Toggle above to switch between keyword search and direct hadith lookup
مسند اسحاق بن راهويه
Musnad Ishaq
كتاب الدعواتBook of Supplications
Allah is pure and accepts only pure things
Hadith 823
اُردوEn
حَدَّثَنَا يَحْيَى بْنُ آدَمَ، نا فُضَيْلُ بْنُ مَرْزُوقٍ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " إِنَّ اللَّهَ طَيِّبٌ، وَلَا يَقْبَلُ إِلَّا الطَّيِّبَ، وَإِنَّ اللَّهَ أَمَرَ الْمُؤْمِنِينَ فِيمَا أَمَرَ بِهِ الْمُرْسَلِينَ قَالَ: ﴿يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ﴾ [المؤمنون: 51] إِلَى آخِرِ الْآيَةِ، وَقَالَ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ﴾ [البقرة: 172] ، ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ وَمَطْعَمُهُ وَمَشْرَبُهُ حَرَامٌ وَمَلْبَسُهُ حَرَامٌ، وَقَدْ غُذِّيَ فِي الْحَرَامِ فَأَنَّى يُسْتَجَابُ لَهُ.
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrated from the Messenger of Allah (peace and blessings be upon him), he (peace be upon him) said: "Allah is Pure and accepts only that which is pure. Allah has commanded the messengers with what He has commanded the believers. 'O assembly of messengers! Eat of the pure things.' And He said: 'O believers! Eat of the pure things We have provided for you.' Then he mentioned a man who undertakes a long journey, 'his hair is disheveled and his feet are dusty, he raises his hands towards the sky (supplicating), while his food, drink, and clothing are from the unlawful (earnings), and he is nourished from the unlawful, so how can his supplication be accepted?'"
Explanation & Benefits
Hafiz Abdush Shakoor Tirmidhi
Benefits:
In the commentary "Ahsan al-Bayan," it is stated that "tayyibat" refers to pure and pleasurable things. Some have translated it as "lawful (halal) things." Both are correct in their own place, because every pure thing Allah has declared lawful, and every lawful thing is pure and pleasurable.
Allah has prohibited "khabā’ith" (impure things) precisely because, in terms of their effects and outcomes, they are not pure—even if, due to their environment and habit, the nations that consume impure things may feel a certain pleasure in them. A righteous deed (ʿamal ṣāliḥ) is that which is in accordance with the Shariah, i.e., the Qur'an and Hadith, not that which people consider good, because people also find many innovations (bidʿah) appealing. In fact, among the people of innovation, there is more emphasis on innovations than on the obligations of Islam and the Sunnah and recommended acts.
From the emphasis on righteous deeds along with lawful (halal) consumption, it is understood that there is a deep connection between the two, and they assist each other. Consuming lawful food makes righteous deeds easier, and righteous deeds encourage a person to eat lawful food and to be content with it.
That is why, in the hadith narrated from Sayyidah Umm Salamah radi Allahu anha, it is reported that when the Noble Prophet sallallahu alayhi wa sallam would finish the morning prayer with salam, he would say: ((Allahumma inni as’aluka ‘ilman nafiʿan wa rizqan tayyiban wa ‘amalan mutaqabbalan)) (Sahih Ibn Majah, no. 753; Musnad Ahmad: 6/305)
"O Allah! I ask You for beneficial knowledge, lawful (halal) provision, and accepted deeds."
It is also understood from this that only pure things are accepted by Allah Dhul-Jalal. If charity is given in the way of Allah Dhul-Jalal but it is from unlawful (haram) wealth, then it is not accepted in the court of Allah Dhul-Jalal. It is also understood that due to unlawful (haram) sustenance, even righteous deeds are ruined, and the supplications of such people are not accepted. For one's supplications to be answered (mustajab al-daʿawat), a lawful morsel is indispensable.
In the commentary "Ahsan al-Bayan," it is stated that "tayyibat" refers to pure and pleasurable things. Some have translated it as "lawful (halal) things." Both are correct in their own place, because every pure thing Allah has declared lawful, and every lawful thing is pure and pleasurable.
Allah has prohibited "khabā’ith" (impure things) precisely because, in terms of their effects and outcomes, they are not pure—even if, due to their environment and habit, the nations that consume impure things may feel a certain pleasure in them. A righteous deed (ʿamal ṣāliḥ) is that which is in accordance with the Shariah, i.e., the Qur'an and Hadith, not that which people consider good, because people also find many innovations (bidʿah) appealing. In fact, among the people of innovation, there is more emphasis on innovations than on the obligations of Islam and the Sunnah and recommended acts.
From the emphasis on righteous deeds along with lawful (halal) consumption, it is understood that there is a deep connection between the two, and they assist each other. Consuming lawful food makes righteous deeds easier, and righteous deeds encourage a person to eat lawful food and to be content with it.
That is why, in the hadith narrated from Sayyidah Umm Salamah radi Allahu anha, it is reported that when the Noble Prophet sallallahu alayhi wa sallam would finish the morning prayer with salam, he would say: ((Allahumma inni as’aluka ‘ilman nafiʿan wa rizqan tayyiban wa ‘amalan mutaqabbalan)) (Sahih Ibn Majah, no. 753; Musnad Ahmad: 6/305)
"O Allah! I ask You for beneficial knowledge, lawful (halal) provision, and accepted deeds."
It is also understood from this that only pure things are accepted by Allah Dhul-Jalal. If charity is given in the way of Allah Dhul-Jalal but it is from unlawful (haram) wealth, then it is not accepted in the court of Allah Dhul-Jalal. It is also understood that due to unlawful (haram) sustenance, even righteous deeds are ruined, and the supplications of such people are not accepted. For one's supplications to be answered (mustajab al-daʿawat), a lawful morsel is indispensable.
Source: Musnad Ishaq bin Rahwayh, Page: 823
