Book Eighteen: The Book of Miscellaneous Ahadith of Significant values:- Chapter 370 - Ahadith about Dajjal and Portents of the Hour

Aishah said: The Prophet said,

"If a person dies without observing Saum (fasts), his Wali should make it up on his behalf.'' [Al-Bukhari and Muslim].


Commentary: Sheikh Al-Albani says that this fasting refers to fasting of vow and not the fasting of Ramadan. Sheikh Al-Albani has particularized the narration by `Aishah with the help of the narration of Ibn 'Abbas (Radhi Allahu Huma), in which the fasting of vow is specifically mentioned. The reason is that in the bodily worship, acting on the behalf of others is not permitted. As one cannot act or perform any bodily worship on behalf of others, similarly it is not allowed to do so after somebody's death. However, if in any particular case, there is a ruling in the Qur'an or Sunnah then in that particular matter deputizing would be allowed. In such case the permission should be limited to that particular matter only. For example it is specifically mentioned in the Hadith that the Wali, i.e., the guardian or inheritor of the dead person can observe the fasting of vow taken by the deceased person to Allah. However, no offering of other bodily worship, such as Salat, will be permitted on behalf of the deceased person.

Auf bin Malik said: `Aishah was told that `Abdullah bin Az-Zubair (Radhi Allahu Huma) had said in respect of selling of a gift which was presented to her: "By Allah! If `Aishah does not stop this kind of thing, I will declare her incompetent to administer her property.''

Aishah asked: "Did He (`Abdullah bin Az-Zubair) say so?'' The people said: "Yes.'' `Aishah said: "I vow it before Allah that I will never speak to Ibn Az-Zubair.'' When this desertion lasted long, `Abdullah bin Az-Zubair sought intercession with her, but she said: "By Allah I will not accept the intercession of anyone for him, and I will not commit a sin of breaking my vow.''

When this state of affairs was prolonged, Ibn Az-Zubair felt it hard on him. He said to Al-Miswar bin Makhramah and `Abdur-Rahman bin Al-Aswad bin Yaghut: "I beseech you in the Name of Allah that you should take me to Aishah because it is unlawful for her to vow to sever relations with me.'' So Al-Miswar and `Abdur-Rahman took him with them. They sought her permission, saying: "As-salamu `alaika wa rahmatullahi wa barakatuhu! Shall we come in?'' `Aishah said: "Come in,'' They asked: "All of us?'' She said: "All of you,'' not knowing that Ibn Az-Zubair was also with them.

So, when they entered, Ibn Az-Zubair entered the screened place and got hold of `Aishah , his aunt. He was requesting her to forgive him and wept. Al-Miswar and `Abdur-Rahman also pleaded on his behalf and requested her to speak to him and to accept his repentance. They said to her: "The Prophet forbade to cut off relationship because it is unlawful for any Muslim not to talk to his (Muslim) brother (or sister, for that matter) for more than three (days).'' So when they persisted in urging and reminding her of the superiority of having good relation with kith and kin, she began to weep, saying: "I have made a vow which is a matter of very serious nature.'' They persisted in their appeal till she spoke with `Abdullah bin Az-Zubair, and she freed forty slaves as an expiation for breaking her vow.

Later on, whenever she remembered her vow, she would weep so much that her veil would become wet with tears.[Al-Bukhari].


Commentary: `Abdullah bin Az-Zubair was the real nephew of `Aishah  She had made a vow that she would not talk to her nephew. She thought that such an oath was permissible as her nephew (the then governor of Makkah) had shown his intention to put a ban on the spending of `Aishah : radiyallahu an. In his opinion, she was spending very lavishly in charity.

Later `Abdullah bin Az-Zubair realized his mistake and went to his aunt to seek forgiveness along with two persons as recommenders. After this, it was proper for her to break her oath and resume her relations with him. The expiation for breaking a vow is the same as that of breaking an oath, i.e., to feed ten indigent people on a scale of the average for the food of one's family, or cloth them, or give a slave his freedom. If one cannot afford any of these things, then he should fast for three days. (See Qur'an, 5:89) But `Aishah , in her generosity, bought forty slaves and freed them.

Uqbah bin `Amir said: One day the Messenger of Allah went out and asked Allah's forgiveness for the martyrs of the battle of Uhud after eight years. It seemed that by so doing, he bid farewell to the living and the dead. He then came back, rose to the pulpit and said,

"I shall be your precursor; I am a witness for you (before Allah), and I will be present before you at the River (Haud Al-Kauthar). By Allah I can see with my own eyes the Haud from this place. I am not afraid that you will associate anything with Allah in worship after (my demise), but I apprehend that you will vie with one another for the life of the world.''  

The narrator said: It was the last time that I saw the Messenger of Allah . [Al-Bukhari and Muslim].

There are some more narrations with very minor changes in its wording.


Commentary: This Hadith highlights the following points:

1. Haud Al-Kauthar exists: Anas reported: When the Prophet was made to ascend to the heavens, he said (after his return), "I came upon a river (in Jannah) the banks of which were made of tents of hollow pearls. I asked Jibril   `What is this (river)?' He replied, `This is the Kauthar.''' (Al-Bukhari,vol. 6, Hadith No. 488).

2. Warning against vying with one another for the world.

3. Permissibility of visiting the graves of the Muslims and praying for them.

Abu Zaid `Amr bin Akhtab Al-Ansari said: The Messenger of Allah led us in the morning (Fajr) prayer and he ascended the pulpit and addressed us until it was the time for the Dhuhr prayer. He then came down the pulpit and led us in Salat (prayer). Again he ascended the pulpit and addressed until it was the time for the `Asr prayer. He then again came down, led us in Salat and again ascended the pulpit and addressed us until sunset. He informed us of everything that lay hidden in the past and what will happen in the future; and the most learned amongst us is the one who has preserved it in his memory.[Muslim].



Commentary: Future events refer to happenings and incidents which will occur near the end of the world prior to the Day of Resurrection.

Aishah said: The Prophet said,

"He who vows to obey Allah, should obey Him. But he who vows to disobey Allah, should not disobey Him.'' [Al-Bukhari].


Commentary: This Hadith makes it clear that if someone vows to do a righteous deed, he should keep his vow; but if he vows to commit a sin, he should break his vow.

Umm Sharik said: The Messenger of Allah ordered me to kill chameleon. He  also said,

"It blew (fire) on Prophet Ibrahim.     [Al-Bukhari and Muslim].

Abu Hurairah said: The Messenger of Allah said,

"He who kills a chameleon at the first blow, such and such number of good deeds will be awarded to him; whoever kills it at the second blow, such and such number of merits will be recorded for him. And if he kills it at the third blow, he will get such and such merits.''

Another narration is: The Messenger of Allah said,

"If anyone kills a chameleon with the first blow, a hundred good deeds will be recorded for him; less than that will be recorded for him if he kills it at the second blow, and still less rewards will be recorded for him if he kills it at the third blow.'' [Muslim].


Commentary: Here, it is mentioned that the killing of a chameleon in one stroke is very commendable. Similar is the case of killing of other harmful insects and reptiles such as scorpions, and snakes. This shows that even a slight help in good or bad actions will be counted and rewarded or punished as the case may be. The matter of quantity is not so important, but the real thing is the intention and real motive. It could be that the chameleon did, in fact, blew fire on Ibrahim   ; or it could be that it simply refers to the chameleon's harmful nature to human beings. Allah knows better.

Abu Hurairah said: The Messenger of Allah said:

"A man (from amongst the people before you) said: `Indeed! I will give in charity.' So he took his Sadaqah out and placed it in a thief's hand. In the morning the people were talking (about this incident) and saying: `Sadaqah was given to a thief last night.' The man said: `O Allah! Praise be to You. I have given Sadaqah to a thief. Indeed, I will give in charity!'

So he took his Sadaqah out and he placed it in a prostitute's hand. In the morning the people were talking (about this incident) and saying: `Sadaqah was given to a prostitute last night.' On hearing this, the man said: `Praise be to You, O Allah! I gave Sadaqah to a prostitute. Indeed, I will give in charity!'

So he took his Sadaqah out and placed it in a rich man's hand. In the morning the people were talking (about this incident) and saying: `Sadaqah was given to a rich man last night.' The man said: `O Allah! Praise be to You (for helping me) give charity to a thief, a prostitute and a rich man.'

Then he had a dream in which he was told that his Sadaqah to the thief might result in his refraining from his theft, his Sadaqah to the prostitute might help her abstain from her immorality, and his Sadaqah to the rich man might help him pay heed and spend from what Allah had bestowed upon him.'' [Al-Bukhari].


Commentary: If the intention of the person giving away something in charity is good, it will be accepted and rewarded by Allah even though it may be given to an undeserving person. However, it is better to give charity to deserving, pious people.

Abu Hurairah reported: We accompanied the Messenger of Allah to a banquet. The meat of the forearm was presented to him as he was very fond of it. The Messenger of Allah ate a morsel of it and said,

"I will be the master of all the people on the Day of Resurrection. Do you know why? Allah will gather all human beings, past and present generations on the same ground so that the announcer may be able to make them all hear his voice and the onlookers may be able to see all of them. The sun will come very close to the people, they will suffer such distress and trouble as they will not be able to bear. Then the people will say: `Do you see our (miserable) condition? You should look for someone who can intercede for you with your Rabb.'

Some people will say to the others: `Go to your father, Adam.' So they will go to Adam and say to him: `You are the father of mankind; Allah created you with His Own Hand, and breathed into you of His spirit, ordered the angels to prostrate before you and He made you dwell in Jannah. So (please) intercede for us with your Rabb. Do you not see our (miserable) condition?' Adam will say: `Today my Rabb has become so angry as He has never been before, nor will He ever become angry after this. He forbade me to approach the tree, but I disobeyed Him. I am worried about myself. Go to someone else. Go to (Prophet) Nuh (Noah).'

They will come to Nuh and will say to him: `O Nuh! You are the first of Messenger of Allah to the people on the earth, and Allah has named you a grateful slave. Please intercede for us with your Rabb. Do you not see our (miserable) condition?' He will say: `Today my Rabb his become so angry as He has never been before, nor will He become angry hereafter. I was granted the right to make one definitely accepted invocation. I availed of this opportunity and made it against my nation. I am worried about myself. Go to someone else. Go to (Prophet) Ibrahim (Abraham).'

They will go to Ibrahim and say to him: `O Ibrahim, you are Messenger of Allah and His Khalil (the intimate friend of Allah) from among the people of the earth; so please intercede for us with your Rabb. Don't you see our (miserable) condition?' He will say to them: `Today my Rabb has become so angry as He has never been before; nor will he ever be so hereafter. I had told three lies. I am worried about myself. Go to someone else. Go to (Prophet) Musa (Moses).'

The people will then go to Musa and say to him: `O Musa! You are Messenger of Allah and Allah gave you superiority above the others with His Message and with His direct Talk to you, so intercede for us with your Rabb. Do you not see our (miserable) condition?' Musa will say: `Today my Rabb has become so angry as he has never been before, nor will He ever be hereafter. I killed a man whom I had not been ordered to kill. I am worried about myself. Go to someone else. Go to (Prophet) `Isa (Jesus).'

So they will go to `¦sa and say to him: `O `Isa! You are Messenger of Allah and His Word (i.e., "Be''-and he was) which he bestowed on Maryam (Mary) and a spirit created by Him; and you talked to the people while you were in the cradle. Please intercede for us with your Rabb. Do you not see our (miserable) condition?' `¦sa will say: `Today my Rabb has become so angry as He has never been before, nor will He ever be like this hereafter.' `Isa will not mention any sin, but will say: `I am worried about myself. Go to someone else. Go to Muhammad.'''


Another narration is: The Messenger of Allah    said,

"They will come to me and say: `O Muhammad! You are the Messenger of Allah and the Last of Prophets, and Allah has forgiven your past and future sins. Please intercede for us with your Rabb. Do you not see our (miserable) condition?'''  

The Messenger of Allah added,

"Then I will proceed under Allah's Throne and fall down in prostration before my Rabb. Then, He will bestow upon me knowledge of such praises and glorification to Him as He has never bestowed upon anybody else before me. Then I will be addressed: `O Muhammad! Raise your head. Ask, and your request will be granted. Intercede, and your intercession will be accepted.' So I will raise my head and say: `My followers, O my Rabb! My followers, O my Rabb! My followers, O my Rabb!' It will be said: `O Muhammad! Admit into Jannah such people as are not subjected to reckoning through the right gate of Jannah.' The rest of them will be admitted along with the rest of mankind through the various gates of Jannah.''  

The Messenger of Allah further said,

"By Him in Whose Hand my soul is! The distance between every two sides of the gates of Jannah is like the distance between Makkah and Hajar, or that between Makkah and Busra (Syria).'' [Al-Bukhari and Muslim]


Commentary:

1. Hajar is a town in Bahrain and Busra is a city in Harran which is situated in the south of Damascus. This means that each of the gates of the Jannah will be so broad that the distance between its two sides would be thousands of miles.

2. In this narration, the greatness and superiority of the Prophet has been described. On the Day of Resurrection when the great Prophets would not dare to speak or request leniency for mankind, only Muhammad would intercede for the people and request for mercy by the Permission of Allah. The first request which he will make would be that accountability may be started, so that the people may be freed as soon as possible from the hardships and troubles of the Day of Resurrection. This part of the Hadith has not been mentioned in this narration; but it has been described in other narrations. This would be a general request.

The second intercession will be for his own Ummah. This will take place in several stages. Here, the first stage has been mentioned. In this stage Allah will send those people to Jannah whose accountability would not be necessary.

Next stage would be when the sinners among the believers would have completed their period of punishment in Hell and then Allah will send them to Jannah upon the intercession of the Prophet .

Other Prophets will seek to be excused from recommending or advocating because of some of their slips. The real reason for this attitude of theirs is that they are on such high pedestal of greatness and piety that even a slight slip of theirs which does come under the boundary of unworthiness would be felt by them to be very significant. This is just like the proverb which says that even the nice action of the pious ones are considered to be the blemishes and defects for the friends of Allah. Similar is the case with the Prophets, they excused themselves from advocating their case before Allah because of their insignificant slips.

3. Special reference may be made of the three statements of Prophet Ibrahim which were apparently not according to the outward facts, so they have been described as `not factual'. In reality they were not mis-statements, but only a way of convincing the people about the basic universal truth, and making them realize their misunderstanding.  These three are mentioned in a long Hadith narrated on the authority of Abu Hurairah    Ibrahim    did not tell a lie except on three occasions. Twice for the sake of Allah when he said,"I am sick'' (37:89)  and he said, " (I have not done this) but the big idol had done it.'' (21:63) (The third was) that while Ibrahim    and Sarah (his wife) were going (on a journey) they passed by (the territory of) a tyrant from among the tyrants. Someone said to the tyrant, "This man (i.e., Ibrahim) is accompanied by a very charming lady.'' So, he sent for Ibrahim and asked him about Sarah, saying, "Who is this lady?'' Ibrahim said, "She is my sister.'' Ibrahim went to Sarah and said, "O Sarah! There are no believers on the surface of the earth except you and I. This man asked me about you and I told him that you are my sister. So do not contradict my statement...'' (Al-Bukhari, vol. 4, Hadith No. 578)

The idolaters invited Ibrahim to join them in their celebrations outside the city, but he refused, claiming that he was sick. When he was left alone, he came to their idols and broke them. When the idolaters questioned him, he claimed that he had not destroyed their idols but the chief idol had, which Ibrahim left undisturbed and on whose shoulder he had put an axe to lay the accusation on it. To conclude, Ibrahim   , like all other Prophets is free from sins, but the three acts which he made in good faith were to guide his people to the truth and to save his wife from the evil of the then tyrant.

Ibn `Abbas (Radhi Allahu Huma) reported: Ibrahim (Alayhi Salam) brought his wife and her son Isma'il (Alayhi Salam) while she was suckling him, to a place near the Ka'bah under a tree on the spot of Zamzam, at the highest place in the Masjid. In those days, there was no human being in Makkah, nor was there any water. So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Isma'il's mother followed him saying: "O Ibrahim! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?'' She repeated that to him many times, but he (Alayhi Salam) did not look back at her. Then she asked him: "Has Allah commanded you to do so?'' He (Alayhi Salam) said: "Yes.'' She said: "Then He will not neglect us.''

She returned while Ibrahim proceeded onwards. Having reached the Thaniya, where they could not see him, he faced Ka'bah, raised his both hands and supplicated: "O our Rabb! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah) in order, O our Rabb, that they may perform As-Salat (Iqamat-as-Salat). So fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks.'' (14:37).

Isma`il's mother went on suckling Isma`il and drinking from the water which she had. When the water in the waterskin had all been used up, she became thirsty and her child also became thirsty. She started looking at Isma'il,(Alayhi Salam) tossing in agony. She left him, for she could not endure looking at him, and found that the mountain of As-Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from As-Safa, and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble till she crossed the valley and reached Al-Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between As-Safa and Al-Marwah) seven times.''

Ibn `Abbas further related: The Prophet said,

"This is the source of the tradition of the Sa`y - i.e., the going of people between the two mountains. When she reached Al-Marwah (for the last time), she heard a voice and she exclaimed: `Shshs!' (Silencing herself) and listened attentively. She heard the voice again and said: `O (whoever you may be) You have made me hear your voice; have you any succour for me?' And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or with his wing), till water flowed out from that place. She started to make something like of a basin around it, using her hands in this way and began to fill her water-skin with water with her hands, and the water was flowing out until she had scooped some of it.''

The Prophet further said,

"May Allah bestow mercy on Isma'il's mother! Had she let the Zamzam flow without trying to control it (or had she not scooped in that water) while filling her water-skin, Zamzam would have been a stream flowing on the surface of the earth.''

The Prophet further added,

"Then she drank (water) and suckled her child. The angel said to her: `Do not be afraid of being neglected, for this is the site on which the House of Allah will be built by this boy and his father, and Allah will never let neglected His people.' The House of Allah (the Ka'bah) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She continued living in that way till some people from the tribe of Jurhum passed by her and her child. As they were coming from through the way of Kada`, in the lower part of Makkah where they saw a bird that had a habit of flying around water and not leaving it. They said: `This bird must be flying over water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came towards the water.''  

The Prophet added,

"Isma'il's mother was sitting near the water. They asked her: `Do you allow us to stay with you?' She replied: `Yes, but you will have no right to possess the water.' They agreed to that.''

The Prophet further said,

"Isma'il's mother was pleased with the whole situation as she used to love the company of the people. So, they settled there, and later on they sent for their families who came and settled with them. The child (i.e., Isma'il) grew up and learnt Arabic from them (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty, they gave him one of their daughters in marriage.

After Isma'il's mother had died, Ibrahim came after Isma'il's marriage in order to see his family that he had left before, but he did not find Isma'il there. When he asked Isma'il's wife about him, she replied: `He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied complaining to him: `We are living in hardship, misery and destitution.' He said: `When your husband returns, convey my salutations to him and tell him to change the threshold of the door of his house.' When Isma`il came, he seemed to have perceived something unusual. He asked his wife: `Did anyone visit you?' She replied: `Yes, an old man of such and such description came and asked me about you and I informed him, and he asked about our state of living, and, I told him that we were living in hardship and poverty.' Thereupon Isma'il said: `Did he advise you anything?' She replied: `Yes, he told me to convey his salutations to you and to change the threshold of your door.'

Isma'il said: `That was my father, and he has ordered me to divorce you. Go back to your family.' So Isma'il divorced her and married another woman from amongst them (Jurhum). Then Ibrahim stayed away from them for a period as long as Allah wished, and called on them again but did not find Isma'il. So he came to Isma'il's wife and asked her about him. She said: `He has gone in search of our livelihood.' Ibrahim asked her about their sustenance and living: `How are you getting on?' She replied: `We are prosperous and well off.' Then she praised Allah, the Exalted. Ibrahim asked: `What kind of food do you eat?' She said: `Meat.' He said: `What do you drink?' She said: `Water.' He said, `O Allah! Bless their meat and water!'''  

The Prophet added,

"At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.''

The Prophet further said,

"If somebody has only these two things as his sustenance, his health and disposition will be badly affected because these things do not suit him unless he lives in Makkah.''

The Prophet added,  

"Then Ibrahim said to Isma'il's wife, `When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his door.' When Isma'il came back, he asked his wife: `Did anyone call on you?' She replied: `Yes, a good looking old man came to me.' She praised him and added: `He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in good condition.' Isma'il asked her: `Did he give you a piece of advice?' She said: `Yes, he told me to convey his regards to you and ordered that you should keep firm the threshold of your door.' On that Isma'il said: `He was my father and you are the threshold of the door. He has ordered me to keep you with me.' Then Ibrahim stayed away from them for a period as long as Allah wished and called on them afterwards.

He saw Isma'il under a tree near Zamzam, sharpening his arrows. When he saw Ibrahim, he rose up to welcome him, and they greeted each other as a father does with his son or a son does with his father. Ibrahim said: `O Isma`il! Allah has given me an order.' Isma'il said: `Do what your Rabb has commanded you to do.' Ibrahim asked: `Will you help me?' Isma`il said: `I will help you.' Ibrahim said: `Allah has ordered me to build a house here, pointing to a hillock higher than the land surrounding it.'''  

The Messenger of Allah added, "Then they raised the foundations of the House (i.e., Ka'bah). Isma'il brought the stones and Ibrahim was building (the house). When the walls became high, Isma'il brought stone and placed it for Ibrahim who stood over it and carried on building the House, while Isma`il was handing over the stones to him, both of them prayed: `O our Rabb! Accept this service from us! Verily, You are the All-Hearer and the All-Knower.''' [Al-Bukhari].

There are some more narrations about this incident, some adding details and some with minor variations in the wordings.


Commentary:
1. In this narration, there is the historical background of walking briskly between the hills of As-Safa and Al-Marwah. This ritual of Hajj and `Umrah has been fixed as a remembrance of the incident about what Hajirah (May Allah be pleased with her) had to face and what she did in the difficult circumstances. In fact, she was so pious and obedient that she agreed to live in such wilderness where there was no sign of any human being far and wide. Secondly, there was no water to drink or food for subsistence. For this act of piety, she was rewarded with two things; firstly, she was bestowed with an eternally flowing spring which proved for her at that moment a source of life, and people still benefit from it today. Secondly, her brisk movement and running between the two hills was made an important and compulsory ritual to be performed during Hajj and `Umrah. This ritual is to continue for all times till the Day of Resurrection.

2. Ka'bah was built by Prophet Ibrahim and Prophet Isma'il.

3. Thanking Allah under all circumstances is an act of praise and piety while the reverse of this attitude is disliked and considered reprehensible.

4. If a father asks his son to do something, then the child should respond to the father's request as long as he does not order him to disobey Allah.

Sa`id bin Zaid reported: I heard the Messenger of Allah saying,

"Truffle (edible fungus) is a species of Al-Manna and their water cures eye diseases.'' [Al-Bukhari and Muslim]


Commentary: Al-Manna is the famous kind of food which Allah bestowed upon Banu Israel. As-Salwa was a kind of bird resembling the quail. It was slaughtered and then eaten. Al-Manna was a sweet substance which appeared on the trees or stones. It was sweet like honey and after drying, it took the form of gum. According to others, it was honey or sweet water (Tafsir Ahsan-ul-Bayan). The truffle is similar to Al-Manna. This means that as Banu Israel were given food without toil, so we find truffle in nature without effort. The juice of truffle is useful in curing some diseases of the eye. This prescription was suggested by the Prophet . It is surely beneficial.