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unnecessary. In the same way, he may devote to that which is good for him in the
hereafter. They include faith, Islam and ihsan (doing good) as explained in hadith
(tradition) (tradition) Jibril (# 7). These things are necessary and earn the pleasure of the
Lord so they are not meaningless. All else besides these are meaningless, whether deeds or
words.
Imam Ghazali al , said that the least form of the meaningless is that you do not speak
with your tongue such a thing as will not make your silence sinful, nor you lose anything.
An example of it is describing every detail of your journey to your listeners. New, if you do
not describe it to them, you will not become a sinner and will not also lose anything.
Rather, if you speak at length you might slip and say something that makes you a sinner.
DO NOT COMMENT ON ANOTHER'S FATE
(٤٨٤٢) وَعَنُ آَنَسٍ قَالَ تَوَّنِّى رَجُلْ مِنَ الصَّحَابَةِ فَقَالَ رَجُلْ أَبْشِرُ بِالْجَنَّةِ فَقَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ اوَلَا تَدْرِىٌ فَلَعَلَّهُ تَكُلَّمُ فِيْمَا لَا يَعْنِيْهِ أَوْمَخِلَ بِمَا لَا يَنْقُضُه-(رواه الترمذى)
4842. Sayyiduna Anas is il se, narrated that one of the sahabah (Prophet's
Companions) رضى الله عنهم died. Someone there remarked, "Glad tidings to you of
paradise." Allah's Messenger صلى الله عليه وسلم asked, "How do you know he might have
spoken the meaningless, or he might have been niggardly when spending was not
harmful to him?"1
COMMENTARY: The gist of what the Prophet صلى الله عليه وسلم said is that the man should not
have commented on anyone's outward life.
BEWARE OF SLIP OF THE TONGUE
(٤٨٤٣) وَعَنْ سُفْيَّاتَ بْنِ عَبْدِ اللَّهِ القَّقْفِيِّ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ مَا أَخُوَفُ مَا تَخَافُ عَلَّ قَالَ فَأَخَدَ
بِلِسَانٍ نَفْسِهِ وَقَالَ هذَا - رَوَاءُ التِّزْمِذِئُّ وَصَخَّحَه.
4843. Sayyiduna Sufyan ibn Abdullah Thaqafi was+, narrated that he asked, "O
Messenger of Allah, what do you fear most for me?" He held his own tongue and
said, "This!" (sins are committed often be cause of it.)2
FALSEHOOD CAUSES ANGELS TO MOVE AWAY
(٤٨٤٤) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَذَّبَ الْعَبْدُ تَبَاعَدَ عَنْهُ الْمَلَكُ مَيْلًا
مِثْ نِتْنِ مَاجَآءپھ۔(رواه الترمذى)
4844. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"when a man lies, the angel (who protects him) distances himself a mile from him
because of the bad odour it produces."3
(٤٨٤٥) وَعَنْ سُفْيَاتَ بْنِ آَسَدِنِ الْحُضْرَبِيِّ قَالَ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ كَبُرَتُ
خِيَانَةً أَنْ تُحَدِّثَ آَخَاكَ حَدِيْئًا هُوَلَكَ بِهِمَصَدِّقُ وَانْتپه گاذِبٌ-(رواه ابوداؤد)
1 Tirmidhi # 2316 (2323)
2 Tirmidhi # 2410.
3 Tirmdhi # 1972.

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4845. Sayyiduna Sufyan ibn Asad Hadrami رضى الله عنه narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "It is a great treachery that you say something to your
(Muslim) brother who takes you to be truthful but you have lied."1
WARNING TO THE TWO FACED
(٤٨٤٦) وَعَنْ عَمَّارٍ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ كَاتَ ذَا وَجْهَيْنٍ فِي الدُّنْيَّا كَانَ لَهُ يَؤُّ
الْقِيْمَةِ لِسَانَانٍ مِنْ نَارٍ - (رواه الدارمى)
4846. Sayyiduna Ammar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who is two faced in this world will have (in his mouth) two tongues of fire on
the day of resurrection."2
COMMENTARY: The two faced man is the hypocrite. But, some people say that he
instigates each of the two wranglers. He makes each seem that he is his friend and
sympathizer.
WHAT TAKES AWAY FROM PERFECT FAITH
(٤٨٤٧) وَعَنِ ابْنِ مَسْعُوٍُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْسَ الْمُؤْمِنُ بِالتَّعَانِ وَلَّا بِاللَّعَانِ
وَلَا الْفَاحِشِ وَلَا الْبَذِيِّ رَوَاهُ التِّرْمِذِىُّ وَالْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيْمَانٍ وَفِى أُخْرِى لَهُ وَلَا الْفَاحِشِ الْبَذِيّ
وَقَالَ التِّزْمِذِىُّ هُذَا حَدِيْتُ غَرِيُبْـ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .4847
said, "A (perfect) believer is not one who taunts, of curses, or acts immorally, or
rudely."
According to another version:
"(is not one who taunts, or curses,) or acts immorally rude."3
(٤٨٤٨) وَعَنِ ابْنِ حُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَكُوُجُ الْمُؤْمِنُ لَقَانًا وَفِي رَوَايَةٍ لَّا
يَنْبَغِى لِلْمُؤْمِنِ آَنْ يَكُوْنَ لَقَانًّا- (رواه الترمذى)
4848. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He cannot be a (perfect) believer who is accustomed to curse."
According to another version:
"It does not behave a believer that he should curse often."4
(٤٨٤٩) وَعَنُ سَمْرَةً بُنِ جُنْدُبٍ قَالَ قَالَ رَسُئُولُ اللَّهِصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَلَا عَنُوا بِلَعْنَةِ اللَّهِوَلَّا بِغَضَبٍ
اللَّهِ وَلَا جَهَنَّمَ وَفى ڕِوَايَةٍ وَلَّا بِالنَّارِ- (رواه الترمذى وابودادؤد)
4849. Sayyiduna Samurah ibn Jundub صلى الله عليه وسلم narrated that Allah's Messenger
said, "Do not invoke on each other Allah's curse, Allah's wrath, or صلى الله عليه وسلم
1 Abu Dawud # 4971.
2 Abu Dawud # 4873, Darimi.
3 Tirmidhi # 1977, Bayhaqi in Shu'ab ul Eeman, Musnad Ahmad 1-405, (2nd version) Bayhaqi # 5149.
+ Tirmidhi # 2019.

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(consignment to) hell."
According to another version: "Or (consignment to) the fire."1
COMMENTARY: It is not proper for the Muslims to pray against each other. And, it is
more detestable that a Muslim should call Allah's curse or wrath on his Muslim brother, or
to invoke, "May you go to hell!"
CURSE REVERBERATES
(٤٨٥٠) وَعَنْ أَبيِ الدَّرْدَاءِ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ أَثَّ الْعَبْدَ إِذْ الَعَنَ شَيْئًا
صَعِدَتِ اللَّعْنَةُ إِلَى السَّمَآءِ فَتُخْلَقُّ أَبْوَابُ السَّمَآءِ دُوََّا تُؤَّ يُهْرِطُ إِلَى الْأَرْضِ فَتُخُلَقُّ أَبْوَابُهَادُوْنَّمَا تُؤَّ تَأْخُذُ
يَمِيْنَا ؤَشِمَالَّا فَإِذَا لَمْ تَجِدُ مَسَانًا رَجَعَتْ إِلَى الَّذِىُ لُعِنَ فَإِنْ كَارَ لِذَّالِكَ أَهْلًا وَإِلَّ رَجَعَتُ إِلى قَائِلِهَا-
(رواه ابوداؤد)
صلى الله narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Abu Darda .4850
ole say, "When a person curses anything (man or an inanimate object), the curse
rises up to the heaven but the gates of heaven are locked against it, so it comes
down to earth but its gates are locked against it. So, it turns to the right and the left.
If it does not find any point of entry, it comes again to that which was cursed (and
effects it) if it deserves the curse. If not then it reverates on him who had uttered the
curse."2
COMMENTARY: People take the curse very lightly but this hadith (tradition) (tradition)
points out how serious it is and the one who curses is himself liable to fall on prey to it.
Hence, no one may be cursed unless one is confident that he deserves it, but this can only
be known when the Prophet صلى اللهعليه وسلم tells us who deserves it.
(٤٨٥١) وَعَنِ ابْنِ عَبَّاسِ آَكَّ رَجُلًّا نَازَعَتْهُ الرِّئْمُ رِدَائَة فَلَعَنَهَا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
لَا تَلْعَنْهَا فَإِنََّا مَا مُؤْرَةٌ وَإِنَّهُ مَنْ لَعَنَ شَيْئًا لَيْسَ لَهُ بِأَهْلٍ رَجَمَتِ اللَّهُنَهُ- (علیه رواه الترمذى وابوداؤد)
4851. Sayyiduna Ibn Abbas a>, narrated that (one day) the wind blew away the
cloak of a man, so he curse it. Allah's Messenger ,, asLo said, "Do not curse it,
because it is under command. If any one curses something and it is not liable to it,
then the curse rebounds to him."3
COMMENTARY: the wind is not independent but it follows a command. Hence, it is very
bad to curse it and it is contrary to servitude.
The same command applies at other like when facing reverses of fortune or grief, etc. One
must keep one's tongue in check. No complaint may be made. It is against Islamic
teachings.
DO NOT CRITICIZE EACH OTHER BEFORE YOUR ELDERS
(٤٨٥٢) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَا يُبَلِّغُنِىِ أَحَدٌ مِنْ أَصْحَانٍ عَنْ أَحَدٍ
1 Tirmidhi # 1976, Abu Dawud # 4906, Musnad Ahmad 5-15.
2 Abu Dawud # 4905.
3 Tirmidhi # 1978 (1985), Abu Dawud # 4908.

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شَيْئًا فَإِنِّ أُحِبُّ أَنْ أَخْرَ جَ إِلَيْكُمْ وَآَنَا سَلِيْمُ الصَّدُرِ -(رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .4852
said, "Let not any of my sahabah tell me of any wrong in anyone (of his doings or
habits). I like to come out (of my house) to you with no ill feeling or displeasure
(about anyone)."1
COMMENTARY: One must not speak ill of anyone before one's elders, shaykh or ruler so
that his mind is not prejudiced against him.
The prophet صلى الله عليه وسلم liked to meet his companions in a cheerful way without any
misgivings
(٤٨٥٣) وَعَنْ عَائِشَةَ قَالَتْ قُلْتُ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَسْبُكَ مِنْ صَفِيَّةٍ كَذَا وَكَّذَا تَهْنِىْ قَصِيرَةً فَقَالَ
لَقَدْ قُلْتٍ كَلِمَةٍ لَوْ مُزَِ بِهَا لُبَحْرُ لَمَزْجَتُهُ۔ (رواه أحمد والترمذى وابوداؤد)
4853. Sayyidah Ayshah !رضى الله عنها narrated that she said to the Prophet صلى الله عليه وسلم . "It
suffices you about Safiyah that she is such and such." She meant to refer to her
short stature. He said, "Indeed, you have spoken such a word that if it were mixed
in the sea, it would overwhelm it (and change it)."2
COMMENTARY: Sayyidah Safiyah bint Hayyay que & o) was one of the wives of the
Prophet صلى الله عليه وسلم . She was short-statured and Sayyidah Ayshah رضى الله عنها spoke of it in a
light-hearted manner but that amounted to backbiting and the Prophet صلى اللهعليه وسلم checked
her for that.
Sayyidah Ayshah weal+, had made fun of her shortcoming both in words and gestures.
ROUGHNESS RENDERS BAD MILDNESS ADORNS
(٤٨٥٤) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَا كَاتَ الْفُحْشُ فِي شَىْءٍ إِلَّ شَانَهُ وَمَاكَانَ
الحَيَاءُ فِي قَىْءٍ إِلَّ زَانَه (رواه الترمذى)
4854. Sayyiduna Anas رضى اللهعنه narrated that Allah's Messenger صلى الله عليهوسلم said, "Indecency
in any speech spoils it, but modesty (and mildness) in speech beautifies it."3
COMMENTARY: Teebi an , said that these words emphasize the evil of rough and
indecent speech and goodness of mild talk. It roughness or rudeness grows in stone or any
inanimate object it renders it defective. Conversely, modesty beautifies it. Thus, bad or
rude speech detracts from personality while politeness makes it dignified.
WARNING TO ONE WHO SHAMES OTHER PEOPLE
(٤٨٥٥) وَعَنُ خَالِدٍ بُنِ مَعْدَانَ عَنْ مُعَاذٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ عَّرَ آَخَاهُ بِذَنٍُ لَمُ
يَمُثْ حَتَّى يَعْمَّلَهُ يَعْنِيْ مِنْ ذَنٍْ قَدْتَابَ مِنْهُ - رَوَاهُ التِّزْمِذِىُّ وَقَالَ هُذَا حَدِيْتْ غَرِيُبْ وَ لَيْسَ إِسُنَادُه
بِمُتَّصِلٍ لِأَتَّ خَالِدً ا لَمْ يُدْرِكُ مُعَاذَبْنَ جَبَلٍ۔
1 Abu Dawud # 4860.
2 Musnad Ahmad 6-189, Tirmidhi # 2502, Abu Dawud # 4875.
3 Tirmidhi # 1974 (1981), Ibn Majah.

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رضى الله عنه reported that Sayyiduna Mu'adh رحمه الله Sayyiduna Khalid ibn Ma'dan .4855
narrated that Allah's Messenger صلى الله عليه وسلم said, "He who reminds his (Muslim)
brother of a sin (to shame him), will not die without committing it himself." It
means a sin for which he has repented.1
COMMENTARY: If a Muslim commits a sin and feels ashamed over it and makes a sincere
repentance for it then it is a sign of his sound nature and good faith. No other Muslim has a
right after that to disgrace him for his lapse.
If he has not repented and commits the sin, then he may be maligned and warned without
being proud about it, merely by way of guidance to keep him away from committing sin.
Imam Ahmad ibn Hanbal رحمه الله has explained at the end of the Prophet's صلى اللهعليه وسلم words.
'It means a sin for which ... '
While Imam Tirmidh al >, has commented on the (sanad of this) tradition, Iraqi als
points out that Ahmad a >, and Tabarani dvor, have reported it with a proper line of
transmission.
DO NOT REJOICE AT ANOTHER'S PLIGHT
(٤٨٥٦) وَعَنْ وَاثِلَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُظْهِرِ الشَّمَاتَةً لِأَ خِيْكَ فَيَرْحَمَهُ اللّهُ
وَيُبْتَلِيْكَ - رَوَاءُ التِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيثٌ حَسَنْ غَرِيُبْ.
4856. Sayyiduna Wathilah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Do not display pleasure at your (Muslim) brother's distress (even if the two of you
are in disagreement) lest Allah have mercy on him and involve you in the distress."2
FORBIDDEN TO MIMIC ANYONE
(٤٨٥٧) وَعَنْ عَائِشَةَ قَالَتْ قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا أُحِبُّ أَنٍِّ حَكَّيْثُ أَحَدًّا وَآَّ ◌ِ كَذَا وَكَذَا۔
رَوَاهُ التِّزْمِذِىُّ وَصَحَّحَه۔
4857. Sayyidah Ayshah !رضى الله عنها narrated that the Prophet صلى الله عليه وسلم said, "I do not
like to mimic anyone even if there is for me such and such."3
COMMENTARY: It is forbidden to imitate anyone (to ridicule him) both by words and
action. It is like forbidden backbiting.
DO NOT RESTRICT ALLAH'S MERCY FOR ANYONE
(٤٨٥٨) وَعَنْ جُنْدُبٍ قَالَ جَاءَ أَغْرَائٍِ فَأَنَاءَ رَاحِلَتَهُ ثُؤَّ عَقَلَهَا تُؤَّ دَخَلَ الْمَسْجِدَ فَصَلَى خَلْفَ رَسُولِ اللّهِصَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا سَلَّمَ آَلَى رَاحِلَتَهُ فَأَظْلَقَّهَا ثُؤَ رَكِبَ ثُمَّ نَاذِى اَللَّهُوَّ ارْحَمْنِيٌ وَمُحَتَّدٌّ وَّلَا تُشْرِكُ فِيْ
رَحْمَتِنَا أَحَدًّا فَقَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اتَّقُوْلُوْتَ هُوَ أَضَلُّ أَمْ بَعِيْرُهُ أَلَمْ تَسْمَّعُوا إِلَى مَا قَالَ
قَالُوا بَلَى- رَوَاهُ أَبُوْدَاوُدَ وَذُكِرَ حَدِيْثُ أَبٍ مُرَيْرَةً كَفَى بِالْمَرُءِ كَذِبًّا فِيْ بَابِ الْإِعْتِصَامِ فِي الْفَضْلِ الْآَوَلِ-
1 Tirmidhi # 2505 (2513).
2 Tirmidhi # 2506.
3 Tirmidhi # 2503.

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4858. Sayyiduna Jundub s &+, narrated that a villager came and made his camel
kneel and tethered it. Then he entered the mosque and offered salah (prayer)
behind Allah's Messenger. صلى الله عليه وسلم When he finished with the salaam (turning
with salutation to either side), he returned to his riding beast, untethered it and
mounted it. Then he called out (in a loud voice), "O Allah shower mercy on me and
Muhammad but do not associate anyone else in the mercy on us!" Allah's
Messenger , à o asked, "What do you say - he is more off the path, or his
camel? Did you not hear what he said?" They (the sahabah) us an+, said, "Yes, we
did!"1
COMMENTARY: We must not limit the scope of our prayer. Rather, we must include all
believing men and women in it.
And the hadith (tradition) (tradition) of Sayyiduna Abu Hurayrah كفى بالمؤ كذبا) رضى الله عنه) is in
the chapter al-I'tisam # 156.
SECTION III
الفَصلُ الثَّالِثُ
DO NOT PRAISE A SINNER
(٤٨٥٩) عَنْ آَنٍَّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَّ مُدِعَ الْفَاسِقُ غَضِبَ الرَّبُّ تَعَالِى وَاهْتَزَّلَهُ
الْعَرْشُ رَوَاهُ الْبَيْهَقِىُّ فِيْ شُعَبِ الْإِثْمَانٍ.
4859. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When a sinner is praised, the Lord, who is Exalted, is angry (on the one who
praises) and the Throne shakes because of it."2
COMMENTARY: The throne either truly shakes or this is a figurative way to say how
terrible it is to praise a sinner. He who praises seems to uphold the conduct of the sinner
and commends his doing. It would not be surprising if the man who praises a sinner is at
the borders of disbelief, for, he begins to regard the unlawful as lawful. The same ruling as
for praise of a sinner applies to lauding the worldly ulama (Scholars), misled poets, and
ostentatious reciters of the Quran.
On this basis, we may imagine how worse it is to praise oppressors, tyrants and
disbelievers. Hence, it is very necessary to refrain from it. And, this can only be done by
shunning their company.
TREACHERY & FALSEHOOD ARE OPPOSITES OF FAITH
(٤٨٦٠-٤٨٦١) وَعَنْ أَبِيْ أُمَامَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُطْبَعُ الْمُؤْمِنُ عَلَى الْخِلَالِ كُلِّهَا إِلَّ
لِخِيَانَةِ وَالْكَذِبِ - رَوَاهُ أَحْمَدُ وَالْبَيْهَقِىُّ فِيْ شُعَبِ الْإِيْمَانِ عَنْ سَعْدِ بْنِ آمْ وَقَّاصِ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .4860
said, "A Muslim is born with every characteristic, except treachery and falsehood."3
4861. Sayyiduna Sa'd ibn Abu Waqqas as an+, narrated the same hadith (tradition)
(tradition).4
1 Abu Dawud # 4885, Musnad Ahmad 4-312.
2 Bayhaqi in Shu'ab ul Eeman # 4886.
3 Musnad Ahmad 5-252.
4 Bayhaqi # 48090.

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COMMENTARY: A Muslim is truthful and trustworthy. A perfect believer cannot possess
these two characteristics. So, the Prophet صلى اللهعليه وسلم has forbidden Muslims to let these two
weaknesses grow in them. They disagree with faith and Islam.
(٤٨٦٢) وَعَنْ صَفْوَاتَ بْنِ سُلَيْمٍ أَنَّهُ قِيْلَ لِرَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ آَيَّكُوْجُ الْمُؤْمِنُ جَبَانًّا قَالَ
نَهُمْ فَقِيْلَ لَهُ أَيَّكَوْنُ الْمُؤْمِنُ مَخِيْلًا قَالَ نَعَمْ فَقِيْلَ لَهُ أَيَّكُوْنُ الْمُؤْمِنُ كَذَّابًا قَالَ لَا - رَوَاهُ مَالِكْ
وَالْبَيْهَقِىُّ فِيْ شُعَبِ الْإِثْمَانْ مُرْسَلًا-
صلى الله عليه narrated that Allah's Messenger رحمه الله Sayyiduna Safwan ibn Sulaym .4862
, was asked, "Can a believer be a coward?" He said, "Yes (it is possible)!" He was
asked, "It is possible for a believer to be a miser?" He said, "Yes!" Then, he was
asked, "Is it possible for a believer to be a (habitual) liar?" He said, "No!"1
COMMENTARY: The truth of faith is not complaint with falsehood which is unjust in
essence. The previous explanation applies to this hadith (tradition), too.
The word in the hadith (tradition) is (Jis) kadhdhab, great liar or a habitual liar. So, it
makes an exception of an occasional lapse being the failing or human nature. Examples
include lying for a valid reason. Such exceptions are not contrary to faith.
ABOUT SAYYIDUNA SAFWAN at): His full name was Safwan ibn Sulaym Zuhri aldass.
He was the freed man of Sayyiduna Humayd ibn Abdur Rahman ibn Awf. He was among
the well-known, trustworthy and glorious tabi'un of Madinah. He has narrated ahadith
(tradition) on the authority of Sayyiduna Anas ibn Maalik us &+, and others. He was one
of the pious and righteous devout slaves of Allah. It is said of him that he did not place his
side on the ground for forty years to the extent that even while dying he remained seated
and died in the condition. It is also said that since he performed much worship and
prostrated himself before Allah very often, the mark on his forehead had developed a deep
cut. He was so very content and abstinent that he declined to have royal assistance and
grants. His virtues are many. He died in 132 Ath
DEVIL'S MISCHIEF
(٤٨٦٣) وَعَنِ ابْنِ مَسْكُوْدٍ قَالَ إِثَّ الشَّيْطَانَ لَيَتَمَقَّلُ فِي صُوْرَةِ الرَّجُلِ فَيَاتِ الْقَوْمَ فَيُحَدِّثُهُمْ بِالْحَدِيُثِ
مِنَ الْكِذُبِ فَيَتَفَّرَّقُونَ فَيَقُوْلُ الرَّجُلُ مِنْهُمُ سَمِعْتُ رَجُلًا أَعْرِفُ وَجْهَهُ وَلَا آَدْرِئٌ مَا اسْمُهُ يُحَدِّثُ۔
(رواه مسلم)
4863. Sayyiduna Ibn Mas'ud usa >, narrated that the devil (sometimes) assumes the
shape of a man and comes to some people. He conveys to them false reports. When
they part from each other, one of them says, "I heard a man whose face I can
recognize but whose name I do not know. He said (such and such)."2
COMMENTARY: Sayyiduna Ibn Mas'ud que ano, means to say that one must be careful to
examine the hadith (tradition) that one hears. In the same way, no report must be
circulated without first verifying the antecedents of the reporters.
1 Muwatta Maalik # 56. 7-19, Bayhaqi in Shu'ab ul Eeman # 4832, Musnad Ahmad 2-288.
2 Muslim # 73-46, Musnad Ahmad 3-898.

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This hadith (tradition) has not been narrated in a marfu form. But Ibn Mas'ud ano, could
.صلى اللهعليه وسلم never have narrated it without having heard it from the Prophet
SILENCE IS BETTER THAN TEACHING EVIL
(٤٨٦٤) وَعَنْ عِمْرَانَ بْنِ حِظَانَ قَالَ آتَيْثُ آبَاذَرٍ فَوَجَدُتُّه فِى الْمَسْجِدِ مُحْتَبِيًّا بِكِسَاءٍ أَسْوَدَ وَحْدَهُ فَقُلْتُ
يَا آبَاذَرٍ مَا هُذَّهِ الْوَحِدَةُ فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ الْوَحْدَةُ خَيْرٌ مِّنْ جَلِيْسِ الشَّوْءِ
وَالْجَّلِيْسُ الصَّالِمُ خَيْرٌ مِنَ الْوَحْدَةِ وَإِمْلَاءُ الْخَيْرِ خَيْرٌ مِنَ السَّكُوْتِ وَالسَّكُوْتُ خَيْرٌ مِنُّ إِعْلَاءِ الشَّرِّ-
4864. Sayyiduna Imran ibn Hittan رحمه الله narrated, "I came to Abu Dharr رضى الله عنه and
found him in the mosque. He was sitting with a black cloak wrapped round his
knees. I asked him,'O Abu Dharr, why are you sitting all alone?' He said, 'I had
heard Allah's Messenger صلى الله عليه وسلم say; (It is better to sit alone than with evil
companions and better to sit with good companions than to be alone better to teach
what is good than be silent and better to be silent than to teach what is bad.)"1
COMMENTARY: Sayyiduna Abu Dharr usan+, meant that his companions were not there
at that time, so he preferred solitude.
SILENCE BETTER THAN WORSHIP OVER SIXTY YEARS
(٤٨٦٥) وَعَنْ عِمْرَانَ بْنِ حُصَيْنِ أَثّ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَقَامَ الرَّجُلِ بِالشَّمْتِ أَفْضَلُ
مِنْ عِبَادَةِ سِتِيْنَ سَنَةٌ۔
4865. Sayyiduna Imran ibn Husayn narrated that Allah's Messenger صلى الله عليه وسلم said,
"The rank a man attains by observing silence is better than by occupying in
worship for sixty years."2
COMMENTARY: It is better for a person to remain quiet and abstain from foul speech
regularly than to occupy in worship for sixty years and not abstain from too much talk
Teebi alo, said that 'the rank a man attains' is his station nearer to Allah. He said that
there are m any trials in worship from which one who remains silent is safe. We read in a
previous hadith (tradition) (من كان صحت نجا) (He who observes silence is safe). (Hadith
(tradition) # 4836)
Shaykh Abdul Haq als, has said that the rank attained by remaining silent is better and
superior than sixty years devoted to worship. The reason is that silence inspires one to
ponder Allah's Being and attributes, His power and His wisdom in creating the universe
and the creatures. Also, it enables one to engage in remembrance of Allah and getting lost
in the mysteries of Divine working. Even if it is for a moment yet it is wonderful.
رضى الله عنه COUNSEL TO SAYYIDUNA ABU DHARR صلى الله عليه وسلم PROPHET'S
(٤٨٦٦) وَعَنْ أَبِيٍ ذَرٍ قَالَ دَخَلْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَّرَ الْحَدِيْثَ بُِوْلِهٍ إِلَى أَنْ قَالَ
قُلْتُ يَا رَسُولَ اللهِ أَوْصِنِى قَالَ أَوُصِيْكَ بِتَقْوَى اللَّهِ فَإِنَّهُ أَزْيَنُ لِأَمْرِكَ كُلِّهْ قُلْتُ زِدْنِيْ قَالَ عَلَيْكَ بِتِلاوَةٍ
1 Bayhaqi # 4993.
2 Bayhaqi # 4953

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الْقُرْآنِ وَذِكْرِ اللَّهِ عَزَّ وَجَلَّ فَإِنَّهَ ذِكْرٌ لَكَ فِي السَّمَاءِ وَنُؤْرٌ لَكَ فِي الْأَرْضِ قُلْتُ زِدْنِيْ قَالَ عَلَيْكَ بِطُوْلٍ
الشَّمْتِ فَإِنَّهِ مَطْرَدَةٌ لِلشَّيْطَانِ وَعَوٌْ لَّكَ عَلَى أَهْرِ دِيْنِكَ قُلْتُ زِدْنِ قَالَ إِيَّاكَ وَكَتْرَةَ الضِحُكِ فَإِنَّه
أُمِيْثُ الْقَلْبَ وَيَذْهَبُ بِنُوْرِ الْوَجْهِ قُلْتُ زِدْنِيْ قَالَ قُلِ الحُقَّ وَإِنْ كَانَ مُؤَّا قُلْتُ زِدْنِعْ قَالَ لَا تَغَفُ فِي
اللَّهِ لَوْمَةً لَائٍِ قُلْتُ زِدْنِ قَالَ لِيَحُجُزُكَ عَنِ النَّاسِ مَا تَعْلَمُ مِنْ نَّفْسِكَ.
صلى narrated, "I went to meet Allah's Messenger رضى الله عنه Sayyiduna Abu Dharr .4866
y tle .... " Then he (or the sub-narrator) narrated the hadith (tradition) at length
(but it is omitted here) till he came to:
(i) "I said, 'O Messenger of Allah, give me some guidance.' He said, 'I enjoin
you to fear Allah because that is the adornment for everything (worldly and
religious) that concerns you.'
(ii) I asked him, 'Give me more!" He said, 'you must bind yourself to recite the
Quran and make dhikr of Allah, Mighty and Glorious. That will be a means
of you being remembered in the heaven and will be a light for you on
earth.' (The angels and, in fact, even Allah will mention you. And, light of
guidance will shine for you on earth).
(iii) I asked him, 'Give me more!' He said, 'You must observe long silence. It
drives away the devil and helps you in your religion.'
(iv) I asked him, 'Give me more!' He said, 'Refrain from much laughter, because
it benumbs the heart and takes away the brightness from the face.' (The
heart becomes dull and negligent and the face loses the light of awareness).
(v) I asked him, 'Give me more!' He said, 'Speak the truth, even if it sounds
bitter.' (Let it cause loss to others or to yourself).
(vi) I asked him, 'Give me more!' He said, 'do not fear anyone's blame when
you work for Allah (and His religion to propagate it).'
(vii)
I asked him, 'Give me morel He said, 'You must be prevented from
searching for faults of others by what you know of yourself.' (You must
. look at your own faults and not try to find faults of others.)"1
COMMENTARY: Every pious deed and a good thing that is done to gain the pleasure of
Allah, the Exalted, and to earn nearness to Him is part of dhikr, or remembrance of Allah.
In this sense, recitation of the Quran is specific dhikr and the word dhikr following it in the
hadith (tradition) covers the general remembrance, But if dhikr is thought to refer to the
hadith (tradition) (افضل الذكر لا الهال الله) (the superior most dhikr is to repeat 'there is no God but
Allah) then it is said to mention the entire followed by a part of it which is the most
excellent of the entire.
The hadith (tradition) states that you are bound to propagate Allah's religion. If you have
to turn away from the people then do not hesitate to do so. You have to stay aloof from
their reaction to your work whether they praise you or blame you. Be firm on obedience to
Allah as in the verse:
وَتَبَثَّلُ إِلَيْهِ تَبْتِيْلًا
1 Bayhaqi # 4942.
:
.

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{And devote yourself to Him exclusively) (73. 3)
The hadith (tradition) also says that you know your own shortcomings and evils. So it is
most improper of you to pick faults of other people and point them out. However, this
excludes your reprimanding them as part of enjoining piety and forbidding evil. You may
urge the errant to follow the right course. Rather, it is your duty to do so but you must not
disgrace anyone or backbite anyone. Regard yourself as the most imperfect and most
interior.
Teebi رحمه الله had quoted Sayyiduna Anas رضى اللهعنه to have said:
◌ُوْبِى ◌ِمَنْ شَغَلَهُ عَلَيْهِ عَنْ عُيُوُبِ النَّاسِ
"Fortunate is he whose failurer keep him away from finding faults of others."
SILENCE & INTEGRITY
(٤٨٦٧) وَعَنْ آَنَسِ آَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَا أَبَاذَرٍ عَلَى اَدَّلُّتَ عَلى خَضْلَيْنٍ هُمَا أَخَفُ عَلَى
التَّهُرِ وَأَثْقَلُ فِ الْمِيْزَانٍ قَالَ قُلْتُ بَلِى قَالَ كُوْلُ الشَّمْتِ وَحُسُنُ الْخُلُقِ وَالَّذِى نَفْسِىْ بِيَدِهِ مَا عَمِلَ
الخُلَائِقُ بِمِثْلِهِمَا.
4867. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "O
Abu Dharr, shall I not guide you to two characteristics that are very light on the
back but very heavy in the scale?" He said, "Do guide me!" He said, "Observe long
silence and be good mannered. By Him in whose hand is my soul, the creatures
cannot do anything like these two things."1
COMMENTARY: These two things are very light on the back in the sense that observing
silence does not call for serious effort. Rather, it gives comfort, for, the tongue gets rest and
words are not to be formulated.
The same may be said of being mild and cheerful. No effort is involved while foul
speaking, quarrelling and bad temper require effort and cause anxiety to the person.
CURSING OTHERS IS BAD
.
(٤٨٦٨) وَعَنُ عَائِشَةَ قَالَتْ مَرَّ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِأَبٍ بَكْرٍ وَهُوَ يَلْعَنُّ بَعْضَ رَقِيْقِهُ فَالْتَفَّتَ إِلَيْهِ
فَقَالَ لَقَانِيْنَ وَصِدِّيْقِيْنَّ كُلَّ وَرَبِّ الْكُمْبَةِ فَاعْتَقَ ابُوْ بَكْرٍ يَوْمَئِذٍ بَعْضَ رَقِيْقِهِ ثُمَّ جَاءَ إِلَى النَّبِيِّ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ فَقَالَ لَّا أَعُوْدُ - رَوَى الْبَيْهَقِيُّ الْآَحَادِيْثَ الُمْسَةَ فِيْ شُعَبِ الْإِئْمَانِ -
4868. Sayyidah Ayshah رضى الله عنهاا narrated that (once) the Prophet صلى اللهعليه وسلم came by
(Sayyiduna) Abu Bakr usd +, while he was cursing one of his slaves. So, he turned
to him and said, "Does one see people who curse and are truthful (too)?" No, by the
Lord of the Ka'bah!" (the two things cannot be together!) Therefore, Abu Bakr al+,
صلى اللهعليه وسلم uie sat free some of his slaves that very day. Then, he came to the Prophet
and submitted. "I shall not do it again."2
1 Bayhaqi # 4941.
2 Bayhaqi in Shu'ab ul Eeman # 5154.

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FEAR OF THE TONGUE
(٤٨٦٩) وَعَنْ أَسْلَمَ قَالَ إِكَّ عُمَرَ دَخَلَ يَوْمًا عَلَى آبٍ بَكْرِنِ الصِّدِّئْقِ وَهُوَ يَخْبِذُ لِسَانَهُ فَقَالَ عُمَرُ مَهُ غَفَرَ
اللَّهُ لَكَ فَقَالَ لَهُ أَبُوْ بَكْرٍ إِّ هِذَا أَوْرَدَنِ الْمَوَارِدَ- (رواه مالك)
4869. Sayyiduna Aslam رحمه الله narrated that one day Umar رضى الله عنه visited Abu Bakr
us a+, Siddiq. He found him pulling his tongue. So, Umar said, "Don't! May Allah
- forgive you!" Abu Bakr wal+, said, "Surely, this had led me to places of ruin!"1
SIX THINGS THAT TAKE TO PARADISE
(٤٨٧٠) وَعَنْ عُبَادَةَ بْنِ الشَّامَتِ آَّ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ اضْمَنُوا لِيْ سِنّاً مِنْ أَنْفُسِكُمْ أَضْمَنُ
لَكُمُ الْجُنَّةَ أُصْدُقُوْا إِذَا حَدَّثْتُهُ وَأَوْفُوْا إِذَا وَعَدْتُمْ وَأَذُرُ إِذَا الْتُمِنْتُهُ وَاحْفَظُوْا فُرُ وُجَكُمْ وَغَشُّوْ اَبْصَارَكُمْ
وَكُقُّوْا آَيْدِيَكُمُ۔
4870. Sayyiduna Ubadah ibn Samit رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said,
'Give me an assurance (of observing) six things on your part, and I shall guarantee
you (admittance to) paradise (with the righteous);
(i) Speak the truth whenever you speak.
(ii) Fulfil the promise when you make one.
(iii) Be faithful to your trust whenever you are trusted with something.
(iv) Preserve your sexual chastity (and do not indulge in the unlawful).
(v) Lower your gaze.
(vi) Restrain your hands from misuse and injustice."2
GOOD & BAD PEOPLE
(٤٨٧١-٤٨٧٢) وَعَنْ عَبْ دِالرَّحمنِ بُنِ غَنٍَ وَأَسْمَاءَ بِئْتِ يَزِيْدٍ آثَّ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ خِيَارُ
عِبَادِ اللهِ الَّذِيْنَ إِذَا رُأَوْ ذُكِرَ اللّهُ وَشِرَارُ عِبَادِ اللهِ الْمَشَُّوَ بِالنَّمِيْمَةِ الْمُفَرِّقُوْنَ بَيْنَّ الْآَحِبَّةِ
الْبَاغُوَّ الْبَرَاءَ الْعَنَتَّ ◌ِ- رَوَاهُمَا أَحْمَدُ وَالْبَيْهَقِىُّ فِيْ شُعَبِ الْإِيمَانٍ.
4871 & 4872. Sayyiduna Abdur Rahman ibn Ghanam as àl +, and Sayyiduna Asma
bint Yazid رضى الله عنها (both) narrated that the Prophet صلى الله عليه وسلم said, "The best slaves
of Allah are they who when they are seen remind one of Allah. And, the worst
slaves of Allah are they who move about slandering (other people) and who cause
friends to separate and work to falsely accuse the innocent people (of wrong doing
whereby they cause them anxiety)."3
COMMENTARY: The best slaves of Allah are pious and this is depicted on their faces so
that their sight reminds one of Allah.
The look at such people is like engaging in dhikr or remembrance of Allah. The ulama
(Scholars) say that to look at a scholar is itself a form of worship and a good fortune.
1 Muwatta Maalik # 2 (Kalam, speech).
2 Musnad Ahmad 1-254.
3 Musnad Ahmad 4-227, 6-456, Bayhaqi # 11108 (Shu'ab ul Eeman)

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Sometimes on looking at them, one feels radiance glow in one's inner self and make the
heart bright.
It is said in a tradition:
النَّظْرُ عَلَى وَجْهِ عَلِيٍّ عِبَادَةٌ
(A look at the face of Ali رضى الله عنه is worship.)
It is also reported that when he came out of the his house and people saw him, they could
not help say:
لَا إِلَّهُ إِلَّ اللّهُ مَا أَشْرَفَ هُذَا لُقَتى، لَا إِلهَ إِلَّ اللَّهُ مَا أَكْرَمَ هُذَا لُقَتى، لَا إِلهَ إِلَّ اللَّهُ مَا أَعْلَمَ لهذَا الْفَتَّى، لَا
إِلهَ إِلَّ اللّهُ مَا أَشْجَعَ هُذَا الْفَتِى
As it were, looking at him was like reciting the Kalimah tawheed.
BACKBITING NULLIFIES FAST
(٤٨٧٣) وَعَنِ ابْنِ عَبَّاسٍ أَثّ رَجُلَيْنِ صَلَّيَا صَلوةً الّهْرِ أَوِ الْعَصْرِ وَكَانَ صَائِمَيْنَ فَلَنَا فَقَى النَّبِىُّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ القَّلُوَة قَالَ أَعِيْدُوْا وَضُوْءَ كُمَا وَصَلوتُكُمَا وَامْضِيَا فِيْ صَوْمِكُمَا وَاقْضِيَّاهُ يَوْمًا أُخَرَ قَالَ لِمَـ
يَا رَسُوْلَ اللَّهِ قَالَ أَغْتَبْتُمْ فُلانًّا-
4873. Sayyiduna Ibn Abbas usan+, narrated that two men offered (the congregational)
salah (prayer) of zuhr or asr (behind the Prophet صلى الله عليه وسلم) and they were fasting.
When the Prophet صلى الله عليه وسلم finished the salah (prayer), he said (to them. "Repeat
your ablution and salah (prayer) and complete your fast but redeem it on some other
day." They asked, "Why so, O Messenger of Allah? He said, 'You have backbited so-
and-so."1
COMMENTARY: This hadith (tradition) says that backbiting nullifies ablution and fasting.
But the ulama (Scholars) say that the hadith (tradition) means to bring out the evil of
backbiting strongly, for, in fact, none of these things are nullified by backbiting. However,
they are rendered imperfect because of it and the reward is lost. In spite of that, Sufyan
Thawri ales,; maintains that backbiting nullifies fasting.
Hence, it is to be on the safe side that backbiting should be avoided and taqwa
(piety)demands that the ablution must be refreshed. In fact the u lama say that if anyone
has laughed too much or talked too much then it is mustahab (desirable) for him to make a
fresh ablution so that the gloom on account of laughter and vain talk is erased. One who
fasts must abstain from backbiting completely.
BACKBITING IS WORSE THAN FORNICATION
(٤٨٧٤-٤٨٧٥) وَعَنْ أَبِ سَجِيْدٍ وَجَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْخِيْبَةُ أَشَدُّ مِنَ الزِّنَا قَالُوا يَا
رَسُوْلَ اللّهِ وَكَيْفَ الْغِيْبَةُ أَشَدُّ مِنَ الزِّنَا قَالَ إِثَّ الرَّجُلَ لَيَزْنِ فَيَتُوُبُ فَيَتُوُبُ اللهُ عَلَيْهِ وَفِى رَوَايَةٍ فَيَتُُبُ
فَيَغْفِرَ اللهُ لَهُ وَإِّ صَاحِبَ الْغِيْبَةِ لَا يُغْفَرُ لَهُ حَتَّى يَغْفِرَ مَالَهُ صَاحِبُهُ وَفِي رَوَايَةٍ آنٍّ قَالَ صَاحِبُ
1 Bayhaqi in Sha'ab ul Eeman # 6729.

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الزِّنَا يَتُوبُ وَصَاحِبُ الْغِيْبَةِ لَيْسَ لَهُ تَوْبَةٌ - رَوَى الْبَيْهَقِيُّ الْآَحَادِيْثَ القَّلْكَةَ فِيْ شُعَبِ الْإِئْمَانِ.
4874 & 4875. Sayyiduna Abu Sa'eed رضى الله عنه and Sayyiduna Jabir رضى الله عنه narrated
that Allah's Messenger صلى الله عليه وسلم said, "Backbiting is worse than fornication." The
Sahabah (Prophet's Companions) (sàn >, submitted, "O Messenger of Allah, how
is backbiting worse than fornication?" He said, "A man commits fornication and
makes repentance and Allah relents to him."
According to a version: "And makes repentance and Allah forgives him."1
'But, the backbiter is not forgiven (by Allah) till he whom he had backbited
forgives him."
4876. (According to another version:) Sayyiduna Anas s & , narrated that (the
Prophet,Lagledno said). "The fornicator repents but the backbiter does not repent."2
COMMENTARY: The fornicator fears Allah and he trembles. "If Allah will not forgive me,
I have no way out." So he repents and is ashamed. On the other hand, the backbiter takes
his deed very lightly and does not feel compunction. Sometimes, he does not regard it as a
bad deed, at all. He thinks that it is allowed. In this case, he is entangled in the net of
disbelief.
Besides, it all depends on the person who is backbited. If he forgives him, then Allah might
forgive him, too.
EXPIATION FOR BACKBITING
(٤٨٧٧) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ مِنْ كَفَّارَةِ الْغِيْبَةِ أَنْ تَسْتَغْفِرَ لِمَنِ
الْتَبْتَهُ تَقُولُ اللَّهَُّ اغْفِرْ لَنَا وَلَهِ رَوَاهُ الْبَيْهَقِىُّ فِىِ الدَّعْوَاتِ الْكَبِيُرِ وَقَالَ فِي هَذَا الْإِسْنَادِ ضُعُقْد
4877. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
expiation for backbiting is that you pray for the one you have backbited to be
forgiven. You should pray, 'O Allah, forgive us and him."3
COMMENTARY: He prays for himself before he does for his victim. Allah has assured that
he will accept the supplication of one who seeks forgiveness. Hence when the backbiter
seeks Allah's forgiveness for himself, he will be purified of his sin and his supplication for
the other will be accepted.
The plural form is used, 'forgive us.' The supplicant includes himself and others who has
joined him, or he includes all Muslims, particularly, the one he had backbited.
It seems that this supplication is made when the victim is not aware that someone has
backbited him. If he knows of it, then the backbiter must request him to pardon him after
disclosing to him the facts. If the backbiter cannot do it, then he must resolve to meet him
whenever he can and ask him to forgive him. Whenever he gets his pardon, he will be
absolved of his sin. If there is no possibility of meeting the victim, like when he has died or
moved over to a distant place, then he must seek Allah's forgiveness and hope for His
mercy and blessings, and that Allah will please and satisfy the victim to pardon the
backbiter.
1 Bayhaqi # 6741, 6742.
2 Bayhaqi # 6741, 6742.
3 Bayhaqi in Kitab ul Dawat al Kabir.

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The jurist Abu Layth alo>, has said that the ulama (Scholars) ask whether the backbiter
may make a repentance to Allah before getting pardon from his victim. Some say that he
may, but we think that there are options. If the victim has learnt of the backbiter's crime,
then the course open to him is to get the victim to forgive him, If the victim has not learnt
of it, then the backbiter must seek forgiveness of Allah and repent to Him, and resolve
never to do it again.
Bayhaqi has termed this hadith (tradition) as Da'if (weak). But, that does not deter is from
being presented to highlight virtues of deeds. Besides, there is in the Jami Saghir a hadith
(tradition) of Sayyiduna Anas as an (o) of the same purport, so that lends it support, the
words of the hadith (tradition) of Sayyiduna Anas رضى اللهعنه are:
كَفَّارَةٌ مِنْ الْغَيْبَةِ آَنْ تَسْتَغُفِرُلَا
"The expiation of backbiting is that istighfar should be made for one who has been
backbited." (se : comments to hadith (tradition) # 4828).
CHAPTER - XI
بابالوعد
PROMISES
The word (de)) means 'top make an agreement.' 'to make a covenant' or 'to promise,' For
example, to make a promise to someone to meet him or to do something for him.
Moreover, this word is used to promise either something good or something wrong,
provided it is stated clearly, like (وعدته قيرا) or (وعدتهشرا) . If the word (شر or خير) is not used, then
the distinction is made by using (,) (for good) and (swi) or (Le,) (for bad).
To honour a promise and fulfil a pledge is the demand of humanity and a basic etiquette of
Islam. Batrayl and breaking a promise is a great defect. One who fails to fulfil his promise
is highly disliked by society and Islam.
Ahadith (tradition) on this subject are narrated in this chapter.
SECTION I
الفضلالآول
HEIRS MUST FULFIL PLEDGE OF FOREBEARS
(٤٨٧٨) عَنْ جَابِرٍ قَالَ لَنَّا مَاتَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَجَاءَ آبَابَكْرٍ مَالْ مِنْ قِبَلِ الْعَلَاءِ بُنِ
الْحُضَّرَِيِّ فَقَالَ أَبُوْبَّكْرٍ مَنْ كَاتَ لَهُ عَلَى النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ دَيْنْ أَوْ كَانَتْ لَهُ قِبَلَهُ عِدَةٌ فَلْيَأْتِنَا قَالَ
جَابِرْ فَقُلْتُ وَعَدَنِ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَنْ يُعْطِيَنِيْ هَكَذَا وَهُكَّذَا وَهُكَّذَا فَبَسَطَ يَدَيُهِ
ثَلْثَ مَرَّاتٍ قَالَ جَابِرٌ فَحَتِى فِيْ جَتْيَةٌ فَعَدَدُُّّهَا فَإِذَا هِىَ خَمْسُ مِائَّةٍ وَقَالَ خُذُّمِثْلَيُّهَا - (متفق عليه)
4878. Sayyiduna Jabir رضى الله عنه narrated that after Allah's Messenger صلى الله عليه وسلم died,
some property came to (the first Khalifah) Abu Bakr we à ++, from Ala ibn Hadrami
said, "If رضى الله عنه whom he had appointed governor of Bahrain). So, Abu Bakr) رضى الله عنه
anyone has a debt receivable from the prophet صلى الله عليه وسلم, or was promised (some
money to be paid) by him, then he must come to me."
Sayyiduna Jabir رضى الله عنه added, "I said that Allah's Messenger صلى الله عليه وسلم had

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promised me that he would give me so much and so much and so much," and Jabir
spread out his hands three times. Then Jabir usan>, disclosed. "He (Abu Bakr) gave
me a handful. I counted them, and behold! That was five hundred. And, he said,
"Take like that twice."1
SECTION II
الفضلُ الثَّانِی
PROPHET'S PROMISE MADE GOOD BY HIS SUCCESSOR
(٤٨٧٩) وَعَنْ آَبِ حُجَيْفَةً قَالَ رَآَيْتُ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْيَضَ قَدْ شَابَ وَكَانَ الْحُسَنُ بْنُ عَلِيٍّ
يُشْبِهُهُ وَأَمَرَلَنَا بِقَلْقَةَ عَشَرَ فَلُوْضًّا فَدَهَبْنَا نَقْبِضُهَا فَأَتَانَا مَوْتُهُ فَلَّمَ يُهُمُوْنَا شَيْئًا فَلَمَّا قَامَ أَبُوُبَّكُرٍ قَالَ مَنْ
كَانَتْ لَهُ عِنْدَ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عِدَةٌ فَلْيَجِئُ فَقُمْتُ إِلَيْهِ فَأَخْبَرْتُهُ فَأَمَرَ لَنَا بِهَا-(رواه الترمذى)
4879. Sayyiduna Abu Juhayfah usan +, narrated:
"I had seen Allah's Messenger صلى الله عليه وسلم . He had a fair complexion and had grown
old. Hasan ibn Ali resembled him. He had ordered that thirteen young she-camels
should be given to us, so we went to collect them. News of his death reached us
before they could give us any of those. When Abu Bakr usd +, became Khalifah, he
صلى الله عليه وسلم announced, 'He who had received a promise from Allah's Messenger
must come.' So, I stood and went to him and informed him so that he ordered them
to be given to us."2
WAITED THREE DAYS FORWORD TO BE MADE GOOD
(٤٨٨٠) وَعَنْ عَبْدِ اللَّهِ بْنِ آَبِ الْحُسْمَاءِ قَالَ بَايَعْتُ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَبْلَ أَ يُبْعَثَ وَبَقِيتُه بَقِيَّةٌ
فَوَعَدَثُّهُ أَنْ آتِيْهِ بِهَا فِيْ مَكَانِهِ فَنَسِيْتُ فَذَكَّرْتُ بَعْدَ ثَلثٍ فَإِذَا هُوَ فِيْ مَكَانِهٍ فَقَالَ لَقَدٌ شَقَّقْتَ عَلَّىَّ أَنَا هُهُنَا
مُنْدُ ثَلٍ آنْتَظِرُك۔(رواهابوداؤد)
4880. Sayyiduna Abdullah ibn Abu Al-Hasma ws à », narrated, "I had bought
something from the Prophet صلى الله عليه وسلم before he was made a prophet. Part of the
payment remained to be paid by me and I promise him that I would bring it to him
at his (that very) place, but I forgot (my promise). Three days later, I remember it
and I went to that place to find him there. He said, 'you have put me to much
trouble. I have been waiting here for you since three days."3
COMMENTARY: The ulama (Scholars) write that the Prophet صلى الله عليه وسلم did not wait that
long to get back the balance of the sales proceeds. Actually, he had also made a promise to
wait for Abdullah at that place and had to keep his promise. In this way, he taught his
ummah that a promise must always be honoured even if it means undergoing hardship to
do it, last the other person suffers the wait.
Even before Islam, all religions enjoined keeping of promises. All the Messengers and
Prophets >Jinde were careful to honour their promises and indeed, Allah praised Prophet
1 Bukhari # 2167, Muslim # 60. 2314.
2 Tirmidhi # 2826 (2835) Bukhari # 3544, Muslim # 2343.
3 Abu Dawud # 4992.

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Ibrahim عليه السلام in these words:
وَإِبْرَاهِيْمَ الَّذِى وَلّى
{And of Ibrahim who fulfilled his engagements} (53: 37)
IF ONE CANNOT FULFIL PROMISE IN SPITE OF INTENTION
(٤٨٨١) وَعَنْ زَيْدِ بْنِ أَرْقَمَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا وَعَدَ الرَّجُلُ آَخَاهُ وَمِنُ نِيِّتِهِ آَ يَفِىَ لَهُ
فَلَمٌ يَفٍ وَلَمُ مُحِّ لِلْمِيْعَادِ فَلَاإِثُمَ عَلَيْهِ۔ (رواه ابوداؤد)
4881. Sayyiduna Zayd ibn Argam رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"when a man promises to his brother and his intention is to make good his promise
but (for some reason) cannot do it and fails to come at the specified time, he will not
be regarded a sinner (on that account)."!
COMMENTARY: In other words, if anyone has no intention to fulfil his promise then he
commits a sin even if he honours it because his intention was to betray. So, this is
hypocrisy.
This ulama (Scholars) say that if there is no hindrance to honouring a pledge then it is
unlawful to break a promise. If anyone promises to do something forbidden then he must
not fulfil his promise.
IS IT WAJIB (OBLIGATORY) OR MUSTAHAB (DESIRABLE) FULFIL PROMISE? The
jurists differ on whether it is wajib (obligatory) or mustahab (desirable) to fulfil one's promise.
Most ulama (Scholars) including Imam Abu Hanifah ales, and Imam Shafi'I altas, say that it
is mustahab (desirable) to honour a promise and makruh (disapproved) with emphasis not to
honour it, but not a sin. Some others say that it is wajib (obligatory) to fulfil a promise and
they include Umar ibn Abdul Aziz amas).
It is said that Sayyiduna Abdullah ibn Mas'ud us a +, used to say insha Allah too,
whenever he made a promise.
It is said about the Prophet صلى الله عليه وسلم that he used to add the word (عنى) (Perhaps).
HONOUR PROMISE TO CHILDREN TOO
(٤٨٨٢) وَعَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ قَالَ تَعَتُنِىْ أُتِى يَوْمًّا وَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَاعِدْ فِي بَيْتِنَا فَقَالَتُهَا
تَعَالَ أُعْطِيْكَ فَقَالَ لَّهَا رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا آَرَدْتِ آَنْ تُعْطِيْهِ قَالَ آرَدْتُ أَنْ أُعْطِيَة تَمُرًّا
فَقَالَ لَّهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَمَا إِنَّكِ لَوْ لَمْ تُعْطِيْهِ شَيَأْ كُتِبَتُ عَلَيَّتِ كَذِبَةٌ- (رواه ابوداؤد
والبيهقى فى شعب الايمان)
4882. Sayyiduna Abdullah ibn Aamir usan+, narrated, "One day, my mother called
me while Allah's Messenger صلى الله عليه وسلم was sitting in our house, saying 'Come here,
I shall give you something.' Allah's Messenger صلى الله عليه وسلم asked her, 'what did you
intend to give him.' She submitted, 'I intended to give him some dates.' He said,
'know! if you had no intention to give him any thing, then a lie would have been
1 Abu Dawud # 4995, Tirmidhi # 2633.

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recorded against your name."1
COMMENTARY: This is Abdullah's story of his childhood. Generally, parents or elders call
children on the pretext of giving them something.
SECTION III
الفصل الثالث
NOT IMPROPER TO RETRACT A PROMISE FOR A VALID REASON
(٤٨٨٣) عَنْ زَيْدِ ابْنِ أَرْقَمَ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ وَعَدَ رَجُلًا فَلَمْ يَأْتِ أَحَدُهُمَا إِلى
وَقُتِ القَّلَوةِ ذَهَبَ الَّذِىُ جَاءَ لِيُصَلِّى فَلَا إِثُمَ عَلَيْهِ-(رواهرزین)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Zayd ibn Arqam .4883
said, 'If anyone promises to meet a man (at a certain time) but one of them cannot
make it till the hour of salah (prayer) and he who has come goes away to offer salah
(prayer), then no sin is recorded against him."2
COMMENTARY: He will not be committing a sin because it is prescribed by religion to
offer salah (prayer) at its appointed hour. If he goes away before the time of salah (prayer)
then he will be deemed to have broken his promise and will be responsible for it. If there is
some other valid reason like the time to eat, or need to go to the toilet, or any other real
need, then he may go without waiting any more.
CHAPTER - XII
JOKING
بَابُ الْمِزَاحِ
Mizah is a verbal noun meaning 'to be cheerful,' 'joking,' Mazah is to have a good
disposition.
However, it is such a joking as does not hurt any one or cause heart break. When anyone is
caused despair or anguish then that is (_) Sakhriya (ostentation)h.
According to a hadith (tradition):
لَاتُمَارِ آَخَاكَ وَلَّا تُمَازِ حُهُ
(Do not quarrel with your Muslim brother and do not joke with him).
The ulama (Scholars) say that it is the forbidden joke, or making fun of him, or it is to joke in
an excessive manner and as a matter of habit. If anyone jokes all the time then it causes
laughter that makes one hard-hearted and neglectful of dhikr and religious duties. Often, it
results in animosity. The person who is so engaged loses respect.
In contrast, if anyone jokes sometimes and in a permissible way then he is recognized as
good natured and cheerful. The Prophet ,Lyd,le & 1. also indulged in light-hearted joking to
cheer other people and grow familiarity and love in them. This is sunnah (Holy Prophet's
practice) mustahab (desirable).
As for the hadith (tradition) of Abdullah ibn Harith مارايت --- وسلم): رضى الله عنه) "I have not seen
anyone joking more than Allah's Messenger y,lean Lo while too much indulgence in jokes
1 Abu Dawud # 4591, Bayhaqi # 4822, Musnad Ahmad 3-447.
2 Razin.

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causes one to overdo it and lose respect, yet no one else can have as much control of
himself as Allah's Messenger .,,Is a Lo. Hence, it was allowed only to him to joke often.
Other people must refrain from it. This is supported by a hadith (tradition) to follow from
Tirmidhi that tl. . sahabah (Prophet's Companions) + à , submitted. "O Allah's
Messenger ,leal Lo, you joke with us." He said, 'But I speak the truth when I joke "
In short, everyone, other than the Prophet ,,le ano is disallowed to joke often, If anyone
can keep himself within limits, then he is an exception.
SECTION I
الفَضْلُ الْآوَلْ
PROPHET'S صلى الله عليه وسلم CHEERFUL DISPOSITION
(٤٨٨٤) عَنْ آَنَسٍ قَالَ إِنْ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِيُخَالُِنَا حَتَّى يَقُولَ لِأَخْ لِ صَغِيْرًّا يَا أَبَا عُمَدٍْ
مَافَعَلَ الثُّغَيْرُ وَكَانَ لَهُ نُغَيُرْ يَلْعَبُ بِهِ فَمَاتَ- (متفق عليه)
4884. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم used to mingle
with them cheerfully and even said to a young brother of his, 'O Abu Umayr, what
has happened to an Nughayr?" He had a nughayr (a small bird) with which he
played and which had died.1
COMMENTARY: The younger brother of Anas we also, was named Kabshah. They had a
common mother and Kabshah's father was Abu Talhah Zayd ibn Suhayl Ansari «can+).
Nughayr is a small bird like a sparrow with a red beak. Some say it had a red crown and is
a sparrow. Yet others say that it is a nightingale. Perhaps it is what is Laal in Urdu: the
male of Fringilla A.mandava.2
This boy used to play with the bird and take it to the prophet gled Lo. One day, he went
to him without the bird because it had died. So the Prophet ,le & called Abu Umayr
to rhyme with Nughayr.
Children may play with birds but without hurting them. It is also allowed to give a child a
kunyah. It is not a lie. (see also Upbringing of children in Islam, p 40 Darul Isha'at,
Karachi).
`SECTION II
اَلْفَضلُ الثَّانِى
SPOKE THE TRUTH EVEN WHILE JOKING
(٤٨٨٥) عَنْ آنٍ هُرَيْرَةَ قَالَ قَالُوا يَا رَسُولَ اللَّهِ إِنَّكَ تُدَا عِبْنَا قَالَ إِنٌّ لَا أَقُوْلُ إِلَّ حَقّا- (رواه الترمذى)
4885. Sayyiduna Abu Hurayrah us a +, narrated that they (meaning, the sahabah)
die in») said, 'O Messenger of Allah, you cheer us with (light) jokes." He said. "But
(even when making jokes) I speak only the truth."3
COMMENTARY: The sahabah (Prophet's Companions) ( an ) wondered why the
Prophet ,,le antL. joked with them while he discouraged them to do it. He said to them
that he never lied even in jest while it was not possible for them to do it. Some lie or
anything disallowed by Shari'ah (divine law) was bound to creep up in their jokes because
1 Bukhari # 6203, Muslim # 302150.
2 Sterngass, Persian English Dictionary.
3 Tirmidhi # 1990, Musnad Ahmad 2-840.

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they were not innocent. Even otherwise one must not make a habit of jesting. It eats away
from a person's self-respect.
THE PROPHET'S صلى الله عليه وسلم WITTY REMARKS
(٤٨٨٦) وَعَنْ آَنَسٍ أَكَّ رَجُلًا اسْتَحْمَلَ رَسُول اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِنْ حَامِلُكَ عَلَى وَلَكِنَاقَةٍ
فَقَّالَ مَا أَصُنَّهُ بِوَلَدِ النَّاقَةِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهَلْ تَلِدُالْإِبِلَ إِلَّ التُّؤْثُ - (رواه
الترمذى وابوداؤد)
صلى الله narrated that a man requested Allah's Messenger رضى الله عنه Sayyiduna Anas .4886
the for a riding beast. He said, 'I shall give you a young one of a she-camel to ride
on." The man asked, "what shall I do with a young of a she-camel?" So, Allah's
Messenger صلى الله عليه وسلم asked, "Then, do any other than she camels give birth to
camels?"1
COMMENTARY: The man did not pay attention to the Prophet's صلى الله عليه وسلم words but
thought that he was being given a camel's child.
The Prophet's صلى الله عليه وسلم words were true and light-hearted remark.
THE TWO-EARED ONE!
(٤٨٨٧) وَعَنْهُ أَبَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهِ يَاذَ الْأُذُنَيْنٍ- (رواه ابوداود والترمذى)
4887. Sayyiduna Anas رضى الله عنه said that the Prophet صلى الله عليه وسلم called, "O you, the
possessor of two ears!"2
COMMENTARY: The prophet's صلى الله عليه وسلم words to Anas رضى الله عنه were not only a light
hearted remark but also words of admiration in that he was wise and an attentive listener.
ONLY YOUNG WOMEN WILL ENTER PARADISE.
(٤٨٨٨) وَعَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِإِمرَاَةٍ عَجُوْزٍ أَنَّهُ لَّا تَدْخُلُ الْجَنَّةَ عَجُوُزْا فَقَالَتْ وَمَا لَّهُنَّ
وَكَانَتْ تَقْرَاءُ الْقُرْأَ فَقَالَ لََّا أَمَا تَقْرَنِيْنَّ الْقُرْانَ إِنَّا أَنْشَأَتُهُنَّ إِنْشَاءٍ فَجَعَلْتُهُنَّ أَبْكَارًا - رَوَاهُ رَزِئُنْ وَفِي
شَرُجِ السُّنَّةِ بِلَفْظِ الْمَصَابِيح۔
4888. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said to an old
woman (who asked him to pray for her admittance to paradise). "No old woman
will enter paradise." She used to recite the Quran regularly, so she asked, 'what has
happened to them?' He asked her, "Do you not recite in the Quran:
إِنَّا أَنْشَاتُهُنَّ إِنْشَآءٌ فَجَعَلْتُهُنَّ ابْكَارًا
(Verily We! We have created those maidens by a special creation. And have made
them perpetual virgins)3 (56: 35-36)
COMMENTARY: The wordings in the Masabih are: When the Prophet صلى اللهعليه وسلم told that
1 Tirmidhi # 1991, Abu Dawud # 4998.
2 Abu Dawud # 5302, Tirmidhi # 1992, Musnad Ahmad 3-127.
3 Razin, "Sharh us sunnah (Holy Prophet's practice) with the wordings of al-Masabih.

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woman, 'Old woman will not enter paradise," She went away weeping. So, he said, "Go
tell her that woman will not go to paradise in their old age," and he cited this verse.
ANOTHER EXAMPLE OF LIGHT HUMOUR
(٤٨٨٩) وَعَنْهُ أَّ رَجُلًا مِنْ أَهْلِ الْبَّادِيَةِ كَاَ اسْمُهُ زَاهِرَ بْنِ حَرَامٍ وَكَانَ يَهْدِىٌ لِلنَِّّ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ مِنَ الْبَادِيَةِ فَيُجَهِّزَهِ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَرَادَ اْ تَخْرُمْ فَقَالَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ إِّ زَاهِرًا بَادِيَتُنَا وَنَّحْنُ حَاضِرُوهُ وَكَانَ النَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُحِبُّهُ وَكَانَ رَجُلًا دَمِيُّهَا
فَأَتَّ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًّا وَهُوَ يَبِيُُّ مَتَاعَةُ فَاخْتَصَنَّهُ مِنْ خَلْفِهِ وَهُوَ لَا يُبْصِرُهُ فَقَالَ أَرْسِلُنِيْ مَنْ
هذَا فَالْتَقَّتَ فَعَرَقَ الَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَجَعَلَ لَا يَأْلَوْا مَا أَلْزَقَ تَهْرَهُ بِصَدْرِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ حِيْنَ عَرَفَهُ وَجَعَلَ النَّبِىُّ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوُلُ مَنْ يَشْتَرِى الْعَبْدَ فَقَالَ يَا رَسُولَ اللَّهِ إِذَّ وَ اللّهِ
تَجِدُنِيْ كَاسِدًا فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لكِنْ عِنْدَ اللَّهِ لَسْتَ بِكَاسِدٍ - (رواه فى شرح السنة)
4889. Sayyiduna Anas us a +, narrated that a man of the desert named Zahir ibn
Haram رضى الله عنه used to bring gifts for the Prophet صلى الله عليه وسلم from the desert. So,
when he was about to depart, Allah's Messenger صلى الله عليه وسلم prepared for him
whatever he needed, and the Prophet صلى الله عليه وسلم used to say, "Zahir is our man of
the desert and we one his men of the town." The Prophet صلى الله عليه وسلم liked him. He
was an ugly man (in spite of his virtues). One day, the Prophet صلى الله عليه وسلم came to
him while he sold his wares and clasped him from behind. He was unable to see
who had clasped him, so he shouted, 'Leave me alone! Who is this?" Then he (tried
and) glanced behind and recognized the Prophet صلى الله عليه وسلم so he put his back on
صلى الله عليه وسلم as close as he could). The Prophet) صلى الله عليه وسلم the chest of the Prophet
began to declare, 'who will buy the slave?" He put in 'O Messenger of Allah, by
صلى الله عليه Allah, you will find me undeserving (very cheap and useless)." The prophet
u said, "But, you are not undeserving in Allah's sight."1
COMMENTARY: The Prophet صلى الله عليه وسلم called Sayyiduna Zahir رضى الله عنه a slave in jest, but
he did not lie because Zahir رضى الله عنه was Allah's slave, in fact.
The question, 'who will buy the slave? Is really asking'?" 'who will appreciate this person's
worth? There is nothing comparable to him,' or, he meant to say, 'No one is worthy enough
to have this man as his slave.'
FRANK EXCHANGE OF CONVERSATION WITH SAHABAH (PROPHET'S
رضى الله عنهمم (COMPANIONS
(٤٨٩٠) وَعَنْ عَوْفٍ بُنِ مَالِكِ الْأَشْجَمِى قَالَ آتَيْتُ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي غَزْوَةِ تَبُوْكَ وَهُوَفِى
قُبَّةٍ مِنْ آَدَهٍ فَسَلَّمْتُ فَرَدَّ عَلَّىَّ فَقَالَ ادْخُلُ فَقُلُكُ أَكْلِى يَارَسُوْلَ اللَّهِ قَالَ كُلَّكَ فَدَخَلْهُ قَالَ عُقْمَانُ بْنُّ
1 Sharh us Sunnah (Holy Prophet's practice) # 3604, Musnad Ahmad 3-161.