْمِ سَبْعِينَ مَرَّةً»

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «mā ʾaṣarra mani istaghfara waʾin ʿāda fī al-yawmi sabʿīna marratan»

The Messenger of Allah, may Allah bless him and grant him peace, said: “One who seeks forgiveness is not persisting in sin, even if he returns to it seventy times a day.”

قَالَ التِّرْمِذِيُّ: لَيْسَ إِسْنَادُهُ بِالْقَوِيِّ.

qāla al-tirmidhiyyu: laysa ʾisnāduhu bi-al-qawiyyi.

Al-Tirmidhī said: “Its chain is not strong.”

[9/ 1057] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ قَالَ:

[9/ 1057] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʾanasin raḍiya Allāhu taʿālā ʿanhu qāla:

[9/1057] We have transmitted in the book of al-Tirmidhī, from Anas, may Allah Most High be pleased with him, who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «قَالَ اللَّهُ تَعَالَى: يَا بْنَ آدَمَ!

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: «qāla Allāhu taʿālā: yā bna ʾādama!

I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “Allah Most High said: ‘Child of Adam!

إِنَّكَ مَا دَعَوْتَنِي وَرَجَوْتَنِي غَفَرْتُ لَكَ مَا كَانَ مِنْكَ وَلَا أُبَالِي،

ʾinnaka mā daʿawtanī warajawtanī ghafartu laka mā kāna minka walā ʾubālī,

As long as you call upon Me and place your hope in Me, I will forgive what you have done, and I do not mind.

يَا بْنَ آدَمَ! لَوْ بَلَغَتْ ذُنُوبُكَ عَنَانَ السَّمَاءِ ثُمَّ اِسْتَغْفَرْتَنِي غَفَرْتُ لَكَ،

yā bna ʾādama! law balaghat dhunūbuka ʿanāna al-samāʾi thumma istaghfartanī ghafartu laka,

Child of Adam! If your sins reached the clouds of heaven and you then sought My forgiveness, I would forgive you.

يَا بْنَ آدَمَ! لَوْ أَتَيْتَنِي بِقُرَابِ الْأَرْضِ خَطَايَا ثُمَّ أَتَيْتَنِي لَا تُشْرِكُ بِي شَيْئًا

yā bna ʾādama! law ʾataytanī biqurābi al-ʾarḍi khaṭāyā thumma ʾataytanī lā tushriku bī shayʾan

Child of Adam! If you came to Me with nearly an earthful of sins, then came to Me without associating anything with Me,

لَأَتَيْتُكَ بِقُرَابِهَا مَغْفِرَةً» قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

laʾataytuka biqurābihā maghfiratan» qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

I would come to you with nearly as much forgiveness.’” Al-Tirmidhī said: “A good hadith.”

قُلْتُ: عَنَانُ السَّمَاءِ بِفَتْحِ الْعَيْنِ: وَهُوَ السَّحَابُ، وَاحِدَتُهَا عَنَانَةٌ؛

qultu: ʿanānu al-samāʾi bifatḥi al-ʿayni: wahuwa al-saḥābu, wāḥidatuhā ʿanānatun;

I say: ʿAnān al-samāʾ, with a fatḥah on the ʿayn, means clouds. Its singular is ʿanānah.

وَقِيلَ الْعَنَانُ: مَا عَنَّ لَكَ مِنْهَا، أَيْ مَا اِعْتَرَضَ وَظَهَرَ لَكَ إِذَا رَفَعْتَ رَأْسَكَ.

waqīla al-ʿanānu: mā ʿanna laka minhā, ʾay mā iʿtaraḍa waẓahara laka ʾidhā rafaʿta raʾsaka.

It is also said that al-ʿanān means what comes into view of the sky: what appears before you when you raise your head.

وَأَمَّا قُرَابُ الْأَرْضِ فَرُوِيَ بِضَمِّ الْقَافِ وَكَسْرِهَا، وَالضَّمُّ هُوَ الْمَشْهُورُ،

waʾammā qurābu al-ʾarḍi faruwiya biḍammi al-qāfi wakasrihā, wa-al-ḍammu huwa al-mashhūru,

As for qurāb al-arḍ, it has been transmitted with either a ḍammah or a kasrah on the qāf. The ḍammah is the well-known pronunciation.

وَمَعْنَاهُ: مَا يُقَارِبُ مِلْأَهَا، وَمِمَّنْ حَكَى كَسْرَهَا صَاحِبُ الْمَطَالِعِ.

wamaʿnāhu: mā yuqāribu milʾahā, wamimman ḥakā kasrahā ṣāḥibu al-maṭāliʿi.

It means what nearly fills the earth. Among those who recorded the pronunciation with a kasrah is the author of al-Maṭāliʿ.

[10/ 1058] وَرَوَيْنَا فِي سُنَنِ اِبْنِ مَاجَهْ، بِإِسْنَادٍ جَيِّدٍ عَنْ عَبْدِ اللَّهِ بْنِ

[10/ 1058] warawaynā fī sunani ibni mājah, biʾisnādin jayyidin ʿan ʿabdi Allāhi bni

[10/1058] We have transmitted in the Sunan of Ibn Mājah, through a sound chain, from ʿAbd Allāh ibn

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بُسْرٍ بِضَمِّ الْبَاءِ وَبِالسِّينِ الْمُهْمَلَةِ رَضِيَ اللَّهُ تَعَالَى عَنْهُ قَالَ:

busrin biḍammi al-bāʾi wa-bi-al-sīni al-muhmalati raḍiya Allāhu taʿālā ʿanhu qāla:

Busr—with a ḍammah on the bāʾ and an undotted sīn—may Allah Most High be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «طُوبَى لِمَنْ وَجَدَ فِي صَحِيفَتِهِ اِسْتِغْفَارًا كَثِيرًا».

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ṭūbā liman wajada fī ṣaḥīfatihi istighfāran kathīran».

The Messenger of Allah, may Allah bless him and grant him peace, said: “Blessed is the one who finds much seeking of forgiveness in his record.”

[11/ 1059] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ، قَالَ:

[11/ 1059] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi, ʿani ibni masʿūdin raḍiya Allāhu taʿālā ʿanhu, qāla:

[11/1059] We have transmitted in the Sunans of Abū Dāwūd and al-Tirmidhī, from Ibn Masʿūd, may Allah Most High be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ قَالَ: أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلٰهَ إِلَّا هُوَ الْحَيَّ الْقَيُّومَ وَأَتُوبُ إِلَيْهِ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «man qāla: ʾastaghfiru Allāha alladhī lā ʾilāha ʾillā huwa al-ḥayya al-qayyūma waʾatūbu ʾilayhi,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever says, ‘I seek the forgiveness of Allah, besides whom there is no god, the Ever-Living, the Sustainer of all, and I turn to Him in repentance,’

غُفِرَتْ ذُنُوبُهُ وَإِنْ كَانَ قَدْ فَرَّ مِنَ الزَّحْفِ». قَالَ الْحَاكِمُ: هٰذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الْبُخَارِيِّ وَمُسْلِمٍ.

ghufirat dhunūbuhu waʾin kāna qad farra mina al-zaḥfi». qāla al-ḥākimu: hādhā ḥadīthun ṣaḥīḥun ʿalā sharṭi al-bukhāriyyi wamuslimin.

his sins will be forgiven, even if he has fled from battle.” Al-Ḥākim said: “This hadith is authentic according to the criteria of al-Bukhārī and Muslim.”

قُلْتُ: وَهٰذَا الْبَابُ وَاسِعٌ جِدًّا، وَاخْتِصَارُهُ أَقْرَبُ إِلَى ضَبْطِهِ، فَنَقْتَصِرُ عَلَى هٰذَا الْقَدْرِ مِنْهُ.

qultu: wahādhā al-bābu wāsiʿun jiddan, wakhtiṣāruhu ʾaqrabu ʾilā ḍabṭihi, fanaqtaṣiru ʿalā hādhā al-qadri minhu.

I say: This subject is very extensive. Keeping it brief makes it easier to master, so we will limit ourselves to this much of it.

[فَصْلٌ]: وَمِمَّا يَتَعَلَّقُ بِالِاسْتِغْفَارِ مَا جَاءَ عَنِ الرَّبِيعِ بْنِ خُثَيْمٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ قَالَ:

[faṣlun]: wamimmā yataʿallaqu bi-al-istighfāri mā jāʾa ʿani al-rabīʿi bni khuthaymin raḍiya Allāhu taʿālā ʿanhu qāla:

Section. Related to seeking forgiveness is what has been reported from al-Rabīʿ ibn Khuthaym, may Allah Most High be pleased with him, who said:

لَا يَقُلْ أَحَدُكُمْ: أَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إِلَيْهِ فَيَكُونَ ذَنْبًا وَكَذِبًا إِنْ لَمْ يَفْعَلْ، بَلْ يَقُولُ: اللَّهُمَّ اِغْفِرْ لِي وَتُبْ عَلَيَّ،

lā yaqul ʾaḥadukum: ʾastaghfiru Allāha waʾatūbu ʾilayhi fayakūna dhanban wakadhiban ʾin lam yafʿal, bal yaqūlu: Allāhumma ighfir lī watub ʿalayya,

“None of you should say, ‘I seek Allah’s forgiveness and repent to Him,’ for it becomes a sin and a lie if he does not do so. Instead, he should say, ‘O Allah, forgive me and turn to me in mercy.’”

وَهٰذَا الَّذِي قَالَهُ مِنْ قَوْلِهِ: اللَّهُمَّ اِغْفِرْ لِي وَتُبْ عَلَيَّ حَسَنٌ.

wahādhā alladhī qālahu min qawlihi: Allāhumma ighfir lī watub ʿalayya ḥasanun.

His recommendation to say, “O Allah, forgive me and turn to me in mercy,” is good.

وَأَمَّا كَرَاهِيَتُهُ أَسْتَغْفِرُ اللَّهَ وَتَسْمِيَتُهُ كَذِبًا فَلَا نُوَافِقُ عَلَيْهِ، لِأَنَّ مَعْنَى أَسْتَغْفِرُ اللَّهَ أَطْلُبُ مَغْفِرَتَهُ،

waʾammā karāhiyatuhu ʾastaghfiru Allāha watasmiyatuhu kadhiban falā nuwāfiqu ʿalayhi, liʾanna maʿnā ʾastaghfiru Allāha ʾaṭlubu maghfiratahu,

As for his disapproval of “I seek Allah’s forgiveness” and his calling it a lie, we do not agree, because “I seek Allah’s forgiveness” means “I ask for His forgiveness.”

وَلَيْسَ فِي هٰذَا كَذِبٌ، وَيَكْفِي فِي رَدِّهِ حَدِيثُ اِبْنِ مَسْعُودٍ الْمَذْكُورُ قَبْلَهُ.

walaysa fī hādhā kadhibun, wayakfī fī raddihi ḥadīthu ibni masʿūdin al-madhkūru qablahu.

There is no lie in this. The hadith of Ibn Masʿūd mentioned just before it is sufficient to refute that view.

وَعَنِ الْفُضَيْلِ رَضِيَ اللَّهُ تَعَالَى عَنْهُ: اِسْتِغْفَارٌ بِلَا إِقْلَاعٍ تَوْبَةُ الْكَذَّابِينَ،

waʿani al-fuḍayli raḍiya Allāhu taʿālā ʿanhu: istighfārun bilā ʾiqlāʿin tawbatu al-kadhdhābīna,

Al-Fuḍayl, may Allah Most High be pleased with him, said: “Seeking forgiveness without giving up the sin is the repentance of liars.”

وَيُقَارِبُهُ مَا جَاءَ عَنْ رَابِعَةَ الْعَدَوِيَّةِ رَضِيَ اللَّهُ تَعَالَى عَنْهَا قَالَتْ: اِسْتِغْفَارُنَا يَحْتَاجُ إِلَى اِسْتِغْفَارٍ كَثِيرٍ.

wayuqāribuhu mā jāʾa ʿan rābiʿata al-ʿadawiyyati raḍiya Allāhu taʿālā ʿanhā qālat: istighfārunā yaḥtāju ʾilā istighfārin kathīrin.

Similar to this is what is reported from Rābiʿah al-ʿAdawiyyah, may Allah Most High be pleased with her: “Our seeking forgiveness itself needs much forgiveness.”

وَعَنْ بَعْضِ الْأَعْرَابِ أَنَّهُ تَعَلَّقَ بِأَسْتَارِ الْكَعْبَةِ وَهُوَ يَقُولُ: اللَّهُمَّ إِنَّ

waʿan baʿḍi al-ʾaʿrābi ʾannahu taʿallaqa biʾastāri al-kaʿbati wahuwa yaqūlu: Allāhumma ʾinna

It is reported that a Bedouin clung to the curtains of the Kaʿbah, saying: “O Allah, indeed,

Source page 622

اِسْتِغْفَارِي مَعَ إِصْرَارِي لُؤْمٌ، وَإِنَّ تَرْكِيَ الِاسْتِغْفَارَ مَعَ عِلْمِي بِسَعَةِ عَفْوِكَ لَعَجْزٌ،

istighfārī maʿa ʾiṣrārī luʾmun, waʾinna tarkiya al-istighfāra maʿa ʿilmī bisaʿati ʿafwika laʿajzun,

my seeking forgiveness while persisting in sin is shameful, yet my abandoning it while knowing how vast Your pardon is would be helplessness.

فَكَمْ تَتَحَبَّبُ إِلَيَّ بِالنِّعَمِ مَعَ غِنَاكَ عَنِّي، وَأَتَبَغَّضُ إِلَيْكَ بِالْمَعَاصِي مَعَ فَقْرِي إِلَيْكَ،

fakam tataḥabbabu ʾilayya bi-al-niʿami maʿa ghināka ʿannī, waʾatabaghghaḍu ʾilayka bi-al-maʿāṣī maʿa faqrī ʾilayka,

How often You show me love through Your blessings, though You have no need of me, while I make myself hateful to You through sins, though I need You!

يَا مَنْ إِذَا وَعَدَ وَفَى، وَإِذَا تَوَعَّدَ تَجَاوَزَ وَعَفَا، أَدْخِلْ عَظِيمَ جُرْمِي فِي عَظِيمِ عَفْوِكَ يَا أَرْحَمَ الرَّاحِمِينَ.

yā man ʾidhā waʿada wafā, waʾidhā tawaʿʿada tajāwaza waʿafā, ʾadkhil ʿaẓīma jurmī fī ʿaẓīmi ʿafwika yā ʾarḥama al-rāḥimīna.

O You who fulfill Your promises, and who overlook and pardon when You threaten punishment, encompass my great wrongdoing within Your great pardon, O Most Merciful of the merciful.”

349 بَابُ النَّهْيِ عَنْ صَمْتِ يَوْمٍ إِلَى اللَّيْلِ

349 bābu al-nahyi ʿan ṣamti yawmin ʾilā al-layli

349. Chapter: The prohibition of remaining silent for a whole day until night

[1/ 1060] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، بِإِسْنَادٍ حَسَنٍ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

[1/ 1060] rawaynā fī sunani ʾabī dāwūda, biʾisnādin ḥasanin, ʿan ʿaliyyin raḍiya Allāhu ʿanhu, qāla:

[1/1060] We have transmitted in the Sunan of Abū Dāwūd, through a good chain, from ʿAlī, may Allah be pleased with him, who said:

حَفِظْتُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا يُتْمَ بَعْدَ اِحْتِلَامٍ، وَلَا صُمَاتَ يَوْمٍ إِلَى اللَّيْلِ».

ḥafiẓtu ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: «lā yutma baʿda iḥtilāmin, walā ṣumāta yawmin ʾilā al-layli».

I memorized these words from the Messenger of Allah, may Allah bless him and grant him peace: “Orphan status ends at puberty, and there is no observance of silence for a whole day until night.”

وَرَوَيْنَا فِي مَعَالِمِ السُّنَنِ لِلْإِمَامِ أَبِي سُلَيْمَانَ الْخَطَّابِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ فِي تَفْسِيرِ هٰذَا الْحَدِيثِ:

warawaynā fī maʿālimi al-sunani li-l-ʾimāmi ʾabī sulaymāna al-khaṭṭābiyyi raḍiya Allāhu ʿanhu qāla fī tafsīri hādhā al-ḥadīthi:

We have transmitted in Maʿālim al-Sunan by Imam Abū Sulaymān al-Khaṭṭābī, may Allah be pleased with him, that he said in explaining this hadith:

كَانَ أَهْلُ الْجَاهِلِيَّةِ مِنْ نُسُكِهِمُ الصُّمَاتُ، وَكَانَ أَحَدُهُمْ يَعْتَكِفُ الْيَوْمَ وَاللَّيْلَةَ فَيَصْمُتُ وَلَا يَنْطِقُ،

kāna ʾahlu al-jāhiliyyati min nusukihimu al-ṣumātu, wakāna ʾaḥaduhum yaʿtakifu al-yawma wa-al-laylata fayaṣmutu walā yanṭiqu,

“Among the devotional practices of people in the Age of Ignorance was silence. One of them would retreat for a day and a night, keeping silent and not speaking.

فَنُهُوا: يَعْنِي فِي الْإِسْلَامِ عَنْ ذٰلِكَ، وَأُمِرُوا بِالذِّكْرِ وَالْحَدِيثِ بِالْخَيْرِ.

fanuhū: yaʿnī fī al-ʾislāmi ʿan dhālika, waʾumirū bi-al-dhikri wa-al-ḥadīthi bi-al-khayri.

They were then forbidden to do this—meaning, in Islam—and were instructed to remember Allah and speak good words.”

[2/ 1061] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ رَحِمَهُ اللَّهُ قَالَ:

[2/ 1061] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan qaysi bni ʾabī ḥāzimin raḥimahu Allāhu qāla:

[2/1061] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Qays ibn Abī Ḥāzim, may Allah have mercy on him, who said:

دَخَلَ أَبُو بَكْرٍ الصِّدِّيقُ رَضِيَ اللَّهُ عَنْهُ عَلَى اِمْرَأَةٍ مِنْ أَحْمَسَ يُقَالُ لَهَا زَيْنَبُ فَرَآهَا لَا تَتَكَلَّمُ،

dakhala ʾabū bakrin al-ṣiddīqu raḍiya Allāhu ʿanhu ʿalā imraʾatin min ʾaḥmasa yuqālu lahā zaynabu faraʾāhā lā tatakallamu,

Abū Bakr al-Ṣiddīq, may Allah be pleased with him, visited a woman from Aḥmas named Zaynab and found that she was not speaking.

فَقَالَ: مَا لَهَا لَا تَتَكَلَّمُ؟ فَقَالُوا: حَجَّتْ مُصْمِتَةً، فَقَالَ لَهَا: تَكَلَّمِي فَإِنَّ هٰذَا لَا يَحِلُّ، هٰذَا مِنْ عَمَلِ الْجَاهِلِيَّةِ، فَتَكَلَّمَتْ.

faqāla: mā lahā lā tatakallamu? faqālū: ḥajjat muṣmitatan, faqāla lahā: takallamī faʾinna hādhā lā yaḥillu, hādhā min ʿamali al-jāhiliyyati, fatakallamat.

He asked, “Why is she not speaking?” They said, “She is performing the pilgrimage in silence.” He told her, “Speak, for this is not permitted. It is a practice of the Age of Ignorance.” So she spoke.

Source page 623

الْأَحَادِيثُ الَّتِي عَلَيْهَا مَدَارُ الْاِسْلَامِ

al-ʾaḥādīthu allatī ʿalayhā madāru al-islāmi

The hadiths on which Islam rests

[فَصْلٌ]: فِي آخِرِ مَا قَصَدْتُهُ مِنْ هٰذَا الْكِتَابِ، وَقَدْ رَأَيْتُ أَنْ أَضُمَّ إِلَيْهِ أَحَادِيثَ تَتِمُّ مَحَاسِنُ الْكِتَابِ بِهَا إِنْ شَاءَ اللَّهُ تَعَالَى،

[faṣlun]: fī ʾākhiri mā qaṣadtuhu min hādhā al-kitābi, waqad raʾaytu ʾan ʾaḍumma ʾilayhi ʾaḥādītha tatimmu maḥāsinu al-kitābi bihā ʾin shāʾa Allāhu taʿālā,

Section. At the close of what I intended for this book, I have thought it fitting to add hadiths that will complete its merits, if Allah Most High wills.

وَهِيَ الْأَحَادِيثُ الَّتِي عَلَيْهَا مَدَارُ الْإِسْلَامِ، وَقَدِ اِخْتَلَفَ الْعُلَمَاءُ فِيهَا اِخْتِلَافًا مُنْتَشِرًا،

wahiya al-ʾaḥādīthu allatī ʿalayhā madāru al-ʾislāmi, waqadi ikhtalafa al-ʿulamāʾu fīhā ikhtilāfan muntashiran,

These are the hadiths on which Islam rests. Scholars have differed widely over which they are.

وَقَدِ اِجْتَمَعَ مِنْ تَدَاخُلِ أَقْوَالِهِمْ مَعَ مَا ضَمَمْتُهُ إِلَيْهَا ثَلَاثُونَ حَدِيثًا.

waqadi ijtamaʿa min tadākhuli ʾaqwālihim maʿa mā ḍamamtuhu ʾilayhā thalāthūna ḥadīthan.

Bringing their overlapping selections together, along with those I have added, gives a total of thirty hadiths.

1062 - الْحَدِيثُ الْأَوَّلُ: حَدِيثُ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ:

1062 - al-ḥadīthu al-ʾawwalu: ḥadīthu ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu:

1062. The first hadith: The hadith of ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him:

«إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ» وَقَدْ سَبَقَ بَيَانُهُ فِي أَوَّلِ هٰذَا الْكِتَابِ.

«ʾinnamā al-ʾaʿmālu bi-al-niyyāti» waqad sabaqa bayānuhu fī ʾawwali hādhā al-kitābi.

“Actions are judged by intentions.” Its explanation has already appeared at the beginning of this book.

Source page 624

1063 - الْحَدِيثُ الثَّانِي: عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

1063 - al-ḥadīthu al-thānī: ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

1063. The second hadith: From ʿĀʾishah, may Allah be pleased with her, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَحْدَثَ فِي أَمْرِنَا هٰذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ» رَوَيْنَاهُ فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ.

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «man ʾaḥdatha fī ʾamrinā hādhā mā laysa minhu fahuwa raddun» rawaynāhu fī ṣaḥīḥayi al-bukhāriyyi wamuslimin.

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever introduces into this religion of ours something that does not belong to it, it is rejected.” We have transmitted it in the Ṣaḥīḥs of al-Bukhārī and Muslim.

1064 - الثَّالِثُ: عَنِ النُّعْمَانِ بْنِ بَشِيرٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

1064 - al-thālithu: ʿani al-nuʿmāni bni bashīrin raḍiya Allāhu ʿanhumā qāla:

1064. The third: From al-Nuʿmān ibn Bashīr, may Allah be pleased with them both, who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّ الْحَلَالَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَهُمَا مُشْتَبِهَاتٌ لَا يَعْلَمُهُنَّ كَثِيرٌ مِنَ النَّاسِ،

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: «ʾinna al-ḥalāla bayyinun waʾinna al-ḥarāma bayyinun, wabaynahumā mushtabihātun lā yaʿlamuhunna kathīrun mina al-nāsi,

I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “What is lawful is clear, and what is unlawful is clear. Between them are doubtful matters that many people do not understand.

فَمَنِ اِتَّقَى الشُّبُهَاتِ اِسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ،

famani ittaqā al-shubuhāti istabraʾa lidīnihi waʿirḍihi, waman waqaʿa fī al-shubuhāti waqaʿa fī al-ḥarāmi,

Whoever avoids doubtful matters safeguards his religion and reputation. Whoever falls into doubtful matters falls into what is unlawful,

كَالرَّاعِي يَرْعَى حَوْلَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيهِ، أَلَا وَإِنَّ لِكُلِّ مَلِكٍ حِمًى،

ka-al-rāʿī yarʿā ḥawla al-ḥimā yūshiku ʾan yartaʿa fīhi, ʾalā waʾinna likulli malikin ḥiman,

like a shepherd grazing his flock around protected land, soon to stray into it. Indeed, every king has protected land,

أَلَا وَإِنَّ حِمَى اللَّهِ تَعَالَى مَحَارِمُهُ، أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ،

ʾalā waʾinna ḥimā Allāhi taʿālā maḥārimuhu, ʾalā waʾinna fī al-jasadi muḍghatan ʾidhā ṣalaḥat ṣalaḥa al-jasadu kulluhu,

and Allah Most High’s protected land is what He has forbidden. Indeed, there is a piece of flesh in the body: when it is sound, the whole body is sound;

وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ أَلَا وَهِيَ الْقَلْبُ» رَوَيْنَاهُ فِي صَحِيحَيْهِمَا.

waʾidhā fasadat fasada al-jasadu kulluhu ʾalā wahiya al-qalbu» rawaynāhu fī ṣaḥīḥayhimā.

when it is corrupt, the whole body is corrupt. It is the heart.” We have transmitted it in their two Ṣaḥīḥs.

1065 - الرَّابِعُ: عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

1065 - al-rābiʿu: ʿani ibni masʿūdin raḍiya Allāhu ʿanhu, qāla:

1065. The fourth: From Ibn Masʿūd, may Allah be pleased with him, who said:

حَدَّثَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ الصَّادِقُ الْمَصْدُوقُ:

ḥaddathanā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama wahuwa al-ṣādiqu al-maṣdūqu:

The Messenger of Allah, may Allah bless him and grant him peace, who is truthful and whose truth is confirmed, told us:

«إِنَّ أَحَدَكُمْ يُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا نُطْفَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذٰلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذٰلِكَ،

«ʾinna ʾaḥadakum yujmaʿu khalquhu fī baṭni ʾummihi ʾarbaʿīna yawman nuṭfatan, thumma yakūnu ʿalaqatan mithla dhālika, thumma yakūnu muḍghatan mithla dhālika,

“The creation of each of you is brought together in his mother’s womb for forty days as a drop, then he becomes a clinging clot for a similar period, then a lump of flesh for a similar period.

ثُمَّ يُرْسَلُ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوحَ، وَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ: بِكَتْبِ رِزْقِهِ وَأَجَلِهِ وَعَمَلِهِ وَشَقِيٌّ أَوْ سَعِيدٌ،

thumma yursalu al-malaku fayanfukhu fīhi al-rūḥa, wayuʾmaru biʾarbaʿi kalimātin: bikatbi rizqihi waʾajalihi waʿamalihi washaqiyyun ʾaw saʿīdun,

Then the angel is sent and breathes the spirit into him, and is instructed concerning four things: to write his provision, his lifespan, his deeds, and whether he will be wretched or blessed.

فَوَ الَّذِي لَا إِلٰهَ غَيْرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ

fawa alladhī lā ʾilāha ghayruhu ʾinna ʾaḥadakum layaʿmalu biʿamali ʾahli al-jannati ḥattā mā yakūnu baynahu wabaynahā ʾillā dhirāʿun

By the One besides whom there is no god, one of you may perform the deeds of the people of Paradise until only an arm’s length separates him from it,

فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا،

fayasbiqu ʿalayhi al-kitābu fayaʿmalu biʿamali ʾahli al-nāri fayadkhuluhā,

but what has been written overtakes him, and he performs the deeds of the people of the Fire and enters it.

وَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ

waʾinna ʾaḥadakum layaʿmalu biʿamali ʾahli al-nāri ḥattā mā yakūnu baynahu

And one of you may perform the deeds of the people of the Fire until between him

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وَبَيْنَهَا إِلَّا ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا» رَوَيْنَاهُ فِي صَحِيحَيْهِمَا.

wabaynahā ʾillā dhirāʿun fayasbiqu ʿalayhi al-kitābu fayaʿmalu biʿamali ʾahli al-jannati fayadkhuluhā» rawaynāhu fī ṣaḥīḥayhimā.

and it there is only an arm’s length, but what has been written overtakes him, and he performs the deeds of the people of Paradise and enters it.” We have transmitted it in their two Ṣaḥīḥs.

1066 - الْخَامِسُ: عَنِ الْحَسَنِ بْنِ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ:

1066 - al-khāmisu: ʿani al-ḥasani bni ʿaliyyin raḍiya Allāhu ʿanhumā, qāla:

1066. The fifth: From al-Ḥasan ibn ʿAlī, may Allah be pleased with them both, who said:

حَفِظْتُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُكَ» رَوَيْنَاهُ فِي التِّرْمِذِيِّ وَالنَّسَائِيِّ،

ḥafiẓtu min rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: «daʿ mā yarībuka ʾilā mā lā yarībuka» rawaynāhu fī al-tirmidhiyyi wa-al-nasāʾiyyi,

I memorized these words from the Messenger of Allah, may Allah bless him and grant him peace: “Leave what makes you doubtful for what does not.” We have transmitted it in al-Tirmidhī and al-Nasāʾī.

قَالَ التِّرْمِذِيُّ: حَدِيثٌ صَحِيحٌ. قَوْلُهُ يَرِيبُكَ بِفَتْحِ الْيَاءِ وَضَمِّهَا لُغَتَانِ، وَالْفَتْحُ أَشْهَرُ.

qāla al-tirmidhiyyu: ḥadīthun ṣaḥīḥun. qawluhu yarībuka bifatḥi al-yāʾi waḍammihā lughatāni, wa-al-fatḥu ʾashharu.

Al-Tirmidhī said: “An authentic hadith.” The word yarībuka has two accepted pronunciations, with a fatḥah or a ḍammah on the yāʾ. The fatḥah is more common. [245]

1067 - السَّادِسُ: عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

1067 - al-sādisu: ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu, qāla:

1067. The sixth: From Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ» رَوَيْنَاهُ فِي كِتَابِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، وَهُوَ حَسَنٌ.

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «min ḥusni ʾislāmi al-marʾi tarkuhu mā lā yaʿnīhi» rawaynāhu fī kitābi al-tirmidhiyyi wabni mājah, wahuwa ḥasanun.

The Messenger of Allah, may Allah bless him and grant him peace, said: “Part of a person’s excellence in Islam is leaving what does not concern him.” We have transmitted it in the books of al-Tirmidhī and Ibn Mājah. It is good.

1068 - السَّابِعُ: عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ،

1068 - al-sābiʿu: ʿan ʾanasin raḍiya Allāhu ʿanhu,

1068. The seventh: From Anas, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ» رَوَيْنَاهُ فِي صَحِيحَيْهِمَا.

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «lā yuʾminu ʾaḥadukum ḥattā yuḥibba liʾakhīhi mā yuḥibbu linafsihi» rawaynāhu fī ṣaḥīḥayhimā.

from the Prophet, may Allah bless him and grant him peace, who said: “None of you truly believes until he loves for his brother what he loves for himself.” We have transmitted it in their two Ṣaḥīḥs.

1069 - الثَّامِنُ: عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

1069 - al-thāminu: ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

1069. The eighth: From Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ تَعَالَى طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾinna Allāha taʿālā ṭayyibun lā yaqbalu ʾillā ṭayyiban,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Allah Most High is pure and accepts only what is pure.

وَإِنَّ اللَّهَ تَعَالَى أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ، فَقَالَ تَعَالَى:

waʾinna Allāha taʿālā ʾamara al-muʾminīna bimā ʾamara bihi al-mursalīna, faqāla taʿālā:

Allah Most High has commanded the believers to do what He commanded the messengers to do. The Most High said:

{يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ} [الْمُؤْمِنُونَ:51]

{yā ʾayyuhā al-rusulu kulū mina al-ṭayyibāti waʿmalū ṣāliḥan ʾinnī bimā taʿmalūna ʿalīmun} [al-muʾminūna:51]

‘O messengers, eat of good things and act righteously. I know all that you do.’ [Al-Muʾminūn: 51]

وَقَالَ تَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ} [الْبَقَرَةِ:172]

waqāla taʿālā: {yā ʾayyuhā alladhīna ʾāmanū kulū min ṭayyibāti mā razaqnākum} [al-baqarati:172]

The Most High also said: ‘O you who believe, eat of the good things We have provided for you.’ [Al-Baqarah: 172]

ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ يَا رَبِّ،

thumma dhakara al-rajula yuṭīlu al-safara ʾashʿatha ʾaghbara yamuddu yadayhi ʾilā al-samāʾi: yā rabbi yā rabbi,

Then he mentioned a man who travels far, disheveled and dusty, stretching his hands toward heaven: ‘My Lord! My Lord!’

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وَمَطْعَمُهُ حَرَامٌ وَمَشْرَبُهُ حَرَامٌ وَمَلْبَسُهُ حَرَامٌ وَغُذِيَ بِالْحَرَامِ، فَأَنَّى يُسْتَجَابُ لِذٰلِكَ؟» رَوَيْنَاهُ فِي صَحِيحِ مُسْلِمٍ.

wamaṭʿamuhu ḥarāmun wamashrabuhu ḥarāmun wamalbasuhu ḥarāmun waghudhiya bi-al-ḥarāmi, faʾannā yustajābu lidhālika?» rawaynāhu fī ṣaḥīḥi muslimin.

“Yet his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished unlawfully. How, then, can such a person’s prayer be answered?” We have transmitted it in Ṣaḥīḥ Muslim.

1070 - التَّاسِعُ: حَدِيثُ «لَا ضَرَرَ وَلَا ضِرَارَ» رَوَيْنَاهُ فِي الْمُوَطَّأِ مُرْسَلًا،

1070 - al-tāsiʿu: ḥadīthu «lā ḍarara walā ḍirāra» rawaynāhu fī al-muwaṭṭaʾi mursalan,

1070. The ninth: The hadith, “There must be neither harming nor reciprocating harm.” We have transmitted it in al-Muwaṭṭaʾ with a chain that omits the Companion,

وَفِي سُنَنِ الدَّارَقُطْنِيِّ وَغَيْرِهِ مِنْ طُرُقٍ مُتَّصِلًا، وَهُوَ حَسَنٌ.

wafī sunani al-dāraquṭniyyi waghayrihi min ṭuruqin muttaṣilan, wahuwa ḥasanun.

and in the Sunan of al-Dāraquṭnī and elsewhere through several connected chains. It is good.

1071 - الْعَاشِرُ: عَنْ تَمِيمٍ الدَّارِيِّ رَضِيَ اللَّهُ عَنْهُ:

1071 - al-ʿāshiru: ʿan tamīmin al-dāriyyi raḍiya Allāhu ʿanhu:

1071. The tenth: From Tamīm al-Dārī, may Allah be pleased with him:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «الدِّينُ النَّصِيحَةُ، قُلْنَا: لِمَنْ؟ قَالَ: لِلَّهِ، وَلِكِتَابِهِ، وَلِرَسُولِهِ، وَلِأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ» رَوَيْنَاهُ فِي مُسْلِمٍ.

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: «al-dīnu al-naṣīḥatu, qulnā: liman? qāla: li-llāhi, walikitābihi, walirasūlihi, waliʾaʾimmati al-muslimīna waʿāmmatihim» rawaynāhu fī muslimin.

The Prophet, may Allah bless him and grant him peace, said: “Religion is sincere devotion.” We asked, “To whom?” He said: “To Allah, His Book, His Messenger, and the leaders of the Muslims and their common people.” We have transmitted it in Muslim. [246]

1072 - الْحَادِي عَشَرَ: عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

1072 - al-ḥādī ʿashara: ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

1072. The eleventh: From Abū Hurayrah, may Allah be pleased with him,

أَنَّهُ سَمِعَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ، وَمَا أَمَرْتُكُمْ بِهِ فَافْعَلُوا مِنْهُ مَا اِسْتَطَعْتُمْ

ʾannahu samiʿa al-nabiyya ṣallā Allāhu ʿalayhi wasallama yaqūlu: «mā nahaytukum ʿanhu fajtanibūhu, wamā ʾamartukum bihi fafʿalū minhu mā istaṭaʿtum

that he heard the Prophet, may Allah bless him and grant him peace, say: “Avoid whatever I forbid you, and do as much as you can of whatever I command you.

فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ كَثْرَةُ مَسَائِلِهِمْ وَاخْتِلَافُهُمْ عَلَى أَنْبِيَائِهِمْ» رَوَيْنَاهُ فِي صَحِيحَيْهِمَا.

faʾinnamā ʾahlaka alladhīna min qablikum kathratu masāʾilihim wakhtilāfuhum ʿalā ʾanbiyāʾihim» rawaynāhu fī ṣaḥīḥayhimā.

Those before you were destroyed only by their excessive questioning and their disagreements with their prophets.” We have transmitted it in their two Ṣaḥīḥs.

1073 - الثَّانِي عَشَرَ: عَنْ سَهْلِ بْنِ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

1073 - al-thānī ʿashara: ʿan sahli bni saʿdin raḍiya Allāhu ʿanhu qāla:

1073. The twelfth: From Sahl ibn Saʿd, may Allah be pleased with him, who said:

جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللَّهِ! دُلَّنِي عَلَى عَمَلٍ إِذَا عَمِلْتُهُ أَحَبَّنِي

jāʾa rajulun ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama faqāla: yā rasūla Allāhi! dullanī ʿalā ʿamalin ʾidhā ʿamiltuhu ʾaḥabbanī

A man came to the Prophet, may Allah bless him and grant him peace, and said: “Messenger of Allah, show me a deed which, if I do it, will cause me to be loved by

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اللَّهُ وَأَحَبَّنِيَ النَّاسُ؟ فَقَالَ: «اِزْهَدْ فِي الدُّنْيَا يُحِبَّكَ اللَّهُ، وَازْهَدْ فِيمَا عِنْدَ النَّاسِ يُحِبَّكَ النَّاسُ»

Allāhu waʾaḥabbaniya al-nāsu? faqāla: «izhad fī al-dunyā yuḥibbaka Allāhu, wazhad fīmā ʿinda al-nāsi yuḥibbaka al-nāsu»

Allah and by people.” He said: “Be detached from this world and Allah will love you; be detached from what people possess and people will love you.”

حَدِيثٌ حَسَنٌ رَوَيْنَاهُ فِي كِتَابِ اِبْنِ مَاجَهْ.

ḥadīthun ḥasanun rawaynāhu fī kitābi ibni mājah.

This is a good hadith, which we have transmitted in the book of Ibn Mājah.

1074 - الثَّالِثُ عَشَرَ: عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

1074 - al-thālithu ʿashara: ʿani ibni masʿūdin raḍiya Allāhu ʿanhu, qāla:

1074. The thirteenth: From Ibn Masʿūd, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا يَحِلُّ دَمُ اِمْرِىءٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «lā yaḥillu damu imriʾin muslimin yashhadu ʾan lā ʾilāha ʾillā Allāhu waʾannī rasūlu Allāhi

The Messenger of Allah, may Allah bless him and grant him peace, said: “It is not lawful to shed the blood of a Muslim who testifies that there is no god but Allah and that I am Allah’s Messenger,

إِلَّا بِإِحْدَى ثَلَاثٍ: الثَّيِّبُ الزَّانِي، وَالنَّفْسُ بِالنَّفْسِ، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ» رَوَيْنَاهُ فِي صَحِيحَيْهِمَا.

ʾillā biʾiḥdā thalāthin: al-thayyibu al-zānī, wa-al-nafsu bi-al-nafsi, wa-al-tāriku lidīnihi al-mufāriqu li-l-jamāʿati» rawaynāhu fī ṣaḥīḥayhimā.

except in one of three cases: a previously married person who commits unlawful intercourse, a life for a life, and one who abandons his religion and separates from the community.” We have transmitted it in their two Ṣaḥīḥs.

1075 - الرَّابِعُ عَشَرَ: عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا؛

1075 - al-rābiʿu ʿashara: ʿani ibni ʿumara raḍiya Allāhu ʿanhumā;

1075. The fourteenth: From Ibn ʿUmar, may Allah be pleased with them both,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لَا إِلٰهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «ʾumirtu ʾan ʾuqātila al-nāsa ḥattā yashhadū ʾan lā ʾilāha ʾillā Allāhu waʾanna muḥammadan rasūlu Allāhi,

that the Messenger of Allah, may Allah bless him and grant him peace, said: “I have been commanded to fight people until they testify that there is no god but Allah and that Muḥammad is Allah’s Messenger,

وَيُقِيمُوا الصَّلَاةَ، وَيُؤْتُوا الزَّكَاةَ، فَإِذَا فَعَلُوا ذٰلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّ الْإِسْلَامِ،

wayuqīmū al-ṣalāta, wayuʾtū al-zakāta, faʾidhā faʿalū dhālika ʿaṣamū minnī dimāʾahum waʾamwālahum ʾillā biḥaqqi al-ʾislāmi,

establish prayer, and give the obligatory alms. When they do that, they protect their lives and property from me, except as required by the rights of Islam.

وَحِسَابُهُمْ عَلَى اللَّهِ تَعَالَى» رَوَيْنَاهُ فِي صَحِيحَيْهِمَا.

waḥisābuhum ʿalā Allāhi taʿālā» rawaynāhu fī ṣaḥīḥayhimā.

Their reckoning rests with Allah Most High.” We have transmitted it in their two Ṣaḥīḥs.

1076 - الْخَامِسُ عَشَرَ: عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

1076 - al-khāmisu ʿashara: ʿani ibni ʿumara raḍiya Allāhu ʿanhumā qāla:

1076. The fifteenth: From Ibn ʿUmar, may Allah be pleased with them both, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ: شَهَادَةِ أَنْ لَا إِلٰهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «buniya al-ʾislāmu ʿalā khamsin: shahādati ʾan lā ʾilāha ʾillā Allāhu, waʾanna muḥammadan rasūlu Allāhi,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Islam is built on five: testifying that there is no god but Allah and that Muḥammad is Allah’s Messenger,

وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالْحَجِّ، وَصَوْمِ رَمَضَانَ» رَوَيْنَاهُ فِي صَحِيحَيْهِمَا.

waʾiqāmi al-ṣalāti, waʾītāʾi al-zakāti, wa-al-ḥajji, waṣawmi ramaḍāna» rawaynāhu fī ṣaḥīḥayhimā.

establishing prayer, giving the obligatory alms, making the pilgrimage, and fasting Ramadan.” We have transmitted it in their two Ṣaḥīḥs.

1077 - السَّادِسُ عَشَرَ: عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا؛

1077 - al-sādisu ʿashara: ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā;

1077. The sixteenth: From Ibn ʿAbbās, may Allah be pleased with them both,

أَنَّ رَسُولَ

ʾanna rasūla

that the Messenger

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اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَوْ يُعْطَى النَّاسُ بِدَعْوَاهُمْ، لَادَّعَى رِجَالٌ أَمْوَالَ قَوْمٍ وَدِمَاءَهُمْ،

Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «law yuʿṭā al-nāsu bidaʿwāhum, laddaʿā rijālun ʾamwāla qawmin wadimāʾahum,

of Allah, may Allah bless him and grant him peace, said: “If people were given what they claimed, some men would claim other people’s property and lives.

لٰكِنِ الْبَيِّنَةُ عَلَى الْمُدَّعِي وَالْيَمِينُ عَلَى مَنْ أَنْكَرَ» هُوَ حَسَنٌ بِهٰذَا اللَّفْظِ، وَبَعْضُهُ فِي الصَّحِيحَيْنِ.

lākini al-bayyinatu ʿalā al-muddaʿī wa-al-yamīnu ʿalā man ʾankara» huwa ḥasanun bihādhā al-lafẓi, wabaʿḍuhu fī al-ṣaḥīḥayni.

But the claimant must provide evidence, and the one who denies the claim must swear an oath.” With this wording it is good, and part of it appears in the two Ṣaḥīḥs.

1078 - السَّابِعُ عَشَرَ: عَنْ وَابِصَةَ بْنِ مَعْبَدٍ رَضِيَ اللَّهُ عَنْهُ؛

1078 - al-sābiʿu ʿashara: ʿan wābiṣata bni maʿbadin raḍiya Allāhu ʿanhu;

1078. The seventeenth: From Wābiṣah ibn Maʿbad, may Allah be pleased with him,

أَنَّهُ أَتَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «جِئْتَ تَسْأَلُ عَنِ الْبِرِّ وَالْإِثْمِ؟ قَالَ: نَعَمْ،

ʾannahu ʾatā rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama faqāla: «jiʾta tasʾalu ʿani al-birri wa-al-ʾithmi? qāla: naʿam,

that he came to the Messenger of Allah, may Allah bless him and grant him peace, who said: “Have you come to ask about righteousness and sin?” He replied, “Yes.”

فَقَالَ: اِسْتَفْتِ قَلْبَكَ: الْبِرُّ مَا اِطْمَأَنَّتْ إِلَيْهِ النَّفْسُ وَاطْمَأَنَّ إِلَيْهِ الْقَلْبُ،

faqāla: istafti qalbaka: al-birru mā iṭmaʾannat ʾilayhi al-nafsu waṭmaʾanna ʾilayhi al-qalbu,

He said: “Consult your heart. Righteousness is what puts the soul at ease and brings peace to the heart.

وَالْإِثْمُ مَا حَاكَ فِي النَّفْسِ وَتَرَدَّدَ فِي الصَّدْرِ، وَإِنْ أَفْتَاكَ النَّاسُ وَأَفْتَوْكَ»

wa-al-ʾithmu mā ḥāka fī al-nafsi wataraddada fī al-ṣadri, waʾin ʾaftāka al-nāsu waʾaftawka»

Sin is what troubles the soul and unsettles the breast, even if people repeatedly give you rulings in its favor.”

حَدِيثٌ حَسَنٌ رَوَيْنَاهُ فِي مُسْنَدَيْ أَحْمَدَ وَالدَّارِمِيِّ وَغَيْرِهِمَا.

ḥadīthun ḥasanun rawaynāhu fī musnaday ʾaḥmada wa-al-dārimiyyi waghayrihimā.

This is a good hadith, which we have transmitted in the Musnads of Aḥmad and al-Dārimī and elsewhere. [247]

وَفِي صَحِيحِ مُسْلِمٍ، عَنِ النَّوَّاسِ بْنِ سَمْعَانَ رَضِيَ اللَّهُ عَنْهُ،

wafī ṣaḥīḥi muslimin, ʿani al-nawwāsi bni samʿāna raḍiya Allāhu ʿanhu,

In Ṣaḥīḥ Muslim, from al-Nawwās ibn Samʿān, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «الْبِرُّ: حُسْنُ الْخُلُقِ، وَالْإِثْمُ مَا حَاكَ فِي نَفْسِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ».

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «al-birru: ḥusnu al-khuluqi, wa-al-ʾithmu mā ḥāka fī nafsika wakarihta ʾan yaṭṭaliʿa ʿalayhi al-nāsu».

from the Prophet, may Allah bless him and grant him peace, who said: “Righteousness is good character. Sin is what troubles your soul and what you would dislike people discovering.”

1079 - الثَّامِنُ عَشَرَ: عَنْ شَدَّادِ بْنِ أَوْسٍ رَضِيَ اللَّهُ عَنْهُ،

1079 - al-thāminu ʿashara: ʿan shaddādi bni ʾawsin raḍiya Allāhu ʿanhu,

1079. The eighteenth: From Shaddād ibn Aws, may Allah be pleased with him,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ اللَّهَ تَعَالَى كَتَبَ الْإِحْسَانَ عَلَى كُلِّ شَيْءٍ،

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «ʾinna Allāha taʿālā kataba al-ʾiḥsāna ʿalā kulli shayʾin,

from the Messenger of Allah, may Allah bless him and grant him peace, who said: “Allah Most High has prescribed excellence in everything.

فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذَّبْحَ، وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ وَلْيُرِحْ ذَبِيحَتَهُ»

faʾidhā qataltum faʾaḥsinū al-qitlata waʾidhā dhabaḥtum faʾaḥsinū al-dhabḥa, walyuḥidda ʾaḥadukum shafratahu walyuriḥ dhabīḥatahu»

When you kill, do so in the best manner; when you slaughter, do so in the best manner. Each of you should sharpen his blade and spare his animal suffering.”

رَوَيْنَاهُ فِي مُسْلِمٍ، وَالْقِتْلَةُ بِكَسْرِ أَوَّلِهَا.

rawaynāhu fī muslimin, wa-al-qitlatu bikasri ʾawwalihā.

We have transmitted it in Muslim. The word al-qitlah has a kasrah on its first letter.

1080 - التَّاسِعُ عَشَرَ: عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

1080 - al-tāsiʿu ʿashara: ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

1080. The nineteenth: From Abū Hurayrah, may Allah be pleased with him,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ،

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «man kāna yuʾminu bi-llāhi wa-al-yawmi al-ʾākhiri falyaqul khayran ʾaw liyaṣmut,

from the Messenger of Allah, may Allah bless him and grant him peace, who said: “Whoever believes in Allah and the Last Day should say what is good or remain silent.

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وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ» رَوَيْنَاهُ فِي صَحِيحَيْهِمَا.

waman kāna yuʾminu bi-llāhi wa-al-yawmi al-ʾākhiri falyukrim jārahu, waman kāna yuʾminu bi-llāhi wa-al-yawmi al-ʾākhiri falyukrim ḍayfahu» rawaynāhu fī ṣaḥīḥayhimā.

Whoever believes in Allah and the Last Day should honor his neighbor, and whoever believes in Allah and the Last Day should honor his guest.” We have transmitted it in their two Ṣaḥīḥs.

1081 - الْعِشْرُونَ: عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

1081 - al-ʿishrūna: ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

1081. The twentieth: From Abū Hurayrah, may Allah be pleased with him,

أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَوْصِنِي قَالَ: «لَا تَغْضَبْ» فَرَدَّدَ مِرَارًا، قَالَ: «لَا تَغْضَبْ» رَوَيْنَاهُ فِي الْبُخَارِيِّ.

ʾanna rajulan qāla li-l-nabiyyi ṣallā Allāhu ʿalayhi wasallama: ʾawṣinī qāla: «lā taghḍab» faraddada mirāran, qāla: «lā taghḍab» rawaynāhu fī al-bukhāriyyi.

that a man said to the Prophet, may Allah bless him and grant him peace, “Give me advice.” He said, “Do not become angry.” The man repeated his request several times, and he said, “Do not become angry.” We have transmitted it in al-Bukhārī.

1082 - الْحَادِي وَالْعِشْرُونَ: عَنْ أَبِي ثَعْلَبَةَ الْخُشَنِيِّ رَضِيَ اللَّهُ عَنْهُ،

1082 - al-ḥādī wa-al-ʿishrūna: ʿan ʾabī thaʿlabata al-khushaniyyi raḍiya Allāhu ʿanhu,

1082. The twenty-first: From Abū Thaʿlabah al-Khushanī, may Allah be pleased with him,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ فَرَضَ فَرَائِضَ فَلَا تُضَيِّعُوهَا،

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «ʾinna Allāha ʿazza wajalla faraḍa farāʾiḍa falā tuḍayyiʿūhā,

from the Messenger of Allah, may Allah bless him and grant him peace, who said: “Allah, Mighty and Majestic, has laid down obligations, so do not neglect them.

وَحَدَّ حُدُودًا فَلَا تَعْتَدُوهَا، وَحَرَّمَ أَشْيَاءَ فَلَا تَنْتَهِكُوهَا، وَسَكَتَ عَنْ أَشْيَاءَ رَحْمَةً لَكُمْ غَيْرَ نِسْيَانٍ فَلَا تَبْحَثُوا عَنْهَا»

waḥadda ḥudūdan falā taʿtadūhā, waḥarrama ʾashyāʾa falā tantahikūhā, wasakata ʿan ʾashyāʾa raḥmatan lakum ghayra nisyānin falā tabḥathū ʿanhā»

He has set limits, so do not cross them; He has forbidden things, so do not violate them. He has left other things unmentioned out of mercy for you, not forgetfulness, so do not probe into them.”

رَوَيْنَاهُ فِي سُنَنِ الدَّارَقُطْنِيِّ بِإِسْنَادٍ حَسَنٍ.

rawaynāhu fī sunani al-dāraquṭniyyi biʾisnādin ḥasanin.

We have transmitted it in the Sunan of al-Dāraquṭnī through a good chain.

1083 - الثَّانِي وَالْعِشْرُونَ: عَنْ مُعَاذٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

1083 - al-thānī wa-al-ʿishrūna: ʿan muʿādhin raḍiya Allāhu ʿanhu qāla:

1083. The twenty-second: From Muʿādh, may Allah be pleased with him, who said:

قُلْتُ: يَا رَسُولَ اللَّهِ! أَخْبِرْنِي بِعَمَلٍ يُدْخِلُنِي الْجَنَّةَ وَيُبَاعِدُنِي مِنَ النَّارِ؟

qultu: yā rasūla Allāhi! ʾakhbirnī biʿamalin yudkhilunī al-jannata wayubāʿidunī mina al-nāri?

I said: “Messenger of Allah, tell me of a deed that will admit me to Paradise and keep me far from the Fire.”

قَالَ: «لَقَدْ سَأَلْتَ عَنْ عَظِيمٍ، وَإِنَّهُ لَيَسِيرٌ عَلَى مَنْ يَسَّرَهُ اللَّهُ تَعَالَى عَلَيْهِ؛

qāla: «laqad saʾalta ʿan ʿaẓīmin, waʾinnahu layasīrun ʿalā man yassarahu Allāhu taʿālā ʿalayhi;

He said: “You have asked about something momentous, yet it is easy for anyone for whom Allah Most High makes it easy:

تَعْبُدُ اللَّهَ لَا تُشْرِكُ بِهِ شَيْئًا، وَتُقِيمُ الصَّلَاةَ، وَتُؤْتِي الزَّكَاةَ، وَتَصُومُ رَمَضَانَ، وَتَحُجُّ الْبَيْتَ،

taʿbudu Allāha lā tushriku bihi shayʾan, watuqīmu al-ṣalāta, watuʾtī al-zakāta, wataṣūmu ramaḍāna, wataḥujju al-bayta,

worship Allah without associating anything with Him, establish prayer, give the obligatory alms, fast Ramadan, and make the pilgrimage to the House.”

ثُمَّ قَالَ: أَلَا أَدُلُّكَ عَلَى أَبْوَابِ الْخَيْرِ؟ الصَّوْمُ جُنَّةٌ، وَالصَّدَقَةُ تُطْفِىءُ

thumma qāla: ʾalā ʾadulluka ʿalā ʾabwābi al-khayri? al-ṣawmu junnatun, wa-al-ṣadaqatu tuṭfiʾu

Then he said: “Shall I show you the doors to goodness? Fasting is a shield, charity extinguishes

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الْخَطِيئَةَ كَمَا يُطْفِىءُ الْمَاءُ النَّارَ، وَصَلَاةُ الرَّجُلِ فِي جَوْفِ اللَّيْلِ،

al-khaṭīʾata kamā yuṭfiʾu al-māʾu al-nāra, waṣalātu al-rajuli fī jawfi al-layli,

sin as water extinguishes fire, and a person’s prayer in the depth of the night does so too.”

ثُمَّ تَلَا {تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ} حَتَّى بَلَغَ {يَعْمَلُونَ} [السَّجْدَةِ:1617]

thumma talā {tatajāfā junūbuhum ʿani al-maḍājiʿi} ḥattā balagha {yaʿmalūna} [al-sajdati:1617]

Then he recited, “Their sides leave their beds,” until he reached “they used to do.” [Al-Sajdah: 16–17]

ثُمَّ قَالَ: أَلَا أُخْبِرُكَ بِرَأْسِ الْأَمْرِ وَعَمُودِهِ وَذِرْوَةِ سَنَامِهِ؟ قُلْتُ: بَلَى يَا رَسُولَ اللَّهِ!

thumma qāla: ʾalā ʾukhbiruka biraʾsi al-ʾamri waʿamūdihi wadhirwati sanāmihi? qultu: balā yā rasūla Allāhi!

Then he said: “Shall I tell you the foundation of the matter, its pillar, and its highest peak?” I said: “Yes, Messenger of Allah!”

قَالَ: رَأْسُ الْأَمْرِ الْإِسْلَامُ، وَعَمُودُهُ الصَّلَاةُ، وَذِرْوَةُ سَنَامِهِ الْجِهَادُ، ثُمَّ قَالَ: أَلَا أُخْبِرُكَ بِمِلَاكِ ذٰلِكَ كُلِّهِ؟

qāla: raʾsu al-ʾamri al-ʾislāmu, waʿamūduhu al-ṣalātu, wadhirwatu sanāmihi al-jihādu, thumma qāla: ʾalā ʾukhbiruka bimilāki dhālika kullihi?

He said: “The foundation of the matter is Islam, its pillar is prayer, and its highest peak is striving in Allah’s cause.” Then he said: “Shall I tell you what holds all this together?”

قُلْتُ: بَلَى يَا رَسُولَ اللَّهِ! فَأَخَذَ بِلِسَانِهِ، ثُمَّ قَالَ: كُفَّ عَلَيْكَ هٰذَا،

qultu: balā yā rasūla Allāhi! faʾakhadha bilisānihi, thumma qāla: kuffa ʿalayka hādhā,

I said: “Yes, Messenger of Allah!” He took hold of his tongue and said: “Restrain this.”

فَقُلْتُ: يَا نَبِيَّ اللَّهِ! وَإِنَّا لَمُؤَاخَذُونَ بِمَا نَتَكَلَّمُ بِهِ؟ فَقَالَ: ثَكِلَتْكَ أُمُّكَ،

faqultu: yā nabiyya Allāhi! waʾinnā lamuʾākhadhūna bimā natakallamu bihi? faqāla: thakilatka ʾummuka,

I asked: “Prophet of Allah, will we really be held accountable for what we say?” He replied: “May your mother lose you!

وَهَلْ يَكُبُّ النَّاسَ فِي النَّارِ عَلَى وُجُوهِهِمْ، أَوْ عَلَى مَنَاخِرِهِمْ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ؟» رَوَيْنَاهُ فِي التِّرْمِذِيِّ وَقَالَ: حَسَنٌ صَحِيحٌ.

wahal yakubbu al-nāsa fī al-nāri ʿalā wujūhihim, ʾaw ʿalā manākhirihim ʾillā ḥaṣāʾidu ʾalsinatihim?» rawaynāhu fī al-tirmidhiyyi waqāla: ḥasanun ṣaḥīḥun.

What else throws people into the Fire on their faces—or on their noses—but the harvest of their tongues?” We have transmitted it in al-Tirmidhī, who said: “Good and authentic.” [248]

وَذِرْوَةُ السَّنَامِ: أَعْلَاهُ، وَهِيَ بِكَسْرِ الذَّالِ وَضَمِّهَا. وَمِلَاكُ الْأَمْرِ بِكَسْرِ الْمِيمِ: أَيْ مَقْصُودُهُ.

wadhirwatu al-sanāmi: ʾaʿlāhu, wahiya bikasri al-dhāli waḍammihā. wamilāku al-ʾamri bikasri al-mīmi: ʾay maqṣūduhu.

The dhirwah of a hump is its top. The dhāl may take either a kasrah or a ḍammah. Milāk al-amr, with a kasrah on the mīm, means its essential purpose.

1084 - الثَّالِثُ وَالْعِشْرُونَ: عَنْ أَبِي ذَرٍّ وَمُعَاذٍ رَضِيَ اللَّهُ عَنْهُمَا

1084 - al-thālithu wa-al-ʿishrūna: ʿan ʾabī dharrin wamuʿādhin raḍiya Allāhu ʿanhumā

1084. The twenty-third: From Abū Dharr and Muʿādh, may Allah be pleased with them both,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «اِتَّقِ اللَّهَ حَيْثُمَا كُنْتَ، وَأَتْبِعِ السَّيِّئَةَ الْحَسَنَةَ تَمْحُهَا، وَخَالِقِ النَّاسَ بِخُلُقٍ حَسَنٍ»

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «ittaqi Allāha ḥaythumā kunta, waʾatbiʿi al-sayyiʾata al-ḥasanata tamḥuhā, wakhāliqi al-nāsa bikhuluqin ḥasanin»

from the Messenger of Allah, may Allah bless him and grant him peace, who said: “Be mindful of Allah wherever you are. Follow a bad deed with a good one and it will erase it. Treat people with good character.”

رَوَيْنَاهُ فِي التِّرْمِذِيِّ وَقَالَ: حَسَنٌ، وَفِي بَعْضِ نُسَخِهِ الْمُعْتَمَدَةِ: حَسَنٌ صَحِيحٌ.

rawaynāhu fī al-tirmidhiyyi waqāla: ḥasanun, wafī baʿḍi nusakhihi al-muʿtamadati: ḥasanun ṣaḥīḥun.

We have transmitted it in al-Tirmidhī, who said: “Good.” Some reliable copies of his book read: “Good and authentic.”

1085 - الرَّابِعُ وَالْعِشْرُونَ: عَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

1085 - al-rābiʿu wa-al-ʿishrūna: ʿani al-ʿirbāḍi bni sāriyata raḍiya Allāhu ʿanhu, qāla:

1085. The twenty-fourth: From al-ʿIrbāḍ ibn Sāriyah, may Allah be pleased with him, who said:

وَعَظَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَوْعِظَةً وَجِلَتْ مِنْهَا الْقُلُوبُ، وَذَرَفَتْ مِنْهَا الْعُيُونُ،

waʿaẓanā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama mawʿiẓatan wajilat minhā al-qulūbu, wadharafat minhā al-ʿuyūnu,

The Messenger of Allah, may Allah bless him and grant him peace, gave us an admonition that made our hearts tremble and our eyes shed tears.

فَقُلْنَا: يَا رَسُولَ اللَّهِ! كَأَنَّهَا مَوْعِظَةُ مُوَدِّعٍ فَأَوْصِنَا، قَالَ: «أُوصِيكُمْ

faqulnā: yā rasūla Allāhi! kaʾannahā mawʿiẓatu muwaddiʿin faʾawṣinā, qāla: «ʾūṣīkum

We said: “Messenger of Allah, it seems like a farewell admonition, so give us your counsel.” He said: “I counsel you

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بِتَقْوَى اللَّهِ، وَالسَّمْعِ وَالطَّاعَةِ وَإِنْ تَأَمَّرَ عَلَيْكُمْ عَبْدٌ، وَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اِخْتِلَافًا كَثِيرًا،

bitaqwā Allāhi, wa-al-samʿi wa-al-ṭāʿati waʾin taʾammara ʿalaykum ʿabdun, waʾinnahu man yaʿish minkum fasayarā ikhtilāfan kathīran,

to be mindful of Allah, and to listen and obey even if a slave becomes your ruler. Those of you who live on will see much disagreement,

فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ، فَإِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ»

faʿalaykum bisunnatī wasunnati al-khulafāʾi al-rāshidīna al-mahdiyyīna ʿaḍḍū ʿalayhā bi-al-nawājidhi, waʾiyyākum wamuḥdathāti al-ʾumūri, faʾinna kulla bidʿatin ḍalālatun»

so hold fast to my way and the way of the rightly guided caliphs. Cling to it with your molar teeth. Beware of newly introduced religious practices, for every such innovation is misguidance.”

رَوَيْنَاهُ فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَقَالَ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

rawaynāhu fī sunani ʾabī dāwūda wa-al-tirmidhiyyi waqāla: ḥadīthun ḥasanun ṣaḥīḥun.

We have transmitted it in the Sunans of Abū Dāwūd and al-Tirmidhī, who said: “A good and authentic hadith.”

1086 - الْخَامِسُ وَالْعِشْرُونَ: عَنْ أَبِي مَسْعُودٍ الْبَدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

1086 - al-khāmisu wa-al-ʿishrūna: ʿan ʾabī masʿūdin al-badriyyi raḍiya Allāhu ʿanhu qāla:

1086. The twenty-fifth: From Abū Masʿūd al-Badrī, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ مِمَّا أَدْرَكَ النَّاسُ مِنْ كَلَامِ النُّبُوَّةِ الْأُولَى:

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾinna mimmā ʾadraka al-nāsu min kalāmi al-nubuwwati al-ʾūlā:

The Messenger of Allah, may Allah bless him and grant him peace, said: “Among the words of earlier prophecy that have reached people are these:

إِذَا لَمْ تَسْتَحِ فَاصْنَعْ مَا شِئْتَ» رَوَيْنَاهُ فِي الْبُخَارِيِّ.

ʾidhā lam tastaḥi faṣnaʿ mā shiʾta» rawaynāhu fī al-bukhāriyyi.

‘If you have no shame, do as you wish.’” We have transmitted it in al-Bukhārī.

1087 - السَّادِسُ وَالْعِشْرُونَ: عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ:

1087 - al-sādisu wa-al-ʿishrūna: ʿan jābirin raḍiya Allāhu ʿanhu:

1087. The twenty-sixth: From Jābir, may Allah be pleased with him:

أَنَّ رَجُلًا سَأَلَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: أَرَأَيْتَ إِذَا صَلَّيْتُ الْمَكْتُوبَاتِ، وَصُمْتُ رَمَضَانَ،

ʾanna rajulan saʾala rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama faqāla: ʾaraʾayta ʾidhā ṣallaytu al-maktūbāti, waṣumtu ramaḍāna,

A man asked the Messenger of Allah, may Allah bless him and grant him peace: “Tell me, if I perform the obligatory prayers and fast Ramadan,

وَأَحْلَلْتُ الْحَلَالَ، وَحَرَّمْتُ الْحَرَامَ، وَلَمْ أَزِدْ عَلَى ذٰلِكَ شَيْئًا؛ أَدْخُلُ الْجَنَّةَ؟ قَالَ: «نَعَمْ» رَوَيْنَاهُ فِي مُسْلِمٍ.

waʾaḥlaltu al-ḥalāla, waḥarramtu al-ḥarāma, walam ʾazid ʿalā dhālika shayʾan; ʾadkhulu al-jannata? qāla: «naʿam» rawaynāhu fī muslimin.

treat what is lawful as lawful and what is unlawful as unlawful, and add nothing more to that, will I enter Paradise?” He said: “Yes.” We have transmitted it in Muslim.

1088 - السَّابِعُ وَالْعِشْرُونَ: عَنْ سُفْيَانَ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

1088 - al-sābiʿu wa-al-ʿishrūna: ʿan sufyāna bni ʿabdi Allāhi raḍiya Allāhu ʿanhu qāla:

1088. The twenty-seventh: From Sufyān ibn ʿAbd Allāh, may Allah be pleased with him, who said:

قُلْتُ: يَا رَسُولَ اللَّهِ! قُلْ لِي فِي الْإِسْلَامِ قَوْلًا لَا أَسْأَلُ عَنْهُ أَحَدًا غَيْرَكَ،

qultu: yā rasūla Allāhi! qul lī fī al-ʾislāmi qawlan lā ʾasʾalu ʿanhu ʾaḥadan ghayraka,

I said: “Messenger of Allah, tell me something about Islam that will leave me needing to ask no one else.”

قَالَ: «قُلْ آمَنْتُ بِاللَّهِ ثُمَّ اِسْتَقِمْ» رَوَيْنَاهُ فِي مُسْلِمٍ.

qāla: «qul ʾāmantu bi-llāhi thumma istaqim» rawaynāhu fī muslimin.

He said: “Say, ‘I believe in Allah,’ then remain steadfast.” We have transmitted it in Muslim.

قَالَ الْعُلَمَاءُ: هَذَا الْحَدِيثُ مِنْ جَوَامِعِ كَلِمِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

qāla al-ʿulamāʾu: hādhā al-ḥadīthu min jawāmiʿi kalimihi ṣallā Allāhu ʿalayhi wasallama,

Scholars have said: this hadith is one of his concise, comprehensive sayings, may Allah bless him and grant him peace.

وَهُوَ مُطَابِقٌ لِقَوْلِ اللَّهِ تَعَالَى: {إِنَّ الَّذِينَ قَالُوا: رَبُّنَا اللَّهُ ثُمَّ اِسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا

wahuwa muṭābiqun liqawli Allāhi taʿālā: {ʾinna alladhīna qālū: rabbunā Allāhu thumma istaqāmū falā khawfun ʿalayhim walā

It corresponds to the words of Allah Most High: “Those who say, ‘Our Lord is Allah,’ and then remain steadfast will have no fear, nor

Source page 632

هُمْ يَحْزَنُونَ} [فُصِّلَتْ:30] قَالَ جُمْهُورُ الْعُلَمَاءِ: مَعْنَى الْآيَةِ وَالْحَدِيثِ: آمِنُوا وَالْتَزِمُوا طَاعَةَ اللَّهِ.

hum yaḥzanūna} [fuṣṣilat:30] qāla jumhūru al-ʿulamāʾi: maʿnā al-ʾāyati wa-al-ḥadīthi: ʾāminū waltazimū ṭāʿata Allāhi.

will they grieve.” [Fuṣṣilat 41:30, as cited in the source] The majority of scholars say that the verse and hadith mean: believe, and adhere to obedience to Allah. [249]

1089 - الثَّامِنُ وَالْعِشْرُونَ: حَدِيثُ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ

1089 - al-thāminu wa-al-ʿishrūna: ḥadīthu ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu

1089 — Twenty-eighth: the hadith of ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him,

فِي سُؤَالِ جِبْرِيلَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الْإِيمَانِ وَالْإِسْلَامِ وَالْإِحْسَانِ وَالسَّاعَةِ،

fī suʾāli jibrīla al-nabiyya ṣallā Allāhu ʿalayhi wasallama ʿani al-ʾīmāni wa-al-ʾislāmi wa-al-ʾiḥsāni wa-al-sāʿati,

concerning Gabriel’s questioning of the Prophet, may Allah bless him and grant him peace, about faith, Islam, excellence in worship, and the Hour.

وَهُوَ مَشْهُورٌ فِي صَحِيحِ مُسْلِمٍ وَغَيْرِهِ.

wahuwa mashhūrun fī ṣaḥīḥi muslimin waghayrihi.

It is well known and appears in Ṣaḥīḥ Muslim and elsewhere.

1090 - التَّاسِعُ وَالْعِشْرُونَ: عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

1090 - al-tāsiʿu wa-al-ʿishrūna: ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā qāla:

1090 — Twenty-ninth: Ibn ʿAbbās, may Allah be pleased with them both, said:

"كُنْتُ خَلْفَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا فَقَالَ: "يَا غُلَامُ! إِنِّي أُعَلِّمُكَ كَلِمَاتٍ:

"kuntu khalfa al-nabiyyi ṣallā Allāhu ʿalayhi wasallama yawman faqāla: "yā ghulāmu! ʾinnī ʾuʿallimuka kalimātin:

“One day I was behind the Prophet, may Allah bless him and grant him peace, and he said: ‘Young man, I will teach you a few words.

اِحْفَظِ اللَّهَ يَحْفَظْكَ، اِحْفَظِ اللَّهَ تَجِدْهُ تُجَاهَكَ، إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ، وَإِذَا اِسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ؛

iḥfaẓi Allāha yaḥfaẓka, iḥfaẓi Allāha tajid-hu tujāhaka, ʾidhā saʾalta fasʾali Allāha, waʾidhā istaʿanta fastaʿin bi-llāhi;

Be mindful of Allah, and He will protect you. Be mindful of Allah, and you will find Him before you. When you ask, ask Allah; when you seek help, seek Allah’s help.

وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اِجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ،

waʿlam ʾanna al-ʾummata lawi ijtamaʿat ʿalā ʾan yanfaʿūka bishayʾin lam yanfaʿūka ʾillā bishayʾin qad katabahu Allāhu laka,

Know that if the whole community gathered to benefit you in some way, they could benefit you only with something Allah had already decreed for you.

وَإِنِ اِجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْكَ،

waʾini ijtamaʿū ʿalā ʾan yaḍurrūka bishayʾin lam yaḍurrūka ʾillā bishayʾin qad katabahu Allāhu ʿalayka,

And if they gathered to harm you in some way, they could harm you only with something Allah had already decreed against you.

رُفِعَتِ الْأَقْلَامُ وَجَفَّتِ الصُّحُفُ" رَوَيْنَاهُ فِي التِّرْمِذِيِّ، وَقَالَ: حَدِيثٌ حَسَنٌ صَحِيحٌ؛

rufiʿati al-ʾaqlāmu wajaffati al-ṣuḥufu" rawaynāhu fī al-tirmidhiyyi, waqāla: ḥadīthun ḥasanun ṣaḥīḥun;

The pens have been lifted, and the pages have dried.’” We have transmitted it in al-Tirmidhī, who said: “A good and authentic hadith.”

وَفِي رِوَايَةِ غَيْرِ التِّرْمِذِيِّ زِيَادَةُ "اِحْفَظِ اللَّهَ تَجِدْهُ أَمَامَكَ، تَعَرَّفْ إِلَى اللَّهِ فِي الرَّخَاءِ يَعْرِفْكَ فِي الشِّدَّةِ،

wafī riwāyati ghayri al-tirmidhiyyi ziyādatu "iḥfaẓi Allāha tajid-hu ʾamāmaka, taʿarraf ʾilā Allāhi fī al-rakhāʾi yaʿrifka fī al-shiddati,

A version transmitted by someone other than al-Tirmidhī adds: “Be mindful of Allah, and you will find Him before you. Know Allah in ease, and He will know you in hardship.

وَاعْلَمْ أَنَّ مَا أَخْطَأَكَ لَمْ يَكُنْ لِيُصِيبَكَ، وَمَا أَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ"

waʿlam ʾanna mā ʾakhṭaʾaka lam yakun liyuṣībaka, wamā ʾaṣābaka lam yakun liyukhṭiʾaka"

Know that what missed you could never have struck you, and what struck you could never have missed you.”

وَفِي آخِرِهِ "وَاعْلَمْ أَنَّ النَّصْرَ مَعَ الصَّبْرِ، وَأَنَّ الْفَرَجَ مَعَ الْكَرْبِ، وَأَنَّ مَعَ الْعُسْرِ يُسْرًا" هَذَا حَدِيثٌ عَظِيمُ الْمَوْقِعِ.

wafī ʾākhirihi "waʿlam ʾanna al-naṣra maʿa al-ṣabri, waʾanna al-faraja maʿa al-karbi, waʾanna maʿa al-ʿusri yusran" hādhā ḥadīthun ʿaẓīmu al-mawqiʿi.

At its end: “Know that victory comes with patience, relief with distress, and ease with hardship.” This is a hadith of profound importance.

1091 - الثَّلَاثُونَ: وَبِهِ اِخْتِتَامُهَا وَاخْتِتَامُ الْكِتَابِ، فَنَذْكُرُهُ بِإِسْنَادٍ

1091 - al-thalāthūna: wabihi ikhtitāmuhā wakhtitāmu al-kitābi, fanadhkuruhu biʾisnādin

1091 — Thirtieth: with this we conclude both this collection and the book. We therefore present it through a chain of transmission

Source page 633

مُسْتَظْرَفٍ، وَنَسْأَلُ اللَّهَ الْكَرِيمَ خَاتِمَةَ الْخَيْرِ،

mustaẓrafin, wanasʾalu Allāha al-karīma khātimata al-khayri,

of special interest, and ask Allah the Generous for a good ending.

أَخْبَرَنَا شَيْخُنَا الْحَافِظُ أَبُو الْبَقَاءِ خَالِدُ بْنُ يُوسُفَ النَّابُلُسِيُّ ثُمَّ الدِّمَشْقِيُّ رَحِمَهُ اللَّهُ تَعَالَى، قَالَ:

ʾakhbaranā shaykhunā al-ḥāfiẓu ʾabū al-baqāʾi khālidu bnu yūsufa al-nābulusiyyu thumma al-dimashqiyyu raḥimahu Allāhu taʿālā, qāla:

Our teacher, the hadith master Abū al-Baqāʾ Khālid ibn Yūsuf al-Nābulusī, later al-Dimashqī—may Allah Most High have mercy on him—informed us, saying:

أَخْبَرَنَا أَبُو طَالِبٍ عَبْدُ اللَّهِ وَأَبُو مَنْصُورٍ يُونُسُ وَأَبُو الْقَاسِمِ حُسَيْنُ بْنُ هِبَةِ اللَّهِ بْنِ مِصْرِيٍّ وَأَبُو يَعْلَى حَمْزَةُ وَأَبُو الطَّاهِرِ إِسْمَاعِيلُ، قَالُوا:

ʾakhbaranā ʾabū ṭālibin ʿabdu Allāhi waʾabū manṣūrin yūnusu waʾabū al-qāsimi ḥusaynu bnu hibati Allāhi bni miṣriyyin waʾabū yaʿlā ḥamzatu waʾabū al-ṭāhiri ʾismāʿīlu, qālū:

Abū Ṭālib ʿAbd Allāh, Abū Manṣūr Yūnus, Abū al-Qāsim Ḥusayn ibn Hibat Allāh ibn Miṣrī, Abū Yaʿlā Ḥamzah and Abū al-Ṭāhir Ismāʿīl informed us, saying:

أَخْبَرَنَا الْحَافِظُ أَبُو الْقَاسِمِ عَلِيُّ بْنُ الْحُسَيْنِ هُوَ اِبْنُ عَسَاكِرَ قَالَ:

ʾakhbaranā al-ḥāfiẓu ʾabū al-qāsimi ʿaliyyu bnu al-ḥusayni huwa ibnu ʿasākira qāla:

The hadith master Abū al-Qāsim ʿAlī ibn al-Ḥusayn—that is, Ibn ʿAsākir—informed us, saying:

أَخْبَرَنَا الشَّرِيفُ أَبُو الْقَاسِمِ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ الْعَبَّاسِ الْحُسَيْنِيُّ خَطِيبُ دِمَشْقَ، قَالَ:

ʾakhbaranā al-sharīfu ʾabū al-qāsimi ʿaliyyu bnu ʾibrāhīma bni al-ʿabbāsi al-ḥusayniyyu khaṭību dimashqa, qāla:

The sharīf Abū al-Qāsim ʿAlī ibn Ibrāhīm ibn al-ʿAbbās al-Ḥusaynī, the preacher of Damascus, informed us, saying:

أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ عَلِيِّ بْنِ يَحْيَى بْنِ سُلْوَانَ، قَالَ: أَخْبَرَنَا أَبُو الْقَاسِمِ الْفَضْلُ بْنُ جَعْفَرٍ، قَالَ:

ʾakhbaranā ʾabū ʿabdi Allāhi muḥammadu bnu ʿaliyyi bni yaḥyā bni sulwāna, qāla: ʾakhbaranā ʾabū al-qāsimi al-faḍlu bnu jaʿfarin, qāla:

Abū ʿAbd Allāh Muḥammad ibn ʿAlī ibn Yaḥyā ibn Sulwān informed us, saying: Abū al-Qāsim al-Faḍl ibn Jaʿfar informed us, saying:

أَخْبَرَنَا أَبُو بَكْرٍ عَبْدُ الرَّحْمَنِ بْنُ الْقَاسِمِ بْنِ الْفَرَجِ الْهَاشِمِيُّ قَالَ: أَخْبَرَنَا أَبُو مُسْهِرٍ قَالَ:

ʾakhbaranā ʾabū bakrin ʿabdu al-raḥmāni bnu al-qāsimi bni al-faraji al-hāshimiyyu qāla: ʾakhbaranā ʾabū mus-hirin qāla:

Abū Bakr ʿAbd al-Raḥmān ibn al-Qāsim ibn al-Faraj al-Hāshimī informed us, saying: Abū Mus-hir informed us, saying:

أَخْبَرَنَا سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ عَنْ رَبِيعَةَ بْنِ يَزِيدَ عَنْ أَبِي إِدْرِيسَ الْخَوْلَانِيِّ، عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ،

ʾakhbaranā saʿīdu bnu ʿabdi al-ʿazīzi ʿan rabīʿata bni yazīda ʿan ʾabī ʾidrīsa al-khawlāniyyi, ʿan ʾabī dharrin raḍiya Allāhu ʿanhu,

Saʿīd ibn ʿAbd al-ʿAzīz informed us, from Rabīʿah ibn Yazīd, from Abū Idrīs al-Khawlānī, from Abū Dharr, may Allah be pleased with him, [250]

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، عَنْ جِبْرِيلَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, ʿan jibrīla ṣallā Allāhu ʿalayhi wasallama,

from the Messenger of Allah, may Allah bless him and grant him peace, from Gabriel, may Allah bless him and grant him peace,

عَنِ اللَّهِ تَبَارَكَ وَتَعَالَى أَنَّهُ قَالَ: "يَا عِبَادِي! إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا؛

ʿani Allāhi tabāraka wataʿālā ʾannahu qāla: "yā ʿibādī! ʾinnī ḥarramtu al-ẓulma ʿalā nafsī wajaʿaltuhu baynakum muḥarraman falā taẓālamū;

from Allah, blessed and exalted is He, who said: “My servants, I have forbidden injustice for Myself and made it forbidden among you, so do not wrong one another.

يَا عِبَادِي! إِنَّكُمُ الَّذِينَ تُخْطِئُونَ بِاللَّيْلِ وَالنَّهَارِ، وَأَنَا الَّذِي أَغْفِرُ الذُّنُوبَ وَلَا أُبَالِي، فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ؛

yā ʿibādī! ʾinnakumu alladhīna tukhṭiʾūna bi-al-layli wa-al-nahāri, waʾanā alladhī ʾaghfiru al-dhunūba walā ʾubālī, fastaghfirūnī ʾaghfir lakum;

My servants, you are the ones who sin by night and day, and I am the One who forgives sins, and I do not mind. Ask My forgiveness, and I will forgive you.

يَا عِبَادِي! كُلُّكُمْ جَائِعٌ إِلَّا مَنْ أَطْعَمْتُهُ فَاسْتَطْعِمُونِي أُطْعِمْكُمْ؛

yā ʿibādī! kullukum jāʾiʿun ʾillā man ʾaṭʿamtuhu fastaṭʿimūnī ʾuṭʿimkum;

My servants, all of you are hungry except those I feed. Ask Me for food, and I will feed you.

يَا عِبَادِي! كُلُّكُمْ عَارٍ إِلَّا مَنْ كَسَوْتُهُ فَاسْتَكْسُونِي أَكْسُكُمْ؛

yā ʿibādī! kullukum ʿārin ʾillā man kasawtuhu fastaksūnī ʾaksukum;

My servants, all of you are unclothed except those I clothe. Ask Me for clothing, and I will clothe you.

يَا عِبَادِي! لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ مِنْكُمْ لَمْ يَنْقُصْ ذَلِكَ مِنْ مُلْكِي شَيْئًا؛

yā ʿibādī! law ʾanna ʾawwalakum waʾākhirakum waʾinsakum wajinnakum kānū ʿalā ʾafjari qalbi rajulin minkum lam yanquṣ dhālika min mulkī shayʾan;

My servants, if the first and last of you, human and jinn alike, had hearts as wicked as the most wicked man among you, that would diminish My dominion in no way.

يَا عِبَادِي! لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَتْقَى قَلْبِ رَجُلٍ مِنْكُمْ لَمْ يَزِدْ ذَلِكَ فِي مُلْكِي شَيْئًا؛

yā ʿibādī! law ʾanna ʾawwalakum waʾākhirakum waʾinsakum wajinnakum kānū ʿalā ʾatqā qalbi rajulin minkum lam yazid dhālika fī mulkī shayʾan;

My servants, if the first and last of you, human and jinn alike, had hearts as devout as the most devout man among you, that would increase My dominion in no way.

يَا عِبَادِي! لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا فِي صَعِيدٍ وَاحِدٍ فَسَأَلُونِي

yā ʿibādī! law ʾanna ʾawwalakum waʾākhirakum waʾinsakum wajinnakum kānū fī ṣaʿīdin wāḥidin fasaʾalūnī

My servants, if the first and last of you, human and jinn alike, stood together on one plain and asked of Me,

فَأَعْطَيْتُ كُلَّ إِنْسَانٍ مِنْهُمْ مَا سَأَلَ لَمْ يَنْقُصْ ذَلِكَ مِنْ مُلْكِي شَيْئًا

faʾaʿṭaytu kulla ʾinsānin minhum mā saʾala lam yanquṣ dhālika min mulkī shayʾan

and I gave every person among them what he asked, that would diminish My dominion no more

إِلَّا كَمَا يَنْقُصُ الْبَحْرَ أَنْ يُغْمَسَ الْمِخْيَطُ فِيهِ غَمْسَةً وَاحِدَةً؛

ʾillā kamā yanquṣu al-baḥra ʾan yughmasa al-mikhyaṭu fīhi ghamsatan wāḥidatan;

than the sea is diminished by dipping a needle into it once.

يَا عِبَادِي! إِنَّمَا هِيَ أَعْمَالُكُمْ أَحْفَظُهَا عَلَيْكُمْ، فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللَّهَ عَزَّ وَجَلَّ،

yā ʿibādī! ʾinnamā hiya ʾaʿmālukum ʾaḥfaẓuhā ʿalaykum, faman wajada khayran falyaḥmadi Allāha ʿazza wajalla,

My servants, it is only your deeds that I keep on record for you. Whoever finds good should praise Allah, mighty and majestic;

وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ".

waman wajada ghayra dhālika falā yalūmanna ʾillā nafsahu".

whoever finds otherwise should blame no one but himself.”

Source page 634

قَالَ أَبُو مُسْهِرٍ: قَالَ سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ: كَانَ أَبُو إِدْرِيسَ إِذَا حَدَّثَ بِهَذَا الْحَدِيثِ جَثَا عَلَى رُكْبَتَيْهِ.

qāla ʾabū mus-hirin: qāla saʿīdu bnu ʿabdi al-ʿazīzi: kāna ʾabū ʾidrīsa ʾidhā ḥaddatha bihādhā al-ḥadīthi jathā ʿalā rukbatayhi.

Abū Mus-hir said: Saʿīd ibn ʿAbd al-ʿAzīz said: “When Abū Idrīs narrated this hadith, he would kneel.”

هَذَا حَدِيثٌ صَحِيحٌ، رَوَيْنَاهُ فِي صَحِيحِ مُسْلِمٍ وَغَيْرِهِ،

hādhā ḥadīthun ṣaḥīḥun, rawaynāhu fī ṣaḥīḥi muslimin waghayrihi,

This is an authentic hadith. We have transmitted it in Ṣaḥīḥ Muslim and elsewhere.

وَرِجَالُ إِسْنَادِهِ مِنِّي إِلَى أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ كُلُّهُمْ دِمَشْقِيُّونَ، وَدَخَلَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ دِمَشْقَ،

warijālu ʾisnādihi minnī ʾilā ʾabī dharrin raḍiya Allāhu ʿanhu kulluhum dimashqiyyūna, wadakhala ʾabū dharrin raḍiya Allāhu ʿanhu dimashqa,

The men in its chain, from me to Abū Dharr, may Allah be pleased with him, are all Damascenes; Abū Dharr, may Allah be pleased with him, also entered Damascus.

فَاجْتَمَعَ فِي هَذَا الْحَدِيثِ جُمَلٌ مِنَ الْفَوَائِدِ: مِنْهَا صِحَّةُ إِسْنَادِهِ وَمَتْنِهِ،

fajtamaʿa fī hādhā al-ḥadīthi jumalun mina al-fawāʾidi: minhā ṣiḥḥatu ʾisnādihi wamatnihi,

This hadith thus brings together several merits, including the authenticity of its chain and text,

وَعُلُوُّهُ وَتَسَلْسُلُهُ بِالدِّمَشْقِيِّينَ رَضِيَ اللَّهُ عَنْهُمْ وَبَارَكَ فِيهِمْ،

waʿuluwwuhu watasalsuluhu bi-al-dimashqiyyīna raḍiya Allāhu ʿanhum wabāraka fīhim,

its elevated chain with relatively few intermediaries, and its unbroken succession of Damascene transmitters—may Allah be pleased with them and bless them.

وَمِنْهَا مَا اِشْتَمَلَ عَلَيْهِ مِنَ الْبَيَانِ لِقَوَاعِدَ عَظِيمَةٍ فِي أُصُولِ الدِّينِ وَفُرُوعِهِ وَالْآدَابِ وَلَطَائِفِ الْقُلُوبِ وَغَيْرِهَا، وَلِلَّهِ الْحَمْدُ.

waminhā mā ishtamala ʿalayhi mina al-bayāni liqawāʿida ʿaẓīmatin fī ʾuṣūli al-dīni wafurūʿihi wa-al-ʾādābi walaṭāʾifi al-qulūbi waghayrihā, wa-li-llāhi al-ḥamdu.

Another merit is its explanation of great principles concerning the foundations and branches of religion, proper conduct, the subtleties of the heart, and other matters. All praise belongs to Allah.

رَوَيْنَا عَنِ الْإِمَامِ أَبِي عَبْدِ اللَّهِ أَحْمَدَ بْنِ حَنْبَلٍ رَحِمَهُ اللَّهُ تَعَالَى وَرَضِيَ عَنْهُ قَالَ:

rawaynā ʿani al-ʾimāmi ʾabī ʿabdi Allāhi ʾaḥmada bni ḥanbalin raḥimahu Allāhu taʿālā waraḍiya ʿanhu qāla:

We have transmitted from Imam Abū ʿAbd Allāh Aḥmad ibn Ḥanbal—may Allah Most High have mercy on him and be pleased with him—that he said:

لَيْسَ لِأَهْلِ الشَّامِ حَدِيثٌ أَشْرَفُ مِنْ هَذَا الْحَدِيثِ.

laysa liʾahli al-shāmi ḥadīthun ʾashrafu min hādhā al-ḥadīthi.

“The people of Greater Syria have no hadith nobler than this one.”

Source page 635

خَاتِمَةٌ

khātimatun

Conclusion

هَذَا آخِرُ مَا قَصَدْتُهُ مِنْ هَذَا الْكِتَابِ،

hādhā ʾākhiru mā qaṣadtuhu min hādhā al-kitābi,

This brings to an end what I intended to include in this book.

وَقَدْ مَنَّ اللَّهُ الْكَرِيمُ فِيهِ بِمَا هُوَ أَهْلٌ لَهُ مِنَ الْفَوَائِدِ النَّفِيسَةِ وَالدَّقَائِقِ اللَّطِيفَةِ مِنْ أَنْوَاعِ الْعُلُومِ وَمُهِمَّاتِهَا،

waqad manna Allāhu al-karīmu fīhi bimā huwa ʾahlun lahu mina al-fawāʾidi al-nafīsati wa-al-daqāʾiqi al-laṭīfati min ʾanwāʿi al-ʿulūmi wamuhimmātihā,

Allah the Generous has bestowed upon it, as befits His generosity, precious benefits and subtle insights from various disciplines and their important subjects,

وَمُسْتَجَادَاتِ الْحَقَائِقِ وَمَطْلُوبَاتِهَا. وَمِنْ تَفْسِيرِ آيَاتٍ مِنَ الْقُرْآنِ الْعَزِيزِ وَبَيَانِ الْمُرَادِ بِهَا،

wamustajādāti al-ḥaqāʾiqi wamaṭlūbātihā. wamin tafsīri ʾāyātin mina al-qurʾāni al-ʿazīzi wabayāni al-murādi bihā,

fine and sought-after truths, explanations of verses of the mighty Qurʾan and clarification of their intended meanings,

وَالْأَحَادِيثِ الصَّحِيحَةِ وَإِيضَاحِ مَقَاصِدِهَا، وَبَيَانِ نُكَتٍ مِنْ عُلُومِ الْأَسَانِيدِ وَدَقَائِقِ الْفِقْهِ وَمُعَامَلَاتِ الْقُلُوبِ وَغَيْرِهَا،

wa-al-ʾaḥādīthi al-ṣaḥīḥati waʾīḍāḥi maqāṣidihā, wabayāni nukatin min ʿulūmi al-ʾasānīdi wadaqāʾiqi al-fiqhi wamuʿāmalāti al-qulūbi waghayrihā,

authentic hadiths and explanations of their purposes, and insights into the study of transmission chains, fine points of jurisprudence, the workings of hearts, and other matters.

وَاللَّهُ الْمَحْمُودُ عَلَى ذَلِكَ وَغَيْرِهِ مِنْ نِعَمِهِ الَّتِي لَا تُحْصَى،

wa-Allāhu al-maḥmūdu ʿalā dhālika waghayrihi min niʿamihi allatī lā tuḥṣā,

Allah is praised for this and for His other countless blessings.

وَلَهُ الْمِنَّةُ أَنْ هَدَانِي لِذَلِكَ، وَوَفَّقَنِي لِجَمْعِهِ وَيَسَّرَهُ عَلَيَّ، وَأَعَانَنِي عَلَيْهِ وَمَنَّ عَلَيَّ بِإِتْمَامِهِ؛

walahu al-minnatu ʾan hadānī lidhālika, wawaffaqanī lijamʿihi wayassarahu ʿalayya, waʾaʿānanī ʿalayhi wamanna ʿalayya biʾitmāmihi;

To Him belongs the favor of guiding me to this, enabling me to compile it, making it easy for me, helping me with it, and granting me its completion.

فَلَهُ الْحَمْدُ وَالِامْتِنَانُ وَالْفَضْلُ وَالطَّوْلُ وَالشُّكْرَانُ.

falahu al-ḥamdu wa-al-imtinānu wa-al-faḍlu wa-al-ṭawlu wa-al-shukrānu.

To Him belong all praise and thanks; His are all grace and bounty.

وَأَنَا رَاجٍ مِنْ فَضْلِ اللَّهِ تَعَالَى دَعْوَةَ أَخٍ صَالِحٍ أَنْتَفِعُ بِهَا تُقَرِّبُنِي إِلَى اللَّهِ الْكَرِيمِ،

waʾanā rājin min faḍli Allāhi taʿālā daʿwata ʾakhin ṣāliḥin ʾantafiʿu bihā tuqarribunī ʾilā Allāhi al-karīmi,

Through the grace of Allah Most High, I hope for a righteous brother’s prayer that benefits me and draws me nearer to Allah the Generous,

وَانْتِفَاعَ مُسْلِمٍ رَاغِبٍ فِي الْخَيْرِ بِبَعْضِ مَا فِيهِ أَكُونُ مُسَاعِدًا لَهُ عَلَى الْعَمَلِ بِمَرْضَاةِ رَبِّنَا.

wantifāʿa muslimin rāghibin fī al-khayri bibaʿḍi mā fīhi ʾakūnu musāʿidan lahu ʿalā al-ʿamali bimarḍāti rabbinā.

and that a Muslim who desires good benefits from something in it, so that I may help him act in a way that pleases our Lord.

وَأَسْتَوْدِعُ اللَّهَ الْكَرِيمَ اللَّطِيفَ الرَّحِيمَ مِنِّي وَمِنْ وَالِدَيَّ، وَجَمِيعِ أَحْبَابِنَا وَإِخْوَانِنَا وَمَنْ أَحْسَنَ إِلَيْنَا وَسَائِرِ الْمُسْلِمِينَ:

waʾastawdiʿu Allāha al-karīma al-laṭīfa al-raḥīma minnī wamin wa-al-dayya, wajamīʿi ʾaḥbābinā waʾikhwāninā waman ʾaḥsana ʾilaynā wasāʾiri al-muslimīna:

For myself, my parents, all our loved ones and brothers, those who have treated us kindly, and all Muslims, I entrust to Allah, the Generous, the Gentle, the Merciful,

أَدْيَانَنَا وَأَمَانَاتِنَا وَخَوَاتِيمَ أَعْمَالِنَا، وَجَمِيعَ مَا أَنْعَمَ اللَّهُ تَعَالَى بِهِ عَلَيْنَا،

ʾadyānanā waʾamānātinā wakhawātīma ʾaʿmālinā, wajamīʿa mā ʾanʿama Allāhu taʿālā bihi ʿalaynā,

our faith, our trusts, the endings of our deeds, and everything with which Allah Most High has blessed us.

وَأَسْأَلُهُ سُبْحَانَهُ لَنَا أَجْمَعِينَ سُلُوكَ سَبِيلِ الرَّشَادِ وَالْعِصْمَةَ مِنْ أَحْوَالِ أَهْلِ الزَّيْغِ وَالْعِنَادِ،

waʾasʾaluhu subḥānahu lanā ʾajmaʿīna sulūka sabīli al-rashādi wa-al-ʿiṣmata min ʾaḥwāli ʾahli al-zayghi wa-al-ʿinādi,

I ask Him, glorified is He, to let us all follow the path of right guidance and protect us from the ways of those who deviate and stubbornly resist,

وَالدَّوَامَ عَلَى ذَلِكَ وَغَيْرِهِ مِنَ الْخَيْرِ فِي اِزْدِيَادٍ،

wa-al-dawāma ʿalā dhālika waghayrihi mina al-khayri fī izdiyādin,

and to keep us steadily increasing in this and in every other good.

وَأَتَضَرَّعُ إِلَيْهِ سُبْحَانَهُ أَنْ يَرْزُقَنَا التَّوْفِيقَ فِي الْأَقْوَالِ وَالْأَفْعَالِ لِلصَّوَابِ، وَالْجَرْيَ عَلَى آثَارِ ذَوِي الْبَصَائِرِ وَالْأَلْبَابِ، إِنَّهُ

waʾataḍarraʿu ʾilayhi subḥānahu ʾan yarzuqanā al-tawfīqa fī al-ʾaqwāli wa-al-ʾafʿāli li-l-ṣawābi, wa-al-jarya ʿalā ʾāthāri dhawī al-baṣāʾiri wa-al-ʾalbābi, ʾinnahu

I humbly beseech Him, glorified is He, to grant us success in speaking and acting rightly, and in following the footsteps of those with insight and understanding. He is indeed

Source page 637

الْكَرِيمُ الْوَاسِعُ الْوَهَّابُ، وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ،،

al-karīmu al-wāsiʿu al-wahhābu, wamā tawfīqī ʾillā bi-llāhi ʿalayhi tawakkaltu waʾilayhi matābi,,

the Generous, the All-Encompassing, the Bestower. My success comes only through Allah; in Him I trust, and to Him I turn.

حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَزِيزِ الْحَكِيمِ.

ḥasbunā Allāhu waniʿma al-wakīlu, walā ḥawla walā quwwata ʾillā bi-llāhi al-ʿazīzi al-ḥakīmi.

Allah is sufficient for us; what an excellent Guardian He is. There is no power and no strength except through Allah, the Almighty, the Wise.

وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ أَوَّلًا وَآخِرًا وَظَاهِرًا وَبَاطِنًا،

wa-al-ḥamdu li-llāhi rabbi al-ʿālamīna ʾawwalan waʾākhiran waẓāhiran wabāṭinan,

Praise belongs to Allah, Lord of all worlds, first and last, outwardly and inwardly.

وَصَلَوَاتُهُ وَسَلَامُهُ الْأَطْيَبَانِ الْأَتَمَّانِ الْأَكْمَلَانِ عَلَى سَيِّدِنَا مُحَمَّدٍ خَيْرِ خَلْقِهِ أَجْمَعِينَ،

waṣalawātuhu wasalāmuhu al-ʾaṭyabāni al-ʾatammāni al-ʾakmalāni ʿalā sayyidinā muḥammadin khayri khalqihi ʾajmaʿīna,

May His purest, fullest and most perfect blessings and peace be upon our master Muḥammad, the best of all His creation,

كُلَّمَا ذَكَرَهُ الذَّاكِرُونَ، وَغَفَلَ عَنْ ذِكْرِهِ الْغَافِلُونَ، وَعَلَى سَائِرِ النَّبِيِّينَ وَآلِ كُلٍّ وَسَائِرِ الصَّالِحِينَ.

kullamā dhakarahu al-dhākirūna, waghafala ʿan dhikrihi al-ghāfilūna, waʿalā sāʾiri al-nabiyyīna waʾāli kullin wasāʾiri al-ṣāliḥīna.

whenever those who remember him do so and those who are heedless neglect to remember him; and upon all the other prophets, the family of each, and all the righteous.

قَالَهُ جَامِعُهُ أَبُو زَكَرِيَّا مُحْيِي الدِّينِ عَفَا اللَّهُ عَنْهُ:

qālahu jāmiʿuhu ʾabū zakariyyā muḥyī al-dīni ʿafā Allāhu ʿanhu:

Its compiler, Abū Zakariyyā Muḥyī al-Dīn—may Allah pardon him—said:

فَرَغْتُ مِنْ جَمْعِهِ فِي الْمُحَرَّمِ سَنَةَ سَبْعٍ وَسِتِّينَ وَسِتِّمِائَةٍ، سِوَى أَحْرُفٍ أَلْحَقْتُهَا بَعْدَ ذَلِكَ،

faraghtu min jamʿihi fī al-muḥarrami sanata sabʿin wasittīna wasittimiʾatin, siwā ʾaḥrufin ʾalḥaqtuhā baʿda dhālika,

I completed its compilation in Muḥarram of the year six hundred and sixty-seven, apart from a few words that I added afterward.

وَأَجَزْتُ رِوَايَتَهُ لِجَمِيعِ الْمُسْلِمِينَ.

waʾajaztu riwāyatahu lijamīʿi al-muslimīna.

I have authorized all Muslims to transmit it.

Source page 638

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.

[182] Source page 516 — Corrected

وما يلفظ

to

ما يلفظ,

verified against printed p. 516 and the Qurʾān, Qāf 50:18.

[183] Source page 521 — Corrected

أنن

to

أن,

verified against printed p. 521.

[184] Source page 521 — Corrected

السموت

to

السكوت,

verified against the printed source, p. 521.

[185] Source page 522 — The final

إليه

is read

إِلَيَّهْ,

with the first-person suffix and a pausal hāʾ, matching the printed poetic vocalization and rhyme on p. 522; it does not mean ‘to him’ here.

[186] Source page 522 — The final

لديه

is read

لَدَيَّهْ,

with the first-person suffix and pausal hāʾ, following the printed poetic vocalization and rhyme on p. 522.

[187] Source page 523 — Corrected

وننحو

to

ونحو,

verified against the printed source, p. 523.

[188] Source page 525 — The source cites al-Najm verse 3, while the quotation extends through verse 4; the source reference is retained.

[189] Source page 526 — Corrected

الإسان

to

الإنسان,

verified against the printed source, p. 526.

[190] Source page 527 — Corrected

أسكت

to

اسكت,

verified against the printed source, p. 527.

[191] Source page 529 — Corrected

ومننها

to

ومنها,

verified against the printed source, p. 529.

[192] Source page 530 — Scan p. 530 reads

أن يكون,

correcting the extracted

أن لا يكون;

it also reads

بمقتضى,

correcting

بمقتضة.

The printed

لتعامله

is retained, including its shift to second-person address.

[193] Source page 534 — Scan p. 534 confirms

ومن,

correcting the extraction

ومنن.

[194] Source page 535 — Scan p. 535 confirms

عرض,

correcting the extraction

هرض.

[195] Source page 536 — Scan p. 536 confirms

هناك,

correcting

هنناك.

The scan's

بسيئته

and

وإن المؤمن

are retained, although the former is an unusual reading in this context.

[196] Source page 539 — Restored missing

ما

after

فأما,

verified against the printed main text on page539.

[197] Source page 542 — Corrected

تابزوا

to

تنابزوا,

verified against print page542 and Quran49:11.

[198] Source page 542 — Corrected

يبغ

to

يبع,

verified against the printed main text on page542.

[199] Source page 548 — Corrected

يتم

to

يختم

in

ما يختم به,

verified in the printed source, p. 548.

[200] Source page 548 — Corrected

من

to

لمن

after

أن يقول,

verified in the printed source, p. 548.

[201] Source page 550 — Restored the separator in the source verse reference 910 to 9–10, as printed on p. 550.

[202] Source page 551 — Corrected the second

الخبث

to

الخبيث,

verified in the printed source, p. 551. For

غَثَتْ,

the vocalization is also attested in Ibn Ḥajar’s Fatḥ al-Bārī, chapter

لا يقل خبثت نفسي:

https://www.islamweb.net/ar/library/content/52/11298/ .

[203] Source page 553 — Corrected

سهل

to

سهيل

in the transmitter’s name, verified in the printed source, p. 553.

[204] Source page 553 — Corrected

هو كفر

to

فهو كفر,

verified in the printed source, p. 553.

[205] Source page 556 — Corrected

عمر بن الخطاب

to

عمر بن عبد العزيز

and

فسميتوني

to

فسميتموني,

verified against the printed edition, p. 556.

[206] Source page 560 — The quotation

مولاي

is confirmed in the printed edition p. 560 and retained, although the following explanation distinguishes the form with the definite article.

[207] Source page 561 — Corrected the second

حكي

to

حكى,

verified against the printed edition, p. 561.

[208] Source page 565 — Corrected

للإسان

to

للإنسان,

verified against printed p. 565.

[209] Source page 566 — Corrected

بأبائكم

to

بآبائكم,

verified against printed p. 566.

[210] Source page 570 — Corrected

كتابة

to

كتابه,

verified against printed p. 570.

[211] Source page 571 — The al-ʿAnkabūt quotation is verse 46, although both the supplied text and printed p. 571 cite 41; that source reference is retained.

[212] Source page 571 — Corrected

أقص

to

أنقص,

verified against printed p. 571.

[213] Source page 572 — Corrected

التقعير

to

التقعر,

verified against printed p. 572.

[214] Source page 573 — Corrected both occurrences of

المتفيقهون

to

المتفيهقون,

verified against printed p. 573.

[215] Source page 574 — Corrected

للغدر

to

للعذر,

verified against the printed source, p. 574.

[216] Source page 576 — Restored

العشاء

after

بتسمية,

verified against the printed source, p. 576.

[217] Source page 577 — Corrected

والأحاديث

to

الأحاديث

after

حفظ اللسان,

verified against the printed source, p. 577.

[218] Source page 577 — The dual blessing

عنهما

after ʿĀʾishah is retained as printed on p. 577.

[219] Source page 578 — Corrected both occurrences of

يمتلىء

to

يمتلئ,

verified against the printed source, p. 578.

[220] Source page 578 — Corrected

والسن

to

والسنن,

verified against the printed source, p. 578.

[221] Source page 578 — Corrected

بالنيل

to

بالنيك,

verified against the printed source, p. 578.

[222] Source page 579 — Restored the omitted passage

الحقيقي، وعلى هذا يحمل ما جاء في الأحاديث من التصريح بمثل هذا، فإن ذلك محمول على الحاجة كما ذكرنا، فإن تحصيل الإفهام

after

ليحصل الإفهام,

verified against the printed source, p. 579.

[223] Source page 579 — The printed source, p. 579, cites 17:23–25; the quoted passage actually covers 17:23–24. The supplied quotation and printed citation have been retained.

[224] Source page 580 — Corrected

ائتمن

to

اؤتمن,

verified against the printed source, p. 580.

[225] Source page 580 — Corrected

ائتمن

to

اؤتمن,

verified against the printed source, p. 580.

[226] Source page 581 — Corrected

ائتمن

to

اؤتمن,

verified against the printed source, p. 581.

[227] Source page 581 — Corrected

وأحسنن

to

وأحسن,

verified against the printed source, p. 581.

[228] Source page 584 — Corrected

المخااطب

to

المخاطب,

verified against the printed edition, p. 584.

[229] Source page 585 — Corrected

عده

to

عنده,

verified against the printed edition, p. 585.

[230] Source page 586 — Corrected

بالاعتبار

to

فالاعتبار,

verified against the printed edition, p. 586.

[231] Source page 589 — Corrected

فإنن

to

فإن

and restored

و

before

لا تقل ارحمنا,

verified against the printed edition, p. 589.

[232] Source page 590 — Corrected

فإما

to

فإنما,

verified against the printed edition, p. 590.

[233] Source page 598 — Corrected

بالمثلة

to

بالمثلثة

(three-dotted letter), verified in the print scan, p.598.

[234] Source page 599 — Preserved

الهم

(anxiety), confirmed in the print scan, p.599; not silently replaced with the familiar variant

الهرم

(decrepitude).

[235] Source page 602 — Corrected

أنن

to

أن,

verified against printed p. 602.

[236] Source page 603 — Corrected

بكر

to

بك,

verified against printed p. 603.

[237] Source page 608 — Corrected

ثلااثا

to

ثلاثا,

verified against printed p. 608.

[238] Source page 610 — Retained printed

رجاءه

(p. 610 and both comparison editions), vocalized nominatively

رَجَاءُهُ

as the subject of

يَصْدُقَ;

standard modern hamza-seat spelling would be

رجاؤه.

[239] Source page 612 — The vocalization

أُغْبِقُ

follows al-Nawawī’s explicit pronunciation note specifying a ḍammah on the hamzah.

[240] Source page 612 — The electronic text's

أشدوا

was corrected to

أنشدوا,

as verified in the printed edition, p. 612.

[241] Source page 614 — The awkward wording

بظهر بالغيب

is present in the printed source, p. 614, and is retained here. The Ibn Ḥazm edition reads the ordinary

بظهر الغيب,

“in his absence,” which is the intended sense used in the English.

[242] Source page 618 — The quotation assigned to al-Nisāʾ 4:106 has the plural

واستغفروا

in the printed edition, p. 618, retained here. The standard Qurʾanic wording at that verse is the singular

واستغفر.

The compact reference

آل عمران:1517

denotes 3:15–17.

Source page 618 — The omitted word

إننا

in the quotation of Āl ʿImrān 3:16 was restored after checking the printed edition, p. 618.

[243] Source page 619 — The electronic text's

ذكراه

was corrected to

ذكرنا,

as verified in the printed edition, p. 619.

[244] Source page 621 — The electronic text's

كانن

was corrected to

كان,

as verified in the printed edition, p. 621.

[245] Source page 626 — The electronic text's

الننسائي

was corrected to

النسائي,

as verified in the printed edition, p. 626.

[246] Source page 627 — The electronic text's

لم

was corrected to

لمن,

as verified in the printed edition, p. 627.

[247] Source page 629 — The electronic text duplicated

صلى الله

within the blessing. The duplicate was removed after checking the printed edition, p. 629.

[248] Source page 631 — The electronic reference

السجدة:1617

is retained in Arabic; it denotes al-Sajdah 32:16–17. The expression “May your mother lose you” is an Arabic expression of emphatic reproach in this context.

[249] Source page 633 — The printed source, p. 633, cites Fuṣṣilat 41:30. The quoted wording is actually al-Aḥqāf 46:13; the source reference is retained and explicitly identified as such in English.

[250] Source page 634 — Corrected

ونسأله الله

to

ونسأل الله,

verified against printed p. 634. The same printed page calls Ibn ʿAsākir

علي بن الحسين;

this reading is retained, although his familiar patronymic is Ibn al-Ḥasan.

Source page 634 — The name Sulwān follows the vocalized form in al-Dhahabī, Siyar aʿlām al-nubalāʾ, vol. 19, p. 438. Al-Nābulusī follows al-Samʿānī, al-Ansāb, vol. 13, p. 3, which specifies ḍamma on both bāʾ and lām.

Standalone digital markup symbols were omitted; they are not part of the book’s text.

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