حَدَّثَنَا يَحْيَى بْنُ مُوسَى حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا إِبْرَاهِيمُ بْنُ مَيْمُونٍ عَنِ ابْنِ طَاوُسٍ عَنْ أَبِيهِ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَدُ اللَّهِ مَعَ الْجَمَاعَةِ. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ مِنْ حَدِيثِ ابْنِ عَبَّاسٍ إِلاَّ مِنْ هَذَا الْوَجْهِ.
The Messenger of God, peace and blessings of God be upon him, said, "God's hand is with unity." Click on ḥadīth to read more
The Messenger of God, peace and blessings of God be upon him, said, "God's hand is with unity." Click on ḥadīth to read more
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ أَخْبَرَنَا إِسْمَاعِيلُ بْنُ أَبِى خَالِدٍ عَنْ قَيْسِ بْنِ أَبِى حَازِمٍ عَنْ أَبِى بَكْرٍ الصِّدِّيقِ أَنَّهُ قَالَ أَيُّهَا النَّاسُ إِنَّكُمْ تَقْرَءُونَ هَذِهِ الآيَةَ يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لاَ يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ وَإِنِّى سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ إِنَّ النَّاسَ إِذَا رَأَوُا الظَّالِمَ فَلَمْ يَأْخُذُوا عَلَى يَدَيْهِ أَوْشَكَ أَنْ يَعُمَّهُمُ اللَّهُ بِعِقَابٍ مِنْهُ.
Abū-Bakr aṣ-Ṣiddīq said, "People, you recite this verse: 'O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided' (5 [al-Mā’idah]:105), but I heard the Messenger of God, peace and blessings of God be upon him say, 'Indeed when people see an unjust person and do not restrain that person, a punishment from God will soon extend to them all.'"(2) Footnotes: (1) To avoid being misunderstood, the verse is further clarified by the hadīth, encouraging a positive attitude in facing injustice. Click on ḥadīth to read more
Abū-Bakr aṣ-Ṣiddīq said, "People, you recite this verse: 'O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided' (5 [al-Mā’idah]:105), but I heard the Messenger of God, peace and blessings of God be upon him say, 'Indeed when people see an unjust person and do not restrain that person, a punishment from God will soon extend to them all.'"(2) Footnotes: (1) To avoid being misunderstood, the verse is further clarified by the hadīth, encouraging a positive attitude in facing injustice. Click on ḥadīth to read more
حَدَّثَنَا بُنْدَارٌ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِىٍّ حَدَّثَنَا سُفْيَانُ عَنْ قَيْسِ بْنِ مُسْلِمٍ عَنْ طَارِقِ بْنِ شِهَابٍ قَالَ أَوَّلُ مَنْ قَدَّمَ الْخُطْبَةَ قَبْلَ الصَّلاَةِ مَرْوَانُ فَقَامَ رَجُلٌ فَقَالَ لِمَرْوَانَ خَالَفْتَ السُّنَّةَ. فَقَالَ يَا فُلاَنُ تُرِكَ مَا هُنَالِكَ. فَقَالَ أَبُو سَعِيدٍ أَمَّا هَذَا فَقَدْ قَضَى مَا عَلَيْهِ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ مَنْ رَأَى مُنْكَرًا فَلْيُنْكِرْهُ بِيَدِهِ وَمَنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ وَمَنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ وَذَلِكَ أَضْعَفُ الإِيمَانِ. قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.
Ṭariq Ibn-Shihāb said, "The first person to give a sermon before the prayer was Marawān. Consequently, a man stood up and said to Marawān, 'You have violated the sunnah(1)!' He replied, 'That has been abandoned.' Abū-Saīd then said [to Ṭariq Ibn-Shihāb], 'As for that person, he did his duty; I heard the Messenger of God, peace and blessings of God be upon him, say, 'Whoever sees any evil or harm, shall ward it off with his (2) hands (by taking physical action), and whoever is unable to do so, shall use his tongue (by admonition or giving advice), and whoever is unable to do so shall use his heart (by disapproving of what is being committed) - and that is the weakest [form of] faith.''" Footnotes: 1- Record of the tradition of prophet Muhammad, peace and blessings of God be upon him, including his sayings, actions, biography, physical and behavioral depiction, and his approval of something said or done in his presence, as narrated by his Companions. 2- Masculine pronouns are generally used in Arabic as a means for referring to both men and women while the meaning is left general and is not otherwise specified. Click on ḥadīth to read more
Ṭariq Ibn-Shihāb said, "The first person to give a sermon before the prayer was Marawān. Consequently, a man stood up and said to Marawān, 'You have violated the sunnah(1)!' He replied, 'That has been abandoned.' Abū-Saīd then said [to Ṭariq Ibn-Shihāb], 'As for that person, he did his duty; I heard the Messenger of God, peace and blessings of God be upon him, say, 'Whoever sees any evil or harm, shall ward it off with his (2) hands (by taking physical action), and whoever is unable to do so, shall use his tongue (by admonition or giving advice), and whoever is unable to do so shall use his heart (by disapproving of what is being committed) - and that is the weakest [form of] faith.''" Footnotes: 1- Record of the tradition of prophet Muhammad, peace and blessings of God be upon him, including his sayings, actions, biography, physical and behavioral depiction, and his approval of something said or done in his presence, as narrated by his Companions. 2- Masculine pronouns are generally used in Arabic as a means for referring to both men and women while the meaning is left general and is not otherwise specified. Click on ḥadīth to read more
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ حَدَّثَنَا أَبُو مُعَاوِيَةَ حَدَّثَنَا الأَعْمَشُ عَنِ الشَّعْبِىِّ عَنِ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم مَثَلُ الْقَائِمِ عَلَى حُدُودِ اللَّهِ وَالْمُدْهِنِ فِيهَا كَمَثَلِ قَوْمٍ اسْتَهَمُوا عَلَى سَفِينَةٍ فِى الْبَحْرِ فَأَصَابَ بَعْضُهُمْ أَعْلاَهَا وَأَصَابَ بَعْضُهُمْ أَسْفَلَهَا فَكَانَ الَّذِينَ فِى أَسْفَلِهَا يَصْعَدُونَ فَيَسْتَقُونَ الْمَاءَ فَيَصُبُّونَ عَلَى الَّذِينَ فِى أَعْلاَهَا فَقَالَ الَّذِينَ فِى أَعْلاَهَا لاَ نَدَعُكُمْ تَصْعَدُونَ فَتُؤْذُونَنَا فَقَالَ الَّذِينَ فِى أَسْفَلِهَا فَإِنَّا نَنْقُبُهَا مِنْ أَسْفَلِهَا فَنَسْتَقِى فَإِنْ أَخَذُوا عَلَى أَيْدِيهِمْ فَمَنَعُوهُمْ نَجَوْا جَمِيعًا وَإِنْ تَرَكُوهُمْ غَرِقُوا جَمِيعًا. قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.
The Messenger of God, peace and blessings of God be upon him, said, "The example of those who uphold the limits set by God (2) and those who are indifferent to them, is like a people who randomly divide a ship at sail. Some get the upper deck, others get the lower deck. The dwellers of the lower deck ascend to get water splattering the dwellers of the upper deck. Thus the latter say, 'We will not allow you to come up lest you harm us.' So the dwellers of the lower deck say, 'Then, we will bore a hole in the bottom of the ship to get water to drink.' If the dwellers of the upper deck restrain them by preventing them from doing so, they will all survive, but if they don't, they will all drown." (1) By adhering to them him/herself, and promoting good and warding off evil or harm. (2) (Ḥudūd) The boundaries of acceptable behaviour and the penal code for breaching these bounaries by committing major sins (like theft and fornication). These boundaries have been set by God in the Islamic law (Sharī’ah) that governs all aspects of life. Click on ḥadīth to read more
The Messenger of God, peace and blessings of God be upon him, said, "The example of those who uphold the limits set by God (2) and those who are indifferent to them, is like a people who randomly divide a ship at sail. Some get the upper deck, others get the lower deck. The dwellers of the lower deck ascend to get water splattering the dwellers of the upper deck. Thus the latter say, 'We will not allow you to come up lest you harm us.' So the dwellers of the lower deck say, 'Then, we will bore a hole in the bottom of the ship to get water to drink.' If the dwellers of the upper deck restrain them by preventing them from doing so, they will all survive, but if they don't, they will all drown." (1) By adhering to them him/herself, and promoting good and warding off evil or harm. (2) (Ḥudūd) The boundaries of acceptable behaviour and the penal code for breaching these bounaries by committing major sins (like theft and fornication). These boundaries have been set by God in the Islamic law (Sharī’ah) that governs all aspects of life. Click on ḥadīth to read more
حَدَّثَنَا الْقَاسِمُ بْنُ دِينَارٍ الْكُوفِىُّ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مُصْعَبٍ أَبُو يَزِيدَ حَدَّثَنَا إِسْرَائِيلُ عَنْ مُحَمَّدِ بْنِ جُحَادَةَ عَنْ عَطِيَّةَ عَنْ أَبِى سَعِيدٍ الْخُدْرِىِّ أَنَّ النَّبِىَّ صلى الله عليه وسلم قَالَ إِنَّ مِنْ أَعْظَمِ الْجِهَادِ كَلِمَةَ عَدْلٍ عِنْدَ سُلْطَانٍ جَائِرٍ. قَالَ أَبُو عِيسَى وَفِى الْبَابِ عَنْ أَبِى أُمَامَةَ. وَهَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ.
The Messenger of God, peace and blessings of God be upon him, said, "Indeed, amongst the greatest forms of jihād (striving) (1) is a word of justice before a tyrant ruler." Footnotes (1) Jihād is defined as any earnest striving for the sake of God that promotes righteousness and stands against wrong-doing. If it entails fighting, no woman, child or innocent civilian may be harmed, nor a tree cut down. Islām calls for moderation and tolerance, and abhors and forbids extremism, terrorism, oppression and discrimination. Click on ḥadīth to read more
The Messenger of God, peace and blessings of God be upon him, said, "Indeed, amongst the greatest forms of jihād (striving) (1) is a word of justice before a tyrant ruler." Footnotes (1) Jihād is defined as any earnest striving for the sake of God that promotes righteousness and stands against wrong-doing. If it entails fighting, no woman, child or innocent civilian may be harmed, nor a tree cut down. Islām calls for moderation and tolerance, and abhors and forbids extremism, terrorism, oppression and discrimination. Click on ḥadīth to read more
