Aoozu Billahi as-Samee al-Aleemi minash Shaitanir Rajeem
Bismillah, Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum chand alfaaz par scientific analysis sunn rahe the, aur aaj ke dars me hum Surah al-Baqarah ki tafseer ko aagay sunenge.
Hum inn duroos me, ayat ke alfaz ke maane Quran aur Hadith ki Roshni me, bayan karte ja rahe hain, ayaton me jo Key words hain unn ke meanings tafseel me bayan kar rahe hain, to;
- Surah al-Fatiha ki 7 ayaat me humne, Bismillahi ar-Rahmani ar-Raheem se alfaz ke maane samjhana Shuru kiya, aur Surah al-Fatiha me 18 alfaaz ke maane jaane,
- Phir, Surah al-Baqarah ki 9 ayat me abhi tak, hum 28 alfaz ke maane sun chuke hain, aur aaj ke dars me, 4 aur alfaz ke maane sunenge.
- To iss tarteeb se, aaj ke dars ko mila kar, abhi tak 50 alfaz ke maane poore ho jayenge. Al Hamdulillah.
Tarjuma wa Tafseer
Ab ye jo Kafiron aur Munafiqon ki category ke log jo hain, unn ka aur mazeed description aa raha hai ke,
Vs. No. 10
فِىۡ قُلُوۡبِهِمۡ مَّرَضٌۙ فَزَادَهُمُ اللّٰهُ مَرَضًا ۚ وَّلَهُمۡ عَذَابٌ اَلِيۡمٌۢۙ بِمَا كَانُوۡا يَكۡذِبُوۡنَ
Inn ke dilon mein ek bimaari hai, (marz hai, rog hai, ya ek disease hai), jisay Allah ne aur zyada badha diya hai, aur unn ke jhoot bolne ke sabab, unn ko dukh dene wala, dardnaak azaab hoga.
Iss ayat me samajhne wale 4 alfaaz hain, Marazun, Zadahum, Aleem, Yakziboon. To aaj ka pehla lafz aur Surah al-Fatiha se parrhne ki tarteeb ka 47wa lafz, Marazun hai.
47. MARAZ ( Disease ) مَرَضٌ 2:10
Lafz-e-Maraz ka root ya maddah (م ر ض) hai, jis ka matlab Bimaari, ya Disease ke hain. Ye lafz Quran me kaisa istemaal huwa hai ye dekhte hain;
- Surah ash-Shu’ara me farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَى) Bimaari se shifa deta hai,[1]
- Agar koi bimaar ho to, namaz parrhne se pehle, paani se gusl karne ya wazoo karne ke bajaye, dust se ya dhool se tayammum kar sakte hain,[2]
- Aur agar koi bimaar hai to, wo raat ko Quran ki tilawat utni hi kare, jitni uss ke liye asaan hai,[3]
- Aur jo bimaar hain,
- unhe jung me hissa na lene ki ijazat hai,[4] iss shart par ke, wo Allah (سُبْحَانَهُ وَتَعَالَى) aur Rasoolullah (صلى الله عليه وسلم) ke saath mukhlis hon, sincere hon,
- Aur unhe ye bhi ijazat hai ke, (wo bimaari ki halat me) Ramadan ke rozay, multawi kar sakte hain, postpone kar sakte hain, baad me chhuttay huwe rozay poora kar saktay hain,[5]
- Aur unhe Haj aur Umrah me ijazat hai ke, (wo bimaari ki halat me) apna sar na mundwaye,[6]
- Aur Surah al-Baqarah ki iss 10wi ayat me farmaya ke, jin logon ke dilon me (kufr ki aur nifaaq ki) ya Allah aur uss ke Rasool (صلى الله عليه وسلم) ko na maanne ki bimaari hoti hai, Allah (سُبْحَانَهُ وَتَعَالَى) unn ki bimaari ko aur mazeed badha deta hai,[7]
- Aise log, Yahood aur Nasara ko, Jews and Christians ko apna dost banate hain.[8]
- Aur ye jo dil ki bimaari hai, Allah aur uss ke Rasool (صلى الله عليه وسلم) ki na-farmani karne ki wajah se, wo kin cheezon se wabasta hai;
- Aur jo log Munafiqon ke khilaaf hain, wo Momineen hain.[15]
Lafz-e-Maraz par jo ahadith ayee hain, wo hain;
- Bukhari ki ek aur hadith me, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jab Allah ka koi banda, Bimaari mein mubtala ho jata hai ya Safar par nikalta hai, to uss ke jo nek amaal ka badla ussi tarah diya jata hai, jab wo sehat ki halat me jiss achai se amal kiya karta tha ya jab wo ghar par rehne ki halat me kiya karta tha.[16]
- Sahih Muslim ki ek hadith, Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hain ke, jab kabhi Rasoolullah (صلى الله عليه وسلم) ke ghar wale bimaar hote, to aap (صلى الله عليه وسلم) unn par Mu’awwidhatan (yani Surah Falaq wa Nas) parrh kar phoonkte, aur jab aap (صلى الله عليه وسلم) maut se pehle wali bimaari me mubtala huwe, to Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hain ke, wo unn par yehi do Suratein parrh kar phoonkti thi aur aap (صلى الله عليه وسلم) ke haath ko unke badan par malti thi, kyun ke, wo kehti hain ke aap (صلى الله عليه وسلم) ke haath me zyada shifa thi mere haath ke banis-bat,[17]
- Muwatta me hai ke, Abdullah Ibn Umar (رَضِيَ ٱللَّٰهُ عَنْه) farmate the ke, Agar koi Ramadan ke mahine me roza tode, Bimaari ki wajah se ya Safar ki wajah se to jitne din miss ho gaye hain wo ghair-Ramadan me lagataar roza rakh kar poora kare,[18]
- Kayee ahadith Rasoolullah (صلى الله عليه وسلم) ke inteqaal se pehle wali bimari par hain, Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hain ke, Inteqaal se pehle jab Rasoolullah (صلى الله عليه وسلم) bimaar huwe to;
- aap (صلى الله عليه وسلم) ne farmaya ke, Rafeeq-e-A’ala ke saath.[19]
- aap (صلى الله عليه وسلم) ne farmaya ke, “Allah ki lanat ho Yahoodiyon aur Eesaiyyon par! unhone apne anbiya ki qabron ko masjid bana liya tha, yani sajda karne ki jagah bana liya tha,[20] iss silsile me Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hain ke, yehi wajah hai ke, aap (صلى الله عليه وسلم) ki qabr par koi khaas cheez nahi banayi gayi.
- Adab al-Mufarad ki hadith me hai ke, Allah (سُبْحَانَهُ وَتَعَالَى) momin ki bimaari ko uss ke liye gunahon ka kaffara bana deta hai aur shifa qarar deta hai, jab ke fasiq ki bimaari uss oontt ki tarah hai jiss ke pairon ko log baandh dete hain aur phir usay chhorrh dete hain, uss oontt ko nahi maloom ke usay kyun roka gaya tha aur kyun chhorrh diya gaya.[21]
- Ek aur Muttafiqun Alaih hadith me, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, momin ko kabhi koi takleef, beemari, ya pareshani, ranj, ya zehni takleef hoti hai, yahan tak ke kanta bhi agar chubhta hai to, Allah (سُبْحَانَهُ وَتَعَالَى) uss ke sabr ki wajah se uss bimari ko, uss ke gunahon ka kaffara bana dete hain.[22]
- Lafz-e-Maraz ke maane ahadith me, Physical ya jismani Bimaari ke aye hain.[23]
Aaj ka jo doosra lafz hai wo,
48. ZAADAHUM ( He increased their ) زَادَهُمْ 2:10
Lafz-e-Zadahum ka root ya maddah (ز ى د) hai, jis ke maane zyada hone ya increase hone ke aye hain, Quran me ye lafz jahan aya hai, aur jo mafhoom ye deta hai, wo kuch iss tarah hai;
- Adding ya uss ke ooper ke maane aye hain.[24]
- growing ya raham ke badhne ka zikr aya hai,[25]
- More ya Mazeed ke maane aye hain. Surah Qaaf me, Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, “Uss din hum dozaq se poochhenge ke, kya tu bhar gayee? Wo kahegi ke, kya mazeed kuch aur bhi hai?”[26]
- Ab ye, jo derivative aye hain, ye achhi cheezon ke liye bhi aye hain, kaha gaya ke,
- Momino ko jab aazmaish me dala gaya, to unn ka Iman aur Ita’at, aur zyada ho gaye,[27]
- Ashaab-e-Kahf ke baare me Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, humne unn ko aur zyada hidayat di thi,[28]
- Ilm aur jasamat me badhotri, ya knowledge and physique me increase,[29]
- Reward ya Amaal ka poora poora ajr aur Allah apne fazl se uss me aur zyada kar dega,[30]
- Humility ya Khushoo’ me izafa,[31] iss Quran ki wajah se.
- Grace ya Allah ke Fazl me izafa.[32]
- To ye to achi cheezon me badhotri hai, aur Allah (سُبْحَانَهُ وَتَعَالَى) buri cheezon me bhi increase karte hain, jaise;
- Rebellion and Infidelity me increase ya ye Quran, ahle kitab ki Sarkashi aur Kufr me izafa karta hai.[33]
- Error ya Gumrahi ya Sarkashi me izafa.[34]
- Disease ya Dilon ki Bimari jo kuf aur nifaq hai, uss me izafa,[35]
- Hatred ya nafrat aur ghusse me izafa,[36]
- Loss ya nuqsaan, khasara ya kharabi me izafa,[37]
- Ruin ya halakat, tabahi aur barbadi me izafa,[38]
- Punishment ya Azab par Azab me izafa,[39]
- Blazing flame of hell ya Dozaq ki aag ko aur bhadka denge,[40]
- Sin ya Gunah aur karein,[41] issi liye iss duniya me unhe mohlat di ja rahi hai.
- Iss lafz ke derivatives duniyawi cheezon me izafay ke liye bhi istemaal huwe hain,[42] jaise, taqat aur quwwat me izafa.[43]
- Aur Surah Ibrahim me farmaya ke, “…Agar tum shukr ada karoge to main tumhe aur zyada doonga…”[44]
Lafz-e-Zadahum par jo ahadith ayee hain, unn me bhi addition aur extra ke maane aye hain.
- Jo Quran ko yaad kar lete hain, jo hafiz hain, wo Qiyamat ke din ayenge, to Quran parrhne ka sawab kahega, Aye Allah Iss ko saja de ya decorate kar de, to uss shakhs ke sar par taj sajaya jayega, wo phir kahega ke, Aye Rabb iss ko aur mazeed dijiye, to uss shakhs ko sharafat ka libaas pehna diya jayega, wo phir kahega ke, Aye Rabb iss se raazi ho ja, to Allah Quran ke Hafiz se razi ho jayega, aur uss se kaha jayega ke, Quran parrho, aur har ayat ke saath uss ke darajaat buland kar diye jaate hain.[45]
Aaj ka teesra lafz hai,
49. ALEEM ( Painful ) اَلِيْمٌ 2:10
Lafz-e-Aleem ka maddah ya root (ا ل م) hai, jis ka matlab;
- Painful, dardnaak, dukh dene wala,[46] ya Takleef pahunchne ke aye hain.[47]
- Lafz-e-Aleem, Lafz-e-Azaab se wabasta hai, jis ki tafseel humne Surah al-Baqarah ki 7wi ayat me suni.[48]
- Azaabun Aleem Quran me aya hai, jiss ka matlab Takleef dene wala Azaab, jo Unn logon ko diya jayega;
- Jo Kafir hain,[49]
- Jo Mushrikeen hain yani, jo log Allah ke saath doosron ko shareek karte hain.[50]
- Jo Munafiqeen hain,[51]
- Jo Allah ke paigham ka inkaar karte hain,[52]
- Jo hadd se aagay badh jaatay hain,[53]
- Jo Allah ki nazil karda kitab se (ayatein aur hidayaton) ko chupaate hain,[54]
- Jo log Allah ke ahad ko, Allah ke agreement ko aur apni qasmon ko thodi si qeemat par bech dete hain,[55]
- Jo log ye kehte hain ke Allah ne apne liye beta bana liya hai,[56]
- Jin logon ne Allah ki bandagi se, Allah ki ghulami se inkaar kiya aur takabbur kiya,[57]
- Wo Ulama aur mashaiqeen, jo logon ka paisa ya maal, na haq khatay hain aur unn ko Allah ke raaste se rokte hain, aur wo log jo sona aur chandi jama karte hain aur uss ko Allah ke raaste me kharch nahi karte,[58]
- Jo Rasoolullah (صلى الله عليه وسلم) ko eeza dete hain, takleef pahunchate hain,[59]
- Jo ghareeb momino ki sadaqah ka mazaq udatay hain aur unn par hanstay hain,[60]
- Jo Zalim hain,[61]
- Jo shaitan ke dost hain,[62]
- Jo log Allah par jhoot bandhte hain, cheezon ko haram ya halal qarar dete hain,[63]
- Jo log Rasoolullah (صلى الله عليه وسلم) ke hukum ki mukhalifat karte hain ya hukum ki khilaf warzi karte hain,[64]
- Jo log Allah ki kitab se, Quran se, ghamad ke saath peett pher lete hain,[65]
- Jo log zameen me na-haq fasad phailate hain,[66]
- Jo jhoota gunah-gaar hai,[67]
- Firawn aur uss ke sardaron ko iss duniya me, samandar me doobne ka takleef de azaab diya gaya,[68]
- Aasman se wazeh dhuwa niklega aur logon par chha jayega, jo ek takleef de azaab hoga,[69]
- Ye Azaab-e-Aleem, ya ye takleef de azaab, iss duniya me bhi mil sakta hai ya aakhirat me bhi mil sakta hai ya dono jagah mil sakta hai,[70]
- Ye Azaab-e-Aleem se bachne ke liye hume, Allah par aur Rasoolullah (صلى الله عليه وسلم) par iman lana hoga aur apni jaan aur maal ke saath, Allah ki raah me sakht koshish karna chahiye, jis ki jaza jannat hai,[71]
- Wo Allah (سُبْحَانَهُ وَتَعَالَى) hi hain, jo Azaab-e-Aleem se bacha sakte hain.[72]
- Azaab-e-Aleem ke jo opposites hain wo;
Lafz-e-Aleem par jo ahadith aye hai, wo hain;
- Kayi ahadith ko jama kar ke ye list tayyar ki hai, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Kuch log jin se Allah Qiyamat ke din na baat karega, na unn ko paak karega aur na unn ki taraf dekhega, aur aise logon ke liye Takleef de Azaab hoga, wo hain;
- Wo shakhs jo sookhay registaan me ho aur uss ke paas, uss ki zaroorat se zyada paani ho, aur wo pyase musafiron ko dene se inkaar kar de,
- Wo shakhs jis ne saman becha aur uss ko bechne ke liye Allah ki qasam khai ke, uss ne iss maal ko ek daam me khareeda hai, aur khareedne wala uss ki qasam ki bina par uss daam ko maan kar maal khareed liya, jab ke wo qasam jhooti thi, Yani jhooti qasam kha kar saman bechna.
- Kisi Imam ke haath par duniya ke khatir bait kare, aur wo imam uss shakhs ko duniya ki cheezon me se ata karta hai to uss ne bait ki wafa nibhayi aur agar Imam, uss shaks ko kuch na diya to be-wafai ki.[75]
- Phir Budha zaani,
- Jhoota Badesha, aur
- Proud Fakheer ya Fakheer jo takabbur kare.[76]
- Wo shakhs jo ghareebon ki madad kare aur unn ko yaad dilaye,
- Wo shaks jo takabbur me apne takhno ke neeche yani ankles ke neeche kapde pehne,[77]
- Ek aur Muttafiqun Alaih hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, beshak Allah Zaalim ko dheel deta hai, aur jab wo pakadta hai, to wo usay bach kar baaghne nahi deta. Phir aap (صلى الله عليه وسلم) ne Surah Hud ki ayat# 102 tilawat ki: “Aur tumhara paalne wala malik, jab na-Farman bastiyon ko pakadta hai, beshak uss ki pakad badi dardnaak, badi takleef de aur badi sakht hoti hai”[78]
- Sahih Muslim ki hadith, Farmaya Anas bin Malik (رَضِيَ ٱللَّٰهُ عَنْه) ne ke, Abu Jahl ne Allah se dua ki ke, agar Rasoolullah (صلى الله عليه وسلم) haq par hain, to hum par aasman se pathharon ki barish kar ya hum par Azaab-e-Aleem yani takleef dene wala Azaab bhej. Iss dua ke jawab me Allah (سُبْحَانَهُ وَتَعَالَى) ne Surah Anfaal ki 34wi ayat nazil ki:[79] “Aur Allah aisa na tha ke unn ko Azaab deta jab ke, abhi, Aap (صلى الله عليه وسلم) unn ke darmiyan maujood thay aur Allah unn ko Azaab dene wala nahi tha jab ke wo isteghfaar bhi kar rahe thay. Aur kya rukawat hai unn ke liye ke Allah unn ko Azaab na de, jab ke wo logon ko rok rahe hain Masjid-e-Haraam se, aur wo uss Masjid ke mutawalli bhi nahi, uss ke mutawalli sirf Allah se dar kar gunahon se bachne wale yani Muttaqi log hain, lekin unn me Aksar ilm nahi rakhte.”[80]
Ab, Iss ayat ka jo aakhri lafz hai, wo silsila wari tarteeb ke hisaab se, 50wa Lafz hai;
50. YAKZIBOON ( They deny ) يَكْذِبُونَ 2:10
Lafz-e-Yakziboon ka root ya maddah (ك ذ ب) hai, jis ka matlab wo jhutlaate hain, they deny. Aur jo iss root ke derivatives hain, ya iss root se banay doosre jo alfaaz hain wo kuch iss tarah ke maane dete hain;
- Lie ya Jhoot, [81]
- Denial ya Jhutla dena,[82]
- falsehood ya jhoot baandhna,[83]
- Ye jo harkatein karte hain, wo kaun hain?
- Yehi wo log hain jo
- Allah ke Rasoolon ko jhutlaate hain,[88]
- Allah ki ayaton ko jhutlaate hain,[89]
- Sachhai ko jhutlaate hain, jab wo unn ke paas aagayi,[90]
- Qiyamat ko jhutlaate hain,[91]
- Surah al-Maun me uss shakhs ka zikr hai, jo Religion ko, Deen ko jhutlaata hai ya saza aur jaza ke din ko jhutlaata hai,[92]
- Ye wohi badbakht hai, jo yateem ko dhakke deta hai,
- Aur faqeer ko, miskeen ko khana khilane ke liye logon ko targheeb nahi karta,
- To aise namaziyon ki kharabi hai,
- Jo apni namaz se ghafil rehte hain,
- Jo riyakaari karte hain ya logon ko dikhane ke liye amal karte hain,
- Aur aam istemaal ki cheezen maangne par bhi nahi dete.
- Qiyamat ke din ye log, apne hi khilaf jhoot bolenge,[93]
- Aur unhe Dozaq ki aag me saza hogi.[94]
- Kazb, jis ke matlab jhoot, jhutla dena aur jhoot bandhna hai, ye kin cheezon se wabasta hai;
- Qalb se ya dil-o-dimagh se,[95]
- Muh pher lene se,[96]
- Inkar karne se,[97]
- Na-Farmani karne se wabasta hai,[98]
- bakhalat se,[99]
- Gunah se,[100]
- Rebellion ya Sarkashi se,[101]
- Takabbur se,[102]
- Hadd se aagay badh jaane se,[103]
- Zulm se,[104]
- Nuqsan ya khasaray se,[105]
- Mazaq udanay se,[106]
- Khaheshaat se,[107]
- jhoot ghadhne se,[108]
- Gumrahi se,[109]
- Kharabi, tabahi ya barabadi se,[110]
- Kazb ka opposite;
Lafz-e-Kazb par jo ahadith ayi hain, wo hain;
- Banda musalsal jhoot bolta rehta hai, aur uss ke dil me ek kala dhabba badhta chala jata hai yahan tak ke uss ka sara dil kala ho jata hai, phir Allah ki nazar me wo jhoot bolne walon me likh diya jata hai.[115]
- Ek aur Hadith me ata hai ke, Insan sach bolta hai, jab tak ke uss ka shumaar sadiqeen me ho jata hai aur ek shaks jhoot bolta hai jab tak ke uss ka shumaar jhoot bolne walon me ho jata hai.[116]
- Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Ek Musalman doosre Musalman ka bhai hai, to iss aitebar se, wo apne bhai ko na dhoka de sakta hai, na jhoot bol sakta hai aur na uss ki madad kare baghair chhorrh sakta hai…[117]
- Qiyamat tabh tak nahi ayegi, jab tak ke 30 jhoote dajjal na zahir ho jaye, jo Allah aur uss ke Rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) par jhoot bandhenge.[118] Matlab ye ke, 30 log nubuwwat ka dawa karenge qayamat aane se pehle tak.
- Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, mere baare me jhoot mat bolo, aur agar aisa koi karta hai to, wo jahannam ki aag me hoga.[119]
- Matlab ye hai ke, agar Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne koi baat nahi kahi ho aur hum uss ko ye keh kar phaila rahe hain ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ye kaha hai to uss ka thikana Jahannam hai.
- To ab Hume kya karna chahiye?
- Whatapp par ya kisi bhi platform par, koi bhi cheez, kitni bhi achi lagti ho, bina tehqeeq kiye forward nahi karna chahiye.
- Jhoot bolne walon ki saza ka zikr iss hadith me yun aya hai ke, inn ke muh se lekar kaan tak – gaal ka hissa cheer diya jayega, aur aakhirat me yehi saza unn ko milegi.[120]
- Ab ye hadith hamare aaj kal ke halath ke hisab se bohot hi mauzu hai, Logon par ghaddari aur dhoke ke saal ayenge, jab ek;
- jhoote ko imandaar aur ek dayanatdaar ko jhoota samjha jayega, aur ek
- ghaddar ko wafadaar aur ek wafadaar ko ghaddar samjha jayega, aur
- Ruwaibidah mamelaat ka faisla karengay.
- Logon ne poocha, ke ye Ruwaibidah kaun hai?
- Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya, ghatiya aur be-buniyad admi jo logon ke mamelaat ko control karte hain.[121]
- Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, meri ummat me aise log utthenge, jo taqdeer ka inkaar karenge, taqdeer ko jhutlayenge.[122]
- Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) kabhi jhoot nahi bole, aur iss ka logon par aisa asar tha ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) jo kuch bolte log uss ko sach maan lete. Umayya bin Khalaf ke baare me aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne kaha ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) uss ka qatl karenge, wo iss dar se Jung-e-Badr me shareek nahi hona chahta tha, lekin Abu Jahl ke ukasaane par wo shamil huwa aur mara gaya.[123]
- Ek aur hadith me ata hai ke, Ansaar kabhi jhoot nahi bole.[124]
- Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ek lambi dua me unn logon ke khilaf dua ki, jo Rasoolon ka inkaar karte hain…[125]
- Ek aur hadith me, Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, wo shaks jhoota nahi hai, jiss ne do logon ke beech sulah karwane ke liye jhoot bola.[126]
To kaha ke,
فِىۡ قُلُوۡبِهِمۡ مَّرَضٌۙ فَزَادَهُمُ اللّٰهُ مَرَضًا ۚ وَّلَهُمۡ عَذَابٌ اَلِيۡمٌۢۙ بِمَا كَانُوۡا يَكۡذِبُوۡنَ
Inn ke dilon mein ek bimaari hai, jisay Allah ne aur zyada badha diya hai, aur unn ke jhoot bolne ke sabab, unn ko dukh dene wala azaab hoga.
Ab yahan ghaur karne wali baat ye hai ke, ye jo bimari ki baat ho rahi hai, Lafz-e-Maraz ke maane jo ahadith me aye hain, wo saari jismani bimariyon ki baat ho rahi hai.
- Lekin yahan iss ayat me – dil-o-dimagh ki bimari ki baat ho rahi hai, to ye abstract bimari hai ya iss jhoot bolne ki wajah se, jo dil par asar parrhta hai, kya koi physical change dil-o-dimagh par ho raha hai ya nahi?
- Ya wo bhi sirf asbtract hai, sirf gunahon me izafa ho raha hai?
- Ek baat to tay hai ke, Gunahon ki wajah se jo Azaab hoga, wo abstract nahi hai, wo to physcial Azaab hoga,
- Jahannam me jab jalenge to insaan ka skin jalega, aur uss jalne ke ehsaas ko barqarar rakhne ke liye naya skin dala jayega, aur ye process continuously chalta rahega, jaisa Quran me zikr aya hai.
Ab Psychologists ke kayee, research papers aur studies publish huwe hai, iss par bohot zyada research ki ja rahi hai, ye dekhne ke liye ke, Jhoot bolne ka asar insaan ke jism par, uss ke dil-o-dimagh par kaisa hota hai.
- Iss me tafseel zyada hai, jo hum aane wale hafte sunenge…
Yahan aaj ka dars rok denge, next Saturday In Sha Allah Surah al-Baqarah ki tafseer agay hogi.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala Abdika wa Rasoolika, Sayyidina Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[2] Quran-ST | 4-43, Quran-ST | 5-6
[4] Quran-ST | 9-91, Quran-ST | 48-17
[8] Quran-ST | 5-51 to Quran-ST | 5-52
[15] Quran-ST | 5-52 to Quran-ST | 5-53, Quran-ST | 9-124 to Quran-ST | 9-125, Quran-ST | 47-20
[16] Abu Musa Al-Ash’ari (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, “When a slave of Allah suffers from illness or sets on a journey, he is credited with the equal of whatever good works he used to do when he was healthy or at home”. [Al-Bukhari].
السابع عشر: عنه قال: قال رسول الله صلى الله عليه وسلم : “ إذا مرض العبد أو سافر كتب له مثل ما كان يعمل مقيماً صحيحاً” ((رواه البخاري)).
Reference: Riyad as-Salihin 133
[17] ‘A’isha reported that when any of the members of the household fell ill Allah’s Messenger (ﷺ) used to blow over him by reciting Mu’awwidhatan, and when he suffered from illness of which he died I used to blow over him and rubbed his body with his hand for his hand had greater healing power than my hand.
حَدَّثَنِي سُرَيْجُ بْنُ يُونُسَ، وَيَحْيَى بْنُ أَيُّوبَ، قَالاَ حَدَّثَنَا عَبَّادُ بْنُ عَبَّادٍ، عَنْ هِشَامِ، بْنِ عُرْوَةَ عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا مَرِضَ أَحَدٌ مِنْ أَهْلِهِ نَفَثَ عَلَيْهِ بِالْمُعَوِّذَاتِ فَلَمَّا مَرِضَ مَرَضَهُ الَّذِي مَاتَ فِيهِ جَعَلْتُ أَنْفُثُ عَلَيْهِ وَأَمْسَحُهُ بِيَدِ نَفْسِهِ لأَنَّهَا كَانَتْ أَعْظَمَ بَرَكَةً مِنْ يَدِي . وَفِي رِوَايَةِ يَحْيَى بْنِ أَيُّوبَ بِمُعَوِّذَاتٍ .
Reference: Sahih Muslim 2192a
[18] Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say, “Someone who breaks the fast in Ramadan because he is ill or travelling should make up the days he has missed consecutively.”
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، كَانَ يَقُولُ يَصُومُ قَضَاءَ رَمَضَانَ مُتَتَابِعًا مَنْ أَفْطَرَهُ مِنْ مَرَضٍ أَوْ فِي سَفَرٍ .
Muwatta Malik | USC-MSA web (English) reference: Book 18, Hadith 45
[19] Narrated `Aisha: When the Prophet (ﷺ) fell ill in his fatal illness, he started saying, “With the highest companion.”
حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا شُعْبَةُ، عَنْ سَعْدٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ لَمَّا مَرِضَ النَّبِيُّ صلى الله عليه وسلم الْمَرَضَ الَّذِي مَاتَ فِيهِ جَعَلَ يَقُولُ “ فِي الرَّفِيقِ الأَعْلَى ”.
Reference: Sahih al-Bukhari 4436
[20] ‘A’isha told of God’s Messenger as saying in his illness from which he did not recover, “God curse the Jews and Christians! They have taken the graves of their prophets as mosques.” (Bukhari and Muslim.)
وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فِي مَرَضِهِ الَّذِي لَمْ يَقُمْ مِنْهُ: «لَعَنَ اللَّهُ الْيَهُودَ وَالنَّصَارَى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِد» حكم: مُتَّفَقٌ عَلَيْهِ (الألباني)
Reference: Mishkat al-Masabih 712
[21] ‘Abdu’r-Rahman ibn Sa’id reported that his father said, “I was with Salman when he visited a sick person in Kinda. When he went in, he said, ‘Good news! Allah makes the illness of the believer an expiation for him and a restoration, whereas the illness of the corrupt person is like a camel whose people hobble it and the let it go. It does not know why it was hobbled or released.'”
حَدَّثَنَا مُوسَى، قَالَ: حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدٍ، عَنْ أَبِيهِ قَالَ: كُنْتُ مَعَ سَلْمَانَ، وَعَادَ مَرِيضًا فِي كِنْدَةَ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ: أَبْشِرْ، فَإِنَّ مَرَضَ الْمُؤْمِنِ يَجْعَلُهُ اللَّهُ لَهُ كَفَّارَةً وَمُسْتَعْتَبًا، وَإِنَّ مَرَضَ الْفَاجِرِ كَالْبَعِيرِ عَقَلَهُ أَهْلُهُ ثُمَّ أَرْسَلُوهُ، فَلاَ يَدْرِي لِمَ عُقِلَ وَلِمَ أُرْسِلَ. حكم: صـحـيـح (الألباني)
Grade: Sahih (Al-Albani) | Reference: Al-Adab Al-Mufrad 493
[22] Abu Sa’id and Abu Hurairah (May Allah be pleased with him) reported that the Prophet (ﷺ) said: “Never a believer is stricken with a discomfort, an illness, an anxiety, a grief or mental worry or even the pricking of a thorn but Allah will expiate his sins on account of his patience”. [Al-Bukhari and Muslim].
وعن أبي سعيد وأبي هريرة رضي الله عنهما عن النبي صلى الله عليه وسلم قال: “ما يصيب المسلم من نصب ولا وصب ولا هم ولا حزن ولا أذى ولا غم، حتى الشوكة يشاكها إلا كفر الله بها من خطاياه” ((متفق عليه)) . ‘و الوصب ’: المرض .
Reference: Riyad as-Salihin 37
[23] Yahya related to me from Malik from Amr ibn al-Harith from Ubayd ibn Fayruz from al-Bara ibn Azib that the Messenger of Allah, may Allah bless him and grant him peace, was asked what animals should be avoided as sacrifices. He indicated with his hand and said, “Four.” Al-Bara pointed with his hand and said, “My hand is shorter than the hand of the Messenger of Allah, may Allah bless him and grant him peace. A lame animal whose lameness is evident, a one-eyed animal which is clearly one-eyed, an animal which is clearly ill, and an emaciated animal with no fat on it.”
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ، عَنْ عُبَيْدِ بْنِ فَيْرُوزَ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم سُئِلَ مَاذَا يُتَّقَى مِنَ الضَّحَايَا فَأَشَارَ بِيَدِهِ وَقَالَ ” أَرْبَعًا ” . وَكَانَ الْبَرَاءُ يُشِيرُ بِيَدِهِ وَيَقُولُ يَدِي أَقْصَرُ مِنْ يَدِ رَسُولِ اللَّهِ صلى الله عليه وسلم ” الْعَرْجَاءُ الْبَيِّنُ ظَلْعُهَا وَالْعَوْرَاءُ الْبَيِّنُ عَوَرُهَا وَالْمَرِيضَةُ الْبَيِّنُ مَرَضُهَا وَالْعَجْفَاءُ الَّتِي لاَ تُنْقِي ” .
Muwatta Malik | Sunnah.com reference: Book 23, Hadith 1
Narrated Al-Bara’ bin ‘Azib: A Marfu’ narration (from the Prophet (ﷺ)), saying: “A crippled animal whose limp is obvious is not to be slaughtered as sacrifice, nor an animal with a bad eye whose blindness is obvious, nor a sick animal whose sickness is obvious, nor an emaciated animal that has no marrow (in its bones).”
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ سُلَيْمَانَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عُبَيْدِ بْنِ فَيْرُوزَ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ، رَفَعَهُ قَالَ “ لاَ يُضَحَّى بِالْعَرْجَاءِ بَيِّنٌ ظَلَعُهَا وَلاَ بِالْعَوْرَاءِ بَيِّنٌ عَوَرُهَا وَلاَ بِالْمَرِيضَةِ بَيِّنٌ مَرَضُهَا وَلاَ بِالْعَجْفَاءِ الَّتِي لاَ تُنْقِي ” .
Grade: Sahih (Darussalam) | Reference: Jami` at-Tirmidhi 1497
Harithah bin Mudarrib said: “We went to visit Khabbab who had himself cauterized in seven places on his body. He said: ‘I have been ill for so long, and if it was not that I heard the Messenger of Allah (s.a.w) saying: “None of you should wish for death” then I would have wished for it, and he said: “A man is rewarded for [all of] his spending except for the dust” – or he said – “in the building.”
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا شَرِيكٌ، عَنْ أَبِي إِسْحَاقَ، عَنْ حَارِثَةَ بْنِ مُضَرِّبٍ، قَالَ أَتَيْنَا خَبَّابًا نَعُودُهُ وَقَدِ اكْتَوَى سَبْعَ كَيَّاتٍ فَقَالَ لَقَدْ تَطَاوَلَ مَرَضِي وَلَوْلاَ أَنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ” لاَ تَمَنَّوُا الْمَوْتَ ” . لَتَمَنَّيْتُ وَقَالَ ” يُؤْجَرُ الرَّجُلُ فِي نَفَقَتِهِ كُلِّهَا إِلاَّ التُّرَابَ أَوْ قَالَ فِي الْبِنَاءِ ” . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
Grade: Sahih (Darussalam) | Reference: Jami` at-Tirmidhi 2483
Narrated Ibn ‘Abbas: If a man falls ill during Ramadan and he dies, while he could not keep the fast, food will be provided (for the poor men) on his behalf ; there is no atonement (for his fasts) due from him. If there is some vow which he could not fulfill, his heir must atone on his behalf.
حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ أَبِي حَصِينٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ إِذَا مَرِضَ الرَّجُلُ فِي رَمَضَانَ ثُمَّ مَاتَ وَلَمْ يَصُمْ أُطْعِمَ عَنْهُ وَلَمْ يَكُنْ عَلَيْهِ قَضَاءٌ وَإِنْ كَانَ عَلَيْهِ نَذْرٌ قَضَى عَنْهُ وَلِيُّهُ . حكم: صحيح (الألباني)
Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 2401
‘A’isha reported that when the Messenger of Allah (ﷺ) decided upon doing any act, he continued to do it, and when he slept at night or fell sick he observed twelve rak’ahs during the daytime. I am not aware of Allah’s Messenger (ﷺ) observing prayer during the whole of the night till morning, or observing fast for a whole month continuously except that of Ramadan.
وَحَدَّثَنَا عَلِيُّ بْنُ خَشْرَمٍ، أَخْبَرَنَا عِيسَى، – وَهُوَ ابْنُ يُونُسَ – عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ، عَنْ سَعْدِ بْنِ هِشَامٍ الأَنْصَارِيِّ، عَنْ عَائِشَةَ، قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا عَمِلَ عَمَلاً أَثْبَتَهُ وَكَانَ إِذَا نَامَ مِنَ اللَّيْلِ أَوْ مَرِضَ صَلَّى مِنَ النَّهَارِ ثِنْتَىْ عَشْرَةَ رَكْعَةً . قَالَتْ وَمَا رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم قَامَ لَيْلَةً حَتَّى الصَّبَاحِ وَمَا صَامَ شَهْرًا مُتَتَابِعًا إِلاَّ رَمَضَانَ .
Reference: Sahih Muslim 746f
Abu Huraira reported Allah’s Messenger (ﷺ) as saying: Six are the rights of a Muslim over another Muslim. It was said to him: Allah’s Messenger, what are these? Thereupon he said: When you meet him, offer him greetings; when he invites you to a feast accept it. when he seeks your council give him, and when he sneezes and says:” All praise is due to Allah,” you say Yarhamuk Allah (may Allah show mercy to you) ; and when he fails ill visit him; and when he dies follow his bier.
حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ، وَقُتَيْبَةُ، وَابْنُ، حُجْرٍ قَالُوا حَدَّثَنَا إِسْمَاعِيلُ، – وَهُوَ ابْنُ جَعْفَرٍ – عَنِ الْعَلاَءِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ” حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ سِتٌّ ” . قِيلَ مَا هُنَّ يَا رَسُولَ اللَّهِ قَالَ ” إِذَا لَقِيتَهُ فَسَلِّمْ عَلَيْهِ وَإِذَا دَعَاكَ فَأَجِبْهُ وَإِذَا اسْتَنْصَحَكَ فَانْصَحْ لَهُ وَإِذَا عَطَسَ فَحَمِدَ اللَّهَ فَسَمِّتْهُ وَإِذَا مَرِضَ فَعُدْهُ وَإِذَا مَاتَ فَاتَّبِعْهُ ” .
Reference: Sahih Muslim 2162b
[27] Quran-ST | 33-22, Quran-ST | 9-124
[29] Quran-ST | 2-247, Quran-ST | 20-114
[34] Quran-ST | 71-24, Quran-ST | 72-6
[37] Quran-ST | 9-47, Quran-ST | 35-39
[38] Quran-ST | 11-101, Quran-ST | 71-28
[42] Quran-ST | 74-11 to Quran-ST | 74-15
[45] Narrated Abu Hurairah: that the Prophet (ﷺ) said: “The one who memorized the Qur’an shall come on the Day of Judgement and (the reward for reciting the Qur’an) says: ‘O Lord! Decorate him.” So he is donned with a crown of nobility. Then it says: “O Lord! Give him more!’ So he is donned with a suit of nobility. Then it says: “O Lord! Be pleased with him.’ So He is pleased with him and says: “Recite and rise up, and be increased in reward with every Ayah.'”
حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ، قَالَ حَدَّثَنَا عَبْدُ الصَّمَدِ بْنُ عَبْدِ الْوَارِثِ، قَالَ أَخْبَرَنَا شُعْبَةُ، عَنْ عَاصِمٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ يَجِيءُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ فَيَقُولُ يَا رَبِّ حَلِّهِ فَيُلْبَسَ تَاجَ الْكَرَامَةِ ثُمَّ يَقُولُ يَا رَبِّ زِدْهُ فَيُلْبَسَ حُلَّةَ الْكَرَامَةِ ثُمَّ يَقُولُ يَا رَبِّ ارْضَ عَنْهُ فَيَرْضَى عَنْهُ فَيُقَالُ لَهُ اقْرَأْ وَارْقَ وَيُزَادُ بِكُلِّ آيَةٍ حَسَنَةً ” . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ عَاصِمِ بْنِ بَهْدَلَةَ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، نَحْوَهُ وَلَمْ يَرْفَعْهُ . قَالَ أَبُو عِيسَى وَهَذَا أَصَحُّ عِنْدَنَا مِنْ حَدِيثِ عَبْدِ الصَّمَدِ عَنْ شُعْبَةَ .
Grade: Hasan (Darussalam) | Reference: Jami` at-Tirmidhi 2915
[49] Quran-ST | 2-104, Quran-ST | 4-18
[61] Quran-ST | 11-102, Quran-ST | 14-22
[63] Quran-ST | 16-116 to Quran-ST | 16-117
[67] Quran-ST | 45-7 to Quran-ST | 45-8
[69] Quran-ST | 44-10 to Quran-ST | 44-11
[70] Quran-ST | 73-12 to Quran-ST | 73-13, Quran-ST | 9-74
[71] Quran-ST | 61-10 to Quran-ST | 61-13
[75] Abu Huraira narrated on the authority of Abu Bakr that the Messenger of Allah (ﷺ) said: Three are the persons with whom Allah would neither speak on the Day of Resurrection, nor would He look towards them, nor would purify them (from sins), and there would be a tormenting chastisement for them: a person who in the waterless desert has more water (than his need) and he refuses to give it to the traveller and a person who sold a commodity to another person in the afternoon and took an oath of Allah that he had bought it at such and such price and he (the buyer) accepted it to be true though it was not a fact, and a person who pledged allegiance to the Imam but for the sake of the world (material gains). And if the Imam bestowed on him (something) out of that (worldly riches) he stood by his allegiance and if he did not give him, he did not fulfil the allegiance.
وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَأَبُو كُرَيْبٍ قَالاَ حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، – وَهَذَا حَدِيثُ أَبِي بَكْرٍ – قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ ثَلاَثٌ لاَ يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلاَ يَنْظُرُ إِلَيْهِمْ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ رَجُلٌ عَلَى فَضْلِ مَاءٍ بِالْفَلاَةِ يَمْنَعُهُ مِنِ ابْنِ السَّبِيلِ وَرَجُلٌ بَايَعَ رَجُلاً بِسِلْعَةٍ بَعْدَ الْعَصْرِ فَحَلَفَ لَهُ بِاللَّهِ لأَخَذَهَا بِكَذَا وَكَذَا فَصَدَّقَهُ وَهُوَ عَلَى غَيْرِ ذَلِكَ وَرَجُلٌ بَايَعَ إِمَامًا لاَ يُبَايِعُهُ إِلاَّ لِدُنْيَا فَإِنْ أَعْطَاهُ مِنْهَا وَفَى وَإِنْ لَمْ يُعْطِهِ مِنْهَا لَمْ يَفِ ” .
Reference: Sahih Muslim 108a
Narrated Abu Huraira: Allah’s Messenger (ﷺ) said, “There are three persons whom Allah will neither talk to nor look at, nor purify from (the sins), and they will have a painful punishment. (They are): (1) A man possessed superfluous water on a way and he withheld it from the travelers. (2) a man who gives a pledge of allegiance to a Muslim ruler and gives it only for worldly gains. If the ruler gives him what he wants, he remains obedient to It, otherwise he does not abide by it, and (3) a man bargains with another man after the `Asr prayer and the latter takes a false oath in the Name of Allah) claiming that he has been offered so much for the thing and the former (believes him and) buys it.”
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللَّهُ، وَلاَ يَنْظُرُ إِلَيْهِمْ وَلاَ يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ رَجُلٌ عَلَى فَضْلِ مَاءٍ بِطَرِيقٍ يَمْنَعُ مِنْهُ ابْنَ السَّبِيلِ، وَرَجُلٌ بَايَعَ رَجُلاً لاَ يُبَايِعُهُ إِلاَّ لِلدُّنْيَا، فَإِنْ أَعْطَاهُ مَا يُرِيدُ وَفَى لَهُ، وَإِلاَّ لَمْ يَفِ لَهُ، وَرَجُلٌ سَاوَمَ رَجُلاً بِسِلْعَةٍ بَعْدَ الْعَصْرِ، فَحَلَفَ بِاللَّهِ لَقَدْ أُعْطِيَ بِهِ كَذَا وَكَذَا، فَأَخَذَهَا ”.
Reference: Sahih al-Bukhari 2672
[76] It is narrated on the authority of Abu Huraira that the Messenger of Allah (ﷺ) observed: Three (are the persons) with whom Allah would neither speak, nor would He absolve them on the Day of Resurrection. Abu Mu’awiya added: He would not look at them and there is grievous torment for them: the aged adulterer, the liar king and the proud destitute.
وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا وَكِيعٌ، وَأَبُو مُعَاوِيَةَ عَنِ الأَعْمَشِ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلاَ يُزَكِّيهِمْ – قَالَ أَبُو مُعَاوِيَةَ وَلاَ يَنْظُرُ إِلَيْهِمْ – وَلَهُمْ عَذَابٌ أَلِيمٌ شَيْخٌ زَانٍ وَمَلِكٌ كَذَّابٌ وَعَائِلٌ مُسْتَكْبِرٌ ” .
Reference: Sahih Muslim 107
[77] It is narrated o the authority of Abu Dharr that the Messenger of Allah (may ace he upon him) observed: Three are the (persons) with whom Allah would neither speak on the Day of Resurrection, nor would look at them nor would absolve the and there is a painful chastisement for them. The Messenger of Allah (ﷺ) repeated it three times. Abu Dharr remarked: They failed and they lost; who are these persons, Messenger of Allah? Upon this he (the Holy) Prophet) observed: They are: the dragger of lower garment, the recounter of obligation the seller of goods by false oath.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَمُحَمَّدُ بْنُ الْمُثَنَّى، وَابْنُ، بَشَّارٍ قَالُوا حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةَ، عَنْ عَلِيِّ بْنِ مُدْرِكٍ، عَنْ أَبِي زُرْعَةَ، عَنْ خَرَشَةَ بْنِ الْحُرِّ، عَنْ أَبِي ذَرٍّ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ” ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلاَ يَنْظُرُ إِلَيْهِمْ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ ” قَالَ فَقَرَأَهَا رَسُولُ اللَّهِ صلى الله عليه وسلم ثَلاَثَ مِرَارٍ . قَالَ أَبُو ذَرٍّ خَابُوا وَخَسِرُوا مَنْ هُمْ يَا رَسُولَ اللَّهِ قَالَ ” الْمُسْبِلُ وَالْمَنَّانُ وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِبِ ” .
Reference: Sahih Muslim 106a
It was narrated that Abu Dharr said: “The Messenger of Allah said: “There are three to whom of Allah will not speak on the Day of Resurrection or look at them or purify them, and theirs will be a painful torment: the one who reminds people of what he has given them, the one who lets his garment hang beneath his ankles, and a vendor who tries to sell his product by means of false oaths.”
أَخْبَرَنَا بِشْرُ بْنُ خَالِدٍ، قَالَ حَدَّثَنَا غُنْدَرٌ، عَنْ شُعْبَةَ، قَالَ سَمِعْتُ سُلَيْمَانَ، – وَهُوَ الأَعْمَشُ – عَنْ سُلَيْمَانَ بْنِ مُسْهِرٍ، عَنْ خَرَشَةَ بْنِ الْحُرِّ، عَنْ أَبِي ذَرٍّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللَّهُ عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ وَلاَ يَنْظُرُ إِلَيْهِمْ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ الْمَنَّانُ بِمَا أَعْطَى وَالْمُسْبِلُ إِزَارَهُ وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِبِ ” .
Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa’i 2564
It was narrated from Abu Dharr that the Prophet said: “There are three at whom Allah will not look on the Day of Resurrection, nor will He sanctify them, and theirs will be a painful torment: the one who does not give anything but he reminds (the recipient of his gift), the one who drags his Izar (below the ankles), and the one who sells his product by means of false oaths.” (Sahih )
أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ حَدَّثَنَا يَحْيَى، قَالَ حَدَّثَنَا سُفْيَانُ، قَالَ حَدَّثَنِي سُلَيْمَانُ الأَعْمَشُ، عَنْ سُلَيْمَانَ بْنِ مُسْهِرٍ، عَنْ خَرَشَةَ بْنِ الْحُرِّ، عَنْ أَبِي ذَرٍّ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ ثَلاَثَةٌ لاَ يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ الَّذِي لاَ يُعْطِي شَيْئًا إِلاَّ مَنَّهُ وَالْمُسْبِلُ إِزَارَهُ وَالْمُنَفِّقُ سِلْعَتَهُ بِالْكَذِبِ ” .
Reference: Sunan an-Nasa’i 4459
[78] Abu Musa (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, “Verily, Allah gives respite to the oppressor. But when He seizes him, He does not let him escape.” Then he (ﷺ)) recited, “Such is the Seizure of your Rubb when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe”. (11:102). [Al-Bukhari and Muslim].
وعن أبي موسى رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : “إن الله ليملي للظالم فإذا أخذه لم يفلته ثم قرأ: {وكذلك أخذ ربك إذا أخذ القرى وهي ظالمة إن أخذه أليم شديد} ((هود : 102)) ((متفق عليه)) .
Reference: Riyad as-Salihin 207
Abu Musa reported Allah’s Messenger (ﷺ) as saying: Allah, the Exalted and Glorious, grants respite to the oppressor. But when He lays Hand upon him, He does not then let him off. Re (the Holy Prophet) then recited this verse:” Such is the chastisement of thy Lord when He chastises the towns (inhabited by) wrongdoing persons. Surely, His punishment is painful, severe” (xi. 103).
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا بُرَيْدُ بْنُ أَبِي بُرْدَةَ، عَنْ أَبِيهِ، عَنْ أَبِي مُوسَى، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” إِنَّ اللَّهَ عَزَّ وَجَلَّ يُمْلِي لِلظَّالِمِ فَإِذَا أَخَذَهُ لَمْ يُفْلِتْهُ ” . ثُمَّ قَرَأَ { وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ}
Reference: Sahih Muslim 2583
[79] Anas b. Malik reported that Abu Jahl said: O Allah, if he is true, then shower upon us the volley of stones from the sky or inflict upon us a grievous torment, and it was on this occasion that this verse was revealed:” ‘Allah would never torment them so long as you are amongst them. And Allah is not going to torment them as long as they seek forgiveness. And why is it that Allah should not torment them and they prevent people from coming to the sacred mosque….” (viii. 34) to the end.
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ الْعَنْبَرِيُّ، حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْحَمِيدِ الزِّيَادِيِّ، أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ، يَقُولُ قَالَ أَبُو جَهْلٍ اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ . فَنَزَلَتْ { وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ * وَمَا لَهُمْ أَلاَّ يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ} إِلَى آخِرِ الآيَةِ .
Reference: Sahih Muslim 2796
[80] Quran-ST | 8-33 to Quran-ST | 8-34
[81] Quran-ST | 16-62, Quran-ST | 18-4 to Quran-ST | 18-5
[82] Quran-ST | 39-32, Quran-ST | 75-32
[83] Quran-ST | 12-18, Quran-ST | 16-116
[91] Quran-ST | 25-11, Quran-ST | 74-46
[92] Quran-ST | 107-1 to Quran-ST | 107-7
[94] Quran-ST | 2-39, Quran-ST | 92-14 to Quran-ST | 92-16
[99] Quran-ST | 92-8 to Quran-ST | 92-9
[100] Quran-ST | 83-12, Quran-ST | 3-11
[111] Quran-ST | 12-27, Quran-ST | 27-27, Quran-ST | 23-90, Quran-ST | 6-66
[115] Malik related to me that he heard that Abdullah ibn Masud used to say, “The slave continues to lie and a black spot grows in his heart until all his heart becomes black. Then he is written, in Allah’s sight, among the liars.”
وَحَدَّثَنِي مَالِكٌ، أَنَّهُ بَلَغَهُ أَنَّ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ، كَانَ يَقُولُ لاَ يَزَالُ الْعَبْدُ يَكْذِبُ وَتُنْكَتُ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ حَتَّى يَسْوَدَّ قَلْبُهُ كُلُّهُ فَيُكْتَبَ عِنْدَ اللَّهِ مِنَ الْكَاذِبِينَ .
Muwatta Malik | Sunnah.com reference: Book 56, Hadith 18
[116] ‘Abdullah b. Mas’ud reported that Muhammad (ﷺ) said: Should I inform you that slandering, that is in fact a tale-carrying which creates dissension amongst people, (and) he (further) said: The person tells the truth until he is recorded as truthful, and lie tells a lie until lie is recorded as a liar.
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، وَابْنُ، بَشَّارٍ قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، سَمِعْتُ أَبَا إِسْحَاقَ، يُحَدِّثُ عَنْ أَبِي الأَحْوَصِ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ إِنَّ مُحَمَّدًا صلى الله عليه وسلم قَالَ ” أَلاَ أُنَبِّئُكُمْ مَا الْعَضْهُ هِيَ النَّمِيمَةُ الْقَالَةُ بَيْنَ النَّاسِ ” . وَإِنَّ مُحَمَّدًا صلى الله عليه وسلم قَالَ ” إِنَّ الرَّجُلَ يَصْدُقُ حَتَّى يُكْتَبَ صِدِّيقًا وَيَكْذِبُ حَتَّى يُكْتَبَ كَذَّابًا ” .
Reference: Sahih Muslim 2606
Ibn Mas’ud (RAA) narrated that the Messenger of Allah (ﷺ) said: “Adhere (you people) to truth, for truth leads to good deeds and good deeds lead to Paradise, and if a man continues to speak the truth and makes truth his object he will be recorded as truthful before Allah. Avoid (you people) falsehood, for falsehood leads to wickedness and wickedness leads to Hell, and if a man continues to speak falsehood and makes falsehood his object he will be recorded as a liar before Allah.” Agreed upon.
عَنِ اِبْنِ مَسْعُودٍ - رضى الله عنه - قَالَ: قَالَ رَسُولُ اَللَّهِ - صلى الله عليه وسلم -{ عَلَيْكُمْ بِالصِّدْقِ, فَإِنَّ اَلصِّدْقَ يَهْدِي إِلَى اَلْبِرِّ, وَإِنَّ اَلْبِرَّ يَهْدِي إِلَى اَلْجَنَّةِ, وَمَا يَزَالُ اَلرَّجُلُ يَصْدُقُ, وَيَتَحَرَّى اَلصِّدْقَ, حَتَّى يُكْتَبَ عِنْدَ اَللَّهِ صِدِّيقًا, وَإِيَّاكُمْ وَالْكَذِبَ, فَإِنَّ اَلْكَذِبَ يَهْدِي إِلَى اَلْفُجُورِ, وَإِنَّ اَلْفُجُورَ يَهْدِي إِلَى اَلنَّارِ, وَمَا يَزَالُ اَلرَّجُلُ يَكْذِبُ, وَيَتَحَرَّى اَلْكَذِبَ, حَتَّى يُكْتَبَ عِنْدَ اَللَّهِ كَذَّابًا } مُتَّفَقٌ عَلَيْهِ - صحيح. رواه مسلم (2668)، وزاد في أوله:” إن” والحديث رواه البخاري (7188) فكان الأولى بالحافظ -رحمه الله- أن يقول:” متفق عليه”.
Bulugh al-Maram | Sunnah.com reference: Book 16, Hadith 83
[117] Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (ﷺ) said, “A Muslim is a brother to a Muslim. He should neither deceive him nor lie to him, nor leave him without assistance. Everything belonging to a Muslim is inviolable for a Muslim; his honour, his blood and property. Piety is here (and he pointed out to his chest thrice). It is enough for a Muslim to commit evil by despising his Muslim brother.” [At- Tirmidhi, who categorized it as Hadith Hasan].
وعن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: “المسلم أخو المسلم لا يخونه ولا يكذبه ولا يخذله، كل المسلم على المسلم حرام عرضه وماله ودمه، التقوى ههنا، بحسب امرئ من الشر أن يحقر أخاه المسلم” ((رواه الترمذي وقال :حديث حسن)).
Reference: Riyad as-Salihin 234
On the authority of Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “Do not envy one another, and do not inflate prices for one another, and do not hate one another, and do not turn away from one another, and do not undercut one another in trade, but [rather] be slaves of Allah and brothers [amongst yourselves]. A Muslim is the brother of a Muslim: he does not oppress him, nor does he fail him, nor does he lie to him, nor does he hold him in contempt. Taqwa (piety) is right here [and he pointed to his chest three times]. It is evil enough for a man to hold his brother Muslim in contempt. The whole of a Muslim is inviolable for another Muslim: his blood, his property, and his honour.” [Muslim]
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم ” لَا تَحَاسَدُوا، وَلَا تَنَاجَشُوا، وَلَا تَبَاغَضُوا، وَلَا تَدَابَرُوا، وَلَا يَبِعْ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ، وَكُونُوا عِبَادَ اللَّهِ إخْوَانًا، الْمُسْلِمُ أَخُو الْمُسْلِمِ، لَا يَظْلِمُهُ، وَلَا يَخْذُلُهُ، وَلَا يَكْذِبُهُ، وَلَا يَحْقِرُهُ، التَّقْوَى هَاهُنَا، وَيُشِيرُ إلَى صَدْرِهِ ثَلَاثَ مَرَّاتٍ، بِحَسْبِ امْرِئٍ مِنْ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ، كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ: دَمُهُ وَمَالُهُ وَعِرْضُهُ” . [رَوَاهُ مُسْلِمٌ].
Reference: Hadith 35, 40 Hadith an-Nawawi
[118] The Prophet (ﷺ) said: The Last Hour will not come before there come forth thirty liar Dajjals (fraudulents) lying on Allah and His Apostle.
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا مُحَمَّدٌ، – يَعْنِي ابْنَ عَمْرٍو – عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ لاَ تَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ ثَلاَثُونَ كَذَّابًا دَجَّالاً كُلُّهُمْ يَكْذِبُ عَلَى اللَّهِ وَعَلَى رَسُولِهِ ” . حكم: حسن الإسناد (الألباني)
Grade: Hasan in chain (Al-Albani) | Reference: Sunan Abi Dawud 4334
[119] Mansoor said: I heard Rib`i say: I heard ‘Ali (رضي الله عنه) say: The Messenger of Allah (ﷺ) said: `Do not tell lies about me, for whoever tells lies about me will enter the Fire.”
حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، حَدَّثَنَا مَنْصُورٌ، قَالَ سَمِعْتُ رِبْعِيًّا، قَالَ سَمِعْتُ عَلِيًّا، رَضِيَ اللَّهُ عَنْهُ يَقُولُ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَكْذِبُوا عَلَيَّ فَإِنَّهُ مَنْ يَكْذِبْ عَلَيَّ يَلِجْ النَّارَ.
Grade: Sahih (Darussalam) | Reference: Musnad Ahmad 629
Abū Bakr ibn Abī Shaybah narrated to us that Ghundar narrated to us, on authority of Shu’bah; and Muhammad bin ul-Muthannā and Ibn Bashār both narrated to us, they said: Muhammad bin Ja’far narrated to us, Shu’bah narrated to us, on authority of Mansūr, on authority of Rab’iy ibn Hirāsh, that he heard Alī, may Allah be pleased with him, giving a Khutbah and he said that the Messenger of Allah, peace and blessings of Allah upon him, said: ‘Do not lie upon me; indeed whoever lies upon me will enter the Fire’.
وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا غُنْدَرٌ، عَنْ شُعْبَةَ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، وَابْنُ، بَشَّارٍ قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، أَنَّهُ سَمِعَ عَلِيًّا، – رضى الله عنه – يَخْطُبُ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ لاَ تَكْذِبُوا عَلَىَّ فَإِنَّهُ مَنْ يَكْذِبْ عَلَىَّ يَلِجِ النَّارَ ” .
Reference: Sahih Muslim 1
[120] Narrated Samura bin Jundub: The Prophet (ﷺ) said, “I saw (in a dream), two men came to me.” Then the Prophet (ﷺ) narrated the story (saying), “They said, ‘The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread all over the world. So he will be punished like that till the Day of Resurrection.”‘
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا جَرِيرٌ، حَدَّثَنَا أَبُو رَجَاءٍ، عَنْ سَمُرَةَ بْنِ جُنْدُبٍ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم “ رَأَيْتُ رَجُلَيْنِ أَتَيَانِي قَالاَ الَّذِي رَأَيْتَهُ يُشَقُّ شِدْقُهُ فَكَذَّابٌ يَكْذِبُ بِالْكَذْبَةِ تُحْمَلُ عَنْهُ حَتَّى تَبْلُغَ الآفَاقَ فَيُصْنَعُ بِهِ إِلَى يَوْمِ الْقِيَامَةِ ”.
Reference: Sahih al-Bukhari 6096
[121] It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said: “There will come to the people years of treachery, when the liar will be regarded as honest, and the honest man will be regarded as a liar; the traitor will be regarded as faithful, and the faithful man will be regarded as a traitor; and the Ruwaibidah will decide matters.’ It was said: ‘Who are the Ruwaibidah?’ He said: ‘Vile and base men who control the affairs of the people.’”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ قُدَامَةَ الْجُمَحِيُّ، عَنْ إِسْحَاقَ بْنِ أَبِي الْفُرَاتِ، عَنِ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ “ سَيَأْتِي عَلَى النَّاسِ سَنَوَاتٌ خَدَّاعَاتٌ يُصَدَّقُ فِيهَا الْكَاذِبُ وَيُكَذَّبُ فِيهَا الصَّادِقُ وَيُؤْتَمَنُ فِيهَا الْخَائِنُ وَيُخَوَّنُ فِيهَا الأَمِينُ وَيَنْطِقُ فِيهَا الرُّوَيْبِضَةُ قِيلَ وَمَا الرُّوَيْبِضَةُ قَالَ الرَّجُلُ التَّافِهُ فِي أَمْرِ الْعَامَّةِ ” .
Grade: Hasan (Darussalam) | Reference: Sunan Ibn Majah 4036
[122] Nafi said: Ibn ‘Umar had a friend from the people of Syria who used to correspond with him. ‘Abd Allah b. ‘Umar wrote to him: I have been informed that you have talked something about Divine decree. You should write it to me, for I heard the Messenger of Allah (ﷺ) say: Among my community there will be people who will falsify Divine decree.
حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ، قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يَزِيدَ، قَالَ حَدَّثَنَا سَعِيدٌ، – يَعْنِي ابْنَ أَبِي أَيُّوبَ – قَالَ أَخْبَرَنِي أَبُو صَخْرٍ، عَنْ نَافِعٍ، قَالَ كَانَ لاِبْنِ عُمَرَ صَدِيقٌ مِنْ أَهْلِ الشَّامِ يُكَاتِبُهُ فَكَتَبَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ عُمَرَ إِنَّهُ بَلَغَنِي أَنَّكَ تَكَلَّمْتَ فِي شَىْءٍ مِنَ الْقَدَرِ فَإِيَّاكَ أَنْ تَكْتُبَ إِلَىَّ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ “ إِنَّهُ سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَرِ ” . حكم: حسن (الألباني)
Grade: Hasan (Al-Albani) | Reference: Sunan Abi Dawud 4613
[123] Narrated `Abdullah bin Mas`ud: Sa`d bin Mu`adh came to Mecca with the intention of performing `Umra, and stayed at the house of Umaiya bin Khalaf Abi Safwan, for Umaiya himself used to stay at Sa`d’s house when he passed by Medina on his way to Sham. Umaiya said to Sa`d, “Will you wait till midday when the people are (at their homes), then you may go and perform the Tawaf round the Ka`ba?” So, while Sa`d was going around the Ka`ba, Abu Jahl came and asked, “Who is that who is performing Tawaf?” Sa`d replied, “I am Sa`d.” Abu Jahl said, “Are you circumambulating the Ka`ba safely although you have given refuge to Muhammad and his companions?” Sa`d said, “Yes,” and they started quarreling. Umaiya said to Sa`d, “Don’t shout at Abi-l-Hakam (i.e. Abu Jahl), for he is chief of the valley (of Mecca).” Sa`d then said (to Abu Jahl). ‘By Allah, if you prevent me from performing the Tawaf of the Ka`ba, I will spoil your trade with Sham.” Umaiya kept on saying to Sa`d, “Don’t raise your voice.” and kept on taking hold of him. Sa`d became furious and said, (to Umaiya), “Be away from me, for I have heard Muhammad saying that he will kill you.” Umaiiya said, “Will he kill me?” Sa`d said, “Yes,.” Umaiya said, “By Allah! When Muhammad says a thing, he never tells a lie.” Umaiya went to his wife and said to her, “Do you know what my brother from Yathrib (i.e. Medina) has said to me?” She said, “What has he said?” He said, “He claims that he has heard Muhammad claiming that he will kill me.” She said, By Allah! Muhammad never tells a lie.” So when the infidels started to proceed for Badr (Battle) and declared war (against the Muslims), his wife said to him, “Don’t you remember what your brother from Yathrib told you?” Umaiya decided not to go but Abu Jahl said to him, “You are from the nobles of the valley (of Mecca), so you should accompany us for a day or two.” He went with them and thus Allah got him killed.
حَدَّثَنِي أَحْمَدُ بْنُ إِسْحَاقَ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ ـ رضى الله عنه ـ قَالَ انْطَلَقَ سَعْدُ بْنُ مُعَاذٍ مُعْتَمِرًا ـ قَالَ ـ فَنَزَلَ عَلَى أُمَيَّةَ بْنِ خَلَفٍ أَبِي صَفْوَانَ، وَكَانَ أُمَيَّةُ إِذَا انْطَلَقَ إِلَى الشَّأْمِ فَمَرَّ بِالْمَدِينَةِ نَزَلَ عَلَى سَعْدٍ، فَقَالَ أُمَيَّةُ لِسَعْدٍ انْتَظِرْ حَتَّى إِذَا انْتَصَفَ النَّهَارُ، وَغَفَلَ النَّاسُ انْطَلَقْتُ فَطُفْتُ، فَبَيْنَا سَعْدٌ يَطُوفُ إِذَا أَبُو جَهْلٍ فَقَالَ مَنْ هَذَا الَّذِي يَطُوفُ بِالْكَعْبَةِ فَقَالَ سَعْدٌ أَنَا سَعْدٌ. فَقَالَ أَبُو جَهْلٍ تَطُوفُ بِالْكَعْبَةِ آمِنًا، وَقَدْ آوَيْتُمْ مُحَمَّدًا وَأَصْحَابَهُ فَقَالَ نَعَمْ. فَتَلاَحَيَا بَيْنَهُمَا. فَقَالَ أُمَيَّةُ لِسَعْدٍ لاَ تَرْفَعْ صَوْتَكَ عَلَى أَبِي الْحَكَمِ، فَإِنَّهُ سَيِّدُ أَهْلِ الْوَادِي. ثُمَّ قَالَ سَعْدٌ وَاللَّهِ لَئِنْ مَنَعْتَنِي أَنْ أَطُوفَ بِالْبَيْتِ لأَقْطَعَنَّ مَتْجَرَكَ بِالشَّأْمِ. قَالَ فَجَعَلَ أُمَيَّةُ يَقُولُ لِسَعْدٍ لاَ تَرْفَعْ صَوْتَكَ. وَجَعَلَ يُمْسِكُهُ، فَغَضِبَ سَعْدٌ فَقَالَ دَعْنَا عَنْكَ، فَإِنِّي سَمِعْتُ مُحَمَّدًا صلى الله عليه وسلم يَزْعُمُ أَنَّهُ قَاتِلُكَ. قَالَ إِيَّاىَ قَالَ نَعَمْ. قَالَ وَاللَّهِ مَا يَكْذِبُ مُحَمَّدٌ إِذَا حَدَّثَ. فَرَجَعَ إِلَى امْرَأَتِهِ، فَقَالَ أَمَا تَعْلَمِينَ مَا قَالَ لِي أَخِي الْيَثْرِبِيُّ قَالَتْ وَمَا قَالَ قَالَ زَعَمَ أَنَّهُ سَمِعَ مُحَمَّدًا يَزْعُمُ أَنَّهُ قَاتِلِي. قَالَتْ فَوَاللَّهِ مَا يَكْذِبُ مُحَمَّدٌ. قَالَ فَلَمَّا خَرَجُوا إِلَى بَدْرٍ، وَجَاءَ الصَّرِيخُ قَالَتْ لَهُ امْرَأَتُهُ أَمَا ذَكَرْتَ مَا قَالَ لَكَ أَخُوكَ الْيَثْرِبِيُّ قَالَ فَأَرَادَ أَنْ لاَ يَخْرُجَ، فَقَالَ لَهُ أَبُو جَهْلٍ إِنَّكَ مِنْ أَشْرَافِ الْوَادِي، فَسِرْ يَوْمًا أَوْ يَوْمَيْنِ، فَسَارَ مَعَهُمْ فَقَتَلَهُ اللَّهُ.
Reference: Sahih al-Bukhari 3632
[124] Anas b. Malik reported: When Mecca was conquered, he (the Holy Prophet) distributed the spoils among the Quraish. Upon this the Ansar said: It is strange that our swords are dripping with their blood, whereas our spoils have been given to them (to the Quraish). This (remark) reached the Messenger of Allah (ﷺ), and so he gathered them and said: What is this that has been conveyed to me about you? They said: (Yes) it is that very thing that, has reached you and they were not (the people) to speak a lie. Upon this he said: Don’t you like that the people should return to their houses along with worldly riches, whereas you should return to your houses with the Messenger of Allah? If the people were to tread a valley or a narrow path, and the Ansar were also to tread a valley or a narrow path, I would tread the valley (along with the) Ansar or the narrow path (along with the) Ansar.
حَدَّثَنَا مُحَمَّدُ بْنُ الْوَلِيدِ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ، قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ، قَالَ لَمَّا فُتِحَتْ مَكَّةُ قَسَمَ الْغَنَائِمَ فِي قُرَيْشٍ فَقَالَتِ الأَنْصَارُ إِنَّ هَذَا لَهُوَ الْعَجَبُ إِنَّ سُيُوفَنَا تَقْطُرُ مِنْ دِمَائِهِمْ وَإِنَّ غَنَائِمَنَا تُرَدُّ عَلَيْهِمْ . فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ صلى الله عليه وسلم فَجَمَعَهُمْ فَقَالَ ” مَا الَّذِي بَلَغَنِي عَنْكُمْ ” . قَالُوا هُوَ الَّذِي بَلَغَكَ . وَكَانُوا لاَ يَكْذِبُونَ . قَالَ ” أَمَا تَرْضَوْنَ أَنْ يَرْجِعَ النَّاسُ بِالدُّنْيَا إِلَى بُيُوتِهِمْ وَتَرْجِعُونَ بِرَسُولِ اللَّهِ إِلَى بُيُوتِكُمْ لَوْ سَلَكَ النَّاسُ وَادِيًا أَوْ شِعْبًا وَسَلَكَتِ الأَنْصَارُ وَادِيًا أَوْ شِعْبًا لَسَلَكْتُ وَادِيَ الأَنْصَارِ أَوْ شِعْبَ الأَنْصَارِ ” .
Reference: Sahih Muslim 1059e
[125] Rifa’a az-Zurqi said, “In the Battle of Uhud when the idolaters retreated, the Messenger of Allah, may Allah bless him and grant him peace, said, ‘Form straight ranks so that I can praise my Almighty Lord.’ They formed in ranks behind him. He said, ‘O Allah, all praise is due to You. O Allah, none can contract what You expand nor bring near what you put far away. None can put far away what You bring near. None can give what You withhold nor withhold what You give. O Allah, expand to us some of Your blessings, mercy and favour and give us provision! O Allah, I ask You for the abiding blessing which is neither changed nor removed. O Allah, I ask You for blessing on the Day of Utter Poverty and security on the Day of Fear. O Allah, I seek refuge with You from the evil of what You give us. O Allah, make us love belief and adorn our hearts with it. Make us hate disbelief, deviance and rebellion. Place us among the rightly-guided. O Allah, make us die Muslims and make us live as Muslims and join us to the rightly, acting, who are neither disappointed nor afflicted. O Allah, fight the unbelievers who bar your path and who deny Your Messengers. Place You abasement and punishment over them. O Allah, fight the unbelievers who were given the Book, O Lord of Truth!'”
حَدَّثَنَا عَلِيٌّ، قَالَ: حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ، قَالَ: حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ أَيْمَنَ، قَالَ: حَدَّثَنَا عُبَيْدُ بْنُ رِفَاعَةَ الزُّرَقِيُّ، عَنْ أَبِيهِ قَالَ: لَمَّا كَانَ يَوْمُ أُحُدٍ وَانْكَفَأَ الْمُشْرِكُونَ قَالَ رَسُولُ اللهِ صلى الله عليه وسلم: اسْتَوُوا حَتَّى أُثْنِيَ عَلَى رَبِّي عَزَّ وَجَلَّ، فَصَارُوا خَلْفَهُ صُفُوفًا، فَقَالَ: اللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ، اللَّهُمَّ لاَ قَابِضَ لِمَا بَسَطْتَ، وَلاَ مُقَرِّبَ لِمَا بَاعَدْتَ، وَلاَ مُبَاعِدَ لِمَا قَرَّبْتَ، وَلاَ مُعْطِيَ لِمَا مَنَعْتَ، وَلاَ مَانِعَ لِمَا أَعْطَيْتَ. اللَّهُمَّ ابْسُطْ عَلَيْنَا مِنْ بَرَكَاتِكَ وَرَحْمَتِكَ وَفَضْلِكَ وَرِزْقِكَ، اللَّهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ الْمُقِيمَ الَّذِي لاَ يَحُولُ وَلاَ يَزُولُ. اللَّهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ يَوْمَ الْعَيْلَةِ، وَالأَمْنَ يَوْمَ الْحَرْبِ، اللَّهُمَّ عَائِذًا بِكَ مِنْ سُوءِ مَا أَعْطَيْتَنَا، وَشَرِّ مَا مَنَعْتَ مِنَّا. اللَّهُمَّ حَبِّبْ إِلَيْنَا الإِيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا، وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ، وَاجْعَلْنَا مِنَ الرَّاشِدِينَ. اللَّهُمَّ تَوَفَّنَا مُسْلِمِينَ، وَأَحْيِنَا مُسْلِمِينَ، وَأَلْحِقْنَا بِالصَّالِحِينَ، غَيْرَ خَزَايَا وَلاَ مَفْتُونِينَ. اللَّهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِكَ، وَيُكَذِّبُونَ رُسُلَكَ، وَاجْعَلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ. اللَّهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ أُوتُوا الْكِتَابَ، إِلَهَ الْحَقِّ.حكم: صـحـيـح (الألباني)
Grade: Sahih (Al-Albani) | Reference: Al-Adab Al-Mufrad 699
[126] Humaid b. ‘Abd al-Rahman quoted his mother as saying: The Prophet (ﷺ) said: He who forged in order to put things right between two persons did not lie. The version by Ahmad ibn Muhammad and Musaddad has: The liar is not the one who puts things right between people, saying what is good and increasing good.
حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ، أَخْبَرَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، ح وَحَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، ح وَحَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ شَبُّويَةَ الْمَرْوَزِيُّ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أُمِّهِ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ” لَمْ يَكْذِبْ مَنْ نَمَى بَيْنَ اثْنَيْنِ لِيُصْلِحَ ” . وَقَالَ أَحْمَدُ بْنُ مُحَمَّدٍ وَمُسَدَّدٌ ” لَيْسَ بِالْكَاذِبِ مَنْ أَصْلَحَ بَيْنَ النَّاسِ فَقَالَ خَيْرًا أَوْ نَمَى خَيْرًا ” . حكم: صحيح (الألباني)
Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 4920