Indexed OCR Text

421
RIYĀD AL-ȘĀLIĶĪN
وَمَعْرِفَةٌ تَامَّةٌ بِحَيْثُ لاَ يَغْتِنُ ، وَلاَ يَغْتَرُّ بِذَلِكَ ، وَلاَ تَلْعَبُ بِهِ نَفْسُهُ، فَلَيْسَ بِحَرَامٍ وَلاَ مَكْرُوهٍ
، وإنْ خِيفَ عَلَيْهِ شَيءٌ مِنْ هذِهِ الأمورِ ، كُرِهَ مَدْحُهُ فِي وَجْهِهِ كَرَاهَةَ شَديدَةً ، وَعَلَى هَذا
التَفْصِيلِ تُنَزَّلُ الأحاديثُ المُخْتَلِفَةُ فِي ذَلكَ .
وَمِمَّا جَاءَ فِي الإِبَاحَةِ قَولُهُ ﴿ لأبِي بَكْرٍ ﴿لَهُ: ((أرْجُو أَنْ تَكُونَ مِنْهُمْ)) أيْ مِنَ الَّذِينَ
يُدْعَونَ مِنْ جَمِيعِ أَبْوابِ الجَنَّةِ لِدُخُولِهَا .
وَفِي الحَدِيثِ الآخر : (( لَسْتَ مِنْهُمْ )): أْ لَسْتَ مِنَ الَّذِينَ يُسْبِلُونَ أَزْرَهُمْ خُيَلاَءَ .
وَقَالَ ﴿ لِعُمَرَ بِهُ: (( مَا رَاكَ الشَّيْطَانُ سَالِكاً فَجَّ إلَّ سَلَكَ فَجّاً غَيْرَ فَجِّكَ )).
والأحاديثُ في الإباحة كثيرةٌ ، وقد ذكرتُ جملةً مِنْ أَطْرَافِهَا في كتاب " الأذكار" .
Hammam ibn al-Harith narrates from al-Miqdad 4% that a man began
praising 'Uthman de, so al-Miqdad de went forward, sat up on his knees
and began to throw pebbles on his face. 'Uthman dog asked him: "What are
you doing?" He replied: "The Messenger of Allah
said: 'When you see
people praising others, then throw dust in their faces." (Muslim, Ahmad)
These ahādīth prohibit it, but there are many other authentic ahādīth which
permit it. Scholars state that the method of reconciling between these
various ahadith is to say that if the person who is praised has perfect īman
and conviction, self discipline and complete knowledge by virtue of which
he is neither tempted nor deceived by such praise, and his soul does not
play around with him, then it is neither unlawful nor undesirable. But if
it is feared that he will be overcome by any of these matters, it is strongly
undesirable to praise him to his face. The contradictory ahādīth in this
regard can be explained in this way.
Among those ahadith which allow praise is when the Messenger
said to
Abu Bakr 4%, "I hope that you will be one of them," that is one of those
who will be invited to enter through all the doors of Paradise. In another
hadīth, (he
said) "You are not one of them," namely those who drag
their loin cloths due to pride. The Messenger
said to 'Umar age, "When
Shaitan sees you walking down one pass, he walks down a different pass."
There are many ahadith which permit praise, some of which I have mentioned
in Kitab al-Adhkār.

422
RIYĀD AL-ȘĀLIĶĪN
Commentary
Unduly praising others may create pride in them or cause one to exaggerate or speak a lie.
Some scholars have interpreted the phrase, "throw dust in their faces" literally. In other
words, one should physically throw dust in the faces of those who praise, so that they are
discouraged from doing so.
CHAPTER 361
باب كراهة الخروج من بلد وقع فيها الوباء فراراً منه وكراهة القدوم علیه
Chapter on the detestability of fleeing from an area where there is a plague
and the detestability of going to an area where there is a plague
قال الله تعالى: ﴿ أَيْنَ مَا تَكُوْنُوْا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنْتُمْ فِىْ بُرُوْجٌ مُّشَيَّدَةٍ﴾ ( النساء
: ٧٨ ) .
Allāh & says: "Wherever you may be, death will find you even though
you are in high towers." (Sūrah al-Nisa', 78)
وقال تعالى: ﴿وَلَا تُلْقُوْا بِآَيْدِيْكُمْ إِلَى التَّهْلُكَةِ﴾ ( البقرة: ١٩٥).
Allāh &s says: " ... and do not throw your own hands into destruction."
(Sūrah al-Baqarah, 195)
Hadīth 1791
وعن ابن عباس ظه: أنّ عمرَ بن الخطاب ﴿هُ خرج إلى الشَّامِ حَتَّى إذا كَانَ بِسَرْغُ لَقِيَّهُ
أُمَرَاءُ الأَجْنَادِ - أَبُو عُبَيْدَةَ بنُ الجَرَّاحِ وأصْحَابُهُ - فَأَخْبَرُوهُ أَنَّ الوَبَاءَ قَدْ وَقَعَ بِالشَّامِ . قَال
ابن عباس : فقال لي عمر : ادْعُ لِي المُهَاجِرِينَ الأَوَّلِينَ ، فَدَعَوْتُهُمْ فَاسْتَشَارَهُمْ وَأَخْبَرَهُمْ
أَنَّ الوَبَاءَ قَدْ وَقَعَ بِالشَّامِ ، فَاخْتَفُوا، فَقَالَ بَعْضُهُمْ: خَرَجْتَ لِأَمْرٍ ، وَلَ نَرَى أنْ تَرْجِعَ عَنْهُ .
وَقَالَ بَعضهم: مَعَكَ بَقِيَّةُ النَّاسِ وأَصْحَابُ رَسُولِ اللهِ ﴿، وَلاَ نَرَى أنْ تُقْدِمَهُمْ عَلَى هَذَا
الوَبَاء . فقال: ارْتَفِعُوا عَنِّي. ثُمَّ قَالَ: ادْعُ لِي الأَنْصَارَ ، فَدَعَوْتُهُمْ، فَاسْتَشَارَهُمْ، فَسَلَكُوا
سَبِيلَ الْمُهَاجِرِينَ ، وَاخْتَلَفُوا كاخْتِلاَفِهِمْ، فقال: ارْتَفِعُوا عَنِّي. ثُمَّ قَالَ : ادْعُ لِي مَنْ كَانَ

423
RIYĀD AL-ȘĀLIĶĪN
هَاهُنَا مِنْ مَشْيَخَةٍ قُرِيشٍ مِنْ مُهَاجِرَةِ الفَتْحِ ، فَدَعَوْتُهُمْ ، فَلَمْ يَخْتَلِفْ عَلَيْهِ مِنْهُمْ رَجُلاَنِ ،
فَقَالُوا: نَرَى أنْ تَرْجِعَ بِالنَّاسِ، وَلاَ تُقْدِمَهُمْ عَلَى هَذَا الوَبَاءِ ، فَنَادَى عُمَرُ ﴿هُ فِي النَّاسِ
: إِنِّي مُصَبِّحٌّ عَلَى ظَهْرٍ ، فَأَصْبِحُوا عليْهِ ، فقال أبو عبيدة بن الجراح له : أفِراراً مِنْ قَدَرٍ
الله؟ فقالَ عُمرُ ﴿ّهُ: لو غَيْرُكَ قَالَهَا يا أبا عبيدَةً ! - وَكَانَ عُمَرُ يَكْرَهُ خِلاَفَهُ - نَعَمْ ، نَفِرُّ
مِنْ قَدَرِ اللهِ إِلى قَدَرِ اللهِ ، أَرَأيْتَ لَو كَانَ لَكَ إِلٌ ، فَهَبَطَتْ وَادِياً لَهُ عُدْوَتَانٍ ، إِحْدَاهُمَا
خَصْبَةٌ ، وَالأُخْرَى جَدْبَةٌ ، أَلَيْسَ إِنْ رَعَيْتَ الخصْبَةَ رَعَيْتَهَا بِقَدَرِ اللهِ ، وَإِنْ رَعَيْتَ الجَدْبَةَ
رَعَيْتَهَا بِقَدَرِ اللهِ؟ قَالَ: فَجَاءَ عَبْدُ الرَّحمانِ بنُ عَوْفٍ ﴿هُ ، وَكَانَ مُتَغَيِّاً فِي بَعْضِ حَاجَتِهِ
، فقالَ : إِنَّ عِنْدِي من هَذَا علماً، سَمِعْتُ رسولَ اللهِ ﴿ يقولُ: ((إِذَا سَمِعْتُمْ بِهِ بأَرْضٍ
فَلاَ تَقْدِمُوا عَلَيْهِ ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلاَ تَخْرُجُوا فِراراً مِنْهُ)) فحمِدَ اللهَ تَعَالَى عمرُ
وانصَرَفَ . متفق عَلَيْهِ .
و((العُدْوَة )) : جانِب الوادِي .
Ibn 'Abbas
narrates that 'Umar ibn al-Khattab set out for Syria. When
he reached Sargh, the army commanders, Abū 'Ubaydah ibn al-Jarrah 4.0)
and his companions met him and informed him that a plague had broken
out in Syria. Ibn 'Abbas
's said: "'Umar
said to me: 'Call the first of
the Muhajirin.' I called them and 'Umar
, consulted them. He informed
them of the plague that had broken out in Syria. They differed in opinion.
Some of them said: "You set out for a particular purpose and we do not
think that you should divert from it." Others said: "With you are people
and the Șahabah of the Messenger of Allah
. We do not think that you
should expose them to this plague." He said: "You may go."
He then said: "Call the Ansar." I called them and he consulted with them.
They differed among themselves as the Muhajirîn had done. He said: "You
may go."
He then said: "Call the elders of the Quraysh who migrated before the
conquest of Makkah." I called them and they all unanimously said: "We
think that you should return with the people and not expose them to this
plague." 'Umar
then announced to the people: "I will be returning
tomorrow morning, so you people should also prepare to return in the
morning." Abū 'Ubaydah ibn al-Jarrah 40% said to him: "Are you fleeing
from the decree of Allah?" 'Umar og said: "If only someone besides you

424
RIYĀD AL-ȘĀLIĦĪN
had made such a statement." 'Umar aos disliked opposing him. 'Umar
said: "Yes. We are fleeing from the decree of Allah and going towards the
decree of Allah. If you had camels and they descended into a valley which
had two sections, one of which was fertile while the other was barren; if
you were to graze them in the fertile area, will you not be grazing them
by the decree of Allah, and if you were to graze them in the barren area,
will you not be grazing them by the decree of Allah?" 'Abd al-Rahman ibn
'Auf agg who had been busy elsewhere then arrived and said: "I have some
knowledge regarding this. I heard the Messenger of Allah
saying: 'When
you hear of a plague in an area, do not go to it, and if you are in an area
where a plague erupts, do not flee from it.' 'Umar
then praised Allah
des and returned (to Madīnah)." (Bukhārī, Muslim)
Additional Points
V A leader should consult his subjects but is not obligated to accept their opinions.
v One should avoid harmful places and situations.
V A leader should lead and guide his subjects to that which is in their best interests and
he should protect them from that which may harm them.
Hadith 1792
، قَالَ : ((إِذَا سَمِعْتُمُ الطَّاعُونَ بِأَرْضٍ ، فَلاَ تَدْخُلُوهَا
وعن أسامة بن زيد بالله ، عن النبيِّ
، وَإِذَا وَقَعَ بِأَرْضٍ ، وأَنْتُمْ فِيهَا ، فَلاَ تَخْرُجُوا مِنْهَا)) . متفق عَلَيْهِ .
Usamah ibn Zayd 4% narrates that the Messenger of Allah
said: "When
you hear of a plague in a particular area, do not enter it, and if it erupts
in an area where you are, do not leave it." (Bukhārī, Muslim, Abū Dāwūd)
Commentary
A believer should take every means of protection from illness and disease. For this reason, he
should not enter an area of a plague because he may be afflicted with it. Similarly, he should
not leave an area of a plague because it may spread from him to others.

425
RIYĀD AL-ȘĀLIĶĪN
CHAPTER 362
باب التغليظ في تحريم السحر
Chapter on the strong prohibition of magic
قَالَ الله تَعَالَى: ﴿وَمَا كَفَرَ سُلَيْمنُ وَلُكِنَّ الشَّيْطِيْنَ كَفَرُوْا يُعَلِّمُوْنَ النَّاسَ السِّحْرَ ﴾
(البقرة : ١٠٢ ).
Allāh &s says: "Sulayman never committed kufr, but the Shayațin were
kuffar by teaching black magic to the people." (Sūrah al-Baqarah, 102)
Hadīth 1793
، قَالَ : (( اجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ)). قالوا : يَا
وعن أبي هريرة ﴿له، عن النَّبِيّ
رسولَ اللهِ ، وَمَا هُنَّ؟ قَالَ: ((الشِّرْكُ باللهِ ، وَالسِّحْرُ، وَقَتْلُ النَّفْسِ الَِّي حَرَّمَ اللهُ إِلَّ
بِالحَقِّ ، وأَكْلُ الرِّبًا ، وأَكْلُ مَالِ اليَِّيمِ ، وَالتَّوَلِّي يَوْمَ الزَّحْفِ؛ وَقَذْفُ المُحْصَنَاتِ الْمُؤْمِنَاتِ
الْغَافِلاَتِ )) . متفق عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Refrain
from the seven destructive sins." The Sahabah asked: "What are they, O
Messenger of Allah?" He replied: "Ascribing partners with Allah, black magic,
killing a person whom Allah has forbidden unless for justice, consuming
usury (interest), consuming the wealth of an orphan, fleeing from the
battlefield, and slandering chaste, innocent believing women." (Bukhārī,
Muslim, Abū Dāwūd)
Commentary
This hadith was mentioned previously. See hadith 1614. It is repeated here to highlight the
prohibition and severity of black magic. That it is mentioned immediately after ascribing
partners with Allāh &s and before killing another unjustly, proves the severity of its sin.
CHAPTER 363
باب النهي عن المسافرة بالمصحف إِلَى بلاد الكفار إِذَا خيف وقوعه بأيدي العدوّ

426
RIYĀD AL-ȘĀLIĶĪN
Chapter on the prohibition of travelling with the Qur'an to the lands of
disbelievers if it is feared that it will fall into enemy hands
Hadīth 1794
، قَالَ: نَهَى رسولُ اللهِ ﴿ أَنْ يُسَافَرَ بِالقُرْآنِ إِلَى أَرْضِ العَدُوِّ. متفق عَلَيْهِ .
عن ابن عمر رَ النّهما
Ibn 'Umar s narrates: "The Messenger of Allah
prohibited travelling
with the Qur'an to enemy lands." (Bukhārī, Muslim, Ahmad, Ibn Mājah)
Commentary
It is prohibited to travel with a Qur'an to enemy lands when one fears that the enemy may
disrespect it or mock at it. If there is no such fear, this prohibition does not apply.
CHAPTER 364
باب تحريم استعمال إناء الذهب وإناء الفضة في الأكل والشرب والطهارة وسائر وجوه الاستعمال
Chapter on the prohibition of using gold and silver utensils for eating,
drinking, purification and all other uses
Hadith 1795
عن أُمِّ سلمة به: أنَّ رَسُولَ اللهِ ﴿ قَالَ: ((الَّذِي يَشْرَبُ في آنِيَةِ الفِضَّةِ، إِنَّمَا يُجَرْجِرُ في
بَطْنِهِ نَارَ جَهَنَّمَ )) متفق عَلَيْهِ .
وفي رواية لمسلم : ((إِنَّ الَّذِي يَأْكُلُ أَوْ يَشْرَبُ في آنِيَةِ الفِضَّةِ والذَّهَبِ )) .
Umm Salamah wes narrates that the Messenger of Allah
said: "One who
drinks from a silver utensil is gulping down the Hell-fire into his stomach."
Another narration of Muslim has: "One who eats or drinks from a gold and
silver utensil." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 778. It teaches us that it is not permissible
to utilise gold and silver utensils for eating, drinking, performing wudū' or applying 'itr.

427
RIYĀD AL-ȘĀLIĶĪN
Additional Points
V It is forbidden for men to wear gold watches and rings or to write with golden pens.
Hadith 1796
نهانا عنِ الحَرِيرِ ، وَالدِّيبَاجِ ، وَالشُّرْبِ في آنِيَةِ الذَّهَبِ
وعن حُذَيفَةَ بِّهَ ، قَالَ: إِنَّ النبيَّ لُ
وَالِضَّةِ ، وقالَ : (( هُنَّ لَهُمْ فِي الدُّنْيَا، وَهِيَ لَكُمْ فِي الآخِرَةِ)) . متفق عَلَيْهِ .
وفي رواية في الصحيحين عن حُذَيْفَةَ ﴿لَلهُ: سَمِعْتُ رسولَ الله :﴿ يقولُ: ((لاَ تَلْبِسُوا
الحَرِيرَ وَلاَ الدِّيَاجَ ، وَلاَ تَشْرَبُوا فِي آنِبَةِ الذَّهَبِ وَالفِضَّةِ وَلاَ تَأْكُلُوا فِي صِحَافِهَا )) .
Hudhayfah
narrates: "The Messenger of Allah
prohibited us from
silk, silk brocade, and drinking from gold and silver utensils." He said:
"They are for them in this world and for you in the Hereafter."
Another narration has: Hudhayfah 4% said: I heard the Messenger of Allah
saying: "Do not wear silk or silk brocade. Do not drink from gold and
silver utensils. And do not eat from such plates." (Bukhārī, Muslim)
Commentary
Another narration states that one who wears silk in this world will be deprived of wearing it
in the Hereafter. (Bukhari) Silk garments are only forbidden for men and not women.
Hadith 1797
وعن أنس بن سِيرين ، قَالَ: كنتُ مَعَ أنس بن مالك ﴿ه، عِنْدَ نَفَرٍ مِنَ المَجُوسِ ؛ فَجِيءَ
بِقَالُوذَجٍ عَلَى إِنَاءٍ مِنْ فِضَّةٍ ، فَلَمْ يَكُلُهُ ، فَقِيلَ لَهُ: حَوَّلْهُ ، فَحَوَّلَهُ عَلَى إناءٍ مِنْ خَلَنْجٍ وَجِيءَ
بِهِ فَأَكَلَهُ . رواه البيهقي بإسناد حسن .
(( الخَلَنْجِ )) : الجفْنَةُ.
Anas ibn Sīrīn narrates: "I was with Anas ibn Malik 4% and a group of
Magians when some faludhaj was brought in a silver utensil, but Anas 4%
did not eat from it. The person was told to change the utensil so he placed
it in a wooden utensil and brought it. Anas
¿ then ate from it." (Bayhaqī)

428
RIYĀD AL-ȘĀLIĶĪN
Commentary
If food has been placed in a gold or silver utensil, it should only be eaten after being
transferred to another utensil.
The ahadith of this chapter reveal that Islam encourages simplicity in food, drinks, household
appliances, etc. Extravagance, wastage and imitation of the ways of the disbelievers is
prohibited.
CHAPTER 365
باب تحريم لبس الرجل ثوباً مزعفراً
Chapter on the prohibition for a man to wear clothing dyed with saffron
Hadīth 1798
أَنْ يَتَزَعْفَرَ الرجُل . متفق عَلَيْهِ .
عن أنس ◌َّهُ قَالَ : نَهَى النبيُّ
Anas agg narrates: "The Messenger of Allah
prohibited men from using
saffron." (Bukhārī, Muslim, Nasa'ī)
Hadith 1799
ـهَا، قَالَ : رأى النَّبِّ ﴿ عَلَيَّ تَوْبَيْنِ مُعَصْفَرَيْنِ ، فَقَالَ
وعن عبد الله بن عمرو بن العاص
: (( أُمُّكَ أمَرَتْكَ بِهَذا؟ )) قلتُ: أَغْسِلُهُمَا؟ قَالَ: (( بَلْ أَخْرِ قْهُمَا )) .
وفي رواية ، فَقَالَ : ((إِنَّ هَذَا مِنْ ثِيَابِ الكُفَّارِ فَلاَ تَلْبَسْهَا)) . رواه مسلم .
'Abdullah ibn 'Amr ibn al-'Ās
narrates: "The Messenger of Allah
saw me wearing two yellow-coloured garments. He said: 'Did your mother
order you to wear this?' I replied: 'Should I wash them?' He said: 'No,
rather burn them."
Another narration has: "These are the garments of the disbelievers, so do
not wear them." (Muslim, Ahmad)
Commentary
The Messenger's
instruction to burn them was to inform the Sahabi of the severity of the

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sin and to prohibit others from doing so. The reason for prohibiting such clothing for men
is that this colour is commonly used by women to beautify themselves, hence men should
not imitate them.
While these ahadith prohibit the wearing of saffron-coloured garments for men, other ahadith
permit it. Scholars have explained this contradiction as follows:
1. It was initially permissible to wear such garments, but this law was later abrogated for men.
2. Those narrations that permit it refer to clothing that was coloured with saffron for
fragrance purposes and after washing, very little of the colour remains.
CHAPTER 366
باب النهي عن صمت یوم إلَى الليل
Chapter on the prohibition of remaining silent from morning to night
Hadith 1800
: (( لاَ يُتْمَ بَعْدَ اخْتِلاَمِ ، وَلاَ صُمَاتَ يَومٍ إِلَى
عن عليٍّ اللّهُ قَالَ : حَفِظْتُ عَنْ رَسُولِ اللهِ
اللَّيْلِ )) . رواه أَبُو داود بإسناد حسن .
قَالَ الخَطَّائِيُّ فِي تَفْسيِرِ هَذَا الحديث: كَانَ مِنْ نُسُكِ الجَاهِلِيَّةِ الصُّمَاتُ . فَنُهُوا فِي الإِسْلاَمِ
عَن ذَلِكَ وَأُمِرُوا بِالذِّكْرِ وَالحَدِيثِ بِالخَيْرِ .
'Alī 4% narrates: "I memorised from the Messenger of Allah
: 'None can
be an orphan after puberty, and none should remain silent from morning
to night." (Abū Dāwūd)
In explaining this hadīth, al-Khațtābī « said: "Remaining silent was one of
the customs of jahiliyyah, hence they were prohibited from this in Islam and
ordered to engage in the remembrance of Allah and beneficial discussions."
Commentary
These ahadith teach us that silence is not a form of worship in Islam. Yes, abstaining from
futile talk, backbiting, slander, gossip, lies, etc is necessary and will draw divine rewards,
however silence in itself is not to be assumed as a form of worship.
The hadith also explains that the laws pertaining to orphans will only apply to a child who

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has not reached the age of puberty.
Hadith 1801
وعن قيس بن أَبِي حازم ، قَالَ: دَخَلَ أَبُو بكر الصِّدِّيقِ بِّهُ عَلَى امْرَأَةٍ مِنْ أحْمَسَ يُقَالُ لَهَا :
زَيْنَبُ ، فَرَآهَا لاَ تَتَكَلَّمُ . فَقَالَ: مَا لَهَا لا تتكلمُ ؟ فقالوا : حَجَّتْ مصمِتَةً ، فقال لها : تَكَلَّمِي
، فَإِنَّ هَذَا لاَ يَحِلُّ ، هَذَا مِنْ عَمَلِ الجَاهِلِيَّةِ ، فَتَكَلَّمَتْ . رواه البخاري .
Qays ibn Abī Hāzim narrates: "Abū Bakr al-Șiddīq
once went to a woman
from the Ahmas tribe called Zaynab and noticed that she was not speaking.
He asked: 'Why is she not speaking?' They replied: 'She made the intention
not to speak.' He said to her: 'Speak, because this (silence) is not lawful.
This is from the customs of jāhilīyyah.' So she began speaking." (Bukhārī)
CHAPTER 367
باب تحريم انتساب الإنسان إِلَى غير أَبِيه وَتَولِّيهِ إِلَى غير مَواليه
Chapter on the prohibition of a person ascribing his lineage to someone
other than his father, and a slave to other than his master
Hadith 1802
عن سعد بن أبي وقاص ﴿ه: أنَّ النبيَّ :﴿، قَالَ: ((مَنِ ادَّعَى إِلَى غَيْرِ أبِهِ وَهُوَ يَعْلَمُ أنَّهُ
غَيْرُ أبِيهِ ، فالجَنَّهُ عَلَيْهِ حَرَامٌ )). متفق عَلَيْهِ .
Sa'd ibn Abī Waqqās 4% narrates that the Messenger of Allah
said:
"One who ascribes lineage to someone other than his own father while
knowing that that person is not his father, then Paradise is unlawful for
him." (Bukhārī, Muslim, Ahmad, Ibn Mājah)
Hadīth 1803
وعن أبي هريرة له، عن النبيّ ◌ُ﴾
، قَالَ : ((لاَ تَرْغَبُوا عَنْ آبَائِكُمْ ، فَمَنْ رَغِبَ عَنْ أِيهِ ،
فَهُوَ كُفْرٌ )) . متفق عَلَيْهِ .

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Abū Hurayrah &
narrates that the Messenger of Allah
said: "Do not
disown your fathers. One who disowns his father commits disbelief." (Bukhārī,
Muslim, Ahmad)
Commentary
One who attributes his lineage to someone other than his father and assumes this as
permissible commits an act of kufr (disbelief). Sometimes a high ranking person is ashamed
to link himself to his father because the latter may be a poor and humble individual, but this
is an unjust denial of the person through whom one came into existence.
Islam regards the knowledge of lineages and relatives as important because it enables one
to fulfil the necessary rights due upon people. It also helps to protect the laws of marriage
because if one cannot identify close relatives, one may easily marry a person whom Islam
has forbidden to marry.
Hadith 1804
وعن يزيد بن شريكٍ بن طارِقٍ ، قَالَ: رَأيتُ عَلِيّاً ﴿هُ عَلَى الْمِنْبَرِ يَخْطُبُ ، فَسَمِعْتُهُ يَقُولُ:
لاَ واللـهِ مَا عِنْدَنَا مِنْ كِتَابٍ نَقْرُؤُهُ إِلَّ كِتَابَ اللهِ ، وَمَا في هذِهِ الصَّحِيفَةِ ، فَشَرَهَا فَإِذَا فِيهَا
أَسْنَانُ الإِبِلِ، وَأَشْيَاءُ مِنَ الجَرَاحَاتِ، وَفِيهَا: قَالَ رسُولُ اللهِ ﴿: (( المَدِينَةُ حَرَمٌ مَا بَيْنَ
عَيْرٍ إِلَى ثَوْرٍ ، فَمَنْ أَحْدَثَ فِيهَا حَدَثاً ، أَوْ آوَى مُحْدِثاً، فَعَلَيْهِ لَغْنَهُ اللهِ وَالمَلائِكَةِ وَالنَّاسِ
أَجْمَعِينَ ، لاَ يَقْبَلُ اللهُ مِنْهُ يَوْمَ القِيَامَةِ صَرْفاً وَلاَ عَدْلاً. ذِمَّةُ الْمُسْلِمِينَ وَاحِدَةٌ ، يَسْعَى بِهَا
أَدْنَاهُمْ، فَمَنْ أَخْفَرَ مُسْلِماً، فَعَلَيْهِ لَعْنَهُ اللهِ وَالمَلائِكَةِ وَالنَّاسِ أَجْمَعِينَ ، لاَ يَقْبَلُ اللهُ مِنْهُ يَومَ
القِيَامَةِ صَرْفاً وَلاَ عَدْلاً. وَمَن ادَّعَى إِلَى غَيْرِ أَبِيهِ ، أَوْ انْتَمَى إِلَى غَيْرِ مَوَالِيهِ ، فَعَلَيْهِ لَعْنَهُ اللهِ
وَالمَلاَئِكَةِ وَالنَّاسِ أَجْمَعِينَ ؛ لاَ يَقْبَلُ اللهُ مِنْهُ يَوْمَ الِيَامَةِ صَرْفاً وَلاَ عَدْلاً)) . متفق عَلَيْهِ .
(( ذِمَّةُ المُسْلِمِينَ )) أي: عَهْدُهُمْ وأمَانَتْهُمْ . (( وأَخْفَرَهُ)) : نَقَضَ عَهْدَهُ .
(( وَالصَّرْفُ)): التَّوْبَةُ، وَقِيلَ الحِيلَةُ. (( وَالعَدْلُ )) : الفِدَاءُ .
Yazīd ibn Sharīk ibn Țāriq narrates: "I saw 'Alī 40% delivering a sermon
from the pulpit and I heard him saying: 'By Allah, we have no book to
read besides the Book of Allah and what is in this scroll. He unfolded it
and it contained information on the ages of camels (for zakat) and the
compensation for those who suffer injuries. In it the Messenger of Allah
said: 'Madinah is a sanctuary from 'Ayr to Thaur. Therefore, one who

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initiates an innovation (bid'ah) in it or gives refuge to an innovator will
earn the curse of Allah, the angels and people. On the day of Qiyamah, Allah
will not accept repentance or ransom from him. The pledge of protection
given by a Muslim, even the lowest of them, is valid. One who breaks the
pledge of a Muslim earns the curse of Allah, the angels and all people. On
the day of Qiyamah, Allah will not accept repentance or ransom from him.
One who claims lineage from other than his father, or a slave who claims
another as his master, earns the curse of Allah, the angels and all people.
On the day of Qiyamah, Allah will not accept repentance or ransom from
him." (Bukhārī, Muslim, Ahmad)
Commentary
The region between the two mountains mentioned in this hadith is sacred, hence according
to the Imam Shafi'ī , Imam Ahmad , and Imam Malik , no animal can be hunted here
and no tree may be cut down. According to Imam Abu Hanifah , no such action should be
done which contradicts the sanctity of the area, however one may hunt or cut down a tree.
The statement of 'Ali ag
s that he possessed nothing besides the Qur'an and the scroll is a
clear proof against the Shi'a who claim that the Messenger
had imparted to him some
secret knowledge of Islam.
Hadith 1805
وعن أَبِي ذَرِّ ◌ِلَّهُ: أَنَّه سَمِعَ رَسُولَ الله ﴿، يقول: ((لَيْسَ مِنْ رَجُلِ ادَّعَى لِغَيْرِ أَبِهِ وَهُوَ
يَعْلَمُهُ إِلَّ كَفَرَ ، وَمَنِ ادَّعَى مَا لَيْسَ لَهُ ، فَلَيْسَ مِنَّا، وَلَيَتَبَوَّأْ مَفْعَدَهُ مِنَ النَّارِ ، وَمَنْ دَعَا رَجُلاً
بالكُفْرِ ، أَوْ قَالَ: عَدُو اللـهِ ، وَلَيْسَ كَذَلِكَ إِلَّ حَارَ عَلَيْهِ )) . متفق عَلَيْهِ ، وهذا لفظ رواية
مسلم .
Abu Dharr 4% narrates that he heard the Messenger of Allah
saying:
"One who knowingly claims lineage to other than his father, commits an act
of disbelief. One who lays claim to what is not his is not of us. He should
prepare his abode in the Hell-fire. One who accuses another of disbelief
or says: 'O enemy of Allah!', when it is not the case, it will revert to him."
(Bukhārī, Muslim, Ahmad)
Commentary
"He should prepare his abode in the Hell-fire," can either be interpreted as a curse or a
notification of punishment in the Hereafter.

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CHAPTER 368
عنه
باب التحذير من ارتكاب ما نهى الله رَمَّ أَو رسوله
Chapter on warning against doing what Allah &'s and His Messenger
prohibited
قال الله تعالى: ﴿فَلْيَحْذَرِ الَّذِيْنَ يُخَالِفُوْنَ عَنْ آَمْرِةٍ أَنْ تُصِيْبَهُمْ فِتْنَةٌ أَوْ يُصِيْبَهُمْ عَذَابٌ
اَلِيْمٌ﴾ ( النور : ٦٣)،
Allāh & says: "Those who oppose the Messenger's commands should be
aware that some calamity or a grievous punishment will afflict them."
(Sūrah al-Nūr, 63)
وقال تعالى : ﴿ وَيُحَذِّرُكُمُ اللهُ نَفْسَهُ﴾ ( آل عمران: ٣٠)،
Allāh & says: "Allah warns you of Himself." (Sūrah Al 'Imran, 30)
وقال تعالى : ﴿إِنَّ بَطْشَ رَبِّكَ لَشَدِيَّدٌ﴾ (البروج: ١٢)،
Allāh &s says: "Undoubtedly, the grasp of your Lord is severe indeed."
(Sūrah al-Burūj, 12)
وقال تعالى : ﴿ وَكَذَلِكَ اَخْذُ رَبِّكَ إِذَا اَخَذَ الْقُرَى وَهِىَ ظَالِمَةٌ إِنَّ اخْذَةَ الِيْمٌ شَدِيْدٌ﴾
(هود : ١٠٢ ).
Allāh &s says: "Such is the grasp of your Lord when He seized a town that
is oppressive. Indeed His grasp is painful and severe." (Sūrah Hūd, 102)
Hadith 1806
قالَ: ((إِنَّ اللهَ تَعَالَى يَغَارُ، وَغَيْرَة اللهِ ، أنْ يَأْتِيَ المَرْءُ
وعن أبي هريرة له : أنَّ النبيَّ
مَا حَرَّمَ اللهُ عَلَيْهِ )) . متفق عليه .
Abū Hurayrah &
e narrates that the Messenger of Allah
said: "Allāh
des has a sense of discontent and His discontent manifests when a person

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commits an act which Allah has made unlawful for him." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 64.
CHAPTER 369
باب ما یقوله ویفعله من ارتکب منھیاً عنه
Chapter on what a person should say or do after committing a forbidden
action
قال الله تعالى: ﴿وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطُنِ نَزْغٌ فَاسْتَعِذْ بِاللهِ﴾ (فصلت: ٣٦)،
Allāh &s says: "If any whisper from Shaitan has to reach you, then seek
Allāh's protection." (Sūrah Fussilat, 36)
وقال تعالى : ﴿ إِنَّ الَّذِيْنَ اتَّقَوْا إِذَا مَسَّهُمْ طَئِفٌ مِّنَ الشَّيْطُنِ تَذَكَّرُوْا فَإِذَا هُمْ مُّبْصِرُوْنَ ﴾
( الأعراف : ٢٠١ )،
Allāh & says: "Indeed when the temptation from Shaitan reaches them,
they remember and their eyes instantly open." (Sūrah al-A'raf, 201)
وقال تعالى : ﴿ وَالَّذِيْنَ إِذَا فَعَلُوْا فَاحِشَةً أَوْ ظَلَمُوْاَ اَنْفُسَهُمْ ذَكَرُوا اللهَ فَاسْتَغْفَرُوْا لِذُنُوبِهِمْ
وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّ اللهُ وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوْا وَهُمْ يَعْلَمُوْنَ أُولَئِكَ جَزَاؤُهُمْ مَّغْفِرَةٌ
مِّنْ رَّبِّهِمْ وَجَنْتٌ تَجْرِىْ مِنْ تَحْتِهَا الْآَنْهُرُ خُلِدِيْنَ فِيْهَا وَنِعْمَ اَجْرُ الْعُمِلِيْنَ﴾ ( آل عمران
: ١٣٥ - ١٣٦ ) ،
Allāh & says: "Those who, if they carry out an immoral act or oppress
themselves, they think of Allah and repent for their sins. Who can pardon
sins besides Allah? And they do not intentionally continue what they do. The
reward for these people shall be forgiveness from their Lord and gardens
beneath which rivers flow , where they shall live forever. Excellent indeed
is the reward for those who work." (Sūrah Al 'Imran, 135-136)

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وقال تعالى: ﴿ وَتُوْبُوَّا إِلَى اللهِ جَمِيْعَا آَيُّهَ الْمُؤْمِنُوْنَ لَعَلَّكُمْ تُفْلِحُوْنَ﴾ (النور: ٣١)
Allāh & says: "Collectively repent to Allah , O you believers, so that you
may succeed." (Sūrah al-Nūr, 31)
Hadith 1807
وعن أبي هريرة ◌ُّه، عن النبيِّ ◌ُ﴾ قال: ((مَنْ حَلَفَ فَقَالَ في حَلِفِهِ: بِاللَّتِ وَالعُزَّى ،
فَلْيَقُلْ : لاَ إِلَهَ إلَّ اللهُ، وَمَنْ قَالَ لِصَاحِبِهِ: تَعَالَ أُقَامِركَ فَلْيَتَصَدَّقْ )) . متفق عليه .
Abū Hurayrah 40)
narrates that the Messenger of Allah
said: "One who
takes an oath by saying: 'By al-Lat and al-'Uzza', should say, 'There is none
worthy of worship besides Allah.' One who says to his friend: 'Come, let us
gamble', should give sadaqah." (Bukhārī, Muslim, Ahmad)
Commentary
One who mistakenly takes an oath on false deities should recite the kalimah in expiation, and
if one did so knowingly believing it to be true, then he should recite the kalimah to renew
his īman because he has committed an act of disbelief.
One who invites another to commit such a sin as gambling should make amends by giving
some of his wealth in sadaqah. The Qur'an states,
﴿إِنَّ الْحَسَنْتِ يُذْهِبْنَ السَّاتِ ﴾
Verily, good deeds wipe out evil deeds. (Sūrah Hūd, 114)
كِتَابِ المُثُورَات وَالمُلَحِ
THE BOOK OF THE MISCELLANEOUS AND
APPEALING
CHAPTER 370
باب أحاديث الدّجال وأشراط الساعة وغيرها
Chapter on ahadith regading Dajjal, signs of the Final Hour, etc

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Hadīth 1808
عن النواس بن سمعان ﴿ه قال: ذَكَرَ رَسُولُ اللهِ ﴿ الدَّجَّالَ ذَاتَ غَدَاةٍ ، فَخَفَّضَ فِيهِ وَرَفَّعَ
حَتَّى ظَاهُ فِي طَائِفَةِ النَّخْلِ . فَلَمَّا رُحْنَا إِلَيْهِ ، عَرَفَ ذلِكَ فِيَنَا، فَقَالَ: (( مَا شَأْنُكُمْ؟ ))
قُلْنَا: يا رَسُولَ اللهِ ، ذَكَرْتَ الدَّجَّالَ الغَدَاةَ، فَخَفَّضْتَ فِيهِ وَرَفَّعْتَ، حَتَّى ظَّاهُ فِي طَائِفَةٍ
النَّخْلِ ، فقالَ : ((غَيْرُ الدَّجَّالِ أَخْوَفِي عَلَيْكُمْ، إنْ يَخْرُجْ وَأَنَا فِيكُمْ ، فَأَنَا حَجِيجُهُ دُونَكُمْ
؛ وَإِنْ يَخْرُجْ وَلَسْتُ فِيَكُمْ ، فَامْرُؤٌّ حَجِيجُ نَفْسِهِ ، واللهُ خَلِيفَتِي عَلَى كُلِّ مُسْلِمٍ . إنَّهُ شَابٌّ
قَطَطِّ عَيْنُهُ طَافِيَّةٌ، كَأَنّي أُشَبَّهُهُ بِعَبْدِ الْعُزَّى بِنِ قَطَنٍ ، فَمَنْ أَدْرَكَهُ مِنْكُمْ ، فَلْيَقْرَأْ عَلَيْهِ فَواتِحَ
سُورَةِ الكَهْفِ؛ إِنَّهُ خَارِجٌ خَلََّ بَيْنَ الشَّامِ وَالعِرَاقِ ، فَعَاثَ يَمِيناً وَعَاثَ شِمالاً ، يَا عِبَادَ اللهِ
فَائْبُوا)) قُلْنَا: يَا رَسُولَ اللهِ، وَمَا لُهُ فِي الأَرْضِ؟ قال: ((أَرْبَعُونَ يَوماً : يَوْمٌ كَسَنَةٍ ، وَيَوْمٌ
كَشَهْرٍ ، وَيَوْمٌ كَجُمْعَةٍ ، وَسَائِرُ أَيَّامِهِ كَأَيَّامِكُمْ)) قُلْنَا: يَا رَسُولَ اللهِ ، فَذَلكَ الْيَوْمُ الَّذِي كَسَنَةٍ
أَتَكْفِينَا فِيهِ صَلَّهُ يَوْمٍ ؟ قَال : (( لا، اقْدُرُوا لَهُ قَدْرَهُ)). قُلْنَا: يا رسولَ اللهِ ، وَمَا إِسْراعُهُ
فِي الأرْضِ ؟ قال : (( كَالغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ ، فَيَأتِي عَلَى القَوْمِ ، فَيَدْعُوهُمْ فَيُؤْمِنُونَ بِهِ
وَيَسْتَجِيبُونَ لَهُ ، فَيَأْمُرُ السَّمَاءَ فَتُمْطِرُ ، وَالأَرْضَ فَتَنْبِتُ ، فَتَرُوحُ عَلَيْهِمْ سَارِ حَتُهُمْ أَطْوَلَ مَا
كَانَتْ ذُرِىَّ وَأَسْبَغَهُ ضُرُوعاً، وأمَدَّهُ خَوَاصِرَ ، ثُمَّ يَأْتِي القَوْمَ فَيَدْعُوهُمْ، فَيَرُدُّونَ عَلَيْهِ قَولَهُ ،
فَيَنْصَرِفُ عَنْهُمْ ، فَيُصْبِحُونَ مُمْحِلِينَ لَيْسَ بِأَيْدِيهِمْ شَيْءٌ مِنْ أمْوَالِهِمْ ، وَيَمُرُّ بِالخَرِبَةِ فَيَقُولُ
لَهَا: أخْرِجِي كُنُوزَكِ ، فَتَبَعُهُ كُنُوزُهَا كَيَعَاسِيبِ النَّحْلِ، ثُمَّ يَدْعُو رَجُلاَ مُمْتَلِئاً شَبَاباً فَضْرِبُهُ
بِالسَّيْفِ، فَيَقْطَعُهُ جِزْلَيْنِ رَمْيَةَ الْغَرَضِ، ثُمَّ يَدْعُوهُ ، فَيُقْبِلُ ، وَيَتَهَّلُ وَجْهُهُ يَضْحَكُ ، فَيْنَمَا
هُوَ كَذلِكَ إِذْ بَعَثَ اللهُ تَعَلَى المَسيحَ ابْنَ مَرْيَمَ ﴾، فَيَنْزِلُ عِنْدَ المَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشَقَ
بَيْنَ مَهْرُودَتَيْنِ ، وَاضِعاً كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ ، إذا طَأْطَأَ رَأْسَهُ قَطَرَ ، وَإِذَا رَفَعَهُ تَحَدَّرَ
◌ِنْهُ جُمَانٌ كَاللُّؤْلُؤْ ، فَلاَ يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّ مَاتَ ، وَنَفَسُهُ يَنْتَهِي إلى حَيْثُ يَنْتَهِي
طَرْفُ ، فَيَطْلُبُهُ حَتَّى يُدْرِكَهُ بِبَابِ لُدِّ فَيَقْتُلُهُ، ثُمَّ يَأْتِي عِيسَى ﴾، قَوماً قَدْ عَصَمَهُمُ اللهُ مِنْهُ ،
فَيَمْسَحُ عَنْ وُجُوهِهِمْ وَيُحَدِّثُّهُمْ بِدَرَجَاتِهِمْ فِي الجَنَّةِ ، فَيْنَمَا هُوَ كَذلِكَ إِذْ أَوْحَى اللهُ تَعَالَى
إلى عِيسَى : أَنِّي قَدْ أَخْرَجْتُ عِبَاداً لي لا يَدَانِ لَأَحَدٍ بِقِتَالِهِمْ ، فَحَرِّزْ عِبَادِي إلى الطّورِ
. وَيَبْعَثُ اللهُ يَأْجُوجَ وَمَأْجُوجَ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ ، فَيَمُرُّ أوائِلُهُمْ عَلَى بُحِيرَةٍ طَبَرِيَّةَ
فَيَشْرَبُونَ مَا فِيهَا ، وَيَمُرُّ آخِرُهُمْ فَيَقُولُونَ: لَقَدْ كَانَ بهذِهِ مَرَّةً ماءٌ ، وَيُحْصَرُ نَبِيُّ اللهِ عِيسَى
وأصْحَابُهُ حَتَّى يَكُونَ رَأْسُ الثَّوْرِ لَأَحَدِهِمْ خَيْراً مِنْ مِثَةِ دِينَارٍ لَحَدِكُمُ اليَوْمَ ، فَيَرْغَبُ
نَبِيُّ اللهِ عِيسَى ﴾ وأصْحَابُهُ عَ إلى اللهِ تَعَالَى، فَيُرْسِلُ اللهُ تَعَالَى عَلَيْهِمُ النَّغَفَ في

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رِقَابِهِمْ، فَيُصْبِحُونَ فَرْسَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ، ثُمَّ يَهْبِطُ نَبِيُّ اللهِ عِيسَى ﴾، وأَصْحَابُهُ
( إلى الأرْضِ، فَلاَ يَجِدُونَ فِي الأَرْضِ مَوْضِعَ شِبْرٍ إلَّ مَلأَهُ زَهَمُهُمْ وَنَنُهُمْ ، فَيَرْغَبُ نَبِّ
اللهِ عِيسَى :﴿ وَأَصْحَابُهُ ع ◌َ إلى اللهِ تَعَالَى، فَيُرْسِلُ اللهُ تَعَالَى طَيْراً كَأَعْنَاقِ البُخْتِ ،
فَتَحْمِلُهُمْ، فَتَطْرَحُهُمْ حَيثُ شَاءَ اللهُ، ثُمَّ يُرْسِلُ اللهُ وَ مَطَراً لاَ يُكِنُّ مِنْهُ بَيْتُ مَدَرٍ وَلاَ وَبَرٍ
، فَيَغْسِلُ الأرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَقَةِ ، ثُمَّ يُقَالُ للأرْضِ : أَنِْي ثَمَرتكِ ، وَرُدِّي بَرَكَتَكِ ،
فَيَوْمَئِذٍ تَأْكُلُ العِصَابَةُ مِنَ الرُّمَّانَةِ ، وَيَسْتَظِلُونَ بِقَحْفِهَا، وَيُبَارَكُ فِي الرِّسْلِ حَتَّى أَنَّ اللّقْحَةَ
مِنَ الإِلِ لَتَكْفِي الْفِتَامَ مِنَ النَّاسِ؛ وَاللَّفْحَةَ مِنَ الْبَقَرِ لَتَكْفِي الْقَبِلَةَ مِنَ النَّاسِ ، وَاللَّفْحَةَ
مِنَ الغَنَمِ لَتَكْفِي الْفَخِذَ مِنَ النَّاسِ؛ فَيْنَمَا هُمْ كَذَلِكَ إِذْ بَعَثَ اللهُ تَعَالَى ريحاً طَيَِّّةً فَتَأْخُذُهُمْ
تَحْتَ آبَاطِهِمْ فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ ؛ وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ
الحُمُرِ ، فَعَلَيْهِمْ تَقُومُ السَّاعَةُ )) . رواه مسلم .
قولهُ : (( خَلَّةً بَيْنَ الشَّامِ والعِراقِ )): أي طَرِيقاً بَيْنَهُمَا. وقولُهُ: ((عَاثَ)) بالعين المهملة
والثاء المثلثة ، وَالعَيْثُ: أَشَدُّ الفَسَاد . (( وَالذُّرَى )) : بضم الذال المعجمة وهو أعالي
الأسْنِمَةِ وهوَ جَمِعُ ذِروةٍ بضمِ الذالِ وكَسْرِها (( وَالْيَعَاسِيبُ)): ذُكُورُ النَّحْلِ. (( وَجِزْلَيْنِ
)) : أيْ قِطْعَتَيْنِ، ((وَالغَرَضُ)): الهَدَفُ الَّذِي يُزْمَى إِلَيْهِ بِالنَّشَّابِ ، أَيْ: يَرْمِهِ رَمْيَةً كَرَمْيَةِ
النّشَّابِ إِلى الهَدَفِ. (( وَالمَهْرُودَةُ )) بالدال المهملة والمعجمة ، وهي : الثَّوْبُ المَصْبُوغُ.
قَولُهُ : (( لاَ يَدَانٍ )): أْ لاَ طَاقَةَ. (( وَالنَّغَفُ)): دُودٌ . (( وَفَرْسَى )): جَمْعُ فَرِيسٍ، وَهُوَ
القَتِيلُ . وَ((الزَّلَقَةُ)) : بفتح الزاي واللام وبالقاف، وَرُوي: الزُّلْغَةُ بضم الزاي وإسكان
اللام وبالفاء وهي المِرْأَةُ. (( وَالعِصَابَةُ)): الجَمَاعَةُ. (( وَالرِّسْلُ)) بكسرِ الراء : اللََّنُ.
((وَاللَّقْحَةُ )): اللَّبُونُ. ((وَالفِتَامُ)) بكسر الفاء وبعدها همزة ممدودة : الجماعةُ . ((
وَالفَخِذُ )) مِنَ النَّاسِ : دُونَ القَبِيلَةِ .
Al-Nawwas ibn Sam ān &og narrates: One morning, the Messenger of Allah
spoke about Dajjal lowering and raising his voice until we thought
that he was in a nearby date-palm grove. When we went to see him later
on, he realised our anxiety and asked: 'What has happened with you?'
We replied: 'O Messenger of Allah, you spoke about Dajjal in the morning
lowering and raising your voice until we thought that he was in a nearby
date-palm grove.' He said: 'Other things cause me to fear more for you
than Dajjal. If he appears while I am present among you, I will defeat him
for your benefit. If he appears while I am not present among you, each

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person will have to defend himself and Allah will be my deputy for every
Muslim. He is a youth with curly hair and his one eye will be protruding.
I can compare him to 'Abd al-'Uzza ibn Qatan. Anyone of you who meets
him should recite the beginning verses of Sūrah al-Kahf. He will appear on
the road between Syria and Iraq and spread corruption to the right and
left. O servants of Allah, remain steadfast!""
"We asked: 'O Messenger of Allah, how long will he remain on earth?' He
replied: 'Forty days. One day will be equal to a year; one day will be equal
to a month; one day will be like a Jumu'ah, and the rest of his days will
be the same as yours."" "We asked: 'O Messenger of Allah, the day which
will be equal to a year, will it suffice us to perform salah for one day?' He
replied: 'No, you will have to calculate."
"We asked: 'O Messenger of Allah, how fast will he travel on earth?' He
replied: 'Like rain propelled by wind. He will go to a people and invite them.
They will believe him and respond to his call. He will order the heavens
and it will rain, and order the earth and it will produce vegetation. Their
grazing animals will return to them in the evening with the highest humps,
fullest udders and broadest flanks. He will then go to a people and invite
them but they will reject his message. He will depart from them and they
will be struck by a drought and will be left with no wealth whatsoever. He
will pass by a completely deserted land and order it saying: 'Reveal your
treasures,' and its treasures will follow him like a swarm of bees. He will
then call a youth in his prime, strike him swiftly with a sword and cut him
into two pieces. He will then call the youth who will walk towards him
with his face beaming and laughing."
"The Messenger of Allah
continued: 'While these events are unfolding,
Allah will send al-Masih ibn Maryam & .. He will descend on the white
minaret to the east of Damascus, wearing two coloured garments and with
his hands on the wings of two angels. When he lowers his head, drops of
water will fall, and when he raises his head, drops like pearls will flow
from it. Every disbeliever who gets a whiff of his breath will die, and his
breath will reach as far as his eyes can see. He will then search for Dajjal
until he finds him at the door of Ludd, and kill him. 'Isa & will then go to
a people whom Allah had protected from Dajjal. He will pass his hand on

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their faces and inform them of their ranks in Paradise. While doing this,
Allah will reveal to 'Isa , 'I have sent some servants of Mine against
whom none can fight, so take My servants to Mount Tur for protection.'
Allah will send Ya jūj and Ma juj who will rush headlong from every elevated
place. The first of them will pass by the Lake of Țabarīyyah and drink all
its water. When the last of them reach the lake, they will say: 'This lake
once contained water."
'The Messenger of Allah, 'Isa &e, and his followers will remain confined to
the extent that if any of them has the head of an ox, it will be more valuable
to them than a hundred dinars are to you. The Messenger of Allah, 'Īsa
, and his followers will beseech Allah and Allah will send down insects
in the necks of Ya'juj and Ma juj which will cause them to die all at once.
The Messenger of Allah, 'Isa &, and his companions will descend and
they will not find even a hand-span of land without their corpses and their
stench. The Messenger of Allah, 'Isa &
, and his companions will beseech
Allāh &s and He will send birds like the necks of camels which will carry
and dump these corpses wherever Allah wills. Allah will then send a rain
that will spare no house of mud or hair and He will wash the earth until
it is as clean as a mirror. The earth will then be addressed: 'Produce your
fruit and restore your blessings.' On that day, a large group of people will
be able to eat from a single pomegranate and they will obtain shade from
its peel. Milk will have such blessing that a single milk-producing camel
will provide sufficient milk for a large group of people; a cow will provide
sufficient milk for a tribe, and a goat will provide sufficient milk for a
family. While these events are unfolding, Allah will send a pleasant breeze
that will reach them beneath their arms, and it will take the life of every
believer and Muslim. Only the wicked people will remain and they will
commit adultery in public like donkeys. Upon them the day of Qiyamah
will dawn." (Muslim, Ahmad, Ibn Mājah)
Commentary
This hadith explains the evil of Dajjal and the various tribulations that people will face when
he emerges. 'Allamah Tibi , stated that those who recite Surah Kahf will be protected from
the evil of Dajjal just as the youth mentioned in this Surah were protected from the tyrant
king of their time.
The hadith mentions that 'Isa will descend towards the east of Syria. Some scholars

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interpret this as the area of Bait al-Maqdis. During his reign, justice will prevail and there
will be abundant blessings. After him, conditions will deteriorate drastically, until such a time
when no believer will remain on the face of the earth. This will herald the coming of Qiyamah.
Hadith 1809
وعن رِبِعِيِّ بنِ حِرَاشٍ ، قال: انطلقت مع أبي مسعود الأنصاري إلى حُذَيفَةَ بن اليمان
، فقال له أبو مسعود : حَدِّثْنِي ما سَمِعْتَ مِنْ رَسُولِ اللهِ :﴿، في الدَّجَّالِ ، قال: ((إنَّ
الدَّجَّالَ يَخْرُجُ ، وَإِنَّ مَعَهُ مَاءً وَنَاراً ، فَمَّا الَّذِي يَرَاهُ النَّاسُ مَاءً فَارٌ تُحْرِقُ، وأمَّا الَّذِي يَرَاهُ
النَّاسُ نَاراً، فَمَاءٌ بَارِدٌ عَذْبٌ . فَمَنْ أَدْرَكَهُ مِنْكُمْ ، فَلْيَقَعْ فِي الَّذِي يَراهُ نَاراً، فَإِنَّهُ مَاءٌ عَذْبٌ
طَيِّبٌ )) فقال أبو مسعود: وَأَنَا قَدْ سَمِعْتُهُ . متفق عليه .
Rib'ī ibn Hirāsh narrates: "I accompanied Abū Mas'ūd al-Ansārī to visit
Hudhayfah ibn al-Yaman 4% and Abu Mas'ud said to him: 'Relate to me
what you heard from the Messenger of Allah
about Dajjal.' He replied:
'Dajjal will appear with water and fire. What the people will assume to be
water will actually be fire that burns, and what they assume to be fire will
actually be cool, sweet water. Any of you who meet him should jump into
what appears as fire because it is actually pure, sweet water.' Abū Mas'ūd
said: 'I also heard this." (Bukhārī, Muslim)
Hadith 1810
وعن عبد الله بن عمرو بن العاص ﴿ه، قال: قال رسولُ الله ﴿ه: ((يَخْرُجُ الدَّجَّالُ في
أُمَِّي فَيَمْكُثُ أرْبَعِينَ ، لاَ أَدْرِي أَرْبَعِينَ يَوماً أو أرْبَعِينَ شَهْراً ، أو أَرْبَعِينَ عَاماً، فَيَبْعَثُ اللهُ
تَعَالَى عِيسَى ابْنَ مَرْيَمَ ﴿لَا، فَيَطْلُبُهُ فَيُهْلِكُهُ، ثُمَّ يَمْكُثُ النَّاسُ سَبْعَ سِنِينَ لَيْسَ بَيْنَ اثْنَيْنِ
عَدَاوَةٌ ، ثُمَّ يُرْسِلُ اللهُ وَنَ، ريحاً بَارِدَةً مِنْ قِبَلِ الشَّامِ ، فَلاَ يَبْقَى عَلَى وَجْهِ الأَرْضِ أَحَدٌ فِي
قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ خَيرٍ أو إِيمَانٍ إلَّ قَبَضَتْهُ، حَتَّى لو أنَّ أَحَدَكُمْ دَخَلَ فِي كَبِدٍ جَبَلٍ ، لَدَخَلَتْهُ
عَلَيْهِ حَتَّى تَقْبِضَهُ ، فَبْقَى شِرَارُ النَّاسِ فِي خِفَّةِ الطَّيْرِ ، وأحْلامِ السِّبَاعِ ، لاَ يَعْرِفُونَ مَعْرُوفَاً
، ولا يُنْكِرُونَ مُنْكَراً، فَيَتَمَثَّلُ لَهُمُ الشَّيْطَانُ ، فَيَقُولُ : أَلاَ تَسْتَجِيبُونَ ؟ فَيَقُولُونَ: فَمَا تَأْمُرُنَا
؟ فَأْمُرُهُمْ بِعِبَادَةِ الأَوْثَانِ ، وَهُمْ فِي ذَلِكَ دَارِّ رِزْقُهُمْ ، حَسَنٌ عَيْشُهُمْ، ثُمَّ يُنْفَعُ فِي الصُّورِ ،
فَلاَ يَسْمَعُهُ أحَدٌ إلَّ أَصْغَى لِيْنَاً وَرَفَعَ لِيْنَا، وَأوَّلُ مَنْ يَسْمَعُهُ رَجُلٌ يَلُوطُ حَوْضَ إِلِهِ فَيُصْعَقُ
ويُصْعَقُ النَّاسُ، ثُمَّ يُرْسِلُ اللهُ - أو قالَ: يُنْزِلُ اللهُ - مَطَراً كَأَنَّهُ الطَّلُّ أو الظُّلُّ ، فَتَنْبُتُ مِنْهُ