Aoozu Billahi as-Samee al-Aleemi minash Shaitanir Rajeem
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 23wi ayat ki tafseer me ayat ka conclusion sunn rahe thay. Aaj ke dars me hum 24wi ki tafseel janenge.
Tarjuma wa Tafseer
23wi ayat me Quran ki ek surat bana laane ke challenge ke baad, iss ayat me uss challenge ka confirmation aa raha hai aur ek dhamki aa rahi hai ke,
Vs. No. 24
فَاِنۡ لَّمۡ تَفۡعَلُوۡا وَلَنۡ تَفۡعَلُوۡا فَاتَّقُوۡا النَّارَ الَّتِىۡ وَقُوۡدُهَا النَّاسُ وَالۡحِجَارَةُ ۖۚ اُعِدَّتۡ لِلۡكٰفِرِيۡنَ
Lekin agar Tum aisa na kar sako, aur tum hargiz aisa na kar sakoge! To uss aag se bacho, jis ka eendhan insaan aur pathar honge, aur jo kafiron ke liye tayyar ki gayee hai.
Iss ayat me bhi samajhne ke 4 alfaaz hain, Taf’alu, Waqood, al-Hijarah, aur U’iddat
To iss ayat ka pehla lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 109 Taf’alu hai.
109. TAF-ALUU (You do) ( تَفْعَلُوْا ( ف ع ل 2:24
Hamare ustad Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, lafz-e-Taf’alu ka root ya maddah (ف ع ل) hai, jis ke maane “Tum karo” yani kisi kaam ke karne ke hain. Quran me iss lafz ke jo derivatives aaye hain, unn me;
- Surah al-Aaraf me, Kisi kaam ke karne ke maane aaye hain,[1]
- Surah Yunus me farmaya ke, … Allah Ta’ala gawah hai uss par jo wo kar rahe hain.[2]
- Har wo cheez chhotti ho ya badi, jo ye karte hain maujood hai, recorded ki jaati hai,…, inn ke amaal naamo me mehfooz hai.[3]
- Ye recording kaun karta hai?
- Surah al-Infitar me farmaya, Kiraman Kaatibeen, do Farishte, jo baday ba-izzat likhne walay hain.[4] Jo kuch tum karte ho, wo usay jaante hain.[5]
- Phir Surah as-Saff me farmaya, Aye Musalmano! Tum aisi baatein kyun kehte ho, jo karte nahi?[6]
- Ye baat kitni ghaur talab hai ke, jo kaam hume karna nahi hai, usay kehte kyun ho.
- Insaan ghusse ki halat me kya kuch nahi keh jata.
- Agar har waqt hum kuch kehne se pehle sonche ke, waqay hi, kya hum aisa karenge?
- To shayed bohot saari baatein kehne se ruk jaye.
- Jo kaam karne nahi walay ho, usay kehte kyun ho ya jo kaam kiya hi nahi hai, uss ke baare me dinge kyun maarte hain.
- To ye ek sabaq hume seekhna hai, ye bohot hi mushkil kaam hai. Lekin iss par hume amal karna hai,
- Kyun ke,…
- Allah ke nazdeek ye sakht na-pasandeedah harkat hai, ke tum wo baatein kaho jo tum karte nahi.[7]
- Surah aal-Imran me farmaya ke, unn logon ke liye ek dard-naak azaab tayyar hai, jo chaahte hain ke, unn ki tareef ki jaye, unn kaamo par jo unhone kiye hi nahi.[8]
- Surah as-Shu’ara me shu’ara ya poets ke baare me farmaya ke, Aur Shaa’eron ki pairwi to gumraah log kiya karte hain,[9] kya tum ne nahi dekha ke wo har waadi me sar maare phirte hain,[10] aur kehte wo hain jo karte nahi.[11]
- Iss duniya ka poora political structure uttha kar dekh lijiye, aagay tafseel bayan karne ki zaroorat hi nahi,
- Kaam kar kaun raha hai, aur dinge kaun maar raha hai.
- Tareef kis ki ho rahi hai.
- Shaa’eron ko dekh lijiye,
- Universities me, Professor ka naam hona chahiye, junior staff kaam karta hai, aur naam kisi aur ka hota hai.
- Government organizations me, Senior ka naam ana chahiye…
- Jhoottay aur jaali certificate hum banate hain, sonch lijiye…
- Jhootti shaan, shekhiyan bagaarna,…
- Qiyamat ke din, ek dard-naak azab tayyar hai,…, aise logon ke liye.
- Phir Allah (تبارک وتعالیٰ) ke baare me Quran me ata hai ke,
- …Allah Ta’ala jis cheez ka iraada kar leta hai,…, wo karta hai.[12] aur
- …Allah Ta’ala jo chahta hai, wo karta hai.[13]
- Balke, wo jo kuch karta hai, uss se jawab-dehi nahi ho sakti, yani Allah ki not answerable to anyone or He cannot be questioned, aur sab ki jawab-dehi hogi, har ek se sawal hoga, everyone else will be questioned.[14]
- …aur yaad rakho ke, Allah ka hukum nafiz ho kar rahega.[15]
Ab iss lafz-e-taf-alu par jo ahadith aayee hain, unn me;
- Sahih Muslim, al-Adab al-Mufrad, Ibn Majah, an-Nasai aur Abu Dawood ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne mana farmaya, Tum Persians aur Romans ki tarah ka amal kar rahe thay, jab unn ke badshah baitthe hote hain to wo khud khade rehte hain. Aisa matt karo, imam ki itteba ki jaani chahiye, agar wo baitth kar namaz parrh raha hai to mukhtadi bhi baitth kar namaz parrhenge.[16]
- Sunan an-Nasai ki hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ek ghareeb shakhs masjid-e-nabawi aa raha tha, Tum logon ne uss ki ghareebi ko dekh kar khuch nahi kiya, usay sadaqa nahi kiya…, phir aap (صلى الله عليه وسلم) ne hukum diya ke usay sadaqah karo…[17]
- Bukhari aur Muslim ki ahadith, Khaibar se ek sahabi (رضي الله عنه) aaye aur sath me umda khajoor le aaye, to Rasoolullah (صلى الله عليه وسلم) ne unn se poochha ke, kya khaibar ka har khajoor aisa hi hai, unhone ke jawab diya, nahi, balke hum iss tarah ke ek naap khajooron ko, do naap mixed khajooron se exchange karte hain, to aap (صلى الله عليه وسلم) ne unhe aisa karne se mana farmaya.[18]
- Aise qism ke kayee exchanges ko karne se aap (صلى الله عليه وسلم) ne mana farmaya hai,
- Hum isay lafz-e-tijarat me cover kar chuke hain.
- Phir Sahih Muslim ki ahadith, Hijrat ke baad jab Rasoolullah (صلى الله عليه وسلم) Madina tashreef le aaye, aur Khajoor ke darakhton ka manual pollination karte huwe logon ko dekha to farmaya ke, Tum log aisa na karo to behtar hai, jab fasal ki kum paidawaar huwi aur aap (صلى الله عليه وسلم) ko report ki gayee to aap ne farmaya ke, tumhe inn dunyawi technical skills ka behtar ilm hai aur manual pollination karne ki ijazat de di.[19]
- Issi tarah baaz cheezen karne ya na karne ka aap (صلى الله عليه وسلم) ne hukum diya.
Ab iss ayat ka doosra lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 110, Waqood hai.
110. WAQUUD (Fuel) ( وَقُوْدٌ ( و ق د 2:24
Lafz-e-Waqood ka root ya maddah (و ق د) hai, jis ka matlab Fuel ya eendhan hai. Quran me ye lafz jin cheezon ke eendhan hone ka zikr kar raha hai, unn me;
- Allah ne haray bharay darakhton se, aag ka intezaam kiya, jis se tum aag jalate ho.[20] To haray bharay darakhton se lakdi banti hai aur wo fuel ka kaam karti hai.
- Phir Surah at-Tahreem me farmaya ke, Aye logo jo imaan laye ho! Apne aap ko aur apne ghar walon ko uss (jahannam ki) aag se bachao, jis ka eendhan, jis ka fuel aadmi aur patthar honge,...[21]
- Surah al-Baqarah ki 17wi ayat me aag jalane ke maane aaye hain, aur hum usay tafseel me sunn chuke hain.
- Aur issi lafz ki tafseel me Allah ke noor ko bayan karte huwe bataya tha ke, Allah noor hai aasmano aur zameen ka, uss ke noor ki misaal aisi hai ke, ek taaq hai jis me chiragh hai, aur chiragh sheeshe ke fanoos me hai aur wo sheesha ek chamakdar sitare ki manind hai, wo chiragh jalaya jata hai zaitoon ke ek mubarak darakht se…,[22]
- Aur dozaq wo aag hai, jisay Allah ne bhadkaya hai.[23]
Phir ahadith me, ye lafz aya hai,
- Bukhari ki ek hadith me, jannat ke description me aya hai ke, jannatiyon ke beech me jo aag jal rahi hogi, uss ka fuel ya waqood aloe ya agar ki lakdi hoga, jis se jannat me wo aag jal rahi hogi,…[24] To obviously, jo khushboo de rahi hogi.
Iss ayat ka teesra lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 111, al-Hijarah hai.
111. AL HIJAARAH (The Stones) ( اَلْحِجَارَةْ ( ح ج ر 2:24
Dr. Anees apni kitab explanatory dictionary of the Holy Quran me likhte hain ke, lafz-e-Hijarah ka root ya maddah (ح ج ر) hai, jis ke maane stones ya patthar ke hain.
- Lafz-e-Hujuraat, jo Surah al-Hujuraat ka title hai, jis ka matlab kamron ke hain.[25]
- To jo kamra hota hai, uss ki chaar diwari, chhat aur farsh ke beech me khala hoti hai, ya khaali khuli jagah hoti hai.
- Bohot chhotte suraakh ya pores jaise kisi sponge me hotay hain, unhe bohot chhotte kamray bhi kaha ja sakta hai.[26]
- Iss ke chalte lafz-e-Hajar,[27] aur lafz-e-Hijaarah,[28] jo issi root ya madday se banay hain, jin ka tarjuma porous rocks ka kiya ja sakte hain.
- Aur jab Musa (عَلَيْهِ ٱلسَّلَام) ne apni qaum ke liye paani maanga, to Humne kaha ke apna assa maaro hajar par ya patthar par ya chattan par, to uss me se barah chashme phoott nikle…[29]
- Arabi zuban me ye lachak hai ke, wo har qism ke patthar ko define kar sakti hai, urdu me hum ya to patthar kahenge ya chattan kahenge, lekin kyun ke, iss pahad me pani stored tha, iss liye yahan arabi me lafz-e-hajar aya hai, to yahan Musa (عَلَيْهِ ٱلسَّلَام) ko hukum ho raha hai ke, jo porous rock hai, ya jo aquifer hai uss par apna asa maaro, takay pani nikal aaye.
- Arabi me pahad ke liye aur bhi alfaaz hain, jaise Jabal aur Rawasiya, waghairah lekin yahan Hajar hi istemaal huwa hai.
- Surah al-Baqarah ki hi 74wi ayat me dilon ko Hijaarah se yani Porous Rocks se compare kiya gaya hai.[30] Kyun ke, dil pump ki tarah kaam karta hai, khoon ko ragon ke zariye jism se kheenchta bhi hai aur aagay pump karke rawana bhi karta hai. Theek issi tarah porous rocks bhi barish ke paani ko jazb kar lete hain, jo phir pattharon se darya ki tarah nikal aate hain ya kuwa khodne par paani daryaft hota hai, jisay hum istemaal karte hain.
- Pata nahi chalta ke paani aa kahan se raha hai, pehle kuwa chawda khoda jata tha, ab bore well ya tube well ke zariye hum istemaal kar rahe hain, ye asal me barish ka paani porous patharon me jama hota hai.
- To ye hai Quran, alfaaz ka selection dekhiye kis tarah ka hai,
- Poore Quran me mauzu tareen alfaaz ke selection ki tareef karne par hum majboor ho jaate hain.[31]
- Acha, ab ek aur khaas baat yahan ye hai ke, ye porous rock ke jo pores hain, unn ki wajah se pani jazb to hota hai, lekin phir bahar unhi pores se nahi nikalta, shayad iss liye iss root ke baaz derivative jo hai, jaise hijram mahjoora istemaal hua hai, ek barrier, ya ek parde ke maano me.
- Surah al-Furqan me farmaya ke, Aur wohi to hai, jis ne do darya chala diye, ek ka paani meetha hai, nihayat khush zaiqa, aur doosra khara, nihayat karrhwa aur dono ke darmiyan ek parda hai aur mazboot aadh bana rakha hai.[32]
- Ab yahan Quran me, Bahr ka lafz aya hai, jis ka tarjuma Samandar ka hai, lekin urdu me Darya ka tarjuma huwa hai. Asal me Quran jis phenomenon ki baat kar raha hai, wo River water yani darya ka paani jab Sea me yani Samandar me ja kar milta hai, to wo kayee kilometer tak samandar ke paani me mix nahi hota, surface tension ki wajah se,
- Jisay yahan ek mazboot aadh kaha gaya hai, jo meethay paani ko khaare paane me milne se rokne ya thaamne ke liye hai, to lafz-e-hijr me maane prevention, ya rokne aur thaamne ke aaye hain, jo hume Quran me aur ayaat me bhi milte hian,
- Surah al-Furqan hi me, ek aur jagah farmaya ke, Jis din ye farishton ko dekhenge, uss din gunahgaron ke liye khushi ki baat nahi hogi aur wo kahenge ke koi rok hayel ho jaye,[33] yani wo chahenge ke inn farishton se hume kisi tarah bacha liya jaye.
- Surah al-Anam me, hurmat ke taur par istemaal huwa hai, Aur ye kehte hain ke ye chaarpaaye aur kheti mana hai ya mamnu hain…[34]
- Surah an-Nisa me, sarparast ke maane aaye hain, guardian jo kisi nuqsaan se bachaye.[35]
- Surah al-Fajr me aqalmandi ke maane aaye hain, to aqal mandi ye hai ke, insaan ghalat kaamo se bach jaye.[36]
- Quran me Hijaaratam min sijjeel aya hai,[37] aur Hijaaratam min teen aya hai,[38] jis ka tarjuma porous rocks of baked clay ke kiye ja sakte hain, yani mitti ka paka huwa patthar jo suraakhdaar ho.
- Mitti ke bartan jab unhe bhatti me pakaya jaata hai to unn me bareek suraakh ban jaate hain. Kachhi matti me se paani bhaamp bann kar udh jata hai to pores bann jaati hain, wo porous ya suraakhdaar ho jata hai.
- Aisa lagta hai ke, ye patthar kisi volcano ya aatis fishan se nikle hon aur wo aasmaan se barish ki tarah barsay. Jis ka zikr Surah Hud me aya hai ke, humne unn par Hijaaratam min Sijjeel ki barish ki.[39] To jab volcano se malba nikla uss ki garmi ki wajah se, jo uss me gases trapped thi wo bahar nikal aayee, jis ki wajah se ye patthar porous ban gaye.
- Hamare ustad Dr. Anees jo ek geologist thay, apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, Makkah me aur uss ke atraaf ke ilaakho me igneous rocks hain, yani aise patthar jo kisi volcanic activity ya atish fishan se nikle hain.[40]
- To Surah al-Feel me jo parindon ka Hathi walon ki fauj par pathrao huwa, wahan par bhi farmaya ke wo parinde uss fauj par hijaaratam min sijjeel se, pathrao kar rahe thay. Jo Makkah aur uss ke atraaf ke ilaakho se liye gaye honge.[41]
- Phir Surah al-Hijr me Saleh (عَلَيْهِ ٱلسَّلَام) ne bhi jis muqaam par tableegh ki wahan bhi porous rocks ke pahad thay, iss liye uss ilaakhe ko bhi al-Hijr kaha gaya hai.[42]
Iss lafz par jo ahadith hain, unn me:
- Sahih Muslim ki hadith, Kabatullah ki tameer ho rahi thi, uss waqt aap (صلى الله عليه وسلم) apni qaum Quraish ke sath mil kar apne kandhon par al-Hijarah uttha kar la rahe thay, to aap ke chacha al-Abbas ne kaha ke, apna izaar, apna tehband ya lungi utaar kar apne kaandhe par daal lo, takay pathar aap ko na chubhe, jaise hi aap ne apna izaar utaar kar kandhe par dala, aap behosh ho gaye.[43]
- Sahih al-Bukhari ki hadith me hai ke, jab aap (صلى الله عليه وسلم) ko hosh aya to aap ne kaha mera izaar, mera izaar, aur fauran aap ne izaar bandh liya.[44]
- Tirmidhi aur Ibn Majah ki ahadith, ek shakhs aa kar Rasoolullah (صلى الله عليه وسلم) se kehta hai ke, uss ne zina kiya hai, aap (صلى الله عليه وسلم) apna chahra mubarak doosri taraf pher lete hain, to wo shakhs doosri taraf ja kar phir yehi kehta hai, aur ye mamela chaar baar hota hai, jis ke baad aap (صلى الله عليه وسلم) hukum dete hain ke, issay al-Hijarah yani patthar maar kar qatl kar do...[45]
- To jaisa ke Dr. Anees sahab ne kaha ke, iss ilaakhe ke patharon ko hijaarah iss liye kaha jaata hai, kyun ke, ye porous hain. Ahadith me hume milta hai ke, Madina ke patharon ko bhi hijaarah kaha gaya hai.
- Bukhari ki hadith, Abdullah ibn Umar (رضي الله عنهما) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ki zindagi me, masjid-e-nabawi matti ki eentton se bani huwi thi, uss ki chhat khajoor ke darakht ke patton se aur uss ke pillar khajoor ke darakht ke tanno se banaye gaye the. Abu Bakr (رضي الله عنه) ki daur-e-khilafat me masjid-e-nabawi me koi change nahi kiya gaya, aur Umar (رضي الله عنه) ki daur-e-khilafat me masjid ki tausee ki gayee, unhi cheezon se jo Rasoolullah (صلى الله عليه وسلم) ke daur me istemaal huwe thay, sirf pillaron ko change kiya gaya aur lakdi ke pillar banaye gaye. Uthman (رضي الله عنه) ki daur-e-khilafat me, jab masjid-e-nabawi (صلى الله عليه وسلم) ki tausee huwi to unhone eentton ki jagah naqqashi kiye huwe pattharon se aur chunay se deewaron ko banwaya, uss ke pillaron ko bhi naqqash pattharon se banwaya aur uss ki chhat ko saagwaan ki lakdi se banwaya.[46]
- Sahih Muslim ki hadith, Jabir (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ke liye khajooron se nabiz banaya jata tha, chamde ke botalon me, aur jab chamde ke botal nahi hote to hijaarah yani patthar ke martabaan me banaya jata tha.[47]
Iss ayat me ek aur lafz, u-iddat ke maane jaanna baqi hai, wo hum In Sha Allah next saturday sunenge, Yahan aaj ka dars rok denge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[3] Quran-ST | 54-52 to Quran-ST | 54-53
[16] Jabir reported:The Messenger of Allah (may peace be upon him) was ill and we said prayer behind him and he was sitting. And Abu Bakr was making audible to the people his takbir. As he paid his attention towards us he saw us standing and (directed us to sit down) with a gesture. So we sat down and said our prayer with his prayer in a sitting posture. After uttering salutation he said: You were at this time about to do an act like that of the Persians and the Romans. They stand before their kings while they sit, so don't do that; follow your Imams. If they say prayer standing, you should also do so, and if they say prayer sitting, you should also say prayer sitting.
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ رُمْحٍ، أَخْبَرَنَا اللَّيْثُ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، قَالَ اشْتَكَى رَسُولُ اللَّهِ صلى الله عليه وسلم فَصَلَّيْنَا وَرَاءَهُ وَهُوَ قَاعِدٌ وَأَبُو بَكْرٍ يُسْمِعُ النَّاسَ تَكْبِيرَهُ فَالْتَفَتَ إِلَيْنَا فَرَآنَا قِيَامًا فَأَشَارَ إِلَيْنَا فَقَعَدْنَا فَصَلَّيْنَا بِصَلاَتِهِ قُعُودًا فَلَمَّا سَلَّمَ قَالَ " إِنْ كِدْتُمْ آنِفًِا لَتَفْعَلُونَ فِعْلَ فَارِسَ وَالرُّومِ يَقُومُونَ عَلَى مُلُوكِهِمْ وَهُمْ قُعُودٌ فَلاَ تَفْعَلُوا ائْتَمُّوا بِأَئِمَّتِكُمْ إِنْ صَلَّى قَائِمًا فَصَلُّوا قِيَامًا وَإِنْ صَلَّى قَاعِدًا فَصَلُّوا قُعُودًا "
Reference: Sahih Muslim 413a, Sunan Ibn Majah 1240, Al-Adab Al-Mufrad 948, Sunan an-Nasa'i 1200, Sunan Abi Dawud 602
[17] It was narrated from Abu Sa'eed that:a man entered the Msjid on a Friday when the Messenger of Allah was delivering the Khutbah, and he said: "Pray two Rak'ahs." Then he came on the following Friday, when the Prophet was delivering the Khutbah and he said: "Pray two Rak'ahs." Then he came on the third Friday, when the Prophet was delivering Khutbah and he said: "Pray two Rak'ahs." Then he said: "Give in charity." So they gave in charity, and he gave him (that man) two garments. Then he said: "Give in charity" and (that man) threw one of his two garments. The Messenger of Allah said: "Have you not seen this man? He entered the Masjid in scruffy clothes and I hoped that you would notice him, and give charity to him, but you did not do that, So I said, 'Give in charity.' You gave in charity, and I gave him two garments, then I said; 'Give in charity' and he threw one of his two garments. Take your garment." And he rebuked him.
أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ حَدَّثَنَا يَحْيَى، قَالَ حَدَّثَنَا ابْنُ عَجْلاَنَ، عَنْ عِيَاضٍ، عَنْ أَبِي سَعِيدٍ، أَنَّ رَجُلاً، دَخَلَ الْمَسْجِدَ يَوْمَ الْجُمُعَةِ وَرَسُولُ اللَّهِ صلى الله عليه وسلم يَخْطُبُ فَقَالَ " صَلِّ رَكْعَتَيْنِ " . ثُمَّ جَاءَ الْجُمُعَةَ الثَّانِيَةَ وَالنَّبِيُّ صلى الله عليه وسلم يَخْطُبُ فَقَالَ " صَلِّ رَكْعَتَيْنِ " . ثُمَّ جَاءَ الْجُمُعَةَ الثَّالِثَةَ فَقَالَ " صَلِّ رَكْعَتَيْنِ " . ثُمَّ قَالَ " تَصَدَّقُوا " . فَتَصَدَّقُوا فَأَعْطَاهُ ثَوْبَيْنِ ثُمَّ قَالَ " تَصَدَّقُوا " . فَطَرَحَ أَحَدَ ثَوْبَيْهِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَلَمْ تَرَوْا إِلَى هَذَا إِنَّهُ دَخَلَ الْمَسْجِدَ بِهَيْئَةٍ بَذَّةٍ فَرَجَوْتُ أَنْ تَفْطُنُوا لَهُ فَتَصَدَّقُوا عَلَيْهِ فَلَمْ تَفْعَلُوا فَقُلْتُ تَصَدَّقُوا . فَتَصَدَّقْتُمْ فَأَعْطَيْتُهُ ثَوْبَيْنِ ثُمَّ قُلْتُ تَصَدَّقُوا . فَطَرَحَ أَحَدَ ثَوْبَيْهِ خُذْ ثَوْبَكَ " . وَانْتَهَرَهُ .
Grade: Hasan (Darussalam) | Reference: Sunan an-Nasa'i 2536
[18] Narrated Abu Sa`id Al-Khudri and Abu Huraira:Allah's Apostle sent the brother of the tribe of Bani Adi Al-Ansari as governor of Khaibar. Then the man returned, bringing Janib (a good kind of date). Allah's Apostle asked him, "Are all the dates of Khaibar like that?" He replied, "No, by Allah, O Allah's Apostle! We take one Sa' of these (good) dates for two Sas of mixed dates." Allah's Apostle then said, "Do not do so. You should either take one Sa of this (kind) for one Sa' of the other; or sell one kind and then buy with its price the other kind (of dates), and you should do the same in weighing." حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَخِيهِ، عَنْ سُلَيْمَانَ بْنِ بِلاَلٍ، عَنْ عَبْدِ الْمَجِيدِ بْنِ سُهَيْلِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَنَّهُ سَمِعَ سَعِيدَ بْنَ الْمُسَيَّبِ، يُحَدِّثُ أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ، وَأَبَا، هُرَيْرَةَ حَدَّثَاهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم بَعَثَ أَخَا بَنِي عَدِيٍّ الأَنْصَارِيَّ وَاسْتَعْمَلَهُ عَلَى خَيْبَرَ، فَقَدِمَ بِتَمْرٍ جَنِيبٍ فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَكُلُّ تَمْرِ خَيْبَرَ هَكَذَا ". قَالَ لاَ وَاللَّهِ يَا رَسُولَ اللَّهِ إِنَّا لَنَشْتَرِي الصَّاعَ بِالصَّاعَيْنِ مِنَ الْجَمْعِ. فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ تَفْعَلُوا، وَلَكِنْ مِثْلاً بِمِثْلٍ، أَوْ بِيعُوا هَذَا وَاشْتَرُوا بِثَمَنِهِ مِنْ هَذَا وَكَذَلِكَ الْمِيزَانُ ".
Reference: Sahih al-Bukhari 7350, 7351, Sahih Muslim 1593a
[19] Anas reported that Allah's Messenger (may peace be upon him) happened to pass by the people who had been busy in grafting the trees. Thereupon he said:If you were not to do it, it might be good for you. (So they abandoned this practice) and there was a decline in the yield. He (the Holy Prophet) happened to pass by them (and said): What has gone wrong with your trees? They said: You said so and so. Thereupon he said: You have better knowledge (of a technical skill) in the affairs of the world.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَعَمْرٌو النَّاقِدُ، كِلاَهُمَا عَنِ الأَسْوَدِ بْنِ عَامِرٍ، - قَالَ أَبُو بَكْرٍ حَدَّثَنَا أَسْوَدُ بْنُ عَامِرٍ، - حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، وَعَنْ ثَابِتٍ، عَنْ أَنَسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم مَرَّ بِقَوْمٍ يُلَقِّحُونَ فَقَالَ " لَوْ لَمْ تَفْعَلُوا لَصَلُحَ " . قَالَ فَخَرَجَ شِيصًا فَمَرَّ بِهِمْ فَقَالَ " مَا لِنَخْلِكُمْ " . قَالُوا قُلْتَ كَذَا وَكَذَا قَالَ " أَنْتُمْ أَعْلَمُ بِأَمْرِ دُنْيَاكُمْ ".
Reference: Sahih Muslim 2363, Sahih Muslim 2362
[24] Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "The first batch (of people) who will enter Paradise will be (glittering) like a full moon; and those who will enter next will be (glittering) like the brightest star. Their hearts will be as if the heart of a single man, for they will have no enmity amongst themselves, and everyone of them shall have two wives, each of whom will be so beautiful, pure and transparent that the marrow of the bones of their legs will be seen through the flesh. They will be glorifying Allah in the morning and evening, and will never fall ill, and they will neither blow their noses, nor spit. Their utensils will be of gold and silver, and their combs will be of gold, and the fuel used in their centers will be the aloeswood, and their sweat will smell like musk."
حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " أَوَّلُ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ عَلَى إِثْرِهِمْ كَأَشَدِّ كَوْكَبٍ إِضَاءَةً، قُلُوبُهُمْ عَلَى قَلْبِ رَجُلٍ وَاحِدٍ، لاَ اخْتِلاَفَ بَيْنَهُمْ وَلاَ تَبَاغُضَ، لِكُلِّ امْرِئٍ مِنْهُمْ زَوْجَتَانِ، كُلُّ وَاحِدَةٍ مِنْهُمَا يُرَى مُخُّ سَاقِهَا مِنْ وَرَاءِ لَحْمِهَا مِنَ الْحُسْنِ، يُسَبِّحُونَ اللَّهَ بُكْرَةً وَعَشِيًّا، لاَ يَسْقَمُونَ وَلاَ يَمْتَخِطُونَ، وَلاَ يَبْصُقُونَ، آنِيَتُهُمُ الذَّهَبُ وَالْفِضَّةُ، وَأَمْشَاطُهُمُ الذَّهَبُ، وَقُودُ مَجَامِرِهِمُ الأُلُوَّةُ ـ قَالَ أَبُو الْيَمَانِ يَعْنِي الْعُودَ ـ وَرَشْحُهُمُ الْمِسْكُ ". وَقَالَ مُجَاهِدٌ الإِبْكَارُ أَوَّلُ الْفَجْرِ، وَالْعَشِيُّ مَيْلُ الشَّمْسِ أَنْ تُرَاهُ تَغْرُبَ.
Reference: Sahih al-Bukhari 3246, Mishkat al-Masabih 5619
[26] Dr. Mir, Aneesuddin. 2010. Explanatory Dictionary of the Holy Quran. Hyderabad, India: Islamic Academy of Sciences. Page 57
[31] Dr. Mir, Aneesuddin. 2010. Explanatory Dictionary of the Holy Quran. Hyderabad, India: Islamic Academy of Sciences. Page 58
[40] Dr. Mir, Aneesuddin. 2010. Explanatory Dictionary of the Holy Quran. Hyderabad, India: Islamic Academy of Sciences. Page 58
[43] Jabir b. 'Abdullah reported: The Messenger of Allah (ﷺ) was carrying along with them (his people) stones for the Ka'ba and there was a waist wrapper around him. His uncle," Abbas, said to him: 0 son of my brother! if you take off the lower garment and place it on the shoulders underneath the stones, it would be better. He (the Holy Prophet) took it off and placed it on his shoulder and fell down unconscious. He (the narrator) said: Never was he seen naked after that day.
وَحَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ، قَالَ سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ، يُحَدِّثُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَنْقُلُ مَعَهُمُ الْحِجَارَةَ لِلْكَعْبَةِ وَعَلَيْهِ إِزَارُهُ فَقَالَ لَهُ الْعَبَّاسُ عَمُّهُ يَا ابْنَ أَخِي لَوْ حَلَلْتَ إِزَارَكَ فَجَعَلْتَهُ عَلَى مَنْكِبِكَ دُونَ الْحِجَارَةِ - قَالَ - فَحَلَّهُ فَجَعَلَهُ عَلَى مَنْكِبِهِ فَسَقَطَ مَغْشِيًّا عَلَيْهِ - قَالَ - فَمَا رُؤِيَ بَعْدَ ذَلِكَ الْيَوْمِ عُرْيَانًا .
Reference: Sahih Muslim 340b
[44] Narrated Jabir bin `Abdullah: When the Ka`ba was rebuilt, the Prophet (ﷺ) and `Abbas went to carry stones. `Abbas said to the Prophet (ﷺ) "(Take off and) put your waist sheet over your neck so that the stones may not hurt you." (But as soon as he took off his waist sheet) he fell unconscious on the ground with both his eyes towards the sky. When he came to his senses, he said, "My waist sheet! My waist sheet!" Then he tied his waist sheet (round his waist).
حَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، قَالَ أَخْبَرَنِي ابْنُ جُرَيْجٍ، قَالَ أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ قَالَ لَمَّا بُنِيَتِ الْكَعْبَةُ ذَهَبَ النَّبِيُّ صلى الله عليه وسلم وَعَبَّاسٌ يَنْقُلاَنِ الْحِجَارَةَ، فَقَالَ عَبَّاسٌ لِلنَّبِيِّ صلى الله عليه وسلم اجْعَلْ إِزَارَكَ عَلَى رَقَبَتِكَ يَقِيكَ مِنَ الْحِجَارَةِ، فَخَرَّ إِلَى الأَرْضِ، وَطَمَحَتْ عَيْنَاهُ إِلَى السَّمَاءِ ثُمَّ أَفَاقَ فَقَالَ " إِزَارِي إِزَارِي ". فَشَدَّ عَلَيْهِ إِزَارَهُ.
Reference: Sahih al-Bukhari 3829
[45] Abu Huraira told that when Ma'iz al-Aslami came to God’s Messenger and said he had committed fornication he turned away from him. He then came round to the other side and said he had committed fornication, but he turned away from him. He came round again saying he had committed fornication, and when he said it a fourth time God’s Messenger gave command regarding him and he was taken out to the harra and stoned. When he felt the effect of the stones he ran away vigorously till he passed a man who had the jawbone of a camel with which he struck him, and the people struck him till he died. They then mentioned to God’s Messenger that he had fled when he felt the effect of the stones and the touch of death, and he said, “Why did you not leave him alone?” A version has, “Why did you not leave him alone? Perhaps he might have repented and been forgiven by God.” [Tirmidhi and Ibn Majah transmitted it]
عَنْ أَبِي هُرَيْرَةَ قَالَ: جَاءَ مَاعِزٌ الْأَسْلَمِيُّ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: إِنَّه قدْ زَنى فأعرضَ عَنهُ ثمَّ جَاءَ مِنْ شِقِّهِ الْآخَرِ فَقَالَ: إِنَّهُ قَدْ زنى فَأَعْرض عَنهُ ثمَّ جَاءَ من شقَّه الْآخَرِ فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّهُ قَدْ زَنى فَأَمَرَ بِهِ فِي الرَّابِعَةِ فَأُخْرِجَ إِلَى الْحَرَّةِ فَرُجِمَ بِالْحِجَارَةِ فَلَمَّا وَجَدَ مَسَّ الْحِجَارَةِ فَرَّ يَشْتَدُّ حَتَّى مَرَّ بِرَجُلٍ مَعَهُ لَحْيُ جَمَلٍ فَضَرَبَهُ بِهِ وَضَرَبَهُ النَّاسُ حَتَّى مَاتَ. فَذَكَرُوا ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنه فرحين وَجَدَ مَسَّ الْحِجَارَةِ وَمَسَّ الْمَوْتِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «هَلَّا تَرَكْتُمُوهُ» . رَوَاهُ التِّرْمِذِيُّ وَابْنُ مَاجَهْ وَفِي رِوَايَةٍ: «هَلَّا تَرَكْتُمُوهُ لَعَلَّه أَن يَتُوب الله عَلَيْهِ» حكم: صَحِيح (الألباني)
Grade: Sahih (al-Albani) | Reference: Mishkat al-Masabih 3565
[46] Narrated `Abdullah bin `Umar: In the lifetime of Allah's Messenger (ﷺ) the mosque was built of adobes, its roof of the leaves of date-palms and its pillars of the stems of date-palms. Abu Bakr did not alter it. `Umar expanded it on the same pattern as it was in the lifetime of Allah's Messenger (ﷺ) by using adobes, leaves of date-palms and changing the pillars into wooden ones. `Uthman changed it by expanding it to a great extent and built its walls with engraved stones and lime and made its pillars of engraved stones and its roof of teak wood.
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ، قَالَ حَدَّثَنِي أَبِي، عَنْ صَالِحِ بْنِ كَيْسَانَ، قَالَ حَدَّثَنَا نَافِعٌ، أَنَّ عَبْدَ اللَّهِ، أَخْبَرَهُ أَنَّ الْمَسْجِدَ كَانَ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم مَبْنِيًّا بِاللَّبِنِ، وَسَقْفُهُ الْجَرِيدُ، وَعُمُدُهُ خَشَبُ النَّخْلِ، فَلَمْ يَزِدْ فِيهِ أَبُو بَكْرٍ شَيْئًا، وَزَادَ فِيهِ عُمَرُ وَبَنَاهُ عَلَى بُنْيَانِهِ فِي عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم بِاللَّبِنِ وَالْجَرِيدِ، وَأَعَادَ عُمُدَهُ خَشَبًا، ثُمَّ غَيَّرَهُ عُثْمَانُ، فَزَادَ فِيهِ زِيَادَةً كَثِيرَةً، وَبَنَى جِدَارَهُ بِالْحِجَارَةِ الْمَنْقُوشَةِ وَالْقَصَّةِ، وَجَعَلَ عُمُدَهُ مِنْ حِجَارَةٍ مَنْقُوشَةٍ، وَسَقَفَهُ بِالسَّاجِ.
Reference: Sahih al-Bukhari 446
[47] Jabir said dates were steeped for God’s messenger in a skin, but when they could not find a skin they were steeped for him in a small stone vessel. [Muslim transmitted it]
وَعَن جابرٍ قَالَ: كَانَ يُنْبَذُ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سِقَائِهِ فَإِذَا لَمْ يَجِدُوا سِقَاءً يُنْبَذُ لَهُ فِي تَوْرٍ مِنْ حِجَارَةٍ. رَوَاهُ مُسلم - حكم: صَحِيح (الألباني)
Grade: Sahih | Reference: Mishkat al-Masabih 4289