Hadith no. 2628 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 232 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “There is a (compulsory) Sadaqa (charity) to be given for every joint of the human body (as a sign of gratitude to Allah) everyday the sun rises. To judge justly between two persons is regarded as Sadaqa, and to help a man concerning his riding animal by helping him to ride it or by lifting his luggage on to it, is also regarded as Sadaqa, and (saying) a good word is also Sadaqa, and every step taken on one’s way to offer the compulsory prayer (in the mosque) is also Sadaqa and to remove a harmful thing from the way is also Sadaqa.”
Volume 4, Book 52, Number 233 :
Narrated by ‘Abdullah bin ‘Umar (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) forbade the people to travel to a hostile country carrying (copies of) the Quran.
The Qur’aan is the best book that mankind has ever known, because it is the Word of the Lord of the Universe, which was brought down by the trustworthy Spirit [i.e., Jibreel] to the heart of the noble Messenger, to bring mankind forth from darkness into light, and guide them to the straight path. It is the Book whose miracle abides, the proof of which is constantly renewed; Falsehood cannot come to it from before it or behind it, (it is) sent down by the All Wise, Worthy of all praise (Allaah) [cf. Fussilat 41:42]
Muslims are to follow a certain etiquette when it comes to the Quran. As for the conditions related to purity when reading/touching the Quran, that will not be under discussion here. This post focuses on the aspect of respect when it comes to the copy of Quran (Mus-haf).
There is no difference of opinion among the scholars concerning the fact that the Qur’aan must be respected and protected.
Al-Nawawi (may Allaah have mercy on him) said in Al-Majmoo’ (2/85):
Putting it on the Ground..
Shaykh ‘Abd-Allaah ibn Jibreen (may Allaah preserve him) was asked:
What is the ruling on putting the Qur’aan on the clean ground or on the prayer mat?
It is better to put it in a high place so that it will be exalted in both the literal and metaphorical sense. Allaah says (interpretation of the meaning): “Exalted (in dignity), purified” [‘Abasa 80:14]. If you need to put it down, then put it down in a place that is raised up, even if only a little. If that is not possible then it is permissible to put it on the ground, on a clean carpet and the like. The Qur’aan should not be put down in a low place or a place that is impure or on the dirt, because that is showing disrespect towards it. But if a person needs to put it down on a clean carpet, there is nothing wrong with that, so long as one is keen to exalt it both literally and metaphorically.
Fataawa Islamiyyah (4/15).
Using it as a Pillow..
Ibn Muflih (May Allaah have mercy on him) said:
It is makrooh to use the Mushaf as a pillow. This was stated by Ibn Tameem, who mentioned it in al-Ri’aayah. Bakr ibn Muhammad said: Abu ‘Abd-Allaah said it is makrooh to place the Mushaf beneath one’s head and sleep on it. Al-Qaadi said: Rather that is makrooh because it is humiliating it and failing to respect it, as he is treating it like any other object.
Ibn Hamdaan favoured the view that it is haraam and stated that definitively in al-Mughni and al-Sharh. The same applies to all books of knowledge, if they contain Qur’aan, otherwise it is only makrooh.
Ibn ‘Abd al-Qawiy says in his book Majma’ al-Bahrayn: It is haraam to recline on the Mushaf and on the books of hadeeth and on anything in which there is any Qur’aan, according to consensus. End quote
Al-Adaab al-Shar’iyyah (2/393)
Carrying it in the Pocket..
It says in Fataawa al-Lajnah al-Daa’imah (4/60): One of us carries the Mushaf in his pocket, and he may enter the washroom carrying it. What is the ruling on that, please advise us?
Answer: carrying the Mushaf in one’s pocket is permissible, but it is not permissible for a person to enter the washroom carrying a Mushaf; rather he should put the Mushaf in a suitable place, out of respect and veneration for the Book of Allaah. But if he has no choice but to take it in with him, for fear that it may be stolen if he leaves it outside, then it is permissible for him to take it in with him, out of necessity. End quote.
But if the Mushaf is carried in the back pocket of one’s pants, and that will lead to sitting on the Mushaf when a person wants to sit down, then it is not permissible — in that case — to put it in the back pocket. The least that can be said concerning that is that it is makrooh. In fact more than one of the scholars stated clearly that something less serious than that is haraam, namely putting the Mushaf beneath one’s head like a pillow.
The Muslim should not go to extremes in respecting the Qur’aan. People have gone to extremes in this matter and have made it too burdensome, as it was narrated that one of them said: “For thirty years I have not entered a room in which there is a Mus-haf without having wudoo’.” And if one of them is in a room in which there is a Mus-haf he would not sleep all night lest he break wind in a room in which there is a Mus-haf!
These actions are clearly contrary to the way of the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them). They lived in small, cramped rooms, but that did not prevent them from sleeping in their houses, or having intercourse with their wives, or staying without wudoo’ for a while, even though there were Mus-hafs in their houses. When the Qur’aan was collected, it was kept in the houses of many of them.
Ahadith 2547 – 2548 (below) are repeats. See linked text for related posts.
Volume 4, Book 52, Number 152 :
Narrated by Sahl (radiallaahu `anhu)
When the helmet of the Prophet (sallallaahu `alayhi wasallam) was smashed on his head and blood covered his face and one of his front teeth got broken, ‘Ali (radiallaahu `anhu) brought the water in his shield and Fatima the Prophet’s daughter) washed him. But when she saw that the bleeding increased more by the water, she took a mat, burnt it, and placed the ashes on the wound of the Prophet and so the blood stopped oozing out.
Volume 4, Book 52, Number 153 :
Narrated by ‘Umar (radiallaahu `anhu)
The properties of Bani An-Nadir which Allah had transferred to His Apostle (sallallaahu `alayhi wasallam) as Fai Booty were not gained by the Muslims with their horses and camels. The properties therefore, belonged especially to Allah’s Apostle (sallallaahu `alayhi wasallam) who used to give his family their yearly expenditure and spend what remained thereof on arms and horses to be used in Allah’s Cause.
Volume 4, Book 52, Number 154 :
Narrated by Ali (radiallaahu `anhu)
I never saw the Prophet (sallallaahu `alayhi wasallam) saying, “Let my parents sacrifice their lives for you,” to any man after Sa’d (radiallaahu `anhu). I heard him saying (to him), “Throw (the arrows)! Let my parents sacrifice their lives for you.”
We come across many narrations in which the companions say these words to the Prophet (sallallaahu `alayhi wasallam): فِدَاكَ أَبِي وَأُمِّي (Let my father and mother be sacrificed for you!), but rarely do we see the Prophet (sallallaahu `alayhi wasallam) doing the same for his companions, for it is indeed an honor not everyone deserves. If you read about the life of Sa’d bin Abi Waqas (radiallaahu `anhu), his noble qualities, his love for Allah and His deen and the sacrifices he made, you’ll see why he was one of the very few that the Prophet (sallallaahu `alayhi wasallam) said these words to.
One might ask, are we allowed to say these words to other people, even besides the Prophet (sallallaahu `alayhi wasallam)? The answer is yes, because the Sahabah and their followers (Tabi’oon) used to say it to each other among them. So saying it to the those who deserve it, like people you love for Allah’s sake, those with knowledge and those having higher ranks is permissible.
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?
Narrated Abu Wail: (One day) I sat along with Shaiba on the chair inside the Ka’ba. He (Shaiba) said, “No doubt, Umar (radiallaahu `anhu) sat at this place and said, ‘I intended not to leave any yellow (i.e. gold) or white (i.e. silver) (inside the Ka’ba) undistributed.’ I said (to ‘Umar (radiallaahu `anhu)), ‘But your two companions (i.e. The Prophet (sallallaahu `alayhi wasallam) and Abu Bakr (radiallaahu `anhu)) did not do so.’ ‘Umar (radiallaahu `anhu) said, They are the two persons whom I always follow.’ “
Distribution of money = (financial) fiqh issue. I’m not competent enough to delve into that. Yet.
There’s something else in this narration. Something so minute, yet of great importance. Notice how `Umar (radiallaahu `anhu) wants to do one thing, but ends up doing the other because the latter was what Prophet (sallallaahu `alayhi wasallam) and Abu Bakr (radiallaahu `anhu) preferred in their lifetime. It’s called respect for your elders (in age and rank). He stopped where they stopped. No questions asked. It’s simple, right? Why then do we ask questions? Why do we want to go beyond our limits? Why can’t we just accept? Why can’t we just hear and obey? Why can’t we just submit?
One more thing, Allah wasn’t pleased with Sahabah for nothing. They had great qualities and they exercised them. They did more than they said. They sacrificed, they proved their worth. They were wonderful people. :)
Once I saw Allah’s Apostle at the door of my house while some Ethiopians were playing in the mosque (displaying their skill with spears). Allah’s Apostle was screening me with his Rida’ so as to enable me to see their display.
(‘Urwa said that ‘Aisha said, “I saw the Prophet, and the Ethiopians were playing with their spears.”)
One word: aww! :)
Also, the story doesn’t end here. Other narrations tell us that ‘Aisha (RA) was resting her head on Prophet (SAW)’s shoulder. Prophet (SAW) kept standing so ‘Aisha could enjoy the display fully. He once asked her if she was done, and she replied with no. He kept standing there without a word. Only when ‘Aisha felt tired and had enough, did the Prophet (SAW) move from his place.
That’s the example Prophet (SAW) left for the husbands of his Ummah. He treated his wives with such care and love that none of today’s ‘perfect couples’ stand a chance in comparison with him.
O followers of the Prophet (SAW), try following him for real. Men, treat your wives with respect, love and kindness. Women, narrate this Hadith to your sons and brothers [or husbands ;) ] so they can treat their wives nicely too. InshaAllah. :)