Hadith no. 2159 (below) is a repeat. Read it here.
Volume 3, Book 43, Number 662:
Narrated Abu Huraira (radiallaahu `anhu):
Allah’s Apostle (sallallaahu ‘alayhi wasallam) said, “There was an Israeli man called Juraij, while he was praying, his mother came and called him, but he did not respond to her call. He said (to himself) whether he should continue the prayer or reply to his mother. She came to him the second time and called him and said, “O Allah! Do not let him die until he sees the faces of prostitutes.” Juraij used to live in a hermitage. A woman said that she would entice Juraij, so she went to him and presented herself (for an evil act) but he refused. She then went to a shepherd and allowed him to commit an illegal sexual intercourse with her and later she gave birth to a boy. She alleged that the baby was from Juraij. The people went to Juraij and broke down his hermitage, pulled him out of it and abused him. He performed ablution and offered the prayer, then he went to the male (baby) and asked him; “O boy! Who is your father?” The baby replied that his father was the shepherd. The people said that they would build for him a hermitage of gold but Juraij asked them to make it of mud only.”
Book of Oppressions [Kitaab-ul-Mazaalim] ends here.
Book of Partnership [Kitaab-ush-Sharikah] starts today..
Volume 3, Book 44, Number 663:
Narrated Jabir bin ‘Abdullah (radiallaahu `anhu):
“Allah’s Apostle (sallallaahu ‘alayhi wasallam) sent an army towards the east coast and appointed Abu ‘Ubaida bin Al-Jarrah (radiallaahu `anhu) as their chief, and the army consisted of three-hundred men including myself. We marched on till we reached a place where our food was about to finish. Abu- ‘Ubaida (radiallaahu `anhu) ordered us to collect all the journey food and it was collected. My (our) journey food was dates. Abu ‘Ubaida kept on giving us our daily ration in small amounts from it, till it was exhausted. The share of everyone of us used to be one date only.” I said, “How could one date benefit you?” Jabir (radiallaahu `anhu) replied, “We came to know its value when even that too finished.” Jabir added, “When we reached the sea-shore, we saw a huge fish which was like a small mountain. The army ate from it for eighteen days. Then Abu ‘Ubaida ordered that two of its ribs be fixed and they were fixed in the ground. Then he ordered that a she-camel be ridden and it passed under the two ribs (forming an arch) without touching them.”
Sharing puts barakah in food and Allah provides from sources we can’t imagine. So have a heart. Share.
Volume 3, Book 43, Number 661:
Narrated Anas (radiallaahu `anhu):
While the Prophet (sallallaahu `alayhi wasallam) was with one of his wives, one of the mothers of the believers (i.e. one of his wives) sent a wooden bowl containing food with a servant. The wife (in whose house he was sitting) struck the bowl with her hand and broke it. The Prophet (sallallaahu `alayhi wasallam) collected the shattered pieces and put the food back in it and said, “Eat.” He kept the servant and the bowl till he had eaten the food. Then the Prophet (sallallaahu `alayhi wasallam) gave another unbroken bowl to the servant and kept the broken one.
In another version (Volume 7, Book 62, Number 152), he said to the Companions who were present at the scene: “Your mother (my wife) felt jealous.”
This, to me, is mind-boggling. How can someone react so calmly to such a situation? If we suppose he kept his cool so as to not make a scene in front of the guests (like we do), why didn’t he give a deathly stare to Ayesha (radiallaahu `anhaa) that said, “I’ll deal with you later”? Yes, it was Ayesha (radiallaahu `anhaa) who broke the bowl having overcome by jealousy (like, ‘how dare she send food for him in my house?’).
Well, it’s simple. He understood the emotion behind Ayesha’s action and didn’t blame her for it. This shows how understanding and considerate he was of other people’s feelings. She didn’t praise his character for no reason.
P.S. note how he sends an unbroken, sound bowl back to the one who sent the food, so as to not let the matter get worse. If you accidentally break/damage someone’s property, you may return its worth in cash or thing, which means, you send them one of your own, if they’re alike in quality and cost, or buy them a new one.
Hadith no. 2156 (below) is a repeat. Read it here.
Volume 3, Book 43, Number 659:
Aisha (radiallaahu `anhaa) said that she hung a curtain decorated with pictures (of animates) on a cupboard. The Prophet (sallallaahu `alayhi wasallam) tore that curtain and she turned it into two cushions which remained in the house for the Prophet (sallallaahu `alayhi wasallam) to sit on.
Volume 3, Book 43, Number 660:
Narrated ‘Abdullah bin ‘Amr bin Al-‘As (radiallaahu `anhu):
I heard the Prophet (sallallaahu `alayhi wasallam) saying, “Whoever is killed while protecting his property then he is a martyr.”
The Muslim is obliged to defend himself and his family from any aggressor. He should ward him off with the slightest means, but if the assailant cannot be warded off except by killing, then it is permissible for the one who is being attacked to kill him, and he is not subject to retaliation (qisaas) and he does not have to pay any blood money (diyah) or offer any expiation (kafaarah), because sharee’ah has given him permission to kill in this case, and the slain aggressor is threatened with Hell, whereas the victim of aggression, if he is killed, is a martyr (shaheed) in sha Allaah. It makes no difference whether the aggressor is a Muslim or a kaafir.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: O Messenger of Allaah, what do you think if a man comes wanting to take my property? He said: “Do not give him your property.” He said: What if he fights me? He said: “Fight him.” He said: What if he kills me? He said: “Then you will be a martyr.” He said: What if I kill him? He said: “He will be in Hell.” Narrated by Muslim (140).
It was narrated that Sa’eed ibn Zayd (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The one who is killed defending his wealth is a martyr, the one who is killed defending his family is a martyr, the one who is killed defending his religion is a martyr, and the one who is killed defending his life is a martyr.” Narrated by al-Tirmidhi (1421), al-Nasaa’i (4095), Abu Dawood (4772); classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (708).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The Sunnah and scholarly consensus are agreed that if a Muslim assailant cannot be warded off except by killing him, then he may be killed, even if the wealth that he wants to take is a small amount, as the Prophet (peace and blessings of Allaah be upon him) said in the saheeh hadeeth: “The one who is killed defending his wealth is a martyr, the one who is killed defending his life is a martyr, and the one who is killed defending his womenfolk is a martyr…” Fighting off an assailant is established in the Sunnah and by scholarly consensus. End quote.
Majmoo’ al-Fataawa (28/540, 541).
In al-Rawd al-Murabbi’ (p. 677) it says:
If a person or one of his womenfolk, such as his mother, daughter, sister or wife, is attacked, or his property, whether a slave or an animal, is attacked, then he has the right to defend that by the least means that he thinks will ward off the attack. If he is able to ward it off with the least means then it is haraam for him to do more than that because there is no need for it.
If he cannot ward off the attacker except by killing him, then he may do that, i.e., kill the assailant, and he is not liable for that, because he killed him to ward off his evil. End quote.
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
The one who is attacked by someone who wants to kill him or attack his womenfolk such as his mother, daughter, sister or wife and violate their honour, or is attacked by someone who wants to take or destroy his property, has the right to defend himself against that, whether the attacker is a human or an animal. He should ward it off with the least that he thinks most likely will be able to ward it off, because if he is not allowed to defend himself that will lead to destruction and harm against himself or his womenfolk or his wealth, and because if he did not do that, people would overpower one another. If he cannot ward off the assailant except by killing him, then he has the right to do that, and he is not liable, because he killed him in order to ward off his evil. If the victim is killed then he is a martyr because the Prophet (peace and blessings of Allaah be upon him) said: “If a person’s wealth is sought unlawfully and he fights and is killed, then he is a martyr.” Narrated by Muslim and others from Abu Hurayrah (may Allaah be pleased with him). And he said: A man came and said: O Messenger of Allaah, what do you think if a man comes wanting to take my property? … and he narrated the hadeeth quoted above.
Al-Mulakhkhas al-Fiqhi (2/443).
The person who is attacked should not hasten to kill the assailant until after he has exhausted other means of warding him off, such as reminding him of Allaah, scaring him and threatening him, seeking help from other people, or seeking the help of the police. But he may hasten to kill him if he fears that the aggressor is about to kill him.
It was narrated from Qaboos ibn Mukhaariq that his father said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: What if a man comes to me wanting to take my wealth? He said: “Remind him of Allaah.” He said: What is he pays no heed? He said: “Seek help against him from those who are around you of the Muslims.” He said: What if there are no Muslims around me? He said: “Then seek help against him from the ruler.” He said: What if the ruler is faraway from me? He said: Then fight him to defend your wealth, until you become one of the martyrs in the Hereafter or you protect your wealth.” Narrated by al-Nasaa’i (4081) and classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
This applies if it is proven that he killed him in self-defence with evidence such as the testimony of witnesses, or if the heirs of the slain person believe that he killed him in self-defence, or if there is strong circumstantial evidence to indicate that, such as if the slain person was known for evil and corruption, and he threatened to kill him – for example – in front of other people and so on.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said:
If this person admits to killing him and claims that he did it in self-defence but the heir of the slain person does not believe him, then qisaas (retaliation) must be carried out. It says in al-Insaaf: this is our view, and the view of our companions. But if the slain person was known for aggression and evildoing, and there is circumstantial evidence that points to what the killer is saying, then it says in al-Insaaf: it says in al-Furoo’: No qisaas is required if he is known for evildoing. I say: This is the correct view, and circumstantial evidence should be taken into account. End quote.
Majmoo’ Fataawa Ibn Ibraaheem (11/255, 256)
Taken from IslamQA
Volume 3, Book 43, Number 658:
Narrated ‘Abdullah bin Masud (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) entered Mecca and (at that time) there were three hundred-and-sixty idols around the Ka’ba. He started stabbing the idols with a stick he had in his hand and reciting: “Truth (Islam) has come and Falsehood (disbelief) has vanished.”
This incident and some others prove that idols/statues are prohibited in Islam, and must be destroyed. Even if it means not “preserving human civilization”, yes. If this is about idols someone else made, what do you think the ruling would be for making idols/statues in the name of art yourself?
The evidence of sharee’ah indicates that it is obligatory to destroy idols, for example:
1 – Muslim (969) narrated that Abu’l-Hayaaj al-Asadi said: ‘Ali ibn Abi Taalib said to me: “Shall I not send you with the same instructions as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? ‘Do not leave any image without defacing it or any built-up grave without leveling it.’”
2 – Muslim (832) narrated from ‘Urwah ibn ‘Abasah that he said to the Prophet (peace and blessings of Allaah be upon him): “With what were you sent?” He said, “I was sent to uphold the ties of kinship, to break the idols, and so that Allaah would be worshipped alone with no partner or associate.”
The obligation to destroy them is even stronger if they are worshipped instead of Allaah.
3 – al-Bukhaari (3020) and Muslim (2476) narrated that Jareer ibn ‘Abd-Allaah al-Bajali said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: “O Jareer, will you not relieve me of Dhu’l-Khalsah?” That was a house (in Yemen) belonging to the (tribe of) Khath’am, which was called Ka’bat al-Yamaaniyyah. I set out with one hundred and fifty horsemen. I used not to sit firm on horses and I mentioned that to the Messenger of Allaah (peace and blessings of Allaah be upon him). He struck me on my chest with his hand and said, ‘O Allaah! Make him firm and make him one who guides others and is guided on the right path.’ ” So Jareer went and burned it with fire, then Jareer sent a man called Abu Artaat to the Messenger of Allaah (peace and blessings of Allaah be upon him). He said, “I did not come to you until we had left it like a scabby camel.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) blessed the horses of (the tribe of) Ahmas and their men five times.
Al-Haafiz Ibn Hajar said:
This hadeeth indicates that it is prescribed to remove things that may tempt or confuse the people, whether they are buildings, people, animals or inanimate objects.
4 – The Prophet (peace and blessings of Allaah be upon him) sent Khaalid ibn al-Waleed (may Allaah be pleased with him) on a campaign to destroy al-‘Uzza.
5 – and he sent Sa’d ibn Zayd al-Ashhali (may Allaah be pleased with him) on a campaign to destroy Manaat.
6 – And he sent ‘Amr ibn al-‘Aas (may Allaah be pleased with him) on a campaign to destroy Suwaa’. All of that happened after the Conquest of Makkah.
Al-Bidaayah wa’l-Nihaayah, 4/712. 776. 5/83; al-Seerah al-Nabawiyyah by Dr. ‘Ali al-Salaabi, 2/1186.
Al-Nawawi said in Sharh Muslim when discussing the issue of image-making:
They were unanimously agreed that whatever casts a shadow is not allowed and must be changed.
Images that cast a shadow are three-dimensional images like these statues.
Read more here.
Hadith no. 2153 (below) is a repeat. Read it here.
Volume 3, Book 43, Number 656:
Narrated Abu Huraira (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “The Hour will not be established until the son of Mary (i.e. Jesus) descends amongst you as a just ruler, he will break the cross, kill the pigs, and abolish the Jizya tax. Money will be in abundance so that nobody will accept it (as charitable gifts).
Volume 3, Book 43, Number 657:
Narrated Salama bin Al-Akwa (radiallaahu `anhu):
On the day of Khaibar the Prophet (sallallaahu `alayhi wasallam) saw fires being lighted. He asked, “Why are these fires being lighted?” The people replied that they were cooking the meat of donkeys. He said, “Break the pots and throw away their contents.” The people said, “Shall we throw away their contents and wash the pots (rather than break them)?” He said, “Wash them.”
Al-Bukhaari (5527) and Muslim (1936) narrated that Abu Tha’labah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the meat of domesticated donkeys.
Ibn Qudaamah (may Allaah have mercy on him) said: Most of the scholars believe that the meat of domesticated donkeys is haraam. Ahmad said: Fifteen of the companions of the Prophet (peace and blessings of Allaah be upon him) regarded it as makrooh (in the sense of being haraam). Ibn ‘Abd al-Barr said: There is no difference of opinion among the Muslims scholars today concerning the fact that it is haraam. End quote from al-Mughni (9/324).
Did you know? It is permissible to eat the meat of onagers (“wild donkeys”) and it is haraam to eat the meat of domesticated donkeys. The first is permitted because of the report narrated by al-Bukhaari (5492) and Muslim (1196) from Abu Qataadah (may Allaah be pleased with him) who hunted an onager and brought a piece of it to the Prophet (peace and blessings of Allaah be upon him) and he ate some of it, and he said to his companions: “It is halaal, eat it.”
With regard to domesticated donkeys, their meat was permitted at first, then the Prophet (peace and blessings of Allaah be upon him) declared it to be haraam on the day of Khaybar.