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Showing posts with label Hadith: Specific Subject - General Subjects. Show all posts

Saturday, 11 October 2025

Believers! Do not make conditional vows “Nadhr”

October 11, 2025 Jalal HB No comments

All worship is due to Allah - and no one else. Whenever we worship Allah, we open our heart out to Him and beseech Him to redress our grievances. But never should we make a pledge to Allah that if our such and such need is fulfilled, we will sacrifice an animal or give certain sum in charity. Whatever we give or sacrifice in name of Allah should only be to please Him and to thank Him for all that He is given to us - and never in return to making a wish that has been realised. This is a very important topic that many Muslims misunderstand even today.

Prophet Muhammad ﷺ strictly forbade believers to make conditional vows (Nadhr) for we are too small to bargain with Allah. And even of do make conditional vows, these are never entertained. This saying is mentioned in Sahih al-Bukhari as Hadith number 6608, given herein under:

The Hadith (Sahih al-Bukhari #6608)

Narrated by Ibn ʿUmar (رضي الله عنه): The Prophet ﷺ forbade the making of vows and said:

Meaning of the Hadith

Nadhr (نذر) means: “A conditional promise made to Allah — e.g., ‘If Allah cures me / grants me success, I will fast for ten days or give charity.’”
The Prophet ﷺ forbade this practice because:

It does not influence Allah’s decree or destiny.
It comes from a bargaining mindset — as if Allah only deserves worship when He grants a favor.

It often springs from miserliness or reluctance to do good voluntarily — one only promises charity if Allah fulfills their wish.

Evidence from the Qur’an

Surah Al-Insān (76:7)

“They fulfill their vows and fear a Day whose evil will be widespread.”
This verse praises those who already made vows sincerely for the sake of Allah alone, not conditionally.
But elsewhere, Allah discouraged conditional vows tied to worldly gain.

Surah Al-Hajj (22:29)

“Then let them complete their prescribed duties and fulfill their vows.”
Again, this refers to those who made lawful, righteous vows during acts of worship — not those bargaining with Allah.

Qur’an on Destiny (Qadar):

“No disaster strikes except by permission of Allah.” (64:11)
"Nothing will happen to us except what Allah has decreed.” (9:51)
These verses show that vows cannot alter divine decree — they cannot bring benefit or avert harm.

Other Hadiths Supporting This Meaning

The Prophet ﷺ said:

“A vow neither brings good nor averts destiny, but through it, something is extracted from the miserly person.” - Sahih Muslim (1640).
This confirms that making a vow does not change what Allah has already decreed.

The Prophet ﷺ also said:

“Do not make vows, for vows have no effect against destiny; they only make the miser give (something) he would not have given before.”- Sahih al-Bukhari (6694):

What the Prophet ﷺ Prohibited / not Prohibited

The Prophet did not prohibit: Fulfilling a vow once it’s made. (If someone says “I will fast for Allah,” and they say it sincerely, it must be fulfilled.)
The Prophet prohibited:

Making conditional vows to influence fate.
Example: “If I pass my exam, I’ll sacrifice a goat.”
This turns worship into a transaction instead of sincere devotion.

Wisdom Behind the Prohibition of conditional vows

Vows don’t change Qadar - Everything is decreed; Allah cannot be ‘bribed’ or negotiated with.
True devotion is unconditional - A believer worships and gives charity out of gratitude, not bargaining.
It reflects mistrust in Allah’s wisdom. - Vows often arise when people feel uncertain and try to ‘secure’ divine help.
It burdens the person unnecessarily.
Once vowed, one is religiously obligated to fulfill it — and may sin if they fail.

Lessons and Relevance for Muslims Today

1. Don’t bargain with Allah - Saying “If You heal me, I’ll pray or donate” is not proper adab (etiquette). Worship should be unconditional.

2. Be generous without conditions - The Prophet ﷺ said Allah loves voluntary charity and deeds done with sincerity, not calculation.

3. Trust Allah’s decree (Qadar) - What will happen is already written — vows do not change it.

4. Avoid innovated practices Many Muslims make vows at shrines or graves, promising money or sacrifices — this contradicts Tawḥīd and this hadith.

5. Gratitude, not transaction - Do good as thanks to Allah, not as a deal with Him.

This Hadith promotes performing acts of goodness and charity unconditionally, without making them dependent on a specific worldly result, because vows can't "force" an outcome from Allah.

In view of the Prophetic caution and the explanation of the Hadith thereof, we should understand that all good deeds and acts of charity be undertaken purely to please Allah - and these should never be dovetailed with any worldly needs. We should also understand that that whatever is to be done, will be - conditional vows cannot alter the Divine order. Instead, one should supplicate to Allah for redress of one's grievances abut never make a vow to do an act of charity as a thank you to Allah.

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ for more Hadiths on the General Subjects.

For more hadiths on varying subjects, refer to our reference page: Sunnah and Hadith of Prophet Muhammad ﷺ to know more about Hadiths and Sunnah of Prophet of Allah. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

Disclaimer: The material for this post has been collected from the references as given above. If anyone differs with the material contained in this post, one may consult the references and their authors. If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing. one may also consult local Muslim Imaan of the masjid for more clarification.

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State of dead man’s mindset at the time of his funeral

October 02, 2025 Jalal HB No comments

No man was ever borne to be mortal - the prophets, saints, the demagogue, the mighty kings and the powerful and the men in rag tags - all tasted the taste of death and will continue to die and await their final disposal after the Divine Judgement is made on the Day of the Judgement.

While attending funerals, many are in a hurry to attend funeral prayers or even attend the burial, they are in a hurry to go to attend their daily chores. But there are always some, may be a few, who keep pondering the meaning of death, and whether the dead man is listening to us or is wondering over his life thereafter. Science has yet o find out whether a dead man listens to his mourners or can even see them. But there is a hadith attributed to Prophet Muhammad ﷺ which does give an indication of the mindset of a man who has died. Let us read this hadith and ponder over its meaning:

The Hadith

Narrated by Abu Saʿīd al-Khudrī (RA):

Explanation

1. Reality of the Soul After Death: The ḥadīth shows that death does not end consciousness. The soul is aware of its fate when the body is carried to the grave. A righteous person longs to meet Allah, while a sinful soul dreads it.

2. Contrast Between the Righteous and the Wicked

Righteous soul: Eager for burial, because the grave will be the “garden of Paradise.”
Wicked soul: Terrified, because the grave will be the “pit of Hell.”

This matches another ḥadīth: “The grave is either a garden from the gardens of Paradise, or a pit from the pits of Hell.” (Tirmidhī 2460).

3. Why Humans Cannot Hear It: Animals and other creatures hear the cry of the soul, but humans do not — out of Allah’s mercy. If humans heard it, they would collapse in terror and life would become unbearable.

4. Connection to Qur’an

Qur’an emphasizes that death is not the end, but the start of accountability:

“And behind them is a barrier (barzakh) until the Day they are resurrected.” (23:100).
“Every soul shall taste death, and you will only be given your full compensation on the Day of Resurrection.” (3:185).

In one of our next posts, we will dwell on what Barzakh is and how a man in grave sees what may be his future destination.

5. Lessons for Believers

Prepare for death: Since the soul’s state at death reflects its deeds.
Hasten funerals: Prophet ﷺ said, “Hasten the funeral; if it was righteous, you are taking it to good; and if otherwise, then it is an evil you are removing from your necks.” (Bukhārī, Muslim).
Reminder of accountability: The unseen world (Barzakh) is real, even if hidden from human senses.

Relevance Today

The ḥadīth teaches us to live so that our soul will long for Allah at death, not fear Him. And that Funerals should remind the living of their own return to Allah. It also emphasizes Taqwā, righteous deeds, and sincere Tawḥīd as the best preparation for the grave.

In summary:

This hadith is a vivid reminder that the grave is not silence but the beginning of the Hereafter. The righteous soul welcomes death, while the sinful soul dreads it. Though humans cannot hear it, it is a reality we are urged to prepare for through faith and good deeds.

So my dear sisters and brothers, time is now to take decision so that after we die we do not have to worry about our future destination. Belief in one true God what all is needed to keep ourselves steered to the righteous path. If ever the Evil tries to distract us from the righteous path, we should be prompt in listening to our conscious and get back on the right track. Do not let the wrongs piling up for one never knows when the clock stops for us.

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

(36:17) and our duty is no more than to clearly convey the Message.”

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ for more Hadiths on the General Subjects.

Photo: Drawn by Gemini AI | Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

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Which is Precious: More on Judgement Day or Less in Earthly life? - Hadith Prophet Muhammad ﷺ

September 18, 2025 Jalal HB No comments

Most people, no matter which religion or faith they belong to, understand that there is a life after this life: a life when man will be held accountable for all the bad deeds and rewarded for all the good deeds he did during his earthly life. Like these many, Muslims also believe firmly on the Day of resurrection and the Day of Judgement. These two events have been oft mentioned in Qur'an and talked of by Prophet Muhammad ﷺ.

The sole purpose of man in his life should be faith in one true God, we call Allah, and all good acts be taken to please Allah and no one else. This also means worship of Allah and bowing no one else except He. These are small acts that have far more greater dividends than the bundles of acts to please one's worldly deities and idols.

This has been explicitly mentioned in one of the hadiths attributed to Prophet Muhammad ﷺ, mentioned in Sahi Bukhari as Hadith number 6557 in Book number 81: To make the Heart Tender (Ar-Riqaq), and Chapter number 51: The description of Paradise and the Fire, shared herein under:

Narrated by Anas bin Malik:

حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي عِمْرَانَ، قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ يَقُولُ اللَّهُ تَعَالَى لأَهْوَنِ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ لَوْ أَنَّ لَكَ مَا فِي الأَرْضِ مِنْ شَىْءٍ أَكُنْتَ تَفْتَدِي بِهِ فَيَقُولُ نَعَمْ‏.‏ فَيَقُولُ أَرَدْتُ مِنْكَ أَهْوَنَ مِنْ هَذَا وَأَنْتَ فِي صُلْبِ آدَمَ أَنْ لاَ تُشْرِكَ بِي شَيْئًا فَأَبَيْتَ إِلاَّ أَنْ تُشْرِكَ بِي ‏"‏‏.‏

This hadith describes a person who, although destined for Hellfire, receives the least punishment (i.e. a minimal portion of torment), because perhaps his sins are less severe or he had some merit. Allah will offer this person all the wealth and possessions of the world (“things equal to whatever is on the earth”) as a ransom to escape even that minimal punishment. The person would naturally respond affirmatively, saying he wishes he could give up everything to avoid it.

However, Allah reminds that He had already asked something much easier from him far earlier—namely, to worship none except Allah (i.e. to maintain pure Tawḥīd) — a command made at the very inception of mankind (in the “backbone of Adam” i.e. from the start of human responsibility). But that person refused or neglected that simple fundamental duty, choosing shirk (associating partners with Allah), and thus must face the consequences.

Related Qur’anic Verses

Qur'an warns and cautions man to abstain from Shirk and worship Allah alone without any link to worldly deities or even prophets. Here are some Qur’anic verses that resonate with the themes of this hadith:

Shirk (associating partners with Allah) as the gravest sin: “Allah does not forgive that partners be associated with Him, but He forgives what is less than that for whom He wills…” (Qur’an 4:48)
Knowing what was asked but still choosing disobedience:

“And We did not send any messenger before you but We revealed to him that there is no deity except Me, so worship Me.” (Qur’an 21:25)
This is close to what Allah says in the hadith: the easiest thing — pure worship — was demanded from the start.

Warning about opportunity for repentance and the Day of Judgment:

“O mankind, if you are in doubt about the Resurrection, then [consider that] We created you from dust... and He will resurrect you another time.” (Qur’an 22:5)
“And whoever comes with a good deed will have better than it, and they, from the terror of that Day, will be safe.” (Qur’an 27:89)

Lessons & Applications for Us Today

This hadith has many profound implications for personal faith and community life:

Fundamental Tawḥīd is non-negotiable: Worshiping Allah alone is the most basic requirement. If one ignores that, no amount of wealth or good deeds can avert the consequence of shirk.
Avoid delaying or minimizing key obligations: Many people may think “I’ll do good deeds later,” or “It’s easier to start with small things,” but neglecting foundational matters (like Tawḥīd, sincerity) is dangerous.
Reminder of how easy the test was, but how serious the consequences are: The hadith reminds us that Allah’s commands are not burdensome; they are simple. But neglecting the simple commands can lead to severe results.
Value what seems small: Often, people undervalue remembrance of Allah, purity in belief, sincere worship. But those small acts or simple beliefs could be what distinguish true faith from loss.
Motivation for early repentance: If someone thinks they can trade everything to escape punishment later, they should realize it’s far better to correct their path now.
Focus on what matters most: In a world obsessed with accumulating wealth, status, and possessions, this hadith reminds us that what matters most is one’s relationship with Allah—especially worshiping Him alone.
Humility: Acknowledging that all of us are accountable—even the one with “least punishment” will regret not having done what was easier earlier.

Summary

So, putting it all together:

Hadith text: Allah asking one with minimal punishment if they would offer everything they have to escape it; reminder that earlier He asked something far simpler (to avoid shirk), but they refused.
Connected Qur’anic themes: Tawḥīd, the severity of shirk, accountability, choice, and punishment vs reward.
Relevance: This hadith should push us toward sincerity in belief, avoiding shirk, repenting early, and recognizing that what seems “easy” or “fundamental” should not be neglected.

While non Muslims may heed to this Divine caution or remain heedless, we Muslims should also realise that many a time in our life our faith waivers and we get inclined to worldly deities for "speeding up" our prayers to Allah. This is a major sin for a true Muslim approaches Allah directly through his five daily prayers, the Tahajjad prayers and many a supplication mentioned in Qur'an and Hadiths. Let all our acts to be to please Allah and no one else. For if we rest our desires on the shoulders of our superiors, saints and imams, we are committing shirk.

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

(36:17) and our duty is no more than to clearly convey the Message.”

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ for more Hadiths on the General Subjects.

Photo | Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

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Do not seek to be a ruler for you will be held responsible for it (Hadith Prophet Muhammad ﷺ)

August 03, 2025 Jalal HB No comments

Today we share a very meaningful Hadith attributed to Prophet Muhammad ﷺ which needs to be understood in depth since for some whose aim is simply to rise and rein by all means, whether ethical or otherwise. While it is but human to rise and attain a position of honour and dignity, one must always work hard, pray to Allah for the best, and then let the good come to him naturally. In that case, the Divine help will always be at his back to help save him of taking wrong decisions or being deceived by others. In case one uses all means, good or bad, to rise and reach the top to rule, then he will remain responsible for every act of his if he succeeds in his sinister efforts.

In today's world, what we generally see is people vying desperately for higher positions of management or even positions in the power corridors. And more often than not, we see such aspirants of power and position resorting to non ethical means to prevail over others and assume positions much beyond their capabilities. And when, as a test, Allah accepts their supplications and grants them the status they had been supplicating for, many of such people fail miserably in the Godly test when they become arrogant for being blessed with stronger muscles to rein over the people, not for their interests, but for their own personal gains and interests. Such people often crumble and fall miserably.

Let us read the Hadith and try to understand its true meaning:

Narrated by `Abdur-Rahman bin Samura:

Arabic Text:

حَدَّثَنَا أَبُو النُّعْمَانِ، مُحَمَّدُ بْنُ الْفَضْلِ حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، حَدَّثَنَا الْحَسَنُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ سَمُرَةَ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ يَا عَبْدَ الرَّحْمَنِ بْنَ سَمُرَةَ لاَ تَسْأَلِ الإِمَارَةَ، فَإِنَّكَ إِنْ أُوتِيتَهَا عَنْ مَسْأَلَةٍ وُكِلْتَ إِلَيْهَا، وَإِنْ أُوتِيتَهَا مِنْ غَيْرِ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا، وَإِذَا حَلَفْتَ عَلَى يَمِينٍ فَرَأَيْتَ غَيْرَهَا خَيْرًا مِنْهَا، فَكَفِّرْ عَنْ يَمِينِكَ، وَأْتِ الَّذِي هُوَ خَيْرٌ ‏"‏‏.

This Ḥadīth is a lesson in ethical clarity and spiritual responsibility. It frames authority not as a prize, but as a burden. It teaches that we should always distinguish between what we want and what Allah wants for us. It also affirms that divine compassion surpasses personal vendetta, for breaking an oath wisely is better than upholding a harmful vow.

The elaborations of the Hadith is as under for better comprehension:

“Do Not Seek Leadership”

Why?

Leadership isn’t forbidden—but the Prophet ﷺ warns that asking for authority can negate Allah’s help: “If it is given on your request, you’ll be held fully responsible for it”—i.e. no divine support in the test that follows. But without seeking it, Allah lightens the burden and aids your service.

Qurʾānic Foundations

Trust & Responsibility:

“Allah commands you to render trusts to whom they are due, and when you judge between people, judge with justice.” (Q. 4:58)
Leadership is a form of amānah—a divine trust—not granted to those who want it for personal gain. Quran and Sunnah emphasize appointing only the qualified and righteous (Q. 4:58).

Burden of Leadership:

The Prophet ﷺ said: “No man is given authority over ten people unless he faces Allah on the Day of Resurrection with his hands bound.”
Power must be accompanied by moral integrity; leadership without righteousness leads to condemnation.
Historical Context

Abu Mūsa al‑Ashʿarī’s attempt to seek leadership was rejected by the Prophet ﷺ: “We do not appoint anyone to this position who asks for it or has greed for it.” (Ṣaḥīḥ Bukhārī, Muslim)
Caliph ʿUmar ibn al‑Khattāb (r.a.) emphasized humility upon succession: “I am not the best among you—if I do well, support me; if wrong, set me right.” This exemplifies genuine readiness for authority without vain ambition.

We should not aggressively seek authority especially over people, because the burden is heavy and Allah aids only those given it without ambition. The Prophet ﷺ prayed in every major life event. Du’a is part of tawakkul (trust in Allah):

“O Allah, grant us good in this world, and good in the Hereafter…” (Qurʾān 2:201)

Praying for leadership can be permissible if your intention is to serve, justice, and improve the ummah—not for power, wealth, or prestige.

The Qur’an balances personal effort with divine reliance:

This means: prepare, act, and then rely on Allah—don't rush to ask for formal titles before you've prepared.

Learning from History: Prophet Yūsuf’s Case

Yūsuf A.S. did not campaign for power; he simply said: “Appoint me over the storehouses of the land. I am a protector, knowing.” (12:55–57)

He could have asked Allah for kingship for he knew his status with Allah. Yet in all humility, he simply asked Allah a position he knew he was best suited for. This contrasts sharply with political campaigning in modern systems.

This however does not mean one should have his eyes set high. What it means is that you may pray for the ability to serve, to guide, to contribute. But don’t pray for a title, a kingdom, or admiration. Let your hands sweat in effort, your heart seek Allah’s pleasure in modesty, and your intentions remain clean. If leadership comes, welcome it gently—with fear and responsibility—and let Allah carry you

Now the Big Question: Should One Seek to Be a Ruler?

Yes, If: The individual is driven by a genuine desire to serve, has the competence to lead, and possesses the humility to recognize their limitations. They must be prepared to sacrifice personal comfort and accept accountability.

Arguments for Seeking to Be a Ruler Positive Impact:

A ruler with a clear vision and strong moral compass can improve society, promote justice, and foster progress. Leadership offers a platform to enact meaningful change. Rulership driven by service can lead to lasting positive impact and personal fulfillment.
Responsibility to Lead: In times of crisis or opportunity, capable individuals may feel a duty to lead to prevent chaos or mismanagement by less competent or malicious actors. Seeking rulership to address a specific need, paired with humility, can lead to historical significance and respect.

No, If: The pursuit is driven by ego, greed, or a desire for control. Power sought for its own sake often leads to corruption, resistance, and failure.

Arguments Against Seeking to Be a Ruler

Corruption of Power: Power often amplifies flaws, tempting rulers to prioritize personal gain over the common good. Greed and ego can lead to disastrous consequences. Power sought for selfish reasons often leads to self-destruction and widespread harm.
Personal Toll: Rulership demands immense sacrifice, including privacy, personal relationships, and mental health. The burden of responsibility can outweigh the benefits. Reluctant rulers with humility can succeed, but the role is often a burden rather than a reward.
Risk of Overreach: Power-hungry rulers often overextend, alienating allies and creating enemies, which can lead to their downfall. Seeking and maintaining power through greed leads to instability and loss of legitimacy.

Key Consideration: Humility is a critical differentiator. Greedy rulers like Hitler or Maduro invite ruin, while humble leaders like Mandela or Merkel achieve lasting impact. The desire to rule should be tempered by self-awareness and a commitment to the greater good.

Greedy vs. Humble Rulers: A Comparison

Greedy/Power-Hungry Rulers:

Characteristics: Prioritize personal gain, control, and legacy over the common good. Often manipulative, ruthless, and resistant to stepping down.
Common Fate: Greedy rulers often face rebellion, exile, or death, leaving legacies of division and suffering.

Humble Rulers:

Characteristics: View leadership as a duty, not a privilege. They prioritize service, listen to others, and often step down willingly.
Common Fate: Humble rulers often leave office respected, with stable legacies and societies that benefit from their restraint.

In view of the above explanation, it can be summarized that Seeking rulership can be noble if motivated by service and grounded in humility, as seen in leaders like Mandela and Washington, who left enduring legacies. However, pursuing power for greed or ego, as exemplified by Hitler or Gaddafi, often leads to destruction. The fate of a ruler hinges on their character—humility fosters stability and respect, while greed invites chaos and downfall. If one seeks to rule, they must first master themselves.

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

(36:17) and our duty is no more than to clearly convey the Message.”

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ for more Hadiths on the General Subjects.

Photo | Source of Hadith: Sahih al-Bukhari 6622 | Help taken from ChatGPT and Grok for expanding meaning of the Hadith

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Teaching of Prophet Muhammad ﷺ on Environmental Stewardship

May 15, 2025 Jalal HB No comments

Purity and cleanliness is central to Isalmic teachings. From inner or spiritual purity that refers to the purification of the heart from negative traits like envy, pride, and hypocrisy to outer purity that Involves cleanliness of the body, clothing, and environment, Islamic teachings are emphasised right from the childhood. While ablution five times a day ensures outer purity and going to majids for prayers in clean clothes, the beleivers are also required to keep their envirnment clean by ensuring disposal of litter and efforts be made to ensure clean and healthy environemnt.

One of the means to ensure clean and healthy environemnt is to plant trees and flowery palnts so that carbon dioxide is absorbed by the trees to keep everyone from environmental pollution. Prophet Muhammad ﷺ has also emphasised on keeping the environment clean by planting trees for every tree becomes a source of charity for the planter for it is helping others to live in clean environment,

To keep the enviroment clean, we share a hadith attributed to Prophet Muhammad ﷺ as narrated by Narrated Anas bin Malik, mentioned in Sahi Bokhari as hadith 2320:

Allah's Messenger (ﷺ) said, "There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him."

This hadith underscores the idea that acts of cultivation, such as planting trees or sowing seeds, are not only beneficial for the individual but also serve as ongoing charity (Sadaqah Jariyah). The Prophet (ﷺ) emphasized that even if a bird, person, or animal benefits from the produce, the one who planted it receives continuous reward.

This teaching aligns with the Qur'anic perspective on the blessings of agriculture. In Surah Al-Waqi'ah (56:63-65), Allah questions: "Then tell Me about the seed that you sow in the ground, is it you that make it to grow, or are We the grower? Were it Our Will, We could crumble it to dry pieces..."

This verse reflects on Allah's role in the growth of crops, highlighting the importance of gratitude and recognizing divine blessings.

Furthermore, the Qur'an encourages the cultivation of the earth as a means of sustenance and a way to earn Allah's pleasure. In Surah Al-Baqarah (2:261), Allah likens the example of those who spend in His cause to a grain of corn that sprouts seven ears, each bearing a hundred grains.

In essence, both the hadith and the Qur'an promote the act of planting and cultivation as virtuous deeds that yield continuous rewards, benefiting both the individual and the broader community. In fact this Hadith points twoards the individual as well as collective responsibility of Muslims to help keep the environment clean so that everyone lives in a pollution free environemnt. This would aslo ensure good health of everyone, free from diseases which are generally due to polluted air and unhealthy environemnt.

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

(36:17) and our duty is no more than to clearly convey the Message.”

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

For Hadiths on the subject, please refer to our reference page: Collection of Hadiths attributed to Prophet Muhammad ﷺ about Sadaqah صدقة / Voluntary Charity

Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ for more Hadiths on the General Subjects.

Photo: Pixabay | Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

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An oft misinterpreted Prophetic Hadith by Muslims living in Non-Muslim countries

May 08, 2025 Jalal HB No comments

The Divine commandmanet about what is Halal (permissible) and Haram (Prohibited) is very clearly given in Qur'an, specially when it comes to the eatable and flesh of the slaughtered animals. In that Quran explicitly prohibits the consumption of animals slaughtered in the name of any other than God (Allah) [2:173, 5:3]. This prohibition extends to animals that die of themselves (carrion), blood, and the flesh of swine [2:173, 5:3]. Additionally, animals killed by strangulation, beating, a fall, or by being gored to death are also forbidden [5:3]. The Quran also mentions that if one is forced to eat these due to necessity, without being malicious or deliberate, they do not incur sin [2:173, 5:3]

Yet despite these c;ear instructions, many a Muslims living in non Muslim countries where Halal food / meat is not available, oft misinterpret a Hadith attributed to Prophet Muhammad ﷺ and consume non-Halal food by saying "Bismaillah / in the name of Allah."

We share this misinterpreted Hadith as mentioned in Sahi Bukhari Book 34, Chapter 5 as Hadith number 2057, given herein under and would explain how this Hadith is misued to consume prohibited meat or food:

This hadith, narrated by ʿĀ’ishah (RA) addresses the issue of doubt regarding whether proper Islamic slaughtering procedures were followed, especially when dealing with new Muslims whose practices might not yet be fully refined.

Narrated by `Aisha:

Some people said, "O Allah's Messenger (ﷺ)! 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 Messenger (ﷺ) said (to them), "Mention the name of Allah and eat it."

حَدَّثَنِي أَحْمَدُ بْنُ الْمِقْدَامِ الْعِجْلِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ الطُّفَاوِيُّ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ،، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ قَوْمًا، قَالُوا يَا رَسُولَ اللَّهِ، إِنَّ قَوْمًا يَأْتُونَنَا بِاللَّحْمِ لاَ نَدْرِي أَذَكَرُوا اسْمَ اللَّهِ عَلَيْهِ أَمْ لاَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ سَمُّوا اللَّهَ عَلَيْهِ وَكُلُوهُ ‏"‏‏.‏

Now here is a catch point that generally Muslims ignore. As can be seen from the text of the Hadith, it is very clear that the food brought was by the Muslims, specially the newly reverted, and it was not very sure that they took name of Allah before slaughtering the animals and the questioners were unsure of the validity of their slaughtering. Whereas the food served in the non Muslim countries is for sure not Halal, unlesse labeled Halal, and by mere taking name of Allah does not make it Halal and consumable by the Muslims.

Let us now explain the Hadith for better understanding and help us avoid any chances of its misinterpretation:

Legal and Ethical Analysis

Assumption of Validity in Islamic Slaughter This hadith forms the basis of a legal principle in Islamic jurisprudence:

“Al-aslu fil ashya’ al-ibahah” “The default in matters is permissibility unless there is evidence to the contrary.”
So, if Muslims (even new ones) slaughter the meat, and there is no clear evidence that they violated Islamic rules (like not mentioning Allah’s name intentionally), the meat is considered lawful.

Reinforcement of Personal Responsibility

The Prophet ﷺ said: “Mention the name of Allah upon it and eat.”
This doesn’t mean to repeat the slaughtering, but to say Bismillah when eating as an act of barakah and remembrance.
This teaches that:

You are responsible for your own remembrance.
Don’t delve into unnecessary suspicion unless there is clear proof of wrongdoing.

Dealing with Doubtful Situations

The hadith implies:

Avoiding waswas (baseless doubt): The people were unsure, not certain of wrongdoing.
Islam teaches practicality and charity in assumptions, especially with other Muslims.

Qur'an Connection: “O you who believe, avoid much suspicion. Indeed, some suspicion is sin…” — Surah Al-Hujurat (49:12)

Respecting New Muslims and Gradual Teaching These new Muslims were likely unfamiliar with all rulings. The Prophet ﷺ didn’t command re-slaughtering or deep investigation, showing:

Tolerant leadership
Gradual teaching (tadarruj)
Respecting people’s growth in Islam

Scholarly Application:

This hadith is used by major madhhabs (e.g., Shafi’i, Maliki, Hanbali) to assume halal slaughter from Muslims unless there is proof to the contrary.
Also cited in discussions on eating meat from People of the Book (see Qur’an 5:5), though that involves a different layer of interpretation.

Summary: Key Legal Principles from the Hadith - Principle Explanation

Assumption of Halal: If slaughtered by Muslims, assume it's halal unless proven otherwise.
Avoid Suspicion: Don’t investigate baseless doubts — act on what is apparent.
Say Bismillah When Eating: Your responsibility is to remember Allah when you eat.
Gentle Approach to New Muslims: Allow time and patience in teaching new believers.

In view of the above explanation, it is clear without any doubt that permission to eat meat / food by Muslims is permissiable and if in doubt whether it was slaughtered by taking name of Allah, one should say Bismallah and consume the meat / food. But this condition in no way allows Muslims to take name of Allah and eat whatever is being served by Non Muslims / non Muslims eatiers. However, if the eatery served Halal meat is labelled so, then one may consume it.

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

(36:17) and our duty is no more than to clearly convey the Message.”

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ for more Hadiths on the General Subjects.

Photo | Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

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Cruelty to animals: Prophet Muhammad ﷺ strictly forbade cornering animals as target to kill them for sport

May 03, 2025 Jalal HB No comments

Taking someone's life without a valid reason is viewed as inhuman in Islam and is strictly prohibited. In the times of the Prophet Muhammad ﷺ, men would tie down an animal and used their archery skills taking the tied animal or bird as a target. We share a hadith that emphasizes the importance of treating animals with kindness and compassion, and strictly forbidding to make an animal a target of arrows or for entertainment purposes. Even though hunting for sustenance or to prevent harm is permissible, it must be done with respect and according to Islamic guidelines.

This Hadith is mentioned in Sahih Muslim (Book 34: The Book of Hunting, Slaughter, and what may be Eaten / كتاب الصيد والذبائح وما يؤكل من الحيوان / Chapter 12: The prohibition of cornering animals in order to kill them (for sport) / باب النَّهْىِ عَنْ صَبْرِ الْبَهَائِمِ، ‏‏ / as Hadith 1958b, given herein under:

Sa'id b. Jubair reported that Ibn 'Umar happened to pass by some young men of the Quraish who had tied a bird (and th, is made it a target) at which they had been shooting arrows Every arrow that they missed came into the possession of the owner of the bird. So no sooner did they see Ibn 'Umar they went away. Thereupon Ibn 'Umar said:

Who has done this? Allah has cursed him who does this. Verily Allah's Messenger (ﷺ) invoked curse upon one who made a live thing the target (of one's marksmanship).

Arabic Text:

وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا أَبُو بِشْرٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ مَرَّ ابْنُ عُمَرَ بِفِتْيَانٍ مِنْ قُرَيْشٍ قَدْ نَصَبُوا طَيْرًا وَهُمْ يَرْمُونَهُ وَقَدْ جَعَلُوا لِصَاحِبِ الطَّيْرِ كُلَّ خَاطِئَةٍ مِنْ نَبْلِهِمْ فَلَمَّا رَأَوُا ابْنَ عُمَرَ تَفَرَّقُوا فَقَالَ ابْنُ عُمَرَ مَنْ فَعَلَ هَذَا لَعَنَ اللَّهُ مَنْ فَعَلَ هَذَا إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم لَعَنَ مَنِ اتَّخَذَ شَيْئًا فِيهِ الرُّوحُ غَرَضًا ‏.‏

This caution implies that cornering and killing an animal for sport, specially if the animal is defenseless — goes against the values of mercy, compassion, and justice in Islam. However, ther are many hadiths that allow hunting free animals and birds with the help of arrows or hunting dogs and trained birds like falcons. In such cases, the animal or bird being hunted is free to defend itself. If an animal or bird is hunted, it is Halal to be eaten, provided the animal or bird fall in the halal category.

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

(36:17) and our duty is no more than to clearly convey the Message.”

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ for more Hadiths on the General Subjects.

Photo: Pixabay | Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

Follow @IslamUltimate

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