صحيح البخاري
Bukhari
كتاب الأدبThe Book of Al-Adab (Good Manners)
بَابُ لاَ يَقُلْ خَبُثَتْ نَفْسِي:Chapter. One should not say, ’Khabuthat nafsi’ (i.e., I have been overcome by nausea).
Hadith 6179
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ ، حَدَّثَنَا سُفْيَانُ ، عَنْ هِشَامٍ ، عَنْ أَبِيهِ ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " لَا يَقُولَنَّ أَحَدُكُمْ خَبُثَتْ نَفْسِي ، وَلَكِنْ لِيَقُلْ لَقِسَتْ نَفْسِي " .
Narrated `Aisha: The Prophet said, "None of you should say Khabuthat Nafsi, but he is recommended to say 'Laqisat Nafsi."
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Vocabulary of the Hadith:
Khubth and laqas:
Both come in the same meaning,
that is, to feel disgusted,
to feel nauseated,
to be inclined towards something,
but the word khubth has a broader generality,
therefore, its meaning also includes being filthy and impure,
being worthless and useless,
for this reason, the Prophet (sallallahu alayhi wa sallam) did not prefer the use of this word with specification and particularization,
because he (sallallahu alayhi wa sallam) also took care of the refinement of words,
however, if it is used for an unspecified person,
in a general manner without specification, then there is allowance for it,
therefore, regarding the person who remains asleep at the time of the morning prayer,
he (sallallahu alayhi wa sallam) said,
"Asbaha khabeeth an-nafs":
He enters the morning in such a state that his soul is disturbed and disordered.
Thus, this hadith is related to taking care of refinement in words.
Khubth and laqas:
Both come in the same meaning,
that is, to feel disgusted,
to feel nauseated,
to be inclined towards something,
but the word khubth has a broader generality,
therefore, its meaning also includes being filthy and impure,
being worthless and useless,
for this reason, the Prophet (sallallahu alayhi wa sallam) did not prefer the use of this word with specification and particularization,
because he (sallallahu alayhi wa sallam) also took care of the refinement of words,
however, if it is used for an unspecified person,
in a general manner without specification, then there is allowance for it,
therefore, regarding the person who remains asleep at the time of the morning prayer,
he (sallallahu alayhi wa sallam) said,
"Asbaha khabeeth an-nafs":
He enters the morning in such a state that his soul is disturbed and disordered.
Thus, this hadith is related to taking care of refinement in words.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 5878
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Islam, along with purifying the beliefs and actions of its followers, has also refined the style and expressions of their language and idioms.
The Divine command is: (Evil is the name of wickedness after faith) (: al-Hujurat: 11). After embracing faith, the name of wickedness is very evil.
Islam, along with purifying the beliefs and actions of its followers, has also refined the style and expressions of their language and idioms.
The Divine command is: (Evil is the name of wickedness after faith) (: al-Hujurat: 11). After embracing faith, the name of wickedness is very evil.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4979
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
It is understood that a person should choose such words for himself that are not contrary to his dignity. The apparent meaning of the word "khabīth" (impure) and the word "nafs" (self) is the same, but the word "khabīth" and its apparent meaning were against human dignity; therefore, the use of this word for oneself was prohibited. (Fath al-Bari: 10/692)
It is understood that a person should choose such words for himself that are not contrary to his dignity. The apparent meaning of the word "khabīth" (impure) and the word "nafs" (self) is the same, but the word "khabīth" and its apparent meaning were against human dignity; therefore, the use of this word for oneself was prohibited. (Fath al-Bari: 10/692)
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 264
