Ahadith 2410 – 2412 (below) are repeats. See linked text for related posts.
Volume 4, Book 51, Number 17 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) saw a man driving a Badana (i.e. camel for sacrifice) and said to him, “Ride on it.” The man said, “O Allah’s Apostle! It is a Badana.” (The Prophet (sallallaahu `alayhi wasallam) repeated his order) and on the third or fourth time he said, “Ride it, “woe to you!” (or said: “May Allah be merciful to you).”
Volume 4, Book 51, Number 18 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) saw a man driving a Badana and said to him, “Ride on it,” and on the second or the third time he added, “Woe to you.”
Volume 4, Book 51, Number 19 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
The mother of Sad bin ‘Ubada (radiallaahu `anhu) died in his absence. He said, “O Allah’s Apostle! My mother died in my absence; will it be of any benefit for her if I give Sadaqa on her behalf?” The Prophet (sallallaahu `alayhi wasallam) said, “Yes,” Sad (radiallaahu `anhu) said, “I make you a witness that I gave my garden called Al Makhraf in charity on her behalf.”
Volume 4, Book 51, Number 20 :
Narrated by Kab bin Malik (radiallaahu `anhu)
I said, “O Allah’s Apostle! For the acceptance of my repentance I wish to give all my property in charity for Allah’s sake through His Apostle (sallallaahu `alayhi wasallam).” He said, “It is better for you to keep some of the property for yourself.” I said, “Then I will keep my share in Khaibar.”
The story of Ka’b’s (radiallaahu `anhu) repentance is most beautiful. He narrated it in his own words to his son who then narrated it further, and it’s recorded in Bukhari and Muslim. We’ll come to the story after this point: it is mustahabb (liked) to give charity after committing a sin (and repenting).
It was narrated that Ka‘b ibn ‘Ajrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said to me:
“Charity extinguishes sin as water extinguishes fire.”
Al-Tirmidhi (614); classed as saheeh by al-Albaani in Sunan al-Tirmidhi.
The Story of Ka’b’s (radiallaahu `anhu) Repentance
After the Conquest of Makkah, Caeser – Ruler of Byzantium, which was considered the greatest military force on earth at the time – could no longer turn a blind eye to the activities of the Muslims. He was anxiously aware of the Arab tribes’ expectations of independence, and their hopes of getting free from his reign and influence. They could not ignore the alliance of the Arab tribes on his borders to the Muslims. So he concluded that the demolition of the Muslims’ power had grown an urgent necessity. This decision of his should, in his opinion, be achieved before the Muslims become too powerful to conquer, and raise troubles and unrest in the adjacent Arab territories. Thus, Caeser raised a huge army of Byzantine and pro-Roman Ghassanide tribes to launch a decisive bloody battle against the Muslims. News of this army reached the Muslims and much fear spread in their hearts. After much deliberating on the situation, the Messenger of Allah sallallahu ‘alayhi wa sallam made up his mind and ordered his companions to prepare for war. No sooner had the Muslims heard the voice of the Prophet sallallahu ‘alayhi wa sallam calling them to fight the Byzantines, than they rushed to comply with his orders. Almost all the Muslims responded positively. Only those who had weakness in their hearts favoured to stay behind. They were only three people. Their story is told below:
Due to its particular circumstances, this invasion was a particularly severe trial provided by Allah only to try the believers’ faith and sort them out from the others. This is Allah’s permanent Will in such circumstances. In this respect He says:
“Allah will not leave the believers in the state in which you are in now, until He distinguishes the wicked from the good … “[Al-Qur’an 3:179]
Lagging behind and hanging back from full participation in that invasion amounted to a degree of hypocrisy. Whenever the Messenger of Allah sallallahu ‘alayhi wa sallam was informed of a man’s lingering, he would say: “Leave him alone! If Allah knows him to be good, He will enable him to follow you; but if he were not so, Allah would relieve us of him.”
Nobody stayed behind except those who were either hindered by a serious excuse or the hypocrites who told lies to Allah and His Messenger. Some of those hypocrites’ lingering was due to an excuse based on forgery and delusion. Some others tarried, but didn’t ask for instant permission. But there were three believers who unjustifiably lingered. They were the ones whose faith Allah tried, but later He returned to them in Mercy and accepted their repentance. One of the believers’ stories is recorded in an authentic hadeeth:
It has been related by ‘Abdullah ibn Ka’ab ibn Malik, who became Ka’ab’s guide from amongst his children – when he became blind. He said: I heard Ka’ab ibn Malik speaking about the incident concerning his non-participation during the Battle of Tabuk. Ka’ab said:
“I was not absent from the Messenger of Allah sallallahu ‘alayhi wa sallam during any campaign that he fought in, except the Battle of Tabuk. Nevertheless, I was absent from the Battle of Badr. However, no individual was admonished for non-participation. Indeed, the Messenger of Allah sallallahu ‘alayhi wa sallam departed in search of a caravan of the Quraysh, thereafter certain events took place until Allah assembled the two armies unexpectedly. Verily, I witnessed the night of Al-‘Aqabah (the Pledge) with the Messenger of Allah sallallahu ‘alayhi wa sallam, the night wherein we pledged our allegiance to Islam. Furthermore I would not exchange it for participation in the Battle of Badr, regardless of the fact that the Battle of Badr is deemed more noteworthy amongst the people. In relation to my news: I had never before been stronger nor wealthier than at the time I remained behind the Prophet sallallahu ‘alayhi wa sallam during that campaign. By Allah – I had never before been in possession of two she-camels, until the time of the battle.”
The Messenger of Allah sallallahu ‘alayhi wa sallam would conceal his intention to embark upon a military expedition by making reference to other campaigns, until the time for that expedition arrived.
The Messenger of Allah sallallahu ‘alayhi wa sallam conducted that expedition during a season of extreme heat, undertaking a lengthy journey through desert terrain. In addition, the enemy was great in number. Thus, the Prophet sallallahu ‘alayhi wa sallam, clarified the matter to the Muslims, in order that they prepare themselves adequately for their campaign, and he informed them of their intended destination. The Messenger of Allah sallallahu ‘alayhi wa sallam was accompanied by a considerable number of Muslims, whose names could not be recorded in a book. Ka’ab continued:
“Any individual who wished to remain absent would assume that his absence would pass unnoticed, unless it was revealed by Allah by means of Divine Revelation. The Messenger of Allah sallallahu ‘alayhi wa sallam undertook that expedition during a season wherein the fruit had ripened and the shade had become pleasant.
“The Messenger of Allah sallallahu ‘alayhi wa sallam and the Muslims equipped themselves with the necessary provisions. I too departed in order to prepare myself, however I returned without accomplishing anything. I would say to myself: I am able to prepare myself. Hence, I continued to postpone my preparations. However the people occupied themselves in earnest with the journey, until the day arrived wherein the Messenger of Allah sallallahu ‘alayhi wa sallam and the Muslims proceeded to depart. However I had not completed any part of my preparations. I said to myself: I shall prepare myself in one or two days after his departure, and then I will join them.
“The morning after their departure, I set out in order to equip myself. However, I returned without completing anything. The following morning, I set out again, nevertheless, but I returned without accomplishing anything. This continued until they hastened towards the battle, and the campaign had passed by. Nevertheless, I intended to depart and reach them, would that I had done so! However, I was not destined to do that.
“After the departure of the Messenger of Allah sallallahu ‘alayhi wa sallam I would enter amongst the people and it would become a cause of sadness for me. For I did not see except the one suspected of being a hypocrite, or the weak and infirm whom Allah had excused from participation.
“The Messenger of Allah sallallahu ‘alayhi wa sallam did not remember me until he arrived in Tabuk. He was sitting amongst his people in Tabuk and asked, ‘What happened to Ka’ab?’ A man from amongst the tribe of Bani Salimah responded: ‘O Messenger of Allah, he was hindered by his garments and pleasure for his clothes and his self.’
“Mu’adh ibn Jabal said: ‘What a wretched statement you have uttered. O Messenger of Allah, we do not know of him save goodness.’
“Hence, the Messenger of Allah sallallahu ‘alayhi wa sallam became silent. Whilst he was in that position, he saw a man clothed in a white garment real in essence (not merely a desert mirage). The Messenger of Allah sallallahu ‘alayhi wa sallam said: ‘May it be Abu Khaythama al-Ansari, he was the one who donated a measure of dates when the Munafiqin (Hypocrites) defamed him.’ “
Ka’ab ibn Malik continued:
“When I learned that he had turned in order to return, I was consumed by distress, and started therefore to invent lies. I started to question myself: With what can I avoid his anger tomorrow? I sought assistance from every individual of sound mind and judgment from amongst my family.
“When it was mentioned that the Messenger of Allah’s sallallahu ‘alayhi wa sallam arrival was imminent, the false excuses vanished from my mind. I recognized that I could not liberate myself from this predicament by means of falsehood. I therefore resolved to speak the truth.
“The Messenger of Allah sallallahu ‘alayhi wa sallam arrived the following morning. It was a practice of the Prophet sallallahu ‘alayhi wa sallam that upon returning from a journey, he would proceed towards the Mosque and perform a two rak’ah prayer therein, and then sit amongst the people. After those matters had taken place, the absentees approached him. They started to present their excuses and take oaths to that effect. There were over eighty men in number. The Messenger of Allah sallallahu ‘alayhi wa sallamaccepted their excuses, their oaths, and sought forgiveness on their behalf. In addition, he entrusted unto Allah their secret affairs. Thereafter I approached him, and conveyed the greeting upon him. He smiled – the smile of the one enraged. Then he said: ‘Come forward.’ I therefore approached him walking until I was sitting before him. Then he said: ‘What prevented you from accompanying us? Had you not purchased a riding animal?’
“I responded: ‘Of course O Messenger of Allah. However, by Allah, if I was in the presence of any other man from amongst the inhabitants of this World, I would avoid His wrath by presenting an excuse for I have been granted the ability to speak in an eloquently persuasive manner. However, I am aware that if I utter a lie today in order to seek your pleasure, certainly Allah will cause you to become enraged with me in the future. Alternatively, if I inform you of the truth, thereby causing you to become angry, I may nevertheless hope for Allah’s Pardon. No, By Allah I have no excuse to present. I had never before been stronger nor wealthier than during the time I neglected to accompany you.’
“The Messenger of Allah sallallahu ‘alayhi wa sallam replied: ‘In relation to this man – he has spoken the truth. Therefore, stand until Allah pronounces judgment in this matter.’ I therefore stood, a group of men from the tribe of Bani Salimah became disorderly and started following me. They addressed me: ‘By Allah – we have not known you to commit a misdeed. Verily you erred in not excusing yourself before the Messenger of Allah sallallahu ‘alayhi wa sallam in a similar manner to the other absentees who excused themselves. The Messenger of Allah’s sallallahu ‘alayhi wa sallam action of seeking forgiveness for your misdeed would have been sufficient for you.’ They continued to reprimand me until I desired to return to the Prophet sallallahu ‘alayhi wa sallam and fabricate a lie against myself (contradict my story).
“However I questioned them, ‘Is there any other individual in a similar position?’ They responded, ‘Yes, there are two men who uttered the same statement as you and both received the same directive as you did. ‘I asked: ‘Who are these two men?’ They answered: ‘Murarah ibn al-Rabi’ and Hilal ibn Umayyah al-Waqifi.’
“By their statement, they had made reference to two virtuous men who had participated in the Battle of Badr, and were examples to be followed. After they had mentioned these two men I remained steadfast upon my original statement.
“Thereafter, the Messenger of Allah sallallahu ‘alayhi wa sallam prohibited the Muslims from speaking to us – namely the three individuals from amongst us who had neglected to accompany him.
“As a consequence the people avoided us and altered their conduct towards us, until the land wherein I lived appeared foreign, not one which I was familiar with. We remained in that state for a period of fifty nights. In relation to my companions – they surrendered themselves to their houses and remained seated therein, weeping. However, I was the youngest and most forbearing of the three, I would therefore exit the house in order to perform the prayer with the other Muslims.
“I would wander around the markets, yet no one would speak to me. I would approach the Messenger of Allah sallallahu ‘alayhi wa sallam and convey the greeting upon him whilst he was sitting amidst his gatherings, which took place upon completion of the prayer. I would question myself: Did his lips move in the act of reciprocating the greeting upon me or not? Thereafter, I would perform the prayer close by him, and look towards him in a surreptitious manner. When I occupied myself with the prayer, he would turn towards me. However, when I looked in his direction, he would avoid me. When this period of estrangement lengthened, I set out to walk until I climbed upon the wall of Abu Qatadah’s garden. He was my cousin and amongst the most beloved of people to me. I conveyed the greeting upon him, and by Allah – he did not reciprocate the greeting upon me. Hence, I said: ‘O Abu Qatadah: I implore you by Allah, are you aware that I love Allah and His Messenger?’ He remained silent. I appealed to him by Allah a second time, however he remained silent. Then he responded: ‘Allah and His Messenger sallallahu ‘alayhi wa sallam are greater in knowledge.’ Thereupon tears flowed from my eyes, I turned away and climbed over the wall.”
“Whilst I was walking in the market in Madinah I saw a Christian farmer from amongst the farmers of Sham, who had traveled to Madinah in order to sell their produce. He said: ‘Who shall direct me to towards Ka’ab bin Malik?’ The people started to gesture towards me, until he approached me and presented me with a letter from the King of Ghassan, in which it was written:
‘To proceed, it has come to our attention that your companion has dealt with you in a harsh manner. Allah has not rendered this world for you as a dwelling of disgrace and degradation, nor one of loss and ruin. So join us and we shall bestow upon you comfort and consolation.’
“Upon reading the letter I said to myself: This too is a trial placed before me. I therefore placed the letter in the oven and created a fire by burning it therein.
“When a period of forty out of fifty nights had passed, the messenger of the Messenger of Allah sallallahu ‘alayhi wa sallamapproached me and said: ‘The Messenger of Allah sallallahu ‘alayhi wa sallam commands you to distance yourself from your wife.’ I said: ‘Should I divorce her, or what must I do?’ He responded: ‘No, distance yourself from her and do not approach her. The Prophetsallallahu ‘alayhi wa sallam has issued a similar directive to your two companions.’ Hence, I said to my wife:
‘Go to your parents and remain with them until Allah passes judgment in this matter.’ “
“The wife of Hilal ibn Umayyah came to the Apostle of Allah sallallahu ‘alayhi wa sallam and said: ‘O Messenger of Allah, verily Hilal bin Umayyah is an elderly man who is incapable of taking care of himself. Furthermore, he is not in possession of a servant, would you therefore object if I was to serve him?’ He responded: ‘No, but he must not approach you.’ She said: ‘By Allah, he has no desire for any matter. By Allah, he has not ceased to weep from the day this matter started until this time now.’ Some of my family members questioned me: ‘Why don’t you seek permission from the Messenger of Allah sallallahu ‘alayhi wa sallam concerning your wife, as he has granted permission for the wife of Hilal bin Umayyah to serve him?’ I responded: ‘By Allah, I shall not seek permission from the Messenger of Allah sallallahu ‘alayhi wa sallam concerning her. I am not aware of what the Messenger of Allah sallallahu ‘alayhi wa sallam would say if I sought his permission in relation to her whilst I am still a young man.’ I remained in that state for an additional ten nights, until fifty nights had been completed from the point that he had prohibited the people from speaking to us.
“On the morning of the fiftieth night, I performed the Fajr prayer upon the roof of one of our houses. I was experiencing a condition which Allah had mentioned in the Book:
‘My soul had become contracted, and the earth had contracted upon me despite its vastness.’
“Suddenly I heard a clear voice emanating from the direction of Mount Safa. Somebody announced with his loudest voice: ‘O Ka’ab bin Malik, I confer upon you glad tidings!’ I prostrated myself upon the ground. I realized that relief from this tribulation had arrived and that the Messenger of Allah sallallahu ‘alayhi wa sallam had indicated that Allah had granted us penitence. After the Fajr prayer, the people thereupon proceeded forth to congratulate us, and bearers of glad tidings departed to my two companions. A horseman raced towards me in order to congratulate me and a messenger from the tribe of Aslam raced towards the mountain and scaled it in order to make the announcement. I heard his voice before that of the horseman. When the individual whose voice I had heard approached me to convey the glad tidings, I removed my garments and clothed him in them. By Allah, on that day I was not in possession of any other garments, I therefore borrowed two items, clothed myself and proceeded towards the Messenger of Allahsallallahu ‘alayhi wa sallam. People started receiving me in groups, congratulating me upon the acceptance of my penitence. They said: ‘We congratulate you upon Allah’s acceptance of your repentance.’ When I entered the Mosque, the Messenger of Allahsallallahu ‘alayhi wa sallam was sitting, surrounded by people. Talhah ibn ‘Ubaydullah hastened towards me. He shook my hand, and congratulated me. By Allah, no one from amongst the Muhajirin (Emigrants) stood in order to greet me save him, and I shall never forget Talhah’s action in doing so.
“When I greeted the Messenger of Allah sallallahu ‘alayhi wa sallam, his face was radiant with happiness, and he said: ‘I give you the glad tidings of the best day you have witnessed since your mother gave birth to you.’ I asked, ipation in that invasion amounted to a degree of hypocri’Is this from you or from Allah?’ He responded, ‘It is from Allah.’
“Whenever the Messenger of Allah sallallahu ‘alayhi wa sallam became delighted, his face became illuminated until it resembled a piece of the moon. We recognized that this matter was characteristic of him. When I sat before him, I said: ‘O Messenger of Allah, by virtue of the acceptance of my repentance, I shall donate the sum total of my wealth in charity for the sake of Allah and His Messenger.’ The Messenger of Allah sallallahu ‘alayhi wa sallam responded: ‘Retain a portion of your wealth, for it is better for you to do so.’ I said: ‘I shall retain a portion of my wealth in Khaybar. O Messenger of Allah, verily Allah has delivered me from this tribulation because I spoke the truth. My penitence therefore dictates that I shall speak only the truth as long as I live.’
“By Allah, I am not aware of any individual from amongst the Muslims whom Allah has blessed for speaking the truth more than myself, from the time wherein I mentioned those words of truth to the Messenger of Allah sallallahu ‘alayhi wa sallam. In addition, I have never intended to utter a falsehood from the time wherein I mentioned those words of truth to the Messenger of Allahsallallahu ‘alayhi wa sallam to the present day. Furthermore, I hope that Allah will protect me from uttering falsehood during the remaining portion of my life. Allah revealed the Verse to His Messenger:
“Allah has forgiven the Prophet, the Muhajirin, and the Ansar … be with those who are truthful … “ [Al-Qur’an 9:117-119]
“By Allah, after guiding me to Islam, Allah has not bestowed upon me a favour – greater in magnitude – than my statement of truth to the Apostle of Allah sallallahu ‘alayhi wa sallam, and my action of not uttering a lie to him. For I would have destroyed myself, as those who uttered lies were destroyed. Allah ascribed to those who had uttered falsehood, a description more evil than he had ascribed to any other individual, when He revealed His Revelation. Allah, Blessed be He, the Most High stated:
‘They will swear by Allah to you when you return to them, that you may turn away from them. So turn away from them. Surely, they are impure, and Hell is their dwelling place – a recompense for that which they used to earn. They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with people who are rebellious.’ [Al-Qur’an 9:95-96]“
“We, the three who neglected to participate, differed from those whose excuses were accepted by the Messenger of Allah sallallahu ‘alayhi wa sallam when they swore to him to that effect. He accepted their pledge of allegiance and sought forgiveness for them. However, the Messenger of Allah sallallahu ‘alayhi wa sallam deferred our case until Allah passed judgment in relation to it. With reference to that, Allah said: ‘He also forgave the three who remained behind … ‘ [Qur’an 9:118]
“In this Verse Allah did not refer to our non-participation in the military expedition. However it refers to the postponement and deferment of the Messenger sallallahu ‘alayhi wa sallam in the act of passing judgment. In contrast to the one who took an oath before him and excused himself: an action which was accepted by the Messenger of Allah sallallahu ‘alayhi wa sallam.”
In a different narration: The Prophet sallallahu ‘alayhi wa sallam departed for the Battle of Tabuk on Thursday, he would love to set out on a Thursday. In a further narration: He would not return from a journey save during the day time before noon. Upon arrival, he would proceed towards the Mosque and perform a two rak’ah prayer. Thereafter, he would sit.” [Collected: Bukhari (4418), Kitab al-Maghazi, and Muslim (2769), Kitab at-Tawbah]
Volume 3, Book 47, Number 786:
Narrated Anas bin Malik (radiallaahu `anhu):
A Jewess brought a poisoned (cooked) sheep for the Prophet (sallallaahu `alayhi wasallam) who ate from it. She was brought to the Prophet (sallallaahu `alayhi wasallam) and he was asked, “Shall we kill her?” He said, “No.” I continued to see the effect of the poison on the palate of the mouth of Allah’s Apostle (sallallaahu `alayhi wasallam).
Al-Nawawi said: It is as if the poison still left some trace of blackness etc.
The name of this woman was Zaynab bint al-Haarith, the wife of Salaam ibn Mashkam, one of the leaders of the Jews.
The reports differ as to whether or not she was killed. It seems that the Prophet (peace and blessings of Allaah be upon him) did not kill her at first, but when Bishr ibn al-Bara’ ibn Ma’roor died as a result of the effects of this food, then he executed her as a qisaas punishment.
Al-Bukhaari (5777) narrated that Abu Hurayrah said: When Khaybar was conquered, a roasted poisoned sheep was presented to the Prophet as a gift (by the Jews). The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Let all the Jews who have been here, be assembled before me.” The Jews were gathered and the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Will you now tell me the truth, if I ask you about something?” They replied, “Yes.” He asked, “Have you poisoned this sheep?” They said, “Yes.” He asked, “What made you do that?” They said, “We wanted to know if you were a liar in which case we would have got rid of you, and if you are a Prophet then the poison would not harm you.”
The Prophet (peace and blessings of Allaah be upon him) used to feel ill because of this food, and he would be treated with cupping for that.
That had an impact in causing his death, so he (peace and blessings of Allaah be upon him) died as a martyr (shaheed), as Ibn Mas’ood (may Allaah be pleased with him) said:
“If I were to swear by Allaah nine times that the Messenger of Allaah (peace and blessings of Allaah be upon him) was killed, that is more beloved to me than swearing once, because Allaah made him a Prophet and made him a martyr.” Narrated by Ahmad, 3617. The editors said, its isnaad is saheeh according to the conditions of Muslim.
Al-Sindi said: The words “he was killed” mean by the poison in the meat of the sheep’s foreleg that he ate, when the effects of that appeared when he was dying.
Quoted from Haashiyat al-Musnad, 6/116.
Al-Bukhaari narrated in his Saheeh, in a mu’allaq report, and al-Haakim narrated in his Mustadrak in a mawsool report, that ‘Aa’ishah (may Allaah be pleased with her) said: “The Prophet (peace and blessings of Allaah be upon him) used to say, in the illness which would be his last, ‘O ‘Aa’ishah, I still feel the pain of the food that I ate in Khaybar, and this time I feel that my aorta is being cut from that poison.”
The aorta is the vein that is towards the back and is connected to the heart; if it is cut then the person will die.
The conquest of Khaybar took place in Muharram or Rabee’ al-Awwal of the year 7 AH. So this event took place four years before the Prophet (peace and blessings of Allaah be upon him) died.
Taken from IslamQA.
Hadith no 2255 (below) is a repeat. Read it here.
Volume 3, Book 47, Number 757:
Narrated Al-Miswar bin Makhrama and Marwan (radiallaahu `anhumaa):
When the delegates of the tribe of Hawazin came to the Prophet (sallallaahu `alayhi wasallam) he stood up amongst the people, Glorified and Praised Allah as He deserved, and said, “Then after: Your brethren have come to you with repentance and I see it logical to return to them their captives; so whoever amongst you likes to do that as a favor, then he can do it, and whoever of you like to stick to his share till we give him his right from the very first Fai (war booty) which Allah will bestow on us, then (he can do so).” The people replied, “We do that (to return the captives) willingly as a favor for your sake.”
Volume 3, Book 47, Number 758:
Narrated ‘Aisha (radiallaahu `anhaa):
Allah’s Apostles (sallallaahu `alayhi wasallam) used to accept gifts and used to give something in return.
So now you know the title doesn’t mean returning gifts, but rather giving gifts in return. Returning someone’s gift back to them would be very rude, of course.
Exchanging gifts increases love between people, so why not do it often? :)
Volume 3, Book 47, Number 756:
Narrated ‘Azra bin Thabit Al-Ansari:
When I went to Thumama bin ‘Abdullah, he gave me some perfume and said that Anas (radiallaahu `anhu) would not reject the gifts of perfume. Anas (radiallaahu `anhu) said: The Prophet (sallallaahu `alayhi wasallam) used not to reject the gifts of perfume.
As far as I’m concerned, this Sunnah is so easy to follow! I’m lovin’ it! :D
P.S. Who else is looking forward to Eid – and whatever else comes with it? ;)
Ahadith 2233 – 2237 (below) are repeats. See linked text for related posts.
Volume 3, Book 46, Number 735:
That ‘Aisha (radiallaahu `anhaa) told him that Buraira came to seek her help in her writing of emancipation (for a certain sum) and that time she had not paid anything of it. ‘Aisha (radiallaahu `anhaa) said to her, “Go back to your masters, and if they agree that I will pay the amount of your writing of emancipation and get your Wala’, I will do so.” Buraira informed her masters of that but they refused and said, “If she (i.e. ‘Aisha) is seeking Allah’s reward, then she can do so, but your Wala’ will be for us.” ‘Aisha (radiallaahu `anhaa) mentioned that to Allah’s Apostle (sallallaahu `alayhi wasallam) who said to her, “Buy and manumit her, as the Wala’ is for the liberator.” Allah’s Apostle (sallallaahu `alayhi wasallam) then got up and said, “What about the people who stipulate conditions which are not present in Allah’s Laws? Whoever imposes conditions which are not present in Allah’s Laws, then those conditions will be invalid, even if he imposed these conditions a hundred times. Allah’s conditions (Laws) are the truth and are more solid.”
Volume 3, Book 46, Number 736:
Narrated ‘Abdullah bin ‘Umar (radiallaahu `anhu):
Aisha (radiallaahu `anhaa) wanted to buy a slave-girl in order to manumit her. The girl’s masters stipulated that her Wala’ would be for them. Allah’s Apostle (sallallaahu `alayhi wasallam) said (to ‘Aisha), “What they stipulate should not stop you, for the Wala’ is for the liberator.”
Volume 3, Book 46, Number 737:
Narrated Aisha (radiallaahu `anhaa):
Buraira came (to ‘Aisha) and said, “I have made a contract of emancipation with my masters for nine Uqiyas (of gold) to be paid in yearly installments. Therefore, I seek your help.” ‘Aisha (radiallaahu `anhaa) said, “If your masters agree, I will pay them the sum at once and free you on condition that your Wala’ will be for me.” Buraira went to her masters but they refused that offer. She (came back) and said, “I presented to them the offer but they refused, unless the Wala’ was for them.” Allah’s Apostle (sallallaahu `alayhi wasallam) heard of that and asked me about it, and I told him about it. On that he said, “Buy and manumit her and stipulate that the Wala’ should be for you, as Wala’ is for the liberator.” ‘Aisha (radiallaahu `anhaa) added, “Allah’s Apostle (sallallaahu `alayhi wasallam) then got up amongst the people, Glorified and Praised Allah, and said, ‘Then after: What about some people who impose conditions which are not present in Allah’s Laws? So, any condition which is not present in Allah’s Laws is invalid even if they were one-hundred conditions. Allah’s ordinance is the truth, and Allah’s condition is stronger and more solid. Why do some men from you say, O so-and-so! manumit the slave but the Wala will be for me? Verily, the Wala is for the liberator.”
Volume 3, Book 46, Number 738:
Narrated Amra bint ‘AbdurRahman:
Buraira went to Aisha (radiallaahu `anhaa), the mother of the faithful believers to seek her help in her emancipation Aisha (radiallaahu `anhaa) said to her, “If your masters agree, I will pay them your price in a lump sum and manumit you.” Buraira mentioned that offer to her masters but they refused to sell her unless the Wala’ was for them. ‘Aisha told Allah’s Apostle (sallallaahu `alayhi wasallam) about it. He said, “Buy and manumit her as the Wala’ is for the liberator.”
Volume 3, Book 46, Number 739:
Narrated ‘Abdul Wahid bin Aiman:
I went to ‘Aisha (radiallaahu `anhaa) and said, “I was the slave of Utba bin Abu Lahab. “Utba died and his sons became my masters who sold me to Ibn Abu Amr who manumitted me. The sons of ‘Utba stipulated that my Wala’ should be for them.” ‘Aisha (radiallaahu `anhaa) said, “Buraira came to me and she was given the writing of emancipation by her masters and she asked me to buy and manumit her. I agreed to it, but Buraira told me that her masters would not sell her unless her Wala’ was for them.” ‘Aisha (radiallaahu `anhaa) said, “I am not in need of that.” When the Prophet (sallallaahu `alayhi wasallam) heard that, or he was told about it, he asked ‘Aisha (radiallaahu `anhaa) about it. ‘Aisha (radiallaahu `anhaa) mentioned what Buraira had told her. The Prophet (sallallaahu `alayhi wasallam) said, “Buy and manumit her and let them stipulate whatever they like.” So, ‘Aisha (radiallaahu `anhaa) bought and manumitted her and her masters stipulated that her Wala’ should be for them.” The Prophet (sallallaahu `alayhi wasallam) said, “The Wala’ will be for the liberator even if they stipulated a hundred conditions.”
Book of Manumission of Slaves [Kitaab-ul-`Itq] ends here.
Book of Gifts [Kitaab-ul-Hibah] starts today..
Volume 3, Book 47, Number 740:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “O Muslim women! None of you should look down upon the gift sent by her she-neighbour even if it were the trotters of the sheep (flesh-less part of legs).”
The awkward moment when you think you’ve covered the hadith before on the blog but it doesn’t show up in search results! Anyhoo..
Volume 3, Book 47, Number 741:
Aisha (radiallaahu `anhaa) said to me, “O my nephew! We used to see the crescent, and then the crescent and then the crescent in this way we saw three crescents in two months and no fire (for cooking) used to be made in the houses of Allah’s Apostle (sallallaahu `alayhi wasallam). I said, “O my aunt! Then what use to sustain you?” ‘Aisha (radiallaahu `anhaa) said, “The two black things: dates and water, our neighbors from Ansar had some Manarh and they used to present Allah’s Apostle (sallallaahu `alayhi wasallam) some of their milk and he used to make us drink.”
Humility is one of the best and noblest of characteristics; it is the attitude of the Prophets and Messengers, and the way of the close friends of Allaah and the righteous. That is being kind to people, lowering the wing of humility to them and trying to meet their needs and wants.
It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“The most perfect of the believers in faith is the one who is best in attitude and humble, who get along with others and others get along with them, and there is no good in the one who does not get along with others and they do not get along with him.”
Narrated by al-Tabaraani in al-Awsat (2/268); classed as hasan by al-Albaani in al-Silsilah al-Saheehah(751).
One of the greatest qualities of those who are humble is that they accept gifts no matter what their value, and they do not look at their value or whether the giver could have afforded something better than that, rather one should accept it and appreciate it, and feel that the true gift is the love that motivated them to give, not the value of the gift.
The leader of mankind, the Seal of the Prophets and Messengers, our Beloved Muhammad (peace and blessings of Allaah be upon him), despite his high status and lofty position, would accept a gift even if it was a sheep’s foot or a drink of milk.
Volume 3, Book 47, Number 742:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “I shall accept the invitation even if I were invited to a meal of a sheep’s trotter, and I shall accept the gift even if it were an arm or a trotter of a sheep.”
This hadeeth is indicative of the good attitude of the Prophet (peace and blessings of Allaah be upon him) and his humility, and his desire to make people happy by accepting gifts and responding when a man invited him to his home, even if he knew that what he was inviting him to was something small. This is encouragement to keep in touch with one another, love one another, make friends with one another, and accept invitations great and small, and to accept gifts likewise.