Volume 4, Book 54, Number 533 :
Narrated by Jabir bin ‘Abdullah (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Cover your utensils and tie your water skins, and close your doors and keep your children close to you at night, as the Jinns spread out at such time and snatch things away. When you go to bed, put out your lights, for the mischief-doer (i.e. the rat) may drag away the wick of the candle and burn the dwellers of the house.” Ata said, “The devils.” (instead of the Jinns).
These are all recommendations for our safety and well-being. Covering food and water, especially during the night, prevents stuff (insects/dust/allergens/microscopic organisms etc.) from falling into it and ending up in our bloodstream that might be harmful to us. Keeping children close at night keeps them safe from physical and spiritual harm. Putting out lights.. well it saves electricity. Go green! (y)
Volume 4, Book 54, Number 534 :
Narrated by ‘Abdullah (radiallaahu `anhu)
Once we were in the company of Allah’s Apostle (sallallaahu `alayhi wasallam) in a cave. Surat-al-Mursalat (77) was revealed there, and we were learning it from Allah’s Apostle (sallallaahu `alayhi wasallam). Suddenly a snake came out of its hole and we rushed towards it to kill it, but it hastened and entered its hole before we were able to catch it. Allah’s Apostle (sallallaahu `alayhi wasallam) said,” It has been saved from your evil and you have been saved from its evil.”
Volume 4, Book 54, Number 535 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “A woman entered the (Hell) Fire because of a cat which she had tied, neither giving it food nor setting it free to eat from the vermin of the earth.”
After all the narrations about killing harmful animals, here comes one to remind us about the rights of animals on us. We have to be kind to them at all times especially if we’re responsible for them (pets). Any harshness on our behalf could lead to severe consequences in the Hereafter, because even if that animal is powerless against you, Allah is not. And He listens to everyone.
Volume 4, Book 54, Number 536 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Once while a prophet amongst the prophets was taking a rest underneath a tree, an ant bit him. He, therefore, ordered that his luggage be taken away from underneath that tree and then ordered that the dwelling place of the ants should be set on fire. Allah sent him a revelation: “Wouldn’t it have been sufficient to burn a single ant (that bit you)?
In our Shari’ah (law), it is forbidden to kill with fire, because of the hadith of Abu Hurayrah, according to which the Prophet (blessings and peace of Allaah be upon him) said: “No one should punish with fire except Allaah.” Narrated by al-Bukhaari (3016).
Related question: is it permissible to kill harmful insects by means of electric shock?
In Liqaa’aat al-Baab il-Maftooh (no. 59/ question no. 12) it says:
We think that there is nothing wrong with it and that this does not come under the heading of tormenting with fire, because according to what we know about it, the insect dies as a result of the electric shock and what proves this is that if you were to bring a piece of paper and put it on this machine it would not burn, which shows that this does not come under the heading of burning but rather under the heading of electric shock, just as if the person were to touch an exposed electrical cable, he would die without being burnt. End quote.
Chapter: If a housefly falls in the drink
Volume 4, Book 54, Number 537 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said “If a house fly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease.”
It might be unsettling to think about drinking something in which a fly fell in, but this hadith is really helpful for those who can’t afford to just throw the whole thing away, whether in small quantities or large.
Related: Research on The Hadeeth on the Fly One Wing Carrying Disease and the Other Carrying the Cure.
Volume 4, Book 52, Number 309 :
Narrated by Abaya bin Rifaa
My grandfather, Rafi (radiallaahu `anhu) said, “We were in the company of the Prophet (sallallaahu `alayhi wasallam) at DhulHulaifa, and the people suffered from hunger. We got some camels and sheep (as booty) and the Prophet (sallallaahu `alayhi wasallam) was still behind the people. They hurried and put the cooking pots on the fire. (When he came) he ordered that the cooking pots should be upset and then he distributed the booty (amongst the people) regarding ten sheep as equal to one camel then a camel fled and the people chased it till they got tired, as they had a few horses (for chasing it). So a man threw an arrow at it and caused it to stop (with Allah’s Permission). On that the Prophet (sallallaahu `alayhi wasallam) said, ‘Some of these animals behave like wild beasts, so, if any animal flee from you, deal with it in the same way.” My grandfather asked (the Prophet (sallallaahu `alayhi wasallam)), “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?” Allah’s Apostle (sallallaahu `alayhi wasallam) replied, “If the instrument used for killing causes the animal to bleed profusely and if Allah’s Name is mentioned on killing it, then eat its meat (i.e. it is lawful) but won’t use a tooth or a nail and I am telling you the reason: A tooth is a bone (and slaughtering with a bone is forbidden ), and a nail is the slaughtering instrument of the Ethiopians.”
In a past post, the proper Islamic etiquette of slaughtering an animal was discussed in detail, from saying Bismillah in the beginning to sharpening the blade and being kind to the animal. This hadith discusses the “instrument” used to slaughter the animal. It’s apparent and obvious that bones and nails are prohibited. And whatever is used other than that must cause the animal to bleed profusely.
Having said that, there’s a lot of confusion about saying Bismillah when using modern methods (i.e. machines) to slaughter chickens, whether to say it every time a chicken is slaughtered or to say it once before turning on the machine. A question is recorded in Fataawa al-Lajnah ad-Daa’imah:
Is it permissible to say “Bismillah” when operating the machine which does one repeated movement. Please note that what is meant is saying “Bismillah” only once, when starting the machine for slaughter.
Answer: it is acceptable for the person who is operating the machine to say “Bismillah” once when starting it for a number of (chickens) with the intention of slaughtering them, so long as the one who is operating it is a Muslim or a Jew or a Christian.
‘Abdullah ibn Ghadyaan, ‘Abd ar-Razaaq ‘Afeefi, ‘Abd al-‘Azeez ibn ‘Abdullah ibn Baaz. End quote.
More about stunning animals, saying Bismillah once or repeatedly and other related discussion here.
Long time, eh? May Allah forgive me for my shortcomings. :(
Volume 4, Book 52, Number 249 :
Narrated by Abu Bashir Al-Ansari (radiallaahu `anhu)
That he was in the company of Allah’s Apostle (sallallaahu `alayhi wasallam) on some of his journeys. (The sub-narrator ‘Abdullah adds, “I think that Abu Bashir (radiallaahu `anhu) also said, ‘And the people were at their sleeping places.”) Allah’s Apostle (sallallaahu `alayhi wasallam) sent a messenger ordering: “There shall not remain any necklace of string or any other kind of necklace round the necks of camels except it is cut off.”
One of the opinions on theses ‘necklaces’ is that they refer to the bells that are hung round the necks of animals. Muslim narrated in his Saheeh (2113) from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The angels do not accompany any group with whom there is a dog or a bell.”
And he narrated (2114) also from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Bells are the musical instruments of the Shaytaan.”
Al-Nawawi (may Allaah have mercy on him) said: As for bells, it was said that the reason why the angels dislike them is that they are similar to church bells, or because they are one of the hanging things that are forbidden. And it was said that the reason why they are disliked is their sound, which is supported by the report which mentions “the musical instruments of the shaytaan.”
Al-Nawawi commented on this hadith in Riyad-us-Saaliheen (chapter 307):
“Dog” here stands for that dog which is prohibited to keep. Dogs kept for the purpose of hunting and security do not fall in this category. Angels signify angels of mercy; otherwise we are attended all the time by the angels who record our deeds for us. Bell in this context refers to the bell which is placed in the neck of animals and rings when they move. End quote.
The reason why their sound is disliked is that it is akin to musical instruments, which are forbidden.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: To sum up, the sound has two qualities, one which is the strength of the sound and the other is its tune, and because of its musical tune it was prohibited, and the reason was given as being because they are “the musical instruments of the shaytaan.”
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: (The Prophet (peace and blessings of Allaah be upon him)) told us that the angels do not accompany people with whom there is a bell, because when the animals walk, it will make a sound like music, and it is known that musical instruments are haraam. End quote. Sharh Riyaadh al-Saaliheen (4/340).
For further reading (in Arabic), click here.
Volume 4, Book 52, Number 116 :
Narrated by Abu Ishaq
Somebody asked Al-Bara bin ‘Azib (radiallaahu `anhu), “Did you flee deserting Allah’s Apostle (sallallaahu `alayhi wasallam) during the battle of Hunain?” Al-Bara (radiallaahu `anhu) replied, “But Allah’s Apostle did not flee. The people of the Tribe of Hawazin were good archers. When we met them, we attacked them, and they fled. When the Muslims started collecting the war booty, the pagans faced us with arrows, but Allah’s Apostle (sallallaahu `alayhi wasallam) did not flee. No doubt, I saw him on his white mule and Abu Sufyan (radiallaahu `anhu) was holding its reins and the Prophet (sallallaahu `alayhi wasallam) was saying, ‘I am the Prophet in truth: I am the son of ‘Abdul Muttalib.’ “
Allah says about fleeing the battlefield:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ
وَمَن يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفًا لِّقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ مِّنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ
“O you who have believed, when you meet those who disbelieve advancing [for battle], do not turn to them your backs [in flight]. And whoever turns his back to them on such a day, unless swerving [as a strategy] for war or joining [another] company, has certainly returned with anger [upon him] from Allah , and his refuge is Hell – and wretched is the destination.” [Al-Anfaal: 15-16]
Ibn Kathir comments:
Allah said, while warning against fleeing from the battlefield and threatening those who do it with the Fire,
﴿يَـأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ زَحْفاً﴾
(O you who believe! When you meet those who disbelieve, in a battlefield,) when you get near the enemy and march towards them,
﴿فَلاَ تُوَلُّوهُمُ الأَدْبَارَ﴾
(never turn your backs to them.) do not run away from battle and leave your fellow Muslims behind,
﴿وَمَن يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلاَّ مُتَحَرِّفاً لِّقِتَالٍ﴾
(And whoever turns his back to them on such a day — unless it be a stratagem of war…)
The Ayah says, whoever flees from the enemy by way of planning to pretend that he is afraid of the enemy, so that they follow him and he takes the chance and returns to kill the enemy, then there is no sin on him. This is the explanation of Sa`id bin Jubayr and As-Suddi. Ad-Dahhak also commented, “Whoever went ahead of his fellow Muslims to investigate the strength of the enemy and make use of it,
﴿أَوْ مُتَحَيِّزاً إِلَى فِئَةٍ﴾
(or to retreat to a troop (of his own)), meaning he leaves from here to another troop of Muslims to assist them or be assisted by them. So that is allowed for him, or even during the battle if he flees from his brigade to the commander. Or going to the grand Imam, would also fall under this permission.”
`Umar bin Al-Khattab, may Allah be pleased with him, said about Abu `Ubayd when he was fighting on the bridge in the land of the Persians, because of the many Zoroastrian soldiers, “If he retreated to me then I would be as a troop for him.”
This is how it was reported by Muhammad bin Sirin from `Umar. In the report of Abu `Uthman An-Nahdi from `Umar, he said: When Abu `Ubayd was fighting, `Umar said, “O people! We are your troop.” Mujahid said that `Umar said, “We are the troop of every Muslim.” Abdul-Malik bin `Umayr reported from `Umar, “O people! Don’t be confused over this Ayah, it was only about the day of Badr, and we are a troop for every Muslim.” Ibn Abi Hatim ﴿recorded﴾ that Nafi` questioned Ibn `Umar, “We are people who are not stationary when fighting our enemy, and we may not know where our troop is, be it that of our Imam or our army.”
So he replied, “The troop is Allah’s Messenger .” I said but Allah said,
﴿إِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ زَحْفاًالنَّارِ﴾
(when you meet those who disbelieve in the battlefield) to the end of the Ayah . So he said; “This Ayah was about Badr, not before it nor after it.”
Ad-Dahhak commented that Allah’s statement,
﴿أَوْ مُتَحَيِّزاً إِلَى فِئَةٍ﴾
(or to retreat to a troop), refers to “Those who retreat to the Messenger of Allah and his Companions (when the Messenger was alive), and those who retreat in the present time to his commander or companions.” However, if one flees for any other reason than those mentioned here, then it is prohibited and considered a major sin. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah said,
«اِجْتَنِبُوا السَّبْعَ الْمُوبِقَات»
(“Shun the seven great destructive sins.”)
The people inquired, “O Allah’s Messenger! What are they” He said,
«الشِّرْكُ بِاللهِ وَالسِّحْرُ وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلَّا بِالْحَقِّ وَأَكْلُ الرِّبَا وَأَكْلُ مَالِ الْيَتِيمِ وَالتَّوَلِّي يَوْمَ الزَّحْفِ وَقَذْفُ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَات»
((They are:) Joining others in worship with Allah, magic taking life which Allah has forbidden, except for a just cause (according to Islamic law), consuming Riba, consuming an orphan’s wealth, fleeing the battlefield at the time of fighting, and false accusation to chaste women, who never even think of anything touching chastity and are good believers.)
This is why Allah said here,
(he indeed has drawn upon himself…), and returned with,
﴿بِغَضَبٍ مِّنَ اللَّهِ وَمَأْوَاهُ﴾
(wrath from Allah. And his abode…), destination, and dwelling place on the Day of Return,
﴿جَهَنَّمُ وَبِئْسَ الْمَصِيرُ﴾
(is Hell, and worst indeed is that destination!)
Hadith no. 2501 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 106 :
Narrated by ‘Abdullah bin Abi Qatada
(from his father) Abu Qatada (radiallaahu `anhu) went out (on a journey) with Allah’s Apostle (sallallaahu `alayhi wasallam) but he was left behind with some of his companions who were in the state of Ihram. He himself was not in the state of Ihram. They saw an opener before he could see it. When they saw the opener*, they did not speak anything till Abu Qatada (radiallaahu `anhu) saw it. So, he rode over his horse called Al-Jarada and requested them to give him his lash, but they refused. So, he himself took it and then attacked the opener and slaughtered it. He ate of its meat and his companions ate, too, but they regretted their eating. When they met the Prophet (sallallaahu `alayhi wasallam) (they asked him about it) and he asked, “Have you some of its meat (left) with you?” Abu Qatada (radiallaahu `anhu) replied, “Yes, we have its leg with us.” So, the Prophet (sallallaahu `alayhi wasallam) took and ate it.
*I honestly think this is a typo, unless “opener” really means wild donkey in some form of English. In the other version of this hadith (linked above), the word “onager” is used in translation – more appropriate in my opinion. I left the word be in case I’m wrong.
Secondly, this hadith is included in this chapter because it mentions the name of Abu Qatada’s (radiallaahu `anhu) horse: Al-Jaradah. It means “locust” in Arabic. Not sure why he named his horse “locust”. Something to do with his color or nature, I presume? :D
Volume 4, Book 52, Number 107 :
Narrated by Sahl (radiallaahu `anhu)
In our garden there was a horse belonging to the Prophet (sallallaahu `alayhi wasallam) called Al-Luhaif or Al-Lukhaif.
Not sure what “Al-Luhaif” or “Al-Lukhaif” means, but I love the sound of it! That horse must have had a personality.
Volume 4, Book 52, Number 108 :
Narrated by Mu’adh (radiallaahu `anhu)
I was a companion rider of the Prophet (sallallaahu `alayhi wasallam) on a donkey called ‘Ufair. The Prophet (sallallaahu `alayhi wasallam) asked, “O Mu’adh! Do you know what Allah’s right on His slaves is, and what the right of His slaves on Him is?” I replied, “Allah and His Apostle know better.” He said, “Allah’s right on His slaves is that they should worship Him (Alone) and should not worship any besides Him. And slave’s right on Allah is that He should not punish him who worships none besides Him.” I said, “O Allah’s Apostle! Should I not inform the people of this good news?” He said, “Do not inform them of it, lest they should depend on it (absolutely).”
‘Ufair.. hmm. I think it’s connected to the word “ifreet” (عِفْرِيتٌ) used in the Quran meaning “a strong one” [27:39]. They seem to have the same root word “ع ف ر”, and “‘Ufair” is a more endearing or a smaller version of the original due to its formation, like “Husayn” for “Hasan”, and “Umayr” for “Umar”. Grammar 101! You can totally skip this part. I just like doing the analysis for myself. :P
Volume 4, Book 52, Number 109 :
Narrated by Anas bin Malik (radiallaahu `anhu)
Once there was a feeling of fright in Medina, so the Prophet (sallallaahu `alayhi wasallam) borrowed a horse belonging to us called Mandub (and he rode away on it). (When the Prophet returned) he said, “I have not seen anything of fright and I found it (i.e. this horse) very fast.”
“Mandub” means “envoy/deputy/representative” in Arabic. Interesting name for a horse, eh?
So what I’m taking from this is, one, you can name animals; and two, give them good meaningful names while you’re at it.
Got a pet with an interesting name? Do share!