Introduction to Ahadith

It goes without saying that Prophet Muhammad (peace be upon him) has left us with two powerful sources for the improvement of the individual, the society and for the nations, those are: the Holy Quran and ahadith. The Quran was revealed to the Last Messenger (peace be upon him) through the angel Gabriel. The ahadith show us the diversities a single person can have, and the ways these diversities may be used to produce an optimal performance, where the performance is exemplary for future generations. This was one of the main tasks of the Last Messenger (peace be upon him), to guide humanity on the right path.

Muhammad (peace be upon him) was a son, a husband, a father, an advisor, a warrior, a leader, a judge and most important of all, he was the Seal of the Prophets - the last messenger of Allah. A man with such a character and such a vast field of responsibility is indeed deserving of biographical study, and through the ages, biographical researches have been carried out. 

The collection of ahadith is the result of these researchers. The study of ahadith is a science itself. To mention some branches within the study of ahadith, there is the science of Asma'ul Rijal (the science of study of the life-history of 500,000 narrators), the science of Mustalih al-Hadith (the science of classifying a hadith as authentic or weak), the science of Gharib al-hadith (the study of the linguistic origins of the difficult words used in ahadith). 

I have mentioned only three different sciences though this list can extend to over 100. This again indicates the immense importance of ahadith and the importance of understanding them.

The main source of ahadith can be found in six sahihs (NOTE C) These six sahihs are:

Sahih al-Bukhari

(d. 256 A.H. = 870 C.E.)

Sahih Muslim

(d. 261 A.H. = 875 C.E.)

Sunan Ibn Majah

(d. 273 A.H. = 887 C.E.)

Sunan Abu Dawud

(d. 275 A.H. = 888 C.E.)

Jami al-Tirmidhi

(d. 279 A.H. = 892 C.E.)

Sunan al-Nisai

(d. 303 A.H. = 915 C.E.)

A.H. = After Hegira C.E. = Christian Era

What is Hadith? | Hadees | Details of hadiths

The Hadith is the record of the sayings of Prophet Muhammad (pbuh). The sayings and conduct of Prophet Muhammad (pbuh) constitute the Sunnah.

The Hadith has come to supplement the Holy Quran as a source of the Islamic religious law. The Hadith is the second pillar after the Quran upon which every Muslim rests his faith. Hadith consists of Mat'n and Isnad. Mat'n means the text of the Hadith, while Isnad means the chain of transmitters to that Hadith.

The scholars of the Hadith literature divided the Traditions into categories according to the degree of authenticity and reliability, each category had to meet certain criteria.

The categories are as follows:

1. Sahih: The genuine Traditions, the authentic ones.

2. Moothaq: Almost like the Sahih but the narration is not as strong as those of the Sahih.

3. Hasan: The fair Traditions although inferior in matter of authenticity.

4. Dha'eef: The weak Traditions which are not so reliable.

The Place of the Hadith in Islamic Law (the Sharia)

The Hadith is the second of four sources of Islamic law, and therefore the second authority of Islam. The first sources is the Qur'an itself. The third is the final analogy in questions of law - based on the Qur'an and Sunna among Sunnis and reason among Shiites. The fourth and last sources is the agreement or consensus of all Islamic scholars. Special reasons make the Hadith synonymous with the Qur'an, and, in folk Islam, sometimes more important than the Qur'an itself.

 Many Islamic scholars consider the everyday words of Muhammad to be actual revelations, for it is written in the Qur'an (Sura The Star 53:2-4): "Your comrade (Muhammad) is not astray, neither errs, nor speaks he out of caprice. This is nothing but a revelation revealed" (4). Some exegetes understand the word this to be everything that Muhammad said, while others limit this to what was said in the Qur'an only. Another Qur'anic verse (Sura The House of Imran 3:42) is also considered a pointer to the meaning of the Hadith; for the word wisdom, which in this and other verses is found next to the term The Book, is believed to mean Muhammad's sayings: "And he(Allah) will teach him (Jesus) the Book, the Wisdom, the Torah, the Gospel" (5).

However, the most important reason for the Hadith being esteemed so highly is that the Qur'an gives no detailed information about essential orders for faith and life; therefore the Qur'an demands tradition as an indispensable supplement. A clear example is found in ritual prayer. Although the Qur'an obliges believers to exercise this practice, it gives practically no rule as to how and when one should pray. Without the traditions, which describe the prayer duty of the Prophet in detail or in which the Prophet instructed his congregation, one could determine neither the number of daily prayers nor how to perform them (6).

The influence of the Hadith is particularly far-reaching in the area of Islamic law, the Sharia, as we can see in this famous rule from the Sunnis: "If a Qur'anic verse is found to contradict a tradition of the Prophet, it (the Qur'anic verse) may be abrogated, provided the tradition came from him" (7).

No one can know exactly which (and how many) traditions are really traceable to the Prophet, because these held a powerful position from the beginning, were based almost exclusively on oral traditions when collected in Muhammad's time, and were not actually written down until a decade after Muhammad's death. Abu Hanifa, the founder of the Hanafite school of law in Turkey (and among the predominantly Turkic peoples) is believed to have regarded only 17 traditions as reliable. Abu Dawud (d. AD 888), one of the main collectors of traditions whose Sunanu Abi Dawud is one of six reliable Hadith collections, re-ports in the Forward of his work, that out of 500,000 traditions, he could only accept 4,800 as reliable.

Most traditions cannot be viewed as actual, believable, historical accounts of the Sunna of the Prophet. Much more, they express what leading Muslim circles deemed authoritative in the first centuries after Muhammad's death, and were only attributed to the Prophet then.

From the approximately one thousand collections of traditions, the Sunnis consider only six to be approved. They all originated in the third century after Muhammad's death. They are collections from:

Al-Bukhari (d. AD 870)

Muslim (d. AD 875)

Abu Dawud (d. AD 888)

Al-Tirmidhi (d. AD 892)

Al-Nasa'i (d. AD 915)

Ibn Madja (d. AD 886)

These works are most commonly and conveniently called "The Six Books" (al-kutubu's-sitta) - the six accurate, reliable collections. They are regarded as Holy Books in addition to the Qur'an. The collections of al-Bukhari and Muslim hold a particularly lofty position.

The Shiites have developed their own Hadith collection. They view the traditions in the Sunni collection with suspicion if one link in the chain of commentators did not belong to Ali's group. The most important Hadith collection of the Shiites is Al-Kafi fi usuli'd-din.

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The Word "Hadith"

The Arabic word Hadith, which in European languages is most often translated as "traditions," means message or story. Hadith are not only information about religious life but also historical narratives, whether sacred or profane, whether referring to a time far-removed or more recent (1). This is the literal meaning of the word Hadith. Every traditional text which, in accordance with certain rules, can be directly attributed to the Prophet Muhammad, is an approved Hadith - a binding report about his sayings or actions.

Every Hadith consists of a statement about the chain of tradition (isnad) and the actual text. As an example:

Ismail b. Ibrahim spoke with us. He said: "Abu Haiyani't-Taimi told us about Abu Zar'a who commented from Abu Hurayra who said: `The Prophet - Allah bless him and grant him salvation - was among the people one day. Then Gabriel came and asked him about the Faith'" (2).

From this example, it follows that the authenticity of an Islamic tradition depends upon the succession and reliable character of the commentators. Out of necessity, its authority is connected with those who passed it down.

Sunna, a word which is frequently used as a synonym for Hadith, means "path, lifestyle, and manners." It is concerned primarily with the deeds and habits of Muhammad. Every Muslim is obliged legally to adopt (to copy) the lifestyle of his Prophet - a lifestyle which has been thoroughly described in the traditions. Muslims endeavoured to preserve reports about this lifestyle (3).

A very large part of these Hadith-sayings, attributed to the Prophet, deal with ahkam ("the legal requirements and religious duties") and define halal or haram; that is, "what is allowed or forbidden." They describe ritual purity, dietary laws, penalties, and civil rights. They also deal with courtesy and good manners. Furthermore, they comment on dogma, retribution on the Day of Judgement, and explain Hell, Paradise, angels, the Creation, revelation, the earlier prophets, and everything concerning the relationship between God and man. Many traditions also include encouraging sayings and ethical instruction in the name of the Prophet.

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Islamic Hadees

Farmaya NABI_E_KAREEM (SAW)ne.qabr ka azaab barhaq hai.insaan ke paida hone se pehle uski maut muqarrer kardi jati hai.din me 4 martaba hamari qabr hame pukarti hai lakin ham maut ko kabhi yaad nahi karte.har momin ko chahia ke woh maut ko yaad kare.gunahaw se perhazz kare,maafi mange aur her din yeah dua 25 martaba padhe.Allahumma baarikli filmauti wafeema baadal maut.InshaAllah maut ki saqti aasan hogi ....

To protect yourself from the darkness of grave, read this dua as many times as possible through out the day "Inni Aamantu bi rabbikum fasmaoon".

Hadith Qudsi 25:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him.

When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks.

Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.

I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.

Hadith of the day

About Zakat

One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust.

The word Zakat means both 'purification' and 'growth'. Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.

Zakat is the amount of money that every adult, mentally stable, free, and financially able Muslim, male and female, has to pay to support specific categories people.

This category of people is defined in surah at-Taubah (9) verse 60: "The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is knower, Wise." (The Holy Qur'an 9:60).

Zakat

Zakat is one of the five pillars of Islam. It has been mentioned, along with daily Prayers (Salaat / Namaz), over seventy times in the Quran. Allah's word commanding ".....and establish regular Salaat and give regular Zakat....." are referred to in many parts of the Quran. From this we can conclude that after Salaat, Zakat is the most important act in Islam.

Just as Salaat is the most important act of worship which has to be performed bodily, so is Zakat the main act of worship which has to be performed monetarily. Those who fulfill this duty have been promised abundant reward in this world and hereafter. Whoever evades Zakat has been sternly warned in the Qur'an and Hadith of the consequences.

About Zakat

One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust.

The word Zakat means both 'purification' and 'growth'. Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.

Zakat is the amount of money that every adult, mentally stable, free, and financially able Muslim, male and female, has to pay to support specific categories people.

This category of people is defined in surah at-Taubah (9) verse 60: "The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is knower, Wise." (The Holy Qur'an 9:60).

Forty Hadees Regarding the Month of Ramazan

Holy Prophet Muhammad (peace be upon him and his progeny) has said: "Those people from amongst my ummah, who memorize forty hadith (traditions) pertaining to those issues of religion, which they are in need of, Allah shall resurrect them on the Day of Judgment as jurisprudents and scholars." (Bihar al-Anwar, vol. 2, pg. 156; Al-Ikhtasaas, pg.2)

Hadith No. 01
Why the name 'Ramazan'?
Holy Prophet Muhammad (peace be upon him and his progeny) said: "Surely, the month of Ramazan has been named so because it scorches away the sins." Kanz al-Ummal, H: 23688

Hadith No. 03
Ramazan: The Month of Revelation of the Holy Quran
Imam Reza (A.S.) has said: If one asks, "Why is it that the fasts were made obligatory exclusively in the month of Ramazan and not in the other months?" it would be said, "(this is) because the month of Ramazan is the month in which Allah, the Exalted, had revealed the Holy Quran." Bihar al-Anwar, vol. 18, pg. 190

Hadith No. 04
Reward for Recitation of the Holy Quran during Ramazan
Imam Reza (A.S.) has said: "Someone who recites one verse from the Book of Allah, The Mighty, The Glorious, in the month of Ramazan, is like one who has recited the entire Holy Quran in the other months." Bihar al-Anwar, vol. 93, pg. 344

Hadith No. 05
Reward of the Month of Ramazan
Holy Prophet Muhammad (peace be upon him and his progeny) was asked: O' Prophet of Allah! Which of the two months possesses a greater reward, Rajab or the month of Ramazan? Holy Prophet Muhammad (peace be upon him and his progeny) replied: Nothing can be compared to the month of Ramazan in terms of reward. Bihar al-Anwar, vol. 97, pg. 49

Hadith No. 06
Ramazan: The Month of God
Holy Prophet Muhammad (peace be upon him and his progeny) said: Shaaban is my month and the month of Ramazan is the month of Allah, The Exalted, and it is the springtime for the poor. Bihar al-Anwar, vol. 97, pg. 68

Hadith No. 07
Ramazan: The Chosen Month
Holy Prophet Muhammad (peace be upon him and his progeny) said: Surely, Allah, The Mighty, The Glorious, has chosen from amongst the months (and granted preference to), the months of Rajab, Shaaban and the month of Ramazan. Bihar al-Anwar, vol. 27, pg. 53

Hadith No. 08
Ramazan: The Great Month
Holy Prophet Muhammad (peace be upon him and his progeny) said: Surely, the month of Ramazan is a great month. Allah multiplies in it the good deeds, erases in it the sins and elevates in it the ranks. Wasail al-Shia'h, vol. 10, pg. 312

Hadith No. 09
Ramazan: The Chief of the Months
Imam Ali (A.S.) said: The month of Ramazan has approached you. It is the chief of all months and the beginning of the year. Bihar al-Anwar, vol. 42, pg. 193

Hadith No. 10
Ramazan: The Beginning of the Year
Imam Sadiq (A.S.) said: If the month of Ramazan remains safe and sound (with respect to sins), the (entire) year shall remain so (too); the month of Ramazan is the beginning of the year. Wasail al-Shia'h vol.10, pg. 311

Hadith No. 11
Ramazan: The Month of Mercy
Holy Prophet Muhammad (peace be upon him and his progeny) has said: It (Ramazan) is the month, whose beginning is mercy, its middle, forgiveness and its end, emancipation from the fire (of hell). Bihar al-Anwar, vol. 93, pg. 342

Hadith No. 12
Excellence of the Month of Ramazan
Holy Prophet Muhammad (peace be upon him and his progeny) said: O' People! Surely, the month of God has approached you. The month which, in the eyes of Allah, is the most virtuous of the months. Its days are the best of the days and its nights, the best of the nights and its moments, the best of the moments. Bihar al-Anwar, vol. 96, pg. 356

Hadith No. 13
Ramazan: The Best of the Months
Imam Sadiq (A.S.) said: The best of the months is the month of God - the month of Ramazan - and the heart of the month of Ramazan is the Night of Qadr (Lailatul Qadr). Bihar al-Anwar, vol. pg. 386

Hadith No. 14
The Night of Qadr
Holy Prophet Muhammad (peace be upon him and his progeny) said: O' People! Surely, a great and blessed month has enveloped you. A month, in which there is a night, deeds in which are better than of a thousand months. Bihar al-Anwar, vol.96, pg. 342

Hadith No. 15
Gift of Allah's Month
Holy Prophet Muhammad (peace be upon him and his progeny) said: Your breath in it glorification (of Allah) and your sleep in it worship (of Allah). Bihar al-Anwar, vol. 96, pg. 356

Hadith No. 16
Fasts of the Month of Ramadan
Holy Prophet Muhammad (peace be upon him and his progeny) said: The month of Ramazan is the month in which Allah, The Mighty, The Glorious, has made fasting obligatory upon you. So one, who fasts in this month in a state of belief and with the intention of recompense, shall become free of his sins just as he was on the day when his mother gave him birth. Tahdheeb al-Ahkam, vol. 4, pg. 152

Hadith No. 17
Ramazan: The Month of Spiritual Striving
In his testament to his sons, Imam Sadiq (A.S.) said: When the month of Ramazan arrives, exert yourselves, for surely it is in this month that livelihood is distributed, the hour of death is ordained and the arriving for Hajj is decreed. In it is a night, deeds in which are better than deeds in a thousand months. Al-Kafi, vol. 4, pg. 66

Hadith No. 18
Ramazan: The Month of Good Deeds
Holy Prophet Muhammad (peace be upon him and his progeny) said: This month of yours (Ramazan) is unlike the other months. Surely, when it approaches you, it does so with blessings and mercy and when it turns away from you, it does so with forgiveness of sins. This is a month in which good deeds are multiplied and of goodness accepted. Wasail al-Shia'h, vol. 10, pg. 312

Hadith No. 19
Ramazan: The Blessed Month
Holy Prophet Muhammad (peace be upon him and his progeny) has said: Surely, the month of Ramazan, the blessed month, has come to you. The month, whose fasts Allah has made obligatory upon you. In it, the doors of Paradise are opened up and the Satan's fettered, and in it is the Night of Qadr, which is more virtuous than a thousand months. Tahdheeb al-Ahkam, vol. 4, pg. 152

Hadith No. 20
The Month of Ramazan and Seeking Forgiveness
Imam Ali (A.S.) said: It is incumbent upon you to seek forgiveness and supplicate excessively in the month of Ramazan. As for the supplication, by means of it the calamities are warded off from you, and as for the seeking of forgiveness, it erases away your sins. Al-Kafi, vol. 4, pg. 88

Hadith No. 21
Opening of the doors of Paradise
Holy Prophet Muhammad (peace be upon him and his progeny) said: In it (the month of Ramazan) the doors of Hell are closed and the doors of Paradise opened. Bihar al-Anwar, vol. 96, pg. 363

Hadith No. 22
The Month of Ramazan and Itikaf
Imam Sadiq (A.S.) has said: Holy Prophet Muhammad (peace be upon him and his progeny), initially observed the Itikaf (spiritual retreat) during the first ten days of the month of Ramazan. Later, he observed it during the middle ten days of the holy month and finally, he observed it during the last 10 days of the month and then continued to do so in the last ten days (for as long as he was alive). Bihar al-Anwar, vol. 16, pg. 274

Hadith No. 23
The Month of Ramazan and Divine Books
Imam Sadiq (A.S.) said: The Torah was revealed on the sixth day of the month of Ramazan, the Bible, on the twelfth night of the month, the Paslms on the eighteenth night of the month and the Quran on the Night of Qadr. Al-Kafi, vol. 4, pg. 157

Hadith No. 24
The Best Deed of the Month of Ramazan
During the course of a sermon of Holy Prophet Muhammad (peace be upon him and his progeny) about the virtues of the month of Ramazan. Imam Ali (A.S.) says: I stood up and asked: O' Prophet of Allah! What is the best deed for this month? Holy Prophet Muhammad (peace be upon him and his progeny) replied: O' Abul-Hasan! The best deed for this month is abstinence from that which is forbidden by Allah, The Mighty, The Glorious. Bihar al-Anwar, vol. 42, pg. 190

Hadith No. 25
Losers of the Month of Ramazan
Holy Prophet Muhammad (peace be upon him and his progeny) said: One who perceives the month of Ramazan and (does not strive in it and hence) is not forgiven, Allah distances him from Himself. Bihar al-Anwar, vol. 74, pg. 74

Hadith No. 26
Imam Sajjad (A.S.) and the Month of Ramazan
Imam Sadiq (A.S.) said: With the advent of the month of Ramazan, Imam Ali Ibn al-Hussain (A.S.) would cease to speak about anything except dua, tasbeeh (glorification of Allah), isteghfar (seeking forgiveness) and takbeer (saying 'Allahu Akbar'). Al-Kafi, vol. 4, pg. 88

Hadith No. 27
Fridays of the Month of Ramazan
Imam Baqir (A.S.) has said: Surely, the Fridays of the month of Ramazan possess an excellence over the Fridays of the other months, just as Holy Prophet Muhammad (peace be upon him and his progeny) possesses an excellence over the other prophets. Bihar al-Anwar, vol. 69, pg. 376

Hadith No. 28
Seven Excellences of Ramazan Fasting
Holy Prophet Muhammad (peace be upon him and his progeny) has stated: There is no Mu'min, who fasts for a day in the month of Ramazan with the intention of attaining its rewards, except that Allah, The Exalted, grants him seven excellences:

1. The forbidden food that had entered into his body melts away.
2. He moves closer to the Mercy of Allah, The Exalted.
3. Allah expiates his sins.
4. Allah reduces for him the agony of death.
5. Allah protects him from the hunger and thirst of the Day of Judgment.
6. He is granted pardon from the fire (of Hell).
7. Allah provides him the good and pleasant food of Paradise.

Mustadrak al-Wasaail al-Shia'h, vol. 7, pg. 395

Hadith No. 29
Ramazan: The Month of Patience
Holy Prophet Muhammad (peace be upon him and his progeny) said: And it (the month of Ramazan) is the month of patience, and surely, the reward of patience is Paradise. Al-Kafi, vol. 4, pg. 66

Hadith No. 30
Giving Charity
Imam Sadiq (A.S.) has said: Allah shall ward off 70 kinds of calamities from one who gives charity in the month of Ramazan. Wasaail al-Shia'h, vol. 9, pg. 404

Hadith No. 31
Reward of an Obligatory Act
Holy Prophet Muhammad (peace be upon him and his progeny) has stated: (The rewards of) one, who performs in it (the month of Ramazan) a single act from amongst the obligatory (wajib) acts of Allah, would be like (that of) one, who has performed seventy obligatory acts in the other months. Wasaail al-Shia'h, vol. 10, pg. 307

Hadith No. 32
Night of Decree
Imam Baqir (A.S.) said: In the Night of Qadr is decreed every thing - pleasant and unpleasant, obedience and disobedience, birth and death, and livelihood - which would occur during the course of that year, till the next Night of Qadr. Al-Kafi, vol. 4, pg. 157

Hadith No. 33
Increase Prayers in the Month of Ramazan
Imam Sadiq (A.S.) has said: With the advent of the month of Ramazan, the Messenger of Allah (peace be upon him and his progeny) would increase his Prayers (Salaat); I also increase mine and so, (you) increase yours (too). Tahdheeb al-Akhaam, vol. 3, pg. 60

Hadith No. 34
Eating of sahur
Holy Prophet Muhammad (peace be upon him and his progeny) has said: Eat your 'sahur' (the morning meal before the start of a fast) even if it is (mere) mouthfuls of water, for the blessings of Allah are upon those who eat the sahur. Tahdheeb al-Akhaam, vol. 4, pg. 198

Hadith No. 35
Hunger and Thirst of the Day of Judgment
Imam Ali (A.S.) said: Bring to mind, by means of your hunger and thirst in it (the month of Ramazan), the hunger and thirst of the Day of Judgment. Bihar al-Anwar, vol. 93, pg. 356

Hadith No. 36
The Call of Allah
Abdullah Ibn al-Abbas Ibn Abd al-Muttalib reports that he heard Holy Prophet Muhammad (peace be upon him and his progeny) say: Every night, in the month of Ramazan, Allah, The Blessed and The Exalted, calls out three times: Is there one, who seeks from Me, so that I grant him his wish? Is there one, who turns to me in repentance so that I turn to him (in Mercy)? Is there one, who seeks forgiveness from Me so that I forgive him? Mustadrak al-Wasaail, vol. 7, pg. 429

Hadith No. 37
Ghusl (ablution) on Night of Qadr
Imam Musa Ibn Ja'far (A.S.) said: One, who performs the ghusl on the Night of Qadr and remains awake in it (engaged in worship), shall have all his sins forgiven. Wasaail al-Shia'h, vol. 10, pg. 358

Hadith No. 38
Shield of a Believing Servant
Allah, The Mighty and The Glorious has said: The fasts are the shield of the believing servants on the Day of Judgment, just as your weapons shield you in this world. Wasaail al-Shia'h, vol.10, pg. 403

Hadith No. 39
Iftaar for Mu'min
Holy Prophet Muhammad (peace be upon him and his progeny) said: One who provides iftaar to a Mu'min in the month of Ramazan, shall be granted the reward of liberating a slave (in the path of Allah) and shall have all his previous sins forgiven. And if he did not possess the means to present anything except milk mixed with water, or a drink of sweet water and a date, Allah would grant him this reward. Bihar al-Anwar, vol. 93, pg. 317

Hadith No. 40
Farewell to the Month of Ramazan
Holy Prophet Muhammad (peace be upon him and his progeny) prayed: O' God! Ordain not this month of Ramazan to be the last one for my fasts. But should you ordain it to be so, then make me blessed and leave me not deprived (of Your mercy). Badaabi Az Quran, pg. 398

CHAPTER ON THE LAUGHING OF SAYYIDINA RASOOLULLLAH SALLALLAHU ALAIHE WASALLAM

CHAPTER ON THE LAUGHING OF SAYYIDINA RASOOLULLLAH SALLALLAHU ALAIHE WASALLAM

Nine ahadith are mentioned in this chapter.

(216) Hadith 1
Jaabir ibn Samurah radiyallahu anhu says, “The calf of the leg of Rasoolullah sallallahu alaihe wasallam was slightly thin. His laugh was only that of a smile. Whenever I visited Rasoolullah sallallahu alaihe wasallam, I thought he used kuhl on his eyes. Whereas he had not at that time used kuhl.”

Commentary
Verily the eyes of Sayyidina Rasoolullah sallallahu alaihe wasallam was like that which had kuhl on it.

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(217) Hadith 2
Abdullah ibn Haarith radiyallahu anhu reports, “I did not see anyone who smiled more than Rasoolullah sallallahu alaihe wasallam.”

Commentary
A question arises from this hadith, that in that last hadith of the previous chapter, it is stated that Sayyidina Rasoolullah sallallahu alaihe wasallam always remained in deep thought and sorrow. This seems to contradict that hadith. Two explanations are given to the hadith. The first is that the meaning of the hadith is that Sayyidina Rasoolullah sallallahu alaihe wasallam smiled more than he laughed. No other person was seen, whose smile was more than his laugh. In a further hadith which is reported from that same Sahaabi, this has been clearly elucidated. The second explanation is that Sayyidina Rasoolullah sallallahu alaihe wasallam besides being naturally worried, smiled and appeared cheerful so that the Sahaabah radiyallahu anhum might feel at ease and comfortable. This is the pinnacle of humbleness and good character. In the fifth and sixth hadith of this chapter, Sayyidina Jarir radiyallahu anhu says that whenever Sayyidina Rasoolullah sallallahu alaihe wasallam saw me, he met me with a cheerful smile. There now remains no contradiction with the first hadith. Many times it so happens that a person is sad and worried, but to keep others happy, or for some other reason one has the opportunity to meet them cheerfully. Those who have in their hearts a mark of love, experience this many times.

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(218) Hadith 3
Abdullah ibn Haarith radiyallahu anhu relates, “The laugh of Sayyidina Rasoolullah sallallahu alaihe wasallam was but a smile.”

Commentary
That means he smiled more often. There were fewer occasions where he laughed.

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(219) Hadith 4

Abu Dhar radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam said, “I know that person well who will enter Jannah first and also that person who will be the last one to be taken out of Jahannam. On the Day of Qiyaamah a person will be brought forward to the court of Almighty Allah. It shall be commanded that all the minor sins of that person be put forward to him and the major sisn be concealed. When the minor sins are disclosed to that person, he will accept that he had committed them, as there will be no room for refuting them. (He will begin to tremble and say in his heart that these are only the minor sins, what will happen when the major sins are exposed.) During this happening it shall be commanded that for every sin of that person he be given the ajr (thawaab-reward) of a good deed. Upon hearing this person himself will say I still have many sins left to account for, that are not seen here.”
Abu Dhar radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam while narrating the words of that person began laughing until his mubarak teeth began to show.” (The reason being that the person himself disclosed the very sins he was frightened of.)

Commentary
This person whose case is being narrated in detail is the same person of whom it was first described in brief that he will be the last one to enter Jannah, or it may be another person. The person who will enter Jannah last is the one whose incident is mentioned in the seventh hadith of this chapter.

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(220-221) Hadith 5 & 6
Jabir ibn Abdullah radiyallahu anhu says, “After I accepted Islam, Rasoolullah sallallahu alaihe wasallam never prohibited me from attending his assemblies. Whenever he saw me he laughed.”
In the second narration it is stated that he smiled.

Commentary
The second narration is mentioned because it may be known that by laughing as mentioned in the first hadith, it is meant that Sayyidina Rasoolullah sallallahu alaihe wasallam smiled. This smile is to show happiness, as to meet one cheerfully makes one feel at ease. I have observed that my elders at times met visitors with such happiness and cheerfulness that the visitor may feel that happiness is being felt by our coming.

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(222) Hadith 7
Abdullah ibn Mas’ood radiyallahu anhu said, “I know the person who will come out last from the fire. He will be such a man who will crawl out (due to the severity of the punishment of Jahannam he will not be able to walk). He will then be ordered to enter Jannah. He will go there and find that all the places therein are occupied. He will return and say, ‘O Allah the people have taken all the places.’ It will be said to him. ‘Do you remember the places in the world?’ (That when a place gets filled, there remains no place for a newcomer. And a person that arrives first occupies as much as one pleases, there remains no place for the ones that arrive later. The elders have translated it in this manner. According to this humble servant, if the meaning of it is taken as follows, it seeems more appropriate, that do you remember the vastness and plentiness of the world and how big the world was. He is being reminded, because an announcement is going to be made that a place that is ten times greater than the world shall be given to him. After imagining the vastness of the world once, it may be assesed how great this gift is?). He will reply, ‘O my creator, I remember well.’ It will be commanded to him. ‘Make your wish in whichever way your heart desires.’ He will put forward his desires. It shall be commanded. All your desires are fulfilled and in addition ten times the size of the world is granted to you. He will reply, ‘Are you jesting with me O my Allah, and You are the King of the Kings? (There is no place in Jannah and You are granting me a place ten times greater than the world).” Sayyidina Ibn Mas’ood radiyallahu anhu said, “I saw Rasoolullah sallallahu alaihe wasallam laugh till his mubarak teeth showed, when he related this portion of the man’s reply.”

Commentary
The laughing of Sayyidina Rasoolullah sallallahu alaihe wasallam was due to his happiness on granting His Mercies and Bounties on a person who is the last to be taken out of Jahannam. From this it is clear that the person was the most sinful (Muslim). Yet he was so greatly rewarded in this manner. What about the general Muslims, and especially the pious, what great Mercies and Bounties shall be showered on them? The more bounties the Ummah will receive, the more it becomes a reason for Sayyidina Rasoolullah sallallahu alaihe wasallam to become happy. It is possible that Sayyidina Rasoolullah sallallahu alaihe wasallam laughed, because that person, who after experiencing the great hardships and punishment, came out of Jahannam. Yet he had the audacity to express his desires and also say that Allah was joking.

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(223) Hadith 8
Ali ibn Rabiah radiyallahu anhu says, “I was present when a conveyance (A horse or something) was brought to Hazrat Ali radiyallahu anhu (in the period of his khilafah). He recited Bismillah and put his leg in the stirrup. After he had mounted he said Alhamdulillah and recited this dua:
Translation: Glorified be He Who hath sudued those unto us, and we were not capable (Of subduing them); And lo! Unto our Lord we are returning. (Surah Zukhruf 13-14)
(The ulama say that a conveyance could be a means of death. Therefore subjugation of a conveyance with gratitude towards Allah for His Mercy, and death are mentioned together. After all a person has to return to Allah after death). Ali radiyallahu anhu then said Alhamdulillah three times, Allahu Akbar three times, then recited:
Translation: Glorified be Thou! Behold, I have wronged myself. So forgive thou me. Indeed, non forgiveth sins but Thou.
Then (Sayyidina Ali radiyallahu anhu) laughed (smiled). I said to him, ‘What is the reason for laughing, O Ameerul Mumineen?’ He replied, ‘Rasoolullah sallallahu alaihe wasallam also recited these duas in this manner and thereafter laughed (smiled). I also inquired from Rasoolullah sallallahu alaihe wasallam the reason for laughing (smiling) as you have asked me. Rasoolullah sallallahu alaihe wasallam said, ‘Allah Ta’ala becomes happy when His servants say, ‘No one can forgive me save You.’ My servant knows that no one forgives sins besides Me.”

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(224) Hadith Number 9
Aamir bin Sa’d radiyallahu anhu says, “My father Sa’d said, ‘Rasoolullah sallallahu alaihe wasallam laughed on the day of the Battle of Khandaq till his teeth showed.’ Aamir radiyallahu anhu says, ‘I asked why did he laugh?’ he replied, ‘A Kaafir had a shield, and Sa’d was a great archer. The kaafir protected himself by swaying the shield from side to side covering his forehead. (Sayyidina Sa’d radiyallahu anhu was a famous marksman, but the kaafir did not let the arrows get him). Sa’d radiyallahu anhu took an arrow (and kept it ready in the bow). When the non believer removed the shield from his head, he quickly aimed at the kaafir and did not miss the target, i.e. the (enemy’s) forehead. The enemy immediately fell down, his legs rising into the air. On that Rasoolullah sallallahu alaihe wasallam laughed till his mabaraak teeth showed.’ I asked, ‘Why did Rasoolullah sallallahu alaihe wasallam laugh?’ He replied, ‘Because of what Sa’ad had done to the man.’

Commentary
It may be doubted that Sayyidina Rasoolullah sallallahu alaihe wasallam laughed because the man’s feet were raised in the air, hence the satr (private parts) was exposed. Therefore the reason for laughing had to be asked. Sayyidina Sa’d radiyallahu anhu replied, “No, but because I, although a good marksman, the non believer protected himself. He was clever to move his shield from side to side. But Sa’d thought of a plan, and aimed at him in such a way that he did not have a chance to protect himself and fell down.”

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