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 22wi ayat ki tafseer me lafz-e-Firaasha aur Lafz-e-Bina’a par tafseel sunn rahay thay, aur Surah al-Fatiha se parrhne ki tarteeb me 100 alfaaz ke maane abh tak hum jaan chuke hain. Aaj ke dars me iss ayat ke baaqi chaar alfaaz ki tafseer sunenge.
Tarjuma wa Tafseer
Vs. No. 22
الَّذِىۡ جَعَلَ لَـكُمُ الۡاَرۡضَ فِرَاشًا وَّالسَّمَآءَ بِنَآءً وَّاَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَخۡرَجَ بِهٖ مِنَ الثَّمَرٰتِ رِزۡقًا لَّـكُمۡۚ فَلَا تَجۡعَلُوۡا لِلّٰهِ اَنۡدَادًا وَّاَنۡـتُمۡ تَعۡلَمُوۡنَ
Ye wohi hai, jis ne tumhare liye zameen ko bichhona banaya, farsh banaya aur aasmaan ko chhat banaya aur aasmaan se pani barsaya aur uss pani ke zariye se zameen se har tarah ke mewe nikaal kar tumhare liye rizq ka intezaam kiya. To hargiz Allah ke madd-e-muqabil ya hamsar ya equal kisi ko na ttehrao jaante boojhte.
Ab iss ayat me samajhne ke 6 alfaaz hain, Firaasha, Bina’a, Ma’a, Akhraja, as-Samaraat, aur Andaada.
To iss ayat ka teesra lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 101, Ma’a hai.
101. MAA-A (Water) 2:22 ( مَآءً ( م و ه
Dr. Anees apni kitab me aur Corpus.Quran.com par, lafz-e-Ma’a ka root ya madda (م و ه) bataya gaya hai,[1] lekin Gustav Flugel ne apni concordance me iss ka root (م ا ه) darj kiya hai,[2] aur Muhammad Fuad Abdul Baqi ne al-Mu'jam al-Mufahras me iss lafz ka root (م ي ه) darj kiya hai.[3] Jab ke William Lane ne iss lafz ka root (م و أ) darj kiya hai.[4] Lane’s Lexicon ko chhorrh kar, doosri kitabon me jo differences aaye hain, wo mamooli se differences hain, kyun ke, Arabi ke qayede ke mutabiq, Alif, Waw aur Yay huroof-e-illat hain aur ye ek doosre se exchange ho jaate hain. Inn differences ke bawajood maane nahi badalte, Lafz-e-Ma’a ka matlab Paani hai.
Quran me;
- Surah al-Baqarah me agay hum parrhenge, …Aasmaan me Badalon se jo barish barasti hai, wo murda zameen ko zindagi deti hai...[5]
- Uss pani ko tum peete ho aur ussi se Hum zameen me hari-bhari paidawar ugaate hain, jis se tum apne chaar payon ko bhi charaate ho,[6] aur uss se sarbabz khet, jin se Hum nikaalte hain tay-ba-tay daane yani ke anaaj, aur khajoor aur angoor,[7] Tumari ghiza ke liye,[8]
- Kabhi sonch kar dekha hai ke, ye barish ka paani aya kahan se, Quran me Surah Hud ke mutabiq, Asal me ye barish ka pani pehle zameen par tha, ye zameen ka pani hai,[9]
- Jab barish baras jaati hai, to aasmaan khali ho jaate hain, zameen ka pani wapas zameen me aa jaata hai.
- Jise phir zameen se bhaamp bana kar udaya aur wo ooper badalon ki shakal ekhtiyar kar liya, Surah an-Nazirat me farmaya ke, Hum hi hain jo nikaalte hain zameen se uss ka pani aur chara bhi ugaate hain,[10]
- Phir Surah al-Hijr me farmaya ke, Hum hi hain jo hawaein chalate hain jo bhari huwi hoti hain aur Hum hi aasmaan se barish ko barsaate hain aur Hum hi tum ko uss ka paani pilaate hain aur tum to uss ke jama karne walay nahi ho.[11]
- Aur Hum aasmaan se paak paani barsaate hai,[12] ek muqarrar andaaze ke, ya muqarrar miqdaar me, napa-tula huwa aur ek program ke mutabiq, phir uss ko zameen me tthehra diya,[13] aur uss se murda zameen ko zinda kar diya.[14]
- Aur ussi barish ke paani se, ek muqarrar miqdaar ke hisab se aur ek program ke mutabiq, tamam nadiyan behne lagti hain,[15] aur baaz pattharon me se nehre behti hain,[16]
- Aur ussi paani se, tamam jaandaron ko[17] aur insaan ko paida kiya.[18]
Quran me Lafz-e-Ma’a, istemaal kiya mani ke liye, Surah as-Sajda me farmaya ke,
- Insaan ki nasl ko ek aisi cheez se paida kiya jo ke haqeer pani se nikla huwa hai.[19]
- Maa’im Maheen aya hai,[20] Maheen ka matlab mehnat ke baad kamzor padh jaane ke hain, aur
- Maa’in Daafiq aya hai, yani uchalte huwa paani se,[21]
- Phir lafz-e-Ma’a jo hai wo istemaal huwa hai pighle huwe taambe ke liye, Surah al-Kahf me farmaya ke, …Hum ne inkaar karne walon ke liye, kufr karne walon ke liye, na-shukri karne walon ke liye, dozakh ki aag tayyar kar rakhi hai, jis ki lapttein unn ko ghere me le chuki hongi aur agar wo paani maangenge to aise paani se unn ki khatir ki jayegi jo pighle huwe taambe yani molten Copper ki tarah garam hoga…[22]
- Copper ya tamba jo hai wo pighalta hai, 1085 degree celsius par.
- Melting yani pighalna aur Boiling yani Ubalne ya Khaulne me farq hai.
- To tambe ya copper ko 1100 degree celsius ke ooper rakhenge to wo pighla huwa rahega.
- Dozakh me mujrimon ko garam paani pilaya jayega, Maa’in Sadeed aur Maa’in Hameem aya hai,[23] aur jannat me to unpolluted, paak pani ki nehre beh rahi hain.[24]
- Yahan se pata chala ke, insaan ki mani aur pighla huwa tamba paani nahi hai, balke lafz-e-Ma’a kisi bhi liquid ke liye istemaal huwa hai, jis ka composition pani se alag ho aur wo liquid jo bohot hi zyada high temperature par ho.
- Phir Surah al-Hud me farmaya ke, Aur Wohi to hai, jis ne aasmaano aur zameen ko 6 din me paida kiya aur uss waqt Uss ka Arsh paani par tha…[25]
- Iss lafz ko summarize karte huwe hamare ustaad Dr. Anees likhte hain ke, agar Arsh ka matlab control samjha jaye, to kya Lafz-e-Ma’a ka matlab aam paani hai ya bohot zyada garam koi fluid, jaise plasma?
- Kya ye pani big bang se pehle ke primeval atom ke plasmic state ki taraf ishara to nahi kar raha, jis me dhamaka hone ki wajah se ye kayenaat paida huwi?
- Ab kyun ke, latest research ke mutabiq, quark-gluon plasma, pani ki tarah behta hai.
- To kya ye pani big bang ke baad jo quark-gluon plasma ki to baat nahi kar raha, jab Arsh ki ya control ki bohot zaroorat thi, ye set karne ke liye ke kis rate par ye kayenaat expand hogi, takay uss big bang ke dhamake ki wajah se ye aaj 14 billion saal se phail rahi hai?
Iss lafz par jo ahadith aaye hain, unn me ma’a ka matlab paani hi hai:
- Sahih Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jab bhi koi Muslim ya Momin wazu me apna muh dhota hai, to uss ki aankhon se har wo gunah jo sarzad huwe hote hain, wo wazu ke paani ke sath uss ke chehre se nikal aate hain, uss ke aakhri qatre tak,
- Aur jab wo apne hath dhota hai, to uss ke hathon se har wo gunah jo sarzad huwe hain, wo wazu pe paani ke sath uss ke hathon se nikal aate hain, uss ke aakhri qatre tak,
- Aur jab wo apne paaon dhota hai, to uss ke paaon se har wo gunah ki taraf wo chal kar gaya ho, wo wazu pe paani ke sath uss ke paaon se nikal aate hain, uss ke aakhri qatre tak,
- Iss ke nateeje me wo gunahon se paak ho jata hai.[26]
- Sahih Muslim aur Sunan Abu Dawood ki ahadith, Huzaifa (رضي الله عنه) farmate hain ke, mujhe achi tarah maloom hai ke dajjal ke paas kya cheezen hongi?
- Uss ke paas paani ka samandar hoga yani sea of water aur aag ka darya hoga yani river of fire hoga,
- Jo tumhe paani nazar aa raha hoga, wo asal me aag hogi aur
- Jo tumhe aag nazar aa rahi hogi, wo asal me paani hoga,
- Agar koi uss waqt tak zinda rahe aur usay paani chahiye hoga, to wo uss me se piye, jo usay aag dikh rahi hogi.
- To usay paani milega.
- Abu Masoud al-Badri (رضي الله عنه), jo Huzaifa (رضي الله عنه) ke sath thay, farmaate hain ke, maine Rasoolullah (صلى الله عليه وسلم) aisa hi kehte huwe suna hai.[27]
- Sahih al-Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) ek safar par thay aur paani ki khillat ho gayi, to aap (صلى الله عليه وسلم) ne farmaya ke, jo kuch paani baaqi hai le aao, ek bartan me jo bhi paani bacha huwa tha laya gaya, uss me aap ne apna hath dala aur farmaya, Paak karne walay ba-barkat zariye aur Allah ki taraf se barkat ki taraf aao,
- Abdullah ibn Masoud (رضي الله عنه) farmate hain ke, maine paani ko Rasoolullah (صلى الله عليه وسلم) ki ungliyon me se nikalte dekha hai, aur hum khaane par Allah ki tasbeeh ko sunn rahe thay, jab wo khana khaya ja raha tha.[28]
- Sahih al-Bukhari ki ek aur hadith me ata hai ke, 70-80 logon ne uss paani se wazu kiya.[29]
- Ek aur safar par, Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) bhi aap (صلى الله عليه وسلم) ke sath thi, jo Sahih al-Bukhari, Sahih Muslim aur Sunan an-Nasai me darj hai, aur Amma ka haar jo wo galay me pehni thin toot kar gir jata hai to,
- Rasoolullah (صلى الله عليه وسلم) uss jagah ruk jaate hain aur aap ke sahaba bhi wahan ruk jaate hain haar dhoondne ke liye aur qareeb me kahin paani nahi hota,
- Log aa kar Abu Bakr (رضي الله عنه) se shikayat karte hain ke, hum iss jagah ruk gaye hain aur qareeb me kahin paani nahi hai aur logon ke paas bhi paani khatam ho gaya hai,
- Abu Bakr (رضي الله عنه) aa kar Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ko daantt-tay hain, uss waqt Rasoolullah (صلى الله عليه وسلم) Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ki godh me sar rakh kar soye huwe thay, aur jab subah me aap utthay to paani nahi tha.
- Iss waqt Tayammum ki ayaat nazil hoti hain.
- Phir Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) farmati hain ke, jab uss oontt ko khada kiya gaya jis par wo sawar thi, to aap ka haar uss ke neeche mila.[30]
- Sunan Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne paani ko bechne se mana kiya hai.[31]
- Sunan Abu Dawood ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, 10 kaam aise hain jo fitrat par hain;
- Moochhon ko tarashna,
- Dadhi ko badhana,
- Miswak ka istemaal karna,
- Naak me paani kheench kar saaf karna,
- Nakhoon kaattna,
- Ungliyon ke darmiyan paani se dhona,
- Baghal ke baal saaf karna,
- Naaf ke neeche ke baal saaf karna,
- Peshaab waghairah ke baad paani se dhona.[32]
- Sahih al-Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Wo Ilm aur Hidayat ki misaal aisi hai, jis ke saath Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne mujhe nabi bana kar bheja ke, zameen par achhi baarish huwi, jisay zarkhez zameen ne jazb kiya aur uss se haryaali leh-laha utthi,
- Aur barish ka kuch hissa aisi zameen par pada jo paani jazb nahi kar sakti thi, lekin uss zameen ne paani ko rokay rakha, jis se Allah ne logon ko faida pahunchaya, logon ke aur jaanwaron ke peene ke liye istemaal huwa aur kheton ko uss paani se seencha gaya,
- Aur barish ka ek hissa aisi zameen par pada jo banjar thi, na to uss zameen ne barish ke paani ko jazb kiya aur na hi usay rokay rakha, aur uss zameen se koi faida nahi pahuncha.
- Pehli misal uss shakhs ki hai, jis ne Allah ke deen ko seekha, samjha aur uss se faida utthaya, aur logon ko sikhaya.
- Akhri misal uss shakhs ki hai, jo iss ilm ka khayal nahi karta aur na Allah ki mere zariye nazil karda hidayat ko ikhtiyar karta hai. Aap (صلى الله عليه وسلم) ne farmaya ke wo banjar zameen ki tarah hai.[33]
- Aur bhi bohot ahadith hain, lekin Quran ki tarah hi, iss me maane paani ke ya kisi liquid ke aaye hain.[34]
Iss ayat ka chohtha lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 102, Akhraja hai.
102. AKHRAJ (He brought out) 2:22 ( اَخْرَجَ ( خ ر ج
Lafz-e-Akhraja ka root ya maddah (خ ر ج) hai, jis ke maane kharij hone ya bahar nikaalne ke aaye hain. Quran me iss root ke alfaaz ke maane;
- Nikal aane,[35]
- Bahar chale jaane,[36] ya
- Zameen se paidawaar ko nikaalne,[37] ke aaye hain.
- Jo ke, opposite hai, Dakhil hone ya dakhil karne ya zameen me andar jaane ke.[38]
Ahadith jo iss lafz par aayi hain, unn me;
- Lafz-e-Ma’a me jo pehli hadith abhi hum sunay, uss me bhi lafz-e-kharaja aya hai ke, wazu karne par gunah jism se kharij ho jaate hain, nikal aate hain.
- Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) jab safar par jaate to, apni azwaaj ke naam ka qurra daalte, aur jis zaujah ka naam nikal ata, wo aap (صلى الله عليه وسلم) ke sath safar par jaatin.[39]
- Tirmidhi aur Abu Dawood ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jab bhi koi Allah ka banda zina karta hai, to iman uss se chala jata hai aur uss ke sar par sayebaan jaisi koi cheez aa jaati hai, aur jab wo uss kaam ko chhorrh deta hai to iman wapas aa jata hai.[40]
- Bohot saari ahadith hain, lekin matlab yehi hai.
Iss ayat ka Panchwa lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 103, as-Samaraat hai.
103. AS – SAMARAAT ( Fruits ) 2:22 ( اَلثَّمَرَاتِ ( ث م ر
Lafz-e-as-Samaraat ka root ya maddah (ث م ر) hai, jis ke maane mewon ke hain. Quran me,
- Surah ar-Raad me farmaya ke, Aur Wohi hai jis ne, …har tarah ke phalon ke joday banaye hain…[41]
- Aur Surah al-Baqarah me farmaya ke, zameen ke mewon ki tarah ke milte jhulte mewe jannat me bhi milenge.[42]
Iss lafz par jo ahadith aayee hain, unn me;
- Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne mana farmaya mewon ko bechne se, jab tak ke wo khush-gawar na ho jaye,
- Poochha gaya ke, Khush-gawar se kya muraad hai? Anas (رضي الله عنه) jo iss hadith ke rawi hain, unhone jawab diya ke, jab tak ke wo lal na ho jaye, yani pakh na jaye,
- Phir farmaya ke, Jab Allah (ربُّ الْعِزَّت) phalon ki nasho-numa, unn ki growth rok de to, tumhare bhai ka maal tum par kaise halal hoga?[43]
- Sunan Abu Dawood ki hadith me aya hai ke, log mewon ko kaat kar bechtay jo ke achi halat me na hote, to khareedne walay shikayat karte ke inn phalon me to bimari hai aur iss tarah inn dono me jhagde honay lagay. Jab ye jhagday badh gaye to aap (صلى الله عليه وسلم) ne farmaya ke phalon ko achi halat me becha karo.[44]
- Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne muzabana aur muhaqala business transactions mana farmaya hai,
- Muzabana wo hai, jis me darakht par ke khajoor, sookhay khajooron ke iwaz bechna, aur
- Muhaqala wo hai, jis me gehoo jab baliyon me hoti hai, usay gehoo ke iwaza bechna aur jis zameen par kasht hoti hai, usay kiraye par lena.
- Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, taza phal jo abhi darakht par hain, unhe matt becho jab tak ke unn ki achi halat zahir na ho jaye, aur taza khajoor jo darakht par hai, unhe sookhay khajooron se iwaz matt becho.
- Baad me kisi ek transaction ki qism ke liye ijazat di, baaqi transactions ko mana kar diya.[45]
- Issi tarah angoor ko kishmish ke zariye bechne se mana farmaya.[46]
- Phalon ka pehla batch jo aata, wo log Rasoolullah (صلى الله عليه وسلم) ki khidmat me pesh karte, aur aap (صلى الله عليه وسلم) Allah se dua karte ke, Aye Allah hamare phalon me barkat de, hamare iss shehar me barakat de, aur hamare sa’a aur mudd me barakat de.
- Aye Allah Ibrahim (عَلَيْهِ ٱلسَّلَام) tere bande thay, dost thay aur nabi thay, aur main tera banda aur nabi hoon,
- Unhone tujh se dua ki Makkah ke liye aur main wohi dua kar raha hoon Madina ke liye, jaisa ke Ibrahim (عَلَيْهِ ٱلسَّلَام) ne Makkah ke liye dua ki thi aur uss ke sath aur waise hi aur bhi.
- Phir aap (صلى الله عليه وسلم) kisi bachhe ko bulaate aur usay wo phal de dete.[47]
- Ye Lafz-e-Tijarat me kayee ahadith hum sunay jis me phalon ka bhi zikr tha, to wohi sab ahadith repeat ho rahe hain.
Iss ayat ka Chhetta lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 104, Andaada hai.
104. ANDAADA ( Equals or Rivals ) 2:22 ( اَنْدَاداً ( ن د د
Lafz-e-Andaada ka root ya maddah (ن د د) hai, jis ke maane madde muqabil ya rival ke hain. Quran me,
- Surah al-Baqarah me aagay aa raha hai ke, Aur logon me baaz aise hain jo Allah ko chhorrh kar kuch aur cheezon ko uss ka hamsar, uss ka equal, uss ka rival ya madde muqabil banate hain, wo unn se aise Muhabbat karte hain, jaisa ke Allah se Muhabbat karna chahiye tha, lekin jo log waqiyatan iman walay hain, unn ki shadeed tareen Muhabbat Allah ke sath hai…[48]
- Doosron ko Allah ka shareek banana, Allah ka inkaar karne aur kufr karne ke barabar hai, jis ki qiyamat ke din saza milegi.[49]
Iss lafz par jo ahadith aayi hain, unn me;
- Sahih al-Bukhari aur Sahih Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Allah se zyada, koi shakhs ya koi cheez bhi takleef bardaasht karne wali ya Sabr karne wala nahi hai, jo usay kisi cheez ko sunn kar huwi ho. Log Allah ke liye aulad hone ka dawa karte hain aur wo unhe tandurusti deta hai, balke unhe rozi bhi deta hai.[50]
- Sahih Ibn Khuzaimah, Sahih al-Bukhari aur Sahih Muslim ki ahadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jo shakhs iss haal mein mar jaye ke, Allah ke sath kisi ko shreek ttehraaye ya uss ka rival kisi ko maane, to wo jahannam me jayega...[51]
- al-Adab al-Mufrad ki hadith, ek shakh Rasoolullah (صلى الله عليه وسلم) se kehta hai ke, jo kuch Allah ne chaha aur jo kuch aap (صلى الله عليه وسلم) ne chaha,
- Rasoolullah (صلى الله عليه وسلم) ne ye sunn kar farmaya ke, tum ne to Allah ka rival Allah ka equal bana diya,
- Jo bhi huwa, wo sirf Allah ne chaha.[52]
- Sahih al-Bukhari aur Sahih Muslim ki ahadith, Rasoolullah (صلى الله عليه وسلم) se poocha gaya, kaunsa gunah sab se bada hai, aap (صلى الله عليه وسلم) ne farmaya Allah ke madde muqabil, uss ke barabar kisi ko khada karna, partner banana, shirk karna, jab ke uss ne tumhe paida kiya,
- Phir poochha gaya ke, uss ke baad kaunsa gunah bura hai?
- Aap (صلى الله عليه وسلم) ne farmaya, apni aulad ka qatl karna, iss darr se ke wo tumhare khanay me hissedaar hoga,
- Phir sawal huwa ke, uss ke baad kaunsa gunah bura hai?
- Aap (صلى الله عليه وسلم) ne farmaya, apne padosi ki biwi se zina karna.[53]
- Iss hadith ki tasdeeq me, uss ke confirmation me Quran ki, Surah al-Furqan ki ye ayat nazil huwi,[54]
- Aur wo log jo Allah ke sath kisi doosre ilaha ko, doosri supreme authority ko nahi pukaarte aur na kisi aise insaan ki na haq jaan lete hain, jisay Allah ne haram kiya hai aur na zina karte hain aur jo koi aisa karega, sakht gunah me mubtala hoga.[55]
Yahan iss ayat ke chaar alfaaz ki tafseer khatam huwi, next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay 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] Aneesuddin, Mir; Explanatory Dictionary of the Holy Quran, Islamic Academy of Sciences, Word 101 and https://corpus.quran.com/qurandictionary.jsp?q=mwh
[2] Flugel, Gustav; Concordance of the Quran, Kitab Bhavan, 1992, Page 188
[3] Abdul Baqi, Muhammad Fuad; al-Mu'jam al-Mufahras, Dar al-Fikr, 1997, Page 857
[4] Lane, Edward William; Maddu al-Qamoos An Arabic-English Lexicon, Part 7, Gilbert and Rivington Limited, 1885, Page 2740
[17] Quran-ST | 21-30, Quran-ST | 24-43
[24] Quran-ST | 47-15, Quran-ST | 56-31
[26] Abu Huraira reported God’s messenger as saying, “When a Muslim, or a believer, washes his face in the course of ablution, every sin he contemplated with his eyes will come forth from his face along with the water, or with the last drop of water; when he washes his hands, every sin they wrought will come forth from his hands with the water, or with the last drop of water; and when he washes his feet, every sin towards which his feet have walked will come out with the water, or with the last drop of water, with the result that he will come forth pure from offences.” [Muslim transmitted it]
وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " إِذَا تَوَضَّأَ الْعَبْدُ الْمُسْلِمُ أَوِ الْمُؤْمِنُ فَغَسَلَ وَجْهَهُ خَرَجَ مِنْ وَجْهِهِ كُلُّ خَطِيئَةٍ نَظَرَ إِلَيْهَا بِعَيْنَيْهِ مَعَ المَاء مَعَ آخِرِ قَطْرِ الْمَاءِ فَإِذَا غَسَلَ يَدَيْهِ خرجت من يَدَيْهِ كل خَطِيئَة بَطَشَتْهَا يَدَاهُ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ فَإِذَا غَسَلَ رِجْلَيْهِ خَرَجَ كُلُّ خَطِيئَةٍ مَشَتْهَا رِجْلَاهُ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ حَتَّى يَخْرُجَ نَقِيًّا مِنَ الذُّنُوب) (رَوَاهُ مُسلم) - حكم: صَحِيحٌ (الألباني)
Grade: Sahih | Reference: Mishkat al-Masabih 285, Sahih Muslim 244
[27] Hudhaifa and Abu Mas’ud got together and Hudhaifah said: I know best what the Dajjal (Antichrist) will have with him. He will have with him a sea of water and a river of fire, and what you see as fire will be water and what you sea as water will be fire. If any of you who lives up to that time and desires water, he should drink from what he sees as fire, for he will find it water. Abu Mas’ud al-Badri said: I heard the Messenger of Allah (ﷺ) say in this way.
حَدَّثَنَا الْحَسَنُ بْنُ عَمْرٍو، حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، قَالَ اجْتَمَعَ حُذَيْفَةُ وَأَبُو مَسْعُودٍ فَقَالَ حُذَيْفَةُ لأَنَا بِمَا مَعَ الدَّجَّالِ أَعْلَمُ مِنْهُ إِنَّ مَعَهُ بَحْرًا مِنْ مَاءٍ وَنَهْرًا مِنْ نَارٍ فَالَّذِي تَرَوْنَ أَنَّهُ نَارٌ مَاءٌ وَالَّذِي تَرَوْنَ أَنَّهُ مَاءٌ نَارٌ فَمَنْ أَدْرَكَ ذَلِكَ مِنْكُمْ فَأَرَادَ الْمَاءَ فَلْيَشْرَبْ مِنَ الَّذِي يَرَى أَنَّهُ نَارٌ فَإِنَّهُ سَيَجِدُهُ مَاءً . قَالَ أَبُو مَسْعُودٍ الْبَدْرِيُّ هَكَذَا سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ . حكم: صحيح (الألباني)
Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 4315, Sahih Muslim 2935b
[28] `Abdallah b. Mas'ud said: We used to reckon the signs[*] as a blessing, but you reckon them as something to cause fear. Once when we were on a journey with God's messenger and there was little water he said, "Look if there is any water left." They brought him a vessel containing a little water, and when he had put his hand into it, he said, "Come to the blessed cleansing medium and the blessing from God." I have seen the water spouting between God's messenger's fingers, and we have been hearing the glorifying of God over food when it was being eaten. (*i.e., the miracles) - [Bukhari transmitted it].
وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: كُنَّا نَعُدُّ الْآيَاتِ بَرَكَةً وَأَنْتُمْ تَعُدُّونَهَا تَخْوِيفًا كُنَّا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ فَقَلَّ الْمَاءُ فَقَالَ: «اطْلُبُوا فَضْلَةً مِنْ مَاءٍ» فَجَاءُوا بِإِنَاءٍ فِيهِ مَاءٌ قَلِيلٌ فَأَدْخَلَ يَدَهُ فِي الْإِنَاءِ ثُمَّ قَالَ: «حَيَّ على الطَّهورِ الْمُبَارك وَالْبركَة من الله» فَلَقَد رَأَيْتُ الْمَاءَ يَنْبُعُ مِنْ بَيْنِ أَصَابِعِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَقَد كُنَّا نَسْمَعُ تَسْبِيحَ الطَّعَامِ وَهُوَ يُؤْكَلُ. رَوَاهُ البُخَارِيّ
Grade: Sahih | Reference: Mishkat al-Masabih 5910
[29] Narrated Thabit: Anas said, "The Prophet (ﷺ) asked for water and a tumbler with a broad base and no so deep, containing a small quantity of water, was brought to him whereby he put his fingers in it." Anas further said, ' noticed the water springing out from amongst his fingers." Anas added, ' estimated that the people who performed ablution with it numbered between seventy to eighty."
حَدَّثَنَا مُسَدَّدٌ، قَالَ حَدَّثَنَا حَمَّادٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم دَعَا بِإِنَاءٍ مِنْ مَاءٍ، فَأُتِيَ بِقَدَحٍ رَحْرَاحٍ فِيهِ شَىْءٌ مِنْ مَاءٍ، فَوَضَعَ أَصَابِعَهُ فِيهِ. قَالَ أَنَسٌ فَجَعَلْتُ أَنْظُرُ إِلَى الْمَاءِ يَنْبُعُ مِنْ بَيْنِ أَصَابِعِهِ، قَالَ أَنَسٌ فَحَزَرْتُ مَنْ تَوَضَّأَ مَا بَيْنَ السَّبْعِينَ إِلَى الثَّمَانِينَ.
Reference: Sahih al-Bukhari 200
[30] It was narrated that 'Aishah said: "We went out with the Messenger of Allah (ﷺ) on one of his journeys, and when we were in Al-Baida' or Dhat Al-Jaish, a necklace of mine broke and fell. The Messenger of Allah (ﷺ) stayed there looking for it and the people stayed with him. There was no water near them, and they did not have water with them. The people came to Abu Bakr, may Allah be pleased with him, and said: 'Do you see what 'Aishah has done? She has made the Messenger of Allah (ﷺ) and the people stop and they are not near any water and they do not have water with them.' Abu Bakr, may Allah be pleased with him, came while the Messenger of Allah (ﷺ) was resting his head on my thigh and had gone to sleep. He said: 'You have detained the Messenger of Allah (ﷺ) and the people, and they are not near any water and they do not have any water with them.'"
'Aishah said: "Abu Bakr rebuked me and said whatever Allah willed he would say. He started poking me on my hip, and the only thing that prevented me from moving was the fact that the Messenger of Allah (ﷺ) was resting on my thigh. The Messenger of Allah (ﷺ) slept until morning when he woke up without any water. Then Allah, the Mighty and Sublime revealed the verse of Tayammum. Usaid bin Hudair said: 'This is not the first time we have been blessed because of you, O family of Abu Bakr!'" She said: "Then we made the camel that I had been riding stand up, and we found the necklace beneath it."
أَخْبَرَنَا قُتَيْبَةُ، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ خَرَجْنَا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي بَعْضِ أَسْفَارِهِ حَتَّى إِذَا كُنَّا بِالْبَيْدَاءِ أَوْ ذَاتِ الْجَيْشِ انْقَطَعَ عِقْدٌ لِي فَأَقَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَى الْتِمَاسِهِ وَأَقَامَ النَّاسُ مَعَهُ وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ فَأَتَى النَّاسُ أَبَا بَكْرٍ - رضى الله عنه - فَقَالُوا أَلاَ تَرَى مَا صَنَعَتْ عَائِشَةُ أَقَامَتْ بِرَسُولِ اللَّهِ صلى الله عليه وسلم وَبِالنَّاسِ وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ . فَجَاءَ أَبُو بَكْرٍ - رضى الله عنه - وَرَسُولُ اللَّهِ صلى الله عليه وسلم وَاضِعٌ رَأْسَهُ عَلَى فَخِذِي قَدْ نَامَ فَقَالَ حَبَسْتِ رَسُولَ اللَّهِ صلى الله عليه وسلم وَالنَّاسَ وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ . قَالَتْ عَائِشَةُ فَعَاتَبَنِي أَبُو بَكْرٍ وَقَالَ مَا شَاءَ اللَّهُ أَنْ يَقُولَ وَجَعَلَ يَطْعُنُ بِيَدِهِ فِي خَاصِرَتِي فَمَا مَنَعَنِي مِنَ التَّحَرُّكِ إِلاَّ مَكَانُ رَسُولِ اللَّهِ صلى الله عليه وسلم عَلَى فَخِذِي فَنَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم حَتَّى أَصْبَحَ عَلَى غَيْرِ مَاءٍ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ آيَةَ التَّيَمُّمِ . فَقَالَ أُسَيْدُ بْنُ حُضَيْرٍ مَا هِيَ بِأَوَّلِ بَرَكَتِكُمْ يَا آلَ أَبِي بَكْرٍ . قَالَتْ فَبَعَثْنَا الْبَعِيرَ الَّذِي كُنْتُ عَلَيْهِ فَوَجَدْنَا الْعِقْدَ تَحْتَهُ .
Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa'i 310, Sahih al-Bukhari 3672, Sahih Muslim 367a
[31] It was narrated that Abu Minhal said: “I heard Iyas bin 'Abd Muzani say - when he saw people selling water: 'Do not sell water, for I heard the Messenger of Allah (ﷺ) forbidding selling of water.' ”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ أَبِي الْمِنْهَالِ، سَمِعْتُ إِيَاسَ بْنَ عَبْدٍ الْمُزَنِيَّ، وَرَأَى، أُنَاسًا يَبِيعُونَ الْمَاءَ فَقَالَ لاَ تَبِيعُوا الْمَاءَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى أَنْ يُبَاعَ الْمَاءُ .
Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 2476
[32] Narrated Aisha, Ummul Mu'minin: The Messenger of Allah (ﷺ) said: Ten are the acts according to fitrah (nature): clipping the moustache, letting the beard grow, using the tooth-stick, cleansing the nose (Al-Istinshaq) with water, cutting the nails, washing the finger joints, plucking the hair under the arm-pits, shaving the pubes, and cleansing one's private parts (after easing or urinating) with water. The narrator said: I have forgotten the tenth, but it may have been rinsing the mouth.
حَدَّثَنَا يَحْيَى بْنُ مَعِينٍ، حَدَّثَنَا وَكِيعٌ، عَنْ زَكَرِيَّا بْنِ أَبِي زَائِدَةَ، عَنْ مُصْعَبِ بْنِ شَيْبَةَ، عَنْ طَلْقِ بْنِ حَبِيبٍ، عَنِ ابْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ، قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " عَشْرٌ مِنَ الْفِطْرَةِ قَصُّ الشَّارِبِ وَإِعْفَاءُ اللِّحْيَةِ وَالسِّوَاكُ وَالاِسْتِنْشَاقُ بِالْمَاءِ وَقَصُّ الأَظْفَارِ وَغَسْلُ الْبَرَاجِمِ وَنَتْفُ الإِبِطِ وَحَلْقُ الْعَانَةِ وَانْتِقَاصُ الْمَاءِ " . يَعْنِي الاِسْتِنْجَاءَ بِالْمَاءِ . قَالَ زَكَرِيَّا قَالَ مُصْعَبٌ وَنَسِيتُ الْعَاشِرَةَ إِلاَّ أَنْ تَكُونَ الْمَضْمَضَةَ . حكم: حسن (الألباني)
Grade: Hasan (Al-Albani) | Reference: Sunan Abi Dawud 53
[33] Narrated Abu Musa: The Prophet (ﷺ) said, "The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah's religion and gets benefit (from the knowledge) which Allah has revealed through me (the Prophets and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah's guidance revealed through me (He is like that barren land.)"
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلاَءِ، قَالَ حَدَّثَنَا حَمَّادُ بْنُ أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " مَثَلُ مَا بَعَثَنِي اللَّهُ بِهِ مِنَ الْهُدَى وَالْعِلْمِ كَمَثَلِ الْغَيْثِ الْكَثِيرِ أَصَابَ أَرْضًا، فَكَانَ مِنْهَا نَقِيَّةٌ قَبِلَتِ الْمَاءَ، فَأَنْبَتَتِ الْكَلأَ وَالْعُشْبَ الْكَثِيرَ، وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتِ الْمَاءَ، فَنَفَعَ اللَّهُ بِهَا النَّاسَ، فَشَرِبُوا وَسَقَوْا وَزَرَعُوا، وَأَصَابَتْ مِنْهَا طَائِفَةً أُخْرَى، إِنَّمَا هِيَ قِيعَانٌ لاَ تُمْسِكُ مَاءً، وَلاَ تُنْبِتُ كَلأً، فَذَلِكَ مَثَلُ مَنْ فَقِهَ فِي دِينِ اللَّهِ وَنَفَعَهُ مَا بَعَثَنِي اللَّهُ بِهِ، فَعَلِمَ وَعَلَّمَ، وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا، وَلَمْ يَقْبَلْ هُدَى اللَّهِ الَّذِي أُرْسِلْتُ بِهِ ". قَالَ أَبُو عَبْدِ اللَّهِ قَالَ إِسْحَاقُ وَكَانَ مِنْهَا طَائِفَةٌ قَيَّلَتِ الْمَاءَ. قَاعٌ يَعْلُوهُ الْمَاءُ، وَالصَّفْصَفُ الْمُسْتَوِي مِنَ الأَرْضِ.
Reference: Sahih al-Bukhari 79
[34] Source: Sunnah.com - Search Results - ماء
[39] She said that when God’s Messenger intended to go on a journey he cast lots among his wives and the one who was chosen by lot went on it with him. [Bukhari and Muslim]
وَعَنْهَا قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَرَادَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ فأيهن خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ - حكم: مُتَّفَقٌ عَلَيْهِ (الألباني)
Grade: Sahih | Reference: Mishkat al-Masabih 3232
[40] Abu Huraira reported that God's messenger said, “When a servant of God commits fornication faith departs from him and there is something like an awning over his head; but when he quits that action faith returns to him.” [Tirmidhi and Abu Dawud transmitted it]
وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا زَنَى الْعَبْدُ خَرَجَ مِنْهُ الْإِيمَانُ فَكَانَ فَوْقَ رَأْسِهِ كَالظُّلَّةِ فَإِذا خرج من ذَلِك الْعَمَل عَاد إِلَيْهِ الايمان» . رَوَاهُ التِّرْمِذِيّ وَأَبُو دَاوُد - حكم: لم تتمّ دراسته (الألباني) وَ إسنادہ صحیح (زبیر علی زئی)
Grade: Isnād Sahīh (Zubair `Aliza'i) | Reference: Mishkat al-Masabih 60
[43] Anas b. Malik (Allah be pleased with him) reported that Allah's Messenger (ﷺ) forbade the sale of fruits until these are mellow. They (the companions of Anas) said: What is meant by" mellow"? He said: It implies that these became red. He said: When Allah hinders the growth of fruits, (then) what for the wealth of your brother would become permissible for you?
حَدَّثَنِي أَبُو الطَّاهِرِ، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي مَالِكٌ، عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أَنَسِ، بْنِ مَالِكٍ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ بَيْعِ الثَّمَرَةِ حَتَّى تُزْهِيَ قَالُوا وَمَا تُزْهِيَ قَالَ تَحْمَرُّ . فَقَالَ إِذَا مَنَعَ اللَّهُ الثَّمَرَةَ فَبِمَ تَسْتَحِلُّ مَالَ أَخِيكَ .
Reference: Sahih Muslim 1555b
[44] Yunus said: I asked Abu Zinad about the sale of fruits before they were clearly in good condition, and what was said about it. He replied: Urwah ibn az-Zubayr reports a tradition from Sahl ibn Abi Hathmah on the authority of Zayd ibn Thabit who said: The people used to sell fruits before they were clearly in good condition. When the people cut off the fruits, and were demanded to pay the price, the buyer said: The fruits have been smitten by duman, qusham and murad fruit diseases on which they used to dispute. When their disputes which were brought to the Prophet (ﷺ) increased, the Messenger of Allah (ﷺ) said to them as an advice: No, do not sell fruits till they are in good condition, due to a large number of their disputes and differences.
حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا عَنْبَسَةُ بْنُ خَالِدٍ، حَدَّثَنِي يُونُسُ، قَالَ سَأَلْتُ أَبَا الزِّنَادِ عَنْ بَيْعِ الثَّمَرِ، قَبْلَ أَنْ يَبْدُوَ، صَلاَحُهُ وَمَا ذُكِرَ فِي ذَلِكَ فَقَالَ كَانَ عُرْوَةُ بْنُ الزُّبَيْرِ يُحَدِّثُ عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ عَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ كَانَ النَّاسُ يَتَبَايَعُونَ الثِّمَارَ قَبْلَ أَنْ يَبْدُوَ صَلاَحُهَا فَإِذَا جَدَّ النَّاسُ وَحَضَرَ تَقَاضِيهِمْ قَالَ الْمُبْتَاعُ قَدْ أَصَابَ الثَّمَرَ الدُّمَانُ وَأَصَابَهُ قُشَامٌ وَأَصَابَهُ مُرَاضٌ عَاهَاتٌ يَحْتَجُّونَ بِهَا فَلَمَّا كَثُرَتْ خُصُومَتُهُمْ عِنْدَ النَّبِيِّ صلى الله عليه وسلم قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم كَالْمَشُورَةِ يُشِيرُ بِهَا " فَإِمَّا لاَ فَلاَ تَتَبَايَعُوا الثَّمَرَةَ حَتَّى يَبْدُوَ صَلاَحُهَا " . لِكَثْرَةِ خُصُومَتِهِمْ وَاخْتِلاَفِهِمْ . حكم: صحيح (الألباني)
Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 3372
[45] Sa'id b. al-Musayyib said that Allah's Messenger (ﷺ) forbade the transaction of Af Muzabana and Muhaqala. Muzabana means that fresh dates on the trees should be sold against dry dates. Muhaqala implies that the wheat in the ear should be sold against the wheat and getting the land on rent for the wheat (produced in it). He (the narrator) said that the Prophet (ﷺ) had aid: Do not sell fresh fruits on the trees until their good condition becomes manifest, and do not sell fresh dates on the trees against dry dates. Salim said: Abdullah informed me on the authority of Zaid b. Thabit, Allah's Messenger (ﷺ) having given concession afterwards in case of ariyya transactions by which dry dates can be exchanged with fresh dates, but he did not permit it in other cases.
وَحَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا حُجَيْنُ بْنُ الْمُثَنَّى، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ بَيْعِ الْمُزَابَنَةِ وَالْمُحَاقَلَةِ وَالْمُزَابَنَةُ أَنْ يُبَاعَ ثَمَرُ النَّخْلِ بِالتَّمْرِ وَالْمُحَاقَلَةُ أَنْ يُبَاعَ الزَّرْعُ بِالْقَمْحِ وَاسْتِكْرَاءُ الأَرْضِ بِالْقَمْحِ . قَالَ وَأَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللَّهِ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ قَالَ " لاَ تَبْتَاعُوا الثَّمَرَ حَتَّى يَبْدُوَ صَلاَحُهُ وَلاَ تَبْتَاعُوا الثَّمَرَ بِالتَّمْرِ " . وَقَالَ سَالِمٌ أَخْبَرَنِي عَبْدُ اللَّهِ، عَنْ زَيْدِ بْنِ ثَابِتٍ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ رَخَّصَ بَعْدَ ذَلِكَ فِي بَيْعِ الْعَرِيَّةِ بِالرُّطَبِ أَوْ بِالتَّمْرِ وَلَمْ يُرَخِّصْ فِي غَيْرِ ذَلِكَ.
Reference: Sahih Muslim 1539b
[46] Ibn 'Umar (Allah be pleased with them) reported Allah's Messenger (ﷺ) having forbidden Muzabana, and Muzabana is the selling of dry dates by measure for fresh dates and the selling of raisins by measure for grapes and selling of all Ports of fruits on the basis of calculation.
حَدَّثَنِي يَحْيَى بْنُ مَعِينٍ، وَهَارُونُ بْنُ عَبْدِ اللَّهِ، وَحُسَيْنُ بْنُ عِيسَى، قَالُوا حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا عُبَيْدُ اللَّهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الْمُزَابَنَةِ وَالْمُزَابَنَةُ بَيْعُ ثَمَرِ النَّخْلِ بِالتَّمْرِ كَيْلاً وَبَيْعُ الزَّبِيبِ بِالْعِنَبِ كَيْلاً وَعَنْ كُلِّ ثَمَرٍ بِخَرْصِهِ .
Reference: Sahih Muslim 1542d
[47] He told that when the people saw the first fruits they brought them to the Prophet, and when he received them he said, "O God, bless us in our fruits; bless us in our city; bless us in our sa‘; and bless us in our mudd. O God, Abraham was Thy servant, friend and prophet, and I am Thy servant and prophet. He made supplication to Thee on behalf of Mecca, and I make on behalf of Medina the same supplication as he made on behalf of Mecca and as much again." He would then call to him the youngest child and give him those fruits. [Muslim transmitted it].
وَعَنْهُ قَالَ: كَانَ النَّاسُ إِذَا رَأَوْا أَوَّلَ الثَّمَرَةِ جَاءُوا بِهِ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا أَخَذَهُ قَالَ: «اللَّهُمَّ بَارِكْ لَنَا فِي ثَمَرِنَا وَبَارِكْ لَنَا فِي مَدِينَتِنَا وَبَارِكْ لَنَا فِي صَاعِنَا وَبَارِكْ لَنَا فِي مُدِّنَا اللَّهُمَّ إِنَّ إِبْرَاهِيمَ عَبْدُكَ وَخَلِيلُكَ وَنَبِيُّكَ وَإِنِّي عَبْدُكَ وَنَبِيُّكَ وَإِنَّهُ دَعَاكَ لِمَكَّةَ وَأَنَا أدعوكَ للمدينةِ بمثلِ مَا دعَاكَ لمكةَ ومِثْلِهِ مَعَهُ» . ثُمَّ قَالَ: يَدْعُو أَصْغَرَ وَلِيدٍ لَهُ فيعطيهِ ذَلِك الثَّمر. رَوَاهُ مُسلم - حكم: صَحِيح (الألباني)
Reference: Mishkat al-Masabih 2731
[50] Narrated Abu Musa: The Prophet (ﷺ) said: None is more patient than Allah against the harmful saying. He hears from the people they ascribe children to Him, yet He gives them health and (supplies them with) provision."
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سُفْيَانَ، قَالَ حَدَّثَنِي الأَعْمَشُ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ أَبِي مُوسَى ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " لَيْسَ أَحَدٌ ـ أَوْ لَيْسَ شَىْءٌ ـ أَصْبَرَ عَلَى أَذًى سَمِعَهُ مِنَ اللَّهِ، إِنَّهُمْ لَيَدْعُونَ لَهُ وَلَدًا، وَإِنَّهُ لَيُعَافِيهِمْ وَيَرْزُقُهُمْ ".
Reference: Sahih al-Bukhari 6099
Abdullah b. Qais reported from Allah's Messenger (ﷺ) that none is more forbearing in listening to the most irksome things than Allah, the Exalted. They associate rivals with him, attribute sonhood to Him, but in spite of this He provides them sustenance, grants them safety, confers upon them so many things.
وَحَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنِ الأَعْمَشِ، حَدَّثَنَا سَعِيدُ بْنُ، جُبَيْرٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، قَالَ قَالَ عَبْدُ اللَّهِ بْنُ قَيْسٍ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَا أَحَدٌ أَصْبَرَ عَلَى أَذًى يَسْمَعُهُ مِنَ اللَّهِ تَعَالَى إِنَّهُمْ يَجْعَلُونَ لَهُ نِدًّا وَيَجْعَلُونَ لَهُ وَلَدًا وَهُوَ مَعَ ذَلِكَ يَرْزُقُهُمْ وَيُعَافِيهِمْ وَيُعْطِيهِمْ".
Reference: Sahih Muslim 2804c, Sahih Muslim 2804a, b
[51] Narrated `Abdullah: Allah's Messenger (ﷺ) said a sentence and I said another. He said, "Whoever dies while he is setting up rivals along with Allah (i.e. worshipping others along with Allah) shall be admitted into the (Hell) Fire." And I said the other: "Whoever dies while he is not setting up rivals along with Allah (i.e. worshipping none except Allah) shall be admitted into Paradise."
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا الأَعْمَشُ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم كَلِمَةً وَقُلْتُ أُخْرَى " مَنْ مَاتَ يَجْعَلُ لِلَّهِ نِدًّا أُدْخِلَ النَّارَ ". وَقُلْتُ أُخْرَى مَنْ مَاتَ لاَ يَجْعَلُ لِلَّهِ نِدًّا أُدْخِلَ الْجَنَّةَ.
Reference: Sahih al-Bukhari 6683, Sahih al-Bukhari 4497,
It is narrated on the authority of Abdullah b. Mas'ud that Waki told (him) that the Messenger of Allah had observed and Ibn Numair asserted: I heard the Messenger of Allah (ﷺ) saying: He who dies associating anything with Allah would enter the Fire (of Hell). 'Abdullah b. Mas'ud said: I say that he who died without associating anything with Allah entered Paradise.
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبِي وَوَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللَّهِ، قَالَ وَكِيعٌ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَقَالَ ابْنُ نُمَيْرٍ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " مَنْ مَاتَ يُشْرِكُ بِاللَّهِ شَيْئًا دَخَلَ النَّارَ " . وَقُلْتُ أَنَا وَمَنْ مَاتَ لاَ يُشْرِكُ بِاللَّهِ شَيْئًا دَخَلَ الْجَنَّةَ .
Reference: Sahih Muslim 92
1 - قالَ رسولُ اللَّهِ صلَّى اللَّهُ عليهِ وسلَّمَ كلمةً وأنا أقولُ أخرى من ماتَ وهوَ يجعلُ للَّهِ أندادًا دخلَ النَّارَ وقلتُ ومن ماتَ وهوَ لا يجعلُ للَّهِ أندادًا دخلَ الجنَّةَ
الراوي : عبدالله بن مسعود | المحدث : ابن خزيمة | المصدر : التوحيد لابن خزيمة
الصفحة أو الرقم : 848/2 | خلاصة حكم المحدث : [أشار في المقدمة أنه صح وثبت بالإسناد الثابت الصحيح]
التخريج : أخرجه البخاري (6683)، ومسلم (92) باختلاف يسير
Reference: al-Tawheed li Ibn Khuzaimah 848/2
2 - ليس أحَدٌ أصْبَرَ على أذَىً سَمِعَهُ من اللهِ تعالى، إِنَّهُمْ لَيدْعُونَ له ولدًا، و يَجعلُونَ لهُ أنْدادًا، و هو مع ذلِكَ يُعافِيهِم و يَرزُقُهمْ
الراوي : أبو موسى الأشعري | المحدث : الألباني | المصدر : صحيح الجامع
الصفحة أو الرقم : 5370 | خلاصة حكم المحدث : صحيح
التخريج : أخرجه البخاري (6099)، ومسلم (2804) باختلاف يسير
Reference: Sahih al-Jame 5370
3 - عن ابنِ عباسٍ ـ رضِيَ اللهُ عنهما ـ في تفسيرِ قولِه تعالَى : فَلا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ، قال: هو الشركُ في هذه الأمةِ أخفَى من دبيبِ النملِ على صفاةٍ سوداءَ في ظلمةِ الليلِ، وهو أن تقولَ : واللهِ وحياتِك يا فلانُ وحياتِي، وتقولُ : لولا كُليبةُ هذا لأتانا اللصوصُ، ولولا البطُّ في الدارِ لأتَى اللصوصُ، وقولُ الرجلِ : ما شاء اللهُ وشئتَ، وقولُ : لولا اللهُ وفلانٌ، لا تجعلْ فيها فلانٌ، هذا كلُّه بابُ شركٍ
الراوي : - | المحدث : ابن باز | المصدر : مجموع فتاوى ابن باز
الصفحة أو الرقم : 45/1 | خلاصة حكم المحدث : [ثابت] بإسناد حسن
Reference: Majmoo al-Fatawa Ibn Baaz 45/1
[52] Ibn 'Abbas said, "A man said, to the Prophet, 'Whatever Allah wills and you will.' He said, 'You have put an equal with Allah. It is what Allah alone wills.'"
حَدَّثَنَا أَبُو نُعَيْمٍ، قَالَ: حَدَّثَنَا سُفْيَانُ، عَنِ الأَجْلَحِ، عَنْ يَزِيدَ، عَنِ ابْنِ عَبَّاسٍ: قَالَ رَجُلٌ لِلنَّبِيِّ صلى الله عليه وسلم: مَا شَاءَ اللَّهُ وَشِئْتَ، قَالَ: جَعَلْتَ لِلَّهِ نِدًّا، مَا شَاءَ اللَّهُ وَحْدَهُ. حكم: صـحـيـح (الألباني)
Grade: Sahih (Al-Albani) | Reference: Al-Adab Al-Mufrad 783
[53] Ibn Mas'ud (RAA) narrated, ‘l asked the Messenger of Allah (ﷺ) “Which sin is the most serious?” He replied, attribute a partner to Allah, though He Alone has created you. “I asked, “What next?” He said, kill your child, fearing that he will share your food with you.” I asked again, “What next?” He said, “To commit adultery with your neighbor’s wife.” Agreed upon.
وَعَنْ اِبْنِ مَسْعُودٍ - رضى الله عنه - قَالَ سَأَلْتُ رَسُولَ اَللَّهِ - صلى الله عليه وسلم -أَيُّ اَلذَّنْبِ أَعْظَمُ? قَالَ: { أَنْ تَجْعَلَ لِلَّهِ نِدًّا, وَهُوَ خَلَقَكَ. قُلْتُ ثُمَّ أَيُّ? قَالَ: ثُمَّ أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَأْكُلَ مَعَكَ. قُلْتُ: ثُمَّ أَيُّ? قَالَ: ثُمَّ أَنْ تُزَانِيَ حَلِيلَةَ جَارِكَ } مُتَّفَقٌ عَلَيْهِ . صحيح. رواه البخاري (4477)، ومسلم (86) وزاد: فأنزل الله -عز وجل- تصديقه: "والذين لا يدعون مع الله إلها آخر ولا يقتلون النفس التي حرم الله إلا بالحق ولا يزنون ومن يفعل ذلك يلق أثاما" الفرقان: 68 .
Grade: Sahih | Reference: Bulugh al-Maram Book 16, Hadith 23
[54] Narrated `Abdullah: A man said, "O Allah's Messenger (ﷺ)! Which sin is the greatest in Allah's Sight?" The Prophet (ﷺ) said, "To set up a rival unto Allah though He Alone created you . " The man said, "What is next?" The Prophet (ﷺ) said, "To kill your son lest he should share your food with you." The man said, "What is next?" The Prophet said, "To commit illegal sexual intercourse with the wife of your neighbor." So Allah revealed in confirmation of this narration:-- 'And those who invoke not with Allah, any other god. Nor kill, such life as Allah has forbidden except for just cause nor commit illegal sexual intercourse. And whoever does this shall receive the punishment.' (25.68)
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ عَمْرِو بْنِ شُرَحْبِيلَ، قَالَ قَالَ عَبْدُ اللَّهِ قَالَ رَجُلٌ يَا رَسُولَ اللَّهِ أَىُّ الذَّنْبِ أَكْبَرُ عِنْدَ اللَّهِ قَالَ " أَنْ تَدْعُوَ لِلَّهِ نِدًّا، وَهْوَ خَلَقَكَ ". قَالَ ثُمَّ أَىٌّ قَالَ " ثُمَّ أَنْ تَقْتُلَ وَلَدَكَ، أَنْ يَطْعَمَ مَعَكَ ". قَالَ ثُمَّ أَىٌّ قَالَ " ثُمَّ أَنْ تُزَانِيَ بِحَلِيلَةِ جَارِكَ ". فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ تَصْدِيقَهَا {وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلاَ يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ وَلاَ يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا} الآيَةَ.
Reference: Sahih al-Bukhari 6861