تابع 2 --- 4- الصفة الرابعة : إكرام المسلمين ومحبتهم 4. صفات الرابعة: تكريم المسلمين وحبهم 4. The fourth Qualities: Honoring Muslims and their love إلى 74 - باب الحلم والأناة والرفق

تابع ---
4- الصفة الرابعة : إكرام المسلمين ومحبتهم


4. صفات الرابعة:
تكريم المسلمين وحبهم

4. The fourth Qualities:
Honoring Muslims and their love

إلى

74 - باب الحلم والأناة والرفق

تابع ----

96 - باب وداع الصاحب ووصيته عود فراقه لسفر وغيره والدعاء له وطلب الدعاء منه
Chapter 96
Bidding Farewell and Advising on the Eve of Departure for a Journey or other Things

قال الله تعالى ( البقرة 132 ، 133 ) : { ووصى بها إبراهيم بنيه ويعقوب : يا بني إن الله اصطفى لكم الدين فلا تموتن إلا وأنتم مسلمون أم كنتم شهداء إذ حضر يعقوب الموت إذ قال لبنيه ما تعبدون من بعدي ؟ قالوا : نعبد إلهك وإله آبائك إبراهيم وإسماعيل وإسحاق إلها واحدا ونحن له مسلمون }
وأما الأحاديث :
Allah, the Exalted, says:
"And this (submission to Allah, Islam) was enjoined by Ibrahim (Abraham) upon his sons and by Ya`qub (Jacob) (saying), `O my sons! Allah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims - Islamic Monotheism).' Or were you witnesses when death approached Ya`qub (Jacob)? When he said unto his sons, `What will you worship after me?' They said, `We shall worship your Ilah (God - Allah) the Ilah (God) of your fathers, Ibrahim (Abraham), Isma`il (Ishmael), Ishaq (Isaac). One Ilah (God), and to Him we submit (in Islam)'.) (2:132,133)

712 - فمنها حديث زيد بن أرقم رضي الله عنه - الذي سبق في باب إكرام أهل بيت رسول الله صلى الله عليه و سلم ( انظر الحديث رقم 345 ) - قال : قام رسول الله صلى الله عليه و سلم فينا خطيبا فحمد الله وأثنى عليه ووعظ وذكر ثم قال : [ أما بعد ألا أيها الناس فإنما أنا بشر يوشك أن يأتي رسول ربي فأجيب وأنا تارك فيكم ثقلين : أولهما كتاب الله فيه الهدى والنور فخذوا بكتاب الله واستمسكوا به ] فحث على كتاب الله ورغب فيه . ثم قال : [ وأهل بيتي أذكركم الله في أهل بيتي ] رواه مسلم . وقد سبق بطوله
712. Yazid bin Haiyan (May Allah be pleased with him) reported: I went along with Husain bin Sabrah and `Amr bin Muslim to Zaid bin Arqam (May Allah be pleased with them) and, as we sat by his side, Husain said to him: "O Zaid, you acquired great merits that you saw Messenger of Allah (PBUH), listened to his talk, fought by his side in (different) battles, and offered Salat behind him. You have in fact earned great merits, Zaid! Could you then tell us what you heard from the Messenger of Allah (PBUH)?) He said: "O my cousin! By Allah! I have grown old and have almost spent up my age and I have forgotten some of the things which I remembered in connection with Messenger of Allah (PBUH), so accept what I narrate to you, and what I fail to narrate, do not compel me to narrate that.) He then said: "One day Messenger of Allah (PBUH) stood up to deliver a Khutbah at a watering place known as Khumm between Makkah and Al-Madinah. He praised Allah, extolled Him and delivered the Khutbah and exhorted (us) and said, `Amma Ba`du (now then)! O people, certainly I am a human being. I am about to receive a messenger (the angel of death) from my Rubb and I, in response to Allah's Call, but I am leaving among you two weighty things: the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.' He exhorted (us) (to hold fast) to the Book of Allah and then said, `The second are the members of my household, I remind you (of your duties) to the members of my family.)'
Commentary: The Prophet (PBUH) told his Companions with reference to his human nature that he too could not escape death because it was a grim reality. So he left his example to others with regard to making a will before death. The Hadith points out the desirability of giving good counsel to one's family and friends, exhorting them to observe uprightness and establish Faith, upon parting either for a journey or while one is on deathbed.

713 - وعن أبي سليمان مالك بن الحويرث رضي الله عنه قال : أتينا رسول الله صلى الله عليه و سلم ونحن شببة متقاربون فأقمنا عنده عشرين ليلة وكان رسول الله صلى الله عليه و سلم رحيما رفيقا فظن أنا قد اشتقنا أهلنا فسألنا عمن تركنا من أهلنا فأخبرناه . فقال : [ ارجعوا إلى أهليكم فأقيموا فيهم وعلموهم ومروهم وصلوا صلاة كذا في حين كذا وصلاة كذا في حين كذا فإذا حضرت الصلاة فليؤذن لكم أحدكم وليؤمكم أكبركم ] متفق عليه
زاد البخاري في رواية له : [ وصلوا كما رأيتموني أصلي ]
قوله [ رحيما رفيقا ] روي بفاء وقاف وروي بقافين
713. Malik bin Al-Huwairith (May Allah be pleased with him) reported: We came to the Messenger of Allah (PBUH) when we were all young men of nearly equal age. We stayed with him for twenty days. He was extremely kind and considerate. He perceived that we missed our families so he asked us about those we left behind, and we informed him. Then he (PBUH) said, "Go back to your families, stay with them, teach them (about Islam) and exhort them to do good. Perform such Salat (prayer) at such a time and such Salat at such a time. When the time for Salat is due, one of you should announce Adhan (call for prayer) and the oldest among you should lead Salat.)
[Al-Bukhari and Muslim].
Commentary: This Hadith sheds light on seven points. First, we are informed of certain young men who had left their homes and come to the Prophet (PBUH) in order to receive religious training from him. This shows that a student of knowledge should not hesitate to set forth on a journey in the pursuit of knowledge. Second, a teacher/mentor is supposed to have firsthand information about the affairs and requirements of students and to take measures accordingly. Third, after graduation or the completion of an orientation course in religious studies, the beneficiaries are also required to impart religious knowledge and training to those who lack it. Fourth, they should also tell people to do what is commanded by the Shari`ah (Islamic Law) and to shun what it prohibits. Fifth, an arrangement must be made for a Mu'adhdhin to call people to Salat (prayers). Sixth, in case each one of the congregation is equally qualified to lead the Salat, the one who is most senior in age should perform the duty. The first prerequisite of becoming an Imam is the ability to recite Qur'an well and in the right manner. The second in priority is that person who is well-grounded in the religion - Qur'an and Hadith. In other words, a good Qari (reciter) is most fit to become an Imam and the second choice should be the one who has the mastery of religious knowledge. Seventh, the crux of the matter is that on all occasions and at all places, believers are under obligation to take care to establish congregational prayer after the prayer-call.

714 - وعن عمر بن الخطاب رضي الله عنه قال : استأذنت النبي صلى الله عليه و سلم في العمرة فأذن وقال : [ لا تنسنا يا أخي من دعائك ] فقال كلمة ما يسرني أن لي بها الدنيا . وفي رواية قال : [ أشركنا يا أخي في دعائك ] رواه أبو داود والترمذي وقال حديث حسن صحيح
713. Malik bin Al-Huwairith (May Allah be pleased with him) reported: We came to the Messenger of Allah (PBUH) when we were all young men of nearly equal age. We stayed with him for twenty days. He was extremely kind and considerate. He perceived that we missed our families so he asked us about those we left behind, and we informed him. Then he (PBUH) said, "Go back to your families, stay with them, teach them (about Islam) and exhort them to do good. Perform such Salat (prayer) at such a time and such Salat at such a time. When the time for Salat is due, one of you should announce Adhan (call for prayer) and the oldest among you should lead Salat.)
[Al-Bukhari and Muslim].
Commentary: This Hadith sheds light on seven points. First, we are informed of certain young men who had left their homes and come to the Prophet (PBUH) in order to receive religious training from him. This shows that a student of knowledge should not hesitate to set forth on a journey in the pursuit of knowledge. Second, a teacher/mentor is supposed to have firsthand information about the affairs and requirements of students and to take measures accordingly. Third, after graduation or the completion of an orientation course in religious studies, the beneficiaries are also required to impart religious knowledge and training to those who lack it. Fourth, they should also tell people to do what is commanded by the Shari`ah (Islamic Law) and to shun what it prohibits. Fifth, an arrangement must be made for a Mu'adhdhin to call people to Salat (prayers). Sixth, in case each one of the congregation is equally qualified to lead the Salat, the one who is most senior in age should perform the duty. The first prerequisite of becoming an Imam is the ability to recite Qur'an well and in the right manner. The second in priority is that person who is well-grounded in the religion - Qur'an and Hadith. In other words, a good Qari (reciter) is most fit to become an Imam and the second choice should be the one who has the mastery of religious knowledge. Seventh, the crux of the matter is that on all occasions and at all places, believers are under obligation to take care to establish congregational prayer after the prayer-call.

715 - وعن سالم بن عبد الله بن عمر أن عبد الله بن عمر رضي الله عنه كان يقول للرجل إذا أراد سفرا : ادن مني حتى أودعك كما كان رسول الله صلى الله عليه و سلم يودعنا فيقول : أستودع الله دينك وأمانتك وخواتيم عملك . رواه الترمذي وقال حديث حسن صحيح
715. Salim bin `Abdullah bin `Umar (May Allah be pleased with them) reported: When a man was to set out on a journey, `Abdullah bin `Umar (May Allah be pleased with them) would say to him: "Draw near so that I may bid farewell to you as Messenger of Allah (PBUH) used to bid farewell to us. (The Messenger of Allah (PBUH) used to say: "`Astaudi`ullaha dinaka, wa amanataka, wa khawatima `amalika' (I entrust Allah with your Deen, your trust and your last deeds).)
[At-Tirmidhi].
Commentary: Herein, we note a provision for uttering benedictory words and praying for a person on the occasion of seeing him off. The benedictory utterances are: "I entrust your Deen, your (religious) trust (i.e., religious obligations) and your last deeds with Allah.)

716 - وعن عبد الله بن يزيد الخطمي الصحابي رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا أراد أن يودع الجيش يقول : [ أستودع الله دينكم وأمانتكم وخواتيم أعمالكم ] حديث صحيح رواه أبو داود وغيره بإسناد صحيح
716. `Abdullah bin Yazid Al-Khatmi (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) intended to bid farewell to his army he would say: "Astau-di'ullaha dinakaum, wa amanatakum, wa khawatima `amalikum (I entrust Allah with your Deen, your trust and your last deeds).)
[Abu Dawud].
Commentary: This Hadith presents the same benediction as stated above. Yet, here its addresses are the plural number of second person, whereas in the previous Hadith it was singular number. The Hadith points out the virtue desirability of the leader to bid farewell to his army before they set out for the battlefield, and to advise them using the Prophet's words stated above, reminding them to hold fast to their religion for which they have left everything behind to fight for it and to win Allah's Mercy.

717 - وعن أنس رضي الله عنه قال : جاء رجل إلى النبي صلى الله عليه و سلم فقال : يا رسول الله إني أريد سفرا فزودني . فقال : [ زودك الله التقوى ] قال : زدني . قال : [ وغفر ذنبك ] . قال : زدني . قال : [ ويسر لك الخير حيثما كنت ] رواه الترمذي وقال حديث حسن
717. Anas (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said: "O Messenger of Allah! I intend to go on a journey, so supplicate for me.) He (PBUH) said, "May Allah grant you the provision of piety.) The man said: "Please supplicate more for me.) He (PBUH) said, "May He forgive your sins!) The man repeated: "Please supplicate more for me.) Messenger of Allah (PBUH) said, "May He facilitate for you the doing of good wherever you are.)
[At-Tirmidhi].
Commentary: Spiritually speaking, the most beneficial thing that a traveller can bank upon is a benediction. So, it is desirable for a traveller to visit his fellow Muslim brother to pray for him before he starts his journey.

97 - في الاستخارة والمشاورة
Chapter 97
Istikhara (Seeking Guidance from Allah), and Consultation

قال الله تعالى ( آل عمران 159 ) : { وشاورهم في الأمر }
وقال تعالى ( الشورى 38 ) : { وأمرهم شورى بينهم } أي يتشاورون بينهم فيه
Allah, the Exalted, says:
"And consult them in the affairs.) (3:159)
"And who (conduct) their affairs by mutual consultation.) (42:38)

718 - وعن جابر رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يعلمنا الاستخارة في الأمور كلها كالسورة من القرآن يقول : [ إذا هم أحدكم بالأمر فليركع ركعتين من غير الفريضة ثم ليقل :
اللهم إني أستخيرك بعلمك وأستقدرك بقدرتك وأسألك من فضلك العظيم فإنك تقدر ولا أقدر وتعلم ولا أعلم وأنت علام الغيوب اللهم إن كنت تعلم أن هذا الأمر خير لي في ديني ومعاشي وعاقبة أمري أو قال : عاجل أمري وآجله فاقدره لي ويسره لي ثم بارك لي فيه وإن كنت تعلم أن هذا الأمر شر لي في ديني ومعاشي وعاقبة أمري أو قال : عاجل أمري وآجله فاصرفه عني واصرفني عنه واقدر لي الخير حيث كان ثم رضني به
قال : [ ويسمي حاجته ( 1 ) ] رواه البخاري
718. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) used to teach us the Istikharah (seeking guidance from Allah) in all matters as he would teach us a Surah of the Qur'an. He used to say: "When one of you contemplates entering upon an enterprise, let him perform two Rak`ah of optional prayer other than Fard prayers and then supplicate: "Allahumma inni astakhiruka bi `ilmika, wa astaqdiruka bi qudratika, wa as-'aluka min fadlikal-`azim. Fainnaka taqdiru wa la aqdiru, wa ta`lamu wa la a`lamu, wa Anta `allamul-ghuyub. Allahumma in kunta ta`lamu anna hadhal-`amra (and name what you want to do) khairun li fi dini wa ma`ashi wa `aqibati amri, (or he said) `ajili amri ajilihi, faqdurhu li wa yassirhu li, thumma barik li fihi. Wa in kunta ta`lamu anna hadhal `amra (and name what you want to do) sharrun li fi dini wa ma`ashi wa `aqibati amri, (or he said) wa `ajili amri wa ajilihi, fasrifhu `anni, wasrifni `anhu, waqdur liyal-khaira haithu kana, thumma ardini bihi.) (O Allah, I consult You through Your Knowledge, and I seek strength through Your Power, and ask of Your Great Bounty; for You are Capable whereas I am not and, You know and I do not, and You are the Knower of hidden things. O Allah, if You know that this matter (and name it) is good for me in respect of my Deen, my livelihood and the consequences of my affairs, (or he said), the sooner or the later of my affairs then ordain it for me, make it easy for me, and bless it for me. But if You know this matter (and name it) to be bad for my Deen, my livelihood or the consequences of my affairs, (or he said) the sooner or the later of my affairs then turn it away from me, and turn me away from it, and grant me power to do good whatever it may be, and cause me to be contented with it). And let the supplicant specify the object.)
[Al-Bukhari and Muslim]
Commentary: Literally Istikharah means seeking goodness from Allah through a particular prayer. This Hadith lays emphasis on it and displays its significance. We should, therefore, practise Istikharah regarding every important matter. However, it is imperative only in cases where one is ignorant of good and evil. Yet, with regard to obligatory and indisputable rules, practices of the Prophet (PBUH) and commendable deeds, no Istikharah is allowed. Similarly, commands and prohibitions of the Shari`ah are categorical and nobody is allowed to seek further guidance by performing Istikharah prayer. Moreover, to set aside the example of the Prophet (PBUH) of Istikharah, and to trust astrologers, palmists and soothsayers seeking the knowledge of future events is sheer ignorance and unpardonable error. The knowledge of the Unseen (or Ghaib) is the domain of Allah Alone and man is supposed to seek His Blessings. Only Allah is Omnipotent and humans must turn to Him to seek inspiration and strength, trusting everything to His Care.
Istikharah prayer can be offered at any time except in the forbidden hours for prayer because the performance of two Rak`ah is a prerequisite to it. Some people think that the right time for it is before going to bed. This is not true. This supplication (Du`a) can be offered even after performing the two Rak`ah of Istikharah prayer, or before Taslim (i.e., saying Assalamu `Alaikum to conclude the prayer) after Tashahhud or in the state of prostration. If somebody does not know this Du`a by heart, he can, after performing the prayer, read it from some prayerbook.
_________
[ ( 1 ) أي بدل قوله " هذا الأمر " فيقول مثلا : " اللهم إن كنت تعلم أن زاوجي من فلانة بنت فلانة خير لي . . . " أو " اللهم إن كنت تعلم أن سفري غدا إلى مصر هو خير لي . . . "
دار الحديث . ]

98 - باب استحباب الذهاب إلى العيد وعيادة المريض والحج والغزو والجنازة ونحوها من طريق والرجوع من طريق آخر لتكثير مواضع العبادة
Chapter 98
Excellence of Adopting Different Routes for going and returning on 'Eid Prayer and various other Occasions

719 - عن جابر رضي الله عنه قال : كان النبي صلى الله عليه و سلم إذا كان يوم عيد خالف الطريق . رواه البخاري
قوله [ خالف الطريق ] : يعني ذهب في طريق ورجع في طريق آخر
719. Jabir (May Allah be pleased with him) reported: On the occasion of the `Eid, the Prophet (PBUH) would proceed to the prayer place taking one route and returning from another.
[Al-Bukhari and Muslim].
Commentary: The `Ulama' say that there are many subtle points of wisdom in changing the way. According to Imam An-Nawawi, this causes an increase in the places of worship. Some say that both ways will bear witness on the Day of Reckoning, that he had passed through them in a state of worship. This may also be the object that instead of one way, the needy on two ways should benefit from alms and charity.

720 - وعن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يخرج من طريق الشجرة ويدخل من طريق المعرس وإذا دخل مكة دخل من الثنية العليا ويخرج من الثنية السفلى . متفق عليه
720. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) used to go by way of Ash-Shajarah and return by way of Al-Mu`arras. He would also enter Makkah through the Higher Pass and would leave it through the Lower Pass.
[Al-Bukhari and Muslim].
Commentary: It was the habit of Messenger of Allah (PBUH) that while going to Makkah from Al-Madinah, he would adopt the route of a shallow ravine and his return route being always a deep ravine. Ash-Shajarah is a well-known place. He would pass through it and reach Dhul-Hulaifah and spend a night there. Yet, he would proceed to Al-Madinah through Al-Mu`arras, a name given to Dhul-Hulaifah Masjid (mosque) which is six-mile away from Al-Madinah. Again this is to be concluded that while returning to our destination from any place, we should choose a different route because this was exactly the habit of the Prophet (PBUH) .

99 - باب استحباب تقديم اليمين في كل ما هو من باب التكريم كالوضوء والغسل والتيمم ولبس الثوب والنعل والخف والسراويل ودخول المسجد والسواك والاكتحال وتقليم الأظفار وقص الشارب ونتف الإبط وحلق الرأس والسلام من الصلاة والأكل والشرب والمصافحة واستلام الحجر الأسود والخروج من الخلاء والأخذ والعطاء وغير ذلك مما هو في معناه ويستحب تقديم اليسار في ضد ذلك كالامتخاط والبصاق عن اليسار ودخول الخلاء والخروج من المسجد وخلع الخف والنعل والسراويل والثوب والاستنجاء وفعل المستقذرات وأشباه ذلك
Chapter 99
Excellence of using the right Hand for Performing various good Acts

قال الله تعالى ( الحاقة 19 ) : { فأما من أوتي كتابه بيمينه فيقول : هاؤم اقرءوا كتابيه } الآيات
وقال تعالى ( الواقعة 8 ، 9 ) : { فأصحاب الميمنة ما أصحاب الميمنة وأصحاب المشأمة ما أصحاب المشأمة }Allah, the Exalted, says:
"Then as for him who will be given his Record in his right hand will say: `Take, read my Record!)' (69:19)
"So those on the Right Hand (i.e., those who will be given their Records in their right hands) how (fortunate) will those be on the Right Hand! (As a respect for them, because they will enter Jannah). And those on the Left Hand (i.e., those who will be given their Record in their left hands) how (unfortunate) will those be on the Left Hand! (As a disgrace for them, because they will enter Hell).) (56:8,9)

721 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يعجبه التيمن في شأنه كله : في طهوره وترجله وتنعله . متفق عليه
721. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) liked to use his right hand in all matters: in combing his hair and wearing his shoes.
[Al-Bukhari and Muslim].

722 - وعنها رضي الله عنها قالت : كانت يد رسول الله صلى الله عليه و سلم اليمنى لطهوره وطعامه وكانت اليسرى لخلائه وما كان من أذى . حديث صحيح رواه أبو داود وغيره بإسناد صحيح
722. `Aishah (May Allah be pleased with her) reported: Messenger of Allah was used to using his right hand for performing Wudu' and for eating his food whereas he was used to using his left hand in his toilet and for other similar purposes.
[Abu Dawud]
Commentary: Messenger of Allah (PBUH) used to use his left hand in washing his private parts and cleaning his nose and similar things, Muslims are obliged to follow his example.

723 - وعن أم عطية رضي الله عنها أن النبي صلى الله عليه و سلم قال لهن في غسل ابنته رضي الله عنها : [ ابدأن بميامنها ومواضع الوضوء منها ] متفق عليه
723. Umm `Atiyyah (May Allah be pleased with her) reported: The Prophet (PBUH) instructed us at the time of washing the dead body of his daughter Zainab (May Allah be pleased with her) to begin with her right side, and from the parts that are washed in Wudu'.
[Al-Bukhari and Muslim].
Commentary: Here we are told about the excellence of washing the dead starting with their right side, Umm `Atiyyah (May Allah be pleased with her) was one of those women who had washed the dead body of the Prophet's daughter Zainab (May Allah be pleased with her). Messenger of Allah (PBUH) directed these women to do as mentioned above. We infer from this Hadith that either women should wash the dead body of a woman or this job should be done by her husband.

724 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا انتعل أحدكم فليبدأ باليمنى وإذا نزع فليبدأ بالشمال لتكن اليمنى أولهما تنعل وآخرهما تنزع ] متفق عليه
724. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When any of you puts on his shoes, he should put on the right one first; and when he takes them off, he should begin with the left. Let the right shoe be the first to be put on and the last to be taken off.)
[Al-Bukhari and Muslim].
Commentary: This Hadith sheds light on the etiquette of wearing as well as removing shoes. Every Muslim is supposed to have regard for the Prophetic example and to follow it.

725 - وعن حفصة رضي الله عنها أن رسول الله صلى الله عليه و سلم كان يجعل يمينه لطعامه وشرابه وثيابه ويجعل يساره لما سوى ذلك ] رواه أبو داود وغيره
725. Hafsah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) used to use his right hand for eating, drinking and wearing his clothes and used to use his left hand for other purposes.
[Abu Dawud].

726 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا لبستم وإذا توضأتم فابدءوا بأيامنكم ] حديث صحيح رواه أبو داود والترمذي بإسناد صحيح
726. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When you wear your clothes or perform your Wudu', begin with your right side.)
[Abu Dawud and At-Tirmidhi].

727 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم أتى منى فأتى الجمرة فرماها ثم أتى منزله بمنى ونحر ثم قال للحلاق : [ خذ ] وأشار إلى جانيه الأيمن ثم الأيسر ثم جعل يعطيه الناس . متفق عليه
وفي رواية : لما رمى الجمرة ونحر نسكه وحلق ناول الحلاق شقه الأيمن فحلقه ثم دعا أبا طلحة الأنصاري رضي الله عنه فأعطاه إياه ثم ناوله الشق الأيسر فقال : [ احلق ] فحلقه فأعطاه أبا طلحة فقال : [ اقسمه بين الناس ]
727. Anas (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) went to Mina, he came to Jamrat-ul-`Aqabah and threw pebbles at it. After that, he went to his lodge in Mina and sacrificed. Then he called for a barber and pointed his right side to him, said, "Shave from here.) Then he pointed his left side and said, "Take (hair) from here.) Then he distributed his hair among the people.
[Al-Bukhari and Muslim].
Another narration is: After the Messenger of Allah (PBUH) had thrown pebbles at Jamrah and sacrificed an animal, he turned the right side of his head towards the barber who shaved it for him. Then he called Abu Talhah Ansari (May Allah be pleased with him) and gave his hair to him. Then he turned his head to the left side and asked the barber to shave it. He gave the hair to Abu Talhah and told him, "Distribute it among the people.)
Commentary: After returning from `Arafat on the 10th of Dhul-Hijjah, pilgrims throw pebbles at Jamrat-ul-Aqabah. This is followed by the sacrifice of an animal, the shaving of the head and the farewell Tawaf (circumambulation) of the Holy House. All this is to be observed on the Sacrificial Day in the exact order of priorities. Yet, an unexpected disturbance in this order involves no juristic disadvantage. Moreover, the act of throwing pebbles marks an end to the ban on legal concessions. But this permissibility is minor and partial, that is, everything becomes lawful except the physical contact with one's wife. The ban is totally lifted in the wake of the farewell circumambulation of the House of Allah. Secondly, we are told that the ritual shaving of the head should begin from the right side. Thirdly, there is a mention of the distribution of the Prophet's hair as a blessing among the Companions which is one of the Prophetic characteristics.
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73 - باب حسن الخلق
Chapter 73
Good Conduct

قال الله تعالى ( القلم 4 ) : { وإنك لعلى خلق عظيم }
وقال تعالى ( آل عمران 134 ) : { والكاظمين الغيظ والعافين عن الناس } الآية
Allah, the Exalted, says:
"And verily, you (O Muhammad (PBUH)) are on an exalted (standard of) character.'' (68:4)
"The Jannah is prepared for those)... who repress anger, and who pardon men.'' (3:134)

621 - وعن أنس رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم أحسن الناس خلقا . متفق عليه
621. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was the best of all the people in behaviour.
[Al-Bukhari and Muslim].

622 - وعنه رضي الله عنه قال : ما مسست ديباجا ولا حريرا ألين من كف رسول الله صلى
الله عليه وسلم ولا شممت رائحة قط أطيب من رائحة رسول الله صلى الله عليه و سلم ولقد خدمت رسول الله صلى الله عليه و سلم عشر سنين فما قال لي قط أف ولا قال لشيء فعلته : لم فعلته ؟ ولا لشيء لم أفعله : ألا فعلت كذا ؟ متفق عليه

622. Anas (May Allah be pleased with him) reported: I never felt any piece of velvet or silk softer than the palm of the Messenger of Allah (PBUH), nor did I smell any fragrance more pleasant than the smell of Messenger of Allah (PBUH). I served him for ten years, and he never said `Uff' (an expression of disgust) to me. He never said `why did you do that?' for something I had done, nor did he ever say `why did you not do such and such' for something I had not done.
[Al-Bukhari and Muslim].
Commentary: This Hadith reflects the sublime morality of Messenger of Allah that he never found faults with the doings of his valet nor did he ever scold him during his ten-year-long service. To be sure, this is something unique in human history. May the Ummah, too, adopt the refined way of the living of its Prophet (PBUH).

623 - وعن الصعب بن جثامة رضي الله عنه قال : أهديت إلى رسول الله صلى الله عليه و سلم حمارا وحشيا فرده علي . فلما رأى ما في وجهي قال : [ إنا لم نرده عليك إلا أنا حرم ] متفق عليه
623. Sa`b bin Jaththamah (May Allah be pleased with him) reported: I presented a wild ass to Messenger of Allah (PBUH) as a gift but he returned it to me. When he perceived signs of despair on my face, he said, "I have declined to accept it because I am in the state of Ihram.''
[Al-Bukhari and Muslim].
Commentary: As, in the state of Ihram, hunting is not allowed to a pilgrim; similarly, the meat of the game, killed on his suggestion or instruction, is forbidden to him, too. For this reason, Messenger of Allah (PBUH) sent back the gift of the wild ass to his Companion. The Hadith further illustrates that if the recipient has any valid excuse for not accepting a gift, he should explain it so that the sender may not feel dejected. It may be mentioned here that some Ahadith allow us to eat the meat of a game killed by others, whereas this Hadith shows it is not permissible. The orthodox `Ulama', however, have attempted to reconcile the two seemingly incompatible sets of Ahadith with each other. According to the first category of Ahadith, a man, not in the state of Ihram who kills a chase and gives a portion of it as a gift to someone who is in Ihram, the gift will be permissible to the latter. As for the second category of Ahadith, the former kills a game for the latter, or on his suggestion, the man in the state of Ihram will be barred from eating it (as mentioned in Fath Al-Bari). Similarly, it will not be lawful if the game is sent alive to the man in the state of Ihram with this intention that he should himself sacrifice it. The Hadith under discussion depicts this very situation. Imam Bukhari, as we know, has consequently adduced from this Hadith that if an unkilled game, like the wild donkey, is sent as a gift to a man in the state of Ihram, he should not accept it

624 - وعن النواس بن سمعان رضي الله عنه قال : سألت رسول الله صلى الله عليه و سلم عن البر والإثم . فقال : [ البر حسن الخلق . والإثم ما حاك في صدرك وكرهت أن يطلع عليه الناس ] رواه مسلم
624. Nawwas bin Sam`an (May Allah be pleased with him) reported: I asked Messenger of Allah (PBUH) about virtue and sin, and he said, "Virtue is noble behaviour, and sin is that which creates doubt and you do not like people to know about it.''
[Muslim].
Commentary: An important principle enshrined in this Hadith says that courtesy is a virtue, because a refined mind cultivates good habits, performs good deeds, and shuns all that is bad and corrupt. Also, a simple and understandable principle is laid down about sin. Man feels the pricking of conscience over every bad deed and is also afraid of the reproach of fault-finders, provided he has not reached the lowest point of moral depravity. But a seared conscience is least disturbed even by a heinous and deadly sin or by public censure. We can understand it by the example of man's smelling sense. If it is not dead, man can feel a stink and repugnant odour. But a long association with a dung heap robs away one's smelling sense and feeling of refuse.

625 - وعن عبد الله بن عمرو بن العاص رضي الله عنه قال : لم يكن رسول الله صلى الله عليه و سلم فاحشا ولا متفحشا وكان يقول : [ إن من خياركم أحسنكم أخلاقا ] متفق عليه
625. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: Messenger of Allah (PBUH) did not indulge in loose talk nor did he like to listen to it. He used to say, "The best of you is the best among you in conduct.''
[Al-Bukhari and Muslim].
Commentary: This Hadith, apart from describing the refined behaviour and sublime morality of Messenger of Allah (PBUH), tells us that a person with the highest moral sense is in fact the best among people

626 - وعن أبي الدرداء رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ ما من شيء أثقل في ميزان المؤمن يوم القيامة من حسن الخلق وإن الله يبغض الفاحش البذي ] رواه الترمذي وقال حديث صحيح
[ البذي ] هو : الذي يتكلم بالفحش ورديء الكلام
626. Abud-Darda (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Nothing will be heavier on the Day of Resurrection in the Scale of the believer than good manners. Allah hates one who utters foul or coarse language.''
[At-Tirmidhi].
Commentary: The most beneficial thing on the Day of Resurrection will be a courteous behaviour which will outweigh all good actions. But that will be witnessed in case of a believer as there is no question of weighing a non-believer's good actions. Allah Himself says in the Qur'an: "So their works are in vain, and on the Day of Resurrection, We shall assign no weight for them.'' So will a morally depraved and nonsensical man stand unfavoured with Allah, and this will be a sign of his frustration and disillusionment in the Hereafter.

627 - وعن أبي هريرة رضي الله عنه قال : سئل رسول الله صلى الله عليه و سلم عن أكثر ما يدخل الناس الجنة . قال : [ تقوى الله وحسن الخلق ] وسئل عن أكثر ما يدخل الناس النار . فقال : [ الفم والفرج ] رواه الترمذي وقال حديث صحيح
627. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) was asked about the deed which will be foremost to lead a man to Jannah. He replied, "Fear of Allah and the good conduct.'' Then he was asked about indulgence which will admit a man to Hell (Fire) and he answered, "The tongue and the genitals.''
[At-Tirmidhi].
Commentary: This is also a very comprehensive Hadith. Fear of Allah really links up a man to Him, and moral refinement prevents him from falling short of his duties to people. To be sure, adherence to this two-fold practice will cause the entry of a lot of people to Jannah. Many a man, on the other hand, has a long, sharp and dangerous tongue and this causes him to pour out heretic utterances and indulge in backbiting, slandering and abusive and nonsensical talk. All this activity leads to Hell. As for genitals, an unwary and unrestrained attitude incites one to indulge in immoral pursuits. In both these cases countless people will be led into Hell. For this reason it is imperative for everybody to develop Taqwa (consciousness of Allah / fear of Allah ) and refined behaviour and shun the wickedness of tongue and genitals so that his life in the Hereafter may not be ruined.

628 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أكمل المؤمنين إيمانا أحسنهم خلقا وخياركم خياركم لنسائهم ] رواه الترمذي وقال حديث حسن صحيح
628. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The most perfect man in his faith among the believers is the one whose behaviour is most excellent; and the best of you are those who are the best to their wives.''
[At-Tirmidhi].
Commentary: This Hadith brings into light the corollary of faith and complaisant manners. We may put it in this way that the degree of a man's excellent behaviour determines the degree of his faith. Or the sublimity of faith calls for the sublimity of morals. Similarly, a man who is polite and courteous to his wife will be considered as the best.

629 - وعن عائشة رضي الله عنها قالت سمعت النبي صلى الله عليه و سلم يقول : [ إن المؤمن ليدرك بحسن خلقه درجة الصائم القائم ] رواه أبو داود
629. `Aishah (May Allah be pleased with her) reported: I heard Messenger of Allah (PBUH) saying: "A believer will attain by his good behaviour the rank of one who prays during the night and observes fasting during the day.''
[Abu Dawud].
Commentary: The two practices are difficult. But those who manage to keep them will be richly rewarded by Allah. There is a third category of men who fail to observe the above mentioned voluntary practices. Yet they are polite, and courteous in their behaviour towards others and by virtue of this sociable quality, they will also be graded up in the two other categories. And this highlights the significance and excellence of a polite and pleasing behaviour.

630 - وعن أبي أمامة الباهلي رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أنا زعيم ببيت في ربض الجنة لمن ترك المراء وإن كان محقا وببيت في وسط الجنة لمن ترك الكذب وإن كان مازحا وببيت في أعلى الجنة لمن حسن خلقه ] حديث صحيح رواه أبو داود بإسناد صحيح
[ الزعيم ] : الضامن
630. Abu Umamah Al-Bahili (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "I guarantee a house in Jannah for one who gives up arguing, even if he is in the right; and I guarantee a home in the middle of Jannah for one who abandons lying even for the sake of fun; and I guarantee a house in the highest part of Jannah for one who has good manners.''
[Abu Dawud].
Commentary: Withdrawal from one's right in order to end a dispute is a manly act of great merit. Likewise, this Hadith tells us that a man should avoid telling a lie even in a light vein. If he gives great importance to the rules of the Shari`ah (Islamic Law) and the Commandments of Allah and His Prophet (PBUH), he will definitely refrain from telling a lie even in a chat session or just for the sake of joke. Usually, people don't mind if one tells a lie in a jocular mood, rather some will perhaps approve it. Yet, Allah disapproves of even the harmless or trivial form of falsehood and commands His slaves to keep away from it. From all considerations, however, moral excellence carries immense weight. Because no wrong or evil thing can be shunned without it. In other words, moral excellence surpasses all forms of goodness.

631 - وعن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن من أحبكم إلي وأقربكم مني مجلسا يوم القيامة أحاسنكم أخلاقا وإن أبغضكم إلي وأبعدكم مني يوم القيامة الثرثارون والمتشدقون والمتفيهقون ] فقالوا : يا رسول الله قد علمنا الثرثارون والمتشدقون فما المتفيهقون ؟ قال : [ المتكبرون ] رواه الترمذي وقال حديث حسن
و [ الثرثار ] هو : كثير الكلام تكلفا
و [ المتشدق ] : المتطاول على الناس بكلامه ويتكلم بملء فيه تفاصحا وتعظيما لكلامه
و [ المتفيهق ] أصله من الفهق وهو : الامتلاء وهو الذي يملأ فمه بالكلام ويتوسع فيه ويغرب به تكبرا وارتفاعا وإظهارا للفضيلة على غيره
وروى الترمذي عن عبد الله بن المبارك رحمه الله في تفسير حسن الخلق قال : هو طلاقة الوجه وبذل المعروف وكف الأذى

631. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The dearest and nearest among you to me on the Day of Resurrection will be one who is the best of you in manners; and the most abhorrent among you to me and the farthest of you from me will be the pompous, the garrulous, and Al-Mutafaihiqun.'' The Companions asked him: "O Messenger of Allah! We know about the pompous and the garrulous, but we do not know who Al-Mutafaihiqun are.'' He replied: "The arrogant people.''
[At-Tirmidhi].
Commentary: This Hadith lays emphasis on polite and polished behaviour. Besides, it teaches us to refrain from unnecessary, incautious and insincere talk intended to influence others and assert superiority over them. But to talk less and in simple words is a good thing. On the other hand, to talk much, showing off cleverness with a tinge of affectation, is detestable.
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74 - باب الحلم والأناة والرفق
Chapter 74
Clemency, Tolerance and Gentleness