#HadithOfTheYear (Hadith No. 2014)

Bismillah.

Volume 3, Book 39, Number 517 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “While a man was riding a cow, it turned towards him and said, ‘I have not been created for this purpose (i.e. carrying), I have been created for ploughing.” The Prophet (sallallaahu `alayhi wasallam) added, “I, Abu Bakr and ‘Umar believe in the story.” The Prophet (sallallaahu `alayhi wasallam) went on, “A wolf caught a sheep, and when the shepherd chased it, the wolf said, ‘Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?’ “After narrating it, the Prophet (sallallaahu `alayhi wasallam) said, “I, Abu Bakr and ‘Umar too believe it.” Abu Salama (a sub-narrator) said, “Abu Bakr and ‘Umar (radiallaahu `anhumaa) were not present then.”

(It has been written that a wolf also spoke to one of the companions of the Prophet (sallallaahu `alayhi wasallam) near Medina as narrated in Fath-al-Bari: Narrated Unais bin ‘Amr: Ahban bin Aus (radiallaahu `anhu) said, “I was amongst my sheep. Suddenly a wolf caught a sheep and I shouted at it. The wolf sat on its tail and addressed me, saying, ‘Who will look after it (i.e. the sheep) when you will be busy and not able to look after it? Do you forbid me the provision which Allah has provided me?’ ” Ahban (radiallaahu `anhu) added, “I clapped my hands and said, ‘By Allah, I have never seen anything more curious and wonderful than this!’ On that the wolf said, ‘There is something (more curious) and wonderful than this; that is, Allah’s Apostle (sallallaahu `alayhi wasallam) in those palm trees, inviting people to Allah (i.e. Islam).’ “Unais bin ‘Amr further said, “Then Ahban (radiallaahu `anhu) went to Allah’s Apostle (sallallaahu `alayhi wasallam) and informed him what happened and embraced Islam.”)

This hadith shows the importance of using animals for their purpose and nothing else – unless there’s evidence to prove otherwise. For example, Allah says in the Quran:

وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ

And [He created] the horses, mules and donkeys for you to ride and [as] adornment. And He creates that which you do not know. [16:8]

It is forbidden to eat the meat of donkeys and mules, but as for horses, Allah’s Apostle made them permissible.

It was narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that he said: On the day of Khaybar, the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade eating the flesh of domestic donkeys, but he granted a concession with regard to horses. Narrated by al-Bukhaari, 3982; Muslim, 1941.

More on the ruling on eating horse meat here.

Another thing that’s worth mentioning here is the story of the wolf who spoke to Ahban ibn Aws (radiallaahu `anhu). To some extent, this reminds me of the Red Riding Hood and her Granny. It’s a fairy tale with no truth to it, but the story in the Hadith is real and 100% true. Narrations like these could replace the bed time story content for our children. We don’t have to tell them made-up stories to teach them morals after all!

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Pet Dogs or Guard Dogs? (Ahadith 2012 – 2013)

Bismillah.

Volume 3, Book 39, Number 515 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Whoever keeps a dog, one Qirat of the reward of his good deeds is deducted daily, unless the dog is used for guarding a farm or cattle.” Abu Huraira (in another narration) said from the Prophet (sallallaahu `alayhi wasallam), “unless it is used for guarding sheep or farms, or for hunting.” Narrated Abu Hazim from Abu Huraira (radiallaahu `anhumaa): The Prophet (sallallaahu `alayhi wasallam) said, “A dog for guarding cattle or for hunting.”

Volume 3, Book 39, Number 516 :
Narrated by As-Sa’ib bin Yazid
Abu Sufyan bin Abu Zuhair, a man from Azd Shanu’a and one of the companions of the Prophet (sallallaahu `alayhi wasallam) said, “I heard Allah’s Apostle (sallallaahu `alayhi wasallam) saying, ‘If one keeps a dog which is meant for guarding neither a farm nor cattle, one Qirat of the reward of his good deeds is deducted daily.” I said, “Did you hear this from Allah’s Apostle (sallallaahu `alayhi wasallam)?” He said, “Yes, by the Lord of this Mosque.”

Firstly:

It is not permissible for a Muslim to keep a dog, unless he needs this dog for hunting, guarding livestock or guarding crops.

Muslim (2978) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog that is not a dog for hunting, herding livestock or farming, two qiraats will be deducted from his reward each day.”

Muslim (2943) narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog, except a dog for herding livestock or a dog for hunting, a qiraat will be deducted from his good deeds each day.” ‘Abd-Allaah said: Abu Hurayrah said: Or a dog for farming.

Ibn ‘Abd al-Barr said:

This hadeeth shows that it is permissible to keep a dog for hunting and herding livestock, and also for farming.

Ibn Maajah (3640) narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there is a dog or an image.” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

These ahaadeeth indicate that it is haraam to keep a dog, except for those which were exempted by the Messenger (peace and blessings of Allaah be upon him).

The scholars differed as to how to reconcile between the reports which speak of one qiraat being deducted and those which speak of two qiraats being deducted.

It was said that two qiraats will be deducted if the dog is more harmful and one qiraat will be deducted if it is less so.

And it was said that that at first the Prophet (peace and blessings of Allaah be upon him) said that one qiraat would be deducted, then the punishment was increased after that, so he said that two qiraats would be deducted in order to put people off from keeping dogs even more.

The qiraat is an amount that is known to Allaah, may He be exalted, and what is meant is that some of the reward for a person’s good deeds will be deducted.

See Sharh Muslim by al-Nawawi, 10/342; Fath al-Baari, 5/9

Shaykh Ibn ‘Uthaymeen said in Sharh Riyaadh al-Saaliheen, 4/241:

With regard to keeping dogs, this is haraam and is in fact a major sin, because the one who keeps a dog, except those for which an exception has been made, will have two qiraats deducted from his reward every day.

It is by the wisdom of Allaah that like calls to like and evil calls to evil. It is said that the kaafirs, Jews, Christians and communists in the east and the west all keep dogs, Allaah forbid. Each one takes his dog with him and cleans it every day with soap and other cleansing agents. But even if he were to clean it with the water of all the seas in the world and all the soap in the world, it would never become pure! Because its impurity is inherent, and inherent impurity cannot be cleansed except by destroying it and erasing it altogether.

But this is by the wisdom of Allaah, and the wisdom of Allaah is that like calls to like and evil calls to Shaytaan because this kufr of theirs is by the inspiration of the Shaytaan and the command of the Shaytaan, for the Shaytaan enjoins evil, immorality, kufr and misguidance. So they are slaves to the Shaytaan and to their whims and desires, and they are also evil and love vile things. We ask Allaah to guide us and them. End quote.

Secondly:

Is it permissible to keep dogs to guard houses?

Answer:

The Prophet (peace and blessings of Allaah be upon him) made only three exceptions to the prohibition on keeping dogs: hunting, guarding livestock and guarding crops.

Some scholars are of the view that it is not permissible to keep a dog for any reason other than these three. Others are of the view that it is permissible to draw analogies between these three and similar or more likely cases, such as guarding houses, because if it is permissible to keep dogs to guard livestock and crops, it is more appropriate that it should be permissible to keep dogs to guard houses.

Al-Nawawi said in Sharh Muslim (10/340):

Is it permissible to keep a dog to guard houses, alleys and the like. There are two points of view. The first is that it is not permissible, because of the apparent meaning of the ahaadeeth, which clearly state that keeping dogs is forbidden except for farming, hunting and herding. The more correct view is that it is permissible, by analogy with those three cases, knowing that the reason that is understood from the ahaadeeth is necessity. End quote.

The view that was classed as saheeh by al-Nawawi (may Allaah have mercy on him), that keeping a dog to guard the house is permissible, was also classed as saheeh by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) in Sharh Saheeh Muslim. He said:

The correct view is that it is permissible to keep a dog to guard the house, because if it is permissible to keep a dog in order to benefit from it, as in the case of hunting, it is more appropriate that one be allowed to keep a dog in order to ward off harm and protect oneself. End quote.

Taken from IslamQA

Agricultural Equipment (Hadith No. 2011)

Bismillah.

Volume 3, Book 39, Number 514 :
Narrated by Abu Umama al-Bahili (radiallaahu `anhu)
I saw some agricultural equipment and said: “I heard the Prophet (sallallaahu `alayhi wasallam) saying: “There is no house in which these equipment enters except that Allah will cause humiliation to enter it.”

This statement, as the scholars have written, is to discourage or to show dislike. Reason being, people who would take that equipment home might get busy in farming and agriculture, and that might not leave them time or energy for jihaad (fighting for Allah’s cause). That time, as we know, was that of spreading of Islam, and a lot of battles were being fought. So Prophet (sallallaahu `alayhi wasallam) didn’t want the Muslims to be distracted by worldly stuff.

Also, those who’d take it up as a profession would be pursued by the government for taxes, and that’d lead to anything but respectful encounters, hence the statement: “Allah will cause humiliation to enter it (the house)”.

Ongoing Charity (Hadith No. 2010)

Bismillah.

Hadith no. 2007 (below) is a repeat. Read it here.

Volume 3, Book 38, Number 510 :
Narrated by ‘Aisha (radiallaahu `anhaa)
I twisted the garlands of the Hadis (i.e. animals for sacrifice) of Allah’s Apostle with my own hands. Then Allah’s Apostle (sallallaahu `alayhi wasallam) put them around their necks with his own hands, and sent them with my father (to Mecca). Nothing legal was regarded illegal for Allah’s Apostle (sallallaahu `alayhi wasallam) till the animals were slaughtered.

Hadith no. 2008 (below) is also a repeat. Read it here.

Volume 3, Book 38, Number 511 :
Narrated by Anas bin Malik (radiallaahu `anhu)
Abu Talha (radiallaahu `anhu) was the richest man in Medina amongst the Ansar and Beeruha’ (garden) was the most beloved of his property, and it was situated opposite the mosque (of the Prophet (sallallaahu `alayhi wasallam)). Allah’s Apostle (sallallaahu `alayhi wasallam) used to enter it and drink from its sweet water. When the following Divine Verse were revealed: ‘you will not attain righteousness till you spend in charity of the things you love’ (3.93), Abu Talha (radiallaahu `anhu) got up in front of Allah’s Apostle (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! Allah says in His Book, ‘You will not attain righteousness unless you spend (in charity) that which you love,’ and verily, the most beloved to me of my property is Beeruha (garden), so I give it in charity and hope for its reward from Allah. O Allah’s Apostle (sallallaahu `alayhi wasallam)! Spend it wherever you like.” Allah’s Apostle (sallallaahu `alayhi wasallam) appreciated that and said, “That is perishable wealth, that is perishable wealth. I have heard what you have said; I suggest you to distribute it among your relatives.” Abu Talha (radiallaahu `anhu) said, “I will do so, O Allah’s Apostle (sallallaahu `alayhi wasallam).” So, Abu Talha (radiallaahu `anhu) distributed it among his relatives and cousins. The sub-narrator (Malik) said: The Prophet (sallallaahu `alayhi wasallam) said: “That is a profitable wealth,” instead of “perishable wealth”.

Hadith no. 2009 (below) is a repeat as well. Read it here.

Volume 3, Book 38, Number 512 :
Narrated by Abu Musa (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “An honest treasurer who gives what he is ordered to give fully, perfectly and willingly to the person to whom he is ordered to give, is regarded as one of the two charitable persons.”

Kitaab-ul-Wakaalah [Book of Business by Proxy] ends here.

Today’s Hadith:

Kitaab-ul-Muzaara’ah [Book of Agriculture] starts today.

Volume 3, Book 39, Number 513 :
Narrated by Anas bin Malik (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him.”

This is considered sadaqah jaariyah (ongoing charity), because the tree might live longer than the person who planted it – and as long as people/animals/birds keep benefiting from it, the sower gets the reward continually.

Allaah has created man to worship Him. Allaah says (interpretation of the meaning):

“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhaariyaat 51:56]

Allaah has prescribed for him acts of worship by means of which he may attain great reward in this world and in the Hereafter.

These deeds and acts of worship are not limited to this world only, rather Allaah has prescribed means of increasing one’s good deeds after one’s death, namely ongoing charity (sadaqah jaariyah), as the Messenger (peace and blessings of Allaah be upon him) said: “When a man dies, his good deeds come to an end except three: ongoing charity, beneficial knowledge and a righteous son who will pray for him.” Narrated by Muslim, 3084.

Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim:

The scholars said: the meaning of this hadeeth is that the deeds of the deceased come to an end when he dies, and the renewal of reward ceases for him, except in these three cases, because he is the cause of them: his son is counted among his earnings, as is the knowledge that he leaves behind through teaching or writing, and ongoing charity, i.e., a waqf (Islamic endowment). End quote.

Ibn Maajah (224) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The good deeds that will reach a believer after his death are: knowledge which he learned and then spread; a righteous son whom he leaves behind; a copy of the Qur’aan that he leaves as a legacy; a mosque that he built; a house that he built for wayfarers; a canal that he dug; or charity that he gave during his lifetime when he was in good health. These deeds will reach him after his death.” Classed as hasan by al-Albaani in Saheeh Ibn Maajah.

Ongoing charity is that which continues to earn reward after a person has died, hence many of the scholars defined it as the waqf, such as building a mosque, because the reward will continue to be earned so long as the waqf remains.

As for that which does not bring a continual reward – such as feeding the poor and needy – it is not correct to call it ongoing charity, although it brings a great reward.

Ibn Hazm said in al-Muhalla (8/151):

Ongoing charity is that which continues to bring reward even after death. End quote.

Shaykh Ibn ‘Uthaymeen said in Sharh Riyaadh al-Saaliheen (4/13):

Ongoing charity refers to any righteous deed of a man that continues after his death.

Whatever a person gives in charity of his wealth is his true wealth that will abide for him and benefit him.

Al-Tirmidhi (2470) narrated that they slaughtered a sheep at the time of the Prophet (peace and blessings of Allaah be upon him) and gave it in charity except for its shoulder. The Prophet (peace and blessings of Allaah be upon him) asked ‘As’ishah, “What is left of it?” She said: “Nothing is left except the shoulder.” He said: “All of it will remain except its shoulder.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

What this means is that whatever a person eats is that which is gone and no longer remains, but that which he gives in charity is what will remain for him with Allaah and he will benefit from it on the Day of Resurrection. This hadeeth is a reference to the verse in which Allaah says (interpretation of the meaning):

“Whatever is with you, will be exhausted, and whatever is with Allaah (of good deeds) will remain” [al-Nahl 16:96]

The Prophet (peace and blessings of Allaah be upon him) told us that every man will be shaded by his charity on the Day of Resurrection, the day on which the sun will be brought close to people’s heads until Allaah passes judgement between them. Narrated by Ahmad, 16882; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 4510.

So hasten to give charity and strive to make your charity ongoing, so that you may benefit from it after death. We ask Allaah to help us to do that which He loves and which pleases Him.

Punishment for Drinking Alcohol (Hadith No. 2006)

Bismillah.

Volume 3, Book 38, Number 509 :
Narrated by ‘Uqba bin Al-Harith (radiallaahu `anhu)
When An-Nuaman or his son was brought in a state of drunkenness, Allah’s Apostle (sallallaahu `alayhi wasallam) ordered all those who were present in the house to beat him. I was one of those who beat him. We beat him with shoes and palm-leaf stalks.

Allaah says (interpretation of the meaning):

“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansaab, and Al-Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful”

[al-Maa’idah 5:90]

In Saheeh al-Bukhaari (2295) and Saheeh Muslim (86) it is narrated that Abu Hurayrah (may Allaah be pleased with him) said: the Prophet (peace and blessings of Allaah be upon him) said: “No one who commits zina is a believer at the moment when he is committing zina, and no one who drinks wine is a believer at the moment when he is drinking it, and no thief is a believer at the moment when he is stealing, and no robber is a believer at the moment when he is robbing and the people are looking on.” This means that such a person is not a believer in the sense of having complete faith, rather his faith is greatly lacking because of this evil action.

It is also narrated in al-Bukhaari (5147) and Muslim (3736) from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever drinks wine in this world and does not repent from that, he will be deprived of it in the Hereafter.”

In Sunan Abi Dawood (3189) it is narrated that Ibn ‘Umar (may Allaah be pleased with them both) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has cursed alcohol, the one who drinks it, the one who pours it, the one who sells it, the one who buys it, the one who squeezes it (squeezes the grapes, etc), the one for whom it is squeezed, the one who carries it and the one to whom it is carried.” (Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2/700)

In Sunan al-Nasaa’i (5570) it is narrated that Ibn al-Daylami said to ‘Abd-Allaah ibn ‘Amr, “O ‘Abd-Allaah ibn ‘Amr, did you hear the Messenger of Allaah (peace and blessings of Allaah be upon him) say anything about wine?” He said, “Yes, I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘If any man from among my ummah drinks wine, Allaah will not accept his prayers for forty days.’” This was classed as saheeh by al-Albaani in al-Silsilat al-Saheehah (709). What this means is that he will not be rewarded for them, but he is still obliged to pray; in fact he is obliged to do all the prayers. If he forsakes prayer during this time, he will be committing one of the worst of major sins, one which some of the scholars said amounts to kufr, Allaah forbid.

There are very many ahaadeeth and reports which state that alcohol is emphatically forbidden and that it is the mother of all evils; whoever falls into this sin, it will lead him into other evil actions. We ask Allaah to keep us safe and sound.

With regard to the punishment of the drinker in this world, the punishment is flogging, according to the consensus of the fuqaha’, because of the report narrated by Muslim (3281) from Anas (may Allaah be pleased with him), who said that the Prophet (peace and blessings of Allaah be upon him) flogged the one who had drunk wine with palm branches stripped of their leaves and with shoes.

But there is some difference of opinion as to the number of lashes. The majority of scholars are of the view that it is eighty lashes for a free man and forty for others.

They quoted as evidence the hadeeth of Anas quoted above, in which it says that a man who had drunk wine was brought to the Prophet (peace and blessings of Allaah be upon him), and he had him flogged forty times with two palm branches that had been stripped of their leaves. Abu Bakr also did likewise (during his caliphate). When ‘Umar was the caliph, he consulted the people and ‘Abd al-Rahmaan said, “The minimum punishment is eighty,” so that is what ‘Umar commanded.

The Sahaabah agreed with ‘Umar (may Allaah be pleased with him) and did not differ. The Council of Senior Scholars is agreed that the punishment for one who drinks wine is the hadd punishment, which is eighty lashes.

Some of the scholars – such as Ibn Quddamah (may Allaah have mercy on him) and Shaykh al-Islam [Ibn Taymiyah] in al-Ikhtiyaaraat – think that giving more than forty lashes is left to the discretion of the Muslim leader. So if he thinks that there is a need to give more than forty lashes, as happened at the time of ‘Umar, then he may make it eighty. And Allaah knows best.”

(See Tawdeeh al-Ahkaam, 5/330)