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مسند الحميدي
Musnad Humaydi
Hadith of Malik al-Jushami (may Allah be pleased with him)
Hadith Number 907
Hadith 907
اُردوEn
907 - حَدَّثَنَا الْحُمَيْدِيُّ قَالَ: ثنا سُفْيَانُ، قَالَ: ثنا أَبُو الزَّعْرَاءِ عَمْرُو بْنُ عَمْرٍو، عَنْ عَمِّهِ أَبِي الْأَحْوَصِ عَوْفِ بْنِ مَالِكٍ الْجُشْمِيِّ، عَنْ أَبِيهِ، قَالَ: أَتَيْتُ رَسُولَ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ فَصَعَّدَ فِيَّ الْبَصَرِ وَصَوَّبَهُ، ثُمَّ قَالَ: «أَرَبُّ إِبِلٍ أَنْتَ، أَوْ رَبُّ غَنَمٍ؟» ، وَكَانَ يُعْرَفُ رَبُّ الْإِبِلِ مِنْ رَبِّ الْغَنَمِ بِهَيْئَتِهِ، فَقُلْتُ: مِنْ كُلٍّ قَدْ أَتَانِيَ اللَّهُ فَأَكْثَرَ، فَقَالَ: «أَلَسْتَ تُنْتِجُهَا وَافِيَهً أَعْيُنُهَا وَآذَانُهَا فَتَجْدَعُ هَذِهِ وَتَقُولُ صُرْمٌ، وَتُهِنُ هَذِهِ فَتَقُولُ بَحِيرَةٌ، وَسَاعِدُ اللَّهِ أَشَدُّ، وَمُوسَاهُ أَحَدُّ، لَوْ شَاءَ أَنْ يَأْتِيَكَ بِهَا صَرْمَاءَ فَعَلَ» ، قُلْتُ: يَا رَسُولَ اللَّهِ إِلْامَ تَدْعُو؟ قَالَ: «لَا شَيْءَ إِلَّا اللَّهَ وَالرَّحِمَ» ، قُلْتُ: يَا رَسُولَ اللَّهِ، مَا بُعِثْتَ بِهِ؟ قَالَ: " أَتَتْنِي رِسَالَةٌ مِنْ رَبِّي فَضِقْتُ بِهَا ذَرْعًا، وَخِفْتُ أَنْ يُكَذِّبَنِي قَوْمِي، فَقِيلَ لِي: لَتَفْعَلَنَّ أَوْ لَنَفْعَلَنَّ كَذَا، وَكَذَا "، قُلْتُ: يَا رَسُولَ اللَّهِ، يَأْتِينِي ابْنُ عَمِّي، فَأَحْلِفُ أَنْ لَا أُعْطِيَهِ، وَلَا أَصِلَهُ، قَالَ: «كَفِّرْ عَنْ يَمِينِكَ»، قَالَ: ثُمَّ قَالَ: «أَرَأَيْتَ لَوْ كَانَ لَكَ عَبْدَانِ أَحَدُهُمَا لَا يَخُونُكَ، وَلَا يَكْتُمُكَ حَدِيثًا، وَلَا يَكْذِبُكَ، وَالْآخَرُ، يَكْذِبُكَ وَيَكْتُمُكَ، وَيْخُونُكَ، أَيُّهُمَا أَحَبُّ إِلَيْكَ» ؟، قُلْتُ: الَّذِي لَا يَكْذِبُنِي، وَلَا يَخُونُنِي، وَلَا يَكْتُمُنِي، قَالَ: فَقَالَ رَسُولُ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ: «فَكَذَلِكَ أَنْتُمْ عِنْدَ رَبِّكُمْ»
‘Awf bin Malik al-Jushami narrates from his father: I presented myself before the Prophet Muhammad (peace be upon him). The Prophet (peace be upon him) looked me over from top to bottom, then he said: “Do you own camels? Do you own goats?” (The narrator says) The owner of camels and goats could be recognized by his particular appearance. I replied: Allah Almighty has granted me everything, and in abundance. The Prophet (peace be upon him) said: “Does not the she-camel give birth to her young with sound eyes and ears? Then you cut someone’s ear and say, ‘This is Sarmā’ (ear-marked), another becomes weak and you say, ‘This is Bahīrah.’ But Allah’s command is firmer and His instruction is stronger. If He wished, He could have created it with a cut ear.” I said: O Messenger of Allah! What are you calling towards? The Prophet (peace be upon him) said: “That there is no deity except Allah, and that one should maintain ties of kinship.” I said: O Messenger of Allah! With what commands have you been sent? The Prophet (peace be upon him) said: “The message of prophethood has come to me from my Lord, and because of this I have faced difficulty. I feared that my people would belie me, so it was said to me: Either you (peace be upon him) do such and such, or else We will do such and such.” I said: O Messenger of Allah! My cousin comes to me and then I swear an oath that I will not give him anything and will not maintain ties of kinship with him. The Prophet (peace be upon him) said: “You should offer expiation for your oath.” The narrator states: Then the Prophet (peace be upon him) said: “What do you think, if you have two slaves, one of whom does not betray you, does not hide anything from you, and does not lie to you, while the other lies to you, hides things from you, and betrays you—then which of the two would be more beloved to you?” I replied: The one who does not lie to me, does not betray me, and does not hide anything from me. The Prophet (peace be upon him) said: “You all are the same before your Lord.”
Related hadith on this topic
Explanation & Benefits
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
From this hadith, it is understood that we should invite people towards Allah Ta'ala and towards maintaining the ties of kinship (silat ar-rahm). It is also understood that when people become hostile due to the pure call of the Qur'an and Hadith, we should not be concerned about their enmity. In this, there is a clear admonition for the noble scholars that they should stand firm and remain steadfast like a mountain in propagating the religion, and should not be concerned about people's opposition. This is the distinguishing sign of the scholars of truth. As for the evil scholars (ulama as-su'), who alter the Shari'ah according to people's opinions, and instead of the Qur'an and Hadith, support innovations and superstitions, merely so that people do not oppose them—may Allah Ta'ala grant such scholars understanding. This hadith also proves that people should be explained matters by giving examples, as this makes the matter clear in a better way.
From this hadith, it is understood that we should invite people towards Allah Ta'ala and towards maintaining the ties of kinship (silat ar-rahm). It is also understood that when people become hostile due to the pure call of the Qur'an and Hadith, we should not be concerned about their enmity. In this, there is a clear admonition for the noble scholars that they should stand firm and remain steadfast like a mountain in propagating the religion, and should not be concerned about people's opposition. This is the distinguishing sign of the scholars of truth. As for the evil scholars (ulama as-su'), who alter the Shari'ah according to people's opinions, and instead of the Qur'an and Hadith, support innovations and superstitions, merely so that people do not oppose them—may Allah Ta'ala grant such scholars understanding. This hadith also proves that people should be explained matters by giving examples, as this makes the matter clear in a better way.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 906
Shaykh Dr. Abdur Rahman Freywai
Explanation: 1:
That is, by way of recompense, I too will not host or entertain him.
That is, by way of recompense, I too will not host or entertain him.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2006
Shaykh Umar Farooq Saeedi
Benefits and Issues:
It is recommended that a person use appropriate clothing and similar items according to his means and express gratitude to Allah. However, it is obligatory that one should not display excessive wealth, because this can create feelings of longing and deprivation among other Muslims, which is a disliked matter.
It is recommended that a person use appropriate clothing and similar items according to his means and express gratitude to Allah. However, it is obligatory that one should not display excessive wealth, because this can create feelings of longing and deprivation among other Muslims, which is a disliked matter.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4063
Hafiz Zubair Ali Zai
The Signs of Allah’s Blessing Upon a Servant «إِذَا اَتَاكَ الله مالاً فَلْيُرَ عليك»
Question:
Is this hadith authentic: “Indeed, Allah loves to see the effects of His blessing upon His servant”?
Answer:
It is narrated from Sayyiduna Malik bin Nadlah radi Allahu anhu that I came to the Messenger of Allah sallallahu alayhi wa sallam and my (outward) condition was poor, so he said: Do you have wealth? I said: Yes! He said: What kind of wealth? I said: All kinds of wealth—camels, slaves, horses, and sheep, I have everything. So he said: ((إِذَا اَتَاکَ اللہ مالاً فَلْیُرَ علیک)) When Allah has given you wealth, then its effect should be seen upon you.
(Musnad Ahmad 3/473, Hadith 15888, and its chain is authentic. Ibn Hibban (5416/5392) and Al-Hakim (4/181, Hadith 7364) also authenticated it, and Al-Dhahabi agreed.)
This narration is absolutely authentic in terms of chain and text. Abu Dawud (Hadith 4063) and Al-Nasa’i (8/181, Hadith 5225, 5226) have also narrated it through the chain: “Abu Ishaq Al-Sabi’i from Abu Al-Ahwas bin Malik bin Nadlah from his father.” This narration of Abu Ishaq is from before his confusion (ikhtilat), and he has explicitly stated hearing (sama’). And all praise is due to Allah.
The wording in Sunan Abi Dawud is as follows:
«فإذا آتاك الله مالاً فلير أثر نعمة الله عليك و كرامته»
So when Allah has given you wealth, then the effect of Allah’s blessing and generosity should be seen upon you.
[طبع دارالسلام ح 4063]
A narration of the same meaning is found in Sunan Al-Nasa’i. Imam Al-Tirmidhi, after narrating this hadith in brief, said: “This is a hasan sahih hadith.” (Al-Birr wa al-Silah, Chapter: What Has Been Reported Regarding Kindness and Pardoning, Hadith 2006)
In a narration from Sayyiduna Imran bin Husayn radi Allahu anhu, it is reported that the Messenger of Allah sallallahu alayhi wa sallam said:
«مَن أنعم الله عليه نعمةً فإن الله يحبّ أن يُري أثر نعمته على خلقه»
Whoever Allah grants His blessing, Allah loves that its effect be seen upon His creation.
(Musnad Ahmad 4/438, Hadith 19934, and its chain is authentic)
In summary, this hadith is absolutely authentic.
For the original article, see Fatawa Ilmiyyah, known as Tawdhih al-Ahkam (vol. 2, pp. 498–499).
Question:
Is this hadith authentic: “Indeed, Allah loves to see the effects of His blessing upon His servant”?
Answer:
It is narrated from Sayyiduna Malik bin Nadlah radi Allahu anhu that I came to the Messenger of Allah sallallahu alayhi wa sallam and my (outward) condition was poor, so he said: Do you have wealth? I said: Yes! He said: What kind of wealth? I said: All kinds of wealth—camels, slaves, horses, and sheep, I have everything. So he said: ((إِذَا اَتَاکَ اللہ مالاً فَلْیُرَ علیک)) When Allah has given you wealth, then its effect should be seen upon you.
(Musnad Ahmad 3/473, Hadith 15888, and its chain is authentic. Ibn Hibban (5416/5392) and Al-Hakim (4/181, Hadith 7364) also authenticated it, and Al-Dhahabi agreed.)
This narration is absolutely authentic in terms of chain and text. Abu Dawud (Hadith 4063) and Al-Nasa’i (8/181, Hadith 5225, 5226) have also narrated it through the chain: “Abu Ishaq Al-Sabi’i from Abu Al-Ahwas bin Malik bin Nadlah from his father.” This narration of Abu Ishaq is from before his confusion (ikhtilat), and he has explicitly stated hearing (sama’). And all praise is due to Allah.
The wording in Sunan Abi Dawud is as follows:
«فإذا آتاك الله مالاً فلير أثر نعمة الله عليك و كرامته»
So when Allah has given you wealth, then the effect of Allah’s blessing and generosity should be seen upon you.
[طبع دارالسلام ح 4063]
A narration of the same meaning is found in Sunan Al-Nasa’i. Imam Al-Tirmidhi, after narrating this hadith in brief, said: “This is a hasan sahih hadith.” (Al-Birr wa al-Silah, Chapter: What Has Been Reported Regarding Kindness and Pardoning, Hadith 2006)
In a narration from Sayyiduna Imran bin Husayn radi Allahu anhu, it is reported that the Messenger of Allah sallallahu alayhi wa sallam said:
«مَن أنعم الله عليه نعمةً فإن الله يحبّ أن يُري أثر نعمته على خلقه»
Whoever Allah grants His blessing, Allah loves that its effect be seen upon His creation.
(Musnad Ahmad 4/438, Hadith 19934, and its chain is authentic)
In summary, this hadith is absolutely authentic.
For the original article, see Fatawa Ilmiyyah, known as Tawdhih al-Ahkam (vol. 2, pp. 498–499).
Source: Fatawa Ilmiyyah (Tawdih al-Ahkam), Page: 498
Hafiz Muhammad Ameen
Clothing is a reflection of a person's character, and generally, from clothing, one can discern a person's financial, intellectual, and social status. Furthermore, clothing indicates whether someone is cultured or uncultured; therefore, clothing should be clean, modest, and appropriate to one's financial means. However, there should be no pride or arrogance. The correct clothing is that in which miserliness, extravagance, nudity, ostentation, and pride are avoided. Excessive formality in matters of clothing is also blameworthy, as it causes hardship for a person. Wearing silk and letting one's garment hang below the ankles is religiously forbidden (haram), regardless of the intention; however, a legitimate religious excuse or necessity is acceptable.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5226
Hafiz Muhammad Ameen
For details, see Fawa’id wa Masail Hadith: 5225, 5226.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5296
