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 Lafz-e-Qadeer ki tafseer me ahadith sunn rahay thay, aaj ke dars me issi lafz ke chohte hissay ki tafseel sunenge.
Tarjuma wa Tafseer
Vs. No. 20 Cont’d…
يَكَادُ الۡبَرۡقُ يَخۡطَفُ اَبۡصَارَهُمۡؕ كُلَّمَاۤ اَضَآءَ لَهُمۡ مَّشَوۡا فِيۡهِۙ وَاِذَاۤ اَظۡلَمَ عَلَيۡهِمۡ قَامُوۡاؕ وَلَوۡ شَآءَ اللّٰهُ لَذَهَبَ بِسَمۡعِهِمۡ وَاَبۡصَارِهِمۡؕ اِنَّ اللّٰهَ عَلٰى كُلِّ شَىۡءٍ قَدِيۡرٌ
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ke sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
97. QADIIR (Powerful) قَدِيْرٌ ( ق د ر ) 2:20 Cont’d…Part 4
Lafz-e-Qadeer ke pichle hisson me jo ahadith humne suna, uss me;
- Waqt aur zindagi ki lambai ka andaza lagane par, ahadith sunay
- Cheezon ki lambai ka andaza lagane par,
- Volume of solids aur liquids ka andaza lagane par,
- Awaz ki oonchai ka andaza lagane par,
- Niyyat ka andaza lagane par,
- Phir Taqdeer ke likh diye jaane par,
- Taqdeer par imaan laane par,
- Taqdeer ka inkaar karne walon par,
- Nazar baandhne se Taqdeer nahi badalti par,
- Taqdeer ka likha poora honay par,
- Aur Taqdeer me konsi cheezen shamil hain,
- Buri nazar Taqdeer ko paar kar jaati hai, inn tamam topics par hum ahadith sunn chuke hain.
Iss ke aagay aaj hum ahadith sunenge;
Taqdeer kin cheezon se badalti hai
Taqdeer kin cheezon se badalti hai par;
- Abhi tak jo ahadith hum sunn rahe thay, unn se hume yaqeen ho gaya ke, faa’el-e-haqiqi, to sirf Allah (سُبْحَانَهُ وَتَعَالَىٰ), Taqdeer unhone likh di hai, aur uss me jo likha hai, wo ho kar rehta hai.
- To kya Taqdeer badal hi nahi sakti?
- Ibn Majah, Sahih at-Targheeb, Sharah at-Tahawi, aur Sharh as-Sunnah ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, kisi shakhs ki Umar neki ke alawa koi cheez nahi badhati, aur Taqdeer ko koi cheez nahi ttaal sakti siway dua ke…[1]
- Bukhari, Adab al-Mufrad, Nasai, Abu Dawood, Ibn Majah aur Tirmidhi ki ahadith, Jabir bin Abdullah (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) hume apne tamam mamelaat me Istikhara karne ki ussi tarah taleem dete thay, jaise Quran ka koi Surah sikhaya karte. Aap (صلى الله عليه وسلم) farmate, jab koi ahem mamela tumhare saamne ho to, Farz namaz ke alawa, do rakat nafil parrhne ke baad, ye dua parrhay:
- Aye mere Allah! Main tujh se teray ilm ki badaulat khair talab karta hoon aur teri qudrat ki badaulat tujh se taqat maangta aur tere fazal-e-azeem ka talabgaar hoon ke, Qudrat tu hi rakhta hai aur mujhe koi qudrat nahi, ilm tujh hi ko hai, aur main kuch nahi jaanta aur tu tamam chhupi huwi baaton ko jaan-ne wala hai,
- Aye mere Allah! Agar tu jaanta hai ke ye kaam jis ke liye istikhara kiya ja raha hai, mere deen, duniya aur mere kaam ke anjaam ke etebaar se mere liye behtar hai, ya (Aap (صلى الله عليه وسلم) ne farmaya ke) mere liye waqti taur par aur anjaam ke etebaar se ye (khair hai) to usay mere liye meri taqdeer ka hissa bana de aur uss ka husool mere liye asaan kar aur phir uss me mujhe barkat ata kar,
- Aur agar tu jaanta hai ke ye kaam mere deen, duniya aur mere kaam ke anjaam ke etebaar se bura hai, Ya (Aap (صلى الله عليه وسلم) ne farmaya ke) mere mamele me waqti taur par aur anjaam ke etebaar se (bura hai), to usay mujh se hatta de, (ya door karde) aur mujhe bhi uss se hatta de, phir mere liye khair muqaddar farma de, jahan bhi wo ho aur uss se mere dil ko mutma’een bhi kar de.
- Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, iss dua me jahan “haza al-Amr” hai uss ki jagah uss kaam ka naam le.[2]
- Hisn al-Muslim me bhi ye dua hai, aur wahan sath me jo Bukhari ki hadith hai, uss me ye bhi hai ke, aap (صلى الله عليه وسلم) ne farmaya, Jo koi khaliq se mashwara talab karega, usay pachtawa nahi hoga aur jo musalmano ki naseehat hasil karega wo apne faislon par etemaad mehsoos karega, kyun ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) Quran me, Surah Aal-e-Imran me farmate hain ke:
- “Aye Muhammad (صلى الله عليه وسلم)! Allah ki meherbaani se aap unn ke haq me bohot narm hain, agar aap (صلى الله عليه وسلم) sakht mizaaj hotay to ye aap ke ird-gird se bhaag khade hotay, to unhe maaf kar dijiye aur unn ke liye (Allah se) maghfirat maangiye, aur apne kaamo me unn se mashwara liya kijiye, aur jab kisi kaam ka faisla kar lein, to ab Allah Ta’ala par tawakkal kijiye, beshak, Allah (سُبْحَانَهُ وَتَعَالَىٰ) tawakkal karne walon ko pasand karta hai”[3].[4]
- Inn ahadith se ye samajh me ata hai ke, dua taqdeer ko badal sakti hai, aur ye Allah ki azeem qudrat ka hissa hai ke wo insaan ki taqdeer badal de, agar wo uss ke haq me behtar hai.
- Namaz aur dua-e-istikhara ek decision making tool hai, jis se hum khair talab kar sakte hain.
- Baba’on ke paas, Kahino ke paas, faal kholne walon ke paas jaane ki zaroorat nahi hai, future maloom karne, taqdeer me kya likha hai, maloom karne ke liye.
- Aur Taqdeer me kya likha hai, wo maloom karne ki zaroorat bhi nahi hai.
- Aur agar taqdeer me kya likha hai, wo maloom ho jaye to insaan pareshaan hi nahi, balke pagal ho jayega, ye sonch sonch kar ke, wo bimar padhne wala hai, ya marne wala hai, ya usay nuqsaan hone wala hai, ya jo koi bhi bura ya achha mamela ho.
- Agar achhai ke baare me pata ho jaye, to pata nahi insaan kya kya karega.
- Lekin, Rehmatuli al-Alameen (صلى الله عليه وسلم) ne hume bata diya ke, bina taqdeer maloom kare ke, hum apne mamelaat me Allah Ta’ala se Khair kaise talab kar sakte hain, aur agar wo khair hamari taqdeer ka hissa nahi bhi hai, to hum Allah se dua kar rahe hain ke, usay hamari taqdeer bana de aur agar koi mamela hamare liye khair nahi hai to, jo khair hai wo ata kare, chahe wo hamare taqdeer me pehle se tha ya nahi.
- Sath me, musalmano ko ek karne ka kaam bhi bata diya ke, apas me ek doosre se mashwara karo, ask the one who knows, ask the expert for his advice. Takay jo faisle hum kare, mashwara karne ke baad, ek alag qism ka confidence aa jata hai ke, ek to Allah se Khair maang liya aur doosre mashwara kar ke jo best practice hai wo bhi pata ho gayee aur uss tareeqe se kaam kar rahe hain.
- Ek alag hi khair-o-barkat ka mamela hota hai.
- To, Istikhara ke baare me jo abhi humne suna, wohi tareeqa hai istikhara karne ka; iss me khwaab dekhne ki zaroorat nahi hai, aur na khwaab ata. Science ke mutabiq, Insaan jo sonchta rehta, wohi usay khwaab me dikhayee deta,...
- Aur na koi aur aap ke liye Istikhara kar sakta, kuch saal pehle, Q-TV par ek sahab aa kar annouce kar rahe thay ke, aapne jo istikhara ki darkhaast bheji thi, maine wo dekh liya hai, aap wo ladke se bachhi ka rishta pakka kar di jiye…
- To ye sab paise kamane ke chonchle hain, iss ka istikhara se koi taloq nahi hai, mere paytt me dard hai to dawa main hi khaoonga, koi aur mere liye dawa nahi kha sakta.
- Aur khaas baat ye hai ke, faisla karte waqt to sab se pehle ye dekhna hai ke, wo kaam jo karne ja rahe hain, wo halal hai ya nahi?
- Agar wo kaam haram hai, wo hum nahi kar sakte, pehla decision to ye hoga. Matlab ye ke, haram kaamo ke beech me istikhara nahi hoti. Chori karoon ya Daka daaloon, istikhara nahi kar sakte.
- Aur agar halal kaamo me, aap ke saamne do raaste hain, jaise mareez ko Apollo le jana hai ya Care le jana hai ya koi aur Hospital, ya phir konse college me admission lena hai, dono achhe college hain, fees bhi theek hai, to aise halal kaamo me istikhara kar sakte hain.
- To, istikhara karne ke baad, mashwara karne ke baad, jis cheez ka faisla kiya ho, uss ki taraf badh jana chahiye, agar wo mamela hamare liye khair hoga to Allah (سُبْحَانَهُ وَتَعَالَىٰ) uss me asani de dete hain, aur agar nahi hoga to kuch aur khair hume ata kar diya jata hai.
- Beher-haal, taqdeer dua se badalti hai aur taqdeer badalne par Allah (ربُّ الْعِزَّت) Qadir hain.
- Phir maangi hui duaon ke saath kya hota hai, ye hum pichlay duroos mein kai baar sunn chuke hain
Free Will aur Precautions par ahadith
Jaisa humne abhi suna, hamari Taqdeer me kya likha hai, hume nahi maloom. Lekin, Hume to aisa lagta hai ke, apni marzi se, free will se hum kaam kar rahe hain.
- Apni marzi se hum faisla kar rahe hain,
- Hume to aisa nahi lagta ke, ye Allah Ta’ala ki taraf se koi nizaam chal raha hai,
- Hum jo faisla karte hain ya irada karte hain kisi bhi kaam ko karne ka, aam taur par to wo hamari marzi ke mutabiq hota hai, aur kabhi hamari marzi ki khilaf kaam hota hai.
- To aise maukhon par hum ye samajhte hain ke, kisi doosre insaan ne hamare kaam ko rok diya.
- Phir kuch rules aur kuch regulations humne bana liye hain, aur unn ke mutabiq to har cheez cause and effect ki si hume nazar aati hai.
- Lekin, kyun ke, abh tak jo ahadith humne suna unn me yehi hai ke, har cheez Allah Ta’ala hi ki taraf se hai.
- Shayed issi liye baaz tarjuma karne walay, Taqdeer ka inkaar karne walon ka tarjuma - belief in free will ka, kiya hai. Jo ke, pehli baat to ye hai ke, ye tarjuma ghalat hai. Doosri baat ye hai ke, kya free will hai hi nahi?
- To, aaiyye pehle chand ahadith ka mutaliya karte hain;
- Bukhari, Muslim aur Muwatta Imam Malik ki ahadith, Ibn Abbas (رضي الله عنه) farmate hain ke, Umar (رضي الله عنه) Sham ki taraf safar kar rahe thay, aur jab aap muqam-e-sargh par pahunche to, aap ki mulaqat faujon ke Umara - Abu Ubaida bin Jarrah (رضي الله عنه) aur unn ke sathiyon se huwi.
- Unn logon ne Ameer al-Momineen ko bataya ke Tawoon, yani Plague ki waba Sham me phail chuki hai, iss par Umar (رضي الله عنه) ne kaha ke mere paas muhajireen-e-awwaleen ko bula lao, jab wo aaye to, Umar (رضي الله عنه) ne unn se mashwara kiya aur unhe bataya ke, Sham me Tawoon ki waba phoott padi hai, Muhajireen ki raye me ikhtelaaf tha, baaz logon ne kaha Sahaba-e-Rasool (صلى الله عليه وسلم) ke sathiyon ki baqi jamat aap ke sath hai aur ye munasib nahi hai ke aap unhe, iss waba me daal de,
- Muhajireen ke baad Umar (رضي الله عنه) ne Ansar ko bulaya, aur unn se bhi mashwara kiya aur unhone bhi muhajireen ki tarah ikhtelaaf kiya, kisi ne kaha Sham ki taraf jaana chahiye aur kisi ne kaha ke Madina wapas chale jana chahiye,
- Ansar ki jamat ke baad, Umar (رضي الله عنه) ne Quraish ke baday aur boodhay jo fatah makkah ke waqt Islam qabool kar ke Madina aaye, unhe bulaya aur unn se mashwara kiya, aur unn sab ne bina kisi ikhtelaaf ke kaha ke, hamara khayal hai ke, aap logon ko sath le kar wapas lautt chaliye aur wabai mulk me logon ko na le jaye,
- Ye sunte hi, Umar (رضي الله عنه) ne logon me ailan kar diya ke, Subah ko Hum sab Madina wapas ho jayenge, doosre din Abu Ubaidah (رضي الله عنه) ne Umar (رضي الله عنه) se kaha ke, kya hum Allah ki taqdeer se farar hone ka raasta ikhtiyar kar rahe hain?
- Iss par Umar (رضي الله عنه) ne kaha ke kash! Ye baat Abu Ubaidah ke alawa kisi aur ne kahi hoti, haan hum Allah ki ek taqdeer se farar ho kar, Allah ki doosri Taqdeer ki taraf ja rahe hain, kya tumhare paas oontt hon aur tum unhe le kar kisi aisi wadi me jao, jis ke do kinare hon, ek hara-bhara ho aur doosra khushk. Kya ye haqeeqat nahi ke, agar tum sar-sabz yani hariyali ki taraf apne oontton ko charaoge, to wo bhi Allah ki taqdeer se hoga, aur khushk kinare par charaoge to wo bhi Allah ki taqdeer se hi hoga.
- Sahih Muslim ki ek aur hadith me aya hai ke, Umar (رضي الله عنه) ne Abu Ubaidah se poochha ke, kya tum ye nahi samajhte ke, agar uss charwahe ne banjar zameen me oontton ko charayega, to uss ne hari bhari zameen ko chhorrh diya? Aur kya tum uss charwahe ki nakaami nahi samjhoge ke, uss ne greenery ko chhorrh kar sookhi zameen par oontton charwaya, to Abu Ubaidah ne kaha: Haan. To iss par Umar (رضي الله عنه) ne kaha ke, to phir wapas Madina chalo.
- Abdur Rahman ibn Auf (رضي الله عنه) apni kisi zaroorat ki wajah se uss waqt maujood nahi thay, unhone bataya ke, mere paas iss masale se mutaliq ek ilm hai, maine Rasoolullah (صلى الله عليه وسلم) se suna hai ke, jab tum kisi sar-zameen me (waba ke mutaliq) suno to wahan matt jao, aur jab aisi jagah waba aa jaye, jahan tum khud maujood ho, to wahan se bahar matt niklo, ye sunn kar Umar (رضي الله عنه) ne Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki hamd bayan ki aur Madina wapas ho gaye.[5]
- Phir pichle dars me humne ek hadith suni thi, jis me Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, tum me se aisa koi nahi, magar Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne apne endless ilm ke zariye uss ke liye jannat ya dozakh me uss ka tthikaana likh diya hai, aur ye bhi ke wo nek hoga ya bura insaan hoga. To kisi ne sawal kiya ke, kya hum apne mamelaat ko taqdeer par na chhorrh dein, amal karne ki kya zaroorat hai? To Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, amal kiye jao - kyun ke jannatiyon ke liye jannat walon ke amaal asaan kar diye gaye hain aur dozakhiyon ke liye dozakh walon ke amaal asaan kar diye gaye hain. Phir aap (صلى الله عليه وسلم) ne Surah al-Layl ki ayaat tilawat ki, “To jis ne (Allah ke raaste me maal) kharch kiya aur Allah ka taqwa ikhtiyar kiya yani Allah Ta’ala se darte huwe, gunahon se bachte huwe, nek amal kiya,[6] aur nek baat ko sach mana ya uss ki tasdeeq ki,[7] Uss ko Hum aasaan tareeqe ki taufeeq denge yani uss ko Hum rafta rafta aasaan manzil yani jannat tak pahuncha denge,[8] aur jis ne bukhl kiya, kanjoosi ki (ya Allah ke raaste me kharch nahi kiya) aur be-parwa bana raha,[9] aur nek baat ko jhoott samjha,[10] Usay hum sakht raaste ke liye sahoolat denge, yani uss ko Hum rafta rafta mushkil manzil yani jahannam tak pahuncha denge”[11].[12]
- To inn ahadith se ye baat saaf ho jaati hai ke, kyun ke, hum ko apni taqdeer nahi maloom, hume ye samajh kar amal kiye jana hai jaise hum apni free will ke mutabiq iss kaam ko kar rahe hon, lekin hoga wohi jo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne taqdeer me likh diya hai.
- Iss ko ek misaal se samajhte hain ke, aaj hum bhi computer ke program likhte hain, uss me bhi user ko select karne ke kayee conditions daalte hain, har choice ke liye ek program hota hai, aur agar ghalat choice kar li to program loop back ho kar phir wohi sawal par aa jaata hai.
- To insaan aise programs iss duniya me bana sakta hai, to kya Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka program koi simple program hoga? Nahi, bohot hi complex program hoga.
- Free will to hai, kyun ke, insaan zimmadaar hai uss choice ke liye, aur Allah Ta’ala ko maloom hai ke, insaan kya choice karne wala hai, aur uss ki taqdeer ussi hisab se hai.
- Yahan niyyat dakhil ho jaati hai, kyun ke, Bukhari ki pehli hadith, Amal ka daromadaar niyyat par hai. Har cheez taqdeer se hai, aur wohi amaal asaan kiye gaye hain jo hamari taqdeer me hai, lekin kisi bhi kaam ko karte waqt - hamari niyyat kya thi, humne kis raaste ko chunna chaha, jannatiyon walay raaste ko ya dozakhiyon walay raaste ko. Iss par hamara faisla hoga.
Waham ka ilaaj
Hum cause and effect ki duniya me rehte hain, hume pata hai ke, bimari aye to dawa khana hai, aur agar bimari contageous hai to dawa ke sath sath ehtiyaat bhi karna hai, takay wo bimari kisi aur ko na lagay.
- Lekin, hume ek taraf wo ahadith milti hain, jis me ehtiyaat karna sikhaya gaya hai, waba se bachne ko kaha gaya hai, iss par abhi humne hadith suni.
- Doosri taraf, hume ijazat nahi ke, hum bimar ko zimmadaar tthehraye aur ye kahe ke, uss ki wajah se bimari phaili hai.
- Ibn Majah ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Koi Adwa nahi hai, yani koi contagious disease nahi hai.
- koi shagoon nahi hai, baaz log bura shagoon ho gaya kehte hain, to aap (صلى الله عليه وسلم) ne farmaya ke koi bura shagoon nahi hota, acha shagoon achi baat hai. Yani logon se achi baat karna chahiye.
- Aur na koi Haamah hai, yani daur-e-jahiliyat me log ye samajhte thay ke, marne ke baad uss ki haddiyan ullu ban kar udh jaati hain.
- To inn tamam cheezon ko aap (صلى الله عليه وسلم) ne farmaya ke, ye nahi hain, obviously ye superstitious cheezen hain, to kisi ne sawal kiya ke, Ya Rasoolullah (صلى الله عليه وسلم)! Agar ek oontt ko khujli ki bimari hai, to uss se doosre oontton ko bhi lag jaati hai.
- Iss par aap (صلى الله عليه وسلم) ne farmaya ke, ye to Allah ki taqdeer ka hissa hai, kyun ke, pehle oontt ko kis ne khujli di thi?[13]
- Inn ahadith ka matlab ye nahi hai ke, Rasoolullah (صلى الله عليه وسلم) contageous diseases ka inkaar kar rahe hain, balke aap (صلى الله عليه وسلم) ye keh rahe hain ke, jab tak Allah ka hukum nahi hoga, tab tak bimari asar nahi kar sakti.
- Iss ke kayee examples hain, doctors patients ko treat karte hain aur bimar nahi hotay. Ek healthy aadmi ki wajah se bimari phail sakti hai, wo bimari uss aadmi ko asar nahi karti lekin uss ki wajah se koi aur bimar ho gaya.
- Ye sab kuch hum covid ke dauran dekh chuke hain.
- To iss hadith ka matlab ye hai ke, taqdeer me jis ko bimar parrhna likha hai, wohi bimar padega, aur jis ko sehat mand rehna hai, wo bimar hona chahe to bhi bimar nahi hota.
- To aise me, bimar se ye kehna ke tumhari wajah se bimari phail rahi hai, sahih nahi hai aur uss ko manhoos samjhna ghalat hai. Hume chahiye ke hum achi baat kare, logon ka dil na dukhaye.
Qudrat, Milkiyat, Qabza aur Taqat
Iss section ke ahadith me;
- Nasai aur Abu Dawood ki ahadith ka mafhoom aa raha hai, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Juma ke din ghusl karna, miswak karna aur atar lagana wajib hai har mard ke liye. Atar ya khushboo lagane par zor dete huwe aap ne farmaya ke, perfume lagao, atar lagao jo tumhare paas ho, ya jo tum afford kar sakte ho. Agar auraton ka atar hi maujood hai, to wo hi sahih.[14]
- Muslim, Muwatta Imam Malik ki ahadith, Jung-e-Khaibar se wapas hote waqt ek muqaam par raat ko araam karne ke liye rukay aur aap (صلى الله عليه وسلم) ne Bilal (رضي الله عنه) ko zimmadari di ke, fajr par sab ko utthaye, Bilal (رضي الله عنه) jaagte rahe jab tak ke unn ke taqdeer thi, aur unhone ne apne oontt ko ttayka lagaya aur wo sooraj nikalne ki taraf rukh karke baitthe aur neend unn par taari ho gayee, yahan tak ke, sooraj ki tezi unn ke chehron par parrhne lagi, aur sab ki fajr ki namaz qaza ho gayee,
- Bilal (رضي الله عنه) ne mazarat chahi, maafi maangi, aur kaha ke, meri nafs bhi Ussi ne liya jo aap (صلى الله عليه وسلم) ki nafs ko jis ne liya, yani Allah Ta’ala ne,
- To Rasoolullah (صلى الله عليه وسلم) ne hukum diya ke, iss waadi se nikal chalo aur kuch door jaane ke baad, wazu kiya aur qaza namaz ada ki.
- Phir aap (صلى الله عليه وسلم) ne farmaya ke, agar koi namaz parrhna bhool jaye to wo usay yaad aane par parrh le, kyun ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) Quran me farmate hain ke, Namaz ko qayem karo mujhe yaad karne ke liye.[15]
- Sharh as-Sunna, Hidayat ar-Ro’ya, Sahih al-Jame aur Jami as-Sagheer ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, “Agar koi ye jaanta hai ke, Main (yani ke Allah Ta’ala) gunahon ko maaf karne ki taqat ya qudrat rakhta hoon, to main usay maaf kar doonga aur iss baat ki parwah nahi karoonga (ke wo kitne gunah hain), jab tak ke wo mere sath kisi ko shareek na kare”.[16]
- Bukhari, Muslim, Imam Nawawi ki ahadith-e-qudsi, Muwatta Imam Malik, Nasai aur Ibn Majah ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Ek shakhs tha jo kabhi koi neki nahi ki, gunah hi gunah karta raha, aur uss ne apne ghar walon se kaha ke, jab mera inteqaal ho jaye to meri mayyat ko jala dena aur uss ki aadhi raakh ko dafan kar dena aur aadhi ko samandar me phek dena,
- Kyun ke, uss ne kaha ke jab wo Allah ke qabze me aayega, to Allah usay aisa azab dengay, jo duniya me kisi ko nahi diya hoga,
- To Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne samandar se kaha ke, uss ke ajza jama karo aur zameen se bhi kaha ke uss me jo bhi hai wo jama kare, phir Allah ne usay wapas paida kiya aur uss se poochha ke, tu ne aisa kyun kiya, to uss shakhs ne jawab diya ke, Teri khauf se Ya Rabb, Tere Khauf se, to Allah ne usay maaf kar diya.[17]
Yahan hum dars ko rok denge, aur bhi ahadith hain iss lafz me, jisay hum next Saturday ko Surah al-Baqarah ki tafseer me sunenge.
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
[1] It was narrated that Thawban said: "The Messenger of Allah (ﷺ) said: 'Nothing extends one's life span but righteousness, nothing averts the Divine Decree but supplication, and nothing deprives a man of provision but the sin that he commits.'"
حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ عَبْدِ اللَّهِ بْنِ عِيسَى، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي الْجَعْدِ، عَنْ ثَوْبَانَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " لاَ يَزِيدُ فِي الْعُمْرِ إِلاَّ الْبِرُّ وَلاَ يَرُدُّ الْقَدَرَ إِلاَّ الدُّعَاءُ وَإِنَّ الرَّجُلَ لَيُحْرَمُ الرِّزْقَ لِلْخَطِيئَةِ يَعْمَلُهَا " .
Grade: Da'if (Darussalam) | Reference: Sunan Ibn Majah 90
1 - لا يزيدُ في العمرِ إلَّا البرُّ ولا يردُّ القدرَ إلَّا الدُّعاءُ...
الراوي : ثوبان مولى رسول الله صلى الله عليه وسلم | المحدث : الألباني | المصدر : صحيح ابن ماجه
الصفحة أو الرقم : 73 | خلاصة حكم المحدث : حسن
Reference: https://dorar.net/h/HInYr9oJ
2 - لا يزيدُ في العمُرِ إلَّا البرُّ ولا يردُّ القدَرَ إلَّا الدُّعاءُ وإنَّ الرَّجلَ لَيُحرَمُ الرِّزقَ بالذَّنبِ يصيبُهُ
الراوي : ثوبان مولى رسول الله صلى الله عليه وسلم | المحدث : الألباني | المصدر : صحيح ابن ماجه
الصفحة أو الرقم : 3264 | خلاصة حكم المحدث : حسن دون قوله: "وإن الرجل..."
Reference: https://dorar.net/h/5L1QXhNX
3 - لا يَرُدُّ القدرَ إلَّا الدُّعاءُ، ولا يزيدُ في العمرِ إلَّا البِرُّ،....
الراوي : ثوبان مولى رسول الله صلى الله عليه وسلم | المحدث : الألباني | المصدر : صحيح الترغيب
الصفحة أو الرقم : 1638 | خلاصة حكم المحدث : حسن
Reference: https://dorar.net/h/O6TqTIO1
4 - لا يردُّ القدرَ إلا الدعاءُ، ولا يزيدُ في العمرِ إلا البرُّ، وإنَّ الرجلَ لَيُحرَمُ الرزقَ بالذنبِ يُصيبُه
الراوي : ثوبان مولى رسول الله صلى الله عليه وسلم | المحدث : الألباني | المصدر : شرح الطحاوية
الصفحة أو الرقم : 144 | خلاصة حكم المحدث : حسن دون قوله: "وإن الرجل"
Reference: https://dorar.net/h/Sh8RaXHj
5 - لا يرُدُّ القَدرَ إلَّا الدُّعاءُ، ولا يَزيدُ في العُمُرِ إلَّا البِرُّ، وإنَّ الرَّجُلَ لَيُحْرَمُ الرِّزقَ بالذَّنبِ يُصِيبُهُ.
الراوي : ثوبان | المحدث : شعيب الأرناووط | المصدر : تخريج شرح السنة
الصفحة أو الرقم : 3418 | خلاصة حكم المحدث : حسن دون قوله وإن الرجل ليحرم الرزق بالذنب يصيبه
Reference: https://dorar.net/h/TWCppnEf
الصحيح البديل:
- لا يردُّ القضاءَ إلَّا الدُّعاءُ ولا يزيدُ في العُمرِ إلَّا البرُّ
الراوي : سلمان الفارسي | المحدث : ابن مفلح | المصدر : الآداب الشرعية
الصفحة أو الرقم : 1/410 | خلاصة حكم المحدث : إسناده جيد
- لا يردُّ القضاءَ إلا الدعاءُ ولا يزيدُ في العمرِ إلا البِرُّ
الراوي : سلمان الفارسي | المحدث : صدر الدين المناوي | المصدر : كشف المناهج والتناقيح
الصفحة أو الرقم : 2/255 | خلاصة حكم المحدث : إسناده جيد
6 - لا يَرُدُّ القَدَرَ إلَّا الدُّعاءُ، ولا يَزيدُ في العُمُرِ إلَّا البِرُّ، وإنَّ العَبدَ ليُحرَمُ الرِّزقَ بالذِّنبِ يُصيبُه.
الراوي : ثوبان مولى رسول الله صلى الله عليه وسلم | المحدث : شعيب الأرناؤوط | المصدر : تخريج المسند لشعيب
الصفحة أو الرقم : 22413 | خلاصة حكم المحدث : حسن لغيره دون قوله: "وإن العبد ليحرم الرزق ... إلخ
Reference: https://dorar.net/h/VeIqVseP
[2] Narrated Jabir: The Prophet (ﷺ) used to teach us the Istikhara for each and every matter as he used to teach us the Suras from the Holy Qur'an. (He used to say), "If anyone of you intends to do something, he should offer a two-rak`at prayer other than the obligatory prayer, and then say: 'Allahumma inni astakhiruka bi'ilmika, wa astaqdiruka biqudratika, wa as'aluka min fadlika-l-'azim, fa innaka taqdiru wala aqdiru, wa ta'lamu wala a'lamu, wa anta'allamu-l-ghuyub. Allahumma in kunta ta'lamu anna hadha-lamra khairun li fi dini wa ma'ashi wa 'aqibati `Amri (or said, fi 'ajili `Amri wa ajilihi) fa-qdurhu li, Wa in kunta ta'lamu anna ha-dha-l-amra sharrun li fi dini wa ma'ashi wa 'aqibati `Amri (or said, fi ajili `Amri wa ajilihi) fasrifhu 'anni was-rifni 'anhu wa aqdur li alkhaira haithu kana, thumma Raddani bihi," Then he should mention his matter (need).
حَدَّثَنَا مُطَرِّفُ بْنُ عَبْدِ اللَّهِ أَبُو مُصْعَبٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي الْمَوَالِ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ جَابِرٍ ـ رضى الله عنه ـ قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم يُعَلِّمُنَا الاِسْتِخَارَةَ فِي الأُمُورِ كُلِّهَا كَالسُّورَةِ مِنَ الْقُرْآنِ " إِذَا هَمَّ بِالأَمْرِ فَلْيَرْكَعْ رَكْعَتَيْنِ، ثُمَّ يَقُولُ اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلاَ أَقْدِرُ، وَتَعْلَمُ وَلاَ أَعْلَمُ، وَأَنْتَ عَلاَّمُ الْغُيُوبِ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي ـ أَوْ قَالَ عَاجِلِ أَمْرِي وَآجِلِهِ ـ فَاقْدُرْهُ لِي، وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي ـ أَوْ قَالَ فِي عَاجِلِ أَمْرِي وَآجِلِهِ ـ فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ، وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ، ثُمَّ رَضِّنِي بِهِ. وَيُسَمِّي حَاجَتَهُ ".
Reference: Sahih al-Bukhari 1166, Sahih al-Bukhari 6382, Riyad as-Salihin 717, Mishkat al-Masabih 1323, Al-Adab Al-Mufrad 703 , Sunan an-Nasa'i 3253, Sunan Ibn Majah 1383, Sunan Abi Dawud 1538, Jami` at-Tirmidhi 480
[4] Jabir bin Abdullah (RA) said: The Prophet (ﷺ) used to teach us to seek Allah's Counsel in all matters, as he used to teach us a Surah from the Qur'an. He would say: When anyone of you has an important matter to decide, let him pray two Rak'ahs other than the obligatory prayer, and then say: Allāhumma innī astakhīruka bi `ilmik, wa astaqdiruka biqudratik, wa as'aluka min faḍlika ‘l-`Aẓīm, fa'innaka taqdiru wa lā aqdir, wa ta`lamu wa lā a`lam, wa anta `allāmu ‘l-ghuyūb, Allāhumma in kunta ta`lamu anna hādha ‘l-amra - [then mention the thing to be decided] Khayrun lī fī dīnī wa ma`āshī wa `āqibati amrī - [or say] `ājilihi wa ājilih - faqdurhu lī wa yassirhu lī thumma bārik lī fīh, wa in kunta ta`lamu anna hādha ‘l-amra sharrun lī fī dīnī wa ma`āshī wa `āqibati 'amrī - [or say] `ājilihi wa 'ājilihi - faṣrifhu `annī waṣrifnī `anh, waqdur liya ‘l-khayra ḥaythu kān, thumma arḍinī bih. "O Allah, I seek the counsel of Your Knowledge, and I seek the help of Your Omnipotence, and I beseech You for Your Magnificent Grace. Surely, You are Capable and I am not. You know and I know not, and You are the Knower of the unseen. O Allah, if You know that this matter [then mention the thing to be decided] is good for me in my religion and in my life and for my welfare in the life to come, - [or say: in this life and the afterlife] - then ordain it for me and make it easy for me, then bless me in it. And if You know that this matter is bad for me in my religion and in my life and for my welfare in the life to come, - [or say: in this life and the afterlife] - then distance it from me, and distance me from it, and ordain for me what is good wherever it may be, and help me to be content with it." Whoever seeks the counsel of the Creator will not regret it and whoever seeks the advice of the believers will feel confident about his decisions, for Allah has said in the Qur'an: "And consult them in the affair. Then when you have taken a decision, put your trust in Allah." [Al-Bukhari 7/162. and Aal-'Imran 3:159]
قال جابر بن عبد الله رضي الله عنهما : كان رسول الله صلى الله عليه وسلم ، يُعلمنا الاستخارة في الأمور كلها كما يعلمُنا السورة من القرآن ، يقول : إذا هم أحدكم بالأمر فليركع ركعتين من غير الفريضة ، ثم ليقل: "اللهم إني أستخيرك بعلمك ، وأستقدرك بقدرتك ، وأسألك من فضلك العظيم فإنك تقدِرُ ولا أقدِرُ ، وتعلم ولا أعلم ، وأنت علام الغيوب ، اللهم إن كنت تعلم أن هذا الأمر - يسمي حاجته - خير لي في ديني ومعاشي وعاقبة أمري - أو قال : عاجله وآجله - فاقدره لي ويسره لي ، ثم بارك لي فيه ، وإن كنت تعلم أن هذا الأمر شر لي في ديني ومعاشي وعاقبة أمري - أو قال : عاجله وآجله - فاصرفه عني واصرفني عنه ، واقدر لي الخير حيث كان ، ثم ارضني به " وما ندم من استخار الخالق، وشاور المخلوقين المؤمنين وتثبَّت في أمره، فقد قال سبحانه ﴿وَشـاوِرْهُـم في الأمْـرِ فَـإِذا عَـزَمْـتَ فَتَوَكّـلْ عَلـى الله﴾
Grade: Sahih (Bukhari) | Reference: Hisn al-Muslim 74
[5] Ibn 'Abbas (May Allah be pleased with them) reported: 'Umar bin Al- Khattab (May Allah be pleased with him) set out for Ash-Sham (the region comprising Syria, Palestine, Lebanon and Jordan). As he reached at Sargh (a town by the side of Hijaz) he came across the governor of Al-Ajnad, Abu 'Ubaidah bin Al-Jarrah (May Allah be pleased with him) and his companions. They informed him that an had broken out in Syria. Ibn 'Abbas relates: 'Umar (May Allah be pleased with him) said to me: "Call to me the earliest Muhajirun (Emigrants)." So I called them. He sought their advice and told them that an epidemic had broken out in Ash-Sham. There was a difference of opinion whether they should proceed further or retreat to their homes in such a situation. Some of them said: "You have set forth to fight the enemy, and therefore you should not go back;" whereas some of them said: "As you have along with you many eminent Companions of Messenger of Allah (ﷺ), we would not advice you to set forth to the place of the plague (and thus expose them deliberately to a danger)." 'Umar (May Allah be pleased with him) said: "You can now go away." He said: "Call to me the Ansar (the Helpers)." So I called them to him, and he consulted them and they differed in their opinions as well. He said: "Now, you may go." He again said: "Call the old (wise people) of the Quraish who had emigrated before the conquest of Makkah." I called them. 'Umar (May Allah be pleased with him) consulted them in this issue and not even two persons among them differed in the opinions. They said: "We think that you should go back along with the people and do not take them to this scourge. 'Umar (May Allah be pleased with him) made an announcement to the people, saying: "In the morning I intend to go back, and I want you to do the same." Abu 'Ubaidah bin Al-Jarrah (May Allah be pleased with him) said: "Are you going to run away from the Divine Decree?" Thereupon 'Umar (May Allah be pleased with him) said: "O Abu 'Ubaidah ! Had it been someone else to say this." ('Umar (May Allah be pleased with him) did not like to differ with him). He said: "Yes, we are running from the Divine Decree to the Divine Decree. What do you think if you have camels and you happen to get down a valley having two sides, one of them covered with foliage and the other being barren, will you not act according to the Divine Decree if you graze them in vegetative land? In case you graze them in the barren land, even then you will be doing so according to the Divine Decree.
There happened to come 'Abdur-Rahman bin 'Auf who had been absent for some of his needs. He said: I have knowledge about it. I heard the Messenger of Allah (ﷺ) saying, "If you get wind of the outbreak of plague in a land, you should not enter it; but if it spreads in the land where you are, you should not depart from it." Thereupon 'Umar bin Khattab (May Allah be pleased with him) praised Allah and went back. [Al-Bukhari and Muslim].
وعن ابن عباس رضي الله عنه أن عمر بن الخطاب رضي الله عنه خرج إلى الشام حتى إذا كان بسرغ لقيه أمراء الأجناد -أبو عبيدة بن الجراح وأصحابه- فأخبروه أن الوباء قد وقع بالشام، قال بن عباس: فقال عمر: ادع لي المهاجرين الأولين، فدعوتهم، فاستشارهم، وأخبرهم أن الوباء قد وقع بالشام، فاختلفوا، فقال بعضهم: خرجت لأمر، ولا نرى أن ترجع عنه. وقال بعضهم: معك بقية الناس وأصحاب رسول الله صلى الله عليه وسلم ، ولا نرى أن تقدمهم على هذا الوباء. فقال: ارتفعوا عني، ثم قال: ادع لي الأنصار، فدعوتهم، فاستشارهم، فسلكوا سبيل المهاجرين، واختلفوا كاختلافهم، فقال: ارتفعوا عني، ثم قال: ادع لي من كان ها هنا من مشيخة قريش من مهاجرة الفتح، فدعوتهم، فلم يختلف عليه منهم رجلان، فقالوا: نرى أن ترجع بالناس، ولا تقدمهم على هذا الوباء، فنادى عمر رضي الله عنه في الناس: إني مصبح على ظهر، فأصبحوا عليه فقال أبو عبيدة بن الجراح رضي الله عنه : أفرار من قدر الله؟ فقال عمر رضي الله عنه : لو غيرك قالها يا أبا عبيدة! -وكان عمر يكره خلافه- نعم نفر من قدر الله إلى قدر الله، أرأيت لو كان لك إبل، فهبطت وادياً له عدوتان، إحداهما خصبة، والأخرى جدبة، أليس إن رعيت الخصبة رعيتها بقدر الله، وإن رعيت الجدبة رعيتها بقدر الله؟ قال: فجاء عبد الرحمن بن عوف رضي الله عنه ، وكان متغيباً في بعض حاجته، فقال: إن عندي من هذا علما، سمعت رسول الله صلى الله عليه وسلم يقول: “إذا سمعتم به بأرض، فلا تقدموا عليه، وإذا وقع بأرض وأنتم بها، فلا تخرجوا فرارا منه" فحمد الله تعالى عمر رضي الله عنه وانصرف. ((متفق عليه)). والعدوة: جانب الوادي.
Grade: Muttafiq Alaih | Reference: Riyad as-Salihin 1791, Sahih al-Bukhari 5729, Sahih Muslim 2219a, Muwatta Malik Book 45, Hadith 21, Sahih Muslim 2219a, Sahih Muslim 2219b
[12] Ali reported: We were in a funeral in the graveyard of Gharqad when Allah's Messenger (ﷺ) came to us and we sat around him. He had a stick with him. He lowered his head and began to scratch the earth with his stick, and then said: There is not one amongst you whom a seat in Paradise or Hell has not been allotted and about whom it has not been written down whether he would be an evil person or a blessed person. A person said: Allah's Messenger, should we not then depend upon our destiny and abandon our deeds? Thereupon he said: Acts of everyone will be facilitated in that which has been created for him so that whoever belongs to the company of the blessed will have good works made easier for him and whoever belongs to the unfortunate ones will have evil acts made easier for him. He then recited this verse (from the Qur'an): "Then, who gives to the needy and guards against evil and accepts the excellent (the truth of Islam and the path of righteousness it prescribes), We shall make easy for him the easy end and who is miserly and considers himself above need, We shall make easy for him the difficult end" (xcii. 5-10).
حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، وَزُهَيْرُ بْنُ حَرْبٍ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ، - وَاللَّفْظُ لِزُهَيْرٍ - قَالَ إِسْحَاقُ أَخْبَرَنَا وَقَالَ الآخَرَانِ، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ عَلِيٍّ، قَالَ كُنَّا فِي جَنَازَةٍ فِي بَقِيعِ الْغَرْقَدِ فَأَتَانَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَعَدَ وَقَعَدْنَا حَوْلَهُ وَمَعَهُ مِخْصَرَةٌ فَنَكَّسَ فَجَعَلَ يَنْكُتُ بِمِخْصَرَتِهِ ثُمَّ قَالَ " مَا مِنْكُمْ مِنْ أَحَدٍ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ إِلاَّ وَقَدْ كَتَبَ اللَّهُ مَكَانَهَا مِنَ الْجَنَّةِ وَالنَّارِ وَإِلاَّ وَقَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَةً " . قَالَ فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ أَفَلاَ نَمْكُثُ عَلَى كِتَابِنَا وَنَدَعُ الْعَمَلَ فَقَالَ " مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَسَيَصِيرُ إِلَى عَمَلِ أَهْلِ السَّعَادَةِ وَمَنْ كَانَ مِنْ أَهْلِ الشَّقَاوَةِ فَسَيَصِيرُ إِلَى عَمَلِ أَهْلِ الشَّقَاوَةِ " . فَقَالَ " اعْمَلُوا فَكُلٌّ مُيَسَّرٌ أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ وَأَمَّا أَهْلُ الشَّقَاوَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ الشَّقَاوَةِ " . ثُمَّ قَرَأَ { فَأَمَّا مَنْ أَعْطَى وَاتَّقَى * وَصَدَّقَ بِالْحُسْنَى * فَسَنُيَسِّرُهُ لِلْيُسْرَى * وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى * وَكَذَّبَ بِالْحُسْنَى * فَسَنُيَسِّرُهُ لِلْعُسْرَى}
Reference: Sahih Muslim 2647a, Sahih Muslim 2647c, Musnad Ahmad 1067, 1068
[13] Ibn ‘Umar said: “The Messenger of Allah (ﷺ) said: ‘There is no ‘Adwa, no omen, and no Hamah.’ A man stood up and said: ‘O Messenger of Allah, what if a camel has mange and another camel gets mange from it?’ He said: ‘That is the Divine decree. Who causes the mange in the first one?’”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا وَكِيعٌ، عَنْ أَبِي جَنَابٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " لاَ عَدْوَى وَلاَ طِيَرَةَ وَلاَ هَامَةَ " . فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ الْبَعِيرُ يَكُونُ بِهِ الْجَرَبُ فَتَجْرَبُ بِهِ الإِبِلُ . قَالَ " ذَلِكَ الْقَدَرُ فَمَنْ أَجْرَبَ الأَوَّلَ " .
Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 3540
It was narrated that Ibn 'Umar said: "The Messenger of Allah (ﷺ) said: 'There is no 'Adwa (contagion), no Tiyarah (evil omen) and no Hamah.' A Bedouin man stood up and said: 'O Messenger of Allah, what do you think about a camel that suffers from mange and then all other camels get mange?' He said: 'That is because of the Divine Decree. How else did the first one get mange?'"
Note: The majority of scholars interpret this to mean that these things in and of themselves do not transmit or cause harm through supernatural or hidden means but that Allah is ultimately in control and any fearful superstition around these is false.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَعَلِيُّ بْنُ مُحَمَّدٍ، قَالاَ حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا يَحْيَى بْنُ أَبِي حَيَّةَ أَبُو جَنَابٍ الْكَلْبِيُّ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " لاَ عَدْوَى وَلاَ طِيَرَةَ وَلاَ هَامَةَ " . فَقَامَ إِلَيْهِ رَجُلٌ أَعْرَابِيٌّ فَقَالَ يَا رَسُولَ اللَّهِ أَرَأَيْتَ الْبَعِيرَ يَكُونُ بِهِ الْجَرَبُ فَيُجْرِبُ الإِبِلَ كُلَّهَا قَالَ " ذَلِكُمُ الْقَدَرُ فَمَنْ أَجْرَبَ الأَوَّلَ " .
Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 86
[14] It was narrated (through two chains) from 'Abdur-Rahman bin Abi Sa'eed, from his father, that: The Messenger of Allah (ﷺ) said: "Ghusl and using siwak on Fridays are obligatory for everyone who has reached the age of puberty, and he should put on whatever he can find of perfume." Except that Bukair (one of the narrators in one chain) did not mention 'Abdur-Rahman, and about the perfume he said: "Even if it is women's perfume."
أَخْبَرَنَا مُحَمَّدُ بْنُ سَلَمَةَ، قَالَ حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ، أَنَّ سَعِيدَ بْنَ أَبِي هِلاَلٍ، وَبُكَيْرَ بْنَ الأَشَجِّ، حَدَّثَاهُ عَنْ أَبِي بَكْرِ بْنِ الْمُنْكَدِرِ، عَنْ عَمْرِو بْنِ سُلَيْمٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " الْغُسْلُ يَوْمَ الْجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ وَالسِّوَاكُ وَيَمَسُّ مِنَ الطِّيبِ مَا قَدَرَ عَلَيْهِ " . إِلاَّ أَنَّ بُكَيْرًا لَمْ يَذْكُرْ عَبْدَ الرَّحْمَنِ وَقَالَ فِي الطِّيبِ " وَلَوْ مِنْ طِيبِ الْمَرْأَةِ " .
Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa'i 1375
'Abd al-Rahman b. Abi Sa'id al-Khudri quotes his father as saying: The Prophet (ﷺ) said: Washing and the use of tooth-stick are necessary for every adult (person) on Friday; and everyone should apply perfume whatever one has. The narrator Bukair did not mention of 'Abd al-Rahman; and about perfume he said that even it might be of the kind used by women.
حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ الْمُرَادِيُّ، حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ، أَنَّ سَعِيدَ بْنَ أَبِي هِلاَلٍ، وَبُكَيْرَ بْنَ عَبْدِ اللَّهِ بْنِ الأَشَجِّ، حَدَّثَاهُ عَنْ أَبِي بَكْرِ بْنِ الْمُنْكَدِرِ، عَنْ عَمْرِو بْنِ سُلَيْمٍ الزُّرَقِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " الْغُسْلُ يَوْمَ الْجُمُعَةِ عَلَى كُلِّ مُحْتَلِمٍ وَالسِّوَاكُ وَيَمَسُّ مِنَ الطِّيبِ مَا قُدِّرَ لَهُ " . إِلاَّ أَنَّ بُكَيْرًا لَمْ يَذْكُرْ عَبْدَ الرَّحْمَنِ وَقَالَ فِي الطِّيبِ " وَلَوْ مِنْ طِيبِ الْمَرْأَةِ ". حكم: صحيح (الألباني)
Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 344
[15] Yahya related to me from Malik from Ibn Shihab from Said ibn al- Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, travelled by night on the way back from Khaybar. Towards the end of the night he stopped for a rest and told Bilal to stay awake to keep watch for the subh prayer. The Messenger of Allah, may Allah bless him and grant him peace, and his companions slept. Bilal stayed on guard as long as was decreed for him and then he leant against his riding camel facing the direction of the dawn and sleep overcame him and neither he nor the Messenger of Allah nor any of the party woke up until the sun's rays had struck them. The Messenger of Allah, may Allah bless him and grant him peace, was alarmed. Bilal excused himself, saying, "Messenger of Allah! The One who took your self was the One who took myself. "The Messenger of Allah, may Allah bless him and grant him peace, ordered the party to move on and so they roused their mounts and rode on a short distance. The Messenger of Allah, may Allah bless him and grant him peace, ordered Bilal to give the iqama and then led them in the subh prayer. When he had finished he said, "Anyone who forgets a prayer should pray it when he remembers. Allah theBlessed and Exalted says in His book, 'Establish the prayer to remember Me.'"
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم حِينَ قَفَلَ مِنْ خَيْبَرَ أَسْرَى حَتَّى إِذَا كَانَ مِنْ آخِرِ اللَّيْلِ عَرَّسَ وَقَالَ لِبِلاَلٍ " اكْلأْلَنَا الصُّبْحَ " . وَنَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَصْحَابُهُ وَكَلأَ بِلاَلٌ مَا قُدِّرَ لَهُ ثُمَّ اسْتَنَدَ إِلَى رَاحِلَتِهِ وَهُوَ مُقَابِلُ الْفَجْرِ فَغَلَبَتْهُ عَيْنَاهُ فَلَمْ يَسْتَيْقِظْ رَسُولُ اللَّهِ صلى الله عليه وسلم وَلاَ بِلاَلٌ وَلاَ أَحَدٌ مِنَ الرَّكْبِ حَتَّى ضَرَبَتْهُمُ الشَّمْسُ فَفَزِعَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ بِلاَلٌ يَا رَسُولَ اللَّهِ أَخَذَ بِنَفْسِي الَّذِي أَخَذَ بِنَفْسِكَ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " اقْتَادُوا " . فَبَعَثُوا رَوَاحِلَهُمْ وَاقْتَادُوا شَيْئًا ثُمَّ أَمَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِلاَلاً فَأَقَامَ الصَّلاَةَ فَصَلَّى بِهِمْ رَسُولُ اللَّهِ صلى الله عليه وسلم الصُّبْحَ ثُمَّ قَالَ حِينَ قَضَى الصَّلاَةَ " مَنْ نَسِيَ الصَّلاَةَ فَلْيُصَلِّهَا إِذَا ذَكَرَهَا فَإِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ فِي كِتَابِهِ {أَقِمِ الصَّلاَةَ لِذِكْرِي } " .
Reference: Muwatta Malik Book 1, Hadith 25, Mishkat al-Masabih 684
Abu Huraira reported that when the Messenger of Allah (ﷺ) returned from the expedition to Khaibar, he travelled one night, and stopped for rest when he became sleepy. He told Bilal to remain on guard during the night and he (Bilal) prayed as much as he could, while the Messenger of Allah (ﷺ) and his Companions slept. When the time for dawn approached Bilal leaned against his camel facing the direction from which the dawn would appear but he was overcome by sleep while he was leaning against his camel, and neither the Messenger of Allah (ﷺ) nor Bilal, nor anyone else among his Companions got up, till the sun shone on them. Allah's Messenger (ﷺ) was the first of them to awake and, being startled, he called to Bilal who said: Messenger of Allah I may my father and mother be offered as ransom for thee, the same thing overpowered me which overpowered you. He (the Holy Prophet, then) said: Lead the beasts on: so they led their camels to some distance. The Messenger of Allah (ﷺ) then performed ablution and gave orders to Bilal who pronounced the Iqama and then led them in the morning prayer. When he finished the prayer he said: When anyone forgets the prayer, he should observe it when he remembers it, for Allah has said:" And observe the prayer for remembrance of Me" (Qur'an. xx. 14). Yunus said: Ibn Shilab used to recite it like this:" (And observe the prayer) for remembrance."
حَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى التُّجِيبِيُّ، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم حِينَ قَفَلَ مِنْ غَزْوَةِ خَيْبَرَ سَارَ لَيْلَهُ حَتَّى إِذَا أَدْرَكَهُ الْكَرَى عَرَّسَ وَقَالَ لِبِلاَلٍ " اكْلأْ لَنَا اللَّيْلَ " . فَصَلَّى بِلاَلٌ مَا قُدِّرَ لَهُ وَنَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَصْحَابُهُ فَلَمَّا تَقَارَبَ الْفَجْرُ اسْتَنَدَ بِلاَلٌ إِلَى رَاحِلَتِهِ مُوَاجِهَ الْفَجْرِ فَغَلَبَتْ بِلاَلاً عَيْنَاهُ وَهُوَ مُسْتَنِدٌ إِلَى رَاحِلَتِهِ فَلَمْ يَسْتَيْقِظْ رَسُولُ اللَّهِ صلى الله عليه وسلم وَلاَ بِلاَلٌ وَلاَ أَحَدٌ مِنْ أَصْحَابِهِ حَتَّى ضَرَبَتْهُمُ الشَّمْسُ فَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَوَّلَهُمُ اسْتِيقَاظًا فَفَزِعَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ " أَىْ بِلاَلُ " . فَقَالَ بِلاَلٌ أَخَذَ بِنَفْسِي الَّذِي أَخَذَ - بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللَّهِ - بِنَفْسِكَ قَالَ " اقْتَادُوا " . فَاقْتَادُوا رَوَاحِلَهُمْ شَيْئًا ثُمَّ تَوَضَّأَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَمَرَ بِلاَلاً فَأَقَامَ الصَّلاَةَ فَصَلَّى بِهِمُ الصُّبْحَ فَلَمَّا قَضَى الصَّلاَةَ قَالَ " مَنْ نَسِيَ الصَّلاَةَ فَلْيُصَلِّهَا إِذَا ذَكَرَهَا فَإِنَّ اللَّهَ قَالَ { أَقِمِ الصَّلاَةَ لِذِكْرِي} " . قَالَ يُونُسُ وَكَانَ ابْنُ شِهَابٍ يَقْرَؤُهَا لِلذِّكْرَى .
Reference: Sahih Muslim 680a
[16] Ibn ‘Abbas reported God’s messenger as stating that God has said, “If anyone knows that I have power to forgive sins I will pardon him and not care, so long as he associatesi nothing with me.” [Sharh as-sunna]
وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا عَنِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: " قَالَ اللَّهُ تَعَالَى: مَنْ عَلِمَ أَنِّي ذُو قُدْرَةٍ عَلَى مَغْفِرَةِ الذُّنُوبِ غَفَرْتُ لَهُ وَلَا أُبَالِي مَا لم تشرك بِي شَيْئا ". رَوَاهُ فِي شرح السّنة - حكم: لم تتمّ دراسته (الألباني)
Reference: Mishkat al-Masabih 2338
1 - من علِمَ أنِّي ذو قدرةٍ على مغفرةِ الذُّنوبِ غفرتُ لهُ ولا أبالي ما لم يشرك بي شيئًا
الراوي : عبدالله بن عباس | المحدث : ابن حجر العسقلاني | المصدر : هداية الرواة
الصفحة أو الرقم : 2/448 | خلاصة حكم المحدث : [حسن كما قال في المقدمة]
التخريج : أخرجه الطبراني (11/241) (11615) واللفظ له، والحاكم (7676)، وابن عدي في ((الكامل في الضعفاء)) (2/386)
Reference: https://dorar.net/h/g91KV4nv
2 - قال اللهُ تعالى : مَنْ عَلِمَ أَنِّي ذو قدرةٍ على مغفرةِ الذنوبِ غفرتُ لَهُ ولا أُبالِي ، مالم يشرِكْ بي شيئًا
الراوي : عبدالله بن عباس | المحدث : الألباني | المصدر : صحيح الجامع
الصفحة أو الرقم : 4330 | خلاصة حكم المحدث : صحيح
التخريج : أخرجه الطبراني (11/241) (11615) واللفظ له، والحاكم (7676)، وابن عدي في ((الكامل في الضعفاء)) (2/386)
Reference: https://dorar.net/h/HqdCSXRy
4 - قالَ اللهُ تعالَى : منْ علمَ أنِّي ذُو قدرةٍ على مغفرةِ الذنوبِ غفرتُ لهُ و لا أبالِي، ما لمْ يشركْ بِي شيئًا
الراوي : عبدالله بن عباس | المحدث : السيوطي | المصدر : الجامع الصغير
الصفحة أو الرقم : 6036 | خلاصة حكم المحدث : صحيح
التخريج : أخرجه الطبراني (11/241) (11615)، وابن عدي في ((الكامل في الضعفاء)) (2/386)، والحاكم (7676) باختلاف يسير
Reference: https://dorar.net/h/AeutkBSG
[17] Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "A man who never did any good deed, said that if he died, his family should burn him and throw half the ashes of his burnt body in the earth and the other half in the sea, for by Allah, if Allah should get hold of him, He would inflict such punishment on him as He would not inflict on anybody among the people. But Allah ordered the sea to collect what was in it (of his ashes) and similarly ordered the earth to collect what was in it (of his ashes). Then Allah said (to the recreated man ), 'Why did you do so?' The man replied, 'For being afraid of You, and You know it (very well).' So Allah forgave him."
حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " قَالَ رَجُلٌ لَمْ يَعْمَلْ خَيْرًا قَطُّ، فَإِذَا مَاتَ فَحَرِّقُوهُ وَاذْرُوا نِصْفَهُ فِي الْبَرِّ وَنِصْفَهُ فِي الْبَحْرِ فَوَاللَّهِ لَئِنْ قَدَرَ اللَّهُ عَلَيْهِ لَيُعَذِّبَنَّهُ عَذَابًا لاَ يُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ، فَأَمَرَ اللَّهُ الْبَحْرَ فَجَمَعَ مَا فِيهِ، وَأَمَرَ الْبَرَّ فَجَمَعَ مَا فِيهِ ثُمَّ قَالَ لِمَ فَعَلْتَ قَالَ مِنْ خَشْيَتِكَ، وَأَنْتَ أَعْلَمُ، فَغَفَرَ لَهُ ".
Reference: Sahih al-Bukhari 7506
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said: A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was! And He said to him: What induced you to do what you did? He said: Being afraid of You, O my Lord (or he said: Being frightened of You) and because of that He forgave him. It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).
عَنْ أَبي هُرَيْرَةَ ، رَضِيَ اللهُ عَنْهُ ، عَنِ النَّبَيِّ صَلَّى الله عَلَيْهِ وَ سَلَّمَ ، قَالَ : أَسْرَفَ رَجُلٌ عَلي نَفْسِهِ ، فَلَمَّا حَضَرَهُ المَوْتُ أَوْصَى بَنِيه ، فَقَالَ : إِذَا أَنَا مِتُّ فَأَحْرِقُوني ، ثُمَّ اسْحَقُوني ، ثُمَّ أَذْرُوني في البَحْرِ فَوَاللهِ لَئِنْ قَدَرَ عَلَيَّ رَبِّي لَيُعَذَّبَنِّي عَذَاباً ، مَا عَذَّبَهُ أَحَداً ، فَفَعَلُوا ذَلِكَ بِهِ . فَقَالَ لِلْأَرْضِ : أَدِّي مَا أَخَذْتِ ، فَإِذا هُوَ قَائِمٌ ، فَقَالَ لَهُ : مَا حَمَلَكَ عَلَي مَا صَنَعْتَ ؟ قَالَ : خَشْيَتُكَ يَا رَبِّ ، أَوْ مَخَافَتُكَ . فَغَفَرَ لَهُ بِذَلِكَ . رواهُ مسلم (وكذلك البخاري والنسائي وابن ماجه)
Reference: Hadith 32, 40 Hadith Qudsi, Muwatta Malik Book 16, Hadith 52
Abu Huraira reported God’s messenger as saying that a man declared he had never done any good to his family. (A version says that a man had committed an excessive amount of sin), and when he was about to die gave instruction to his sons to burn him when he died and scatter half his ashes on the land and half in the sea, swearing by God that if God had him in His power He would give him such a punishment as He would give to no other in the universe. When he died they did what he had commanded them, but God gave command to the sea and it gathered what was in it, and He gave command to the land and it gathered what was in it. He then asked him, "Why did you do this?" and he replied, “From fear of Thee, my Lord, but Thou knowest best.” Then He pardoned him. [Bukhari and Muslim]
وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عَلَيْهِ وَسلم: " قَالَ رَجُلٌ لَمْ يَعْمَلْ خَيْرًا قَطُّ لِأَهْلِهِ وَفِي رِوَايَةٍ أَسْرَفَ رَجُلٌ عَلَى نَفْسِهِ فَلَمَّا حَضَرَهُ الْمَوْتُ أَوْصَى بَنِيهِ إِذَا مَاتَ فَحَرِّقُوهُ ثُمَّ اذْرُوا نِصْفَهُ فِي الْبَرِّ وَنِصْفَهُ فِي الْبَحْرِ فو الله لَئِنْ قَدَرَ اللَّهُ عَلَيْهِ لَيُعَذِّبَنَّهُ عَذَابًا لَا يُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ فَلَمَّا مَاتَ فَعَلُوا مَا أَمَرَهُمْ فَأَمَرَ اللَّهُ الْبَحْرَ فَجَمَعَ مَا فِيهِ وَأَمَرَ الْبَرَّ فَجَمَعَ مَا فِيهِ ثُمَّ قَالَ لَهُ: لِمَ فَعَلْتَ هَذَا؟ قَالَ: مِنْ خَشْيَتِكَ يَا رَبِّ وَأَنْتَ أَعْلَمُ فَغَفَرَ لَهُ " - حكم: مُتَّفَقٌ عَلَيْهِ (الألباني)
Reference: Mishkat al-Masabih 2369, Sahih Muslim 2756a