At Your Service! (Hadith No. 2533)

Bismillah.

Volume 4, Book 52, Number 138 :
Narrated by Anas (radiallaahu `anhu)
I was in the company of Jarir bin ‘Abdullah (radiallaahu `anhu) on a journey and he used to serve me though he was older than I. Jarir (radiallaahu `anhu) said, “I saw the Ansar doing a thing (i.e. showing great reverence to the Prophet (sallallaahu `alayhi wasallam)) for which I have vowed that whenever I meet any of them, I will serve him.”

When we talk about respect, there are certain norms in the society, for example, things like age, rank and status earn you respect. So the older a person is, the more his respect, and the higher one’s position is, the more he’s looked up to. Part of this respect is to be of service to such people. If your grandparents are visiting, you do their chores, your superior needs help with something, you do it before he has to ask, and the like. But what if roles were reversed? Elders serving the younger ones.. how awkward would that be? It was awkward for Anas (radiallaahu `anhu) that’s why he mentioned the age part. But Jarir (radiallaahu `anhu) was doing it because of his oath, for he felt no shame in serving a younger one, in bringing him water to drink or helping him make wudu by pouring water for him etc. To him, Ansaar were all the same.

I’m trying to think if I consider it beneath me to serve younger people or not. What about you?

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(Hadith No. 2139)

Bismillah.

Volume 3, Book 43, Number 642:
Narrated ‘Umar (radiallaahu `anhu):
When Allah took away the soul of His Prophet (sallallaahu `alayhi wasallam) at his death, the Ansar assembled In the shed of Bani Sa’ida. I said to Abu Bakr (radiallaahu `anhu), “Let us go.” So, we come to them (i.e. to Ansar) at the shed of Bani Sa’ida. (See Hadith No. 19, Vol. 5 for details)

This is the full narration:

Volume 5, Book 57, Number 19:
Narrated ‘Aisha (radiallaahu `anhaa) (the wife of the Prophet):
Allah’s Apostle (sallallaahu `alayhi wasallam) died while Abu Bakr (radiallaahu `anhu) was at a place called As-Sunah (Al-‘Aliya) ‘Umar (radiallaahu `anhu) stood up and said, “By Allah! Allah’s Apostle (sallallaahu `alayhi wasallam) is not dead!” ‘Umar (later on) said, “By Allah! Nothing occurred to my mind except that.” He said, “Verily! Allah will resurrect him and he will cut the hands and legs of some men.” Then Abu Bakr came and uncovered the face of Allah’s Apostle (sallallaahu `alayhi wasallam), kissed him and said, “Let my mother and father be sacrificed for you, (O Allah’s Apostle), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice.” Then he went out and said, “O oath-taker! Don’t be hasty.” When Abu Bakr spoke, ‘Umar sat down.

Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die.” Then he recited Allah’s Statement.:– “(O Muhammad) Verily you will die, and they also will die.” (39.30) He also recited:–
“Muhammad is no more than an Apostle; and indeed many Apostles have passed away, before him, If he dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least Harm will he do to Allah And Allah will give reward to those Who are grateful.” (3.144)

The people wept loudly, and the Ansar were assembled with Sad bin ‘Ubada in the shed of Bani Saida. They said (to the emigrants). “There should be one ‘Amir from us and one from you.” Then Abu Bakr, Umar bin Al-Khattab and Abu ‘baida bin Al-Jarrah went to them. ‘Umar wanted to speak but Abu Bakr stopped him. ‘Umar later on used to say, “By Allah, I intended only to say something that appealed to me and I was afraid that Abu Bakr would not speak so well. Then Abu Bakr spoke and his speech was very eloquent. He said in his statement, “We are the rulers and you (Ansars) are the ministers (i.e. advisers),” Hubab bin Al-Mundhir said, “No, by Allah we won’t accept this. But there must be a ruler from us and a ruler from you.” Abu Bakr said, “No, we will be the rulers and you will be the ministers, for they (i.e. Quarish) are the best family amongst the ‘Arabs and of best origin. So you should elect either ‘Umar or Abu ‘Ubaida bin Al-Jarrah as your ruler.” ‘Umar said (to Abu Bakr), “No but we elect you, for you are our chief and the best amongst us and the most beloved of all of us to Allah’s Apostle (sallallaahu `alayhi wasallam).” So ‘Umar took Abu Bakr’s hand and gave the pledge of allegiance and the people too gave the pledge of allegiance to Abu Bakr.

Someone said, “You have killed Sad bin Ubada.” ‘Umar said, “Allah has killed him.”

‘Aisha said (in another narration), (“When the Prophet (sallallaahu `alayhi wasallam) was on his death-bed) he looked up and said thrice, (Amongst) the Highest Companion (See Qur’an 4.69)’

Aisha said, Allah benefited the people by their two speeches. ‘Umar frightened the people some of whom were hypocrites whom Allah caused to abandon Islam because of ‘Umar’s speech. Then Abu Bakr led the people to True Guidance and acquainted them with the right path they were to follow so that they went out reciting:– “Muhammad is no more than an Apostle and indeed many Apostles have passed away before him..” (3.144)

Patience: The Foundation of Faith (Hadith No. 2061)

Bismillah.

Volume 3, Book 40, Number 564 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) decided to grant a portion of (the uncultivated land of) Bahrain to the Ansar. The Ansar said, “(We will not accept it) till you give a similar portion to our emigrant brothers (from Quraish).” He said, “(O Ansar!) You will soon see people giving preference to others, so remain patient till you meet me (on the Day of Resurrection).

“Allaah has made patience like a horse that never gets tired, an army that can never be defeated and a strong fortress that can never be breached. Patience and victory are twin brothers, for victory comes with patience, relief comes with distress and ease comes with hardship. Patience is of more help to the one who has it than men, as it helps without any need for equipment or numbers and its relationship to victory is like that of the head to the body.”

Patience is the foundation of the believer’s faith which has no other foundation. The one who has no patience has no faith, and if he has any, then it is only a little faith and it is very weak, and such a person worships Allaah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter (cf. al-Hajj 22:11). All he gets from them is a losing deal.

The best life is attained by the blessed through patience, and they rise to the highest degrees through their gratitude. So they fly on the wings of patience and gratitude to gardens of delight (i.e., Paradise). That is the bounty of Allaah that He bestows upon whomsoever He will, and Allaah is the Owner of Great Bounty.  End quote from ‘Uddat al-Saabireen by Ibn al-Qayyim, p. 3-5.

‘Umar ibn ‘Abd al-‘Azeez (may Allaah be pleased with him) said: Allaah has not bestowed any blessing upon His slaves then taken it away and replaced it with patience, but what He has compensated them with is better than what He has taken away.

Taken from IslamQA.

Ansaar Being Helpful (Hadith No. 2015)

Bismillah.

Volume 3, Book 39, Number 518 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Ansar said to the Prophet (sallallaahu `alayhi wasallam), “Distribute the date palm trees between us and our emigrant brothers.” He replied, “No.” The Ansar said (to the emigrants), “Look after the trees (water and watch them) and share the fruits with us.” The emigrants said, “We listen and obey.”

The Ansaar were talking about the trees (or gardens) that they themselves owned.. they wanted to give away some of them to help the emigrants financially. Prophet (sallallaahu `alayhi wasallam) disliked to take anything away from their properties and he knew that Allah will grant them all enough wealth and riches soon, so he declined. Hence the Ansaar decided to hire the emigrants to work on their gardens and share the fruits with them as wages.

The people of Madinah truly earned this title: Ansaar (helpers). We see how selflessly they offered to help the emigrant brothers from Makkah in every way possible. And it is for this reason that Prophet (sallallaahu `alayhi wasallam) declared it a sign of faith to love the Ansaar.

The Bond of Brotherhood (Ahadith 1985 – 1987)

Bismillah.

Chapter Kafalah (Guarantee) under the Book of Debt Transfer starts here.

Kafalah is a guarantee contract between two or more parties where the Kafeel (guarantor) offers a guarantee or takes responsibility for a liability. Modern forms of guarantees are very similar.

Hadith no. 1984 (below) is a repeat. Read it here.

Volume 3, Book 37, Number 488 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “An Israeli man asked another Israeli to lend him one thousand Dinars. The second man required witnesses. The former replied, ‘Allah is sufficient as a witness.’ The second said, ‘I want a surety.’ The former replied, ‘Allah is sufficient as a surety.’ The second said, ‘You are right,’ and lent him the money for a certain period. The debtor went across the sea. When he finished his job, he searched for a conveyance so that he might reach in time for the repayment of the debt, but he could not find any. So, he took a piece of wood and made a hole in it, inserted in it one thousand Dinars and a letter to the lender and then closed (i.e. sealed) the hole tightly. He took the piece of wood to the sea and said. ‘O Allah! You know well that I took a loan of one thousand Dinars from so-and-so. He demanded a surety from me but I told him that Allah’s Guarantee was sufficient and he accepted Your guarantee. He then asked for a witness and I told him that Allah was sufficient as a Witness, and he accepted You as a Witness. No doubt, I tried hard to find a conveyance so that I could pay his money but could not find, so I hand over this money to You.’ Saying that, he threw the piece of wood into the sea till it went out far into it, and then he went away. Meanwhile he started searching for a conveyance in order to reach the creditor’s country. One day the lender came out of his house to see whether a ship had arrived bringing his money, and all of a sudden he saw the piece of wood in which his money had been deposited. He took it home to use for fire. When he sawed it, he found his money and the letter inside it. Shortly after that, the debtor came bringing one thousand Dinars to him and said, ‘By Allah, I had been trying hard to get a boat so that I could bring you your money, but failed to get one before the one I have come by.’ The lender asked, ‘Have you sent something to me?’ The debtor replied, ‘I have told you I could not get a boat other than the one I have come by.’ The lender said, ‘Allah has delivered on your behalf the money you sent in the piece of wood. So, you may keep your one thousand Dinars and depart guided on the right path.’ “

Today’s Ahadith:

Volume 3, Book 37, Number 489 :
Narrated by Said bin Jubair (radiallaahu `anhu)
Ibn Abbas (radiallaahu `anhu) said, “In the verse: “To every one We have appointed Muwaliya” (Mawaliya means one’s heirs) (4.33). (And regarding the verse) ‘And those with whom your right hands have made a pledge.’ Ibn ‘Abbas (radiallaahu `anhu) said, “When the emigrants came to the Prophet (sallallaahu `alayhi wasallam) in Medina, the emigrant would inherit the Ansari while the latter’s relatives would not inherit him because of the bond of brotherhood which the Prophet (sallallaahu `alayhi wasallam) established between them (i.e. the emigrants and the Ansar). When the verse: ‘And to everyone We have appointed heirs’ (4.33) was revealed, it cancelled (the bond (the pledge) of brotherhood regarding inheritance).” Then he said, “The verse: ‘To those also to whom your right hands have pledged’, remained valid regarding co-operation and mutual advice, while the matter of inheritance was excluded and it became permissible to assign something in one’s testament to the person who had the right of inheriting before.

Volume 3, Book 37, Number 490 :
Narrated by Anas (radiallaahu `anhu)
Abdur-Rahman bin ‘Auf (radiallaahu `anhu) came to us and Allah’s Apostle (sallallaahu `alayhi wasallam) established a bond of brotherhood between him and Sad bin Rabi’a (radiallaahu `anhu).

Volume 3, Book 37, Number 491 :
Narrated by Asim
I heard Anas bin Malik (radiallaahu `anhu), “Have you ever heard that the Prophet (sallallaahu `alayhi wasallam) said, ‘There is no alliance in Islam?’ ” He replied, “The Prophet (sallallaahu `alayhi wasallam) made alliance between Quarish and the Ansar in my house.”

The ayah that Ibn ‘Abbas (radiallaahu `anhu) is talking about:

﴿وَلِكُلٍّ جَعَلْنَا مَوَالِىَ مِمَّا تَرَكَ الْوَلِدَنِ وَالاٌّقْرَبُونَ وَالَّذِينَ عَقَدَتْ أَيْمَـنُكُمْ فَـَاتُوهُمْ نَصِيبَهُمْ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَىْءٍ شَهِيداً ﴾

And to everyone, We have appointed Mawali of that left by parents and relatives. To those also with whom you have made a pledge (brotherhood), give them their due portion (by wills). Truly, Allah is Ever a Witness over all things. [Quran, 4:33]

Ibn Kathir’s commentary:

Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Zayd bin Aslam, As-Suddi, Ad-Dahhak, Muqatil bin Hayyan, and others said that Allah’s statement,

﴿وَلِكُلٍّ جَعَلْنَا مَوَالِىَ﴾

(And to everyone, We have appointed Mawali) means, “Heirs.” Ibn `Abbas was also reported to have said that Mawali refers to relatives. Ibn Jarir commented, “The Arabs call the cousin a Mawla.” Ibn Jarir continued, “Allah’s statement,

﴿مِّمَّا تَرَكَ الْوَلِدَنِ وَالاٌّقْرَبُونَ﴾

(of that (property) left by parents and relatives.) means, from what he inherited from his parents and family members. Therefore, the meaning of the Ayah becomes: `To all of you, O people, We appointed relatives (such as children) who will later inherit what you inherited from your own parents and relatives.” Allah’s statement,

﴿وَالَّذِينَ عَقَدَتْ أَيْمَـنُكُمْ فَـَاتُوهُمْ نَصِيبَهُمْ﴾

(To those also with whom you have made a pledge (brotherhood), give them their due portion.) means, “Those with whom you have a pledge of brotherhood, give them their share of inheritance, thus fulfilling the ratified pledges that you gave them. Allah has witnessed all of you when you gave these pledges and promises.” This practice was followed in the beginning of Islam, but was later on abrogated when Muslims were commanded to fulfill the pledges (brotherhood) they had already given, but to refrain from making any new pledges after that. Al-Bukhari recorded that Ibn `Abbas said,

﴿وَلِكُلٍّ جَعَلْنَا مَوَالِىَ﴾

(And to everyone, We have appointed Mawali) “meaning, heirs;

﴿وَالَّذِينَ عَقَدَتْ أَيْمَـنُكُمْ﴾

(To those also with whom you have made a pledge (brotherhood)) When the emigrants came to Al-Madinah, the emigrant would inherit from the Ansari, while the latter’s relatives would not inherit from him because of the bond of brotherhood which the Prophet established between them (the emigrants and the Ansar). When the verse,

﴿وَلِكُلٍّ جَعَلْنَا مَوَالِىَ﴾

(And to everyone We have appointed Mawali) was revealed, it cancelled (the pledge of brotherhood regarding inheritance).” Then he said, “The verse,

﴿وَالَّذِينَ عَقَدَتْ أَيْمَـنُكُمْ فَـَاتُوهُمْ نَصِيبَهُمْ﴾

(To those also with whom you have made a pledge (brotherhood), give them their due portion.) remained valid for cases of co-operation and mutual advice, while the matter of inheritance was excluded and it became permissible to assign something in one’s will to the person who had the right of inheriting before.”