صحيح مسلم
Muslim
كتاب الجمعةThe Book of Prayer - Friday
باب تَخْفِيفِ الصَّلاَةِ وَالْخُطْبَةِ:Chapter: Keeping the prayer and khutbah short
وحَدَّثَنَا إسحاق بْنُ إِبْرَاهِيمَ ، وَمُحَمَّدُ بْنُ الْمُثَنَّى ، كلاهما ، عَنْ عَبْدِ الْأَعْلَى ، قَالَ ابْنُ الْمُثَنَّى : حَدَّثَنِي عَبْدُ الْأَعْلَى وَهُوَ أَبُو هَمَّامٍ ، حَدَّثَنَا دَاوُدُ ، عَنْ عَمْرِو بْنِ سَعِيدٍ ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ ، عَنْ ابْنِ عَبَّاسٍ ، أَنَّ ضِمَادًا قَدِمَ مَكَّةَ وَكَانَ مِنْ أَزْدِ شَنُوءَةَ ، وَكَانَ يَرْقِي مِنْ هَذِهِ الرِّيحِ ، فَسَمِعَ سُفَهَاءَ مِنْ أَهْلِ مَكَّةَ يَقُولُونَ : إِنَّ مُحَمَّدًا مَجْنُونٌ ، فَقَالَ : لَوْ أَنِّي رَأَيْتُ هَذَا الرَّجُلَ لَعَلَّ اللَّهَ يَشْفِيهِ عَلَى يَدَيَّ ، قَالَ : فَلَقِيَهُ ، فَقَالَ : يَا مُحَمَّدُ إِنِّي أَرْقِي مِنْ هَذِهِ الرِّيحِ ، وَإِنَّ اللَّهَ يَشْفِي عَلَى يَدِي مَنْ شَاءَ ، فَهَلْ لَكَ ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ الْحَمْدَ لِلَّهِ نَحْمَدُهُ وَنَسْتَعِينُهُ ، مَنْ يَهْدِهِ اللَّهُ فَلَا مُضِلَّ لَهُ ، وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ ، أَمَّا بَعْدُ " ، قَالَ : فَقَالَ : أَعِدْ عَلَيَّ كَلِمَاتِكَ هَؤُلَاءِ ، فَأَعَادَهُنَّ عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَ مَرَّاتٍ ، قَالَ : فَقَالَ : لَقَدْ سَمِعْتُ قَوْلَ الْكَهَنَةِ ، وَقَوْلَ السَّحَرَةِ ، وَقَوْلَ الشُّعَرَاءِ ، فَمَا سَمِعْتُ مِثْلَ كَلِمَاتِكَ هَؤُلَاءِ ، وَلَقَدْ بَلَغْنَ نَاعُوسَ الْبَحْرِ ، قَالَ : فَقَالَ : هَاتِ يَدَكَ أُبَايِعْكَ عَلَى الْإِسْلَامِ ، قَالَ : فَبَايَعَهُ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " وَعَلَى قَوْمِكَ " ، قَالَ : وَعَلَى قَوْمِي ، قَالَ : فَبَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَرِيَّةً فَمَرُّوا بِقَوْمِهِ ، فَقَالَ صَاحِبُ السَّرِيَّةِ لِلْجَيْشِ : هَلْ أَصَبْتُمْ مِنْ هَؤُلَاءِ شَيْئًا ؟ فَقَالَ رَجُلٌ مِنَ الْقَوْمِ : أَصَبْتُ مِنْهُمْ مِطْهَرَةً ، فَقَالَ رُدُّوهَا فَإِنَّ هَؤُلَاءِ قَوْمُ ضِمَادٍ .
Ibn 'Abbas reported: Dimad came to Makkah and he belonged to the tribe of Azd Shanu'a, and he used to protect the person who was under the influence of charm. He heard the foolish people of Makkah say that Muhammad (ﷺ) was under the spell. Upon this he said: "If I were to come across this man, Allah might cure him at my hand.". He met him and said: Muhammad, I can protect (one) who is under the influence of charm, and Allah cures one whom He so desires at my hand. Do you desire (this)? Upon this the Messenger of Allah (ﷺ) said: "Praise is due to Allah, we praise Him, ask His help; and he whom Allah guides aright there is none to lead him astray, and he who is led astray there is none to guide him, and I bear testimony to the fact that there is no god but Allah, He is One, having no partner with Him, and that Muhammad is His Servant and Messenger". Now after this he (Dimad) said: "Repeat these words of yours before me", and the Messenger of Allah (ﷺ) repeated these to him thrice; and he said: "I have heard the words of soothsayers and the words of magicians, and the words of poets, but I have never heard such words as yours, and they reach the depth (of the ocean of eloquence) ; bring forth your hand so that I should take oath of fealty to you on Islam". So he took an oath of allegiance to him. The Messenger of Allah (ﷺ) said: "It (this allegiance of yours) is on behalf of your people too". He said: It is on behalf of my people too. The Messenger of Allah (ﷺ) sent an expedition and the flying column passed by his people. The leader of the flying column said to the detachment: Did you find anything from these people? One of the people said: I found a utensil for water. Upon this he (the commander) said: Return it, for he is one of the people of Dimad.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: ➊
The words of the sermon of the Prophet (sallallahu alayhi wa sallam) are so comprehensive and impactful that a person of intellect and insight, upon hearing these words, becomes convinced of the truth of his (sallallahu alayhi wa sallam) religion and the veracity of his (sallallahu alayhi wa sallam) prophethood—provided that he understands the meanings and implications of these words and is a person of reflection and discernment.
➋
Dhimad’s understanding was that madness and insanity are afflictions caused by the touch of jinn, which is why he said:
(إِنِّي أَرْقِي مِنْ هَذِهِ الرِّيحِ)
“I perform ruqyah (spiritual healing) to remove the effect of this wind (i.e., the jinn’s influence).” If you (sallallahu alayhi wa sallam) desire and wish, I will perform ruqyah for you as well. So the Prophet (sallallahu alayhi wa sallam) recited to him the words of the sermon so that he could discern how much truth and how much fiction there was in this rumor. Upon hearing these words, Dhimad analyzed and concluded that no expert in the art of speech could even come close to this.
“Namus al-bahr” refers to the depths and profundity of the sea, meaning that in your (sallallahu alayhi wa sallam) speech there is the utmost eloquence and clarity.
No champion in this field can reach such a level.
➌
According to the customs and principles of the Age of Ignorance (Jahiliyyah), every tribe and nation would follow their chief. The Prophet (sallallahu alayhi wa sallam) considered Dhimad’s acceptance of Islam as a prelude to the entire tribe’s acceptance of Islam, and he also took the pledge of allegiance (bay‘ah) for Islam on behalf of his tribe.
The words of the sermon of the Prophet (sallallahu alayhi wa sallam) are so comprehensive and impactful that a person of intellect and insight, upon hearing these words, becomes convinced of the truth of his (sallallahu alayhi wa sallam) religion and the veracity of his (sallallahu alayhi wa sallam) prophethood—provided that he understands the meanings and implications of these words and is a person of reflection and discernment.
➋
Dhimad’s understanding was that madness and insanity are afflictions caused by the touch of jinn, which is why he said:
(إِنِّي أَرْقِي مِنْ هَذِهِ الرِّيحِ)
“I perform ruqyah (spiritual healing) to remove the effect of this wind (i.e., the jinn’s influence).” If you (sallallahu alayhi wa sallam) desire and wish, I will perform ruqyah for you as well. So the Prophet (sallallahu alayhi wa sallam) recited to him the words of the sermon so that he could discern how much truth and how much fiction there was in this rumor. Upon hearing these words, Dhimad analyzed and concluded that no expert in the art of speech could even come close to this.
“Namus al-bahr” refers to the depths and profundity of the sea, meaning that in your (sallallahu alayhi wa sallam) speech there is the utmost eloquence and clarity.
No champion in this field can reach such a level.
➌
According to the customs and principles of the Age of Ignorance (Jahiliyyah), every tribe and nation would follow their chief. The Prophet (sallallahu alayhi wa sallam) considered Dhimad’s acceptance of Islam as a prelude to the entire tribe’s acceptance of Islam, and he also took the pledge of allegiance (bay‘ah) for Islam on behalf of his tribe.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2008
Hafiz Zubair Ali Zai
The following sermon is authentically established from the Messenger of Allah sallallahu alayhi wa sallam in an absolute sense: «إِنَّ الْحَمْدَ لِلّٰهِ نَحْمَدُهُ وَ نَسْتَعِيْنُهُ، مَنْ يَّهْدِهِ اللهُ فَلاَ مُضِلَّ لَهُ وَ مَنْ يُّضْلِلْ فَلاَ هَادِيَ لَهُ، وَ أَشْهَدُ أَن لاَّ إِلٰهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ وَ (أَشْهَدُ) أَنَّ مُحَمَّدًا عَبْدُهُ وَ رَسُوْلُهُ، أَمَّا بَعْدُ:» [صحيح مسلم: 868، سنن النسائي 6/ 89۔ 90 ح 3280 وسنده صحيح والزيادة منه]
«فَإِنَّ خَيْرَ الْحَدِيْثِ كِتَابُ اللهِ، وَ خَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ صلى الله عليه وسلم وَ شَرَّ الْأُمُوْرِ مُحْدَثَاتُهَا وَ كُلَّ بِدْعَةٍ ضَلاَلَةٌ» [صحيح مسلم: 867]
It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: Every sermon in which there is no tashahhud is like a hand afflicted with leprosy (i.e., defective and incomplete). [سنن ابي داود: 4841، وسنده صحيح وصححه الترمذي: 1106، و ابن حبان: 1994، 579]
By tashahhud is meant the testimony of faith (kalimat al-shahadah). See: [عون المعبود 4/ 409]
... For the original article, see ...
Monthly Al-Hadith, Issue 75, page 17 and Ilmi Maqalat, Volume 3, page 157
«فَإِنَّ خَيْرَ الْحَدِيْثِ كِتَابُ اللهِ، وَ خَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ صلى الله عليه وسلم وَ شَرَّ الْأُمُوْرِ مُحْدَثَاتُهَا وَ كُلَّ بِدْعَةٍ ضَلاَلَةٌ» [صحيح مسلم: 867]
It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: Every sermon in which there is no tashahhud is like a hand afflicted with leprosy (i.e., defective and incomplete). [سنن ابي داود: 4841، وسنده صحيح وصححه الترمذي: 1106، و ابن حبان: 1994، 579]
By tashahhud is meant the testimony of faith (kalimat al-shahadah). See: [عون المعبود 4/ 409]
... For the original article, see ...
Monthly Al-Hadith, Issue 75, page 17 and Ilmi Maqalat, Volume 3, page 157
Source: Research and Scholarly Articles by Shaykh Zubair Ali Zai, Page: 157
Maulana Ataullah Sajid
Benefits and Issues:
➊
It is Sunnah to begin important conversations with the praise of Allah, the Exalted.
➋
Seeking help from Allah in every matter and asking Him alone for success is part of Tawheed (monotheism).
➌
A person’s heart inclines towards sin, as a result of which evil deeds occur. Sometimes a person, considering something to be better for himself, acts upon it, but its outcome is not good. One can only be protected from such bad consequences through the mercy of Allah; therefore, supplication is made to Allah alone that, whether it is the matter of marriage or other important affairs, Allah makes its outcome good.
➍
Guidance and misguidance are in the hand of Allah; therefore, guidance and direction are sought from Him alone.
➊
It is Sunnah to begin important conversations with the praise of Allah, the Exalted.
➋
Seeking help from Allah in every matter and asking Him alone for success is part of Tawheed (monotheism).
➌
A person’s heart inclines towards sin, as a result of which evil deeds occur. Sometimes a person, considering something to be better for himself, acts upon it, but its outcome is not good. One can only be protected from such bad consequences through the mercy of Allah; therefore, supplication is made to Allah alone that, whether it is the matter of marriage or other important affairs, Allah makes its outcome good.
➍
Guidance and misguidance are in the hand of Allah; therefore, guidance and direction are sought from Him alone.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1893
