Archive for 2013

Exchanging Goods: The Golden Rule (Hadith No. 1789)

barter
Published on November 19, 2013 By
Bismillah.
Volume 3, Book 34, Number 294:
Narrated Abu Said (radiallaahu `anhu):
We used to be given mixed dates (from the booty) and used to sell (barter) two Sas of those dates) for one Sa (of good dates). The Prophet (sallallaahu `alayhi wasallam) said (to us), "No (bartering of) two Sas for one Sa nor two Dirhams for one Dirham is permissible", (as that is a kind of usury).
Bilaal (may Allaah be pleased with him) brought some good dates to the Prophet (peace and blessings of Allaah be upon him) and he said to him: “Where did these come from?” Bilaal said: “We had some bad dates and I paid two saa’s of them for a saa’ so that the Prophet (peace and blessings of Allaah be upon him) might have some of it.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Oh! Do not do that, (it is) the essence of riba, the essence of riba.” Narrated by al-Bukhaari, 3212. 
The Messenger (peace and blessings of Allaah be upon him) stated that giving more when equal amounts should be exchanged because of the difference in quality is the essence of riba, and it is not permissible to do that. But the Messenger of Allaah (peace and blessings of Allaah be upon him), as was his wont, pointed out the permissible way. The Prophet (peace and blessings of Allaah be upon him) told him to sell the bad dates for money (dirhams) and then buy the good dates with the money. 

Fair Dealing (Hadith No. 1788)

bukhari
Published on November 07, 2013 By
Bismillah.
Volume 3, Book 34, Number 293:
Narrated Hakim bin Hizam (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both the parties spoke the truth and described the defects and qualities (of the goods), then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost."
The seller must disclose any faults in the item which may make it less desirable and reduce its price. There is abundant shar’i evidence to this effect. It was narrated that Wahb ibn ‘Aamir (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The Muslim is the brother of (another) Muslim. It is not permissible for a Muslim to sell something to his brother in which there is a fault without disclosing it to him.” Narrated by Ahmad and Abu Dawood; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (1321). 
And it was narrated from Abu Hurayrah (may Allaah have mercy on him) that the Prophet (peace and blessings of Allaah be upon him) passed by a man who was selling some foodstuff. He put his hand in it and found that it was wet. He said: “Whoever deceives us is not one of us.” Narrated by Muslim (101).
I know for a fact that very little people do this. If someone's out to sell his product, he'd like to hide the defects knowingly in order to get a bigger price than its worth. Only a believer would do this because he knows that these few extra bucks won't do him much good if he lost Allah's pleasure because of his unfair dealing.
Jannah is your real business. Strive to crack that deal. ;)

Manual Labor is Better than Beggary (Ahadith 1779 - 1784)

beggary
Published on October 31, 2013 By
Bismillah.
Volume 3, Book 34, Number 284:
Narrated 'Aisha (radiallaahu `anhaa):
When Abu Bakr As-Siddiq (radiallaahu `anhu) was chosen Caliph, he said, "My people know that my profession was not incapable of providing substance to my family. And as I will be busy serving the Muslim nation, my family will eat from the National Treasury of Muslims, and I will practise the profession of serving the Muslims."
Volume 3, Book 34, Number 285:
Narrated Aisha (radiallaahu `anhaa):
The companions of Allah's Apostle (sallallaahu `alayhi wasallam) used to practise manual labor, so their sweat used to smell, and they were advised to take a bath.
Volume 3, Book 34, Number 286:
Narrated Al-Miqdam (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "Nobody has ever eaten a better meal than that which one has earned by working with one's own hands. The Prophet of Allah, David (`alayhissalaam) used to eat from the earnings of his manual labor."
Volume 3, Book 34, Number 287:
Narrated Abu Huraira (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "The Prophet David used not to eat except from the earnings of his manual labor."
Volume 3, Book 34, Number 288:
Narrated Abu Huraira (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "One would rather cut and carry a bundle of wood on his back than ask somebody who may or may not live him."
Volume 3, Book 34, Number 289:
Narrated Az-Zubair bin Al-Awwam (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "One would rather take a rope and cut wood and carry it than ask others)."
It is not permissible for anyone to ask people for money when he is not in need or he is able to earn a living. There are certain categories for whom it is permissible to ask of people. They are: the poor person who is destitute, the man who owes a debt, and the one who has been stricken by financial calamity and lost all his wealth. In these cases it is not permissible to ask for more than one needs, on condition that he does not have enough to meet his needs and is not able to earn enough for his livelihood.
The scholars of the Standing Committee said: 
It is permissible to ask for people for money, for the one who is in need and does not have enough to suffice him and he is not able to earn a living. He may ask people for as much as will meet his needs only. As for the one who is not in need, or the one who is in need but is able to earn a living, it is not permissible for him to ask and whatever he takes from people in this case is haraam for him, because of the hadeeth of Qabeesah ibn Mukhaariq al-Hilaali (may Allah be pleased with him) who said: It was narrated that Qabeesah ibn Mukhaariq al-Hilaali said: I incurred a debt (in order to reconcile between two parties) and I came to the Messenger of Allaah (blessings and peace of Allah be upon him) to ask him (for help) with it. He said: “Stay with us until the zakaah comes, and we will order that something be given to you.” Then he said: “O Qabeesah, asking for help is not permissible except in one of three cases: a man who has incurred a debt (in order to reconcile between two parties), for whom it is permissible to ask for help until he has paid it off, then he should refrain; a man who has been stricken by a calamity that has destroyed all his wealth, for whom it is permissible to ask for help until he gets enough to get by – or he gets enough to meet his basic needs; and a man who is stricken by poverty and three men of wisdom among his people acknowledge that So and so has been stricken by poverty, then it becomes permissible for him to ask for help until he gets enough to get by – or to meet his basic needs. Apart from these cases asking for help, O Qabeesah, is haraam and the one who begs is consuming something haraam.” Narrated by Ahmad, Muslim, an-Nasaa’i and Abu Dawood.
And (it is haraam) because of the hadeeth, “Whoever asks of people to accumulate wealth is asking for a live coal” and the hadeeth “Charity is not permissible for a rich person, or for one who is strong and healthy.” Narrated by the five apart from an-Nasaa’i.

Taken from:  http://ilookilisten.wordpress.com/2013/10/31/manual-labor-is-better-than-beggary-ahadith-1779-1784/

Mortgage (Ahadith 1777 - 1778)

bukhari
Published on October 27, 2013 By
Bismillah.
Volume 3, Book 34, Number 282:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) purchased food grains from a Jew on credit and mortgaged his iron armor to him.
Volume 3, Book 34, Number 283:
Narrated Qatada:
Anas (radiallaahu `anhu) went to the Prophet (sallallaahu `alayhi wasallam) with barley bread having some dissolved fat on it. The Prophet (sallallaahu `alayhi wasallam) had mortgaged his armor to a Jew in Medina and took from him some barley for his family. Anas (radiallaahu `anhu) heard him saying, "The household of Muhammad (sallallaahu `alayhi wasallam) did not possess even a single Sa' of wheat or food grains for the evening meal, although he has nine wives to look after."
Mortgage: convey (a property) to a creditor as security on a loan.
It is neither the taking out of a loan nor a mortgage which by itself is unlawful or prohibited in Islam; what is unconditionally and specifically prohibited and absolutely unlawful in the Sight of Allah is the ‘interest’ element in the loan or the mortgage.
Thus if one takes out an interest-free mortgage on their house or property, such a transaction would be absolutely lawful in the Sight of Shariah Law.
This is the general and overall ruling. Further details will come in the future inshaAllah.

Increase Your Sustenance, Live Longer (Hadith No. 1776)

age
Published on October 25, 2013 By
Bismillah.
Volume 3, Book 34, Number 281:
Narrated Anas bin Malik (radiallaahu `anhu):
I heard Allah's Apostle (sallallaahu `alayhi wasallam) saying, "whoever desires an expansion in his sustenance and age, should keep good relations with his Kith and kin."
Everything from when Allaah created the Pen until the Day of Resurrection is written in al-Lawh al-Mahfooz, because when Allaah first created the Pen, He said to it: “Write.” It said: “My Lord, what should I write?” He said: “Write what is to be. So at that moment it began to write what would be until the Day of Resurrection. And it is proven from the Prophet (peace and blessings of Allaah be upon him) that when the foetus in its mother’s womb is four months old, Allaah sends an angel to breathe the soul into it and write down its provision, its lifespan and its deeds, and whether it is doomed or blessed.  
Provision is also written down and connected to its means, and it does not increase or decrease. Among those means are that man should work to seek provision, as Allaah says (interpretation of the meaning):
“He it is Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it); so walk in the path thereof and eat of His provision. And to Him will be the Resurrection” [al-Mulk 67:15] 
Other means are:  
  • Upholding ties of kinship, such as honoring one’s parents and upholding ties with relatives.
  • Fearing Allaah (taqwa), as Allaah says (interpretation of the meaning): “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things” [al-Talaaq 65:2-3]

Charity of a Woman (Ahadith 1774 - 1775)

bukhari
Published on October 24, 2013 By
Bismillah.
Hadith no. 1773 (below) is a repeat. Read it here.
Volume 3, Book 34, Number 278:
Narrated Jabir (radiallaahu `anhu):
A caravan arrived (at Medina) while we were offering the Jumua prayer with the Prophet (sallallaahu `alayhi wasallam). The people left out for the caravan, with the exception of twelve persons. Then this Verse was revealed: 'But when they see some bargain or some amusement, they disperse headlong to it and leave you standing." (62.11)

Charity of a Woman: Does she need her husband's permission?

Volume 3, Book 34, Number 279:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) said, "If a woman gives in charity from her house meals without wasting (i.e. being extravagant), she will get the reward for her giving, and her husband will also get the reward for his earning and the storekeeper will also get a similar reward. The acquisition of the reward of none of them will reduce the reward of the others."
Volume 3, Book 34, Number 280:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "If a woman gives something (i.e. in charity) from her husband's earnings without his permission, she will get half his reward."
There is nothing wrong with a woman giving charity from her husband’s wealth if he has given her permission to do so. This permission may be explicit (verbal), such as if he says to her: “You can give such and such of my wealth in charity, or whatever you wish.” 
Or this permission may be implicit, such as if people ordinarily agree to such things or it is known from her husband’s attitude that he will agree to that and will not object. 
In that case there is nothing wrong with her giving charity from her husband’s wealth, and she will have the reward for that charity as will her husband too. 
But if he does not allow her, or if she knows that he would not agree to that, then in that case it is not permissible for her to give anything from his wealth in charity. 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a woman to give charity from her husband’s wealth on her own behalf or on behalf of one who is dead? He replied:
It is well known that the husband’s wealth belongs to the husband and it is not permissible for anyone to give charity from the wealth of anyone else except with his permission. If the husband has given her permission to give charity on her own behalf, or on behalf of whomever she wishes among her deceased loved ones, there is no sin on her, but if he has not given permission then it is not permissible for her to give anything in charity, because it is his wealth and it is not permissible to take the wealth of a Muslim without his consent. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (18/472)
Taken from IslamQA
Note: There's nothing wrong with a woman spending of her own wealth without her husband's permission. She can spend it where she thinks it proper and do charity from it, and there's no harm. Although it's better to consult him and ask him of his opinion to make him feel good and important, according to the scholars. But when it comes to dealing with her husband's wealth, she can spend of it whatever he allows her to. If he is stingy, she can take from it without his permission whatever is sufficient for her needs. And as for charity from her husband's wealth, she needs his permission.

Does Work Keep You Busy? (Hadith No. 1772)

bukhari
Published on October 23, 2013 By
Bismillah.
Volume 3, Book 34, Number 277:
Narrated 'Ubai bin 'Umar:
Abu Musa (radiallaahu `anhu) asked Umar (radiallaahu `anhu) to admit him but he was not admitted as 'Umar (radiallaahu `anhu) was busy, so Abu Musa (radiallaahu `anhu) went back. When 'Umar finished his job he said, "Didn't I hear the voice of 'Abdullah bin Qais (radiallaahu `anhu)? Let him come in." 'Umar (radiallaahu `anhu) was told that he had left. So, he sent for him and on his arrival, he (Abu Musa) said, "We were ordered to do so (i.e. to leave if not admitted after asking permission thrice). 'Umar (radiallaahu `anhu) told him, "Bring witness in proof of your statement." Abu Musa (radiallaahu `anhu) went to the Ansar's meeting places and asked them. They said, "None amongst us will give this witness except the youngest of us, Abu Said Al-Khudri (radiallaahu `anhu). Abu Musa then took Abu Said Al-Khudri (radiallaahu `anhu) (to 'Umar) and 'Umar (radiallaahu `anhu) said, surprisingly, "Has this order of Allah's Apostle (sallallaahu `alayhi wasallam) been hidden from me?" (Then he added), "I used to be busy trading in markets."
Umar (radiallaahu `anhu) admitted that he was unaware of that statement of the Prophet (sallallaahu `alayhi wasallam) because his trade used to keep him busy. He didn't have enough time to spend in the company of Allah's Apostle (sallallaahu `alayhi wasallam) and increase his knowledge like some other Companions did, for example Abu Huraira (radiallaahu `anhu).
Isn't this the case with many of us today? Something or the other keeps us away from increasing our knowledge about Islam, be it studies, work or whatever else. While it's not wrong to be busy with this stuff, one must try their level best to take out time for Deen as well. Depending on your situation and circumstances, you MUST be involved in some sort of Islamic classes or courses. If weekdays are busy, join weekend classes. If commuting is an issue, study online. There are a lot of options nowadays and you know you don't have an excuse to not study Islam anymore. Take action now. Yes, Umar (radiallaahu `anhu) didn't have as much knowledge of the Hadith as Abu Huraira (radiallaahu `anhu) so to speak, but he didn't become the second caliph for no reason. Get it?

Money Exchange (Hadith No. 1771)

bukhari
Published on October 22, 2013 By
Bismillah.
Narrated Abu Al-Minhal:
I used to practice money exchange, and I asked Zaid bin 'Arqam about it, and he narrated what the Prophet said in the following: Abu Al-Minhal said, "I asked Al-Bara' bin 'Azib and Zaid bin Arqam (radiallaahu `anhumaa) about practicing money exchange. They replied, 'We were traders in the time of Allah's Apostle (sallallaahu `alayhi wasallam) and I asked Allah's Apostle (sallallaahu `alayhi wasallam) about money exchange. He replied, 'If it is from hand to hand, there is no harm in it; otherwise it is not permissible."
Dealing in currencies is permissible so long as the exchange takes place in the same sitting as the contract is made. It is permissible to sell euros for dollars so long as the exchange takes place in the same sitting as the contract is made. But when the deal is concerning the same type of currency, such as selling one dollar for two dollars, that is not permissible because it is a type of riba.  In that case they should be of equal amounts and the exchange must take place in the same sitting as the contract if the exchange is concerning one type of currency. The evidence for that is the report narrated by ‘Ubaadah ibn al-Saamit (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, salt for salt, like for like, same for same, hand to hand. If the types are different then sell however you like, so long as it is hand to hand.” Narrated by Muslim, 1587. 
It says in Majmoo’ Fataawa Ibn Baaz (19/171-174): 
Dealing in currency, buying and selling, is permissible, but that is subject to the condition that the exchange be hand-to-hand if the currencies are different. If a person sells Libyan currency for American or Egyptian or whatever currency hand to hand, there is nothing wrong with that, such as if he buys dollars for Libyan currency hand to hand, exchanging it in one sitting, or he buys Egyptian or English currency etc for the Libyan or whatever currency hand to hand, there is nothing wrong with that. But if there is a delay, then it is not permissible, and if the exchange is not done in the same sitting, it is not permissible, because in that case it is regarded as a kind of riba-based transaction. So the exchange must take place in the same sitting, hand to hand, if the currencies are different. But if they are of the same kind, two conditions must be met: they should be of equal amounts and the exchange should take place in the same sitting, because the Prophet (peace and blessings of Allaah be upon him) said: “Gold for gold, silver for silver…”
 The ruling on currency is as mentioned above; if they are different then it is permissible for the amounts exchanged to be different, so long as the exchange takes place in the same sitting. If they are of the same kind, such as dollars for dollars, or dinars for dinars, then the exchange must take place in the same sitting and they should be of the same amount. And Allaah is the source of strength. End quote from IslamQA.
More on it here.

Halaal and Haraam Earning (Hadith No. 1770)

agriculture
Published on October 18, 2013 By
Bismillah.
Volume 3, Book 34, Number 275:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "A time will come when one will not care how one gains one's money, legally or illegally."

How did the Companions earn their livelihood? [Examples of halaal earning]

  • Trade, as in the case of Abu Bakr al-Siddeeq, ‘Uthmaan ibn ‘Affaan and ‘Abd al-Rahmaan ibn ‘Awf (may Allaah be pleased with him).
  • Agriculture, whether they owned farmland or worked on the land; many of the Muhaajireen and Ansaar were involved in this.
  • Skilled crafts, such as smithery, carpentry and so on.
  • Jobs that were connected to the state, such as teaching, collecting zakaah, judging and so on.
  • Earnings acquired through jihad, such as war booty

Haraam Earning:

Some jobs are haraam in and of themselves, such as working in riba-based banks and places where alcohol is sold. Some may be haraam because of things in the work-place that are contrary to sharee’ah, such as mixing between men and women, or because it is stipulated that one should wear haraam clothing or do other things that are contrary to sharee’ah, such as shaving the beard. It is not permissible for the Muslim to do either type of job.
Jobs of the second type vary in the degree to which they are haraam. The one which incurs the greatest burden of sin is that which involves writing down or recording riba (usury), then that which involves selling or manufacturing haraam things, then that in which the workplace environment is haraam. The last category should not be taken lightly, because it has an impact on the religious commitment and conduct of the worker, especially the fitnah of women which was the first fitnah of the Children of Israel and is the most harmful fitnah for the Muslim man, as our Prophet Muhammad(peace and blessings of Allaah be upon him) told us. 
If mixing between men and women is something that happens in your country and you can hardly find any job that is free of that, and you think that your being in that job will be beneficial and that you will be able to put a stop to some of that evil and reduce some of it, and you will be able to advise the employees who are under your authority, enjoining them to do what is good and forbidding them to do what is evil as much as you can, and you can take precautions and measure which will help you avoid the fitnah of women – such as hastening to get married if you are not married, not looking at them or being alone with them – and if the work requires you to sit with some of the female employees you can leave the door of the office open and not sit close to them and so on... then we think that your being present in the workplace and achieving some of the interests of sharee’ah and reducing some evils, is better than keeping the workplace devoid of the righteous and leaving it to those who do not pay any attention to religion or to the rulings of sharee’ah, so that these evils become more widespread and it becomes more difficult to fight them. How many teachers and university professors have taught in mixed institutions and Allaah has benefited many through them, and warded off a great deal of evil.  We hope by Allaah’s grace that you will be one of them. 
However, if you think, after taking the job, that you cannot adhere to your religious commitment and that you are being pulled into haraam gradually, then you have no choice but to leave that job immediately. If a person gives up something for the sake of Allaah, Allaah will compensate him with something better than it, as the Messenger (peace and blessings of Allaah be upon him) said.

Why You Shouldn't Be Greedy (Hadith No. 1769)

bukhari
Published on October 17, 2013 By
Bismillah.
Volume 3, Book 34, Number 274:
Narrated Jabir (radiallaahu `anhu):
While we were offering the prayer with the Prophet (sallallaahu `alayhi wasallam) a caravan carrying food came from Sham. The people looked towards the caravan (and went to it) and only twelve persons remained with the Prophet (sallallaahu `alayhi wasallam). So, the Divine Inspiration came; "But when they see some bargain or some amusement, they disperse headlong to it." (62.11)
The ayah:

﴿وَإِذَا رَأَوْاْ تِجَـرَةً أَوْ لَهْواً انفَضُّواْ إِلَيْهَا وَتَرَكُوكَ قَآئِماً قُلْ مَا عِندَ اللَّهِ خَيْرٌ مِّنَ اللَّهْوِ وَمِنَ التِّجَـرَةِ وَاللَّهُ خَيْرُ الرَزِقِينَ ﴾

And when they see some merchandise or some amusement, they disperse headlong to it, and leave you standing. Say: "That which Allah has is better than any amusement or merchandise! And Allah is the best of providers. [Al-Jumu`ah: 11]

The Prohibition of leaving the Masjid while the Imam is delivering the Friday Sermon

Allah criticizes what happened during one Friday sermon, when a caravan arrived at Al-Madinah and the people rushed out to the merchandise. Allah said,

﴿وَإِذَا رَأَوْاْ تِجَـرَةً أَوْ لَهْواً انفَضُّواْ إِلَيْهَا وَتَرَكُوكَ قَآئِماً﴾

(And when they see some merchandise or some amusement, they disperse headlong to it, and leave you standing.) meaning, on the Minbar, delivering the Khutbah. Several of the Tabi`in said this, such as Abu Al-`Aliyah, Al-Hasan, Zayd bin Aslam and Qatadah. Muqatil bin Hayyan said that the caravan belonged to Dihyah bin Khalifah before he became a Muslim, and there were drums accompanying it.So they rushed to the caravan and left Allah's Messenger standing on the Minbar. Only a few remained, according to the authentic Hadith that Imam Ahmad recorded that Jabir said, "Once, a caravan arrived at Al-Madinah while Allah's Messenger was giving a Khutbah. So, the people left, and only twelve men remained ﴿with the Messenger ﴾. Then Allah sent down this Ayah,

﴿وَإِذَا رَأَوْاْ تِجَـرَةً أَوْ لَهْواً انفَضُّواْ إِلَيْهَا﴾

(And when they see some merchandise or some amusement, they disperse headlong to it,)'' The Two Sahihs also recorded this Hadith. Allah's statement,

﴿وَتَرَكُوكَ قَآئِماً﴾

(And leave you standing.) proves that the Imam should deliver the speech on Friday while standing. In his Sahih, Imam Muslim recorded that Jabir bin Samurah said, "(During Jumu`ah,) the Prophet gave two speeches, and he used to sit between them. The Prophet would recite the Qur'an and remind the people (of Allah).'' Allah's statement,

﴿قُلْ مَا عِندَ اللَّهِ﴾

(Say: "That which Allah has...'') means the reward that is with Allah in the Hereafter,

﴿خَيْرٌ مِّنَ اللَّهْوِ وَمِنَ التِّجَـرَةِ وَاللَّهُ خَيْرُ الرَزِقِينَ﴾

(is better than any amusement or merchandise! And Allah is the best of providers.) means, for those who trust in Him and seek His provisions when they are allowed to do so.
[Tafsir Ibn Kathir]
Besides, greed doesn't do you any good. Allah has already distributed rizq (provision) among His creation. That means it's already been written what you'll get, how much you'll get and when you'll get it. So wanting more won't get you more than what you can have.
This doesn't mean you shouldn't do anything to earn your rizq, of course. What's also written is how you'll get it, if you know what I mean. #Qadr #Asbaab

Taken from:  http://ilookilisten.wordpress.com/2013/10/17/why-you-shouldnt-be-greedy-hadith-no-1769/

Doubtful Things and Whispers of Shaytaan (Ahadith 1767 - 1768)

bukhari
Published on October 16, 2013 By
Bismillah.
Volume 3, Book 34, Number 272:
Narrated 'Abbas bin Tamim:
that his uncle said: "The Prophet (sallallaahu `alayhi wasallam) was asked: If a person feels something during his prayer; should one interrupt his prayer?" The Prophet (sallallaahu `alayhi wasallam) said: No! You should not give it up unless you hear a sound or smell something." Narrated Ibn Abi Hafsa: Az-Zuhri said, "There is no need of repeating ablution unless you detect a smell or hear a sound."
Here, you don't listen to such thoughts, because they're whispers of Shaytaan who wants you to not concentrate on your Salah.
Volume 3, Book 34, Number 273:
Narrated 'Aisha (radiallaahu `anhaa):
Some people said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! Meat is brought to us by some people and we are not sure whether the name of Allah has been mentioned on it or not (at the time of slaughtering the animals)." Allah's Apostle (sallallaahu `alayhi wasallam) said (to them), "Mention the name of Allah and eat it."
This is not a general principle. There's background to it. Quoting IslamQA:
As for the claim that some make, that it is enough merely to mention the name of Allaah when eating, this was reported regarding some Muslims who were new in Islam. The Sahaabah (may Allaah be pleased with them) asked the Prophet (peace and blessings of Allaah be upon him) about this, saying, “O Messenger of Allaah, some people who are new in Islam brought us some meat, and we do not know whether they mentioned the name of Allaah over it or not.” The Prophet (peace and blessings of Allaah be upon him) said: “Say the name of Allaah over it and eat it.” (Reported by al-Bukhaari). The command should be understood as meaning that one should be on the safe side, provided that one does not know beforehand that the meat is not slaughtered properly. And Allaah knows best.

Taken from:  http://ilookilisten.wordpress.com/2013/10/16/doubtful-things-and-whispers-of-shaytaan-ahadith-1767-1768/

Trade & Mutual Consent (Ahadith 1759 - 1761)

barakah
Published on October 09, 2013 By
Bismillah.

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ 

"O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent." [An-Nisaa: 29]

Volume 3, Book 34, Number 264:
Narrated Ibrahim bin Sad from his father from his grand-father:
Abdur Rahman bin Auf (radiallaahu `anhu) said, "When we came to Medina as emigrants, Allah's Apostle (sallallaahu `alayhi wasallam) established a bond of brotherhood between me and Sad bin Ar-Rabi' (radiallaahu `anhu). Sad bin Ar-Rabi' (radiallaahu `anhu) said (to me), 'I am the richest among the Ansar, so I will give you half of my wealth and you may look at my two wives and whichever of the two you may choose I will divorce her, and when she has completed the prescribed period (before marriage) you may marry her.' Abdur-Rahman (radiallaahu `anhu) replied, "I am not in need of all that. Is there any market-place where trade is practiced?' He replied, "The market of Qainuqa." Abdur-Rahman (radiallaahu `anhu) went to that market the following day and brought some dried butter-milk (yogurt) and butter, and then he continued going there regularly. Few days later, 'Abdur Rahman (radiallaahu `anhu) came having traces of yellow (scent) on his body. Allah's Apostle (sallallaahu `alayhi wasallam) asked him whether he had got married. He replied in the affirmative. The Prophet (sallallaahu `alayhi wasallam) said, 'Whom have you married?' He replied, 'A woman from the Ansar.' Then the Prophet (sallallaahu `alayhi wasallam) asked, 'How much did you pay her?' He replied, '(I gave her) a gold piece equal in weigh to a date stone (or a date stone of gold)! The Prophet (sallallaahu `alayhi wasallam) said, 'Give a Walima (wedding banquet) even if with one sheep .'"
Volume 3, Book 34, Number 265:
Narrated Anas (radiallaahu `anhu):
When Abdur-Rahman bin Auf (radiallaahu `anhu) came to Medina, the Prophet (sallallaahu `alayhi wasallam) established a bond of brotherhood between him and Sad bin Ar-Rabi al-Ansari (radiallaahu `anhu). Sad was a rich man, so he said to 'Abdur-Rahman (radiallaahu `anhu), "I will give you half of my property and will help you marry." 'Abdur-Rahman (radiallaahu `anhu) said (to him), "May Allah bless you in your family and property. Show me the market." So 'Abdur-Rahman (radiallaahu `anhu) did not return from the market) till he gained some dried buttermilk (yoghurt) and butter (through trading). He brought that to his house-hold. We stayed for some-time (or as long as Allah wished), and then Abdur-Rahman (radiallaahu `anhu) came, scented with yellowish perfume. The Prophet (sallallaahu `alayhi wasallam) said (to him) "What is this?" He replied, "I got married to an Ansari woman." The Prophet (sallallaahu `alayhi wasallam) asked, "What did you pay her?" He replied, "A gold stone or gold equal to the weight of a date stone." The Prophet (sallallaahu `alayhi wasallam) said (to him), "Give a wedding banquet even if with one sheep."
There's barakah (blessing) in trade. It wasn't unlawful for `Abdur Rahman ibn `Awf (radiallaahu `anhu) to accept Sa`d ibn Rabi` (radiallaahu `anhu)'s offer since they were bound by the Prophet (sallallaahu `alayhi wasallam) himself in the bond of brotherhood, but he wanted to work his way up instead of accepting help. So Allah put blessing in his efforts and soon after, he was able to marry an Ansari woman giving her a good mahr (dowry) and arrange a walima.
Volume 3, Book 34, Number 266:
Narrated Ibn 'Abbas (radiallaahu `anhu):
'Ukaz, Majanna and Dhul-Majaz were market-places in the Pre-lslamic period of ignorance. When Islam came, Muslims felt that marketing there might be a sin. So, the Divine Inspiration came: "There is no harm for you to seek the bounty of your Lord (in the seasons of Hajj)." (2.198) Ibn 'Abbas (radiallaahu `anhu) recited the Verse in this way.
In the tafsir of ayah 29 of Surah an-Nisaa (quoted above), Ibn Kathir says:
Allah, the Exalted and Most Honored, prohibits His believing servants from illegally acquiring each other's property using various dishonest methods such as Riba, gambling and other wicked methods that appear to be legal, but Allah knows that, in reality, those involved seek to deal in interest. Ibn Jarir recorded that Ibn `Abbas commented on a man who buys a garment, saying that if he likes it he will keep it, or he will return it along with an extra Dirham, "This is what Allah meant, when He said,

﴿وَلاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُم بِالْبَاطِلِ﴾

(Eat not up your property among yourselves unjustly.'') `Ali bin Abi Talhah reported that Ibn `Abbas said, "When Allah sent down,

﴿يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ﴾

(O you who believe! Eat not up your property among yourselves unjustly) some Muslims said, `Allah has forbidden us from eating up each other's property unjustly, and food is our best property. Therefore, none among us is allowed to eat from anyone else's food.' After that Allah sent down,

﴿لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ﴾

(There is no restriction on the blind) (until the end of the Ayah). ﴿24:61﴾.''' Qatadah said similarly. Allah's statement,

﴿إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ﴾

(except it be a trade amongst you, by mutual consent.) means, do not revert to illegal ways and means to acquire money. However, there is no harm in commercial transactions that transpire between the buyer and the seller with mutual consent, so that money is legally earned from these transactions. Mujahid said that,

﴿إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ﴾

(except it be a trade amongst you, by mutual consent.) means, "By selling and buying, or giving someone a gift.'' Ibn Jarir recorded this statement.

Taken from:  http://ilookilisten.wordpress.com/2013/10/09/trade-mutual-consent-ahadith-1759-1761/

I`tikaaf: Miscellaneous (Ahadith 1752 - 1757)

bukhari
Published on October 01, 2013 By
Bismillah.

One Cute Incident:

Volume 3, Book 33, Number 257:
Narrated 'Amra bint 'Abdur-Rahman from 'Aisha (radiallaahu `anhaa):
Allah's Apostle (sallallaahu `alayhi wasallam) used to practice Itikaf every year in the month of Ramadan. And after offering the morning prayer, he used to enter the place of his Itikaf. 'Aisha (radiallaahu `anhaa) asked his permission to let her practice Itikaf and he allowed her, and so she pitched a tent in the mosque. When Hafsa (radiallaahu `anhaa) heard of that, she also pitched a tent (for herself), and when Zainab (radiallaahu `anhaa) heard of that, she too pitched another tent. When, in the morning, Allah's Apostle (sallallaahu `alayhi wasallam) had finished the morning prayer, he saw four tents and asked, "What is this?" He was informed about it. He then said, "What made them do this? Is it righteousness? Remove the tents, for I do not want to see them." So, the tents were removed. The Prophet did not perform Itikaf that year in the month of Ramadan, but did it in the last ten days of Shawwal.

Types of I`tikaaf:

Volume 3, Book 33, Number 258:
Narrated Abdullah bin Umar (radiallaahu `anhu):
'Umar bin Al-Khattab (radiallaahu `anhu) said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! I vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram for one night." The Prophet (sallallaahu `alayhi wasallam) said, "Fulfill your vow." So, he performed Itikaf for one night.
Volume 3, Book 33, Number 259:
Narrated Ibn 'Umar (radiallaahu `anhu):
that 'Umar (radiallaahu `anhu) had vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram. (A sub-narrator thinks that 'Umar (radiallaahu `anhu) vowed to perform Itikaf for one night.) Allah's Apostle (sallallaahu `alayhi wasallam) said to 'Umar (radiallaahu `anhu), "Fulfill your vow."

When is I`tikaaf?:

Volume 3, Book 33, Number 260:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) used to perform Itikaf every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in Itikaf for twenty days.

One Cute Incident:

Volume 3, Book 33, Number 261:
Narrated `Amra bint `Abdur-Rahman from `Aisha (radiallaahu `anhaa):
Allah's Messenger (sallallaahu `alayhi wasallam) mentioned that he would practice I`tikaf in the last ten days of Ramadan. `Aisha (radiallaahu `anhaa) asked his permission to perform I`tikaf and he permitted her. Hafsa (radiallaahu `anhaa) asked `Aisha (radiallaahu `anhaa) to take his permission for her, and she did so. When Zainab bint Jahsh (radiallaahu `anhaa) saw that, she ordered a tent to be pitched for her and it was pitched for her. Allah's Messenger (sallallaahu `alayhi wasallam) used to proceed to his tent after the prayer. So, he saw the tents ans asked, "What is this?" He was told that those were the tents of Aisha, Hafsa, and Zainab (radiallaahu `anhunna). Allah's Apostle (sallallaahu `alayhi wasallam) said, "Is it righteousness which they intended by doing so? I am not going to perform I`tikaf." So he returned home. When the fasting month was over, he performed Itikar for ten days in the month of Shawwal.

The Fiqh of I`tikaaf:

Volume 3, Book 33, Number 262:
Narrated 'Urwa:
Aisha (radiallaahu `anhaa) during her menses used to comb and oil the hair of the Prophet (sallallaahu `alayhi wasallam) while he used to be in Itikaf in the mosque. He would stretch out his head towards her while she was in her chamber.

Kitaab-ul-I`tikaaf [Book of Retiring to a Mosque for Remembrance of Allah] ends here.


When is I'tikaaf? (Hadith No. 1751)

bukhari
Published on September 29, 2013 By
Bismillah.
Hadith no. 1749 and 1750 (below) are repeats. Read the post here.
Volume 3, Book 33, Number 254:
Narrated 'Ali bin Al-Husain (from Safiya, the Prophet's wife):
The wives of the Prophet (sallallaahu `alayhi wasallam) were with him in the mosque (while he was in Itikaf) and then they departed and the Prophet (sallallaahu `alayhi wasallam) said to Safiya bint Huyai (radiallaahu `anhaa), "Don't hurry up, for I shall accompany you," (and her dwelling was in the house of Usama). The Prophet (sallallaahu `alayhi wasallam) went out and in the meantime two Ansari men met him and they looked at the Prophet (sallallaahu `alayhi wasallam) and passed by. The Prophet (sallallaahu `alayhi wasallam) said to them, "Come here. She is (my wife) Safiya bint Huyai." They replied, "Subhan Allah, (How dare we think of evil) O Allah's Apostle (sallallaahu `alayhi wasallam)! (we never expect anything bad from you)." The Prophet (sallallaahu `alayhi wasallam) replied, "Satan circulates in the human being as blood circulates in the body, and I was afraid lest Satan might insert an evil thought in your minds."
Volume 3, Book 33, Number 255:
Narrated 'Ali bin Al-Husain from Safiya (radiallaahu `anhaa):
Safiya (radiallaahu `anhaa) went to the Prophet (sallallaahu `alayhi wasallam) while he was in Itikaf. When she returned, the Prophet (sallallaahu `alayhi wasallam) accompanied her walking. An Ansari man saw him. When the Prophet (sallallaahu `alayhi wasallam) noticed him, he called him and said, "Come here. She is Safiya (radiallaahu `anhaa). (Sufyan a sub-narrator perhaps said that the Prophet (sallallaahu `alayhi wasallam) had said, "This is Safiya"). And Satan circulates in the body of Adam's offspring as his blood circulates in it."
(A sub-narrator asked Sufyan, "Did Safiya (radiallaahu `anhaa) visit him at night?" He said, "Of course, at night.")

Today's Hadith:

Volume 3, Book 33, Number 256:
Narrated Abu Said (radiallaahu `anhu):
We practiced Itikaf with Allah's Apostle (sallallaahu `alayhi wasallam) in the middle ten days (of Ramadan). In the morning of the twentieth (of Ramadan) we shifted our baggage, but Allah's Apostle (sallallaahu `alayhi wasallam) came to us and said, "Whoever was Itikaf should return to his place of Itikaf, for I saw (i.e. was informed about the date of) this Night (of Qadr) and saw myself prostrating in mud and water." When I returned to my place the sky was overcast with clouds and it rained. By Him Who sent Muhammad (sallallaahu `alayhi wasallam) with the Truth, the sky was covered with clouds from the end of that day, and the mosque which was roofed with leaf-stalks of date palm trees (leaked with rain) and I saw the trace of mud and water over the nose of the Prophet (sallallaahu `alayhi wasallam) and its tip.
This Hadith explains this one narrated by Abu Hurairah (radiallaahu `anhu):
"The Messenger of Allaah (peace and blessings of Allaah be upon him) used to observe i’tikaaf for ten days every Ramadaan, and in the year in which he passed away he observed i’tikaaf for twenty days." Narrated by al-Bukhaari.
And this is why I`tikaaf in the last ten days of Ramadaan is more recommended than any other time.. Prophet (sallallaahu `alayhi wasallam) preferred it in his last year.
But this doesn't mean one can't observe I`tikaaf in days other than the last ten of Ramadaan. I`tikaaf can be practiced any time of the year. Read this post for more details.

The Shaytaan in You (Hadith No. 1746)

bukhari
Published on September 24, 2013 By
Bismillah.
Volume 3, Book 33, Number 251:
Narrated Ali bin Al-Husain:
Safiya (radiallaahu `anhaa), the wife of the Prophet (sallallaahu `alayhi wasallam) told me that she went to Allah's Apostle (sallallaahu `alayhi wasallam) to visit him in the mosque while he was in Itikaf in the last ten days of Ramadan. She had a talk with him for a while, then she got up in order to return home. The Prophet (sallallaahu `alayhi wasallam) accompanied her. When they reached the gate of the mosque, opposite the door of Um-Salama (radiallaahu `anhaa), two Ansari men were passing by and they greeted Allah's Apostle (sallallaahu `alayhi wasallam). He told them: Do not run away! And said, "She is (my wife) Safiya bint Huyai (radiallaahu `anhaa)." Both of them said, "Subhan Allah, (How dare we think of any evil) O Allah's Apostle (sallallaahu `alayhi wasallam)!" And they felt it. The Prophet (sallallaahu `alayhi wasallam) said (to them), "Satan reaches everywhere in the human body as blood reaches in it, (everywhere in one's body). I was afraid lest Satan might insert an evil thought in your minds."
  1. Wives may visit their husbands in I`tikaaf.
  2. The man may accompany his wife on her way back - not leaving the masjid without necessity.
  3. Never entertain evil thoughts about your Muslims brothers and sisters in your head. Never.
  4. If you're doing something that might seem fishy to others, you might as well explain to them your intention/the reality before Shaytan gets the better of them.
  5. Prophet (sallallaahu `alayhi wasallam) said "Shaytan reaches everywhere in the human body as blood reaches in it", and we take this statement on face value. We do NOT try to explain and rationalize everything according to modern day science like it's been done in this article. *face-palm*
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