40 hadith on bayt few hadith without reference, there reference number is in search...mode
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1- inshallaah same hadith will in arabic soon.......
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Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Belief - 17th Rabi al-Thani 1433 (10th March 2012)
Narrated 'Ubada bin As-Samit (Radi-Allahu 'anhu):
who took part in the battle of Badr and was a Naqib (a person heading a
group of six persons), on the night of Al-'Aqaba pledge:
Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said while a group of his
companions were around him,
"Swear allegiance to me for:
1. Not to join anything in worship along with Allah.
2. Not to steal.
3. Not to commit illegal sexual intercourse.
4. Not to kill your children.
5. Not to accuse an innocent person (to spread such an accusation among
people).
6. Not to be disobedient (when ordered) to do good deed."
The Prophet (Sallallahu 'Alaihi Wa Sallam) added: "Whoever among you
fulfills his pledge will be rewarded by Allah. And whoever indulges in any
one of them (except the ascription of partners to Allah) and gets the
punishment in this world, that punishment will be an expiation for that
sin. And if one indulges in any of them, and Allah conceals his sin, it is
up to Him to forgive or punish him (in the Hereafter)." 'Ubada bin As-Samit
(Radi-Allahu 'anhu) added: "So we swore allegiance for these." (points to
Allah's Apostle (Sallallahu 'Alaihi Wa Sallam))
Bukhari Vol. 1 : No. 17
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Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Knowledge - 28th Rabi al-Thani 1433 (21st March 2012)
Narrated Muawiya (Radi-Allahu 'anhu):
I heard Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) saying, "If Allah
wants to do good to a person, He makes him comprehend the religion. I am
just a distributor, but the grant is from Allah. (And remember) that this
nation (true Muslims) will keep on following Allah's teachings strictly and
they will not be harmed by any one going on a different path till Allah's
order (Day of Judgment) is established."
Bukhari Vol. 1 : No. 71
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question no. 1 - what is bayt
answer 1- bayt is very important sunnah of all the prophet, as we can see in quran and sahi hadith,
bayt is the oath which given by a resider of present community, that he/she will not harm or corupt or criminilise the organisation,
bayt is taken by everyreligion and every organisation, it is practise as old as humanbeing on earth,
it was also in shaitanic religion,
as many people
question no. 2 - on whome we have to take bayt
question no. 3 - what are qualities to be required to give a bayt
question no. 4 - whethere a person can take a bayt who is not following fully sharia.
http://realmuhammad.info/Aqabah.html
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Abu Hurairah (radi Allahu anhu) narrated that Allah’s Messenger (sal Allahu alaihi wa sallam) said, “There are three types of people Allah will neither speak to on the Day of Resurrection nor purify them from sins, and they shall have a painful punishment. They are:
(1) A man possessing superfluous water (more than he needs) on a way and he withholds it from travelers.
(2) A man who gives a Bai’a (pledge) to an Imam (ruler) and gives it only for worldly benefits; if the Imam gives him what he wants, he abides by his pledge, otherwise he does not fulfill his pledge.
(3) A man who sells something to another man after the Asr prayer and swears by Allah (a false oath) that he has been offered so much for it whereupon the buyer believes him and buys it although in fact the seller has not been offered such a price.” [The Book of Al-Ahkam: Sahih Bukhari]
Hoarding what one has an excess of while others need it, especially a necessity like water, is a major sin. The enormity of this sin can be judged by the fact that Allah (subhana wa ta’ala) will neither look at such hoarders on the Day of Judgement, nor purify them of their sins, but in fact punish them with a painful punishment.
The second major sin mentioned in this hadith is disregarding one’s pledge to an Imam. There are two types of pledges (Bai’a). The minor one can be a pledge of obedience given to a ruler or religious leader but the major pledge (Bai’a) is the one given to the Khaleefa. It is the major pledge that is required of every Muslim man and woman. Disobeying the Imam who rules according to the Hukm (laws) of Allah (subhana wa ta’ala), for the sake of one’s personal desires is an enormous sin.
The Khaleefa is called the Imam because the Khaleefa is also the supreme religious authority. This is signified by his leading the Muslims in prayer as was done by the Prophet (sal Allahu alaihi wa sallam) and by the Khulafa Abu Bakr, Umar, Uthman, Ali (radi Allahu anhum) and all the scores of Khulafa that came after them. In fact, the Prophet’s desire to have Abu Bakr (radi Allahu anhu) take over the leadership of the Muslims after his death, is indicated by the fact that he appointed Abu Bakr (radi Allahu anhu) to lead the Muslims in prayer in his mosque while he lay in his final illness.
The third major sin mentioned in this hadith is lying in order to sell an item. Lying is an enormity although one couldn’t imagine that, were one to see with what ease and frequency Muslims lie these days. This very practice, of swearing falsehoods in order to sell an item at a certain price, has become commonplace and standard practice in Muslim societies.
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http://dailyhadith.adaptivesolutionsinc.com/hadith/Discarding-the-Sunnah.htm
Rasul Allah (sal Allahu alaihi wasallam) said: “Let me not find one of you, reclining on his couch, when he hears something regarding what I have commanded or forbidden saying: ‘We do not know. What we found in Allah's Book we have followed.’ [Abu Daud]
This is a good description of the casual attitude with which some Muslims, unfortunately, discard the Sunnah of our Prophet (sal Allahu alaihi wasallam). Allah (subhana wa ta’ala) repeatedly links obedience of Allah to obedience of His Messenger. Allah (subhana wa ta’ala) says: “And whoever obeys the Messenger, thereby obeys Allah.” (4:80) and “Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it.” (59:7) Innumerable ayaat of the Quran itself condemn having a ‘Quran only’ approach. To divorce the Sunnah from Islam is to render Islam ineffective. For example, the Quran says to pray but without the Sunnah how would we know how to pray?
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Hadith 4, Whoever removes himself from the Jama'at (the unified Muslim Ummah) by a handspan then he has taken Islam from his neck until he returns, Whoever dies and does not have a leader of the Jama'at over him then his death is a death of jahiliyya (Hakim)
B: Islam obligates obedience to the consented ruler, which should be considered alongside other ahadith explaining the specific circumstance when dissension and even rebellion is permitted (such as when the ruler rules by other than Islam).
C: The pledge of allegiance referred to in the hadith is the pledge taken between the ruled and ruler, as exemplified by the Prophet and the companions after him, to rule the people by the Quran and Sunnah and in return to be obeyed.
D: The "death of jahiliyya" is an indication in the narration that to die without having the pledge of allegiance upon one's neck is prohibited, and therefore the existence of the pledge of allegiance is obligatory, which in turn necessitates the existence of the Khalifah with whom that pledge is made as mentioned by scholars such as Imam Taftazani, and also Shah Waliullah Dahlawi (in his book originally written in Persian izalatul khafa an khilafatul Khulafaa).
E: In the second of the narrations this point is made explicit, with the wording of the hadith being "does not have leader of the group (of Muslims) over him" explaining what is meant in the first narration by the metaphor "without the pledge of allegiance upon his neck".
F: To establish the Khilafah is in turn obligatory from the principle "whatever leads to a wajib is wajib", and this is an obligation which encompasses all of the people due to the generality indicated in the use " من " (whoever).
Hadith with commentary each week, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
Next: Obligation of a single ruler »
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B: The order in the hadith to kill the latter of the two presupposes that all other ways to remove the second of the claimed Khalifahs have been exhausted.
C: Since it is known that the blood of a Muslim is sanctified, the order to kill the second of the two is another strong indication of the obligation of unitary rule, and raises the importance attached to the issue to one of life and death.
Hadith with commentary each week, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
Next: The Islamic Aqeedah is the basis for the State and its expansion »
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Hadith 7, I have been ordered to fight the people until they bear witness that there is no God except Allah and that I am the Messenger of Allah and they establish the prayer and give the Zakat. (Muslim/ Bukhari)
B: The first narration is evidence of this point since it makes deviation from the Islamic Aqeedah the basis for rebelling against the rule, in other words the rule becomes illegitimate when it begins to implement anything which has not been derived from the Islamic Aqeedah in terms of legislation.
C: Other similar narrations mention not to raise the sword against the rulers as long as they establish prayer, or as long as they do not commit flagrant kufr, or they do not commit open sins against Allah (SWT). All of these indicate that it is the implementation and adherence to Islam that legitimizes their rule.
D: As Imam Nawawi mentioned, what is meant by open disbelief is open sin, which is clearly established by the proofs of Islam and is confirmed.
E: There are different positions amongst the scholars regarding when it becomes obligatory to actively remove the ruler, and Qadi Iyyad is narrated as holding that if there is clear evidence of disbelief and change to the Shari'ah and appearance of innovation then it becomes obligatory for the Muslims to work to remove him and replace him with a just ruler.
F: It should be noted that these narrations are all in respect to the tyrant ruler who in origin was legitimate and then his rule became corrupt, or within a system that is Islamic and it is only the ruler who needed correcting. In other words they are related to the correction of the ruler within the Islamic State if he went astray rather than these rulers today who never ruled according to any Islamic basis and their systems are un-Islamic in origin.
G: The second narration indicates that not only is the Islamic Aqeedah the basis of the authority and government but that the Messenger of Allah did not stop at that, rather he also legislated for Jihad and made it an obligation upon the Muslims in order to carry this Aqeedah to all people.
Hadith with commentary each week, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
Next: Principles of Sources of Law »
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B: If there is no clear direct text in the Quran and Sunnah for a specific issue - then the process of ijtihaad is for a scholar/ judge to exert the utmost effort to find the hukm shari' (rule of the Shari'ah) for what is confronting them.
C: The four agreed usool (basis) for rules according to the ahlul Sunnah are Quran, Sunnah, Ijma'a (consensus) and Qiyas (analogy/ reasoning).
Hadith with commentary each week, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
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1- inshallaah same hadith will in arabic soon.......
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Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Belief - 17th Rabi al-Thani 1433 (10th March 2012)
Narrated 'Ubada bin As-Samit (Radi-Allahu 'anhu):
who took part in the battle of Badr and was a Naqib (a person heading a
group of six persons), on the night of Al-'Aqaba pledge:
Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said while a group of his
companions were around him,
"Swear allegiance to me for:
1. Not to join anything in worship along with Allah.
2. Not to steal.
3. Not to commit illegal sexual intercourse.
4. Not to kill your children.
5. Not to accuse an innocent person (to spread such an accusation among
people).
6. Not to be disobedient (when ordered) to do good deed."
The Prophet (Sallallahu 'Alaihi Wa Sallam) added: "Whoever among you
fulfills his pledge will be rewarded by Allah. And whoever indulges in any
one of them (except the ascription of partners to Allah) and gets the
punishment in this world, that punishment will be an expiation for that
sin. And if one indulges in any of them, and Allah conceals his sin, it is
up to Him to forgive or punish him (in the Hereafter)." 'Ubada bin As-Samit
(Radi-Allahu 'anhu) added: "So we swore allegiance for these." (points to
Allah's Apostle (Sallallahu 'Alaihi Wa Sallam))
Bukhari Vol. 1 : No. 17
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Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Knowledge - 28th Rabi al-Thani 1433 (21st March 2012)
Narrated Muawiya (Radi-Allahu 'anhu):
I heard Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) saying, "If Allah
wants to do good to a person, He makes him comprehend the religion. I am
just a distributor, but the grant is from Allah. (And remember) that this
nation (true Muslims) will keep on following Allah's teachings strictly and
they will not be harmed by any one going on a different path till Allah's
order (Day of Judgment) is established."
Bukhari Vol. 1 : No. 71
====================================================================
question no. 1 - what is bayt
answer 1- bayt is very important sunnah of all the prophet, as we can see in quran and sahi hadith,
bayt is the oath which given by a resider of present community, that he/she will not harm or corupt or criminilise the organisation,
bayt is taken by everyreligion and every organisation, it is practise as old as humanbeing on earth,
it was also in shaitanic religion,
as many people
question no. 2 - on whome we have to take bayt
question no. 3 - what are qualities to be required to give a bayt
question no. 4 - whethere a person can take a bayt who is not following fully sharia.
http://realmuhammad.info/Aqabah.html
First pledge of al-Aqabah
Tabari VI p. 126
The following year, twelve of the Ansar came on the pilgrimage
and met Muhammad at al-Aqabah, this being the frist al-Aqabah, and took
an oath of allegiance to him according to the terms of the "pledge of
women".
A footnote in Tabari reads: "This was a pledge to accept
and practice the religion of Islam, but without any undertaking to
protect Muhammad."The Ansar (Medina Muslims) had, as we will see below,
not learned much about Islam in advance, but took the pledge in
confidence to Muhammad having good intentions.
This was before the duty of making war was laid upon them.
Clear enough. Shortly after, making war would become
religious duty in Islam. Everyone considering Islam to be a religion of
peace should be made aware of this. A long list of participants follows.
Ubadah b. al-Samit relates: "I was among those who were
present at the first al-Aqabah. There were twelve of us, and we took an
oath of allegiance to him according to the terms of the "pledge of
women," this being before the duty of making war was laid upon us."
Notice that the allegiance was sworn to Muhammad personally, not to Allah. The duty of making war is confirmed by an eyewitness.
The terms were that we should not associate anything with
Allah, should not steal, should not commit adultery, should not kill our
children, should not produce any lie we have devised between our hand
and feet, and should not disobey him in what was proper.
While Muhammad himself had broken or would break most of
these terms, we actually have here something from Muhammad that is not
evil or inhuman. The Arabs had a tradition for killing children they
could not feed or care for. The Hadith has no account of any Muslim ever
doing this. However, killing in general is not banned, and 'adultery'
is not defined at all. This was to have significant consequences later.
The ending "should not disobey him in what was proper."
rings a bit hollow, as Muhammad would himself be the final arbiter of
what was proper and what was wrong, and used this authority extensively.
If we fulfilled this, we should have paradise, and if we
committed any of these sins, we should be punished with the described
penalties in this world, which would be an expiation of them, while if
we concealed them to the Day of Ressurection, then the matter was in
Allah's hands; if he wished, He would punish us, and if He wished, He
would forgive us.
It is an open question what would happen to Muhammad for
violation of these terms, as we was the one giving them, not accepting
them. We know that he did not receive punishment for them during his
lifetime, so presumably the matter is in the hand of Allah, who is free
to do with Muhammad what he wishes. This somewhat despotic trait
contrasts with the rule of law of European tradition. The option to
simply hide your sins and have Allah proclaim final judgement at his
will looks like a lottery ticket on the consequences of bad behaviour.
The Second pledge of al-Aqabah
Tabari VI p. 130
Some of the Muslim Ansar went on the pilgrimage together with
polytheist pilgrims from their people, and when they came to Mecca, they
agreed to meet Muhammad at al-Aqabar in the middle of the days of al-tashriq.
Thus Allah wished to honor them, to aid his prophet, to make Islam and
its followers mighty, and to humiliate polytheism and its followers.
Might for Muslims and humiliation of infidels remain central
to Islam today. We see that the polytheists (the worst of infidels) and
the Muslims share identical pilgrimage rites, which have been
incorporated unmodified from polytheism to Islam. And at this point
Muslims and infidels seem to be coming along fine. Probably the key
difference between the two groups was that the Muslims recognized
Muhammad as the messenger of Allah, while the infidels did not.
Kab b. Malik, who was one of those present at al-Aqabah and swore the oath of allegiance to Muhammad, relates:
Also the second pledge of al-Aqabah was to Muhammad personally, not to Allah.
We set out among the pilgrims of our tribe, having prayed and
become instructed in our religion. When we set off on our journey and
left Medina, al-Bara said to us: "By Allah, I have made a decision, and I
do not know whether you will agree with it or not." We said: "What is
that?" and he said: "I have decided that I shall not turn my back to
this building (meaning the Kaaba) and that I shall pray toward it." We
said: "By Allah, we have not heard that our prophet prays in any other
direction than toward Syria, and we do not wish to differ from him." He
answered: "I shall pray toward the Kaaba." "We shall not do so," we
said.
A footnote in Tabari reads: Facing towards Syria means, of
course, facing towards Jerusalem as the Jews did. The final change of qiblah (direction faced in prayer), from Jerusalem to Mecca, occurred about February AD 624.
This teological squabble is ripe with implications. While the change of qiblah is traditionally thought to have taken place in AD 624, this is contradicted by substantial archeological evidence, namely the qiblah
of all mosques constructed in the 7th century. They all points towards
Jerusalem, except one: The Dome of Rock in Jerusalem itself, which has
none. Possibly, the change of qiblah has been edited into the
text at a later point in time. Throughout the Quran, many stories about
the sancticity of the Kaaba exist, and it is often seen as an object of
worship itself. This analysis, however, leads down a dangerous path, as
one of the basic Islamic tenets is that none has the right to be
worshipped except Allah.
The many contradicting creation accounts of the Kaaba are
hard to take seriously. They simply cannot all be true. But the hadith
does present one piece of archeological evidence that points to a
completely different origin: While reconstruction the Kaaba in the early
days of Muhammad, the Arabs came across a stone with an inscription in
Syriac, quoting the Bible. The Kaaba might originally have been an
abadoned church, worshipped as holy by the Arabs, and then populated
with the ever-popular stone idols of Arabia.
One may wonder, of course, what is so important about the
direction to bend down in prayer. After all, Allah is supposed to be
present everywhere, and the actual direction should matter little. Since
Muhammad were in conflict with the Jews over his status as a prophet
(or Messiah) of their tradition, the choice of Jerusalem for prayer
direction might be seen as part of an attempt to substantiate that
claim.
In any case, the direction of prayer is sunnah, an
example set by Muhammad, and still followed by Muslims worldwide. More
deliberation over the correct bending direction follows until we return
to al-Aqabah:
Then we went on the pilgrimage, and agreed to meet Muhammad at al-Aqabah in the middle of the days of al-tashriq.
When we had finished the pilgrimage, the night came upon us when we had
promised to meet Muhammad. We had concealed our purpose from the
polytheists among our people who were with us.
We spent that night encamped with our people, but when a third
of the night had gone by, we left our encampment to meet Muhammad. We
slipped away secretly, moving as silently as sand grouse, and met in the
ravine of al-Aqabah.
Possibly the Muslims simply pretended to still be
polytheists. Being a Muslim at this time is a very clandestine affair,
slipping away to secret meetings at night and all.
The Pledge
Tabari VI p. 133
We were seventy men and two women. We gathered in the ravine
to wait for Muhammad. He came to us accompanied by his paternal uncle
al-Abbas b. Abd al-Muttalib, who at that time still adhered to the
religion of his people, but wished to be present when his nephew as
negotiating and to see that there was a firm agreement.
Interesting to have an independent watcher over this agreement.
When he had sat down, al-Abbas b. Abd al-Muttalib was the
first to speak, and said: "Poeple of the Khazraj (the Arabs used to call
the Ansar, the Khazraj and the Aws together, by the name of the
Khazraj), you know what Muhammad's position is among us. We have
protected him against those of our people who have the same religious
views as ourselves. He is held in honour by his own people and is safe
in his country.
Actually, this is an obvious misrepresentation.
He is determined to leave them and to join you, so if you
think that you can fulfil the promises which you made in inviting him to
come to you and can defend him against his enemies, then assume the
responsibilities which you have taken upon yourselves. But if you think
that you will abandon him and hand him over after he has come to you,
then leave him alone now, for he is honored by his people and is safe in
his country."
The strife between Muhammad and the Meccans had been going on for a decade, and had only been temporarily settled through the Quraysh bargain
compromise. Soon after this pledge, they'd even be an attempt on
Muhammad's life. But elevating the status of Muhammad has a purpose:
We said to him: "We have heard what you have said. Speak,
Messenger of Allah, and choose what you want for yourself and your
Lord." Muhammad spoke, recited the Quran, summoned us to Allah, and made
us desirous of Islam.
A pity that the actual words of Muhammad are not preserved.
It would be interesting to see the details of what he promised the
Muslims in return for the pledge that follows.
Then he said: "I will enter a contract of allegiance with you,
provided that you protect me as you would with your wives and
children."
His personal security was a matter of primary importance to
Muhammad. It's a bit different from the attitude of Jesus when he faced
danger. Possibly the fear of being orphaned still lingers.
Then al-Bara b. Marur took his hand and said: "By Him who sent
you with the truth, we shall defend you as we would our womenfolk.
Administer the oath of allegience to us, O Messenger of Allah, for we
are men of war and men of coats of mail; we have inherited this from
generation to generation."
Obviously, this is the kind of protection Muhammad desires.
He was interrupted as he was speaking to Muhammad by Aby
al-Haytham b. al-Tayyihan, the confederate of the Banu Abd al-Ashhal,
who said: "O Messenger of Allah, there are ties between us and other
people which we shall have to sever (meaning the Jews). If we do this
and Allah gives us victory, will you perhaps return to your own people
and leave us?"
This is a good question. Muhammad is about to make the
final step of breaking with his clan, and the Medina Muslims wish to
make sure that he will not, a few years down the line, act in a similar
manner to them.
Muhammad smiled and then said: "Rather, blood is blood, and
blood shed without retaliation is blood shed without retaliation. You
are of me and I am of you. I shall fight whoever you fight and make
peace with whomever you make peace with."
While the first statement is egnimatic, the final answer is
clear: Muhammad will be of Medina (actually still named Yathrib) from
now on.
Then he said: "Appoint twelve representatives (naqib)
from among you for me, who will see to their people's affairs." They
appointed twelve representatives, nine from the Khazraj and three from
the Aws.
It is amazing how Muhammad is permitted to rule the Medina
Muslims from day 1. He has no track record of rulership and no miracles
to show for his new religion. The confidence people have in Muhammad is
nothing short of amazing.
Muhammad said to the representatives: "You are to see to your
people's affairs; you are a surity for them, as the disciples were for
Jesus, son of Mary, and I am for my people." They agreed to this.
It's a bit confusing who exactly is a surity for who. But
this casting himself in the role of Jesus certainly goes down well with
the Muslims, who for centuries have seen the Jews having a much more
organized religion than themselves, but guarding their spiritual
treasures jealously. The Jews have traditionally had very strict
conditions for converting to their religion, and even after a millenium
their religion didn't dominate the Arab peninsula.
The Terms
Tabari VI p. 133
When they gathered to take the oath of allegiance to Muhammad,
al-Abbas b. Ubadah said: "People of the Khazraj, do you know what you
are pledging yourselves to in swearing allegiance to this man?" "Yes,"
they said. He continued: "In swearing allegiance to him, you are
pledging yourselves to wage war against all mankind."
Timeout. What exactly is going on here? Just how deeply is
war to be entrenched into Islam? Isn't religion about saving people from
evil, about settling conflicts peacefully, refraining from doing harm?
While defending religious people from attack is meaningful, these terms
go much beyond this.
If you think that when your wealth is exhausted by misfortune
and your nobles are depleted by death, you will give him up, then stop
now, for by Allah, it is disgrace in this world and the next."
This elaboration wasn't much better.
But if you think that you will be faithful to the promises
which you made in inviting him, even if you wealth is exhausted and your
nobles killed, then take him, for, by Allah, he is the best thing for
you in this world and the next." They answered: "We shall take him even
if it brings the loss of our wealth and the killings of our nobles. What
shall we gain in return for this, O Messenger of Allah, if we are
faithful?"
Somehow, this devastation and killing comes across as not
very good. Hopefully Muhammad has something good to offer in return for
the potential destruction of their wealth and clans?
He answered: "Paradise."
There is no doubt that after the pain, suffering and death
they promise to endure, Paradise would be a nice change. After all, it
is oft-repeated that this world has nothing useful to offer, and
everything it contains belongs to Allah anyway. Of course, the Muslims
have no way to verify that Muhammad is actually in a position to deliver
on his promise. But their confidence in him is so great that it doesn't
matter.
It is good to know that Muhammad truely is the Messenger of
Allah, as witnessed by the Quran, and that there should be no risk that
Satan would
cast false relevation on the tounges of prophets. Also, the "War is
deceit" statement by Muhammad only applies to enemies of Islam, not to
his own followers, no need to worry. This pledge given in the dark of
night should not be suspected to be deceitful or diabolic.
"Stretch out your hand," they said. He stretched out his hand, and they swore allegiance to him.
At least now we know what promises have been made and what is
in store for the future. In another translation of Tabari, the Muslims
stretch their arms rather than their hands towards Muhammad. This seems
reasonable, as stretching merely a hand doesn't accomplish much. Even
today members of organisations such as Hamas and Hezbollah greet their
leaders with stretching of their right arms.
A Satanic Encounter
Tabari VI p. 135
When we had all sworn the oath of allegiance to Muhammad,
Satan shouted from the top of al-Aqabah in the most piercing voice I
have ever heard: "People of the stations [sacrificial grounds] of Mina,
do you want a blameworthy [a mocking reference to Muhammad] person and
the apostates [people who have changed their religion] with him who have
gathered together to wage war on you?"
No need to speculate that Satan might have been present at
al-Aqabah that night. He was, on a night that can be considered the
founding moment of Islam as an independent religion. One might
reasonably expected the company of Allah instead. Satan, while
committing the sin of mocking Muhammad, got one thing right: Muhammad
and the Muslims had declared war on their clan, on polytheism and on
mankind at large.
Muhammad said: "What does the enemy of Allah say? This is the
[devil] Azabb of al-Aqabah, the son of the devil Azyab. Listen, Enemy of
Allah. By Allah, I shall deal with you!"
At least Muhammad seems to know who he's dealing with. A
footnote in Tabari reads: "Nothing further is known about this matter."
This is so both for where Muhammad got to know the name of who he was
addressing, and for any possible follow-ups to his promise to deal with
Satan later.
Parting
Tabari VI p. 135
Muhammad told them to disperse to their encampments, and
al-Abbas b. Ubadah said to them: "By Him who sent you with the truth, if
you wish we shall fall upon the people of Mina with our swords
tomorrow." Muhammad replied: "We have not been commanded to do this; go
back to your encampments."
This is weird. Al-Abbas seems to be ready to follow the
suggestion from Satan? Muhammad discards the idea, but not on the ground
that it's from Satan. Eventually this is actually what would take
place.
We went back to our beds and slept upon them until the
morning, when the chief men of Quraysh came to us in our encampments and
said to us: "Men of the Khazraj, we have heard that you have come to
this companion of ours to take him from our midst and to swear an oath
of allegiance to him to wage war against us. By Allah, there is no tribe
of the Arabs between whom and ourselves we should be more unwilling for
war to break out than you."
Crystal clear. Muhammad and the Muslims want war. The Quraysh, in contrast, want to maintain peace.
Those of the polytheists of our people who were there
immediately swore to them by Allah that nothing of the sort had taken
place and they knew nothing about it. They were telling the truth, for
they did not know.
Of course the Muslims kept quiet about their pledge and their plans.
We looked at one another, and the men of Quraysh rose up,
among them al-Harith b. Hisham, who was wearing a pair of new sandals. I
(Kab b. Malik) spoke a few words as though I wished to associate all of
our people with what the polytheists had said; "Abu Jabir, can you not
get sandals like those of this young man of Quraysh (that is al-Harith)
that you are one of our chiefs?"
The Muslims thread gently over the issue of their new loyalty.
Al-Harith heard these words, took the sandals off his feet,
and threw them at me, saying: "By Allah, put them on your feet!" Abu
Jabir said: "Gently! By Allah, you have annoyed the young man! Give him
back his sandals." I replied: "By Allah, I will not! It is a good omen.
If the omen proves true, I shall plunder him." This is Kab b. Malik's
account of al-Aqabah and he witnessed there.
With Muslims readying themself for plunder, the scene is
set for the future of Islam. This night and this pledge may be
considered the beginning of Islam as we know it. The fact that the
person relating the story has the same name as the gatekeeper of Hell
should be regarded as merely a coincidence.
The chapter ends with various accounts of how the hostility
between the Muslims and the Quraysh increased after this, leading to
the eventual decision for the Muslims to emigrate to Medina. For a
change, this event has no direct Quranic commentary.
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Hadith Explanation
Three Enormities
Abu Hurairah (radi Allahu anhu) narrated that Allah’s Messenger (sal Allahu alaihi wa sallam) said, “There are three types of people Allah will neither speak to on the Day of Resurrection nor purify them from sins, and they shall have a painful punishment. They are:
(1) A man possessing superfluous water (more than he needs) on a way and he withholds it from travelers.
(2) A man who gives a Bai’a (pledge) to an Imam (ruler) and gives it only for worldly benefits; if the Imam gives him what he wants, he abides by his pledge, otherwise he does not fulfill his pledge.
(3) A man who sells something to another man after the Asr prayer and swears by Allah (a false oath) that he has been offered so much for it whereupon the buyer believes him and buys it although in fact the seller has not been offered such a price.” [The Book of Al-Ahkam: Sahih Bukhari]
Hoarding what one has an excess of while others need it, especially a necessity like water, is a major sin. The enormity of this sin can be judged by the fact that Allah (subhana wa ta’ala) will neither look at such hoarders on the Day of Judgement, nor purify them of their sins, but in fact punish them with a painful punishment.
The second major sin mentioned in this hadith is disregarding one’s pledge to an Imam. There are two types of pledges (Bai’a). The minor one can be a pledge of obedience given to a ruler or religious leader but the major pledge (Bai’a) is the one given to the Khaleefa. It is the major pledge that is required of every Muslim man and woman. Disobeying the Imam who rules according to the Hukm (laws) of Allah (subhana wa ta’ala), for the sake of one’s personal desires is an enormous sin.
The Khaleefa is called the Imam because the Khaleefa is also the supreme religious authority. This is signified by his leading the Muslims in prayer as was done by the Prophet (sal Allahu alaihi wa sallam) and by the Khulafa Abu Bakr, Umar, Uthman, Ali (radi Allahu anhum) and all the scores of Khulafa that came after them. In fact, the Prophet’s desire to have Abu Bakr (radi Allahu anhu) take over the leadership of the Muslims after his death, is indicated by the fact that he appointed Abu Bakr (radi Allahu anhu) to lead the Muslims in prayer in his mosque while he lay in his final illness.
The third major sin mentioned in this hadith is lying in order to sell an item. Lying is an enormity although one couldn’t imagine that, were one to see with what ease and frequency Muslims lie these days. This very practice, of swearing falsehoods in order to sell an item at a certain price, has become commonplace and standard practice in Muslim societies.
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http://dailyhadith.adaptivesolutionsinc.com/hadith/Discarding-the-Sunnah.htm
Discarding the Sunnah
Rasul Allah (sal Allahu alaihi wasallam) said: “Let me not find one of you, reclining on his couch, when he hears something regarding what I have commanded or forbidden saying: ‘We do not know. What we found in Allah's Book we have followed.’ [Abu Daud]
This is a good description of the casual attitude with which some Muslims, unfortunately, discard the Sunnah of our Prophet (sal Allahu alaihi wasallam). Allah (subhana wa ta’ala) repeatedly links obedience of Allah to obedience of His Messenger. Allah (subhana wa ta’ala) says: “And whoever obeys the Messenger, thereby obeys Allah.” (4:80) and “Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it.” (59:7) Innumerable ayaat of the Quran itself condemn having a ‘Quran only’ approach. To divorce the Sunnah from Islam is to render Islam ineffective. For example, the Quran says to pray but without the Sunnah how would we know how to pray?
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http://ahadith.co.uk/sixtysultaniyya.php?tid=3
Obligation of the Khilafah
Hadith 3, Whoever removes his hand from obedience (to the ruler) will meet Allah with no proof for himself, and whoever dies without the pledge of allegiance (to the ruler) upon his neck dies a death of jahiliyya (Muslim).Hadith 4, Whoever removes himself from the Jama'at (the unified Muslim Ummah) by a handspan then he has taken Islam from his neck until he returns, Whoever dies and does not have a leader of the Jama'at over him then his death is a death of jahiliyya (Hakim)
Commentary:
A: These ahadith show the obligatory nature of unity upon the Truth, with the expression "by a handspan" indicating that any disunity however small is forbidden.B: Islam obligates obedience to the consented ruler, which should be considered alongside other ahadith explaining the specific circumstance when dissension and even rebellion is permitted (such as when the ruler rules by other than Islam).
C: The pledge of allegiance referred to in the hadith is the pledge taken between the ruled and ruler, as exemplified by the Prophet and the companions after him, to rule the people by the Quran and Sunnah and in return to be obeyed.
D: The "death of jahiliyya" is an indication in the narration that to die without having the pledge of allegiance upon one's neck is prohibited, and therefore the existence of the pledge of allegiance is obligatory, which in turn necessitates the existence of the Khalifah with whom that pledge is made as mentioned by scholars such as Imam Taftazani, and also Shah Waliullah Dahlawi (in his book originally written in Persian izalatul khafa an khilafatul Khulafaa).
E: In the second of the narrations this point is made explicit, with the wording of the hadith being "does not have leader of the group (of Muslims) over him" explaining what is meant in the first narration by the metaphor "without the pledge of allegiance upon his neck".
F: To establish the Khilafah is in turn obligatory from the principle "whatever leads to a wajib is wajib", and this is an obligation which encompasses all of the people due to the generality indicated in the use " من " (whoever).
Hadith with commentary each week, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
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Weekly Sultaniyya Hadith Source Week No: 06
Obligation of a single ruler
Hadith 5, If the pledge of allegiance is given to 2 rulers (Khalifatain), kill the latter of them. (Muslim)Commentary:
A: Additional proof used by the consensus that it is not permitted for the Muslims to have more than one Khalifah at any given time, as explained by Imam Nawawi as a proof for the ijma'a on the issue, and indicated by previous ahadith as well.B: The order in the hadith to kill the latter of the two presupposes that all other ways to remove the second of the claimed Khalifahs have been exhausted.
C: Since it is known that the blood of a Muslim is sanctified, the order to kill the second of the two is another strong indication of the obligation of unitary rule, and raises the importance attached to the issue to one of life and death.
Hadith with commentary each week, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
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Weekly Sultaniyya Hadith Source Week No: 07
The Islamic Aqeedah is the basis for the State and its expansion
Hadith 6, It has been narrated on the authority of Junida bin Abu Umayya who said: We called upon 'Ubada bin as-Samit who was ill and said to him: May God give you health - narrate to us a tradition which God may prove beneficial (to us) and which you have heard from the Messenger of Allah . He said: The Messenger of Allah called us and we took the oath of allegiance to him. Among the injunctions he made binding upon us was: Listening and obedience (to the Amir) in our pleasure and displeasure, in our adversity and prosperity, even when somebody is given preference over us, and without disputing the delegation of powers to a man duly invested with them (Obedience shall be accorded to him in all circumstances) He said: except when you see clear kufr/ disbelief which you have proof from Allah (Muslim).Hadith 7, I have been ordered to fight the people until they bear witness that there is no God except Allah and that I am the Messenger of Allah and they establish the prayer and give the Zakat. (Muslim/ Bukhari)
Commentary:
A: It is not permitted for anything within the basis of the State to be derived from other than the Islamic Aqeedah. So its constitution and its laws must be taken from the Shari'ah.B: The first narration is evidence of this point since it makes deviation from the Islamic Aqeedah the basis for rebelling against the rule, in other words the rule becomes illegitimate when it begins to implement anything which has not been derived from the Islamic Aqeedah in terms of legislation.
C: Other similar narrations mention not to raise the sword against the rulers as long as they establish prayer, or as long as they do not commit flagrant kufr, or they do not commit open sins against Allah (SWT). All of these indicate that it is the implementation and adherence to Islam that legitimizes their rule.
D: As Imam Nawawi mentioned, what is meant by open disbelief is open sin, which is clearly established by the proofs of Islam and is confirmed.
E: There are different positions amongst the scholars regarding when it becomes obligatory to actively remove the ruler, and Qadi Iyyad is narrated as holding that if there is clear evidence of disbelief and change to the Shari'ah and appearance of innovation then it becomes obligatory for the Muslims to work to remove him and replace him with a just ruler.
F: It should be noted that these narrations are all in respect to the tyrant ruler who in origin was legitimate and then his rule became corrupt, or within a system that is Islamic and it is only the ruler who needed correcting. In other words they are related to the correction of the ruler within the Islamic State if he went astray rather than these rulers today who never ruled according to any Islamic basis and their systems are un-Islamic in origin.
G: The second narration indicates that not only is the Islamic Aqeedah the basis of the authority and government but that the Messenger of Allah did not stop at that, rather he also legislated for Jihad and made it an obligation upon the Muslims in order to carry this Aqeedah to all people.
Hadith with commentary each week, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
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Principles of Sources of Law
Hadith 8, "How will you judge if a case is brought to you?" Mu'ath replied "I would judge by the Book of Allah" to which the Prophet (SAW) asked "And if you do not find (an answer) in the book of Allah?" Mu'ath said "Then by the sunnah of the Messenger of Allah." The Prophet (SAW) then asked "and if you do not find (an answer) in the Sunnah or the Book of Allah" to which Mu'ath replied he would exert his own opinion (meaning ijtihaad based upon the Qur'an and Sunnah) (Abu Dawud/ Ahmed)Commentary:
A: Confirmation that the two principle sources of guidance and legislation for Muslims is the Quran and the authentic Sunnah.B: If there is no clear direct text in the Quran and Sunnah for a specific issue - then the process of ijtihaad is for a scholar/ judge to exert the utmost effort to find the hukm shari' (rule of the Shari'ah) for what is confronting them.
C: The four agreed usool (basis) for rules according to the ahlul Sunnah are Quran, Sunnah, Ijma'a (consensus) and Qiyas (analogy/ reasoning).
Hadith with commentary each week, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
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| The word "pledge" appear 45 time(s) in 29 hadith(s) in Muslim translation. |
| (1) It is narrated on the authority of Jarir that he observed I gave pledge of allegiance to the Messenger of Allah (may peace and blessings be upon him) on the observance of prayer, payment of Zakat, and sincerity and well-wishing for every Muslim. (Book #001, Hadith #0101) |
| (2) Sufyan narrated on the authority of Ziyad b. 'Ilaqa that he heard Jarir b. 'Abdullah saying: I pledged allegiance to the Apostle of Allah may peace and blessings be upon him) on sincerity and well-wishing for every Muslim. (Book #001, Hadith #0102) |
| (3) Abu Huraira narrated on the authority of Abu Bakr that the Messenger of Allah (may peace be upon him) said: Three are the persons with whom Allah would neither speak on the Day of Resurrection, nor would He look towards them, nor would purify them (from sins), and there would be a tormenting chastisement for them: a person who in the waterless desert has more water (than his need) and he refuses to give it to the traveller and a person who sold a commodity to another person in the afternoon and took an oath of Allah that he had bought it at such and such price and he (the buyer) accepted it to be true though it was not a fact, and a person who pledged allegiance to the Imam but for the sake of the world (material gains). And if the Imam bestowed on him (something) out of that (worldly riches) he stood by his allegiance and if he did not give him, he did not fulfil the allegiance. (Book #001, Hadith #0196) |
| (4) Thabit b. Dahhak reported that he pledged allegiance to the Messenger of Allah (may peace be upon him) under the Tree, and verily the Messenger of Allah (may peace be upon him) observed: He who took an oath of a religion other than Islam, in the state of being a liar, would became so, as he professed. He who killed himself with a thing would be tormented on the Day of Resurrection with that very thing. One is not obliged to offer votive offering of a thing which is not in his possession. (Book #001, Hadith #0201) |
| (5) It is narrated on the authority of Ibn Shamasa Mahri that he said: We went to Amr b. al-As and he was about to die. He wept for a long time and turned his face towards the wall. His son said: Did the Messenger of Allah (may peace be upon him not give you tidings of this? Did the Messenger of Allah (may peace be upon him) not give you tidings of this? He (the narrator) said: He turned his face (towards the audience) and said: The best thing which we can count upon is the testimony that there is no god but Allah and that Muhammad is the Apostle of Allah. Verily I have passed through three phases. (The first one) in which I found myself averse to none else more than I was averse to the Messenger of Allah (may peace be upon him) and there was no other desire stronger in me than the one that I should overpower him and kill him. Had I died in this state, I would have been definitely one of the denizens of Fire. When Allah instilled the love of Islam in my heart, I came to the Apostle (may peace be upon him) and said: Stretch out your right hand so that may pledge my allegiance to you. He stretched out his right hand, I withdrew my hand, He (the Holy Prophet) said: What has happened to you, O 'Amr? replied: I intend to lay down some condition. He asked: What condition do you intend to put forward? I said: should be granted pardon. He (the Holy Prophet) observed: Are you not aware of the fact that Islam wipes out all the previous (misdeeds)? Verily migration wipes out all the previous (misdeeds), and verily the pilgrimage wipes out all the (previous) misdeeds. And then no one as or dear to me than the Messenger of Allah and none was more sublime in my eyes than he, Never could I, pluck courage to catch a full glimpse of his face due to its splendour. So if I am asked to describe his features, I cannot do that for I have not eyed him fully. Had I died in this state had every reason to hope that I would have bee among the dwellers of Paradise. Then we were responsible for certain things (in the light of which) I am unable to know what is in store for me. When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah. (Book #001, Hadith #0220) |
| (6) Ibn 'Abbas reported: I participated in the Fitr prayer with the Apostle of Allah (may peace be upon him) and Abu Bakr, 'Umar and 'Uthman, and all of them observed this prayer before the Khutba, and then he (the Holy Prophet) delivered the sermon. Then the Apostle of Allah (may peace be upon him) descended (from the pulpit) and I (perceive) as if I am seeing him as he is commanding people with his hand to sit down. He then made his way through their (assembly) till he came to the women. Bilal was with him. He then recited (this verse): O Prophet, when believing women come to thee giving thee a pledge that they will not associate aught with Allah" (lx. 12) till he finished (his address to) them and then said: Do you conform to it (what has been described in the verse)? Only one woman among them replied: Yes, Apostle of Allah, but none else replied. He (the narrator) said: It could not be ascertained who actually she was. He (the Holy Prophet) exhorted them to give alms. Bilal stretched his cloth and then said: Come forward with alms. Let my father and mother be taken as ransom for you. And they began to throw rings and ringlets in the cloth of Bilal. (Book #004, Hadith #1923) |
| (7) Umm 'Atiyya reported that the Messenger of Allah (may peace be upon him) took pledge from us (including this promise) that we would not lament. Only five amongst us fulfilled the promise, and one of them (who fulfilled the promise) was Umm Sulaim. (Book #004, Hadith #2037) |
| (8) Hafsa narrated on the authority of Umm 'Atiyya that she said: When this verse was revealed:" When believing women came to thee giving thee a pledge that they will not associate aught with Allah, and will not disobey thee in good" (lx. 12), she (Umm Atiyya) said: In (this pledge) was also included wailing. I said: Messenger of Allah I except members of such a tribe who helped me (in lamentation) during pre-Islamic days, there is left no alternative for me, but that I should also help them. Upon this the Messenger of Allah (may peace be upon him) said: (Yes) but only in case of the members of such a tribe. (Book #004, Hadith #2038) |
| (9) Malik al-Ashja'i reported: We, nine, eight or seven men, were in the company of the Messenger of Allah (may peace be upon him) and he said: Why don't you pledge allegiance to the Messenger of Allah? -while we had recently pledged allegiance. So we said: Messenger of Allah, we have already pledged allegiance to you. He again said: Why don't you pledge allegiance to the Messenger of Allah? And we said: Messenger of Allah, we have already pledged allegiance to you. He again said: Why don't you pledge allegiance to the Messenger of Allah? We stretched our hands and said: Messenger of Allah. we have already pledged allegiance to you. Now tell (on what things) should we pledge allegiance to you. He said I (You must pledge allegiance) that you would worship Allah only and would not associate with Him anything, (and observe) five prayers, and obey- (and he said onething in an undertone) -that you would not beg people of anything. (And as a consequence of that) I saw that some of these people did not ask anyone to pick up the whip for them if it fell down. (Book #005, Hadith #2270) |
| (10) Abu Qatada al-Ansari (Allah be pleased with him) reported that the Messenger of Allah (may peace be upon him) was asked about his fasting. The Messenger of Allah (may peace be upon him) felt annoyed. Thereupon 'Umar (Allah be pleased with him) said: We are pleased with Allah as the Lord, with Islam as our Code of Life, with Muhammad as the Messenger and with our pledge (to you for willing and cheerful submission) as a (sacred) commitment. He was then asked about perpetual fasting, whereupon he said: He neither fasted nor did he break it, or he did not fast and he did not break it. He was then asked about fasting for two days and breaking one day. He (the Holy Prophet) said: And who has strength enough to do it? He was asked about fasting for a day and breaking for two days, whereupon he said: May Allah bestow upon us strength to do it. He was then asked about fasting for a day and breaking on the other, whereupon he said: That is the fasting of my brother David (peace be upon him). He was then asked about fasting on Monday, whereupon he said: It was the day on which I was born. on which I was commissioned with prophethood or revelation was sent to me, (and he further) said: Three days' fasting every month and of the whole of Ramadan every year is a perpetual fast. He was asked about fasting on the day of 'Arafa (9th of Dhu'I-Hijja), whereupon he said: It expiates the sins of the preceding year and the coming year. He was asked about fasting on the day of 'Ashura (10th of Muharram), whereupon be said: It expiates the sins of the preceding year. (Imam Muslim said that in this hadith there is a) narration of Imam Shu'ba that he was asked about fasting on Monday and Thursday, but we (Imam Muslim) did not mention Thursday for we found it as an error (in reporting). (Book #006, Hadith #2603) |
| (11) Abu Huraira (Allah be pleased with him) reported: Allah's Messenger (may peace be upon him) said to us as we were at Mina: We would observe halt tomorrow at-Khaif of Banu Kinanah, where (the polytheists) had taken an oath on unbelief, and that was that the Quraish and Banu Kinanah had, pledged against Banu Hashim and Banu Muttalib that they would neither marry nor do any transaction with them unless they deliver Allah's Messenger (way peace be upon him) to them. And (this pledge was) taken at this (place) Muhassab. (Book #007, Hadith #3014) |
| (12) 'A'isha (Allah be pleased with her) reported that Allah's Messenger (may peace be upon him) bought some grain from a Jew on credit and gave him a coat-of- mail of his as a pledge. (Book #010, Hadith #3902) |
| (13) 'A'isha (Allah be pleased with her) reported: Allah's Messenger (may peace be upon him) bought from a Jew grain (as loan) and pledged him his iron coat-of-mail. (Book #010, Hadith #3903) |
| (14) 'A'isha (Allah be pleased with her) reported that Allah's Messenger (may peace be upon him) bought from a Jew grain for a specified time; and gave him iron coat-of-mail of his as a pledge. (Book #010, Hadith #3904) |
| (15) 'Ubida b. as-Samit reported: Allah's Messenger (may peace be upon him) took (a pledge) from us as he took from the women that we will not associate anything with Allah and we will not steal, and we will not commit adultery, and we will not kill our children, and we will not bring calumny upon one another. And he who amongst you fulfils (this pledge), his reward rests with Allah, and he upon whom amongst you is imposed the prescribed punishment and that is carried out, that is his expiation (for that sin), and he whose (sins) were covered by Allah, his matter rests with Allah. He may punish him if He likes or may forgive him if He so likes. (Book #017, Hadith #4237) |
| (16) It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them. (Book #019, Hadith #4294) |
| (17) It is reported by Zuhri that this tradition was narrated to him by Malik b. Aus who said: Umar b. al-Khattab sent for me and I came to him when the day had advanced. I found him in his house sitting on his bare bed-stead, reclining on a leather pillow. He said (to me): Malik, some people of your tribe have hastened to me (with a request for help). I have ordered a little money for them. Take it and distribute it among them. I said: I wish you had ordered somebody else to do this job. He said: Malik, take it (and do what you have been told). At this moment (his man-servant) Yarfa' came in and said: Commander of the Faithful, what do you say about Uthman, Abd al-Rabman b. 'Auf, Zubair and Sa'd (who have come to seek an audience with you)? He said: Yes, and permitted them. so they entered. Then he (Yarfa') came again and said: What do you say about 'Ali and Abbas (who are present at the door)? He said: Yes, and permitted them to enter. Abbas said: Commander of the Faithful, decide (the dispute) between me and this sinful, treacherous, dishonest liar. The people (who were present) also said: Yes. Commander of the Faithful, do decide (the dispute) and have mercy on them. Malik b. Aus said: I could well imagine that they had sent them in advance for this purpose (by 'Ali and Abbas). 'Umar said: Wait and be patient. I adjure you by Allah by Whose order the heavens and the earth are sustained, don't you know that the Messenger of Allah (may peace be upon him) said:" We (prophets) do not have any heirs; what we leave behind is (to be given in) charity"? They said: Yes. Then he turned to Abbas and 'Ali and said: I adjure you both by Allah by Whose order the heavens and earth are sustained, don't you know that the Messenger of Allah (may peace be upon him) said:" We do not have any heirs; what we leave behind is (to be given in) charity"? They (too) said: Yes. (Then) Umar said: Allah, the Glorious and Exalted, had done to His Messenger (may peace be upon him) a special favour that He has not done to anyone else except him. He quoted the Qur'anic verse:" What Allah has bestowed upon His Apostle from (the properties) of the people of township is for Allah and His Messenger". The narrator said: I do not know whether he also recited the previous verse or not. Umar continued: The Messenger of Allah (may peace be upon him) distrbuted among you the properties abandoned by Banu Nadir. By Allah, he never preferred himself over you and never appropriated anything to your exclusion. (After a fair distribution in this way) this property was left over. The Messenger of Allah (may peace be upon him) would meet from its income his annual expenditure, and what remained would be deposited in the Bait-ul-Mal. (Continuing further) he said: I adjure you by Allah by Whose order the heavens and the earth are sustained. Do you know this? They said: Yes. Then he adjured Abbas and 'All as he had adjured the other persons and asked: Do you both know this? They said: Yes. He said: When the Messenger of Allah (may peace be upon him) passed away, Abu Bakr said:" I am the successor of the Messenger of Allah (may peace be upon him)." Both of you came to demand your shares from the property (left behind by the Messenger of Allah). (Referring to Hadrat 'Abbas), he said: You demanded your share from the property of your nephew, and he (referring to 'Ali) demanded a share on behalf of his wife from the property of her father. Abu Bakr (Allah be pleased with him) said: The Messenger of Allah (may peace be upon him) had said:" We do not have any heirs; what we leave behind is (to be given in) charity." So both of you thought him to be a liar, sinful, treacherous and dishonest. And Allah knows that he was true, virtuous, well-guided and a follower of truth. When Abu Bakr passed away and (I have become) the successor of the Messenger of Allah (may peace be upon him) and Abu Bakr (Allah be pleased with him), you thought me to be a liar, sinful, treacherous and dishonest. And Allah knows that I am true, virtuous, well-guided and a follower of truth. I became the guardian of this property. Then you as well as he came to me. Both of you have come and your purpose is identical. You said: Entrust the property to us. I said: If you wish that I should entrust it to you, it will be on the condition that both of you will undertake to abide by a pledge made with Allah that you will use it in the same way as the Messenger of Allah (may peace be upon him) used it. So both of you got it. He said: Wasn't it like this? They said: Yes. He said: Then you have (again) come to me with the request that I should adjudge between you. No, by Allah. I will not give any other judgment except this until the arrival of the Doomsday. If you are unable to hold the property on this condition, return it to me. (Book #019, Hadith #4349) |
| (18) It has been narrated on the authority of Jabir that the Messenger of Allah (may peace be upon him) said: Who will kill Ka'b b. Ashraf? He has maligned Allah, the Exalted, and His Messenger. Muhammad b. Maslama said: Messenger of Allah, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). So, Muhammad b. Maslama came to Ka'b and talked to him, referred to the old friendship between them and said: This man (i. e. the Holy Prophet) has made up his mind to collect charity (from us) and this has put us to a great hardship. When be heard this, Ka'b said: By God, you will be put to more trouble by him. Muhammad b. Maslama said: No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan. He said: What will you mortgage? He said: What do you want? He said: pledge me your women. He said: You are the most handsome of the Arabs; should we pledge our women to you? He said: pledge me your children. He said: The son of one of us may abuse us saying that he was pledged for two wasqs of dates, but we can pledge you (cur) weapons. He said: All right. Then Muhammad b. Maslama promised that he would come to him with Harith, Abu 'Abs b. Jabr and Abbad b. Bishr. So they came and called upon him at night. He came down to them. Sufyan says that all the narrators except 'Amr have stated that his wife said: I hear a voice which sounds like the voice of murder. He said: It is only Muhammad b. Maslama and his foster-brother, Abu Na'ila. When a gentleman is called at night even it to be pierced with a spear, he should respond to the call. Muhammad said to his companions: As he comes down, I will extend my hands towards his head and when I hold him fast, you should do your job. So when he came down and he was holding his cloak under his arm, they said to him: We sense from you a very fine smell. He said: Yes, I have with me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell (the scent on your head). He said: Yes, you may smell. So he caught it and smelt. Then he said: Allow me to do so (once again). He then held his head fast and said to his companions: Do your job. And they killed him. (Book #019, Hadith #4436) |
| (19) It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who defected from obedience (to the Amir) and separated from the main body of the Muslims-if he died in that state-would die the death of one belonging to the days of Jahiliyya (i. e. would not die as a Muslim). One who fights under the banner of a people who ate blind (to the cause for which they are fighting. i. e. do not know whether their cause is just or otherwise), who gets flared up with family pride, calls, (people) to fight for their. family honour, and supports his kith and kin (i. e. fignts not for the cause of Allah but for the sake of this family or tribe) -if he is killed (in this fight), he dies as one belonging to the days of Jhiliyya. Whoso attacks my Umma (indiscriminately) killing the righteous and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his promise made with those who have been given a pledge of security-he has nothing to do with me and I have nothing to do with him. (Book #020, Hadith #4555) |
| (20) It has been narrated (through a different chain of transmitters) on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Who defected from obedience (to the Amir) and separated from the main body of the Muslim-then he died in that state-would die the death of one belonging to the days of Jahillyya. And he who is killed under the banner of a man who is blind (to the cause for which he is fighting), who gets flared up with family pride and fights for his tribe-is not from my Umma, and whoso from my followers attacks my followers (indiscriminately) killing the righteous and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his obligation towards them who have been given a pledge (of security), is not from me (i. e. is not my follower). (Book #020, Hadith #4557) |
| (21) It has been reported on the authority of Mujashi' b. Mas'ud as-Sulami who said: I came to the Holy Prophet (may peace be upon him) to offer him my pledge of migration. He said: The period of migration has expired (and those who wereto get the reward for this great act of devotion have got it). You may now give your pledge to serve the cause of Islam, to strive in the way of Allah and to follow the path of virtue. (Book #020, Hadith #4594) |
| (22) It has been reported on the authority of Mujashi' b. Mas'ud who said: I brought my brother Abu Ma'bad to the Messenger of Allah (may peace he upon him) after the conquest of Mecca and said: Messenger of Allah, allow him to swear his pledge of migration at your hand. He said: The period of migration is over with those who had to do it (and now nobody can get this meritorious distinctions) I said: For what actions will you allow him to bind himself in oath? He said: (He can do so) for serving the cause of Islam, for fighting in the way of Allah and for fighting in the cause of virtue. Abd Uthman said: I met Abd Ma'bad and told him what I had heard from Mujashi'. He said: He has told the truth. (Book #020, Hadith #4595) |
| (23) Jabir reported that when Abu Qubafa (father of Abu Bakr) came in the yeu of Victory or on the Day of Victory (to the Holy Prophet to pledge his allegiance to him) his head and his beard were white like hyssop. He (the Holy Prophet) commaded or the women were commanded by him that they should change this with something (that the colour of his hair should be changed). (Book #024, Hadith #5243) |
| (24) 'Urwa b. Zubair and Fatima daughter of Mandhir b. Zubair, reported that Asma' daughter of Abu Bakr was at the time of migration in the family way with 'Abdullah b. Zubair (in her womb). She came to Quba' and gave birth to 'Abdullah at that place and then sent him to Allah's Messenger (may peace be upon him) so that he should rub his palate with chewed dates. Allah's Messenger (may peace he upon him) took hold of him (the child) and he placed him in his lap and then called for dates. 'A'isha said: Some time was spent before we were able to find them. He (the Holy Prophet) chewed them and then put his saliva in his mouth. The first thing that entered his stomach, was the saliva of Allah's Messenger (may peace be upon him). Asma' said: He then rubbed him and blessed him and gave him the name of Abdullah. He ('Abdullah) went to him (the Holy Prophet) when he had attained the age of seven or eight years in order to pledge allegiance to Allah's Messenger (may peace be upon him) as Zubair had commanded him to do. Allah's Messenger (may peace be upon him) smiled when he saw him coming towards him and then accepted his allegiance. (Book #025, Hadith #5344) |
| (25) Umm Qais, daughter of Mihsan, was one of the earlier female emigrants who had pledged allegiance to Allah's Messenger (may peace be upon him). She was the sister of Ukisha b. Mihsan, one of the posterity of Asad b. Khuzaima. She reported that she came to Allah's messenger (may peace be upon him) along with her son who had not attained the age of weaning and she had compressed the swelling of his uvula. (Yunus said: She compressed the uvula because she was afraid that there might be swelling of uvula.) Thereupon Allah's Messenger (may peace be upon him) said: Why do you afflict your children by compressing in this way? You should use Indian aloeswood, for it has seven remedies in it, one of them being the remedy for pleurisy. Ubaidullah reported that she had told that that was the child who pissed in the lap of Allah's Messenger (may peace be upon him), and Allah's Messenger (may peace be upon him) called for water and sprinkled it on his imrine, but he did not wash it well. (Book #026, Hadith #5488) |
| (26) Humaid b. 'Abd al-Rahman b. 'Auf reported that his mother Umm Kulthum daughter of 'Uqba b. Abu Mu'ait, and she was one amongst the first emigrants who pledged allegiance to Allah's Apostle (may peace be upon him), as saying that she heard Allah's Messenger (may peace be upon him) as saying: A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband (in a twisted form in order to bring reconciliation between them). (Book #032, Hadith #6303) |
| (27) Abu Sa'id Khudri reported that Allah's Messenger (may peace be upon him) said that a person amongst the earlier nations before you was conferred property and children by Allah, He said to his children: 'You must do as I command you to do, otherwise I will make others besides you as my inheritors. As I die, burn my body and blow my ashes in the wind as I do not find any merit of mine which would please Allah, and if Allah were to take hold of me, He would punish me. He took a pledge from them and they did as he commanded thein to do. Allah said: What prompted you to do this? He said: My Lord. Thine fear, and Allah did not punish him at all. (Book #037, Hadith #6640) |
| (28) Ibn Shihab reported that Allah's Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that 'Abd al-Rahman b. 'Abdullah b. Ka'b informed him that Abdullah b. Ka'b who served as the guide of Ka'b b. 'Malik as he became blind that he heard Ka'b b. Malik narrate the story of his remaining behind Allah's Messenger (may peace be upon him) from the Battle of Tabuk. Ka'b b. Malik said: I never remained behind Allah's Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allah's Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allah's Messenger (may peace be upon him) on the night of 'Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allah's Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allah's Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allah's Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Ka'b (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allah's Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allah's Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allah's Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allah's Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allah's Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Ka'b b. Malik? A person from Banu' Salama said: Allah's Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Mua'dh b. Jabal said: Woe be upon that what you contend. Allah's Messenger, by Allah, we know nothing about him but good. Allah's Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allah's Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa' of dates and was scoffed at by the hypocrites. Ka'b b. Malik farther said: When this news reached me that Allah's Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allah's Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allah's Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rak'ahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allah's Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allah's Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allah's Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu' Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allah's Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allah's Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allah's Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabi'a 'Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allah's Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allah's Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arn't you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arn't you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Ka'b b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allah's Messenger (may peace be upon him) received no revelation, there came the messenger of Allah's Messenger (may peace be upon him) to me and said: Verily, Allah's Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and don't have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allah's Messenger (may peace be upon him) and said: Allah's Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but don't go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allah's Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allah's Messenger (may peace be upon him), for I cannot say what Allah's Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal' saying at the top of his voice: Ka'b b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allah's Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allah's Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allah's Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. 'Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Ka'b said that he never forgot (this good gesture of) Talha. Ka'b further said: I greeted Allah's Messenger (may peace be upon him) with Assalam-o-'Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allah's Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allah's Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allah's Messenger, am I allowed to give in charity my wealth for Allah's sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allah's Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allah's Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allah's Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Ka'b said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allah's Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). K'ab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Qur'an)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters. (Book #037, Hadith #6670) |
| (29) Al-Bara' b. 'Azib reported that Abu Bakr Siddlq came to the residence of my father ('Azib) and bought a haudaj from him and said to 'Azib: Send your son to my residence (to carry this haudaj), and my father said to me: Carry it (for him). So I carried it and there went along with him (with Abu Bakr) my father in order to fetch its price and he ('Azib) said to Abu Bakr: Abu Bakr, narrate to me what you both did on the night when you set out on a journey along with Allah's Messenger (may peace be upon him). He said: We set out during the night and went on walking until it was noon, and the path was vacant and so none passed by that (until) there appeared prominently before us a large rock. It had its shade and the rays of the sun did not reach that place. So we got down at that place. I then went to the rock and levelled the ground with my hands at the place where the Holy Prophet (may peace be upon him) would take rest under its shade. I then set the bedding and said: Allah's Messenger, go to sleep and I shall keep a watch around you. I went out and watched around him. There we saw a shepherd moving towards that rock with his flock and he intended what we intended (i. e. taking rest). I met him and said to him: Young boy, to which place do you belong? He said: I am a person from Medina. I said, is there any milk in the udders of your sheep and goats? He said: Yes. He took hold of a goat, and I said to him: Clean the udder well so that it should be free from hair, dust and impurity. I saw al-Bara' striking his hand upon the other (to give an indication) how he did that. He milked the goat for me in a wooden cup which he had with him and I had with me a bucket in which I kept water for drinking and for performing ablution. I came to Allah's Apostle (may peace be upon him) and did not like to awaken him from sleep but he was accidentally startled from the sleep. I poured water upon the milk (till It was cold) and I said: Allah's Messenger, take this milk. He then took It and I was delighted and he (the Holy Prophet) said: Is now not the time to march on? I said: Of course. So he marched on after the sun had passed the meridian and Suraqa b. Malik pursued us and we had been walking on soft, level ground. I said: Allah's Messenger, we are about to be overtaken by them. Thereupon he said: Be not grieved. Verily, Allah is with us. Then Allah's Messenger (may peace be upon him) cursed him and his horse sank into the earth. I think he also said: I know you have hurled curse upon me. So supplicate Allah for me and I take an oath that I shall turn everyone away who would come in search of you. So he (Allah's Messenger) supplicated Allah and he was rescued and he came back and to everyone he met, he said: I have combed all this side. In short, he diverted everyone whom he met and he in fact fulfilled his promise. Al-Bara' reported: Abu Bakr purchased a saddle from me for thirteen dirhams; the rest of the hadith is the same, and in the narration of Uthman b. 'Umar, the words are: He (Suraqa b. Malik) drew near Allah's Messenger (may peace be upon him), and he (the Holy Prophet) cursed him and his camel sank in the earth up to the belly and he jumped from that and said: Muhammad, I am fully aware of It that it is your doing. Supplicate Allah that He should rescue me from it in which I am (pitchforked) and I give you a solemn pledge that I shall keep this as a secret from all those who are coming after me. Take hold of an arrow out of it (quiver) for you will find my camels and my slaves at such and such place and you can get whatever you need (on showing this arrow). He (the Holy Prophet) said: I don't need your camels. And we (the Holy Prophet and Abu Bakr) came to Medina during the night and the people began to contend as to where Allah's Messenger (may peace be upon him) should reside and he encamped in the tribe of Najjar who were related to 'Abd ul-Muttalib from the side of mother. Allah's Messenger (may peace be upon him) honoured them, then people climbed upon house-top and women also and boys scattered in the way, and they were all crying: Muhammad, Messenger of Allah, Muhammad, Messenger of Allah. (Book #042, Hadith #7150) |
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| The word "pledge" appear 45 time(s) in 29 hadith(s) in Muslim translation. |
| The word "pledge" appear 3 time(s) in 3 hadith(s) in Abudawud translation. |
| (1) Narrated Abdullah ibn Umar: Husayn ibn al-Harith al-Jadli from the tribe of Jadilah Qays said: The governor of Mecca delivered a speech and said: The Apostle of Allah (peace_be_upon_him) took a pledge from us that we should perform the rites of hajj after sighting the moon. If we do not sight it and two reliable persons bear witness, we should perform the rites of hajj on the basis of their witness. I then asked al-Husayn ibn al-Harith: Who was the governor of Mecca? He replied: I do not know. He then met me later on and told me: He was al-Harith ibn Hatib, brother of Muhammad ibn Hatib. The governor then said: There is among you a man who is more acquainted with Allah and His Apostle than I. He witnessed this from the Apostle of Allah (peace_be_upon_him). He then pointed with his hand to a man. Al-Husayn said: I asked an old man beside me: Who is that man to whom the governor has alluded? He said: "This is Abdullah ibn Umar, and he spoke the truth. He was more acquainted with Allah than he. He (Abdullah ibn Umar) said: For this is what the Apostle of Allah (peace_be_upon_him) commanded us (to do). (Book #13, Hadith #2331) |
| (2) Narrated Samurah ibn Jundub: The Prophet (peace_be_upon_him) said: A boy is in pledge for his Aqiqah. Sacrifice is made for him on the seventh day, his head is shaved and is smeared with blood. When Qatadah was asked about smearing with blood, how that should be done, he said: When you cut the head (i.e. throat) of the animal (meant for Aqiqah), you may take a few hair of it, place them on its veins, and then place them in the middle of the head of the infant, so that the blood flows on the hair (of the infant) like a threat. Then its head may be washed and shaved off. (Book #15, Hadith #2831) |
| (3) Narrated Samurah ibn Jundub: The Prophet (peace_be_upon_him) said: A boy is in pledge for his Aqiqah, Sacrifice is made for him on the seventh day, his head is shaved and he is given name. (Book #15, Hadith #2832) |
| The word "pledge" appear 3 time(s) in 3 hadith(s) in Abudawud translation. |
| The word "pledge" appear 86 time(s) in 13 hadith(s) in Muwatta translation. |
| (1) Yahya related to me from Malik from a man of Kufa that Umar ibn al-Khattab wrote to a lieutenant of an army which he had sent out, "I have heard that it is the habit of some of your men to chase an unbeliever till he takes refuge in a high place. Then one man tells him in Persian not to be afraid, and when he comes up to him, he kills him. By He in whose hand my self is, if I knew someone who had done that, I would strike off his head." Yahya said, I heard Malik say, "This tradition is not unanimously agreed upon, so one does not act on it." Malik when asked whether safe conduct promised by gesture had the same status as that promised by speech, said, "Yes. I think that one can request an army not to kill someone by gesturing for safe conduct, because as far as I am concerned, gesture has the same status as speech. I have heard that Abdullah ibn Abbas said, 'There is no people who betray a pledge, but that Allah gives their enemies power over them.' " (Book #21, Hadith #21.4.12) |
| (2) Yahya related to me from Malik from Yahya ibn Said that Said ibn al-Musayyab used to say, "When a man is given something to use in a military expedition, and he brings it to the battlefield, it is his." Malik was asked about a man who pledged himself to go on a military campaign, equipped himself,and when he wanted to go out, one or both of his parents prevented him. He said, "He should not contradict them. Let him put it off for another year. As for the equipment, I think that he should store it until he needs it. If he fears that it will spoil, let him sell it and keep its price so that he can readily buy what is needed fora military expedition. If he is well-to-do, he will find the like of his equipment when he goes out, so let him do what he likes with his equipment." (Book #21, Hadith #21.5.14) |
| (3) Yahya related to me from Malik from Yahya ibn Said that he had heard that Abdullah ibn Abbas said, "Stealing from the spoils does not appear in a people but that terror is cast into their hearts. Fornication does not spread in a people but that there is much death among them. A people do not lessen the measure and weight but that provision is cut off from them. A people do not judge without right but that blood spreads among them. A people do not betray the pledge but that Allah gives their enemies power over them." (Book #21, Hadith #21.13.26) |
| (4) Yahya related to me from Malik that Rabia ibn Abi Abd ar-Rahman said, "Property was sent to Abu Bakr as-Siddiq from Bahrayn. He said, 'If someone had a promise or a pledge with the Messenger of Allah, may Allah bless him and grant him peace, let him come to me.' So Jabir ibn Abdullah came to him, and he gave him three times as much of it as would fill both hands.'' (Book #21, Hadith #21.20.51) |
| (5) Yahya related to me from Malik from Ibn Shihab that Umm Hakim bint al-Harith ibn Hisham who was the wife of Ikrima ibn Abi Jahl became muslim on the day of the conquest of Makka, and her husband Ikrima fled from Islam as far as the Yemen. Umm Hakim set out after him until she came to him in the Yemen and she called him to Islam, and he became muslim. He went to the Messenger of Allah, may Allah bless him and grant him peace, in the year of the conquest. When the Messenger of Allah, may Allah bless him and grant him peace, saw him, he rushed to him in joy and did not bother to put on his cloak until he had made the pledge with him. They were confirmed in their marriage. Malik said, "If a man becomes muslim before his wife, a separation occurs between them when he presents Islam to her and she does not become muslim, because Allah, the Blessed, the Exalted, said in His Book, 'Do not hold fast to the ties of women who are kafirun.' " (Book #28, Hadith #28.20.46) |
| (6) Yahya said, "Malik related to us from Ibn Shihab from Sa'id ibn al-Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, said, 'The pledge given as security is not forfeited.' " Malik said, "The explanation of that according to what we think - and Allah knows best - is that a man gives a pledge to somebody in security for something. The pledge is superior to that for which he pawned it. The pledger says to the pawn-broker, 'I will bring you your due, after such-and-such a time. If not, the pledge is yours for what it was pawned for.' " Malik said, "This transaction is not good and it is not halal. This is what was forbidden. If the owner brings what he pledged it for after the period, it is his. I think that the time condition is void." (Book #36, Hadith #36.10.13) |
| (7) Yahya said, "I heard Malik say that if a man pledges his garden for a stated period and the fruits of that garden are ready before the end of that period, the fruits are not included in the pledge with the real estate, unless it is stipulated by the pledger in his pledge. However, if a man receives a slave-girl as a pledge and she is pregnant or she becomes pregnant after his taking her as a pledge, her child is included with her. "A distinction is made between the fruit and the child of the slave-girl. The Messenger of Allah, may Allah bless him and grant him peace, said, 'If someone sells a palm which has been pollinated, the fruit belongs to the seller unless the buyer stipulates its inclusion.' The undisputed way of doing things in our community is that if a man sells a slave-girl or an animal with a foetus in its womb, the foetus belongs to the buyer, whether or not the buyer stipulates it. The palm is not like the animal. Fruit is not like the foetus in its mother's womb. Part of what clarifies that is also that it is the usage of people to have a man pawn the fruit of the palm apart from the palm. No one pawns the foetus in its mother's womb whether of slaves or animals." (Book #36, Hadith #36.11.13a) |
| (8) Yahya said that he had heard Malik say, "The undisputed way of doing things in our community concerning pledges is that in cases where land or a house or an animal are known to have been destroyed whilst in the possession of the broker of the pledge, and the circumstances of the loss are known, the loss is against the pledger. There is no deduction made from what is due to the broker at all. Any pledge which perishes in the possession of the broker and the circumstances of its loss are only known by his word, the loss is against the broker and he is liable for its value. He is asked to describe whatever was destroyed and then he is made to take an oath about that description and what he loaned on security for it. "Then people of discernment evaluate the description. If the pledge was worth more than what the broker loaned, the pledger takes the extra. If the assessed value of the pledge is less than what he was loaned, the pledger is made to take an oath as to what the broker loaned and he does not have to pay the extra which the broker loaned above the assessed value of the pledge. If the pledger refuses to take an oath, he has to give the broker the extra above the assessed value of the pledge. If the broker says that he doesn't know the value of the pledge, the pledger is made to take an oath on the description of the pledge and that is his if he brings a matter which is not disapproved of." Malik said, "All this applies when the broker takes the pledge and does not put it in the hands of another." (Book #36, Hadith #36.12.13b) |
| (9) Yahya said that he heard Malik speak about two men who had a pledge between them. One of them undertook to sell his pledge, and the other one had asked him to wait a year for his due. He said, "If it is possible to divide the pledge, and the due of the one who asked him to wait will not be decreased, half the pledge which is between them is sold for him and he is given his due. If it is feared that his right will be decreased, all the pledge is sold, and the one who undertook to sell his pledge is given his due from that. If the one who asked him to wait for his due is pleased in himself, half of the price is paid to the pledger. If not, the pledgee is made to take an oath that he only asked him to wait so that he could transfer my pledge to me in its form.' Then he is given his due immediately." Yahya said that he heard Malik say about a slave whose master had pledged him and the slave had property of his own, "The property of the slave is not part of the pledge unless the broker stipulates that." (Book #36, Hadith #36.13.13c) |
| (10) Yahya said that he heard Malik speak about someone who pledged goods as security for a loan, and they perished with the broker. The one who took out the loan confirmed its specification. They agreed on the amount of the loan, but challenged each other about the value of the pledge, the pledger saying that it had been worth twenty dinars, whilst the broker said that it had been worth only ten, and that the amount loaned on security was twenty dinars. Malik said, "It is said to the one in whose hand the pledge is, 'describe it.' If he describes it he is made to take an oath on it and then the people of experience evaluate that description. If the value is more than what was loaned on security for it, it is said to the broker, 'Return the rest of his due to the pledger.' If the value is less than what was loaned on security for it, the broker takes the rest of his due from the pledger. If the value is the exact amount of the loan, the pledge is compensated for by the loan." Yahya said that he heard Malik say, "What is done in our community about two men who have a dispute about an amount of money loaned on the security of a pledge - the pledger claiming that he pledged it for ten dinars and the broker insisting that he took the pledge as security for twenty dinars, and the pledge is clearly in the possession of the broker - is that the broker is made to take an oath when the value of the pledge is fully known. If the value of the pledge is exactly what he swore that he had loaned on security for it, the broker takes the pledge as his right. He is more entitled to take precedence with an oath since he has possession of the pledge. If the owner of the pledge wants to give him the amount which he swore that he was owed, he can take the pledge back. If the pledge is worth less than the twenty dinars he loaned, then it is said to the pledger, 'Either you give him what he has sworn to and take your pledge back, or you swear to what you said you pledged it for.' If the pledger takes the oath, then what the broker has increased over the value of the pledge will become invalid. If the pledger does not take an oath, he must pay what the broker swore to." Malik said, "If a pledge given on security for a loan perishes, and both parties deny each other's rights, with the broker who is owed the loan saying that he gave twenty dinars, and the pledger who owes the loan saying that he was given only ten, and with the broker who is owed the loan saying the pledge was worth ten dinars, and the broker who owes the loan saying it was worth twenty, then the broker who is owed the loan is asked to describe the pledge. If he describes it, he must take an oath on its description. Then people with experience of it evaluate that description. If the value of the pledge is estimated to be more than what the broker claims it was, he takes an oath as to what he claimed, and the pledger is given what is over from the value of the pledge. If its value is less than what the broker claims of it, he is made to take an oath as to what he claims is his. Then he demands settlement according to the actual value of the pledge. The one who owes the loan is then made to take an oath on the extra amount which remains owing against him to the claimant after the price of the pledge is reached. That is because the broker becomes a claimant against the pledger. If he takes an oath, the rest of what the broker swore to of what he claimed above the value of the pledge is invalidated. If he draws back, he is bound to pay what remains due to the broker after the value of the pledge." (Book #36, Hadith #36.14.13d) |
| (11) Yahya related to me that Malik said, "What is done in our community in the case of a man who makes his slave-girl a mudabbara and she gives birth to children after that, and then the slave-girl dies before the one who gave her a tadbir is that her children are in her position. The conditions which were confirmed for her are confirmed for them. The death of their mother does not harm them. If the one who made her mudabbara dies, they are free if their value is less than one third of his total property." Malik said, "For every mother by birth as opposed to mother by suckling, her children are in her position. If she is free and she gives birth after she is free, her children are free. If she is a mudabbara or mukataba, or freed after a number of years in service, or part of her is free or pledged or she is an umm walad, each of her children are in the same position as their mother. They are set free when she is set free and they are slaves when she is a slave." Malik said about the mudabbara given a tadbir while she was pregnant, "Her children are in her position. That is also the position of a man who frees his slave-girl while she is pregnant and does not know that she is pregnant." Malik said, "The sunna about such women is that their children follow them and are set free by their being set free." Malik said, "It is the same as if a man had bought a slave-girl while she was pregnant. The slave-girl and what is in her womb belong to the one who bought her whether or not the buyer stipulates that." Malik continued, "It is not halal for the seller to make an exception about what is in her womb because that is an uncertain transaction. It reduces her price and he does not know if that will reach him or not. That is as if one sold the foetus in the womb of the mother. That is not halal because it is an uncertain transaction ." Malik said about the mukatab or mudabbar who bought a slave-girl and had intercourse with her and she became pregnant by him and gives birth, "The children of both of them by a slave-girl are in his position. They are set free when he is set free and they are slaves when he is a slave." Malik said, "When he is set free, the umm walad is part of his property which is surrendered to him when he is set free." (Book #40, Hadith #40.1.1) |
| (12) Yahya related to me from Malik from Muhammad ibn al-Munkadir from Jabir ibn Abdullah that a Bedouin took an oath of allegiance in Islam with the Messenger of Allah, may Allah bless him and grant him peace. A fever befell the Bedouin at Madina. He came to the Messenger of Allah, and said, "Messenger of Allah, release me from my pledge." The Messenger of Allah, may Allah bless him and grant him peace, refused. Then he came to him again and said, "Release me from my pledge." The Messenger of Allah may Allah bless him and grant him peace, refused. Then he came again and said, "Release me from my pledge." He refused. Then he came again and said, "Release me from my pledge." He refused. The Bedouin left and the Messenger of Allah, may Allah bless him and grant him peace, said, "Madina is like the blacksmith's furnace. It removes the impurities and purifies the good." (Book #45, Hadith #45.2.4) |
| (13) Malik related to me from Muhammad ibn al-Munkadir that Umayma bint Ruqayqa said, "I went to the Messenger of Allah, may Allah bless him and grant him peace, with the women who took an oath of allegiance with him in Islam. They said, 'Messenger of Allah! We take a pledge with you not to associate anything with Allah, not to steal, not to commit adultery, not to kill our children, nor to produce any lie that we have devised between our hands and feet, and not to disobey you in what is known.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'In what you can do and are able.' " Umayma continued, "They said, 'Allah and His Messenger are more merciful to us than ourselves. Come, let us give our hands to you, Messenger of Allah!' The Messenger of Allah, may Allah bless him and grant him peace, said, 'I do not shake hands with women. My word to a hundred women is like my word to one woman.' " (Book #55, Hadith #55.1.2) |
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| The word "pledge" appear 86 time(s) in 13 hadith(s) in Muwatta translation. |
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