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27. Musalmaanon ki hurmat [Reverence towards the Sanctity of the Muslims]

27- باب تعظيم حُرمات المُسلمين وبيان حقوقهم والشفقة عليهم ورحمتهم .

27. MUSALMANOON KI HURUMAAT KI TAZEEM UN KE HAQOOQ AUR UN PAR SHAFQAT O REHMAT KARNE KA BAYAN

 

 

قال الله تعالى: (وَمَنْ يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ) (الحج: 30)
وقال تعالى: (وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ) (الحج: 32) ، 
و قال تعالى: (وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ) (الحجر: 88) ، 
وقال تعالى: (مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً) (المائدة: 32) .

 

Allah taala ne farmaya :” jo Allah taala ki ( thahrayi hui ) hurmaton ki tazeem kere ga to ye us ke liye us ke Rab ke haan bohat behtar hai .”

aur Allah taala ne farmaya :” jo Allah ke Sha-eair ki tazeem kere ga to bilaa shuba yeh dilon ke taqwa se hai .”

aur Allah taala ne farmaya : “aur Mominon ke liye apne baazu jukaye rakhen .”

aur Allah taala ne farmaya : ” jis ne aik jaan ko kisi jaan ke badlay ke baghair ya zameen mein fasaad ke baghair qatal kiya goya us ne tamam logon ko qatal kiya. aur jis ne kisi aik jaan ko zindah kiya to goya is ne tamam insanon ko zindah kiya .”


222- وعن أبي مُوسى – رضي الله عنهُ- قال: قال رسول الله صلى الله عليه وسلم: ” المؤمن للمؤمن كالبنيان يشد بعضه بعضاً” وشبك بين أصابعه، متفق عليه.

 

(222) Hazrat Abu Moosa (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasoolullah ﷺ ne farmaya : aik Momin dosray Momin ke haq mein imarat ki manind hai jis ka aik hissa dosray hissay ko mazboot karta hai. aur aap ﷺ ne ( mazeed samjhane ke liye ) apne aik haath ki ungelian dosray haath ki unguliyoon mein daal kar deikhein. ( Bukhari-o-Muslim )

 

TAKHREEJ:

Sahih ul-Bukhari, al adabi, bab taawum al Momineen bae-zuhum baeza, Hadees: 6026, W Sahih Muslim, al bir was silati wal adabi, bab tarahum al Momineen wa taeatifihim wa taeazudihim, Hadees: 2585.

 

FAAIDAH : 

Is mein Musalmanoon ko ijtimaiyat ka dars diya gaya hai ke aik Musalman islami muashray ki aik eent hai. jis terhan eentin baahum mil kar aik dosray ki taqwiyat ka baais hoti hain isi terhan Musalman aik dosray ke Muawin aur dast o baazu hotay aur baahum dagar paivest rehtay hain .


223-وعن ابي موسى الأشعري – رضي الله عنه – قال: قال رسول الله صلى الله عليه وسلم من مر في شيء من مساجدنا، أو أسواقنا، ومعه نبلٌ فليمسك، وليقبض على نصالها بكفه، أن يُصيب أحدا من المسلمين منها بشيء” متفق عليه.

 

223 ) Hazrat Abu Moosa (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasoolullah ﷺ ne farmaya : ” jo hamari Masjidoon mein se kisi Masjid se ya baazaaron mein se kisi bazaar se guzray aur us ke paas teer ho to usay achhi terhan rok kar rakhay ya us ka agla ( dhaar wala ) hissa mazboot pakad liye kahin aisa nah ho ke kisi Musalman ko us se koi takleef pahonch jaye. ( Bukhari-o-Muslim )

 

TAKHREEJ:

Sahih ul-Bukhari, al salaat, bab al muroor fil masjid, Hadees:452, w Sahih Muslim, al bir was silati wal adabi, bab amr manara bisalahin fi masjidin aw suqin aw gheiriha, Hadees: 2615.

 

FAAIDAH : 

Islam ne Musalmanoon ki jaanun ki hifazat ka kitna ihtimaam farmaya hai. lekin aaj aslehay ki farawani ke is daur mein maamla is ke bar aks ho gaya hai aur Musalman be muhaaba  aslehay ka istemaal kar ke aik dosray ki jaanen le rahay hain. kuchh aur nahi to khushi ke moqaon par hawai firing kar ke dehshat pheilatay aur logon ko na gahani mout ki neend sulaa dete hain. ilawa azeen khauf naak aatish baazi ke dhamakon se bhi logon ka aaraam o sukoon barbaad karte hain. is se andaza kiya ja sakta hai ke aaj ka Musalman apne mazhab ki talemaat se kis terhan be behra ya be parwa hai. Allah taala unhein hadaayat naseeb farmaiye. ameeen .


224- عَنْ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ مَثَلُ الْجَسَدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالسَّهَرِ وَالْحُمَّى ( متفق عليه )

 

( 224 ) Hazrat Noman bin Basheer (رَضِيَ اللَّهُ عَنْهُمَا) se riwayat hai Rasoolullah ﷺ ne farmaya :” Mominon ki misaal aapas mein aik dosray ke sath mohabbat karne mein aik dosray ke sath reham karne mein aur aik dosray ke sath shafqat o narmi karne mein, jism ki terhan hai ke jab us ka koi aik uzoo dard karta hai to is ka sara jism is ki wajah se baydaari aur bukhaar mein mubtala rehta hai. ( Bukhari-o-Muslim )

 

TAKHREEJ;

Sahih ul-Bukhari, al adabi, bab rahmatin naasi wal bahaimi , Hadees: 6011, w Sahih Muslim, al adabi, bab tarahimil Momineen wa taeatifihim wa taeazidihim, Hadees: 2586.

 

FAWAAID WA MASAIL:

Is ke ham maienay yeh hadees bhi hai jo Sahih Muslim mein hai : Momin aik aadmi ki terhan hain jab us ki aankh dukhti hai to sara jism dukhta hai aur jab us ke sar ko takleef hoti hai to us ka sara jisim takleef mehsoos karta hai. bahami hamdardi aur kher khawahi hi se maashron ki baqa hai. islami muashray ke awleen daur mein Musalman is khoobi se khoob behra war thay ke un mein khud apni zaat se badh kar doosron ka dard tha. rafta rafta islami talemaat se doori aur taqleed maghrib ne insaan ko khud gharz bana diya ke usay gheiron ka ehsas to kiya? woh khooni rishta daaron tak se ghaafil ho gaya .


225- وعن أبي هريرة- رضي الله عنه – قال: ” قبل النبي صلى الله عليه وسلم الحسن بن علي رضي الله عنهما، وعندهُ الأقرع بن حابس، فقال الأقرع: إن لي عشرة من الولد ما قبلت منهم أحداً، فنظر اليه رسول الله صلى الله عليه وسلم فقال: ” من لا يرحم لا يرحم” متفق عليه.

 

( 225 ) Hazrat Abu Hureirah (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Nabi ﷺ ne Hazrat Hasan bin Ali (رَضِيَ اللَّهُ عَنْهُمَا) ko bosa diya. aap ke paas Aqrau bin Habiss (رَضِيَ اللَّهُ عَنْهُ)  baithy hue thay. Aqrau ne kaha : mere das bachay hain main ne un mein se kisi ko bosa nahi diya. Rasoolullah ﷺ ne is ki taraf dekha aur farmaya :” jo kisi par reham nahi karta us par bhi reham nahi kiya  jata. ( Bukhari-o-Muslim )

 

TAKHREEJ :

Sahih ul-Bukhari, al adabi, baab rahmatil wald wa taqbeelihi mueaaniqatihi , hadees : 5997, W Sahih Muslim, al fazayil,

 baab  rahmatis sibiyan wal eayaal, hadees : 2318

 

FAAIDAH : 

chhootey bachon ko pyar o shafqat se choomna aur unhein bosa dena nah sirf jaaiz balkay Allah ki rehmat ke husool ka zareya hai .


226- وعن عائشة – رضي الله عنها – قالت: قدم ناسٌ من الأعراب على رسول الله صلى الله عليه وسلم فقالوا: ” أتقبلون صبيانكم؟ فقال: ” نعم” قالوا: لكنا والله ! ما نقبل فقال رسول الله صلى الله عليه وسلم: ” أو أملك إن كان الله نزع من قلوبكم الرحمة؟ ” متفق عليه. 

 

226 | Hazrat Aisha (رَضِيَ اللَّهُ عَنْهَا)  se riwayat hai ke kuchh Aeraabi ( dehati ) Rasoolullah ﷺ ke paas aaye aur poochha : kiya aap log apne bachon ko bosa dete hain? aap ﷺ ne farmaya : haan. unhon ne kaha lekin Allah ki qasam! ham to bosa nahi dete. Rasoolullah ﷺ ne farmaya :” agar Allah tum logon ke dilon se rehmat o shafqat ka jazbah nikaal day to is mein mera kiya ikhtiyar? ( Bukhari-o-Muslim )

 

TAKHREEJ;

Sahih ul-Bukhari, al adabi, baab rahmatil wald wa taqbeelihi mueaaniqatihi , hadees : 5998,  W Sahih Muslim, al fazayil,

 baab  rahmatis sibiyan wal eayaal, hadees : 2317

 

FAWAAID WA MASAIL:

1- bachon se pyar o shafqat ka izhaar is rehmat o Rafet ka nateeja hai jo Allah ki taraf se dilon mein vdiat ki gayi hai.

2- chhootey bachon aur bachiyon se pyar karne mein koi muzaika nahi, woh apne hon ya baigane .


227- وعن جرير بن عبد الله – رضي الله عنه – قال: قال أن رسول الله صلى الله عليه وسلم: ” من لا يرحم لا يرحم الناس لا يرحمه الله ” متفق عليه. 

 

( 227 ) Hazrat jarir bin Abdullah (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasoolullah ﷺ ne farmaya :” jo logon par reham nahi karta Allah bhi us par reham nahi farmata. ( Bukhari-o-Muslim)

 

TAKHREEJ :

Sahih ul-Bukhari, al adabi, baab rahmatil wald wa taqbeelihi mueaaniqatihi , hadees : 6013,  W Sahih Muslim, al fazayil,

 baab  rahmatis sibiyan wal eayaal, hadees : 2319.

 

FAAIDAH : 

Allah ki makhlooq ke sath reham o karam ka maamla karna, Allah ko bohat pasand hai hatta ke janwaron aur parindon ke sath bhi. is se insaan Allah ki rehmat ka mustahiq tharta hai. is hadees mein insanon ka zikar is ki khasusiyat ke aitbaar se hai warna janwaron par reham karna bhi matloob hai .


228- وعن أبي هُريرة – رضي الله عنه – أن رسول الله صلى الله عليه وسلم قال: ” إذا صلى أحدكم للناس فليخفف، فإن فيهم الضعيف والسقيم والكبير، وإذا صلى أحدكم لنفسه، فليطول ما شاء ” متفق عليه وفي رواية: ” وذا الحاجة”.

 

228 | Hazrat Abu Hureirah (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasoolullah ﷺ ne farmaya :” jab tum mein se koi shakhs logon ko namaz padhaye to usay chahiye ke halki namaz padhaye is liye ke un ( namazion ) mein kamzor bemaar aur Boodhay bhi hotay hain. aur jab khud tanha namaz padhay to jitni chahay namaz taweel karle .

( Bukhari-o-Muslim )

 

aik aur riwayat mein yeh alfaaz hain :” aur haajat mand ( bhi hotay hain ) .



TAKHREEJ:

Sahih ul-Bukhari, al aazan, baab iza salla li nafsihi fal yutawwil maa shaa , hadees 703, w Sahih Muslim, as salat, baab amr il aimmati bitakhfeef assalati fi tamam, hadees : 467

 

FAWAAID WA MASAIL: 

1- Is mein imam ko mqtdyon ka khayaal rakhtay hue takhfeef صلاہ ki takeed ki gayi hai taa ke mazkoorah afraad ko takleef nah ho. 

2-  takhfeef ka matlab yeh hai ke qiraat ziyada lambi nah ki jaye yeh matlab nahi hai ke ruku sujood qauma aur jalsa istirahat waghera ka sahih tareeqay se ihtimaam hi nah kya jaye jaisa ke aam tor par log is ka yahi matlab letay hain aur Tadeel arkaan ka bilkul khayaal nahi rakhtay, jo farz hai aur jis ki baabat Nabi ne farmaya hai :” tum is terhan namaz padho jis terhan mujhe namaz padhte hue dekhte ho. ( Sahih ul-Bukhari, al aazan, hadees : 631 ) is liye Tadeel arkaan ka ihtimaam bhi nihayat zaroori hai .


229- وعن عائشة – رضي الله عنها – قالت: إن كان رسول الله صلى الله عليه وسلم ليدع العمل. وهو يحب أن يعمل به، خشية أن يعمل به الناسُ فيُفرض عليهم” متفقٌ عليه

 

(229) Hazrat Aisha (رَضِيَ اللَّهُ عَنْهَا) se riwayat hai ke Nabi ﷺ ( baaz dafaa ) aisa ( nafli ) amal chode dete thay jis ka karna aap pasand farmatay, sirf is andaishay sai ke kaheen ( aap ko dekh kar ) log bhi usay ( pabandi se ) karne lagen aur woh un par farz kar diya jaye. ( Bukhari-o-Muslim )

 

TAKHREEJ:

Sahih ul-Bukhari, al tahajjud bab tahrees an Nabii ﷺ alal qiyaamil lail wan Nawafil…….,Hadees:1128, W Sahih Muslim, salatil musafirin wa qasriha bab istihbab salati zuha w an aqalliha rakaatan……, Hadees: 718

 

FAAIDAH :

Is mein Nabi ﷺ ki us shafqat ka bayan hai jo ummat ke liye aap ke dil mein thi is liye chahnay ke bawajood baaz dafaa aap nafli ibadat o taat se guraiz farmatay ke kaheen woh ummat par farz nah ho jaye aur phir ummat ke liye us ki adaigi mushkil ho .


230- وعنها رضي الله عنها قالت: نهاهم النبي صلى الله عليه وسلم عن الوصال رحمة لهم فقالوا: إنك تواصل؟ قال: “إني لست كهيئتكم، إني يُطعمُني ربي ويسقينى ” متفق عليه. 
معناهُ يجعلُ في قوة من أكل وشرب.

 

[230] Hazrat Aisha (رَضِيَ اللَّهُ عَنْهَا)  se riwayat hai ke Nabi ﷺ ne Sahaba Karaam par shafqat o meharbani farmatay hue unhein visaale ( baghair aftaar kiye musalsal rozay rakhnay ) se mana farmaya to unhon ne arz kiya ke aap khud to visaale karte hain? aap ﷺ ne farmaya : main tum jaisa nahi hon ( is liye tum mujhe apne par qiyaas mat karo) main to is haal mein raat guzarta hon ke mera Rab mujhe khilata pilata hai. “

( Bukhari wa Muslim)

 

Is ka matlab hai ke Allah taala mere andar khanay peenay walay shakhs jaisi qowat peda farma deta hai .

 

TAKHREEJ:

Sahih ul-Bukhari, as saum, bab al wisaal… Hadees: 1964. W Sahih Muslim, al siyaam Bab an Nahiyi anil wisaal fis saumi, Hadees: 1105.

 

FAAIDAH : 

main tum jaisa nahi hon. ” is ka yeh matlab nahi hai ke main tumhari terhan insaan nahi hon balkay is ka matlab yeh hai ke Allah ke sath mera jo khusoosi rabt o talluq hai woh tum mein se kisi ko bhi haasil nahi hai. is talluq khusoosi ki wajah se mera Rab mere andar khaye piyay baghair hi woh qowat peda farma deta hai jo tumhen khanay ke baghair haasil nahi ho sakti. is lehaaz se bilaa Naga musalsal rozay rakhna aap ki un khususiyaat mein se hai jin ki iqtida ummat ke liye nah sirf yeh ke zaroori nahi balkay mamnoo aur haraam hai. aisay khusoosi mamlaat mein chahay un ka talluq ebadaat se ho ya muashrat waghera se aap ke farmaan par amal zaroori ho ga aap ke amal par nahi Albata jahan khasusiyat ki Sarahat ya is ki wazeh Daleel nahi hogi wahan aap ka amal bhi wajib-ul-ittibaa hoga .


231- وعن أبي قتادة الحارث بن ربعي – رضي الله عنه قال- قال: رسول الله صلى الله عليه وسلم: ” إني لأقوم إلى الصلاة، وأريدُ أن أُطول فيها فأسمع بُكاء الصبي، فأتجوز في صلاتي كراهية أن أشق على أمه” رواه البخاري.

 

[ 231 | Hazrat Abu Qatadah Haris bin Ribei (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasoolullah ﷺ ne farmaya :” main namaz ke liye khada hota hon aur mera iradah usay lamba karne ka hota hai ke main bachay ke ronay ki aawaz sunta hon to main apni namaz mein ikhtisaar se kaam laita hon is baat ko na pasand karte hue ke main is ki maa ko mushaqqat mein daloon. ( Bukhari )

 

TAKHREEJ:

Sahih ul-Bukhari , al aazan, baab man akhafas salati inda bukaa is sabiyi, hadees : 707 .

 

FAWAAID WA MASAIL:

yahan bhi namaz mein ikhtisaar se morad qiraat ka mukhtasir karna hai jaisa ke sahih muslim ki riwayat mein is ki Sarahat bhi hai : 

fayaqraa bis souratil qaseerati, “bachay ki aawaz sunay par choti sourat parhte”. ( Sahih Muslim, al salati, Hadees : 470 ) 

bahar haal is mein bhi aap ki is shafqat ka bayan hai jo ummat ke baray mein aap ke andar thi, hatta ke namaz ki haalat mein bhi aap ne is ka izhaar farmaya. imam ke liye qaari quran honay ke sath deen islam ke maqasid aur ehkamaat se aagah hona aur jamaat o namaz ke aadaab se waaqif hona bhi zaroori hai .


232- وعن جُندب بن عبد الله – رضي الله عنه – قال: قال رسول الله صلى الله عليه وسلم ” من صلى صلاة الصبح فهو في ذمة الله، فلا يطلبنكم الله من ذمته بشيء، فإنه من يطلبه من ذمته بشيء يُدركهُ، ثم يكبه على وجهه في نار جهنم ” رواه مسلم.

 

[ 232 ) Hazrat Jundub bin Abdullah (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasoolullah ﷺ ne farmaya :” jis ne subah ki namaz padhi woh Allah ki hifazat aur ehad mein hai. chunanchay ( tum is baat ka khayaal rakho ke ) Allah taala tum se apne ehad mein se kisi cheez ka mutalba nah karne is liye ke jis se bhi woh is ka mutalba ( baz purse ) kere ga usay Pakad le ga aur phir usay oondhe mun jahannum ki aag mein daal day ga. ( Muslim )

 

TAKHREEJ:

Sahih Muslim, al Masaajid mawazie is salati, baab fazl salatil-esha was subhi fi jamait Hadees :657

 

FAWAAID WA MASAIL:

1- jo shakhs subah ki namaz parhay woh Allah ke ehad mein agaya ke ab woh muslim hai. ab kisi musalman ke liye jaaiz nahi ke is ke maal ya jaan ka nuqsaan kere. agar koi shakhs yeh kaam karta hai to woh Allah ki taraf se is musalman ke sath kiye gaye Abdul ko tornay ka irtikaab kar raha hai aur Allah taala is se is ehad shikni ke mutaliq baz purse farmaiye ga. 

2- subah ki namaz se morad paanch waqt ka namazi hona hai kyunkay subah ki namaz mushkil tareen namaz hai. 

 

RAVI HADEES :

HAZRAT JUNDUB BIN ABDULLAH (رَضِيَ اللَّهُ ): Jundub bin Abdullah bin Abdullah bin Sufyaan al Bajali al Aalaqi, un ki kuniat Abu Abdullah hai. Bajaliyah ke chhootey qabeeley Alaqah ki taraf nisbat ki wajah se Bajali aur  Aalaqi, kehlate hain. Sahabi hain. Koofa ko apna maskan banaya. baad azan Musab bin Zubair ke sath Basrah muntaqil ho gaye. un se 43 ahadees marwi hain .


233- وعن ابن عمر – رضي الله عنهما – أن رسول الله صلى الله عليه وسلم قال: ” المسلم أخو المسلم، لا يظلمه ولا يسلمه من كان في حاجة أخيه: كان الله في حاجته، ومن فرج عن مسلم كربة فرج الله عنه بها كربة؛ من كرب يوم القيامة، من ستر مسلماً؛ ستره الله يوم القيامة” متفق عليه.

 

( 233 ) Hazrat Ibn Umar (رَضِيَ اللَّهُ عَنْهُمَا) se riwayat hai Rasoolullah ﷺ ne farmaya : ” Musalman Musalman ka bhai hai nah us par zayad-ti karta hai aur nah usay ( be yaaro madadgaar chode kar dushman ke ) supurd karta hai. jo apne ( Musalman ) bhai ki haajat poori karne mein laga ho Allah taala us ki haajat poori farmata hai. jo kisi Musalman se koi pareshani door karta hai Allah taala us ki wajah se us ki qayamat ki pareshaniyon mein se koi ( badi ) pareshani door farma day ga. aur jis ne kisi Musalman ki parda poshi ki Allah taala qayamat walay din us ki parda poshi farmaiye ga. ( Bukhari-o-Muslim )

 

TAKHREEJ :

Sahih ul-Bukhari, al mazaalim, baab laa yazlimul Muslim al Muslim wa la yuslimuhu, Hadees: 2442, W Sahih Muslim, al bir was silati wal adabi bab tarahimil zulum, hadees : 2580

 

FAAIDAH : 

Yeh hadees is lehaaz se badi ahem hai ke is mein Musalmanoon ko aik khandan ke afraad ki terhan rehne ki Hadayat di gayi hain ke jis terhan 1 shakhs apne betay, bhai waghera par koi zulm karna aur madad ke waqt usay be yaaro madadgaar chode na pasand nahi karta, usay koi haajat ho to usay poori karne ki kisi takleef aur pareshani mein mubtala ho to usay door karne ki aur us se koi kotahi ghalti ho jaye to us ki parda poshi ki saei karta hai yehi maamla aik Musalman ka dosray Musalman ke sath hona chahiye. is se Allah taala khush hota hai aur is ka behtareen sila usay duniya o akhirat mein ataa farmata hai. goya yeh ijtimai kifalat ka aik behtareen nizaam hai jis par agar Musalman amal karen to akhirat ki bhalai ke sath un ki duniya bhi jannat nazeer ban sakti hai. kash Musalman apne mazhab ki in roshan taleemaat ko apna sakein.


234- وعن أبي هريرة – رضي الله عنه – قال: قال رسول الله صلى الله عليه وسلم: ” المسلم أخو المسلم لا يخونه ولا يكذبه ولا يخذلهُ. كل المسلم على المسلم حرامٌ: عرضه وماله ودمهُ، التقوى هاهنا، بحسب امرئ من الشر أن يحقر أخاه المسلم” رواه الترمذي وقال: حديث حسن



[234] Hazrat Abu Hureirah (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasoolullah ﷺ ne farmaya :” Musalman Musalman ka bhai hai woh is ki khayanat karta hai nah us se jhoot boltaa hai ( ya nah usay jhoota qarar deta hai ) aur nah usay be sahara chhodta hai. aik Musalman ki izzat is ka maal aur is ka khoon dosray Musalman par haraam hai. taqwa yahan ( dil mein ) hai. kisi aadmi ke bura honay ke liye yahi kaafi hai ke woh apne Musalman bhai ko haqeer khayaal kere usay  Tirmizi ne riwayat kiya hai aur kaha hai : yeh hadees hasan hai. )

 

TAKHREEJ;  Jamie Tirmizi, al bir was silati .. baab maja fi shafqatil muslimi alal Muslimi ,hadees : 1927

 

FAWAAID WA MASAIL:

Yeh hadees bhi isi mafhuum ki hai jo guzashta hadees thi, balkay is mein is mafhuum ki mazeed tashreeh aur wusat hai. is mein musalmanoon ki izzat aur jaan o maal ki baahum hifazat karne ki takeed ke sath sath aik aur nihayat ahem baat yeh irshad farmai gayi hai ke taqwa ka maamla yeh musalman ka androoni maamla hai jis ka talluq dil se hai jis mein koi jhaank kar nahi dekh sakta usay sirf Allah taala hi jaan sakta hai is liye koi shakhs –apne baray mein yeh gumaan nah kere ke mein to bohat naik aur Zuhad o taqwa ke ounchay maqam par Faiz hon aur falan musalman aisa waisa hai aur apne is zakham paarsai mein usay apne se kamtar aur haqeer samjhay. zahiri aamaal aur nakiyon se qata nazar koi shakhs fi al waqea imaan ikhlaas aur taqwa ke kisi maqam par Faiz hai? is ka sahih ilm Allah ke siwa kisi ko hai nah ho hi sakta hai taham jo fisq o Fajoor ke alania murtakib hon un ki baat aur hai aur un se un ke fisq o Fajoor ki wajah se nafrat o karahat ka izhaar ain imaan ka taqaza hai taham un ki bhi tehqeer pasandeeda nahi. goya nafrat o karahat aur cheez hai aur haqeer grdanta shai deegar .


235- وعنه قال: قال رسول الله صلى الله عليه وسلم ” لا تناجشوا، ولا تجاسسوا، ولا تباغضوا، ولا تدابروا، ولا يبع بعضكم على بيع بعض، وكونوا عباد الله إخوانا، المسلم أخو المسلم: لا يظلمه ولا يحقره، ولا يخذلهُ، التقوى ها هنا – ويشير إلى صدره ثلاث مرات – بحسب امرئ من الشر أن يحقر أخاه المسلم، كل المسلم على المسلم حرام دمه وماله وعرضه” رواه مسلم.
” النجش ” أن يزيد في ثمن سلعة ينادى عليها في السوق ونحوه، ولا رغبة له في شرائها بل يقصد أن يغر غيره وهذا حرامٌ.
” والتدابر ” أن يعرض عن الإنسان ويهجره ويجعله كالشيء الذي وراء الظهر والدبر.

 

235- وعنه قال: قال رسول الله صلى الله عليه وسلم ” لا تحاسدوا، ولا تناجشوا، ولا تباغضوا، ولا تدابروا، ولا يبع بعضكم على بيع بعض، وكونوا عباد الله إخوانا، المسلم أخو المسلم: لا يظلمه ولا يحقره، ولا يخذلهُ، التقوى ها هنا – ويشير إلى صدره ثلاث مرات – بحسب امرئ من الشر أن يحقر أخاه المسلم، كل المسلم على المسلم حرام دمه وماله وعرضه” رواه مسلم.
” النجش ” أن يزيد في ثمن سلعة ينادى عليها في السوق ونحوه، ولا رغبة له في شرائها بل يقصد أن يغر غيره وهذا حرامٌ.
” والتدابر ” أن يعرض عن الإنسان ويهجره ويجعله كالشيء الذي وراء الظهر والدبر.

 

(235 ) Hazrat Abu Hureirah (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasoolullah ﷺ ne farmaya : tum aik dosray par hasad mat karo nah khareed o farokht mein boli badha kar aik dosray ko dhoka do nah baahum bughz rakho nah aik dosray se peeth phero ( yani aaraaz aur be rukhi mat karo aur nah tumahra aik dosray ke saudey par soda kere. aur ae Allah ke Bandoo ! tum bhai bhai ban jao! Musalman Musalman ka bhai hai nah us par zulum karne nah usay haqeer gardaane aur nah usay ( madad ke waqt ) be sahara chhodey, taqwa yahan hai aur aap ne yeh alfaaz apne seenay ki taraf ishara karte hue teen martaba farmaiye 1 shakhs ke bura honay ke liye yehi kaafi hai ke woh apne Musalman bhai ko haqeer tasawwur kere. har Musalman ka khoon us ka maal aur us ki izzat dosray Musalman par haraam hai. ( Muslim ) 

نجش :

ka matlab hai : bazaar ya isi qisam ki aur jagah mein nelaam kiye jane walay samaan ki badh kar qeemat lagana, jab ke us ko khud kharidne mein raghbat nah ho, balkay ziyada boli laganay se maqsad dosray ko dhokay mein daalna ho. aur yeh haraam hai. aur 

تدابر:

 ke maienay hain ke insaan dosray se be rukhi bartay aur usay chode day aur usay is terhan kar day jaisay kisi cheez ko pas pusht daal diya jata hai .

 

TAKHREEJ:

Sahih Muslim al bir was silati wal adabi…, baab Tahrim zulm ilmuslim w khazlihi , Hadees: 2564.

 

FAWAAID WA MASAIL:

1- Is mein Musalmanoon ki baahum kher khawahi aur bhai chaaray ke mafhuum ko mazeed wusat di gayi hai. aik had se roka gaya hai jo aik nihayat qabeeh ikhlaqi bemari hai jis mein insaan dosray insanon ko achhi haalat mein dekhna pasand nahi karta aur arzoo karta hai ke jo naematain usay haasil hain, woh un se mahroom ho jaye. aapas mein bughz o adawat aur aaraaz wa be rukhi se mana Kiya gaya hai kyunkay yeh bhi islami akhuwat ke manafi hai.

2-” نجش”:

se roka gaya hai jo serra sar dhoka aur firaib ka naam hai aur yeh aik dosray ki kher khawahi ke bilkul khilaaf hai jab ke aik bhai ko dosray bhai ka kher khuwa hona chahiye nah ke bdkhwah. saudey par soda karne se bhi aapas mein bughz o inaad peda honay ka andesha hai is liye is ki bhi momanat kar di gayi hai. 

3- kibar (كِبَر ) , Allah taala ki sift hai aur us ke Laiq hai. Insaan jo adna si makhlooq hai usay Zaib nahi deta ke woh taqqabur kere. insaan ka takabbur Allah Rab-ul-izzat ko kisi soorat bhi gawara nahi hai. tamam Musalman barabar hain. agar kisi ko fazeelat hai to sirf taqwa ki bunyaad par lekin taqwa ki bunyaad par bhi dosray ko haqeer samjhna hargiz jaaiz nahi hai.


236- وعن أنس رضي الله عنه – عن النبي صلى الله عليه وسلم  قال : ” لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه” متفق عليه.

 

( 236 ) Hazrat Anas (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Nabi Akram ﷺ ne farmaya :” tum mein se koi shakhs Momin nahi taa aan-ke woh apne bhai ke liye wohi kuchh pasand kere jo woh apne liye pasand karta hai. ( Bukhari-o-Muslim )

 

TAKHREEJ:

Sahih ul-Bukhari, al Imaan, bab 

minal Imaan an yuhiba li akheeh, hadees 13, w Sahih Muslim, al Imaan, but ad daleel ala an man khisaalil Imaan an yuhiba li akheeh maa yuhibu li nafsihi minal khairi, Hadees: 45

 

FAAIDAH : 

Yeh hadees bhi guzashta mafhuum ki wazahat ke liye nihayat jame hai kyunkay jab aik Musalman dosray Musalman ke liye wohi kuchh pasand kere ga jo woh apne liye pasand karta hai to woh har muamlay mein dosray Musalman ke sath kher khawahi hi kere ga is ki bad khwahi kabhi nahi kere ga. aur jab har Musalman is kirdaar ko apna le ga to koi Musalman dosray Musalman ka dushman aur bdkhwah nahi rahay ga balkay har Musalman dosray Musalman ka hamdard, is ka Muawin aur kher khuwa ho ga. aur jis muashray ka yeh haal ho us ke Khushgawar aur par sukoon honay mein kiya shak o shuba ho sakta hai. kash ke Musalman muashray is sanchay mein dhal saken .


237- وعنه قال: قال رسول الله صلى الله عليه وسلم: ” أنصر أخاك ظالماً أو مظلوماً ” فقال رجلٌ: يا رسول الله! أنصره إذا كان مظلوما ، أرأيت! إن كان ظالما كيف أنصره؟ قال تحجزه _ أو تمنعه _ من الظلم فإن ذلك نصره” رواه البخاري.

 

( 237 ) Hazrat Anas (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasoolullah ﷺ ne farmaya : tum apne bhai ki madad karo woh zalim ho ya mazloom “ 1 shakhs ne kaha : ae Allah ke Rasool! jab woh mazloom ho to mein is ki madad karoon ( yeh to theek hai, lekin yeh batlaaiyyeh! agar woh zaalim ho to main kaisay us ki madad karoon? aap ﷺ ne farmaya :” usay tum zulum karne se rok do yehi us ki madad karna hai. ( Bukhari )

 

TAKHREEJ: 

Sahih ul-Bukhari, al ikrahi, bab yameenir rajuli li sahibihi: annahu akhuhu….., Hadees:6952.

 

FAAIDAH : 

Yeh bhi muashray se zulum o fasaad ke roknay ke liye kitna jame irshad hai yani mazloom hi ki madad nah karo balkay ikhlaqi jurrat se kaam le kar zaalim ko bhi zulum karne se roko. yeh baday dil gurday ka kaam hai lekin Musalman ki kher khawahi ka haq bhi tab hi ada ho ga jab Musalmanoon mein yeh ikhlaqi jurrat peda hogi ke woh zaalim ke haath ko bhi pakad saken ya kam az kam zabaan se us ke khilaaf kalma haq buland kar den .


238- وعن أبي هريرة – رضي الله عنه – أن رسول الله صلى الله عليه وسلم قال: ” حق المسلم على المسلم خمسٌ: رد السلام، وعيادة المريض، واتباع الجنائز، وإجابة الدعوة، وتشميت العاطس” متفق عليه.
 وفي رواية لمسلم: ” حق المسلم ست إذا لقيته فسلم عليه، وإذا دعاك فأجبه، وإذا استنصحك فأنصح له، وإذا عطس فحمد الله فشمته، وإذا مرض فعده، وإذا مات فاتبعه”

 

( 238 ) Hazrat Abu Hureirah (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasoolullah ﷺ  ne farmaya :” aik Musalman ke dosray Musalman par (5) paanch haq hain : salam ka jawab dena, ( Bemaar ki ) Bemaar pursi karna, jnazon ke peechay chalna, ( un mein shirkat karna, ) dawat qubool karna aur chhenknay walay ko chheenk ka ( yarham kallah se ) jawab dena .

( Bukhari-o-Muslim )

aur Muslim ki aik aur riwayat mein is terhan hai :” aik Musalman ke dosray Musalman par (6) chhay haq hain: jab teri us se mulaqaat ho to usay salam kar, jab woh teri dawat kere to usay qubool kar, jab woh tujh se kher khawahi ka taalib ho to us se kher khawahi kar, jab usay chheenk aaye aur wo Al hamd lillah kahe to usay ( yarham kallah keh kar jawab day, jab woh Bemaar ho to us ki mizaaj pursi kar, aur jab woh mar jaye to us ke peechhay chal ( yani us ke janazay mein shareek ho ) .

 

TAKHREEJ; 

Sahih ul-Bukhari, al janaiz, bab al amr bi, ittibaeil janaiz, Hadees: 1240, w Sahih Muslim, Assalam, bab min haqil Muslim lil Muslim raddis salaam, Hadees: 2162.

 

FAWAAID WA MASAIL:

1- huqooq mazkoorah ko Musalmanoon ke bahami haqooq qarar day kar Musalmanoon ke mabain Akhuwat o Mohabbat ke talluq ko mazboot tar kar diya gaya hai. yeh baatein bizahir itni badi nahi hain lekin anjaam aur nateejay ke aitbaar se bohat badi hain. bay shak un ki adaigi se muashra ruba islaah ho sakta hai. 

2- Salam phelana dukhool jannat ka baais, Bemaar pursi karna Allah ki rehmat ka baais, shirkat janaza do qeeraat sawab ke husool ka baais aur qubool dawat baais Mawaddat hai. goya Musalman ka har lamha aur har feal agar woh niyyat durust kar le to Neki ban sakta hai .


(239)- وعن أبي عُمارة البراء بن عازب- رضي الله عنهما -قال: ” أمرنا رسول الله صلى الله عليه وسلم بسبع ونهانا عن سبع، وأمرنا بعيادة المريض، واتباع الجنازة، وتشميت العاطس، وإبرار المقسم ، ونصر المظلوم، وإجابة الداعي، وإفشاء السلام، ونهانا عن خواتيم _ أو تختم بالذهب _، وعن شرب بالفضة، وعن المياثر الحمر، وعن القسي وعن لبس الحرير والإستبراق والديباج” متفق عليه. 

 

وفي رواية: وإنشاد الصالة في السبع الأول. 
” المياثر ” بياء مثناة قبل الألف، وثاء مثلثة بعدها، وهي جمع ميثرة، هي شيءُ يتخذُ من حرير ويحشى قطناً أو غيره، ويجعل في السرج وكور البعير يجلس عليه الراكبُ. 
” القسى” بفتح القاف وكسر السين المهملة المشددة: وهي ثياب تنسج من حرير وكتانٍ مختلطين. 
” وإنشاد الضالة” تعريفُها.

 

( 239 ) Hazrat Abi Umarah bin Baraa bin Aazib (رَضِيَ اللَّهُ عَنْهُمَا) bayan karte hain ke hamein Rasoolullah ﷺ ne (7) saat cheezon ke karne ka hukum diya aur (7) saat cheezon se mana farmaya : aap ne hamein hukum farmaya : mareez ki mizaaj pursi karne ka, jnazon ke peechay chalne ka, chheenk ka jawab dainay ka, qasam uthany walay ki qasam ko poora karne ka, mazloom ki madad karne ka, dawat karne walay ki dawat qubool karne ka aur salam ko phelanay ka, ( yani bakasrat Assalam o Alaikum kehnay ka ). aur hamein mana farmaya : sonay ki anghutiyaan pahannay se , chandi ke bartano mein ( khanay peenay se, surkh reshmi gaddon ke istemaal se aur qassi ke kapday pahannay se Hareer istabraq aur Dibaaj ke istemaal se. ( yeh (3) tenu reshmi kapdon ki qismain hain. ) ( Bukhari-o-Muslim )

aur aik aur hadees mein hai ke pehli (7) saat baton mein gum shuda cheez ki tashheer karne ka hukum diya ( taa ke Maalik ka pata chal jaye ). 

مياثر:

mayasir” ya phir alif” aur phir” saa yeh 

ميثرة

ki jama hai. yeh aisi cheez ( giri ) hai jisay resham se bana kar usay roi waghera se bhar diya jata hai aur usay ghodon ki kathiyoon aur oonton ke kajaawon par rakha jata hai jis par ghoday aur oont par sawari karne wala baithta hai. 

قسي:

” Qaaf ” par zabar aur seen mushaddad ke neechay zair. aisay kapday jo resham aur soot mila kar banaye jatay hain.

 إنْشاد الضالة

ka matlab hai gum shuda cheez ka elaan aur tashheer karna .

 

TAKHREEJ:

Sahih ul-Bukhari, al janaiz, bab al amr bi ittibaeil janaiz, hadees 1239, w Sahih Muslim, al libaas waz Zeenat, Bab tahreem istemaal inaiz zahabi wal fizzat alar rijaali wan nisaai, Hadees: 2066.

 

FAWAAID WA MASAIL:

1- qasam uthany walay ki qasam ko poora kar dainay ka matlab hai ke koi shakhs tum par aetmaad karte hue yeh keh day ke Allah ki qasam, tum falan kaam zaroor karoon to tum is ke aetmaad ko majrooh mat karo aur is kaam ko kar ke is ki qasam poori kar do bashar علیکہ woh kaam haraam nah ho us ka talluq mubahaat aur makaarm ikhlaq se ho. 

2- sona aur har qisam ka reshmi libaas sirf mardon ke liye haraam hai kyunkay islam mein mardon mein niswaniat aur sahal angraai ko na pasandeeda qarar diya gaya hai, Albata aurton ke liye yeh dono cheeze jaaiz hain. 

3- sonay chandi ke bartan aur surkh reshmi gaday mard o aurat har do ke liye haraam hain kyunkay un ka istemaal amuman mutakabrin karte hain .

 

 

 

Chapter 27

Reverence towards the Sanctity of the Muslims

Allah, the Exalted, says:

“And whosoever honours the sacred things of Allah, then that is better for him with his Rubb”. (22:30)

“And whosoever honours the Symbols of Allah, then it is truly from the piety of the heart”. (22:32)

“And lower your wing for the believers (be courteous to the fellow believers)”. (15:88)

“…if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind”. (5:32)


222. Abu Musa (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “The relationship of the believer with another believer is like (the bricks of) a building, each strengthens the other.” He (PBUH) illustrated this by interlacing the fingers of both his hands.


[Al-Bukhari and Muslim].

Commentary: This Hadith enjoins unity in the Muslim community, each member of which is like a brick, which, when they are all combined, lend strength to each other. Similarly, Muslims are like hands and arms, which physically joined together, are bound to co-operate with one another.


223. Abu Musa (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “Whoever enters our mosque or passes through our market with arrows with him, he should hold them by their heads lest it should injure any of the Muslims”.

[Al-Bukhari and Muslim].

Commentary: Islam has made a forceful and elaborate arrangement for the security of the lives of the Muslims, but the abundance of arms and ammunition has vitiated this arrangement. Its senseless use has resulted in killing at large scale. It is used even on happy occasions to spread terror. Sometimes firing in the air for jubilation, costs some precious lives. Similarly, display of fireworks on festivities is a cause of great nuisance for the people living in that locality. May Allah grant us guidance to adhere to His Injunctions in every walk of life.


224. Nu`man bin Bashir (May Allah bepleased with them) reported: Messenger of Allah (PBUH) said, “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever”.

[Al-Bukhari and Muslim].

Commentary: This Hadith has the same purport which is mentioned in the previous Hadith. It says that Muslims are akin to a living person. When he feels pain in one of his eyes, for example, his entire body feels it. When he suffers from a headache, he feels its pain throughout his body.


225. Abu Hurairah (May Allah bepleased with him) reported: The Prophet (PBUH) kissed his grandson Al-Hasan bin `Ali (May Allah bepleased with them) in the presence of Al-Aqra` bin Habis. Thereupon he remarked: “I have ten children and I have never kissed any one of them.” Messenger of Allah (PBUH) looked at him and said, “He who does not show mercy to others will not be shown mercy”.

[Al-Bukhari and Muslim].

Commentary: To kiss children with kindness and affection is not only permissible but also a means of attaining Allah’s Mercy.


226. `Aishah (May Allah bepleased with her) reported: Some bedouins came to Messenger of Allah (PBUH) and asked: “Do you kiss your children?” He said, “Yes”. They then said: “By Allah, we do not kiss them.” The Prophet (PBUH) replied, “I cannot help you if Allah has snatched kindness from your hearts”.


[Al-Bukhari and Muslim].

Commentary: Showing kindness and affection to children is a sign of that mercy and compassion with which Allah endows mankind.


227. Jarir bin `Abdullah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “He who is not merciful to people Allah will not be merciful to him.”

[Al-Bukhari and Muslim].

Commentary: Kind treatment to Allah’s creatures is very much liked by Allah. Even animals and birds are included in this category. Kind treatment with them makes a person eligible to the Mercy of Allah. Decent behaviour with people has been specifically mentioned in this Hadith although all creatures are covered by it.


228. Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “When one of you leads the Salat, he should not prolong it because the congregation includes those who are feeble, ill or old”. One version adds: “those who have to attend to work”) While offering prayers alone, you may pray as long as you like”.


[Al-Bukhari and Muslim].

Commentary: According to this Hadith, the Imam – one who leads the congregational prayer, is enjoined to shorten the prayer in consideration of those who pray behind him. Shortening of prayer here means that the Surah of the Qur’an recited by him in the prayer should not be very long. This does not mean, however, that the postures of Salat, such as standing, bowing, prostration and sitting should not be done properly, as it is taken to mean by Muslims in general. Although it is a Sunnah about which the Noble Prophet (PBUH) is reported to have said, “Pray as you see me praying.” Thus, it is essential to perform Salat properly.


229. `Aishah (May Allah bepleased with her) reported: Messenger of Allah (PBUH) would sometimes abstain from doing something he wished to do, lest others should follow him and it might become obligatory upon them.


[Al-Bukhari and Muslim].

Commentary: This Hadith indicates the affection which the Prophet (PBUH) had for his followers. In spite of his fervent desire, he would sometime deliberately leave voluntary prayer lest it became obligatory upon the Muslims.


230. `Aishah (May Allah bepleased with her) reported: The Prophet (PBUH) prohibited his Companions out of mercy for them, from observing continuous fasting without a break. They said: “But you observe fast continuously”. He replied, “I am not like you. I spend the night while my Rubb provides me with food and drink”.

[Al-Bukhari and Muslim].

(This means that Allah has bestowed upon him the power of endurance like that of a person who eats and drinks).

Commentary: The words “I am not like you” should not be taken to mean here: “I am not a human like you”. What they really mean is that no one else has that special contact with Allah which he has. On account of this quality which was special to the Prophet (PBUH), it is prohibited to keep fast continuously. In fact it is not only prohibited, but unlawful. In such cases, it is obligatory for Muslims to follow him faithfully.


231. Abu Qatadah Al-Harith bin Rib`i (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “I stand up to lead Salat with the intention of prolonging it. Then I hear the crying of an infant and I shorten the Salat lest I should make it burdensome for his mother”.

[Al-Bukhari].

Commentary: In this Hadith, brevity of prayers stands for recitation of short Surah of the Noble Qur’an in prescribed congregational prayers. The Sahih Muslim has elucidated this by saying that the Prophet (PBUH) would recite short Surah on hearing the crying of a baby. In short, this Hadith mentions that affection which he had for his followers. Its importance can be judged by the fact that he made a demonstration of it even in the prescribed prayers.


232. Jundub bin Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When anyone offers the Fajr (dawn) prayer, in congregation, he is in the Protection of Allah. So let not Allah call him to account, withdrawing, in any respect, His Protection. Because, He will get hold of him and throw him down on his face in the Hell-fire.”

[Muslim]

Commentary: This Hadith tells us that the Fajr prayer is in the nature of an agreement between Allah and His slave (Muslim). It tells us that he would not all day long depart from the way of Allah as he has not done by performing his Fajr prayer. He will not only perform all the other prescribed prayers but would also do nothing which will displease Allah. A Muslim who does not care to adhere to this agreement, and thereby shows disobedience of Allah, will be answerable to Him for it on the Day of Resurrection.


233. Ibn `Umar (May Allah bepleased with them) reported: Messenger of Allah (PBUH) said, “A Muslim is a brother of another Muslim. So he should not oppress him nor should he hand him over to (his satan or to his self which is inclined to evil). Whoever fulfills the needs of his brother, Allah will fulfill his needs; whoever removes the troubles of his brother, Allah will remove one of his troubles on the Day of Resurrection; and whoever covers up the fault of a Muslim, Allah will cover up his fault on the Day of Resurrection”.

[Al-Bukhari and Muslim].

Commentary: This Hadith is extremely important for the reason that it advises Muslims to live like family members. It says that one does not like to subject one’s own son, brother, etc, to suppression, nor leaves him helpless in trouble, but helps him when he is in need of it, endeavours to relieve him of hardship and admonishes him when he does anything wrong. Almighty Allah is pleased with such behaviour and gives him best reward for it in this world and the next.


234. Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “A Muslim is a brother to a Muslim. He should neither deceive him nor lie to him, nor leave him without assistance. Everything belonging to a Muslim is inviolable for a Muslim; his honour, his blood and property. Piety is here (and he pointed out to his chest thrice). It is enough for a Muslim to commit evil by despising his Muslim brother.”


[At-Tirmidhi].

Commentary: This Hadith deals with the subject discussed in the preceding one. In fact, it elucidates the points raised there. Now, the heart is one thing which no one can check out; Allah Alone knows about it. The case of those who openly lead a sinful and impious life is of course quite different. To show hatred and disgust against such people is warranted by Faith.


235. Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “Do not envy one another; do not inflate prices by overbidding against one another; do not hate one another; do not harbour malice against one another; and do not enter into commercial transaction when others have entered into that (transaction); but be you, O slaves of Allah, as brothers. A Muslim is the brother of another Muslim; he neither oppresses him nor does he look down upon him, nor does he humiliate him. Piety is here, (and he pointed to his chest three times). It is enough evil for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for his brother-in-faith: his blood, his property and his honour”.

[Muslim].

Commentary: This Hadith elaborates the importance of mutual brotherhood and goodwill among the Muslims. They are warned against jealousy which is a very malicious moral disease. One who suffers from it does not like to see others in happy circumstances and wants that they are deprived of whatever good they have.

This Hadith also prohibits Muslims from mutual hatred, enmity and indifference to others because all such things go against the concept of Islamic fraternity. The Hadith also warns Muslims against Najash (false bidding to raise the price in an auction) as it is clear deception and fraud is opposed to goodwill for others, while Muslims are required to express for each other goodwill, not ill-will.

This Hadith also prohibits making one bargain over the others because it generate malice and enmity.


236. Anas (May Allah bepleased with him) reported: The Prophet (PBUH) said, “No one of you shall become a true believer until he desires for his brother what he desires for himself”.


[Al-Bukhari and Muslim].

Commentary: This Hadith deals more comprehensively with the subject discussed above. When a Muslim likes the same thing for another Muslim which he does for himself, then he will be obviously expressing goodwill to his fellow Muslims. When Muslims adopt this attitude at the community level, no Muslim will be an enemy of the other. In fact, each Muslim would then be a well-wisher and helper of other Muslims. May Allah enable us to adopt this attitude.


237. Anas (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “Help your brother, whether he is an oppressor or is oppressed”. A man enquired: “O Messenger of Allah! I help him when he is oppressed, but how can I help him when he is an oppressor?” He (PBUH) said, “You can keep him from committing oppression. That will be your help to him”.

[Al-Bukhari and Muslim].

Commentary: This Hadith contains a very comprehensive injunction to eliminate disturbance and tyranny in the Muslim society. It not only ordains helping the oppressed but also encourages people endowed with moral courage to stop the oppressor’s oppression. Doing so requires great courage and boldness, but Muslims would be able to do full justice to their duty of wishing well to their fellow Muslims when they develop the moral courage to stop the oppressor from tyranny, or at least protest against it verbally.


238. Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “A believer owes another believer five rights: responding to greetings, visiting him in illness, following his funeral, accepting his invitation, and saying `Yarhamuk-Allah (May Allah have mercy on you),’ when he says `Al-hamdu lillah (Praise be to Allah)’ after sneezing”.

[Al-Bukhari and Muslim].

Muslim’s narration is, “There are six rights of a Muslim upon a Muslim: When you meet him, greet him; when he invites you, respond to him; when he seeks counsel, give him advice; when he sneezes and praises Allah, say to him: `May Allah have mercy on you (Yarhamuk-Allah)’; when he is sick, visit him; and when he dies, follow his funeral”.

Commentary: The bond of brotherhood among the Muslims has been further strengthened by the list in this Hadith about the rights of Muslims on one another.


239. Al-Bara’ bin `Azib (May Allah bepleased with them) reported: The Prophet (PBUH) commanded us to observe seven things and forbade us seven. He ordered us to visit the sick; to follow funeral processions; to respond to a sneezer with `Yarhamuk-Allah (May Allah have mercy on you)’ when he says `Al-hamdu lillah (Praise be to Allah),’ to help the oppressed and to help others to fulfill their oaths, to accept invitation and to promote greeting. He forbade us to wear gold rings, to drink in silver utensils, to use Mayathir (silk carpets placed on saddles), to wear Al-Qassiy (a kind of silk cloth) to wear fine silk brocade.

[Al-Bukhari and Muslim].

Commentary: To materialize the pledge means that if a person relies on you and says that by Allah, you must do such and such a thing, then you should not let him down, you should do that work and fulfill his pledge. But this is subject to the condition that the work in question is not unlawful. It is not only permissible but also comes in the list of high moral values.

REFERENCE:
Riyadh ul Saliheen
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