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Jihad: The Best of Deeds (Hadith No. 2437)

Bismillah.

Ahadith 2423 – 2436 (below) are repeats. See linked text for related posts.

Volume 4, Book 51, Number 30 :
Narrated by Anas bin Malik (radiallaahu `anhu)
Abu Talha (radiallaahu `anhu) had the greatest wealth of date-palms amongst the Ansar in Medina, and he prized above all his wealth (his garden) Bairuha’, which was situated opposite the Mosque (of the Prophet (sallallaahu `alayhi wasallam)). The Prophet (sallallaahu `alayhi wasallam) used to enter It and drink from its fresh water. When the following Divine Verse came:– “By no means shall you attain piety until you spend of what you love,” (3.92) Abu Talha (radiallaahu `anhu) got up saying. “O Allah’s Apostle! Allah says, ‘You will not attain piety until you spend of what you love,’ and I prize above alI my wealth, Bairuha’ which I want to give in charity for Allah’s Sake, hoping for its reward from Allah. So you can use it as Allah directs you.” On that the Prophet (sallallaahu `alayhi wasallam) said, “Bravo! It is a profitable (or perishable) property. (Ibn Maslama is not sure as to which word is right, i.e. profitable or perishable.) I have heard what you have said, and I recommend that you distribute this amongst your relatives.” On that Abu Talha (radiallaahu `anhu) said, “O Allah’s Apostle! I will do (as you have suggested).” So, Abu Talha (radiallaahu `anhu) distributed that garden amongst his relatives and cousins.

Volume 4, Book 51, Number 31 :
Narrated by Ibn Abbas (radiallaahu `anhu)
A man said to Allah’s Apostle (sallallaahu `alayhi wasallam), “My mother died, will it benefit her if I give in charity on her behalf?” The Prophet (sallallaahu `alayhi wasallam) replied in the affirmative. The man said, “I have a garden and I make you a witness that I give it in charity on her behalf.”

Volume 4, Book 51, Number 32 :
Narrated by Anas (radiallaahu `anhu)
When the Prophet (sallallaahu `alayhi wasallam) ordered that the mosque be built, he said, “O Bani An-Najjar! Suggest to me a price for this garden of yours.” They replied, “By Allah! We will demand its price from none but Allah.”

Volume 4, Book 51, Number 33 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
When ‘Umar (radiallaahu `anhu) got a piece of land in Khaibar, he came to the Prophet (sallallaahu `alayhi wasallam) saying, “I have got a piece of land, better than which I have never got. So what do you advise me regarding it?” The Prophet (sallallaahu `alayhi wasallam) said, “If you wish you can keep it as an endowment to be used for charitable purposes.” So, ‘Umar (radiallaahu `anhu) gave the land in charity (i.e. as an endowments on the condition that the land would neither be sold nor given as a present, nor bequeathed, (and its yield) would be used for the poor, the kinsmen, the emancipation of slaves, Jihad, and for guests and travelers; and its administrator could eat in a reasonable just manner, and he also could feed his friends without intending to be wealthy by its means.”

Volume 4, Book 51, Number 34 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
Umar (radiallaahu `anhu) got some property in Khaibar and he came to the Prophet (sallallaahu `alayhi wasallam) and informed him about it. The Prophet (sallallaahu `alayhi wasallam) said to him, “If you wish you can give it in charity.” So ‘Umar (radiallaahu `anhu) gave it in charity (i.e. as an endowment) the yield of which was to be used for the good of the poor, the needy, the kinsmen and the guests.

Volume 4, Book 51, Number 35 :
Narrated by Anas bin Malik (radiallaahu `anhu)
When Allah’s Apostle (sallallaahu `alayhi wasallam) came to Medina, he ordered that a mosque be built. He said, “O Bani An-Najjar! Suggest me a price for the garden of yours.” They replied, “By Allah, we will not ask its price except from Allah.”

Volume 4, Book 51, Number 36 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
Once ‘Umar (radiallaahu `anhu) gave a horse in charity to be used in holy fighting. It had been given to him by Allah’s Apostle (sallallaahu `alayhi wasallam). ‘Umar (radiallaahu `anhu) gave it to another man to ride. Then ‘Umar (radiallaahu `anhu) was informed that the man put the horse for sale, so he asked Allah’s Apostle (sallallaahu `alayhi wasallam) whether he could buy it. Allah’s Apostle (sallallaahu `alayhi wasallam) replied, “You should not buy it, for you should not take back what you have given in charity.”

Volume 4, Book 51, Number 37 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “My heirs will not inherit a Dinar or a Dirham (i.e. money), for whatever I leave (excluding the adequate support of my wives and the wages of my employees) is given in charity.”

Volume 4, Book 51, Number 38 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
When ‘Umar (radiallaahu `anhu) founded an endowment he stipulated that its administrator could eat from it and also feed his friend on the condition that he would not store anything for himself from it.

Volume 4, Book 51, Number 39 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said (at the time of building the Mosque), “O Bani An-Najjar! Suggest to me a price for your garden.” They replied, “We do not ask its price except from Allah.”

Volume 4, Book 51, Number 40 :
Narrated by Jabir bin ‘Abdullah Al-Ansari (radiallaahu `anhu)
My father was martyred on the day (of the Ghazwa) of Uhud and left six daughters and some debts to be paid. When the time of plucking the date-fruits came, I went to Allah’s Apostle (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle! you know that my father was martyred on Uhud’s day and owed much debt, and I wish that the creditors would see you.” The Prophet (sallallaahu `alayhi wasallam) said, “Go and collect the various kinds of dates and place them separately in heaps”‘ I did accordingly and called him. On seeing him, the creditors started claiming their rights pressingly at that time. When the Prophet (sallallaahu `alayhi wasallam) saw how they behaved, he went round the biggest heap for three times and sat over it and said, “Call your companions (i.e. the creditors).” Then he kept on measuring and giving them, till Allah cleared all my father’s debts. By Allah, it would have pleased me that Allah would clear the debts of my father even though I had not taken a single date to my sisters. But by Allah, all the heaps were complete, (as they were) and I looked at the heap where Allah’s Apostle was sitting and noticed as if not a single date had been taken thereof.

Kitaab-ul-Wasaayaa [Book of Wills] ends here.

Kitaab-ul-Jihaad [Book of Fighting for the Cause of Allah] starts today..

Volume 4, Book 52, Number 41 :
Narrated by Abdullah bin Masud (radiallaahu `anhu)
I asked Allah’s Apostle (sallallaahu `alayhi wasallam), “O Allah’s Apostle! What is the best deed?” He replied, “To offer the prayers at their early stated fixed times.” I asked, “What is next in goodness?” He replied, “To be good and dutiful to your parents.” I further asked, what is next in goodness?” He replied, “To participate in Jihad in Allah’s Cause.” I did not ask Allah’s Apostle (sallallaahu `alayhi wasallam) anymore and if I had asked him more, he would have told me more.

Volume 4, Book 52, Number 42 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “There is no Hijra (i.e. migration) (from Mecca to Medina) after the Conquest (of Mecca), but Jihad and good intention remain; and if you are called (by the Muslim ruler) for fighting, go forth immediately.

Volume 4, Book 52, Number 43 :
Narrated by ‘Aisha (radiallaahu `anhaa)
(That she said), “O Allah’s Apostle! We consider Jihad as the best deed. Should we not fight in Allah’s Cause?” He said, “The best Jihad (for women) is Hajj-Mabrur (i.e. Hajj which is done according to the Prophet’s tradition and is accepted by Allah).”

Today’s Hadith:

Volume 4, Book 52, Number 44 :
Narrated by Abu Huraira (radiallaahu `anhu)
A man came to Allah’s Apostle (sallallaahu `alayhi wasallam) and said, “Instruct me as to such a deed as equals Jihad (in reward).” He replied, “I do not find such a deed.” Then he added, “Can you, while the Muslim fighter is in the battle-field, enter your mosque to perform prayers without cease and fast and never break your fast?” The man said, “But who can do that?” Abu Huraira (radiallaahu `anhu) added, “The Mujahid (i.e. Muslim fighter) is rewarded even for the footsteps of his horse while it wanders bout (for grazing) tied in a long rope.”

Jihad in Arabic means striving and doing one’s utmost in word and deed. In Islamic terminology it refers to the Muslims striving to fight the kuffaar so that the word of Allaah will be supreme. The main goal of jihad is to make the people worship Allaah alone and to bring them forth from servitude to people to servitude to the Lord of people. Allaah says (interpretation of the meaning): 

“And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allaah) and (all and every kind of) worship is for Allaah (Alone). But if they cease, let there be no transgression except against Az-Zaalimoon (the polytheists, and wrong-doers)”
[al-Baqarah 2:193]

All these ahadith (under Book of Jihad) talk about the excellence and superiority of Jihad over other good deeds. Allah says:

إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الْجَنَّةَ ۚ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنجِيلِ وَالْقُرْآنِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ ۚ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ ۚ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

“Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah , so they kill and are killed. [It is] a true promise [binding] upon Him in the Torah and the Gospel and the Qur’an. And who is truer to his covenant than Allah? So rejoice in your transaction which you have contracted. And it is that which is the great attainment.” [9:111]

Ibn Kathir comments:

Allah states that He has compensated His believing servants for their lives and wealth — if they give them up in His cause — with Paradise. This demonstrates Allah’s favor, generosity and bounty, for He has accepted the good that He already owns and bestowed, as a price from His faithful servants. Al-Hasan Al-Basri and Qatadah commented, “By Allah! Allah has purchased them and raised their worth.” Shimr bin `Atiyyah said, “There is not a Muslim but has on his neck a sale that he must conduct with Allah; he either fulfills its terms or dies without doing that.” He then recited this Ayah. This is why those who fight in the cause of Allah are said to have conducted the sale with Allah, meaning, accepted and fulfilled his covenant. Allah’s statement,

﴿يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ﴾

(They fight in Allah’s cause, so they kill and are killed.) indicates that whether they were killed or they kill the enemy, or both, then Paradise will be theirs. The Two Sahihs recorded the Hadith,

«وَتَكَفَّلَ اللهُ لِمَنْ خَرَجَ فِي سَبِيلِهِ لَا يُخْرِجُهُ إِلَّا جِهَادٌ فِي سَبِيلِي وَتَصْدِيقٌ بِرُسُلِي بِأَنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرْجِعَهُ إِلَى مَنْزِلِهِ الَّذِي خَرَجَ مِنْهُ، نَائِلًا مَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَة»

(Allah has made a promise to the person who goes out (to fight) in His cause; `And nothing compels him to do so except Jihad = in My Cause and belief in My Messengers. ‘ He will either be admitted to Paradise if he dies, or compensated by Allah, either with a reward or booty if He returns him to the home which he departed from.) Allah’s statement,

﴿وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْءانِ﴾

(It is a promise in truth which is binding on Him in the Tawrah and the Injil and the Qur’an.) affirms this promise and informs us that Allah has decreed this for His Most Honorable Self, and revealed it to His Messengers in His Glorious Books, the Tawrah that He sent down to Musa, the Injil that He sent down to `Isa, and the Qur’an that was sent down to Muhammad, may Allah’s peace and blessings be on them all. Allah said next,

﴿وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ﴾

(And who is truer to his covenant than Allah) affirming that He never breaks a promise. Allah said in similar statements,

﴿وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثاً﴾

(And who is truer in statement than Allah)﴿4:87﴾, and,

﴿وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلاً﴾

(And whose words can be truer than those of Allah)﴿4:122﴾. Allah said next,

﴿فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِى بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ﴾

(Then rejoice in the bargain which you have concluded. That is the supreme success.), meaning, let those who fulfill the terms of this contract and uphold this covenant receive the good news of great success and everlasting delight.

How to Treat Servants (Hadith No. 2422)

Bismillah.

Volume 4, Book 51, Number 29 :
Narrated by Anas (radiallaahu `anhu)
When Allah’s Apostle (sallallaahu `alayhi wasallam) came to Medina; he did not have any servant. Abu Talha (radiallaahu `anhu) (Anas’ step-father) took me to Allah’s Apostle (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle! Anas is a wise boy, so let him serve you.” So, I served him at home and on journeys. If I did anything, he never asked me why I did it, and if I refrained from doing anything, he never asked me why I refrained from doing it.

This hadith gives evidence for employment of an orphan and showing kindness to servants. We treat our servants as if they owe us their lives, belittling them and scolding them for every little thing. Look at the Prophet (sallallaahu `alayhi wasallam), he wouldn’t even ask him questions like ‘Why didn’t you do this?’, or ‘Why did you do it?’. I’m sure there must have been incidents where he fell short, he was just a ten-year-old boy when he started and spent all his teen years with the Prophet (sallallaahu `alayhi wasallam). There must have been times when he didn’t complete a task or committed mistakes etc. But he was never rebuked by the Prophet (sallallaahu `alayhi wasallam).

And isn’t it amazing how he mentions this specific trait of the Prophet (sallallaahu `alayhi wasallam) when narrating this hadith? He could’ve said something more general, like “He was extremely nice to me”, or “He never scolded me”, or “He was the best”. You get the point. But when he recalls his time with the Prophet (sallallaahu `alayhi wasallam), he remembers specifically what we could call “forgiveness”. Imagine what our servants would recall their time with us ten, twenty years down the line. Would they remember our pleasantness or the constant insults we throw at them?

Interesting fact about Anas (radiallaahu `anhu):

His mother once asked the Prophet, upon him be peace, to supplicate for Anas. He, upon him be peace, said,
‘O Allah, increase him in wealth and sons, give him long life and forgive him his sins.’
Anas would recollect that he had 125 offspring in his lifetime and only two of them were girls, his garden gave fruit twice a year and had basil which smelt like musk and he had lived long and had even survived poison and he hoped for the fourth part of the supplication. He was the last companion to die in Basra in the year 93H aged 103 years old. [Abdul Aziz Ahmed]

Read more on his life here.

The Seven Great Destructive Sins (Hadith No. 2421)

Bismillah.

Ahadith 2415 – 2420 (below) are repeats. See linked text for related posts.

Volume 4, Book 51, Number 22 :
Narrated by ‘Aisha (radiallaahu `anhaa)
A man said to the Prophet (sallallaahu `alayhi wasallam), “My mother died suddenly, and I think that if she could speak, she would have given in charity. May I give in charity on her behalf?” He said, “Yes! Give in charity on her behalf.”

Volume 4, Book 51, Number 23 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
Sad bin Ubada (radiallaahu `anhu) consulted Allah’s Apostle (sallallaahu `alayhi wasallam) saying, “My mother died and she had an unfulfilled vow.” The Prophet (sallallaahu `alayhi wasallam) said, “Fulfill it on her behalf.”

Volume 4, Book 51, Number 24 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
That the mother of Sad bin Ubada (radiallaahu `anhu), the brother of Bani Saida, died in Sad’s absence, so he came to the Prophet (sallallaahu `alayhi wasallam) saying, “O Allah’s Apostle! My mother died in my absence, will it benefit her if I give in charity on her behalf?” The Prophet (sallallaahu `alayhi wasallam) said, “Yes.” Sad (radiallaahu `anhu) said, “I take you as my witness that I give my garden Al-Makhraf in charity on her behalf.”

Volume 4, Book 51, Number 25 :
Narrated by Az-Zuhri
Urwa bin Az-Zubair said that he asked ‘Aisha (radiallaahu `anhaa) about the meaning of the Quranic Verse:– “And if you fear that you will not deal fairly with the orphan girls then marry (other) women of your choice.” (4.2-3) Aisha (radiallaahu `anhaa) said, “It is about a female orphan under the guardianship of her guardian who is inclined towards her because of her beauty and wealth, and likes to marry her with a Mahr less than what is given to women of her standard. So they (i.e. guardians) were forbidden to marry the orphans unless they paid them a full appropriate Mahr (otherwise) they were ordered to marry other women instead of them. Later on the people asked Allah’s Apostle (sallallaahu `alayhi wasallam) about it. So Allah revealed the following Verse:– “They ask your instruction (O Muhammad!) regarding women. Say: Allah instructs you regarding them…” (4.127) and in this Verse Allah indicated that if the orphan girl was beautiful and wealthy, her guardian would have the desire to marry her without giving her an appropriate Mahr equal to what her peers could get, but if she was undesirable for lack of beauty or wealth, then he would not marry her, but seek to marry some other woman instead of her. So, since he did not marry her when he had no inclination towards her, he had not the right to marry her when he had an interest in her, unless he treated her justly by giving her a full Mahr and securing all her rights.

Volume 4, Book 51, Number 26 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
In the lifetime of Allah’s Apostle (sallallaahu `alayhi wasallam), Umar gave in charity some of his property, a garden of date-palms called Thamgh. ‘Umar said, “O Allah’s Apostle! I have some property which I prize highly and I want to give it in charity.” The Prophet (sallallaahu `alayhi wasallam) said, “Give it in charity (i.e. as an endowment) with its land and trees on the condition that the land and trees will neither be sold nor given as a present, nor bequeathed, but the fruits are to be spent in charity.” So ‘Umar (radiallaahu `anhu) gave it in charity, and it was for Allah’s Cause, the emancipation of slaves, for the poor, for guests, for travelers, and for kinsmen. The person acting as its administrator could eat from it reasonably and fairly, and could let a friend of his eat from it provided he had no intention of becoming wealthy by its means.

Volume 4, Book 51, Number 27 :
Narrated by ‘Aisha (radiallaahu `anhaa)
The following Verse: “If a guardian is well-off, let him claim no remuneration (i.e. wages), but if he is poor, let him have for himself what is just and reasonable.” (4.6) was revealed in connection with the guardian of an orphan, and it means that if he is poor he can have for himself (from the orphan’s wealth) what is just and reasonable according to the orphan’s share of the inheritance.

Today’s Hadith:

Volume 4, Book 51, Number 28 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Avoid the seven great destructive sins.” The people enquire, “O Allah’s Apostle! What are they? “He said, “To join others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except for a just cause (according to Islamic law), to eat up Riba (usury), to eat up an orphan’s wealth, to give back to the enemy and fleeing from the battlefield at the time of fighting, and to accuse, chaste women, who never even think of anything touching chastity and are good believers.

The sins vary between grave and minor sins. Some sins are graver than others. The deliverer of the glad tidings and the Warner (prayers and peace of Allah be upon him) warned us from the all sins, whether they are grave or minor. In some situations, he described some of the sins with specific attributes, and he assigned signs for other sins in other situations. Among these sins are the seven great destructive sins.

«اجتنبوا السبع الموبقات،قالوا: يا رسول الله: وما هن ؟ قال: الشرك بالله ، والسحر ، وقتل النفسالتي حرم الله إلا بالحق ، وأكل الربا ، وأكل مال اليتيم ، والتولي يوم الزحف ، وقذف المحصنات المؤمنات الغافلات»

متفق عليه

The Messenger of Allah (prayers and peace of Allah be upon him) orders us to avoid these seven great destructive sins and warns us from committing them.

They are destructive sins because they destruct their doers in the worldly life and in the hereafter too.

In this Hadeeth, there are important rules for protecting the religion, honor, self, money and mind; thereupon, the Prophet (prayers and peace of Allah be upon him) warned us from committing these seven great destructive sins.

The first of these seven great destructive sins is polytheism:

If it was major polytheism (i.e. joining others in worship along with Allah) by worshipping a statue or sacrificing for anyone except Allah Almighty, it would be the gravest sin. This kind of polytheism turns its doer out of the folds of Islam and makes him an infidel. Allah Almighty says: {Verily! Allâh forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills sins other than that, and whoever sets up partners in worship with Allâh, has indeed strayed far away} [Surat An-Nisa: 116]

{إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاءُ وَمَن يُشْرِكْ بِاللّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيداً}
النساء: 116

Transliteration: Inna Allaha la yaghfiru an yushraka bihi wayaghfiru ma doona thalika liman yashao waman yushrik biAllahi faqad dalla dalalan baAAeedan

On the other hand, if it was minor polytheism (i.e. acts against the perfect monotheism) like dealing with usury which is one of the gravest sins, it would be a grave sin nullifies the good deeds. The Prophet (prayers and peace of Allah be upon him) said: “The most dreadful thing I fear for your is the minor polytheism.”

“O Messenger of Allah, what is it?” the companions asked.

Prophet (prayers and peace of Allah be upon him) replied: “Hypocrisy” [Al-Albani]

«إن أخوف ما أخاف عليكم الشرك الأصغر ، قالوا: و ما الشرك الأصغر ؟ قال الرياء»
الألباني

Therefore, it’s a grave sin that perishes good deeds we invoke Allah, the Most Generous, to protect us from all kinds of polytheism.

The second of these seven great destructive sins is magic:

All kinds of magic (e.g. illusions, acts of devils after endearing the self to them by committing the sins to have their help in harming the hearts and the bodies by the will of Allah or using chemical substances to change pictures and the characteristics for planting fear) are great evil and grave sin. The majority of the scholars agreed upon counting magic as disbelief and considering the person who learns it as an infidel, because Allah Almighty says: {They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic} [Surat Al-Baqarah: 102]

{وَمَا كَفَرَ سُلَيْمَانُ وَلَـكِنَّ الشَّيْاطِينَ كَفَرُواْ يُعَلِّمُونَ النَّاسَ السِّحْرَ}
البقرة: 102

Transliteration: WaittabaAAoo ma tatloo alshshayateenu AAala mulki sulaymana wama kafara sulaymanu walakinna alshshayateena kafaroo yuAAallimoona alnnasa alssihra

This verse states clearly that the devils disbelieved because of teaching men magic. Allah Almighty said as description to the sayings of the two angels: {We are only for trial, so disbelieve not (by learning this magic from us)} [Surat Al-Baqarah: 102]

{إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ}
البقرة: 102

Transliteration: innama nahnu fitnatun fala takfur

The third of these seven great destructive sins is killing the life which Allah has forbidden except for a just cause (i.e. according to Islamic law):

Killing the life without a just cause is a crime that causes disorder and chaos in the society. Islam protects the blood of the Muslim and protects the Muslim society from disorder and chaos; thereupon, Islam sentenced death for whoever kills a person without a just cause and he would be punished, that’s how life is saved by such punishment. He Almighty says: {And there is (a saving of) life for you in Al-Qisas (the Law of Equality in punishment), O men of understanding, that you may become Al-Muttaqun} [Surat Al-Baqarah: 179]

{وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَاْ أُولِيْ الأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ}
البقرة: 179

Transliteration: Walakum fee alqisasi hayatun ya olee alalbabi laAAallakum tattaqoona

Moreover, Allah sentenced the murderer with hellfire in the hereafter; Allah Almighty says: {And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrath and the Curse of Allah are upon him, and a great punishment is prepared for him.} (Surat An-Nisa: 93).

{وَمَن يَقْتُلْ مُؤْمِناً مُّتَعَمِّداً فَجَزَآؤُهُ جَهَنَّمُ خَالِداً فِيهَا وَغَضِبَ اللّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَاباً عَظِيماً}
النساء: 93

Transliteration: Waman yaqtul muminan mutaAAammidan fajazaohu jahannamu khalidan feeha waghadiba Allahu AAalayhi walaAAanahu waaAAadda lahu AAathaban AAatheeman

The fourth of these seven great destructive sins is eating usury:

We do not mean just eating; rather we mean all the kinds of dealing with usury whether it is eating, drinking, clothing or anything else. We refer to eating because it is the most common reason for dealing with usury.

Usury is one of the gravest sins, because the Messenger of Allah (prayers and peace of Allah be upon him) counted it as one of the seven great destructive sins.

Moreover, Allah Almighty promised the usurers to destroy their usury gains; Allah Almighty says: {Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.)} [Surat Al-Baqarah: 276]

{يَمْحَقُ اللّهُ الْرِّبَا وَيُرْبِي الصَّدَقَاتِ}
البقرة: 276

Transliteration: Yamhaqu Allahu alrriba wayurbee alssadaqati

Also, He Almighty gave a notice of war to the usurers if they did not give up what remained from usury; He Almighty says: {O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury) (from now onward), if you are (really) believers. (278) And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)} [Surat Al-Baqarah: 278-279]

{يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَذَرُواْ مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّؤْمِنِينَ فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مِّنَ اللّهِ وَرَسُولِهِ وَإِن تُبْتُمْ فَلَكُمْ رُؤُوسُ أَمْوَالِكُمْ لاَ تَظْلِمُونَ وَلاَ تُظْلَمُونَ}
البقرة: 278-279

Transliteration: Ya ayyuha allatheena amanoo ittaqoo Allaha watharoo ma baqiya mina alrriba in kuntum mumineena (278) Fain lam tafAAaloo fathanoo biharbin mina Allahi warasoolihi wain tubtum falakum ruoosu amwalikum la tathlimoona wala tuthlamoona

This is because usury brings grave evils to the majority of people; it is based on the belief of man’s freedom and his right to behave as he desires to gain money by any way whether it is lawful or unlawful. Eventually, this leads to a system that destroys humanity for the sake of a few usurers.

You should know that some people may be deceived by changing the name of usury and calling it profits or benefits or any other names to make the person thinks that it is lawful. DUsury is usury whether it is called by that name or by any other name.

The fifth of these seven great destructive sins is eating up the property of orphans:

The orphan is the person who lost his father in his childhood and did not grow up to the maturity.
Islam cared for orphans’ properties and rights and assigned for every orphan someone to be responsible for his growing up, education, developing his money and training him to be able to care for his own affairs.

Allah has warned those who eat the properties of the orphans by His saying: {Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!} [Surat An-Nisa: 10]

{إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْماً إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَاراً وَسَيَصْلَوْنَ سَعِيراً}
النساء: 10

Transliteration: Inna allatheena yakuloona amwala alyatama thulman innama yakuloona fee butoonihim naran wasayaslawna saAAeeran

The sixth of these seven great destructive sins is giving back to the enemy and fleeing from the battlefield at the time of fighting:

Allah Almighty has promised the believers, who sacrifice their selves and properties for the cause of Allah, to enter paradise. Also, He severely warned those who give back to the enemy and fleeing from the battlefield at the time of fighting. Allah almighty says: {O you who believe! When you meet those who disbelieve, in a battle-field, never turn your backs to them. And whoever turns his back to them on such a day – unless it be a stratagem of war, or to retreat to a troop (of his own), – he indeed has drawn upon himself wrath from Allâh. And his abode is Hell, and worst indeed is that destination!} [Surat Al-Anfal: 15-16]

{يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ زَحْفاً فَلاَ تُوَلُّوهُمُ الأَدْبَارَ وَمَن يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلاَّ مُتَحَرِّفاً لِّقِتَالٍ أَوْ مُتَحَيِّزاً إِلَى فِئَةٍ فَقَدْ بَاء بِغَضَبٍ مِّنَ اللّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ}
الأنفال: 15-16

Transliteration: Ya ayyuha allatheena amanoo itha laqeetumu allatheena kafaroo zahfan fala tuwalloohumu aladbara (15) Waman yuwallihim yawmaithin duburahu illa mutaharrifan liqitalin aw mutahayyizan ila fiatin faqad baa bighadabin mina Allahi wamawahu jahannamu wabisa almaseeru

The seventh of these seven great destructive sins is to accuse, chaste women, who never even think of anything touching chastity and are good believers:

This is applicable to accusing them with committing illegal sexual intercourse or the like. The Messenger of Allah (prayers and peace of Allah be upon him) warns Muslims from accusing the chaste women who never even think of anything touching chastity and are good believers.

Chastity is the essence of humanity’s honor. Accusing the chaste woman who never even think of anything touching chastity and is good believer destroys the family institution, tears the unity of the community, spreads evil between people, degrades the nation’s honor and plants hatred and grudge between people; thereupon, the person who commits this sin is sentenced to punishment in this worldly life in addition to the severe torture in the hereafter. Allah Almighty says: {Verily, those who accuse chaste women, who never even think of anything touching their chastity and are good believers – are cursed in this life and in the Hereafter, and for them will be a great torment -} [Surat An-Nur: 23]

{إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ}
النور: 23

Transliteration: Inna allatheena yarmoona almuhsanati alghafilati almuminati luAAinoo fee alddunya waalakhirati walahum AAathabun AAatheemun

You should know that the grave sins are not these seven sins only; rather there are other Ahadeeth and verses that mentioned other grave sins such as drinking wine, disobeying the parents, theft, illegal sexual intercourse and others.

Finally; I invoke Allah, the Most Generous, by His beautiful names and His exalted attributes to get us away from the sins whether they are grave or minor, and I invoke Him to keep us firm with the word that stands firm in this world (i.e. worshipping Allâh Alone and none else), and in the Hereafter too. Indeed He is able to do that. And prayers of Allah be upon our prophet Muhammad.

Taken from IslamWay.net

Distribution of Inheritance: Being Kind to Orphans and the Needy (Hadith No. 2414)

Bismillah.

وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا

“And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate and speak to them words of appropriate kindness.” [4:8]

Volume 4, Book 51, Number 21 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
Some people claim that the order in the above Verse is cancelled, by Allah, it is not cancelled, but the people have stopped acting on it. There are two kinds of guardians (who are in charge of the inheritance): One is that who inherits; such a person should give (of what he inherits to the relatives, the orphans and the needy, etc.), the other is that who does not inherit (e.g. the guardian of the orphans): such a person should speak kindly and say (to those who are present at the time of distribution), “I can not give it to you (as the wealth belongs to the orphans).”

Ibn Kathir comments:

Ath-Thawri said that Ibn Abi Najih narrated from Mujahid that implementing this Ayah, “Is required from those who have anything to inherit, paid from whatever portions their hearts are satisfied with giving away.” Similar explanation was reported from Ibn Mas`ud, Abu Musa, `Abdur-Rahman bin Abi Bakr, Abu Al-`Aliyah, Ash-Sha`bi and Al-Hasan. Ibn Sirin, Sa`id bin Jubayr, Makhul, Ibrahim An-Nakha`i, `Ata’ bin Abi Rabah, Az-Zuhri and Yahya bin Ya`mar said this payment is obligatory. Others say that this refers to the bequeathal at the time of death. And others say that it was abrogated. Al-`Awfi reported that Ibn `Abbas said that this Ayah,

﴿وَإِذَا حَضَرَ الْقِسْمَةَ﴾

(And when are present at the time of division), refers to divisions of inheritance. So, when poor relatives, who are ineligible for inheritance, orphans, and the poor attend the division of the inheritance, which is sometimes substantial, their hearts will feel eager to have a share, seeing each eligible person assuming his share; while they are desperate, yet are not given anything. Allah the Most Kind, Most Compassionate, commands that they should have a share in the inheritance as an act of kindness, charity, compassion and mercy for them.

Mawdudi comments:

This directive is addressed to the heirs of the deceased. They are told not to be niggardly towards their relatives whether they be close or distant. Nor should they be niggardly towards either poor and needy members of the family or towards orphans who are present when the inheritance is distributed. Although they are not legally entitled to any share it is seemly for people to act magnanimously and give them something out of their inheritance, and especially to desist from making hurtful remarks.

The Story of Ka’b ibn Malik’s (radiallaahu `anhu) Repentance (Hadith No. 2413)

Bismillah.

Ahadith 2410 – 2412 (below) are repeats. See linked text for related posts.

Volume 4, Book 51, Number 17 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) saw a man driving a Badana (i.e. camel for sacrifice) and said to him, “Ride on it.” The man said, “O Allah’s Apostle! It is a Badana.” (The Prophet (sallallaahu `alayhi wasallam) repeated his order) and on the third or fourth time he said, “Ride it, “woe to you!” (or said: “May Allah be merciful to you).”

Volume 4, Book 51, Number 18 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) saw a man driving a Badana and said to him, “Ride on it,” and on the second or the third time he added, “Woe to you.”

Volume 4, Book 51, Number 19 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
The mother of Sad bin ‘Ubada (radiallaahu `anhu) died in his absence. He said, “O Allah’s Apostle! My mother died in my absence; will it be of any benefit for her if I give Sadaqa on her behalf?” The Prophet (sallallaahu `alayhi wasallam) said, “Yes,” Sad (radiallaahu `anhu) said, “I make you a witness that I gave my garden called Al Makhraf in charity on her behalf.”

Today’s Hadith:

Volume 4, Book 51, Number 20 :
Narrated by Kab bin Malik (radiallaahu `anhu)
I said, “O Allah’s Apostle! For the acceptance of my repentance I wish to give all my property in charity for Allah’s sake through His Apostle (sallallaahu `alayhi wasallam).” He said, “It is better for you to keep some of the property for yourself.” I said, “Then I will keep my share in Khaibar.”

The story of Ka’b’s (radiallaahu `anhu) repentance is most beautiful. He narrated it in his own words to his son who then narrated it further, and it’s recorded in Bukhari and Muslim. We’ll come to the story after this point: it is mustahabb (liked) to give charity after committing a sin (and repenting).

It was narrated that Ka‘b ibn ‘Ajrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said to me:

“Charity extinguishes sin as water extinguishes fire.”
Al-Tirmidhi (614); classed as saheeh by al-Albaani in Sunan al-Tirmidhi.

The Story of Ka’b’s (radiallaahu `anhu) Repentance

After the Conquest of Makkah, Caeser – Ruler of Byzantium, which was considered the greatest military force on earth at the time – could no longer turn a blind eye to the activities of the Muslims. He was anxiously aware of the Arab tribes’ expectations of independence, and their hopes of getting free from his reign and influence. They could not ignore the alliance of the Arab tribes on his borders to the Muslims. So he concluded that the demolition of the Muslims’ power had grown an urgent necessity. This decision of his should, in his opinion, be achieved before the Muslims become too powerful to conquer, and raise troubles and unrest in the adjacent Arab territories. Thus, Caeser raised a huge army of Byzantine and pro-Roman Ghassanide tribes to launch a decisive bloody battle against the Muslims. News of this army reached the Muslims and much fear spread in their hearts. After much deliberating on the situation, the Messenger of Allah sallallahu ‘alayhi wa sallam made up his mind and ordered his companions to prepare for war. No sooner had the Muslims heard the voice of the Prophet sallallahu ‘alayhi wa sallam calling them to fight the Byzantines, than they rushed to comply with his orders. Almost all the Muslims responded positively. Only those who had weakness in their hearts favoured to stay behind. They were only three people. Their story is told below:

Due to its particular circumstances, this invasion was a particularly severe trial provided by Allah only to try the believers’ faith and sort them out from the others. This is Allah’s permanent Will in such circumstances. In this respect He says:

“Allah will not leave the believers in the state in which you are in now, until He distinguishes the wicked from the good … “[Al-Qur’an 3:179]

Lagging behind and hanging back from full participation in that invasion amounted to a degree of hypocrisy. Whenever the Messenger of Allah sallallahu ‘alayhi wa sallam was informed of a man’s lingering, he would say: “Leave him alone! If Allah knows him to be good, He will enable him to follow you; but if he were not so, Allah would relieve us of him.”

Nobody stayed behind except those who were either hindered by a serious excuse or the hypocrites who told lies to Allah and His Messenger. Some of those hypocrites’ lingering was due to an excuse based on forgery and delusion. Some others tarried, but didn’t ask for instant permission. But there were three believers who unjustifiably lingered. They were the ones whose faith Allah tried, but later He returned to them in Mercy and accepted their repentance. One of the believers’ stories is recorded in an authentic hadeeth:

It has been related by ‘Abdullah ibn Ka’ab ibn Malik, who became Ka’ab’s guide from amongst his children – when he became blind. He said: I heard Ka’ab ibn Malik speaking about the incident concerning his non-participation during the Battle of Tabuk. Ka’ab said:

“I was not absent from the Messenger of Allah sallallahu ‘alayhi wa sallam during any campaign that he fought in, except the Battle of Tabuk. Nevertheless, I was absent from the Battle of Badr. However, no individual was admonished for non-participation. Indeed, the Messenger of Allah sallallahu ‘alayhi wa sallam departed in search of a caravan of the Quraysh, thereafter certain events took place until Allah assembled the two armies unexpectedly. Verily, I witnessed the night of Al-‘Aqabah (the Pledge) with the Messenger of Allah sallallahu ‘alayhi wa sallam, the night wherein we pledged our allegiance to Islam. Furthermore I would not exchange it for participation in the Battle of Badr, regardless of the fact that the Battle of Badr is deemed more noteworthy amongst the people. In relation to my news: I had never before been stronger nor wealthier than at the time I remained behind the Prophet sallallahu ‘alayhi wa sallam during that campaign. By Allah – I had never before been in possession of two she-camels, until the time of the battle.”

The Messenger of Allah sallallahu ‘alayhi wa sallam would conceal his intention to embark upon a military expedition by making reference to other campaigns, until the time for that expedition arrived.

The Messenger of Allah sallallahu ‘alayhi wa sallam conducted that expedition during a season of extreme heat, undertaking a lengthy journey through desert terrain. In addition, the enemy was great in number. Thus, the Prophet sallallahu ‘alayhi wa sallam, clarified the matter to the Muslims, in order that they prepare themselves adequately for their campaign, and he informed them of their intended destination. The Messenger of Allah sallallahu ‘alayhi wa sallam was accompanied by a considerable number of Muslims, whose names could not be recorded in a book. Ka’ab continued:

“Any individual who wished to remain absent would assume that his absence would pass unnoticed, unless it was revealed by Allah by means of Divine Revelation. The Messenger of Allah sallallahu ‘alayhi wa sallam undertook that expedition during a season wherein the fruit had ripened and the shade had become pleasant.

The Messenger of Allah sallallahu ‘alayhi wa sallam and the Muslims equipped themselves with the necessary provisions. I too departed in order to prepare myself, however I returned without accomplishing anything. I would say to myself: I am able to prepare myself. Hence, I continued to postpone my preparations. However the people occupied themselves in earnest with the journey, until the day arrived wherein the Messenger of Allah sallallahu ‘alayhi wa sallam and the Muslims proceeded to depart. However I had not completed any part of my preparations. I said to myself: I shall prepare myself in one or two days after his departure, and then I will join them.

“The morning after their departure, I set out in order to equip myself. However, I returned without completing anything. The following morning, I set out again, nevertheless, but I returned without accomplishing anything. This continued until they hastened towards the battle, and the campaign had passed by. Nevertheless, I intended to depart and reach them, would that I had done so! However, I was not destined to do that.

“After the departure of the Messenger of Allah sallallahu ‘alayhi wa sallam I would enter amongst the people and it would become a cause of sadness for me. For I did not see except the one suspected of being a hypocrite, or the weak and infirm whom Allah had excused from participation.

The Messenger of Allah sallallahu ‘alayhi wa sallam did not remember me until he arrived in Tabuk. He was sitting amongst his people in Tabuk and asked, ‘What happened to Ka’ab?’ A man from amongst the tribe of Bani Salimah responded: ‘O Messenger of Allah, he was hindered by his garments and pleasure for his clothes and his self.’

Mu’adh ibn Jabal said: ‘What a wretched statement you have uttered. O Messenger of Allah, we do not know of him save goodness.’

“Hence, the Messenger of Allah sallallahu ‘alayhi wa sallam became silent. Whilst he was in that position, he saw a man clothed in a white garment real in essence (not merely a desert mirage). The Messenger of Allah sallallahu ‘alayhi wa sallam said: ‘May it be Abu Khaythama al-Ansari, he was the one who donated a measure of dates when the Munafiqin (Hypocrites) defamed him.’

Ka’ab ibn Malik continued:

“When I learned that he had turned in order to return, I was consumed by distress, and started therefore to invent lies. I started to question myself: With what can I avoid his anger tomorrow? I sought assistance from every individual of sound mind and judgment from amongst my family.

“When it was mentioned that the Messenger of Allah’s sallallahu ‘alayhi wa sallam arrival was imminent, the false excuses vanished from my mind. I recognized that I could not liberate myself from this predicament by means of falsehood. I therefore resolved to speak the truth.

“The Messenger of Allah sallallahu ‘alayhi wa sallam arrived the following morning. It was a practice of the Prophet sallallahu ‘alayhi wa sallam that upon returning from a journey, he would proceed towards the Mosque and perform a two rak’ah prayer therein, and then sit amongst the people. After those matters had taken place, the absentees approached him. They started to present their excuses and take oaths to that effect. There were over eighty men in number. The Messenger of Allah sallallahu ‘alayhi wa sallamaccepted their excuses, their oaths, and sought forgiveness on their behalf. In addition, he entrusted unto Allah their secret affairs. Thereafter I approached him, and conveyed the greeting upon him. He smiled – the smile of the one enraged. Then he said: ‘Come forward.’ I therefore approached him walking until I was sitting before him. Then he said: ‘What prevented you from accompanying us? Had you not purchased a riding animal?’

“I responded: ‘Of course O Messenger of Allah. However, by Allah, if I was in the presence of any other man from amongst the inhabitants of this World, I would avoid His wrath by presenting an excuse for I have been granted the ability to speak in an eloquently persuasive manner. However, I am aware that if I utter a lie today in order to seek your pleasure, certainly Allah will cause you to become enraged with me in the future. Alternatively, if I inform you of the truth, thereby causing you to become angry, I may nevertheless hope for Allah’s Pardon. No, By Allah I have no excuse to present. I had never before been stronger nor wealthier than during the time I neglected to accompany you.’

“The Messenger of Allah sallallahu ‘alayhi wa sallam replied: ‘In relation to this man – he has spoken the truth. Therefore, stand until Allah pronounces judgment in this matter.’ I therefore stood, a group of men from the tribe of Bani Salimah became disorderly and started following me. They addressed me: ‘By Allah – we have not known you to commit a misdeed. Verily you erred in not excusing yourself before the Messenger of Allah sallallahu ‘alayhi wa sallam in a similar manner to the other absentees who excused themselves. The Messenger of Allah’s sallallahu ‘alayhi wa sallam action of seeking forgiveness for your misdeed would have been sufficient for you.’ They continued to reprimand me until I desired to return to the Prophet sallallahu ‘alayhi wa sallam and fabricate a lie against myself (contradict my story).

“However I questioned them, ‘Is there any other individual in a similar position?’ They responded, ‘Yes, there are two men who uttered the same statement as you and both received the same directive as you did. ‘I asked: ‘Who are these two men?’ They answered: ‘Murarah ibn al-Rabi’ and Hilal ibn Umayyah al-Waqifi.’

“By their statement, they had made reference to two virtuous men who had participated in the Battle of Badr, and were examples to be followed. After they had mentioned these two men I remained steadfast upon my original statement.

“Thereafter, the Messenger of Allah sallallahu ‘alayhi wa sallam prohibited the Muslims from speaking to us – namely the three individuals from amongst us who had neglected to accompany him.

“As a consequence the people avoided us and altered their conduct towards us, until the land wherein I lived appeared foreign, not one which I was familiar with. We remained in that state for a period of fifty nights. In relation to my companions – they surrendered themselves to their houses and remained seated therein, weeping. However, I was the youngest and most forbearing of the three, I would therefore exit the house in order to perform the prayer with the other Muslims.

“I would wander around the markets, yet no one would speak to me. I would approach the Messenger of Allah sallallahu ‘alayhi wa sallam and convey the greeting upon him whilst he was sitting amidst his gatherings, which took place upon completion of the prayer. I would question myself: Did his lips move in the act of reciprocating the greeting upon me or not? Thereafter, I would perform the prayer close by him, and look towards him in a surreptitious manner. When I occupied myself with the prayer, he would turn towards me. However, when I looked in his direction, he would avoid me. When this period of estrangement lengthened, I set out to walk until I climbed upon the wall of Abu Qatadah’s garden. He was my cousin and amongst the most beloved of people to me. I conveyed the greeting upon him, and by Allah – he did not reciprocate the greeting upon me. Hence, I said: ‘O Abu Qatadah: I implore you by Allah, are you aware that I love Allah and His Messenger?’ He remained silent. I appealed to him by Allah a second time, however he remained silent. Then he responded: ‘Allah and His Messenger sallallahu ‘alayhi wa sallam are greater in knowledge.’ Thereupon tears flowed from my eyes, I turned away and climbed over the wall.”

He continued:

“Whilst I was walking in the market in Madinah I saw a Christian farmer from amongst the farmers of Sham, who had traveled to Madinah in order to sell their produce. He said: ‘Who shall direct me to towards Ka’ab bin Malik?’ The people started to gesture towards me, until he approached me and presented me with a letter from the King of Ghassan, in which it was written:

‘To proceed, it has come to our attention that your companion has dealt with you in a harsh manner. Allah has not rendered this world for you as a dwelling of disgrace and degradation, nor one of loss and ruin. So join us and we shall bestow upon you comfort and consolation.’

“Upon reading the letter I said to myself: This too is a trial placed before me. I therefore placed the letter in the oven and created a fire by burning it therein.

“When a period of forty out of fifty nights had passed, the messenger of the Messenger of Allah sallallahu ‘alayhi wa sallamapproached me and said: ‘The Messenger of Allah sallallahu ‘alayhi wa sallam commands you to distance yourself from your wife.’ I said: ‘Should I divorce her, or what must I do?’ He responded: ‘No, distance yourself from her and do not approach her. The Prophetsallallahu ‘alayhi wa sallam has issued a similar directive to your two companions.’ Hence, I said to my wife:

‘Go to your parents and remain with them until Allah passes judgment in this matter.’ “

Ka’ab said:

“The wife of Hilal ibn Umayyah came to the Apostle of Allah sallallahu ‘alayhi wa sallam and said: ‘O Messenger of Allah, verily Hilal bin Umayyah is an elderly man who is incapable of taking care of himself. Furthermore, he is not in possession of a servant, would you therefore object if I was to serve him?’ He responded: ‘No, but he must not approach you.’ She said: ‘By Allah, he has no desire for any matter. By Allah, he has not ceased to weep from the day this matter started until this time now.’ Some of my family members questioned me: ‘Why don’t you seek permission from the Messenger of Allah sallallahu ‘alayhi wa sallam concerning your wife, as he has granted permission for the wife of Hilal bin Umayyah to serve him?’ I responded: ‘By Allah, I shall not seek permission from the Messenger of Allah sallallahu ‘alayhi wa sallam concerning her. I am not aware of what the Messenger of Allah sallallahu ‘alayhi wa sallam would say if I sought his permission in relation to her whilst I am still a young man.’ I remained in that state for an additional ten nights, until fifty nights had been completed from the point that he had prohibited the people from speaking to us.

“On the morning of the fiftieth night, I performed the Fajr prayer upon the roof of one of our houses. I was experiencing a condition which Allah had mentioned in the Book:

‘My soul had become contracted, and the earth had contracted upon me despite its vastness.’

“Suddenly I heard a clear voice emanating from the direction of Mount Safa. Somebody announced with his loudest voice: ‘O Ka’ab bin Malik, I confer upon you glad tidings!’ I prostrated myself upon the ground. I realized that relief from this tribulation had arrived and that the Messenger of Allah sallallahu ‘alayhi wa sallam had indicated that Allah had granted us penitence. After the Fajr prayer, the people thereupon proceeded forth to congratulate us, and bearers of glad tidings departed to my two companions. A horseman raced towards me in order to congratulate me and a messenger from the tribe of Aslam raced towards the mountain and scaled it in order to make the announcement. I heard his voice before that of the horseman. When the individual whose voice I had heard approached me to convey the glad tidings, I removed my garments and clothed him in them. By Allah, on that day I was not in possession of any other garments, I therefore borrowed two items, clothed myself and proceeded towards the Messenger of Allahsallallahu ‘alayhi wa sallam. People started receiving me in groups, congratulating me upon the acceptance of my penitence. They said: ‘We congratulate you upon Allah’s acceptance of your repentance.’ When I entered the Mosque, the Messenger of Allahsallallahu ‘alayhi wa sallam was sitting, surrounded by people. Talhah ibn ‘Ubaydullah hastened towards me. He shook my hand, and congratulated me. By Allah, no one from amongst the Muhajirin (Emigrants) stood in order to greet me save him, and I shall never forget Talhah’s action in doing so.

“When I greeted the Messenger of Allah sallallahu ‘alayhi wa sallam, his face was radiant with happiness, and he said: ‘I give you the glad tidings of the best day you have witnessed since your mother gave birth to you.’ I asked, ipation in that invasion amounted to a degree of hypocri’Is this from you or from Allah?’ He responded, ‘It is from Allah.’

“Whenever the Messenger of Allah sallallahu ‘alayhi wa sallam became delighted, his face became illuminated until it resembled a piece of the moon. We recognized that this matter was characteristic of him. When I sat before him, I said: ‘O Messenger of Allah, by virtue of the acceptance of my repentance, I shall donate the sum total of my wealth in charity for the sake of Allah and His Messenger.’ The Messenger of Allah sallallahu ‘alayhi wa sallam responded: ‘Retain a portion of your wealth, for it is better for you to do so.’ I said: ‘I shall retain a portion of my wealth in Khaybar. O Messenger of Allah, verily Allah has delivered me from this tribulation because I spoke the truth. My penitence therefore dictates that I shall speak only the truth as long as I live.’

“By Allah, I am not aware of any individual from amongst the Muslims whom Allah has blessed for speaking the truth more than myself, from the time wherein I mentioned those words of truth to the Messenger of Allah sallallahu ‘alayhi wa sallam. In addition, I have never intended to utter a falsehood from the time wherein I mentioned those words of truth to the Messenger of Allahsallallahu ‘alayhi wa sallam to the present day. Furthermore, I hope that Allah will protect me from uttering falsehood during the remaining portion of my life. Allah revealed the Verse to His Messenger:

“Allah has forgiven the Prophet, the Muhajirin, and the Ansar … be with those who are truthful … “ [Al-Qur’an 9:117-119]

“By Allah, after guiding me to Islam, Allah has not bestowed upon me a favour – greater in magnitude – than my statement of truth to the Apostle of Allah sallallahu ‘alayhi wa sallam, and my action of not uttering a lie to him. For I would have destroyed myself, as those who uttered lies were destroyed. Allah ascribed to those who had uttered falsehood, a description more evil than he had ascribed to any other individual, when He revealed His Revelation. Allah, Blessed be He, the Most High stated:

‘They will swear by Allah to you when you return to them, that you may turn away from them. So turn away from them. Surely, they are impure, and Hell is their dwelling place – a recompense for that which they used to earn. They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with people who are rebellious.’ [Al-Qur’an 9:95-96]

z11

Ka’ab continued:

“We, the three who neglected to participate, differed from those whose excuses were accepted by the Messenger of Allah sallallahu ‘alayhi wa sallam when they swore to him to that effect. He accepted their pledge of allegiance and sought forgiveness for them. However, the Messenger of Allah sallallahu ‘alayhi wa sallam deferred our case until Allah passed judgment in relation to it. With reference to that, Allah said: ‘He also forgave the three who remained behind … ‘ [Qur’an 9:118]

“In this Verse Allah did not refer to our non-participation in the military expedition. However it refers to the postponement and deferment of the Messenger sallallahu ‘alayhi wa sallam in the act of passing judgment. In contrast to the one who took an oath before him and excused himself: an action which was accepted by the Messenger of Allah sallallahu ‘alayhi wa sallam.”

In a different narration: The Prophet sallallahu ‘alayhi wa sallam departed for the Battle of Tabuk on Thursday, he would love to set out on a Thursday. In a further narration: He would not return from a journey save during the day time before noon. Upon arrival, he would proceed towards the Mosque and perform a two rak’ah prayer. Thereafter, he would sit.” [Collected: Bukhari (4418), Kitab al-Maghazi, and Muslim (2769), Kitab at-Tawbah]

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