إجازة الأستاذ أحمد لبن مدير المنتدى بقراءة الإمام عاصم الكوفي

Book Sixteen The Book of Du'a Supplications كتاب الدعوات

250 - باب Issues regarding Supplications, their Virtues and Supplications of the Prophet (pbuh))

251 - باب فضل الدعاء بظهر الغيب The Excellence of Supplicating in one's Absence

252 - باب مسائل من الدعاء Some Verdicts Pertaining to Supplications

253 - باب كرامات الأولياء وفضلهم Superiority of Auliya' and their Marvels

250 - باب
Issues regarding Supplications, their Virtues and Supplications of the Prophet (pbuh))

قال الله تعالى ( غافر 60 ) : { وقال ربكم ادعوني أستجب لكم }
وقال تعالى ( الأعراف 55 ) : { ادعوا ربكم تضرعا وخفية إنه لا يحب المعتدين }
وقال تعالى ( البقرة 186 ) : { وإذا سألك عبادي عني فإني قريب أجيب دعوة الداع إذا دعان } الآية
وقال تعالى ( النمل 62 ) : { أمن يجيب المضطر إذا دعاه ويكشف السوء } الآية

Allah, the Exalted, says:
"And your Rubb said: `Invoke Me, [i.e., believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation).''' (40:60)
"Invoke your Rubb with humility and in secret. He likes not the aggressors.'' (7:55)
"And when My slaves ask you (O Muhammad (PBUH)) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor).'' (2:186)
"Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil?'' (27:62

1465 - وعن النعمان بن بشير رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ الدعاء هو العبادة ] رواه أبو داود والترمذي وقال حديث حسن صحيح

1465. An-Nu`man bin Bashir (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Du`a (supplication) is worship.''
[Abu Dawud].
Commentary: What is prayer but an expression of one's humbleness and helplessness before Allah. The expression of one's weakness, inferiority and lowliness before the Infinite Power and Might of Allah is in fact the essence of worshipping Him. For this reason, prayer has been regarded as the essence of worship. Thus, prayer is reserved for Him Alone and it should not be addressed to anyone else in any case. Al-Qadi `Iyad said that Du`a is that act of worship which alone deserves to be referred to as `Ibadah, or worship, because when one observes it, one in fact shows drawing near to Allah, utter dedication to Him and rejection of all that He does not like and approve.

1466 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يستحب الجوامع من الدعاء ويدع ما سوى ذلك . رواه أبو داود بإسناد جيد

1466. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) liked comprehensive supplications or (Al-Jawami` - i.e., supplications with very few words but comprehensive in meanings), and discarded others.
[Abu Dawud].
1467. Anas (May Allah be pleased with him) reported: The supplication most often recited by the Prophet (PBUH) was: "Allahumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina `adhab-annar (O our Rubb! give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).'''
[Al-Bukhari and Muslim].
In the narration of Muslim it is added that whenever Anas supplicated, he used to beseech Allah with this Du`a.
Commentary: It is desirable to recite this Du`a which is mentioned in the Qur'an (2:201) and which comprehends all that is good both in this life and the Hereafter. The Prophet (PBUH) made it a habit to recite this Du`a, and the Companions were eager to follow him in all his words and actions.

1467 - وعن أنس رضي الله عنه قال : كان أكثر دعاء النبي صلى الله عليه و سلم : [ اللهم آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار ] متفق عليه
زاد مسلم في روايته قال : [ وكان أنس إذا أراد أن يدعو بدعوة دعا بها فإذا أراد أن يدعو بدعاء دعا بها فيه

1467. Anas (May Allah be pleased with him) reported: The supplication most often recited by the Prophet (PBUH) was: "Allahumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina `adhab-annar (O our Rubb! give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).'''
[Al-Bukhari and Muslim].
In the narration of Muslim it is added that whenever Anas supplicated, he used to beseech Allah with this Du`a.
Commentary: It is desirable to recite this Du`a which is mentioned in the Qur'an (2:201) and which comprehends all that is good both in this life and the Hereafter. The Prophet (PBUH) made it a habit to recite this Du`a, and the Companions were eager to follow him in all his words and actions.

1468 - وعن ابن مسعود رضي الله عنه أن النبي صلى الله عليه و سلم كان يقول : [ اللهم إني أسألك الهدى والتقى والعفاف والغنى ] رواه مسلم

1468. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) used to supplicate: "Allahumma inni as'alukal-huda, wat-tuqa, wal-`afafa, wal-ghina (O Allah! I beseech You for guidance, piety, chastity and contentment).''
[Muslim].
Commentary: "Guidance'' means guidance towards virtue which one needs at every step. The ability to do good and steadfastness on the Right Path is also covered by the term guidance. To comply with the Orders of Allah and to prevent oneself from what He has forbidden is Taqwa (fear of Allah), the importance of which needs no elaboration. `Affaf is prevention from sins. It also means evasion from seeking help from others. Ghina means riches which makes one independent of others so much so that all one's hopes are centered on Allah Alone. The prayer quoted in this Hadith is very comprehensive indeed.

1469 - وعن طارق بن أشيم رضي الله عنه قال : كان الرجل إذا أسلم علمه النبي صلى الله عليه وسلم الصلاة ثم أمره أن يدعو بهؤلاء الكلمات : [ اللهم اغفر لي وارحمني واهدني وعافني وارزقني ] رواه مسلم وفي رواية له عن طارق أنه سمع النبي صلى الله عليه و سلم وأتاه رجل فقال : يا رسول الله كيف أقول حين أسأل ربي ؟ قال : [ قل : اللهم اغفر لي وارحمني وعافني وارزقني فإن هؤلاء تجمع لك دنياك وآخرتك ]

1469. Tariq bin Ashyam (May Allah be pleased with him) reported: Whenever a man entered the fold of Islam, the Prophet (PBUH) would show him how to perform Salat and then direct him to supplicate: "Allahumm-aghfir li, warhamni, wa-hdini, wa `afini, warzuqni (O Allah! Forgive me, have mercy on me, guide me, guard me against harm and provide me with sustenance and salvation).'''
[Muslim].
In another narration Tariq said: A man came to the Prophet (PBUH) and said to him: "O Messenger of Allah! What shall I say if I want to pray to my Rubb?'' He (PBUH) said, "Say: `Allahumma-ghfir li, warhamni, wa `afini, warzuqni (O Allah! Forgive me, have mercy on me, protect me and provide me with sustenance).' Surely, this supplication is better for you in this life and in the Hereafter.''

1470 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ اللهم مصرف القلوب صرف قلوبنا على طاعتك ] رواه مسلم

1470. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) supplicated: "Allahumma musarrifal-qulubi, sarrif qulubana `ala ta`atika (O Allah! Controller of the hearts, direct our hearts to Your obedience).''
[Muslim].
Commentary: This is a very important prayer because through it one seeks steadfastness in virtue. Everybody's heart is always open to troubles, turmoil and ordeals and he is drifting from one situation to the other. If he is not supported by Allah, he can deviate from the Right Path at any moment. For this reason, he has been required to pray to Allah to save his heart from turning towards evils and keep it towards Allah, because it is He Alone Who is Capable of controlling hearts.

1471 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ تعوذوا بالله من جهد البلاء ودرك الشقاء وسوء القضاء وشماتة الأعداء ] متفق عليه
وفي رواية قال سفيان : أشك أني زدت واحدة منها

1471. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Seek refuge in Allah against the turmoils, attacks of misfortunes, and evil of judgement and joys of the enemies.''
[Al-Bukhari and Muslim].
Commentary: The trouble of a trial which is unbearable for a person and from which he does not have the power to rid himself is called (juhd al-bala'), translated here as `turmoils'. Some people are of the opinion that it is synonymous with poverty combined with abundant children. But Al-Hafiz Ibn Hajar is of the view that it is only one of the several kinds of "Troubles of a Trial.'' "Ash-Shaqa' is the opposite of good fortune, that is, to pray for protection from misfortune. No Decision of Allah is wrong but some of His Decisions may be harmful for certain people while others are beneficial for them. This means that their goodness or badness is related to persons. What it signifies is that one should pray to Allah to keep one safe from such decisions which are harmful for him. "Shamatat'' the pleasure that one's enemy feels on one's trouble. In other words, it is prayed that Allah may protect one from any such trouble which is pleasing to one's enemy, because when a person is in trouble, his enemies feel pleasure over it. In this Hadith, one sentence was added by Abu Sufyan and during his old age he did not remember which one it was. But we learn from other Ahadith that it was "the pleasure of enemies''. (Ibn `Allan). This Hadith also shows the honesty and integrity of the narrators of Ahadith. They were honest to the extent that if a few words of supplication were added to a Hadith by its narrators, they would point it out. Some scholars have regarded these words an addition in the Hadith by its narrator, who is otherwise reliable, but it is not a problem of "addition of authority'' because in that case, the addition is the saying of the Prophet (PBUH) which is mentioned by one narrator and omitted by another. But here it is quite different as the narrator of the Hadith himself is pointing out the addition made by him. Such additional words are technically called "Mudraj''

1472 - وعنه رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يقول : [ اللهم أصلح لي ديني الذي هو عصمة أمري وأصلح لي دنياي التي فيها معاشي وأصلح لي آخرتي التي فيها معادي واجعل الحياة زيادة لي في كل خير واجعل الموت راحة لي من كل شر ] رواه مسلم

1472. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to say: "Allahumm-aslih li diniyalladhi huwa `ismatu amri, wa aslih li dunyaya-llati fiha ma`ashi, wa aslih li akhirati-llati fiha ma`adi, waj`alil-hayata ziyadatan li fi kulli khair, waj`alil-mauta rahatan li min kulli sharrin (O Allah, make my religion easy for me by virtue of which my affairs are protected, set right for me my world where my life exists, make good for me my Hereafter which is my resort to which I have to return, and make my life prone to perform all types of good, and make death a comfort for me from every evil).''
[Muslim].
Commentary: This is a very comprehensive prayer which simply means: "O Allah! Help me spend all my life in complete devotion to You, doing what You like and avoiding what You dislike.''

1473 - وعن علي رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ قل : اللهم اهدني وسددني ]
وفي رواية : [ اللهم إني أسألك الهدى والسداد ] رواه مسلم

1473. `Ali (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, "Recite: `Allahumma-hdini wa saddidni (O Allah! Direct me to the Right Path and make me adhere to the Straight Path).'' Another narration is: `Allahumma inni as'aluk-alhuda was-sadad (I beg You for guidance and uprightness).''
[Muslim].
Commentary: "As-Sadad'' means correctness and uprightness. Here, it signifies "please grant me the ability to do everything in a correct manner'', that is in accordance with the practice of the Prophet (PBUH). Some scholars of Hadith have interpreted it as steadfastness and moderation. Both interpretations accord well with its original meanings.

1474 - وعن أنس رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يقول : [ اللهم إني أعوذ بك من العجز والكسل والجبن والهرم والبخل وأعوذ بك من عذاب القبر وأعوذ بك من فتنة المحيا والممات ]
وفي رواية : [ وضلع الدين وغلبة الرجال ] رواه مسلم

1474. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to supplicate: "Allahumma inni a`udhu bika minal-ajzi wal-kasali, wal-jubni wal-harami, wal-bukhli, wa a`udhu bika min `adhabil-qabri, wa a`udhu bika min fitnatil-mahya wal-mamat [O Allah! I seek refuge in You from helplessness (to do good), indolence, cowardice, senility, and miserliness; and I seek Your Protection against the torment of the grave and the trials of life and death].'' Another narration adds: "wa dala`id-daini wa ghalabatir-rijal (And from the burden of indebtedness and the tyranny of men).''
[Muslim].

1475 - وعن أبي بكر الصديق رضي الله عنه أنه قال لرسول الله صلى الله عليه و سلم : علمني دعاء أدعو به في صلاتي قال : [ قل : اللهم إني ظلمت نفسي ظلما كثيرا ولا يغفر الذنوب إلا أنت فاغفر لي مغفرة من عندك وارحمني إنك أنت الغفور الرحيم ] متفق عليه
وفي رواية : [ وفي بيتي ]
وروي : [ ظلما كثيرا ] وروي [ كبيرا ] بالثاء المثلثة وبالباء الموحدة فينبغي أن يجمع بينهما فيقال : كثيرا كبيرا

1475. Abu Bakr As-Siddiq (May Allah be pleased with him) reported: I requested the Messenger of Allah (PBUH) to teach me a supplication which I could recite in my Salat (prayer). Thereupon he said, "Recite: `Allahumma inni zalamtu nafsi zulman kathiran, wa la yaghfirudh-dhunuba illa Anta, faghfir li maghfiratan min `indika, warhamni, innaka Antal-Ghafur-ur-Rahim (O Allah! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).'''
[Al-Bukhari and Muslim].
Commentary: It is desirable to recite this prayer in Salat after Tashahhud and before Taslim. One can also recite it at all other times also.

1476 - وعن أبي موسى رضي الله عنه عن النبي صلى الله عليه و سلم أنه كان يدعو بهذا الدعاء : [ اللهم اغفر لي خطيئتي وجهلي وإسرافي في أمري وما أنت أعلم به مني اللهم اغفر لي جدي وهزلي وخطئي وعمدي وكل ذلك عندي اللهم اغفر لي ما قدمت وما أخرت وما أسررت وما أعلنت وما أنت أعلم به مني أنت المقدم وأنت المؤخر وأنت على كل شيء قدير ] متفق عليه

1476. Abu Musa (May Allah be pleased with him) reported: The Prophet (PBUH) used to supplicate: "Allahumm-aghfir li khati'ati, wajahli, wa israfi fi amri, wa ma Anta a`lamu bihi minni. Allahumm-aghfir li jiddi wa hazli, wa khata'i wa `amdi, wa kullu dhalika `indi. Allahumm-aghfir li ma qaddamtu wa ma akhkhartu, wa ma asrartu, wa ma a`lantu, wa ma Anta a`lamu bihi minni. Antal-Muqaddimu, wa Antal-Mu'akhkhiru; wa Anta `ala kulli shai'in Qadir (O Allah! Forgive my errors, ignorance and immoderation in my affairs. You are better aware of my faults than myself. O Allah! Forgive my faults which I committed in seriousness or in fun deliberately or inadvertently. O Allah! Grant me pardon for those sins which I committed in the past and I may commit in future, which I committed in privacy or in public and all those sins of which You are better aware than me. You Alone can send whomever You will to Jannah, and You Alone can send whomever You will to Hell-fire and You are Omnipotent).''
[Al-Bukhari and Muslim].
Commentary: The Prophet (PBUH) was sinless but still he prayed earnestly to Allah for the forgiveness of his shortcomings. In fact, he did so to educate his followers. This prayer is an expression of one's utter humbleness and sincere repentance of sins.

1477 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان يقول في دعائه : [ اللهم إني أعوذ بك من شر ما عملت ومن شر ما لم أعمل ] رواه مسلم

1477. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to supplicate (in these words): "Allahumma inni audhu bika min sharri ma `amiltu, wa min sharri ma lam a`mal (O Allah! I seek refuge in You from the evil of that which I have done and the evil of that which I have not done).''
[Muslim].
Commentary: This prayer is also very comprehensive. Sometimes a person does a virtuous deed but it is tainted with slight hypocrisy or pride. It is an element which destroys even the most virtuous deeds. It is this mischief against which Allah's Protection has been sought through this prayer.

1478 - وعن ابن عمر رضي الله عنهما قال كان من دعاء رسول الله صلى الله عليه و سلم : [ اللهم إني أعوذ بك من زوال نعمتك وتحول عافيتك وفجاءة نقمتك وجميع سخطك ] رواه مسلم

1478. `Abdullah bin `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to supplicate thus: "Allahumma inni a`udhu bika min zawali ni`matika, wa tahawwuli `afiyatika, wa fuja'ati niqmatika, wa jami`i sakhatika (O Allah! I seek refuge in You against the declining of Your Favours, passing of safety, the suddenness of Your punishment and all that which displeases You).''
[Muslim].
Commentary: This is also a very comprehensive prayer. Allah has blessed man with innumerable gifts. One becomes conscious of them when one is deprived of any of them, hence it is said that the value of a blessing is realized at its loss. For eyes, ears, tongue, health, property, children and such countless blessings, we owe gratitude to Allah. In the prayer cited in this Hadith, one entreats Allah not to deprive of any blessing given to him. `Afiyah means safe from disease, grief and troubles. "Passing of the safety (`Afiyah)'' signifies the change from a state of good health to a state of illness and weakness or that one is overtaken by troubles and afflictions.

1479 - وعن زيد بن أرقم رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يقول :
[ اللهم إني أعوذ بك من العجز والكسل والبخل والهرم وعذاب القبر اللهم آت نفسي تقواها وزكها أنت خير من زكاها أنت وليها ومولاها اللهم إني أعوذ بك من علم لا ينفع ومن قلب لا يخشع ومن نفس لا تشبع ومن دعوة لا يستجاب لها ] رواه مسلم

1479. Zaid bin Arqam (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) would supplicate: "Allahumma inni a`udhu bika minal-`ajzi wal-kasali, wal-bukhli wal-harami, wa `adhabil-qabri. Allahumma ati nafsi taqwaha, wa zakkiha Anta khairu man zakkaha, Anta waliyyuha wa maulaha. Allahumma inni a`udhu bika min `ilmin la yanfau`, wa min qalbin la yakhsha`u, wa min nafsin la tashba`u, wa min da`watin la yustajabu laha` [O Allah! I seek refuge in You from the inability (to do good), indolence, cowardice, miserliness, decrepitude and torment of the grave. O Allah! Grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Guardian and its Protecting Friend. O Allah! I seek refuge in You from the knowledge which is not beneficial, and from a heart which does not fear (You), and from desire which is not satisfied, and from prayer which is not answered].''
[Muslim].
Commentary: This Hadith contains the prayer for fear of Allah, beneficial knowledge (that is, the knowledge of the Qur'an and Hadith), patience and contentment.

1480 - وعن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم كان يقول : [ اللهم لك أسلمت وبك آمنت وعليك توكلت وإليك أنبت وبك خاصمت وإليك حاكمت فاغفر لي ما قدمت وما أخرت وما أسررت وما أعلنت أنت المقدم وأنت المؤخر لا إله إلا أنت ]
زاد بعض الرواة : [ ولا حول ولا قوة إلا بالله ] متفق عليه

1480. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to supplicate: "Allahumma laka aslamtu, wa bika amantu, wa `alaika tawakkaltu, wa ilaika anabtu, wa bika khasamtu, wa ilaika hakamtu. Faghfir li ma qaddamtu, wa ma akh-khartu, wa ma asrartu wa ma a`lantu, Antal-Muqaddimu, wa Antal-Mu`akhkhiru, la ilaha illa Anta (O Allah! to You I submit, in You I affirm my faith, in You I repose my trust, to You I turn in repentance and with Your Help I contend my adversaries and from You I seek judgement. O Allah! Grant me forgiveness for the faults which I made in past and those ones I may commit in the future, those which I committed secretly or openly. You Alone send whomever You will to Jannah, and You Alone send whomever You will to Hell-fire. There is none worthy of worship except You).'' Another narration adds: "La hawla wa la quwwata illa billah (There is no strength to resist evil and no power to do good except through Allah).''
[Al-Bukhari and Muslim].
Commentary: The prayer mentioned in this Hadith is, in fact, a Muslim's declaration to turn in every matter to Allah, and to care about His Pleasure and His Orders regarding every act. It is also a declaration to befriend people for His sake and to show enmity towards people for Him alone. May Allah give every Muslim the ability to make this prayer and to act according to the declaration that he makes through it.

1481 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان يدعو بهؤلاء الكلمات : [ اللهم إني أعوذ بك من فتنة النار وعذاب النار ومن شر الغنى والفقر ] رواه أبو داود والترمذي وقال حديث حسن صحيح . وهذا لفظ أبي داود

1481. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to supplicate: "Allahumma inni a`udhu bika min fitnatin-nari, wa `adhabin-nari, wa min sharril-ghina wal-faqri (O Allah! I seek refuge in You from the trials and the torment of the Fire and from the evils of wealth and poverty).''
[Abu Dawud and At-Tirmidhi].
Commentary: "The evils of wealth'' signify that one becomes so captivated by wealth that in his struggle to acquire it, he fails to discriminate between the lawful and the unlawful, or one may become proud and arrogant on account of his riches. The evils of poverty that one loses hope of Allah's Mercy and Compassion, or shows resentment against his fate and the Will of Allah, or deviates from the principles and requirements of integrity and honesty.

1482 - وعن زياد بن علاقة عن عمه وهو قطبة بن مالك رضي الله عنه قال كان النبي صلى الله عليه و سلم يقول : [ اللهم إني أعوذ بك من منكرات الأخلاق والأعمال والأهواء ] رواه الترمذي وقال حديث حسن

1482. Ziyad bin `Ilaqah reported: My uncle Qutbah bin Malik (May Allah be pleased with him) said that the Prophet (PBUH) used to supplicate: "Allahumma inni a`udhu bika min munkaratil-akhlaqi, wal-a`mali, wal-ahwa`i (O Allah! I seek refuge in You from undesirable manners, deeds, and aspirations).''
[At-Tirmidhi].
Commentary: The prayer is recited to seek Allah's Help in shunning bad manners and observing good manners and righteous deeds.

1483 - وعن شكر بن حميد رضي الله عنه قال قلت : يا رسول الله علمني دعاء قال : [ قل : اللهم إني أعوذ بك من شر سمعي ومن شر بصري ومن شر لساني ومن شر قلبي ومن شر منيي ] رواه أبو داود والترمذي وقال حديث حسن

1483. Shakal bin Humaid (May Allah be pleased with him) reported: I asked: "O Messenger of Allah, teach me a prayer.'' He (PBUH) said, "Say: Allahumma inni a`udhu bika min sharri sam`i, wa min sharri basari, wa min sharri lisani, wa min sharri qalbi, wa min sharri maniyyi (O Allah! I seek refuge in You from the evils of my hearing, the evils of my seeing, the evils of my tongue; the evils of my heart and the evils of passions).''
[Abu Dawud and At-Tirmidhi].
Commentary: The evil mischief of ears lies in lending them to lies, calumnies, backbiting and other forbidden things (music etc.), or closing the ears to the truth. The mischief of eyes lies in finding faults with people, looking at what is forbidden to look at, and ignoring the Signs of Allah scattered everywhere in the universe. The mischief of the heart lies in occupying one's heart with the love of anyone else other than Allah. "Mani'' (semen) is that sticky fluid which comes out of the male organ after sexual gratification. Here it means the sexual organs. The mischief of these lie in using them in a sinful act. One is advised to safeguard one's ears, eyes, heart, sexual organs, and all the organs of one's body against their improper use in order to gain the Pleasure of Allah. One will be accountable for all these things on the Day of Judgement.

1484 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم كان يقول : [ اللهم إني أعوذ بك من البرص والجنون والجذام وسيء الأسقام ] رواه أبو داود بإسناد صحيح

1484. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) used to supplicate: "Allahumma inni a`udhu bika minal-barasi, wal-jununi, wal-judhami, wa sayyi'il-asqami' (O Allah! I seek refuge in You from leucoderma, insanity, leprosy and evil diseases).''
[Abu Dawud].
Commentary: Leucoderma is a disease which gives rise to the appearance of white spots on the skin of body. Leprosy is a disease which renders one's organs invalid. Madness is mental disorder. All these are very dangerous diseases. The Prophet (PBUH) has sought Allah's Protection against these and other diseases like paralysis, diabetes, facial paralysis, cancer, blindness, etc. May Allah save us from all such diseases.

1485 - وعن أبي هريرة رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يقول : [ اللهم إني أعوذ بك من الجوع فإنه بئس الضجيع وأعوذ بك من الخيانة فإنها بئست البطانة ] رواه أبو داود بإسناد صحيح

1485. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to supplicate: "Allahumma inni a`udhu bika minal-ju`i, fa-innahu bi'sad-daji`u; wa a`udhu bika minal-khiyanati, fa-innaha bi'satil-bitanah' [O Allah! I seek refuge in You from hunger; surely, it is the worst companion. And I seek refuge in You from treachery; surely, it is a bad inner trait].''
[Abu Dawud].

1486 - وعن علي رضي الله عنه أن مكاتبا جاءه فقال : إني عجزت عن كتابتي فأعني قال : ألا أعلمك كلمات علمنيهن رسول الله صلى الله عليه و سلم لو كان عليك مثل جبل دينا أداه عنك ؟ قل : [ اللهم اكفني بحلالك عن حرامك وأغنني بفضلك عمن سواك ] رواه الترمذي وقال حديث حسن

1486. `Ali (May Allah be pleased with him) reported: A slave who had made a contract with his master to pay for his freedom, came to me and said: "I am unable to fulfill my obligation, so help me.'' He said to him: "Shall I not teach you a supplication which the Messenger of Allah (PBUH) taught me? It will surely prove so effective that if you have a debt as large as a huge mountain, Allah will surely pay it for you. Say: `Allahumm-akfini bihalalika `an haramika, wa aghnini bifadlika `amman siwaka (O Allah! Grant me enough of what You make lawful so that I may dispense with what You make unlawful, and enable me by Your Grace to dispense with all but You).''
[At-Tirmidhi].
Commentary: It is important to recite this Du`a in order to seek Allah's Help in paying one's debts and in avoiding to beg of people.

1487 - وعن عمران بن الحصين رضي الله عنه أن النبي صلى الله عليه و سلم علم أباه حصينا كلمتين يدعو بهما [ اللهم ألهمني رشدي وأعذني من شر نفسي ] رواه الترمذي وقال حديث حسن

1487. `Imran bin Husain (May Allah be pleased with them) reported: The Prophet (PBUH) taught my father two statements to recite in his Du`a. These are: "Allahumma al-himni rushdi, wa a`idhni min sharri nafsi (O Allah! Inspire in me guidance and deliver me from the evils within myself).''
[At-Tirmidhi].
Commentary: "Al-Hidayah'' (guidance) means the ability to do good deeds. It is an indication of the right course for every action. "Deliver me from the evils within myself'' refers to the desires of the baser self which ruin both the worldly and religious life.

1488 - وعن أبي الفضل العباس بن عبد المطلب رضي الله عنه قال قلت : يا رسول الله علمني شيئا أسأله الله تعالى قال : [ سلوا الله العافية ] فمكثت أياما ثم جئت فقلت : يا رسول الله علمني شيئا أسأله الله تعالى قال لي : [ يا عباس يا عم رسول الله سلوا الله العافية الدنيا والآخرة ] رواه الترمذي وقال حديث صحيح

1488. Abul-Fadl Al-`Abbas bin `Abdul-Muttalib (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH) to teach me a supplication. He (PBUH) said, "Beg Allah for safety (from all evils in this world and in the Hereafter).'' I waited for some days and then I went to him again and asked him: "O Messenger of Allah Teach me to supplicate something from Allah.'' He said to me, "O Al-`Abbas, the uncle of Messenger of Allah! Beseech Allah to give you safety (Al-a'fiyah ) in this life and in the Hereafter.''
[At-Tirmidhi].
Commentary: The prayer for "Al-a' fiyah'' includes peace and safety of one's religion and one's welfare in this world as well as in the Hereafter. This is also a very comprehensive prayer.

1489 - وعن شهر بن حوشب قال قلت لأم سلمة رضي الله عنها : يا أم المؤمنين ما أكثر دعاء رسول الله صلى الله عليه و سلم إذا كان عندك ؟ قالت : كان أكثر دعائه [ يا مقلب القلوب ثبت قلبي على دينك ] رواه الترمذي وقال حديث حسن

1489. Shahr bin Haushab reported: I asked Umm Salamah (May Allah be pleased with her), "O Mother of the Believers! Which supplication did the Messenger of Allah (PBUH) make frequently when he was in your house?'' She said: "He (PBUH) supplicated frequently: `Ya muqallibal-qulubi, thabbit qalbi `ala dinika (O Controller of the hearts make my heart steadfast in Your religion).''
[At-Tirmidhi].
Commentary: Steadfastness in religion is the conduct of great men, which cannot be acquired without the special Grace of Allah. There occur many turns in a person's life when he becomes slack or negligent in religious matters or when he deviates from the course prescribed by religion. This prayer has outstanding importance for such people who are faced with such a situation. They should recite this prayer very frequently. In fact they should make its recitation a permanent feature.

1490 - وعن أبي الدرداء قال قال رسول الله صلى الله عليه و سلم : [ كان من دعاء داود صلى الله عليه و سلم : [ اللهم إني أسألك حبك وحب من يحبك والعمل الذي يبلغني حبك اللهم اجعل حبك أحب إلي من نفسي وأهلي ومن الماء البارد ] رواه الترمذي وقال حديث حسن

1490. Abud-Darda' (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "One of Prophet Dawud's supplications was: `Allahumma inni as'aluka hubbaka, wa hubba man yuhibbuka, wal-`amalalladhi yuballighuni hubbaka. Allahumm-aj`al hubbaka ahabba ilayya min nafsi, wa ahli, wa minal-ma'il-baridi (O Allah! I ask You for Your Love, the love of those who love You, and deeds which will cause me to attain Your Love. O Allah! Make Your Love dearer to me than myself, my family and the cold water).'''
[At-Tirmidhi].
Commentary: This Hadith contains an inducement for the Love of Allah and highlights the importance of those who are devoted to Allah and their good deeds because it is the virtuous deeds which are a means of attaining the Love of Allah and His Nearness.
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رياض الصالحين: (17) :righteous's meadows 2013_110

1491 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ألظوا ب يا ذا الجلال والإكرام ] رواه الترمذي
ورواه النسائي من رواية ربيعة بن عامر الصحابي قال الحاكم حديث صحيح الإسناد
[ ألظوا ] بكسر اللام وتشديد الظاء المعجمة معناه : الزموا هذه الدعوة وأكثروا منها

1491. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Recite frequently: `Ya Dhal-Jalali wal-Ikram! (O You, Possessor of glory and honour).'''
[At-Tirmidhi].
Commentary: This Hadith tells us that one should make abundant use of the words `Ya-Dhal-Jalali wal-Ikram' in his prayer because these words contain the Praise of Allah and mention His Perfect Attributes. Some have said that Al-Jalal and Al-Ikram are Allah's Greatest Name.

1492 - وعن أبي أمامة رضي الله عنه قال : دعا رسول الله صلى الله عليه و سلم بدعاء كثير لم نحفظ منه شيئا قلنا : يا رسول الله دعوت بدعاء كثير لم نحفظ منه شيئا فقال : [ ألا أدلكم على ما يجمع ذلك كله ؟ تقول : اللهم إني أسألك من خير ما سألك منه نبيك محمد صلى الله عليه و سلم وأعوذ بك من شر ما استعاذ منه نبيك محمد صلى الله عليه و سلم وأنت المستعان وعليك البلاغ ولا حول ولا قوة إلا بالله ] رواه الترمذي وقال حديث حسن

1492. Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) made many supplications which we did not memorize. We said to him: "O Messenger of Allah! You have made many supplications of which we do not remember anything.'' He said, "Shall I tell you a comprehensive prayer? Say: `Allahumma inni as'aluka min khairi ma sa'alaka minhu nabiyyuka Muhammadun sallallahu `alaihi wa sallam. Wa `a`udhu bika min sharri mas-ta`adha minhu nabiyyuka Muhammadun sallallahu `alaihi wa sallam. Wa Antal-Musta`anu, wa `alaikal-balaghu, wa la hawla wa la quwwata illa billah (O Allah, I beg to You the good which Your Prophet Muhammad (PBUH) begged of You; and I seek refuge in You from the evil where from Your Prophet Muhammad (PBUH) sought refuge. You are the One from Whom help is sought and Your is the responsibility to communicate (the truth). There is no power or strength except with Allah the Exalted, the Great.'''
[At-Tirmidhi]
Commentary: For those who do not remember many prayers, or cannot remember them, this is the best supplication to make. This shows part of Allah's Mercy upon his slaves and part of the easiness of practising Islam.

1493 - وعن ابن مسعود رضي الله عنه قال كان من دعاء رسول الله صلى الله عليه و سلم : [ اللهم إني أسألك موجبات رحمتك وعزائم مغفرتك والسلامة من كل إثم والغنيمة من كل بر والفوز بالجنة والنجاة من النار ] رواه الحاكم أبو عبد الله وقال حديث صحيح على شرط مسلم

1493. Ibn Mas`ud (May Allah be pleased with him) reported: One of the supplications of the Messenger of Allah (PBUH) was: "Allahumma inni as'aluka mujibati rahmatika, wa `aza'ima maghfiratika, was-salamata min kulli ithmin, wal-ghanimata min kulli birrin, wal-fawza bil-jannati, wannajata mina-nar (O Allah! I beg You for that which incites Your Mercy and the means of Your forgiveness, safety from every sin, the benefit from every good deed, success in attaining Jannah and deliverance from Fire).''
[Al-Hakim].
Commentary: Sheikh Al-Albani has regarded the Hadith as "Da`if'' (weak). One can, however, pray with the words quoted in this Hadith because these words contain prayer for Allah's Mercy and forgiveness, attainment of Jannah and protection from Hell. May Allah accept this prayer.

251 - باب فضل الدعاء بظهر الغيب
The Excellence of Supplicating in one's Absence

قال الله تعالى ( الحشر 10 ) : { والذين جاءوا من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان }
وقال تعالى ( محمد 19 ) : { واستغفر لذنبك وللمؤمنين والمؤمنات }
وقال تعالى ( إبراهيم 41 ) إخبارا عن إبراهيم صلى الله عليه و سلم : { ربنا اغفر لي ولوالدي وللمؤمنين يوم يقوم الحساب }

Allah, the Exalted, says:
"And those who came after them say: `Our Rubb! Forgive us and our brethren who have preceded us in Faith.''' (59:10)
"And ask forgiveness for your sin, and also for (the sin of) believing men and believing women''. (47:19)
"Our Rubb! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.'' (14: 41)

1494 - وعن أبي الدرداء رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ ما من عبد مسلم يدعو لأخيه بظهر الغيب إلا قال الملك : ولك بمثل ] رواه مسلم

1494. Abud-Darda' (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Whenever a Muslim supplicates for his (Muslim) brother in his absence, the angels say: `May the same be for you too'.''
[Muslim].
Commentary: This Hadith makes it evident that one who prays for someone in his absence also stands to benefit from it because the angel appointed for the task of praying for those who pray for others will pray for him, saying, "O Allah! Grant him also the same which he has asked for others.''

1495 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يقول : [ دعوة المرء المسلم لأخيه بظهر الغيب مستجابة عند رأسه ملك موكل كلما دعا لأخيه بخير قال الملك الموكل به : آمين ولك بمثل ] رواه مسلم

1495. Abud-Darda' (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Everytime he makes a supplication for good for his brother, the angel appointed for this particular task says: `A meen! May it be for you, too'.''
[Muslim].

252 - باب مسائل من الدعاء
Some Verdicts Pertaining to Supplications

1496 - عن أسامة بن زيد رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من صنع إليه معروف فقال لفاعله : جزاك الله خيرا فقد أبلغ في الثناء ] رواه الترمذي وقال حديث حسن صحيح

1496. Usamah bin Zaid (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "He who is favoured by another and says to his benefactor: `Jazak-Allah khairan (may Allah reward you well)' indeed praised (the benefactor) satisfactorily.''
[At-Tirmidhi].
Commentary: If one is unable to return someone's kindness with kindness, he should say, "Jazak-Allahu khairan (may Allah reward you well).'' This means: "I am unable to reciprocate your kindness. May Allah grant you the best reward for it.'' Obviously there is no match for the reward that one gets from Allah. For this reason the Prophet (PBUH) said that it was the best of the praise for a benefactor.

1497 - وعن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تدعوا على أنفسكم ولا تدعوا على أولادكم ولا تدعوا على أموالكم لا توافقوا من الله ساعة يسأل فيها عطاء فيستجيب لكم ] رواه مسلم

1497. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Do not invoke curses on yourself or on your children or on your possessions lest you should happen to do it at a moment when the supplications are accepted, and your prayer might be granted.''
[Muslim].
Commentary: Almighty Allah always listens to everyone's prayer but He has fixed certain times when He grants more prayers addressed to Him. Therefore, one should never curse oneself or one's own children or one's own business, etc., lest this is done at the time when prayers are accepted by Allah and then one has to regret it all his life.

1498 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ أقرب ما يكون العبد من ربه وهو ساجد فأكثروا الدعاء ] رواه مسلم

1498. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A slave becomes nearest to his Rubb when he is in prostration. So increase supplications in prostrations.''
[Muslim].
Commentary: This Hadith points out the exellence of supplicating while prostrating in Salat, as one gets closer to Allah in this position.

1499 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يستجاب لأحدكم ما لم يعجل يقول : قد دعوت ربي فلم يستجب لي ] متفق عليه
وفي رواية لمسلم : [ لا يزال يستجاب للعبد ما لم يدع بإثم أو قطيعة رحم ما لم يستعجل ] قيل : يا رسول الله ما الاستعجال ؟ قال : [ يقول : قد دعوت وقد دعوت فلم أر يستجب لي فيستحسر عند ذلك ويدع الدعاء ]

1499. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH), "The supplication of every one of you will be granted if he does not get impatient and say (for example): `I supplicated my Rubb but my prayer has not been granted'.''
[Al-Bukhari and Muslim].
The narration of Muslim is: "The supplication of a slave continues to be granted as long as he does not supplicate for a sinful thing or for something that would cut off the ties of kinship and he does not grow impatient.'' It was said: "O Messenger of Allah! What does growing impatient mean?'' He (PBUH) said, "It is one's saying: `I supplicated again and again but I do not think that my prayer will be answered.' Then he becomes frustrated (in such circumstances) and gives up supplication altogether.''
Commentary: We learn from this Hadith that one should continue beseeching Allah without ever thinking that in spite of praying for a long time, his prayer has not been granted. One should never allow frustration to overcome in his mind. If a person's supplication is not granted for a long time, there would be certainly some good for him in that delay the reason of which is known to Allah Alone. It is, therefore, essential that he should never cease to pray whether his prayer is granted or not. Persistence in prayer is certainly beneficial to him.

1500 - وعن أبي أمامة رضي الله عنه قال : قيل لرسول الله صلى الله عليه و سلم : أي الدعاء أسمع ؟ قال : [ جوف الليل الآخر ودبر الصلوات المكتوبات ] رواه الترمذي وقال حديث حسن

1500. Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: "At what time does the supplication find the greatest response?'' He (PBUH) replied, "A supplication made during the middle of the last part of the night and after the conclusion of the obligatory prayers.''
[At-Tirmidhi].
Commentary: "Al-'Akhir'' is the characteristic of "Jauf'' and in the present context it means the late hours of night. "Jauf'' can also mean here "middle'', that is in the later-half of the night.
In other words, if the night is divided between two equal parts then it (Jauf) would be the middle of the second part. In either case it is the time of the night which in other Ahadith has been termed as the third part of the night. It is the time when Almighty Allah comes to descend on the sky of this world.
Prayers are also granted by Allah after the obligatory Salat.

1501 - وعن عبادة بن الصامت رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ما على الأرض مسلم يدعو الله تعالى بدعوة إلا آتاه الله إياها أو صرف عنه من السوء مثلها ما لم يدع بإثم أو قطيعة رحم ] فقال رجل من القوم : إذا نكثر قال : [ الله أكثر ] رواه الترمذي وقال حديث حسن صحيح
ورواه الحاكم من رواية أبي سعيد وزاد فيه : [ أو يدخر له من الأجر مثلها ]

1501. `Ubadah bin As-Samit (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Whenever a Muslim supplicates Allah, He accepts his supplication or averts any similar kind of trouble from him until he prays for something sinful or something that may break the ties of kinship.'' Upon this someone of the Companions said: "Then we shall supplicate plenty.'' The Messenger of Allah (PBUH) said, "Allah is more plentiful (in responding).''
[At-Tirmidhi].
Commentary: We learn from this Hadith that prayer (supplication) is beneficial to us in any case, because Almighty Allah either grants the prayer we make, or if the supplication is not being accepted, He removes some future trouble that was destined for us, or He grants us in full in the Hereafter.
A Muslim should never feel shy of praying to Allah. In fact, he should persistently pray because there is no end to His Treasures.

1502 - وعن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم كان يقول عند الكرب : [ لا إله إلا الله العظيم الحليم لا إله إلا الله رب العرش العظيم لا إله إلا الله رب السماوات ورب الأرض رب العرش الكريم ] متفق عليه

1502. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) used to say when he was in distress: "La ilaha illallahul-Azimul-Halim. La ilaha illallahu Rabbul-`Arshil-`Azim. La ilaha illallahu Rabbus-samawati, wa Rabbul-ardi, wa Rabbul-`Arshil-Karim. (None has the right to be worshipped but Allah the Incomparably Great, the Compassionate. None has the right to be worshipped but Allah the Rubb of the Mighty Throne. None has the right to be worshipped but Allah the Rubb of the heavens, the Rubb of the earth, and the Rubb of the Honourable Throne).''
[Al-Bukhari and Muslim].
Commentary: The only medicine in a time of distress is the remembrance of Allah Whose Help alone should be sought. This Du`a contains words which glorify Allah and exalt Him far above all else. It is desirable to recite these words when one is in distress as this is exactly what the Prophet (PBUH) used to recite in such situations.

253 - باب كرامات الأولياء وفضلهم
Superiority of Auliya' and their Marvels

قال الله تعالى ( يونس 62 ، 64 ) : { ألا إن أولياء الله لا خوف عليهم ولا هم يحزنون الذين آمنوا وكانوا يتقون لهم البشرى في الحياة الدنيا وفي الآخرة لا تبديل لكلمات الله ذلك هو الفوز العظيم }
وقال تعالى ( مريم 25 ، 26 ) : { وهزي إليك بجذع النخلة تساقط عليك رطبا جنيا فكلي واشربي } الآية
وقال تعالى ( آل عمران 37 ) : { كلما دخل عليها زكريا المحراب وجد عندها رزقا قال : يا مريم أني لك هذا ؟ قالت هو من عند الله إن الله يرزق من يشاء بغير حساب }
وقال تعالى ( الكهف 16 ، 17 ) : { وإذ اعتزلتموهم وما يعبدون إلا الله فأووا إلى الكهف ينشر لكم ربكم من رحمته ويهيء لكم من أمركم مرفقا وترى الشمس إذا طلعت تزاور عن كهفهم ذات اليمين وإذا غربت تقرضهم ذات الشمال } الآية

Allah, the Exalted, says:
"No doubt! Verily, the Auliya' of Allah [i.e., those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve. Those who believed (in the Oneness of Allah - Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds). For them are glad tidings, in the life of the present world (i.e., through a righteous dream seen by the person himself or shown to others), and in the Hereafter. No change can there be in the Words of Allah. This is indeed the supreme success.'' (10: 62-64)
"And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you. So eat and drink.'' (19: 25,26)
"Every time he (Zakariya) entered Al-Mihrab to (visit) her, he found her supplied with sustenance. He said: `O Maryam (Mary)! From where have you got this?' She said, `This is from Allah.' Verily, Allah provides sustenance to whom He wills, without limit.'' (3:37)
"(The young men said to one another): `And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave; your Rubb will open a way for you from His Mercy and will make easy for you your affair (i.e., will give you what you will need of provision, dwelling). And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left...'' (18:16,17)

1503 - وعن أبي محمد عبد الرحمن بن أبي بكر الصديق رضي الله عنه أن أصحاب الصفة كانوا أناسا فقراء وأن النبي صلى الله عليه و سلم قال مرة : [ من كان عنده طعام اثنين فليذهب بثالث ومن كان عنده طعام أربعة فليذهب بخامس بسادس ] أو كما قال وأن أبا بكر رضي الله عنه جاء بثلاثة وانطلق النبي صلى الله عليه و سلم بعشرة وأن أبا بكر تعشى عند النبي صلى الله عليه و سلم ثم لبث حتى صلى العشاء ثم رجع فجاء بعد ما مضى من الليل ما شاء الله قالت له امرأته : ما حبسك عن أضيافك ؟ قال : أوما عشيتهم ؟ قالت : أبوا حتى تجيء وقد عرضوا عليهم . قال : فذهبت أنا فاختبأت فقال : يا غنثر فجدع وسب وقال : كلوا لا هنيئا والله لا أطعمه أبدا . قال : وأيم الله ما كنا نأخذ من لقمة إلا ربا من أسفلها أكثر منها حتى شبعوا وصارت أكثر مما كانت قبل ذلك فنظر إليها أبو بكر فقال لامرأته : يا أخت بني فراس ما هذا قالت : لا وقرة عيني لهي الآن أكثر منها قبل ذلك بثلاث مرات فأكل منها أبو بكر وقال : إنما كان ذلك من الشيطان ( يعني يمينه ) ثم أكل منها لقمة ثم حملها إلى النبي صلى الله عليه و سلم فأصبحت عنده وكان بيننا وبين قوم عهد فمضى الأجل فتفرقنا اثني عشر رجلا مع كل رجل منهم أناس الله أعلم كم مع كل رجل فأكلوا منها أجمعون
وفي رواية : فحلف أبو بكر لا يطعمه فحلفت المرأة لا تطعمه فحلف الضيف أو الأضياف أن لا يطعمه أو يطعموه حتى يطعمه فقال أبو بكر : هذه من الشيطان فدعا بالطعام فأكل وأكلوا فجعلوا لا يرفعون لقمة إلا ربت من أسفلها أكثر منها فقال : يا أخت بني فراس ما هذا ؟ فقالت : وقرة عيني إنها الآن لأكثر منها قبل أن نأكل فأكلوا وبعث بها إلى النبي صلى الله عليه و سلم فذكر أنه أكل منها وفي رواية : أن أبا بكر قال لعبد الرحمن : دونك أضيافك فإني منطلق إلى النبي صلى الله عليه و سلم فافرغ من قراهم قبل أن أجيء فانطلق عبد الرحمن فأتاهم بما عنده فقال : اطعموا . فقالوا : أين رب منزلنا ؟ قال : اطعموا . قالوا : ما نحن بآكلين حتى يجيء رب منزلنا قال : اقبلوا عنا قراكم فإنه إن جاء ولم تطعموا لنلقين منه فأبوا فعرفت أنه يجد علي فلما جاء تنحيت عنه فقال : ما صنعتم ؟ فأخبروه فقال : يا عبد الرحمن فسكت ثم قال : يا عبد الرحمن فسكت فقال : يا غثر أقسمت عليك إن كنت تسمع صوتي لما جئت فخرجت فقلت : سل أضيافك فقالوا : صدق أتانا به فقال : إنما انتظرتموني والله لا أطعمه الليلة فقال الآخرون : والله لا نطعمه حتى تطعمه قال : ويلكم ما لكم لا تقبلون عنا قراكم ؟ هات طعامك فجاء به فوضع يده فقال : بسم الله الأولى من الشيطان فأكل وأكلوا . متفق عليه
قوله [ غنثر ] بغين معجمة مضمومة ثم ثاء مثلثة وهو : الغبي الجاهل
وقوله [ فجدع ] : أي شتمه الجدع : القطع
وقوله [ يجد علي ] هو بكسر الجيم : أي يغضب

1503. `Abdur-Rahman bin Abu Bakr (May Allah be pleased with them) reported: The Companions of As-Suffah were poor people. The Prophet (PBUH) said, "Whoever has food enough for two people, should take a third one (from among them), and whoever has food enough for four persons, should take a fifth or sixth (or said something similar).'' Abu Bakr (May Allah be pleased with him) took three people with him while Messenger of Allah (PBUH) took ten. Abu Bakr (May Allah be pleased with him) took his supper with the Prophet (PBUH) and stayed there till he offered the `Isha' prayers. After a part of the night had passed, he returned to his house. His wife said to him: "What has detained you from your guests?'' He said: "Have you not served supper to them?'' She said: "They refused to take supper until you come.'' [Abdur-Rahman (Abu Bakr's son) or the servants] presented the meal to them but they refused to eat. I (the narrator) hid myself out of fear. Abu Bakr (May Allah be pleased with him) (my father) rebuked me. Then he said to them: "Please eat. By Allah! I will never eat the meal.'' `Abdur-Rahman added: Whenever we took a morsel of the meal, the meal grew from underneath more than that morsel we had till everybody ate to his satisfaction; yet the remaining food was more than what was in the beginning. On seeing this, Abu Bakr (May Allah be pleased with him) called his wife and said: "O sister of Banu Firas! What is this?'' She said: "O pleasure of my eyes! The food has increased thrice in quantity.'' Then Abu Bakr (May Allah be pleased with him) started eating. He said: "My oath not to take the meal was because of Satan.'' He took a morsel handful from it and carried the rest to the Prophet (PBUH). That food remained with him. In those days there was a treaty between us and the pagans and when the period of that treaty elapsed, he (PBUH) divided us into twelve groups and every group was headed by a man. Allah knows how many men were under the command of each leader. Anyhow, all of them ate of that meal.
[Al-Bukhari and Muslim].
There are some more narrations in both Al-Bukhari and Muslim with very minor differences in wordings and in details.
Commentary: We learn the following points from this Hadith:
1. It is permissible to take students of religious schools home for meals, as was the practice in certain areas in the past.
2. A father can admonish his children for disciplinary purposes.
3. If a better situation develops, one can break his vow and go for the new and better choice. It is, however, necessary to expiate for breaking the vow.
4. This Hadith affirms miracles. This is evident from the fact that a small quantity of food was so blessed by Allah that all the members of the family, guests, the Prophet (PBUH) and twelve "Arif'' (leader) along with their companions took that food. (Gist of the text of Hadith from Fath Al-Bari, Kitab Al-Manaq.)
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1504 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لقد كان فيما قبلكم من الأمم ناس محدثون فإن يكن في أمتي أحد فإنه عمر ] رواه البخاري . ورواه مسلم من رواية عائشة
وفي روايتها قال ابن وهب : [ محدثون ] : أي ملهمون

1504. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There were Muhaddithun (the recipients of Divine inspiration) among the nations before you. If there is any of such Muhaddith among my followers, he must be `Umar.''
[Al-Bukhari].
In Muslim, this Hadith is narrated by `Aishah (May Allah be pleased with her), and in both these narrations Ibn Wahb has said that the meaning of Muhaddithun is recipients of Divine inspiration.
Commentary: "Mulhamun'' [persons endowed with inspiration]; in other words, things are put in their hearts by Allah, it was done in the case of the mother of Prophet Musa. It was put in her mind by Allah that if she felt any fear, she should then trust the child to the sea. Maryam (Mary) also used to receive inspiration, which is also a form of marvel. This Hadith evidently shows the distinction of `Umar (May Allah be pleased with him).

1505 - وعن جابر بن سمرة رضي الله عنه قال : شكا أهل الكوفة سعدا ( يعني ابن أبي وقاص ) رضي الله عنه إلى عمر بن الخطاب رضي الله عنه فعزله واستعمل عليهم عمارا فشكوا حتى ذكروا أنه لا يحسن يصلي فأرسل إليه فقال : يا أبا إسحاق إن هؤلاء يزعمون أنك لا تحسن تصلي فقال : أما أنا والله فإني كنت أصلي بهم صلاة رسول الله صلى الله عليه و سلم لا أخرم عنها : أصلي صلاة العشاء فأركد في الأوليين وأخف في الأخريين قال : ذلك الظن بك يا أبا إسحاق وأرسل معه رجلا أو رجالا إلى الكوفة يسأل عنه أهل الكوفة فلم يدع مسجدا إلا سأل عنه ويثنون معروفا حتى دخل مسجدا لبني عبس فقام رجل منهم يقال له أسامة بن قتادة يكنى أبا سعدة فقال : أما إذ نشدتنا فإن سعدا كان لا يسير بالسرية ولا يقسم السوية ولا يعدل في القضية . قال سعد : أما والله لأدعون بثلاث : اللهم إن كان عبدك هذا كاذبا قام رياء وسمعة فأطل عمره وأطل فقره وعرضه للفتن وكان بعد ذلك إذا سئل يقول : شيخ كبير مفتون أصابتني دعوة سعد . قال عبد الملك بن عمير الراوي عن جابر بن سمرة : فأنا رأيته بعد قد سقط حاجباه على عينيه من الكبر وإنه ليتعرض للجواري في الطرق فيغمزهن . متفق عليه

1505. Jabir bin Samurah (May Allah be pleased with them) said: The inhabitants of Kufah complained to `Umar (May Allah be pleased with him) against Sa`d bin Abu Waqqas (May Allah be pleased with him) and `Umar (May Allah be pleased with him) appointed `Ammar (May Allah be pleased with him) as Governor of Kufah in his place. Their complaint was that he did not even conduct As-Salat (the prayers) properly. `Umar (May Allah be pleased with him) sent for Sa`d and said to him: "O Abu Ishaq, the people claim that you do not offer the Salat properly.'' Sa`d replied: "By Allah! I observe Salat according to the Salat of the Messenger of Allah (PBUH), and I make no decrease in it. I prolong Qiyam (standing) in the first two Rak`ah in Maghrib and `Isha' prayers and shorten in the last ones.'' `Umar (May Allah be pleased with him) said: "This is what I thought of you, O Abu Ishaq!'' Then he sent with him a man (or some men) to Kufah to investigate the matter about him (from the people of Kufah). The inquiry was conducted in every mosque and all the people in these mosques praised him; but in the mosque of the Banu `Abs, a man, with the name of Usamah bin Qatadah and surname Abu Sa`dah, stood up and said, "Sa`d bin Abu Waqqas did not participate in Jihad and he did not distribute the spoils equitably and did not judge justly.'' On this Sa`d said: "I shall make three supplications in respect of him: O Allah! If this slave of Yours is a liar and seeker of notoriety, please prolong his life and lengthen his period of adversity and afflict him with trials.'' (And so did it happen.) Thereafter, when the man was asked about his condition he would say, "I am an old man afflicted with trials and overtaken by the curses of Sa`d.''
`Abdul-Malik bin `Umair (a subnarrator) said: I saw this man with eyebrows hung over his eyes as a result of his old age and he walked aimlessly, following young girls and winking at them.
[Al-Bukhari and Muslim].
Commentary: This Hadith brings out the following four points:
1. The distinction of Sa`d bin Abu Waqqas (May Allah be pleased with him) and the fact that his prayers were granted by Allah.
2. The principle that if inquiry is conducted against anybody, one should inquire the opinion of the righteous and worthy people about the person against whom complaint is made.
3. Government officials can be dismissed in the interest of public good, as `Umar (May Allah be pleased with him) dismissed Sa`d bin Abu Waqqas although the complaints made against him were false, but `Umar thought it wise to dismiss him so that no one amongst his subject would show hatred towards him.
4. This Hadith also proves the correctness of marvels. The acceptance of the prayer of Sa`d bin Abu Waqqas is an instance of it.

1506 - وعن عروة بن الزبير أن سعيد بن زيد بن عمرو بن نفيل رضي الله عنه خاصمته أروى بنت أوس إلى مروان بن الحكم وادعت أنه أخذ شيئا من أرضها فقال سعيد : أنا كنت آخذ من أرضها شيئا بعد الذي سمعت من رسول الله صلى الله عليه و سلم قال : ماذا سمعت من رسول الله صلى الله عليه و سلم ؟ قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من أخذ شبرا من الأرض ظلما طوقه إلى سبع أرضين ] فقال له مروان : لا أسألك بينة بعد هذا فقال سعيد : اللهم إن كانت كاذبة فأعم بصرها واقتلها في أرضها قال : فما ماتت حتى ذهب بصرها وبينما هي تمشي في أرضها إذ وقعت في حفرة فماتت . متفق عليه
وفي رواية لمسلم عن محمد بن زيد بن عبد الله بن عمر بمعناه وأنه رآها عمياء تلتمس الجدر تقول : أصابتني دعوة سعيد وأنها مرت على بئر في الدار التي خاصمته فيها فوقعت فيها فكانت قبرها

1506. `Urwah bin Az-Zubair (May Allah be pleased with him) reported: Arwa bint Aus brought a suit against Sa`id bin Zaid bin `Amr bin Nufail (May Allah be pleased with him). She complained to Marwan bin Al-Hakam that he had wrongfully taken possession of a portion of her land. Sa`id said: "How can I take a portion out of her land while I have heard a denunciation from the Messenger of Allah (PBUH).'' Marwan asked him: "What did you hear from the Messenger of Allah?'' He said, "I heard the Messenger of Allah (PBUH) saying, `He who takes a span of land unjustly will be made to wear seven earths round his neck on the Day of Ressurection'.'' Marwan said to him: "I don't seek proof from you after this.'' Sa`id supplicated: "O Allah! If she is a liar, deprive her of her eye sight and cause her to die in her land.'' `Urwah said: "She did not die till she became blind. While she was walking in her land (concerning which the dispute arose) she fell down into a pit and died.''
[Al-Bukhari and Muslim].
In another narration of Muslim, Muhammad bin Zaid bin `Abdullah bin `Umar said that he had seen Arwa blind, feeling for on the walls with her hand and saying: "I am ruined by the curse of Sa`id.'' Later she fell in a well in the same disputed land and died.
Commentary: Sa`id bin Zaid was an eminent Companion of the Prophet (PBUH) and had the honour of being one from the group of Al-`Ashratul-Mubashsharuna bil-Jannah Marwan bin Al-Hakam (May Allah be pleased with him) was governor of Al-Madinah during the caliphate of Mu`awiyah, and the incident quoted in this Hadith relates to that particular period. After Mu`awiyah bin Yazid, he remained caliph for some months.
This Hadith brings into prominence the following points:
1. The distinction of Sa`id bin Zaid and the marvel which came about with the acceptance of his prayer by Allah.
2. One should always save oneself from the curse of the pious people because the punishment can occur in this very life.

1507 - وعن جابر بن عبد الله رضي الله عنهما قال : لما حضرت أحد دعاني أبي من الليل فقال : ما أراني إلا مقتولا في أول من يقتل من أصحاب النبي صلى الله عليه و سلم وإني لا أترك بعدي أعز علي منك غير نفس رسول الله صلى الله عليه و سلم وإن علي دينا فاقض واستوص بأخواتك خيرا فأصبحنا فكان أول قتيل ودفنت معه آخر في قبره ثم لم تطب نفسي أن أتركه مع آخر فاستخرجته بعد ستة أشهر فإذا هو كيوم وضعته غير أذنه فجعلته في قبر على حدة . رواه البخاري

1507. Jabir bin `Abdullah (May Allah be pleased with them) said: My father called me on the evening before (the battle of) Uhud and said: "I perceive that I shall be among the first from among the Companions of the Prophet (PBUH) to be martyred, and after him you are the dearest to me. I am under the burden of debt. Pay it and treat your sisters well.'' Next morning he was among the first to be killed, so I buried him along with another in the same grave. Thereafter, I did not like that I should leave him with another in the grave. So I dug up his corpse after six months and he was in the same condition in which he was on the day when I buried him, except that there was a scratch on his ear. Then I buried him in a separate grave.
[Al-Bukhari].
Commentary: This Hadith highlights the following five points:
1. The Companions' love for the Prophet (PBUH) exceeded everything else, even one's own life and children.
2. The Companions' ardent desire for martyrdom.
3. The sixth sense of Jabir's father that he would be honoured with martyrdom.
4. The miracle that his dead body remained intact and did not decompose even after the period of six months.
5. The justification to exhume a dead body, in case of need. This permission is subject to the condition that much time has not passed since the burial of the deceased.

1508 - وعن أنس رضي الله عنه أن رجلين من أصحاب النبي صلى الله عليه و سلم خرجا من عند النبي صلى الله عليه و سلم في ليلة مظلمة ومعهما مثل المصباحين بين أيديهما فلما افترقا صار مع كل واحد منهما واحد حتى أتى أهله . رواه البخاري من طرق . وفي بعضها أن الرجلين أسيد بن حضير وعباد بن بشر رضي الله عنهما

1508. Anas (May Allah be pleased with him) reported: Two Companions of the Prophet (PBUH) left his home in a very dark night with something like lights in front of them; when they separated, each of them had one light in front of him till they arrived home.
[Al-Bukhari].
Other narrations reported in Al-Bukhari say that the two men were Usaid bin Hudhair and `Abbad bin Bishr (May Allah be pleased with them).
Commentary: What was akin to light? Some people say it was their walking sticks which gave a shining effect in darkness and showed them their way. Some say that it was the light of the Prophethood. Thus, it was a marvel of the Companions and a miracle of the Prophet (PBUH).

1509 - وعن أبي هريرة رضي الله عنه قال : بعث رسول الله صلى الله عليه و سلم عشرة رهط عينا سرية وأمر عليهم عاصم بن ثابت الأنصاري رضي الله عنه فانطلقوا حتى إذا كانوا بالهدأة بين عسفان ومكة ذكروا لحي من هذيل يقال لهم بنو لحيان فنفروا لهم بقريب من مائة رجل رام فاقتصوا آثارهم فلما أحس بهم عاصم وأصحابه لجأوا إلى موضع فأحاط بهم القوم فقالوا : انزلوا فأعطوا بأيديكم ولكم العهد والميثاق أن لا نقتل منكم أحدا . فقال عاصم بن ثابت : أيها القوم أما أنا فلا أنزل على ذمة كافر اللهم أخبر عنا نبيك صلى الله عليه و سلم . فرموهم بالنبل فقتلوا عاصما ونزل إليهم ثلاثة نفر على العهد والميثاق منهم خبيب وزيد بن الدثنة ورجل آخر فلما استمكنوا منهم أطلقوا أوتار قسيهم فربطوهم بها قال الرجل الثالث : هذا أول الغدر والله لا أصحبكم إن لي بهؤلاء أسوة ( يريد القتلى ) فجروه وعالجوه فأبى أن يصحبهم فقتلوه وانطلقوا بخبيب وزيد بن الدثنة حتى باعوهما بمكة بعد وقعة بدر فابتاع بنو الحارث بن عامر بن نوفل ابن عبد مناف خبيبا وكان خبيب هو قتل الحارث يوم بدر فلبث خبيب عندهم أسيرا حتى أجمعوا على قتله فاستعار من بعض بنات الحارث موسى يستحد بها فأعارته فدرج بني لها وهي غافلة حتى أتاه فوجدته مجلسه على فخذه والموسى بيده ففزعت فزعة عرفها خبيب فقال : أتخشين أن أقتله ؟ ما كنت لأفعل ذلك . قالت : والله ما رأيت أسيرا خيرا من خبيب فوالله لقد وجدته يوما يأكل قطفا من عنب في يده وإنه لموثق بالحديد وما بمكة من ثمرة وكانت تقول : إنه لرزق رزقه الله خبيبا فلما خرجوا به من الحرم ليقتلوه في الحل قال لهم خبيب : دعوني أصلي ركعتين فتركوه فركع ركعتين فقال : والله لولا أن تحسبوا أن ما بي جزع لزدت اللهم أحصهم عددا واقتلهم بددا ولا تبق منهم أحدا وقال :
فلست أبالي حين أقتل مسلما ... على أي جنب كان لله مصرعي
وذلك في ذات الإله وإن يشأ ... يبارك على أوصال شلو ممزع
وكان خبيب هو سن لكل مسلم قتل صبرا الصلاة وأخبر ( يعني النبي صلى الله عليه و سلم ) أصحابه يوم أصيبوا خبرهم وبعث ناس من قريش إلى عاصم بن ثابت حين حدثوا أنه قتل أن يؤتوا بشيء منه يعرف وكان قتل رجلا من عظمائهم فبعث الله لعاصم مثل الظلة من الدبر فحمته من رسلهم فلم يقدروا أن يقطعوا منه شيئا . رواه البخاري
قوله [ الهدأة ] : موضع
و [ الظلة ] : السحاب
و [ الدبر ] : النحل
وقوله [ اقتلهم بددا ] بكسر الباء وفتحها فمن كسر قال : هو جمع بدة بكسر الباء وهي : النصيب ومعناه : اقتلهم حصصا منقسمة لكل واحد منهم نصيب ومن فتح قال معناه : متفرقين في القتل واحدا بعد واحد من التبديد
وفي الباب أحاديث كثيرة صحيحة سبقت في مواضعها من هذا الكتاب . منها حديث الغلام ( انظر الحديث رقم 30 ) الذي كان يأتي الراهب والساحر . ومنها حديث جريج ( انظر الحديث رقم 259 ) وحديث أصحاب الغار الذين أطبقت عليهم الصخرة ( انظر الحديث رقم 12 ) وحديث الرجل الذي سمع صوتا في السحاب يقول : اسق حديقة فلان ( انظر الحديث رقم 560 ) وغير ذلك . والدلائل في الباب كثيرة مشهورة وبالله التوفيق

1509. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent an espionage mission of ten men under the leadership of `Asim bin Thabit Al-Ansari (May Allah be pleased with him). They proceeded till they reached Al-Had'ah, a place between `Usfan and Makkah and the news of their arrival reached a section of the tribe of Hudhail, called Banu Lihyan. About one hundred men, who were all archers, hurried to follow their tracks. When `A sim and his companions came to know of their pursuers, they took refuge in a safe place. The infidels encircled them and said to them: "Come down and surrender, and we promise and guarantee you that we will not kill anyone of you.'' `Asim bin Thabit (May Allah be pleased with him) said: "By Allah! I will not come down to be under the protection of disbelievers. O Allah! convey this news to our Prophet (PBUH).'' Then the infidels shot arrows at them till they killed `Asim. Three men came down relying on their promise and covenant. They were Khubaib, Zaid bin Ad-Dathinah and another man. When the disbelievers captured them, they tied them up with the strings of their bows. The third of the captives said: "This is the beginning of first betrayal. By Allah! I will not go with you. I have a good example in these (martyrs).'' So they dragged him and tried to compel him to accompany them, but he refused. At last they killed him. They took Khubaib and Zaid bin Ad-Dathina with them and sold them as slaves in Makkah. This incident took place after the battle of Badr.
Khubaib was bought by the sons of Al-Harith bin `Amir bin Naufal bin `Abd Manaf. It was Khubaib who had killed Al-Harith in the battle of Badr. Khubaib remained a prisoner with those people for a few days till the sons of Al-Harith resolved to kill him.
When Khubaib (May Allah be pleased with him) got wind of this plot, he borrowed a razor from one of Al-Harith's daughters in order to remove his pubic hair. Her little son crawled towards Khubaib because of her carelessness. Later on, she saw her son on his thigh and the razor was in his hand. She got scared so much that Khubaib noticed the agitation on her face and said: "Are you afraid that I will kill him? No, I will never do that.'' She later remarked (after Al-Khubaib got martyred): "By Allah! I never saw a prisoner better than Khubaib.'' She added: "By Allah! I saw him once eating of a bunch of grapes in his hand while he was chained and there was no such fruit at that time in Makkah. Probably it was a boon which Allah bestowed upon Khubaib.''
When they took him out of the Haram of Makkah to kill him outside its boundaries, Khubaib requested them to let him offer two Rak`ah of voluntary prayer. They allowed him and he offered two Rak`ah prayer. Then he said: "Had I not apprehended that you would think that I was afraid of death, I would have prolonged the prayer. O Allah! Count their number; slay them one by one and spare not one of them.'' He then recited these poetic verses:
`I do not care how they kill me as long as I get martyred in the Cause of Allah as a Muslim. I received my death for Allah's sake. If Allah so desires, He will bless, the amputated limbs of the torn body.'
Then the son of Al-Harith killed him. It was Khubaib who set the tradition for any Muslim sentenced to death in captivity to offer two Rak`ah of voluntary prayer. On that day the Messenger of Allah (PBUH) informed his Companions of the martyrdom of Khubaib. Later on, when some disbelievers from Quraish were informed that `Asim had been martyred, they sent some people to fetch a significant part of his body to ascertain his death. (This was because) `Asim had killed one of their chiefs. So Allah sent a swarm of wasps, resembling a shady cloud, to hover over the body of `Asim and to shield him from their messengers, and thus they could not cut off anything from his body.
[Al-Bukhari].
Commentary: "Raht'' means a group or party. Some people say it consisted of six persons - `Asim bin Thabit, Marthad bin Abu Marthad, Khubaib bin `Adi, Zaid bin Ad-Dathina, `Abdullah bin Tariq and Khalid bin Bukair (May Allah be pleased with him) Some say that it comprised ten persons. Allah knows better.
The incident reported in this Hadith has many miracles and marvels. For instance, according to his prayer, the news of his assassination was conveyed by Allah through Wahy to the Prophet (PBUH) on the very day when he was martyred and he (PBUH) informed his Companions about it.
Second, Allah provided Khubaib with grapes when they were out of season during his imprisonment.
Third, Allah sent wasps for the safety of `Asim's corpse.
Fourth, his enemies met with the evil end which he had imprecated for them.
This Hadith brings forth the following six points:
1. If one's enemy shows strictness and oppression, then he should not accept the offer of protection from them even if he is killed as a result of this. One can, however, try to save his life if he sees some signs of leniency in the enemy's attitude.
2. The matchless perseverance and steadfastness of the Companions of the Prophet (PBUH) and their patience on the tyrannies perpetrated on them by their enemies.
3. Even in the worst of circumstances, the Companion of the Prophet (PBUH) (i.e., Khubaib) maintained the best standard of morality and did not harm the enemy's child in any way.
4. If the enemy is bent upon killing, then it is permissible to request them for permission to offer two Rak`ah of voluntary Salat because this act of Khubaib (May Allah be pleased with him) was upheld by the Prophet (PBUH).
5. It is lawful to imprecate for oppressors and disbelievers.
There are many Ahadith on the validity of marvels and miracles which have been mentioned in the present book in different chapters. The following instances can be quoted in this respect:
1. The incident of the boy who used to visit a priest and a magician. (See the Chapter on Patience).
2. The story of Juraij (which occurs in the Chapter on Sincerity).
3. The story of the men of the cave, the entrance of which was closed with a huge stone. (The Chapter on Generosity).
4. The story of the man who had heard the voice from the clouds ordering them to shower rain on a particular garden (the Chapter on Generosity).
Many other incidents also come in this category which are supported by evidence and are well-known. Allah is Capable of doing everything.

1510 - وعن ابن عمر رضي الله عنهما قال ما سمعت عمر رضي الله عنه يقول لشيء قط إني لأظنه كذا إلا كان كما يظن . رواه البخاري

1510. Ibn `Umar (May Allah be pleased with them) reported: I never heard `Umar (May Allah be pleased with him) relating anything that he conceived it to be so-and-so, but that it proved to be as he had conceived it.''
[Al-Bukhari].
Commentary: This Hadith tells us about the distinction of `Umar (May Allah be pleased with him) and confirms the marvels which Allah manifested through him. Almighty Allah had endowed him with abundant sagacity and intelligence. For this reason, the Prophet (PBUH) stated that if there would ever be a man in his Ummah who will be gifted with inspiration, this man would be `Umar (May Allah be pleased with him

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إجازة الأستاذ أحمد لبن مدير المنتدى بقراءة الإمام عاصم الكوفي

رياض الصالحين: (17) :righteous's meadows