Indexed OCR Text

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'Did you meet 'Umar?' He replied: 'Yes.' Uways # then sought forgiveness
for 'Umar de. As the people now came to know about the lofty position
of Uways, he left the place." (Muslim)
Another narration of Muslim quotes Usayr ibn Jābir as saying: "A delegation
from Kūfah came to 'Umar
g. In this delegation was a man who used
to mock at Uways. 'Umar
asked: 'Is there anyone among you who is
from the Qarn tribe?' and that very same man came forward. 'Umar
said: 'The Messenger of Allah
said: 'A man from Yemen will come to
you whose name is Uways. He will leave behind none but his mother in
Yemen. He was afflicted by leprosy. He supplicated to Allah && who then
cured him except for a spot, which is the size of a dīnar or dirham. Whoever
from among you meets him, should ask him to seek forgiveness for you.""
In another narration of Muslim, 'Umar
said: "I heard the Messenger of
Allāh
saying: 'The best person from the Tabi'in (those who embraced
Islam at the hands of the Sahabah ) is a man by the name of Uways.
He has a mother. He was afflicted by leprosy. Ask him to seek forgiveness
for you."
Vocabulary and Definitions
Joy. (leprosy) is an illness which causes skin whiteness.
Commentary
The relevance of this hadith to the chapter lies in the fact that 'Umar
enquired about
a pious man from the Tabi'in and requested his du'a's, on the advice of the Messenger of
Allāh
Being a Sahabī, 'Umar age, was of a higher rank than Uways al-Qarni des, who was
a Tabi'ī, but this did not prevent the former from humbling himself and requesting du'a's
from the latter.
While the narration quoted here states that Uwais al-Qarni "> was the best of the Tabi'in,
other scholars such as Imam Ahmad ibn Hanbal stipulated Said ibn al Musayyib as the
best. Ibn 'Allan & explained the apparent contradiction by saying that: Sa'īd ibn al Musayyib
was more virtuous in terms of the knowledge of shari ah that includes Tafsir, hadith and
Fiqh, while Uwais al-Qarnī > was best in terms of his righteousness in the sight of Allah &s.
According to Imam Qurtubi , Uways al-Qarnī > was among the pious friends of Allah &s.
Abū Nu aym & and Ibn al Jauzī & have recorded many of his miracles. He accepted Islam

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during the lifetime of the Messenger of Allah
but because he did not meet him
he
is not a Șahabi. Narrations differ regarding his demise. 'Abdullah ibn Muslim (0)
narrates
that Uways al-Qarni > became ill during the return journey on an expedition in Azarbaijan
in the era of 'Umar de. He subsequently passed away. The caravan disembarked to find a
prepared grave, flowing water, a shroud and perfume. 'Abdullah ibn Muslim « said, "We
bathed him, shrouded him, performed his Janāzah Șalāh and buried him." After departing,
some of the members of the caravan decided to return in order to mark his grave, but could
find no sign of it. May Allah &s have mercy on him.
Additional Points
v Serving one's parents is a noble deed which is greatly rewarded by Allah &s.
v The Messenger of Allah
miraculously foretold the future by providing the name,
description and qualities of Uwais al-Qarni to the Sahabah , and even predicted
his meeting with 'Umar
v One should request the du'a's of the hujjaj.
Humility is a virtue.
Hadith 373
وعن عمر بن الخطاب عليه، قَالَ: اسْتَأَذَنْتُ النَّبِّي ﴿ فِي الْعُمْرَةِ، فَأَذِنَ لِي، وَقَالَ: (( لاَ
تَنْسَنَا يَا أُخَيَّ مِنْ دُعَائِكَ )) فَقَالَ كَلِمَةً مَا يَسُرُّنِي أَنَّ لِي بِهَا الدُّنْيَا
وفي رواية : وَقَالَ : ((أَشْرِكْنَا يَا أُخَيَّ فِي دُعَائِكَ )) . حديث صحيح رواه أبو داود والترمذي،
وَقالَ: (( حديث حسن صحيح )) .
'Umar ibn al-Khattab 4% narrates: "I sought permission from the Messenger
of Allāh
to perform 'Umrah, so he granted me permission and said: 'O
my brother! Do not forget us in your supplications.' 'Umar
said: 'This
phrase of the Messenger of Allah
pleased me to such an extent that I
would not exchange it for the entire world."
Another narration has: "O my brother! Include us in your supplications."
(Abū Dāwūd, Tirmidhī)
Commentary
From this hadith, we learn that the Sahabah A
would seek permission from the Messenger
of Allāh
in matters of importance. According to another narration, when the Messenger
of Allāh
would ascend the pulpit for Jumu'ah and a person from the congregation needed

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to leave in order to fulfil a particular need, he would stand up where the Messenger of Allah
could see him and only after the Messenger of Allah
permitted him to leave the
gathering would he do so. This teaches us that students and disciples should seek permission
from their teachers and mentors before engaging in any important task.
The hadith is relevant to the chapter because we are taught to request the du'a's of the pious.
Additional Points
The hadith illustrates the virtue and status of 'Umar
The Messenger of Allah
demonstrated his humility by requesting the du'a's of his
juniors.
V A du'a' made in the absence of a person in his favour is readily accepted by Allah JE.
v At places of virtue in the blessed lands, a haji should make du'a' for his family, friends
and associates.
v One should address people in such a manner that wins their hearts, just as the Messenger
of Allāh
addressed 'Umar age as "my brother."
V The fact that the Messenger of Allah
requested 'Umar 4
to make du'a' for him
proves that it is recommended for a resident to seek du'a' from a traveller, even if the
former is more virtuous than the latter.
Hadīth 374
هَا، قَالَ: كَانَ النَّبِيُّ :﴿ يزور قُبَاءَ رَاكِباً وَمَاشِياً، فَيُصَلِّي فِيهِ رَكْعَتَيْنِ .
وعن ابن عمر
مُتَّفَقٌ عَلَيْهِ .
يَأْتِي مَسْجِد قُبَاءَ كُلَّ سَبْتِ رَاكباً ، وَمَاشِياً وَكَانَ ابْنُ عُمَرَ يَفْعَلُهُ.
وفي رواية : كَانَ النَّبِيُّ
Ibn 'Umar > narrates: "The Messenger of Allah
used to visit (the
masjid of) Quba' riding on an animal or walking and there he would offer
two rak'ats of salāh." (Bukhārī, Muslim)
Another narration has: "The Messenger of Allah
used to go to the masjid
of Quba' every Saturday, riding on an animal or walking. Ibn 'Umar dog used
to do the same (in emulation of the Messenger of Allah
).”
Commentary
Masjid al-Quba' was the first masjid built in Madinah Munawwarah. It is about three
kilometres from Masjid al-Nabawī. The hadith points to the virtue of this masjid, visiting it
and performing șalāh therein.

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Additional Points
v The hadith illustrates the passion of Ibn 'Umar &
to emulate the Sunnah of the Messenger
of Allāh
CHAPTER 46
باب فضل الحب في الله والحث عَلَيهِ وإعلام الرجل من يحبه ، أنه يحبه ، وماذا يقول لَهُ إِذَا أعلمه
Chapter on the virtue of loving someone for the sake of Allah des and
encouraging it; and informing the one who a person loves and what to say
to him when informing him
قَالَ الله تَعَالَى: ﴿ مُحَمَّدٌ رَّسُوْلُ اللهِ وَالَّذِيْنَ مَعَهَ اشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ﴾ ( الفتح
: ٢٩) إِلَى آخر السورة ،
Allāh &s says: "Muhammad is the Messenger of Allah. Those with him are
stern against the unbelievers and compassionate amongst themselves. You
will see them sometimes bowing and sometimes prostrating, seeking the
bounty and pleasure of Allah. Their hallmark is on their faces, because
of the effect of prostration. That is their description in the Taurah. Their
description in the Injil is like that of a plant that sprouts its shoots and
strengthens it, after which it becomes thick and stands firm on its own
stem, delighting the farmer and so that the unbelievers may be enraged
by them. Allah has promised forgiveness and a great reward for those of
them who believe and do good deeds." (Sūrah al-Fath, 29)
وَقَالَ تَعَالَى: ﴿وَالَّذِيْنَ تَبَوَّؤُا الدَّارَ وَالْأِيْمَانَ مِنْ قَبْلِهِمْ يُحِبُّوْنَ مَنْ هَاجَرَ إِلَيْهِمْ﴾ (الحشر: ٩).
Allāh &s says: "Those who, before them, had homes (in Madinah
Munawwarah) and had adopted the faith. They love those who migrate to
them ... " (Sūrah al-Hashr, 9)
Hadīth 375
وعن أنسٍ ﴿ه، عن النَّبِيّ ﴿، قَالَ: (( ثَلاثٌ مَنْ كُنَّ فِيهِ وَجَدَ بِهِنَّ حَلاوَةَ الإيمانِ : أنْ
يَكُونَ اللهُ وَرَسُولُهُ أحَبَّ إِلَيْهِ مِمَّا سَوَاهُمَا، وَأَنْ يُحِبّ المَرْءَ لاَ يُحِبُّهُ إلَّ للهِ ، وَأَنْ يَكْرَهَ أنْ
يَعُودَ في الْكُفْرِ بَعْدَ أنْ أَنْقَذَهُ اللـه مِنْهُ، كَمَا يَكْرَهُ أنْ يُقْذَفَ فِي النَّارِ )) مُتَّفَقٌّ عَلَيْهِ .

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Anas
s narrates that the Messenger of Allah
said: "If three qualities
are found in a person, he will experience the sweetness of īman: that Allah
Les and His Messenger
are more beloved to him than everything else;
that he loves a person only for the sake of Allah &S; and that he detests
returning to unbelief after Allāh &s rescued him from it, just as he detests
being cast into a fire." (Bukhārī, Muslim)
Vocabulary and Definitions
Experiencing "the sweetness of īman" means that a person will find enjoyment in the
obedience of Allah &, be able to bear difficulties for the pleasure of Allah &es and His
Messenger
and prefer this to the material things of the world.
Commentary
This hadith is among the fundamentals of Islam.
Love for Allah &s and His Messenger
is achieved by acting in obedience to Allah's des
commands. According to the Mufassir Qādī Baydawi , this refers to intellectual love, which
means to give preference to that which an intellectually healthy mind would prefer, even if it
is against one's desires. An example of this is when a sick person dislikes taking medicine, but
his intelligence convinces him that it is good for him. Similarly, when a person contemplates
that Allah & would never have ordered that in which there was no good or protection, he
obeys Allah & by suppressing his desires and thereby experiencing mental delight and
pleasure. This positive state of mind has been described by Allah &s as sweetness because
sweetness is the most recognisable of perceivable sensations.
This concept becomes clearer when one considers the hadith in which the Messenger of Allah
said, "None of you can have (complete) īman until his desires are subject to what I have
brought." Hence, to experience the sweetness of īman, one must possess such love for Allah
Les and His Messenger
that overpowers the love for all else.
The hadith states that it is better to be thrown into a worldly fire than to perpetrate kufr,
because kufr will result in punishment in the fire of the Hereafter, which is many times more
intense. Hence, if one dislikes kufr, one should abstain from sins.
According to Sheikh Abu Muhammad ibn Abi Jamrah , iman has been likened with sweetness
in reference to the verse of the Qur'an, "and the similarity of a good word is like a good
tree." Here the tree is īman, its branches refer to the ordering of good deeds and forbidding
evil deeds and its flowers are good deeds. The fruits, which are sweet, are the harvest of the
tree and refer to acts of obedience to Allah &s.

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Hadith 376
وعن أبي هريرة ﴿ُّهَ، عن النَّبِّ ﴿َ، قَالَ: (( سَبْعَةٌ يُظِلُهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لاَ ظِلَّ إلَّا ظِلُهُ
: إِمَامٌ عَادِلٌ ، وَشَابٌّ نَشَأْ فِي عِبَادَةِ اللهِ رَ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ بِالمَسَاجِدِ ، وَرَجُلاَنِ تَحَابًا
في اللهِ اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيهِ ، وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ ، فَقَالَ : إِنِّي أَخَافُ
الله، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ ، فَأَخْفَهَا حَتَّى لاَ تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ ، وَرَجُلٌ ذَكَرَ الله
خَالِياً فَفَاضَتْ عَيْنَاهُ )) مُتَّفَقٌّ عَلَيْهِ .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "There
are seven people to whom Allah & will provide shade beneath His shade
on a day when there will be no shade except His shade: a just leader, a
youth who grew up in the worship of Allah Ks, a person whose heart is
attached to the masajid, two people who love each other for the sake of
Allah &s, meeting and parting ways only for the love of Allah &s, a man
who says to a woman of nobility and beauty trying to seduce him, 'I fear
Allāh', a person who gives in charity and conceals it so that even his left
hand does not know what his right hand gives, a person who engages in
the remembrance of Allah &'s in solitude, while shedding tears." (Bukhārī,
Muslim)
Vocabulary and Definitions
The commonly accepted meaning of "beneath His shade" is beneath the shade of the 'Arsh
(throne of Allah ). It could also refer to Allah's & protection and grace.
Commentary
On the day of Qiyamah, the sun will only be a mile above our heads, or even closer. The
heat will affect people according to the intensity of their deeds. Some will have their feet
submerged in perspiration, others will be covered to their knees and others will be covered
to their hips. Some people will perspire so much that their perspiration will rise to the level
of their mouths and choke them. On this terrifying day, Allah Les will give shade to people
with certain qualities. This hadith mentions seven classes of such privileged people.
(1) A just ruler is any such Muslim who bears the responsibility of seeing to the affairs of
other Muslims, whether it is the khalif of the Ummah or a parent in charge of the family. He
discharges his responsibility with justice, his decisions are made according to the commands
of Allah Ks, he accords everything its rightful place and he avoids extremes in all matters.
(2) Youth consists of the prime years of life, when a person is brimming with desires as well

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as the ability to fulfil them. A young person who chooses to spend his energies in the worship
of Allah &s rather than in His disobedience is therefore loved by Him. We also learn from
this that a person who adopts a life of piety from the very beginning is superior to one who
repents after being involved in sin.
(3) A person whose heart is attached to masajid means that he longs and loves to be in a
masjid even when he is outside of it. His life revolves around salah and Islamic activities and
he plans his schedule accordingly.
(4) People who love each other for the sake of Allah &s refer to those who maintain their
love for each other irrespective of whether they are physically together or separated. They
do not meet for worldly motives nor do they break their bond of love for worldly motives.
This section of the hadith is related to the chapter.
(5) The temptation of a woman who possesses nobility along with beauty and who offers
herself to a man is difficult to resist. One who does so by protecting his piety and chastity,
is elevated to lofty ranks and is rewarded for his patience.
(6) Giving optional charity (lillāh and sadaqah) in secret is greatly meritorious. Such spending
is based on sincerity, it has no ostentation and the recipient's dignity is not harmed. The giver
of charity is taught to conceal it so much that if the left hand had the faculty of knowledge,
it would not know of the spending by the right hand, despite their nearness to each other.
Regarding obligatory charity (zakāh), it is more virtuous to give it openly, so that others are
encouraged to do so.
(7) Remembrance of Allah & may be with the heart or the tongue and when a person
does so in solitude, it is a sign of sincerity. His weeping can be out of the fear of Allah des,
if he contemplates on the qualities that manifest Allah's &s power, or out of love, if he
contemplates on the qualities that manifest Allah's des beauty.
According to Imam Sakhawi (, there are more than seventy categories of people who will
be shaded on that dreadful day however, only seven have been specified here to show their
importance. Al-Kirmanī "> explained the reason as follows: An act of obedience is either
between the individual and Allah & or between an individual and the creation. If it is
between an individual and Allah &S, then it is performed in one of three ways; it may be
carried out by the tongue, which is the remembrance of Allah de; it may be carried out by
the heart, which is a spiritual association with the masajid; or it may be carried out by the
body, which is to grow up in the worship of Allah &s. Moreover, if it is an act between an
individual and the creation, then it involves either dealing with the people at large or with
specific individuals. Dealing with the people at large is done by being a just ruler. Dealing

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with specific individuals can be done in one of three ways; it may be with the heart, which
is love; it may be with one's wealth, which is charity; or it may be with the body, which is
chastity. Each of these has been specified in this hadith.
Hadīth 377
: ((إنّ الله تَعَالَى يقول يَوْمَ القِيَامَةِ: أَيْنَ المُتَحَابُّونَ بِجَلالِي
وعنه ، قَالَ : قَالَ رَسُول الله
؟ اليَوْمَ أُظِلُّهُمْ فِي ظِلِّي يَوْمَ لاَ ظِلَّ إلَّ ظِّي)) رواه مسلم .
Abū Hurayrah 4)
narrates that the Messenger of Allah
said: “Allāh
shall say on the day of Qiyamah: 'Where are those who loved each other on
account of My majesty? Today I will shade them beneath My shade, when
there is no shade except my shade." (Muslim)
Commentary
This is a Hadith al-Qudsī, i.e. a hadith in which Allah & is the speaker. Among the differences
between the Qur'an and a Hadith al-Qudsī are that the recitation of each letter of the Qur'an
entails reward and that the Qur'an may not be touched in a state of minor impurity or recited
in a state of major impurity. These rulings do not apply to a Hadith al-Qudsī. In addition, it
is not inimitable and unique like the verses of the Qur'an.
Allāh &s will grant His shade to those who love each other because of His greatness and
majesty, and not because of any worldly motive. Along with their love for each other, they
fear Allah &s and are conscious of His greatness. There is a major difference between such
love and love that is not coupled with Allah-consciousness. The latter form of love is devoid
of piety and often results in shamelessness and sin.
Hadīth 378
: (( وَالَّذِي نَفْسِي بِيَدِهِ ، لا تَدْخُلُوا الجَنَّةَ حَتَّى تُؤْمِنُوا ،
وعنه ، قَالَ : قَالَ رَسُول الله
وَلا تُؤْمِنُوا حَتَّى تَحَابُّوا ، أوَلاَ أَدُلَّكُمْ عَلَى شَيْءٍ إِذَا فَعَلْتُمُوهُ تَحَابَّتُمْ؟ أَفْشُوا السَّلاَمَ بينكم
)) رواه مسلم .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "I take
an oath by that Being in whose control is my life that you will not enter
Paradise unless you believe, and you do not believe unless you have love
for each other. Should I not direct you towards that which, if you engage
in, you will develop love for each other? Make the salam common among
you." (Muslim)

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Commentary
This hadith teaches us that only believers are entitled to Paradise. To become a true believer
one must possess mutual love, and frequent greeting with salam will engender that love. The
importance of this hadith is highlighted by the Messenger of Allah's
oath.
The words las , translated as 'unless you believe', can also mean 'unless you give safety'.
Sending out a message of safety to everyone and abstaining from harming them is a natural
result of love. Indeed, when you know you are loved by someone, you feel safe from the
prospect of being harmed by him. A simple way to foster this love is to promote salām.
Another hadith tells us to extend salam to all Muslims, those we know as well as those we
do not know. When we meet a person with the words Assalamu 'alaykum warahmatullahi
wabarakātuhu, it gives him an assurance of safety and a positive first impression. The salām
is also a hallmark of Islam - in this world and in Paradise - for it is not permissible to greet
a non-Muslim with salām. It trains the soul, inculcates humility and highlights the honour
associated with other Muslims.
Hadīth 379
: (( أنَّ رَجُلاَ زَارَ أخاً لَهُ فِي قَرْيَةٍ أَخْرَى ، فَأَرصَدَ اللهُ لَهُ عَلَى مَدْرَجَتِهِ
وعنه ، عن النّبيّ
مَلَكاً ... )) وذكر الحديث إِلَى قوله: ((إنَّ الله قَدْ أحبَّكَ كَمَا أحْبَيْتَهُ فِيهِ )) رواه مسلم ،
وقد سبق بالباب قبله .
Abū Hurayrah 4)
narrates that the Messenger of Allah
said: "A man
visited his brother in another town and Allah &s sent an angel to lie in wait
in his path. When the man reached the spot where the angel was waiting,
the angel asked him, 'Where are you going?' He replied, 'I am going to my
brother who resides in this town.' The angel asked, 'Do you owe him any
favour for which you are on your way to repay him?' He replied, 'No, the
only reason for my going to him is that I love him for the sake of Allah
des!' The angel said, 'I am a messenger sent to you by Allah &s, to tell you
that Allah des loves you just as you love your brother." (Muslim)
Commentary
This hadith was discussed in a previous chapter. See hadith 361.
Hadīth 380
﴿ أَنَّهُ قَالَ فِي الأنصار : (( لاَ يُحِبّهُمْ إِلَّ مُؤْمِنٌ ، وَلاَ
13
، عن النبيّ
وعن البرَاءِ بن عازب ◌َ ◌ّ

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يُنْغِضُهُمْ إِلَّ مُنَافِقٌ، مَنْ أَحَبَّهُمْ أَحَبَّهُ الله، وَمَنْ أَبْغَضَهُمْ أَبْغَضَهُ الله)) مُتَّفَقٌّ عَلَيهِ .
Al-Barā' ibn 'Āzib107 4% narrates that the Messenger of Allah
said
regarding the Ansar Ag
: "None but a believer loves them and none but a
hypocrite hates them. Allah & loves one who loves them and Allah &s
hates one who hates them." (Bukhārī, Muslim)
Commentary
The Ansar supported the Muhajirin with everything they had, showing more generosity to
them than even blood brothers. The Qur'an speaks highly of them for their great sacrifice
to the cause of Islam, and the Messenger of Allah
too advised his Ummah to love them
and hold them in their rightful esteem. The Ansar consisted of mainly the two tribes of Aws
and Khazraj.
The virtues of the Ansard
include their accommodation of the Messenger of Allah
and
the Muslims, their efforts for the triumph of Islam, their offering themselves and their wealth
in the path of Allah &s, their valour on the battlefield, their enmity for the opponents of
Islam, their love for the Messenger of Allah
and his love for them. A believer can only
be filled with love and admiration for these giants of Islam. Love for them is a testimony of
the truth of one's faith because it proves that one is content with those whom Allah &s and
His Messenger
were pleased. Anyone who, in spite of all this, harbours any ill feeling
towards them is not a believer but a hypocrite. Loving them attracts the love of Allah de
and one who hates them brings upon himself the anger and hatred of Allah &s.
The Șahabah A
are the generation that link us, the latter generations of the Ummah, to
Allah &s and His Messenger
They handed down to us the Qur'an, they transmitted to
us the hadith and Sunnah and they gave us the Islam that we have. They demonstrated to
us how to live as slaves of Allah &es and followers of the Messenger of Allah
Allah Les
chose them to be the companions of His final Messenger and the ones who would carry
Islam forward after the Messenger of Allah
. When they made any mistakes, it was so
that Allah & could teach the Ummah a lesson. Allah & lovingly described their qualities
in the Noble Qur'an, declared His forgiveness for them and presented their lives as examples
for us to follow. May Allah & be pleased with them and may Allah & enable us to follow
their footsteps into Paradise.
107 Al-Bara' ibn 'Azib , and his father were both Sahabah . His kunyah was Abū 'Umārah. He was
of the Khazraj tribe of the Ansar. He accepted Islam at a young age and participated in 15 battles with
the Messenger of Allah
starting with the Battle of the Trench. 'Uthman 4% appointed him governor
of Rayy in Persia, after which he conquered Abhar, Qazwīn and Zanjan. 305 ahadith are narrated from
him in Bukhārī and Muslim. He passed away in 71 Hijrī.

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Hadith 381
وعن معاذ والله، قَالَ: سَمِعْتُ رسول اللـه ◌ُ﴾، يقول: ((قَالَ الله وَكَ: المُتَحَابُّونَ فِي
جَلالِي ، لَهُمْ مَنَابِرُ مِنْ نُورٍ يَغْبِطُهُمُ النَّسُّونَ وَالشُّهَدَاءُ)) . رواه الترمذي، وَقالَ : (( حديث
حسن صحيح )) .
Mu'ādh &
tes narrates: I heard the Messenger of Allah
saying: "Allāh
des said: 'Those who love each other on account of My majesty shall have
pulpits of light and the Messengers and martyrs will envy them." (Tirmidhi)
Vocabulary and Definitions
"this is derived from the root word ab's which means to wish for something that somebody
else has, without hoping that it be removed from him.
Commentary
This Hadith al-Qudsī teaches us that people who love each other because of Allah's &s majesty
will be seated on elevated pulpits of honour, in the Hereafter. The Messengers & and the
martyrs will look upon them with admiration, despite the former being far superior to them.
Admiring their positions does not mean that the people on these pulpits will be given a higher
rank than those of the Messengers and martyrs. By way of example, if a person has a dozen
noble-bred horses and he then notices someone else with another good horse, he may desire
to buy that horse also, or a horse similar to it. It is also possible that the hadith is simply
drawing our attention to the virtue of these people and the admiration of the Messengers
and martyrs is merely metaphorical.
Additional Points
v It is permissible to wish for an item, position or quality that is similar to that possessed
by another person, as long as one does not wish for it to be removed from him.
Hadith 382
وعن أبي إدريس الخولاني رحمه الله، قَالَ: دخَلْتُ مَسْجِدَ دِمَشْقَ ، فَإِذَا فَتَىَ بَرَّاقِ الثَّنَايَا
وَإِذَا النَّاسُ مَعَهُ ، فَإِذَا اخْتَلَفُوا فِي شَيْءٍ ، أَسْنَدُوهُ إِلَيْهِ ، وَصَدَرُوا عَنْ رَأيِهِ ، فَسَأَلْتُ عَنْهُ ،
فَقِيلَ: هَذَا مُعَاذُ بْنُ جَبَل ◌ِ﴿هَ. فَلَمَّا كَانَ مِنَ الغَدِ، هَجَّرْتُ ، فَوَجَدْتُهُ قَدْ سَبَنِي بِالتَّهْجِيرِ
، ووَجَدْتُهُ يُصَلِّي ، فانْتَظَرَّتُهُ حَتَّى قَضَى صَلاَتَهُ، ثُمَّ جِثْتُهُ مِنْ قِبَلِ وَجْهِهِ ، فَسَلَّمْتُ عَلَيْهِ ،
ثُمَّ قُلْتُ: وَاللهِ إنّي لَأَحِبُّكَ لِلِهِ ، فَقَالَ: آلله؟ فَقُلْتُ: اللهِ ، فَقَالَ: آللِهِ ؟ فَقُلْتُ : اللهِ ،
فَأَخَذَنِي بِحَبْوَةِ رِدَائِي ، فجبذْنِي إِلَيْهِ ، فَقَالَ: أَبْشِرْ! فإنِّي سَمِعْتُ رَسُولَ الله ◌ُ﴾، يقول:

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((قَالَ الله تَعَالَى: وَجَبَتْ مَحَبَّتِي لِلْمُتَحابين فيَّ، وَالمُتَجَالِسِينَ فيَّ، وَالمُتَزَاوِرِينَ فيَّ ،
وَالمُتَبَاذِلِينَ فِيَّ )) حديث صحيح رواه مالك في الموطأ بإسناده الصحيح .
قوله : ((هَجَّرْتُ)) أيْ بَكَّرْتُ، وَهُوَ بتشديد الجيم قوله: ((آلله فَقُلْت: الله)) الأول
بهمزة ممدودة للاستفهام ، والثاني بلا مد .
Abū Idrīs al-Khawlanī108 g
narrates: "I entered the masjid of Damascus and
noticed a young man with glittering teeth, with people assembled around
him. When they differed in any matter, they referred it to him and then
accepted his opinion. I inquired who he was and was told: 'This is Mu'adh
ibn Jabal 4% .' The next day, I went very early to the masjid but the young
man was there before me, offering salah. So I waited for him to complete
his salah and I then approached him from the front, greeted him and said:
'I take an oath by Allah that I love you for the sake of Allah.' He asked: 'Is
it truly for the sake of Allah?' I replied: 'It is truly for the sake of Allah.' He
asked: 'Is it truly for the sake of Allah?' I replied: 'It is truly for the sake
of Allah.' He held the corner of my sheet, pulled me towards him and said:
'Glad tidings to you, for I heard the Messenger of Allah
saying: 'Allāh
Les said: 'My love is guaranteed for those who love each other for My sake,
for those who sit with each other for My sake, for those who visit each
other for My sake and for those who spend on each other for My sake."
(Muwatța' Imām Mālik)
Vocabulary and Definitions
LUN GI: (glittering teeth) could refer to beautiful white teeth, or it could mean that he
smiled frequently.
Commentary
The hadith shows the great status of the Sahabi Mu'adh ibn Jabal 4% and the level he had
reached in the field of Islamic knowledge. His early arrival in the masjid teaches us that an
increase in knowledge should be matched with an equal or greater increase in practice.
Abū Idrīs al-Khawlānī's ( meeting with Mu'adh ibn Jabal 4
exemplifies a perfect meeting
108 Abū Idrīs al-Khawlānī's , name was 'A'idhullah ibn 'Abdillāh. He was a Tabi'ī (a person who met
some of the Sahabah ) and a scholar of Fiqh (Islamic law). During the khilafah of 'Abdul Malik, he
was the preacher and judge of Damascus. He is known as the 'Scholar of the people of Syria' and the
heir of Abu al-Darda' 4% in Damascus. He passed away in 80 Hijrī.

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between a student and teacher. Abu Idris observed utmost respect and etiquette in this
encounter. The following points may be derived from this:
1. One should be eager to benefit from people of knowledge and piety even though they
may be young.
2. One should not disturb a person occupied in worship.
3. When meeting somebody, one should approach him from the front, so as not to startle
or annoy him. Similarly, a guest should approach the house of his host from the front door
and a person visiting the House of Allah && should enter from Bab al-Salam, which is in
front of the Ka'bah.
4. One should begin speaking by greeting with salām.
5. One should show respect to men of knowledge and piety.
6. One should verbally express ones love for others.
7. Smiling with people is Sunnah.
Hadīth 383
وعن أَبِي كَرِيمَةَ المقداد بن معد يكرب ◌ِّه، عن النَّبِّ ﴿، قَالَ: ((إِذَا أَحَبَّ الرَّجُلُ أخَاهُ
، فَلْيُخْبِرْهُ أَنَّهُ يُحِبُّهُ)) رواه أَبُو داود والترمذي، وَقالَ : (( حديث حسن )).
Abū Karīmah al-Miqdad ibn Ma'dīkarib109
narrates that the Messenger
of Allāh
said: "If a person loves his brother, he should tell him that he
loves him." (Abū Dāwūd)
Commentary
It is Mustahab (commendable) for a person who loves his Muslim brother to tell him that
he loves him. The benefit of this is that love will develop between them, a relationship of
well wishing and kindness will be formed and the bond of brotherhood will be fortified. In
addition, one who is convinced that he is loved by another will accept his advice when it
is offered.
Hadith 384
أخذ بيدهِ ، وَقَالَ : (( يَا مُعَاذُ ، وَاللهِ ، إِنِّي لأُحِبُّكَ ، ثُمَّ
وعن معاذ الله : أن رَسُول الله
أُوصِيكَ يَا مُعَاذُ لاَ تَدَعَنَّ فِي دُبُرِ كُلِّ صَلَةٍ تَقُولُ: اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ ، وَشُكْرِكَ ، وَحُسْنِ
عِبَادَتِكَ )) حديث صحيح ، رواه أبو داود والنسائي بإسناد صحيح .
109 Abū Karīmah al-Miqdad ibn Ma'dīkarib's 440% agnomen was Abū Karīmah or Abū Yahya. He was
among the delegation that came to the Messenger of Allah
from Kindah in Syria. 47 ahādīth are
narrated from him. He passed away in 87 Hijrī at the age of 91.

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Mu'adh 4% narrates that the Messenger of Allah
held him by his hand
and said: "O Mu'ādh! By Allah, I love you. O Mu'adh! I advise you never to
neglect saying these words after every (obligatory) salāh:
اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ
O Allah! Help me to engage in Your remembrance, in showing gratitude
to You and in worshipping You in an excellent way. (Abū Dāwūd, Nasa'ī)
Vocabulary and Definitions
¿ (gratitude) means to utilise the bounties of Allah & for the purpose they have been
created.
Commentary
The Messenger of Allah's
action of holding Mu adh's 4,
hand and telling him that he
loved him had the effect of emphasising the lesson he was about to impart to him. A student
who perceives a sense of affection from his teacher is more likely to accept his teachings.
This also shows the extraordinary virtue of Mu'adh aos and his closeness to the Messenger
of Allāh
The du'a' taught by the Messenger of Allah
teaches us that fulfilling our duty to Allah
des can only be done with the help of Allah & Himself. We should therefore express our
weakness and inability before Allah &s in order to attract His mercy and assistance. This
du'a' should be recited regularly after every Fard Salah.
Remembrance of Allah & includes recitation of the Qur'an, taking Allah's des name and
other forms of worship. The manner of showing gratitude to Allah &s entails being grateful
for His countless bounties. Worshipping Allah &s in an excellent way means to fulfil all the
prerequisites, obligatory acts and sunnah acts of worship, while observing qualities such as
humility, sincerity and concentration.
Hadīth 385
، فَمَرَّ رَجُلٌ بِهِ ، فَقَالَ : يَا رَسُول الله ، أنّي
وعن أنس ﴿هُ: أَنَّ رَجُلاً كَانَ عِنْدَ النَّبِّ،
الأُحِبُّ هَذَا ، فَقَالَ لَهُ النَّبِيّ :﴿هَ: ((أَأَعْلَمْتَهُ؟)) قَالَ: لا. قَالَ : (( أعْلِمْهُ )) فَلَحِقَهُ ، فَقَالَ
: إِنِّي أُحِبُّكَ فِي اللـه، فَقَالَ: أَحَبَّكَ الَّذِي أَحْبَبْتَنِي لَهُ . رواه أَبُو داود بإسناد صحيح.
Anas 4% narrates that a man was sitting near the Messenger of Allah
when another person passed by him. The seated man said to the Messenger

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of Allāh
"O Messenger of Allah, I love this person." The Messenger
of Allāh
asked him: "Have you informed him?" He replied: "No." The
Messenger of Allah
said: "Inform him," so the man went to him and
said: "I love you for the sake of Allah." The man replied: "May Allah, for
whose sake you love me, love you as well." (Abū Dāwūd)
Commentary
The Messenger of Allah
who was a perfect teacher, trained and nurtured the Sahabah A
in unique ways. He would take advantage of opportune moments which would be conducive
for them to retain lessons he wished to impart because the setting in which a lesson is taught
and the style of presentation are important factors for effective teaching.
The Messenger of Allah
may have commanded this Şahābī a
" to inform the other Sahābī
of his love for him due to a broken relationship that existed between the two; or it could
have just been a general advice, aimed at strengthening the bonds of love between Muslims.
The other Sahabī's response teaches us that feelings of affection should be reciprocated.
CHAPTER 47
باب علامات حب الله تَعَالَى للعبد والحث عَلَى التخلق بِهَا والسعي في تحصيلها
Chapter on the signs of Allah's love for a person and encouragement that
these be adopted and that one should strive to acquire them
قَالَ الله تَعَالَى: ﴿ قُلْ إِنْ كُنْتُمْ تُحِبُّوْنَ اللهَ فَاتَّبِعُوْنِ يُحْبِبْكُمُ اللهُ وَيَغْفِرْ لَكُمْ ذُنُوْبَكُمْ وَاللهُ
غَفُورٌ رَّحِيمٌ﴾ ( آل عمران: ٣١)،
Allāh & says: "Say: 'If you love Allah, then follow me so that Allah may
love you and forgive your sins. And Allah is Most forgiving, Most merciful."
(Sūrah Āl 'Imrān, 31)
وَقَالَ تَعَالَى: ﴿يَيُّهَا الَّذِيْنَ أُمَنُوْا مَنْ يَّرْتَدَّ مِنْكُمْ عَنْ دِيْنِهِ فَسَوْفَ يَأْتِى اللهُ بِقَوْمٍ يُحِبُّهُمْ
وَيُحِبُّوْنَةِ اَذِلَّةٍ عَلَى الْمُؤْمِنِيْنَ اعِزَّةٍ عَلَى الْكُفِرِيْنَ يُجَاهِدُوْنَ فِى سَبِيْلِ اللهِ وَلَا يَخَافُوَّنَ لَوْمَةً
◌َآئِمْ ذُلِكَ فَضْلُ اللهِ يُؤْتِيْهِ مَنْ يَّشَآءَ وَاللهُ وَاسِعٌ عَلِيْمٌ﴾ ( المائدة : ٥٤).
Allāh &s says: "O you who believe! Whoever among you turns away from
his religion, then Allah shall soon bring another nation whom He loves

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and who love Him; who will be kind to the believers, stern towards the
disbelievers and who will strive in the path of Allah without fearing the
criticism of those who criticise. This is the bounty of Allah that He grants
to whoever He desires. And Allah is All Surrounding, All Knowing." (Sūrah
al-Mā'idah, 54)
Hadīth 386
: ((إِنَّ الله تَعَالَى قَالَ: مَنْ عَادَى لِي وَلِيّاً
وعن أبي هريرة ﴿لَّهُ، قَالَ : قَالَ رَسُول الله
، فَقَدْ آذَنْتُهُ بِالحَرْبِ ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيهِ ، وَمَا يَزَالُ
عَبْدِي يَقَرَّبُ إِلَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ ، فَإِذَا أَحْبَّتُهُ ، كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ ، وَبَصَرَهُ
الَّذِي يُبْصِرُ بِهِ ، ويَدَهُ الَّتِي يَبْطِشُ بِهَا ، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا وَإِنْ سَأَلَنِي أَعْطَيْتُهُ ، وَلَئِنْ
اسْتَعَاذَنِي لأَعِيذَنَّهُ )) رواه البخاري
معنى ((آذَنْتُهُ)) : أعلمته بأني محارِب لَهُ. ((اسْتَعَاذَني )) روي بالباءِ وروي بالنون .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: “Allāh
cks said: 'I declare war on a person who harbours enmity towards a friend
of Mine. My servant does not gain proximity to Me with anything more
dearer to Me than carrying out whatever I made obligatory upon him.
My servant continues gaining proximity to Me through optional acts (of
worship) until I love him. Once I love him, I become his ears by which he
hears, his eyes by which he sees, his hands by which he grasps and his
feet by which he walks. When he asks Me, I will give him. When he seeks
refuge in Me, I will provide him with refuge."" (Bukhārī)
Vocabulary and Definitions
The word J, although translated here as 'friend', refers to a person who enjoys nearness to
Allāh &s, because of obeying His commands and abstaining from His prohibitions.
Commentary
In this Hadith al-Qudsī, Allah & makes known the causes of His love for his servants, the
results of that love and the consequences of opposing those whom He loves.
In the opening portion of the hadith, Allah &s declares war on those who harbour enmity
towards His friends. A declaration of war from Allah &s upon any of His creation is indeed
a severe chastisement and we should avoid falling into such a situation. The scholars also
deduce from this that if Allah &s punishes the enemies of His friends, he will surely protect

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and show mercy to those who respect His friends. It is worthy to note that Allah &s also
makes a declaration of war in the Noble Qur'an, against those who take interest. (Sūrah al-
Baqarah, 280)
To become a friend of Allah &es, one must first fulfil the acts that Allah &s has made obligatory
upon him, such as the obligatory salah, zakāh, saum and haj. For these acts, a person will be
handsomely rewarded. Thereafter a person should engage in optional acts of worship and it
is hoped thereby that Allah &'s will soon take him into His special love.
The superiority of obligatory actions over optional ones is often underestimated. It is said
that an obligatory act is seventy times superior to an optional act. Further, the omission of
obligatory acts is sinful, while the omission of optional acts is not.
One meaning of Allah &s becoming the ears, eyes, hands and feet of His servant is that
when Allah & loves His servant, He protects the servant's limbs from committing acts of
disobedience. His limbs are then exclusively utilised in the obedience and worship of Allah
&s. Another possible meaning is that Allah & helps and assists the servant, just as the
various parts of the body assist him. A third meaning is that Allah & is quicker to respond
to his needs than the reflexes of these body parts.
A friend of Allah & is fortunate because Allah des does not reject his du'a'. When he asks for
something, it is granted to him. When he seeks refuge, he is given refuge. Allah & protects
him and takes revenge on his behalf.
Hadīth 387
وعنه ، عن النَّبِيّ ﴿، قَالَ: ((إِذَا أَحَبَّ اللهُ تَعَالَى العَبْدَ، نَادَى جِبْرِيلَ: إِنَّ الله تَعَالَى
يُحِبُّ فُلاناً ، فَأَحْيِبْهُ ، فَيُحِبُّهُ حِبْرِيلُ ، فَيُنَادِي فِي أَهْلِ السَّمَاءِ: إِنَّ اللهَ يُحِبُّ فُلاناً ، فَأَحِبُوهُ
، فَيُحِبُّهُ أَهْلُ السَّمَاءِ ، ثُمَّ يُوضَعُ لَهُ القَبُولُ فِي الأرْضِ )) متفق عليه .
: (( إنَّ الله تعالى إذا أحب عبداً دعا جبريلَ ، فقال
وفي رواية لمسلم : قال رسول الله
: إنّي أُحِبُّ فلاناً فأحبهُ ، فيحبُّهُ جبريلُ ، ثمَّ ينادي في السماءِ ، فيقول: إنَّ اللهَ يحبُّ فلاناً
فأحبوهُ ، فيحبُّهُ أهلُ السماءِ ، ثُمَّ يوضعُ لهُ القبولُ في الأرضِ ، وَإِذَا أَبْغَضَ عَبْداً دَعَا جِبْرِيلَ
، فَيَقُولُ: إنّي أَبْغِضُ فُلاناً فَأَبْغِضْهُ. فَيُبِغِضُهُ جِبْرِيلُ ثُمَّ يُنَادِي فِي أَهْلِ السَّماءِ: إِنَّ الله يُبْغِضُ
فُلاناً فَأَبْغِضُوهُ ، فَيُبْغِضُهُ أَهْلِ السَّماءِ ثُمَّ تُوضَعُ لَهُ الْبَغْضَاءُ فِي الأَرْضِ )) .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "When
Allāh &s loves a person, He calls out to Jibra'il: 'Allah loves so-and-so

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person, so you should also love him.' Jibra'il then also loves him and he
then announces to the inhabitants of the heavens: 'Allah & loves so-and-so
person, so you all should also love him.' So the inhabitants of the heavens
love that person and he gains acceptance on earth." (Bukhārī, Muslim)
A narration of Muslim has: The Messenger of Allah
said: "When Allāh
des loves a person, He summons Jibra'il and says to him: 'I love so-and-
so person, so you should also love him.' So Jibra'il also loves him and he
announces in the heavens: 'Allah & loves so-and-so person, so you all
should also love him.' So the inhabitants of the heavens love him and
he then gains acceptance on earth. And when Allah & hates a person,
He summons Jibra'il and says to him: 'I hate so-and-so person, so you
should also hate him.' So Jibra'il also hates him and he announces to the
inhabitants of the heavens: 'Allah & hates so-and-so person, so you all
should also hate him.' So the inhabitants of the heavens hate him and he
becomes hated on earth."
Vocabulary and Definitions
Jibra'il & was the angel entrusted with the task of transmitting revelation to the Messengers
. The name Jibra'il is a Hebrew word which means 'servant of the Merciful'.
Commentary
This hadith is supported by a verse of the Qur'an that states,
﴿إِنَّ الَّذِيْنَ أُمَنُوْا وَعَمِلُوا الصُّلِحْتِ سَيَجْعَلُ لَهُمُ الرَّحْمُنُ وُدَّا﴾
The Most Merciful will show affection upon those who have īman and do righteous
deeds. (Sūrah Maryam, 96)
When Allah &s loves a person, He decrees goodness and guidance for him and showers him
with His favours and mercy. Jibra'il & and the inhabitants of the heavens, namely the angels
, also love him because of Allah's & love for him and his obedience to Allah &S. The love
of the angels
could either mean their supplication for him and their praising him, or
the obvious meaning of love, which is the inclination of the heart towards the beloved and
the desire to meet him. Such a person is then also accepted among the good and righteous
people of the earth. They are pleased with him and speak well of him.
On the other hand, when Allah &s hates a person, He commands Jibra'il de to hate him
as well and Jibra'il conveys this message to the other angels . The hatred of Allah

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des means the decision to forsake him and distance him from His mercy. The hatred of the
angels could mean the actual meaning of hatred, which is the disinclination and aversion
of the heart, or it could refer to their supplication against him. Such a person is then also
hated by people.
Hadīth 388
وعن عائشة ﴿ئه: أنَّ رَسُول الله ﴿ل بعث رجلاً عَلَى سَريَّةٍ فَكَانَ يَقْرَأُ لأَصْحَابِهِ فِي صَلاَّتِهِمْ
فَيَخْتِمُ بـ ) قُل هُوَ اللهُ أَحَدٌ(، فَلَمَّا رَجَعُوا ذَكَرُوا ذلِكَ لرسول الله :﴿ه، فَقَالَ: (( سَلُوهُ لأَيِّ
شَيْءٍ يَصْنَعُ ذِلِكَ )) ؟ فَسَأْلُوهُ فَقَالَ: لِأَنَّهَا صِفَةُ الرَّحْمَانِ فَأَنَا أُحِبُّ أنْ أَقْرَأْ بِهَا . فَقَالَ رَسُول
: ((أخْبِرُوهُ أَنَّ اللهَ تَعَالَى يُحِبُّهُ)) مُتَّفَقٌّ عَلَيْهِ .
اللـه فـ
'A'ishah ws narrates that the Messenger of Allah
sent a person as a
commander over an army unit. When he would perform the salah for his
Șaļābah, he would end his recitation with Qul huwa-llāhu ahad (Sūrah al-
Ikhlās). When they returned, the members of the unit mentioned this to
the Messenger of Allah
who said to them: "Go and ask him why he does
so?" When they asked him, he replied: "Because it contains the attributes
of Al-Rahman (the Merciful Allah) so I love to recite it." The Messenger
of Allāh
said: "Inform him that Allāh &s loves him." (Bukhārī, Muslim)
Commentary
Sūrah al-Ikhlas focuses exclusively on the qualities and attributes of Allah KS. It speaks of
His Oneness, the dependence of the creation upon Him for the fulfilment of their needs and
the impossibility of Him being born to anybody or for anything to be born from Him.
When the Sahabah e reported the Sahabi's action to the Messenger of Allah
, he instructed
them to investigate the reason for his frequent recitation of Sūrah al-Ikhlas. We learn from
this that the validity of an action is based on the intention with which it is done.
Additional Points
The Șahabah
š would question the Messenger of Allah
whenever they needed
clarification on any matter.
v It is permissible to recite one particular Surah more often than other portions of the
Qur'an, if one is inclined towards it. This will not be regarded as abandoning other
portions of the Qur'an.

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CHAPTER 48
باب التحذير من إيذاء الصالحين والضعفة والمساكين
Chapter on warning against harming the righteous, the weak and the poor
قَالَ الله تَعَالَى: ﴿وَالَّذِيْنَ يُؤْذُوْنَ الْمُؤْمِنِيْنَ وَالْمُؤْمِنْتِ بِغَيْرِ مَا اكْتَسَبُوْا فَقَدِ احْتَمَلُوْا بُهْتَانًا
وَاثْمَا مُّبِيْنَا﴾ ( الأحزاب: ٥٨)،
Allāh &s says: "Those who harm the believing men and believing women
for no sin on their part, bear the burden of slander and a clear sin." (Sūrah
al-Aḥzāb, 58)
وَقَالَ تَعَالَى: ﴿فَمَّا الْيَتِيْمَ فَلَا تَقْهَرْ وَآَمَّا السَّآئِلَ فَلَا تَنْهَرْ﴾ (الضحى: ٩-١٠).
Allāh &s says: "Do not be harsh on the orphan. And do not drive away the
beggar." (Sūrah al-Duņā, 9-10)
وأما الأحاديث، فكثيرة مِنْهَا: حديث أبي هريرة بيه في الباب قبل هَذَا : (( مَنْ عَادَى لِي
وَلَيّاً فَقَدْ آذَنْتُهُ بِالحَرْبِ)). ومنها حديث سعد بن أبي وقاص رطلّه السابق في باب ملاطفة اليتيم
: (( يَا أَبَا بَكْرٍ ، لَئِنْ كُنْتَ أَغْضَبْتَهُمْ لَقَدْ أَغْضَبْتَ رَبَّكَ )) .
، وقوله ـ
There are many ahadith in this regard. From among them is the hadith of
Abū Hurayrah , which was quoted in the previous chapter: "Whoever
harbours enmity towards a friend of Mine, I declare war on him."
Another of these hadith is that of Sa'd ibn Abi Waqqas des in the chapter
on compassion to orphans. See hadith 260.
Also, consider the words of the Messenger of Allah
to Abū Bakr
when he said to him: "O Abu Bakr! You probably displeased them. If you
displeased them, you most certainly displeased your Sustainer." See hadith
261.
Hadith 389
: (( مَنْ صَلَّى صَلاةَ الصُّبْحِ ، فَهُوَ
وعن جندب بن عبد الله ظه ، قَالَ : قَالَ رَسُول الله