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 40, Number 559 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Keeping horses may be a source of reward to some (man), a shelter to another (i.e. means of earning one’s living), or a burden to a third. He to whom the horse will be a source of reward is the one who keeps it in Allah’s Cause (prepare it for holy battles) and ties it by a long rope in a pasture (or a garden). He will get a reward equal to what its long rope allows it to eat in the pasture or the garden, and if that horse breaks its rope and crosses one or two hills, then all its foot-steps and its dung will be counted as good deeds for its owner; and if it passes by a river and drinks from it, then that will also be regarded as a good deed for its owner even if he has had no intention of watering it then. Horses are a shelter from poverty to the second person who keeps horses for earning his living so as not to ask others, and at the same time he gives Allah’s right (i.e. Zakat) (from the wealth he earns through using them in trading etc.,) and does not overburden them. He who keeps horses just out of pride and for showing off and as a means of harming the Muslims, his horses will be a source of sins to him.” When Allah’s Apostle (sallallaahu `alayhi wasallam) was asked about donkeys, he replied, “Nothing particular was revealed to me regarding them except the general unique verse which is applicable to everything: “Whoever does goodness equal to the weight of an atom (or small ant) shall see it (its reward) on the Day of Resurrection.”
In today’s time, this can be applied to cars, more or less. You use them for good, you’re rewarded for all the money you spend on their fuel, washes, oil changes, repairs etc. You use them to fulfill your needs/earn a living, you’re protected from poverty. You use them to show off – hoard them as collectibles in your garage – they’ll be a burden on you on the Day of Judgement.
Of course, this is my own derivation from the hadith. Not quoting any scholar.
Did you know? There is no zakah on horses.
Volume 3, Book 37, Number 494 :
Narrated by Aisha (radiallaahu `anhaa) (wife of the Prophet)
Since I reached the age when I could remember things, I have seen my parents worshipping according to the right faith of Islam. Not a single day passed but Allah’s Apostle (sallallaahu `alayhi wasallam) visited us both in the morning and in the evening. When the Muslims were persecuted, Abu Bakr (radiallaahu `anhu) set out for Ethiopia as an emigrant. When he reached a place called Bark-al-Ghimad, he met Ibn Ad-Daghna, the chief of the Qara tribe, who asked Abu Bakr (radiallaahu `anhu), “Where are you going?” Abu Bakr (radiallaahu `anhu) said, “My people have turned me out of the country and I would like to tour the world and worship my Lord.” Ibn Ad-Daghna said, “A man like you will not go out, nor will he be turned out as you help the poor earn their living, keep good relation with your Kith and kin, help the disabled (or the dependents), provide guests with food and shelter, and help people during their troubles. I am your protector. So, go back and worship your Lord at your home.” Ibn Ad-Daghna went along with Abu Bakr (radiallaahu `anhu) and took him to the chiefs of Quraish saying to them, “A man like Abu Bakr (radiallaahu `anhu) will not go out, nor will he be turned out. Do you turn out a man who helps the poor earn their living, keeps good relations with Kith and kin, helps the disabled, provides guests with food and shelter, and helps the people during their troubles?” So, Quraish allowed Ibn Ad-Daghna’s guarantee of protection and told Abu- Bakr that he was secure, and said to Ibn Ad-Daghna, “Advise Abu Bakr to worship his Lord in his house and to pray and read what he liked and not to hurt us and not to do these things publicly, for we fear that our sons and women may follow him.” Ibn Ad-Daghna told Abu Bakr (radiallaahu `anhu) of all that, so Abu- Bakr (radiallaahu `anhu) continued worshipping his Lord in his house and did not pray or recite Qur’an aloud except in his house. Later on Abu Bakr (radiallaahu `anhu) had an idea of building a mosque in the court yard of his house. He fulfilled that idea and started praying and reciting Qur’an there publicly. The women and the offspring of the pagans started gathering around him and looking at him astonishingly. Abu Bakr (radiallaahu `anhu) was a softhearted person and could not help weeping while reciting Qur’an. This horrified the pagan chiefs of Quraish. They sent for Ibn Ad-Daghna and when he came, they said, “We have given Abu Bakr protection on condition that he will worship his Lord in his house, but he has transgressed that condition and has built a mosque in the court yard of his house and offered his prayer and recited Qur’an in public. We are afraid lest he mislead our women and offspring. So, go to him and tell him that if he wishes he can worship his Lord in his house only, and if not, then tell him to return your pledge of protection as we do not like to betray you by revoking your pledge, nor can we tolerate Abu Bakr’s public declaration of Islam (his worshipping).” ‘Aisha (radiallaahu `anhaa) added: Ibn Ad-Daghna came to Abu Bakr (radiallaahu `anhu) and said, “You know the conditions on which I gave you protection, so you should either abide by those conditions or revoke my protection, as I do not like to hear the ‘Arabs saying that Ibn Ad-Daghna gave the pledge of protection to a person and his people did not respect it.” Abu Bakr (radiallaahu `anhu) said, “I revoke your pledge of protection and am satisfied with Allah’s protection.” At that time Allah’s Apostle (sallallaahu `alayhi wasallam) was still in Mecca and he said to his companions, “Your place of emigration has been shown to me. I have seen salty land, planted with date-palms and situated between two mountains which are the two Harras.” So, when the Prophet (sallallaahu `alayhi wasallam) told it, some of the companions migrated to Medina, and some of those who had migrated to Ethiopia returned to Medina. When Abu Bakr (radiallaahu `anhu) prepared for emigration, Allah’s Apostle (sallallaahu `alayhi wasallam) said to him, “Wait, for I expect to be permitted to emigrate.” Abu Bakr (radiallaahu `anhu) asked, “May my father be sacrificed for your sake, do you really expect that?” Allah’s Apostle (sallallaahu `alayhi wasallam) replied in the affirmative. So, Abu Bakr (radiallaahu `anhu) postponed his departure in order to accompany Allah’s Apostle (sallallaahu `alayhi wasallam) and fed two camels which he had, with the leaves of Samor trees for four months.
I keep thinking I’ve covered this Hadith before, but the blog search results keep disappointing me. Very well.
Ibn ad-Daghna pledged to protect Abu Bakr (radiallaahu `anhu) and he announced this to the people of Makkah. It was also a kind of guarantee that he gave to the people of Makkah that Abu Bakr (radiallaahu `anhu) won’t be a ‘problem’ anymore. That’s why every time the Quraysh had an issue concerning him, they went to Ibn ad-Daghna to resolve it instead of going directly to him.
And it’s profound how Abu Bakr (radiallaahu `anhu) tells him he’s satisfied with Allah’s protection and doesn’t need his. Only a man of faith and trust can say these words when surrounded by danger.. that too, from his own people.
Today’s Hadith is a real eye-opener. Read very carefully and learn your lesson!
Narrated Jabir bin Samura:
The People of Kufa complained against Sa’d to ‘Umar and the latter dismissed him and appointed ‘Ammar as their chief . They lodged many complaints against Sa’d and even they alleged that he did not pray properly. ‘Umar sent for him and said, “O Aba Ishaq! These people claim that you do not pray properly.” Abu Ishaq said, “By Allah, I used to pray with them a prayer similar to that of Allah’s Apostle and I never reduced anything of it. I used to prolong the first two Rakat of ‘Isha prayer and shorten the last two Rakat.” ‘Umar said, “O Aba Ishaq, this was what I thought about you.” And then he sent one or more persons with him to Kufa so as to ask the people about him. So they went there and did not leave any mosque without asking about him. All the people praised him till they came to the mosque of the tribe of Bani ‘Abs; one of the men called Usama bin Qatada with a surname of Aba Sa’da stood up and said, “As you have put us under an oath; I am bound to tell you that Sa’d never went himself with the army and never distributed (the war booty) equally and never did justice in legal verdicts.” (On hearing it) Sa’d said, “I pray to Allah for three things: O Allah! If this slave of yours is a liar and got up for showing off, give him a long life, increase his poverty and put him to trials.” (And so it happened). Later on when that person was asked how he was, he used to reply that he was an old man in trial as the result of Sa’d’s curse. ‘Abdul Malik, the sub narrator, said that he had seen him afterwards and his eyebrows were over-hanging his eyes owing to old age and he used to tease and assault the small girls in the way.
Looking at the whole narration, I don’t understand why anyone wanted to get Sa`d/Abu Ishaq dismissed from chieftain. It’s one thing to have personal grudges against a person, but to humiliate them publicly and spreading false rumors about them is just WRONG!
But Allah helps His slaves. Sa`d prayed to Allah to bring out the truth (because Abu Sa`da had taken an oath while saying what he said about Sa`d). And Allah accepted his prayer. Abu Sa`da was cursed. And reading about his last days is giving me the chills! He couldn’t help himself. Being old, poor and still teasing/assaulting ‘small girls’ he saw on the way. May Allah not make us from among those who have long lives and are put to trials. :(
Don’t let people curse you. As in, don’t give them the reason to do so. And avoid cursing others! If they don’t deserve it, it’ll come back to you. True story.
I hope you know the dua for entering the bathroom? If not, learn it now. It’s easy.
Whenever the Prophet went to answer the call of nature, he used to say, “Allah-umma inni a’udhu bika minal khubuthi wal khaba’ith i.e. O Allah, I seek Refuge with You from all offensive and wicked things (evil deeds and evil spirits).”
We seek refuge from these ‘evil spirits’ because they reside at such filthy places. And to protect ourselves from their evil, we seek the Almighty Allah. Who can provide better protection than Him eh?