The Divine and the Mundane in
Human Rights Law
By A. E. SOUAIAIA
Copyright © AHMED SOUAIAIA. All rights reserved.
Download Human Rights and Islam
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Different
worlds: An Introduction
Human
Rights Laws In The Religious And Secular Context
Origins
and Nature of Man in the Qur’an
Religious
Minorities in the Qur’an
Children
and Parents in the Qur’an
Animals
and other Creatures in the Qur’an
Personal
Property in the Qur’an
Property
Rights and other Legal Limitations in Hadith
Human
Rights In CLASSICAL IslamIC THOUGHT
HUMAN
RIGHTS & Modern humanism
Cross-Pollination:
Civilizational Transfers
Saint
Thomas Aquinas on Law, Morality, and Politics
Human Rights in the West: History & Context
From
Declarations to Treaties: Human Rights in International Law Context
Emergence
& Definitions of International Law.
Rights
In Modern Islamic Thought
Traditional Shi`ite Perspectives: Muttaheri
The
Flexibility of Islamic Laws
Human
Rights, the West and Islam
Rights
of Citizens in an Islamic State
Power, Authority, Morality & the Rule of Law
Universal
Declaration of Human Rights
International
Covenant on Civil and Political Rights.
International
Covenant on Economic, Social and Cultural Rights
ROME STATUTE OF THE INTERNATIONAL CRIMINAL COURT*
The Madinah Charter/Constitution
Universal Islamic Declaration of Human Rights
The notion of human rights—as perceived today—may be a modern one, but
civilizations throughout history struggled to define the mechanisms that will
govern their relations. In the process they defined their roles, aims,
responsibilities, and rights. A closer look at the actual texts—that chronicle
this journey to defining the value and worth of the human being as an
individual and as a collective—reveals that we do not have a universal
consensus on the subject matter. While the Western world prides itself since
the Renaissance on championing human rights causes, Eastern civilizations seem
to shy away from pushing the concept of individual rights to the forefront. For
them, personal responsibility (duties) must have precedent over individual
rights.
Notwithstanding this tempting generalization that sets the West and East apart, this selection of readings and
commentaries are intended to contribute to the discussion on the history and
evolution of this emerging discipline. This document is not intended to analyze
legal cases; rather, to unearth some historical documents, and recent
commentaries on the principles of human rights taken within the context of Islamic
legal and religious traditions as well as within the Western moral philosophy
that shaped modern day formulation of the human rights discourse.
The first part of this collection will exclusively treat the Qur’anic
text. I have attempted to collect most—if not all—of the references to issues
deemed within the scope of human rights laws nowadays. The references are
grouped under a number of topics, thus the reader may find the same verse
repeated under more than one header. This approach was necessary in order to
present a balanced account of the Qur’anic treatment of the various
subjects. I have not included any
commentaries, opinions, or explanations of the quoted verses.
In a second section, readers will find a selective non-exhaustive
collection of the so-called Prophetic Traditions. Again, the materials presented
therein are categorized under broader topics, in addition to the
collector-based subdivisions. The body of Hadíth in the eminent six books is, to certain
extent, a rendition of the same content/tradition in slightly varying chain of
narrators or content in worst-case scenario. For this reason, I opted to be
very selective in my collection in order to avoid undue redundancy. Only
representative and authoritative traditions were considered. Again, this
section consists exclusively of translated Prophetic Traditions with no
explanations. Readers are encouraged to study the varying tone and attitudes of
the two discourses—the Qur’an and the Hadíth—and draw their
own conclusions as to the history and authorship of these materials.
A third section is a direct translation of a classical document that is
understood to be aimed at the subject of “rights”. In my view, this is an important document for
it represents a traditional understanding of the notions of “rights” promoted
in the main sources of conventional Islamic law, namely the Qur’an and the Hadíth.
The document serves as an anchor for most of the later interpretations
provided not only by Shi`ite scholarship, but also by mainstream Sunni
thinkers.
The chapter before the last is a modern proclamation of the old
principles of human rights as expressed in the classical documents. It is at
best, a reaction to the modern criticisms of perceived anti-human rights views
on the part of Islam, and a restatement of old values. The Shi’ite works on the
subject are of particular significance and that is why a considerable space in
this work was reserved to opinions of scholars from that school of
thought. That is not to suggest that
Sunni contributions are non-existent; rather, because modern Sunni world did
not have to provide an official stand on these issues since their system of
government did more or less adhere to Western standards on formulating the
“on-paper” policies dealing with the questions of human rights. It is only
after the 1979 revolution and the establishment of the Islamic Republic in
This collection, I believe, is organized in a way that will enable the
reader to study some of the human rights issues in the historical context. The
reader shall be able to see the presence—or the lack thereof—of legal and
religious imperatives that protect basic human rights. By the end of this document, the diligent
reader shall be able to understand the historical background and the religious
framework that defines the Islamic discourse on the issue of human rights law
and its peculiar commitment to upholding international declarations and norms.
I have decided to limit my comments and analysis to the opening of each
chapter, and make this a forum for those who subscribe to these views speak for
themselves. I trust that the readers will live through the cultural
specifications of this characteristic formulation of rights. What struck me as
worth pondering on is what I would call the “Inverted Concept of Rights.” This
will be especially evident in Zin al-Abidin’s[1] Treatise
on Rights. The later commentaries
have a different tone, but the principles are the same although many modern
Islamic scholars have failed to articulate the religious and historical
contexts. This problem will be solved by this collection, tentative that may
be, but in the words of the various generations and authors nonetheless.
Ever since mankind were faced with conflicting interests and were forced to compete for survival, the need for conflict resolution mechanisms presented itself as the most important social need in order to insure peaceful coexistence and the sharing world resources. Primitive and civilized communities alike developed norms, ethics, and hierarchies that have governed their dealings. We know of tribal chiefs, kings, and leaders who represented the collective will to establish order in any given society; but with the emerging of complex issues and the competing interests that more sophisticated societies’ experience; added to the level of lethal power that some societies have possessed, more dynamic and evolved system of governing became a necessity.
Our world today cannot afford the recklessness that previous civilizations exhibited, for by the push of a button, all forms of life on the face of the planet earth can be wiped out. The world community had long ago recognized this reality and they tried to deal with it. Some attempts were too exclusionary, others were more universal and tended to forge unexpected alliances and a spirit of cooperation between peoples that at one time or another were enemies. The principal challenge remaining today is the distribution of power not only among individuals and groups within the one nation state, but also the problem of power sharing among the various nations that make up the world community.
Despite the cultural and historical differences that distinguish one country from another, these differences remain marginal when it comes to the fundamental makeup of the human race: we all share the desire to grow, succeed, and exist in a prosperous environment. These seemingly harmless desires are nonetheless masking the innate drive to accumulate more than one’s basic needs. There exists the unexplained untamed instinct to control and monopolize the ownership of any thing of value. We are programmed to attain power and to use that power to ensure that it is not lost. Fortunately, we have not—as individuals—reached a consensus on the definition of power: some of us see it manifested in the accumulation of material wealth, others consider it to be the brute force, many would identify it to be synonym with authority, and some would define it as the simple notion of servitude and service to other fellow men. This diversity of perspectives may prove to be the only single human characteristic that enabled mankind to survive numerous challenges brought forth by men and women who thought that they have possessed the absolute power at one point in history or another.
Throughout history, there were individuals who thought that they were gods and that they were above and beyond judgment. They have ruled and built kingdoms beyond ordinary dreams. Little did they know that their conviction and faith in their version of power could be matched by that of a single orphan who identified power as the servitude of the oppressed and the bold challenge to the oppressor. Time and again, history puts these competing notions of power at work, and time and again, history is recycled.
In this work, the prime focus is human rights issues, and the domain is the last historical cycle as we have argued it in another published work. When I first taught a course on human rights law and Islam; I sought to start it with a brief introduction on law in general, international law, history of human rights movements; then I went back in time to look at the questions of rights in the religious context, then returned to the modern world to look at some modern Muslim states constitutions and basic laws; and finally concluding by the struggle of Muslim scholarship to reconcile their historical legal heritage with modern notions of human rights that appear to be in conflict with the classical Islamic law. If this work is to be reduced to one theme—and it can hardly be reduced to that—I would think that it could be all reduced to the competing notions of authority and power verses rights and liberty and how can the former be used in the service of the latter. As we revised the reading materials and the topics of the said course, it has become clear that a chronological order of the events and subjects is advisable. With these conclusions in mind, we proceeded to reorganize this reader. Firstly, we will begin by looking at authority and power in earliest times of Islam, then move on to renaissance times where it is believed that modern day Western views of human rights were conceived, then concluding by the examination of modern Muslim scholarship’s views and interpretations of their legal sources as they incorporate human rights principles into their political and religious systems.
Additionally, one could argue that we cannot critically appraise any document from the point of view of accommodation or denial of rights without first defining what these rights are, or what these rights ought to be. Indeed doing so would amount to framing the notion of “rights” in modern times; hence, subjecting ancient cultures and communities’ values to modernity-centered standards, as some would argue. However, if these ancient values, customs, and teachings continue to shape the way many peoples today define and establish their social structure; then these values ought to be discussed and evaluated against the modern standards of this world in which we live as a collective.
Having said that, it may be limiting to advance a particular theory on what is or what is not a “universal right”. Alternatively, we can reconcile the need for stage-setting and the undesirability of narrowing the scope of discussion by introducing instead, what I would consider to be a framework defined by what a modern layman would understand to be a “universal right” or even a “personal right”. This cursory information would then serve as the launching ground for the discussions and for analyzing the various texts.
In a number of surveys of students, I have asked them to enumerate what they consider to be a “universal right”. The list below is a summary of what was considered by most students to be a fundament right.
1. Right to life
2. Right
to
3. Right to security of person
4. Right not to be held in slavery
5. Right not be subjected to torture
6. Right not be subjected to inhumane degrading treatment
7. Right to recognition as a person before the law
8. Right to equal protection of the law
9. Right to an effective remedy
10. Right to freedom from retroactive legislation
11. Right to privacy
12. Right to freedom of movement
13. Right to residence
14. Right to asylum from persecution
15. Right to a nationality
16. Right not to be arbitrarily deprived of one’s nationality
17. Right to change nationality
18. Right to marry and found family
19. Right to un-coerced choice of the spouse
20. Right to own property alone or in association with others
21. Right to be free from arbitrary deprivation of one’s property
22. Right to freedom of thought
23. Right to freedom of religion
24. Right to freedom of conscience
25. Right to practice one’s religion in private and in public
26. Right to change one’s religion
27. Right to freedom of expression
28. Right to peaceful assembly and association
29. Right to be free from coerced affiliation
30. Right to participate in governance
31. Right to equal access to public services
32. Right to free voting and suffrage
33. Right to an effective remedy
34. Right not be arbitrarily arrested
35. Right not be arbitrarily detained
36. Right to be presumed innocent until proven guilty
37. Right to freedom of movement
Whatever opinion one may hold in regards to the above list, we would like to consider it as a starting point as we look at the documents in the coming chapters. We will have the opportunity to critically appraise the list of rights as stated above and as outlined in the Universal Declaration of Human Rights (UDHR), also appended to this work.
Before talking about rights in Islam, we must begin by identifying the individuals and groups who held authority and power and the system that allowed them to gain such things. Tribal councils governed early Arabs. The tribal councils were formed by men of social and economic high-standing. Elements like wealth, health, age, and lineage were factored in as the Arabs and other ethnic groups who inhabited that Arabian land decided on their leaders. Historical evidence shows that religion then, played a major role if it were not one of the strongest social control mechanisms of that time. The emerging of Muhammad as the religious and political figure thus should not be a surprise to no one of that community. But it is naďve to talk about Muhammad’s power and authority outside the religious context. In fact, Muhammad himself did not give that much credit to his personal genius and political savvy; all credit is due to God as we are told over and over. Whatever good happens to us is from God and God alone, but whatever bad strikes us, it is from us and from Satan we read. This system of accreditation remained the most powerful message up until today. So at this stage, Muslims looked at the world through the Qur’ánic lens. Before we examine the Qur'án then, a brief review of the events leading to the establishment of the Qur'ánic state is thus in order.
Before the emergence of Islam, the
dominant civilizations of the seventh century were the
Muhammad was born to Abdullah and Aminah in
The
Qur’an survived in the memory of Muslims, but historians possess enough
evidence to argue that it was committed to some form of a written document as
early as the first Islamic century.
Today, the Qur’an can be examined in Arabic as recorded in a book known
for Muslims as al-mushaf al-karim (read muS-Haf: where S is the heavily
voiced “s” sound, and H is the voiced “h”). The mushaf [pl. masahif]
consists of 114 chapters of varying length; some are as long as 2000 words,
others are as short as 10 words. Each chapter consists of verses of varying
length as well for a total of nearly 6665 verses, with the first verse being
always the basmalah (in the name of God, the merciful, the Beneficent)—except
chapter nine. The entire mushaf is further divided in lager units known
as the hizb (pl. ahzab, ”h” is voiced),
for a total of 60 units. The most recent
musahif today indicate whether a chapter is Macci (revealed in
[2:83] remember We took a Covenant from
the Children of Israel (to this effect): worship none but God; treat with
kindness your parents and kindred, and orphans and those in need; speak fair to
the people; be steadfast in prayer; And practice regular charity. Then did you
turn back, except a few among you, and you backslide.
[4:84] Remember We
took your Covenant (to this effect): shed no blood amongst you, nor turn out
your own people from your homes: and this you solemnly ratified, and to this
you can bear witness.
[2:213] Mankind was one single nation, and
God sent Messengers with glad tidings and warnings; and with them He sent the
Book with the truth, to judge between people in matters wherein they
differed; but the People of the Book, after the Clear Signs came to them, did
differ among themselves for selfish contumacy. God by His Grace guided the
Believers to the Truth, concerning that wherein they differed; for God guides
whom He will to a path that is straight.
[2:251] By God's will they routed them: and
David slew Goliath; and God gave him power and wisdom and taught him whatever (else) He
willed. If God does not check one set of people by means of another, the earth
would indeed be full of mischief: but God is full of bounty to all the worlds.
[2:252] These are
the Signs of God: We rehearse them to you (the Prophet) in truth: verily you
are one of the Messengers.
[
[3:79] It is not (possible) that a man, to
whom is given the Book, and Wisdom, and the Prophetic office, should say to
people: "Be my worshippers rather than God's": on the contrary (he
would say): "Be worshippers of Him Who is truly
the Cherisher of all: for you have taught the Book and you have studied it
earnestly."
[3:97] In it are Signs manifest; (for
example), the station of Abraham; whoever enters it attains security;
pilgrimage thereto is a duty men owe to God, those who can afford the journey;
but if any deny faith, God stands not in need of any of His creatures.
[3:110] You
(believers) are the best mankind, enjoining what is right, forbidding what is
wrong, and believing in God. If only the People of the Book had faith, it was
best for them: among them are some who have faith, but most of them are
perverted transgressors.
[
[4:29] O you who believe, eat not up your property
among yourselves in vanities: but let there be amongst you traffic and trade by
mutual good-will; nor kill yourselves, for verily God has been to you Most
Merciful…
[
[4:58] God commands you to render back your
trusts to those to whom they are due; and when you judge between man and man, that you judge with
justice. Verily how excellent is the teaching which He gives you. For God is He
Who hears and sees all things.
[
[4:105] We have sent down to you the Book in
truth, that you might judge between men as guided by God: so be not (used)
as an advocate by those who betray their trust;
[4:106] But seek the forgiveness of God; for God is Oft-Forgiving, Most
Merciful.
[4:133] If it were
His Will, He could destroy you, O mankind, and create another race; for He has
power to do this.
[4:161] That they
took usury, though they were forbidden; and that they devoured men's substance
wrongfully; We have prepared for those among them who reject faith a grievous
punishment.
[4:170] O mankind! The Messenger has come to
you in truth from God: believe in him; it is best for you. But if you rejected
faith, to God belong all things in the heavens and on earth, and God is
All-Knowing, All-Wise.
[5:32] On that account, We ordained for the
Children of Israel that if anyone slew a person, unless it be for murder or for
spreading mischief in the land, it would be as if he slew the whole people; and
if anyone saved a life, it would be as if he saved the life of the whole
people. Then although there came to them Our Messengers with Clear Signs, Yet,
even after that, many of them continued to commit excesses in the land.
[5:116] behold! God will say: "O Jesus,
the son of Mary, did you say unto men, 'Worship me and my mother as gods in
derogation of God'?" He will say: "Glory to You!
Never could I say what I had no right (to say). Had I said such a thing, you
would indeed have known it. You know what is in my heart, though I know not
what is in Yours; for You know in full all that is
hidden.
[7:85] To the
people of Madyan, We sent Shu`ayb, one of their own brethren, he
said: "O my people! Worship God; you have no other god but Him. Now has
come unto you a Clear (Sign) from your Lord! Give just measure and weight, nor
withhold from the people the things that are their due; and do no mischief on
the earth after it has been set in order; that will be best for you, if you
have faith.
[8:26] Call to mind when you were small in
number, despised through the land, and afraid that men might despoil and kidnap
you; but He provided a safe asylum for you, strengthened you with His aid, and
gave you good things for sustenance; so that you might be grateful.
[
[
[
[10:99] If it had
been your Lord's Will, they would all have believed, all who are on earth. Will
you then compel mankind, against their will, to believe?
[10:108] Say: "O you mankind! Now truth
has reached you from your Lord. Those who receive Guidance, do so for the good
of their own souls; those who stray, do so to their own loss, and I am not
(set) over you to arrange your affairs."
[11:85] "And O my people, give just
measure and weight, nor withhold from the people the things that are their due;
commit no evil in the land with intent to do mischief.
[11:118] If your Lord had so willed, He could
have made mankind one People. However, they will not cease to argue.
[13:1] alif lam mim ra. These are
the signs (verses, miracles) of the Book: that which has been revealed unto you
from you Lord is the Truth; but most men believe not.
[22:5] O mankind! If you have a doubt about
the Resurrection, (consider) that We created you out of dust, then out of
sperm, then out of a leech-like clot, then out of a morsel of flesh, partly
formed and partly unformed, in order that We may manifest (Our Power) to you; and We cause whom We will
to rest in the wombs for an appointed term, then do We bring you out as babies,
then (foster you) that you may reach your age of full strength; and some of you
are called to die, and some are sent back to the feeblest old age, so that they
know nothing after having known (much); you see the earth barren and lifeless,
but when We pour down rain on it, it is stirred (to life), it swells, and it
puts forth every kind of beautiful growth in pairs.
[22:40] (They are) those who have been
expelled from their homes in defiance of reason (for no cause) except that they
say, "Our Lord is God;" had not been for God to check one set of
people by means of another, there would surely have destroyed monasteries,
churches, synagogues, and mosques, in which the name of God is commemorated in
abundant measure. God will certainly aid those who aid His (cause); for verily
God is Full of Strength, Exalted in Might, (able to enforce His Will).
[
[
[23:14] Then We make the sperm into a clot
(a boneless mass); then of that clot We make a lump of flesh; then We transform
that lump into bones and clothed the bones with flesh; thus We develop it into
another being; glory be to God, the Best to create.
[
[
[26:183] "And withhold not things justly
due to men, nor do evil in the land, working mischief.
[35:45] If God was to punish men according
to what they deserve, He would not leave on the back of the (earth) a single
living creature; but He gives them respite for a stated term; when their term
expires, verily God has in His sight all are His servants.
[38:26] O David! We did indeed make you a
vicegerent on earth; so you ought to judge between mankind in Truth (and justice); follow
not the lusts (of your heart), for they will mislead you from the Path of God;
for those who wander astray from the Path of God, is a penalty grievous, for
that they forget the Day of Account.
[40:57] assuredly, the creation of the
heavens and the earth is a greater (matter) than the creation of mankind: yet
most people understand not.
[49:13] O mankind! We created you from a
single pair of a male and a female; and made you into nations and tribes, that
you may know each other (not that you may despise each other). Verily the most
honored of you in the sight of God is (he who is) the most righteous of you.
God has full Knowledge and is well-acquainted (with all things).
[83:2] those who, when they have to receive
by measure, from men, exact full measure,
[83:3] But when they have to give by
measure or weight to people, give less than due.
[2:178] O you who believe! The law of
equality is prescribed to you in cases of murder: the free for the free, the
slave for the slave, and the woman for the woman. But if the brother of the
slain makes any remission, then grant any reasonable demand, and compensate him
with handsome gratitude. This is a concession and a mercy from your Lord. After
this, whoever exceeds the limits shall be in grave penalty.
[2:179] in the law of equality there is
(saving of) life to you, O you people of understanding; that you may restrain
yourselves.
[4:92] Never should a believer kill a
believer; but (if it so happens) by mistake, (compensation is due); if one (so)
kills a believer, it is ordained that he should free a believing slave, and pay
compensation to the deceased's family, unless they remit it freely. If the
deceased belonged to a people at war with you, and he was a believer, the
freeing of a believing slave (is enough). If he belonged to a people with whom
you have a treaty of mutual alliance, compensation should be paid to his
family, and a believing slave be freed. For those who find this beyond their
means, (is prescribed) a fast for two months running: by way of repentance to
God; for God has all Knowledge and all Wisdom.
[5:89] God will not call you to account for
what is futile in your oaths, but He will call you to account for your
deliberate oaths: for expiation, feed ten indigent persons, on a scale of the
average for the food of your families; or clothe them; or give a slave his
freedom. If that is beyond your means, fast for three days. That is the
expiation for the oaths you have sworn; but keep to your oaths. Thus God makes
clear to you His Signs, so that you may be grateful.
[18:65] so they found one of Our servants, on whom We had bestowed mercy from Ourselves
and whom We had taught knowledge from Our own Presence.
[58:3] But those who divorce their wives by
way of zihar; then, wish to go back on the words they uttered, (it is
ordained that such a one) should free a slave before they touch each other;
these are what you are admonished to perform: and God is well-acquainted with
(all) that you do.
[58:4] If any has
not (the wherewithal), he should fast for two months consecutively before they
touch each other. But if any is unable to do so, he should feed sixty indigent
ones. This, that you may show your faith in God and His Messenger, those are
limits (set by) God. For those who reject (Him), there is a grievous penalty.
[3:79] it is not (possible) that a man, to
whom is given the Book, and Wisdom, and the Prophetic office, should say to
people: "Be my worshippers rather than God's": on the contrary (he
would say): "Be worshippers of Him Who is truly
the Cherisher of all; for you have taught the Book and you have studied it
earnestly."
[4:58] God command you to render back your
Trusts to those to whom they are due; and when you judge between man and man, that you judge with
justice; verily how excellent is the teaching which He gives you! For God is He
Who hears and sees all things.
[
[
[
[
[
[
[
[6:62] Then are people returned unto God;
their True Protector surely His is the one with Governance authority, and He is
the Swiftest in taking account.
[6:89] these were the men to whom We gave the Book, and authority, and Prophethood: if these
(their descendants) reject them, behold! We shall entrust their charge to a new
people who reject them not.
[6:114] Say: "Shall I seek for ruler other than God? When He it is Who has sent unto you the Book, explained in detail."
They know full well, to whom We have given the Book,
that it has been sent down from your Lord in truth. Never be then of those who
doubt.
[
[12:67] Further he said: "O my sons!
Enter not all from one gate; rather, enter from different gates. Not that I can
profit you aught against God (with my advice); none can Governance authority except God’s; on Him do I put my trust; and let all that
trust put their trust on Him."
[
[
[21:78] remember David and Solomon, when
they give judgment in the matter of the field into which the sheep of certain
people had strayed by night; We did witness their
judgment.
[40:12] (The answer will be) "this is
because, when God was invoked as the only (object of worship), you did reject
faith, but when partners were joined to Him, you believed. Governance authority
is with God, Most High, and Most Great."
[41:16] We did
aforetime grant to the Children of Israel the Book, governance authority, and
Prophethood; We gave them, for sustenance, things good and pure; and We favored
them above all other nations.
[
[
[2:187] Permitted to you, on the night of
the fasts, sexual intercourse with your wives. They are your garments and you
are their garments. God knows what you used to do secretly among yourselves;
but He turned to you and forgave you; so now associate with them, and seek what
God has ordained for you, and eat and drink until the white thread appears to
you distinct from the black thread; then complete your fast until the night
appears; but do not associate with your wives while you are in retreat in the
mosques. Those are limits (set by) God: approach not nigh thereto. Thus God
makes clear His Signs to men: that they may learn self-restraint.
[2:223] Your wives are as a cover unto you;
so approach your wives when or how you will; but do some good act for your
souls beforehand; and fear God, and know that you are to meet Him (in the
Hereafter), and give (these) good tidings to those who believe.
[2:226] For those who take an oath for
abstention from their wives, a waiting for four months is ordained; if then
they return, God is Oft-Forgiving, Most Merciful,
[2:227] but if their intention is firm for
divorce, God hears and knows all things.
[2:228] Divorced women shall wait concerning
themselves for three monthly periods. Also, it is not lawful for them to hide
what God has created in their wombs, if they have faith in God and the Last
Day. Their husbands have the better right to take them back in that period, if
they wish for reconciliation. Women shall have rights similar to the rights
against them, according to what is equitable; but men have a degree (of
advantage) over them. God is Exalted in Power, He is Wise.
[2:231] When you divorce women, and they
fulfill the term of their (iddah), either take them back on equitable
terms or set them free on equitable terms; but do not take them back to injure
them, (or) to take undue advantage; if anyone does that, he wrongs his own
soul. Do not treat God's Signs as a jest, but solemnly rehearse God's favors on
you, and the fact that He sent down to you the Book and Wisdom, for your
instruction; and fear God, and know that God is well-acquainted with all
things.
[2:232] when you divorce women, and they
fulfill the term of their (iddah), do not prevent them from marrying
their (former) husbands, if they mutually agree on equitable terms. This
instruction is for all amongst you who believe in God and the Last Day. That is
(the course making for) most virtue and purity amongst you, and God knows, and
you know not.
[2:233] it is herein sanctioned that the
mothers shall breastfeed their offspring for two full years; if the father
desires to complete the term; but he shall bear the cost of their food and
clothing on equitable terms. No soul shall have a burden laid on it greater
than it can bear. No mother shall be treated unfairly on account of her child;
nor the father on account of his child, and heir shall be chargeable in the
same way, if they both decide on weaning, by mutual consent, and after due
consultation, there is no blame on them. If you decide on a foster-mother for
your offspring there is no blame on you, provided you pay (the mother) what you
offered, on equitable terms. But fear God and know that God sees well what you
do.
[2:235] there is no blame on you if you make
an offer of betrothal or hold it in your hearts. God knows that you cherish
them in your hearts; but do not make a secret contract with them except that
you speak to them in terms honorable, do not resolve on the tie of marriage until the term prescribed is fulfilled; know
that God knows what is in your hearts, and take heed of Him; and know that God
is Oft-Forgiving, Most Forbearing.
[2:236] There is no blame on you if you
divorce women before consummation or the fixation of their dower; but bestow on them (a suitable
gift), the wealthy according to his means, and the poor according to his means;
a gift of a reasonable amount is due from those who wish to do the right thing.
[2:237] if you divorce them before consummation,
but after the fixation of a dower for them, then the half of the dower (is due
to them), unless they remit it or (the man's half) is remitted by him in whose
hands is the marriage tie; and the remission (of the man's half) is
the nearest to righteousness and do not forget liberality between yourselves.
For God sees well all that you do.
[
[4:3] If you fear that you shall not be
able to deal justly with the orphans, marry free non-orphan women of
your choice, twos, or threes, or fours; but if you fear that you shall not be
able to deal justly (with them), then only one, or (a captive) that your right
hands possess. That will be more suitable, to prevent you from doing injustice.
[4:4] give the women (on marriage) their dower as a free gift; but if they, of their own good
pleasure, remit any part of it to you, take it and enjoy it with right good
cheer.
[4:5] To those weak of understanding make not over your property, which
God has made a means of support for you, but feed and clothe them therewith,
and speak to them words of kindness and justice.
[4:7] From what is left by parents and those nearest related there
is a share for men and a share for women, whether the property be small or
large, a determinate share.
[
[4:15] If any of your women are guilty of
lewdness (same sex acts as per some commentaries), take the evidence of four
(reliable) witnesses from amongst you against them; and if they testify,
confine them to houses until death do claim them, or God ordain for them some
(other) way.
[
[
[4:23] Prohibited to you (for marriage) are: your mothers, daughters,
sisters; father's sisters, mother's sisters; brother's daughters, sister's
daughters; foster-mothers (who gave you suck), foster-sisters; your wives' mothers;
your step-daughters under your guardianship, born of your wives to whom you
have gone, no prohibition if you have not gone in; (those who have been) wives
of your sons proceeding from your loins; and two sisters in wedlock at one and
the same time, except for what is past; for God is Oft-Forgiving, Most
Merciful.
[
[
[4:32] in no wise covet those things in which
God has bestowed His gifts more freely on some of you than on others: to men is
allotted what they earn, and to women what they earn: but ask God of His
bounty. For God has full knowledge of all things.
[
[
[4:127] They ask
your instruction concerning the Women. Say: God will instruct you about them;
and (remember) what has been rehearsed unto you in the Book, concerning the
orphans of women to whom you give not the portions prescribed, and yet whom you
desire to marry, as also concerning the children who are weak and oppressed;
that you stand firm for justice to orphans. There is not a good deed which you
do, but God is well-acquainted therewith.
[4:128] If a wife
fears cruelty or desertion on her husband's part, there is no blame on them if
they arrange an amicable settlement between themselves; and such settlement is
best; even though men's souls are swayed by greed. But if you do good and practice self-restraint, God is well-acquainted
with all that you do.
[4:129] You are
never able to be fair and just as between women, even if it is your ardent
desire: but turn not away (from a woman) altogether, so as to leave her (as it
were) hanging (in the air). If you come to a friendly understanding, and
practice self-restraint, God is Oft-Forgiving, Most Merciful.
[4:176] They ask you for a legal decision;
say: God directs (thus) about those who leave no descendants or ascendants as
heirs: if it is a man who dies, leaving a sister but no child, she shall have
half the inheritance, if (the deceased was) a woman, who left no child, her
brother takes her inheritance; if there are two sisters, they shall have
two-thirds of the inheritance (between them); if there are brothers and
sisters, (they share), wherein the male having twice the share of the female.
Thus God make clarifies to you (His law), lest you err. God has knowledge of all things.
[24:31] Say to the believing women that they
should lower their gaze and guard their modesty; that they should not display
their beauty and ornaments except what (must ordinarily) appear thereof; that
they should draw their veils over their bosoms and not display their beauty
except to their husbands, their fathers, their husbands' fathers, their sons,
their husbands' sons, their brothers or their brothers' sons, or their sisters'
sons, or their women, or the slaves whom their right hands possess, or male
servants free of physical needs, or small children who have no sense of the
desire for sex; and that they should not strike their feet in order to draw
attention to their hidden ornaments. O you Believers! Turn you all together
towards God, that you may attain Bliss.
[24:60] Such elderly women as are past the
prospect of marriage, there is no blame on them if they lay
aside their (outer) garments, provided they make not a wanton display of their
beauty; but it is best for them to be modest: and God is One Who sees and knows
all things.
[33:30] O Consorts of the Prophet! If any of
you were guilty of evident unseemly conduct, the punishment would be doubled to
her, and that is easy for God.
[33:32] O Consorts of the Prophet! You are
not like any of the (other) women: if you do fear (God), be not too complaisant
of speech, lest one in whose heart is a disease should be moved with desire;
but speak you a speech (that is) just.
[33:33] Stay quietly in your houses, and
make not a dazzling display, like that of the former Times of Ignorance; and
establish regular prayer, and give regular charity; and obey God and His
Messenger. God only wishes to remove all abomination from you, you Members of
the Family, and to make you pure and spotless.
[33:59] O Prophet! Tell your wives and
daughters, and the believing women, that they should cast their outer garments
over their persons (when abroad); that is most convenient, that they should be
known (as such) and not molested. God is Oft-Forgiving, Most Merciful.
[49:11] O you who believe! Let not some men
among you laugh at others; it may be that the (latter) are better than the
(former); nor let some women laugh at others: it may be that the (latter) are
better than the (former): nor defame nor be sarcastic to each other, nor call
each other by (offensive) nicknames; ill-seeming is a name connoting
wickedness, (to be used of one) after he has believed; and those who do not
desist are (indeed) doing wrong.
[49:12] O you who believe! Avoid suspicion
as much (as possible); for suspicion in some cases is a sin; and spy not on
each other, nor speak ill of each other behind their backs. Would any of you
like to eat the flesh of his dead brother? Nay, you would abhor it. So fear
God; for God is Oft-Returning, Most-Merciful.
[58:2] If any men among you divorce their
wives by zihar (by uttering: you are to me like my mother), they cannot
be their mothers; none can be their mothers except those who gave them birth.
In fact they use words (both) iniquitous and false; but truly God is One that blots out (sins), and forgives (again and again).
[58:3] But those who divorce their wives by
zihar, then wish to go back on the words they uttered, (it is ordained
that such a one) should free a slave before they touch each other; to this, you
are admonished to perform, and God is well-acquainted with (all) that you do.
[58:4] if any has not (the wherewithal), he should fast for two months consecutively before they
touch each other. But if any is unable to do so, he should feed sixty indigent
ones. This, that you may show your faith in God and His Messenger, those are
limits (set by) God. For those who reject (Him), there is a grievous penalty.
[65:1] O Prophet! When you do divorce
women, divorce them at their prescribed periods, and count (accurately) their
prescribed periods: and fear God your Lord; and turn them not out of their
houses, nor shall they (themselves) leave, except in case they are guilty of
some open lewdness, those are limits set by God; and any who transgresses the
limits of God, does verily wrong his (own) soul; you know not if perchance God
will bring about thereafter some new situation.
[65:4] Such of your women as have passed
the age of monthly courses, for them the prescribed period, if you have any
doubts, is three months, and for those who have no courses (it is the same);
for those who carry (life within their wombs), their period is until they
deliver their babies; and for those who fear God, He will make their path easy.
[2:62] Those who believe (Muslims), and those who follow the Jewish
(scriptures), and the Christians and the Sabians, any who believe in God and
the Last Day, and do righteousness, shall have their reward with their Lord; on
them shall be no fear, nor shall they grieve.
[2:109] A number of
the People of the Book wish they could turn you (people) back to infidelity
after you have believed. From selfish envy, after the truth has become manifest
unto them; but forgive and overlook, until God accomplishes His purpose; for
God has power over all things.
[3:64] Say: "O People of the Book!
Come to common terms as between us and you: that we worship none but God; that
we associate no partners with Him; that we establish not, from among ourselves,
Lords and patrons other than God." If then they refuse, say you: "Bear
witness that we are Muslims (bowing to God's Will)."
[3:65] You People of the Book! Why dispute
you about Abraham, when the law and the Gospel were not revealed until after
him? Have you no understanding?
[3:75] Among the People of the Book are
some who, if entrusted with a hoard of gold, will (readily) pay it back;
others, who, if entrusted with a single silver coin, will not repay it unless
you constantly stop demanding, because, they say, "There is no call on us
(to keep faith) with these ignorant (Pagans)." But they tell a lie against
God, and (well) they know it.
[3:110] You are the
best of peoples, evolved for mankind, enjoining what is right, forbidding what
is wrong, and believing in God. If only the People of the Book had faith, it
was best for them; among them are some who have faith, but most of them are
perverted transgressors.
[3:199] there are, certainly, among the
People of the Book, those who believe in God, in the revelation to you, and in
the revelation to them, bowing in humility to God: they will not sell the Signs
of God for a miserable gain! For them is a reward with their Lord, and God is
swift in account.
[4:171] O People of the Book! Commit no
excesses in your religion; and say not of God aught but the truth. Jesus
Christ, the son of Mary, was (no more than) A Messenger of God, and His Word,
which He bestowed on Mary, and a Spirit proceeding from Him; so believe in God
and His Messengers. Say not "Trinity"; desist; it will be better for
you; for God is One God; glory be to Him; (far Exalted is He) above having a
son. To Him belong all things in the heavens and on earth. Enough is God as a
Disposer of affairs.
[
[
[5:68] Say: "O People of the Book! You
have no ground to stand upon unless you stand fast by the law, the Gospel, and
all the revelation that has come to you from your Lord. "It is the
revelation that comes to you from your Lord, that increases in most of them
their obstinate rebellion and blasphemy. But sorrow you not over (these) people
without faith.
[5:77] Say: "O People of the Book!
Exceed not in your religion the bounds (of what is proper) trespassing beyond the
truth, nor follow the vain desires of people who went wrong in times gone by,
who misled many, and strayed (themselves) from the even Way.
[29:46] dispute you not with the People of
the Book, except with means better (than mere disputation), unless it be with
those of them who inflict wrong (and injury); but say, "We believe in the
Revelation which has come down to us and in that which came down to you; our
God and your God is One; and it is to Him we bow (in Islam)."
[5:69] Those who believe, those who follow the Jewish (scriptures), and the
Sabians and the Christians—any who believe in God and the Last Day, and work
righteousness—on them shall be no fear, nor shall they grieve.
[
[4:97] when angels take the souls of those
who die in sin against their souls, they say: "In what (plight) were
you?" They reply: "Weak and oppressed were we in the earth."
They say: "Was not the earth of God spacious enough for you to move
yourselves away (from evil)?" Such men will find their abode in Hell, what
an evil refuge!
[4:100] He who forsakes his home in the
cause of God, finds in the earth many a refuge, wide and spacious: should he
die as a refugee from home for God and His Messenger, his reward becomes due
and sure with God: and God is Oft-Forgiving, Most Merciful.
[4:75] those who accept faith subsequently,
and adopt exile, and fight for the faith in your company, they are of you. But
kindred by blood have prior rights against each other in the Book of God.
Verily God is well-acquainted with all things.
[
[9:100] the vanguard (of Islam), the first
of those who forsook (their homes) and of those who gave them aid, and (also)
those who follow them in (all) good deeds, well-pleased is God with them, as
are they with Him: for them Has He prepared Gardens under
which rivers flow, to dwell therein forever: that is the supreme Felicity.
[16:110] But verily your Lord, - to those who
leave their homes after trials and persecutions, and who thereafter strive and
fight for the faith and patiently persevere - your Lord, after all this is
Oft-Forgiving, Most Merciful.
[24:22] Let not
those among you who are endued with grace and amplitude of means resolve by
oath against helping their kinsmen, those in want, and those who have left
their homes in God's cause: let them forgive and overlook: do you not wish that
God should forgive you? For God is Oft-Forgiving, Most Merciful.
[59:8] (Some part is due) to the indigent
Muhajirun, those who were expelled from their homes and their property, while
seeking Grace from God and (His) Good Pleasure, and aiding God and His
Messenger: such are indeed the sincere ones;
[59:9] But those who, before them, had
homes (in Medina) and had adopted the faith, show their affection to such as
came to them for refuge, and entertain no desire in their hearts for things
given to the (latter), but give them preference over themselves, even though
poverty was their (own lot). Those saved from the covetousness of their own
souls; they are the ones that achieve prosperity.
[59:9] But those who, before them, had
homes (in Medina) and had adopted the faith, show their affection to such as
came to them for refuge, and entertain no desire in their hearts for things
given to the (latter), but give them preference over themselves, even though
poverty was their (own lot). Those saved from the covetousness of their own
souls; they are the ones that achieve prosperity.
[60:10] O you who believe! When there come
to you believing women refugees, examine (and test) them: God knows best as to
their faith: if you ascertain that they are believers, then
send them not back to the non-believers. They are not lawful (wives) for the
non-believers, nor are the (non-believers) lawful (husbands) for them. however pay the non-believers what they have spent (on their
dower). There will be no blame on you if
you marry them on payment of their dower to them. But hold not to the
guardianship of non-believing women: ask for what you have spent on their
dowers, and let the (non-believers) ask for what they have spent (on the dowers
of women who come over to you). Such is the Command of God: He judges (with
justice) between you. God is full of knowledge and Wisdom.
[2:83] remember We
took a covenant from the Children of Israel (to this effect): worship none but
God; treat with kindness your parents and kindred, and orphans and those in
need; speak fair to the people; be steadfast in prayer; and practice regular
charity. Then did you turn back, except a few among you, and you backslide
(even now).
[2:180] It is
prescribed, when death approaches any of you, if he leave any goods, that he
make a bequest to parents and next of kin, according to reasonable usage; this
is due from the God-fearing.
[2:215] They ask
you what they should spend (in charity). Say: Whatever you spend that is good
is for parents and kindred and orphans and those in want and for wayfarers.
Whatever you do that is good, God knows it well.
[2:233] Mothers shall breastfeed their children for two whole years, if the
father desires to complete the term; but he shall bear the cost of their food
and clothing on equitable terms. No soul shall have a burden laid on it greater than it can
bear. No mother shall be treated unfairly on account of her child. Nor father
on account of his child, and heir shall be chargeable in the same way, if they
both decide on weaning, by mutual consent, and after due consultation, there is
no blame on them. If you decide on a foster-mother for your offspring there is
no blame on you, provided you pay (the mother) what you offered, on equitable
terms. But fear God and know that God sees well what you do.
[
[
[4:36] Serve God, and join not any partners
with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors
who are near neighbors who are strangers, the companion by your side, the
way-farer (you meet) and what your right hands possess: for God loves not the
arrogant, the vainglorious.
[4:135] O you who believe! Stand out firmly
for justice, as witnesses to God, even as against yourselves, or your parents, or
your kin, and whether it be (against) rich or poor:
for God can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline
to do justice, verily God is well-acquainted with all that you do.
[6:137] Even so, in the eyes of most of the
pagans, their "partners" made alluring the slaughter of their
children, in order to lead them to their own destruction, and cause confusion
in their religion. If God had willed, they would not have done so: but leave alone
them and their inventions.
[
[
[
[31] Kill not your children for fear of
want: We shall provide sustenance for them as well as for you. Verily the
killing of them is a great sin.
[
[
[
[29:8] We have
enjoined on man kindness to parents: but if they (either of them) strive (to
force) you to join with Me (in worship) anything of which you hast no
knowledge, obey them not. You have (all) to return to Me,
and I will tell you (the truth) of all that you did.
[31:14] We have
enjoined on man (To be good) to his parents: in travail upon travail did his
mother bear him, and in years twain was his weaning: (hear the command),
"Show gratitude to Me and to your parents: to Me is (your final) Goal.
[46:15] We have
enjoined on man kindness to his parents: in pain did his mother bear him, and
in pain did she give him birth. The carrying of the (child) to his weaning is (a
period of) thirty months. At length, when he reaches the age of full strength
and attains forty years, he says: "O my Lord! Grant me that I may be
grateful for Your favor which You hast bestowed upon me, and upon both my
parents, and that I may work righteousness such as You may approve; and be
gracious to me in my issue. Truly have I turned to You
and truly do I bow (to You) in Islam."
[60:12] O Prophet! When believing women come
to you to take the oath of fealty to you, that they will not associate in worship
any other thing whatever with God, that they will not steal, that they will not
commit adultery (or fornication), that they will not kill their children, that
they will not utter slander, intentionally forging falsehood, and that they
will not disobey you in any just matter; then do you receive their fealty, and
pray to God for the forgiveness (of their sins): for God is Oft-Forgiving, Most
Merciful.
[2:164] Behold! In the creation of the
heavens and the earth; in the alternation of the Night and the Day; in the
sailing of the ships through the ocean for the profit of mankind; in the rain
which God sends down from the skies, and the life which He gives therewith to
an earth that is dead; in the beasts of all kinds that He scatters through the
earth; in the change of the winds and the clouds which they trail like their
slaves between the sky and the earth, (here) indeed
are Signs for a people that are wise.
[
[6:99] It is He Who send down rain from the
skies; with it We produce vegetation of all kinds: from some We produce green
(crops), out of which We produce grain, heaped up (at harvest); out of the date
palm and its sheaths (come) clusters of dates hanging low and near: and (then
there are) gardens of grapes, and olives, and pomegranates, each similar (in
kind) yet different (in variety): when they begin to bear fruit, feast your
eyes with the fruit and the ripeness thereof. Behold! In these things there are
Signs for people who believe.
[11:6] There is no
moving creature on earth but its sustenance depends on God: He knows the time
and place of its definite abode and its temporary deposit: all is in a clear
Record.
[20:53] "He Who has made for you the
earth like a carpet spread out; has enabled you to go about therein by roads
(and channels); and has sent down water from the sky." With it have We produced diverse pairs of plants each separate from the
others.
[24:45] God has created every animal from
water: of them there are some that creep on their bellies; some that walk on
two legs; and some that walk on four. God creates what He wills: for verily God
has power over all things.
[2:62] Those who believe (Muslims), and those who follow the Jewish
(scriptures), and the Christians and the Sabians, any who believe in God and
the Last Day, and work righteousness, shall have their reward with their Lord;
on them shall be no fear, nor shall they grieve.
[2:256] Let there be no compulsion in
religion: Truth stands out clear from Error: whoever rejects evil and believes
in god has grasped the trust worthiest handhold that never breaks; and God
hears and knows all things.
[
[5:69] Those who believe, those who follow
the Jewish (scriptures), and the Sabians and the Christians—any who believe in
God and the Last Day, and work righteousness—on them shall be no fear, nor
shall they grieve.
[9:1] A (declaration) of immunity from God
and His Messenger, to the pagans with whom you have contracted mutual
alliances:
[9:2] Go you, then, for four months, backwards and forwards, (as you will),
throughout the land, but know that you cannot frustrate God (by your falsehood)
but that God will cover with shame those who reject Him.
[9:3] an announcement from God and His
Messenger, to the people (assembled) on the day of the Great Pilgrimage—that
God and His Messenger dissolve (treaty) obligations with the pagans. If then,
you repent, it will be best for you; but if you turn away, know that you cannot
frustrate God; and proclaim a grievous penalty on those who reject faith.
[9:4] (But the treaties are) not dissolved
with those pagans with whom you have entered into alliance and who have not
subsequently failed you in aught, nor aided anyone against you. So fulfill your
engagements with them to the end of their term: for God loves the righteous.
[9:5] But when the forbidden months are
past, then fight and slay the pagans wherever you find them, and seize them,
beleaguer them, and wait for them in every stratagem (of war); but if they
repent, and establish regular prayers and practice regular charity, then open
the way for them; for God is Oft-Forgiving, Most Merciful.
[9:6] If one
amongst the pagans ask you for asylum, grant it to him, so that he may hear the
word of God; and then escort him to where he can be secure; that is because
they are men who know naught.
[9:7] How can
there be a covenant, with God and His Messenger, with the pagans, except those
with whom you made a treaty near the Sacred Mosque? As long as these stand true
to you, you ought to stand true to them; for God loves the righteous.
[9:8] How (can there be such a covenant),
seeing that if they get an advantage over you, they respect not in you the ties
either of kinship or of covenant? With (fair words from) their mouths they
entice you, but their hearts are averse from you; and most of them are
rebellious and wicked.
[9:9] The Signs of God have they sold for
a miserable price, and (many) have they hindered from His way; evil indeed are
the deeds they have done.
[
[
[
[
[
[
[9:16] Or do you think that you shall be
abandoned, as though God did not know those among you who strive with might and
main, and take none for friends and protectors except God, His Messenger, and the
(community of) believers; but God is well-acquainted with (all) that you do.
[
[9:18] The mosques of God shall be visited
and maintained by those who believe in God and the Last Day, establish regular
prayers, and practice regular charity, and fear none (at all) except God. It is
they who are expected to be on true guidance.
[10:99] If it had been your Lord's Will,
they would all have been made to believe, all who are on earth; you should not
then compel people, against their will, to believe.
[16:106] Anyone who, after accepting faith in
God, utters Unbelief—except under compulsion, his heart remaining firm in
faith—but such as open their breast to disbelief, on them is Wrath from God,
and theirs will be a dreadful penalty
[
[24:33] Let those
who find not the wherewithal for marriage keep themselves chaste, until God gives them
means out of His grace. If any of your slaves ask for a deed in writing (to enable them to
earn their freedom for a certain sum), give them such a deed if you know any
good in them; do give them something out of the means which God has given to
you. However, force not your maids to prostitution when they desire chastity,
in order that you may make a gain in the goods of this life. If anyone compels
them, yet, after such compulsion, is God Oft-Forgiving, Most Merciful (to
them).
[2:62] Those who believe (Muslims), and those who follow the Jewish
(scriptures), and the Christians, and the Sabians; anyone who believe in God
and the Last Day, and work righteousness, shall have their reward with their
Lord; on they shall have no fear, nor shall they grieve.
[5:69] Those who believe, the Jews, and the Sabians, and the Christians—any who
believe in God and the Last Day, and work righteousness—all of them shall have
no fear, nor shall they grieve.
[
[
[
[
[
[
[109:1] Say: O you that reject faith,
[109:2] I worship not that
which you worship,
[109:3] nor will you worship that which I
worship.
[4] I will not worship that which you have been worshiping,
[109:5] nor will you worship that which I
worship.
[109:6] To you your
religion, and to me mine. (lakum dinukum wa
liya dini)
[6:152] come not nigh to the orphan's
property, except to improve it, until he attains the age of full strength; give
measure and weight with (full) justice; no burden do We place on any soul, but
that which it can bear, whenever you speak, speak justly, even if a near
relative is concerned; and fulfill the Covenant of God: thus doth He command
you, that you may remember.
[
[18:46] Wealth and sons are allurements of
the life of this world; but the things that endure, Good Deeds, are best in the
sight of your Lord, as rewards, and best as (the foundation for) hopes.
In the year 632 [AD, the Prophet passed away and left behind a powerful yet diverse community. This new community also known as the Islamic Ummah became a new project: new kind of citizenry with new kind of loyalty. The early generation of disciples (comprised of Companions from the Muhájirún and Ansár) managed to avoid the disintegration of the Ummah and established a succession to the Prophet known as the Khiláfah; the first four leaders constituted a special period characterized by incredible social cohesion, unity, expansion, prosperity, and political stability forming the so-called Khiláfah Ráshidah. Once the founder of the Umayyad dynasty took over, a shift in the political order took place, while a process of privatization of religious authority began to take affect. Throughout these time periods, a second source of law emerged as a powerful tool to be used to justify one’s political and religious undertaking on the personal as well as on the collective level. This authoritative source is generally the code of behavior and sayings of the Prophet—and in the eyes of many—the code of behavior and sayings of the selected few Companions that constituted a broad body of the Sunnah. Since then, the Sunnah became the second, and may be equal, source of Islamic law in particular and Islamic way of life in general. While the Qur'án was transmitted verbatim from memory from one generation to another all the way until the period of the recording, the Hadíth or the Sunnah were only transmitted in the form of “reports” where the transmitter could have used his own words while maintaining the overall general meaning of the tradition. In short, the Qur'án was stored in memory, but only the meaning of the Sunnah was learned up until the six major books of Hadíth were produced couple centuries separated from the lifetime of Muhammad. The Traditions we are going to survey in the following chapter are taken from these Sunni books of Hadíth. The translations here again are unabridged; they are simply reorganized under special topics whenever that was possible.
* Mu’ádh Ibn Jabal, RAA, narrated:
I was riding behind the Prophet (Peace Be Upon Him [PBUH]) and there was nothing between him and me
but the part of the saddle, when he said: Mu’ádh Ibn Jabal, to which I
replied: At your beck and call, and at your pleasure, Messenger of God. He
moved along for a few minutes, when again he said: Mu’ádh Ibn Jabal, to
which I replied: At your beck and call, and at your pleasure, Messenger of God.
He then again moved along for a few minutes and said: Mu’ádh Ibn Jabal,
to which I replied: At your beck and call, and at your pleasure, Messenger of
God. He (the Prophet) asked: Do you know what right has God upon His servants?
I said: God and His Messenger know best. He (the Prophet) said: Verily the
right of God over His servants is that they should worship Him, not associating
anything with Him. He (the Prophet), with Mu’ádh behind him, moved along
for a few minutes and said: Mu`ádh Ibn Jabal, to which I replied: At
your beck and call, and at your pleasure, Messenger of God. He (the Prophet)
asked: Do you know the servants' rights upon God in case they do it (i.e. they
worship God without associating anything with Him)? I (Mu’ádh Ibn Jabal)
replied: God and His Messenger know best. (Upon this) he (the Prophet)
remarked: That He would not torment them (with the Fire of Hell). [Sahih Muslim
(SM): 43]
* Abu Hurayrah, [May God be pleased with him (Radiya Allahu `anh) RAA], reported:
The Prophet (PBUH) said: Children of Israel were ruled over by the Prophets. When one Prophet died, another succeeded him; but after me there are no prophets and there will be caliphs and they will be quite large in number. His Companions said: What do you order us to do (in case we come to have more than one Caliph)? He said: The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights (i.e. obey them). God (Himself) will question them about the subjects whom He had entrusted to them. [SM: 3429]
* Abu Sa'id al-Khudri, RAA, reported:
God's Messenger (PBUH) said: Avoid sitting on the paths. They (his Companions) said: God's Messenger, there is no other help to it (but to sit here as we) hold our meetings and discuss matters there. Thereupon God's Messenger (PBUH) said: If you have to sit at all, then fulfill the rights of the path. They said: What are these right? Thereupon he said: Keeping the eye downward, refraining from doing some harm to the other and exchanging mutual greetings (saying al-salamu 'alaykum to one another) and commanding the good and forbidding the evil. [SM: 3960]
* Abu Hurayrah, RAA, reported:
God's Messenger (PBUH) said: Five are the rights of a Muslim over his brother: responding to salutation, saying "yarhamuka Allah" when someone sneezes and says al-hamdu lillah, visiting the sick and following the biers. [SM: 4022]
* Sahl Ibn Sa'd, RAA, reported:
God's Messenger (PBUH) said on the Day of Khaybar: I would certainly give this standard to a person at whose hand God would grant victory and who loves God and His Messenger and God and His Messenger love him also. The people spent the night thinking as to whom it would be given. When it was morning the people hastened to God's Messenger (PBUH) all of them hoping that that would be given to him. He (the Prophet) said: Where is `Ali Ibn Abi Talib? They said: God's Messenger, his eyes are sore. He then sent for him and he was brought and God's Messenger (PBUH) applied saliva to his eyes and invoked blessings and he was all right, as if he had no ailment at all, and conferred upon him the standard. `Ali said: O God's Messenger! I will fight them until they are like us. Thereupon he (the Prophet) said: Advance cautiously until you reach their open places, thereafter invite them to Islam and inform them what is obligatory for them from the rights of God, for, by God, if God guides aright even one person through you that is better for you than to possess the most valuable of the camels. [SM: 4423]
* On the authority of Abu Sa'id: While the Prophet was distributing (something, Abdullah Ibn Dhil Khawaisira al-Tamimi came and said, "Be just, O God's Messenger!" The Prophet said, "Woe to you! Who would be just if I were not?" `Umar Ibn al-Khattab said, "Allow me to cut off his neck!” The Prophet said, “Leave him, for he has companions, and if you compare your prayers with their prayers and your fasting with theirs, you will look down upon your prayers and fasting, in comparison to theirs. Yet they will go out of the religion as an arrow darts through the game's body in which case, if the Qudhadh of the arrow is examined, nothing will be found on it, and when its nasl is examined, nothing will be found on it; and then its nadiyi is examined, nothing will be found on it. The arrow has been too fast to be smeared by dung and blood. The sign by which these people will be recognized will be a man whose one hand (or breast) will be like the breast of a woman (or like a moving piece of flesh). These people will appear when there will be differences among the people (Muslims)." Abu Sa'id added: I testify that I heard this from the Prophet and also testify that `Ali killed those people while I was with him. The man with the description given by the Prophet was brought to `Ali. The following Verses were revealed in connection with that very person (i.e., Abdullah Ibn Dhil-Khawaisira al-Tamimi): 'And among them are men who accuse you (O Muhammad) in the matter of (the distribution of) the alms.' [9.58] [Bukhari: Volume 9, Book 84, Number 67]
* On the authority of Abu Abd al-Rahman and Hibban Ibn 'Atiyya had a dispute. Abu Abd al-Rahman said to Hibban, "You know what made your companions (i.e. Ali) dare to shed blood." Hibban said, "Come on! What is that?" Abd-al-Rahman said, "Something I heard him saying." The other said, "What was it?" '`Abd al-Rahman said, "`Ali said, God's Messenger sent for me, al-Zubayr and Abu Marthad, and all of us were cavalry men, and said, 'Proceed to Rawdat al-Hajj (Abu Salama said that Abu 'Awana called it like this, i.e., Hajj where there is a woman carrying a letter from Hatib Ibn Abi Balta'a to the pagans (of Mecca). So bring that letter to me.' So we proceeded riding on our horses until we overtook her at the same place of which God's Messenger had told us. She was traveling on her camel. In that letter Hatib had written to the Meccans about the proposed attached of God's Messenger against them. We asked her, "Where is the letter which is with you?' She replied, 'I haven't got any letter.' So we made her camel kneel down and searched her luggage, but we did not find anything. My two companions said, 'We do not think that she has got a letter.' I said, 'We know that God's Messenger has not told a lie.'"
Then `Ali took an oath saying, "By Him by Whom one should swear! You shall either bring out the letter
or we shall strip off your clothes." She then stretched out her hand for
her girdle (round her waist) and brought out the paper (letter). They took the
letter to God's Messenger. `Umar said, "O God's Messenger! (Hatib) has
betrayed God, His Messenger and the believers; let me chop off his neck!"
God's Messenger said, "O Hatib! What obliged you to do what you have
done?" Hatib replied, "O God's Messenger! Why (for what reason)
should I not believe in God and His Messenger? But I intended to do the (Mecca)
people a favor by virtue of which my family and property may be protected as
there is none of your companions but has some of his people (relatives) whom
God urges to protect his family and property." The Prophet said, "He
has said the truth; therefore, do not say anything to him except good."
`Umar again said, "O God's Messenger! He has betrayed God, His Messenger
and the believers; let me chop his neck off!" The Prophet said,
"Isn't he from those who fought the battle of Badr? And what do you know, God
might have looked at them (Badr warriors) and said (to them), 'Do what you
like, for I have granted you
* Abu Hurayrah, RAA, reported: God's Messenger (PBUH) observed: Avoid the seven most grievous sins. (The hearers) asked: What are they, God's Messenger? He (the Prophet) replied: Associating anything with God, magic, killing of one whom God has declared inviolate without a just cause, devouring the property of an orphan, dealing in usury, fleeing on the day of fighting, and calumniating the chaste, innocent, believing women. [SM: 129]
* Abu Hurayrah, RAA, reported: God's Messenger (PBUH) said: Glorification of God is for men and clapping of hands is meant for women (if something happens in the Prayer). [SM: 641]
Aishah, may God be pleased with her, reported: The believing women used to pray the Morning Prayer with the Messenger of God and then return wrapped in their mantles. No one could recognize them. [SM: 1020]
* Ibn Abbas, may God be pleased with them, reported: I participated in the Fitr Prayer with the Messenger of God (PBUH) and Abu Bakr, `Umar and 'Uthman, and all of them observed this Prayer before the Khutbah, and then he (the Prophet) delivered the sermon. Then the Messenger of God (PBUH) 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) until he came to the women. Bilal was with him. He then recited (this verse): “O Prophet, when believing women come to you giving you a pledge that they will not associate aught with God” until he finished (his address to) them and then asked: Do you conform to it (what has been described in the verse)? Only one woman among them replied: Yes, Messenger of God, but none else replied. He (the narrator) said: it could not be ascertained who actually she was. He (the 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. They began to throw rings and ringlets in the cloth of Bilal. [SM: 1464]
* Jabir Ibn Abdullah, may God be pleased with them, reported:
The Messenger of God (PBUH) stood up on the day of 'Id al-Fitr and observed the Prayer. He commenced the Prayer before the sermon. He then delivered the sermon. When the Messenger of God (PBUH) had finished (the sermon) he came down from (the pulpit), and made his way to the women and exhorted them (to do good acts), and he was leaning on the hand of Bilal. Bilal had stretched his cloth in which women were throwing alms. [SM: 1466]
* Umm 'Atiyah, may God be pleased with her, said:
He (the Messenger of God) commanded us that we should take out unmarried women and purdah-observing ladies for 'Id Prayers, and he commanded the menstruating women to remain away from the place of worship of the Muslims.
[SM: 1473]
* Zaynab, may God be pleased with her, reported: The Messenger of God (PBUH) said: O women, give Charity even though it be some of your jewelry. I returned to Abdullah and said: You are a person with empty hands, whereas the Messenger of God (PBUH) has commanded us to give Charity, so better go to him and ask and if this will suffice for me; otherwise I will give it to someone else. Abdullah said to me (his wife): You better go yourself. So I went and there was another woman of the Ansar at the door of the Messenger of God (PBUH) having the same purpose as I had. Now God's Messenger (PBUH) was invested with awe (so we did not like to knock). Then Bilal came out and we said to him: Go to the Messenger of God (PBUH) and inform him that there are two women at the door asking him whether it will serve them to give Charity to their spouses and to orphans who are under their charge, but do not inform him who we are. Bilal went to the Messenger of God (PBUH) and asked him (what these women had instructed him to ask). The Messenger of God (PBUH) asked him who these women were. He (Bilal) said: They are a woman from the Ansar and Zaynab. Upon this the Messenger of God (PBUH) asked: Which of the Zaynabs? He said: The wife of Abdullah. The Messenger of God (PBUH) said: There are two rewards for them, the reward of kinship and the reward of charity. [SM: 1667]
* Abu Musa, RAA, reported: God's Messenger (PBUH) said: there would come a time for the people when a person would roam about with charity of gold, but he would find no one to accept it from him. A man would be seen followed by forty women seeking refuge with him on account of the scarcity of males and abundance of females. [SM: 1680]
* Abu Hurayrah, RAA, reported: God's Messenger (PBUH) used to say: O Muslim women, none of you should consider even a sheep's trotter too insignificant to give to her neighbor. [SM: 1711]
* Asma's Hadíth, may God be pleased with her:
Abdullah, the freed slave of Asma' reported: Asma' (God be pleased with her), as she was in the house at al-Muzdalifah, asked me whether the moon had set. I said: No. She prayed for some time, and again asked: My son, has the moon set? I said: Yes. She said: Set forth along with me, and so we set forth until (we reached Mina) and she threw the Pebble. She then prayed in her place. I said to her respected lady, we set forth, (in the very early of dawn) when it was dark, whereupon she said: My son, there is no harm in it; God's Messenger (PBUH) had granted permission to women. [SM: 2274]
* Anas, RAA, related: Some of the Companions of God's Messenger (PBUH) asked his (the Prophet's) wives about the acts that he performed in private. Someone among them (among his Companions) said: I will not marry women; someone among them said: I will not eat meat; and someone among them said: I will not lie down in bed. He (the Prophet) praised God and glorified Him, and asked: What has happened to these people that they say so and so, whereas I observe the Prayer and sleep too; I observe fast and suspend observing them; I marry women also? And he who turns away from my Sunnah, he has no relation with me. [SM: 2487]
* Abdullah (Ibn Mas`ud), RAA, reported:
We were on an expedition with God's Messenger (PBUH) and we had no women with us. We asked: Should we not have ourselves castrated? He (the Prophet) forbade us to do so. He then granted us permission that we should contract temporary marriage for a stipulated period giving her a garment, and Abdullah then recited this verse: “O you who believe do not make unlawful the good things which God has made lawful for you, and do not transgress. God does not like transgressors” [SM: 2493]
* Abu Hurayrah, RAA, reported: God's Messenger (PBUH) said: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhu al-Khalasah, an idol that the tribe of Daus used to worship during the pre-Islamic era in the district of Tabalah.
[SM: 5173]
* Aishah's Hadíth, may God be pleased with her: 'Urwah Ibn al-Zubair reported that he asked Aishah about the words of God: “If you fear that you will not be able to maintain equity among the orphan girls, then marry (those) you like from among the women two, three or four” She said: O son of my sister, the orphan girl is one who is under the patronage of her guardian and she shares with him in his property and her property and beauty fascinate him and her guardian makes up his mind to marry her without giving her due share of the wedding money and is not prepared (to pay so much amount) which anyone else is prepared to pay and so God has forbidden to marry these girls but in case when equity is observed as regards the wedding money and they are prepared to pay them the full amount of the wedding money and God commanded to marry other women besides them according to the liking of their heart. 'Urwah reported that 'Aishah said that people began to seek verdict from God's Messenger (PBUH) after the revelation of this verse about them (orphan girls) and God, the Exalted and Glorious, revealed this verse: “They asked you verdict about women; say: God gives verdict to you in regard to them and what is recited to you in the Book about orphan woman, whom you give not what is ordained for them while you like to marry them” She said: The wording of God “What is recited to you in the Book” means the first verse, i.e. “And if you fear that you will not be able to maintain equity amongst the orphan girls, then marry (those) you like from amongst the women” 'Aishah said: (And as for this verse), i.e. “And you intend to marry one of them” It pertains to one who is in charge (of orphans) having small amount of wealth and less beauty and they have been forbidden that they should marry what they like of her wealth and beauty out of the orphan girls, but with equity because of their disliking for them. [SM: 5335]
* On the authority of `Ubada Ibn al-Samit: We were with the Prophet in a gathering and he said, 'Swear to me that you will not worship anything besides God, Will not steal, and will not commit illegal sexual intercourse." Then (the Prophet) recited the whole verse (i.e. 60:12). The Prophet added, 'And whoever among you fulfills his pledge, his reward is with God; and whoever commits something of such sins and receives the legal punishment for it, that will be considered as the expiation for that sin, and whoever commits something of such sins and God screens him, it is up to God whether to excuse or punish him." [Bukhari: Volume 8, Book 81, Number 775]
* On the authority of Abdullah: God Messenger said in Hajjat
al-Wada`, "Which month (of the year) do you think is most sacred?"
The people said, "This current month of ours (the month of Dhu
al-Hijjah)." He said, "Which town (country) do you think is the most
sacred?" They said, "This city of ours (
* On the authority of Ubada Ibn al-Samit: I gave the pledge of allegiance to the Prophet with a group of people, and he said, "I take your pledge that you will not worship anything besides God, will not steal, will not commit infanticide, will not slander others by forging false statements and spreading it, and will not disobey me in anything good. Whoever among you fulfill all these (obligations of the pledge), his reward is with God. Whoever commits any of the above crimes and receives his legal punishment in this world that will be his expiation and purification. But if God screens his sin, it will be up to God, Who will either punish or forgive him according to His wish." Abu Abdullah said: "If a thief repents after his hand has been cut off, his witness well be accepted. Similarly, if any person, upon whom any legal punishment has been inflicted, repents, his witness will be accepted." [Bukhari: Volume 8, Book 81, Number 793]
* On the authority of Abdullah: When the Verse 'It is those who believe and confuse not their belief with wrong (i.e., worshipping others besides God): [6.82] was revealed, it became very hard on the companions of the Prophet and they said, "Who among us has not confused his belief with wrong (oppression)?" On that, God's Messenger said, "This is not meant (by the verse). Don't you listen to Luqman's statement: 'Indeed. Joining others in worship (shirk) with God is a great wrong indeed.' (31.13) [Bukhari: Volume 9, Book 84, Number 53]
* On the authority of Abdullah Ibn `Umar: A Bedouin came to the Prophet and said, "O God's Messenger! What are the biggest sins? The Prophet said, "To join others in worship with God (shirk)." The Bedouin said, "What is next?" The Prophet said, "To be undutiful to one's parents." The Bedouin said "What is next?" The Prophet said "To take a false oath." The Bedouin said, "What is a false oath'?" The Prophet said, "The false oath through which one deprives a Muslim of his property (unjustly)." [Bukhari: Volume 9, Book 84, Number 55]
* On the authority of Abu Burda, Abu Musa said, "I came to
the Prophet along with two men (from the tribe) of Ash'ariyin, one on my right
and the other on my left, while God's Messenger was brushing his teeth (with a siwak),
and both men asked him for some employment. The Prophet said, 'O Abu Musa (O
Abdullah Ibn Qays!).' I said, 'By Him Who sent you with the Truth, these two
men did not tell me what was in their hearts and I did not feel (realize) that
they were seeking employment.' As if I were looking now at his siwak
being drawn to a corner under his lips, and he said, 'We
never (or, we do not) appoint for our affairs anyone who seeks to be employed.
But O Abu Musa! (or Abdullah Ibn Qays!) Go to
* On the authority of Abu Hurayrah: When the Prophet died and Abu Bakr became his successor and some of the Arabs reverted to disbelief, `Umar said, "O Abu Bakr! How can you fight these people although God's Messenger said, 'I have been ordered to fight the people until they say: 'None has the right to be worshipped but God, 'and whoever said, 'None has the right to be worshipped but God', God will save his property and his life from me, unless (he does something for which he receives legal punishment) justly, and his account will be with God?' "Abu Bakr said, "By God! I will fight whoever differentiates between prayers and Zakat as Zakat is the right to be taken from property (according to God's Orders). By God! If they refused to pay me even a kid they used to pay to God's Messenger, I would fight with them for withholding it." `Umar said, "By God, It was nothing, but I noticed that God opened Abu Bakr's chest towards the decision to fight, therefore I realized that his decision was right." [Bukhari: Volume 9, Book 84, Number 59]
* On the authority of `Ali: Whenever I tell you a narration from God's Messenger, by God, I would rather fall down from the sky than ascribe a false statement to him, but if I tell you something between me and you (not a Hadíth) then it was indeed a trick (i.e., I may say things just to cheat my enemy). No doubt I heard God's Messenger saying, "During the last days there will appear some young foolish people who will say the best words but their faith will not go beyond their throats (i.e. they will have no faith) and will abandon their religion as an arrow goes out of the game. So, where-ever you find them, kill them, for whoever kills them shall have reward on the Day of Resurrection." [Bukhari: Volume 9, Book 84, Number 64]
* On the authority of Abu Hurayrah, God's Messenger said, "Whoever obeys me, obeys God, and whoever disobeys me, disobeys God, and whoever obeys the ruler I appoint, obeys me, and whoever disobeys him, disobeys me." [Bukhari: Volume 9, Book 89, Number 251]
* On the authority of Abdullah Ibn `Umar: God's Messenger said, "Surely! Everyone of you is a guardian and is responsible for his charges: the Imam (ruler) of the people is a guardian and is responsible for his subjects; a man is the guardian of his family (household) and is responsible for his subjects; a woman is the guardian of her husband's home and of his children and is responsible for them; and the slave of a man is a guardian of his master's property and is responsible for it. Surely, every one of you is a guardian and responsible for his charges." [Bukhari: Volume 9, Book 89, Number 252]
* On the authority of Muhammad Ibn Jubayr Ibn Mut'im: That while he was included in a delegation of Quraysh staying with Mu`awiyyah, Mu`awiyyah heard that Abdullah Ibn `Amr had said that there would be a king from Qahtan tribe, whereupon he became very angry. He stood up, and after glorifying and praising God as He deserved, said, "To proceed, I have come to know that some of you men are narrating things which are neither in God's Book, nor has been mentioned by God's Messenger . Such people are the ignorant among you. Beware of such vain desires that mislead those who have them. I have heard God's Messenger saying, 'This matter (of the caliphate) will remain with the Quraysh, and none will rebel against them, but God will throw him down on his face as long as they stick to the rules and regulations of the religion (Islam).'" [Bukhari: Volume 9, Book 89, Number 253]
* On the authority of `Ali: The Prophet sent an army unit
(for some campaign) and appointed a man from the Ansar as its commander
and ordered them (the soldiers) to obey him. (During the campaign) he became
angry with them and said, "Didn't the Prophet order you to obey me?"
They said, "Yes." He said, "I order you to collect wood and make
a fire and then throw yourselves into it." So they collected wood and made
a fire, but when they were about to throw themselves into, it they started
looking at each other, and some of them said, "We followed the Prophet to escape
from the fire. How should we enter it now?" So while they were in that
state, the fire extinguished and their commander's anger abated. The event was
mentioned to the Prophet and he said, "If they had entered it (the fire)
they would never have come out of it, for obedience is required only in what is
good." (See Hadíth No. 629. Vol. 5) [Bukhari: Volume 9, Book 89, Number 259]
* On the authority of Tarif Abi Tamima: I saw Safwan and Jundab and Safwan's companions when Jundab was advising. They said, "Did you hear something from God's Messenger?" Jundab said, "I heard him saying, 'Whoever does a good deed in order to show off, God will expose his intentions on the Day of Resurrection (before the people), and whoever puts the people into difficulties, God will put him into difficulties on the Day of Resurrection.'" The people said (to Jundab), "Advise us." He said, "The first thing of the human body to purify is the abdomen, so he who can eat nothing but good food (halal and earned lawfully) should do so, and he who does as much as he can that nothing intervene between him and Paradise by not shedding even a handful of blood, (i.e. murdering) should do so." [Bukhari: Volume 9, Book 89, Number 266]
* On the authority of Thabit al-Bunani: Anas Ibn Malik said to a woman of his family, "Do you know such-and-such a woman?" She replied, "Yes." He said, "The Prophet passed by her while she was weeping over a grave, and he said to her, 'be afraid of God and be patient.' The woman said (to the Prophet). 'Go away from me, for you do not know my calamity.'" Anas added, "The Prophet left her and proceeded. A man passed by her and asked her, 'what has God's Messenger said to you?' She replied, 'I did not recognize him.' The man said, 'He was God's Messenger."' Anas added, "so that woman came to the gate of the Prophet and she did not find a gate-keeper there, and she said, 'O God's Messenger! By God; I did not recognize you!' The Prophet said, 'No doubt, patience is at the first stroke of a calamity.'" [Bukhari: Volume 9, Book 89, Number 268]
* On the authority of Abu Mas`ud al-Ansari: A man came to God's Messenger and said, "O God's Messenger! By God, I fail to attend the morning congregational prayer because so-and-so (i.e., Mu`adh Ibn Jabal) prolongs the prayer when he leads us for it." I had never seen the Prophet more furious in giving advice than he was on that day. He then said, "O people! Some of you make others dislike (good deeds, i.e. prayers etc). So whoever among you leads the people in prayer, he should shorten it because among them there are the old, the weak and the busy (needy having some jobs to do). (See Hadíth No. 90, Vol. 1) [Bukhari: Volume 9, Book 89, Number 273]
* On the authority of Abdullah Ibn al-Sa'di: That when he went to `Umar during his Caliphate. `Umar said to him, "Haven't I been told that you do certain jobs for the people but when you are given payment you refuse to take it?" Abdullah added: I said, "Yes." `Umar said, "Why do you do so?" I said, "I have horses and slaves and I am living in prosperity and I wish that my payment should be kept as a charitable gift for the Muslims." `Umar said, "Do not do so, for I intended to do the same as you do. God's Apostles used to give me gifts and I used to say to him, 'give it to a needier one than me.' Once he gave me some money and I said, 'give it to a needier person than me,' whereupon the Prophet said, 'Take it and keep it in your possession and then give it in charity. Take what ever comes to you of this money if you are not keen to have it and not asking for it; otherwise (i.e., if it does not come to you) do not seek to have it yourself.'"
* On the
authority of Abdullah Ibn `Umar: I have heard `Umar saying,
"the Prophet used to give me some money (grant) and I would say (to him),
and ‘Give it to a needier one than me.' Once he gave me some money and I said,
'Give it to a needier one than me.' The Prophet said (to me), 'Take it and keep
it in your possession and then give it in charity. Take whatever comes to you
of this money while you are not keen to have it and not asking for it; take it,
but you should not seek to have what you are not given. [Bukhari: Volume 9, Book 89, Number 277]
* On the authority of Um Salama: God's Messenger said, "I am only a human being, and you people (opponents) come to me with your cases; and it may be that one of you can present his case eloquently in a more convincing way than the other, and I give my verdict according to what I hear. So if ever I judge (by error) and give the right of a brother to his other (brother) then he (the latter) should not take it, for I am giving him only a piece of fire." (See Hadíth No. 638, Vol. 3). [Bukhari: Volume 9, Book 89, Number 281]
* On the authority of Abu Qatada: God's Messenger said on the Day of (the battle of) Hunayn, "Whoever has killed an infidel and has a proof or a witness for it, then the salb (arms and belongings of that deceased) will be for him." I stood up to seek a witness to testify that I had killed an infidel but I could not find any witness and then sat down. Then I thought that I should mention the case to God's Messenger; (and when I did so) a man from those who were sitting with him said, "The arms of the killed person he has mentioned, are with me, so please satisfy him on my behalf." Abu Bakr said, "No, he will not give the arms to a bird of Quraysh and deprive one of God's lions of it who fights for the cause of God and His Messenger." God's Messenger stood up and gave it to me, and I bought a garden with its price, and that was my first property which I owned through the war booty.
* The people of Hijaz said, "a judge should not pass a judgment according to his
knowledge, whether he was a witness at the time he was the judge or before
that" and if a litigant gives a confession in favor of his opponent in the
court, in the opinion of some scholars, the judge should not pass a judgment
against him until the latter calls two witnesses to witness his confession.
Some people of
* On the authority of Abu Humayd al-Sa'idi: The Prophet appointed a man from the tribe of Bani Asad, called Ibn al-Utabiyya to collect the Zakat. When he returned (with the money) he said (to the Prophet), "this is for you and this has been given to me as a gift." The Prophet stood up on the pulpit (Sufyan said he ascended the pulpit), and after glorifying and praising God, he said, "what is wrong with the employee whom we send (to collect Zakat from the public) then he returns to say, 'this is for you and that is for me?' Why didn't he stay at his father's and mother's house to see whether he will be given gifts or not? By Him in Whose Hand is my life, whoever takes anything illegally will bring it on the Day of Resurrection by carrying it over his neck; if it is a camel, it will be grunting; if it is a cow, it will be mooing; and if it is a sheep it will be bleating." The Prophet then raised both his hands until we saw the whiteness of his armpits (and he said), "No doubt! Haven't I conveyed God's Message?" and he repeated it three times. [Bukhari: Volume 9, Book 89, Number 286]
* On the authority of Aishah: 'Utba Ibn Abi Waqqas said to his brother Sa'd Ibn Abi Waqqas, "the son of the slave girl of Zam'a is from me, so take him into your custody." So in the year of Conquest of Mecca, Sa'd took him and said. (This is) my brother's son whom my brother has asked me to take into my custody." 'Abd Ibn Zam'a got up before him and said, (He is) my brother and the son of the slave girl of my father, and was born on my father's bed." So they brought their case before God's Messenger. Sa'd said, "O God's Messenger! This boy is the son of my brother and he entrusted him to me." 'Abd Ibn Zam'a said, "This boy is my brother and the son of the slave girl of my father, and was born on the bed of my father." God's Messenger said, "The boy is for you, O 'Abd Ibn Zam'a." Then God's Messenger further said, "The child is for the owner of the bed, and the stone is for the adulterer," He then said to Sawda bint Zam'a, "Veil (screen) yourself before him," when he saw the child's resemblance to 'Utba. The boy did not see her again until he met God. [Bukhari: Volume 9, Book 89, Number 293]
* On the authority of Ibn `Umar: God's Messenger sent an army unit headed by Usama Ibn Zayd and the people criticized his leadership. The Prophet said (to the people), "If you are criticizing his leadership now, then you used to criticize his father's leadership before. By God, he (Usama's father) deserved the leadership and used to be one of the most beloved persons to me, and now his son (Usama) is one of the most beloved persons to me after him. “[Bukhari: Volume 9, Book 89, Number 297]
* On the authority of Ibn `Umar: The Prophet sent (an army
unit under the command of) Khalid Ibn al-Walid to fight against the tribe of
Bani Jadhima and those people could not express themselves by saying,
"Aslamna," but they said, "Saba'na! Saba'na! “Khalid kept on
killing some of them and taking some others as captives, and he gave a captive
to everyone of us and ordered every one of us to kill his captive. I said,
"By God, I shall not kill my captive and none of my companions shall kill
his captive." Then we mentioned that to the Prophet and he said, "O
God! I am innocent of what Khalid Ibn al-Walid has done," and repeated it
twice. [Bukhari: Volume 9, Book 89, Number 299]
* On the authority of Zayd Ibn Thabit: Abu Bakr sent for me owing to the large number of
casualties in the battle of al-Yamama, while `Umar was sitting with him. Abu Bakr said (to me),
`Umar has come to my and said, 'A great number of memorizers of the Qur’an were killed on the day of the battle of
al-Yamama, and I am afraid that the casualties among the memorizers of the
Qur’an may increase on other battle-fields whereby a large part of the Qur’an
may be lost. Therefore I consider it advisable that you (Abu Bakr) should have
the Qur'an collected.' I said, 'How dare I do something
which God's Messenger did not do?' `Umar said, By God, it is something
beneficial.' `Umar kept on pressing me for that until God opened my chest for
that for which He had opened the chest of `Umar and I had in that matter, the
same opinion as `Umar had." Abu Bakr then said to me (Zayd), "You are a wise young
man and we do not have any suspicion about you, and you used to write the
Divine Inspiration for God's Messenger. So you should
search for the fragmentary scripts of the Qur’an and collect it (in one
Book)." Zayd further said: By God, if Abu Bakr had ordered me to shift a
mountain among the mountains from one place to another it would not have been
heavier for me than this ordering me to collect the Qur'an. Then I said (to
`Umar and Abu Bakr), "How can you do something which God's Messenger did
not do?" Abu Bakr said, "By God, it is something beneficial."
Zayd added: So he (Abu Bakr) kept on pressing me for that until God opened my
chest for that for which He had opened the chests of Abu Bakr and `Umar, and I
had in that matter, the same opinion as theirs. So I started compiling the
Qur’an by
collecting it from the leafless stalks of the date-palm tree and from the
pieces of leather and hides and from the stones, and from the chests of men
(who had memorized the Qur’an). I found the last verses of
* On the authority of Abu Layla Ibn Abdullah Ibn `Abd al-Rahman Ibn Sahl: Sahl Ibn Abi Hathma and some great men of his tribe said, Abdullah Ibn 'Sahl and Muhaiyisa went out to Khaybar as they were struck with poverty and difficult living conditions. Then Muhaiyisa was informed that Abdullah had been killed and thrown in a pit or a spring. Muhaiyisa went to the Jews and said, "By God, you have killed my companion." The Jews said, "By God, we have not killed him." Muhaiyisa then came back to his people and told them the story. He, his elder brother Huwaiyisa and '`Abd al-Rahman Ibn Sahl came (to the Prophet) and he who had been at Khaybar, proceeded to speak, but the Prophet said to Muhaiyisa, "The eldest! The eldest!" meaning, "Let the eldest of you speak." So Huwaiyisa spoke first and then Muhaiyisa. God's Messenger said, "The Jews should either pay the blood money of your (deceased) companion or be ready for war." After that God's Messenger wrote a letter to the Jews in that respect, and they wrote that they had not killed him. Then God's Messenger said to Huwaiyisa, Muhaiyisa and Abd al-Rahman, "Can you take an oath by which you will be entitled to take the blood money?" They said, "No." He said (to them), "Shall we ask the Jews to take an oath before you?" They replied, "But the Jews are not Muslims." So God's Messenger gave them one hundred she-camels as blood money from his own. Sahl added: When those she-camels were made to enter the house, one of them kicked me with its leg. [Bukhari: Volume 9, Book 89, Number 302]
* On the authority of Abu Hurayrah and Zayd Ibn Khalid al-Juhani: A Bedouin came and said, "O God's Messenger, Judge between us according to God's Book." His opponent stood up and said, "He has said the truth, so judge between us according to God's Laws." The Bedouin said, "My son was a laborer for this man and committed illegal sexual intercourse with his wife. The people said to me, 'Your son is to be stoned to death,' so I ransomed my son for one hundred sheep and a slave girl. Then I asked the religious learned men and they said to me, 'Your son has to receive one hundred lashes plus one year of exile.' “The Prophet said, "I shall judge between you according to God's Book (Laws)! As for the slave girl and the sheep, it shall be returned to you, and your son shall receive one-hundred lashes and be exiled for one year. O you, Unays, the Prophet addressed some man, "Go in the morning to the wife of this man and stone her to death." So Unays went to her the next morning and stoned her to death. [Bukhari: Volume 9, Book 89, Number 303]
* On the authority of al-Miswar Ibn Makhrama: The group of people whom `Umar had selected as candidates for the Caliphate gathered and consulted each other. Abd al-Rahman said to them, "I am not going to compete with you in this matter, but if you wish, I would select for you a caliph from among you; so all of them agreed to let Abd al-Rahman decide the case. When the candidates placed the case in the hands of Abd al-Rahman, the people went towards him and nobody followed the rest of the group nor obeyed any after him. The people then followed Abd al-Rahman and consulted him all those nights until there came the night we gave the oath of allegiance to 'Uthman. al-Miswar (Ibn Makhrama) added: Abd al-Rahman called on me after a portion of the night had passed and knocked on my door until I got up, and he said to me, "I see you have been sleeping! By God, during the last three nights I have not slept enough. Go and call al-Zubayr and Sa'd.' So I called them for him and he consulted them and then called me saying, 'Call `Ali for me." I called `Ali and he held a private talk with him until very late at night, and then 'Al, got up to leave having had much hope (to be chosen as a Caliph) but Abd al-Rahman was afraid of something concerning `Ali. Abd al-Rahman then said to me, "Call 'Uthman for me." I called him and he kept on speaking to him privately until the Mu'adhdhin put an end to their talk by announcing the call for prayer for the Fajr (dawn) prayer. When the people finished their morning prayer and that (six men) group gathered near the pulpit, Abd al-Rahman sent for all the Muhájirún (emigrants) and the Ansar present there and sent for the army chief who had performed the Hajj with `Umar that year. When all of them had gathered, Abd al-Rahman said, "None has the right to be worshipped but God," and added, "Now then, O `Ali, I have looked at the people's tendencies and noticed that they do not consider anybody equal to 'Uthman, so you should not incur blame (by disagreeing)." Then Abd al-Rahman said (to 'Uthman), "I gave the oath of allegiance to you on condition that you will follow God's Laws and the traditions of God's Messenger and the traditions of the two Caliphs after him." So Abd al-Rahman gave the oath of allegiance to him, and so did the people including the Muhajirun (emigrants) and the Ansar and the chiefs of the army staff and all the Muslims. [Bukhari: Volume 9, Book 89, Number 314]
* On the authority of Anas Ibn Malik: That he heard `Umar's second speech he delivered when he sat on the pulpit on the day following the death of the Prophet `Umar recited the Tashahhud while Abu Bakr was silent. `Umar said, "I wish that God's Messenger had outlived all of us, i.e., had been the last (to die). But if Muhammad is dead, God nevertheless has kept the light amongst you from which you can receive the same guidance as God guided Muhammad with that. Abu Bakr is the companion of God's Messenger He is the second of the two in the cave. He is the most entitled person among the Muslims to manage your affairs. Therefore get up and swear allegiance to him." Some people had already taken the oath of allegiance to him in the shed of Bani Sa'ida but the oath of allegiance taken by the public was taken at the pulpit. I heard `Umar saying to Abu Bakr on that day. "Please ascend the pulpit," and kept on urging him until he ascended the pulpit whereupon, all the people swore allegiance to him. [Bukhari: Volume 9, Book 89, Number 326]
* Abu Hurayrah, RAA, reported: The Messenger of God (PBUH) said: People are subservient to the Quraysh: the Muslims among them being subservient to the Muslims among them, and the disbelievers among the people being subservient to the disbelievers among them.
[SM: 3389]
* Abdullah Ibn `Umar, may God be pleased with them, reported: The Messenger of God (PBUH) said: The Caliphate will remain among the Quraysh even if only two persons are left (on the earth). [SM: 3392]
* Jabir Ibn Samurah, RAA, reported: I joined the company of the Prophet (PBUH) with my father and I heard him say: This Caliphate will not end until there have been twelve Caliphs among them. Then he (the Prophet) said something that I could not follow. I said to my father: What did he say? He said, He has said, All of them will be from the Quraysh. [SM: 3393]
* Umar's Hadíth, RAA: Abdullah Ibn `Umar reported: People said to `Umar: Appoint anyone as your successor. He said: If I would appoint my successor, (I would because) one better than me did so. (He meant Abu Bakr). If I would leave you alone, (I would do so because) one better than me, i.e. the Messenger of God (PBUH), left you. Abdullah says: When he mentioned the Messenger of God (PBUH) I understood that he would not appoint anyone as Caliph. [SM: 3399]
* Abu Musa, RAA, related: Two of my cousins and I entered the apartment of the Prophet (PBUH). One of them said: Messenger of God, appoint us rulers of some lands that the Almighty and Glorious God has entrusted to your care. The other also said something similar. He said: By God, we do not appoint to this position one who asks for it nor anyone who is covetous for the same. [SM: 3402]
* Ibn `Umar, may God be pleased with them, reported: The Prophet (PBUH) said: every one of you is a caretaker, and is responsible for his consignment. The ruler is a caretaker of people, and is responsible for his subjects. A man is a caretaker of his family, and is responsible for them. A woman is a caretaker of her husband's house and children, and is responsible for them. A slave is a caretaker of his master's property, and is responsible for it. All of you are caretakers, and all of you are responsible for their consignment. [SM: 3408]
* Abu Hurayrah, RAA, said: One day the Messenger of God (PBUH) stood among us (to deliver a sermon). He talked about the misappropriation of booty, and declared it to be a serious matter and a grave sin. Then he said: I should not find that any of you might come on the Day of Judgment with a growling camel mounted on his neck, and should appeal to me for help saying: Messenger of God, help me, and I should say: I have no authority to help you; I already communicated to you. I should not find that any of you might come on the Day of Judgment with a whining horse mounted on his neck, and he should say to me: Messenger of God, help me, and I should say: I have no authority to help you; I conveyed to you. I should not find that one of you might come on the Day of Judgment with a bleating ewe mounted on his neck, and he should say to me: Messenger of God, help me, and I should say: I have no authority to help you; I conveyed to you. I should not find that anyone of you might come on the Day of Judgment with a person crying loudly mounted on his neck and he should say to me: Messenger of God, help me, and I should say: I have no authority to help you; I conveyed to you. I should not find that any of you might come on the Day of Judgment with fluttering clothes wrapped round his neck and he should say to me: Messenger of God, help me, and I should say: I have no authority to help you; I already conveyed to you (the warning from the Almighty). I should not find that any of you might come on the Day of Judgment with a heap of gold and silver placed on his neck and he should say to me: Messenger of God, help me, and I should say: I have no authority to help you; I already conveyed to you (the warning from the Almighty. [SM: 3412]
* Ibn Abbas, may God be pleased with them, reported: The Qur'anic injunction: “O You who believe, obey God, His Messenger and those in authority from amongst you” was revealed in respect of Abdullah Ibn Hudhafah Ibn Qays Ibn 'Adi al-Sahmi who was dispatched by the Prophet (PBUH) as leader of a military campaign. [SM: 3416]
* Abu Hurayrah, RAA, narrated: The Prophet (PBUH) said: Who so obeys me obeys God, and who so disobeys me disobeys God. Who so obeys the commander (appointed by me) obeys me, and who so disobeys the commander disobeys me. [SM: 3417]
* Ibn `Umar, may God be pleased with them, reported: The Prophet (PBUH) said: It is obligatory upon a Muslim that he should listen (to the ruler appointed over him) and obey him whether he likes it or not, except that he is ordered to do a sinful thing. If he is ordered to do a sinful act, a Muslim should neither listen to him nor should he obey his orders. [SM: 3423]
* Ali, RAA, reported: The Messenger of God (PBUH) sent a force (on a mission) and appointed over them a man. He kindled a fire and said: enter it. Some people made up their minds to enter it (the fire), (carrying out the order of their commander), but the others said: We fled from the fire (that's why we have come into the fold of Islam). The matter was reported to the Messenger of God (PBUH). He said to those who contemplated entering (the fire at the order of their commander): If you had entered it, you would have remained there until the Day of Judgment. He commended the act of the latter group and said: There is no submission in matters involving God's disobedience or displeasure. Submission is obligatory only in what is good (and reasonable). [SM: 3424]
* Abu Hurayrah, RAA, reported: The Prophet of God (PBUH) said: a commander (of the Muslims) is a shield for them. They fight behind him and they are protected by (him from tyrants and aggressors). If he enjoins fear of God, the Exalted and Glorious, and dispenses justice, there will be a (great) reward for him; and if he enjoins otherwise, it redounds on him. [SM: 3428]
* Abu Hurayrah, RAA, reported: The Prophet (PBUH) said: Children of Israel were ruled over by the Prophets. When one Prophet died, another succeeded him; but after me there are no prophets and there will be caliphs and they will be quite large in number. His Companions said: what do you order us to do (in case we come to have more than one Caliph)? He said: The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights. God (Himself) will question them about the subjects whom He had entrusted to them. [SM: 3429]
* Abdullah Ibn Mas`ud, RAA, reported: The Messenger of God (PBUH) said: After me there will be favoritism and many things that you will not like. They (his Companions) said: Messenger of God, what do you order that one should do if anyone from us has to live through such a time? He said: You should discharge your own responsibility (by obeying your Amir), and ask God to concede your right (by guiding the Amir to the right path or by replacing him by one more just and God-fearing). [SM: 3430]
* Usayd Ibn Hudayr, RAA, reported: a man from the Ansar took the Messenger of God (PBUH) aside and said to him: Will you not appoint me governor as you have appointed so-and-so? He (the Messenger of God) said: You will surely come across preferential treatment after me, so you should be patient until you meet me at the Cistern (al-Kawthar). [SM: 3432]
* Hudhayfah Ibn al-Yaman, RAA, reported: People used to ask the Messenger of God (PBUH) about the good times, but I used to ask him about bad times fearing lest they overtake me. I said: Messenger of God, we were in the midst of ignorance and evil, and then God brought us this good (time through Islam). Is there any bad time after this good one? He said: Yes. I asked: Will there be a good time again after that bad time? He said: Yes, but therein will be a hidden evil. I asked: What will be the evil hidden therein? He said: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know good points as well as bad points. I asked: Will there be a bad time after this good one? He said: Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Who so responds to their call they will throw them into the fire. I said: Messenger of God, describe them for us. He said: All right. They will be a people having the same complexion as ours and speaking our language. I said: Messenger of God, what do you suggest if I happen to live in that time? He said: You should stick to the main body of the Muslims and their leader. I said: If they have no (such thing as the) main body and have no leader? He said: Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state. [SM: 3434]
* Ibn Abbas, RAA, reported: The Messenger of God (PBUH) said: One who found in his Amir (leader) something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a hand-span and then he died would die the death of one belonging to the days of Jahiliyah. [SM: 3438]
* Jabir, RAA, narrated: We were one thousand and four hundred on the Day of al-Hudaybiyah we swore fealty to him (the Prophet) and `Umar was holding the Prophet's hand (when he was sitting) under the tree (called) Samurah (to administer the oath to the Companions). We took oath to the effect that we would not flee (from the battlefield if there was an encounter with the Meccans), but we did not take oath to fight to death. [SM: 3449]
* al-Musaiyib Ibn Hazn's Hadíth, may God be pleased with them: Sa'id Ibn al-Musaiyib reported: My father was one of those who swore fealty to the Messenger of God (PBUH) near the tree. When we passed that way next year intending to perform the Hajj, the place of the tree was hidden to us. If you could point out clearly, you would (certainly) be knowing better. [SM: 3459]
* Salamah's Hadíth, RAA: It has been narrated on the authority of Yazid Ibn Abi 'Ubayd who said: I asked Salamah as to what effect he had sworn fealty to the Messenger of God (PBUH) on the Day of al-Hudaybiyah He said: To the effect that we will die fighting. [SM: 3462]
* Abdullah Ibn Zayd's Hadíth, RAA: 'Abbad Ibn Tamim reported that a person came to Abdullah Ibn Zayd and said: Here is Ibn Hanzhalah getting people swear allegiance to him. He (Abdullah) asked: To what effect? He replied: To the effect that they will die for him. Abdullah said: I will never swear allegiance to this effect after the Messenger of God (PBUH). [SM: 3463]
* Salamah Ibn al-Akwa's Hadíth, RAA: Yazid Ibn Abi Ubayd reported that Salamah Ibn al-Akwa' visited al-Hajjaj who said to him: O son of al-Akwa', you have returned to old habits and come to live again in desert areas with the Bedouins (after your migration). He said: No, but the Messenger of God (PBUH) has permitted me to live in the desert. [SM: 3464]
* Mujashi' Ibn Mas`ud al-Sulami, RAA, reported: I came to the Prophet (PBUH) to offer him my pledge of migration. He said: The period of migration has expired (and those who were to 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 God and to follow the path of virtue. [SM: 3465]
* Ibn Abbas, RAA, reported: The Messenger of God (PBUH) said on the Day of the Conquest of Mecca: There is no Hijrah now, but (only) Jihad (fighting for the cause of Islam) and sincerity of purpose (have great reward); when you are asked to set out (on an expedition undertaken for the cause of Islam) you should (readily) do so. [SM: 3467]
* Aishah, may God be pleased with her, reported:
The Messenger of God (PBUH) was asked about migration, whereupon he said: There
is no migration after the Conquest (of
* Abu Sa'id al-Khudri, RAA, reported: A Bedouin asked the Messenger of God (PBUH) about Migration. He replied: Do you talk of Hijrah? The affair of Hijrah is very difficult. But have you got camels? The Bedouin said: Yes. He asked: Do you pay the poor-due payable on their account? He replied: Yes. He (the Prophet) said: Go on doing good deeds (across the seas), for surely God will not leave any of your deeds unrewarded. [SM: 3469]
* Abdullah Ibn `Umar, may God be pleased with them, reported: We used to take oath to the Messenger of God (PBUH) that we would listen to and obey his orders. He would tell us (to say in the oath): as far as it lies in my power. [SM: 3472]
* Ibn `Umar, may God be pleased with them, reported: The Messenger of God (PBUH) inspected me on the battlefield on the Day of Uhud, and I was fourteen years old. He did not allow me. He inspected me on the Day of the Ditch. He allowed me. [SM: 3473]
* Abu Hurayrah, RAA, reported: The Messenger of God (PBUH) said: God has undertaken to look after the affairs of one who goes out to fight in His way believing in Him and affirming the truth of His Messengers. He is committed to His care that He will either admit him to Paradise or bring him back to his home from where he set out with a reward or (his share of) booty. By the Being in Whose Hand is the life of Muhammad, if a person gets wounded in the way of God, he will come on the Day of Judgment with his wound in the same condition as it was when it was first inflicted; its color being the color of blood but its smell will be the smell of musk. By the Being in Whose Hand is Muhammad's life, if it were not to be too hard upon the Muslims, I would not lag behind any expedition which is going to fight in the cause of God. But I do not have abundant means to provide them (the Mujahids) with riding beasts, nor have they (i.e. all of them) abundant means (to provide themselves with all the means of Jihad) so that they could be left behind. By the Being in Whose Hand is Muhammad's life, I love to fight in the way of God and be killed, to fight and again be killed and to fight again and be killed. [SM: 3484]
* Anas Ibn Malik, RAA, reported: The Messenger of God (PBUH) said: Nobody who dies and has something good for him with God will (ever like to) return to this world even though he were offered the whole world and all that is in it (as an inducement), except the martyr who desires to return and be killed in the world for the (great) merit of martyrdom that he has seen. [SM: 3488]
* Abu Hurayrah, RAA, reported: The Messenger
of God (PBUH) said: God laughs at two men, both of whom will enter
* Abu Musa al-Ash`ari, RAA, reported: A desert Arab came to the Prophet (PBUH) and said: Messenger of God, one man fights for the spoils of war; another fights that he may be remembered, and another fights that he may see his (high) position (achieved as a result of his valor in fighting). Which of these is fighting in the cause of God? The Messenger of God (PBUH) said: One who fights with the aim of exalting the word of God is a fighter in the way of God. [SM: 3524]
* Umar Ibn al-Khattab, RAA, reported: The Messenger of God (PBUH) said: (The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of God and His Messenger (PBUH) is for the sake of God and His Messenger (PBUH); and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated. [SM: 3530]
* Abu Hurayrah, RAA, reported: The Messenger of God (PBUH) said: While a man walks along a path, finds a thorny twig lying on the way and puts it aside, God would appreciate it and forgive him. The Prophet (PBUH) said: The martyrs are of five kinds: one who dies of plague; one who dies of diarrhea (or cholera); one who is drowned; one who is buried under debris and one who dies fighting in the way of God, the Great and Almighty. [SM: 3538]
* Abu Hurayrah, RAA, stated: The Prophet (PBUH) said: Traveling is a tortuous experience. It deprives a person of his sleep, his food and drink. When one of you has accomplished his purpose; he should hasten his return to his family. [SM: 3554]
* Anas Ibn Malik, RAA, reported: The Messenger of God (PBUH) would not come (back) to his family by night. He would come to them in the morning or in the evening. [SM: 3555]
* Abu Hurayrah, RAA, reported: God's Messenger (PBUH) said: The vilest name in God's sight is Malik al-Amlak (King of Kings). The narration transmitted on the authority of Ibn Abu Shaybah (contains these words): There is no king but God, the Exalted and Glorious. [SM: 3993]
* Narrated Aishah: Whenever the Prophet was given an option between two things, he used to select the easier of the tow as long as it was not sinful; but if it was sinful, he would remain far from it. By God, he never took revenge for himself concerning any matter that was presented to him, but when God's Limits were transgressed, he would take revenge for God's Sake. [Bukhari: Volume 8, Book 81, Number 777]
* On the authority of Aishah: Usama approached the Prophet on behalf of a woman (who had committed theft). The Prophet said, “The people before you were destroyed because they used to inflict the legal punishments on the poor and forgive the rich. By Him in Whose Hand my soul is! If Fatima (the daughter of the Prophet) did that (i.e. stole), I would cut off her hand." [Bukhari: Volume 8, Book 81, Number 778]
* On the authority of Aishah: The Prophet said, "The hand should be cut off for stealing something that is worth a quarter of a dinar or more." [Bukhari: Volume 8, Book 81, Number 780]
* On the authority of Aishah: The hand of a thief was not cut off during the lifetime of the Prophet except for stealing something equal to a shield in value. [Bukhari: Volume 8, Book 81, Number 783]
* On the authority of Abu Hurayrah: God's Messenger said, "When an adulterer commits illegal sexual intercourse, then he is not a believer at the time he is doing it; and when somebody drinks an alcoholic drink, then he is not believer at the time of drinking, and when a thief steals, he is not a believer at the time when he is stealing; and when a robber robs and the people look at him, then he is not a believer at the time of doing it." Abu Hurayrah in another report narrated the same from the Prophet with the exclusion of robbery. [Bukhari: Volume 8, Book 81, Number 763]
* On the authority of Anas Ibn Malik: The Prophet beat a drunk with palm-leaf stalks and shoes. Abu Bakr gave (such a sinner) forty lashes. [Bukhari: Volume 8, Book 81, Number 764]
* On the authority of `Uqba Ibn al-Harith: al-Nu`man or the son of al-Nu`man was brought to the Prophet on a charge of drunkenness. So the Prophet ordered all the men present in the house, to beat him. So all of them beat him, and I was also one of them who beat him with shoes. [Bukhari: Volume 8, Book 81, Number 765]
* On the authority of Abu Salamah: Abu Hurayrah said, "A man who drank wine was brought to the Prophet. The Prophet said, 'Beat him!" Abu Hurayrah added, "So some of us beat him with our hands, and some with their shoes, and some with their garments (by twisting it) like a lash, and then when we finished, someone said to him, “May God disgrace you!” On that the Prophet said, 'Do not say so, for you are helping Satan to overpower him. [Bukhari: Volume 8, Book 81, Number 768]
* On the authority of `Ali Ibn Abi Talib: I would not feel sorry for one who dies because of receiving a legal punishment, except the drunk, for if he should die (when being punished), I would give blood money to his family because no fixed punishment has been ordered by God's Messenger for the drunk. [Bukhari: Volume 8, Book 81, Number 769]
* On the authority of `Umar Ibn al-Khattab: During the lifetime of the Prophet there was a man called Abdullah whose nickname was donkey, and he used to make God's Messenger laugh. The Prophet lashed him because of drinking (alcohol). One-day he was brought to the Prophet on the same charge and was lashed. On that, a man among the people said, "O God, curse him. How frequently he has been brought (to the Prophet on such a charge)!" The Prophet said, "Do not curse him, for by God, I know for he loves God and His Messenger.” [Bukhari: Volume 8, Book 81, Number 771]
* On the authority of Ibn Abbas: The Prophet said, "When (a person) an adulterer commits illegal sexual intercourse then he is not a believer at the time he is doing it; and when somebody steals, then he is not a believer at the time he is stealing." [Bukhari: Volume 8, Book 81, Number 773]
* On the authority of Abu Hurayrah: The Prophet said, "God
curses a man who steals an egg and gets his hand cut off, or steals a rope and
gets his hands cut off." al-A'mash said, "People used to interpret
the Baida as an iron helmet, and they used to think that the rope may cost a
few dirhams." [Bukhari: Volume 8, Book 81, Number 774]
* Anas Ibn Malik, RAA, reported: A Jew killed a girl with a stone for her silver ornaments. She was brought to God's Messenger (PBUH) when there was yet some life in her. He (the Prophet) said to her: Has so and so killed you? She indicated with the nod of her head: No. He said for the second time, and she again said: No with the nod of her head. He asked for the third time, and she said: Yes with the nod of her head; and God's Messenger (PBUH) commanded to crush his head between two stones. [SM 3165]
* `Umar Ibn al-Khattab, RAA, said: Verily God sent Muhammad (PBUH) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. God's Messenger (my peace be upon him) awarded the penalty of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the penalty of stoning. I am afraid that, with the lapse of time, the people (may forget it) and may say: We do not find the penalty of stoning in the Book of God, and thus go astray by abandoning this duty prescribed by God. Stoning is a duty laid down in God's Book for married men and women who commit adultery when proof is established, or if there is pregnancy, or a confession. [SM 3201]
* Abu Hurayrah, RAA, reported: A person from among the Muslims came to God's Messenger (PBUH) while he was in the mosque. He called him saying: God's Messenger, I have committed adultery. He (the Prophet) turned away from him, He (again) came round facing him and said to him: God's Messenger, I have committed adultery. He (the Prophet) turned away until he did that four times, and as he testified four times against his own self, God's Messenger (PBUH) called him and said: Are you mad? He said: No. He (again) said: Are you married? He said: Yes. Thereupon God's Messenger (PBUH) said: Take him and stone him. [SM: 3202]
* Ibn Abbas, may God be pleased with them, reported: God's Messenger (PBUH) said to Mu'iz Ibn Malik: Is it true what has reached me about you? He said: What has reached you about me? He said: It has reached me that you have committed (adultery) with the female-slave of so and so? He said: Yes. He (the narrator) said: He testified four times. He (the Prophet) then made pronouncement about him and he was stoned (to death). [SM: 3205]
* Abu Hurayrah and Zayd Ibn Khalid al-Juhani, may God be pleased with them, reported: One of the desert dwellers came to God's Messenger (PBUH) and said: Messenger of God, I beg you in the name of God that you pronounce judgment about me according to the Book of God. The second claimant who was wiser than him said: well, decide among us according to the Book of God, but permit me (to say something). Thereupon God's Messenger (PBUH) said: Say. He said: My son was a servant in the house of this person and he committed adultery with his wife. I was informed that my son deserved stoning to death (as punishment for this offense). I gave one hundred goats and a female-slave as ransom for this. I asked the scholars (if this could serve as expiation for this offense). They informed me that my son deserved one hundred lashes and exile for one year, and this woman deserved stoning (as she was married). Thereupon God's Messenger (PBUH) said: By Him in Whose Hand is my life, I will decide between you according to the Book of God: the female-slave and the goats should be given back, and your son is to be punished with one hundred lashes and exile for one year. O Unays, go to this woman in the morning; and if she makes a confession, then stone her. He (the narrator) said: He went to her in the morning and she made a confession. God's Messenger (PBUH) made pronouncement about her and she was stoned to death. [SM: 3210]
* Malik related to me from Nafi from Abdullah Ibn Umar that the Messenger of God, (PBUH), said, “It is the duty of a Muslim man who has something to be given as a bequest not to spend two nights without writing a will about it.”
* Malik said, “the generally agreed-on way of doing things in our community is that when the testator writes something in health or illness as a bequest, and it has freeing slaves or things other than that in it, he can alter it in any way he chooses, until he is on his deathbed. If he prefers to abandon a bequest or change it, he can do so unless he has made a slave mudabbar (to be freed after his death). If he has made him mudabbar, there is no way to change what he has made mudabbar. He is allowed to change his testament because the Messenger of God, (PBUH), said, "It is the duty of a Muslim man who has something to be given as a bequest not to spend two nights without writing a will about it."
* Malik