Did the Prophet (sallallaahu `alayhi wasallam) Lie? (Ahadith 2592 – 2593)

Bismillah.

Hadith no. 2591 (below) is a repeat. Read it here.

Volume 4, Book 52, Number 196 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah ‘s Apostle (sallallaahu `alayhi wasallam) said, ” I have been ordered to fight with the people till they say, ‘None has the right to be worshipped but Allah,’ and whoever says, ‘None has the right to be worshipped but Allah,’ his life and property will be saved by me except for Islamic law, and his accounts will be with Allah, (either to punish him or to forgive him.)”

Today’s Ahadith:

Volume 4, Book 52, Number 197 :
Narrated by Ka’b bin Malik (radiallaahu `anhu)
Whenever Allah’s Apostle (sallallaahu `alayhi wasallam) intended to lead a Ghazwa, he would use an equivocation from which one would understand that he was going to a different destination.

Volume 4, Book 52, Number 198 :
Narrated by Ka’b bin Malik (radiallaahu `anhu)
Whenever Allah’s Apostle (sallallaahu `alayhi wasallam) intended to carry out a Ghazwa, he would use an equivocation to conceal his real destination till it was the Ghazwa of Tabuk which Allah’s Apostle (sallallaahu `alayhi wasallam) carried out in very hot weather. As he was going to face a very long journey through a wasteland and was to meet and attack a large number of enemies. So, he made the situation clear to the Muslims so that they might prepare themselves accordingly and get ready to conquer their enemy. The Prophet (sallallaahu `alayhi wasallam) informed them of the destination he was heading for. (Ka’b bin Malik (radiallaahu `anhu) used to say, “Scarcely did Allah’s Apostle (sallallaahu `alayhi wasallam) set out for a journey on a day other than Thursday.”)

As we have seen before, there are different kinds of lies (or non-truths) that are acceptable in Islam: equivocation and “permissible lies”. Equivocation (tawriyah) is when you say something with a dual meaning, so you intend to mean one thing and the other person takes it as something else. For example, Ibrahim (AS) asked his wife Sarah to tell the tyrant king of Egypt that she was Ibrahim’s sister (as she was his sister in faith). And the “permissible lies” are three according to this hadith:

So Prophet (sallallaahu `alayhi wasallam) did not explicitly lie even in times of war, he merely used dubious/ambiguous statements to conceal the destination to ensure the enemy didn’t find out till it was too late, according to scholars who have commented on this hadith. This happened during the conquest of Makkah.

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White Lies (Hadith No. 2355)

Bismillah.

Volume 3, Book 49, Number 857 :
Narrated by Um Kulthum bint Uqba (radiallaahu `anhaa)
That she heard Allah’s Apostle (sallallaahu `alayhi wasallam) saying, “He who makes peace between the people by inventing good information or saying good things, is not a liar.”

The basic principle concerning telling lies is that it is one of the signs of the hypocrites, because the Prophet (peace and blessings of Allaah be upon him) said: “The signs of the hypocrite are three: when he speaks, he lies, when he makes a promise he breaks it, and when he is entrusted with something he breaks that trust.” Narrated by al-Bukhaari, 32; Muslim, 89.

But there are some instances in which Islam permits lying, if that serves a greater purpose or wards off a greater harm:

These cases include the following:

1-     When a person is intermediating in order to bring about reconciliation between two disputing parties.

2-     When a man speaks to his wife, or a wife to her husband, concerning matters that will increase the love between them.

3-     War.

It was narrated that Asma’ bint Yazeed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Lies are not appropriate except in three cases: when a man speaks to his wife to please her, telling lies at times of war, and lying in order to bring about reconciliation between people.”

Shaykh al-Albaani said: it is hasan.

Taken from IslamQA

Read about white lies here.

Rabbit (Hadith No. 2244)

Bismillah.

Ahadith 2241 – 224 (below) are repeats. See linked text for related posts.

Volume 3, Book 47, Number 743:
Narrated Sahl (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) sent for a woman from the emigrants and she had a slave who was a carpenter. The Prophet (sallallaahu `alayhi wasallam) said to her “Order your slave to prepare the wood (pieces) for the pulpit.” So, she ordered her slave who went and cut the wood from the tamarisk and prepared the pulpit, for the Prophet (sallallaahu `alayhi wasallam). When he finished the pulpit, the woman informed the Prophet (sallallaahu `alayhi wasallam) that it had been finished. The Prophet (sallallaahu `alayhi wasallam) asked her to send that pulpit to him, so they brought it. The Prophet (sallallaahu `alayhi wasallam) lifted it and placed it at the place in which you see now.”

Volume 3, Book 47, Number 744:
Narrated ‘Abdullah bin Abu Qatada Al-Aslami:
That his father said, “One day I was sitting with some of the Prophet’s (sallallaahu `alayhi wasallam) companions on the way to Mecca. Allah’s Apostle (sallallaahu `alayhi wasallam) was ahead of us. All of my companions were in the state of Ihram while I was a non-Muhrim. They saw an onager while I was busy repairing my shoes, so they did not tell me about it but they wished I had seen it. By chance I looked up and saw it. So, I turned to the horse, saddled it and rode on it, forgetting to take the spear and the whip. I asked them if they could hand over to me the whip and the spear but they said, ‘No, by Allah, we shall not help you in that in any way.’ I became angry and got down from the horse, picked up both the things and rode the horse again. I attacked the onager and slaughtered it, and brought it (after it had been dead). They took it (cooked some of it) and started eating it, but they doubted whether it was allowed for them to eat it or not, as they were in the state of Ihram. So, we proceeded and I hid with me one of its fore-legs. When we met Allah’s Apostle (sallallaahu `alayhi wasallam) and asked him about the case, he asked, ‘Do you have a portion of it with you?’ I replied in the affirmative and gave him that fleshy fore-leg which he ate completely while he was in the state of Ihram.

Volume 3, Book 47, Number 745:
Narrated Anas (radiallaahu `anhu):
Once Allah’s Apostle (sallallaahu `alayhi wasallam) visited us in this house of ours and asked for something to drink. We milked one of our sheep and mixed it with water from this well of ours and gave it to him. Abu Bakr (radiallaahu `anhu) was sitting on his left side and ‘Umar (radiallaahu `anhu) in front of him and a bedouin on his right side. When Allah’s Apostle (sallallaahu `alayhi wasallam) finished, ‘Umar (radiallaahu `anhu) said to Allah’s Apostle (sallallaahu `alayhi wasallam), “Here is Abu Bakr (radiallaahu `anhu).” But Allah’s Apostle (sallallaahu `alayhi wasallam) gave the remaining milk to the bedouin and said twice, “The (persons on the) right side! So, start from the right side.” Anas (radiallaahu `anhu) added, “It is a Sunnah (the Prophet’s traditions)” and repeated it thrice.

Today’s Hadith:

Volume 3, Book 47, Number 746:
Narrated Anas (radiallaahu `anhu):
We chased a rabbit at Mar-al-Zahran and the people ran after it but were exhausted. I overpowered and caught it, and gave it to Abu Talha (radiallaahu `anhu) who slaughtered it and sent its hip or two thighs to Allah’s Apostle (sallallaahu `alayhi wasallam). (The narrator confirms that he sent two thighs). The Prophet (sallallaahu `alayhi wasallam) accepted that. (The sub-narrator asked Anas (radiallaahu `anhu), “Did the Prophet (sallallaahu `alayhi wasallam); eat from it?” Anas (radiallaahu `anhu) replied, “He ate from it.”)

Basically all animals are Halal except those that are made unlawful in Shari’a.
Allah says (interpretation of meaning): {Say (O Muhammad SAW): “I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork, etc.) for that surely is impure, …} [6: 145].

The Hadith establishes a rule concerning the birds and animals that are Haram, the Hadith reads: “Eating of all fanged beasts of prey, and all the birds having talons is forbidden”. [Reported by Imam Muslim ].

Therefore, eating a rabbit is permissible, and it is proved in Sahihain that “the Prophet (Sallallahu Alaihi wa Sallam) and his companions ate its meat” .
Rabbit is Halal and no one from Muslim scholars opposed this ruling.

The Fiqh of I`tikaaf (Ahadith 1740 – 1742)

Bismillah.

Volume 3, Book 33, Number 245:

Narrated ‘Aisha (radiallaahu `anhaa):

The Prophet (sallallaahu `alayhi wasallam) used to (put) bend his head (out) to me while he was in Itikaf in the mosque during my monthly periods and I would comb and oil his hair.

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Volume 3, Book 33, Number 246:

Narrated ‘Aisha (radiallaahu `anhaa):

Allah’s Apostle (sallallaahu `alayhi wasallam) used to let his head in (the house) while he was in the mosque and I would comb and oil his hair. When in Itikaf he used not to enter the house except for a need.

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Volume 3, Book 33, Number 247:

Narrated ‘Aisha (radiallaahu `anhaa):

The Prophet (sallallaahu `alayhi wasallam) used to embrace me during my menses. He also used to put his head out of the mosque while he was in Itikaf, and I would wash it during my menses.

In view of the fact that the purpose of I’tikaaf is to withdraw oneself from worldly affairs and devote oneself entirely to the remembrance of Allâh, therefore, one must during the course of I’tikaaf avoid unnecessary talk and work. Whatever time one finds, one must spend in performing nawafil (Salâh), tilawah, and other ‘ibâdah, dhikr and tasbihat. Moreover, the learning and teaching of ‘ilm of dîn, lectures and study of Islâmic books is not only permissible but also a cause of obtaining thawab.

The Fiqh of I`tikaaf

• If one observing I’tikaaf lets a part of his body out of the mosque, he is neither considered to have exited the premises nor does this affect the validity of his I’tikaaf. Therefore, he is allowed to take or give anything through the window or door of the mosque.
• It is acceptable in the Sharee’ah (Islamic jurisprudence) for one observing I’tikaaf to wash and comb his hair, apply perfume, perform Ghusl (ritual bath for purification), shave and groom himself.
• It is permissible for one observing the I’tikaaf to look at his wife and be touched by her without lust. And it is valid under the Sharee’ah for the wife to serve her husband, such as cleaning and combing his hair, and washing his clothes, etc.
• It is impermissible for one in I’tikaaf to exit the mosque, save for the express purpose of fulfilling a natural inevitable necessity, such as urination, excretion and fetching food and water for himself, if there is no one else to bring it to him. The same applies to any essential need which he can not satisfy in the mosque; he has the right to go out for it without fearing for the validity of his I’tikaaf.
• If a person performing I’tikaaf goes out of the mosque due to a need, it is not binding upon him to move hastily. He should walk at his normal pace, provided that he returns to the mosque as soon as he has achieved his objective.
• According to the majority of religious scholars, the one observing I’tikaaf must not leave the mosque to visit a patient or even attend a funeral procession. But, he does have the right to inquire about the health of a patient while passing by, without going to him.
• If one observing I’tikaaf goes out for a necessity, such as the death of his father or son, and he has not previously stipulated that he may have to leave the mosque for a similar critical reason, he must restart his I’tikaaf after he has fulfilled his need.
• It can be derived from the aforementioned Hadeeth that a wife is to abide in her husband’s house, even if he will not go to her for any purpose or if a Sharee’ah-defined impediment hinders him from going home, such as traveling or I’tikaaf; in all cases, it is forbidden for the wife to go out of his home, without his permission.
• If one exits his place of seclusion without a necessity, hisI’tikaaf becomes invalid.
• There is a difference of opinion among scholars with regard to the prerequisites of I’tikaaf, [as it is said one must] be fasting and seclude himself only in a mosque where the Friday prayers are held in congregation. The sound view is that fasting is not a precondition, since the Prophet, sallallaahu ‘alayhi wa salam, observed I’tikaaf in Shawwaal. Furthermore, it is permissible to do I’tikaaf in the mosque in which, though congregational prayers are offered, the Friday prayer is not, necessarily. In that case, one should go out to attend the Friday prayer and his I’tikaaf will still be valid. But, it is better for one to seclude himself in a mosque in which the Friday prayers are held.