صحيح مسلم
Muslim
كتاب الإيمانThe Book of Faith
باب الْأَمْرِ بِالْإِيمَانِ بِاللَّهِ تَعَالَى وَرَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَشَرَائِعِ الدِّينِ وَالدُّعَاءِ إِلَيْهِ وَالسُّؤَالِ عَنْهُ وَحِفْظِهِ وَتَبْلِيغِهِ مَنْ لَمْ يَبْلُغْهُChapter: The command to believe in Allah and His Messenger (saws) and the laws of Islam, calling people to it, asking about it, memorizing it and conveying it to those who have not heard the message
Hadith 18
حَدَّثَنَا يَحْيَي بْنُ أَيُّوبَ ، حَدَّثَنَا ابْنُ عُلَيَّةَ ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي عَرُوبَةَ ، عَنْ قَتَادَةَ ، قَالَ : حَدَّثَنَا مَنْ لَقِيَ الْوَفْدَ ، الَّذِينَ قَدِمُوا عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ عَبْدِ الْقَيْسِ ، قَالَ سَعِيدٌ : وَذَكَر قَتَادَةُ أَبَا نَضْرَةَ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ فِي حَدِيثِهِ هَذَا ، أَنَّ أُنَاسًا مِنْ عَبْدِ الْقَيْسِ ، قَدِمُوا عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالُوا : يَا نَبِيَّ اللَّهِ ، إِنَّا حَيٌّ مِنْ رَبِيعَةَ ، وَبَيْنَنَا وَبَيْنَكَ كُفَّارُ مُضَرَ ، وَلَا نَقْدِرُ عَلَيْكَ إِلَّا فِي أَشْهُرِ الْحُرُمِ ، فَمُرْنَا بِأَمْرٍ نَأْمُرُ بِهِ مَنْ وَرَاءَنَا وَنَدْخُلُ بِهِ الْجَنَّةَ ، إِذَا نَحْنُ أَخَذْنَا بِهِ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " آمُرُكُمْ بِأَرْبَعٍ وَأَنْهَاكُمْ عَنْ أَرْبَعٍ ، اعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ، وَأَقِيمُوا الصَّلَاةَ ، وَآتُوا الزَّكَاةَ ، وَصُومُوا رَمَضَانَ ، وَأَعْطُوا الْخُمُسَ مِنَ الْغَنَائِمِ ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ ، عَنِ الدُّبَّاءِ ، وَالْحَنْتَمِ ، وَالْمُزَفَّتِ ، وَالنَّقِيرِ " ، قَالُوا : يَا نَبِيَّ اللَّهِ ، مَا عِلْمُكَ بِالنَّقِيرِ ؟ قَالَ : بَلَى ، جِذْعٌ تَنْقُرُونَهُ فَتَقْذِفُونَ فِيهِ مِنَ الْقُطَيْعَاءِ ، قَالَ سَعِيدٌ أَوَ قَالَ : مِنَ التَّمْرِ ، ثُمَّ تَصُبُّونَ فِيهِ مِنَ الْمَاءِ ، حَتَّى إِذَا سَكَنَ غَلَيَانُهُ شَرِبْتُمُوهُ ، حَتَّى إِنَّ أَحَدَكُمْ أَوْ إِنَّ أَحَدَهُمْ لَيَضْرِبُ ابْنَ عَمِّهِ بِالسَّيْفِ ، قَالَ : وَفِي الْقَوْمِ رَجُلٌ أَصَابَتْهُ جِرَاحَةٌ كَذَلِكَ ، قَالَ : وَكُنْتُ أَخْبَأُهَا حَيَاءً مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقُلْتُ : فَفِيمَ نَشْرَبُ يَا رَسُولَ اللَّهِ ؟ قَالَ : فِي أَسْقِيَةِ الأَدَمِ الَّتِي يُلَاثُ عَلَى أَفْوَاهِهَا ، قَالُوا : يَا رَسُولَ اللَّهِ ، إِنَّ أَرْضَنَا كَثِيرَةُ الْجِرْذَانِ ، وَلَا تَبْقَى بِهَا أَسْقِيَةُ الأَدَمِ ، فَقَالَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : وَإِنْ أَكَلَتْهَا الْجِرْذَانُ ، وَإِنْ أَكَلَتْهَا الْجِرْذَانُ ، وَإِنْ أَكَلَتْهَا الْجِرْذَانُ ، قَالَ : وَقَالَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَشَجِّ عَبْدِ الْقَيْسِ : " إِنَّ فِيكَ لَخَصْلَتَيْنِ يُحِبُّهُمَا اللَّهُ ، الْحِلْمُ وَالأَنَاةُ " .
It is reported on the authority of Qatada that one among the delegates of the 'Abdul-Qais tribe narrated this tradition to him. Sa'id said that Qatada had mentioned the name of Abu Nadra on the authority of Abu Sa'id Khudri who narrated this tradition: That people from the- tribe of 'Abdul-Qais came to the Messenger of Allah (ﷺ) and said: Messenger of Allah, we belong to the tribe of Rabi'ah and there live between you and us the unbelievers of the Mudar tribe and we find it impossible to come to you except in the sacred months; direct us to a deed which we must communicate to those who have been left behind us and by doing which we may enter heaven. Upon this the Messenger of Allah (ﷺ) said: I enjoin upon you four (things) and forbid you to do four (things): worship Allah and associate none with Him, establish prayer, pay Zakat, and observe the fast of Ramadan, and pay the fifth part out of the booty. And I prohibit you from four (things): dry gourds, green-coloured jars, hollowed stumps of palm-trees, and receptacles. They (the members of the delegation) said: Do you know what al-naqir is? He replied: Yes, it is a stump which you hollow out and in which you throw small dates. Sa'id said: He (the Holy Prophet) used the word tamar (dates). (The Holy Prophet (ﷺ) then added): Then you sprinkle water over it and when its ebullition subsides, you drink it (and you are so intoxicated) that one amongst you, or one amongst them (the other members of your tribe, who were not present there) strikes his cousin with the sword. He (the narrator) said: There was a man amongst us who had sustained injury on this very account due to (intoxication), and he told that he tried to conceal it out of shame from the Messenger of Allah (ﷺ) . I, however, inquired from the Messenger of Allah (ﷺ) (it we discard those utensils which you have forbidden us to use), then what type of vessels should be used for drink? He (the Holy Prophet) replied: In the waterskin the mouths of which are tied (with a string). They (again) said: Prophet (ﷺ) of Allah, our land abounds in rats and water-skins cannot remain preserved. The holy Prophet (ﷺ) of Allah (ﷺ) said: (Drink in water-skins) even if these arenibbled by rats. And then (addressing) al-Ashajj of 'Abdul-Qais he said: Verily, you possess two such qualities which Allah loves: insight and deliberateness.
• • •
حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى ، وَابْنُ بَشَّارٍ ، قَالَا : حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ ، عَنْ سَعِيدٍ ، عَنْ قَتَادَةَ ، قَالَ : حَدَّثَنِي غَيْرُ وَاحِدٍ لَقِيَ ذَاكَ الْوَفْدَ ، وَذَكَرَ أَبَا نَضْرَةَ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، أَنَّ وَفْدَ عَبْدِ الْقَيْسِ ، لَمَّا قَدِمُوا عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، بِمِثْلِ حَدِيثِ ابْنِ عُلَيَّةَ ، غَيْرَ أَنَّ فِيهِ : وَتَذِيفُونَ فِيهِ مِنَ الْقُطَيْعَاءِ أَوِ التَّمْرِ وَالْمَاءِ ، وَلَمْ يَقُلْ قَالَ سَعِيد أَوَ قَالَ : مِنَ التَّمْرِ .
The above hadith has been mentioned with a different chain and slightly different wording.
• • •
حَدَّثَنِي مُحَمَّدُ بْنُ بَكَّارٍ الْبَصْرِيُّ ، حَدَّثَنَا أَبُو عَاصِمٍ ، عَنِ ابْنِ جُرَيْجٍ . ح وحَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ وَاللَّفْظُ لَهُ ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنَا ابْنُ جُرَيْجٍ ، قَالَ : أَخْبَرَنِي أَبُو قَزَعَةَ ، أَنَّ أَبَا نَضْرَةَ أَخْبَرَهُ ، وَحَسَنًا أَخْبَرَهُمَا ، أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّأَخْبَرَهُ ، أَنَّ وَفْدَ عَبْدِ الْقَيْسِ ، لَمَّا أَتَوْا نَبِيَّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالُوا : يَا نَبِيَّ اللَّهِ ، جَعَلَنَا اللَّهُ فِدَاءَكَ ، مَاذَا يَصْلُحُ لَنَا مِنَ الأَشْرِبَةِ ؟ فَقَالَ : " لَا تَشْرَبُوا فِي النَّقِيرِ " ، قَالُوا : يَا نَبِيَّ اللَّهِ ، جَعَلَنَا اللَّهُ فِدَاءَكَ ، أَوَ تَدْرِي مَا النَّقِيرُ ؟ قَالَ : " نَعَمْ ، الْجِذْعُ يُنْقَرُ وَسَطُهُ ، وَلَا فِي الدُّبَّاءِ ، وَلَا فِي الْحَنْتَمَةِ ، وَعَلَيْكُمْ بِالْمُوكَى " .
It is narrated on the authority of Abu Said al-Khudri that when the delegation of the tribe of Abdul-Qais came to the Prophet (ﷺ) of Allah (ﷺ) , (its members) said: Apostle of Allah (ﷺ) , may God enable us to lay down our lives for you, which beverage is good for us? He (the Prophet) said: (Not to speak of beverages, I would lay stress) that you should not drink in the wine jars. They said: Apostle of Allah (ﷺ) , may God enable us to lay down our lives for you, do you know what al-naqir is? He (the Holy Prophet) replied: Yes, it is a stump which you hollow out in the middle, and added: Do not use gourd or receptacle (for drink). Use water-skin the mouth of which is tied with a thong (for this purpose).
• • •
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Jid‘un:
The trunk or lower part of a date-palm tree.
(2)
Asqiyah:
You pour (it).
(3)
Al-Qutay‘a:
A type of date which is small in size.
(4)
Tasubboon:
You pour or you are pouring.
(5)
Sakana ghalayanahu:
The lessening of boiling and its cessation.
(6)
Asqiyah:
Plural of siqā’, meaning a water-skin or leather bag.
(7)
Al-adam,
Adīm:
Plural of adīm, meaning leather.
Jirdhānun (with kasrah under the letter jīm),
Plural of jurudh, a type of mouse.
Benefits and Issues:
(1)
When a person uses an intoxicating substance, his intellect becomes impaired and he is deprived of reason and awareness, such that he cannot distinguish between friend and foe, and may even harm his close relatives. For this reason, the Islamic Shari‘ah has prohibited the use of intoxicating substances.
(2)
When the Shari‘ah prohibits something, it is not correct to seek excuses or pretexts for its permissibility. Therefore, the Prophet (sallallahu alayhi wa sallam) said: “Even if the water-skins are gnawed by mice.” It is permissible to acknowledge someone’s virtues in their presence to encourage them.
(4)
Iman and Islam:
Are synonymous or have similar meanings. Therefore, in explaining and interpreting iman before the delegation of ‘Abd al-Qays, the Prophet (sallallahu alayhi wa sallam) mentioned those same actions which, in the hadith of ‘Abdullah ibn ‘Umar (radi Allahu anhuma), are counted under Islam.
(5)
It is permissible to send a delegation to the people of knowledge to ask about issues, so that they may return and inform those who remained behind.
(6)
It is permissible to present a valid excuse before the people of knowledge so that one does not have to endure the hardship of coming repeatedly.
(7)
It is better to express happiness and joy before those who come, and to welcome them, so that it becomes easy and convenient for them to state the purpose of their visit.
(8)
It is permissible to ask again in order to understand a matter.
Vocabulary of the Hadith:
(1)
Jid‘un:
The trunk or lower part of a date-palm tree.
(2)
Asqiyah:
You pour (it).
(3)
Al-Qutay‘a:
A type of date which is small in size.
(4)
Tasubboon:
You pour or you are pouring.
(5)
Sakana ghalayanahu:
The lessening of boiling and its cessation.
(6)
Asqiyah:
Plural of siqā’, meaning a water-skin or leather bag.
(7)
Al-adam,
Adīm:
Plural of adīm, meaning leather.
Jirdhānun (with kasrah under the letter jīm),
Plural of jurudh, a type of mouse.
Benefits and Issues:
(1)
When a person uses an intoxicating substance, his intellect becomes impaired and he is deprived of reason and awareness, such that he cannot distinguish between friend and foe, and may even harm his close relatives. For this reason, the Islamic Shari‘ah has prohibited the use of intoxicating substances.
(2)
When the Shari‘ah prohibits something, it is not correct to seek excuses or pretexts for its permissibility. Therefore, the Prophet (sallallahu alayhi wa sallam) said: “Even if the water-skins are gnawed by mice.” It is permissible to acknowledge someone’s virtues in their presence to encourage them.
(4)
Iman and Islam:
Are synonymous or have similar meanings. Therefore, in explaining and interpreting iman before the delegation of ‘Abd al-Qays, the Prophet (sallallahu alayhi wa sallam) mentioned those same actions which, in the hadith of ‘Abdullah ibn ‘Umar (radi Allahu anhuma), are counted under Islam.
(5)
It is permissible to send a delegation to the people of knowledge to ask about issues, so that they may return and inform those who remained behind.
(6)
It is permissible to present a valid excuse before the people of knowledge so that one does not have to endure the hardship of coming repeatedly.
(7)
It is better to express happiness and joy before those who come, and to welcome them, so that it becomes easy and convenient for them to state the purpose of their visit.
(8)
It is permissible to ask again in order to understand a matter.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 118
