abubaker
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تاريخ التسجيل : 23/12/2010
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 |  موضوع: تنظيف الأسنان بواسطة السواك Clean teeth by Miswak - رياض الصالحين مترجما للإنجليزية كتاب الفضائل .. الجزء الثالث ( 1 ) يتبع  الأربعاء فبراير 19, 2014 9:07 pm | |
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كتاب الفضائل .. الجزء الثالث
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215 - باب فضل السواك وخصال الفطرة
Chapter 215
The Excellence of using Miswak (Tooth-Stick)
1196 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لولا أن أشق على أمتي أو على الناس لأمرتهم بالسواك مع كل صلاة ] متفق عليه
1196. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Had I not thought it difficult for my Ummah, I would have commanded them to use the Miswak (tooth-stick) before every Salat.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that the Prophet (PBUH) liked to clean his teeth with Miswak (a softened stick used as tooth brush for cleaning the teeth) with every Salat, but he did not made it obligatory for the reason that it would be inconvenient for his followers. It shows that he was extremely affectionate and kind to his Ummah.
This Hadith also shows that using Miswak is an admirable act. Every Muslim should make it a routine to use it as frequently as possible especially before performing prayers.
1197 - وعن حذيفة رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا قام من النوم يشوص فاه بالسواك . متفق عليه
[ الشوص ] : الدلك
1197. Hudaifah (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) got up (from sleep), he would rub his teeth with Miswak (tooth-stick).
[Al-Bukhari and Muslim].
Commentary: When a person awakes from sleep, he has an unpleasant breath because of the smell in his mouth. For this reason, the Prophet (PBUH) would cleanse his teeth with Miswak. We should also follow him and make this Sunnah a routine.
1198 - وعن عائشة رضي الله عنها قالت : كنا نعد لرسول الله صلى الله عليه و سلم سواكه وطهوره فيبعثه الله ما شاء أن يبعثه من الليل فيتسوك ويتوضأ ويصلي . رواه مسلم
1198. `Aishah (may Allah be pleased with her) reported: We used to prepare for the Messenger of Allah (PBUH) a Miswak (tooth-stick) and the water for making Wudu'. Whenever Allah wished to awaken him from sleep at night, he (PBUH) would brush his teeth with Miswak, make Wudu', and perform Salat.
[Muslim].
Commentary: This Hadith shows how particular the Prophet (PBUH) was about using Miswak. Besides pointing out the importance of Miswak, it also throws light on the noble conduct of the wives of the Prophet (PBUH) as it shows how keen they were about his needs, habits and temperament.
1199 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أكثرت عليكم في السواك ] رواه البخاري
1199. Anas (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "I stress upon you to use Miswak (tooth-stick).''
[Al-Bukhari].
1200 - وعن شريح بن هانئ قال قلت لعائشة رضي الله عنها : بأي شيء كان يبدأ النبي صلى الله عليه و سلم إذا دخل بيته ؟ قالت : بالسواك . رواه مسلم
1200. Shuraih bin Hani (May Allah be pleased with him) reported: I asked `Aishah (may Allah be pleased with her): "What was the first thing which the Prophet (PBUH) would do when he entered his house?'' She replied: "He would use Miswak (tooth-stick).''
[Muslim].
1201 - وعن أبي موسى رضي الله عنه قال : دخلت على النبي صلى الله عليه و سلم وطرف السواك على لسانه . متفق عليه وهذا لفظ مسلم
1201. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: I came to the Prophet (PBUH) once and noticed the tip of Miswak (tooth-stick) on his tongue.
[Al-Bukhari and Muslim].
1202 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم قال : [ السواك مطهرة للفم مرضاة للرب ] رواه النسائي وابن خزيمة في صحيحه بأسانيد صحيحة
1202. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, "The Miswak (tooth-stick) cleanses and purifies the mouth and pleases the Rubb.''
[An-Nasa'i and Ibn Khuzaimah].
Commentary: "Mataharah'' means a medium and means of purification. "Mitaharah" means an instrument/tool for purification. In other words, on the one side, Miswak is a means of cleaning and purifying the mouth, and on the other, a way to attain the Pleasure of Allah.
1203 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ الفطرة خمس أو خمس من الفطرة : الختان والاستحداد وتقليم الأظفار ونتف الإبط وقص الشارب ] متفق عليه
[ الاستحداد ] : حلق العانة وهو حلق الشعر الذي حول الفرج
1203. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "There are five acts which conform to the pure nature: Circumcision, removing of the pubic hair, clipping the nails, plucking the underarm hair and trimming the moustache.''
[Al-Bukhari and Muslim].
Commentary: "Fitrah" literally means beginning, innovation, invention or making something altogether new, but here it means instinct or such nature or disposition which is inborn. Some people have defined it as that old way which was liked by all the Prophets and on which all the Divine laws had full agreement. That is to say, they are natural to man. In any case, one should adopt all these five good qualities in such a way as if they are a part of his nature. Moreover, they are also highly important from the point of view of cleanliness and purification.
1204 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ عشر من الفطرة : قص الشارب وإعفاء اللحية والسواك واستنشاق الماء وقص الأظفار وغسل البراجم ونتف الإبط وحلق العانة وانتقاص الماء ] قال الراوي : ونسيت العاشرة إلا أن تكون المضمضة قال وكيع وهو أحد رواته : انتقاص الماء : يعني الاستنجاء . رواه مسلم
[ البراجم ] بالباء الموحدة والجيم وهي : عقد الأصابع
و [ إعفاء اللحية ] : معناه : لا يقص منها شيئا
1204. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "There are ten demands of pure nature: trimming the moustache, letting the beard grow, using Miswak (tooth-stick), snuffing up water into the nose (in ablution), paring the nails, washing the bases of the finger joints; plucking the underarm hair, removing of the pubic hair and removing impurities with water from the affected part after a call of nature.''
The subnarrator said: I forgot the tenth but it might possibly be the rinsing of the mouth (in ablution).
[Muslim].
Commentary: This Hadith tells us about ten qualities which are natural to human beings. Some `Ulama' are of the opinion that the tenth quality among them is circumcision. Anyway, the importance of these ten qualities and the stress on them are evident. The first thing among them is the trimming of moustache. This is Sunnah of the Prophet (PBUH) and is meant to cut the projected hair on the upper lip.
2. In the opinion of `Ulama', keeping the beard is compulsory but its extent is not determined. On the basis of Ibn `Umar's practice, some `Ulama' hold that the size of handful is essential and beyond that cutting is permissible, or according to a weak narration some consider its trimming towards length and breadth quite fair. But this opinion is not correct. In the words of Al-Bukhari and Muslim, the Prophet (PBUH) used five words for it which are (a'fu, aufu, arkhu, arju, waq'iru) and all of them have similar meanings that the beard should be left alone on natural growth. But, for a few exceptional cases, the common injunction in this behalf is that one should keep full beard. One should neither trim it in length and breadth nor make it handful in size. One can, however, bring it to a normal size in case of its wild growth if one fears that it will cause derision and laughter.
3,4. The Miswak and the rinsing of mouth, and putting water into the nostrils are necessary for Wudu'. "Istinshaq'' means to draw water with full force in the nostrils as one does for smelling perfume. Except during Saum, Istinshaq is stressed in Wudu'.
5. Paring of the nails is also necessary for cleanliness. If this is not done, filthy matter will go to the mouth through the nails. The fashion of keeping long nails, similar to beasts and animals, now in vogue in women as well as men is not only against nature but is also a sign of beastliness and ferocity.
6. The washing of the joints of fingers is also necessary for cleanliness.
7,8. The removal of the underarm hair and below the naval is an integral part of cleanliness and inordinate delay in it is disliked. According to a Hadith, delay in it beyond forty days is disgusting.
9. Cleaning with water after evacuation is a must for purification because one cannot perform Salat without it. It is permissible to use clod or toilet tissue, etc., but such things used for this purpose should be odd in number, i.e., 3,5,7. But it is better to follow this with water, as water is a natural cleanser.
10. Circumcision is also an old tradition or practice. According to the general opinion of `Ulama', it is obligatory. Some of them are of the view that it is desirable on the seventh day. It is, however, permissible afterwards.
1205 - وعن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ أحفوا الشوارب وأعفوا اللحى ] متفق عليه
1205. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Trim the moustaches and let the beard grow.''
[Al-Bukhari and Muslim].
Commentary: Ahfu means trim excessively. Thus, keeping of long moustaches will be against this injunction. The meanings of the word A`fu have been stated above, that is, leave the beard to follow its natural growth.
216 - باب تأكيد وجوب الزكاة وبيان فضلها وما يتعلق بها
Chapter 216
The Excellence and Obligation of the Payment of Zakat
قال الله تعالى ( البقرة 43 ) : { وأقيموا الصلاة وآتوا الزكاة }
وقال تعالى ( البينة 5 ) : { وما أمروا إلا ليعبدوا الله مخلصين له الدين حنفاء ويقيموا الصلاة ويؤتوا الزكاة وذلك دين القيمة }
وقال تعالى ( التوبة 103 ) : { خذ من أموالهم صدقة تطهرهم وتزكيهم بها }
Allah, the Exalted, says:
"And perform Salat (Iqamat-as-Salat), and give Zakat.'' (2:43)
"And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion.'' (98:5)
"Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it.'' (9:103)
1206 - وعن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ بني الإسلام على خمس : شهادة أن لا إله إلا الله وأن محمدا عبده ورسوله وإقام الصلاة وإيتاء الزكاة وحج البيت وصوم رمضان ] متفق عليه
1206. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "(The structure of) Islam is built on five (pillars): Testification of `La ilaha illallah' (none has the right to be worshipped but Allah), that Muhammad (PBUH) is his slave and Messenger, the establishment of Salat, the payment of Zakat, the pilgrimage to the House of Allah (Ka`bah), and Saum during the month of Ramadan.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Here it is repeated to emphasize that Zakat is one of the five pillars of Islam. Every Muslim who has fifty-two and a half Tola (a Tola is about 12 grams) silver or cash equivalent to it in excess of his need, and a year has passed since its possession is liable to pay it. One who has seven and a half Tola or more gold also comes in this category. It should be evaluated in terms of money and Zakat at the rate of 2.5% to be paid on it.
1207 - وعن طلحة بن عبيد الله رضي الله عنه قال : جاء رجل إلى رسول الله صلى الله عليه و سلم من أهل نجد ثائر الرأس نسمع دوي صوته ولا نفقه ما يقول حتى دنا من رسول الله صلى الله عليه و سلم فإذا هو يسأل عن الإسلام فقال رسول الله صلى الله عليه و سلم : [ خمس صلوات في اليوم والليلة ] قال : هل علي غيرهن ؟ قال : [ لا إلا أن تطوع ] فقال رسول الله صلى الله عليه و سلم : [ وصيام شهر رمضان ] قال : هل علي غيره ؟ قال : [ لا إلا أن تطوع ] قال وذكر له رسول الله صلى الله عليه و سلم الزكاة فقال : هل علي غيرها ؟ قال : [ لا إلا أن تطوع ] فأدبر الرجل وهو يقول : والله لا أزيد على هذا ولا أنقص منه . فقال رسول الله صلى الله عليه و سلم :
[ أفلح إن صدق ] متفق عليه
1207. Talhah bin `Ubaidullah (May Allah be pleased with him) reported: A person with dishevelled hair, one of the people of Najd, came to the Messenger of Allah (PBUH). We heard the humming of his voice but could not fully understand what he was saying, till he approached close to the Messenger of Allah (PBUH). Then I came to know that he was asking about Islam. The Messenger of Allah (PBUH) said: "There are five (obligatory) Salat during the day and the night." He said: "Am I obliged to perform any other (Salat) besides these?'' The Messenger of Allah (PBUH) said, "No, but whatever you observe voluntarily.'' He (PBUH) added, "There is the Saum of Ramadan.'' The inquirer asked: "Am I obliged to do anything besides this?'' The Messenger of Allah (PBUH) said, "No, but whatever you do out of your own free will. You may observe voluntary fasting.'' And the Messenger of Allah (PBUH) told him about the Zakat (obligatory charity). The inquirer asked: "Am I obliged to pay anything besides this?'' The Messenger of Allah (PBUH) said, "No, but whatever you pay voluntarily out of your own free will.'' That man turned back saying: "By Allah! I will neither make any addition to this nor will I decrease anything from it.'' (Upon hearing this) the Messenger of Allah (PBUH) remarked, "He is successful if he proves truthful (to what he is saying).''
[Al-Bukhari and Muslim].
Commentary: This Hadith highlights the following three points:
1. The status of some of the important obligations and voluntary prayers.
2. By mentioning practice with the precepts, it has made the fact evident that the two are inseparable.
3. It indicates the sagacious mode of preaching and invitation, and tells that ordinary people should be first of all taught the obligations of Islam and then gradually told to follow the Sunnah and Mustahabbat (desirable acts).
1208 - وعن ابن عباس رضي الله عنه أن النبي صلى الله عليه و سلم بعث معاذا رضي الله عنه إلى اليمن فقال : ادعهم إلى شهادة أن لا إله إلا الله وأني رسول الله فإن هم أطاعوك لذلك فأعلمهم أن الله افترض عليهم خمس صلوات في كل يوم وليلة فإن هم أطاعوك لذلك فأعلمهم أن الله افترض عليهم صدقة تؤخذ من أغنيائهم وترد على فقرائهم ] متفق عليه
1208. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) appointed Mu`adh (May Allah be pleased with him) as governor of Yemen, and at the time of his departure, he instructed him thus: "First of all, call the people to testify `La ilaha illallah' (there is no true god except Allah) and that I (Muhammad) am the Messenger of Allah, and if they accept this (declaration of Faith), then tell them that Allah has enjoined upon them five Salat during the day and night; and if they obey you, tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Here it is repeated to emphasize the importance of Zakat. We learn from it that Zakat is collected from the affluent of the locality and distributed among the poor of that very locality. If there is any surplus, then that alone can be sent to the needy of other areas. In the same spirit, the amount of Zakat will be spent on the needy Muslims only and not among the non-Muslims. Alms and charity can, however, be spent on the poor of other communities. This Hadith also tells us the wisest course of invitation and preaching.
1209 - وعن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ويقيموا الصلاة ويؤتوا الزكاة فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم وحسابهم على الله ] متفق عليه
1209. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "I have been commanded to fight people till they testify `La ilaha illallah' (there is no true god except Allah) that Muhammad (PBUH) is his slave and Messenger, and they establish Salat, and pay Zakat; and if they do this, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account.''
[Al-Bukhari and Muslim].
Commentary: "Except when justified by law'' means that after the acceptance of Islam, if someone commits a crime which is punishable by Hadd this will be certainly imposed on him, or her, i.e., cutting of hand in case of theft, one hundred stripes or stoning to death in case of fornication, capital punishment in retaliation for murdering an innocent person. In this Hadith the words "it is for Allah to call them to account'' means that if they are not sincere in the acceptance of Islam and would put up an appearance of Islam like hypocrites, or would commit a crime which is liable for Hadd but is somehow not detected by the Islamic court or authorities concerned, they will be taken to account for it by Allah, that is Allah will decide about them on the Day of Judgement. It is evident from this Hadith that so long as Kufr is present in this world, it is necessary to wage Jihad against it to finish it off, and so long as all the disbelievers do not openly accept Islam and adopt the Islamic way of life, Muslims are duty-bound to make Jihad against them.
1210 - وعن أبي هريرة رضي الله عنه قال : لما توفي رسول الله صلى الله عليه و سلم وكان أبو بكر رضي الله عنه وكفر من كفر من العرب فقال عمر رضي الله عنه : كيف تقاتل الناس وقد قال رسول الله صلى الله عليه و سلم : [ أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله فمن قالها فقد عصم مني ماله ونفسه إلا بحقه وحسابه على الله ] ؟ فقال أبو بكر : والله لأقاتلن من فرق بين الصلاة والزكاة فإن الزكاة حق المال والله لو منعوني عقالا كانوا يؤدونه إلى رسول الله صلى الله عليه و سلم لقاتلتهم على منعه . قال عمر : فوالله ما هو إلا أن رأيت الله قد شرح صدر أبي بكر للقتال فعرفت أنه الحق . متفق عليه
1210. Abu Hurairah (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) passed away, Abu Bakr (May Allah be pleased with him) was appointed as his successor (caliph). Amongst the Arabs some men apostatised. Abu Bakr (May Allah be pleased with him) resolved to fight them. `Umar bin Al-Khattab (May Allah be pleased with him) said to Abu Bakr: "How can you fight them when the Messenger of Allah (PBUH) has declared: `I have been commanded to fight people till they testify La ilaha illallah (there is no true god except Allah); and if they do it, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account." Upon this Abu Bakr (May Allah be pleased with him) said: "By Allah, I would definitely fight him who makes distinction between Salat and the Zakat, because it is an obligation upon the rich to pay Zakat. By Allah I will fight them even to secure the piece of rope which they used to give to the Messenger of Allah (PBUH).'' `Umar (May Allah be pleased with him) said: "I realized that Allah opened the heart of Abu Bakr (May Allah be pleased with him) for fighting those who refused to pay Zakat, and I fully recognized that Abu Bakr ¨(May Allah be pleased with him) was right.''
[Al-Bukhari and Muslim].
Commentary: This Hadith brings into prominence the excellence of Abu Bakr As-Siddiq's determination, religious firmness and deep understanding of the Islamic law. It also tells us that one who does not accept that Zakat is obligatory in Islam, is a Kafir like the one who renounces Salat. The stand taken by Abu Bakr was ultimately accepted by all the Companions of the Prophet (PBUH), and this is how they unanimously agreed to wage Jihad against those who refused to pay Zakat. This unanimous consent on the issue of Zakat was based on the order of Shari`ah.
1211 - وعن أبي أيوب رضي الله عنه أن رجلا قال للنبي صلى الله عليه و سلم : أخبرني بعمل يدخلني الجنة . قال : [ تعبد الله لا تشرك به شيئا وتقيم الصلاة وتؤتي الزكاة وتصل الرحم ] متفق عليه
1211. Abu Ayyub (May Allah be pleased with him) reported: A man said to the Prophet (PBUH): "Direct me to a deed which may admit me to Jannah.'' Upon this he (the Messenger of Allah (PBUH)) said, "Worship Allah and never associate anything with Him in worship, establish Salat, pay Zakat, and strengthen the ties of kinship.''
[Al-Bukhari and Muslim].
Commentary: This Hadith mentions the compassion for relatives along with the Salat and Saum which are obligatory in Islam. It indicates the importance of compassion for relation in Islam. The term `strengthen the ties of kinship' implies nice treatment of one's relatives regardless of circumstances, maintenance of contact with them and fulfillment of the requirements of relationship with them.
1212 - وعن أبي هريرة رضي الله عنه أن أعرابيا أتى النبي صلى الله عليه و سلم فقال : يا رسول الله دلني على عمل إذا عملته دخلت الجنة . قال : [ تعبد الله لا تشرك به شيئا وتقيم الصلاة وتؤتي الزكاة المفروضة وتصوم رمضان ] قال : والذي نفسي بيده لا أزيد على هذا . فلما ولى قال النبي صلى الله عليه و سلم : [ من سره أن ينظر إلى رجل من أهل الجنة فلينظر إلى هذا ] متفق عليه
1212. Abu Hurairah (May Allah be pleased with him) reported: A bedouin came to the Prophet (PBUH) and said: "O Messenger of Allah! Direct me to a deed by which I may be entitled to enter Jannah.'' The Prophet (PBUH) said, "Worship Allah, and never associate anything with Him, establish Salat, pay the Zakat which has been enjoined upon you, and observe Saum of Ramadan.'' He (the bedouin) said: "By Him in Whose Hand my soul is, I will never add anything to these (obligations).'' When he turned his back, the Prophet (PBUH) said, "He who wants to see a man from the dwellers of Jannah, let him look at him (bedouin).''
[Al-Bukhari and Muslim].
Commentary:
1. The bedouin mentioned in this Hadith was a new Muslim and for this reason the Prophet (PBUH) told him some essential obligations of Islam so that he did not feel over-burdened with exhortation. Imam At-Tabarani said: "This Hadith and its like was addressed to bedouins who were newly -- converted to Islam. The Prophet (PBUH) told them no more than to fulfill the main obligatory acts of Islam so that they would not feel over-burdened, and therefore bored.'' Following the Divine injunctions in a gradual manner is very important. For once the hearts of the newly converted start to open to the understanding of the Divine injuctions, they will automatically start practising the optional and voluntary acts of devotion with a view to gain Allah's reward and pleasure.
2. There are two categories of people who have been granted Jannah. First, those who are called Al-`Asharah Al-Mubashsharah. They are ten most distinguished of the Prophet's followers whose entrance into Jannah was foretold by the Prophet (PBUH) himself. Second, some other persons who were given glad tidings of Jannah by the Prophet (PBUH). The bedouin mentioned in this Hadith is a case in point. The Prophet (PBUH) also declared Hasan and Hussain, the two sons of `Ali (May Allah be pleased with them), the chiefs of young-men of Jannah and also gave glad tidings of Jannah to his wives and his daughter Fatimah (May Allah be pleased with him).
1213 - وعن جرير بن عبد الله رضي الله عنه قال : بايعت النبي صلى الله عليه و سلم على إقام الصلاة وإيتاء الزكاة والنصح لكل مسلم . متفق عليه
1213. Jarir bin `Abdullah (May Allah be pleased with him) reported: I pledged allegiance to the Prophet (PBUH) to establish Salat, to pay the Zakat and to have the welfare of every Muslim at heart.
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned and has been repeated here for its relevance to this chapter. Here the phrase "To pledge allegiance to establish Salat'' and "to pay the Zakat'' means acceptance of Islam because these are such important articles of Islam that one cannot think of Islam without them. Allegiance to them is, in other words, allegiance to Islam. It is a pledge which was taken by the Prophet (PBUH) from everyone who embraced Islam. He would also take a pledge for Jihad when there was a need for it. The third pledge is pledge of Khalifah which was taken by Khulafa Ar-Rashidun (the rightly-guided caliphs) and subsequently the Muslim rulers. These are the three pledges which are proved from the rightly-guided Muslims. The oath accepted by mystics and spiritual guides is an innovation of the later times - much after the Khair-ul-Qurun, that is the first three generations of Muslims.
1214 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من صاحب ذهب ولا فضة لا يؤدي منها حقها إلا إذا كان يوم القيامة صفحت له صفائح من نار فأحمي عليها في نار جهنم فيكوى بها جنبه وجبينه وظهره كلما بردت أعيدت له في يوم كان مقداره خمسين ألف سنة حتى يقضى بين العباد فيرى سبيله إما إلى الجنة وإما إلى النار ] قيل : يا رسول الله فالإبل ؟ قال : [ ولا صاحب إبل لا يؤدي منها حقها ومن حقها حلبها يوم وردها إلا إذا كان يوم القيامة بطح لها بقاع قرقر أوفر ما كانت لا يفقد منها فصيلا واحدا تطؤه بأخفافها وتعضه بأفواهها كلما مر عليه أولاها رد عليه أخراها في يوم كان مقداره خمسين ألف سنة حتى يقضى بين العباد فيرى سبيله إما إلى الجنة وإما إلى النار ] قيل : يا رسول الله فالبقر والغنم ؟ قال : [ ولا صاحب بقر ولا غنم لا يؤدي منها حقها إلا إذا كان يوم القيامة بطح لها بقاع قرقر لا يفقد منها شيئا ليس فيها عقصاء ولا جلحاء ولا عضباء تنطحه بقرونها وتطؤه بأظلافها كلما مر عليه أولاها رد عليه أخراها في يوم كان مقداره خمسين ألف سنة حتى يقضى بين العباد فيرى سبيله إما إلى الجنة وإما إلى النار ] قيل : يا رسول الله فالخيل ؟ قال : [ الخيل ثلاثة : هي لرجل وزر وهي لرجل ستر وهي لرجل أجر . فأما التي هي له وزر فرجل ربطها رياء وفخرا ونواء على أهل الإسلام فهي له وزر . وأما التي له ستر فرجل ربطها في سبيل الله ثم لم ينس حق الله في ظهورها ولا رقابها فهي له ستر . وأما التي هي له أجر فرجل ربطها في سبيل الله لأهل الإسلام في مرج أو روضة فما أكلت من ذلك المرج أو الروضة من شيء إلا كتب له عدد ما أكلت حسنات وكتب له عدد أرواثها وأبوالها حسنات ولا تقطع طولها فاستنت شرفا أو شرفين إلا كتب الله له عدد آثارها وأوراثها حسنات ولا مر بها صاحبها على نهر فشربت منه ولا يريد أن يسقيها إلا كتب الله له عدد ما شربت حسنات ] قيل : يا رسول الله فالحمر ؟ قال : [ ما أنزل علي في الحمر شيء إلا هذه الآية الفاذة الجامعة { فمن يعمل مثقال ذرة خيرا يره ومن يعمل مثقال ذرة شرا يره }] ( الزلزلة 5 ) متفق عليه . وهذا لفظ مسلم
1214. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Any person who possesses gold or silver and does not pay what is due on it (i.e., the Zakat); on the Day of Resurrection, sheets of silver and gold would be heated for him in the fire of Hell and with them his flank, forehead and back will be branded. When they cool down, they will be heated again and the same process will be repeated during the day the measure whereof will be fifty thousand years. (This would go on) until Judgement is pronounced among (Allah's) slaves, and he will be shown his final abode, either to Jannah or to Hell.'' It was asked, "How about someone who owns camels and does not pay what is due on him (i.e., their Zakat)?'' He (PBUH) replied, "In the same way the owner of camels who does not discharge what is due in respect of them (their due includes their milking on the day when they are taken to water) will be thrown on his face or on his back in a vast desert plain on the Day of Resurrection and they will trample upon him with their hoofs and bite him with their teeth. As often as the first of them passes him, the last of them will be made to return during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah's) slaves, he will be shown his final abode either to Jannah or to Hell.'' It was (again) asked: "O Messenger of Allah, what about cows (cattle) and sheep?'' He (PBUH) said, "If anyone who possesses cattle and sheep and does not pay what is due on them (i.e., their Zakat); on the Day of Resurrection, he will be thrown on his face in a vast plain desert. He will find none of the animals missing with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample upon him with their hoofs. As often as the first of them passes him, the last of them will be made to return to him during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah's) slaves; and he will be shown his final abode either to Jannah or to Hell.'' It was asked: "O Messenger of Allah, what about the horses?'' Upon this he (PBUH) said, "The horses are of three types. One, which is a burden for the owner; another which is a shield, and another one which makes its owner entitled to reward. The one for whom these are a burden is the person who rears them for show or for pride or for causing injury to the sentiments of the Muslims. They will be a cause of torment for their owners. The one for whom these are a shield is the person who rears them for the sake of Allah but does not forget the Right of Allah concerning their backs and their necks (i.e., he lets a needy ride on them), and so they are a shield for him. Those which bring reward to the one who rears them in pastures and gardens are the ones that are used in the Cause of Allah (Jihad) by the Muslims. Whatever they eat from the meadows and the gardens will be recorded on his behalf as good deeds so much so that their droppings and urine will be counted for an equal number of good deeds for him. Even when they break their tying rope and every height from which they climb and every hoofprint which they leave will be counted as a good deed on behalf of the owner. When their owner leads them through a stream from which they drink, though he does not intend to quench their thirst, yet Allah would record for him the quantity (of water) of what they would drink on his behalf as good deeds.'' It was asked: "O Messenger of Allah, what about the donkeys?'' Upon this he (PBUH) said, "Nothing has been revealed to me in regard to the donkeys in particular except this one Verse of a comprehensive nature: "So whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it.''' (99: 8,9).
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that those people who do not pay Zakat on their property will be punished with this same property which will become an anguish for them on the Day of Resurrection.
The phrase "and he will be shown his final abode, either to Jannah or to Hell'' clearly means that this would happen on the Day of Judgement and the punishment to defaulters would be given before one's entry into Jannah or Hell. If Almighty Allah will consider this punishment sufficient for a Muslim, He will send him to Jannah, otherwise He will consign him to Hell. In case he is a Muslim, he will be ultimately sent to Jannah (after suffering the punishment in Hell) otherwise, he will be sent to Hell, where he will live for ever.
The phrase "As often as the first of them passes him, the last of them will be made to return'' means that the process will be repeated again and again. Some people say that there is some alteration in the wording of this Hadith. According to them the correct wording is: "When the first camel will have passed, the last in the line will be returned on him''. This wording makes the text more orderly and evident and this is how it occurs in some of the narrations. Allah knows the truth.
In this Hadith the words "Fi sabilillah'', (for the sake of Allah, or in the Cause of Allah) have been repeated twice in connection with horses. In the first instance these words are used for noble intention. That is to fulfill humanly needs with it so that one does not have to beg them from others. In the second instance these words stand for Jihad. That is one breeds horses to make use of them in Jihad. The breeding of horses with this intention is eligible to reward, while in the former case is a means of covering one's poverty.
217 - باب وجوب صوم رمضان وبيان فضل الصيام وما يتعلق به
Chapter 217
The Excellence of Observing Saum (Fasts) during Ramadan
قال الله تعالى ( البقرة 183 ) : { يا أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم } إلى قوله تعالى : { شهر رمضان الذي أنزل فيه القرآن هدى للناس وبينات من الهدى والفرقان فمن شهد منكم الشهر فليصمه ومن كان مريضا أو على سفر فعدة من أيام أخر } الآية . وأما الأحاديث فقد تقدمت في الباب الذي قبله
Allah, the Exalted, says:
"O you who believe! the fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious). (Fasting) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know. The month of Ramadan in which was revealed the Qur'an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must fast that month, and whoever is ill or on a journey, the same number (of days which one did not fast must be made up) from other days.'' (2:183-185)
1215 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ قال الله عز و جل : كل عمل ابن آدم له إلا الصيام فإنه لي وأنا أجزي به والصيام جنة فإذا كان يوم صوم أحدكم فلا يرفث ولا يصخب فإن سابه أحد أو قاتله فليقل إني صائم والذي نفس محمد بيده لخلوف فم الصائم أطيب عند الله من ريح المسك للصائم فرحتان يفرحهما : إذا أفطر فرح بفطره وإذا لقي ربه فرح بصومه ] متفق عليه . وهذا لفظ رواية البخاري
وفي رواية له : [ يترك طعامه وشرابه وشهوته من أجلي الصيام لي وأنا أجزي به والحسنة بعشر أمثالها ]
وفي رواية لمسلم : [ كل عمل ابن آدم يضاعف الحسنة بعشر أمثالها إلى سبعمائة ضعف قال الله تعالى : { إلا الصوم فإنه لي وأنا أجزي به يدع شهوته وطعامه من أجلي } للصائم فرحتان : فرحة عند فطره وفرحة عند لقاء ربه ولخلوف فيه أطيب عند الله من ريح المسك ]
1215. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah the Exalted and Majestic said: `Every act of the son of Adam is for him, except As-Siyam (the fasting) which is (exclusively) for Me, and I will reward him for it.' Fasting is a shield. When anyone of you is observing fast, he should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, he should say: `I am fasting.' By Him in Whose Hand the soul of Muhammad is, the breath of one observing Saum is sweeter to Allah than the fragrance of musk. The one who fasts, experiences two joys: he feels pleasure when he breaks the fast. He is joyful by virtue of his fast when he meets his Rubb.''
[Al-Bukhari and Muslim].
In a narration by Al-Bukhari, the Messenger of Allah (PBUH) said, "Allah says: `(The person observing Saum) has abstained from food and drink, and sexual pleasures for My sake; fasting is for Me, and I will bestow its reward. Every good deed has ten times its reward'.''
In a narration by Muslim, the Messenger of Allah (PBUH) said, "The reward of every (good) deed of a person is multiplied from ten to seven hundred times. Allah (SWT) says: `The reward of observing Saum is different from the reward of other good deeds; Saum is for Me, and I Alone will give its reward. The person observing Saum abstains from food and drink only for My sake.' The fasting person has two joyous occasions, one at the time of breaking his fast, and the other at the time of meeting his Rubb. Surely, the breath of one observing Saum is better smelling to Allah than the fragrance of musk.''
Commentary: "Khuluf'', is the smell that comes from the mouth of person who observes Saum. It results from the thirst and hunger which he has to suffer during the Saum. The Hadith not only tells us the merits of Saum but also brings into focus the true significance of it. Saum is not thus mere abstention from food, drink and sexual intercourse, but also keeping away from all evils and vices and embracing virtues.
1216 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من أنفق زوجين في سبيل الله نودي من أبواب الجنة : يا عبد الله هذا خير . فمن كان من أهل الصلاة دعي من باب الصلاة ومن كان من أهل الجهاد دعي من باب الجهاد ومن كان من أهل الصيام دعي من باب الريان ومن كان من أهل الصدقة دعي من باب الصدقة ] قال أبو بكر رضي الله عنه : بأبي أنت وأمي يا رسول الله ما على من دعي من تلك الأبواب من ضرورة فهل يدعى أحد من تلك الأبواب كلها ؟ فقال : [ نعم وأرجو أن تكون منهم ] متفق عليه
1216. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who spends a pair in the way of Allah will be called from the gates of Jannah: `O slave of Allah! This gate is better for you' and one who is constant in Salat (prayer), will be called from the Gate of Salat; and whoever is eager in fighting in the Cause of Allah, will be called from the Gate of Jihad; and who is regular in observing Saum will be called from Ar-Raiyan Gate. The one who is generous in charity will be called from the Gate of Charity.'' Abu Bakr (May Allah be pleased with him) said: "O Messenger of Allah (PBUH)! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. Will anybody be called from all of those gates?'' He replied, "Yes, and I hope that you will be one of them.''
[Al-Bukhari and Muslim].
Commentary: "Pair'' means two; in other channels of transmission, it has been explained thus: "They asked him, `Pair of what?' He (PBUH) said, `A pair of horses, cows or camels'.'' "Pair'' in this Hadith, however, can be all-inclusive; i.e., fasting two days or performing two prayers, etc. This Hadith also mentions special distinction of Abu Bakr As-Siddiq (May Allah be pleased with him) and the esteem in which he was held by the Prophet (PBUH). It also transpires from this Hadith that one can praise such a person right on his face about whom one does not fear that it will make him proud. This Hadith has also an inducement for giving in Sadaqah two instead of a single item.
1217 - وعن سهل بن سعد رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن في الجنة بابا يقال له الريان يدخل منه الصائمون يوم القيامة لا يدخل منه أحد غيرهم يقال : أين الصائمون ؟ فيقومون لا يدخل منه أحد غيرهم فإذا دخلوا أغلق فلم يدخل منه أحد ] متفق عليه
1217. Sahl bin Sa`d (May Allah be pleased with him): The Prophet (PBUH) said, "In Jannah there is a gate which is called Ar-Raiyan through which only those who observe Saum (fasting) will enter on the Day of Resurrection. None else will enter through it. It will be called out, "Where are those who observe fasting?'' So they will stand up and proceed towards it. When the last of them will have entered, the gate will be closed and then no one will enter through that gate.''
[Muslim].
Commentary: This Hadith tells us about the special distinction of those who observe Saum. "Only those who observe Saum'' signify the faithful who not only observe Saum during the month of Ramadan but also frequently observe voluntary fasts over and above the obligatory ones, otherwise Saum of Ramadan are compulsory for every Muslim. Similar is the case of the people of Salat, people of Sadaqah and people of Jihad, who have been mentioned in the preceding Ahadith otherwise all Muslims are on par so far as the Salat, Sadaqah, etc., are concerned.
1218 - وعن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من عبد يصوم يوما في سبيل الله إلا باعد الله بذلك اليوم وجهه عن النار سبعين خريفا ] متفق عليه
1218. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Every slave of Allah who observes Saum (fasting) for one day for the sake of Allah, Allah will draw his face farther from Hell-fire to the extent of a distance to be covered in seventy years.''
[Al-Bukhari and Muslim].
Commentary: "Every slave of Allah'' includes men, women, the free and the unfree, because they are slaves of Allah. The Hadith highlights the excellence of fasting for the sake of Allah which will serve, on the Day of Resurrection, as shield against Hell-fire.
1219 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه ] متفق عليه
1219. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who observes fasting during the month of Ramadan with Faith while seeking its reward from Allah, will have his past sins forgiven.''
[Al-Bukhari and Muslim].
Commentary: "Sins'' here means minor sins which relate to the Rights of Allah.
1220 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا جاء رمضان فتحت أبواب الجنة وغلقت أبواب النار وصفدت الشياطين ] متفق عليه
1220. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When Ramadan begins, the gates of Jannah are opened, the gates of Hell are closed, and the devils are chained.''
[Al-Bukhari and Muslim].
Commentary: This is a special distinction of the month of Ramadan during which Muslims become more inclined towards the worship of Allah. They pay greater attention to the recitation of the Qur'an, remembrance of Allah, worship, and seeking pardon for sins.
1221 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ صوموا لرؤيته وأفطروا لرؤيته فإن غبي عليكم فأكملوا عدة شعبان ثلاثين ] متفق عليه . وهذا لفظ البخاري
وفي رواية مسلم : [ فإن غم عليكم فصوموا ثلاثين يوما ]
1221. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Observe Saum (fast) on sighting the crescent and terminate it on sighting it (the new moon), but if the sky is cloudy before you, then complete the number (thirty days) of the month.''
[Al-Bukhari and Muslim].
Commentary: The words "Ghabiya'', and "Ghumma'', both have the same meanings, namely clouded sky or sky overcast with clouds, as a result of which the moon is not visible. In that case, the injunction is that thirty days of the month be completed. If the moon of Ramadan is not sighted on the 29th Sha`ban, then its thirty days be completed and Ramadan's Saum be started on the next day. Similarly, if the moon for the month of Shawwal is not sighted on the 29th of Ramadan, thirty days of Saum must be completed before celebrating `Eid-ul-Fitr. This means that the sighting of the moon is necessary for keeping the Saum of Ramadan. Counting by celestial system is not sufficient for this purpose. Moreover, the evidence of reliable witnesses for the crescent of Ramadan and the evidence of two dependable witnesses for the crescent of Shawwal are sufficient. This amount of evidence will fulfill the requirement of sighting the moon. Whether the sighting of the moon at one place is sufficient for another place is controversial and arguments of both the groups of `Ulama', who support and oppose it, are based on this Hadith. The group which contend that the sighting of the moon at one place is valid for another holds that the words "Sumu" and "Aftiru" are addressed to all the Muslims, and for this reason the sighting at one place holds good for another place. The group which holds that the sighting of the moon at one place is not enough for the Muslims of other localities contend that the words are addressed to the people who have actually sighted the moon. The Muslims of the localities of other areas who have not sighted the moon are not addressed by these words. They say that the sighting of the moon goes with each area according to which they will decide about starting of Saum and celebrating `Eid. There is a third group also, which is of the opinion that for such areas which are in close proximity and do not have much difference in the timings of sunrise and sunset, the sighting of the moon at one place holds good for the other. In any case, it is a moderate view, which can be implemented without fear of its being wrong. According to this view, at least in one country the sighting of the moon at one place holds good for all other areas.
218 - باب الجود وفعل المعروف والإكثار من الخير في شهر رمضان والزيادة من ذلك في العشر الأواخر منه
Chapter 218
The Excellence of Spending out Charity during Ramadan
1222 - عن ابن عباس رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم أجود الناس وكان أجود ما يكون في رمضان حين يلقاه جبريل وكان يلقاه جبريل في كل ليلة من رمضان فيدارسه القرآن فلرسول الله صلى الله عليه و سلم حين يلقاه جبريل أجود بالخير من الريح المرسلة ] متفق عليه
1222. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) was the most generous of the men; and he was the most generous during the month of Ramadan when Jibril visited him every night and recited the Qur'an to him. During this period, the generosity of Messenger of Allah (PBUH) waxed faster than the rain bearing wind.
[Al-Bukhari and Muslim].
Commentary: This Hadith induces us to do two good things frequently and with full preparation in the month of Ramadan. First, benevolence and generosity so that people get maximum time for worship and reduce their mundane affairs during this month. Second, recitation of the Qur'an and Mudarsah, (reading and hearing the Qur'an from one another) as is done by two Huffaz in this manner. The reason for the stress on the Qur'an is that the Qur'an and the month of Ramadan are closely linked with each other. The Qur'an was revealed in this month.
1223 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم إذا دخل العشر أحيا الليل وأيقظ أهله وشد المئزر ] متفق عليه
1223. `Aishah (May Allah be pleased with him) reported: When the last ten nights (of Ramadan) would begin, the Messenger of Allah (PBUH) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship.
[Al-Bukhari and Muslim].
Commentary: The entire month of Ramadan is a spring season for virtues, worship and obedience of Allah, but its last ten days are the peak of this season of worship. Therefore, one must strive hard in the last ten days and nights of this month to follow the practice of the Prophet (PBUH), to seek the Pleasure of Allah and to attain the benefits of Lailat-ul-Qadr, which occurs during this period. The Prophet (PBUH) used to make special arrangement for observing I`tikaf, and we must also follow this practice of his.
219 - باب النهي عن تقدم رمضان بصوم بعد نصف شعبان إلا لمن وصله بما قبله أو وافق عادة له بأن كان عادته صوم يوم الإثنين والخميس فوافقه
Chapter 219
The Prohibition of Observing Saum (Fasting) after the Middle of Sha'ban
1224 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا يتقدمن أحدكم رمضان بصوم يوم أو يومين إلا أن يكون رجل كان يصوم صومه فليصم ذلك اليوم ] متفق عليه
1224. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Do not observe Saum (fasting) for a day or two days preceding Ramadan. However, if a person is in the habit of observing Saum on a particular day (which may fall on these dates), he may fast on that day.''
[Al-Bukhari and Muslim].
Commentary: "However, if a person is in the habit of observing Saum on a particular day'' means that if it is his routine to observe Saum on these days, then he can do so two days before the advent of Ramadan. The reason being that in that case his Saum will not be for the reception of Ramadan but a matter of routine. Some people have taken "one or two days before'' to mean the first two days of the second half of Shawwal on the grounds that some Ahadith contain prohibition of observing Saum in the second fortnight of Shawwal. Because of this injunction, it is not permissible to observe Saum in these days, except in case it is one's routine.
1225 - وعن ابن عباس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تصوموا قبل رمضان صوموا لرؤيته وأفطروا لرؤيته فإن حالت دونه غياية فأكملوا ثلاثين يوما ] رواه الترمذي وقال حديث حسن صحيح
[ الغياية ] بالغين المعجمة وبالياء المثناة من تحت المكررة وهي : السحابة
1225. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Do not observe Saum (fasting) before the advent of Ramadan. Observe Saum at sighting of the crescent of Ramadan and terminate it at sighting the crescent (of Shawwal). If the sky is overcast, complete (the month as) thirty (days).''
[At-Tirmidhi].
Commentary: "Before the advent of Ramadan'' here signifies the second half of Shawwal. That is, one should not observe voluntary Saum after 15th of Sha`ban so that one's vitality is maintained for the Saum of Ramadan approaching near. If the moon is not sighted due to clouds, then observing Saum should be started after completing thirty days of Sha`ban. Similarly, if the moon of the of Shawwal is not sighted, then thirty days of fasting Ramadan must be completed before celebrating `Eid-ul-Fitr.
1226 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا بقي نصف من شعبان فلا تصوموا ] رواه الترمذي وقال حديث حسن صحيح
1226. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When there comes the middle of Sha`ban, don't observe Saum (fasting).''
[At-Tirmidhi].
1227 - وعن أبي اليقظان عمار بن ياسر رضي الله عنه قال : من صام اليوم الذي يشك فيه فقد عصى أبا القاسم صلى الله عليه و سلم . رواه أبو داود والترمذي وقال حديث حسن صحيح
1227. `Ammar bin Yasir (May Allah be pleased with them) reported: He who observes the fast on a doubtful day, has in fact disobeyed Abul-Qasim, (i.e., Messenger of Allah (PBUH)).
[Abu Dawud and At-Tirmidhi].
Commentary: "Doubtful day'' here signifies the day of 30th Sha`ban. In other words, if the moon is not sighted on 29th of Sha`ban because of clouds and a person observes Saum, he will be in doubt whether it is the 30th of Sha`ban or the 1st of Ramadan. Thus, there is no need to observe Saum on a doubtful day, and one should complete thirty days of the month of Sha`ban.
220 - باب ما يقال عند رؤية الهلال
Chapter 220
Supplication at the Sight of the Crescent (At the outset of Every Lunar Month)
1228 - عن طلحة بن عبيد الله رضي الله عنه أن النبي صلى الله عليه و سلم كان إذا رأى الهلال قال : [ اللهم أهله علينا بالأمن والإيمان والسلامة والإسلام ربي وربك الله هلال رشد وخير ] رواه الترمذي وقال حديث حسن
1228. Talhah bin Ubaidullah (May Allah be pleased with him) reported: At the sight of the new moon (of the lunar month), the Prophet (PBUH) used to supplicate: "Allahumma ahillahu `alaina bil-amni wal-iman, was-salamati wal-Islam, Rabbi wa Rabbuk-Allah, Hilalu rushdin wa khairin (O Allah, let this moon appear on us with security and Iman; with safety and Islam. (O moon!) Your Rubb and mine is Allah. May this moon be bringing guidance and good).''
[At-Tirmidhi].
Commentary: After sighting the moon, one should recite the prayer which was recited by the Prophet (PBUH). The prayer cited in the text of this Hadith is one of them.
221 - باب فضل السحور وتأخيره ما لم يخش طلوع الفجر
Chapter 221
Merit of Suhur (Predawn meal in Ramadan) and the Excellence of Delaying having it till before Dawn
1229 - عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ تسحروا فإن في السحور بركة ] متفق عليه
1229. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Eat Suhur (predawn meal). Surely, there is a blessing in Suhur.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that Suhur is Masnun (Sunnah of the Prophet (PBUH)), even if one takes a small quantity of food. This meal is blessed and maintains one's energy and vitality during Saum. Against this, if a person goes to sleep after taking his dinner to save himself from the inconvenience of getting up before dawn or takes Suhur early will be, on one side, disobeying Messenger of Allah (PBUH) , while on the other side, he will be feeling hunger and thirst very early and very much as he himself has increased the period of fasting by not taking the Suhur. Subhan Allah! How the weaknesses of man have been taken into account in the teachings of Islam while suitable provision has been provided to overcome them!
1230 - وعن زيد بن ثابت رضي الله عنه قال : تسحرنا مع رسول الله صلى الله عليه و سلم ثم قمنا إلى الصلاة . قيل : كم كان بينهما ؟ قال : قدر خمسون آية . متفق عليه
1230. Zaid bin Thabit (May Allah be pleased with him) reported: We took Suhur (predawn meal) with the Messenger of Allah (PBUH) and then we stood up for (Fajr) Salat (prayer). It was asked: "How long was the gap between the two?'' He replied: "The time required for the recitation of fifty Ayat.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that Suhur should be taken towards the end of its timing. This is the Sunnah of the Prophet (PBUH). One should, however, take care that it is done before dawn.
1231 - وعن ابن عمر رضي الله عنهما قال كان لرسول الله صلى الله عليه و سلم مؤذنان : بلال وابن أم مكتوم فقال رسول الله صلى الله عليه و سلم : [ إن بلالا يؤذن بليل فكلوا واشربوا حتى يؤذن ابن أم مكتوم ] قال : ولم يكن بينهما إلا أن ينزل هذا ويرقى هذا . متفق عليه
1231. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) had two Mu'adhdhin: Bilal and Ibn Umm Maktum (May Allah be pleased with them). The Messenger of Allah (PBUH) said, "Bilal proclaims Adhan [call to Salat (prayer)] at fag end of night, so eat and drink till Ibn Umm Maktum pronounces Adhan.'' Ibn `Umar (May Allah be pleased with them) added: And the gap between their Adhan was not more than the time spent in one's getting down and the other's climbing (the minaret).
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that in the days of the Prophet (PBUH) there used to be two Mu'adhdhin and two Adhan in the morning. The first Adhan was meant to warn the people who were taking the Suhur meals that the time for the Suhur was about to finish and they should make preparation for Fajr prayer. Soon after that there was a second Adhan by another Mu'adhdhin which signified that the time for food was finished and people should attend to Salat. This practice was, however, terminated later so much so that we do not find it even in the times of the Companions of the Prophet (PBUH) and that of At-Tabi`un (the successors of the Prophet's Companions) and Tabi`ut-Tabi`in (the followers of the Successors). In any case, this practice can be revived.
So far, the question of time between the two Adhan is concerned, `Ulama' have stated that after announcing the Adhan, Bilal used to be engaged in prayer, etc., and waited for the daybreak. When the time for the daybreak drew near, he would then come down and inform Ibn Umm Maktum who would then make Wudu', and then proceed to call the Adhan at the beginning of the daybreak. (Ibn Allan).
1232 - وعن عمرو بن العاص رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ فصل ما بين صيامنا وصيام أهل الكتاب أكلة السحر ] رواه مسلم
1232. `Amr bin Al-`As (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The difference between our observance of Saum (fasting) and that of the people of the Scriptures is Suhur (predawn meal in Ramadan).''
[Muslim].
Commentary: We learn from this Hadith that Suhur is a distinctive mark with which Allah has blessed the Muslim Ummah.
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