النص المفهرس

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then he would thereby win Allah's pleasure. He would then enter paradise. If not then he
would miss the gate to paradise.
The words of the hadith (tradition) name the mother, but Abu Darda usd +, has mentioned
only the father, so that the mother's pleasure is more essenti.l. Or, the word (JI,) does not
merely mean the father but refers to both parents. This seem more plausible.
MOTHER IS MORE DESERVING OF SON'S I.IND TREATMENT
(٤٩٢٩) وَعَنْ بَهْزِ بُنِ حَكِيُّمٍ عَنْ آَيْدٍ، عَنْ جَدِّهِ قَالَ قُلْتُ يَارَسُولَ اللَّهِ مَنْ أَبَرُّ قَالَ أُمُّتَ قُلْتُ ثُمَّ مَنْ قَالَ
أُتْمُتَ قُلْتُ ثُؤَّ مَنْ قَالَ أُمَّتَ قُلْمُ دَُ مَرْ قَالَ أَبَاكَ ثُؤَّ الْأَقْرَبَ فَالْأَقُرَبَ- (رواه الترمذى وابوداؤد)
4929. Sayyiduna Bahz ibn Hakim al us, reporter' fro n his father who from his
grandfather that he asked (Allah's Messenger) صلى الله عليه وسلم 'O Messenger of Allah,
whom should I offer kind treatment?" He said, "Your mother." He asked, "who
next?" He said, "Your mother." He asked, "Who next?" He said, "Your mother." He
asked, "who next?" He said, "Your father, followed by the relatives nearer then
nearer (in sequence of nearness)."1
.
JOINING BONDS OF KINSHIP
(٤٩٣٠) وَعَنْ عَبْدِ الرَّحُمْنِ بْنِ عَوْفٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ قَالَ اللّهُ ثَبَارَكَ وَ
تَعَالِى أَنَا اللَّهُ وَأَنَا الرَّحْمِنُ خَلَقْتُ الرَّحِمَ وَشَقَّقْتُ لَّهَا مِنْ إِسْمِىٌ فَمَنْ وَصَلَهَا وَصَلْتُهُ وَمَنْ قَمَطَعَهَا بَتَتُه۔
(رواه ابوداؤد)
4930. Sayyiduna Abdur Rahman ibn Awf ws a +, narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, 'Allah blessed and exalted, says, 'I am Allah! And, I am
Ar-Rahman (The Most Merciful)! I have created (Ji) ar-rahim (ties of
relationship). And, I have derived its name from My name (Ar-Rahman). So, he
who join ties of relationship, I shall join him (with My mercy). And, he who severs
them, I shall cut him off (My mercy)."2
COMMENTARY: He is Allah the ever Existing. He is not dependent on anyone to enforce
His command. His Name is followed by His attribute. Ar-Rahman (J) from which is
.(الرحيم) derived Ar-Rahim
MERCY DENIED TO ONE WHO SEVERS TIES OF RELATIONSHIP
(٤٩٣١) وَعَنْ عَبْدِ اللهِ بْنِ آَبِيٍ أَوْفى قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ لَا تَنْزِلُ الرَّحْمَةُ عَلَى
قومفیھم قاطۇ رچِمَ-(رواه البهقی فی شعب الايمان)
4931. Sayyiduna Abdullah ibn Abu Awfa w a +, narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, 'Mercy will not descend on a people who have among
them one who cuts off bond of kinship."3
COMMENTARY: It does not mean all the people (of his nation or tribe) but those who
1 Tirmidhi # 1897, Abu Dawud # 5139.
2 Abu Dawud # 1694.
3 Bayhaqi in Shu'ab ul eeman # 7962.
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support a man who cuts off ties of kinship or who do not reprimand him severely or who
abet in his misdeed.
REBELLING & SEVERING TIES OF RELATIONSHIP INVITE PUNISHMENT
(٤٩٣٢) وَعَنْ آَبِ بَكْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ ذَنْبٍ أَحرِى أَنْ يُعَجِّلَ اللهُ
لِصَاحِبِهِ الْعُقُوْبَةَ فِي الدُّنْيَا مَعَ مَا يُدَخِّرُ لَهُ فِى الْأُخِرَةِ مِنَ الْبَغِى وَقَطِيُعَةِ الرَّحِمِ-(رواه لترمذی وابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Bakrah .4932
said, "No sin is as likely to be given its punishment by Allah to him who commits it
in this world besides what He holds in abeyance for him in the hereafter as
rebellion (against the ruler) and severing ties of relationship."1
COMMENTARY: It is grave sin to verbal against the ruler of one's country as also to sever
ties of kinship. Perpetrators of this sin will be punished in the next world and Allah will
hasten their punishment in this world too. They will not find peace in this world and not in
the next world. These two sins are such that they harm the religious life as well as the
worldly life. Rebellion creates complete disorder in the country and cuts at the unity and
harmony of the nation. The enemy gets an opportunity to exploit the situation.
Also, severing bonds of kinship creates hatred. If there had been mutual love, then people
would have shared burden of difficulties with each other and would have avoided damage
through in fighting.
There are other sins too but of a lesser degree that invite punishment in both the worlds.
THOSE TO WHOM PARADISE IS DENIED
(٤٩٣٣) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ و قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَا يَدْخُلُ الْجَنَّةَّ مَنَّابْ وَلَا عَاقٌ
وَلَّا مُدٌمِنُ خَمَرٍ- (رواه النسائى والدارمى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .4933
, said, "Admittance will not be given (i) to one who (brags about and) reminds of
his favours, (ii) to one who is disobedient to parents, and (iii) to one who is
addicted to wine (and they die without a repentance)."2
COMMENTARY: The word (ou) mannan is derived from (1%) (minnah). It means to
reproach one whom you give something or whom you show favour. It is a very bad trait of
which the Quran says:
لَا تُبْطِلُوا صَدَقْتِّكُمُ بِالْمَنِّ وَالْآَدِى
{Make not void your charity by reproach and injury} (2: 264)
Some scholars say that manna is derived from (+) mann, which means to snap. Hence, it
will mean 'who severs ties of relationship.'
The word (su) aaq is 'to be disobedient to parents and 'to other relatives' without any
reason valid in Shari'ah (divine law). It is also 'to vex or harras' them.
These kind of people will not be admitted to paradise with the righteous straightaway
without reckoning. They will first have to undergo their punishment for their sins.
1 Tirmidhi # 2511, Abu Dawud # 4902.
2 Nasa'i # 5672, Darimi.

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However, if Allah wishes then He may admit them without punishing tiem because He
has assured:
وَيَغْفِرُ مَادُوْنَ ذَلِكَ لِمَنْ يَّشَآءُ
{And He will forgive all else to whom He will} (5: 48)
ADVANTAGE OF JOINING TIES OF KINSHIP
(٤٩٣٣٤) وَعَنْ أَبِئْ هُرَيْرَةَ ذَّالَ قَالَ تَسْوُلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَعَلَّمُوْا مِنْ أَنْسَائِكُمْ مَاتَصِلُونَ پٍ﴾
أَرْحَامَكُمْ فَإِّ صِلَةَ الرَّحِمِ مَحَّةٌ فِ الْأَهْلِ مَثْرَاةٌ فِ الْمَالِ مَنْسَةٌ فِى الْأَثَرِ - رَوَاءُ التِّرْمِذِىُّ وَقَالَ لهَذَا
حَدِيْثْ غَرِيُبْ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4934
said, "Learn so much of your genealogies as enable you to join ties of relationship
that are necessary, because joining bonds of kinship grows Mutual love and is a
means to increase wealth and prolongs life.":
COMMENTARY: You must know all your relatives, ancestors and descendants by their
names and their state of affairs.
MATERNAL AUNT IS LIKE MOTHER
(٤٩٣٥) وَعَنِ ابْنِ عُمَرَ أَكَّ رَجُلًا أَتَّ النَّبِيَّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَارَسُوْلَ اللَّهِ إِنِِّ أَصَبْتُ ذَنْبًّا عَظِيمًا
فَهَلُ لِيْ مِنْ تَوْبَةٍ قَالَ هَلْ لَكَ مِنْ أُمٍّ قَالَ لَّا قَالَ وَهَلُ لَكَ مِنْ خَالَةٍ قَالَ نَعَمْ قَالَ فَبَرَّهَا- (رواه الترمذى)
صلى الله عليه narrated that a man came to the Prophet رضى الله عنه Sayyiduna Ibn Umar .4935
.of Allah, I have committed a grave sin صلى الله عليه وسلم and submitted. "O Messenger وسلم
Do I have a way to repent?" He asked, "Do you have a mother?" He said, "No"
Then he asked, "Do you have a maternal aunt?" He said, "Yes!" He said, "Give her
kind treatment."2
COMMENTARY: Joining ties of relationship atone for grave sins too. Or perhaps, the
Prophet ,the a was told through revelation that it was exclusively for this man. Or,
this man was sincere and he regarded his sin as grave. This hadith (tradition) places a
maternal aunt at par with one's mother.
AFTER DEATH OF PARENTS
(٤٩٣٦) وَعَنْ آنٍ أُسَيْدِنِ السَّاعِدِيِّ قَالَ بَيْنَ تَحْنُ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَجَاتَهِ رَجُلْ مِنْ
بَنِيْ سَلِمَةً فَقَالَ يَارَسُولَ اللَّهِ هَلْ بَقِيَ مِنْ بِرِّ أَبَوَّّ شَىْءٍ أَبَرُّهُمَا بِهِ بَعْدَ مَوْتِهِمَا قَالَ نَعَمُ الصَّلُوَةُ عَلَيْهِمَا
وَالْإِسْتِغْفَارُ لَّهُمَا وَإِنْفَاذُ عَهْدِهِمَا مِنْ بَعْدِهِمَا وَصِلَةُ الرَّحِمِ الَّتِىِ لَّا تُؤْصَلُ إِلَّ بِهِمَا وَإِكْرَامُ صَدِئْقِهِمَا.
(رواه أبوداودوابن ماجة)
4936. Sayyiduna Abu Sa'eed as-Sa'idiy «a », narrated, 'while we were sitting with
1 Tirmidhi # 1979 (1986), Musnad Ahmad 2-374.
2 Tirmidhi # 1904.
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Allah's Messenger صلى الله عليه وسلم, a man of the Banu Salimah came to him and
submitted, 'O Messenger of Allah, does any of the kindness of my parents remain
to be shown by me (to them) after their death?' He said, 'Yes, Pray for them. Make
istighfar for them. Abide by their will after their death. Join ties of relationship
with their kith and kin and honour their friends."1
PROPHET'S صلى الله عليه وسلم FOSTER MOTHER
(٤٩٣٧) وَعَنُ آبيِ الُّْفَيْلِ قَالَ رَآَيْتُ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْسِمُ لَّمَّا بِالْجِزَّانَةِ إِذْ أَقْبَلَتِ امْرَاَةٌ حَتّى
دَكَّتُ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَبَسَطَ لَهَا رِدَائِهُ فَجَسَلَتْ عَلَيْهِ فَقُلْتُ مَنْ هِىَ فَقَالُوا هِىَ أُمُّهُ الَّتِى
آرضعتُهُ۔(رواهابوداود)
صلى الله عليه وسلم narrated "I saw the prophet رضى الله عنه Sayyiduna Abu Tufayl .4937
distribute meet at Ji'ranah (21, JI). A woman appeared and came near to him. He
spared out his cloak for lier and she sat on it. I asked (the people around), 'who is
she?' They said, 'She is his foster mother.'2
COMMENTARY: She was the Prophet's صلى الله عليه وسلم foster mother, Sayyidah Halimah.
Another woman, Sayyidah Thawbiyah, que a +, too was his foster-mother in the early days.
She was the female slave of Abu Lahb. The ulama (Scholars) differ on whether they (both)
had embraced Islam or not.
SECTION III
الفصل الثالث
MUSTHAB TO PRAY BY VIRTUE OF GOOD DEEDS
(٤٩٣٨) وَعَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ بَيْنَهَا ثَلْقَةُ نَفَرٍ يَتَمَاشَوْنَ آَخَذَّهُمُ الْتَطَرُّ
فَمَا لُوُ إِلَى غَارٍ فِى الْجُبَلِ فَانْتَتُ عَلَى فَمِ غَارِهِمْ صَخْرَةً مِنَّ الْجَبَلِ فَأَطْبَقَتُ عَلَيْهِمْ فَقَالَ بَعْضُهُمُ لِبَعْضٍ
أُنْظُرُوْا أَعْمَالًّا عَمِلْتُمُؤْهَا لِلَّهِ صَالِحَةُ فَادْعُواللُّهَ بِهَا لَعَلَّهُ يُفَرِّجُهَا فَقَالَ أَحَدُهُمُ اللَّهُوَّ إِنَّهِ كَاَ لِيْ
وَالِدَانِ شَيْخَانٍ كَبِيْرَانٍ وَلِيِّ صِبْيَّةٌ صِغَارْ أَرْعِى عَلَيْهِمْ فَإِذَّ رَاحْتُ عَلَيْهِمْ فَحَلَبُتُ بَدَأْتُ بِوَالِدَىّ
أَسْقِيْهِمَا قَبْل وَلَدِىْ وَإِنَّهُ قَدْنَاى بيِ الشَّجَرُ فَمَا أَتَيْتُ حَتَّى أَمْسَيْكُ فَوَجَدُهُمَا قَدْ نَامَا فَحَلَبْتُ كَمَا كُنْتُ
أَحْلُبُ فَجِئْتُ بِالْحِلَابِ فَقُمُتُ عِنْدَ رَؤُسِهِمَا أَكْرَهُ أَنْ أَوْ قِظَهُمَا وَأَكْرَهُ أَنْ أَبْدَأَ بِالصِّبِيَّةِ قَبْلَهُمّا
وَالصِّبْيَّةُ يَتَضَّاغُوْنَ عِنْدَ قَدَعَنَّ فَلَمُ يَزَلْ ذَلِكَ دَأْبٍ وَدَأْبُهُمُ حَتَى طَلَةَ الْفَجُرُ فَإِنْ كُنْتَ تَعْلَمُ آَنِِّ
فَعَلْتُ ذَالِكَ ابْتِغَاءَ وَجُهِكَ فَافْرُُ لَنَا فُرْجَةٌ نَزِى مِنْهَا السَّمَآءَ فَقَرَّبَ اللّهُ لَّهُمْ حَتَّى يَرَوْنَ السَّمَآءَ قَالَ
القَّانِيِ اللَّهُؤَّ إِنَّهُ كَانَتْ لِيْ بِنْتُ عَرٍّ أُحِبُّهَا كَاشَدٍ مَا يُحِبُّ الرِّجَالُ النِّسَاءَ فَطَلَبْتُ إِلَيْهَا نَفْسَهَا فَأَبَتُ حَتَّى
أَتِيْهَا بِمِائَةِ دِيْنَارٍ فَسَعَيْتُ حَتَّى جَمَّعْتُ مِائَةَ دِيْنَارٍ فَلَقِيْتُهَا بِهَا فَلَمَّا فَعَدُتُ بَيْنَ رِجُلَيْهَا قَالَتْ يَا عَبْدَ اللهِ
1 Abu Dawud # 5142, Ibn Majah # 3664.
2 Abu Dawud # 5144.

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اتَّقِ اللّهَ وَلَا تَفْتَحِ الحَاتَمَ فَقُمْتُ عَنْهَا اَللَّهُوَّ فَإِْ كُنْتَ تَعْلَمُ أَبِّعْ فَعَلْتُ ذَالِكَ ابْتِغَاءَ وَجُهِتَ فَاقْرُجُ
لَنَا مِنْهَا فَقَرَجَ لَّهُمْ فُرْجَةً وَقَالَ الْآخَرُ اَللَّهُوَّ إِّ كُنْتُ اسْتَأْجَرْتُ آجِيْرًّا بِفَرَقٍ آَرُزٍ فَلَمَّا فَفى عَمَلَه قَالَ
أَعْطِنِيْ حَقٍِّ فَعَرَضْتُ عَلَيْهِ حَقَّهُ فَتْرَكَهُ وَرَغِبَ عَنْهُ فَلَمْ أَزَّلُ أَزْرَعُهُ حَتَّى جَمَّعْتُ مِنْهُ بَقَرًّا وَرَاعِيَهَا فَجَاءَ نِ
فَقَالَ إِنَّقِ اللّهُ وَلَا تَتْلِمْنِيُ وَأَعْطِنِى حَقٍّ فَقُلْتُ اذْهَبُ إِلِى ذَالِكَ الْبَقَرِ وَرَاعِيْهَا فَقَالَ اتَّقِ اللّهَ وَلَا تَمْزَأْبٍ
فَقُلْتُ إِنْ لَا أَهْزَأُبِكَ فَخُذُّ ذُلِكَ الْبَقَّرَ وَرَاعِيّهَا فَأَخَذَهُ فَانْطَلَقَ بِهَا فَإِنْ كُنْتَ تَعْلَمُ أَنٍِّ فَعَلْتُ ذَالِكَ
ابْتِغَاءَ وَجْهِكَ فَافْرُجُ لَنَا مَا بَقِي فَفَتَّبَ اللَّهُ عَنْهُمُ - (متفق عليه)
4938. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم recounted to
them this account (of a people of the past). Three man were going out on foot
(somewhere) when rain poured on them. They went aside and into a cave in a
mountain. Suddenly, a rock slipped down from the mountain over the opening of
the cave and locked them in. (They were worried and panicked.) They said to each
other, "Recall the good deeds that you may have performed only for Allah's sake
and pray to Allah by virtue of those deeds. He may remove it."
Thus, one of them beseeched, "O Allah! I had two parents both very old and some
young children. I used to pasture sheep for (all of) them. When I returned home in
the evening, I would milk the sheep and give some to my parents before feeding
my children. One day, I went away to a long distance for pasture and was late,
almost at nightfall, when I milked the sheep as was my wont and brought the milk
that I had drawn (to them) and stood besides them. I did not waken them and did
not feed the children any milk before them though the children cried at my feet
because of hunger. Till down, we remained in this position. (O Allah) You know
that I did this only for your pleasure, so let there be an opening for us enough to see
the sky." So, Allah caused an opening for them to enable them to see the sky.
The second man implored, "O Allah, I had a paternal cousin whom I love as dearly
as a man can love a woman. So, I invited her to let me have sexual intercourse with
her but she declined (to be seduced) until I paid her one hundred dinars. Therefore,
I worked hard and I earned one hundred dinars which I took to her (and she agreed
to submit herself to me). When I placed myself between her legs, she pleaded, 'O
slave of Allah! Fear Allah. do not destroy my virginity. (It is a trust of someone).' So,
(I trembled from fear of you, O Allah and) I got up and went away. O Allah you
know that I did this to seek your pleasure. Do let us have an opening in it." He
made an opening for them.
The third pleaded, "O Allah, I had employed a man on (wages of) one fazaq of rice.
When he completed his work and demanded his due I paid him what was due, but
he did not take it, not being pleased with it. I continued to saw it till I earned from
it cattle and a hardsman for them. Later on, he came to me (and demanded his due),
saying, 'Fear Allah. Do not be unjust to me.' I said, 'Go to these cattle and their
herdsman. (Take them. They are yours); He said, 'Fear Allah. Do not ridicule me.' I
said, 'I am not joking with you. Go, take the cattle and the herdsman. (They belong
to you)' He took them and departed. (O Allah!) you know that I did this to earn your
pleasure. So, open for us what remains." Allah (accepted their prayer and) opened it

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all for them!1
COMMENTARY: As for the man who did not feed his children because he had not fed his
parents, perhaps it was prescribed in their Shari'ah (divine law) that the right of the parents
superseded that of the children's provision. Some scholars say that the man did feed the
children what was their bare necessity but they desired to have more.
Faraq was a measure used in Madinah for grain, etc. It is about sixteen pints.2
The herdsman was one of the slaves who looked after the fields. The man had collected
very many things from sowing the rice but he mentioned only the cattle and the herdsman.
(i)
The hadith (tradition) teaches us that when anyone faces a great hardship, then
he may pray to Ailah be virtue of his pious deeds. This is what these three men
did and the Prophet صلى الله عليه وسلم approved their doing. Clearly, it is mustahab
(desirable) to do so.
(ii)
We are also reminded that it is very excellent to care for parents and to prefer
them over children. They must not be disturbed when they are resting.
(iii)
It is mukruh to waken one who is sleeping, particularly such a person who is
deserving of respect. However, he may be awakened for the prescribed salah
(prayer) if the remaining time for it is short.
(iv)
It is more pleasing to be asleep than to have food. Even when a person is
hungry, the comfort of sleep is better for him.
(v)
It is very excellent to preserve one's chastity more so when it is easy to commit
sin. It is as exemplary great conduct to put off base desires and to keep off from
unlawful deeds.
(vi)
It is allowed to use property of another without his permission provided the
permission would be forthcoming afterwards. Imam Abu Hanifah al das, has
ruled that an unauthorized agent may spend another's money provided the
owner's permission is expected. If he permits then the spending would be
regularized.
(vii)
Pious promise and resolve, repaying a trust and being fair in affairs are not
only good things but also bring the man nearer to Allah and relieve him of
trails and difficulties.
(viii)
It is is better for a person to supplicate when he is entangled in a trial or
suffering because that supplication is granted and he is delivered from the trial
and suffering.
(ix)
Such things as are unusual and out of the ordinary and are known as wonders
(15) (Karamah) are displayed by Allah's pious men. This is a fact. We must
not be doubtful about it and to this the ahlus sunnah (Holy Prophet's practice) wa
al-jama'ah subscribe.
PARADISE IS UNDER MOTHER'S FEET
(٤٩٣٩) وَعَنْ مُعَاوِيَّةً بُنِ جَاهِمَةَ أَثَّ جَاهِمَةً جَاءَ إِلَى النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُوْلَ اللَّهِ أُرَدْتُ
أَنْ أَغْزُوَ وَقَدْ جِئْتُ اسْتَشِيْرُكَ فَقَالَ هَلُ لَكَ مِنْ أُمِّ قَالَ نَعَمْ قَالَ فَأَلْزَمْهَا فَإِّ الْجَنَّةَّ عِنْدٌ رِجْلِهَا.
1 Bukhari # 3465, Muslim # 100. 27743, Musnad Ahmad 2-116.
2 The Advanced Learner's Arabi English Dictionary. H Anthony Selmone.
·

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رَوَاهُ أَحْمَدُ وَالنِّسَائِىُّ وَالْبَيْهَقِيُّ فِى شُعَبِ الإيمَانِ - (احمد، نسائى، يهقى)
4939. Sayyiduna Mu'awiyah ibn Jahimah us à +, narrated that (Sayyiduna) Jahimah .
and submitted, "O Messenger of Allah, I صلى الله عليه وسلم came to the Prophet رضى الله عنه
wish to proceed to a battle (and engage in jahad( and have come to ask for your
opinion. He asked, "Do you have a mother?" He said, "Yes!" He said, "Then remain
with her, for, paradise is at her feet."1
.COMMENTARY: The Prophet صلى الله عليه وسلم advised Jahimah رضى الله عنه to stay at his mother's
feet and obey and serve her mother than take part in jihad (crusade). So, obeying her is
more necessary. This was a allegorical way to say that children must be humble before
parents. Allah says:
وَحُفِضٌ لَّهُمَا جَنَاءَ الدُّلِّ مِنَّ الرَّحْمَةِ-
{And, out of kindness, lower to them the wing of humility} (17: 24)
FATHER'S WISH MUST BE RESPECTED
(٤٩٤٠) وَعَنِ ابْنِ حُمَرَ قَالَ كَانَتُ تَحْتِى إِمْرَأَةٌ أُحِبُّهَا وَكَانَ عُمَرَ يَكْرَمُهَا فَقَالَ لِيْ طَلِّقُهَا فَأَتَيْتُ ذَآَتُ عُمَرُ
رَسُوْلَ اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ فَذَكَّرَ ذَلِكَ لَهُ فَقَالَ لِيْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ طَلِّقُهَا - (رواه
الترمذى وابوداؤد)
4940. Sayyiduna Ibn Umar we à», narrated that he had a wife whom he loved dearly
but whom (his father, Sayyiduna) Umar Ate àn +, did not like. So, he asked him to
صلى الله عليه وسلم went to Allah's Messenger رضى اللهعنه divorce her, but he declined. Then Umar
and mentioned that to him. Allah's Messenger صلى الله عليه وسلم said to me. "Divorce her."2
COMMENTARY: The Prophet's صلى الله عليه وسلم command was a recommendation and mustahab
(desirable) for Ibn Umar us àn +, to obey (and divorce his wife). Or, if there was a valid
reason in the eyes of Shari'ah (divine law), then the Prophet's صلى الله عليه وسلم command was
wajib (obligatory) on Ibn Umar رضى اللهعنه (obligatory for him to obey).
PARENTS ARE PARADISE OR HELL FOR CHILDREN
(٤٩٤١) وَعَنْ آتِيْ أُمَامَةً أَكَّ رَجُلًا قَالَ يَا رَسُولَ اللَّهِ مَا حَقُّ الْوَالِدَيْنِ عَلَى وَلَدِهِمَا قَالَ هُمَا جَنَّتَكَ
وَنَارُكَ - (رواه ابن ماجة)
4941. Sayyiduna Abu Umamah As à +, narrated that a m an submitted, 'O
Messenger of Allah, what rights do parents have over their children?" He said,
"They are your paradise and your hell."3
COMMENTARY: The superiority of parents is mentioned very loudly: they can make it
easy for their children to go to paradise, or they may make them eligible for hell. So, they
must always strive to please their parents by obeying and serving them to become worthy
1 Musnad Ahmad 3-429, Nasa'i # 3104, Bayhaqi in Sha'b ul eeman.
2 Tirmidhi # 1189, Abu Dawud # 5138.
3 Ibn Majah # 3662.

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of paradise, otherwise hell will be their destination.
MAKING ISTIGHFAR FOR PARENTS & CONSIGNING REWARD TO THEM MAY
ATONE FOR DISPLEASING THEM
(٤٩٤٢) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ الْعَبْدَ لَيَمُؤْثُ وَالِدَاهُ أَوْ أَحَدُهُمَا وَإِنَّهُ
لَهُمَّا لَعَاقٌ فَلَا يَزَالُ يَدْ عُوْلَهُمَا وَيَسْتَغْفِرُ لَهُمَا حَتَّى يَكُتُبُهُ اللهُ بَارَّا۔
4942. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If a
person whose parents die-or, one of them dies - had been disobedient to them, so
he does not now cease to make supplication for them and to seek forgiveness for
them, then Allah records him as obedient."1
COMMENTARY: When parents die, children must continue to pray for them, make
istighfar and consign reward to them. Allah will remove the displeasure of parents, if there
had been any.
OBEDIENCE OR DISOBEDIENCE TO PARENTS IS TANTAMOUNT TO OBEYING
OR DISOBEYING ALLAH
(٤٩٤٣) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَصْبَحَ مُطِيْئًا لِلُّهِ فِى وَالِدَيْهِ أَصْبَحَّ لَهُ
بَابَانٍ مَفْتُوْحَانٍ مِنَ الْجُنَّةِ وَإِنْ كَانَ وَاحِدًا فَوَاحِدًا وَمَنْ أَصْبَحَ عَاصِيًّا لِلُّهِ فِى وَالِدَيْهِ أَصْبَحَّ لَهُ
بَابَانٍ مَفْتُوْحَانٍ مِنَ النَّارِ وَإِنْ كَانَ وَاحِدًا فَوَاحِدًا قَالَ رَجُلْ وَإِنْ ظَلَمَاهُ قَالَ وَإِنْ ظَلَمَاءُ
وَإِنْ ظَلَمَاهُ وَإِنْ ظَلَمَاءُ
4943. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If anyone begins the day by obeying Allah concerning his parents (meaning,
Allah's command to be dutiful to them), then two gates of paradise are opened for
him that morning. If there is only one parent, then one gate is opened. But, if
anyone begins the morning by disobeying Allah concerning (His command to be
dutiful to) his parents, then two gates of hell are opened for him in the morning,
but if there is only one parent (of him), then one gate is opened." A man asked,
"Even if they have been unjust to him?" He said, (Yes) even if they have been
unjust to him. Even if they have been unjust to him."2
COMMENTARY: Being dutiful to parents is being obedient to Allah. So we must refrain
from treating parents in a bad way.
It is so important to obey them that even if they are unjust and wrong doing to their
children, the children are not absolved of being obedient to them. However, they may not
be obeyed if they are oppressive in religion. Religious doctrines must not be violated at
their instigation.
A KIND GLANCE AT PARENTS GETS REWARD OF PILGRIMAGE
(٤٩٤٤) وَعَنُّهُ أَّ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا مِنْ وَلَدٍ بَارٍ يَتْظُرُ إِلى وَالِدَيْهِ نَظْرَةَ رَحْمَةٍ إِلَّا
1 Bayhaqi in shu'ab ul eeman # 7902.
2 Bayhaqi in Shu'ab eeman # 7912.

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كَتَبَ اللَّهُ لَهُ بِكُلِّ نَظْرَةٍ حَجَّةٌ مَبْرُؤْرَةً قَالُوا وَإِنْ نَظَرَ كُلَّ يَوْمٍ مِائَةَ مَرَّةٍ قَالَ نَعَمْ اَللَّهُ أَكْبَرُ وَأَظْيَبُ -
4944. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"No pious son casts a loving glance at his parents but Allah records for him an
approved (supererogatory pilgrimage of) Hajj (pilgrimage) for each glance." The
sahabah (Prophet's Companions) (,så », asked, "(O Messenger of Allah,) even if
he casts one hundred glances every day?" He said, "Yes, Allah is Most great and
Most pure. (It is not beyond him to reward that much and more)."1
WARNING TO THE DISOBEDIENT
(٤٩٤٥) وَعَنْ آَبٍ بَكْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُلُّ الذُّنُوبِ يَغْفِرَ اللهُ مِنْهَا مَاشَآءَ إِلَّا
◌ُقُوْقَ الْوَالِدَيْنِ فَإِنَّهُ يُعَجِّلُ لِصَاحِبٍ فِى الْحَيوةِ قَبْلَ الْمَمَاتِ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Bakrah .4945
said, "Allah forgives all sins as much as He wishes but not (associating anything
with Him and not) disobedience to parents. Rather, He hastens punishment to one
who commits it in this in life before his death."2
COMMENTARY: The last sentence could also mean 'before their death.' The parents would
see their disobedient child undergo punishment. However, the punishment in the next
world would not be waived in either case.
Besides, everyone who denies right of another or rebels unjustly against the government
and rulers will also endure punishment in this very life.
ELDER BROTHER IS LIKE FATHER
(٤٩٤٦) وَعَنْ سَعِيْدٍ بُنِ الْعَاصِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَقُّ كَبِيُرَ الْإِخْوَةِ عَلَى صَغِيُرِهِمْ
.
كَحَقُ الْوَالِدِ عَلَى وَلَدِهِ- رَوَى الْبَيْهَقِىُّ الْأَحَادِيْثَ الْخُمُسَةَ فِيْ شُعَبِ الْإِئْمَانِ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Sa'eed ibn Aas .4946
said, "The right of the elder brother over the younger of them is like the right of the
father over his son."3
1 Bayhaqi in Shu'ab ul eeman # 7856.
2 Bayhaqi in Shu'ab ul eeman # 7890, (or 'before their death.
3 Bayhaqi in Shu'ab ul eeman # 7929.

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CHAPTER - XV
◌َابُ الشَّفْقَةِوَ التّحْمَةِ عَلَى الْخَلْقِ
TENDERNESS & MERCY TOWARDS THE
CREATURES
SECTION I
الفضلُ الآَّلُ
ONE WHO IS NOT MERCIFUL IS NOT SHOWN MERCY
(٤٩٤٧) عَنْ جَرِيْرٍ بُنِ عَبْدِ اللّهِ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَرْحَمُ اللَّهُ مَنْ لََّيَرْحَمُ النَّاسَّ-
(متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Jarir ibn Abdullah .4947
, said, "Allah does not have mercy on him (in a perfect way) who does not show
mercy to others."1
BEING TENDER TO CHILDREN
(٤٩٤٨) وَعَنُ عَائِشَةَ قَالَتْ جَآءَ آغْرَائِيٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَنْقَبِّلُوْنَ الصِّبْيَانَ فَمَا
نُقَبِّلُهُمْ فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَوَ أَهْلِتُ لَكَ أَ نَزَءَ اللهُ مِنْ قَلْبِكَ الرَّحْمَةَ- (متفق عليه)
4948. Sayyidah Ayshah ", al+, narrated that a villager (or desert Arab) came to the
رضى الله عنهم (and (on seeing the sahabah (Prophet's Companions صلى الله عليه وسلم Prophet
kiss the children) asked, "Do you kiss children? We do not kiss them." The Prophet
said, "How can I help you if Allah has removed mercy from your صلى الله عليه وسلم
heart?"2
COMMENTARY: The Prophet's صلى الله عليه وسلم words may also be translated when Allah has
removed mercy from your heart, I cannot grow it in you.' The hadith (tradition) condemns
lack of tenderness and hard heartedness. Only Allah grows mercy in hearts and it is His
great favour.
DAUGHTER IS MORE DESERVING OF LOVE
(٤٩٤٩) وَعَنْهَا قَالَتْ جَآءَ تُنِى إِمْرَأَّةٌ وَمَعَهَا ابْنَّتَارٍ لَهَا تَسْأَلُِّيْ فَلَمْ تَجِدُ عِنْدِىٌ غَيْرَ تَمْرَةٍ وَاحِدَةٍ فَأَعْمَيْتُهَا
إِيَّاهَا فَقَسَمَتُهَا بَيْنَّ ابْنَتَيْهَا وَلَمْ تَأْكُلُ مِنْهَا ثُمَّ قَامَتْ فَخَرَجَتْ فَدَخَلَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَحَدَّثْتُه
فَقَالَ مَنِ ابْتُلِيَ مِنْ هُذِهِ الْبَنَاتِ بِشَىْءٍ فَأَحْسِنُ إِلَيْهِنَّ كُنَّ لَه سِتُؤَا قِنَ النَّارِ - (متفق عليه)
4949. Sayyidah Ayshah was a, narrated that a woman came to her along with her
two daughters. She asked for her something, but nothing was found with her at that
time beside one date. She gave it to her and she gave half of it to each of her
daughters (equally) and did not eat anything of it herself. Then she arose and
departed. The Prophet صلى الله عليه وسلم came shortly thereafter and she reported that to .
him. He said, "If anyone is tried because of these girls (meaning, one, two or more
daughters) and he is kind (and gentle) to them, then they will be an obstruction for -
1 Bukhari # 7376, Muslim # 66. 2319.
2 Bukhari # 5998, Muslim # 64-2717.

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him from hell."1
COMMENTARY: Girls are more deserving of love than boys. They should be given
extraordinary kind treatment.
Opinions differ on whether the trial is simply because of the birth of daughters or an
accounts of some effort and worry in raising them.
Those who constrict their heart on the birth of girls do not realize that they are a blessing of
Allah. Parents should not only provide them due provision and maintenance but also give
them kind treatment beyond what is wajib (obligatory) on them. But, they most observe and
abide by Shari'ah (divine law) in that treatment. The reward accrues to parents if they
continue to give them kind treatment till they become independent of their father on their
marriage, or for some other reason.
MERIT OF RAISING DAUGHTERS
(٤٩٥٠) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ عَالَ جَارِيَتَيْنِ حَتَّى تَبْلُغَا جَاءَ يَوْمَ الْقِيمَةِ
أَنَا وَهُوَ هُكِّذَا وَضَمّ اصَابِعَه- (رواه مسلم)
4950. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who raises two girls till they grow up (or they marry and live with their husbands),
will come on the day of resurrection such that he and I shall be like this .. " and he
put his fingers joined together (to demonstrate).2
COMMENTARY: The Prophet صلى الله عليه وسلم demonstrated with the forefinger and middle
finger that they would be together like them on the day of resurrection or while entering
paradise.
CARE FOR WIDOW & NEEDY
(٤٩٥١) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ السَّاعِئْ عَلَى الْأَزْمِلَةِ وَالْمِسُكِيْنِ كَالسَّاعِى
فِي سَبِيْلِ اللَّهِ وَأَحْسِبُهُ قَالَ كَالْقَائِمِ لَّا يَقْتُوَ كَالقَّائِمِ لَّا يُفْطِرُ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4951
said, "He who devotes himself to care for a widow and a needy person (looking
after them and fulfilling their needs) is like one who strives in Allah's path (and
gets the same rewards one who participates in jihad (crusade) and performs Hajj
(pilgrimage)). "He thought that he also said, "Like him who offers salah (prayer) in
the night (keeping vigil) without any kind of lethargy (in keeping awake) and like
him who fasts (all day) without breaking his fast (any day)."3
COMMENTARY: The beggar and the incapacitated are also among the needy. Rather, some
say that they are more deserving.
The words; 'He thought ... ' could be those of a sub narrator, Abdullah ibn Salamah Qa'nabi
رحمه الله who reported from Imam Maalik رحمه الله and Muslim رحمه الله the teacher of Bukhari رحمه الله
This is stated by Bukhari alar,. He means that Abdullah ibn Salamah als, thought that
1 Bukhari # 5995, Muslim # 147. 2629 (See also Up bringing of Children in Islam ppp 11 etc. (Darul
Isha'at Karachi).
2 Muslim # 149. 2331.
3 Bukhari # 6007, Muslim # 4. 2982.

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Imam Maalik ales, spoke those words: Like him who offers salah (prayer) in the night ... "
Without Bukhari's als, clarification, the words of the Masabih and Mishkat suggest that
صلى الله عليه thinking that the Prophet رضى اللهعنه the words: 'He thought ... ' refer to Abu Hurayrah
, also said, "Like him who offers salah (prayer) in the night .. "
صلی الله عليه وسلم expressed his doubt whether the Prophet رضى الله عنه Or, perhaps, Abu Hurayrah
said, Like one who strives in Allah's path ... " or, "Like one who offers salah (prayer) in the
night ... " This last is supported by a tradition of Ahmad Bukhari, Muslim, tirmidhi, Nasa'I
and Ibn Majah: 'He who devotes himself to look after a widow and a needy is like the
warrior in jihad (crusade) in Allah's path and who keeps awake in the night and fasts
during the day!
LOOKING AFTER ORPHANS
(٤٩٥٢) وَعَنْ سَهْلٍ بُنِ سَعْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّا وَكَافِلُ الْيَّتِيْمِ لَهُ وَلِغَيْرِهِ فِى الْجَنَّةِ
هُكَذَا وَآَشَارَ بِالسَّبَابَةِ وَالْوُسْلِى وَفَرَّ جَ بَيْنَهُمَا شَيْئًا-(رواه البخارى)
4952. Sayyiduna Sahl ibn Sa'd narrated that Allah's Messenger صلى الله عليه وسلم said, "I
and he who cares for an orphan, related to him or to others, will be in paradise like
this," and he demonstrated with his forefinger and middle finger keeping in slight
space between them.1
COMMENTARY: The orphan for whom one must bear responsibility could be a near
relative or an unacquainted stranger. The Prophet ,,le ano also showed with the spacing
between his two fingers that there would not be much distance between the guardian of
the orphan and prophethood which is the highest rank.
MUSLIMS SHOULD BEHAVE LIKE ONE PHYSICAL BODY
(٤٩٥٣) وَعَنَّ التُّعْمَانِ بْنِ بَشِيْرٍ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَرَى الْمُؤْمِنِيُنَّ فِي تَرَاكُمِهِمُ
وَتَوَادِهِمْ وَتَعَاطُفِهِمْ كَمَغْلِ الْجُسَدِ إِذَا شُتَكُى مُضْوًّا تَدَاعِى لَهُ سَائِرُ الْجُسَدِ بِالشَّهَرِ وَالْحُتى- (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Nu'man ibn Bashir .4953
said, : You shall find the believers in their mutual kindness, love and friendness
like one body. When one limb has a complaint, the rest of the body unites with it in
keeping awake and suffering from fever."2
COMMENTARY: The Prophet , & o points out that the Muslims should be united.
Only faith and Islam can bring all mankind under one canopy in spite of their varying
colour, descent, language, culture, tribes and regions. So, the believers are one to whichever
area and land they belong and whatever their native tongue. They are human beings and
believers, so one. All men are children of one father. They are links and segments of one
chain. If the links separate then the chain will break. So, too if Muslims divide into sects
and parties their consolidated strength will give way and become ineffective and their
individual status will be meaningless and each of them will succumb to calamity.
If the Muslims are united as one nation, every two of them are like brothers. They greet one
1 Bukhari # 6005.
2 Bukhari # 6011, Muslim.
1

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another and meet one another and have a mutual relationship. They share grief of one
another. The Muslims in general settle their problems with consultation and mutual
goodwill. They exchange gifts and help each other in difficulties and distress. Each of them
respects the needs, nature and circumstances of the other. So, all of them together are a
united front to be reckoned with.
The hadith (tradition) compares then: to a single body. When any part of it is uneasy, the
rest of it feels the pains and difficulty. They join to find away out. Shaykh Sadi has
rendered this meaning into a verse.
(٤٩٥٤) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمُؤْمِنُونَ كَّرَجُلٍ وَاحِدٍ إِنِ اشْتَكُى عَيْنُهُ اشْتَكَّى
كُّهُ وَإٍ اشْتَكُ رَأْسُهُ اشْتَكُ كُلُّهُ- (رواه مسلم)
صلى الله عليه وسلم Sayyiduna Nu'man ibn Bashir narrated that Allah's Messenger .4954
Said, "The believers are like (the body of) one man. If his eye has a complaint, all of
him feels it. If his head aches, all of him feel it."1
(So, difficulty of one believer should make all believers concerned).
MUSLIMS CAN BECOME INVINCIBLE
(٤٩٥٥) وَعَنْ آتِيْ مُؤْسِى عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُّنْيَانٍ يَشُدُّ بَعْضُه بَعْضًّاتُؤَّ
شَبَّكَ بَيْنَ آَصَابِعِه- (متفق عليه)
4955. Sayyiduna Abu Musa رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "A
believer is for another believer like on edifice, part of which support each other."
Then he interweaved his fingers. 2
COMMENTARY: If Muslims keep together then the Islamic ummah will be strong and
invincible. They should be united in pursuing the truth and the lawful and in abandoning
the unlawful and the makruh (disapproved).
GOOD TO INTERCEDE FOR OTHERS
(٤٩٥٦) وَعَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ إِذَا آتَاهُ السَّائِلُ أَوْصَاحِبُ الْحَاجَةٍ قَالَ اشْفَعُوْا
فَلْتُوُ جَرُوا وَيَقْضِى اللهُ عَلَى لِسَانٍ رَسُؤْلِهِ مَاشَآء- (متفق عليه)
4956. Sayyiduna Abu Musa Ash'ari ucan », said that when a beggar or a person with
some need came to the Prophet صلى الله عليه وسلم he said (to the sahabah) رضى الله عنه, "Make
recommendation (to me for him). You will be rewarded (for it). Allah decrees what
He wishes by the tongue of His Messenger."3
COMMENTARY: To intercede for someone is to help him. The intercession may or may not
be accepted, but reward will accrue. Only what Allah has decreed will happen.
No recommendation should be made for unlawful things. If anyone is involved ina case
calling for a prescribed punishment and his case is before the ruler or a judge, then
recommendation must not be made. If it has not reached the ruler or a judge, then one may
1 Muslim # 67. 2586.
2 Bukhari # 2026, Muslim # 65. 2585.
3 Bukhari # 7476, Muslim # 145. 2627.

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intercede. However, it is always permitted to make a recommendation where discretionary
punishment is applicable. Besides, these comments apply when the person involved is not
a habitual criminal or a miscreant. It is never allowed to intercede for the habitual or the
miscreant.
HELPING THE OPPRESSOR
(٤٩٥٧) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ انْصُرْ آَخَاكَ ظَالِمًا أَوْ مَظْلُوْمًا فَقَالَ رَجُلْ يَا
رَسُولَ اللَّهِ أَنْصُرُ، مَظُلُوْمًا فَكَيْفَ انْصُرُهُ ظَالِمًا قَالَ تَمْنَعْهُ مِنَ الظُّلُمِ فَذَالِكَ نَصْرُكَ إِيَّاهُ- (متفق عليه)
4957. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Help your brother whether he is an oppressor or an oppressed." A man (One of the
sahabah) s & +, asked, 'O Messenger of Allah, I can help him who is oppressed,
but how may I help the oppressor?" He said, "Prevent him from being oppressive.
That by itself is your help to him."1
MUSLIMS ARE BROTHERS IN RELIGION
(٤٩٥٨) وَعَنِ ابْنِ عُمَرَ آَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الْمُسْلِمُ أَُ الْمُسْلِمُ لَا يَظْلِمُهُ وَلَّا يُسْلِمُهُ
وَمَنْ كَانَ فِي حَاجَةٍ آخِيٍُ كَانَ اللَّهُ فِي حَاجَتِهِ وَمَنْ فَرَّبَ عَنْ مُسْلِمٍ كُرْبَةً فَرَّجَ اللَّهُ عَنْهُ كُرُبَةً مِنْ كُرُبَاتٍ
يَوْمِ الْقِيْمَهِ وَمَنْ سَتَرَ مُسْلِمَّا سَتَّرَهُ اللهُ يَوْمَ الْقِيْمَةِ - (متفق عليه)
4958. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"A Muslim is the brother of a Muslim. He does not oppress him and he does not
leave him in the lurch. He who cares for his brother's need, Allah cares for his
needs. He who relieves a Muslim of his hardship, Allah will relieve him of one of
his hardship on the day of resurrection. He conceals a Muslim's faults Allah will
conceal his on the day of resurrection."2
COMMENTARY: If anyone conceals a Muslim's shortcoming, then Allah will conceal his
shortcomings and sins, that he may have committed in the world, on the day of
resurrection. He will not reveal them before the gathering and will not call him to account
for them and they will be mentioned secretly when the Record of deeds is presented.
The ulama (Scholars) say that the Muslims whose defects it is mustahab (desirable) to conceal
are the respectable and modest and whose life is apparently pure and pious. They happen
to commit sin out of human frailties.
However, it is different with the Muslims who commits in openly and brazenly. It is wajib
(obligatory) to reprimand them and forbid them If they do not desist, they should be
reported to the authorities.
It is also allowed to examine narrators of hadith (tradition) and the historians and to report
their true standing. It is allowed also to investigate the rulers, the witnesses and the
oppressors and disclose their nature. Rather, it is wajib (obligatory) to do so because the
rights of people need to be preserved. To do it is not the same as revealing anyone's defects
or shortcomings.
1 Bukhari # 6952, Muslim # 62. 2584.
2 Bukhari # 2442, Muslim # 58-2580, # 1422 (1431), Musnad Ahmad (Abu Dawud # 4682 but from
Abu Hurayrah 1489) (wordings of Tirmidhi of Darul Isha'at Karachi)

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DO NOT BELITTLE A MUSLIM
(٤٩٥٩) وَعَنْ أَبِ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمُسْلِمُ أَخُ الْمُسْلِمِ لَا يَظْلِمُهُ وَلَا يَخْذُلُهُ
وَلَّا يَخْقِرُهُ التَّقْوَى هُهُنَا وَيُشِيْرُ إِلى صَدْرٍهٍ ثَلَثَ مِرَارٍ مِسْبٍ امْرٍِ مِنَ الشَّرِّ أَنْ يَحْقِرَ آَخَاهُ الْمُسْلِمَ كُلُّ
الْمُسْلِمِ حَرَامْ دَقُّهُ وَمَالُهُ وَعُرْضِة- (رواه مسلمًا
صلى الله عليه وسلم nar ated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4959
said, "A Muslim is the brother of a Muslim. He does not wrong him, does not
abandon him and does not belittle him. Taqwa (piety)(righteousness) is here!" He
pointed to his breast three times. It is enough evil for a man to degrade his Muslim
brother. The all Muslims are sacred to a Muslim."1
COMMENTARY: A Muslim should not publicize another Muslim's weaknesses and
defame him. So, too, he should not ridicule another howsoever poor and hopeless he be.
He may hold a high rank in Allah's sight. It is the consequence in the next life that matters.
Whoever professes the Kalimah (an yy ah y) - there is no God but Allah) deserves to be
respected. Allah say:
وَ إِلَّهِ الْجِزَّةُ وَإِرَسُوْلِهِ وَلِلْمُؤْمِنِيْنَ وَلَكِنَّ الْمُتْفِقِيْنَ لَّا يَعْلَمُوْنَ
{And might belongs to Allah and to His Messenger and the believers but the
hypocrites know not) (63: 8)
So, a Muslim's honour should never be lowered, particularly those who are scholars and
who are pious. Most people who are temporal ridicule who are temporal ridicule the poor
with the result that they suffer punishment while those whom they degrade enjoy a high
rank in Allah's sight and will do so in the next world too, The Prophet صلى الله عليه وسلم used to
pray that he should get love of the poor. He was instructed by Allah to keep their
company. It is mentioned in surah al-Kahf.
Those who are righteous and God-fearing should also not be ridiculed. The real receptacle
of taqwa (piety)is the heart. It grows from inner light and guidance. Man cannot see 11.
Finally, no Muslim must do or say anything that might shed blood of another Muslim or
cause him to lose his property, or may defame him.
This hadith (tradition) is brief in words but in terms of meaning it is ( Kcal=) jawami ul
Kalim) wide embracing with short rich expressions.
KINDS OF THOSE WHO WILL ENTER PARADISE & HELL
(٤٩٦٠) وَعنْ عِيَّاضِ بْنِ حِمَارٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ أَهْلُ الْجَنَّةِ ثَلَقَةٌ أُوْ سَلْطَانٍ مَقْسِطٌ
مُتَصَدِّقْ مُوَفَّقْ وَرَجُلْ رَحِيُهْ رَقِيْقُ الْقَلْبِ لِكُلِّ ذِىْ قُرُبِى وَمُسْلِمٍ وَعَفِيْ مُتَعَقِّفْ ذُوْ عَيَالٍ وَأَهْلُ الثَّارِ خَمْسَةٌ
الضَّحِيْفُ الَّذِى لَازَبْرَ لَهُ الَّذِيْنَ هُمْ فِيُكُمُ تَبِهُ لَا يَبْغُوْنَ أَهْلًّا وَلَا مَالَّا وَالْخَائِنُ الَّذِى لَا يَخْفِى لَهْ طَمَّةٌ
وَإِكْ دَّ إِلَّ خَانَهُ وَرَجُلْ لَا يُصْبِحُ وَلَا يَمْسِىْ إِلَّ وَهُوَ يُخَادِعُتَ عَنْ أَهْلِكَ وَمَا لِكَ وَذَكَّرَ الْبُخْلَ وَالْكِذُّبَ
وَالشِّنْظِيْرَ الْفَخَّاشَ- (رواه مسلم)
1 Muslim # 32. 2564.

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على اللّه عليه وسلم narrated that Allah's Messenger رضى اله عنه Sayyiduna Iyad ibn Himar .4960
said, "The inmates of paradise (meaning, those worthy of being admitted to
paradise) are of three kinds:
(i) A just ruler who is kind to his subjects and who is enabled to do good;
(ii) A man who is merciful and tender-hearted to every relative and Muslim;
and,
(iii) He who is chaste and abstains from (the unlawful and) beginning and has a
family (to support).
And, the denizens of hell (who are liable to go into it because of their bad deeds)
are of five kinds:
(i) The feeble minded (whose lack of intelligence does not keep him away
from the irreputable) and who is subservient and desires neither family nor
property (but is content to be a henchman of the rich and has no personal
ambition as long as he fills his belly and gets good clothing);
(ii) The treacherous whose greed is not concealed, even if little.
(iii) He who deceives you morning and evening concerning your family and
property (who you trust with them and he pretends to be pious and
trustworthy."
(iv) He also mentioned 'the niggardly and the liar; and,
(v) He also mentioned 'the rude and indecent.1
COMMENTARY: The merciful and tender hearted man's first quality is outward and the
second is his inner attribute which he also demonstrates outwardly.
The prophet صلى الله عليه وسلم mentioned the qualities of niggardliness and falsehood. There are
verbal nouns. The narrator said that the Prophet صلى الله عليه وسلم also mentioned these kinds as
denizens of hell. Most versions say that he mentioned nigarlines of falsehood.
Then the fifth denizen is he who speaks rudely and indecently.
LIKE FOR YOUR BROTHER WHAT YOUR LIKE FOR YOURSELF
(٤٩٦١) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالَّذِىُ نَفْسِىِ بِيَدِهِ لَا يُؤْمِنُ عَبْدْ حَتَّى يُحِبُّ
لِأَخِيْهِ مَا يُحِبُّ لِنَفْسِهِ- (متفق عليه)
4961. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "By
Him in whose hand is my souls, a person is not regarded to have believed
(perfectly) till he likes for his (Muslim) brother what he likes for himself."2
COMMENTARY: To like for oneself and for one's brother is the good of both worlds.
Accordingly, one versions clearly (Jis+) 'like for his brother of the good what he likes for
himself? These are pious deeds, good life, death with belief and goodness, ease in the grave
and in the reckoning on the day of requital, and deliverance from hell. They also are
Allah's favours and reward for one's pious deeds and high rank in paradise.
The good in this world are honour and fame, prosperity and comfort. The members of
one's family may be righteous and obedient These all should be means to gain good in the
hereafter.
The Muslim who wishes for these good things for himself must pray for all Muslims to
1 Muslim # 63. 2865, Musnad Ahmad 24-45.
2 Bukhari # 13, Muslim # 72-45.

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gain them, too. This is a sign of perfect faith and of religious brotherhood.
However, if any one craves for purely worldly things and evil deeds then since these are
not the good of the world or the hereafter, they do not come under the purview of the
hadith (tradition). In fact, no Muslim must wish for such things for himself or for any of his
brother Muslims. As it is wealth and position are not such things as one may not desire, not.
are they always what lead to evil. Rather, it is the man who decides to choose evil or good
and to use them for good or bad. A man may use them to attain great ranks of piety and to
do noble work, to earn reward from Allah and paradise in the hereafter and nearness to
Allah.
The same wealth and position may cause the downfall of another person. He may use them
for evil purpose, to make mischief and to commit indecency and oppression.
Hence, it is proper for the first-named person to wish for this wealth and position. But it is
not correct for the second person to crave for it because that is not what is defined as 'good'
for him.
DO NOT INCONVENIENCE THE NEIGHBOUR
(٤٩٦٢) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَاللّهِ لَا يُؤْمِنُ وَاللهِ لَا يُؤْمِنُ وَاللّهِ
لَايُؤْمِنُ قِيْلَ مَنْ يَارَسُوْلَ اللَّهِ قَالَ الَّذِىْ لَا يَأْمَنُ جَارُه بَوَائِقُه- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4962
said repeatedly, "By Allah, he does not believe! By Allah he does not believe! By
Allah, he comes not believe!" Someone (of the sahabah) رضى الله عنهم asked, "Who, 0
Messenger of Allah?' He said, "He from whose mischief his neighbour is not safe."1
(٤٩٦٣) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُوْلُ اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَدْخُلُ الْجِنَّةَ مَنْ لَا يَأْمَنُ جَارُه بَوَائِقَّةُ.
(رواه مسلم)
4963. Sayyiduna Anas رضى الله عنه narrated .that Allah's Messenger صلى الله عليه وسلم said, "He
cannot enter paradise (with the pardoned first entrants) from whose mischief his
neighbour is not safe."2
(٤٩٦٤) وَعَنُ عَائِشَةَ وَابْنُ عُمَّرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا زَالَ چِبْرَئُِلُ يُوصِيْنِى پِالْجَارِ حَتّى
ظَنَنْتُ إِنَّهُسَيُوَرِ ثُه (متفق عليه)
4964. Sayyidah Ayshah رضى الله عنها and (Sayyiduna) Ibn Umar رضى الله عنه narrated that the
Prophet صلى الله عليه وسلم said, "Jibril continued to instruct me to have regard of the
neighbour so that I presumed that he would give him (a portion of the) inheritance."3
COMMENTARY: Neighbours should be treated kindly. They should not be
inconvenienced and their burden of grief, etc must be shared. Sayyiduna Jibril (>JI ale
brought Allah's command in this respect in successive visits till it seemed that he would
bring a revelation enjoining rights of the neighbour to inheritance.
1 Bukhari # 6016, Muslim.
2 Bukhari # 6014, 6015, Muslim # 140. 2626 Musnad Ahmad 2/85.
3 Bukhari # 6014, 6015, Muslim # 140-2624.

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`TWO MUST NOT TALK PRIVATELY IN PRESENCE OF THIRD
(٤٩٦٥) وَعَنْ عَبْدِ اللَّهِ ابْنِ مَسْئُؤْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كُنْتُمْ ثَلِقَةٌ فَلَا يَتَنَاجى
اثْنَانٍ دُوْنَ الْآخَرِ حَتَّى تَخْتَلِطُوْا بِالنَّاسِ مِنْ أَجُلِ آَنْ يُجُزُنَه- (متفق عليه)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Mas'ud .4965
joke said, "When you are three people together, two of you must not engage in
private conversation leaving the other by himself till you mingle with other people,
lest he be grieved."1
(He might presume that the two speak of him.)
COMMENTARY: Two people must not speak to one another in such soft tones that the
third of them cannot hear them. But, if there are four people, then the two may confide
with one another.
Imam Nawawi als, said that it is makruh (disapproved) tahrimi for two people to confide
in the presence of the third and for three to confide in the presence of the fourth. It is
forbidden to any number of people - even a large gathering - to leave one of them alone
and converse together to his exclusion, unless they have obtained this one man's
permission.
This is the opinion of Ibn Umar as an>), Imam Maalik ales), the Shafi's and the majority of
the ulama (Scholars). This command is operative at every time and in every era, whether
during a journey or residence.
VIRTUE OF EXHORTING OTHERS
(٤٩٦٦) وَعَنْ تَمِيُّمِ نِ الدَّارِيِّ آَّ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الدِّيْنُ النَّصِيْحَةُ ثَلَقًّا قُلْنَا لِمَنُ قَالَ لِلْهِ
وَإِكِتَابِهِ وَلِرَسُولِهِ وَلِأَئِمَّةِ الْمُسْلِمِيْنَ وَءَامَتِهِمُ-(رواه مسلم)
4966. Sayyiduna Tamim Dari رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "Ad-
din (the religion) is an-nasihah (counseling, sincerity well-wishing, admonition)."
He spoke these words three times. They (Tamim and the other sahabah (Prophet's
Companions) (sàn+, asked, "For whom? And, to whom they should be sincere?"
He said, "To Allah, His Book, His Messenger and the imams of the Muslims
(leaders of state and the scholars) and all the Muslims."2
COMMENTARY: Sincerity to Allah is to believe in Him, His attributes, His unity and His
rule. No one should be associated with Him. He should be worshipped and His blessings
should be acknowledge with gratitude.
His Book should be acknowledge as revealed by Him. It should be followed and recited
with rules of tajweed and tarteel. It should be respected.
His Messenger ,,lean must be confirmed with a true heart. The commands that he has
conveyed from Allah may be followed. He must be held dearer then one's own self, family,
children, parents and all people. The people of his household us ano, and His sahabah
(Prophet's Companions) , should be loved and respected. His sunnah (Holy Prophet's
practice) should be emulated and followed.
1 Bukhari # 6290, Muslim # 37-2184.
2 Muslim # 95-65, Tirmidhi # 286.

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The rulers of the Muslims should be respected faithfully and they should not be opposed.
Their pious commands should be obeyed and their wicked directions should be avoided. If
they are neglectful of the rights of their subjects then they should be cautioned in proper
and legal ways but there should be not rebellion against them even if they are appressive.
The ulam .: (Scholars) should be respected. Their guidance on commands of Shari'ah (divine
law) in accordance with the Quran and sunnah (Holy Prophet's practice) should be followed.
Their pious deeds should be emulated.
As for all the Muslims, their good should be a priority, both in worldly matters and
religion. They should be enjoined the reputable and forbidden the disreputable. Instead of
letting them suffer in any way, efforts should be made to cause them gain.
This hadith (tradition) too is one of the (tele) (jawami ul Kalim) - short, pithy and rich
expressions. Its brief words encompass the good and propilious matters of the world and
the religion. All sciences, both ancient and latest, are included in this brief hadith
(tradition).
(٤٩٦٧) وَعَنْ جَرِيْرٍ بُنِ عَبْدِ اللَّهِ قَالَ بَايَعْتُ رَسُولَ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ عَلى إِقَامِ القَّلوةِ وَإِنْتَاءِ الزَّكُوة
وَالتُّصْحِ لِكُلِّ مُسْلٍِ - (متفق عليه)
4967. Sayyiduna Jarir ibn Abdullah « a », said, "I pledged allegiance to Allah's
Messenger Luleå . and swore to establish salah (prayer) and pay zakah (Annual
due charity) and to be well-wishing to all Muslims."1
COMMENTARY: The basis of all worship and obedience to Allah is on two essentials:
rights of Allah and rights of His creatures.
Sayyiduna Jarir As an, mentioned two primary rights of Allah which cover physical and
monetary worship. After the testimony of faith, the highest and most excellent forms of
worship and the most significant of the pillars of Islam are salah (prayer) and zakah (Annual
due charity). It is possible that when he embraced Islam, fasting and Hajj (pilgrimage)
(pilgrimage) were not prescribed. Similarly, he mentioned such of the rights of the
creatures in whose ambit all the rights of fellow men are included - wishing well for them.
At this juncture, it is appropriate to recall an incident in the life of this honourable sahabi,
Sayyiduna Jarir As an +, its highlights the practical aspect of his aforementioned pledge of
allegiance. He bought a horse at three hundred dirhams, but asked the seller, "This horse is
worth more than three hundred dirhams. Will you sell it for four hundred dirhams?" The
man said, "If you wish so, O Ibn Abdullah." He said, "The horse is worth more than four
hundred dirhams. Will you sell it for five hundred dirhams?" He kept raising its price by
one hundred dirhams till he finally paid for it eight hundred dirhams. He was asked by the
people around, "Why did you raise its price?" He said, "The fact is that I had pledged
allegiance to Allah's Messenger صلى الله عليه وسلم and had sworn to be well-wishing to all
Muslims. Now this man did not demand the full price of the horse, so I did not wish him
be a loser and accordingly paid him the best price I could.
1 Bukhari # 2715, Muslim # 97-56.

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الفَصلُ الثَّانِىِ
SECTION II
THE WRETCHED HAS NO MERCY
(٤٩٦٨) عَنْ آَيْ هُرَيْرَةً قَالَ سَمِعْتُ أَبَّا الْقَاسِمِ الصَّادِقَ الْمَصْدُوْقَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ لَا تُنْرَءُ
الرَّحْمَةُ إِلَّ مِنْ شَقِيٍّ- (رواه أحمد والترمذى)
(الصادق المصدوق) said that he heard Abdul Qasim رضى الله - - Sayyiduna Abu Hurayrah .4968
(as-sadiq al-masduq) صلى الله عليه وسلم - say, "Mercy is not withdrawn from any but the
wretched."1
(as Sadiq al-masduq is 'the truthful whom people have confirmed as such.')
COMMENTARY: Sadiq is truthful in what he says. Musdaq is one whom the people have
accepted to be truthfel, or of whom Aliah has made it known that he is truthful. These
qualities describe the Prophet صلى الله عليه وسلم. Not only was he truthful and everyone believed
him to be truthful, but also Allah made it known that he was truthful. He said:
وَمَا يَنْطِقُ عَنِ الْهَوَى
{Nor does he speak out of his own desire} (53: 3)
The wretched refers to the disbeliever or the hardened sinner. The disbelievers or the
sinners become so hardhearted that they are bereft of the sentiment that inclines a man to
show mercy to another man.
HAVE MERCY ON EARTHLINGS ALLAH WILL BE MERCIFUL TO YOU
(٤٩٦٩) وَعَنْ عَبْدِ اللهِ بْنِ عَمْرٍ و قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الرَّاحِمُوْنَ يَرْحَمُهُمُ الرَّحْمُنُّ
إِرْكَمُوْا مَنْ فِي أُأَرْضِ يَرْحَمُكُمُ كَ نُ فِي السَّمَآء- (رواه ابوداؤدوالترمذى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .4969
, said, "the merciful are shown mercy by Ar Rahman (The compassionate). Have
mercy on those who are in the earth, he who is the heaven will have mercy on
you."2
COMMENTARY: Those on earth include all living beings whether animals or human
beings and whether pious or wicked human beings. However, the way to show mercy to
the wicked is to prevent them from their evil behaviour and deeds. This is a reminder of
the hadith (tradition):
'Help you brother whether he is an oppressor or the oppressed; It is explained there that an
oppressor may be helped by dissuading him from committing oppression. (see hadith
(tradition)# 4957)
Or, it could mean; have mercy on those who deserved it (in the earth).
'He who is in the heaven' is Allah, the Exalted, whose perfect Omnipotence is in the
heaven, His perfect kingdom is also in heaven. Or this could refer to the angels. In this case,
it would mean;
'Have mercy on those who live in the earth so that those who live in the heavens will show
1 Musnad Ahmad 2-442, Tirmidhi # 1923.
2 Tirmidhi # 1924, Abu Dawud.