صحيح مسلم
Muslim
كتاب البر والصلة والآدابThe Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship
باب صِلَةِ الرَّحِمِ وَتَحْرِيمِ قَطِيعَتِهَا:Chapter: Upholding Ties Of Kinship, And The Prohibition Of Severing Them
Hadith 2558
حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى ، وَمُحَمَّدُ بْنُ بَشَّارٍ ، وَاللَّفْظُ لِابْنِ الْمُثَنَّى ، قَالَا : حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ ، حَدَّثَنَا شُعْبَةُ ، قَالَ : سَمِعْتُ الْعَلَاءَ بْنَ عَبْدِ الرَّحْمَنِ يُحَدِّثُ ، عَنْ أَبِيهِ ، عَنْ أَبِي هُرَيْرَةَ : أَنَّ رَجُلًا ، قَالَ : " يَا رَسُولَ اللَّهِ ، إِنَّ لِي قَرَابَةً أَصِلُهُمْ وَيَقْطَعُونِي ، وَأُحْسِنُ إِلَيْهِمْ وَيُسِيئُونَ إِلَيَّ ، وَأَحْلُمُ عَنْهُمْ وَيَجْهَلُونَ عَلَيَّ ، فَقَالَ : لَئِنْ كُنْتَ كَمَا قُلْتَ ، فَكَأَنَّمَا تُسِفُّهُمُ الْمَلَّ ، وَلَا يَزَالُ مَعَكَ مِنَ اللَّهِ ظَهِيرٌ عَلَيْهِمْ مَا دُمْتَ عَلَى ذَلِكَ " .
Abu Hurairah (RA) reported that a person said: Allah's Messenger, I have relatives with whom I try, to have close relationship, but they sever (this relation). I treat them well, but they treat me ill. I am sweet to them but they are harsh towards me. Upon this he (the Holy Prophet) said: If it is so as you say, then you in fact throw hot ashes (upon their faces) and there would always remain with you on behalf of Allah (an Angel to support you) who would keep you dominant over them so long as you adhere to this (path of righteousness).
• • •
حَدَّثَنِي يَحْيَي بْنُ يَحْيَي ، قَالَ : قَرَأْتُ عَلَى مَالِكٍ ، عَنْ ابْنِ شِهَابِ ، عَنْ أَنَسِ بْنِ مَالِكٍ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " لَا تَبَاغَضُوا ، وَلَا تَحَاسَدُوا ، وَلَا تَدَابَرُوا وَكُونُوا عِبَادَ اللَّهِ إِخْوَانًا ، وَلَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثٍ " .
Anas bin Malik (RA) reported Allah's Messenger (ﷺ) as saying: Neither nurse mutual hatred, nor jealousy, nor enmity, and become as fellow. brothers and servants of Allah. It is not lawful fora Muslim that he should keep his relations estranged with his brother beyond three days.
• • •
حَدَّثَنَا حَاجِبُ بْنُ الْوَلِيدِ ، حَدَّثَنَا مُحَمَّدُ بْنُ حَرْبٍ ، حَدَّثَنَا مُحَمَّدُ بْنُ الْوَلِيدِ الزُّبَيْدِيُّ ، عَنْ الزُّهْرِيِّ ، أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ . ح وحَدَّثَنِيهِ حَرْمَلَةُ بْنُ يَحْيَي ، أَخْبَرَنِي ابْنُ وَهْبٍ ، أَخْبَرَنِي يُونُسُ ، عَنْ ابْنِ شِهَابٍ ، عَنْ أَنَسٍ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، بِمِثْلِ حَدِيثِ مَالِكٍ .
Anas b. Malik reported Allah's Messenger (ﷺ) as saying like this.
• • •
حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ ، وَابْنُ أَبِي عُمَرَ ، وَعَمْرٌو النَّاقِدُ جميعا ، عَنْ ابْنِ عُيَيْنَةَ ، عَنْ الزُّهْرِيِّ ، بِهَذَا الْإِسْنَادِ ، وَزَادَ ابْنُ عُيَيْنَةَ : وَلَا تَقَاطَعُوا .
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters with the addition of Ibn Uyaina (and the words are):" Do not cut off (mutual relations)."
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حَدَّثَنَا أَبُو كَامِلٍ ، حَدَّثَنَا يَزِيدُ يَعْنِي ابْنَ زُرَيْعٍ . ح وحَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ ، وَعَبْدُ بْنُ حميد كلاهما ، عَنْ عَبْدِ الرَّزَّاقِ جَمِيعًا ، عَنْ مَعْمَرٍ ، عَنْ الزُّهْرِيِّ بِهَذَا الْإِسْنَادِ ، أَمَّا رِوَايَةُ يَزِيدَ عَنْهُ ، فَكَرِوَايَةِ سُفْيَانَ ، عَنْ الزُّهْرِيِّ ، يَذْكُرُ الْخِصَالَ الْأَرْبَعَةَ جَمِيعًا ، وَأَمَّا حَدِيثُ عَبْدِ الرَّزَّاقِ : وَلَا تَحَاسَدُوا ، وَلَا تَقَاطَعُوا ، وَلَا تَدَابَرُوا .
This hadith has been narrated through another chain of transmitters and the hadith transmitted on the authority of Abdul Razziq (the words are):" Neither nurse grudge nor sever (the ties of kinship), nor nurse enemity."
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Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Yajhaluna ‘alay:
Jahl (ignorance)
is the opposite of hilm (forbearance),
therefore here it refers to provocative behavior,
which inflames a person’s emotions and makes him lose self-control.
Thus, it can also mean fighting and quarreling.
(2)
Tusiffuhum:
Derived from asafa al-ba‘ir,
meaning the camel grazed on dry grass.
(3)
Al-mil:
Hot ashes,
that is, you are feeding them hot ashes.
Just as eating hot ashes causes pain,
in the same way, those who sever family ties will incur sin.
(4)
Min Allah zaheer:
A helper and supporter from Allah.
Benefits and Issues:
From this hadith, it is understood that the misconduct and severing of ties by a relative
does not become a justification for another relative to behave badly or sever ties in return,
because if one relative adopts bad behavior
or breaks off relations, then the consequences will fall upon him alone, and treating him well is as if feeding him hot ashes,
the pain and suffering of which he alone will endure.
The one who behaves well or adopts the manner of patience and forbearance,
the one who maintains family ties (sila rahmi), becomes honored and respected in the sight of Allah, and receives help and support from Allah. In Sahih al-Bukhari, there is a narration from Ibn ‘Umar radi Allahu anhu that he said:
“The one who reciprocates kindness with his relatives does not fulfill the right of maintaining family ties;
rather, the one who truly fulfills the right of maintaining family ties is he who does so even when his relative severs ties with him,
that is, when his rights are violated.”
Vocabulary of the Hadith:
(1)
Yajhaluna ‘alay:
Jahl (ignorance)
is the opposite of hilm (forbearance),
therefore here it refers to provocative behavior,
which inflames a person’s emotions and makes him lose self-control.
Thus, it can also mean fighting and quarreling.
(2)
Tusiffuhum:
Derived from asafa al-ba‘ir,
meaning the camel grazed on dry grass.
(3)
Al-mil:
Hot ashes,
that is, you are feeding them hot ashes.
Just as eating hot ashes causes pain,
in the same way, those who sever family ties will incur sin.
(4)
Min Allah zaheer:
A helper and supporter from Allah.
Benefits and Issues:
From this hadith, it is understood that the misconduct and severing of ties by a relative
does not become a justification for another relative to behave badly or sever ties in return,
because if one relative adopts bad behavior
or breaks off relations, then the consequences will fall upon him alone, and treating him well is as if feeding him hot ashes,
the pain and suffering of which he alone will endure.
The one who behaves well or adopts the manner of patience and forbearance,
the one who maintains family ties (sila rahmi), becomes honored and respected in the sight of Allah, and receives help and support from Allah. In Sahih al-Bukhari, there is a narration from Ibn ‘Umar radi Allahu anhu that he said:
“The one who reciprocates kindness with his relatives does not fulfill the right of maintaining family ties;
rather, the one who truly fulfills the right of maintaining family ties is he who does so even when his relative severs ties with him,
that is, when his rights are violated.”
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6525
