Most Read in the Category of Hadith (are oral traditions relating to the words and deeds of Prophet Muhammad)

We will deal with the issue in terms of a few aspects:

The soundness of the hadith:

Like the other kutub as-sittah resources, Bukhari and Muslim mention this story in a few places. (see Bukhari, Wudu, 66; Tibb, 5- 6; Diyat, 22; Muslim, Qasama, 9-11; Ahmad b. Hanbal III/107,163; Abu Dawud, Hudud,3; Tirmidhi, Taharah, 55, Nasai, Tahrimu’d-Dam, 8-9)

Hadith resources draw attention to the fact that the narrators reporting this story from Anas use various expressions (see Nasai, ibid). This fact makes the soundness of the expression doubtful since some words in the reports are extra or missing though the sources of the narration are sound. Especially the expressions like “only the milk of camel is advised to drink, not the urine,.. these murderers were left to die in the sun, they were not hanged...”  violate the soundness of at least some of the narrations. The resources of the different narrations will be given below.

The summary of the story is as follows:

"Hz. Anas narrates: A group of eight people from the tribe of Ukl or Urayna came to Madinah, paid allegiance to the Prophet (pbuh) and became Muslims. After a while, the climate of Madinah did not suit them and they became ill. Upon their complaint, the Prophet (pbuh) advised them to go outside Madinah with shepherds and to drink camel's milk and urine. They drank camel's milk and urine for a while and got well. After that,they killed the shepherd and drove away the camels. When the Prophet (pbuh) was informed about the incident, he sent some people in their pursuit. They caught those people and brought them to the Prophet (pbuh). The Prophet (pbuh) punished them severely. He had their hands and feet cut off; and their eyes were branded with heated pieces of iron. Then, they were left under the sun to die..."

The analysis of the hadith:

a. Drinking camels’ milk and urine:

The phrase “he advised drinking camel’s urine”  in the question is an intentional or unintentional perversion. For, in all narrations (except the ones stating that only milk is advised), “milk and urine” are mentioned together but milk is not mentioned in the question, which is regarded as an attempt to bring drinking urine into the forefront. This is the result of lack of information or malicious intention.

b. The hesitancy in the expression related to drinking urine:

It is understood from these narrations that Arabs used to use camel's milk maybe also camel's urine as medicine for some illnesses. (see Bukhari, Tibb, 57) As a matter of fact, the same advice was given in an incident reported by Hz. Abu Dharr:

“The climate of Madinah made me ill. Hz. Prophet (pbuh) said to me, ‘Go and drink some camel's milk and goat-sheep's milk (Hammad, one of the narrators of the hadiths said, 'and I think he also said urine').” (see Abu Dawud, Taharah, 125)

Abu Dawud says the phrase "drinking camel's urine" in the hadith is not true and that it exists only in the narration reported from Anas by the hadith scholars of Basra. (see ibid.)

In a narration of Nasai (reported by Humayd from Anas) drinking only milk is advised. (see Ibn Hanbal; III/107; Nasai, Tahrimu’d-Dam, 8)

However, there are some scientific studies about the existence of some properties in camel's milk and urine that can heal certain illnesses. Doctors say it is understood through experience that they are useful for some dermatological and internal diseases. (see Majallatud-Dawa, April, 1425/2004; issue:1938)

According to Ibn Sina, who accepts that animal urines contain some useful elements, the animal whose urine is the most useful is the camel that grazes in Arabian deserts with wonderful air. (see Ibn Qayyim, Zadu’l-Maad, IV/47-48)

c. Preventing giving them water:

In the places that we mentioned as resources, the following statement does not exist: “When we wanted to give them water, the Prophet prevented us.” However, the following statement “They wanted water but they were not given water” exists in some narrations (Bukhari, Wudu, 66); the identity of the person preventing them is not mentioned. As Imam Nawawi states, there is no statement or evidence to accuse the Prophet (pbuh) of preventing people from giving water to those killers. It is a slander and an example of perversion to say, “When we wanted to give them water, the Prophet prevented us.”

The type of punishment given to them:

The punishment given to them is not light but it is just because those murderers deserved it due to the following reasons:

a. They exited Islam after being Muslims and killed one or a few shepherds.

b. They branded the eyes of the shepherds with heated pieces of iron; therefore, the same thing was done to them as retaliation.

c. They were punished by their hands and feet being cut off because they grabbed the camels whose milk and urine they used and were cured by, because they waylaid, they revolted against the state, they caused mischief and they declared war against Allah and His Messenger by doing so. (see Ibn Hajar, Fathul-Bari, X/141-143; XII/230-243).

According to some narrations, the murderers were hanged; they were not left under the sun to die. (see Nasai, ibid).

d. The Quran states the following:

“The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter.” (al-Maida, 5/33).

The divine voice that we need to listen carefully regarding the issues like that states the following:

“We have indeed sent down signs that make things manifest: and Allah guides whom He wills to a way that is straight.

They say, "We believe in Allah and in the apostle, and we obey": but even after that, some of them turn away: they are not (really) Believers.

When they are summoned to Allah and His apostle, in order that He may judge between them, behold some of them decline (to come).

But if the right is on their side, they come to him with all submission.

Is it that there is a disease in their hearts? or do they doubt, or are they in fear, that Allah and His Messenger will deal unjustly with them? Nay, it is they themselves who do wrong.

The answer of the Believers, when summoned to Allah and His Messenger, in order that He may judge between them, is no other than this: they say, "We hear and we obey": it is such as these that will attain felicity.” (an-Nur, 24/46-51).

1. (1987)- Hz. Abu Hurayra narrates:  The Messenger of Allah (pbuh) said,

"A man felt very thirsty while he was on the way; he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." So, he went down the well again and filled his shoe with water and watered it. Allah was pleased with him for that deed and forgave him."

The people with the Messenger of Allah (pbuh) said,

"O Messenger of Allah! Is there a reward for us in serving the animals?" The Prophet (pbuh) said,

"Yes, there is a reward for serving any animate (living being)." [Bukhari, Shirb 9, Wudu 33, Mazalim 23, Adab 27; Muslim, Salam 153, (2244); Muwatta, Sifatun Nabi 23, (2, 929-930); Abu Dawud, Jihad 47, (2550)]

2. The following is stated in another narration:

"A prostitute saw a dog turning around a well on a hot day; it was panting due to thirst. She took off her shoe, filled it with water and gave the water to the dog. The woman was forgiven due to this deed." [Muslim, Tawba 155, (2245)]

3. Ibn Umar narrates. The Messenger of Allah (pbuh) said,

"A woman went to Hell due to imprisoning a cat in the house. She did not give it any food and did not let it go out and eat the insects on earth." [Bukhari, Bad'ul-Khalq 17, Shirb 9, Anbiya 50; Muslim, Birr 151, (2242)]

EXPLANATION:

In the hadiths above, the Prophet (pbuh) mentions the reward a woman obtained due to giving water to a dog and the penalty a woman received due to harming a cat. This shows that even a minor deed can be a means of salvation for a person. It is necessary not to underestimate any sin. One sin can cause a person to go to Hell. This shows us that we should not underestimate any of our deeds. However, there is no decree that everybody who gives water to a dog will go to Paradise and that everybody who kills a cat will go to Hell. Allah will evaluate all deeds of man together. It is possible that the thawabs of the woman who gave water to the dog outweighed her sins with that deed. It is possible that the other woman went to Hell because her sins outweighed her thawabs with that deed.

Regarding this issue, the Prophet (pbuh) has a hadith as the following:

There are three things that are essential for happiness: a righteous wife, a spacious home, and a sound means of transportation” (Musnad, 1:168) 

Not all the people have the opportunity to afford a spacious house or a detached house with a garden. It is not a sin to dwell in a small home within the bounds of financial possibilities. However, for those who can afford a spacious house, it would be much better. To comply with the needs of our religion, it is best to dwell in a spacious detached house.

In the prayer, if the means of transportation is not uttered like a horse or camel but the word transportation is used, it will make the description a lot wider. This might also be understood as a car today. 

Spaciousness of the house may be considered figuratively. For example, the idiom “much ash in their hearth” indicates that the mentioned person is hospitable and generous. A spacious house may be regarded as  stimulation for hospitality in the same way. Besides, it might be a stimulation for having a plenty of children.

1.(401) – Ibn Umar (may Allah be pleased with him) narrates: “I built a house by myself when I was with Allah’s Messenger ( peace and blessings be upon him). This house served as a shelter from the rain and shade under the sun. And I did not receive any help from God’s creatures in its construction.” 

2.(402)- In another narration: “ I have not even put a brick on another brick since the death of Allah’s Messenger (peace and blessing be upon him).”, he says. Bukhari, Istizan (Asking for permission), 53; Ibn Majah, Zuhd, 13 ( 4162).

3.(403)- Qays ibn Abi Hazm (may Allah be pleased with him) narrates:  "We went to visit Khabbab Ibn al-Arat (may God be pleased with him) after he had been cauterized seven times. He said, 'Our Companions who came before us have gone and this world did not cause the loss. We have been struck by an affliction for which we find no place to put it down except the earth. If it were no that the Prophet (peace and blessings be upon him) forbade us to pray for death, we would pray for it.'.Then we came to him another time while he was building a wall and his and he said:

'The Muslim is rewarded for everything on which he spends money except for what he spends on dust.' ( Bukhari, Marda, 19; Da’awat, 30, Riqaq, 7; Tamanni, 6 – Muslim, Zikr, 12; (2681) – Nasai, Janaiz, 2, ( 4:3-4) 

EXPLANATION 

Khabbab Ibn al-Arat is one of those who converted into Islam first. He is originally from Tamim and he settled in Mecca as a kind of refugee. Being a stranger and without a person to protect him, he became exposed to the roughest kinds of torture. Tortures of cautery and lapidation left wounds on his body, which were to last lifelong. 

In the narration, Khabbab ( may Allah be pleased with him) commemorates those who were exposed to tortures and troubles in the previous period and who died without reaching the period of victory and abundance: “ They did not receive any worldly payment in return for their service; but we attained the period of victory and abundance that victory brought. It is as if we are rewarded in the world for our service.”, he means.  

One of the people whom Khabbab refers to is Mus’ab Ibn Umayr (may Allah be pleased with him). Although he was wealthy before Islam, when he converted into Islam, his family disinherited him and he was incapacitated from all sorts of financial support. Despite great financial shortage, he kept on serving for Islam and when he died as a martyr at the battle of Uhud, people could not find a shroud. Pulling his garment over his face left the feet open; he was buried with his feet covered with bushes.

Regarding the issue of abomination of building, scholars submitted different views. They are in an agreement on the matter that it is makrooh (abominable) to construct a building more than necessary and just for effect. On the contrary, they agree that it is not makrooh if the building is constructed to meet indispensable needs. However, although some scholars state that the money spent on the building does not bring a sin or thawab (reward for good deeds), there are some scholars who state it is thawab. The second view should be the principle. 

4.(404)- Anas (may Allah be pleased with him) narrates: The Apostle of Allah (peace be upon him) came out, and on seeing a high-domed building, he said: What is it? His companions replied to him: It belongs to so and so, one of the Ansar. He said nothing but kept the matter in mind. When its owner came and gave him a greeting among the people, he turned away from him. When he had done this several times, the man realized that he was the cause of the anger and the rebuff. So he complained about it to his companions, saying: I swear by Allah that I cannot understand the Apostle of Allah (peace be upon him). They said: He went out and saw your domed building.

So the man returned to it and demolished it, leveling it to the ground. One day the Apostle of Allah (peace be upon him) came out and did not see it. He asked: What has happened to the domed building?

They replied: Its owner complained to us about your rebuff, and when we informed him about it, he demolished it. He said: “Every building is a misfortune for its owner, except what cannot, except what cannot, meaning except that which is essential.” (Abu Dawud, Good Behaviors, Book 41, 5218).

6.(406)- Abdullah ibn 'Amr ( may Allah be pleased with him) said, "The Prophet, may Allah bless him and grant him peace, went by while I was repairing a hut I owned. He said, 'What is this?' I replied, 'I am mending my hut, may Allah bless him and grant him peace.' He said, 'The death is too swift for that.' 

In another narration, he said “I foresee that the arrival of God’s command (death) is swifter than this (being demolished)”. Abu Dawud, Good Behaviors, 169, (5235), (5236); Tirmidhi, Zuhd, 25, (2336); Ibn Majah, Zuhd, 13, (4160). 

7.(407)- Dukayn ibn Sa'id al-Muzani (may Allah be pleased with him) narrates: “We came to the Prophet (peace be upon him) and asked him for some corn. He said: Go, Umar, and give them what they want. He ascended with us a room upstairs, took a key from his apartment and opened it.” Abu Dawud, Good Behaviors, 170, (5238) 

8.(408)- Abu Hurayra (may Allah be pleased with him) narrates: God’s Messenger (peace be upon him) said: “ If you have conflict on construction of roads, make them seven spans’ breadth.” ( Bukhari, Mazalim, 29; Muslim, Musakat, 243, ( 1613); Tirmidhi, Ahkam, 20, (1355); Abu Dawud, Aqdiyyah, 31, (3633), Ibn Majah, Ahkam, 16, (2338). 

EXPLANATION 

This narration is important in terms of the Prophet’s caring for the matter of city planning. As we will see in the next issues, he cared for municipal matters as well. 

Scholars, explaining a narration about the construction of roads, state that the breadth of a road is not limited to this number as in the hadith. It is stated that this number is about the main road which every people use and secondary roads and private roads could be constructed according to needs of people and main roads could be wider. 

1) DWELLING AND CULTURE 

One of the important points of the matter of training and education is dwelling. Dwelling, in which people spend more than half of their life time, is important not only in a single respect but a plenty of respects. In the Qur’an, a relation is made between both the power and might of past nations and their commitment of injustice and disorder, and their dwelling; the conditions of their dwelling are mentioned so that people will take lessons from them. 

This verse tells us that the power that Sheba tribe obtained could be seen on their dwelling : 

“Indeed, there was a sign (a meaningful lesson) for the people of Sheba to take from their abode –two (lovely, vast expanses of) gardens, on the right and on the left." (the Qur’an, Saba, 34:15) 

Likewise, in the narration of the power of Thamud tribe, it is stated that they built homes and cities by “hewing rocks in the valley ( to make their dwellings)” (the Qur’an, al-Fajr, 89:8-9). In the following verse, it is stated that wrong-doing result in the destruction of civilizations and  turning dwellings into ruins; people are expected to consider these ruins:

 “Those then are their houses, all lying in utter ruins because they were lost in wrongdoing. Surely in this is a sign (an important lesson) for a people seeking knowledge.” (the Qur’an, an-Naml, 27:52) 

 In the verse below, beside the splendor of dwellings illustrated with the advanced level that a materialistic civilization reaches, it is also pointed out that people would be exposed to a cultural change and would be spoiled due to this splendor : 

“And were it not that all people would become one community (around unbelief), We might well have provided for everyone who disbelieves in the All-Merciful roofs of silver for their houses, and (silver) stairways on which to go up, And (silver) doors for their houses, and (silver) couches on which to recline. And also adornments of gold (and other jewelry). Yet all this is nothing but a (fleeting) enjoyment of the present, worldly life.” (the Qur’an, az-Zukhruf, 43:33-35) 

The relation between human and dwelling mentioned in these verses has become an area of investigation as a separate branch of science. The researchers of this new discipline which we call the Sociology of Place and Space claim that as the researches progress, they will reach laws which are objective, particular to practical sciences and valid everywhere.

Depending on the researches carried out and the progress made so far, they can already describe the dwelling as “a manifestation of culture in a certain civilization” and “ a seal put on the earth by a society”. According to them, on this seal, people can read about “ the spiritual state of that particular society, financial status and problems and troubles that society becomes exposed to”. 

The following idiom in Turkish language “(cleanliness of) a lion can be understood from the place he sleeps”, is given an identity for it which is scientific and far-reaching like saying “an individual.. a society.. and even a civilization is understood from their dwellings”; they mention about the differentiation between the culture of a society and their dwelling in an agreement with the impossibility of separation of one from the other. As a result, it has been suggested that the dwelling in which an individual lives should suitable for his culture, otherwise the dweller adjusts it to his lifestyle by making some repairs on the dwelling or it adjusts people to its way by making some changes on people’s emotions, opinions, conception and behavior (that is, in their culture). The certainty of this matter made the experts of this subject say : “We think we make our dwellings but in fact it is our dwellings that make us.” 

In a collateral way to those who claim that religion, law, politics etc., which is called superstructure are to change depending on the economical conditions, which is called infrastructure, the same idea has sometimes been stated as “ Exposing the dwelling and lodgment to a consistent change can only be made by changing the structure of a family and society”. It has been thus pointed out that due to a change which might occur in cultural, technical and economical life as a result of a serious discipline, dwelling may change itself. 

There is no doubt that these statements describe a fact which is very difficult to deny. If we were compare the dwellings of primitive people to those of a nation which has reached a high level of technique, we would find proofs which confirm these statements. 

So, in this case, what is the place of dwelling which is not only a shelter for people to protect from any conditions of weather and to provide security but is also home for cultural and spiritual values, in the Sunnah (customs of the Prophet)?

Since discipline, on the one hand, is  the transfer the culture of a community to individuals and, on the other hand, is helping people to ensure their happiness both in this world and in the hereafter, how did Muhammad (peace be upon him), who introduced himself as a teacher, a mentor and a guide who shows the ways for happiness in the hereafter, regard dwelling, which plays one of the most important roles in human life, and how did he consider a dwelling to be suitable for the system he brought? Learning them is useful maybe necessary for our topic. As a matter of fact, in a number of books which were seriously written on systematical discipline and morality, we may encounter parts that are related to the matter of dwelling. In these parts, with the agreement of authors, dwelling is considered to be one of the essential needs of man.

For example, Kınalızade describes a dwelling as a place and shelter which helps people to preserve the five essentials (mother, father, children, servant and food) which they need to ensure the continuity of the generation and he states that this may be made of stone, wool, leather etc. In Ahlak-i Hamide it is stated that human’s provision of place to shelter his essential requisites in order to retrieve them when need arises is one of the qualifications which distinguish him from animals.

Kari says when people start a construction, they should intend to protect themselves from weather conditions as well as to perform prayers inside it. Although in some of these books, we may find detailed information - on structural techniques – which ranges from materials to be used in the construction to methods of construction to be followed, issues like planning, positioning the building according to other buildings, conditions of sanitation etc are not found at the same frequency and sufficiency. For example, it reads that the building should be spacious but not tall; however, not sufficient information is provided. Nevertheless, a dwelling as a place for training and education has great importance in especially its planning and appropriateness for human needs. Moreover, a single-handed consideration on dwelling would be ultimately insufficient approach to the issue.

On the other hand, in the Qur’an and sunnah, a large amount of detailed information on the disciplinary respect of the dwelling is present; and the relation of the dwelling to other buildings is also pointed out therein. We may find information on dwelling especially in the sunnah. In narrations repeated frequently, the Prophet (peace be upon him) describes the dwelling as one of the three essentials for personal happiness: “There are three things that are essential for happiness: a righteous wife, a suitable home, and a sound means of transportation.”. The quality of being “ suitable” mentioned herein is an absolute expression. As we are going to tell you about soon, even though some features of a dwelling like being spacious, having good neighbours, being close to a mosque and so on have been counted as the conditions of a dwelling to be suitable, it is open to any other additions and other desired features according to changing contidions and developing concepts of every period. 

In summary, we are herein going to analyze the instructions which the Prophet (peace be upon him) suggested about dwelling. The matters to be examined are going to be under two subtitles.

1. Dwelling in micro-plan

In this part, after dealing with dwelling alone and stating the features and parts of it that are described in the sunnah, we are going to tell you about the outlines of an ideal dwelling plan according Islam and dwelling policy of the Prophet (peace be upon him).

2. Dwelling in macro-plan

In this part, examining the dwelling as a part of a city as a whole, we are going to deal with the relation of a dwelling to other buildings which are a sort of outer expansion of a dwelling and which are complementary elements.

1. DWELLING IN MICRO-PLAN

From the point of view of training and education, we encounter primarily the qualifications which a dwelling needs to have as a separate unit. In other words, what are the qualifications of a dwelling that will make the dwellers content? What should its breadth, number of rooms, furnishing, decor etc be like? Are the any measures that the Sunnah suggests on this matter, if so what are they? In this case, we are herein going to try explain this issue and we are going to deal with breadth (spaciousness)  which the first and most important of all.

a.  SPACIOUSNESS

In the sunnah, the spaciousness of a dwelling is an inevitable and indispensable qualification. In various hadiths which describe the features of a “suitable dwelling”, spaciousness has always been stated as the first condition. By this statement, the plentitude of rooms (to utilize) in number has been separately mentioned.

There are a number of annotations and narrations which affirm that the spaciousness of the dwelling has been insistently pointed out in the Sunnah. The Prophet (peace be upon him) replies Uqba Ibn Amir who asks how the salvation will be as: “Watch your language, expand the space of your house, cry for your sins ( repent).”. This meaning is stated in the narration of Thawban : “ Happy are those who watch their language, who expand the space of their house and who cry for their sins”. There is another narration that the Prophet (peace be upon him) prays : “ O my Lord! Forgive my sins, expand my house and bless my sustenance.”

In some narrations, the spaciousness of a house is considered to be the luck of the house while its narrowness is deemed to be unfortunate and narrowness has been stated as one of the three things which cause people misery: “ There are three things which cause misery for people: ‘an ill-mannered wife, a bad dwelling and a bad means of transportation’”.  We may find evidence that the Prophet (peace be upon him) meant narrowness by a dwelling being bad, in Hakim’s decree :

“Badness of a dwelling is its narrowness ( that is), rooms ( to utilize) being few in number.” In a quotation referring to Tabarani by Ibn Hajar, it was stated that this narrowness meant not parts being few in number but narrowness of the space.

In some narrations, after Hejira, due to complaints of women about the narrowness of their houses, we see that the Prophet (peace be upon him) deals with this issue seriously. Firstly, he placed the Immigrants into the houses of people in Medina and after that, he parcelled out places for them to build houses. Giving most of the names of the people who were given a place to build a house and also information on the exact place of these parcels, as-Samhudi adds that a majority of these parcels mentioned were situated around Masjid Nabawi.

Although it is stated that the main feature of a “bad dwelling” is narrowness, in some narrations, bad neigbours and being too distant to hear the adhan have been also pointed out. Gurani also adds to these “having a bad air”.  

Some other narrations show us that the sunnah suggests people should like their dwellings and reorganize a dwelling which the dwellers does not like into a pleasant form and if this is not possible, they should abandon it. According to the narration of Anas (may Allah be pleased with him),  a person (who considers his new dwelling to be unlucky for him) – that is a woman in Mutawwa’s narration - goes to the Prophet and asks : “ O, Allah’s Messenger! We used to live in a house where we used to be large in number and rich; and we moved to a different house where we became reduced in number and poor. (what do you suggest?)  and the Prophet replies : Regard that place to be unfortunate and abandon it”. Hattabi indicates that the suggestion to abandon that place has not been given because of that place being unfortunate itself but people’s considering that place to bring them bad luck.

In the same way, He replies to a person (from Yemen) who complains that the plague takes place where they live : “Give up turning back there, because infection of that disease causes a massacre”. Likewise, to Halid Ibn Walid who complains about the narrowness of his house, he suggests: “Raise your building above and pray to Allah for spaciousness.”

Although with these narrations, it s understood that the house should be spacious and should have many rooms, we do not encounter an exact measure or number on the breadth of the place on which the house is built and the number of rooms. We might explain this with the unfixed volume of a family because families may be large in number of members and it may only consist of a wife and husband. Consequently, providing a certain number for the house would be wrong according to the sunnah.

b. PLANNING

After giving some general information on the matter how a dwelling should be made, depending on certain statements (from hadiths and from the verses of the Qur’an), a question like “is it possible to make a basic plan for the parts of this house?” may arise. This is essentially a matter which has been dealt in the Qur’an. The information on the minimum measures of the house of Muslim family and a plan for a normal house has been provided therein. Adding details from the sunnah to this information from the Qur’an, a plan that is suitable for Islamic discipline and Islamic view on worldly life can be easily obtained.

As stated before, the size of a dwelling depends on the number of members of the family in the first place. The type of the family depicted in the Qur’an is a type of family of which the bounds are certain and which is called the core family in today’s sociology, which consists of parents, children (and a servant). All the other relatives should have their own houses and their own ways of living. We understand it from this verse: 

“There is no blame on the blind, nor any blame on the lame, nor any blame on the sick (for eating only to satisfy their need without causing any harm and waste, in the house of any healthy, well-off person), and neither on yourselves, that (in case of need and without prior invitation) you eat in your spouse's and children's houses, or your fathers' houses, or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or in the houses for which you are responsible, or in the houses of any of your close friends (who should be happy to see you feeling free to eat at their home). There is no blame on you if you eat together or separately. “  (the Qur’an, an-Nur, 24:61)

Although at the end of the verse, it is stated that it is permissible to stay together, what is the most appropriate is to separate.

We understand from the following verse that there should be at least two rooms in a house where there are children or a servant and it is necessary to use separate rooms at certain times (which is left for having a rest) in a day:

“O you who believe! Let (even) those whom your right hands possess (as slaves), as well as those of you (your children) who have not yet reached puberty, ask for your permission (before they come into your private room) at three times (of the day) – before the Morning Prayer, and when you lay aside your garments in the middle of the day for rest, and after the Night Prayer. These are your three times of privacy. Beyond these occasions, there is no blame on you nor on them if they come in without permission – they are bound to move about you, some of you attending on others. Thus, God makes clear for you (the instructions in) the Revelations. God is All-Knowing, All-Wise. And when your children reach puberty, let them ask you for permission (whenever they want to enter your private room), even as those (who have already reached the same age) before them ask for it.” (the Qur’an, an-Nur, 24:58-59)

Explaining the reason why these verse were sent, Ibn Abbas states that at that time people did not use curtains in their houses and while a man was having a sexual intercourse with his wife, a servant or children in the house came up and for this reason, these verses command people to use curtains. Ibn Kathir notes that Ibn Abbas deplores because people do not comply with what the verse suggests them although the verse is totally clear.

In this case, the house of a Muslim should have at least two separate parts which are connected by a door. These parts certainly need to be separated with a wooden door or a fabric curtain.

On the other hand, the sunnah suggests that children should have separate beds beginning from seven years of age. This separation is indefinite in the hadith. Even though it is understood that children can stay in the same room until they reach puberty, separating their rooms after puberty, especially separating rooms of boys and girls seems appropriate for their discipline. It also seems that there is no clarity which may hinder us from getting this meaning out of the hadith.

In this case the minimum number of rooms should be three:
1. Parents’ room
2. Room for girls
3. Room for boys

According to the sunnah, a Muslim should consider the possibility of guests. The Prophet (peace be upon him) encourages people to have guests in their houses and offer them food, service, etc with statements like “Those who believe in Allah and in the Resurrection Day, should entreat their guests.”, “ Everything has its own alms and the alms of a house is a banquet.”. The Prophet also states, “A guest has his right to stay in a house for one day and night”, confirming that the length of time for a guest to stay in a house is three days.

A hadith which confirms that it is necessary to consider the guest factor no matter what happens while planning the house also deals with the number of beds in a house:

“In a house, people should have three beds: one for the husband, one for the wife and one for a guest and the fourth belongs to the devil.”

As can be understood, the real purpose herein is not stating the number of beds there should be in a house. As a matter of fact, children’s beds are not mentioned. The hadith says yes to a question and hesitation like ‘can the wife and husband have separate beds (even rooms?’) and it reminds a bed (and a room) for possible guests. The expression “the fourth bed belongs to the devil” as the sharihs states, refers to extravagant furnishing just for effect and to boast of. As a matter of fact, when Ibn Zubayr sees three beds next to his wife, he says “One belongs to me and the other to my wife and the third to the devil. Take it out.” And he does not even mention the bed for a guest.

In practice, our last proof which confirms that the first Muslims considered this matter while planning a house is a sentence from Shi’ratu’l Islam: One of the sunnah about dwelling is a room for banquet (guest room) because in a hadith, it has been stated “ Everything has its own alms, and the alms for a house is a banquet”.

Apart from these, the Qur’an commands people to take care of their aging parents, which needs to be taken into consideration while building a dwelling. 

In this case, there is no limit put on the maximum number of rooms in a Muslim house, which should include at least two rooms; and this has been an option for Muslims according to their needs and financial conditions; however, it is recommended that both the place and the number of rooms should be sufficient, in other words, it should bring flexibility for needs.

Another factor that should be included in the plan of a house is the courtyard. As will be seen when we talk about the Prophet’s (peace be upon him) house plan, the courtyard is an indispensable part of a house. In a plenty of narrations which tell about the conditions of a house, the courtyard is mentioned. This case made Muslim regard courtyard as a part of the house and it resulted in building houses with yards even in the cities recently. However, today’s conditions make people forget about the concept of the courtyard and yard especially in big cities.

PLAN OF THE PROPHET’S HOUSE

The Prophet’s (peace be upon him) house consisted of nine cells surrounded by a courtyard which was about 100 spans per edge. Two of these cells were made during the construction of Masjid Nabawi and the others were made afterwards when need arose. This type of dwelling consisted of separate rooms of which the doors opened to the courtyard that surrounded the dwelling resembles  the types of house still used as a dwelling in cities of Egypt, Syria, Mesopotamia and Arabian Peninsula. Narrations inform that these separate rooms of the Prophet’s (peace be upon him) house are square shaped of 10x10 spans and 7 or 8 spans of height. According to the relevant narrations about Aisha’s (may Allah be pleased with her) room, her door was made of prickly juminus or ur’ur (which grows in India and resembles ebony and plane tree). The door is one-winged and is directed to the direction of Damascus. Some narrations note that the afternoon sun fell on this room.

Kattani gives an exaggerated depiction and prediction about the plan and extension of the Prophet’s (peace be upon him) dwelling. Since they do not depend on proofs, we deem it inappropriate to mention it here.

In the books that were written later, the measure of the height of a room in a building given as “in the sunnah, this is the sufficient measure and it is six spans” might be taken from here. About the “sufficient measure” on the spaciousness of a room, it is said “it depends on the number of people who live in”.   

c. THE FLEXIBILITY OF THE HOUSE

As is understood, the necessary spaciousness and the number of rooms in a house differs according to need that are possible to change. However, a building is made for once and it is fixed. In this case, should people plan a house by considering the maximum extension that the family is possible to reach in future? Nevertheless, children will grow up and marry and leave the house and they will all result in the reduction of the size of the family. We can find several narrations in the sunnah in any case and from them we conclude that the house should have a flexible plan. 

Some of the mentioned annotations inform us that the Prophet (peace be upon him) put up a tent called “khidr” in a corner in his house for the girls who reached the age of puberty to stay in. In addition, it is stated that he used to sit in front of the tent when he wanted them to marry and said “this person wants to marry that person (calling the names of the boy and the girl)”. If the person inside remained quiet, he would let them marry; if she did not, she used to knock on the tent; and the Prophet (peace be upon him) used to understand that she did not want and he would not give permission for the marriage.

From some other annotations, we can understand that the Prophet (peace be upon him ) used to have a straw mat and he used to lay it (to sit on) during the day and at night, he used to make it a curtain (in the house to separate rooms). According to the narration of Zayd Ibn Thabit (may Allah be pleased with him), it is reported that this separation with a straw mat used to be made in the masjid (mosque). However, it does not mean that it might not be done in the house. It is reported as follows, in the narration of Aisha (may Allah be pleased with her) in Musnad:

“We used to have a straw mat.  We used to lay it during the day and separate our rooms at night.”

There are a number of clear narrations which prove that the Prophet (peace be upon him) used to put up a tent in the rooms and separate them. According to the narration of Ruzayna (may Allah be pleased with her), one of the freed slave of the Prophet, “In Aisha’s (may Allah be pleased with her) room, there was a tent made of branches of date tree and which was used to be hidden in (when need arose)”. Considering clear narrations about the presence of dust and cobwebs inside it, we understand that this tent was not used often.

To summarize, considering various narrations, it is understood that the Prophet sought possibilities to expand the house by resorting to precautions like drawing curtains in the rooms on the purpose of privacy etc, putting up small-sized tents and the house itself was in a state to enable such attempts.

We should finally state this point that the Prophet’s (peace be upon him) house was within a plan which enabled each wife of his to own a room. Moreover, as we stated previously for some other reasons, children of the Prophet (peace be upon him) did not stay with him. He had children in Medina only from Mariyah, his Egyptian wife. She did not use to stay in one of the rooms next to masjid like his other wives; she used to stay somewhere else. As a matter of fact, we also mentioned before that the Prophet (peace be upon him) used to often visit his child staying in the house of his wet-nurse (may Allah be pleased with her).

d.FIXED COMPONENTS

On the issue of the fixed components of a house like toilet, bathing cubicle, it is understood that even though some of these components have been present in a house since ancient times, some others were added to houses as a need of Islamic culture and discipline; and it justifies those who support the idea that “considering a dwelling as a seal on the representation of a culture, each constructive component in a house contributes to the pleasure, belief and habits in dwellers’ culture” according to the sociology of place and space. If we exclude the components of the houses in Jahiliyyah Period like ovens used jointly by one of the neighbors, kitchen which sometimes no smoke came out from the chimney for two months – due to financial problems, mashrubah, which was generally on the top floor of houses and which was entered through a ladder and which was only a detached room, sahwa, which was built inside the house in order to place goods in and covered with a curtain and  - which also means a shelf, a hollow on a wall that was used to place goods in it, a hole to let the light and air through (kawwa), a fixed cell which, considering the descriptions, was built inside the house to place goods in it and of which the top was covered and which is similar to a sofa, etc,  mahda which was small-sized and built in a bigger room, hifsh, which women in Jahiliyya period used to stay in for a year as a sign of mourning for the loss of their husbands and which was narrow and of which the ceiling was too low, parts of a house like toilet, bathing cubicle, guest room and a room in which to perform prayers have generally been included in the plans of Muslim houses as a necessity of the Islamic culture. In the books on morality,“ in terms of the sunnah on building”: a toilet, a place to make wudu and ghusl (bathing cubicle), a place for banquet (guest room – yet it would be good to call banquet room-), are included; the fact that in the hadiths, the statement “ everything has its own alms and the alms of a house is a banquet” is used almost with the same wording  is sufficient to state the generality of this plan.  

Let us have a look at the important components which Islam brought :

TOILET: We learn form narrations of Bukhari, Muslim and other books of the sunnah that in Arabic communities before Islam, toilet was not included in the plan of a house as it was not included in the European houses and palaces. Those who needed to urinate and defecate used to go out of the town. At first, the Prophet (peace be upon him) and his wife used to carry on this tradition. However, narrations show that women, making use of the darkness of the night used to go every evening to “particular places” called Manasi outside of Medina to defecate and the Prophet (peace be upon him) used to go out so distant from town “that nobody could see him” and he even went away to a place called Mughammis which was two third parasangs’ distance to Mecca (on the road to Taif). This situation continued until the command of covering (tasattur) was received; only after that were toilets built. We understand from a narration Samhudi noted that a toilet was between Aisha’s (may Allah be pleased with her) cell and Fatima’s ( may Allah be pleased with her) cell.

A religious duty did not only change the plans of buildings with addition of a toilet but it also affected the direction of a toilet. Hadiths from the Prophet (peace be upon him) stating, “While defecating, neither face nor turn your back to the Qibla”, defined the directions of the toilets in Muslims’ houses. The Prophet sent Sahl Ibn Hanif as a messenger to Mecca in order to let the people of Mecca know about this decision. Narrations show that Muslims who went to Egypt and Damascus complied with this order even in the toilets which were made in the past and were directed to Mecca. Scholars discussed depending on annotations in the sunnah about the matters that this prohibition is also valid for open places like meadows but it is not valid for covered places, that the back part of the body can be turned while the front cannot, and this prohibition is also valid for the Jerusalem direction (that is, for both Qiblas). Apart from these, features like keeping water handy in toilets, building it in a way that it will be easy to provide water in have originated from the related orders in the sunnah.

BATHROOM : Bathroom is also an important component like toilet. As we have just stated, even if it was included in some houses before Islam, it became an indispensable component of a house after Islam. It is necessary for both taking ablution (wudu) and full ablution (ghusl). Narrations about the Prophet’s (peace be upon him) taking a bath in a basin during his illness, Aisha’s (may Allah be pleased with her) taking full ablution with the Prophet (peace be upon him) in the same place and in order to show his sister who asked her the Prophet’s (peace be upon him) way of full ablution, that the Prophet (peace be upon him) used a little water while taking ablution, her taking a bath behind a curtain with a little water, proves the presence of a particular place to take ablution in her cell. Likewise, in the hadith narrated from Aisha (may Allah be pleased with her): “ The Prophet (peace be upon him) returned from a journey. I had drawn a curtain (on which there were some symbols of winged horses) (over the sahwa) in the house while he was away. He ordered me to pull it down. I pulled it down. I and the Prophet ( peace be upon him) had a bath taking water from the same bucket.”, Kirmani dwells on the possibility of this sahwa which a curtain drawn over in the narration to be a bathing cubicle because of Aisha’s  beginning to mention about ablution for no reason while she was mentioning about the curtain. Depictions about sahwa which we are going to talk about later, strengthen this possibility. In this case, we can conclude that there was a bathing cubicle in Aisha’s cell.

Another point which supports it is about the basin which we have just mentioned and in which the Prophet (peace be upon him) took a bath while he was ill: It is stated in the narration that the basin belonged to Hafsa. The Prophet (peace be upon him) who stayed in Aisha’s room could not take a bath in the bathing cubicle because of his illness; he took a bath in Hafsa’s basin since it was more convenient.

e. A NARROW HOUSE AND CHILDREN

A bad dwelling, which is considered to be one of the main factors which cause complaints and troubles in the worldly life in the hadith, is harmful for each dweller at any age but it damages the children the most. Showing the importance of a dwelling on children’s discipline and healthy development, it is said “ The main place in a lodgment should be for children. A lodgement should be built considering the needs of the children”. Today’s researchers found that the ratio of child death is higher in inappropriate houses than in appropriate ones. Among survivors, the ratio of those who commit infant crimes and are sent to the court and who are sent to hospital due to various psychological and physical damages is also a lot higher.

Besides, the effect of such narrow houses on the development of a child’s personality is eminent. We stated with examples while we were examining the relationship of the Prophet (peace be upon him) with children that the Prophet (peace be upon him) avoided any interference with children other than showing great affection to them and he never resorted to beating a child. However, in a narrow dwelling, a suitable environment is set for children’s exposure to being scolded, warned and beaten due to their satisfying their curiosity with examining things by touching them, having fun, jumping around, making noise, etc.

The modesty of the Prophet’s (peace be upon him) house and his suggestion of modesty to Muslims, his looking down on worldly appealing adornments might be evaluated from the point of disciplining a child. As is today, adornment components which appeal to children like appealing pictures, baubles, colorful and bright table cloths increase the possibility of a child to touch and harm them as their numbers increase. And if they are kept within children’s reach and placed -due to narrowness and wrong planning of the house – in the area of daily wandering, this kind of house will cause great discomfort for a family with children. For this reason, we cannot but appreciate our houses in old times. Compared to today’s armchairs, tables which are ready to shatter and appeal to children with various adornments over them, the sofas, cushions which are secure in every way and suitable for the child factor and adornments kept (on shelves or on walls) away from children’s reach are helpful for parents in disciplining children. Although spacious and good-planned dwellings can reduce relatively the damage of these new conditions, in narrow houses – which are the majority due to economical and social conditions -, it is not possible.

Let us listen to the negative effect of narrowness on children’s psychological development and discipline from researches : “ If the number of people per room increases from 2 to 2,5, the child becomes a person who gets easily angry and who makes smashing and breaking a habit”. This statement conforms to another research group’s assumption : “If the extension of a house is too narrow which leaves eight or ten square meters per person, the relationship between parents and children becomes ultimately tense and parents cannot help but yell at and scold the children”. Talking about these researches, we need to state that in crowded and narrow dwellings, children are in danger of performing behavioral disorders. Psychological development of the child becomes blocked in the end and the delay occurring as a result can be never fixed unless conditions improve. Some sorts of psychological disorders which occur in children caused by sleeping in the same room with parents is now a widely known fact.

Problems caused by narrow dwellings do not only affect the dwellers but they also cause negative results and social discomfort in the community. Take a look at this passage regarding the issue: 

Economical and Social Results of Bad Dwellings and Endeavors to Recover Them:

“Events regarding this issue display a desperate situation which is impossible to ignore in humane and moral respects and which lead people to rebel. A bad dwelling, on the one hand, increases social inequality, which is the main reason and, on the other hand, it is the sole reason for the damage and destruction of the individuals and the families.(…)”

“When bad dwellings become together as groups, they bring into existence, havens which make it possible for people cast out of society to come together. Thus, recovery of people becomes far more difficult. On the other hand, families which cannot afford to live in any better place become prone to deterioration. This case does not result only in psychological problems but they also cost a lot to governments. It is even said that a shanty house is a “luxury element”. Department of Social Services attempted to estimate in number the costs of sickness and delivery to hospitals for families who live in shanty houses. The cost the government pays is really too much. And it is sometimes so expensive that it costs far cheaper to build perfectly furnished houses for these families. In this assessment, neither the possibility of infection to neighbors, nor labor productivity or the pains that the families are to bear and deterioration have been taken into consideration.

For example, slums in Cleveland, USA, are a heavy burden. Although only ten percent of the population live there, 26 percent of social services like police security, fire department and 36 percent of costs for the whole city are spent there. This ratio is the same as other cities in the USA.”

In recent researches, it is seen that western people who understood that narrowness of dwelling causes deterioration of the child, changed the concept of dwelling in parallel with their economical conditions, and reached the decision to allocate one room for each dweller. We learn from the news in the newspaper Le Monde that in France, in 1976, a principle decision was made aiming at a legal obligation for kitchens to be at least 12 m² in dwellings which were to build from then on, on the purpose of providing the best atmosphere for the relationship of a mother who spent most of her time in the kitchen in a day with her children.

Another issue legalized considering the needs of the children is about the width outside the lodgment. According to this precaution that aims to recover – at least reduce – the damage and deterioration caused by the courtyard factor which we stated as a “component of a dwelling” while we were examining the Islamic way of dwelling and which is ignored in mass buildings which we call modern “block constructions”,  0,75 – 1,000 m² space must be left empty per lodgment –legally for now – in mass constructions in France.

Considering that in France, which gives importance to these precautions, the number of children is low due to the low rate of child birth, winters are rather calm and relatively short and there are usually little or big parks and playgrounds etc in quarters in every city, nursing houses, kindergartens and the pavements are quite broad, we might see that our country has to increase such precautions and include different numbers against the number of children, length of winter and other impossibilities. In Istanbul, children are not able to live their youth in places which lack gardens and parks and pavements are narrow, and is crowded regarding the population. It is some kind of coincidence that these unlucky children can healthily develop.

This case can be deemed the same for all big cities. In a place like Erzurum, the situation of children  who have to stay inside for eight months because of the climate needs to be considered while building a new dwelling. 

f.FURNISHING

There are also some narrations about the furnishing in the Prophet’s (peace be upon him) house. As in their adornment, modesty is the first principle in furnishing as well. Stating that he himself examined the house of the Prophet (peace be upon him) during his visit due to Ila event, Hazrat Umar (may Allah be pleased with him) provides us with some precious information. According to what he narrated, in this visit he only saw a pillow which the Prophet (peace be upon him) put his head on and which was filled with filament, and a straw mat which did not cover his whole body and which was made of date leaves and some raw leather hanging over him and leaves which are used to adorn the leather. Seeing that the straw mat left some scars on bare parts of the Prophet’s body, Umar (may Allah be pleased with him) started to cry due to what he saw. When the Prophet (peace be upon him) asked him why he cried:

“How can I not cry? This mat left scars on your body and there is nothing more to be seen in this room. While those Khusraws and Kaisers are living in abundance in rivers, food (on golden thrones, silky and satin beds), you, The Messenger of Allah, (are living in scarcity), we have to make a good bed for you?. “ And the Prophet (peace be upon him) replied as follows (in a narration):

“ I am not fond of this world at all. I consider myself in this world as a traveler who lies in the shade of a tree and then leaves.”

Thus, after stating that modesty is important according to the Prophet (peace be upon him), we can begin to mention about the main furnishing.

SOFT FURNISHINGS: As a soft furnishing in the Prophet’s (peace be upon him) house, a straw mat made of date leaves as we stated above is usually mentioned. As stated before, this mat, which is laid to sit on during the day, is used as a curtain to separate the house at night.

Although Arabs knew carpets, it is understood that the Prophet (peace be upon him) and Muslims generally did not use them. Besides, some of Honored Companions considered it to be abominable to use carpets because the Prophet (peace be upon him) did not use carpets. However, this following narration shows that the Prophet (peace be upon him) did not use it due to financial problems and he considered it to be permissible : Jabir narrates : “When I got married, the Prophet asked me :”Did you buy some carpets?” and I replied : “what to do with carpets?”. He said: “ Know that in the near future, people will be using carpets.”

It is stated that this permission is only for carpets laid on the floor and putting carpets on the wall just for adornment is not considered to be permissible. We see in the explanation of Muslim that the Prophet (peace be upon him), said to Aisha (may Allah be pleased with her) who hung a carpet over a door, “ Allah did not order us  to dress up stones and earth”, and made her pull it down.

In one of Bukhari’s explanation, Abu Ayyub (may Allah be pleased with him) who was invited by Ibn Umar (may Allah be pleased with him) hesitated seeing a wall covered with a cloth. Ibn Umar (may Allah be pleased with him) said: “ Women defeated us in this matter (we could not make them obey our words). Abu Ayyub replied : “Even if I could be afraid of others (placing in their homes such an unacceptable thing), I would have not expected this from you.” And he returned.

Depending on other narrations, Ibn Hajar states that this invitation was made due to Ibn Umar’s son’s wedding. Abdullah Ibn Yazid also refused to go in and began to cry when he saw the cloth covering the wall as an adornment. When he was asked the reason, he said : “ How can I not cry? I remember the Prophet (peace be upon him) say “ The world will win over you…you will go outside with a dress and turn back home with another dress on you. You will cover your houses like the Kaaba is covered”.

In summary, Ibn Hajar, who provides various narrations on this matter, states that the issue of placing a carpet etc on the wall is “the old conflict” and he adds that Shafi’is consider it to be makrooh. Hanafis, though, does not advice exaggeration in such adornment.

BEDSTEAD: One of the furniture in the house of the Prophet (peace be upon him) is a bedstead. Narrations show that a puppy which Hasan, the Prophet’s (peace be upon him) grandson, used to play with sometimes went under this bedstead and even died there. Underneath this bedstead which sometimes goods like basin, documents were placed and small pets could go was usually empty.

Suheyli gives this information: “The Prophet’s (peace be upon him) bedstead was made of wood attached together with filament.” It was sold in the time of Bani Umayya. A man bought it for 4000 dirhams.

We learn from Abu Rifa’a (may Allah be pleased with him) that the Prophet (peace be upon him) had a chair with iron legs and from Ali’s (may Allah be pleased with him) narration that the Prophet’s (peace be upon him) daughter Fatima’s hands became calloused and wounded due to using a hand mill.

BED: It has been stated that the Prophet (peace be upon him) who forbade people to have more beds in their houses than necessary had one bed of his own and the covering of this bed was leather and it was filled with date tree filaments. The same has been stated for his pillow. This bed which may be deemed to be quite hard in this state represents the modesty and ascetism of the Prophet (peace be upon him).

If the suggestions in the books of discipline on the matter of making children’s beds hard were not taken from these narrations, they must have been taken from the words of doctors. We have not encountered any narrations attributed to the Prophet (peace be upon him) regarding the issue.

CURTAIN: It is clear that curtains were commonly used in the Prophet’s (peace be upon him) cells for the reason that they are means of especially covering. Considering the attribution of the word as-Sijf used in the sentence “he drew the curtain of the room open” from Bukhari to a type of curtain which is divided into two in the middle, we can assume that the Prophet (peace be upon him) might have used a  two-winged curtain (which is more useful).

BASIN: Some narrations atate that the Prophet (peace be upon him) had a basin made of date timber and he used this at night and placed it under his bedstead. Even though some scholars mentioned about the contradiction of these two hadiths depending on hadiths like “do not keep urine in the house because angels do not enter the house where urine is kept” and “urine is not to be kept in a basin in the house”, the real meaning of this prohibition as Suyuti stated might be its being kept for a long time. Moreover, there are narrations which state that the Prophet (peace be upon him) wanted a basin (in order to urinate) during his illness and while he was ill again, he took a bath in a basin. In this case, as a component which provides flexibility in the house, basin must have played an important role among all the other things in the house.

LAMP: According to this sentence stated in a narration about tahajjud (night prayer) “ At that time, there was no lamp in houses” reported by Aisha ( may Allah be pleased with her) lamp was not used in Medina in the beginning. Besides, some narrations mention that this was first brought by Tamim ad-Dari who converted from Christianity. In any case, lamp might have begun to be used in the houses during the Prophet’s (peace be upon him) time. We understand from the explanation in al-Adabu’l Mufrad by Bukhari that the Prophet (peace be upon him) noticed a mouse took the wick that was left still burning to the attic and he prevented a possible fire to break out. In Hakim’s assumption, we encounter the explanation that this wick was taken back and left near the Prophet (peace be upon him) and it caused a dirham-size burn. It is probably right after this event that the Prophet (peace be upon him) firmly suggested to put out lamps before going to bed. 

g. PRIVACY

Another function sought in a house is its provision of privacy for the dwellers. The Sunnah paid great importance to this issue as well. A house with respect to the sunnah is not only a shelter to protect from cold and warmth but it is also a place for maintaining privacy that is natural for man.  For this reason, the house was called “forbidden” and it was forbidden to enter herein without the permission of the owner.

According to the statements about the Sunnah, violating privacy is not only done with entering but also with gazing at. For this reason, it is said “no body should gaze at one’s house without permission; whoever gazes, it is as if he has entered it” and this action is mentioned within the meaning of “unacceptable actions”.

As asking for permission is imposed because of eyes, it will be necessary to pay attention not to even glance at the house without the permission yet to be given. For this reason, when knocking on the door, it has been ordered not to face the door but look sideways. It is stated that the Prophet (peace be upon him) acted so. The decree “Someone who was caught gazing at a house and whose eye was taken out due to gazing have no right to demand if he applies for a diyah (blood money).” confirms the severity and importance of this matter.

Showing the comb in his hand to a man who gazed through his window at his house, The Prophet ( peace be upon him) said: “ if I had known you had been gazing at inside, I would have struck this comb into your eye.” According to Ibn Abbas’ narration, when the Prophet (peace be upon him) caught Hakem Ibn Abi’l Asi ( may Allah be pleased with him) gazing at inside, he said to him “You will not live in Medina as long as I am alive” and he sent him on exile to Taif.

The Prophet’s (peace be upon him) statement “ if a person goes to a house whose door is left open (or does not have a curtain in the entrance) and looks inside, it is not his fault but the fault of the owner of the house.” shows that not only should the passers-by or the visitors to the house but also everyone be careful on the matter of violating privacy. Every family should take necessary precautions to maintain privacy and they need to be careful about the curtains or door etc, which contributes to this maintenance. Otherwise, it will be the dwellers of the house to blame on the issue of violation of privacy.

This hadith calls for Muslims to carefully install the components of privacy while planning a house. Doors and windows need to be placed in the most appropriate plan for this purpose. The empty place (hall) generally left behind the entrance doors might have been planned for this reason. In this case, ignoring this feature in some new planning should be considered as a incompleteness. 

 INTERNAL PRIVACY

As we stated when we examined the possible plan for a dwelling, privacy that has been ordered to be maintained not only against the people who are in the family but also against all the members of the family except for the wife and the female slave affects the plan of the house. According to the narration by Jabir : “The Prophet (peace be upon him) said : ‘ A person should ask for permission from his children, mother no matter how old she is, from his brothers and sisters and from his father.’”; each of these people should be placed in a state which they are to ask for permission from one another – at least at three times of the day as the Qur’an suggested – if they live together.

We can respond to a possible objection to the hadith above as “ this is about the people who live in separate houses” with this hadith: “ Ata’ Ibn Yasar (may Allah be pleased with him) narrates: “A man came to the Prophet (peace be upon him) and asked ‘ O, The Messenger of Allah! Should I ask for permission when I enter my mother’s room?’ He said: ‘ Yes’ and the man again : ‘ What if I live with her in the same house?’, The Prophet said : ‘ Ask for permission’. But the man objected : ‘ I am serving her’. Then the Prophet said to the man ( angrily) : ‘Ask for her permission. Would you enjoy seeing her naked?’. When the man answered :’No!’, the Prophet said : ‘ So, you should ask for her permission whenever you go into her room’”.

Especially in this last narration, it is stated that people need separate rooms in the house where they spend most of their lifetimes in order to act freely.

A Muslim family should not stay in narrow dwellings except for scarcity. Members of the family, who have reached the age of puberty – even those who are approaching the age of puberty – and parents should have separate rooms of their own, this is the exact type of dwelling that the sunnah desires people to have.

We should repeat here that sociologists today insistently point out the disadvantages of narrow dwellings. They are disadvantageous in many aspects. In brief, in narrow dwellings and in neighborhoods consisting of these dwellings, it has been found out that some social values are lost in time and are replaced with newer ones which contradict society, and as a result of the change of the conception and behavior, new attitudes occur. For this reason, those who dwell in narrow and inappropriate places called slum or shanty house, are deemed as “abnormal” and as “the loss of the society”. Researches found out the fact that those who have dwelt in such places for a long time cannot become accustomed to the new situation when they move to appropriate dwellings and to become adjusted to newer and normal life conditions, “they need to be monitored all the time and re-disciplined”. In such developed countries as Netherlands, Belgium, England, USA and France, which are dealing with this issue intensively, “these socially spoiled people” are made obliged to stay in mediocre lodgments, which have been particularly built, for a certain time (10-12 months) before they are given normal homes, with the consideration to reeducate them and reintroduce them to the society. 

“The sterility of the civilized” ( la stérilité du civilisé), in other words, reduction in the birth rates, which is displayed as the reason for the civilizations to collapse in the statement of Spengler, who became famous with his work titled The Decline of the Western Civilization ( Le Declin de L’Occident), being related to the conditions of dwelling on a large scale by sociologists seems interesting. It is reported that the conclusion from various researches has been made as “as a result of losing control of behavior, in narrow and inappropriate dwellings, birth becomes a physiological case and increases while this rate increases normally among families who live in appropriate dwellings and in the middle type of dwellings between these two, this rate decreases.”

h. ADORNMENT (DECOR)

Another point which has been particularly dealt with in the sunnah is the decor of the dwelling. The Prophet (pbuh) displayed sensitivity to each thing in the house and to the suggestive components that were manifest on things. If he came across the presence of components or shapes, which contradicted Islamic culture and represented other cultures, both in his own house and in the houses of Honored Companions, he used to express his dislike either verbally or actually or with his mood.

In Bukhari’s explanation from the narration of Aisha (may Allah be pleased with her), the Prophet (peace be upon him) used to deform the cross-shape on anything in the house.

The prohibition is not only limited with things which included cross-shapes but also with illustrations imitating Allah’s ability to create. The Prophet (peace be upon him) stated the prohibition from keeping such illustrations at home with severe expressions like:

“No angel enters a place where there is illustration.”
“It is illustrators who will be exposed to the severest punishment.”
“Those who make illustrations in the world will be told “ Blow a spirit to your illustration” in the Doom’s day but they will not be able to blow”.

In one of the narrations regarding this issue, Aisha (may Allah be pleased with her) narrates an event: “The Prophet (pace be upon him) returned from a journey. In his absence, I had drawn a curtain on which there were illustrations (of winged-horses). He ordered me to pull it down and I did.”. In another version of this hadith, she says “ I had drawn a curtain on which there were illustrations, over the sahwa (cell on the wall). When the Prophet (peace be upon him) saw it, he pulled it down and said : “Those who will be exposed to the severest punishment on the Doom’s Day are those who imitate Allah’s creatures.”. Then I made one or two pillows out of this curtain.”. In another report, she says: “ I made two cushions and they were in the house and the Prophet (peace be upon him) used to sit on them.”

Based on this hadith, scholars gave permission for illustrations that have no shadow to be made on things like carpets, beds, etc, which are used in disapproved situations like sitting on them or treading on them. Stating that this view belongs to the majority of the scholars, which are the members of Honored Companions and the Ensuants (Tabiin), Nawawi mentions the names of Thawri, Malik, Abu Hanifa and Shafi’i regarding the issue. In an explanation of Nasai, Gabriel, who arrived at the house of the Prophet, did not want to enter his house and said: “ How can I enter? You have a covering which includes illustrations on it. Decapitate the bodies in the illustrations or make it a rug to tread on. We, angels, do not enter a house where there are illustrations.”

After the Prophet (peace be upon him) arrived at the house of his daughter, Fatima (may Allah be pleased with her), as stated in the narration of Abdullah Ibn Umar (may Allah be pleased with him), to pay a visit and as stated in the narration of Safina Abu Abdurrahman, due to the invitation to dinner, returned without entering the house because of an elaborated curtain on the door.

In Abdurrazzaq’s explanation, by the time he arrived at the house that he was invited for dinner, he saw it was adorned with various colors and standing at the door, he counted the colors and saying “If only it had been of one color”, he returned without entering the house. As will be confirmed by the examples below, the Prophet (peace be upon him) suggested simplicity in adorning the house with his this kind of behavior.

Scholars have made this judgment from those narrations: “In order to enter a house where there is forbidden stuff and attend an invitation there, it is best to remove those forbidden things; but, if it is not possible, it is best not to enter or attend”. However, it is clear that the Prophet (peace be upon him) said “If only it had been of one color” in the last example, and he replied to Ali (may Allah be pleased with him), who asked the reason why he returned, “ What am I supposed to do with the world and elaboration?” and likewise he said “because it reminds me of the world”, “because the illustrations distract my attention while I am praying”, “because whenever I get in the house, I remember the world” and in some versions of the related hadith including his order to Aisha (may Allah be pleased with her) to pull down the curtain that we mentioned above; and they all show the Prophet’s sensitivity about the causes that may hinder the religion that he is trying to acknowledge people about, from being well established.

He just wanted that people should turn to the Qur’an with all their efforts  and that they should try to comprehend its truth and live with it. Moreover, just for this reason, he forbade to write anything other than the Qur’an and prohibited visiting graveyards, which was considered to be a kind of worshipping of Jahiliyya. On the other hand, due to the inconsistency in human nature as he stated “The human heart is between the two fingers of Allah; He plays with it however He wants”, he was afraid of reoccurrence of the old deviations of denial despite belief and good deeds. For this reason, the Prophet (peace be upon him) advanced in his fastidiousness on those issues and he did not want to leave an open door. One of the most meaningful examples of his consideration of the situation people were in is this sentence that he said to Aisha (may Allah be pleased with her) in order to state the reason why he did not attempt to replace the Kaaba, which had been placed on a wrong base, to its right base: “Your people are close to Jahiliyya Age. For this reason, I fear this (construction I might do) may cause hatred in their hearts”.

In this case, the Prophet (peace be upon him), who took the moods of people who were ”close to Jahiliyya Age” into consideration, struggled hard against anything that might be a sign of polytheism. Maybe idols or icons, or a style of vowing that belonged to that particular time or a style of greeting etc, were all forbidden.

Scholars of Islamic Jurisprudence formulizing prohibitions as regards to discipline as “Placing the worshipping living things in a way that displays respect is forbidden, treading on them is acceptable”, defines the disciplinary respect of this prohibition which comes with the sunnah. Illustrations of trees are excluded from this prohibition. However, narrations also inform that the Prophet (peace be upon him) had the trees that people canonized at that time destroyed.

Control of the Houses

Narrations about the Prophet’s (peace be upon him) having the whole Mecca checked and “having the idolatries destroyed, having high tombs flattened and having the illustrations covered”, shows how serious his fastidiousness had become. In some of these narrations, the fact that a man from Medina, who was employed for this issue, objected by saying “O the Apostle of Allah! I do not want to enter the houses of my people” and that Ali was sent instead of him shows that the state even had the houses checked to monitor whether the prohibition the state imposed regarding this issue was applied or not.

To summarize what we have told, the adornment and elaborative components in the house are also considered as a means of suggestion. The house should not include components which are against the life philosophy of a Muslim.

Eventually, we should note this: Illustrating on the wall and clothing is forbidden due to two reasons according to Dahlawi: 1. To prevent unnecessary spending and boasting,

2. Not letting any inclination to idolatry. 

I. SPIRITUAL ATMOSPHERE

Because of the fact that parents are primarily responsible for the discipline of the child , one of the main functions of the house is to provide the child with the best atmosphere in children’s spiritual discipline in the first place. For this reason, in the very course of its construction, the house is desired to be clean from the material and spiritual dirt and it is said “Avoid using haram bricks in your buildings because this is the very reason for its possible destruction”. In the narration by Wahb Ibn Munabbih with the note “I read it in the Torah”, it is stated “The result of a building made (by force) with the strength of the weak is to be destroyed; the end of haram money is to become poor.” And such advice is often to be found in the related chapters of our books on morality.

There is no doubt that building a house will rightfully earned money (or paying its rental fee with rightful earning) does not conclude the matter. It is necessary to restrain from any kinds of forbidden things, and to comply with the obligatory deeds in order to render the house a place for good training and education; in other words, it is necessary to practice Islam actively. For this reason, forbidden toys, silk beds (carpets, pillows, curtains etc.), golden or silver plates or trays etc are forbidden in the house.

Another important point is that houses should not be regarded only as places to sleep, to eat or drink or to have a rest or places for security; such an atmosphere should not be made actively dominant. The Prophet (peace be upon him) states it with his word: “Do not turn your house into tombs”. What hinders houses from turning into tombs is worshipping and invocations committed in the house: like reciting the Qur’an, performing prayers, meditation and controlling the soul. For this reason, a number of narrations reported from various resources order people to perform prayers at home:  

“Do not turn your houses into tombs. Recite the Qur’an. Satan cannot enter a house where the Qur’an is recited.”
“If a person recites the Qur’an in his house, the house expands for the dwellers and the angels stay there; devils escape and goodness increases. As for a house where the Qur’an is not recited, it becomes narrow for the dwellers, angels leave it and devils invade it and goodness reduces.”
“Perform your supererogatory prayers in your house, do not turn them into tombs.”
“The prayer performed in the house is the light; therefore, enlighten your houses (with prayer)”
“When you perform your prayer in a mosque, leave a share for your houses too, because God bestows a particular favor on the house due to this prayer.”
“The most precious prayer after the obligatory prayer is the one which you perform in your houses.”

Moreover, it is understood from some narrations that as a result of these encouragements, special prayer rooms were built in houses. We understand from a narration reported by Bukhari that this application began in the period of Mecca and (perhaps for the first time) and Abu Bakr (may Allah be pleased with him) built a prayer room in a corner in his courtyard. In Medina, we find that people went to the Prophet with various excuses in order to take his permission to let them build prayer rooms in their houses. The Prophet (peace be upon him) showed that he regarded their demands normal by going to houses on invitation and performing the prayer in the place where they wanted to build a prayer room. The final part of a long narration by Ibn Mas’ud (may Allah be pleased with him) strengthens the possibility that this prayer room could be a specific cell. In the hadith, Ibn Mas’ud (may Allah be pleased with him) asks what he should do in case of sedition. The Prophet (peace be upon him) says : “Get into the place where your people and relatives stay”. Ibn Mas’ud asks : “What if it comes to there?”. The Prophet (peace be upon him) says : “ then go into your house (in which you stay with your family)”. Ibn Mas’ud asks: “ What if it comes there, too?”. Then the Prophet (peace be upon him)replies : “Then go into your prayer room”. Likewise, in another narration, it is mentioned about a prayer room in the house of Zainab Bintu Jahsh (may Allah be pleased with her) before she married the Prophet (peace be upon him).

To summarize, after the stimulation given to build prayer rooms in the house, some Muslims included this in their dwellings in the time of the Prophet (peace be upon him) and scholars also concluded that it was permissible.

The Prophet’s (peace be upon him) insistent suggestions on practicing the religion at home like removing the forbidden stuff from the house, reciting the Qur’an, performing the prayers and even building prayer rooms in the houses are for the education of the children to be raised in the house because, by doing so, they will be able to hear the religious issues with their own ears from the elders, to see with their own eyes and to practice them.

 J. POLICY OF DWELLING

Narrations about the dwelling show us the presence of a policy of dwelling that was suggested by the Prophet (peace be upon him) and which was observed by the following Caliphs carefully. In other words, we find out that the government kept good track of constructions of dwelling for the sake of continuality of some cultural values due to the firm relation of dwelling with culture and interfered immediately with the illegal types of construction as soon as they occurred and had them demolished. One can conclude from the following examples we are to provide that individuals and families are not totally free regarding the issue of construction of a dwelling and the idea that the right of the government to intervene had always been reserved settled well in the conscience of people.  We will examine the examples that lead us to this assumption within the frame of areas where interference was made.

1. PROHIBITION OF UNNECESSARY CONSTRUCTION

We should state that although expansion in dwelling is recommended, people are advised not to spend extravagantly on building and not to build unnecessary constructions. The Prophet (peace be upon him) says “All the money should be spend for the sake of Allah; there is no benefit in what is spent on building.” There are such prohibiting statements in other narrations as “Each extra building that a person makes is a burden on his back”, “Do not build a house in which you are not going to dwell in”, “Whoever builds houses more than necessary will be forced to carry them on his back on the Doomsday”,”When Allah wants evil for a person, He makes them spend his money on building.”, etc.

As it can be understood from Bukhari’s naming a chapter as “ chapter of hadiths about building” in order to list the hadiths regarding the issue, some Muslim scholars who acted upon the hadiths we presented above, have come to an agreement on the abomination of constructing extra buildings and regarded “the money to be spent on construction as abominable”. Ibrahim Naha’i, one of those who considered it as abominable, indicated his point of view with a moderate statement: ‘building houses that are necessary does not bring benefit or sin’.

However, it has been also stated that this prohibition is only for making extra buildings and building to boast and to show off; not for the ones built to dwell in and to take shelter from cold and warmth. Essentially, the Prophet (pbuh) himself stated “Whoever is to build a house without committing injustice and exceeding the divine bounds, he will be granted with “thawab of neighbourhood” as long as the creatures of God make use of it.” 

We cannot regard the hadith of Abdullah Ibn Amr as strong which those who regard spending extra money and effort on building as abominable present as evidence. Although this narration shows the Prophet (peace be upon him) saying to Abdullah Ibn Amr who was repairing his house with mud that “I foresee death to come quicker than the demolishing of this house”, regarded this occupation to be abominable, we find from Habbatu’bnu Khalid and Sawa’ Ibn Khalid (may Allah be pleased with them)’s narration that the Prophet (peace be upon him) himself repaired his house as well. Moreover, it is recorded that Umar (may Allah be pleased with him) warned people when he was in the pulpit, saying “ O people! Repair your houses”. In this case, judging only by the reflection of some hadiths and making the judgment as “ According to Sunnah, it is wrong to invest money in building” will be far from reality.

After stating that those who see no harm in construction present these verses from the Qur’an
“"And remember and be mindful that He established you securely on the earth so that you build castles on its plains and hew out dwellings in the mountains." (the Qur’an, al-A’raf, 7:74) and “Say: "Who is there to make unlawful the beautiful things (obtained from plants, animals and minerals) that God has brought forth for His servants, and the pure, wholesome things from among the means of sustenance?"” (the Qur’an, al-A’raf, 7:32)
and the words of the Prophet (peace be upon him) in the hadith “When Allah bestows a blessing upon a person, He likes seeing the reflection of that blessing on this person” as proofs, (addressing to himself), Samarkandi says: “What is best is to spend not on worldly things but for the hereafter. However, these are not forbidden :
1. Not to earn money out of forbidden ways
2. Not to do injustice against a Muslim or those who are not Muslim due to construction
3. Not to quit an obligatory deed for Allah (because of construction).”

Al-Hakimut-Tirmidhi, noting Umar’s (may Allah be pleased with him) interference on building, says: “If the building is the necessary size, they can build it, expecting thawab from Allah because the need for a building is like the need for food, clothing and a means of transportation”.

It is best to describe the dislike about building as stated in the hadiths with extravagance. We can find Muslims’ view on this issue in these words that Muhammed Ibnu’s Sammak bravely yelled at the face of Harun ar-Rashid when he built a tall palace:

“You raised the earth, and quit the religion. If this has been made with your money, you should know that you are one of those who are extravagant. Allah does not like extravagant people. But if this is made with the money of somebody else, then you are an oppressor. Allah does not like oppressors.”

The instruction of prohibition from spending extravagantly on building is stated as follows in Akhlaq al-Alaiyya: “Restrain from extravagance in the height of the buildings, adornment and embellishing the roof. It is clear in the hadiths that if a person raises a building more than six spans, angels say : “Where are you going, O the cursed?”

Extravagance and spending more than necessary is not acceptable. Especially, the habit of repairing and becoming addicted to redecorating because of boredom of the same appearance is a hard trouble and a bad manner.”  

2. A HOUSE FOR EACH PERSON

It would be wrong for one to conclude from the examples above that the Prophet (peace be upon him) disapproved that each person should have a normal house. On the contrary, the essence of the policy as regards to this issue is based on making each family has a “spacious” house. Various narrations like charging the state with the duty to make each appointed civil servant obtain a house and like his disapproval of any Muslim selling his house or real estate unless he invests this money on a house or real estate again, by saying: “Unless replaced with the new one, this money will not be of any good for them” are undeniable proofs that the Prophet (peace be upon him) followed a policy “ a normal house for each Muslim”.

3. THE HEIGHT OF THE BUILDINGS

The Prophet never agreed with the idea of making tall buildings. As narrations will show, one of the aspects he disapproves about dwelling is the height of the building. Moreover, he moved to the ground floor of the house of Abu Ayyub al-Ansari (may Allah be pleased with him), in which he stayed for seven months as a guest when he arrived in Medina; and for the request of Abu Ayyub (may Allah be pleased with him) for the Prophet (peace be upon him) to move upstairs after a while, he replied: “ The ground floor is more comfortable”, “ It is best for us to stay downstairs for those whom we are in touch (The Honored Companions)”. However, because of Abu Ayyub’s (may Allah be pleased with him) insistence saying, “I am not going to walk over the floor under which you stay”, he went (unwillingly) and lived upstairs to make his host pleased and Abu Ayyub (may Allah be pleased with him) stayed downstairs.

Furthermore, the ceiling of the first mosque built under the supervision and with the participation of the Prophet (peace be upon him) and the ceilings of the rooms for his family are as low as hands’ reach.

The Prophet (peace be upon him) stated in various ways his dislike and disapproval of raising the buildings tall and described this as “one of the signs of the Doomsday”. In the well-known hadith of Jibril, after replying the question about when the Doomsday would come, saying “I do not know”, he added that one of the signs of that day was “When cowboys compete each other to raise their buildings”. Likewise, in another narration, he said the Doomsday would come “when buildings became taler and thinner”. In addition, stating that people would make their houses resemble colourful, embroidered and striped clothes, he indicated his disapproval of external adornment of a house, which is also regarded as extravagance.

The Prophet (peace be upon him), who did not recommend people to make tall buildings, provided an approximate number in this narration:

“If a person raises his building more than seven (ten in another narration) spans, he will be yelled “ O Allah’s enemy, where do you (desire to) go?”

Ibnu’l Arabi deduces the meaning of warning against constructing tall and large buildings from this verse : اَلَمْ تَرَ كَيْفَ رَبُّكَ بِعَادٍ اِرَمَ ذَاتِ الْعِمَادِ    (Have you not considered how your Lord dealt with the (tribe of) ‘Ād) (the Qur’an, al-Fajr, 89:6)

Although the reasons for prohibition of constructing tall buildings are not defined in the hadith, they are defined as extravagance, boasting, looking at other people’s private lives by scholars of Islamic jurisprudence. In addition, it is possible to find different reasons from the revelation of the hadith. In this term, one of the disadvantages that is especially found out today is the psychological and social disorders that buildings that exceed the proportion by human measures cause in people. Today, in big cities which are described as “ infernal machine”, “devil city”, this situation is also recorded as one of the reasons for lunacy and psychological states similar to this, which are increasing rapidly. Tall buildings do not only tread on human spirit with their grandeur but they also reduce the interest of those who dwell in them in nature and affect human relationships, leading them to a negative state.

Considering the disturbance of the life in apartments and conditions that make it impossible to choose neighbors, in big cities, it is understood how people are left in loneliness despite the crowd. Sociologists state, “as long as relations remain superficial, individuals will be solitary in the crowd no matter how these relations increase”, “what clears off solitude is not only to see and to listen but also to be seen and to be listened to”. We can find the same thing in different words from Farabi (d.950), an Islamic philosopher. He deems the ideal city which he means by al-Madinatu’l Fadila” as the place for people to gather in order to help each other to supply the necessary things which lead to happiness. ”A city which does not imply the sense of society and helpfulness and which leads people to solitude is not the ideal city. For him, an ideal city is like a healthy, complete and perfect body in every aspect, in which the organs help each other to carry out the purpose.”

We should note this finally that it seems that to raise a building due to needs and to get rid of narrowness is acceptable because the Prophet (peace be upon him) replied Khalid Bin Walid who was complaining about the narrowness of his house as : “ Raise your building toward the sky and ask God for expansion”.

4.INTERFERENCE

Some narrations show that the sunnah did not only give a number of recommendations and advice on dwelling but it also interfered if the qualifications for a building were not complied with.

Anas (may Allah be pleased with him) narrates: The Apostle of Allah (peace be upon him) came out, and on seeing a high-domed building, he said: What is it? His companions replied to him: It belongs to so and so, one of the Ansar. He said nothing but kept the matter in mind. When its owner came and gave him a greeting among the people, he turned away from him. When he had done this several times, the man realized that he was the cause of the anger and the rebuff. So he complained about it to his companions, saying: I swear by Allah that I cannot understand the Apostle of Allah (peace be upon him). They said: He went out and saw your domed building.So the man returned to it and demolished it, leveling it to the ground. One day the Apostle of Allah (peace be upon him) came out and did not see it. He asked: What has happened to the domed building? They replied: Its owner complained to us about your rebuff, and when we informed him about it, he demolished it. He said: “Every building is a misfortune for its owner, except what cannot, except what cannot, meaning except that which is essential.”. Likewise, a similar reaction was shown against the tall building that his uncle Abbas (may Allah be pleased with him) had made. Abbas (may Allah be pleased with him) offered as much money for charity as the building was worth in return for the building not to be demolished. The Prophet (peace be upon him) did not accept this. Even though, Abbas (may Allah be pleased with him) insistently kept on his proposal, the Prophet (peace be upon him) never accepted this deal and told him to demolish it. And the building was demolished.

The hadith about the demolishing of the house of Suwaylimu’l Yahudi is worth mentioning as a different example of the Prophet’s (peace be upon him) interference with the dwelling. According to Ibn Hisham’s record, hypocrites (munafiqs) were gathering in the house of Jewish Suwaylim, trying to hinder people from participating in the expedition during the preparations for Tabuk expedition. Sending a group administered by Talha Bin Ubaydullah (may Allah be pleased with him), the Prophet (peace be upon him) commanded them to demolish Suwaylim’s house. Talha (may Allah be pleased with him) carried out the command.

Here we see the reason for the interference to be a negative action against the government and we will later provide similar examples after the Prophet (peace be upon him).

An example of interference that can be found in the Prophet’s (peace be upon him) life is about temples. The event of Masjid Dirar, the memory of which was made eternal in the Qur’an, should concern our issue. According to the information from our sources, while the Prophet (peace be upon him) was on an expedition in Tabuk,  a group of ten people among the hypocrites in Medina were thinking of building a masjid in order to come together because they could not unite due to the successful policy that the Prophet (peace be upon him ) followed against them. When Muslims returned from the expedition and arrived at Zi-Awan near Medina, they sent a man to the Prophet (peace be upon him) and said: “O the Prophet! We have built a masjid for the patients, for those who are in need and for the rainy and dark nights and we want you to lead a prayer there (and do the opening)”. The Prophet (peace be upon him) replied : “You go now, I have not yet finished my journey and I have something to do now. When we arrive in Medina, we will come if Allah wills…”  

However, a revelation from Allah that arrived after a while informed the Prophet (peace be upon him) on the real purpose of the hypocrites:

“Some among the hypocrites – who have adopted a mosque out of dissension and unbelief, in order to cause division among the believers, and use as an outpost to collaborate with him who before made war on God and His Messenger – will certainly swear: "We mean nothing but good (in building this mosque)," whereas God bears witness that they are surely liars.Do not stand in that mosque to do the Prayer. The building (systems, plans, and lifestyles) which the hypocrites have founded will never cease to be doubt and disquiet in their hearts (that are crushed by fear and anxieties), unless their hearts are cut into pieces (and they themselves die).” (the Qur’an, at-Taubah, 9:107-110)

Due to this revelation, the Prophet (peace be upon him) sent some men to demolish this building which was made “out of dissension and in order to cause division among the Muslims” and which would never cease to be doubt and disquiet in their hearts as long as they stayed alive”.

Narrations state that the place of Masjid Dirar was made a dump and the Prophet (peace be upon him) never used the road that led there. Comparing the command to build the Taif Masjid over the place where the temple of Taif used to be to this sunnah, the reaction against the undesirable building is understood.

Narrations show that in parallel with these examples found in the Prophet’s (peace be upon him) sunnah, specific dwellings and even public buildings were interfered on similar purposes in the following ages by Caliphs. According to the narrations of Mulayh Bin Awf as-Sulami, Umar (may Allah be pleased with him) was informed that Sa’d Bin Abi Waqqas (may Allah be pleased with him) had a carved door made for his house and a hut made of rush for his pavilion. Umar (may Allah be pleased with him) sent Muhammad Ibn Maslama (may Allah be pleased with him) ordering him to burn down the mentioned door and the hut. In an explanation by Al-Hakimu’t Tirmidhi, being informed that Abud-Darda added a toilet to his house in Humus, Umar (may Allah be pleased with him) sent him in exile as a punishment, saying “O Uwaymir! Persian and Greek buildings could have been an example for you on adorning the world. Allah destroyed them (for their extravagance). As soon as you receive my letter, leave Humus and go to Damascus”.

When Umar (may Allah be pleased with him) heard that the Amir of Humus built a special room for relaxing called illiya on top of his house, he wrote a letter to him right away and ordered him to “collect woods and burn it down”. When he heard that Kharijatu’bnu Huzafa (may Allah be pleased with him) made a similar thing in Egypt, he wrote to Amr Ibnu’l-As, the governor of Egypt, saying “Kharija wants to gaze at the privacy of his neighbours; when you receive my letter, demolish it.”

Form the narration of Tamimu’d-Dari (may Allah be pleased with him), we learn that people made tall buildings in the time of Umar (may Allah be pleased with him). The instruction of “Do not raise your buildings” by Umar ( may Allah be pleased with him) to governors that Abdullahu’r-Rumi mentioned might be after the act of constructing tall buildings. Perhaps, as a result of Umar’s (may Allah be pleased with him) care for this, another example that indicates Umar’s care for dwelling about the house that Sa’d Ibn Abi Waqqas, who lived in Kufa, needed to dwell in, is about adornment. the following is mentioned in an explanation by Abdurrazzaq: being informed that a woman from Basra, called Hadra adorned her house drawing coverings over the inner walls of the house, Umar (may Allah be pleased with him) wrote to Abu Musa al-Ash’ari (may Allah be pleased with him), the governor of Basra, ordering him to tear these curtains of adornment. Likewise, if he was to be invited by a Persian farmer, he first asked whether there were illustrations in their house and if he learnt that there were, he would refuse the invitation.

Umar (may Allah be pleased with him) also interfered houses which negatively affected public morality. In this term, he had some people burn the house of Ruwayshudu’s- Thaqafi, which was a kind of place where alcoholic drinks were produced and sold.  Sa’d Ibn Ibrahim noted that he saw the house as ember.

In summary, these examples both from the Prophet (peace be upon him) and Umar (may Allah be pleased with him) show that any kind of building is under supervision and control of the state – with respect to either height and expansion or adornment and purpose of utility. This case seems to be more carefully applied especially in the first periods. Suyuti notes that when  a group of Rafizis gathered to perform prayers together and insulted the Honored Companions and did not perform the Friday prayer, and began corresponding with Qaramita, Caliph Muqtadir Billah applied to scholars about the matter of demolishing the Narasa masjid and received the fatwa that it was like “Masjid Dirar”; he demolished it and made that place a graveyard.

Suyuti, who gave a fatwa on the issue of demolishing the undesirable buildings which sheltered those who were engaged in harmful activities against society and who showed bad examples of bad manners with their way of living and behavior, brough out a separate work on this important issue called Raf’u Manari’d-Din and Hadmu Binai’l Mufsidin.

5. THE CONCEPT OF DWELLING

Considering the points we presented in order to describe the policy of dwelling of the Prophet (peace be upon him), it may be concluded that each Muslim desires to have such a concept of dwelling.

1. A dwelling is one of the main principles for worldly happiness (and spiritual as a result).

2. A good dwelling depends on its spaciousness, neighbors, being close to social facilities, being well-air-conditioned, being close to cultural and economical facilities like mosques, schools, markets.

3. The spaciousness of a dwelling is measured with the number of rooms and the spaciousness of the rooms depending on the number of dwellers.

4. A dwelling should be simple and should not include components of adornment which represent a foreign culture and which cause controversial suggestions against belief and morality.

5. A dwelling should not include extravagant spending on furnishing and adornment.

6. A dwelling should not be tall-built

7. Each dwelling should include components like toilet, bathroom and kitchen.

8. The government can interfere with illegally built dwellings.

We can understand that every Muslim should have such a concept of dwelling from the presence and inclusion of these qualifications with some little differences in the books of training and education.

6. DWELLING IN ACCORDANCE WITH TO ISLAMIC RULES

After explaining the qualifications that a dwelling should include and the concept of dwelling which each Muslim should comply with, it would be useful to present the description of the scholars of Islamic Jurisprudence on the dwelling that the husband is obliged to provide for his wife. This type of dwelling might be called licit or legal dwelling. We will herein examine the conditions that scholars of Islamic Jurisprudence regard that a dwelling should have in order to provide a normal Islamic life, and the minimum qualifications that are necessary for a dwelling. As you can see, the child factor has not been mentioned. The obligatory conditions that should be provided for a woman which is supposed to have no children, on marriage are in question. So, what happens when the children are born? This is unclear in books on Islamic Jurisprudence. Here is the exact description extracted from the doctoral dissertation titled “ Islam Hukukunda Karı-Koca Nafaka Mükellefiyeti” by Dr. Ruhi Ozcan:

A. The conditions sought in a legitimate dwelling:

1. It should be suitable to let the wife to do her religious and worldly tasks.

2. It should be among good neighbors who can manage to hinder the husband from a possible commitment of an injustice to his wife.

3. It should provide the wife with the security of life and property.

4. It should be suitable to let the husband have sexual intercourse with his wife.

5. Water should be also provided by the husband in the dwelling along with all other needs. The presence of a water tank or well or a fountain in the dwelling does not prevent the legitimacy of this spot.

6. Even though the husband’s relatives cannot stay in the dwelling unless the wife permits it, she cannot hinder any sort of female slaves of the husband and children that were born from different women and are too little to understand sexual relationship from staying. On the other hand, the wife cannot let any relatives of hers or children she had from somebody else stay in the dwelling unless the husband permits it. The  case of whether the property of the dwelling belongs to the husband or not does not affect this decree.

B. If the dwelling is isolated and spacious and has high walls, which all may cause the wife to think of evilness because of solitude, the husband should provide a companion for her.

C. The obligation to provide the wife with a companion varies from wife to wife and place to place. For example, if the wife is a person who is afraid of spending the night alone in a room, the husband should provide a companion even if the dwelling is not spacious. Likewise, if the wife is young-aged and afraid of staying alone, then it is obligatory to provide her with a companion.

D. If the area of the dwelling is small and among good neighbours and if the wife is not afraid of staying alone, then it is not necessary to provide her with a companion.

Footnotes:

1.  The Prophet’s (pbuh) mentioning about inauspiciousness although he refused inauspiciousness in some hadiths has been a cause for argument among scholars. (see Muslim, Salam 110-114 (4:1745-46, 2223-2224).  Hattabi and some others concluded that it was forbidden to attribute inauspiciousness to these three things (Maalim 4, 236). According to them, the reason why they are considered to be inauspicious might be discontent of the owners. In this case, divorcing and selling should be the solution. According to some others, the inauspiciousness of a woman is her being infertile or her bad language; and the inauspiciousness of a means of transportation (an animal) is being bad-tempered and not enabling the rider on it to make jihad, etc.

2. The spaciousness of a dwelling, according to the sociologists of today, depends not only on the number of the people who dwell in but also on the economical condition of the dwellers. For example, a normal spaciousness of a dwelling for a single person in France is 14m² whereas it is 36m² in the USA. Likewise, the spaciousness for two people is determined as 67m², for three people 90m² and for four people 103m² in the USA. ( Famille et Habitation, 1:108) For the number of rooms, the following is stated, “a room for parents, separate rooms for each person who also lives in the house – according to the fiscal condition of the family. The number and spaciousness of other parts (living room, toilet etc.) depends on the number of people who dwell in that house.” ( Famille et Habitation, 1:109).

3. On the issue of narrowness of a dwelling, two measures is given: 1. Spaciousness: 8-10m² per person is enough whereas 12-14 m² is dangerous and may cause pathological accidents.2. Density: 2 and a half people per room is enough whereas 2 people can be dangerous. ( Famille et Habitation, 1:121) We considered it suitable to provide standard lodgement chart which was determined according to the number of people in the family in France, in another source in accordance with the importance of this issue. ( J.E. Havel, Habitat et Logement, Puf, Paris, 1974, p 34).

4.  Explaining the hadiths which express violence and easiness on this issue, Ayni states: “He forbade all the illustrations even if it was an embroidery in the beginning because the people had just converted from idolatry. However, when this prohibition became a habit, illustrations (not hung in higher spots) which were made sure people would not be affected by were considered acceptable” (Ayni, 22:74)

5. We are reporting this explanation by Ibn Hajar from Qurtubi’s explanation of the hadith “People’s becoming kinder and obtaining pavilions in the city will result in a change in the religion”, since we find it interesting: The purpose of the hadith is to tell that peasants invaded public affairs. They became rulers of the country by force. Their property thus became abundant and their excitement of belief turned to competence in constructing high buildings and boasting of them. This period of time we are living in witnesses this situation.” The late Prof. Hamdi Ragib Atademir stated that the expression “tatawulu’l Bunyan” mentioned for a reason in the hadith of Jibril referred to today’s democracy system and its negative side. Mubarakfuri interprets the same hadith as : “This hadith refers to peasants or similar people in need becoming rich with worldly property and boasting due to buildings they make as a result.”

(See Prof. Dr. İbrahim, Canan, Kütüb-ü Sitte Tercüme ve Şerhi)

Abud Darda (radiyallahu anh) narrates: "The Messenger of Allah (pbuh) said,

‘Allah has sent down both the disease and the cure, and He has appointed a cure for every disease, so treat yourselves medically, but use nothing unlawful." [Abu Dawud, Tibb 11, (3874)]

EXPLANATION:

The Messenger of Allah (pbuh) emphasizes that there is a legitimate and halal cure for every disease. We should not say, "There is no cure for this or that disease." It is possible that humanity has not developed a method of treatment or has not found a cure for certain diseases yet. However, according to Islamic belief, it is not an unchanging destiny.  It is essential to look for treatment; a cure for every disease will definitely be found.

In that case, that some people say, "A cure will not be found" for AIDS, which is a disease of this age, originates from ignorance. We can definitely say that its cure is present in the treasure of cure of Allah Almighty acting upon the hadith of the Messenger of Allah (pbuh) above and similar ones.

The Messenger of Allah (pbuh) states the following in a narration by Abu Hurayra included in Bukhari:

"There is no disease that Allah has created, except that He also has created its treatment." [The following addition exists in Abu Dawud and Tirmidhi: "There is no cure for only one illness." He was asked, "What disease is it?" he answered: "Old age." [Bukhari, Tibb 1, Abu Dawud, Tibb 1, (3855); Tirmidhi, Tibb 2, (2039); Ibn Majah, Tibb 1, (3436)]

Hz. Jabir narrates: "The Messenger of Allah (pbuh) said,

"There is a cure for every disease. If the cure for a disease is met, the person will be saved from that disease with the permission of Allah."

EXPLANATION:

1. The first hadith included in Bukhari aims to persuade believers that there is definitely a cure, treatment for every illness. There are various versions of the hadith:

"O people! Be treated! There is no disease that Allah has created, except that He also has created its treatment. Then, seek treatment."

"O slaves of Allah! Be treated! Allah has not created a disease without treatment except one: old age – in another narration – death."

The following is stated in a narration of Abu Hudhama from his father: “I said, ‘O Messenger of Allah! Is it permissible if I have ruqya and use medicine? Can anything from Allah’s qadar be change with them?’ He said, ‘They are also Allah's qadar.’"

Hz. Jabir’s hadith is remarkable. Accordingly, treatment is not based on the right medicine only; the permission of Allah is also necessary. In that case, a believer needs to seek ways of treatment but he needs to know that cure is based on the permission of Allah. Thus, a believer who is cured will attribute it to Allah, not to the medicine, and increase his gratitude to Allah.

This brings the following issue to mind: It is essential for the medication to cure but the traits of the person who uses it, the dosage, amount and way of using of the medication may lead to different results in different patients. Some will give full treatment while others will give partial treatment; some may deteriorate the disease and even trigger another disease with its side effects. A believer who knows this needs to take refuge in his Lord when he uses medication in order to be cured with the permission of Allah. It seems that the hadiths also aim to teach this principle to believers.

2. Those hadiths tell us to believe in the effects of medication. On the other hand, it is a good manner originating from belief that a believer needs to attribute everything to Allah and to trust Him. A contrast appears between those two principles. Explainers of the hadith state the following regarding the issue: "All of those hadiths determine the place of causes in treatment. However, according to the hadiths, it is not contrary to tawakkul (trust in Allah) for a person who believes that the cure will come not from the medication itself but from the properties Allah has placed in it and with the permission of Allah and that medication can even cause an illness with the will and predestination of Allah." Besides, they compare it to getting rid of hunger and thirst by eating and drinking and avoiding things that will lead man to destruction, and say, "they are not contrary to tawakkul, neither is this."

3. Some narrations state that there is a cure for every disease except "old age" and "death". This emphasizes that there is definitely a cure for every disease and encourages people to search, presenting a hope and source of consolation to those who suffer from a disease that is thought to be incurable. Attention is drawn to the fact that "old age" and "death" occur as a result of a kind of illness. This prophetic guidance suggests that it is possible to analyze the thing that causes old age more closely and make scientific explanations.

The following statement of Badiuzzaman Said Nursi opens the door slightly to doctors who are believers for serious research that promises original results and encourages them:

"The bodies of living creatures are doomed to annihilation and death in this world because of an imbalance between what is taken in and what is expended. From childhood until maturity much taken in, and after that what is expended increases; the balance is spoilt, and the body dies. In the world of eternity, however, the particles of the body remain constant and are not subject to composition and dissolution, or else the balance remains constant." (Sözler (Words), Yirmi Sekizinci Söz (Twenty-Eighth Word))

He mentions this issue while explaining the immortality in Paradise and the permanence of youth.

There is a hadith the translation of which is “One hour of meditation is sometimes better that one year of praying” (Suyuti, Jamiu’s-Saghir, 2/127; Ajluni, I/310). It is possible to understand the hadith in the following way:

- It is better than one year of nafilah prayers to occupy the mind with the greatness of Allah, turning to the reflections of His names and attributions on theuniverse, thinking over one’s sins violating about Allah’s law and law of Creator-Creature relations, which are established in accordance with Allah’s orders and prohibitions.

- It does not mean that this collective rule will always give the same result for everyone. What should be deduced from it is the fact that there is a one-hour meditation which earns one more thawabs than one year of nafilah prayers and that door is open for anyone. Individuals’ knowledge, taqwa, reasoning, inspirations and capacity of meditation play an important role in it.

- Suyuti considered that hadith as a weak one. However, scholars agree that one can follow weak hadiths, too, in terms of the virtues of deeds.

- It is not harmful to hope for extra thawabs from Allah. Meditation has got some conditions. Those conditions have to be met. Furthermore, there is such a moment in meditation that if one seizes that moment, it can be equal to prayers performed in one year, ten years or even more. Whoever seizes Laylatu’l Qadr and seizes that moment at Laylatu’l Qadr can expect so great thawabs from Allah.

Meditation has got an important place in a true believer’s life. However, it is necessary to know what meditation exactly means. First of all, meditation depends on initial knowledge. Meditations performed simply and ignorantly are mere dreams and in the course of time, they bore people; then people tend to consider them meaningless. For this reason, one firstly must now what to meditate over, that is to say; s/he must have certain knowledge beforehand.

It is a step forward for meditation to know the rotation of the moon and stars, their relation with human beings and the circulation and flux of atoms, which form human beings. However, it is not meditation to look at the movements of the Moon and the Sun and then overflow with poetic inspirations. There are lots of handicapped, lonesome and poor naturalist poets, who think in this way. They are not meditators, but merely dreamers who lost their spirits and emotions and lost their hearts to Mephistopheles. They can sometimes think and tell about the beauties of the universe, too. Worldly beauties become so legendary with their expressions that anyone hearing those words may feel as if listening about the beauties of Heaven. Sometimes they make up such a legend about flowing of the rivers, pattering of the rain drops, swinging of the trees and singing of the birds that one feels as if he is in the middle of Heaven. However, they are not meditation an they do not make any promises to human beings, either. They could not even move a single step forward and go beyond the trimmed curtain. That kind of meditation is not useful at all. It is a fact that that kind of meditation will earn one nothing no matter how deeply s/he may think.

As explained above, first of all, it is essential to have a concise knowledge in order to meditate. Humankind will make new analyses and syntheses with the help of that initial knowledge - with respect to the level of knowledge they have reached today – and will specialize in them and will come to more various conclusions. And they will use those conclusions as introduction to other conclusions which they will reach in the future, and they will make new conclusions. Eventually, they will deepen in meditation with the help of those new conclusions and upgrade their one-dimensional meditation to multi-dimensional meditation and they will reach twofold meditation. All of them depend on having knowledge. It is impossible for a person without knowledge to meditate. In this sense, reading lots of books is important. Then it is necessary to learn the way of meditation and lastly to study the nature of Islamic rules and proofs of creation so that one will be able to think reasonably and consistently.
If one meditates correctly for one hour, pillars of faith develop in that person. Later, that person loves Allah and a great divine love emerges in his heart. Then, he reaches the spiritual delight and feels as if he has opened wings to set out to the eternity. A person with such meditation sometimes reaches the horizon which a person, who has prayed for a thousand years but deprived himself of meditation, could reach. The distance covered by one who does not turn to Allah with adoration will not be equal to the distance covered through an hour of meditation even though he stays in the same place for a thousand years because he does not think deeply. However, it does not mean that the prayers he performed for a thousand years have gone into waste; because, neither a bowing, a prostrating nor other movements of prayer performed for the sake of Allah go into waste. The verse: “Then shall anyone who has done an atom's weight of good, see it! And anyone, who has done an atom's weight of evil, will see it. (al-Zalzalah, 99/7-8) expresses that everyone gains something according to their deeds. A person who performs prayers is considered to have accomplished his duty of servitude to Allah; yet he cannot gain the deepness offered by meditation. A meditation in this sense can be equal to one year of praying.

In a sense, thanking is a way of telling someone who has done us a favor that we are aware of the favor, and expressing our pleasure. In our language, we express thankfulness to favors that are done by humans with the word “tashakkur” and we use the word “shukr” for Allah, just like “hamd”. 

Our religion appreciates not only giving thanks to Allah because of boons He endows upon us but also demands us to thank people for their favors and kindness. Just like “hamd” is a requirement of being a slave (to Allah), so too is thanking (tashakkur) a requirement of being a human. The religion of Islam orders people to praise (hamd) to Allah and also to give thanks to (tashakkur) to people who do us favors. 

Usama Ibnu Zaid reports: The Messenger of Allah (peace be upon him) said: 

“Whoever says “Jazakallahu khayran (May Allah give you a good reward)” to anyone who has done him a favor, he has thanked in the best way.” [Tirmidhi, Birr 86, (2036).] 

Thana means praise. However, we show our feeling of gratefulness for a favor done to us by thanking. In fact, responding to a favor by doing a favor in return is essential. Notwithstanding, it is impossible to respond to each favor with a favor of the same kind for humankind is impotent to do so. In this sense, we need to express our gratefulness verbally. Some people have said: “If your arm is too short to give a reward, keep your tongue long enough to thank”.  

In the hadith in question, it is stated that the best verbal response to a favor would be saying “Jazakallahu khayran” which means “The favor you have done is so precious to me that I am unable to give the reward for it by myself; only Allah can give it. Both in the worldly life and otherworldly life, He substitutes me; may He reward you.” 

Hazrat Jabir reports: The Messenger of Allah (peace be upon him) said: 

“Whoever receives a favor should respond to it right away if he can find him (who has done the favor). If he cannot, he should praise him (who has done the favor). Actually, by praising him, he thanks him. Whoever does not respond to a favor is ungrateful.” 

In a narration by Tirmidhi, there is an extra statement which the Prophet says: “… Whoever adorns himself with what has not been given to him is as though he has worn two dresses made of lies.” (Tirmidhi,Birr 86, (2035); Abu Dawud, Adab 12 (4813, 4814).) 

In this hadith, the Messenger of Allah (peace be upon him) states that it is essential to respond to a favor with another favor of the same kind. Actually, the original word which we translate as “favor” is “ataa” which means donation. It is also spelled as “atiyya” in our language. If it is impossible to respond to a favor with a favor right away, that person should be praised done. That is to say, we must say something that expresses our pleasure and gratefulness and that pleases the one who has done the favor. This is done by thanking that person or praying for him. A hadith says: “One who praises has thanked.” 

“Katm” means to keep silent. Here, it means one who does not tell that he was done a favor. That is to say, “One who neither responds to favor materially nor praises, nor responds actually or verbally is ungrateful.” In the original text of the hadith the word “kafara” is used instead of the word meaning ungrateful, which could also be translated as “unbeliever.” In our language, we refer to overlooking a favor as “ungratefulness” or “denier of the boons.” 

As for the extra statement in the narration by Tirmidhi, those who are adorned with what has not been given to them are likened to those who wear two dresses made of lies. What does it mean? 

The Messenger of Allah (peace be upon him) said it to a woman. The woman in question comes to the Messenger of Allah and asks: 

“O the Messenger of Allah. I have got a fellow wife. If I pretend that my husband gave something to me, is it regarded a sin?” 

The Messenger of Allah defines this behavior as a “double lie” with the answer above. The first lie here is to say “My husband gave it to me.” The second lie is to imply that “My husband loves me more than the fellow wife.” 

Hattabi records the following explanation: “Once upon a time, a man used to wear a suit that was worn by elite people in order to show himself to people as a good and reverend man. In this way, he wanted to earn people’s trust because elite people would not tell lies. When people saw him in that dress, they trusted his words and believed in his lies. Since the man managed to look like trustful people with that dress and therefore the dress was the reason of his lies, people called that dress “thawbayu zur” (dress of two lies).” 

In this sense, the Messenger of Allah (pbuh) likened fake behavior which is based on lies for show-off to wearing “a dress of lies”, by making use of an idiom commonly used by people. 

In a narration by Abu Said, the Messenger of Allah (peace be upon him) said: “One who does not thank people does not give thanks to Allah, either.” (Tirmidhi, Birr 35, 1955; Abu Dawud, Adab 12 4811). 

There cannot be any other statement more eloquent than this to indicate the importance of thanking people according to Islam. Actually, here, thanking people is regarded as important as giving thanks to Allah. 

Qadi Iyad explains the hadith in two aspects: 

1- The reason of conclusion made by the Messenger of Allah is as follows: Humans can give thanks to Allah by obeying Him and following His orders strictly. As one of Allah’s orders is to thank people who are a means of delivering Allah’s boons to humans, one who disobeys this order is considered not to have paid his debt of giving thanks to Allah for the boons endowed upon him. 

2- One who is ungrateful to favors of people in his nature and does not value thanking grows the habit of not giving thanks to Allah for the boons He endows upon us and denies them. In this sense, Allah the Glorious will not accept “shukr” (giving thanks to Allah) on its own, which is closely related to tashakkur (thanking people). 

Hazrat Anas reports: When immigrants arrived in Madina and saw how Ansar (people of Madina) helped them, they said: 

“O Messenger of Allah! We have never seen any other people like those of Madina, amongst whom we are now, who give so abundantly from their properties that are a lot and who help so beautifully with their properties that are little! They have helped with our works; they have helped us put our lives in order. We are afraid that they will take away all our thawabs (which we have earned by migrating and worshipping)!” 

The Messenger of Allah answered: 

“- No! They will earn thawabs because of your prayers (for them) and your thanks to them.” (Tirmidhi, Qiyamah 45i (2489); Abu Dawud, Adab 12, (4812).) 

1- In another narration, the hadith is as follows: “When the Messenger of Allah (peace be upon him) immigrated to Madina, immigrants (who immigrated there before) came to him and said…” 

2- An important and remarkable matter here is that how pleased were Immigrants with Ansar’s (people of Madina) help. It is stated that they were helped by both rich ones and poor ones. Ansar is famous for providing shelter, date trees and fields. All of them gave half of their properties to their immigrant brothers and sisters. Agricultural jobs were done together and harvest and other products were shared. As the brotherhood that emerged between them was a result of faith, so as to please Allah, it was not a verbal but real brotherhood. When the practice is considered, we could say it was a brotherhood that was even stronger than blood brotherhood. And when the right of inheritance was also involved, it became religious, legal and hearty, as well. It is impossible for us to liken this brotherhood to any kind of brotherhood today, when we consider that it was so deep that they could divorce their second wives and make them marry their immigrant brothers. 

When the Immigrants received such a help that cannot be perceived by human mind and cannot be imagined, they began to worry whether all thawabs that we earned and will earn through immigrating, praying, fasting, enduring difficulties, jihad and other various worships for the sake of Allah would go to them? What if we are deprived of our thawabs? They voiced their worry to the Messenger of Allah. 

This resorting and the worry voiced in this resorting is the most obvious way of stating their pleasure with Ansar; it is impossible to think of a more obvious one. 

3- The matter related to thanking and the importance of thanking, the last part of the hadith, is the reality that the Messenger of Allah (peace be upon him) told the immigrants to console them: 

“- Thawab, which will come out from your thanking to them and praying for them, will be enough for the great help of Ansar, who helped you. Thawab from your other good deeds and worship will be left to you.” 

With this answer, the Messenger of Allah (peace be upon him) also states the importance of thanking and praying in return for favors received. 

The late Sharih Tibi interpreted this application and thawab in a different way. He says: “The Immigrants meant to say: “Ansar are already earning thawabs by putting themselves into trouble and difficulties in order to provide us with comfort and resources; how shall we respond to them? 

The Messenger of Allah disagreed with this view and said: 

“No, it is not as you think. As long as you keep thanking and praying for what they have done, you will cause them to be rewarded.” 

(see Ibrahim Canan, Translation and Interpretation of Kutub-u Sittah, issue of thanking)

The statement “Do not criticize; you will not die unless you experience what you criticize” is referred to as hadith in our resources. (Tirmidhi, Qiyamah, 53, no: 2507; Bayhaqi, Shuabu’l-Iman, 5/315, no: 2778; Kashfu’l-Khafa, 2/265). However, it is stated that it is a weak hadith. (see Tirmidhi, Qiyamah, 53). 

Hazrat Abdullah Ibn Umar reports: “One day, the Messenger of Allah (peace be upon him) climbed up the minbar (pulpit) and said loudly: 

“O hypocrites who are Muslims in their words but into whose hearts faith failed to penetrate! Do not cause hardships to Muslims; do not criticize them; do not try to reveal their mistakes because whoever reveals his brother’s mistakes Allah will reveal his mistakes. If Allah reveals one’s mistakes, He will embarrass him publicly, even if the mistake is within his house (hidden from people).”

One day Ibn Umar looked at the Kaaba and said: “How great your honorableness is, how great your respectfulness is! However, a believer’s respectfulness in sight of Allah is greater than yours!” (Tirmidhi, Birr 85, (2033).) 

1- The phrase of criticizing a Muslim in this hadith means criticizing him/her for his past sins, mistakes and faults and taunting him/her with them. 

According to the opinion of the majority of the scholars, it means that a person who researches and reveals a believer’s faults and sins although that believer has already repented for them will himself experience that fault and sin which he criticized. 

However, some scholars state that there is not a difference between knowing if one has repented or not. In both cases, it is impermissible to taunt people with their sins and faults. 

May Allah let us be among those who conceal people’s sins and not reveal them; in another hadith, the Prophet says: “Muslims are brothers. They do not treat each other cruelly and do not give in each other to the enemy. Whoever meets a need of his Muslim brother Allah will meet a need of his own. Whoever saves a Muslim from a trouble, Allah will save him from one of his troubles on the Day of Judgment. Whoever conceals a Muslim’s fault, Allah will conceal his faults on the Day of Judgment.” (Bukhari, Mazalim, 3; Muslim, Birr, 58). 

One who criticizes someone else because of his faults must repent and ask that person for forgiveness. By doing so, inshaallah, Allah will accept his repentance and keep him away from trouble. 

2- Here, the Messenger of Allah (peace be upon him) defines investigating people’s faults as hypocrisy. Actually, those who say they are Muslims but whose hearts have not been filled with faith are hypocrites. However, if we define faith with the word “perfection”, we deduce that Muslims are meant as well and thus both Muslims and hypocrites are included into this statement of the Prophet. Scholiasts accept the hadith this way. As a matter of fact, the phrase of “Muslim brother” is used in the latter part of the hadith that says “whoever investigates faults of a Muslim brother”. As a hypocrite and a Muslim cannot be brothers, the Messenger of Allah must have meant sinful Muslims in his statement as well. In this sense, those who say the hadith addresses only hypocrites happen to object to the obvious meaning of the hadith. It would be more appropriate to judge according to the general meaning of the hadith.

3- What is meant by “do not treat Muslims cruelly” is “perfect Muslims”; that is to say, Muslims who say they are Muslims and who have got faith in their hearts at the same time. 

4- Criticizing a Muslim means reproaching him because of his past sins, mistakes and faults and taunting him with them. Scholars see no difference between knowing if he has repented or not, if the person corrected himself; in both cases it is not permissible to taunt him with his past. 

On the other hand, as for criticizing someone for a sin which he was seen committing it or for a sin which he committed not long ago, for which he was not seen to repent it is stated that it is necessary for anyone who is liable to criticize. Even hadd and ta’zir (types of punishment) can be applied depending on the situation. In this case, it is considered suggesting goodness and prohibiting evil. 

5- Order of not investigating a Muslim brother’s faults is mentioned for “mature Muslims.” Sinful Muslims are an exception to this order because one should avoid sinful Muslims and should make others avoid them too. 

Investigating Muslims’ faults is also prohibited by the Quranic verses: “Those who love (to see) scandal published broadcast among the Believers, will have a grievous Penalty in this life and in the Hereafter: God knows, and ye know not.” (an-Nur, 19). 

“O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other, nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it...But fear God: For God is Oft-Returning, Most Merciful.” (al-Hujurat, 12)

Imam Suyuti says that there exists a hadith meaning  Basmala is the key to every book. (Fayzul-Qadir, III, 191). However, as Suyuti states, that hadith is weak.

Basmala is the name of, Bismillahirrahmanirrahim (In the name of Allah, the most gracious, the most merciful). To say Basmala means to recite Basmala. In Arabic, there is a tradition of shortening some widely used sentences comprised of a few words. Expressing words like that is based on a necessity. The need to repeat words that have detailed meanings led men to find ways of expressing them shortly. There are other examples like that. For instance; Alhamdulillah (Praise be to Allah) is shortened as hamdala, salawat  sharifa (prayers for the Prophet) as salwala, la hawla wa la quwwata illa billah (there is no change or power except through Allah) as havqala, hasbunallah (Allah is enough for us) as hasbiya.

The widely used phrase Auzu Basmala means to say; Auzu billahi minash-shaytanirrajim (I take refuge in Allah from the accursed Devil) and Bismillahirrahmanirrahim.

In the Arab community before Islam, there were some words to meet that need in accordance with their own understanding and belief like the expression (bismil-Lat wal-Uzza: in the name of Lat and Uzza). The expression Bismikallahumma (in the name of you, O Allah) was used by Arabs before Islam, too. That word was used for some time after Islam but after the basmala verse, "Innahu min sulaymana wa innahu bismillahirrahmanirrahim" ("It is from Solomon, and is (as follows): `In the name of Allah, Most Gracious, Most Merciful) (an-Neml, 30) was revealed, our Prophet and all of the Muslims always used Bismillahirrahmanirrahim. In addition, Hazrat Prophet (pbuh) ordered nothing else to be written in the first line where basmala was written  (See DİA Basmala item. Qurtubi, I,92; Qalqashandi, VI, 211-215).

Basmala is a word that was especially made peculiar to this umma (community) after Sulaiman (pbuh) (Solomon). (See Qurtubi, Ahkam, Beirut, 1993, I, 88) Hazrat Prophet says the following regarding the issue: A verse was revealed to me that was not revealed to any other prophet except Sulaiman, son of Dawud (David) and me. That verse is 'Bismillahi'r-rahmanirrahim." ( Ibn Kathir, Tafsir, İstanbul, 1984, I, 33.)

The hadith Every important task that is not started with basmala becomes fruitless. (Fayzul-Qadir, V, 13.)  explains in a nice way the importance of basmala and how a Muslim should start his tasks.

Islamic culture makes it necessary for a person to start every task with the name of Allah. If it is done consciously and sincerely, it will yield the following three good results:

Firstly, it will keep a person away from evil deeds because the name of Allah will keep the person away from a bad intention or behavior and make him think about it.

Secondly, if a person mentions the name of Allah when starting a legitimate task, his each action will naturally be in compliance with the consent of Allah.

Thirdly, that person will receive the help and bounties of Allah and be protected from the seduction of the devil because Allah turns towards the person who turns towards Him. (Mawdudi, Tafhim, trns. Committee, İstanbul, 1996, I, 40.)

The most important element in Basmala is to recite the name of Allah and to mention it before starting to do something. Mentioning it before is to indicate that the help will be asked from Allah and to make the meaning peculiar to Allah. Leaving the thing to be done after basmala and mentioning the name of Allah first is to assign everything to the name of Allah.   Basmala means I start, I am starting this task with neither my name nor anothers name nor any name that can come to mind but with the name of Allah.(Elmalılı, I, 39-40)

When a Muslim says I start this task with Basmala, he actually says I am doing this task not for me but for Allah and with His order and for the sake of Him. A believer starts to eat, drink, read, speak, sit, stand up, lie down, sleep and all of his acts with Basmala. Basmala is a divine key granted to the believer. The believer opens all of the doors of his worldly and spiritual tasks with that key. All of the codes of the material and spiritual tasks that will make a person reach eternal happiness are deciphered by that key.  The doors of belief, knowledge, wisdom, ethics, virtue, in short, all of the values that take a man to perfection are opened by it.

A Muslim should recite basmala when he enters the mosque, his house, office, shop, factory, school, barracks, when he opens his shop, when he starts his speech and his class, when he works in his vineyard, garden, office and at work; he should make it his lifestyle. 

In the word Basmala, Allah is exalted and respect and honor are shown to Him. On the other hand, the devil, which Allah dismissed and excluded from His mercy, is damned, scorned and humiliated with it. Abu Mulayh reported that a man narrated the following: I was riding on a mount behind the Prophet (pbuh). It stumbled. Thereupon I said: May the devil perish! He said: Do not say: May the devil perish! for if you say that , he will swell so much so that he will be like a house, and say: By my power. But say: In the name of Allah; for when you say that, he will diminish so much so that he will be like a fly.. (Abu Dawud, Adab, 85; Ahmad b. Hanbal, V, 59- 71, 365)

Does everything say bismillah?

Yes, everything says bismillah. There is no being that does not glorify Allah, that does not mention His name in its own language and that does not move in His name. The following is stated in a verse: The seven heavens and the earth, and all beings therein, declare His glory: there not a thing but celebrates His praise; and yet ye understand not how they declare His glory! Verily He is Oft- Forbearing, Most Forgiving!. (Chapter al-Isra,17/44)

A lot has been written about the word thing that is mentioned in the verse. A lot has been said about what the word thing includes and what it expresses. Eventually, the following was concluded in general: It includes everything except Allah. There were even some people who said even Allah is included in the word thing.

Therefore, it was stated that the things that glorified Allah included every being from atoms to galaxies in the verse. However, since this glorification is done in the special language of those beings, their language of state, creation, standing and the tasks they do, not everybody can understand it.  However, those looking at things with the eye of knowledge, can even hear their glorification. When it is looked like that, the purring of a cat turns to O Rahim, O Rahim, O Rahim.

All things say this glorification beginning from atoms, alone and in units, to groups and congregations that they form. They say this glorification and basmala when they enter the world of being or life, in every period of their lives; for instance when they start a new day or a new task, they say: "In the Name of God" with the tongue of disposition, and they are in motion. That is, "I am moving in the name of God, for His sake, with His permission, and through His power." It is like our saying Bismillahirrahmanirrahim. Then, at the end of their motion, that is, when they leave the world or when they finish a task or when the day ends, each being or groups of being say with the tongue of disposition: "Alhamdu lillahi rabbil alamin.  That is, by saying All praise be to Allah, Sustainer of All the Worlds, we finished this task with His permission and with success, each being recites a kind of ode. That ode shows itself to be like the tip of a tiny pen of power tracing the embroideries of the skillfully-worked creatures. Maybe, each of them shows itself to be like the point of a needle turning on creatures, each of which is like the record of a mighty, immaterial, Dominical gramophone with innumerable arms; they cause those creatures to recite odes glorifying their Sustainer and to hymn praises to Allah. (See Nursi, Sözler, (Words) The end of Thirtieth Word)

Each good deed should be started with Basmala

There are orders and advices of our beloved Prophet that every good deed should be started with basmala. He also said in the hadith above that, something that was not started with basmala would not end well.

Sheikh Muhammad Abduh says the following regarding the issue:

"As it is known, in each nation, and also in Arab nation, when someone wants to do something on behalf of a chief or a great personality, he says, without mentioning his own name, in the name of such and such person. Then, mentions that persons name, which means, I would not have done it if it had not been for him and his order. We see the most obvious example of it in state courts. Before their oral judgments or decrees, the judges say, in the name of such and such king or chief.

Similarly, when a Muslim recites Basmala, he says "I am doing this task not for myself but in the name of Allah, with His order and permission and only for His sake."

Basmala cannot be translated

Basmala is, of course, a word that expresses a meaning. However, it is a symbol whose representative aspect outweighs its meaning. It represents the whole of our spiritual world. What it represents is more important than what its meaning is. What Basmala represents is in the forefront like a flag.  

In addition, Basmala is a word whose translation is almost impossible. Each word in basmala and the word order in basmala is a miracle. This sentence cannot be translated but can be interpreted. While translating, it is highly probable to face dangers in terms of belief, science, logic, etc at least to make mistakes. It is never possible to preserve the characteristics of basmala in translation in terms of the power of expression, literary art and harmony in pronunciation. The sweet music, rhythm and harmony it expresses in terms of place of articulation cannot be expressed in any way. How will you describe the beauty that starts with the labial B that goes down to the abdomen with H and ends in M in the lips again by traveling all of the places of articulation in man? The pronunciation of Basmala travels in us as explained above; similarly, its meaning goes down to the depth of our spirit.

Each Muslim child somewhat knows, understands and feels what that word expresses. Therefore, there remains nothing missing about it.

The possible translations of Basmala can be in one of the following ways:

1. In the name of Allah, who is the most gracious (Rahman)

2. With the name of Allah, who is Rahman and Rahim

3. In the name of Allah, who is Rahman, Rahim

4. In the name of Allah, who is Rahman and Rahim.

However, at first look, the relative pronoun who and the verb be (is) cause a misunderstanding.  The verb be may mean to exist and to happen (a change in the situation); as if He was not Rahman and Rahim in the beginning but became so later. It is not a good thing to use the relative pronoun here. Therefore, we can drop the relative pronoun and translate it as follows:

5. "In the name of Allah: Rahmân, Rahim, or;

6. In the name of Rahman, Rahim Allah will be better. However, here, the name of Allah does not take place in the beginning and with Rahim taking place in the middle, rahman and Allah stand far away from each other. Therefore, if we express the name Allah together with its attributes like names the translation can be expressed as follows;

7. With Allah rahman rahim name, or;

8. With the name of Allah rahman rahim. The name of Allah will be at the beginning but there will not be a connection of mercy.  To translate it as "With Allah, Rahman, Rahim name" will be fluent but it may bring to mind a doubt of trinity. As a matter of fact, saying with the name not names is enough to eliminate that doubt. Although the fact that the names and the attributes are more than one does not prevent oneness, listing three names one after the other may suggest three different persons.

Then, it is inevitable to use basmala in its original form and try to think its meaning through explanations and interpretations and not to try to translate basmala, which every Muslim knows very well and which has a concise meaning that every Muslim somewhat understands, which is impossible to translate word for word or as a whole, which is also impossible to report in terms of rhetoric and statement harmony, which starts in the lips travels throughout the abdomen and ends in the lips, and which is unique with its sweet order of letters. 

Consequently, it is the best to say basmala always in its original form and try to think its meaning through explanations and interpretations and not to try to translate it. (For more information, see Elmalılı M. Hamdi Yazır, Hak Dini Kuran Dili, Fâtiha Sûresi)

In Islam, it has not been well received to give over-importance to a building, to build high-rise buildings, like as in dressing, on buildings, too to burst into showing off. And it is regarded as a contrary appearance to the faith of transience. On this subject, besides many Hadiths, there are some verses, too. For instance, with the 128th and 129th verses of the Surah of Ash-Shuaraa (Qur’an, 26), it is addressed to the past people who had denied the prophets, and their attitudes are censured:
"Do you build a landmark on every high place to amuse yourselves?”
"And do you get for yourselves fine buildings in the hope of living therein (for ever)?”.
Our Prophet, Hazrath Muhammad’s mascid (small mosque –Mascidi Nabaviya-) was plain. And also until the end of the Seljuq Empire, almost all of the mosques of the Islamic world were generally plain as well. The type of “Exalted Mosque” of Seljuqs is evidence to that. But, afterwards, when art became a dizzying propaganda in the West, Muslims came across with the prohibition of picture and sculpture. So, in order to respond with the same weapon against that idea which was being tried to get subordination at both aesthetic pleasure and art against Muslims, Muslims turned towards architecture, especially towards mosque architecture. Actually, by that way they responded with a best answer. At the same time, such a respond may be discussed as well and also may be said that because actual dynamics which were to set forth the superiority of Islam has been lost, there had been a need for architecture. But again, it may be said that, “to build high-rise and ornamented buildings” is not liked “directly” (leezateehe). However, because directly care may result to moral distortions, there may be an “indirectly approach” towards it (leeqayreehe). Accordingly, as a respond towards the cultures trying to have dominion upon Muslims, Muslims’ applying that way is not accepted as “indirectly unpleasant” (leeqayreehe kabeeh), but can be transformed as “indirectly pleasant” (leeqayreehe hasen) and accepted as good. 
In fact, when it is looked carefully, it will be seen that, it is not mosques’ interior view which is more magnificent part, but generally their external appearance, on which there may be discussions whether there is extravagance or not.
Besides, decorating mosques excessively may be contrary to the feeling of mortality and modesty, and another reason of it may be because it attracts the attention and affects the awe of the worshippers. So, mostly in that respect our Fiqh (Islamic law).  Books have been examined.
In the Qur’an, about that subject only the reconstruction and foundation of the mosques is mentioned.
“The mosques of Allah shall be visited and maintained by such as believe in Allah and the Last Day, establish regular prayers, and pay Zakat, and fear none (at all) except Allah. It is they who are expected to be on true guidance.” (Qur’an, Al-Tauba, 9/18)
“Never stand thou forth therein. There is a mosque whose foundation was laid from the first day on piety; it is more worthy of thy standing forth (for prayer) therein. In it are men who love to be purified; and Allah loves those who make themselves pure.” (Qur’an, Al-Tauba, 9/108)
There are some Hadiths which give more detailed information about decoration:
“It is not convenient for me to enter a home which is decorated excessively.” (Ebu Davud, Salath, 12).
When explaining that hadith Munavî said as follow: “It is People of the Books who decorates their place of worship. Jews and Christians, after distorting their books, they started to decorate their chapels. So Muslims’ respect on this matter should be middle-of-the-road.”
Hazrath Omar (may Allah give him mercy), did not change the mascid although having a government, economically so much strong. In Islam, the first person who decorated mosques is Valid b. Abdulmalik (Munavî, Fayzul-kaîr, V/426).
According to the narration of Ebu Davud, Ibn Abbas said that:
“But anyway you are going to decorate your mosques like Jews and Christians. That is to say, you are going to give up sincerity, adapt them and make the mosques the means of proud.” (Ebu Davud, Salath, 12).
Also Ebu Davud’s following hadith confirms this:
“Unless people become proud of themselves about mascids, the End of Time will not occur.” (agk.)    
And one more hadith which points what mentioned above about decorating mascids is the result of failing of practising the necessaries of religion, is as follow: “Whichever nation’s work got worse, they started to decorate their mascids.” (Ibn Mace, Masacid 2).
It is certain that, the interpreters of Islamic law look to that subject many-sided, both from the point of community, and the position.
Ibn Abidin said as follows: “There is no harm to adorn the mascid, excepting the wall of mihrab (niche of a mosque indicating the direction of Mecca). That is to say, it is better not to decorate.  Adorning the wall of the mihrab is (near to be) forbidden (tahriman makruh), it breaks the concentration of those who perform prayer. Also painting detailed and elaborated embroiders on the decorated parts are (near to be) forbidden, neither (Ibn Abidin.I/442 (Amira)).
Although it is not makruh (not forbidden by God but looked upon with horror and disgust by Muslim teachers) to calcimine or adorn with gold water the parts that is permissible to decorate, it cannot be done with the money dedicated to that mascid (in order to build a mascid). Only if some one wants to do it, they may do it at their own charges (Hindiye, I/09). The reason why religious officials does not object to that: Those who wasting their time and money in order to decorate (one should not mix “cleaning” and “making it beautiful to decorating, because they are different) the mascid are by that way thought to be warmer towards mascid. (Munavi explains the above, last mentioned hadith accordingly. See Feyzu 1-Qadir, V/449; About subject also see M. C. al-Kasimi, Islahu 1-Mesacid, (Cazair, 1989) p. 96 )
If we sum up:
1.    It is the symptom of slackness not to have an aim to educate camaat (community), but to pay attention for decorating the mosques.
2.    It is makruh to decorate, gild and hang different pictures to the parts that is visible by the performers of prayer.
3.    It is better to clean and keep beautiful other then decorating.
4.    The money taken in order to build a mosque cannot be spent on decoration. The decorations which have no harm only can be paid by those who pay from their own pocket. Or when the money taken, one who takes the money must inform the donor about the money will be spent on decoration.
5.    It is better to spend the gathered money on telling the children about truths instead of decoration.   

The occasional presentation of Paradise as an achievement for people’s efforts work in the Qur’an is a compliment for honoring man. Otherwise, even all of worship man perform cannot be a precise thankfulness for the benefactions that were given to man by Allah beforehand.

The truth is that we are far beyond from performing the praise of benefactions such as His creation of man from nothing, equipping man with thousands of devices both physically and spiritually, granting belief, offering him/her the light, air, water and food which are needed for him/her at any time and exhibiting the earth as a dinner table for him/her where there are numerous kinds of food presented. If the whole world is given to us, we cannot sacrifice one of our eyes and likewise… That is why, it is not true to consider the worshipping as the price of benefactions that will be given in the hereafter.  

Our Prophet (PBUH) points out this truth as follows:

The Prophet (pbuh) said: "No one of you will enter Paradise by his deeds alone." They asked, "Not even you, O Messenger of Allah?" He said, "Not even me, unless Allah covers me with His Grace and Mercy" (Bukhari, Riqaq, 18; Muslim, Munafiq, 71-73).

As paradise is the reward of Allah’s mercy and favor, Hell is the punishment of man’s deeds. As a matter of fact, the following is stated in the Qur’an: “Whatever good, (O man!) happens to thee is from Allah; but whatever evil happens to thee is from thyself”. (result of your sins). (See an-Nisa, 4/79)

Almighty Allah has granted numerous benefactions and favors. As man is unable to offer his thankfulness to Allah for these numerous benefactions and blessings because of his impotency, it is impossible for him/her to deserve any other benefaction. That is to say, as he/she is incapable of offering thankfulness at present, it is never ever true for him/her to say “Paradise is the reward of my deeds”, once he/she will have gained great benefactions in the hereafter like Paradise.

Man has acquired infinite benefactions that is related one another although he/she has not deserved.

For example, Almighty Allah has taken him/her into existence without leaving him/her in non-existence. This one is the biggest benefactions among other benefactions. Besides, He has given him/her the benefaction of life, by not leaving him/her in existence among lifeless things. He has given him/her the benefaction of soul by not leaving him/her soulless. He has given him/her the benefaction of reason and consciousness by not leaving him/her among things that have soul but not reason and conscious. He has bestowed him/her the benefaction of humanness among things that have reason and consciousness. He has also given him/her the benefaction of the right way and belief among humanness.

All benefactions mentioned here were delivered previously. All of them require praise and worship. Among the infinite benefactions that were offered, for how many of them did man offer thanks so that he/she could claim Paradise and say, “It is the reward of my deeds”. That is why no man including prophets can consider Paradise as a reward for his/her deeds after having entered there. Paradise is not the reward of any man’s great effort. It is only a gift and goodness of Allah’s kindness and grace.

Another issue is that man’s share in his/her worshipping and servitude is one in a hundred. That is to say, if a hundred percent of shares exist in worshipping, then ninety-nine of it belongs to Allah and one in a hundred belongs to man. Therefore, the success that is seen in man’s deed belongs to Allah. The share and wealth that belongs to man is his/her weak and doubtful demand and willing. Man wills, and Allah creates it. Then the dominant side in man’s deed is Allah. So how can a man deserve Paradise solely through his/her deeds?               

However, Hell is justice. The sins and evils that take man to hell are not bodily beings like good deeds and thawabs (rewards). Evils and sins are things that take place due to absence of will and duty, that are like destruction and that do not belong to the class of beings

For instance, the construction of a building by a hundred workers in a hundred days is an example of good deeds and bodily being. Demolishing that building using a match and dynamites is an example of evil and sin. To construct a building is like good deeds and thawabs. To demolish a building is like evils and sins. The share of man in good deeds is short and narrow but it is long and wide in evils and sins 

Therefore, man is active in destruction and evils; he is passive in thawabs and good deeds. Therefore, although it is just to record a thousand sins for an evil deed, Allah records only one sin due to His mercy and grace; although it is extra to record even one thawab for a good deed, He records one thousand thawabs due to his benevolence and generosity

We deserve Hell due to our sins and mistakes but we do not deserve Paradise due to our good deeds; Paradise is a grace and bounty of Allah.

1- Some knowledge about presenting

When we take into consideration that the Quran and Sunnah are based on the same source and that both of them are revelations and that the Prophet would not continue a mistake, the reality that they cannot be contrary to each other will be apparent. Therefore, the issue whether everything that is attributed to the Prophet is in accordance with the Quran arises. Some say, We will look at the hadiths that are reported; if they are in accordance with the Quran, we will accept it; if not, we will not accept it; and they present evidences regarding it from the applications of both the Prophet (PBUH) and sahaba.

They accepted the word, Present what came to you from me to the Book of Allah. If it is in accordance with the Quran, it is my word. If it is not, it is not my word., which is attributed to the Prophet, as a basis and they laid being in accordance with the Quran as a condition to decide that a hadith is sound (sahih).(1) It is called presenting.

As there are people who attribute the idea of presenting to the Prophet through the hadith of presenting, there are also some people who say that hadith was made up by atheists and that it was fabricated (mawdu) so it cannot be used as a basis for any actions.

When our Prophet (PBUH) sometimes stated a decree, he recited a verse about it (2). Such an application was accepted as a basis for presenting hadiths to the Quran. Those who do not accept presenting say that those narrations are mudraj (interpolated) (3) therefore cannot be used as evidence in this issue.

It is necessary to think when it is said that Hazrat Umar presented sunnah to the Quran based on Hazrat Umars following reaction to the narration of Fatima bint Qais: We cannot quit the Book of Allah and the sunnah of His Prophet acting upon the word of a woman that we cannot know whether she has forgotten or not(4). The approach that all of the hadith should be reviewed, and those that are in accordance with the Quran should be accepted and those that are not should be excluded is contrary to the attitude of Hazrat Umar. Hazrat Umar, who hears that word for the first time, evaluates it by taking the whole Quran and sunnah. Those who go to the extreme in the approach of presenting assume a style that rejects the reference to sunnah.

One of the evidences that those who adopt the approach of presenting some hadiths to the Quran is some applications of Hazrat Aisha, the mother of the believers. Zarkashi collected some of her objections to sahaba in a book (5); some of them are as follows.

When Hazrat Aisha heard the hadith, Walad zina is the most evil of the three narrated by Abu Hurayrah, she said May Allah have mercy on Abu Hurayrah. That hadith is about a munafiq (hypocrite), he afflicted the Prophet a lot. The Prophet asked who he was. They said he was an illegitimate child. Then he said that hadith. How can the Messenger of Allah say something like that while the Quran says, no bearer of burdens can bear the burden of another?(6). That is, the adulterous woman and man are sinful. The illegitimate child has no sins.

If we read it carefully, we will see that at first, Hazrat Aisha corrects the event, expresses that it has been misunderstood and mentions a verse that is in accordance with the decree coming from sunnah in order to state that the Quran and sunnah cannot contradict each other since they come from the same source.

Hazrat Aisha asked not only sahaba but also sometimes the Prophet (PBUH) questions. Once our Prophet (PBUH) says, He who is reckoned is exhausted. Hazrat Aisha says, May Allah sacrifice me for you, O Messenger of Allah! Does Allah not say he who is given his Record in his Right hand, soon will his account be taken by an easy reckoning.?(7). Then the Prophet (PBUH) says, It is being before Allah. He whose reckoning is disputable is exhausted (8), clarifying the issue.

That example is meaningful. Hazrat Aisha did not present a narration that reached her to the Quran but asked the Prophet (PBUH) about it personally because she did not understand the consistency of the decree of the Prophet with the Quran. It also shows us a different dimension of the issue. Hence, the objection of someone who cannot understand the integrity of sunnah and the Quran can easily be settled by somebody else. It is something that shows us the relativity of the issue.

2. Views regarding presenting

Those who say hadiths should be presented to the Quran and their evidences for their approach, and those who say presenting hadiths to the Quran is not right and their evidences do not interest the issue very much from our point of view. Therefore, we do not see it necessary and we will not go into the details of the evidences (9) but we prefer to report some of the views of scholars and their applications.

It is claimed that the sect in which presenting hadiths to the Quran developed as a method is the Hanafi sect. However, to have a judgment like that without evaluating the approach of the sect can mislead us. For instance, since sunnah cannot be contrary to the Quran, those who accept the issue of presenting will not restrict its decree and will not convey it. However, the place of sunnah in relation to the Quran is explained by imams, especially the imam of Hanafi sect (10) as follows:

a) Sunnah confirms the Quran.

b) Sunnah interprets and explains the Quran.

c) Sunnah reserves a decree of the Quran.(11).

However, it is necessary for sunnah to be mutawatir (narrated by many people) and mashhur (widely known) in order to abrogate or reserve the Quran. However, wahid khabars (isolated reports) that are contrary to the Quran cannot change its decree. What Hanafis say they present hadiths to the Quran are hadiths like those. Hanafi Methodists call it manawi inqıta (interruption in meaning) (12). So Hanafi scholars act on hadiths without making any restrictions in the reinforcing and interpretation of the Quran by sunnah, but if there is a hadith that will change or reserve a decree of the Quran, they make it compulsory that it be mutawatir or mashhur(13). Therefore, it is not correct to say that Hanafis presented sunnah to the Quran.

Imam Malik exactly adopts the three functions of sunnah (14). According to him, sometimes even wahid khabars reserve the whole of the Quran and restrict the absoluteness. What is more, if it is supported by action in Madinah, it becomes stronger. He even found the hadiths about seeing in accordance with the Quranic verse: Some faces, that Day, will beam (in brightness and beauty), looking towards their Lord and accused those who reject those hadiths of not obeying the Quran. (15) If khabar wahids are sometimes rejected because they are contrary to the Quran, and if it is called presenting, then we can say that such presenting is present in Imam Abu Hanifa and Imam Malik.

Imam Shafi, who says that the narration stating that hadiths should be presented to the Quran is mawdu (fabricated) (16), states that to act in accordance with sound hadiths is the order of Allah and that a person who does not act in accordance with such a hadith must be mad.(17). Therefore, along with interpreting and restricting the Quran, sunnah also makes independent decisions regarding issues that the Quran did not bring obvious decrees. He says the decrees that sunnah make may seemingly look contrary to the Quran but it is due to the fact that the reasons for the determination of that decree are not known.(18)

It is very important that Imam Shafi explains the sunnah of the Prophet as what he understands from the Quran. Therefore, he regards it as ignorance to reject sunnah by alleging its contrariness to the Quran.(19)

However, all of his evaluations are about sound hadiths. If the hadith is shaz (contradictory), then one cannot act in accordance with it when it is contrary to the Quran. (20) So, it is understood that the seemingly contrary decrees of sound hadiths to the Quran cannot be contrary when the reasons are known but if the narration is shaz, then one cannot act in accordance with it due to its contrariness. Then we can say that Imam Shafi presents the shaz narrations to the Quran if they bring decrees that are not present in the Quran.

According to Ahmad bin Hanbal, who thinks like Imam Shafi, sunnah cannot be rejected by the outward meaning of the Quran. Sunnah determines the meaning and denotation of the Quran. Therefore a hadith cannot be rejected because it is contrary to the whole of the Quran. He says such a hadith actually explains and interprets the Quran.(21) So, according to him, sunnah and the Quran is a whole. The contrariness that is seen is only in appearance. It can be explained. Therefore, a hadith cannot be omitted on the ground that it is contrary to the Quran.

There are some other scholars who say that it is not right to reject sunnah under the pretext of presenting it to the Quran, that sunnah explains and interprets the Quran, that it can bring decrees that are not present in the Quran, that therefore hadiths cannot be rejected due to contrariness in appearance because their source is the same and they cannot be contrary to each other and that the contrariness in appearance can definitely be explained. Ibn Hazm, Ibn Abi Shayba, Suyuti, Ibn Abdil-Barr, Qurtubi, Shawkani, Saghani, Fattani, Ibnul-Arraq, Aliyyul-Kâri(22) are some of them. Especially the authors of mawduat (fabricated hadiths) books essentially object to people calling the narration of presenting as mawdu and presenting sunnah to the Quran.

However, we find it appropriate to present shaz and weak narrations to the Quran and sound sunnah when they are used for decrees. As a matter of fact, we see in the explanations above that they actually do it although they do not name it as presenting. After all, the scholars that essentially object to presenting must have meant that. We can say that they expressed concern that sound sunnah could be omitted under the pretext of being contrary to the Quran.

Although the narration of presenting is seen in mawdu sources, it is also present in valid books. (23) Therefore, we think that instead of rejecting it as a whole, it would be better to place it on a certain ground. In our opinion, the actual presenting of not sound hadiths but shaz and weak hadiths that bring a decree that is not present in the Quran would be better. In fact, that is what our scholars do.

On the other hand, we do not approve of eliminating many sound hadiths by presenting all of the hadiths to the Quran under the pretext of filtering the hadiths. (24) This will take us to the approach of the Quran without sunnah. Then, it will be inevitable that other approaches and systems will replace sunnah, which reflects the life of the Prophet, who was the living interpretation of the Quran.

3. Presenting the life of the Prophet to the Quran

It will mean to accuse the fourteen hundred year history to present the hadiths to the Quran and therefore to reject some narrations because they are contrary to the Quran and to go further by claiming that all of the hadiths should be filtered through the Quran and cast suspicions on everything that came to us through our Prophet (PBUH). It means to leave all of the people especially sahaba that reported those narrations aside and that we replace them.

Anyway, let us put aside the debate whether the application of presenting existed or not; how did our Prophet (PBUH) exert his right to understand and interpret the Quran that was sent down to him? Should he have only answered the questions that people asked him and settled the problems, or should he have applied the Quran actually in all aspects?

Our Prophet (PBUH), who was the person who understood and applied all of the realities expressed in the Quran in the best way, was also the person who reflected the Quran to his life in the best way. Therefore, we will deal with the issue of presenting hadiths to the Quran in a different aspect. We see the way of living of the Prophet (PBUH) that he presented in his life in all aspects, individual, familial and social, as the manifestation of the issues in the Quran and as the seeds that are present there becoming trees.

Therefore, instead of looking through the same eyeglasses it is necessary to think about what effects we will see by looking at the Quran through the window of the Prophets life.

The reason why the prophet sent to the humanity was not a jinn or angel but was chosen among human beings is that because he is a human being he will cast light on every aspect of life and serve as an example completely. To state it with Qardawis words(25), when life is considered in terms of length, width and depth, it is seen that nothing is left out of it. Length includes the life from birth to death even the hereafter; width includes all of the aspects of life: the house, market, mosque, way, occupation, partner, food, relation with Allah, people, family, Muslims, non-Muslims, human beings, animals relations with everything whether living or non-living; depth includes the inner structure of man, that is, his outward and inward feelings like body, mind, spirit, secret, his words and actions. From this point of view, it is necessary for the prophet to be an example in terms of all those aspects that involve man. So it will not be incorrect to define sunnah as every word, action and tacit approval of the Prophet when we evaluate it from the point of view of a large window that encompasses all of the aspects of life. (26)

So, let us present the lifestyle or way of living or whatever we call it, all aspects of his life to the verses of the Quran with a new point of view.

First, let us deal with the issue of whether the Prophet (PBUH) can bring a decree outside the Quran or not. As a matter of fact, our intention is to go to the Quran from sunnah but due to its importance let us start from the verses of the Quran.

All of the laws belong to Allah: the laws He imposed in the universe, the laws He created in man and eventually the laws in the Quran. We are not dealing with the issue in a narrow framework. We are evaluating it in a wide and comprehensive manner. For instance, Allah placed the whole program of the tree in its seed and the program of man and animal in their sperm or egg but not everyone understands it. Experts also understand it or do not understand it. He also made another program in every part of the tree and man and placed a tree or man in every part of the tree and every cell of man.

Therefore, that law of Allah needs to be valid in the verses of the Quran too. Besides, is the Quran not a work that reads the book of the universe and is the Prophet not a teacher who interprets and explains that book? Therefore, if the expressions in the verses of the Quran are seeds, sperms and eggs, then every aspect of the life of the Prophet (PBUH) are manifestations, trees, men or roses, flowers, eyes, ears and hearts of them.

Not let us listen to Allah: ... He (the Prophet) enjoins upon them what is right and good and forbids them what is evil; he makes pure, wholesome things lawful for them, and bad, corrupt things unlawful...(27) ...Fight against those who do not hold as unlawful that which God and His Messenger have decreed to be unlawful.(28)

Allah states clearly in the verses that he gave the authority to decree what is lawful and unlawful to the Prophet (PBUH). The fact that Allah especially mentions the name of the Prophet next to His name in the second verse closes the way for all kinds of interpretations. If it had been made a condition that what Allah prohibited would have to be prohibited by the Prophet too, it would have been meaningless because it would have been understood as the Prophet prohibited together with Allah. The opposite would also have been meaningless because Allah would have to prohibit what the Prophet had prohibited. Therefore, the fact that both of them are stated to have the authority to decree what is lawful and unlawful is to clarify the duty of the Prophet. From this point of view, all of the orders and prohibitions of the Prophet are the explanations of that verse and his enjoining what is clean and prohibiting what is dirty.

Since Allah gave the Prophet the authority to decree what is lawful and unlawful, which is the highest kind of authority, it is a clear indication of his authority in issues under that like wajib, makruh and good manners.(29) In addition, the Prophet (PBUH) attracted attention to the authority given to him and his position in religion with the word, He was given one fold together with the Quran. (30)

If we look at sunnah from the Quran,

1- The Prophet (PBUH) confirms, explains and interprets worships like prayer, zakat (almsgiving), fasting and hajj (pilgrimage) mentioned in the Quran (31).

2- He reserves general decrees(32).

3- He restricts absolute decrees(33).

4- He imposes decrees that are not present in the Quran (34) (35).

If we put those explanations in a framework, we reach the following conclusion. The prophet (PBUH) explained, upon being informed by Allah, all of the issues in the Quran, reserved general decrees, restricted absolute decrees and imposed decrees as a result of this.

Let us clarify the issue by giving one or two examples from the first chapter of the Quran, al-Fatiha.

For instance, the word of Allah in basmala. All of the explanations about it are either in the Quran or sunnah, so are Rahman and Rahim. The first word of al-Fatiha is al-Hamd (the praise). How is praise done? How will a person praise and thank Allah in prayer, hajj, fasting; in the street, at home, at work; while eating, in bed, in the rest room, etc? The answer is in sunnah. Malik yawm ad-din (the Owner of the Day of Judgment). All of the information about the realm of the hereafter, fundamentals of belief, Paradise, Hell, Sirat, reckoning, grave is explained in sunnah. From this point of view, every issue that is mentioned in the Quran was explained, stated and interpreted through sunnah.

Let us give a different example. Will it be true to say that the Prophet did not understand the verse that tells about the phases of creation but only some people who live today understood it? Then, it will be necessary to reject all of the hadiths that give information about the state of the child in mothers uterus. However, it will be better to see the explanations of those verses in hadiths. The verses related to special issues regarding women, husband and wife relations, end of the world, information about future were all explained in detail by the Prophet through the divine permission to his ummah.

With that approach, we think that each verse or decree can be presented to sunnah and the aim can be achieved.

Let us deal with the issue from the point of view of the Prophet (PBUH). That is, let us reach not from the seed to the tree but from the branches, knobs, flowers and fruits of the tree to the sapling and seed.

In terms of our issue, since we deal with the relationship between the forms of behavior that the Prophet showed in the community and the traditions, we will give some examples that highlight other states and actions rather than the principles of worship and belief:

All of the attitudes and recommendations of the Prophet and his wives in privacy and in community about tasattur (covering), the relations between people of the same gender, talking, being alone, etc are the explanations of the verses relating to those issues. They are what the Prophet understood from those verses. (36)

His attitude towards children, his explanations and statements (37) about the upbringing of children, treatment between children, relations between parents and children are all explanations of some verses (38) about those issues.

Similarly it can be said that the explanations of the relevant verses are present in the neighboring, student-teacher relations, relations with non-Muslims, orphans, the poor, chiefs, and officials, issues regarding greeting, visitors, feasts, cleanliness, and clothing. (39)

As for the moral qualities (40) that are among the humane characteristics and customs, we see the Prophet as an example to be followed in those qualities too.

We see that the mental, sensual and wrathful feelings in human beings were not restricted in creation. Therefore, sunnah teaches us to use them in a moderate way, without going to extremes. Similarly, our Prophet has moral virtues like gentleness, patience, gratitude, justice and piety, he received the order of stand firm (in the straight path) as you are commanded,(41) and the prayer of we want the straight way,(42); Our Prophets facilitation of humanity, intelligence at its peak, courage, gentleness and mercy, his good opinion about people, his anger, his attitude towards mistakes, warning, behavior, humbleness, dignity, courage, attitude towards invitations, attitude towards the person he is talking to, jokes, patience and persistence, chastity, generosity, good manners, modesty, his praising and criticizing, contentment, justice, loyalty, his keeping the trust, keeping his promise, attitude towards living and non-living things (43) are all the explanations of the verses in which those qualities are mentioned and indications of being moderate without going to the extreme.

Man is a being that naturally eats, drinks water, walks, sits, sleeps, meets his humane needs, cries, laughs, yawns and hiccoughs. They are his natural actions emerging from his creation. However, when, how and how much of those actions should be applied is seen in the good customs and behaviors of the Prophet.

The walking, sitting, clothing and attitudes of the Prophet (PBUH), who is the best example to be followed, are the actual and verbal explanations of the verses regarding those issues. He showed the style of the natural behaviors of going to mosque, knocking on the door, walking, talking, yawning, and going to sleep, and the verses regarding those behaviors through his statements and actions (44).

If we leave aside the issue of the soundness of the narrations in hadith books, all of the narrations that come with the name of the Prophet are binding. However, when we look at his life, whether from his life to the Quran or from the Quran to his life, we can say that all that the Prophet (PBUH)shows, whether religious, worldly, traditional or humane, are the explanations and actual indications of the issues that Allah mentions in the Quran. It is as if the following answer to the question, O My Lord! What is the correct form of our actions and behaviors that are worthy of your presence? –The life of the Prophet.
So, the source of sunnah, which means the words, actions, tacit approvals and attitudes of the prophets, is the Quran. In other words, we can say that it is what he understands from the Quran and Allahs approval of it.

References:
(1) For evaluation see, Saghani, Abul-Fazail, Mawzuat, Beirut, 1985, p.76; Ajluni, Kashful-Khafa, I, 86; Haysami, Majmauz-Zawaid, I, 170; Suyuti, Miftah, 16.
(2) For examples see. Buhari, Tefsir, Sure 1,3,4,6; Tirmizi, Sıfatu Ehlil-Cenne, 1; Çakın, Kamil, Hadislerin Kurana Arz Meselesi, AUİFD.XXXIV, Ank, 1993, p.240-243; keleş, Arz, p.15 etc.
(3) Mudraj; Something added, which is not present in the bond or text. Aydınlı, İstılah, p.106; To evaluate the narration see, Çakın, ibid., p.240-243.
(4) Ibn Hajar, Feth, IX, 596,603; Çakın, ibid, p.243-245; Cf. Keleş, Arz, 24.
(5) Zarkashi, Badruddin Abu Abdillah, al-Ijaba li iradi ma Istadrakathu Aisha alas-Sahaba, Beirut, 1985.
(6) Zarkashi, Ijaba, p.119; See, Musnad, II, 311; VI,109.
(7) Inshiqaq, 7-8.
(8) Bukhari, Tafsiru Inshiqaq, 2; Musnad, VI, 103,206.
(9) See. Keleş, Arz, 69 etc; Apaydın, Yunus, Hanefi Hukukçularının Hadis Karşısındaki Tavırlarının Bir Göstergesi Olarak Manevi Inkıta Anlayışı, EÜİFD, s.8, Kayseri, 1992, Çakın, ibid.;
(10) Imam Azam Abu Hanifa says: I take Allahs book. If I cannot find there, I take the sunnah of the messenger of Allah. Ibn Hajar, Asqalani, Tahzibut-Tahzib, Beyrut, ts, X. 451.
(11) Abu Zahra, Abu Hanifa, 292-294.
(12) Bukhari, Kashf, III, 19,29; See, Sarahsi, Usul, I,364; Ünal, İmam Ebu Hanife, p.84-88,141; Apaydın, ibid., A text that is sound and definite cannot be abrogated and replaced by something that is not definite.
(13) However, for the applications that sometimes even khabar wahids made additions that are not in the Quran, Ayni, al-Binaya fi Sharhil-Hidaya, Beirut, 1988, VI,261-262, 274-381; Ünal, Ebu Hanife, 141-142; For hadiths see. Bukhari, Hudud, 13; Muslim, Hudud, 7; Musnad, III, 253.
(14) That is, sunnah confirms and interprets the Quran. It brings a decree that is not in the Quran. The Quran cannot be understood without sunnah. Abu Zahra, Imam Malik, 260-267.
(15) Sometimes, he did not acted in accordance with khabar wahids due to their contrariness to the Quran. Abu Zahra, Imam Malik, 283-86,296; Verse, Qiyama, 22-23; The approach of Imam Malik is parallel to the approach of Imam Azam Abu Hanifa.
(16) In return, Shafi, Risala, 80; states the independent legislative value of sunnah by mentioning the hadith I was given one fold together with the Quran; I can enjoin and prohibit.
(17) Zahabi, Tazkiratul-Huffaz, Beirut, ts, I, 362; Hadith was placed into the heart of the Prophet by Hazrat Jibril (Gabriel). Therefore, sunnah cannot be contrary to the Quran. Shafi, Risala, 76-89.
(18) Shafi, al-Umm, Beyrut, ts. VII, 273,286; See, Gazali, Mustasfa, I,179.
(19) Shafi, Risala, 85,103; Qasimi, Qawaid, p.58.
(20) Shafi, Umm, VII, 307-308.
(21) Abu Zahra, Ahmed b. Hanbal, 239.
(22) See respectively. Ibn Hazm, Ihkam, I,114-117; ıbn Qayyim, Ilamul-Muwaqqiin, Beirut, 1994, II, 220 etc.; Ibn Abi Shayba, Musannaf, Beirut, 1989, VIII, 363 etc.; Suyuti, Miftah, 2 etc.; Ibn Abdil-Barr, Jami, II, 190; Kurtubi, Tafsir, I, 38; For the views of some authors regarding presenting cf. Akseki, Riyazus-Salihin Translation, I, XX-XXI; Abu Zahw, Mukanatus-Sunnah, 32-36; Abu Shahba, Sunnah, I, 58; Ajjaj, as-Sunne, 49-50; Sibai, as-Sunna, 81-83,98-100; Keleş, Arz, 90 etc.
(23) See. Musnad, V, 425; Darakudni, I, 208; Abu Yusuf, Rad, 31; Jassas, Ahkamul-Kuran, Beirut, 1993, IV, 201; Shatibi, Muwafakah, IV, 19; Qasimi, Kuranı Anlamak, translated by. Sezai Özel, İst, 1990, p.170.
(24) For instance, for the rejection of the hadith about the Caliphate belonging to Qurayshis, see Hatiboğlu, Hilafetin Kureyşiliği, AUİFD XIII, Ank, 1979; For the views of Atay, Öztürkün and Reşit Rıza see. Keleş, Arz, 53-58.
(25) Qardawi, Sunnah, p.115; Kulaçoğlu, Sünnet, p.98.
(26) Since the binding characteristic of sunnah will be explained later, it should be noted that the issue will be evaluated only in sunnah-the Quran integrity.
(27) al-Araf, 157.
(28) at-Tawba, 29.
(29) That the Quran itself without leaving any doubt puts the sunnah of the Prophet in the equal level as the Quran, (on the fact that whatever the Prophet said was accepted within the concept of ethics) see, Hamidullah, İslam Devlet İdaresi, translated by. Kemal Kuşçu, İst. 1963, p.18; Koçkuzu, Haber-i Vahitler, p.107.
(30) Abu Dawud, Sunnah, 6.
(31) For confirmation cf. al-Baqara, 43, 183; Aal-e-Imran, 97; an-Nisa, 29; Hud, 102; an-Nahl, 44; Bukhari, Eeman, 1; Muslim, Eeman, 19-22; Musnad, V,72; Ibn Majah, Fitan, 22; For the concise interpretation see. Bukhari, Azan, 18; Adab, 27; Buyu, 78; Muslim, Musaqat, 81-84; Nasai, Buyu, 50; Darimi, Salat, 42; Musnad, III, 318; Ibn Majah, Tijarah, 48; To explaind problems, see al-Baqara, 187; Tirmizi, Tafsir, 3.
(32) Restricting the eleventh verse of Chapter an-Nisa stating that each inheritor should be given his due by the hadith there is no inheritance to the unbelievers (Musnad, I,49; Abu Dawud, Diyat, 18; Darimi, Faraiz, 41). Those that are forbidden to marry were stated in the verse (an-Nisa 23-24). The others were stated as permissible to marry. However, the Prophet restricted the generality by saying that a man cannot be married to a woman and her paternal or maternal aunt at the same time. See Müslim, Nikah, 37-38; Bukhari, Nikah, 27.
(33) There is no limitation in the verse stating that the hand of the thief must be amputated. (al-Maeda, 38). The hadith brought a lower limit stating that the hand of a person who steals a quarter dinar or more will be amputated. (Muslim, Hudud, 2-5; Ibn Majah, Hudud, 22; Musnad, VI, 104,249,252.
(34) In fact each application is a decree. For instance, everything that the Prophet did, especially rakats (units) and times of prayers and how to perform prayers are the determinants of decrees of the Quran that could be understood differently. In this respect, we want to attract attention to the width of the issue. Since it is considered that there is nothing in the Quran that is not original, each sunnah is an explanation; since most of the things in sunnah are not exactly present in the Quran, it can be said that most of the applications of the Prophet (PBUH) are new decrees.
(35) For evidence from verses, see Aal-e-Imran, 164; al-Jumua, 2; an-Nisa, 59; al-Ahzab, 36; an-Noor, 63; See also Bukhari, Ilm, 9; Tirmizi, Ilm, 7; Ibn Majah, Muqaddima, 18; Darimi, Muqaddima, 24; Suyuti, Miftah, 19,23,27; Koçkuzu, Haber-i Vahitler, 107-108.
* For the parts of the body that men have to cover in the presence of other men and women and that women have to cover in the presence of other women and men, see Bukhari, Salat, 69; Nikah, 111; Muslim, Salatul-Idayn, 4; Salam, 8; Adab, 10; Abu Dawud, Libas, 37; Nikah, 44; Tirmizi, Rada, 13; Edeb, 38-40.
(36) al-Ahzab, 6,32,33; al-Baqara, 235; an-Nisa, 4; Bukhari, Nikah, 3,8,36,50,63,68,79; Muslim, Rada, 16; Nikah, 4,7,12; Tirmizi, Rada, 1; Nikah, 5,38; Abu Dawud, Nikah, 20; All of the issues regarding, asking a girls hand in marriage, engagement, marriage, wedding, marriage banquet, the duties of husband and wife towards each other, etc are explained in sunnah. Even the satisfaction of sexual desires, (Abu Dawud, Salat, 367; Bujhari, Riqaq, 23); private issues like the state of sexual intercourse, the state of women in menstruation are stated.
(37) Bukhari, Adab, s.7,18; Istizam, 35; Jumua, 11; Nikah, 79; Abu Dawud, Adab, 66,129; Salat, 25,94-95; Sunnah, 18; MUslim, Itq, 25; Birr, 5; Ibn Majah, Nikah, 28; Adab, 3; For detailed information , see Canan, İ. Hz. Peygamberin sünnetinde Terbiye, Ank, 1980, D.İ.B.
(38) al-Kahf, 46; al-Isra, 6; al-Furqan, 74; Aal-e-Imran, 159; al-Maeda, 8; ash-Shuara, 49; an-Nahl, 58-59; at-Tahrim, 6.
(39) For detailed information regarding those issue, see Duman, Adab.
(40) Hz Aisha answered the question how the ethic of the Prophet was as, His ethic was completely the thic of the Quran. (Abu Dawud, II, 56) that is, he showed the beauties of the ethic in the best way.
(41) Hud, 112.
(42) al-Fatiha,
(43) See Bukhari, Eeman, 30; Badul-Halk, 6; Adab, 27; Jihad, 50; Nikah, 1; Tirmizi, Kitab-ul Adab; Ebu Davud, Kitab-ul Adab, Qadi Iyad, ash-Shifa, bi Tarifi Hukukil-Mustafa, Damascus, ts. I,140-210; II, 330-341; Dihlawi, Hujja, II, 80 etc; Gazali, Ihya, III, 50 etc; Nadwi, Sulayman, Konferanslar, translated by Osman Keskioğlu, DİB.1957; Bukhari, al-Adabul-Müufrad; Abdurrahman Azam, Rasulü Ekremin Örnek Ahlakı, translated by Hayrettin Karaman, İst, 1975; Bayraktar, Şemail; Yardım, Şemail; Canan, Terbiye.
(44) For instance, his behaviors about beginning from the right or the left (al-Balad, 13-18; al-Waqia, 27-38; al-Baqara, 115; Inshiqaq, 7-8; al-Haaqqa 19-21;) his style of walking are the explanations of the verses like; al-Furqan, 63; Luqman, 18-19).
 

Islam arose in an environment in where individuals atrocities went beyond monsters and in an age when society was collapsed and degenerated.

The fortunate community that encircled the Prophet Muhammad (pbuh) was regarded as strange within their society. Their limited number, different behaviors from society, and being drawn from amongst a society that does not recognize the Truth gave rise to be seen as strangers. Eventually, some of the companions, with the permission of the Prophet Muhammad (pbuh) had to leave the regions that they were living in to fulfill their religious duties freely. Therefore, they suffered the difficulties of being a stranger and foreigner increasingly. Later, as it is well known immigration to Medina eventuated.

Prophet Muhammad gives good news to the believers who obey to the Gods orders and who accept the difficulties of being a stranger and foreigner for the sake of God as follows:

Islam began as something strange, and it will revert to being strange as it was in the beginning, so good tidings for the strangers.'' Abdullah ibn Masud asked, ''Who are the strangers?'' Prophet Muhammad (pbuh) said, ''The ones who break away from their people (literally, 'tribes', for the sake of Islam)'' (1)

Many Islamic scholars made praiseworthy descriptions about the hadith. Late Hamdi Yazir, after giving the following comment on the Surah Al-Naml, verse 93 as, The future of Islam is not night but day. It is not dim but glossy. It is at night when oppressions inflame, and these oppressions are experienced by Islam to let it rest and regain consciousness, he cites the above mentioned hadith and says, Many people set forth the hadith to horrify believers. They dragged people into grim and pessimism. But the hadiths intent is to explain Islams being strange both when it first appear and later as it was in the beginning. The Arabic word given in the hadith Fatuba (Blessed are the strangers) is to give good news to believers, not to horrify them, because those were fortunate people who spread Islam in the first place.

Today- in which the signs of the Judgment day become more visible, Elmalili Hamdi Yazir likens the believers who spread the truth of Islam by learning the heavenly lights of faith and follow the path of the companions of Prophet Muhammad (pbuh), to them. For, while some are trying to estrange Islamic truth from its original form and even coming to the point of denial, those issues are tried to be hearten with the truth of faith by those believers. In fact, at the end of the hadith according to Tirmidhis narration, Prophet Muhammad (pbuh) states as, Glad tidings awaits the strangers, those who have set aright, after I am gone, that of my Sunnah which the people have corrupted.

Therefore, the strangers mentioned in the hadith are the believers who take the Sunnah of Prophet Muhammad (pbuh) as a guide. In the time of when Bid'at - is that thing or deed which was not done during the lifetime of the Prophet Muhammad but was innovated later, and superstitions overrun in everywhere, revitalizing one single sunnah is to increase the good deeds for the benefit of... In fact, including the believers of our time, Prophet Muhammad (pbuh) gives good news to all believers, In the era of when bidat and depravities overrun the societies, the one who hold and serve to the Sunnah and the Quran will receive the reward of a hundred martyrs.

In the time of when Islamic issues are seen something as strange and where there is few who live Islam thoroughly, to receive the reward of this sweet good news of Prophet Muhammad (pbuh) and to benefit from those good deeds, one should effort and be patriotic.

Sources:
1. Sahih Muslim, Belief: 232.
2. Hak Dini Kur'an Dili, 7:3713.
3 Tirmidhi; Belief: 13.
4. Kadı İyaz. eş-Şifa, 1:27.

This is indeed a proverb. However, we think that it was said by having been inspired by some hadith reports which bear a very close meaning to it. 

Actually, a hadith says: 

“A guest comes with his bounties and becomes a means for the sins of the hosts to be forgiven before he leaves.” (Ajluni, 1/88, 2/36). 

,About this hadith reported by Daylami, Sahawi stated that its reliability is weak; nevertheless, stating that it is supported by some other reports (which are called “shawahid”), he indicated that it could be sound (sahih). (al-Maqasidu’l-hasana-Shamila-1/21). 

The Prophet said: “Whoever believes in Allah and the Day of Judgment should entertain, his guests!” (Bukhari, Adab, 85; Muslim, Faith, 74). He also stated that good things and abundance reaches very fast to a household who entertains their guests. (Ibn Majah, Ati’mah, 55). 

And he warned those who are reluctant to entertain their guests although they can afford by saying “There is no good in a person who does not want to entertain guests.” (Ibn Hanbal, IV, 155) 

In another hadith, the supplication of a passenger (visitor/guest) is regarded among the supplications that are sure to be accepted. (Abu Dawud, Witr, 29; Tirmidhi, Daawat, 47). 

A Muslim should try to have the following characteristic pointed out in the following Quranic verse in all circumstances: “…but give them preference over themselves, even though poverty was their (own lot)…” (al-Hashr, 59:9; Bukhari, Tafsir, (59), 6). 

We deduce from both the Prophet’s verbal declarations and practices that it is a very important moral principle for Muslims to entertain guests and to treat them well. The phrase “Guest of God (unexpected guest)”, which is widely-used, shows the importance that our decent people attach to guests, following the sunnah of the Honorable Messenger (pbuh).

Hadith relaters such as Imam Tirmidhi, Ibn Maje, and Imam Tabarani were recorded this hadith in their books.

Bediuzzaman explains the hadith by referring the phrase God to the eternal world; that is, by virtue of being everlasting, a light from the eternal world to the extent of a flys wing is greater than the amount of transient light, which fills the earth.

What is mentioned in the hadith is not the whole world itself, but everyones private world, which is limited with their short lives and this cannot be equal to an everlasting divine favor to the extent of a flys wing from the eternal world.

The world has three facets.
One is that the world consists in the mirrors where Almighty Gods Names are reflected. Everything, which exists in the world, is the work of art of a Creator. This world reflects such names, Al-Muqtadir, Al-Badi, Kabir, Alim, Semi, Basir of its Creator. It serves as a mirror to humans for them to read those names.

The other facet is concerned with the other world; that is, the world is the arable field sown with the seeds of the other world. That is to say, humans will receive a reward in the Hereafter in return for their good deeds, benefactions, prayers, and faiths in the world.

Bediuzzaman, in his work Flashes, describes the second facet of the world as below:

Then, through the light of the Quran, I saw that both for myself and everyone else, this world is a temporary place of trade, a guest-house which is every day filled and emptied, a market set up on the road for the passers-by to shop in, an ever-renewed notebook of the Pre-Eternal Inscriber which is constantly written and erased, and every spring is a gilded letter, and every summer a well-composed ode; that it is formed of mirrors reflecting and renewing the manifestations of the All-Glorious Makers Names; is a seed-bed of the Hereafter, a flower-bed of Divine Mercy, and a special, temporary workshop for producing signboards which will be displayed in the World of Eternity. (The Flashes, Twenty-sixth Flash, Eight Hope, trans. Sukran Vahide)

These two facets of the world cannot be despised and cannot be valued less. Furthermore, these are not regarded as inferior in the hadith.

The third facet, which looks to transience and non-existence of the world comparing to that of World of Eternity; It is the world of the misguided people who indulge themselves with illegal pleasures of which God does not approve. The world life which is seem like everlasting by those who is misguided cannot be equal to an everlasting life in the Hereafter which is bestowed upon believers to the extent of a flys wing. (The Words, Tenth Word)

Those hadiths should be evaluated as incentives. The hadith does not mean blaming infertility and infertile women. When the fact that the population was few in the first period of Islam is taken into consideration, it can be understood better why Islam encouraged marrying fertile women.

There are judgments like fard ayn, fard kifayah and wajib in the Quran; similarly there are judgments like mustahab and mandoob in the hadiths.

The judgment here is mustahab; it is preferred and liked because it causes parenthood and the increase in the population of ummah and produces the fruit of the family.

On the other hand, there are recommendations to marry People of the Book (Christians and Jews) and not to force them to become Muslims as it is expressed in the following verse: ‘Let there be no compulsion in religion.’

The following is stated in the hadiths: “A man marries a woman for four reasons (it is valid not only for men but also for women; however, since man is the first one to ask for marriage, he is addressed): for her beauty, nobility, wealth, and religion (ethics). Prefer the fourth one.”, and it is recommended that the equality should be preferred in terms of ethics and character.

However, if a woman has all of those things, she will certainly be preferred more because beauty in the character will bring about the others, too. 

It is stated that Christians give importance to the beauty of face, Jews to wealth and polytheists to nobility; Muslims are advised to pay attention to the beauty in character.

If the events that are desired do not take place, it is necessary to show patience and content to predestination.

One should love his/her spouse not in terms of his/her worldly aspect but in terms of the eternal togetherness in the hereafter.

It is something to reject an infertile woman and it is another not to accept her. Everybody will accept that if two women have the same characteristics but one of them is infertile, the fertile one will definitely be preferred. 

However, if it is understood that she is infertile after she has been accepted as a wife, the ways to treat her infertility should be sought, and she should never be rejected.

There is no sound narration like the one above in basic hadith resources. According to some scholars, this narration is false. (see Ibnu’l-Jawzi, al-Mawduat, III/76)

Experts state that environmental factors like industrial noise, fire alarms, traffic noise and loud music are among the most common causes of ringing in the ears. Ringing in the ears mostly develops due to the harms occurring at the ends of hearing nerves. It is necessary to reduce irritation and tension to a minimum and to control stress in order to get rid of the disturbances caused by this.

In such an environment, remembering Allah and the Prophet (pbuh) will relieve him and save him from tensions like irritation and stress. From this point of view, it will be nice to utter salawat on any occasion. However, we should say it again that we could not find a sound narration like the one in the question.

In our religion, we are allowed to interpret any object, state, situation and position favorably but we are not allowed to interpret them unfavorably. The religion of Islam accepts the effect of the evil eye. However, it is not appropriate to turn everything into a phobia thinking that the evil eye has affected a person or something. 

The information that the Prophet gave importance to ringing in the ears is not true.

The attitude of Islam regarding the issue aims to save man from the delusions that makes life unbearable for him and to allow him to think about good things. Indeed, a person who interprets incidents favorably takes pleasure from life; the one who interprets incidents unfavorably makes life unbearable for himself.  

* * *

Ringing of the ears has some medical causes. They are explained below. We could not find a connection in terms of religion. However, a belief that is widespread among people can shed light on the issue:  

When a person has a ringing in his ears, statements like the following are made: “Somebody is mentioning my name." "We made somebody's ear ring."

A patient's perceiving a sound without a real external factor is called "ringing of the ear" (tinnitus). This sound may be in different tones and qualities. Some patients describe it as resonance, humming, howling or the sound of a machine that is operating. All of them are called "tinnitus".

There are many factors that can cause tinnitus. There may simple causes among them like "cerumen" or grave causes like benign or malign tumors.

Tinnitus generally occurs in older people but it can occur in people of all ages. The most common causes are as follows: 

- Inner ear getting old
- Vasoconstriction in the blood vessels going to the ear
- Hypertension
- Being in noisy environments
- Otitis media
- Otitis externa
- High amounts of cholesterol and other lipids in blood
- Psychological factors (depression, tension)
- Some drugs that are used (aspirin, some antibiotics...)

There are some other causes apart from the ones above that will form a long list. It should not be forgotten that tinnitus is not an illness but a symptom while trying to make a diagnosis. However, the real cause of tinnitus cannot be determined in general; therefore, the target in treatment should be decreasing tinnitus. The most common medical examinations used while trying to diagnose tinnitus are as follows:

- Audiometric examinations (middle ear and inner ear measurements)
- Measuring blood pressure
- Blood analyses (blood glucose, cholesterol, liver, goiter examinations)
- Radiological examinations (Normal graphs, computed tomography, magnetic resonance).

If a disease that can cause tinnitus is found as a result of the examinations, that disease is tried to be treated. However, even the successful treatment of the existing disease might not eliminate tinnitus. The most widely used method to decrease tinnitus, whether its cause is certain or not, is medication. Drugs that increase the blood flow to the inner ear can be used for it.

If tinnitus is so sever as to affect the daily life of the patient, devices called tinnitus masker resembling hearing aids can be useful. A practical method for the patients who have difficulty in dozing off may be listening to walkman for 15-20 minutes before going to bed. It may eliminate tinnitus temporarily.

Man understands that he is a helpless, despicable being; that this world is a delusive, transient place; that the Hereafter is so close only after his death. We are truly warned with the hadith that we have to realize this before our deaths so that we can smart up.

Achieving to die before death is particular to distinguished people. What we have to do is trying to be like them as much as possible. The person, who listens to this statement, realizes this world as a guesthouse and treats his body as a trust; does not fill his stomach or his heart with transient things. A person, who acquires this form of life, is death before death indeed.

Man gives an account of his life after death. Therefore, the one who already did that in this world is death before death indeed. With the end of the world life, it is transferred to a new one. If that is so, the one who is prepared for the Hereafter in this world is death before death indeed.

As his all other organs, his tongue and eyes are taken away with death. He is now destitute of blessings as reading and writing. Having this in mind, a person who reads things and listens to things that are useful in the Hereafter, is death before death indeed.

Both love and fears of the creature ends with death. As it is same to be praised or to be sworn at for the death, there is no difference between summer and winter. The one who does not consider either kind regards or criticisms of others in the world, the one who does not rejoice either in existence or in non-existence is death before death indeed.

And the most important of all is one reverts to God, goes back to his Cherisher with his death. However, the ones who die before death revert to God in this world; fulfill their lifetime within the circle of the divine decrees. They take refugee in Gods mercy and again fear His scourge in this world. These fortunate souls revert to God in the Hereafter too, but this revert appear in a way as if it is a reunion with Ones beloved.

Limited will of the kul (servant of God) ends with death. If that is so, the ones who die before death, achieve to overcome the cravings of evil selfs worldly appetites in this world and subordinate themselves to the divine will (unlimited) of Gods. They do not ask anything on account of their Nafs (self ego). All their demands are within the circle of Halal (religiously permissible). By this way, they reach to the pleasure of dying before death.

Dying before death is a great grace and tranquility for the soul indeed. As everybody experiences, man fears from thunder, escapes from lightning on earth Once he flies over the clouds while traveling by plane, he finds the sun and breaks free from his fears. And the ones who attain to the secret of dying before death, revert to God as an obedient servant of Gods. They are free from egocentrism, because a death cannot have an ego. The nature cannot attract them, because a death has nothing to do with nature.

The word fakr (poverty) in the hadith speaks of the inability of human beings to sustain themselves and their absolute need for God. When it is said poverty, it should not only be related to the material poverty. So many people who live in a very luxurious manner, endowed with ample financial means are actually in absolute spiritual poverty. They are in need of Gods infinite benefactions.

Absolute insolvency and absolute poverty are the two basic characteristics of human beings.

Human being is unable to make hair, but he is in need of it. He cannot make eyes, ears, a nose, or lips either, but he is in need of them too. He can make neither a heart, nor a liver or a kidney, but he needs them to sustain.

Let us try to explain the absolute insolvency of human beings with couple of examples.

Imagine a man; he scuffs his old loose shoes while walking. He has seventy something patches on his garment, hard to know the original fabric of it and an old pale shirt. What would you think of him? Doubtless, you would feel pity for him. Your judgment is right, it is so normal to feel pity for him. And while thinking as if there is somebody poorer than him, you suddenly figure someone who is not the owner of the garments that he wears. This man is certainly poorer than the first one. And that poor is us, every one of us, all humankind.

Are these our organs that we carry? Every one of it is the creation of the God. Is it legs that we own or feet or toes? All are the bounties of our Cherisher. Do we own our mind, memory, or heart? God grants all on us. If we are not the possessors of our own, who could be much poorer than us?

Having the consciousness of being poor, human being fulfills his heart with absolute gratitude. As in the every other beauty, in praising too, Messenger of God (peace be upon him) is the prime representative. Thus, encourages us to this sublime attribute with the hadith.

The Prophet stated : “My Ummah will divide into seventy-three different sects, only one sect will be  ahl an–najat (people of salvation)”.

When the Prophet (pbuh) stated this hadith, the honored companions asked him : “ O, Messenger of Allah! Which one will be that saved sect?

He replied : “ Those who do not quit my sunnah will be saved! That is, the ahl as-sunnah and the congregation.

Therefore, Muslims who remain loyal to the sunnah of the Prophet (pbuh) written in the books will be the ahl an-najat, that is, the saved sect. As long as they do not quit sunnah, accept it as the sole criterion and do not neglect to perform them personally.

Firqa an-Najiyah means the community, the sect that is saved, that will be acquitted from any kind of punishment in the hereafter; it is also called Ahl as-Sunnah wa’l Jamaah. In other words, Firqa an-Najiyah means the large mass of people who accept and affirm and obey the decrees of the Qur’an and follow the same path of the Prophet (pbuh) and the his great Honored Companions.

In a hadith of the Prophet (pbuh) narrated by Abu Hurayra, the Prophet stated: “…My Ummah will divide into seventy-three different sects, all of which will be in Hell except the saved one ( Firqa an-Najiyah). He also described Firqa an-Najiyah to the Honored Companions who asked about it: “Those who follow my path and follow the path of Honored Companions who follow my path”. 

This is why those who follow the path of Beloved Messenger of Allah, the Almighty are called Ahl as-Sunnah wa’l Jamaah, which means “the people of the Sunnah and the congregation”. In this sense, it is best to understand Firqa an-Najiyah as a large community believing in Allah’s Book, that is, in the Qur’an and straight path of the Prophet and the Honored Companions, and adopting and accepting the view of the community obedient to the Sunnah, that is, a majority of Muslims and believing in them.

Ghazali sums up the true path of Firqa an-Najiyah and the principles of this path leading to salvation under these three matters with respect to belief : 1) Believing in Allah, 2) Believing in the Prophets – that includes the belief in angels and in the books – 3) Believing in the hereafter. ( Imam Ghazali, Faysalu’t Tafriqa, Egypt, 1325, p 15)

The Prophet stated that those who believed in these principles would benefit from the blessings of this religion as a Muslim and become a believer and those who denied one or all of them would become neither a believer nor a Muslim but a denier. In a number of verses in the Qur’an, this right path is pointed out and it is also pointed out that this right path is the path of the Prophet (pbuh) : “Assuredly you have in God's Messenger an excellent example to follow for whoever looks forward to God and the Last Day, and remembers and mentions God much.” (the Qur’an, al-Ahzab, 33:21)

“…Whatever the Messenger gives you, accept it willingly; and whatever he forbids you, refrain from it. Keep from disobedience to God in reverence for Him and piety. Surely God is severe in retribution.” (the Qur’an, al-Hashr, 59:7)

“If they cannot respond, then know that they are merely following their whims and caprices. Who can be more astray than he who follows his lusts and fancies, deprived of all guidance from God. God surely does not guide people given to wrongdoing and injustice.” (the Qur’an, al-Qasas, 28:50)

“Say (to them, O Messenger): "If you indeed love God, then follow me, so that God will love you and forgive you your sins. " God is All-Forgiving, All-Compassionate.” (The Qur’an, Aal-‘Imran, 3:31)

According to Abdulqahir al-Baghdadi (D: 429/1037), who is one of the greatest scholars of history of Islamic schools, Firqa as-Sunnah, which gathers a majority of Muslims who are considered to be the follower of the most correct way in the area of Islamic principles of faith today as well as throughout Islamic history, consists of these eight groups:

1. Scholars who deal with “kalam” and who do not repeat the mistakes of the “wrong people” and who follow Sifatiyyah, that is, who do not think like deviated sects such as Rafizis, Kharijites, Jahmiyyah and Najjariyyah,

2. Scholars of Islamic Jurisprudence that consist of imams of Islamic Jurisprudence who are the members of both view and hadith and of believers who believed in the way of the religion and who believed like the members of Sifatiyyah believe in Allah, His Infinity and His attributions,

3. Scholars of hadiths who own the knowledge of the news and sunnahs from the Prophet and who are able to distinguish the sound ones from the weak ones,

4. Scholars who are well acknowledged about literature, grammar and syntax,

5. Interpreters and Good-Reciters of the Qur’an who know the correct ways of reciting the Qur’an and of interpreting the verses of the Qur’an and who have the knowledge on the appropriate ways of the interpretation of the sect of Ahl-i Sunnah rather than the interpretation of the deviated groups,

6. Sufist devotees,

7. Hero Muslim combatants who keep guard on the borders of Muslims’ territories against deniers and who fight the enemies of Muslims,

8.  Communities consisting of people in the counties and countries where Ahl as-Sunnah and their attitudes are dominant. (Abdulqahir Baghdadi, Al-Farq Bayn al-Firaq, p. 289-292)

The Principles that Ahl as-Sunnah and Jamaah have agreed on:

The majority of Ahl as-Sunnah and Jamaah are on an agreement about certain principles of the elements of the religion. It is obligatory for all those who reach the age of puberty and who are mentally healthy to know the facts about these elements of the religion. According to Al-Baghdadi, there are branches of each element and there are some points that Ahl as-Sunnah are in an agreement on these issues:

1. The universe is not an illusion or an imagination but it has an essential presence and a reality. Man is able to recognize this universe and obtain information about it.

2. The universe is something created with all the details in it. It has a certain unique creator.

3. Allah has His infinite attribution which cannot separated from His Personality.

4. His names, attributes, justice and wisdom are due to His great Personality, all of which should be known.

5. Allah has His Prophets; it is obligatory to know their miracles, too.

6. The information about the responsibility for Allah’s commands and decrees on prohibitions should be obtained. That is to say, it is to accept and confirm the five elements which Islam has been set on; and they are : Bearing witness that there are no other deities except Allah, and Muhammad (pbuh) is His Messenger, Performing prayers, Giving Alms (zakah), Observing Ramadan Fast and Going for pilgrimage (Hajj) to the Kaaba.

7. Believing in the mortality of humans and in the existence of the hereafter where humans will be resurrected after they die and believing in the concepts like  hashr (gathering), questioning, accounting, Paradise and Hell

8. Knowing that Allah will be visible to the believers in the hereafter

9. Knowing that destiny (qadar) is true (right) but people are not obliged in their deeds

10. Knowing that Allah’s words were present from the beginning but they do not consist of sounds and letters.

As can be seen, all these and similar principles about belief are the points on which the majority of Firqa an-Najiyah, in other words, Ahl as-Sunnah are on an agreement. Moreover, each of these principles is based on the decrees of the Qur’an and the hadiths of the Prophet (pbuh).

Therefore, Firqa an-Najiyah is called so because they are aware of Allah’s commands and comply with them; and they comprehend the prohibitions and restraints from them and they also follow the right path that the Prophet showed to them; in other words, they have become the saved community. According to the prior communities, Firqa an-Najiyah consisted of Salafiyyah, which is called Ahl as-Sunnah al-Khassah, and Maturidis and Ash’aris, which are called Ahlas-Sunnah al-Ammah. (For further information, see Ahmad b Hanbal, Musnad, II, p.332; Abu Dawud, Sunan, II, p.259; Ibn Majah, Sunan, II, p.479; Ghazali, Ihya’, I, p.179; Shatibi, Muwafaqat, IV, 48-52; Taftazani, Sharh ul-Maqasid, II, p.199; Abdulqahir Baghdadi, al-Farq bayna’l Firaq, Mezhebler Arasindaki Farklar, Translation : Asst. Prof. E. Ruhi Figlali, p.289-335; Ash’ari, Maqalat, p.277-284)

Hazrat Jabir narrates: our Prophet (pbuh) said the following: “When night falls (or when it is evening), stop your children from going out, for the devils spread out at that time. But when an hour of the night has passed, release them and close the doors and mention Allah's Name, for Satan does not open a closed door. Tie the mouth of your water-skin and mention Allah's Name; cover your containers and utensils and mention Allah's Name. Cover them even by placing something across it, and extinguish your lamps.” (Bukhari, Ashriba, 22).

- The hadis is sound. In general, the precautions that need to be taken at night are mentioned in the hadith.

- In order to understand the issue better, it is necessary to think of the ages when it was dark at night especially outside, when there was no light outside and when there were harmful insects around. In an environment like that, it is always possible for children to be harmed. It is a valid precaution to cover the plates and pans and to close the doors. 

- It is possible that satans lead mice and other harmful creatures to harm people; it is also possible that those harmful creatures, parasites and viruses are named as satans figuratively because they harm people insidiously like satans. It is necessary to cover the plates and pots in order to be protected from harmful creatures whether they are visible like mice and flies or invisible.

As a matter of fact, it is important that children do not wander outside unnecessarily at night even today. Instead harmful creatures, they may be harmed by satans disguised as human beings, who are more dangerous than harmful creatures. We find out about incidents like that in the media every day.  

Ibn Daqiq al-Id says: "There are both religious and worldly benefits in the order of closing the doors. The people and their property will be protected from the evil of idle people, mischievous people and especially satans."

The sentence: "The devil cannot open a closed door" is a kind of precaution to prevent satans and beings like satans from coming to places where human beings live. The fact that its reason is explained by knowing the situation of the satan is to attract attention to a secret matter that only prophets can know and to warn people.

The advice to cover the pots and plates containing food and drink is a kind of precaution to lead us to attention and alertness all the time.
 
- To extinguish the kindling is advised in order to prevent fires caused by candles and firewood lit for illumination when people are asleep.

- Mentioning the name of Allah, that is, uttering basmala is a shield that believers should use for protection.

We think that it is necessary to understand the hadith like that.

Man sees good dreams during his/her sleep, visits various places and eats different foods. However, all of them are just like shadows when compared to the real places and real foods of the awakened world. Those that were seen in dreams do not satisfy or bring anything to us. After waking up, we have only what we have and what we grasp in our hands.

The world is like a shadow or even a shadow of the shadow when compared to the life of the hereafter. The realm of grave is like a shadow compared to the hereafter and world life to the realm of grave.

We will wake up from the sleep of the world life by death and see our true wealth there. There will be nothing other than our deeds. Our Haram and Halal deeds will be personified as either good or bad. They shall be our friends till the Judgment day.

The realm of shadow will end with resurrection and we will arrive in the realm of truth that we call as the hereafter; we will have the real existence and true happiness there.
Alaaddin Başar (Prof.Dr.)

Let us first look at the translation of the hadith.

Narrated Abu Said Al-Khudri: Once Allah's Apostle went out to the Musalla (to offer the prayer) o 'Id-al-Adha or Al-Fitr prayer. Then he passed by the women and said, "O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women)." They asked, "Why is it so, O Allah's Apostle?" He replied, "You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you have. A cautious sensible man could be led astray by some of you." The women asked, "O Allah's Apostle! What is deficient in our intelligence and religion?" He said, "Is not the evidence of two women equal to the witness of one man?" They replied in the affirmative. He said, "This is the deficiency in her intelligence. Isn't it true that a woman can neither pray nor fast during her menses?" The women replied in the affirmative. He said, "This is the deficiency in her religion." (Sahih Bukhari Volume 1, Book 6, Number 301)

Abu Sa'id al-Khudri reported that the Messenger of Allah (may peace be upon him) used to go out on the day of Adha and on the day of Fitr and commenced the prayer. And after having observed his prayer and pronounced the salutation, he stood up facing people as they were seated at their places of worship. And if he intended to send out an army he made mention of it to the people, and if he intended any other thing besides it, he commanded them (to do that). He used to say (to the people): Give alms, give alms, give alms, and the majority that gave alms was of women. He then returned and this (practice) remained (in vogue) till Marwan b. al- Hakam (came into power). I went out hand in hand with Marwan till we came to the place of worship and there Kathir b. Salt had built a pulpit of clay and brick. Marwan began to tug me with his hand as though he were pulling me towards the pulpit, while I was pulling him towards the prayer. When I saw him doing that I said: What has happened to the practice of beginning with prayer? He said: No, Abu Sa'id, what you are familiar with has been abandoned. I thereupon said (three times and went back): By no means, by Him in Whose hand my life is, you are not doing anything better than what I am familiar with. (Sahih Muslim Book 004, Number 1931)

As it is clearly stated in this hadith, Prophet Muhammad (peace be upon him) explained, Womens being deficient in religion with incapability of praying and fasting during their menses. This state of being exists in the creation of women. Each woman menstruates in certain days in each month. They cannot perform some of their ritual prayers; they are exempted from some of the religious exercises but some missed prayers can be compensated later.

A woman cannot perform namaz (ritual prayer practiced five times a day in supplication to God), fast, or tawaf - (is one of the Islamic rituals of pilgrimage) which is farz (obligatory religious duty for all Muslims) during Hajj (pilgrimage to Mecca) when she is having menstruation. While she is able to compensate fasting and tawaf she is exempted from namaz. A woman that cannot perform those prayers while she menses, keeps herself separated from those responsibilities even it is for a certain time. As far as can be seen, there are no deficiencies in the living of her religion. Because namaz, fasting, and hajj are the three fundamental parts of the five basic principles of Islam, so women that cannot perform some prayers in certain times are more deficient in religion than men.

It is to say, this deficiency is comparative. A Muslim man that can perform his namaz each day of the whole year, and that can fast during the Ramadan is more perfect than a woman is; and she is inadequate in doing those prayers. For instance, a woman who menstruates for seven days every month; by not performing three months namaz her religion becomes deficient compared to that of a mans. However this deficiency is not a matter of quality, it is a matter of quantity. That is to say, she, by not performing namaz in that time period fulfills a farz; if she performs, it is haram (used in Islam to refer to anything that is prohibited by the faith).

Therefore, women are performing a kind of worship even while not performing namaz; they still obey Gods ordinance, so they will gain a gift from God in the hereafter.

Constructing high buildings is mentioned among the signs of Doomsday in hadiths. As a matter of fact, the following is stated in a hadith.

"One of the signs of Doomsday is the rivalry of bare-footed and poor shepherds in constructing high buildings and boasting about it.” (Bukhari, Fitan: 25; Ahmad bin Hanbal, Musnad, II/313)

The people of low social class, that is, nomads and poor people will be leaders and administrators, increase their wealth and compete one another to construct high buildings in order to boast. Some scholars say this sentence indicates that Islam will spread. Kirmani states the following:

“To some up, one of the signs of Doomsday is Muslims dominating over other countries and nations.”1

Qurtubi states the following:

“What is meant by it is the nomads living in the desert invading the state and owning it by force, causing a big change. Thus, their wealth will increase and they will try to construct high buildings and start to boast of them. We witnessed them in this period.”2

Indicating high buildings is one of the important signs that describes the advanced technology of the period we live in informed by the Prophet (pbuh).
When we look at the history of architecture and engineering, we see that high buildings started to be built at the end of the 19^th century. The advancement in technology, proliferation of steel, use of electric elevators speeded up the construction of skyscrapers.

Skyscrapers became an important part of the twentieth and twenty-first centuries; they became a symbol of prestige today. The news about people competing to construct high buildings given in the hadith came true when countries started to compete to construct higher skyscrapers.    

Footnotes:

1. see Ahmed Davudoğlu, Sahih-i Müslim Tercüme ve Şerhi, Sönmez Publications: 1/117-119; Haydar Hatipoğlu, Sünen-i İbn-i Mace Tercüme ve Şerhi, Kahraman Publications: 1/106-107. 

2. see Fathul-Bari: 1/131; Nazım Muhammed Sultan, Kırk Hadis Şerhi, Guraba Publications: 59-60

Although there is no rule that the dead body of a person who dies as a believer does not decay, it is known that the dead bodies of prophets, some martyrs and walis (saints) do not decay.
There are hadiths stating that the dead bodies of the prophets will not decay regarding the issue.
According to what Awth b. Awth reported our Prophet (pbuh) said: “Allah made the dead bodies of prophets haram for the ground”(Abu Dawud, Salat, 207, Nasai, Jumua, 5).
Accordingly, it means that the dead bodies of the people except prophets – even if they are martyrs – can decay.  However, it does not necessarily mean that they will decay. Allah may protect the dead bodies of some of His slaves –walis or martyrs. There are many documents regarding the issue. 
For instance; According to what Bukhari reports, Hazrat Jabir said: When the time for the Battle of Uhud came, my father called me and said the following to me that night: “It seems to me that I will be one of the first to be killed among the companions of the Messenger of Allah (pbuh). I am not leaving a being more valuable than you except the Messenger of Allah. I owe some money; pay them. Treat your sisters well/advise them good things.” In the morning, my father became the first person to be killed/the first martyr when the Battle of Uhud started. He was buried in the same grave with someone else. However, I did not want my father to be in the same grave with someone else; when I took him out six months later, he was the same as I first put him in there six months ago – except for a small mark in his ear.” (see Fathu’l-Bari, 3/214)
According to Ibn Hajar, the reason why the dead body of Abdullah, Jabir’s father, did not decay was a manifestation of his miraculous deed and his martytrdom. (ibid, 3/217)

There are some hadiths that mean: “The Prophet (pbuh) did not regard it appropriate to sleep before performing the night prayer and to talk after performing the night prayer.” (See Bukhari, Mawaqit 23; Muslim, Masajid 236 . See also Tirmidhi, Mawaqit 11; Nasai, Mawaqit 20; Ibn Majah, Salat 12;  Majmau’z-zawaid, 1/315).

The reason why it is not regarded appropriate to sleep before performing the night prayer is the risk of not being able to wake up on time for the prayer, nor performing the prayer in the recommended time and not performing the prayer in congregation. As it is stated in the hadiths, the virtue and importance of going to mosque for the morning and night prayers is more than the other prayers. Sleeping before the night prayer can cause bad effects like not going to mosque and even missing the night prayer. Imam Tahawi says it is permissible for someone to sleep before the night prayer if there is someone to wake him up.

The reason why it is not regarded appropriate to talk after performing the night prayer is the risk of not being able to wake up for the tahajjud prayer, which is very virtuous, and even the risk of not being able to wake up for the morning prayer due to sleeping late. Besides, those who stay up late, who do not sleep and rest properly at night cannot work efficiently during the day. However, what is mentioned in the hadith is not a prohibition; it is a warning against useless words, illegitimate entertainment and waste of time. Useful talks, religious talks, studying, entertaining people, talking to one’s wife and children, listening to the talks of righteous people, in short, being busy with the things that are regarded as nice and useful by our religion is not prohibited or condemned; on the contrary it is recommended. As a matter of fact, according to a narration, the Messenger of Allah (pbuh) himself addressed his Companions after leading the night prayer. (See Bukhari, Ilm 41, Mawaqit 20, 40; Muslim, Fadailu's-sahaba 217)

Accordingly,

1. It is makrooh (abominable) to sleep before performing the night prayer if there is a risk of not being able to wake up or if there is nobody to wake one up.

2. It is makrooh to spend time with useless talks and illegitimate entertainment after performing the night prayer.   

3. It is permissible to have useful talks, to entertain people and to talk with one’s wife and children after performing the night prayer.

4. It is not appropriate to stay up late if it prevents waking up for the tahajjud or morning prayer and working effectively the next day.

5. Muslims should arrange their times in accordance with the times of prayers, try to perform each prayer on time and do everything on time.

There are many hadiths regarding the issue. The narration about the issue is as follows: Abdullah b. Umar (may Allah be pleased with him) said, I had a wife. I loved her. However, my father, Umar, did not like her. He told me to divorce her. I refused to divorce her. Thereupon, Umar went to the Prophet (pbuh) and talked to him. The Prophet (pbuh) ordered me to divorce her. (Abu Dawud,  Talaq 10; Tirmidhi Talaq 36; Ibn Majah,  Talaq 36; Ahmad b. Hanbal, IV, 33, 211)

That narration exists in four of the sunan books of Kutub Sittah (Six Hadith Books) and Tirmidhi said the hadith was hasan and sahih (sound). (see Zaynu’l-Iraqi, Takhriju ahadithi’l-Ihya-onunla  birlikte-, 2/57)

That hadith narration is important in that it determines the situation of the father. The content or discontent of the father in the family is of great importance.

An important point to be taken into consideration regarding that hadith should be this: The unbiased wish of Hazrat Umar, who became famous for his justice, who received inspiration and insight with the witnessing of hadiths, based on whose opinions some verses were sent down, was approved by the Prophet (pbuh).   

Although it is not stated in the hadith, it is highly probable that Hazrat Umar told the Prophet (pbuh) about the reason why he wanted them to divorce and the Prophet found the reason appropriate.   

Today, the wishes of a father who have the traits of Hazrat Umar can be taken into consideration. However, today, when there is an ethical collapse, it is probable that a father can be biased or be under the influence of a wrong suggestion. Therefore, we think that, in general, such wish of a father might not be pure enough to be fulfilled today because if it is unjust, the wish cannot be fulfilled even if it is the wish of one’s father. As it is stated in a hadith, the most unpleasant thing among the permissible things in the presence of Allah is divorcing a woman. To divorce a woman unjustly means oppression and the unilateral violation of a contract formed by marriage. They show that to divorce a woman unjustly is something that is not liked by Allah. Therefore, it can be said that the principle “a person cannot be obeyed regarding the issues that are contrary to the commands and prohibitions of Allah” is valid for a father who wants his son to divorce his wife unjustly. 

Ibn Atiyya states the following general principle regarding obedience to the mother and father: It is obligatory to obey the orders of the father and mother regarding the issues that are permissible to do. It is mustahab (recommended) to obey parents regarding the issues that are mandoob (preferred) or fard al-kifayah. When the son or daughter is between two obligations, he/she should prefer the wish of his father and mother. For instance, the mother is ill. She wants her son to stay with her and look after her.  If the son stays there, he will miss the prayer in congregation or he will delay the prayer until the last minute; if he does not obey his mother’s wish, he will join the congregation and perform the prayer on time. In such a case, it is necessary to prefer staying with mother. However, if fulfilling the mother’s wish causes the abandoning of a fard, the sun must not obey her. For instance, if taking care of his mother causes him to miss a prayer, he must perform the prayer first and then he can take care of his mother.

Is the son obliged to divorce his wife based on the wish of his father or mother?

The hadiths regarding the issue do not indicate that the son has to obey the wish of his parents unconditionally. Ibn Umar (may Allah be pleased with him) divorced his wife that he loved based on the command of the Messenger of Allah and based on his father’s wish but a general deduction cannot be made based on that incident. A father like Umar did not like his daughter-in-law and wished his son to divorce his wife; that wish is in the way of Allah. It is not about this world.  The decision of the Prophet (pbuh) to order Abdullah to divorce his wife based on the discontent of Hazrat Umar (may Allah be pleased with him) is peculiar to Umar and people like him.  The fact that Umar did not like his daughter-in-law  for Allah and it is based on a reason that necessitates discontent in terms of religion. Therefore, the Prophet (pbuh) ordered Abdullah to divorce her. If there is not a special situation like that, the man does not have to obey anybody about divorcing his wife. However, if there is a legitimate reason that necessitates divorce, it is something completely different. As it is known there is a sound hadith that says, "The most unpleasant halal in the sight of Allah is divorce." (Abu Dawud, Talaq).

In his book az-Zawajir, Ibn Hajar Haythami states the following in brief in the chapter “Obedience to the father and mother”: “Rebellion against and disobedience to the father and mother means to oppress and hurt them harshly. What is taken into account in terms of oppressing and hurting is the state of the parents. That is, if the parents are hurt by something, the child should avoid it. However, if one or both of the parents order his son or daughter something or prohibit something because of insanity or not being able to discriminate between the good and the bad, and if it is not regarded as rebellion and disobedience in the custom of that community, the son or the daughter does not have to fulfill their wish and he/she is not regarded as a sinner. For instance, if a man loves his wife and does not want to divorce her but if one or both of his parents want him to divorce his wife, the son does not have to act in accordance with the wish of their parents even if the wish originates from a deficiency of the woman in terms of religion.  

The other orders and the prohibitions of the parents are like that. That is, if their orders or prohibitions are based on insanity or not being able to understand something, the son or the daughter does not have to obey them when the situation is not regarded as oppression or hurting them by reasonable people."

Therefore, the son does not have to obey the order of his parents to divorce his wife; he is not regarded to have committed a sin by disobeying that order of his parents. (Cf H. Hadiboğlu, Sünen-i İbn Mâce Terceme ve Şerhi, VI, 24-26; Sünen-i Ebu Davud Terceme ve Şerhi, Şamil Yayınevi: 16/420-421; İbrahim Canan, Kütüb-i Sitte Tercüme ve Şerhi, Akçağ Yayınları, 2/486)

God, who bestows prophets as guides and leaders upon humankind, by rendering them as pure and sinless, gives a message, Strive hard not to commit sin!

The hadith should be evaluated under the light of the above-cited truth. Educing that Prophet Muhammad will intercede only to the big sinners not to the others is clearly illogical.

When necessary attention is given to the hadith, these two important messages would be taken from the remark of the Prophet:
First, this hadith is a praiseworthy answer to the Mutazila sect which claim that big sinners are in the middle of somewhere between faith and disbelief
Second, after intercession permit is given (on the day of resurrection) prophets first, and then angels, pious men will intercede before God on behalf of believers. This will occur according to the spiritual rank of every other Big sins will able to be forgiven by the intercession of Prophet Muhammad (pbuh).

Yes, the hadith above is sound. It is necessary to evaluate the phrase “all his sins will be forgiven even if they are as abundant as the foam of the sea” in the hadith according to the general rule regarding the issue and to know that the sins to be forgiven are minor sins.

The hadith in question is as follows:

منْ قال لا إله إلاَّ اللَّه وَحْدَهُ لا شرِيكَ لَهُ،  لهُ المُلكُ ، وَلهُ الحَمْدُ ، وَهُوَ عَلى كُلِّ شَيءٍ قَدِيرٌ ، في يومٍ مِائةَ مَرَّةٍ كانَتْ لَهُ عَدْل عَشر رقَابٍ وكُتِبَتْ لَهُ مِائَةُ حَسَنةٍ ، وَمُحِيت عنهُ مِائة سيِّئَةٍ ، وكانت له حِرزاً مِنَ الشَّيطَانِ يومَهُ ذلكَ حتى يُمسِي ، ولم يأْتِ أَحدٌ بِأَفضَل مِمَّا جاءَ بِهِ إلاَّ رجُلٌ عَمِلَ أَكثَر مِنه

وقالَ : من قالَ سُبْحَانَ اللَّهِ وَبحمْدِهِ ، في يوْم مِائَةَ مَرَّةٍ ، حُطَّتْ خَطَاياهُ ، وإنْ كَانَتْ مِثْلَ زَبَدِ البَحْر

“If a person says, ‘La ilaha illallahu wahdahu la sharika lah, lahul mulku wa lahul hamdu wa huwa ala kulli shay'in qadir’ one hundred times a day, he will be given thawabs as if he has freed ten slaves; one hundred thawabs of good deeds are given to him; one hundred sins of him are forgiven; it protects him against Satan until the evening that day. No one except the one who says it more than him can do a deed better than his." [Bukhari, Daawat 54, Bad'ul-Khalq 11; Muslim, Dhikr 28, (2691); Muwatta, Qur'an 20, (1, 209); Tirmidhi, Daawat 61, (3464)]

The Messenger of Allah continued as follows: “If a person says subhanallahi wa bi–hamdihi one hundred times a day, all his sins will be forgiven even if they are as abundant as the foam of the sea.  (Bukhari, Bad'ul-Khalq 11; Daawat 64, 65; Muslim, Dhikr 28)

In the hadith above, the following dhikr is advised first: “La ilaha illallahu wahdahu la sharika lah, lahul mulku wa lahul hamdu wa huwa ala kulli shay'in qadir.”

The meaning of this dhikr, which is generally said after prayers and before dua, is as follows:

“There is no god but Allah, having no partner with Him, to Him belongs sovereignty and to Him is praise due, and He is Potent over everything”.

The meaning of the dhikr subhanallahi wa bi–hamdihi, which the Messenger of Allah (pbuh) advises in the second part of the hadith, is as follows: “Glory be to Allah and all praise is due to him.”

The phrase “lahul mulku” in the hadith expresses the loftiness of God Almighty’s tremendous sovereignty. The whole universe along with the realm of angels, or to put it more clearly, all of the created beings belong to him and are part of His sovereignty. Therefore, only He has the right to manage them. To create something, to eliminate it, to capture, to manage, to grant boons, to punish, to enlarge; to diminish, to do, to demolish, to make people cry or laugh, in short, to rule belongs to Him.

Such a being has power over everything. He does not need any assistant, deputy and tool. He does whatever He wishes with His own power and strength. He says, “Be!” and everything comes into being.  

Doubtlessly, He who has property, sovereignty, power and strength deserves praise.

How many times should that dhikr be said?

In some narrations, that dhikr is advised to be said in the morning. That addition in them clarifies the statement “Satan will not be able to harm him until the evening that day” in the first hadith. In another narration that is not as sound as that one, we are advised to say it ten times after the morning prayer and before speaking to anyone. (Tirmidhi, Daawat, 63)

That dhikr is advised to be said a hundred times a day, and ten times a day in another narration. (see Bukhari, Daawat 64; Muslim, Dhikr 30)

For, not everybody can say it a hundred times every day. It is advised to be said at least ten times a day so as not to be deprived of its thawab by abandoning it completely due to intense work.

It is not difficult for the Muslims who say that dhikr after prayers and before dua five times every day to say it five more times in order to follow that advice of the Prophet.

It is not necessary for those who want to repeat that dhikr a hundred times a day to say all of it one after another. Doubtlessly, the most appropriate way is to start and finish it in the morning in order to be protected from Satan until the evening. Saying that dhikr a hundred times will take about 7 or 8 minutes. Those who cannot due it due to lack of time or another reason can say it five or ten times as they have the opportunity and make it a hundred.    

As we have mentioned at the beginning, it is necessary to evaluate the phrase “all his sins will be forgiven even if they are as abundant as the foam of the sea” in the hadith according to the general rule regarding the issue and to know that the sins to be forgiven are minor sins.

For, if the major sins that are committed are related to Allah Almighty, it is necessary for the person who committed them to ask forgiveness from Him and to repent; if the sin is related to the violation of a person’s right, it is necessary for one to find that person, ask forgiveness from him and to pay him some money if it is necessary to for him to pay in order to be forgiven by him.

Minor sins occur due to the duties that are given by Allah and that man has to fulfill. "If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you, and admit you to a gate of great honor." (an-Nisa, 4/31) As we learn from the verse above, the forgiveness of the minor sins is dependent on avoiding major sins.

In the hadith, A woman is the string of the devil, (Ghazali volume 3, p.87) it is expressed mens painful fate that fall in illegitimate love affair and their loss of eternal happiness, in a concise way. Those, who are the strings of the devil, who follow him, are the women who endanger both their eternal life (in the hereafter) and also urge others to the way of Haram (refer to anything that is prohibited by the faith; religiously forbidden).

If a young girl, without knowing with whom she is going to marry while she has a long education life waiting for her; while who is going to die is unknown; while she has only one to marry among hundreds of men whom she has possibly indulged sensually; shows off her body with ease; it means that she could not have got the truth about love, and unconsciously becomes the string of the devil.

The devil hunts the chastities, decencies, honors, and eventually faiths of many young girls with that string. After corrupting the dreams and devastating the inner worlds of many, until the day of her wedding she lives in her harams.

If this kind of life would end with marriage, there will be left a great period with full of sins and rebellions. On the other hand, if the marriage would not happen as it does mostly because of paltry reasons, besides the torments of the hell fire in the hereafter; there will be impacts on both sides imposed on a matter of conscience in this world for lifelong.

The hadith, which defines women as the strings of the devil, warns women to pay attention and at the same time warns men who has become the slaves to lust and passion by announcing by whom they have really been entrapped. With this hadith, a man who has become the slave to lust depicted as a fish entrapped by the devil.

The basic message in this hadith is to warn parents about their great task and responsibility in respect of protecting their children, who are born with Islamic nature, from superstition, devastating ideologies, or networks of dissipation.

Every person is born pure, like a piece of paper on which you could write anything, a cassette which has not yet been recorded, some paste yet to be shaped, a sapling which is easy to be bent down, in a state most appropriate fashion for faith and Islam. Just as clean spring water is proper to be useful and healing as comes from its source, or it can be made solid by spreading soil on to it and thus could be put into another shape, likewise a newborn baby is appropriate to accept truths in accordance with rules of the universe or disagrees it if it is fallacy. Therefore whatever you tell the children 10-15 years old, they immediately take them in their memories and place them in their inner-world in the name of faith and Islam. For example, when you say, A village cannot be without a governor, a needle without a maker, then how come this huge universe could be unowned, its owner is Allah Almighty the child is so appropriate to these messages that s/he records them as they are.

Clean and sound nature can be made filthy and corrupted through disbelief and sins.
Man makes himself blind to the evidences around the universe through disbelief and denial, extinguishes his conscience, and deprives him from all sources of light. On the other hand, man, through faith and good deeds, preserves his inborn nature. Therefore, faith is an inborn phenomenon while disbelief is a contingent one. Nature, which is innately clean, dirtied later. It is probable and possible that if the initial state of nature is not preserved, man is likely to be carried away with some current of unbelief such as Christianity, Judaism or fire worshipping.

When the clean nature is corrupted, man gains a second nature. Young bird, which comes out of the egg, is still a bird even if it cannot fly. It is innately programmed to fly. During the period of growing-up, upon seeing its attempts to fly, we say it will fly Yet if an exterior cause interferes and takes away the ability of the bird to fly, then it can by no means fly. Now unbelief is like this. It is like breaking the wings of a bird, which possibly could fly and gaining it a second nature. A person whose nature has been made blind through the abuse of personal will and exterior causes gains a second nature and deteriorates the first one, which is clean and pure. Just as we say, this bird will fly upon seeing its state, likewise, so we say, this child will be Muslim. However, if his/her parents influence them in a bad way and also the child misuses his/her free will, then s/he has got broken wings, and consequently necessary elements for his/her spiritual progress is halted and s/he gains a new and black nature in darkness.

Yes, everybody is born with Islamic nature, but through exterior influences such as parents, friends, social milieu, and school and also free will, which would handle them in a positive or negative way, interfere to the nature positively or negatively.

A verse means a sentence whose beginning and end are obvious in the Quran. Each verse of the Quran is a miracle. Each verse is evidence for the honesty of the prophet that conveys it and an exemplary lesson for those who think, contemplate and meditate; each verse is ‘something strange’ because it is a miracle and has a value.   

Hadiths are the words, deeds, approvals and the sunnah of the Prophet that consist of his moral and humanly qualities expressed in words or in writing. In this sense, hadith is synonymous with the sunnah. 

The word hadith was started to be used as a general name for the news reported from the Prophet in the course of time.

The Messenger of Allah (pbuh) did not only convey the revelation that he received from Allah to people but he also explained them and practiced them in his own life, being a concrete example for them. Therefore, he was also called the living Quran.  

Islamic scholars generally regard the hadiths related to religious issues as to have beeen revealed to the prophet by Allah and show the following verse as evidence for it: "Nor does he say (aught) of (his own) Desire. It is no less than inspiration sent down to him “(an-Najm, 53/3-4). In addition, they say the word hikmah (wisdom) mentioned in the following verse means sunnah: "Allah did confer a great favor on the Believers when He sent among them an Messenger from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error." (Aal-i lmran, 3/164) As a matter of fact, some narrations reported from the Prophet and his Companions put forth this truth. The following is reported from the Messenger of Allah: "I was given the Book and the like of it (the sunnah)" (Abu Dawud, Sunan, II, 505). Hassan Ibn Atiyya made the following explanation regarding the issue: "Jibril (Gabriel) brought and taught the sunnah to the Messenger of Allah just as he brought and taught the Quran." (Ibn Abdilbarr, Jamiu'l Bayani'l-ilm, II, 191).

As it is understood from the verses and news above, the Quran and the hadith (or the sunnah in a broader sense) are the same in terms of being revelations sent to the Messenger of Allah (pbuh) by Allah. However, the Quran differs from the hadith because it is impossible to produce something like the Quran in terms of its meaning and words, it is determined in writing in the preserved tablet (Lawh al-Mafuz), and neither Jibril nor the Prophet (pbuh) can make any changes in it. Hadith was not revealed as words; so it is not miraculous like the words of the Quran; it is permissible to report it only with its meaning as long as the meaning is not changed.   

As a fiqh source based on revelation, the state of the hadith in comparison to the Quran and in terms of the decrees it brings is as follows:

1. Some hadiths confirm and affirm the decrees that the Quran has brought; for instance, the hadiths that forbid disobedience to the parents, bearing false witness and committing suicide.

2. Some hadiths explain and complement the decrees that the Quran has brought. Performing prayers, making hajj and giving zakah are ordered in the Quran but it is not stated how they should be carried out. We learn how to fulfill them from hadiths.

3. Some hadiths impose decrees about the issues that the Quran does not mention at all. The hadiths that prohibit eating the flesh of domestic donkeys and birds of prey and the hadiths that determine several decrees about diyahs, etc are examples of hadiths showing that hadiths can be an independent legislative source.

What we have stated up to now shows the place of hadith (sunnah) in the religion of Islam. The fact that it is necessary to give importance to the hadith as a source that comes immediately after the Quran from the point of view of the religion of Islam and to act in accordance with the sunnah of the Prophet is ordered by definite expressions both by Allah and His messenger Hazrat Muhammad (pbuh). The following verses regarding the issue are present in the Quran: "Say: ‘If ye do love Allah, follow me: Allah will love you and forgive you your sins’"(Aal-i Imran, 3/31); "Say: ‘Obey Allah and His Messenger’; but if they turn back, Allah loveth not those who reject Faith” (Aal-i Imran, 3/32; "And obey Allah and the Messenger; that ye may obtain mercy " (Aal-i Imran, 3/132); " So take what the Messenger assigns to you, and deny yourselves that which he withholds from you " (al-Hashr, 59/7). As it is seen, in the verses like the ones above, obedience to the Messenger of Allah (pbuh) is ordered together with obedience to Allah; it is even stated clearly that obedience to the Prophet (pbuh) means obedience to Allah. 

In a hadith, the Messenger of Allah (pbuh) said, " Know it very well that I was given the Quran and the like of it (the sunnah). The time will come when a man replete on his couch will say: Keep to the Quran; what you find in it to be permissible treat as permissible, and what you find in it to be prohibited treat as prohibited. Doubtlessly, what the Messenger of Allah makes haram is like what Allah has made haram." (Abu Daawd Sunnah, 5; Ibn Majah, Muqaddima, 2; Ahmad b. Hanbal, Musnad, IV,131), warning Muslims against those who despise the sunnah and want to separate it from the religion and emphasizing that the religion cannot be thought of without the sunnah.

The Universe is travelling through the end which Allah has determined for it, going through changes and development in the course of time. This change and development makes everything that is born grow and develop, mature and die or fade. It makes every fresh thing stale, and makes anything, which is adequate today, inadequate tomorrow. After all, time keeps grinding everything like a mill. This mill does not rotate by itself; there is someone who makes it rotate. For this reason, Prophet Muhammad (pbuh), seeing this devastating side of time, warned those who are angry with time, by saying: “Do not curse on time, nor be angry with it, because Allah is the very self of time.” (Musned, 5/299, 311; also see Bukhari, interpretation of chapter 45, 1; tawhid, 35; adab, 101; Muslim elfaz, 1-6; Abu Dawud, adab, 169) and he emphasized that it is not the time which makes everything come to an end. Moreover, Allah the Supreme also stated the same reality by pointing out to the ignorance of the people who consider time the god, whose ears and hearts are sealed and eyes are blinded, and who say “nothing but time can destroy us” (al-Jathiyah, 24). As a matter of fact, time is a servant of Allah, too, and its duty is to grind beings.

Ala Ibn Abdirrahman reports from his father: "I asked Abu Said (may Allah be pleased with him) about izar (lower garment tied to the waist covering the lower half of the body). He said:
"You have asked exactly the right person! The Messenger of Allah said this about it:
"The izar of a believer should hang down to the half length of his legs. It may hang down to somewhere between his knees and heels. However, the part that goes lower than the heel brings about Hellfire. On the Day of Judgment, Allah will not look mercifully at a person who walks conceitedly, his izar sweeping the ground."
Muwatta, Libas 12, (2, 914, 915); Abu Dawud, Libas 30, (4093); Ibnu Majah, Libas 7, (3573).
The ways of the following two groups are contrary to the way of the Messenger of Allah: those who render the clothes and food that Allah made halal as haram for themselves just for the sake of piety and worshipping and those who wear only luxurious clothes, eats only the most delicious food and do not eat hard food and do not wear hard clothes due to their conceit and pride. Therefore, some of the people of the predecessors did not tolerate the two extremes of the garments that will cause fame: the best one and the worst one.
The following hadith is a warning regarding the issue: "Allah will make a person who wears the garment of fame wear the garment of humiliation on the Day of Judgment and he will be thrown into fire in that garment." (Abu Dawud, Libas 5, (4029, 4030). It is because that person means to be proud and conceited. Allah will punish him with the opposite of what he wants and despise him. Similarly, He will punish the person who lengthens his garment down to the ground to boast himself by making him flutter till the Day of Judgment.
Therefore, the Messenger of Allah said, “Allah will not look at the person who decorates his garment due to his pride." Hz. Abu Bakr (may Allah be pleased with him) said: O Messenger of Allah! My izar is loose; it sweeps the ground if I am not careful." Our Prophet (pbuh) said,  "You are not doing it out of pride!" (Bukhari, Libas 5, 1, 2, Fadailul Ashab 5, Adab 55; Muslim, Libas 45, (2085); Abu Dawud, Libas 28)
That is, the clothes that are worn for fame and conceit are criticized. If they are worn in modesty, they are praised. It is necessary to evaluate the hadith mentioned in the question like that.

The hadith narrations regarding the issue are as follows:

“Whoever adds lies to his dream or tells of a false dream will be ordered (on the Day of Resurrection) to make a knot on a barley grain.” (Darimi, Ruya, 5, Riqaq 3; Ibn Majah, Ru'ya 8)

“Whoever claims to have seen a dream which he did not see will be ordered to make a knot between two barley grains, which he will not be able to do.” (see Bukhari, Ta’bir: 45)

Allah clearly renders telling lies haram:

“Truly Allah guides not one who transgresses and lies." (al-Mumin, 40/28)

It is a lie for a person to say that he did something though he did not do it and to say that he said something though he did not say it; similarly, the Prophet (pbuh) states that it is a lie for a person to say that he saw a dream for a dream that he did not see. Furthermore, the Prophet (pbuh) states the following in another hadith:

“The worst lie is that a person claims to have seen a dream which he has not seen.” (Bukhari, Tabir, 45; Musnad 2/96, 119)

He says it is "the worst lie". Therefore, he attracts attention to the fact that it is haram for a person to tell others about a dream that he has not seen as if he has seen it and warns people against it.

A person who says he has seen a dream though he has not seen is regarded to have told a lie deliberately. It is impossible to make a knot between two barley grains. This liar will be ordered to make a knot between two barley grains, which are not connected to each other and which are impossible to tie, because he made up words that are not connected with each other. Thus, his penalty will be in accordance with his crime. He will be punished because he will not be able to do it. As a matter of fact, the following statement exists in some narrations: “and he will not be able to make a knot between two barley grains”.

The reason why the penalty of telling a lie by saying that one has seen a dream though he has not seen is more severe than other lies is as follows: 

There are hadiths stating that true and generally liked dreams is a portion of prophethood:

"Indeed messengership and prophethood have been terminated; so, there shall be no messenger or a prophet after me. However, there will be ‘mubashshirat’'. The Companions asked, 'O Messenger of Allah! What is mubashshirat?' He said, 'The Muslim's dream because it is a portion of the portions of prophethood.'" (Tirmidhi, Ruya, 2)

"The dream of a believer is a portion among the forty portions of prophethood.” (see Abu Dawud, Adab, 96; Tirmidhi, Ruya, 6; Ibn Majah, Ruya, 6)

"When the Day of Resurrection approaches, the dreams of a believer will hardly fail to come true." (Bukhari, Ruya, 26)

As it is known, prophethood is based on revelation. A person who lies about dreams is regarded to have slandered Allah by claiming that Allah showed him something that He did not show and that Allah gave him the true dream, which is a portion of prophethood. It is natural that it is a worse lie to slander Allah than slandering His creatures; its penalty is more severe. (see Ibn Athir, an-Nihaya, 1/443)

There is an increase in all sins at the end of time, the time when we live; people have started to tell one another dreams that they have not seen very frequently. Therefore, it is necessary not to tell people about the dreams that have not been seen and nothing must be added to the dreams that have been seen.

It is necessary to keep away from such lies and to repent of this sin if one has committed it before the hereafter.

In fact, this thought is not wrong, but may be insufficient. Our Prophet (peace be upon him) used to have revelations besides the Qur’an. And he would have the authority of determining a fardh (obligation) or a haram (prohibition) (with the permission of Allah). In this respect, it is possible to see the words in the question as right but in a narrow sense.     

Please read the article given below. 

GLORIOUS HADITH
The words or sayings of our Prophet.

Hadith means word or saying. It means the word, action or behavior that our Prophet (peace and blessings be upon him) approved through his blessed words, deeds and actions. In other words, hadith is the sunnah (the practices) of our Prophet. In addition, the branch of science that deals with hadiths is also called hadith.

Hadiths are the secondary source of Islam. Hadith is a science on its own but some of the concepts regarding hadith are given below:

Rawi: A person who reports the hadith to a person or people after him is called a rawi (narrator).

Sanad: The chain of narrators that is formed while the hadith is reported is called sanad. That is, the sanad of a hadith consists of the list of the narrators or reporters of that hadith or news coming from our Prophet (pbuh).  

Sanad with ‘an’ (from) wording: In the narration of the hadith, the list of the narrators reported as from……. , from……… and reaching the Prophet is called sanad with ‘an’ ‘an’ wording.

İsnad: When a hadith is reported from someone to another and lastly is attributed to our Prophet, it is called isnad. If hadiths are taken from strong and sound sources and attributed to our Prophet correctly, they are called sahih (sound) hadiths.

Mashhur hadith: A hadith which was an ahad (narrated by only one person) hadith during the first century of Hegira, and which became mashhur (well-known) because it was narrated by a community that is impossible to agree on a wrong news is called a mashhur hadith. 

Maqbul hadith: A mutawatir (reported by such a large number of people that they cannot be expected to agree upon a lie, all of them together), sahih, hasan (good) and sometimes daif (weak) hadith which is necessary to act accordingly.

To have more information about Hadiths, please click on the links given below.

How Can We Be Sure That the Hadiths of the Prophet (PBUH) Reached Us Without Distortion?

Hadith (are oral traditions relating to the words and deeds of Prophet Muhammad)

The Prophet (pbuh) stated the following:

"Allah does not look at your outward appearance and your goods. He looks only at your hearts and your deeds." (Muslim, Birr, 33; Ibn Majah, Zuhd, 9; Ahmad b. Hanbal, 2/285, 539)

Man has outer beauty and inner beauty. Outer beauty disappears after a while. If a person is engaged in this outer beauty and thinks that he will be valuable due to it, he is bound to lose it and become valueless. However, if the inner beauty is taken into consideration and the beauty of ethics, knowledge, skill and attitude is given importance, the beauty that increases as one gets old is aimed. The dignity of such a person increases as he gets old and becomes more beautiful.   

The following statement of Hz. Ali expresses this fact:

"The outer beauty obtained by clothes and adornment is not permanent beauty. The real beauty is the beauty of ethics and manners; a person with such beauty is loved by the people around and by the Creator."

To sum up, we can say that man should not be engaged in outer beauty very much; he should give importance to inner beauty; and he should want the maturity that will last throughout life.  

However, it does not mean that outer beauty should not be given any importance.

Allah sees, hears and knows everything. The word "does not look" used in the hadith means "does not give importance"; it is not important in the eye of Allah. That is, if a girl is chosen miss universe, if she has a very beautiful face and perfect body, she does not have much importance. If she has an ill heart, has no belief or if she has bad intentions, the shape of her face, the beauty of her body, her power, posture and symmetry have no importance. Allah does not look at, that is, does not give importance to, outward appearance. He looks at a person's heart and his deeds. That is, He gives importance to his heart and intention.

Allah looks at this aspect of man. That is, He looks at his intentions in his heart and mind, his ideas and thoughts: What is the mentality of this man? How does he use his mind? What is his intention? What does he want to do?

A person sometimes does something bad while trying to do something good. He says, "O! I did not want to do so but it happened like that."  In such a case, he will not be held responsible inshaallah since his intention is not bad.

Allah rewards man for things done with good intentions. Something done with a bad intention may seem good in appearance but since the intention is bad, Allah does not give any rewards for it because He knows the real intention.

Look at this example:

A man approaches an old person in order to steal his money.

He says, "Can I help you to cross the street? You are an old man. You may fall, etc." He helps the old man cross the street.

The old man says, "Thank you very much. That is very kind of you."

When the old man crosses the street, he checks his wallet; it is gone. Why did the pickpocket help him? He helped him to steal his money. His intention was to steal his wallet.

That is, Allah does not like a deed that may seem good but if its doer has a bad intention. As a matter of fact, when the Prophet (pbuh) migrated to Madinah, he called the Muslims to come to Madinah. For, a new society was going to be formed there. Madinah was going to be the stronghold of the Muslims. Allah ordered all of the Muslims to gather around the Prophet (pbuh); some verses were sent down. It was necessary for the other Muslims to migrate to Madinah just like the Prophet (pbuh), to gather around him and to work under his command.  

That is, you need to take care of yourself and question yourself all the time:

"What is my intention now? What is my mentality?

What is my aim in life?

What do I do and why?

Am I doing something good? Is the deed I am doing good or bad?

Where am I going? I am at this age; what will happen to me?

How am I spending my life?

What will my life be like from now on?

How many more days do I have to live?

What will I say when I die and stand before Allah? What will I say if Allah says, "You did not do what I ordered"?  

How will I spend the rest of my life?"

Man needs to ask himself those questions and take care of himself; he needs to correct what he is doing, follow the right path and walk in the right path. 

It is possible to assess the hadith in the question in several ways like the ones above.

It is a sacred hadith.

1. The Messenger of Allah (pbuh) says,

"Allah says, 'I am just as My slave thinks I am, and I am with him if He remembers Me. If he remembers Me in himself, I too, remember him in Myself; and if he remembers Me in a group of people, I remember him in a group that is better than them; and if he comes one span nearer to Me, I go one cubit nearer to him; and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running. If he comes to me with sins that will fill the world without associating partners with Me, I will welcome him with pardoning as big as that.’" [Bukhari, Tawhid 16, 35; Muslim, Dhikr 2, (2675), Tawba 1, (2675)]

2. The Messenger of Allah (pbuh) says,

"Allah says, ‘Anyone who does a good deed is given tenfold of thawabs; or I will increase it. Anyone who commits a sin is punished once; or I will forgive him. If a person comes one span nearer to Me, I go one cubit nearer to him; and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to him.If a person comes to Me walking, I will go to him running.  If he comes to me with sins that will fill the world without associating partners with Me, I will welcome him with pardoning as big as that.’" [Muslim, Dhikr 22, (2687)]

3. The Messenger of Allah (pbuh) says,

"Allah says, 'I am just as My slave thinks I am, and I am with him if He remembers Me. If he remembers Me in himself, I too, remember him in Myself; and if he remembers Me in a group of people, I remember him in a group that is better than them; and if he comes one span nearer to Me, I go one cubit nearer to him; and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running.’" [Bukhari, Tawhid 50; Muslim, Dhikr 2, (2675); Tirmidhi, Da'awat 142, (3598)]

Some hadith narrations regarding the issue are as follows:

"There is a tree in Paradise; its main branches are made of gold; the other branches are made of chrysolite and pearl; a breeze blows and then the trees start to produce a sound; nobody has heard a sound more beautiful than it." (Abu Nuaym, Sifatu’l-Jannah, 433; at-Targhib wat-Tarhib, 4/ 523; it is stated that Maslama b. Ulayyin, in the chain of the transmitters of the hadith, is not trustable. (see, Mizan al-I'tidal, 4/109)

“There is a tree in Paradise; its fruits are chrysolites, rubies and pearls; Allah sends a breeze; and the tree starts to resonate, rustle and sway; such sounds are heard that they have never been heard before."  (Ibn Qayyum al-Jawziyya, "Hadi'l-Arwah ila Bilad al-Afrah, Chapter Forty)

“There is a tree in Paradise standing on a trunk; a cavalryman can ride for a hundred years in its shade. People chat in its shade. Some people feel enthusiastic and remember the entertainment in the world. Thereupon, Allah sends a wind from Paradise and sways the tree; the tree produces all kinds of entertainment that were present in the world in the form of sounds and actions." (at-Targhib wat-Tarhib, 4/520; the narration is weak. see, Mizan al-I'tidal, 2/193)

“In Paradise, there is a market that people of Paradise go to every week. A north wind that emits scents of Paradise toward their faces and clothes blows; thus, their beauty increases. When they return to their spouses in a more beautiful and good-looking state, their spouses will say,  

- Your beauty has been increased. They will say,

-You also have become more beautiful since we left you.” (Muslim, Jannah 13)

"The scent of Paradise is smelled from a distance of one hundred years." (Hakim, Mustadrak 2/126)

Said b. Sa’d al-Harithi says: "According to what is told to me, there are forests of golden straws in Paradise; their fruits are figs; when the people of Paradise want to hear a nice sound, Allah will send a wind to those forests and the wind will produce the sounds that they wish."  (see an-Nihaya, 2/509-510)

That the wind bringing scents of Paradise is mentioned as the north wind originates from the fact that Arabs long for the north winds that bring rain. As a matter of fact, that wind is also called “muthira”, which means bringing action.  

As it is seen, when the Prophet informed us about life in Paradise in various hadiths, he told us that it was a land of endless beauties; thus, he encouraged us to work in order to reach those matchless bounties of God Almighty.  

When the wind blows, the trees hit each other producing such nice melodies; no ear has heard such sweet sounds before. It is stated that the people of Paradise will chat under those trees and recall their memoirs in the world and when they desire some entertainment, they will be beautified thanks to the wind Allah sends and the winds will produce all kinds of entertainment they were familiar with in the world by swaying.  

It means Paradise is a land of beauties. The beauties of the people of Paradise, and the tastes, pleasures and qualities of the bounties given to them will constantly increase.  (Ibn Qayyum al-Jawziyya, "Hadi'l-Arwah ila Bilad al-Afrah, Chapter Forty; İbrahim Canan, Kutub-i Sitte Tercüme ve Şerhi, Akçağ Yayınları: 14/427-429)

It is concealed an important ethico-moral discipline method in the hadith. Every Muslim knows very well that lying, not keeping promises, betraying a trust do not make someone a hypocrite. Nevertheless, we all know that a hypocrite is much more contemptible than an unbeliever is. Because, even though a hypocrite is an unbeliever in actuality, he is someone who hides his disbelief and who seems like a Muslim. This person is a secret enemy of Islam, and he is much more dangerous than an open enemy is. It is not known when and where he is going to hit you.

Now, it is impossible to make such a claim as, A Muslim who lies is much more disgraceful than a hypocrite is.

Therefore, we should understand the subtlety of the hadith as follows:
Messenger of God (peace be upon him) warns believers with the following Hadith as, Do not even come close to sins! Because those are the attributes of a hypocrite who is much more contemptible than an unbeliever.

This is exceptionally a drastic method of warning and abstaining. Without scenting such subtlety, accusing a Muslim who committed such sins with discord is a crime as pronouncing someone an infidel; and ill willing.

Unfortunately, we coincide with many people who pronounce impious Muslims as unbelievers, today. How about our late erudite, wise people and leaders of the past? How did they handle such matters?

Today, Islamic World is need of a keen Muslim figure who could care impious people like a caring father.

People who are unaware of moral betterment, who think cussing a patient is curing; and obnoxious, unreasonable, unkind, and bad tempered people cannot represent Islam.

The following hadith, at this point is a leading light through the way of finding the truth for all believers; Abu Huraira narrated: the Messenger of God (peace be upon him) was asked to curse the infidels. He said, "I have not been sent to curse people but as a mercy to all mankind." (Sahih Muslim)

Prophet Muhammad (peace e upon him) took the first precaution himself in this matter with his words: “Whoever lies about me, let him prepare his place in the hell” (1) and led his companions to be careful. For this reason, the Companions paid great attention to the narration of hadith. For instance, Ali (may God be pleased with him) would say: “When I tell you something from Prophet Muhammad (PBUH) I pay such attention and say it in such a way that it is easier for me to fall down from the sky and to be torn to pieces than to lie about him.” (2)Prophet Muhammad (peace e upon him) took the first precaution himself in this matter with his words: Whoever lies about me, let him prepare his place in the hell (1) and led his companions to be careful. For this reason, the Companions paid great attention to the narration of hadith. For instance, Ali (may God be pleased with him) would say: When I tell you something from Prophet Muhammad (PBUH) I pay such attention and say it in such a way that it is easier for me to fall down from the sky and to be torn to pieces than to lie about him. (2) After the protection of Quran and its verses, the Companions worked to protect the words and deeds of Prophet Muhammad (PBUH) and especially to protect the words and deeds concerned with the Islamic judgments and the judgments about faith and with the miracles of Prophet Muhammad (PBUH). As can be seen in the books of Hadiths and the life of Prophet Muhammad (PBUH), they did not neglect any small act or word of the Prophet. In the Age of Asr-i Saadah (Age of bliss and tranquility in which Prophet Muhammad lived) (3), a great number of the companions recorded the words and deeds of the Prophet. Especially the companions spiritually responsible for recording hadiths called Abadile-i Seba (4) and among them especially Abdullah Ibn-i Abbas and Abdullah Ibn-i Amr Ibnil-As recorded the hadiths about the principles of faith, the pillars of Islam and about the miracles of the Prophet. In that point, the Companions behaved with utmost care and sometimes hesitated in relating even the hadiths they knew very well and did not want to say. Furthermore, Anas bin Malik (may God be pleased with him) who stayed with Prophet Muhammad (PBUH) for approximately ten years said one day: If there were no fear of making a mistake, I would relate much more things from the Prophet. (5). Likewise, when it was asked from Abdullah Ibn-i Abbas (may God be pleased with him) to relate a hadith, he would feel reluctant and embarrassed and when he finally told the hadith, he would not forget to warn saying: Look, I tell you something from my memory but know that the Messenger said something similar or close to what I said. (6) (7) Another similar incident: narrated by Abdullah bin Az-Zubair, who was among the ten people given the good news of paradise in their lives, narrated so few hadiths that one day his son asked him: I said to my father, 'I do not hear from you any narration (Hadith) of Gods Messenger as I hear (his narrations) from so and so?" Az-Zubair replied. l was always with him (the Prophet) and I heard him saying "Whoever tells a lie against me (intentionally) then (surely) let him occupy, his seat in Hell-fire. (8) After the Companions, too, thousands of learned people who grew up beside the Companions and who were named Tabiin recorded the hadiths they took from the Companions by writing or memorizing with the same attention and care. Let us give some examples about the sensitiveness shown to Hadiths by Tabiin. Said Ibnul-Musayyib said, he covered great distances for days just for a single hadith when it was needed (9); Masruk Ibnul-Ecda traveled for even a single letter of a hadith (10); as is narrated by Kasir Ibn Kays, a lover of knowledge came to Damascus from Medina to take from Abud Darda a single hadith and many a travel in that sort can be given as examples to this (11). Abdurrahman Ibn Layla, who is said to have met five hundred Companions and who was welcomed in towns with, A person who has seen five hundred companions is coming says: I got acquainted with one hundred and twenty companions who always look each other in their faces when something known to them is asked even if all the one hundred and twenty of them are present in a place at the same time; and who wait for others to answer with the fear I may insert a word into the words of the Messenger; and when no one answers, eventually one of whom bears it and depending on God narrates the hadith, just as Ibn Masud does, with the warning: I am telling something from my memory, but know that the Messenger said something similar or close to what I said. (12) After the Tabiin, Imams of the four sects first and then the muhaddiths-people who narrate hadiths- became responsible for the protection of hadiths related and protected them on paper. Ahmad Ibn-i Hanbel, one of these Imams of sect, is said to have memorized one million hadiths including sound, healthy and weak ones and from different sources and with different references and texts-i.e. even if the content is the same; and he produced his renowned Musnad, which contains forty thousand hadiths, by picking them out from three hundred thousand hadiths. (13) Yahya Ibn Main, who dedicated his entire life to hadiths and to the holy sayings of the Messenger, memorized the hadiths called mawzu, too, which did not belong to the Prophet even if their meanings were correct. When Ahmad Ibn Hanbel asked him one day why he did this, he answered: I say to the ones who come to me: This is mawzu, and that is, too; take whatever you can other than these. (14). Many other hadith reciters stretching from Imam Zuhri to Yahya b. Said al Kattan, from Bukhari and Muslim to Darakutni and Hakim had been trained. Two hundred years after the Hegira, first of all such scholars of hadith as Bukhari and Muslim, the writers of sound hadith books called Kutub-u Sitte took the responsibility of protecting the hadiths. Thousands of serious researchers like Ibn-i Jawzi picked out the mawzu hadiths or the words intentionally added to hadiths in order to cause doubt about them, which were possible to have been inserted into hadiths and cleared them away. Aside from these, though not present in the method of hadith narration, there occurred the instances of hadiths being asked to Prophet Muhammad (PBUH) in person and searching for their correctness, by great muhaddiths having surpassed space and time in conditions between sleep and dream. For example, it is related that the great Imam Jalaleddin As-Suyuti talked with Prophet Muhammad (PBUH) many times, even while awake. Again, for every hadith he acquired through his means, Imam Bukhari would take ablution, perform two part-prayer and would refer the issue to the holy soul of the Prophet and say: Is it true o Messenger of God?; and according to the indication he received special to him, he would record this hadith in his book. (15) So, based on these facts, the question: How can we know for sure that these hadiths coming over to us through such a long time as 14 centuries are correct? should not come to the mind. This article is prepared benefiting form the Letters by Bediüzzaman Said Nursi. Footnotes (1) Bukhari, Knowledge, 38; Muslim, Piety, 72; Abu Davud, Knowledge, 4; Tirmizi, Tricks, 70; Musned, 1/70. (2) Bukhari, Call to repentance, 6; Abu Davud, Sunnats, 28. (3) The period when Prophet Mohammad (PBUH) lived is called the Period of Bliss. The reason is that out of the nomadic tribe before Islam, a most civilized and virtuous community emerged and they were honored with the favor of faith that would lead to the bliss of both worlds after their being honored with Islam. For further information: http://www.sorularlaislamiyet.com/index.php?s=article&aid=287 (4) Abdullah Ibn-i Abbas, Abdullah Ibn-i Omar, Abdullah Ibn-i Mes'ud, Abdullah Ibn-i Ravaha, Abdullah Ibn-i Selam, Abdullah bin Amr bin As, Abdullah bin ebi Evfa (may God be pleased with them all) (5) Darimi, Mukaddime, 25. (6) Ibni Mace, Mukaddime, 3. (7) In this subject, there are many more examples about the care taken by the Companions in relating hadiths. (8) Bukhari, Knowledge, 38. (9) Zehebi, Tezkiretul-Huffaz, 1/56; er-Rihle, p.127-129. (10) M.Accac el-Hatib, as-Sunnetü Kablet-Tedvin, p:178. (11) Er-Rihle, p.78; Ibn-i Mace, Mukaddime, 17. (12) Zehebi, Siyer-u Alâmin-Nubela, 4/263. (13) M.Accac el-Hatib, as-Sunnetu Kablet-Tedvin, p:229. (14) Ibn Hacer, Tehzibut-Tehzib, 9/49.

Allah Almighty announces. Every soul (person) is bound to taste death, and We try you through the bad and the good things (of life) by way of testing (so that your real character and rank may reveal itself). In fact, you are on the way to return to Us, (to finally be brought to Our Presence). (Al-Anbiya Surah, 21:35)

The world is a realm of testing. In a hadith, the world is presented as the field of the Hereafter.

This world was created as a realm of testing and a field of the Hereafter, not as a place of pleasure. In this testing field, men continuously endeavor and work hard. Again here they arrange a vineyard for the Hereafter and finish their days exhausted.

Man who works in the field is contented with a piece of bread and yoghurt instead of portions of foods, lies on the soil or grasses and has some rest. He would not deem them strange. And he is not disturbed by them. He does know that he will get back to his village and find his welfare and ease of mind there.

The Prophet Muhammad (PBUH) announces, There is no comfort on earth.
It is by no means possible to obtain tranquility and welfare in this strange world in which day and night chase each other, diseases and health are visited on man in turn, storms and stillness prevail over human soul in succession.

There is no comfort on earth but is bliss for believers. If man has tasted of faith and taken the way of good deeds in this world, he acquires some sorts of benefits on behalf of the Hereafter. And most importantly, he tastes the comfort of knowing that the world is not a place of comfort and he gets rid of discomfort.

Our surroundings are swarming with incidents that all the time interprets this hadith.

On the one hand, the killers of faith who keep struggling to put man into a wretched position, enemies of chastity, to make it short evil networks Pubs, which are marketing poison, gambling houses with filthy air, fashion networks, which are hostile to modesty, novels, and stories that stimulate young brains into corruption And obscene scenes that appear on the screens of televisions all over the world, which gnaw at souls Heart-rendering news, which inoculate despair into the hearts Never-ending fights, murders, traffic accidents The slanders that never fail to be missing in the arena of politics, defamations, lies, back-biting

On the other hand ruined families, which have lost their means of respect and love Corrupting common usages and figures of expenses that swell up with extravagance. Sleep-spoiling payments.

And wretched, destitute and ephemeral man in the face of these so many material and spiritual distresses which are conducted by human hands and make some people troublesome for some others

This picture is a most clear indicator showing the human heart would not be satisfied with the world and is a pioneer of guidance which turns the attention of man into another realm.

Indeed, there is no comfort on earth. For the essence of this field of testing is not proper for this. There is no comfort in the testing. You cannot observe an unending spring in the inner world of man as in our surrounding. S/he also has winter, summer, and autumn.

S/he does not always have calm weather; s/he has a flash of lightning, storm, and hurricane. You cannot see him/her lit up all the time; s/he also has darkness, shadows, and clouds. His/her crops are not all the time of the same sort; s/he has flowers, fruits, and thorns. His/her field is not always even, s/he has mountains, cliffs, brooks.

As long as we are firmly convinced that this is so, our standpoints towards the occurrences will change, we shall substantially have delivered ourselves from untimely sorrows, excitements, gloom.

All this is a witness that there is no comfort on earth.
However, one needs not to confuse comfort with bliss. There is no comfort on earth but are welfare and bliss. These concepts look to souls not to bodies. As for soul, it finds welfare and becomes blissful both in this world and in the Hereafter through faith, good deeds, righteousness, and good conduct.

People who use their every feeling and emotion on the right path experience a sort of paradise-like life on earth.

Ala Ibn Abdirrahman reports from his father: "I asked Abu Said (may Allah be pleased with him) about izar (lower garment tied to the waist covering the lower half of the body). He said:

"You have asked exactly the right person! The Messenger of Allah said this about it:

"The izar of a believer should hang down to the half length of his legs. It may hang down to somewhere between his knees and heels. However, the part that goes lower than the heel brings about Hellfire. On the Day of Judgment, Allah will not look mercifully at a person who walks conceitedly, his izar sweeping the ground."

Muwatta, Libas 12, (2, 914, 915); Abu Dawud, Libas 30, (4093); Ibnu Majah, Libas 7, (3573).

The ways of the following two groups are contrary to the way of the Messenger of Allah: those who render the clothes and food that Allah made halal as haram for themselves just for the sake of piety and worshipping and those who wear only luxurious clothes, eats only the most delicious food and do not eat hard food and do not wear hard clothes due to their conceit and pride. Therefore, some of the people of the predecessors did not tolerate the two extremes of the garments that will cause fame: the best one and the worst one.

The following hadith is a warning regarding the issue: "Allah will make a person who wears the garment of fame wear the garment of humiliation on the Day of Judgment and he will be thrown into fire in that garment." (Abu Dawud, Libas 5, (4029, 4030). It is because that person means to be proud and conceited. Allah will punish him with the opposite of what he wants and despise him. Similarly, He will punish the person who lengthens his garment down to the ground to boast himself by making him flutter till the Day of Judgment.
Therefore, the Messenger of Allah said, “Allah will not look at the person who decorates his garment due to his pride." Hz. Abu Bakr (may Allah be pleased with him) said: O Messenger of Allah! My izar is loose; it sweeps the ground if I am not careful." Our Prophet (pbuh) said,  "You are not doing it out of pride!" (Bukhari, Libas 5, 1, 2, Fadailul Ashab 5, Adab 55; Muslim, Libas 45, (2085); Abu Dawud, Libas 28)
That is, the clothes that are worn for fame and conceit are criticized. If they are worn in modesty, they are praised. It is necessary to evaluate the hadith mentioned in the question like that.

According to Ibn Najjar’s narration from Anas, the Prophet stated as follows: “Allah is ashamed to punish His female or male servants who have aged in the religion Islam” (Kanz al-‘Ummal, 15/672).

According to a narrated hadith, the Prophet stated as follows: “Allah is ashamed to leave unanswered the prayer offered by an elderly person who holds fast to the sunnah/Islam” (Kanz al-‘Ummal, 15/672).  

We can comprehend the meanings of those kinds of hadiths (saying or tradition of the Prophet Muhammad) as follows:

Allah protects His elderly servants who are respectful to Him more than His young servants because, they are weaker, closer to grave, needier to be inspired with hope and more appropriate to be cherished. This is a reflection of Allah’s compassion to His servants.

The expression of those hadiths’ meanings opens a door to hope for the elderly who are extremely regretful for the sins they have committed.

On the other hand, if an elderly person, who has been fully illuminated by his hair’s turning into grey and through that light who has got rid of his sins and whose spiritual degree has increased, opens his hands for prayer with a genuine heart, the good news that Allah will answer his prayer immediately and that He will even be ashamed to reject such a person’s prayer has been declared. By bringing about the news that Allah will not punish the elderly who are in His way, the Prophet (pbuh) has shown the greatest Divine consolation source for the elderly who are deeply in need of mercy.    

Therefore, a good elderly person is the one who chooses Allah’s way. He is a holy brave man with a young heart, who has chosen Allah’s Messenger and his friends and the magnificent gardens of the hereafter.  He is a fortunate person who has been freed from all ephemeral things that incite the desires of soul, who has been observing the reflections of the Divine Names in every being  and has been employing that physical world completely on account of the hereafter. He is a belief monument progressing without making mistakes, persevering to pass several points before him according to the degree of his belief, yearning with the fire of missing the place where his friends have gotten together, tearing all figurines of despair and hopelessness by the diamond sword of hope tied to Allah’s mercy, and accepting the death which he knows to be close to him by smiling and getting into grave with happiness.

The Prophet (PBUH) himself took the first precautions by saying: "Whoever intentionally lies about me will find his abode in hellfire,"(1), and thus, He caused sahaba (his companions) to behave more carefully regarding it. Therefore, sahaba gave close attention to the issue of reporting Hadiths. For example, Hadrath Ali (May Allah be pleased with him) said: “When I report something to you from the Prophet (PBUH), I try to be so careful that, it is easier for me to be broken into pieces by falling onto the ground from the sky than telling lies concerning Him (PBUH)." The Prophet (PBUH) himself took the first precautions by saying: "Whoever intentionally lies about me will find his abode in hellfire,"(1), and thus, He caused sahaba (his companions) to behave more carefully regarding it. Therefore, sahaba gave close attention to the issue of reporting Hadiths. For example, Hadrath Ali (May Allah be pleased with him) said: When I report something to you from the Prophet (PBUH), I try to be so careful that, it is easier for me to be broken into pieces by falling onto the ground from the sky than telling lies concerning Him (PBUH).(2)

Next to the preservation of the Qur'an and of its verses, Sahaba concentrated all their efforts on the accurate preservation of knowledge about the words, deeds and conducts of Allah's Messenger (PBUH), and especially those related to miracles of the Prophets and the injunctions of the Sacred Law. They never neglected even the most insignificant act or statement of his, as is confirmed by the books of tradition. During the Era of Bliss (3), many sahaba put the words and deeds of the Prophet (PBUH) into writing. In particular people called Seven Abdullahs(4) -notably among them Abdullah b. Abbas and Abdullah b. Amr b. As (May Allah be pleased with them) who were appointed spiritually regarding hadiths wrote down and recorded the hadiths about fundamentals of belief, the injunctions of Islam and the miracles of the Prophet (PBUH).

Companions acted too meticulously about reporting hadiths; sometimes they avoided narrating some Hadiths that they knew very well and they did not want to narrate them. What is more, Hazrat Anas Bin Malik (May Allah be pleased with him), who served the Prophet (PBUH) about ten years once said: If I did not have the anxiety and fear of making mistakes, I would report more things from the Noble Messenger (PBUH). (6) Similarly, when people wanted Abdullah Ibn Abbas (May Allah be pleased with him) to narrate a Hadith, he hesitated, became worried, and finally after he told a Hadith he never neglected saying, (7): Look! I am transmitting something from my memory but you must know that Allahs Messenger (PBUH) uttered something approximately in the same meaning or in close meaning or similar to what I told you. (6)

A similar incidence; Zubayr Ibn Avvam who is one of the ten Companions who were given the glad tidings of Paradise had narrated so few Hadiths that his son asked him: Father, why dont you narrate Hadiths? He replied: I am scared to death to say even a word different from what Allahs Messenger (PBUH) said. It is because He (PBUH) said: Whoever intentionally lies about me will find his abode in hellfire. (8)

After the period of Companions, thousands of scholars of the following generation educated by the Companions and who are known as Tâbiin preserved those Hadiths which they gathered from the Companions and recorded by writing or by memorizing in the same serious delicacy. Some examples of how delicate the Tâbiin were regarding Hadiths: Said Ibnul-Musayyib said: He walked for days for a Hadith when required.(9); Masruk Ibnul-Ajda travelled for even one of the letters of a Hadith (10); According to Ibn Qais, Abud-Derdâ, a lover of knowledge, traveled from Damascus to Makkah in order to learn a Hadith; and many other similar travels are some examples regarding th issue. (11)
Abdurrahman Ibn Abi Layla, who was reported to have had met five hundred Companions Abdurrahman was introduced as the man who had seen five hundred Companions of the Prophet (PBUH), when he arrived in a town said, I met and knew one hundred and twenty Companions; they all could sit in a mosque together; When they were asked something they knew, they would look at one anothers face; while talking, with the fear of confusing Allahs Messengers words, they would wait for someone to answer; when no one replies, one of them grits his teeth and by taking refuge in Allah narrates something with a warning like Ibn Masuds words: Look! I am transmitting something from my memory but you must know that Allahs Messenger (PBUH) uttered something approximately in the same meaning or in close meaning or similar to what I told you. (12) Apart from Tabiin, especially the Four Imams and the scholars of Hadiths who were responsible for preserving hadiths preserved and reported the hadiths by means of writing. It is said that Ahmad Ibn Hanbal, one of the sect Imams, had memorized one million Hadiths from different sources, with different proofs and different scriptures, even though their contents were the same, he memorized sound, good and weak narration forms of those Hadiths; he wrote his famous Musnad book which contains forty thousand Hadiths by searching three hundred thousand Hadiths.

Spending his whole life for the blessed words of the Allahs Messenger (PBUH), Yahya Ibn Maîn memorized fabricated (mawdu) Hadiths which did not belong to the Prophet (PBUH) although the meanings were true. Ahmed Ibn Hanbal asked why he did this, he replied: I tell people asking me about Hadiths as this one is fabricated, that one is fabricated and you can use others except those. (13) From Imam Zukhri to Yahya b. Said al Qattan, from Bukharî and Muslim to Dâraqutnî and Hâkim, many Hadith scholars who memorized Hadiths emerged.

Two hundred years after Hijra (migration), primarily Bukhari and Muslim and the other authors of the six esteemed narration books called Kutub-u Sitta, shouldered the duty of recording and preserving the hadiths. Thousands of severe critics and researchers such as Ibn al-Jawzi identified and sorted out the fabricated hadiths that would be likely to be included in the Hadiths and the words that had been added into hadiths up to that time in order to cause suspicions about Hadiths.

Apart from those, although not included in the fashion of Hadith science, there are some incidences in which Hadiths were asked to Allahs Messenger (PBUH) directly and their soundness was searched beyond time and place in a state between sleep and wakefulness called yaqaza. For instance the great Imam Jalaladdin as-Suyuti is narrated to have met the Prophet (PBUH) many times in the state of yaqaza. In addition, Imam Bukhari, performed ablutions and two rakat prayers for each Hadith which he had acquired through his studies and after asking the blessed spirit of our Master (PBUH) and say: Is it true O Allahs Messenger?, he added the Hadith in the Hadith book in accordance with a private signal he got.(14)

Therefore, one should not occupy his mind with the question How can we be sure that those hadiths that reached us through a fourteen century length of time are sound?

This article was prepared by referring to the Letters (Mektubat), one of the treatises of Badiuzzaman Said Nursî.
Footnotes:
(1) Bukhari, Ilm, 38; Muslim, Zuhd, 72; Abu Dawud, Ilm, 4; Tirmizi, Fitan, 70; Musnad, 1/70.
(2) Bukhari, İstitâba, 6; Abu Dawud, Sunan, 28.

(3) The period of the Prophet (PBUH) is called as the Era of Bliss. The reason why it is called like that is that the most civilized and excellent community was established out of a desert tribe after being honored with Islam;, they were honored with the blessing of belief that would make them attain the happiness in bothh worlds. For detailed information: (Turkish web page)
http://www.sorularlaislamiyet.com/index.php?s=article&aid=287

(4) Abdullah Ibn-i Abbas, Abdullah Ibn-i Umar, Abdullah Ibn-i Mas'ud, Abdullah Ibn-i Rawâha, Abdullah Ibn-i Salam, Abdullah bin Amr bin As, Abdullah bin Abi Awfâ (May Allah be pleased with them)
(5) Dârîmî, Muqaddima, 25.
(6) Ibni Majah, Muqaddima, 3.
(7) There are many examples demonstrating how the companions of the Prophet (PBUH) gave attention to the matter of reporting Hadiths.
(8) Bukhari, , 38.
(9) Zahabî, Tazkiratal-Huffaz, 1/56; ar-Rihla, p.127-129.
(10) M.Ajjaj al-Hatîb, as-Sunnatu Qablat-Tadwin, p: 178.
(11) Ar-Rihla, p.78; Ibni Majah, Muqaddima, 17.
(12) Zahabî, Siyar-u Alâmin-Nubalâ, 4/263.
(13) M.Ajjaj al-Hatîb, as-Sunnatu Qablat-Tadwin, p:229.
(14) Ibn-i Hajar, Tahzibut-Tahzib, 9/49.

There are hadiths about apologizing. The following is stated in a hadith:

“If a Muslim brother of you comes to you to apologize, accept his apology even if he is not sincere. If you do not, you cannot come near me at the pool of Kawthar." (see Hakim, 4/170)

"A person who does not accept the apology of his Muslim brother cannot drink from the pool of Kawthar." (Munawi, Faydul-Qadir, 3/1181)

"It is a sin not to accept the apology of one's Muslim brother." (Abu Dawud, al-Marasil, 1/351-h. no:521; Ibn Majah, Adab,23)

"A person who does not accept the apology of a person carries that person's sins." (Ibn Majah, Adab, 23)

It is makruh to refuse the apology of a Muslim. It is among Allah's attributes to accept apologies and to forgive sins. Allah punishes a person who does not accept apologies.

The following is stated in a hadith:

"Allah accepts the repentance of a person who apologizes.  (Allah accepts the repentance of a person before he breathes his last.)" (see Abu Ya’la, Musnad, 9/462)

-  It is one of the major sins not to make jihad without any excuse.

- During the Age of Bliss, munafiqs (hypocrites) would make up excuses and would not go with the army to make jihad.

- The statements in the verses and hadiths emphasize the hypocrisy in terms of deeds (ethics). For instance, the following hadith: "There are three signs of a munafiq. When he speaks, he tells lies; when he makes a promise, he does not keep it; when he is entrusted something, he betrays." (Tirmidhi, Eeman, 14) and similar hadiths are orders that take precautions and warn Muslims so that they would not approach hypocrisy in terms of belief. When hypocrisy in terms of deeds increases, it may cause the risk of approaching hypocrisy in terms of belief in the future. However, hypocrisy in terms of deeds does not mean that the person is really a hypocrite. That is, a Muslim does not become a munafiq by telling lies or not making jihad in terms of belief. He may have an attribute of munafiqs but he is not a munafiq. Therefore, not everybody that has an attribute of munafiqs can be called a munafiq. Only Allah and the person that He informs about munafiqs know who is a munafiq.

As is understood from narrations of hadiths, the command to kill is not specified to the dogs that we know. It is about all predatory animals. There is such a hadith in the Bukhari and Muslim hadith sources: "Five kinds of animals are harmful and could be killed in the Haram (Sanctuary). They are: the mouse, the scorpion, the crow, the kite, and the predatory dog." In another narration, one can kill them even in the state of Ihram. ((Bukhari, Badu'l-khalq, 16; Muslim, Hajj, 9: 66-72))

In some narrations, the snake is also included. The key word in the hadith is “fasiq” (harmful). The literal meaning of fasiq is deviating, digressing. A fasiq person is the one who violates the limit established by Allah’s commands and prohibitions. The reason why those animals are named harmful /fasiq is that they stray from the way of the majority of animals by harming humans and other animals. (Compare Nawawi, Sharhu Muslim, the explanation of the related hadith)

Al-Kalb al-Aqur (in the original text of the hadith) means the predatory dog. As far as we know, in all narrations, this title is used with dogs. This shows that the command to kill is not about normal dogs and that the dog is not sentenced to this punishment just because it is a dog. Indeed, Imam Nawawi adds these views when he explains that hadith: “According to the majority of scholars, the expression “al-Kalb al-Aqur” (predatory dog) is valid for all predatory animals. This is because the word al-aqur which is mentioned as the dog’s attribute means predatory. Therefore, the expression ‘predatory dog’ refers to all such animals like lions, tigers, wolves which are generally predators. (See Nawawi, Sharhu Muslim, the explanation of the related hadith).

The Prophet’s (PBUH) malediction against Abu Lahab’s son, Utba, is widely known: “O My Lord! Afflict him with a dog among your dogs!” and one night a lion came and found Utba among the caravan and tore him to pieces. (see Ibn Battal, Sharhu'l-Bukhari-al-Maktabatu'sh-Shamila, VIII/80).

Imam Malik says: It is permitted for a person in Ihram (performing Hajj/Pilgrimage) to kill animals/pests that pester him/her. however, it is not permitted for him/her to kill those that do not pester him/her. (al-Maktabatu’sh-Shamila, , IV/252). According to Imam Malik, what is meant with “predatory dog” in the hadith is any kind of predatory animals that attack and tear humans into pieces such as the lion, the tiger, the hyena, and the wolf. (Ibn Qudama, ash-Sharhu'l-Kabir, al-Maktabatu'sh-Shamila, III/302).

Actually, according to Malikis, all animals that attack and harm humans such as the violent wolf are “predatory dogs” and it is permitted to kill them. However, it is by no means permitted to kill those which do not harm humans. (Ibn Qudama, ibid.- al-Maktabatu'sh-Shamila, IV/14). According to one of the renowned scholars, Ibnu Abdilbar, no dog can be killed unless it is harmful. This is because Prophet Muhammad (PBUH) forbade aiming weapons at living beings. Besides, there are hadiths about the virtue of giving water to dogs.

In a hadith, it is stated: “there is a reward for serving any animate (living being)”. Furthermore, though everywhere there are many vigilant scholars who do not overlook irreligious acts, there is no such tradition as killing dogs. No Muslim scholar views keeping dogs as a hindrance to one’s witness (it is not seen as important as to be a decisive criterion in legislation). Only, in the sect of Shafii, it is seen as religiously unlawful to keep dogs without any need to do so (such as guarding cattle and sheep, etc.)” (Canan, Kütübü Sitte,13/ 516)

The hadith in question is as follows: Hazrat Abu Hurayra (may Allah be pleased with him) narrates:

The Prophet said, "A man felt very thirsty while he was on the way He came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." So, he went down the well again and filled his shoe with water and watered it. Allah thanked him for that deed and forgave him. The people said, "O Allah's Apostle! Is there a reward for us in serving the animals?" He replied: "Yes, there is a reward for serving any animate (living being)." (Bukhari, Shirb, 9, Wudu, 33; Muslim, Salam, 153; Abu Davud, Jihad, 47).

In another narration, The Prophet said: "A prostitute was forgiven by Allah because, passing by a panting dog near a well and seeing that the dog was about to die of thirst, she took off her shoe, and tying it with her head-cover she drew out some water for it. So, Allah forgave her because of that." (Muslim, Tawba, 155).

As is clearly understood from those hadiths, compassion towards all living beings, which are Allah’s creatures, is essential in Islam. In the renowned fiqh (Islamic Jurisprudence) book of the Hanafi sect, al-Mabsut, these views are included: “The meaning intended in the hadith with the expression ‘predatory dog’ is the violent predatory animals that cause harm such as the wolf and the lion. As Imam Shafii says, the message given in the hadith is this: It is not permitted to kill anything else other than the harmful, aggressive predatory animals.” (al-Mabsut- al-Maktabatu'sh-Shamila V/159).

Indeed, Ibn Hajar al-Haythami, a renowned scholar of the Shafii sect, states the following about killing the predatory dog: It is not permitted to let the predatory dog starve. On the contrary, if it is to be killed, it should be killed in the best possible fashion.” (see Tuhfatu'l-Muhtaj; al-Maktabatu'sh-Shamila, IV/252) Al-Bayjarmi’s statement is clearer in this issue: “Not only the beneficial dogs, the life of all dogs are respected and immune as long as they do not cause harm and do not turn violent and aggressive.” (Hashyatu'l-Bayjarmi Ala'l-Manhaj-al-Maktabatu'sh-Shamila, I/474) Accordingly, the animals that the Prophet permitted to be killed are violent, predatory, and aggressive animals.

An important point to note about the issue at hand:

As required by respect towards and belief in the religion of Islam, the Qur’an and the Sunnah must be regarded in the following three categories:

First, let us establish our perspective on the verses of the Qur’an: a. This verse is Allah’s speech. b. Whatever Allah intended with this verse, that will of His is rightful. c. Allah’s will can be this, or that. Having hesitations about the first two articles is not compatible with religion and faith. And the last article is a matter of explanation (tafsir) and comment or viewpoint, and it is just natural that views differ. At the same time, this is an expression of the value that Islam attaches to man’s freedom of knowledge and intellect. There is a difference regarding hadiths.

The statement that we made above in the article a about the Qur’an is somewhat different here. The evidence (that a statement is actually a hadith) for many hadiths is not as certain as the Qur’an. Therefore, we cannot say about each hadith that it is certainly Allah’s Messenger’s statement.

However, it is not right to show hesitation about the hadiths that the great scholars of hadith who are expert enough to recognize the Prophet’s word and who have developed great familiarity with his style, affirmed to be absolutely sound and true. However much it is despicable to attribute a statement to the Prophet that does not belong to him, just as much it is despicable to deny a hadith of his saying it does not or cannot belong to the Prophet, without trying to learn its intended meaning, and just because it does not suit to one’s mind. What if the statement that we do not like really belongs to the Prophet? As for the statement in the article b, it is valid for hadith/sunnah in the same way.

It is required by faith to say that whatever the Prophet intended with this statement, his will is rightful and true. The article c is valid for hadiths. Hadiths or the sunnah can be interpreted differently. Obviously, what we mean with different interpretation or explanation (tafsir) cannot be judged with ignorance or with the desire of the Satan and the soul, but must be judged with knowledge, wisdom, intellect, faith and good manners. Therefore, what people like us should do is not to infer decrees directly from the Qur’an and the hadiths, but to ask the authorities well-versed in the field.

We use the word “ethics” to mean temper, nature, personality, person’s spiritual attributes, attitudes and manners.

When we say “man” two concepts come into mind: Soul and the flesh. One defines the form, and the other defines the individuality. When we deal with the matter in terms of creation, the creation of the body is referred to as ‘khalq’ (creation) and the souls as ‘khuluq’ (ethics). The concepts ‘high ethics’ and ‘beauty of ethics’ express the beauty of man’s inner world By means of the creation both soul and the flesh of man is beautiful.

There is no lacking or redundant organ in man’s body. Similarly, there is no redundant attribute, quality or feeling in his soul. Just as there is a perfect harmony among the organs, so too is there a perfect harmony among the feelings of man.

Then, what do we mean when we say high ethics and low ethics? With this question, we face one of the most apparent features of the soul, “free will”. With the correct or wrong usage of the person’s will, one is able to beautify or destroy her/his inner world.

Everyone thinks alike about the importance of the outer beauty. There is not much difference about it among people. When we look in the mirror, if we have something like dirt, stain or wound on our face, we think that it spoils our beauty. However, we cannot show this sensitivity for beautifying our soul or for a common viewpoint on the beauty of the soul. Why? It is because we prefer different mirrors.

As for the hadith “I was sent to complete the high ethics”: As it is known, every Prophet set an example of high ethics for his ummah (community) and tried to educate them in accordance with a model of ethics that Allah will accept. The last Prophet, Muhammad (pbuh), was sent to complete the high ethics. That is to say, he was given the task of teaching the last and most advanced part of the lesson - which started with Prophet Adam (pbuh) - with the most perfect application.The greatest divine revelation had been sent to our Prophet.

We should pay attention to the word “to complete” in the hadith. As we know, something which is half or incomplete can be completed. Something that does not exist or is not mentioned cannot be completed. So, this means that some attributes of high ethics were already available but it was not complete.

With the influence of the divine religions, in many societies, things like lying, fornication, theft, gossip etc, had already been blamed and punished. All of them are harmonious with the divine will and some parts of the ethics of the Quran. However, it is not sufficient. We should take into consideration all of the commands and prohibitions, encouragement and the threats in the Quran and we should accept that high ethics can only be achieved through obeying all of the commands and avoiding committing all of the prohibitions.

Let us look at this verse:

“Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth;” (Surah of Nisa/Women, 48)

The most important part of high ethics is eeman (faith) and tawheed (the Divine Unity, oneness), believing in Allah and accepting His unity. The biggest crime is shirk (idol-worship, to associate anyone or anything with Allah). The one committing this crime will never be forgiven and will not be forgiven in the afterlife unless he repents and gives up committing it in this world. In other words, he cannot enter Paradise.The person committing that crime cannot be regarded as a good person before Allah and cannot enter Paradise no matter how well he gets on with people and no matter how careful he is in his relations with people.

Let us remember an important rule of Islam here: “Love for Allah. Hate for Allah.” So, we will love the ones that Allah loves, and say “good”, “nice”, and “having high ethics” only for them...

We will not regard those people who act immorally and show disrespect to Him as having high ethics for the sake of their some good attributes. We will appreciate their good attributes but we will know well that their ethics is incomplete and will not be complete unless they begin to follow the teachings of Prophet Muhammad (pbuh) who was sent to complete the high ethics.

Mother of the believers Hazrat Aisha is asked: How was the ethics of Prophet Muhammad (pbuh)?

She answers: “Did you not read the Quran? His ethics was the ethics of the Quran.”

With this exemplary reply, it is shown which mirror the Muslim must look in and pull himself together, rearrange his attributes and talents. This mirror is the Quran, and the ethics that Allah wants to see in human beings is the high ethics of the Quran. There are many verses teaching us that high ethics in the Quran.

The believer reading the verse "Allah loves the doers of good" tries to protect the people in need, feed those who are hungry and help those who are spiritually hungry with his knowledge and understanding.

The one reading the verses “And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height.” and “surely He does not love the proud.” abandons pride and assumes modesty. The believer drawing a lesson from the verse “surely Allah loves those who trust.” abandons complaints, objections and ambition.

After taking the necessary actions, he does not say “of course, surely, definitely” any more; he says “Insha'Allah (If Allah wills), if it is in the destiny, let us hope for the best” instead. His heart is freed from indecisiveness and worries, fills up with obedience and submission. More examples can be given.

There are many types of dates. The most valuable of them is the one that grows in Aliya region in the direction of Najd in Madinah and that is mentioned a lot in hadiths is “ajwa”. The Prophet (pbuh) says ajwa, which he describes as fruit of Paradise, is a remedy for poisoning (Tirmidhi, Tibb 22), and in another narration, seven ajwa dates eaten on an empty stomach in the morning is a remedy for poisoning and magic that day. (Bukhari, At’ima 43, Tibb 52, 56; Muslim, Ashriba 155)

According to some scholars, the property of ajwa mentioned above originates from the fact that the Messenger of Allah planted it himself with his own hands or said a prayer of blessing for it.

As a matter of fact, Khattabi explains those hadiths as follows:

"The reason why the date called ajwa protects against poison and magic is the blessing of the prayer the Prophet said for Madinah dates. It is not due to the property of that date." (see Ayni, Umdatul Qari, 17/182; Ahmed Davudoğlu, Sahih-i Müslim Türcüme ve Şerhi, 9/371-372)

The following narration supports that view:

When Sa’d Ibn Abi Waqqas became ill, the Messenger of Allah (pbuh) went to visit him. Sa’d said,

“He put his blessed hands between my nipples and I felt its coolness at my heart. Then, he said,

'You are suffering from heart sickness. Go to al-Harith Ibn Kaladah, brother of Thaqif, for treatment. He is a man who gives medical treatment. He should take seven ajwa dates of Madinah, grind them with their kernels, add milk and oil, and then you should eat them.'" (Abu Dawud, Tibb 12)

Sa’d took his advice and got over that illness.  

Nawawi states the following about ajwa dates and the number seven:

"Allah and His Messenger know the wisdom behind that date and the number seven; we cannot know it. However, we should believe that there is a wisdom behind it like the number of the rak’ahs of prayers and the amount of zakah." (Nawawi, Sharhu Müslim, the hadith in question)

The relevant hadith is as follows:

"Our Lord, the Blessed, the Superior, comes every night down to the sky of the earth when the last third of the night remains, saying: "Is there anyone to invoke Me, so that I may respond to invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him?" (Bukhari, Tawhid 35, Tahajjud, 14, Daawat 13; Muslim, Salatu'l-Musafirin, 24, 168 (758); Tirmidhi, Salat, 329, Da'awat 80 (3493); Abu Dawud, Salat 311 (1315)

This hadith is known as the "hadith of nuzul". It is important and famous because it is narrated a lot and is distinguished in Kutub as-Sitta and the other sahih, sunan, musnad and mujam books, and it is free from ambiguity. It was reported by more than twenty Companions.

The verb "ynzl " in the hadith is written as "yanzilu= comes down" in Bukhari versions. Accordingly, spiritual coming down might be meant through closeness; then, it means Allah approaches His slaves with His grace and generosity.

The phrase "the sky of the earth" indicates Al­lah's approaching us. The world dunya is derived from dunuww, which means nearer.

Abu Bakr Ibn Furak writes that some scholars wrote this verb as "yunzilu = sends down". In that case, this verb needs an object. That is, it means "Yunzilullahu malakan- Allah sends down an angel".

Qurtubi uses the following narration of Nasai to prove the soundness of this narration and says there is no problem about it: "Then, He orders a crier to call "Is there anyone who prays and asks for something?" (Fathu'l-Bari, III, 272)

There are very nice interpretations and explanations in Ayni's book called Umdatu'l-Qari. One of them can be summarized as follows:

Nuzul is used in the sense of moving, informing, strength, luck, turning toward and the originating of a decree.  All of these meanings are known by lexicographers. Since nuzul has some common meanings, it is the best thing to interpret it with a meaning that is permissible to attribute to Allah. It can be said that Allah gives luck and turns to those who perform tahajjud prayers with mercy, by giving them what they wish and forgiving them.

It is not an interpretation but using one of the common meanings of the word; the interpretations of some salaf scholars like Imam Malik are similar interpretations. (III, 618-623)

Ibn Rajab al-Hanbali writes the following views in his book, Fathu’l-Bari, while explaining the phrase "Allah is with them, wheresoever they be" in verse 7 of the chapter of al-Mujadala:

“Being with them mentioned in this verse has the same meaning shown by the hadith narrations about Allah's coming down to the sky of the earth. That is, Allah’s closeness is not the same as the closeness of people/creatures to one another. His closeness/coming down is closeness shown to the prayers, wishes and repentance of His slaves as their Lord.

As a matter of fact, Hammad b. Zayd states the following while answering a question about the issue: “Allah approaches His slaves as he wishes.” Ibn Rajab explains this statement of Hammad as follows: “That is, Allah's coming down does not mean going from one place to another like His creatures.”

In the same place, it is stated that scholars like Abu Abdillah (Ahmad b. Hanbal) stated the following regarding the issue:

“It is necessary to keep silent here. “Invent not similitudes for Allah.” (an-Nahl, 74) As it is stated in the verse above, it is necessary to accept the expressions mentioned in hadiths as they are - without any restrictions. Allah comes down to the sky of the earth as He wishes, with His knowledge, power and majesty. He has surrounded everything with His knowledge. Nobody who describes Him can describe His majesty as it is necessary. No escape can move away from Him.”

Ibn Rajab, summarizes these words as follows:

“That is, Allah's coming down to the sky of the earth is not like the coming down of creatures. On the contrary, His coming down takes place in a way that is appropriate for His power, majesty and knowledge, which surrounds everything. In fact, the knowledge of creatures is limited; their knowledge cannot surround everything. They can know about Allah as much as Allah informs them about Himself or the Prophet informs them about Him.  Therefore, the righteous salaf agreed that it was necessary to accept these kinds of hadiths and verses as they were and refer the issues that the mind could not perceive to those who know about them.” (Ibn Rajab, 3/117-118)

- We need to refer the issues that we do not understand to Allah. This view is a fact that is expressed by many salaf scholars like, Imam Malik and Imam Ahmad b.  Hanbal.

As a matter of fact, Ibn Hajar al-Asqalani states the following about the hadith of nuzul: “The creed of salaf and khalaf scholars of Ahl as-Sunnah is as follows: Allah is free and away from moving, traveling and entering something, There is nothing similar to Him.” (Ibn Hajar, Fathu’l-Bari, 7/124)

Acting upon those statements, we can definitely say that according to Ahl as-Sunnah, Allah does not come down to the sky of the earth in person; He comes down with His knowledge and power.

According to the rotation of the earth, the issues explained in the hadith become manifest in the place where the time mentioned in the hadith comes. Sunlight, which was created by Allah, reaches various places in the world according to the rotation of the world. Similarly, Allah's grace and mercy come down to the place where it is time for dawn anywhere in the world.

Yes, it is hadith. The complete form and meaning of the hadith is as follows;

Wasila b. Al-Aqsa narrates: I asked Prophet Muhammad (BPUH), “Is one’s favoring his own nation considered racism?” He answered; “No, racism is one’s supporting the cruelty that his own nation does” (see. Ahmad b. Hanbal, 4/107; Majmau’z-Zawaid,6/244).

The meaning of this hadith is as follows: There is no haram for a person in loving his own relatives, nation, citizens and countrymen more than anyone as a result of such ties. Of course, these loved ones must be worthy of love. Otherwise preferring a bad friend instead of a good foreign person is considered madness according to the religious point of view.

We can extend the meaning of the expression in the hadith as cited; “one’s supporting the cruelty that his own nation does” with the concept of “cruelty” in general.

That is to say, it is a sin to support a relative who oppresses another person; likewise, it is also a sin not to see the torture of a relative to his own nafs (soul) and his revolt just because he is his/her relative. The safest way is to base everything on Allah’s sake and brotherhood of belief.

For more information please click on the link given below;

Can we call someone, who loves his race, a racist?

We could not find this statement in the sources. However, there are certain narrations which remind that meaning:

When the Prophet, peace and blessings upon him, heard someone say, “O my Lord! I ask for patience from you.” He said, “You asked for trouble from Allah. Ask for wellbeing from Him!” (Tirmidhi, Daawat, 91 )

The Prophet (PBUH) said, “It is not appropriate for a Believer to denigrate his/her self to despicableness.” When people asked what “one’s denigrating one’s self to despicableness” meant, he said: “One’s setting oneself as target for troubles which one cannot undertake is to denigrate his/her self to despicableness.” (Tirmidhi, fitan, 67; Ibn Maja, fitan, 31) 

Abu Hurayra narrates: “Prophet Muhammad (PBUH) would take refuge in Allah against encountering difficult troubles, falling into ordeals, evil accidents and against falling into situations which make enemies happy.” (Bukhari, Daawat, 28)

There are hadiths which advise people to take refuge in Allah against the same situations. (Bukhari, Qadar, 13)

The following riwayahs concerning the subject are important:

Hz. Anas (RA) narrates: The Prophet Muhammad (PBUH) said:

Whoever among you has enough power to protect his religion and honor (chastity and honesty) with his property, let him do so.” (1)

At the end of time, man would certainly need gold and silver coins so that he could keep both his religion and his world life alive.” (From Tabarani, R. Ahadith, no: 815)

According to this, at the end of time, material needs will increase. People will consider luxury goods as essential, and they will buy most of the things by thinking that they really need them, which is caused by the evil of mass psychology. As a result of this, they will consider materiality as essential in order to protect their religion and world lives.

Besides, there is a need for financial advancement in order to perform religious services. The aforementioned situation which can be observed nowadays has come true as a miracle of the prophet Muhammad (PBUH).

On the other hand, it can be said that the prophet Muhammad (PBUH) shows the importance of financial advancement to Muslims and guides them. There are many lessons to be taken for Muslims from these riwayahs.

God Almighty (SWT), who put everything into our service, wants us to service His religion. A Muslim is a person who aims to have everything service for his belief. We belong to a religion that orders us to be “strong” and a community (ummah) of the prophet (PBUH) that says “A strong believer is more pleasant and beneficial to God than a weak believer.” (2) The dignity of the religion, the honor of Muslims can only be protected by being strong in every area. This has more importance nowadays. In another glorious hadith He (PBUH) said:

At the end of time, man will need money and property so that they keep their religion and world lives alive. “(3)

Concerning the subject, Badiuzzaman says the following:

Every Believer is responsible for elevating the name of God. In order to achieve it, there is a need for financial advancement. Since foreign people oppress us by science and the weapon of industry under their spiritual despotism, we, in return, will fight against ignorance, poverty and disagreements, which are the most terrible enemy of elevating the name of God, with the weapon of science and art.” (4)

The fact that the services that are being performed and that need to be performed necessitate finance shows how much importance we, as Muslims, need to give financial advancement and economic Works.

Financial means should not drive us or enter our hearts; we should use them to save our  world and  the hereafter

Footnotes:

1. Hakim, Mustadrak,2/50; Munawi, Faydul- Qadir 6/54,(8405); Hashimi, Mukhtarul- Ahadithin- Nabawiyya, 139 (1140)
2. Muslim, Qadar, 34;Ibn Majah, Muqaddima, 10.
3. Munawi, ibid l/425(812)
4-Bediüzzaman, Divan-i Harbi-Örfi, 49.

"Between Islam and polytheism and unbelief is the abandonment of salah (prayer).“ (Muslim, Iman 134; Abu Dawud, Sunnah 15)

“The agreement between munafiqs (hypocrites) and us is prayers.” (Tirmidhi, Iman 9; Nasai, Salah 8)

The threats in the hadiths above are for the people “who deny that prayer is fard or who regards it halal not to perform prayers”. Shirk (polytheism) and nifaq (hypocrisy) is not in question for a person who accepts that prayer is Allah’s order but acts lazily toward prayer. Such Muslims do not become unbelievers or hypocrites.

However, it should not be forgotten that a person who does not perform prayers for a long time will be exposed to some dangers in the course of time.

There are hadiths regarding the virtue of reading the chapter of al-Ikhlas (1); there are also hadiths about reading it 1000 times:

"If a person who reads the chapter starting with ‘Qulhuwallahu ahad’, he will buy his soul from Allah." (2)

"If a person who reads the chapter starting with ‘Qulhuwallahu ahad’ on the day of arafah, Allah will give him what he wants." (3)

Therefore, to read the chapter of al-Ikhlas on the day of arafah became a custom coming from salaf as-salihin (righteous people of the first periods of Islam). Badiuzzaman Said Nursi pointed to this custom by saying,

“Reading the chapter of al-Ikhlas repeatedly on the day of arafah based on a nice custom of Islam one hundred times..”(4)

He stated that this number is one thousand using the following words:

“We used to read the chapter of al-Ikhlas one thousand times in my hometown on the day of arafah.”(5)

There are many hadiths about repeating some dhikrs by pronouncing some numbers. For instance,

Hz. Aisha narrates:

When the Prophet (pbuh) got up for tahajjud prayer at night, he would start by uttering takbir (Allahu akbar) ten times, tahmid (alhamdulillah) ten times, tasbih (subhanallah) ten times, tahlil (la ilaha illallah) ten times and istighfar (astaghfirullah) ten times. After that, he would read the following supplication ten times: “O Allah! Forgive me! Make me steadfast on the true path and give me sustenance. Then, he would read the following supplication: “O Allah! I take refuge in you from having trouble on Day of Reckoning.” (6)

“If a person sends salawat to me once, Allah will give him ten rewards.” In another narration, Abdullah b. Amr b. As said, “If a person sends salawat to the Messenger of Allah once, Allah and His angels say salawat for him seventy times. (Allah has mercy on him; angels ask forgiveness and pray for him.)” (7)

Besides, it is asked in various sahih hadiths to read the chapter of al-Fatiha seven times - for healing - , to utter tasbihat thirty-three times, etc.  

Footnotes:

1) see Tirmidhi, Fadailu’l-Qur’an, 11; Musnad, 3:437, 5:141; Darimi, Fadailu’l-Qur’an, 24; Suyuti, al-Fathu’l-Kabir, 3/227; Bayhaqi, Shuabu’l-Iman, 2/506-508.
2) Suyuti, al-Fathu’l-Kabir, 3/227; Munawi, Faydu’l-Qadir, 6/203 hadith no: 8953.
3) see Munawi, Munawi, Faydu’l-Qadir, explanation of the hadith 6/203
4) Mektubat, Yirmi Beşinci Mektup Dokuzuncu Mesele.
5) Şualar (13. Şua-s.299)
6) This hadith reported by Abu Dawud, Ahmad b. Hanbal and Tabarani is regarded as sahih. see Majmau’z-Zawaid, 2/263.
7) These narrations of Ahmad b. Hanbal are sahih. see Majmau’z-Zawaid, 10/160.

Those who call some hadiths “mawdu (fabricated)” are usually the people who do not know and understand the meaning of the hadith and why the hadith was said. Thus, it should not be forgotten that the words of those who express their ideas without knowing the nature of the issue are of no value. 

The hadiths reported from the Prophet (pbuh) reached us after a thorough investigation and search. The effort of Abu Ayyub al-Ansari, who went to Egypt from Madinah in order to learn only one hadith, is enough to prove it. In the following centuries, in a period of about four-five centuries, hadith scholars worked very hard about the soundness of hadiths day and night. They did not accept everything they heard as hadiths; they investigated everything, from who narrated it to what was the chain of narrators. They even graded hadiths due to the differences in the chain of narrators and prepared hadith books accordingly.   

There are some hadiths that are the same in meaning but that were narrated differently. There are also some hadiths that were classified as “marfu (traceable), munqati (broken), mursal (hurried), daif (weak)” based on the terms of the science of hadith in the order of soundness . Hadith scholars tried to understand these kinds of hadiths, which were not understood at first, within the framework of the science of hadith and with the help of some verses and other hadiths and explained them accordingly.

The issues mentioned above are in question for the hadith “Difference of opinion (disagreement) in my ummah is a mercy.” People have objected to this hadith throughout the history of Islam. Hadith scholars gave them the necessary answer and showed them that their objection was meaningless.

In order to set an example to hadiths like that, we want to report the words and explanations of hadith scholars in detail so that those who say “fabricated” about any hadith that they do no not understand will be more cautious regarding the issue.

Imam Ajluni wrote a book called "Kashfu’l-Khafa". This book studies and investigates whether the words that are said to be hadiths and that are disputable are really hadiths. It is an original study in the field of hadith. The following explanation of the hadith scholars is given about the hadith in question: Imam Bayhaqi reports the following hadith from Ibn Abbas in Madkhal:

“My Companions are like the stars in the sky. You will find the truth no matter from whom among them you receive hadiths. Difference of opinion of my Companions is a mercy for you.” (al-Ajluni, Kashfu’l-Khafa, I/64; al-Munawi, Faydu’l-Qadir, I/210-212)

Bayhaqi also includes the following hadith in the same book:

“Difference of opinion (disagreement) of Muhammad's Companions is a mercy for Allah's slaves.”

Hadith scholars like Tabarani, Daylami, Abu Naim, az-Zarkashi and Ibn Hajar mention the existence of a hadith in the same meaning. Khattabi, the great hadith scholar says,  

“Two people opposed this hadith. One of them is mad and the other is irreligious. They are al-Musili and Jahiz. They say, ‘If difference of opinion were a mercy, unanimity (agreement) would be torture.”

Stating that what they say is nonsense, Khattabi describes difference of opinion as follows:  

“There are three kinds of disagreement. The first and the second ones are disagreements about Allah's personality and attributes; one of them is unbelief and the other is bid'ah. The third one is disagreement on secondary(minor) issues of fiqh which have aspects. The disagreement in this one is a mercy for the ummah.”

Umar bin Abdulaziz states the following:

I do not like the statement “The Companions did not disagree.’ If they had not disagreed, there would not have been permission regarding any issue.”

In the explanation of Sahih al-Muslim, Imam Nawawi deals with the issue of disagreement on an occasion and makes the following explanation.

“Something being a mercy does not necessitate its opposite being torture. Something like this in this hadith is baseless. Only ignorant people or those who pretend not to know say so. Allah Almighty states the following:

‘It is out of His Mercy that He has made for you Night and Day― that ye may rest therein….’

The night is described as ‘mercy’; it cannot be concluded that the day has to be torture.” (see Sharhu Muslim, 11/91-92; Ajluni, ibid)

Some scholars mention the hadith “My ummah will not unite on misguidance” and say, “It should not be understood from the hadith that the disagreement of the ummah is not mercy.”

Scholars state the following about what is meant by disagreement in the hadith:

“What is meant by disagreement here is not the disagreement on major issues of the religion but on minor issues. For, disagreement on major principles of the religion is misguidance. (Qadi Iyad, Subki). What is meant by disagreement (difference) on this issue is the disagreement of the ummah on arts, positions, ranks and degrees, which is a mercy for the ummah. For, the existence of different arts is useful for the ummah.  (Imam Haramayn)”

The point that hadith scholars agree on here is the disagreement on minor (secondary) issues. It is called ijtihad. Madhhabs occurred due to the disagreement of mujtahids (having different ijtihads) on the secondary issues of the religion, not on the principles. The existence of different madhhabs is also a mercy for Muslims. For, every Muslim followed a madhhab based on his own conditions, acting and worshipping accordingly.

When mujtahids disagree on an issue, those who are right get two rewards and those who are wrong get one reward.Their mistake while trying to find what is true does not gain them a sin but a reward. See Fayd al-Qadir Volume 1 pages 210-212 for more detailed information regarding the issue.

When the hadith “Difference of opinion (disagreement) in my ummah is a mercy” is understood  as“disagreement on serving the truth, having different opinions and making different interpretations”, the issue becomes more general. For, Muslims believe in the same principles and truths but every individual has an independent personality and mentality. Therefore, it is normal to approach and interpret hadiths from different viewpoints.

Since Muslims settle their issues through consultation, everybody needs to tell their ideas sincerely and express their views based on their knowledge and specialization. With this aspect, disagreement becomes the source of material and spiritual development. While explaining this hadith in his book called "Mektubat (Letters)" , Badiuzzaman said Nursi deals with the issue within the framework of three questions and three answers, and writes about examples. We will summarize his explanation:

The question and answer are as follows:

- The following is stated in a hadith: "Difference among my ummah is mercy.” Difference requires partisanship. How can it be mercy?

The difference intended in the hadith is a positive difference. Those who try to convey the Islamic realities to the people who need them will exchange ideas to a certain extent. However, everybody should repair and spread their own way and style of service. They should not seek to tear down and destroy the views and service of others but rather to improve and reform them, which is the positive aspect. As for the negative difference, they try to destroy one another by nurturing hatred, envy and hostile feelings. The hadith rejects it because those who are at each other's throats cannot act positively.

The second question: The sickness of partisanship also delivers the oppressed common people from the oppressor elite. For, if the elite of a town or village join, they will destroy the oppressed common people. If there is partisanship, the oppressed may seek refuge with one of the parties and thus save themselves.

This issue is explained as follows:

If partisanship is in the name of truth, it can become a refuge for those seeking their rights. However, the partisanship now is biased and self-centered; it can only be a refuge for the unjust, not the just. It has become a point of support for them. For, if a devil comes to a man engaged in biased partisanship, encourages him in his ideas and takes his side, that man will call down Allah's blessings on the Devil. However, if the opposing side is joined by a man of angelic nature, he will go so far as to invoke curses upon him. Therefore, there is no mercy in this kind of disagreement and a positive outcome cannot be obtained.

The third issue is as follows:

In the confrontation of views taking place in the name of justice, there is unity with respect to aim and basic purpose but difference occurs regarding means; and people think differently. This confrontation of views makes manifest every aspect of the truth and serves justice and truth. However, what emerges from a confrontation of views that is partisan and biased and takes place for the sake of a tyrannical, evil-commanding soul and based on egotism is not the flash of truth but the fire of dissension. For, the views of the people who take part in this kind of confrontation of views can never find a point of convergence. Since they do not differ for the sake of the truth, they discuss excessively and forever. They give rise to rips and wounds that can never be treated because they do not unite on the aim.  

After these explanations, which we summarized, Badiuzzaman Said Nursi warns all believers as follows:

“O people of faith! If you do not wish to enter a humiliating condition of slavery, come to your senses and enter and [take refuge in the citadel of: 'Indeed the believers are brothers', to defend yourselves] against those oppressors who would exploit your differences! Otherwise you will be able neither to protect your lives nor to defend your rights. It is evident that if two champions are wrestling with each other, even a child can beat them. If two mountains are balanced in the scales, even a small stone can disturb their equilibrium and cause one to rise and the other to fall."

"So O people of belief! Your strength is reduced to nothing as a result of your passions and biased partisanships, and you can be defeated by the slightest forces. If you have any interest in your social solidarity, then make of the exalted principle of "The believers are together like a well-founded building, one part of which supports the other" your guiding principle in life! Then you will be delivered from humiliation in this world and wretchedness in the Hereafter.” (Mektubat (Letters) p. 247-249)

To say that this hadith is “fabricated, fake” after all these explanations is nothing but ignorance. Besides, no hadith scholar said this hadith was “mawdu (fabricated)”.  Regarding how to view the hadiths that are doubted, it will be very useful to read the "Twelve Principles" in the "Third Branch of the Twenty-Fourth Word" in the book called Sözler (Words) written by Badiuzzaman Said Nursi.

In the narration above and the narrations below, the necessity of obedience to ulul amr (those in authority) is expressed.

"If an Ethiopian slave with a cut off nose and ear were appointed as your ruler, you would have to listen to and obey his orders as long as he rules in accordance with the Book of Allah."(Ibn Majah, Jihad, 39; Bukhari, Ahkam, 4)

The following is stated in another hadith narration Bukhari reports from Anas (radiyallahu anh):

"You need to listen to and obey your appointed ruler even if he is an Ethiopian (black) slave whose head looks like a raisin."

The following is stated in a narration reported by Muslim: Abu Dharr said, 

"My friend (Hz. Prophet) said to me:"I advise you to obey the ruler even if he is a slave whose arms were cut off."

Those who explain the hadiths say what is meant by the words and phrases like "raisin" and "arms cut off" is lower rank in nobility and ugliness in appearance; that is, we are asked to obey the ruler without taking descent and physiognomy into consideration. 

Another narration is as follows:

"Even if an Abyssinian slave is appointed to rule you, listen to him and obey him. Keep obeying him unless you are threatened to abandon Islam or to be executed. In that case, surrender your head. If you abandon your religion, your world and hereafter will be destroyed anyway."

In the following hadith, rebellion against the imam is mentioned as one of the signs of  Doomsday:

"I swear by Allah that Doomsday will not strike unless you kill your imam, draw your swords against one another and the evil ones among you become your administrators."

In some narrations, obedience to the ruler is regarded as equal to obedience to Allah.

"He who obeys me is regarded to have obeyed Allah. He who disobeys me is regarded to have disobeyed Allah. He who obeys my ruler is regarded to have obeyed me. He who disobeys my ruler is regarded to have disobeyed me."(see Bukhari, Ahkam 1; Muslim, Imara 33; Nasai, Bay’at 26; İbrahim Canan, Kütüb-i Sitte Tercüme ve Şerhi, Akçağ Yayınları, V/64-65)

Accordingly, the administrators who are Muslims and who rule truly with justice are "ulu`l-amr"; it is necessary to fulfill their orders that do not necessitate disobedience to Allah. 

Ahl as-Sunnah scholars,unanimously agree that heads of state need to be chosen among just people who are good at administrative, political and military affairs and who are powerful and shrewd. According to the view of all religious scholars, it is wajib to obey the head of state who is chosen and appointed like that. 

However, Ahl as-Sunnah scholars regard it necessary to obey heads of state even if they come to power by force and whether or not they deserve it.

For, rebellion against state authority causes big mischief and evil. Everybody knows that it is very difficult to close the door of break down, tumult and anarchy opened by rebellion. This tumult can sometimes eliminate nations and states. 

The Prophet's advice of patience to his ummah toward the wrong and unjust deeds of the administrators does not ask them to surrender to oppression; on the contrary, it aims to make his ummah avoid bigger oppression and loss that will harm the unity of the state and nation.

Mujtahids, mujaddids and other Islamic scholars evaluated disobedience and rebellion separately.  They did not obey anybody regarding cases contrary to orders of Allah. However, they never attempted to rebel or encouraged others to rebel. On the contrary, they did their best to prevent people from rebellion; they served as examples to all Muslims through their attitudes.

Answer 1:

Yes, such an incident took place but he wanted to kiss the seal of prophethood on the back of the Prophet not his abdomen. 

There is a widespread view that Hz. Ukkasha kissed the seal of prophethood of the Messenger of Allah.

According to a narration, the Prophet asked people to forgive him if he had violated the rights of anybody and wanted them to come to him and to demand anything he owed them just before his death. Thereupon, a Companion called Ukkasha said,  “The Messenger of Allah hit his naked back with the whip, maybe intentionally or maybe by mistake while hitting his camel, and that he wanted retaliation for it now.”

When the Prophet opened his back, Ukkasha looked at the seal of prophethood and kissed it. He said his aim was to kiss it. (see Majmauz-Zawaid, h. no: 14253)

However, Hafiz Haythami states that this narration, which Tabarani included in al-Kebir (h. no.2676) was weak. (see Majmauz-Zawaid)

The true version of the incident is that the person who kissed the seal of prophethood of the Messenger of Allah was Hz. Usayd b. KHudayr.

Hz. Usayd b. Hudayr narrates the incident as follows:

"Usayd b. Hudayr was addressing a group of people. He was a joker. At one point, he made them laugh. The Prophet (pbuh) poked him with a stick slightly. Thereupon, Usayd said to the Prophet,

O Messenger of Allah! Let me take retaliation (due to poking me with the stick). (Hz. Prophet said):

Take retaliation. (Usayd):

You were wearing a shirt but I was not wearing a shirt (when youpoked me with the stick).

Hz. Prophet rolled his shirt up in order to allow him to take retaliation.

Thereupon, heembraced the Prophet and began to kiss his back. He said,

O Messenger of Allah! This is what I wanted. (Abu Dawud, Adab, 149)

Thus, Hz. Usayd, who was famous for being a joker, kissed theseal of prophethood of the Prophet by benefitting from the joke of the Prophet.

Accordingly, it is permissible to kiss the back of a person. As a matter of fact, Ayni, who is a Hanafi scholar, said, "Thus, it was known that kissing a person’s hand, foot, head and back was permissible." (Ayni, Binaya, IX, 326)

Answer 2:

The seal of prophethood is a mole between the two shoulder blades of Hz. Muhammad (pbuh) that is regarded as one of the signs of his prophethood.

The seal of prophethood is regarded as both evidence for the prophethood of the Messenger of Allah and a sign of his being the last prophet in the books of siyar, shamail, khasais and dalail an-nubuwwah. As a matter of fact, seal is generally stamped at the end of written documents and indicates that the last word was said. That the Messenger of Allah is called khatam an-nabiyyin (the seal of the prophets) (al-Ahzab 33/40) is explained both as him being the last prophet that ended prophethood and as divine evidence approving (sealing) the prophethood of all prophets. (Elmalılı, Hak Dini, VI, 3906)

It is stated in hadith and siyar resources that there was a mole (piece of flesh) in the form of a red gland as big as a dove’s or partridge’s egg that is swollen enough to be felt by the hand between the two shoulder blades of Hz. Muhammad nearer to the left shoulder blade and that it is called the seal of prophethood. (Musnad, V, 107; Bukhari, Wudu, 40; Muslim, Fadail, 110; Tirmidhi, Manaqib, 11)

Answer 3:

Hereby, we will narrate the lives of both Companions in brief:

a) Abu Yahya Usayd b. Hudayr b. Simak al-Ashhali (d. 20/641)

He was among the first Muslims of Madinah.

He is a member of the clan of Sons of Abdulashhal of the Aws tribe.

His father, Hudayr al-Kataib, who was one of the notables of his tribe could read and write. He was the commander of the Aws tribe in Buath War, which took place six years before the Migration between the tribes of Aws and Khazraj; and he was killed in this war. His mother was Umm Usayd bint Sakan.

It is mentioned that the Prophet addressed Usayd as Abu Isa (Ibn Abdulbah, I, 54), and there are four different narrations about his nickname.

Usayd b. Hudayr  accepted Islam through Mus'ab Umayr, who was sent to Madinah  after the First Pledge of Aqaba, and he became a means for Sa'd b. Muadh, who was  the son of his paternal uncle and the leader of Aws tribe on the same day.

He was one of the three people who represented the tribe of Aws among the twelve representatives chosen by the Messenger of Allah in the Second Pledge of Aqaba He was declared brothers with Zayd b. Haritha after the Migration.

He did not attend the Battle of Badr because he did not know that the aim of the expedition was fighting. After the battle, he told the Prophet about it and asked his excuse to be accepted; he joined all of the other battles and wars. He was one of the few Companions who did not leave the Prophet in the Battle of Uhud. One of the seven wounds he received that day was the blow given to him by Abu Burda b. Niyar accidentally. He re-armed again after the battle before finding an opportunity to cure his wounds in order to join the Expedition of Hamra al-Asad.

He was the standard-bearer of the tribe of Aws in the battles of Uhud and Tabuk; he was the commander of the group of 200 people appointed to protect the trench against the attacks of Khalid b. Walid.

Usayd, was known by the nickname “Kamil” (perfect/mature), because he had been famous for his maturity since the Era of Jahiliyya, he was literate and he was a good archer and swimmer. Usayd was one of the scribes of the Messenger of Allah and one of the people that the Prophet consulted from time to time; he also worked as a teacher.  

He was one of the people who dissuaded the Messenger of Allah from making a deal with Uyayna b. Hisn during the Battle of Khandaq. Ibrahim b. Jabir, who was one of the slaves from Taif who joined the Muslims as a result of the call of the Messenger of Allah, was put under the supervision of Usayd so that Usayd would teach him the Quran and the decrees of the religion. Usayd was also the imam (who lead the prayers) of his own tribe.

When the Prophet died, most of Ansar supported Sa'd b. Ubada, the leader of the tribe of Khazraj but Usayd joined the group that supported Hz. Abu Bakr and played an important role in the election of Hz. Abu Bakr as the caliph. It is stated that Abu Bakr consulted him related to important issues.

He took part in the famous meeting that Hz. Umar had with his commanders and the notables of the Companions in Jabiya; he also took part in the conquest of Jerusalem.

Usayd, who was regarded as the most virtuous people among the Sons of Abdulashhal along with  Sa'd b. Muadh and Abbad b. Bishr, died on Shaban, 20 (July-August 641). Hz. Umar led his janazah prayer and carried his dead body the Cemetery of Baqi.

When Hz. Umar heard that the land of Usayd, who owed 4000 dirhams when he died, was sold to pay his debt, Umar called the creditors and talked to them so as not to leave Usayd’s children in financial difficulty. He made a deal with them and left the income of the land to the creditors for four years with the system of “qabala”. It is stated in some sources that this issue of debt payment was based on a will by Usayd to Hz. Umar. (Ibn Abdulbar, I, 55)

It is narrated that Usayd affected even angels by reciting the Quran with a beautiful voice; once, while he was reading the Quran, his horse, which was tied, shied and reared up; when he stopped reading, the horse calmed down. The same thing happened three times. He was worried that his son, who was near the horse would be hurt, and went over to the horse. He saw objects like lanterns in a shadow resembling a cloud rose toward the sky by shining.

When he told the Prophet (pbuh) about it in the morning, he told Usayd that the beings that he saw were the angels who came to listen to his reading the Quran and that they would continue to listen to him until the morning and that people would also see them. (Bukhari, Fadailul-Quran 15, Manaqib, 25)

People like Anas b. Malik, Ka‘b b. Malik, Abu Said al-Hudri, Hz. Aisha, Abu Layla al-Ansari, Abdurrahman b. Abu Layla, Ibn Shafi‘ at-Tabib narrated hadiths from Usayd. Ther are about fifty hadiths that he narrated in Kutub at-Tis’a including the repeated ones.

b) Abu Mihsan Ukkasha b. Mihsan b. Hursan al-Asadi (d. 11/632)

Since he was about forty-four years old when the Messenger of Allah (pbuh) died, he must have been born in 588.

He is the brother of the Companions Abu Sinan and Umm Qays bint Mihsan and the paternal uncle of Sinan b. Abu Sinan.

Ukkasha, who lived in Makkah with some relatives, was one of the first Muslims. When he was thirty-four, he migrated to Madinah with all of his relatives. He took part in almost all expeditions. He also took place in the Expedition of Batn an-Nahla under the command of Abdullah b. Jahsh.

He fought heroically in the Battle of Badr. When his sword was broken during the battle, it was narrated that the Messenger of Allah had gave him was transformed into a sharp sword and that Ukkasha used this weapon called "awn" both in the Battle Badr and in the wars that he took part later. (Ibn Hisham, I, 637)

In the 6th year of the Migration (627), Ukkasha was appointed as the commander of the military unit of forty people sent as against Sons of Asad for retaliation; it is also reported that the commander was Thabit b. Aqram. No fighting took place in this expedition, which is also known as Ghamra because the enemy escaped but some booty was obtained.

In the 9th year of the Migration (630), Ukkasha was appointed as the commander of the Expedition of Jinab sent against the clans of Sons of Bali and Sons of Uzra of the Qudaa tribe. The Prophet also sent him to the region of Sakasik and Sakun as zakah officer and conveyor of the message of Islam.

Ukkasha who was a famous cavalryman, was at the forefront with this property in battles. Because of his heroic fighting in many wars, the Messenger of Allah praised him with the words "We have the best cavalryman of Arabs." When the Prophet was asked who he was, he said, "Ukkasha b. Mihsan".

When Dirar b. Azwar From the tribe of Asad which Ukkasha belonged to, said, "O Messenger of Allah! Ukkasha belongs to our tribe”, the Prophet (pbuh) said, "No, he is not of you; he is a contracted (hilf) man of us." (Ibn Hisham, I, 638)

The Messenger of Allah said that 70,000 people of his ummah that turned to Allah with full submission would enter Paradise without being reckoned.  

Ukkasha said, "O Messenger of Allah! Would you pray to Allah so that He will include me among them?" The Prophet said," You are already among them. "

Thereupon, another person who was there wanted the same thing but the Prophet said, "Ukkasha acted faster than you." (Bukhari, Tibb 17, 41, Riqaq, 50, Muslim, Iman, 367, 369, 371, 374)

This statement of the Messenger of Allah became a saying expressing the person that acted faster than the other of the two people who wanted to do the same thing.

Ukkasha was martyred in the battle against those who renounced the religion of Islam after the death of the Prophet.

Ukkasha, who was a member of the army Hz. Abu Bakr sent against Tulayha b. Khuwaylid under the command of Khalid b. Walid, went with Thabit bin Aqram as a vanguard to watch Tulayha and his men. On the way, they met Tulayha and his brother who had come to watch the Muslims. Ukkasha started to fight Tulayha and he was about to kill him when Tulayha’s brother came and rescued him. Then, they martyred Ukkasha.

In Turkey, there is a grave associated with Ukkasha in the town of Nurdağı in Gaziantep. The name Okkesh, which is the Turkish adaptation of the name Ukkasha, is given as a name to boys due to the love toward him and is widely used especially in Gaziantep, Kahramanmaraş and Adıyaman regions. Abu Hurayra and Abdullah b. Abbas narrated hadiths from Ukkasha but they were not included in Kutub as-Sitta.

One of the best ways of expressing the love toward children is through hugging and kissing them. Therefore, there are a lot of examples showing that the Prophet (pbuh) hugged and kissed children, whom he likened to basil and said, "The smell of children is from the smell of Paradise."

It is stated in the narration of Ibnu Umar that the Messenger of Allah (pbuh) often called Hasan and Husayn "my two basil in the world" and according to what Anas narrates, "The Prophet often summoned them, smelled and hugged them."

As a matter of fact, it is stated in the version in Bukhari that Abu Hurayra, in the version in Tirmidhi that Hawla Bintu Hakim, in the version in Hakim that Ya'la Ibnu Munabbih as-Saqat, in the version in Ibn Majah that Ya'la al-Amiri reported that the Prophet (pbuh) hugged his grandchildren, prayed for them and showed his love.

We understand from a narration of Usama Ibn Zayd in Bukhari that the Prophet (pbuh) showed his love toward other children who were not his own children and grandchildren too. Usama narrates:  

"The Messenger of Allah (pbuh) used to put me on one of his knees and Hasan Ibn Ali on the other knee, hug us and say

‘O Lord! Have mercy on them because I am merciful toward them.’"

Ibn Raba'ati'bnil-Harith supports this view: He said,  

"My father sent me and Abbas sent his son al-Fadl to the Messenger of Allah (pbuh). When we entered into his presence, the Messenger of Allah (pbuh) made us sit on his right and left and hugged us so firmly that nobody had hugged us so firmly."

Narrations show that the Prophet (pbuh) kissed children on various places. In a narration from Abu Hurayra, we see that the Prophet (pbuh) kissed Hasan and Husayn, who were on his shoulders, on their lips and in another narration that he sucked "Hasan's tongue as if he sucked a dry date" and in a narration of Muawiya that he sucked "Hasan's lip without hurting." The following narration regarding the issue also seems interesting:

"Once, Abu Hurayra met Hasan Ibn Ali and said to him, "Lift your gown so that I will kiss the place that I saw the Messenger of Allah kissing." Hz. Hasan lifted his gown. Abu Hurayra put his lips on his navel and kissed."

Similarly, it is narrated that the Prophet (pbuh) kissed his daughter Fatima too. It is stated in some narrations that he generally kissed Fatima "generally on top of her head" but the existence of the narration that he kissed Hz. Abu Bakr’s daughter Aisha on the cheek shows that there is no tendency that girls are kissed only on the forehead or head.  

As it is understood from those narrations, little children are kissed whether they are boys or girls. According to what Ibn Battal states, "It is permissible to kiss children on any organ. - The examples we gave confirm his statement.  According to the majority of scholars, it is permissible to kiss adults on any organ unless awrah." Islamic scholars divide kissing into five as "kiss of affection, mercy, compassion, respect and lust"; they say all of them will be regarded as worship if they are done for Allah’s consent. They evaluate kissing children as "mercy" and distinguish it completely from lustful kissing. Ibn Hajar states the following by giving more details:  

"Kissing one’s own children, the children of relatives and others is for compassion and mercy, not for pleasure or lust; the same thing is valid for hugging and smelling them."

However, Nawawi states the following: "It is permissible to kiss the children of other people if it is not with lust." Thus, he includes the possibility that a different intention can intervene while kissing the children of other people.

Books of hadith and siyar are full of the examples of the Messenger of Allah’s (pbuh) love and affection toward Hz. Hasan and Hz. Husayn. He was sometimes on all fours and they were on his back. He sometimes lay on his back and placed them on his abdomen; he even watched when they urinated on him and intervened those who wanted to prevent it by saying, "Do not break my son’s urination." He often placed one of them on one of his shoulders and the other on the other shoulder and walked like that. Once, he was delivering a sermon when his grandchild entered the mosque and stumbled; thereupon, he interrupted the sermon, picked him up and placed him on the pulpit; then, he resumed the sermon. He kissed his grandchildren on the forehead, cheek, lips, navel and even willy. He praised them expressing his love toward them and prayed for them. He gave some information about their future in the world and in the hereafter. In short, the Messenger of Allah, was very busy with presenting guidance to humanity, giving them principles about their bliss in both the world and the hereafter but his two small grandchildren had a place that was beyond what is usual and expected in his life.  

However, studies show that this care was not due to blood kinship and being family members but as a necessity of his duty of prophethood for all humanity. We quote a very good explanation of Badiuzzaman Said Nursi regarding the issue:

"Among the universal, general duties of his prophethood, God’s Noble Messenger (Upon whom be blessings and peace) displayed great compassion in certain particular, minor matters. Superficially, his behaving so kindly in such matters seems unfitting for the supreme importance of the prophetic mission. But in reality, such minor matters were the tips or samples of a chain that would be the means whereby a universal, general function of prophethood would be fulfilled. The greatest importance was therefore given to the sample for the sake of the mighty chain.

For example, the extraordinary gentleness God’s Messenger (UWBP) showed towards Hasan and Husayn in their childhood and the great importance he gave them was not only out of love and natural kindness and family feeling, it was rather because they were each the tip of a luminous thread of the office of prophethood, and the source, sample, and index of a community of great consequence which would receive the legacy of prophethood. Indeed, the Messenger (UWBP) used to take Hasan (May God be pleased with him) tenderly into his arms and kiss his head for the sake of the luminous, blessed, Mahdi-like descendants who would spring from him, such as Shah Geylani, the Ghawth al-A‘zam, who would be the inheritors of prophethood and would uphold the sacred Shari‘a of Muhammad. He saw with the eye of prophethood the sacred services they would perform in the future, and applauded them. He kissed Hasan’s head as a sign of approval and encouragement.

Also, he embraced Husayn (May God be pleased with him) and showed him importance and tenderness on account of the illustrious Imams like Zayn al-‘Abidin and Ja‘far al-Sadiq, and the numerous Mahdi-like luminous persons, the true inheritors of prophethood, who would spring from his effulgent line, and for the sake of the religion of Islam and office of prophethood. Since with his heart with its knowledge of the Unseen, the Prophet Muhammad’s (UWBP) luminous vision and future-penetrating eye observed from the Era of Bliss in this world the Assembly of the Resurrection on the side of post-eternity, and from the earth saw Paradise, and watched events which had occurred since the time of Adam and were concealed in the dark veils of the past, and even beheld the vision of the All-Glorious One, he surely saw the spiritual poles and the Imams who were to be the inheritors of prophethood, and the Mahdis, who would follow on in the lines of Hasan and Husayn. And for sure he would kiss their heads in the name of all of them. Yes, Shah Geylani has a large part in his kissing Hasan’s head." (Lem'alar, Dördüncü Lem'a)

After stating that the Messenger of Allah gave importance to his ummah’s gathering around his family members and mentioning that "members of his family were the source and guardians of his practices (Sunna) and were charged with complying with them in every respect", Badiuzzaman Said Nursi remarks the following:

"This is why what was intended by this Hadith was adherence to the Book and the Prophet’s practices. That is to say, in respect of the office of messengership it was the Prophet’s (UWBP) practices that were sought from his family. So, no one who abandoned his practices could truly be a member of his family, nor could such a person not be a true friend to them."

(Prof. Dr. İbrahim Canan, Kütüb-i Sitte)

“The poor believers will enter Paradise forty years before the rich believers.” (see Majmauz-Zawaid, 8/105)

"The poor will enter Paradise five hundred years before the rich." (Tirmidhi, Zuhd 37)

These different narrations may indicate different groups of poor people; it is also possible that these numbers are not exact numbers but indicate a long time.

Everybody who goes to Paradise is rich. Everybody will attain their needs and desires there. However, it is a necessity of divine justice that the degrees and pleasures attained there will be parallel to the degree of worshipping and servitude in the world.   

For instance, in accordance with the hadith “a person is together with the one he loves”, an ordinary believer can sit at the same table as the Prophet (pbuh) in Paradise and find pleasure in it. However, there is a great difference between the pleasure the Prophet (pbuh) finds in the same table and the pleasure this ordinary believer finds.

What matters is not being rich or poor but living in accordance with Allah’s orders and prohibitions. This balance can be valid among those who have the same level of worshipping and servitude. Otherwise, there are so many rich people who spent all of their property and wealth in the way of Allah that it is definite that they will enter Paradise before many poor people. 

There are glad tidings for both the poor and the rich in the hadiths of the Prophet (pbuh). These hadiths and similar ones are some of the narrations that include glad tidings for the poor. However, in many narrations regarding the issue, the characteristics of the poor and the rich that are given glad tidings are mentioned. 

Basically, we see that the poor who show patience and the rich who are honest and who thank Allah are put before the others. Accordingly, we cannot reach a general decree that every poor person will enter Paradise before every rich person.  

There will be so many poor people who will enter Paradise the last and rich people who will enter Paradise first. For, it is necessary not to forget the hadith of the Prophet (pbuh) stating that the honest and reliable merchants will be resurrected together with prophets, veracious people and martyrs  (Suyuti, al-Fathul-Kabir, II/40) and other similar narrations.

These narrations and other similar ones do not aim to blame richness and to praise poverty. They aim to mention the rewards they will get in return for their patience. For, it is necessary to evaluate each statement in its own context. As a matter of fact, the nice statements uttered for a person who becomes rich through legitimate means and spends this wealth in the way of Allah should be evaluated like that too. 

It is stated in various narrations that the reckoning of the poor will be easier and faster than that of the rich on the Day of Judgment. For, people will be called to account for everything they had in this world in the presence of Allah; they will be held responsible for where and how they gained their wealth and property, and how they spent it.

Considering that the poor will enter Paradise five hundred years, which is a very important time difference, before the rich, it may be thought that the religion of Islam encourages poverty. However, what we should pay attention here is to comprehend the fact that the reckoning of the rich will be tough and that a wealth that does not include haram will be hard to find. Besides, it is also a fact that the length of the year in the hereafter cannot be compared to that of the world. The following is stated in the Quran:

“Verily a Day in the sight of thy Lord is like a thousand years of your reckoning.” (al-Hajj, 22/47)

In conclusion, it is necessary to state that the decrees about the poor and the poor mentioned here do not cover all of the individuals of the class of the poor and the rich.

1. Patient poor people who do good deeds are superior to the rich who do not know the value of the boons they have and who do not thank for them.

2. The poor that have the qualities mentioned above will enter Paradise before the rich.

3. Those who lead an ascetic life in the world are superior to others whether they are poor or rich.

In some other hadiths, the Prophet (pbuh) mentioned the spiritual degrees of the poor and that most of those who attained salvation would be the poor. Some of those hadiths are as follows:

“Shall I tell you of the people of Paradise? They comprise every poor humble person, and if they swear by Allah to do something, Allah will fulfill it. Shall I tell you of the people of Hell; they comprise every violent, cruel arrogant person.” (Bukhari, Ayman, 9; Muslim, Jannah, 47)

“I stood at the gate of Paradise and saw that the majority of the people who had entered it were poor people, while the rich were forbidden (to enter along with the poor, because they were waiting the reckoning of their accounts); besides, the people of the Fire had been ordered to be driven to Hell.” (Bukhari, Riqaq, 51, Muslim, Dhikr, 93)

The hadith mentioned in the question is as follows:

“The poor Muslims are admitted into Paradise before their rich by half a day. And that is five hundred years.” (Tirmidhi, Zuhd, 37)

The glad tiding that the hadiths give to the poor is so pleasing and heartfelt! However, this does not show that poverty is absolute superior to richness according to our religion. A poor person who does not comply with divine orders have no value in Islam. What makes him valuable is thanking Allah for what He gives and showing patience to his state.

The reason why the rich cannot enter Paradise together with the poor is the fact that they are called to account how they obtained their wealth, which made them live comfortably in the world, and how they spent it. After this reckoning, those who are acquitted will go to Paradise and those who are not acquitted will go to Hell to bear the penalty.

Our Prophet (pbuh) condemned strongly the poor who did not show patience and disobeyed Allah using their poverty as an excuse; he warned that poverty could lead a person to ingratitude and hence unbelief. The Prophet (pbuh) advised us as follows in another hadith (Tirmidhi, Zuhd, 3):

“Seek refuge with Allah from poverty, want, humiliation and wronging others or being wronged.” (Nasai, Istiadha, 14)

The Prophet (pbuh) once prayed as follows:

“O Allah, I seek refuge with You from poverty and unbelief.” One of the Companions said,

"Are unbelief and poverty equal?"

Thereupon, the Prophet (pbuh) said,

“Yes.” (Nasai, Istiadha, 29)

We also see the following supplication among the prayers of the Prophet (pbuh):

“O Allah! I am weak, make me strong; I am low, elevate me. I am poor, give me sustenance.” (Hakim, I, 708)

“I take refuge in Allah from the mischief of evil.” (Nasai, Istiadha, 17)

The Prophet gave the following warning and advice to the poor about avoiding begging, and making one’s living by working:  

“Nobody has ever eaten a better meal than the one he has earned by working with his own hands.” (Bukhari, Buyu' 15)

“There are three things for which I swear and narrate to you about, so remember it. The wealth of a slave (of Allah) shall not be decreased by charity; no slave (of Allah) suffers injustice and is patient with it except that Allah adds to his honor; no slave (of Allah) opens up a door to begging except that Allah opens a door for him to poverty” (Tirmidhi, Zuhd, 17)

“A poor man (miskin) is not the one who goes round to the people for one or two morsels and one or two dates. The real miskin is the one who does not have enough to satisfy him and he is not considered so; he is not given charity but he does not beg anything from people.” (Muslim, Zakah, 102)

"It is better for anyone of you to take a rope and bring a bundle of wood from the forest over his back and sell it, because of which Allah will save his face, rather than to ask the people who may give him or not.” (Bukhari, Zakah, 50)

“The upper hand is better than the lower one (the upper being the one which bestows and the lower one which begs).” (Muslim, Zakah, 106)

Along with asking the poor to be chaste and modest and avoiding barefacedness, the Prophet (pbuh) attracted attention to the fact that they should avoid conceitedness by making a fuss about their poverty by the following hadith: 

“Allah will not speak to three people on the Day of Judgment; He will not acquit them or look at their faces; they will also be exposed to horrible torture. They are an old man who commits fornication, a king who tells lies and a poor person who acts conceitedly.” (Muslim, Iman, 172)

The Messenger of Allah (pbuh) also consoled the poor people who became sorry by looking at the state of the rich people regarding material and spiritual issues.

Abu Hurayra narrates:

The poor amongst the poor Muslims who migrated from Makkah to Madinah came to the Prophet (pbuh) and said,

“O Messenger of Allah!  The possessors of great wealth have obtained the highest ranks in Paradise and the lasting bliss.”

Thereupon, the Messenger of Allah (pbuh) said,

“What did they do?”

The poor muhajirs said,

“They pray as we pray, and they observe fasting as we observe fasting; in addition, they give charity but we do not give charity; and they set slaves free but we cannot set slaves free.”

Upon this, the Messenger of Allah (pbuh) said to them,

“Shall I teach you something by which you will catch upon those who have preceded you, and get ahead of those who come after you, only those who do as you do being more excellent than you?”

They said, “Yes. O Messenger of Allah!”

The Messenger of Allah said,

“Say subhanallah, alhamdulillah, Allahu akbar thirty-three times after every prayer.”

A few days later, the poor Muhajirs came to the Messenger of Allah (pbuh) again and said,

“Our wealthy brothers heard what we said after the prayer and they did the same.”

Thereupon, the Messenger of Allah (pbuh) said,

“This is Allah's grace which He gives to whom He wishes.” (Muslim, Masajid, 142)

Hz. Umar uttered the following nice statement regarding the issue:

“Richness and poverty are two similar mounts. I do not care which one will ride.”

That is, wealth and poverty are like vicious horses that are hard to ride. It takes a skill to ride them. What matters is to try to be a good rider. The following is stated in a verse:

“Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and He provideth in a just measure.” (al-Isra 17/30; ar-Ra'd 13/26)

In that case, it is Allah Almighty who gives poverty and wealth to anyone whom He wishes. Everybody is subject to a test one way or another. What matters is not the type of the test but the result of the test. What we need to do is to try to pass the test.

It is reported in a narration that the Prophet (pbuh) said, "Husayn is from me, and I am from Husayn. Allah loves whoever loves Husayn. Husayn is a sibt among the asbat." (see Tirmidhi, Manaqib, 31; Majmauz-Zawaid, 9/181). Tirmidhi states that this hadith is hasan.

The meaning of the hadith can be as follows: The Prophet knew that some people would wrong Hz. Husayn and martyr him unjustly; therefore, he wanted to show his real state as the head of Ahl al-Bayt against those who wanted to despise him in the eye of his ummah.

By saying “Husayn is from me, and I am from Husayn”, the Prophet (pbuh) stated that Hz. Husayn was a material piece from him and that he followed his spiritual way. “He is from me = He is on my way; he defends my way.“ "I am from him = I approve and adopt his lifestyle formed by the Quran and the Sunnah." He and I unite in the same line, the line of Islam. He is not separate from me; I am not separate from him.

The word “asbat” mentioned in the hadith is the plural form of the word "sibt". Sibt means the child of one’s child (grandchild). From this point of view, the hadith means "Husayn is among the children of my children." Thus, the state of Hz. Husayn as a part of him is strengthened.

In the Quran, the word sibt is used in the sense of tribe: “We divided them (Sons of Israel) into twelve tribes or nations." (al-A'raf, 7/160). Scholars interpret this hadith as a separate congregation will come from the progeny of Hz. Husayn. As a matter of fact, many people came from his progeny. Those people, who led the Islamic service all over the Islamic world, showed that they were different as the fruits of that luminous tree.

It is stated in an-Nihaya that the word sibt means ummah. In that case, the hadith informs us that there will be an ummah from the progeny of Hz Husayn that will do good deeds. (see an-Nihaya, s-b-t item)

The meaning of the hadith is as follows:

“Work like a person who thinks he will never die and be cautious as if you will die tomorrow.” (Jamius-Saghir, II/12, Hadith No:1201)

This narration encourages working for the hereafter, not for the world. That is, people tend to work for the world; therefore, this statement encourages people to work for the hereafter as much as they work for the world.

This hadith indicates that it is necessary to deal with both worldly and otherworldly affairs seriously. A person who will die tomorrow abandons all of his worldly affairs and tends to his otherworldly affairs sincerely and seriously. A person who will never die thinks that what he will do must be sound and durable so that he will make use of them for a long time in the future. From this point of view, the hadith attracts attention to the necessity of doing both worldly and otherworldly things carefully.

It is enough to remind the people who work very hard for the world and who forget the hereafter by saying it is necessary to work “for the world as if one will never die” the second part of the hadith that it is necessary to workfor the hereafter as if one will die tomorrow.

There are similar narrations too:

“Work for the world like a person who thinks he will never die and fear sins like a person who thinks he will die tomorrow." (Munawi, Faydul-Qadir, II/12; Kanzul-Ummal, III/40, h.n. 5379)

“The best one among you is the one that does not abandon the world for the hereafter and does not abandon the hereafter for the world.” (Kanzul-Ummal, III/238, h.n. 6336)

These hadiths and similar ones are hadiths showing that Islam establishes a balance between the world and the hereafter. Islam does not accept abandoning the world completely like the monks of Christians; nor does it accept pursuing the world with ambition as if adoring the world like Jewish people. Islam advises people to work for both the world and the hereafter. 

We can remember the following verses, which confirms it:

“There are men who say: ‘Our Lord! Give us (Thy bounties) in this world!’ but they will have no portion in the Hereafter. And there are men who say: ‘Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!’” (al-Baqara, 2/200-201)

It is stated in the Quran that those who advised Qarun (Croesus) said,

“"But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as Allah has been good to thee...” (al-Qasas, 28/77)

Badiuzzaman Said Nursi states the following by pointing out the same truth:  

“Whereas for the balance between this world and the next to be preserved, and to remain perpetually between hope and fear, living and dying have to be possible every moment.” (see Sözler: Words, Yirmi Dördüncü Söz: Twenty-Fourth Word)

The Quran and hadiths always emphasize that the world is ephemeral and that we have to prepare for the hereafter, which is our real abode. If we combine those two types of advice and guidance, it is necessary to state the following:

"Man was created for the hereafter; therefore, he has to spend all his life in the world to gain the hereafter. However, while doing so, he must not ignore the worldly affairs and he must not do them shoddily; on the contrary, he has to use them as a means of gaining the hereafter by doing them properly with good intentions."

Badiuzzaman Said Nursi states that the intense feelings in man were given to gain the hereafter and the weak feelings to arrange the worldly affairs:

"Matters to do with this world are like pieces of glass that will be broken, while the lasting matters of the hereafter are as precious as flawless diamonds.

"The intense curiosity, fervent love, terrible greed, stubborn desires, and other intense innate human emotions were given to gain the matters of the hereafter. To direct them fervently towards the transitory things of this world is to give the price of eternal diamonds for doomed fragments of glass.”

"If man uses the faculties given to him on account of the soul and this world, and behaves heedlessly as though he were going to remain here for ever, they will be the cause of bad morals and will be misspent and futile.

"But if he expends the lesser of them on the matters of this world and the more intense of them on spiritual duties and tasks pertaining to the hereafter, they become the source of laudable morals and the means to happiness in this world and the next in conformity with wisdom and reality." (see Mektubat: Letters, Dokuzuncu Mektub: Ninth Letter)

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Different evaluations are made for the love of world. Some people think of nothing but the worldly pleasures while others oppose all kinds of worldly pleasures and say it is necessary to work only for the hereafter.

The Prophet (pbuh) said,

“Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs, I guarantee Paradise for him.” ([Bukhari, Riqaq 23)

What is meant by between two legs is "private parts" and what is meant bytwo jaw-bones is “the tongue”.  

The person who says it is the Messenger of Allah (pbuh). He knows better than everybody what he guarantees for man and what he does not. If he says he will guarantee Paradise, he definitely will. It means the Messenger of Allah (pbuh) guarantees Paradise for a person who promises that he will controland guarantee the chastity of what is between his two jaw-bones and what is between his two legs and who keeps this promise. He does not say it based on his own desire. He promises it based on something that Allah Almighty informs him regarding the issue.

Besides, he never said anything based on his own desire on behalf of Allah Almighty. He is free and away from doing anything wrong like that. Then, whatever he says is true and whatever he promises will definitely take place when it is due.

Talking is a boon

In fact, man’s mouth is an organ that has the ability to speak, which is too great to appreciate. However, such a blessed organ becomes a harmful instrument that leads man to destruction if it is misused. Man glories and sanctifies Allah Almighty with his mouth. Man enjoins what is good and forbids what is evil with his mouth. Man reads the book of the universe and the Quran, which is its pre-eternal translation, its clear verses and tells them to others with his mouth. He sometimes causes another man to believe with his expressions and statements. Thus, he does something better than anything that the sun shines on. He ascends to the highest of the high and attains the peak of loyalty with it.  

However, the same mouth can lead man to destruction.The mouth is a means of uttering words of swearing and unbelief. Those who curse Allah and his Prophet commit this sin with their mouths. Lies, backbiting and slander are committed by the mouth; thus, man falls into Musaylima’s pit of lies. 

Thus, the Messenger of Allah (pbuh) utters only one word; he attracts attention to one organ. This one word includes the issues that we have indicated a bit and hundreds of more unmentioned truths. He says, “Use your mouth (tongue) legitimately and I will guarantee Paradise for you.” It does not mean, “Keep your mouth shut and retire into a corner.”  It means use it legitimately.

Manners of Speaking

The Messenger of Allah (pbuh) does not utter the name of the "private organ"; instead, he uses the phrase "between two legs". This is a manifestation of his good manners. Besides, even when he expresses the things that are quite natural for us, he speaks so cautiously and in deep manners that some things that seem unpleasant to some of us suddenly become lovable. He was a person that was programmed to do nice things with his ethics, characteristics, character and nature.

When it is necessary to mention an organ that is used shyly among people, the Messenger of Allah uses a nice phrase and says, “between two legs”. We see the best manners in speaking in him.

Between Two Legs

The continuation of human species is through it; the destruction of human species is also through it with fornication and prostitution. When it is misused, the family lines will be mixed and what is necessary to be maintained in all legal systems will be destroyed because of it.

Who is the father of whom? Who will leave inheritance to him? Who will demand his rights from whom? How will family be protected? How will the nation stand? The questions above and similar ones are based on living chastely by controlling what is between two legs. Chaste people and communities formed by them continue their inner structure up to Doomsday but the individuals and communities that fall into the swamp of fornication and prostitution cannot survive even one generation.  

In fact, "the limits of the permissible are broad, and are quite adequate for man’s desire; there is no need to trespass on the forbidden"; it is valid in every issue. That desire in man can be satisfied in the best way legitimately. Therefore, the Messenger of Allah (pbuh) said, 

"Get married and increase in numbers because I will be proud of your great numbers before the other nations.”(Munawi, Faydul-Qadir, III/269; Kanzul-Ummal, 16/276)

For, the Messenger of Allah (pbuh) will be proud of the number of his ummah before the other ummahs. The number of his ummah will be so great that the other ummahs will be kept in the background compared to his ummah. The increase in the number of the ummah is dependent on “between two legs”. Yes, it can be achieved only by that way. Those who are illegitimate and noble come to the world through that way. That place is fertile land that is suitable for two opposite ends.  

If man seeks a legitimate way regarding the issue, he will gain a thawab of wajib. When the Messenger of Allah (pbuh) told his Companions about it, one of them asked how it would be. The Messenger of Allah (pbuh) smiled and answered: “If he does not it through a legitimate way, he will do it through an illegitimate way.” (Muslim, Zakah 53; Musnad, V/167, 168) It is wajib to abandon haram. Then, legitimate sexual intercourse gains man a thawab of wajib.

Ihsan is a term that is generally used in the sense of doing someone a favor, doing something in the best way, worshipping Allah sincerely.

It is a noun derived from the root husn, which lexically means "to be nice/beautiful/good"; it is generally used in two different ways:  "to do someone a favor" and "to do something very well/in the best way".

A person who does ihsan is called muhsin. In order to reach the level of ihsan while doing something, man needs to know how to do it and to put his knowledge into practice in the best way. 

That is what Hz. Ali meant when he said, "People become valuable as they do things with ihsan."

The term ihsan is used in this sense in the verse stating that Allah created everything with ihsan (as-Sajda, 32/7).

In ethical literature, ihsan is generally used in the sense of "doing favors by wanting and loving and by doing more than what is necessary". According to the view of Raghib al-Isfahani, which is also agreed by the other Islamic scholars, ihsan is a degree above justice; justice means to pay one’s debt and to obtain his receivables; ihsan means to give more than what is necessary and to obtain less than what one deserves. Therefore, it is wajib to act in accordance with justice and mandub and mustahab to act in accordance with ihsan. (Mufradat, "hsn", "adl" item)

In the Quran, the concept ihsan is mentioned in more than seventy verses by being attributed to both Allah and people in the form of verbs and nouns; in some of those verses it is used in the sense of "doing favors to others", in some verses in the sense of "doing something very well"; it is used in its absolute sense, without any specifications in most of the verses. (see M. F. Abdulbaqi, al-Mu’jam, "hsn" item)

The same usages are seen commonly in the verses too. (see Wensinck, al-Mu'jam, "hsn" item)

In both resources, the word ihsan expresses Allah’s perfect creation when it is attributed to Allah as it is seen in the verses “He Who has made everything which He has created most good” (as-Sajda, 32/7) and “He has given you shape, and made your shapes beautiful” (at-Taghabun, 64/3) or His grace and generosity toward His slaves as it is seen in the verses "but do thou good, as Allah has been good to thee" (al-Qasas, 28/77) "Allah has indeed granted for them a most excellent Provision" (at-Talaq, 65/11)

However, as it is seen in the supplication of the Prophet (pbuh),

"O Allah! Make my ethics beautiful as You made my creation beautiful" (Musnad, 1,403),

when it is used especially for Allah, we cannot mention a certain difference between them. For, the beauty and perfection of Allah’s deeds are also His grace.

Since believers accept all of the beauties and the boons that they see in the universe and in man and even in all beings as manifestation of divine existence and beauty, man needs to know Allah as the real being ontologically and he needs to be His slave only, to know only Him as the real owner of boons, grants and grace in all occasions, to turn toward Him with his spirit, to love Him and to love everything because of Him ethically.   

The concept ihsan is used in two contexts in verses and hadiths in which it is attributed to man:

a) It includes the spirit of deep respect, loyalty and obedience to Allah that a slave feels in accordance with its meaning summarized as "doing what he does in the best way". The explanation of the Prophet (pbuh) in the hadith known as "the hadith of Jibril" as,

"Ihsan means to worship Allah as if you see Him for even if you cannot see Him, He sees you"(Bukhari, Iman 1)​

is regarded as the best definition of ihsan in this context and great emphasis was put on it.

That the Prophet (pbuh) said "to worship Allah as if you see Him" when he defined ihsan aims to elevate man to spiritual realms while worshipping. Every form has a reality. Prayer is also a form. The reality in that form is ihsan. It is necessary to worship by knowing and thinking that one is in the presence of Allah, not as mere form and deeds of the body. The real target of worshipping is to establish this spiritual dialogue with Allah and to continue it during worshipping.  

Firuzabadi states that ihsan is the essence, spirit and perfection of belief and hence the highest level of the levels of worshipping (Bashair, II, 465); this content of ihsan seems to be closely related with taqwa. As a matter of fact, these two concepts are mentioned in a semantic connection in various verses. For instance, it is understood that the virtue of ihsan is in the scope of taqwa in verse 93 of the chapter of al-Maida and that it is used in order to express its highest degree.

"He that is righteous and patient,- never will Allah suffer the reward to be lost, of those who do right."(Yusuf, 12/90)

The verse above shows the relationship between ihsan and taqwa.

Besides, in two chapters, (al-Anam, 6/83-84; as-Saaffat, 37/80-131), the names of some prophets are mentioned and they are described as "muhsins", which shows that ihsan expresses the perfect religiousness seen in prophets and hence righteous deeds.  

Sufists have been interested in the hadith of Jibril and the statement "Ihsan means to worship Allah as if you see Him". Dividing religious sciences (ilms) into three as the science of the Quran, the Sunnah and the truths of belief, Abu Nasr as-Sarraj states that the origin of those sciences is that hadith and describes Islam in the hadith as “zahir”, belief as “batin” and ihsan as “the reality of zahir and batin”. Harawi regards the same hadith as a summary of the method to be followed by the people of sufism. Muraqaba, which has an important place in sufism, is attributed to this hadith. For, muraqaba shows the consciousness of the slave being inspected by Allah all the time.

b) Ihsan expresses the self-sacrificing attitude of man based on love originating from the virtue of lenience toward his parents and other people. As a matter of fact, in various verses, some distinguished characteristics of the believers that reflect the spirit of lenience are dwelled on; thus, the virtues that are included in the content of the concept ihsan are pointed out. Some of them are as follows:   

- Restraining anger, forgiving, tolerance, patience (Aal-i Imran, 3/134-135; al-Maida, 5/13; Hud, 11/115; Yusuf, 12/90);

- Avoiding transgression; determination and courage (Aal-i Imran, 3/147-148);

- Contentedness and generosity (al-Baqara, 2/236; Aal-i Imran, 3/134).

The concept ihsan is dwelled on in the books of ethics and sufism along with the books of tafsir due to the verse stating with the phrase "Allah commands justice, the doing of good..."(an-Nahl, 16/90)​. Tabari seems to prefer the view that limits justice as "kalima at-tawhid" and ihsan as "obeying Allah's orders and prohibitions, patience shown related to putting up with hardships" (Jami'ul-Bayan, the interpretation of the verse in question) but, as he states, the view that this verse is the most comprehensive verse of the Quran related to good and bad deeds has been adopted by many scholars since the first periods of Islam.   

From this point of view, explanations have been made about the meaning of the concept justice and ihsan in the verse; in conclusion ihsan has been interpreted as follows: "man’s reaching the highest level of self-sacrifice and virtue by passing beyond limits of fard and wajib based on his means and talents in his attitude toward his close and distant environment, all people and even nature".  (see Abu Bakr Ibnul-Arabi, Razi, Qurtubi, the interpretation of the verse in question)

Dealing with ihsan in this context in terms of its relationship with love and its social dimension, Ibn Miskawayh states that a good and virtuous person always has the wish of doing favors to others and names this inclination in him as "personal ihsan"; he says that such a person loves the people whom he does favors more than they love him.  

Afterwards, Ghazzali developed Ibn Miskawayh's ideas about the relationship between ihsan and love. Ghazzali states that man basically loves himself and that he loves those who do favors to him but that he himself is in the center of this love as it is also stated by the proverb "Man is the slave of ihsan." However, good deeds and beauty themselves are loved for the people whose ethical and esthetic sensitivity are developed. In that case, man loves ihsan and the doer of ihsan even if it is not related with him. 

However, since the real muhsin is Allah and since it is a grace of Allah that there are doers of ihsan among people, He is the one that really has to be loved.   

Nevertheless, love is ego-centered in cases when the values of reality, goodness and beauty are not noticed sufficiently. However, loving Allah due to His beauty is a degree higher than loving Him due to His ihsan. (see TDV. İslam Ansiklopedisi, İhsan item)

THE HADITH OF JIBRIL

Hz. Jibril (Gabriel) came to visit the Prophet (pbuh) when he was sitting with a group of Companions; he asked the Messenger of Allah some questions about belief, Islam, ihsan and signs of Doomsday and received the answers. This hadith, in which Jibril himself asked questions and confirmed the answers is called "the hadith of Jibril".

This hadith, which Abdullah ibn Umar reported from Hz. Umar, is as follows:

"One day while the Messenger of Allah (pbuh) was sitting with us, a man who was dressed in pure white clothes and whose hair was extraordinarily black appeared before us. There were no signs of travel on him. None amongst us recognized him. He sat next to the Prophet and his knees touched the knees of the Prophet. He said,

“O Muhammad! Tell me what Islam is.” The Messenger of Allah (pbuh) said, “Islam implies that you testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and you establish prayer, pay Zakah, observe the fast of Ramadan, and perform pilgrimage to the House if you can afford.” He said, “You have told the truth.” My father said, “It amazed us that he would put the question and then he would himself verify the truth.”

He said, “Inform me about belief.” The Messenger of Allah (pbuh) said, “That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil.” He said, “You have told the truth.” Then, he said,

“Inform me about ihsan.” The Messenger of Allah (pbuh) said, “That you worship Allah as if you see Him; for, though you do not see Him, He, verily, sees you.” This time, he said,

“Inform me about the hour (Doomsday).” The Messenger of Allah said, “The one who is asked knows no more than the one who is inquiring about it.” The man said, “Then, tell me about some of its indications.” The Prophet said,

“That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings.” My father said,

Then, the inquirer went on his way. I waited for a while. Finally, the Messenger of Allah (pbuh) asked, “O Umar! Do you know who this inquirer was?” I replied, “Allah and His Messenger knows best.” He said,

“He was Jibril. He came here in order to teach you your religion." (Bukhari, Iman 1; Muslim, Iman 1)

Abdullah b. Umar narrated this hadith when Yahya b. Yamar and Humayd b. Abdirrahman al-Himyari, who came to Hejaz for umrah or hajj from Basra, asked him questions on qadar (divine decree). In Basra, Ma'bad al-Juhani and those who followed him denied qadar and they claimed that things would happen without predestination and knowledge of Allah. After listening to them, Abdullah b. Umar said,

“When you happen to meet them in Basra, say to them, I have nothing to do with you and you have nothing to do with me. And verily you are in no way responsible for my belief.” I swear by Allah that if any one of them had with him gold equal to the bulk of the mountain Uhud and spent it in the way of Allah, Allah would not accept it unless he affirmed his faith in qadar. Then, Abdullah narrated the hadith above. (Ahmed Davudoğlu, Sahîh-i Müslim Tercüme ve Şerhi, İstanbul 1977, I, 106).

Qadar lexically means amount, quantity, regarding something big, power, strength and limiting something. As a religious term, it means Allah’s predestinating what will happen and when, where and how they will happen. His creating what he had predestinated one by one is called “qada”.  Since qadar is related to Allah’s attribute of ilm (knowledge) and iradah (will), and qada is related to His attribute of takwin (creation), belief in qada and qadar is equal to belief in Allah. A person who believes in Allah with all of His attributes also believes in qada and qadar but the issue of qada and qadar is dealt with separately in the ilm of kalam. It is stated that there were some people who denied the issue of qadar in Makkah. When Abdullah b. Zubayr's army was besieged by Hajjaj az-Zalim, the Kaaba burnt down. Some people believed that it was an issue of divine predestination (qadar) while others denied qadar by saying it did not burn down with predestination.  (A. Davudoğlu, ibid, I, 106-108).

The second question in the hadith of Jibril and its answer mention the principles of belief. There are six of them:

1) Belief in Allah: This belief is realized by knowing and approving Allah's existence, all of His attributes that are wajib, mumtani (impossible) and permissible. Some kalam scholars divide Allah’s attributes into two as salbiyya and subutiyya:

There are six salbi attributes:

a) Wujud: Allah's existence, b) Qidam: Being pre-eternal; His existence is without beginning, c) Baqa: He is everlasting. His existence is without ending, d) Mukhalafa lil-hawadith: Allah not resembling any of His creatures, e) Qiyam bi dhatihi: Allah being self-existent, f) Wahdaniyyah Allah being one.

There are eight subuti attributes:

a) Hayah: Allah being alive, b) Ilm: Allah knowing everything c) Iradah: Allah allocating every possible thing to a permissible form and time. d) Qudrah: Allah having power to do everything, e) Sami': Allah hearing everything, f) Basar: Allah seeing everything, g) Kalam: Allah speaking without needing voice and letters, h) Takwin: It is an attribute that is the beginning of the deeds like creating, eliminating reviving and killing.  

2) Belief in His angels: It means to believe that Allah has some innocent slaves called angels that were created from light and that can take any shape. There are some other invisible creatures that resemble angels in some aspects; they are called "jinn". Jinn were created from pure fire flames; they can also do hard work like angels and take any shape. However, unlike angels, they are not innocent. There are believers and unbelievers among them. They “eat, drink, reproduce and die”. (an-Naml, 27/87; az-Zumar, 39/68; al-Infitar, 82/10-12; al-Kahf, 18/50; ar-Rahman, 55/31; Muslim, Zuhd, 10; Ahmad b. Hanbal, Musnad, VI, 153, 168; Tabari, XX, 29; Ibnul-Qayyim al-Jawziyya, Kitabur-Ruh, Haydarabad 1357, p. 41; Ibn Nujaym, al-Ashbah wan-Nazair, jinn issue).

3) Belief in His books: Allah sent down some phrases and words to some of His prophets informing them about truths and decrees; they are called "books". Among the great books, the Torah was sent down to Hz. Musa (Moses), the Psalms to Hz. Dawud (David), the Gospel to Hz. Isa (Jesus) and the Quran to Hz. Muhammad (pbuh). In addition, He sent down one hundred pages (suhuf) to various prophets. It is fard to believe in all of those books. (ash-Shura, 42/51; al-A'la, 87/67; al-Hijr, 15/9; Hud 11/49; al-Isra, 17/88)

4) Belief in His prophets: Allah sent some prophets to show His slaves the straight path. The prophets who were given books and shari’ahs are called "rasul". The prophets who were ordered to act in accordance with the shari’ahs of other prophets and to inform people about their decrees are called "nabi". The first prophet is Hz. Adam and the last prophet is Hz. Muhammad (pbuh). (an-Nahl, 16/36; an-Nisa, 4/164; al-Ahzab, 33/40).

5) Belief in the Day of Judgment: The Day of Judgment is an infinite day that starts with hashr, the resurrection of all dead people. The strike of Doomsday, the blowing of the Trumpet, the resurrection of the dead, the books of deed given to people, the establishment of the Scale, the questioning of the slaves, the pond of Kawthar, intercession, Sirat, Paradise and Hell are included in the content of the Day of Judgment; therefore, it is fard to believe in them. (Aal-i Imran. 3/185: ad-Dukhan, 44/56; al-Mu'min, 40/11; Taha, 20/74; al-Baqara, 2/28; at-Tur, 52/45; al-An'am,6/93; al-Fajr, 89/27-30; ash-Shams, 91/97; az-Zumar, 39/42; Bukhari, Khusumat, Muslim, Fadail,10,161, 162; Tirmidhi, Qiıyamah, 26; Qurtubi Tafsir, the interpretation of at-Tur, 45)

6) Belief in qadar: We mentioned belief above and said the the hadith of Jibril was reported upon a question about those who deny qadar. That belief in qadar is especially included in the hadith shows that Hz. Muhammad knows that his ummah will have disagreements on this issue. (at-Talaq, 65/3; Bukhari, Janaiz, 83; Tafsiru Sura, 92/6; Muslim, Qadar, 1,8; Ibn Majah, Muqaddima, 10)

The first question in the hadith was asked in order to teach the pillars of Islam. They are witnessing that there is no god but Allah, performing prayers, giving zakah and performing hajj if one can afford. Those pillars are mentioned in various verses of the Quran and are repeated. (al-Baqara, 2/238; Bukhari, Iman 1, 2; Zakah, 41, 63; Maghazi, 60, Tawhid, 1 ; Muslim, Iman, 19-22; Nasai, Zakah,1; Ibn Majah Iqama,193; Ahmad b. Hanbal, I, 72; Darimi, Zakah 1)

The third question "What is ihsan?"and the Prophet’s answer "Ihsan means to worship Allah as if you see Him..." aims to elevate the believer to spiritual realms during worshipping. Every form has a reality. Prayer is also a form. The reality in that form is ihsan. For instance, in Islam, the ilm of fiqh is interested in the outer form of prayer; sufism tries to find the reality in it; that is, the degree of ihsan. It is necessary to worship by knowing and thinking that one is in the presence of Allah, not as mere form and deeds of the body. The real target of worshipping is to establish this spiritual dialogue with Allah and to continue it during worshipping.

Another question in the hadith is about the time of Doomsday. The Prophet (pbuh) states that he does not know more than the one asking the question. God Almighty keeps the time of Doomsday a secret. It is generally a boon for people not to know the incidents that will happen in the future. A believer needs to take necessary measures based on his previous experience and the rules of science; after that, he needs to wait for the result from Allah. Man will not be held responsible for the negative outcomes if he has taken all necessary measures. Besides, man has not been given the power to prevent such a result. For, he is held responsible for only what he can do.

It is stated in the Quran that five things have been kept secret from people; they are called "mughayyabat al-khamsa". The first one of them is the time of Doomsday:

"Verily the knowledge of the Hour is with Allah (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does any one know what it is that he will earn on the morrow: Nor does any one know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things)." (Luqman, 31/ 34)

(Hamdi DÖNDÜREN)

Abu Hurairah (may Allah be pleased with him) narrates: “The Prophet said that:

"Whoever wronged his brother with regard to his honor or any other matter, should seek his forgiveness today, before there are no longer any dinars, or dirhams; and if he has any righteous deeds, they will be taken from him, in accordance with the wrong he did; and if he has no hasanaat, some of the sayyi`aat of his counterpart will be taken and added to his burden.” [Bukhari: Mazalim,10, Riqaq 48; Tirmidhi, Qiyamah 2, (2421)

The hadith encourages Muslims not to be unfair to their Muslim fellows. And it encourages them to seek forgiveness if they have treated them unfairly. The unfairness may be against the spiritual being expressed by the word 'honor'. What is meant by the phrase "any other matter" are the following: giving harm to any kind of his property, injuring him, and even slapping him. In fact, the phrase "any kind of honor and property" is used in Tirmidhi's narration.

This meaning is expressed in a different manner in Muslim’s narration:

“Verily, the bankrupt of my nation are those who come on the Day of Resurrection with prayers, fasting, and charity, but also with insults, slander, consuming wealth, shedding blood, and beating others. The oppressed will each be given from his good deeds. If his good deeds run out before justice is fulfilled, then their sins will be cast upon him and he will be thrown into the Hellfire.”

This hadith does not contradict the following verse of the Quran “No bearer of burdens can bear the burden of another.”(al-Anaam, 6/164) For, this person has been punished because of what he himself did. This is because his good deeds are deducted, in accordance with the justice of Allah towards His slaves, in proportion of his own misdeeds.

Humaydi wrote the following in Kitabu'l-Muwazana: “People are divided into three categories.”

· Those whose good deeds surpass their misdeeds.

· Those whose misdeeds surpass their good deeds.

· Those whose good deeds are equal to their misdeeds.

The first group will achieve salvation, as stated by the Quran explicitly.

Owing to their misdeeds surpassing their good deeds, the second group will suffer anguish in proportion to the amount of their misdeeds from the time when Israfil blows the Trumpet to the time when the last person leaves Hell.

And the last group is those in Purgatory (somewhere between Heaven and Hell). They will go to Heaven through Allah's mercy.

Abu Hurairah (may Allah be pleased with him) narrates: “The Prophet (pbuh) said,

"On the Resurrection Day, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns." [Muslim, Birr 6, (2582); Tirmidhi, Qiyamah 2, (2422)]

In order to explain this hadith, Nawawi says: “This hadith is a statement regarding the fact that animals will be also resurrected, and they will be returned just like the people that are obliged to worship (because they are mature enough and healthy mentally), children, insane people and the people who did not receive any notifications about religion. There is evidence regarding the issue in the Quran and in the sunnah of the Prophet. Allah stated the following in the Quran:

When the wild beasts are herded together (in human habitations); (At-Takwir, 81/5)

If there is no logical or religious drawback to understanding a word in a verse or hadith in its apparent meaning, it is necessary to understand it as it seems. Islamic scholars say, “On the Day of Judgment, punishment, and rewards are not a requirement for resurrection and gathering. The fact that a hornless sheep will be retaliated for punishing the horned sheep is not retaliation because of being responsible but because of justice.

"Allah has forgiven, for me, my ummah's mistakes and forgetfulness, and what they are forced to do." (Ibn Majah, Talaq, 16)

"... Our Lord! condemn us not if we forget or fall into error..." (al-Baqara, 2/286)

That is, we are determined to fulfill in the best way the duties you have assigned us to the extent of our capacity and to progress by doing more good deeds if we can with a feeling of obedience and enthusiasm; however, if we forget one of the duties that you rendered fard because we are human or if, by mistake, we do something that you rendered haram while trying to do something good, which will be in the form of abandoning something good or doing something evil, we can be called to account for it. Do not punish or torture us, the ummah of Muhammad, due to forgetfulness and making mistakes, the causes leading us to forgetfulness and making mistakes, and abandoning something good or doing something evil because of them. 

Forgetfulness and mistakes are divided into two: In one of them, the owner can be excused; in the other, the owner cannot be excused. For instance, if somebody sees some dirt on him, postpones cleaning it and forgets it, and then performs a prayer, he is not excused. He is regarded to have made a mistake since he has not cleaned it as soon as he has seen it; if he has not seen it, he is regarded as excused.    

Similarly, if a person aims at a game animal and shoots a human, he is not regarded as excused if he has not considered that there may have been some people there, that he may have hit them if there are people there and if he has not taken necessary measures.

Likewise, if a person does not try to memorize religious orders and duties and if he does not revise them so as not to forget them but still forgets them, he is regarded as excused due to forgetting something like this. The methods of documenting for it have been shown and it is stated that they should be written.

Thus, man cannot avoid some forgetfulness and mistakes but he can avoid others. Therefore, the phrase, "except those he can do..." does not mean that he will not be called to account for all mistakes and forgetfulness.

The verse does not eliminate the possibility of being called to account fully. It should be taken into consideration that the deeds that man can avoid are included. That is, the issue is hard. The bad deeds that are done by mistake or forgetting are indeed harmful, illegitimate and depend on man. 

It cannot be said that the poison that is swallowed by forgetting or by mistake is not harmful. It is like that. Bad deeds and sins are harmful like poison. In short, not to forget at all and not to make any mistakes are out of the control of man but they do not change the outcome of what they caused in the eye of Allah; they are all included in the decree. Therefore, man has to avoid them as much as possible.

There are some decrees of obligations for man like in the example of killing a person by mistake. Forgetting and making a mistake do not prevent the compensation from being paid about the harm given to somebody. Therefore, the phrase "Do not hold us responsible!" not the phrase "Do not hold us obliged!" is used in the verse. Thus, not being freed of the obligation but not being held responsible are asked in the supplication due to mistakes, forgetfulness and their prerequisites, causes and even outcomes. Such a teaching includes good deeds and justice too. As a matter of fact, the following hadith is related to this issue:

"Responsibility emerging from mistakes and forgetfulness was removed from my ummah." (Ibn Majah, Talaq 16; Kashfu'l-Khafa, I/522)

Yes, making a mistake and forgetting are bad things but, with your grace, do not hold us responsible!

"Our Lord! Lay not on us a burden like that which Thou didst lay on those before us."

Do not make us like the nations that disobey and rebel. That is, do not put us under the burdens that will make us unable to move, that will squeeze us, under obligations that are unbearable, hard orders, strict rules, laws and practices; do not inflict on us hardships and do not turn us to monkeys and pigs by changing our appearance. Our Lord! Do not inflict hardships, difficulties and pressures on us in our rules and social life.

(see Elmalılı M. Hamdi YAZIR, the interpretation of the relevant verse)

This saying has become popular among people as a hadith. However, we could not find any information showing that this saying belongs to our Prophet (pbuh).

Qushayri states in his book Risale (p 62) that he heard this from Ustadh Abu Ali ad-Dakkak: “The one who does not tell the truth/remains silent against injustice is Satan.”, after quoting the saying “Just as speaking when it is needed is a good trait, so too is knowing to be quiet in time is a trait of virtuous  people.”

Ibn Qayyim included these statements in his book al-Jawabul-Wafi (p 136):

“The one who advises people by saying superstitious/untrue things is a speaking Demon. The one who avoids telling the truth is a speechless Satan.”

The statement “The one who remain silent against injustice…” is more popular, though.

In a nutshell, this saying which we could not find a sound or weak source despite all our research seems to be just a maxim.

It is necessary to evaluate every statement in their own context. Therefore, the following issues about a statement are very important: "Who said it? To whom did he say it? Why did he say it? In what context did he say it?" When we do not understand them well, it is possible to misinterpret verses and hadiths.  

As a matter of fact, the Prophet (pbuh) praised not only Hz. Abu Bakr and Hz. Umar but also many Companions. For instance, he praised Hz. Ali too:

When the Messenger of Allah went to the Expedition of Tabuk in the 9th year of the Migration, he made Hz. Ali stay in Madinah to take care of Ahl al-Bayt but Hz. Ali felt sad since he could not take part in that expedition. Thereupon, the Messenger of Allah said to him,

"Do you not want to be in the position of Harun (Aaron) compared to Musa (Moses) related to me?"

Hz. Ali became very pleased with that compliment.

Somebody who reads this might say why the Prophet (pbuh) did not say it to Hz. Abu Bakr.

From this point of view, it will not be appropriate to evaluate the praises about Hz. Umar or the other Companions on their own and to decide accordingly. It is necessary to evaluate them as a whole.   

Ibn Abbas states the following about Hz. Abu Bakr and Hz. Umar: They are the Prophet’s "two apostles and viziers". (Ibn Kathir, Tafsir, 3, 143)

We can understand from the following hadith how much importance the Messenger of Allah (pbuh) gave to them about the state administration:

"Abu Bakr and Umar are like eyes and ears for me." (Munawi, Faydul-Qadir, 1/189) The Prophet (pbuh) expresses how he values the views of those two valuable consultants he regards as his ears and eyes as follows:

"If Abu Bakr and Umar express the same view during a consultation, I will never oppose it." (Haythami, Majmauz-Zawaid, 9, 53)

It is also narrated that the Prophet (pbuh) states the following about them:

"Praise be to Allah, who strengthened me with the two of you." (Usdul-Ghaba, 6, 10.)

Abdullah states the following for his father, Hz. Umar:

"Whenever Umar said, 'I think this should be like that' for something, that thing always turned out to be so." (Bukhari, Manaqib 35)

As Abdullah Ibn Umar stated, if Hz. Umar expressed a different view from others regarding an issue, the verse sent down about it always confirmed Hz. Umar’s view. (Ibn Hajar, Fathul-Bari, Cairo, 1959, 2/51).

As a matter of fact, in about fifteen cases, Hz. Umar said, "I wish it were like this" and verses in accordance with his wish were sent down. Tasattur (hijab), janazah prayer for munafiqs and how to treat the prisoners of war taken at the Battle of Badr are among them. Those verses, which are known as the compliance of divine revelation with Hz. Umar (see Ibn Hajar, Fathul-Bari 2, 51; Haythami ibid, 9, 67-69), show what a penetration, foresight and clear nature Hz Umar had. They prove how true the following praises of the Prophet (pbuh) about him are:  

"If there were a prophet after me, it would be Umar." (Tirmidhi, Manaqib ,48.)

"Allah placed the truth in Umar’s tongue and heart." (Tirmidhi, Manaqib 45; Haythami, ibid, 9, 66)

There are many narrations mentioning the capacity of Hz. Abu Bakr regarding the issue too. We regard it enough to mention only the following hadith of the Prophet (pbuh) regarding the issue here:

"Allah feels disturbed if Abu Bakr makes a mistake in his decisions." (Haythami, ibid, 9, 46).

The Prophet (pbuh), who praised each Companion with their different characteristics, indicated the four caliphs to come after him in their order of succession.

For more information, please click on the link given below;

What are the things that indicate the order of the caliphate of the four caliphs? Was it Hz. Ali's right to be the first caliph? Do the Companions not make any mistakes? Is it impossible for them to err?

(5933)- Abu Hurayra narrates: "The Messenger of Allah (pbuh) said,

"All the sins of my followers will be forgiven except those of the Mujahirin (those who commit a sin openly or disclose their sins to the people). An example of such disclosure is that a person commits a sin at night and though Allah screens it from the public; then, he comes in the morning, and says, ‘O so-and-so, I did such-and-such (evil) deed yesterday.’ Though he spent his night screened by his Lord (none knowing about his sin) and in the morning he removes Allah’s screen from himself." [Bukhari, Adab 60; Muslim, Zuhd 52, (2990).]

EXPLANATION:

The hadith expresses that all members of this ummah will be forgiven by Allah and that only those who commit sins openly and declare them will be excluded. Some scholars say the meaning is as follows:  

"The backbiting of all of my ummah is abandoned except mujahirs (those who commit sins openly)." Those who interpret the hadith like that say the word muafa in the hadith means matruk and that its original form afw means abandoning.  

The word mujahir which we translate as "he who commits a sin openly" is defined as follows: "he who displays his sin, who removes the cover Allah places and tells others about his sin". Nawawi states the following:

"It is permissible to mention a person who displays his sins or bid’ahs with them but it is not permissible to mention him with the sins that he does not display." der.

Some scholars considers displaying sins as "disdaining the right of Allah, His Messenger and righteous believers".

Screening sins is salvation from disdaining because sins debase a person. In addition, if the sin that is committed necessitates hadd penalty, screening it will prevent hadd penalty; if it does not necessitate hadd penalty, it will save one from tazir penalty. If the sin is related to a right of Allah, He will probably forgive it since He is the most generous of the generous and since His mercy overweighs His wrath. Therefore, it means in the hereafter, Allah will not disclose a sin that He screened in this world. Thus, a person who discloses his sin will be deprived of this privilege in the hereafter.

Due to those virtues, the Messenger of Allah ordered us to keep sins secret and not to disclose them: "Avoid the dirty deeds that Allah prohibited. If anyone commits one of them, he should screen it with the screening of Allah."

The Messenger of Allah (pbuh) states clearly in other hadiths that in the hereafter, Allah will forgive a person who keeps his sin secret in the world. (Prof. Dr. İbrahim Canan, Kütüb-ü Sitte Tercüme ve Şerhi)

For more information, please click on the link given below;

Is the forgiveness of a person who tells others about the sins he commits difficult?

Bazzar extracted this hadith. Hz. Jabir narrates: The Messenger of Allah (pbuh) said,

"The majority of my ummah dies of (evil) eye after the qada and qadar of Allah Almighty.”

Hafiz Haythami indicates that this hadith is sound. (see Majmauz-Zawaid, 5/106) Ibn Hajar states that this hadith is “hasan”. (Fathul-Bari, 10/204)

The statement “The majority of my ummah dies of (evil) eye after the qada and qadar” is included here in order to indicate that “the effect of evil eye” is a real phenomenon.

“To die of evil eye” is not outside qada and qadar. So, the division in the hadith is not the division of opposites but the division of parts of a whole. The aim is to indicate that the effect of evil eye is an important factor, which is another reflection of qada and qadar – in which the causes of other deaths are also included.

The Prophet (pbuh) probably indicated this fact due to the occurrence of an incident based on evil eye.

As a matter of fact, the effect of evil eye is indicated in the following hadith reported by Muslim:

Abdullah. b. Abbas narrates: Hz. Prophet (pbuh) said,

“The effect of an evil eye is a fact; if anything would precede the destiny it would be the effect of an evil eye.” (Muslim, Salam,42)

The Messenger of Allah (pbuh) said,

"People with black banners will come from the East among the children of Abbas." The job of the first comers of them and those who will come later will be killing people; never help them. Allah will not help them.

On the Day of Judgment, Allah will put to Hell those who walk under their banner or carry their banner. They are really the most evil creatures of Allah.

They will claim that they are from me. Be careful! I am away from them and they are away from me.

Their signs are as follows: They lengthen their hair and wear black clothes. Do not sit in order to support them; do not do business with them in the market; do not show the way to them; do not give water to them; for, the people of the sky are disturbed by the takbir that they shout.

The narrators reported from Abu Umama in the "Saghir" of Tabarani.

Hadith No: 92 J. Ahadith Vol. 3 no: 8302; R. Ahadith Vol. 1 No-1832.

- The hadith was narrated by Tabarani. (see al-Mujamu’s-Saghir, 8/101)

- There are some scholars who interpret the hadith narrations like this and similar ones about the incidents that took place during the period of Abbasids. These hadiths may be related to people in different ages. It may be related to this age, too. Those who act like the people described in the hadith in this age will be under the threat of this hadith.

- It is not necessary to have a hadith that shows what ISIS does. It is obvious that what they do is contrary to Islam. According to the Quran and the Sunnah, and the real understanding of Ahl as-Sunnah, it is not possible to associate an organization which terrorizes people and whose creed is wrong with Islam. Otherwise, how can we explain the murder of so many people by this cruel group, the demolition of the graves of the prophets and saints by them?

- The translation of a sentence in the hadith as “the job of the first comers of them and those who will come later will be killing people” is not correct. The word “masbur” in the hadith does not mean killing; it means destroyed. That is, they will be destroyed.

- Besides, Hafiz Haythami attracts attention to the fact that the narration is weak by pointing out that Anbasa b. Abi Saghira, who exists in the chain of this narration reported by Tabarani, is somebody who is accused of being a liar. (see Majmau’z-Zawaid, h. no: 9251)

The Messenger of Allah (pbuh) said,

"It is enough of a lie for a man to narrate everything he hears." (Muslim, Muqaddima 5)

This hadith states it very clearly that it is a lie to convey every word one hears without any research. The only way of not telling lies is to investigate what one hears.

Since what one listens to may be a lie or true, if a person tells others everything he hears, he will definitely convey some lies. A lie means telling something in a way that is different from what it really is. If a person does so deliberately, he will have committed a sin.

"And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning)." (al-Isra, 17/36)

"Not a word does he utter but there is a sentinel by him, ready (to note it)." (Qaf, 50/18)

A Muslim should be afraid of Allah about what he says and does, control his soul and remember that will be called to account for every word he utters. Allah states the following in the Quran:

“But verily over you (are appointed angels) to protect you.” (al-Infitar, 82/10)

The Prophet (pbuh) states the following:

“Whoever guarantees (the chastity of) what is between his two jaw-bones and what is between his two legs (his tongue and his private parts), I guarantee Paradise for him.”

* A Muslim should have good thoughts about his believing brother. He should have a good intention about the news he conveys to others and he should not convey words based on the aims of his soul. Allah states the following in the Quran:

“And know that Allah Knoweth what is in your hearts, and take heed of Him.” (al-Baqara, 2/235)

There are various types of imitation in religion individually and socially:

1. Natural imitation (resemblance):It is the kind of imitation in the methods used in science and technology, in natural issues in which imitation is inevitable like walking, eating and using some vehicles.

2. Imitation that is makruh (abominable):It is the lightest form of imitation that necessitates responsibility.For instance, decorating houses with tapestries that include pictures of living beings, cushions, paintings, wearing clothes that have pictures of living beings are regarded as makruh by fiqh scholars.

3. Imitation that is haram (forbidden): It is related to the deeds that are contrary to the orders and prohibitions of Islam committed by the members of the wrong religions like Judaism, Christianity, Buddhism, materialism, etc, like drinking, treating, producing and selling alcoholic drinks.

Hz. Prophet prohibited Muslims from celebrating the holy days of non-non-Muslims like them. For, it is necessary for the protection of social cohesion to prevent the congregation from scattering and degeneration. 

Being exposed to foreign and harmful effects that are contrary to the values of the community can cause the values of a person's own community to weaken, fade and be forgotten. An individual and community that do not protect themselves from the harmful effects coming from outside will eventually collapse. Therefore, the Prophet (pbuh) said,

"Anyone who imitates a nation becomes one of them." (Ahmad b. Hanbal, Musnad, Beirut 1985, II/50)

So, one of the main principles of the religion of Islam, which is necessary to be practiced as a whole for believers, is to avoid resembling and imitating the members of wrong religions and ideologies in all phases of individual, family and social life.   

If a Muslim resembles those who are contrary to his belief,he will undergo weakness in his personality, will be alienated from himself and his values, and he will be a lackey of the enemy; he will also be tortured in the hereafter. Therefore, it is necessary for a Muslim to learn Islam, to avoid bid'ahs, to keep away from haram (forbidden) things and those who worship wrong things.

Sunan is the common name given to the books that collect the hadiths of decree.

Hadiths started to be gathered together and written in the first half of the eighth century (second century H); books were written on certain issues beginning from the second half of that century; Sunans appeared when the hadiths about decrees were compiled in the same order as fiqh books. 

"Kitabus-Sunan fil-fiqh" by Makhul b. Abu Muslim and "as-Sunan" by Ibn Abu Aruba are the first examples of this genre, which classifies hadiths based on their topics.

Sunans usually include hadiths about belief, worshipping, muamalat (transactions) and uqubat (penalties). The words, deeds and approvals the Messenger of Allah (pbuh) are included in those works along with the fatwas of the Companions and Tabiun.

The first two books of the six hadith books called "Kutub as-Sitta" written in the ninth century (third century H) are "Sahihayn" by Bukhari and Muslim; the other four books are Sunan books called Kutub al-Arbaa or"Sunan al-Arbaa" by Abu Dawud, Tirmidhi, Nasai and Ibn Majah.

There are also some other books known as Sunan that were compiled about a century earlier; the most famous ones among them are Kitabus-Sunan fil-fiqh (Sunanul-Awzai) by Awzai and Kitabus-Sunan by Ibn Abu Dhi‘b and Ibn Abu Zaida (Ibnun-Nadim, p. 281, 282).

Imam Shafii’s "as-Sunanul-Ma’thura" is among the important books of this genre.

Hadiths about the topic of creed (i’tiqad) are generally compiled independently by the name "Kitabus-Sunna"; among Sunan writers, only Abu Dawud included this topic as the 39^th chapter of his book.

In the letter Abu Dawud wrote to the people of Makkah in order to introduce his as-Sunan, which included mostly hadiths about decrees, he states that he included only hadiths about decrees in his book and that he did not include the narrations related to asceticism and virtuous deeds. There are also weak narrations in the book along with sound hadiths.

Tirmidhi’s as-Sunan, which has an important place among "Kutub as- Sitta" because a great majority of hadiths it includes is regarded as sound, is called both "Sunan at-Tirmidhi" and "al-Jami’us-Sahih" (al-Jami’ut-Tirmidhi) since it includes hadiths related to the topics in other jami’ books.

According to the widespread view, in the book after Abu Dawud’s as-Sunan, when marfu hadiths are dealt with, mawquf and maqtu narrations are also mentioned.

Nasai chose the hadiths that he regarded as sounder from his big book called "as-Sunanul-Kubra" and compiled his book called "al-Mujtaba" (as-Sunan).

Ibn Majah’s as-Sunan has a different property in terms of its chapters being listed based on fiqh. His book is regarded as more practical since it does not have repeated narrations in it. 

One of the other Sunans is Said b. Mansur’s book called "al-Musannaf"; it includes the information not included in the other resources about various topics in the period of the Companions along with hadiths about decrees. (published by Sa‘d b. Abdullah b. Abdulaziz Al-i Humayyid, I-V, Riyad 1414/1993)

Darimi’s as-Sunan (Musnadud-Darimi) resembles Bukhari’s "al-Jamius-Sahih" in that a hadith is repeated in relevant chapters.

Some hadith scholars include Darimi’s book among Kutub as-Sitta instead of Ibn Majah’s Sunan because weak narrators, shaz and munkar narrations are fewer in his book despite the existence of mursal and mawquf narrations and because ali narrations are included in the book. Daraqutni’s as-Sunan includes sound, hasan, weak and even mawdu narrations related to decrees. He mentions the degree of soundness of some hadiths but he does not express his view about most of them. 

Bayhaqi’s big book, as-Sunanul-Kubra, also known as "as-Sunanul-Kabir" should also be mentioned here. This book, which was arranged based on Shafii fiqh, includes many hadiths and statements of the Companions and Tabiun that do not exist in other hadith books. It was published together with "al-Jawharun-Naqi fir-raddi alal-Beyhaqi" written by Alauddin Ibnut-Turkmani, the Hanafi fiqh and hadith scholar, in ten volumes. (Haydarabad, 1344-1357)

The Sunans that convey the words, deeds and approvals the Messenger of Allah (pbuh) to us and that generally contain marfu hadiths are not only the ones mentioned above. There are tens of more Sunans compiled by other scholars. (see Kattani, ar-Risalatul-Mustatrafa, 32-37)

As for the term Ashabus-Sunan, that is, "Owners of Sunan":

The term Ashabus-Sunan is a hadith methodology term used for the writers of hadith books of Sunan included in Kutub as-Sitta.

Those hadith compilations include hadiths about all deeds of worshipping from cleanliness to wills and hadiths about Islamic law.

The compilers of those hadith books are called Ashabus-Sunan, that is, Owners of Sunan.

When the term Ashabus-Sunan is used, Abu Dawud, Tirmidhi, Nasai and Ibn Majah, the famous compilers of Sunan, are meant in the first place.

However, those owners of Sunan are usually referred to as "Ashabus-Sunanil-Arbaa", that is Four Owners of Sunan.

The other owners of Sunan are also called "Ashabus-Sunan".

Every compiler/writer explains what the terms and signs used in his book mean in the part called Muqaddima (Introduction). The aim of the compiler/writer is understood from those explanations.

"And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors." (al-Baqara, 2/193)

Fight the polytheists until there is no polytheism and worship is performed only for Allah not for idols and tyrants. If they desist and accept your religion, stop fighting them. For, hostility is valid only against the oppressors who associate partners with Allah.

What is meant by "fitnah" (persecution) in the verse is "associating partners with Allah", and denying. As a matter of fact, Qatada, Mujahid, Suddi, Ibn Zayd and Abdullah b. Abbas explained this word like that.  

What is meant by the word "din" (religion) in the verse is obeying Allah's orders and prohibitions. According to these explanations, the meaning of the first part of the verse is as follows: "O believers! Fight with the unbelievers until the mischief of associating partners with Allah and denying end in the world, and until they worship only Allah and say, La ilaha illalah."

There is also a hadith of the Prophet (pbuh) regarding the issue:

"I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah's Apostle, and offer the prayers perfectly and give the obligatory charity, so if they perform that, then they save their lives and property from me except for Islamic laws and then their reckoning (accounts) will be done by Allah."(Bukhari, Iman, I7; Muslim, Iman, 36, Hadith No: 22)

The following is stated at the end of the verse: "If they desist, then there should be no hostility except against the oppressors." What is meant by this statement is as follows: "If the unbelievers that fight you give up fighting, accept your religion, give up worshipping idols and surrender you by accepting what Allah orders you, give up fighting them. For,hostility is valid only against the oppressors, who associate partners with Allah."

What is meant by hostility against oppressors means to stop and oppose their oppression. It does not mean to wrong the oppressors after punishing them. What is meant by the word "zalimin" (oppressors) are those who resist saying, "La ilaha illalah " according to Rabi' b. Anas and Ikrima. According to Mujahid, they are those who fight Muslims. (see Tabari, the interpretation of verse 193 of al-Baqara)

Hz. Jabir narrates:

"When the Messenger of Allah (pbuh) delivered a sermon, his eyes would become red, his voice would rise and his anger would increase. He would sound as if he would give his army a warning against the enemy and say, "The enemy will attack you in the evening or morning." He would also say:

"I was sent to you at a time when the Last Day is very close like these two fingers." And he would join his forefinger and middle finger and would further say:

"After that, you should know that the best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say,

"I am closer to a Muslim even than his self; and he who left behind property that is for his family; and he who dies under debt or leaves children (in helplessness), the responsibility (of paying his debt and bringing up his children) lies on me." [Muslim, Jumua 43, (867); Nasai, Iydayn 22, (3, 188, 189).]

EXPLANATION:

1. This narration shows that the Messenger of Allah (pbuh) had an attitude based on the issue of the sermon while delivering a sermon. If the issue contained serious things and if he reminded certain things, he would mention destroying everythingin the evening or morning and assume the seriousness of a commander that would inform about the attack of the enemy that wanted to kill them, his face would become red and his voice would rise, etc.

Doubtlessly, assuming an attitude that is in compliance with the issue is not a forced and factitious state but a natural state that is a result of experiencing the importance of the issue with the spirit and approving it with absolute belief. Thus, the Prophet (pbuh) imposed the principles of oratory.

2. It is definite that the state of the Messenger of Allah (pbuh) described in the hadith above is not peculiar to all of his sermons. It is peculiar to the sermons related to giving warning.

3. The reason why the Messenger of Allah (pbuh) brought hisforefinger and middle finger together may aim to show that the Day of Judgment is near due to their closeness or may aim to indicate that there will be no prophet between him and the Day of Judgment since there is no other finger between those two fingers.

That a long time passed after the death of the Messenger of Allah (pbuh) does not refute the closeness of the Day of Judgment because it is really a very short time compared to the life of the world. The Messenger of Allah (pbuh) mentioned this closeness in other hadiths too. One of them is as follows:

"The life of the world is seven steps; I was sent in the seventh step."

Another one is as follows:

"I saw Israfil; he was holding the Trumpet and waiting for the permission to blow it."

The following is stated in the Quran:

اِقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ "The Hour (of Judgment) is nigh, and the moon is cleft asunder." (al-Qamar, 54/1)

4. It is an order of the Quran for the Prophet (pbuh) to be closer to believers from their own selves. Every believer has to love the Messenger of Allah (pbuh) more than his own self, wealth, relatives, business, etc; it is a divine order and a necessity of being a believer and a Muslim. The following is stated in a verse:

"Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline: or the dwellings in which ye delight - are dearer to you than Allah, or His Messenger, or the striving in His cause;- then wait until Allah brings about His decision: and Allah guides not the rebellious." (at-Tawba, 9/24)

5. The debt of a believer who dies to be paid by the Messenger of Allah (pbuh) is a controversial issue. For, some hadiths state that the Messenger of Allah (pbuh) prohibited going into debt once and refused to perform the janazah prayers of those who died in debt. The hadith above states that he undertakes the debt of the debtor. Scholars state that the prohibition was peculiar to the period before the conquests when there was a financial problem and that the Messenger of Allah (pbuh) started to pay the debts of the poor Muslims after the conquests.

Another controversial issue is whether paying the debts of the people who die in debt related to the personality of the Messenger of Allah (pbuh), that is, something private, or related to being the president. If it is something private, it will not be the duty of the state to pay the debts of the debtors after the death of the Messenger of Allah (pbuh). On the contrary, if it is the duty of the president, it will be a responsibility that is impossible to evade for the Islamic state to pay the debts of the debtors.

Before entering into the details of the debate, we want to state that the verse listing the items of expenditure of the Treasury of the Islamic states mentions  وَالْغَارمِينَ gharimin, that is, "those who are in debt". (at-Tawba, 9/60)

Thus, the hadith makes it necessary for the state to pay the debts of the debtors when the state has enough money if the “paying” in the hadith is not regarded as something peculiar to the Prophet (pbuh). If it is regarded as something peculiar to the Prophet (pbuh), the state will not be responsible to pay the debts of the debtors even if it is rich.

Mustawrid Ibn Saddad al-Fihri narrates: The Messenger of Allah said,

"I was sent in the same era as the day of Judgment. However, I came a little before the Hour as this one passes this one."He showed his middle finger and forefinger." [Tirmidhi, Fitan 39, (2214).]

EXPLANATION:

1. Qadi Iyad says,"What is meant by this hadith is to state that the Day of Judgment is very close."

2. The Prophet bringing his forefinger and middle finger together and saying "like these two" caused different interpretations:
     * The comparison is based on the length; the middle finger is a bit longer.
     * There is no finger between them; therefore, there is no prophet between him and the Day of Judgment. 
     * It is stated that the Day of Judgment is very close. 
     * The advent of his prophethood is a bit before the Day of Judgment like the length of the middle finger.
     * The call of the Messenger of Allah will continue up to the Day of Judgment like those two fingers not being separated from each other.

3. Qurtubi states the following in at-Tadhkira: "The meaning of the hadith expresses the closeness of Day of Judgment. There is no contrariness between the hadith above and the following one:مَا المَسْئُولُ عَنْهَا بِأعْلَمَ مِنَ السَّائِلِ "The one who is asked does not know better than the one who asks when Doomsday will strike." For, wat is meant by the hadith we are analyzing is the fact that there is no prophet between the Messenger of Allah and the Day of Judgment just like being no finger between the forefinger and middle finger. Knowing the time of the Day of Judgment cannot be deduced from that statement. However, it is understood from the context of the hadith that Day of Judgment is near. Its signs come one after another as it is stated in the verse below:

فقد جاء اشراطُها.. .. "Do they then only wait for the Hour,- that it should come on them of a sudden? But already have come some tokens thereof, and when it (actually) is on them, how can they benefit then by their admonition?" (Muhammad, 47/18).

Dahhak says that the first one of the signs that are mentioned to have started to come in the verse is the prophethood of Hz. Muhammad (pbuh).

As it is understood from the verse, the advent of the signs earlier is for warning and guiding people; it aims to warn people against heedlessness, to encourage them to repent and to prepare for the hereafter. The frequent warnings of the Prophet that the Day of Judgment is near have the same aim.

" May his nose soil with dust in whose presence mention is made of me and he does not supplicate (utter salawat) for me!" (Tirmidhi, Da'awat 110) 

This hadith was uttered for those who do not utter salawat deliberately for the Prophet.

As it is known, it is a non-ignorable duty and debt of fidelity of every Muslim to say salawat whenever the name of Hazrat Prophet (pbuh) is mentioned.

It is informed that for every Muslim who understands the wisdom of the existence thanks to him, it is fard to say salawat once in the life, wajib for the following mentions and sunnah for repetitions; it is said that skipping salawat causes deprivation from intercession (shafaah).

A person who feels gratitude for someone who does him a favor and a person who shows respect to a person for a long time just for the sake of a cup of coffee will definitely feel gratitude for the Messenger of Allah (pbuh), who was a means for saving his eternal life, and will say salawat with great respect when he hears his name and will attain his intercession with his loyalty.

Our Lord orders us to say salawat for the Prophet in the 56^th verse of the Chapter al-Ahzab:

–Allah and His angels, send blessings on the Prophet: O ye that believe! send ye blessings on him and salute him, with all respect.!

As a necessity of the command of that verse it has been stated that it is fard to say salawat once in the life, wajib for the first hearing of following mentions and sunnah for repetitions in the same place. What is understood is that after each salawat and salam, both our Lord and the angels become pleased; in addition, the angels pray for those who say salawat.

We see in hadith books that the angels pray for the person who says salawat, which causes the rank of our Prophet (pbuh) to rise in Paradise, as “May Allah make your rank rise, too” and other angels say ‘amin’ for that prayer. They react as “May Allah not make your rank rise” for those who do not say salawat and the other angels agree with that reaction by saying ‘amin’.

Thus, those who say salawat when they hear the name of our Prophet (pbuh) receive good prayers from the angels and those who do not say salawat receive the curse of the angels. Furthermore, our Prophet (pbuh) is offended by the unfaithful people of his umma who do not say salawat for him although they hear his name and expresses his reproach as “May his nose be covered with dust.” 

There are numerous kinds of salawat. The most famous of them are the ones that we recite after tahiyyat during prayers: “Allahumma salli ala Muhammadin wa ala ali Muhammad” and “Sallallahu alayhi wasallam”. Their meanings can be summarized as follows:

–May the mercy of our Lord, the asking forgiveness of the angels and our salam (greetings) be upon Hazrat Muhammad and his family.

Since salawat like that are prayers special to our Prophet, our Lord will not reject a prayer special to him.

If we start our special prayers with salawat that is not rejected and finish with salawat, we expect that our prayer between two accepted prayers will be accepted too.

When the name of the Prophet is seen while reading and writing it is the best to say:

–“Allahumma salli ala Muhammadin wa ala ali Muhammad” or “Sallallahu alayhi wasallam”, the initials (pbuh) written in the texts are used to remind salawat.  However, when the salawat signs like that increase in a text, the readers sometimes have difficulty and the signs that are added for respect sometimes may cause disrespect, contrary to what is intended. Instead of causing disrespect, it is better to decrease those signs and leave it to the understanding of the reader.

It cannot be said that salawat said for the Prophet will cause the forgiveness of sins because something like that is not in question. It causes a rise in the rank. Therefore, nobody can estimate and determine the rank of the Prophet because each second salawat like rivers flow from his umma every second and it is understood that the rise in rank will never stop and that it will go on till the doomsday.

A historical example of respect:

Sultan Mahmud of Ghazna always addressed his servant Muhammad, whom he liked a lot, as Muhammad, but once he addressed him using his father’s name. The servant felt bad about it and asked the Sultan why he had addressed him using his father’s name but not using his nice name. The Sultan answered:

–I always had wudu and called that lofty name when I had wudu. Now I do not have wudu! I felt ashamed to pronounce that name without wudu!

Those who show laziness in saying salawat when his holy name is pronounced should read and draw lessons from that event.

2. (3986)- Abu Hurayra (radiyallahu anh) narrates: "The Messenger of Allah (pbuh) said,

"There is healing in black cumin for all diseases except death." [Bukhari, Tibb 7; Muslim, Salam 89, (2215); Tirmidhi, Tibb 5, (2042), 22, (2071)]

EXPLANATION:

It is stated in the hadith above that the black grain that is called black cumin will heal all diseases except death. The hadith reached us in various versions. Ibn Hajar states that he found an explanation about how to use the black cumin for the common cold accompanied by extreme sneezing in a version of the marfu narration of the hadith:

"The black cumin is cleaned and crushed into fine powder; then, it is mixed with olive oil; three drops are placed in each nostril." In another narration, it is explained how to use it without the name of the disease being mentioned:

"It was asked: "What is black grain?" He answered: "It is Shuniz (black cumin)" He was asked: "How shall I use it?" He said, "Take 21 grains of black cumin; tie them in a piece of cloth. Then, put it in water and keep there for one night. Let one drop into your right nostril and two drops into your left nostril in the morning.  Let two drops into your right nostril and one drop into your left nostril the next morning.  Let one drop into your right nostril and two drops into your left nostril in the third morning." Ibn Hajar continues his explanation as follows:

"What is concluded from the narration above is this: What is meant by black cumin's healing all diseases does not mean that it should be used on its own for all diseases. On the contrary, it may be used on its own at times; it may be used by being mixed with something else; it may be crushed finely and used; it may be used without being crushed. It may be eaten; its oil may be drunk; it may be used as drops, etc."

Some scholars found the phrase "all diseases" mentioned in the hadith as something general and wanted to make it particular by the phrase "that can be treated with it..." They said, "It is good for cold diseases, not for hot diseases."

Scholars explaining the hadiths made some explanations whose details we will not mention here and regarded it appropriate to limit its general decree covering all diseases by saying "some diseases". Even Abu Bakr Ibnu'l-Arabi agrees with this opinion and says,

"According to doctors, honey is superior to black cumin in terms of curing all diseases; however, there are such diseases that if those who suffer from them eat honey, they get worse. What is meant by the verse about honey stating, "wherein is healing for men" (an-Nahl, 16/69) is most diseases; therefore, it is better to interpret the phrase "all diseases" as "most diseases" about black cumin, too."

Ibn Abi Jamra, who is among those who opposes limiting the general decree of the hadith, states the following:

"Some scholars wrote about this hadith and limited its general decree; they dared to explain the hadith through the words of doctors and people's experience. It is clear that they are mistaken. For, if we approve the words of doctors, we will base our views on the people whose knowledge is based on experience that is based on zann al-ghalib (strong probability). It is definite that it is better to approve the Messenger of Allah (pbuh), who does not talk of his own desire, than their words."

After mentioning those different views, Ibn Hajar settles the issue as follows:

"We showed that the black cumin was meant to be taken in various mixtures and various ways, not on its own, stating that its meaning was general in essence. There is no drawback to approaching the meaning of the hadith like that; doing so will not mean moving away from the apparent meaning of the hadith."

In fact, the Messenger of Allah (pbuh) does not promise that any medicine can cure any disease for sure; as it was mentioned before, he limits it by saying "with the permission of Allah". If the dosage, mixture and way of taking the black cumin, which is in question now, as Ibn Hajar mentions, can be determined, there should be no drawback to saying "for all diseases" though these kinds of phrases are used for confirmation. Since the hadith is general, it is more appropriate to accept that the black cumin has a healing, whether small or big, effect for all diseases within the framework of the conditions mentioned by hadith scholars. For, whatever the Prophet (pbuh) says is true and right; it is free and away from exaggeration and deception.

(Prof. Dr. İbrahim Canan, Kütüb-ü Sitte Tercüme ve Şerhi)

There are a lot of hadiths about Paradise and Hell; some of them are as follows:

Hz. Prophet (pbuh) said,

"Allah Almighty said, "I have prepared some boons for my righteous slaves in Paradise that no eye has seen, no ear has heard of and no heart has remembered." (at-Taj, el-Jamiu li'l-Usul fi Ahadithi'r-Rasul, V, 402)

In another hadith, the Messenger of Allah (pbuh) states that Paradise was made of silver and gold bricks, its mortar was musk, its stones were pearls and rubies, that those who entered there would live in abundance and welfare without any problems or sadness, that they would stay there forever, that they would not die, that their clothes would not get old and that their youth would not disappear. (at-Taj, ibid)

The Messenger of Allah (pbuh) states the following in another hadith:

"Certainly you will see your Lord as you see this moon and you will have no trouble in seeing Him." (Bukhari, Mawaqit 16, 26)

According to the narration of Suhayb,  

"To those who do right is a goodly (reward)― yea, more (than in measure)!" (Yunus, 10/26)

after reading the verse above, the Prophet (pbuh) said,

"When the people of Paradise enter Paradise, Allah will say, "Is there anything else that you want Me to give you?" The people of Paradise will say, "Did You not make us happy? Did You not put us in Paradise? Did You not save us from Hell? (That is enough.)" The Messenger of Allah continued as follows: "Allah Almighty will remove the veil; the people of Paradise will not be given anything lovelier than looking at their Lord." (Muslim's version, at-Taj, V, 423)

Abu Hurayra narrates: the Messenger of Allah (pbuh) said,

"Allah stated: "I have prepared some boons that no eye has seen, no ear has heard of and no man has imagined for my righteous slaves."

Abu Hurayra continues:

"If you wish, read the following verse: "Now no person knows what delights of the eye are kept hidden (in reserve) for them as a reward for their (good) Deeds." (Bukhari, Bad'ul-Khalq 8, Tafsir as-Sajdah 1, Tawhid 35; Muslim, Jannah 2, Tirmidhi, Tafsir)

The Messenger of Allah (pbuh) said,

"There are two gardens, the utensils and contents of which are made of silver; and two other gardens, the utensils and contents of which are made of gold. And nothing will prevent the people staying in the Garden of Eden from seeing their Lord except the curtain of Majesty over His Face." (Bukhari, Tafsir, ar-Rahman 1, 2, Bad'ul-Khalq 8, Tawhid 24; Muslim, Iman 180; Tirmidhi, Jannah 3)

The Messenger of Allah (pbuh) said,

"There is such a tree in Paradise that a person riding an animal cannot cover it even if he rides one hundred years in its shade. Read the following verse if you wish: "In shade long-extended, By water flowing constantly."(al-Waqia 30-31)" (Tirmidhi, Tafsir, al-Waqia, Jannah 1)

Abu Hurayra narrates: the Messenger of Allah (pbuh) said,

"There is no tree whose trunk is not gold in Paradise." (Tirmidhi, Jannah 1)

Abu Hurayra narrates: the Messenger of Allah (pbuh) said,

"In Paradise, a place as small as a bow is better than everything the sun rises on or sets (the world)."

Tirmidhi adds the following from Hz. Anas:

"A place as small as your bow or whip in Paradise is better than the world and everything in it. If a woman of Paradise showed herself to the people of the world, she would illuminate the world and everything in it and would fill the area between the sky and the earth with nice scent; her headscarf is better than the world and everything in it." (Bukhari, Bad'ul-Khalq 8, Tafsir, al-Waqi'a 1; Muslim, Jannah 6; Tirmidhi, Jannah 1)

Sa'd Ibn Abi Waqqas narrates: the Messenger of Allah (pbuh) said,

"If as little as what can be placed on a fingernail of what is in Paradise were to become apparent, it would have beautified all the far corners of the heavens and the earth. And if a man among the people of Paradise were to appear and his bracelets were to become apparent, the light of them would have blotted out the light of the sun, as the sun blots out the light of the stars." (Tirmidhi, Jannah 7)

Burayda (ra) narrates: Somebody asked the Messenger of Allah (pbuh): "Are there horses in Paradise?" The Prophet (pbuh) said,

"If Allah admits you into Paradise and if you wish to be carried on a horse of red ruby, it will fly with you wherever you want."

Thereupon, another man asked him, "Are there camels in Paradise?" However, this time, the Prophet (pbuh) gave a different answer:

"'If Allah admits you into Paradise, you will have in it whatever is desired by your soul and pleasing to your eye." (Tirmidhi, Jannah 11)

The Messenger of Allah (pbuh) said,

"There is a place where the black-eyed houris gather in Paradise. They sing with a voice that no creature have heard of and say, 'We are eternal; we never die. We have been granted boons; we do not know poverty. We are pleased with our Lord; we do not feel sad. How happy are our husbands!' " (Tirmidhi, Jannah 24)

The Messenger of Allah (pbuh) said,

"In Paradise there is a street to which the people of Paradise come every Friday. The north wind will blow and scatter fragrance on their faces and on their clothes and add to their beauty and loveliness. Then they will go back to their family after having an added luster to their beauty and loveliness. Their wives will say to them: 'By Allah, you have been increased in beauty and loveliness after leaving us.' The men will say: 'By Allah, you have also increased in beauty and loveliness after us.'" (Muslim, Jannah 13)

The Messenger of Allah (pbuh) said,

"Indeed in Paradise there is a market in which there is no buying or selling except for images of men and women. Whenever a man desires an image, he enters it." (Tirmidhi, Jannah 15)

Let us give some examples of hadiths related to Hell now:

The Messenger of Allah (pbuh) said, "This Fire of yours, which you kindle, is one part from seventy parts of the fire of Hell." The people there said, "By Allah! This fire is enough to punish in the hereafter." The Prophet said, "Hellfire is sixty-nine parts more than this fire. The heat of each part is similar to this." (Bukhari, Bad'ul-Khalq 10; Muslim, Jannah 29; Muwatta, Jahannam 1; Tirmidhi, Jahannam 7)

The Messenger of Allah (pbuh) said,

"Hellfire was kindled for one thousand years until it reddened. Then it was kindled for one thousand years until it whitened. Then it was kindled for one thousand years until it became blackened; now, it is black and dark." (The text is from Tirmidhi.) (Tirmidhi, Jahannam 8; Muwatta, Jahannam 2)

Abu Saidi'l-Khudri narrates: the Messenger of Allah (pbuh) said,

"The rampart surrounding Hell had four separate walls. The thickness of each wall is as long as the distance covered in forty years on foot." (Tirmidhi, Jahannam 4)

Hasan Basri narrates: While Utba Ibn Ghazwan (ra) was on the pulpit in Basra, he said, the Messenger of Allah (pbuh) said,

"A giant rock was thrown from the brink of Hell and it continued to fall into it for seventy years; it has not reached the bottom of it yet."

(Utba Ibn Ghazwan continued): "Hz. Umar (ra) said,

'Increase in your remembrance of the Fire, for its heat is extreme, its bottom is distant, and its whips are of iron.'" buyurdu." (Tirmidhi, Jahannam 2)

Abu Saidi'l-Khudri narrates: the Messenger of Allah (pbuh) said,

"Wayl is a valley in Hell. An unbeliever sinks for forty years but he cannot reach the bottom." (Tirmidhi, Tafsir, al-Anbiya)

The Messenger of Allah (pbuh) said,

"If only a drop of Zaqqum were to drip into the world, it would spoil the peoples' livelihood. Then, how about the person for whom it is his food and drink? (Tirmidhi, Jahannam 4)

Abu Hurayra narrates: the Messenger of Allah (pbuh) said,

"Hell complained to its Lord. It said, 'Some parts of me consume my other parts.' Thereupon, Allah allowed it to take two breaths: one during the winter, and one during the summer. As for the breath in the summer, it is the most severe heat; as for the breath in the winter, it is zamharir (the most severe cold)."  (Bukhari, Bad'ul-Khalq 10; Muslim, Masajid 185; Tirmidhi, Jahannam 9)

The Messenger of Allah (pbuh) said,

"Some of the fire will come out of the fire in the shape of a long neck on the Day of Judgment. It will have two eyes which can see, two ears which can hear, and a tongue which can speak. It will say, 'I have been appointed to punish three: Everyone who called upon a deity besides Allah, every obstinate oppressor, and image makers." (Tirmidhi, Jahannam 1)

Ibn Mas'ud narrates: The Messenger of Allah (pbuh) said,

"Hell will be brought forth on the Day of Judgment having seventy thousand bridles. There will be seventy thousand angels with every handle dragging it." (Muslim, Jannah 29 ; Tirmidhi, Jahannam 1)

Ibn Abbas (ra) asked me, "Do you know how wide Jahannam is?" I said, "No!" He said, "Yes. By Allah, you cannot know it." Then, he said, "Hz. Aisha (ra) said to me, 'I asked the Messenger of Allah (pbuh) about the following verse: "…On the Day of Judgment, the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand..." (az-Zumar,39/67) "O Messenger of Allah! Where will people be then?' He said, "On the bridge of Hell." (Tirmidhi, Tafsir, az-Zumar)

The Messenger of Allah (pbuh) said,

"Paradise is surrounded with the things that the soul dislikes. Hell is surrounded by the things that the soul desires." (Sahihayn, reported from Abu Hurayra)

(Source: Kütüb-i Sitte Şerhi, Prof. Dr. İbrahim Canan)

The hadith in question is as follows:

Abu Hurayra narrates: I heard the following from the Messenger of Allah (pbuh):

"While a shepherd was amongst his sheep, a wolf attacked them and took away one sheep. When the shepherd chased the wolf, the wolf turned towards him and said, 'Who will be its guard on the day of wild animals when nobody except I will be its shepherd. '

And while a man was driving a cow with a load on it, it turned towards him and spoke to him saying, 'I have not been created for this purpose, but for ploughing."

The narrator of the hadith said, ‘The people were astonished by this story and said, "Subhanallah (Glorified be Allah)."’ Thereupon, the Prophet said,

'I believe that those animals talked like that. So do Abu Bakr and Umar Ibnul-Khattab.'” (Bukhari, Fadailul-Ashab, 5)

The first lesson to be taken from this miraculous incident is the respect shown to animal rights. This incident attracts attention to the rights of a living being that was oppressed and asks people to show respect to animal rights. Allah, who has power over all things, expresses the complaints of animals by making an ox talk as a representative of other animals through this miraculous incident. He enabled the animals to express their complaints about humans with the language of humans. For, it is the most appropriate way “to speak with the language of your addressee”.

It is an example of excessive levity to ignore the lesson given by the true religions, especially the religion of Islam, about animal rights through this incident. It is a big disrespect toward the Creator, true religions, humans and animals to ignore Allah’s endless mercy shown through the window of heavenly religions and to accuse the ox that expresses its right because of being oppressed as “proud” unjustly.

- Can Allah make an ox talk?

The answer of believers to this question is “yes”. The answer of deniers can be  “no”. Those two answers are related to the mind and the education of the hearts of those two groups of people. Those who do not accept the existence of Allah or prophets might not accept that Allah can make an animal talk. According to them, Allah does not exist; thus, something non-existent cannot make an animal talk.  

Those who believe believe in the existence of Allah; they also believe in prophets and that Hz. Muhammad (pbuh) is His true messenger. According to them, whatever Hz. Muhammad said as a prophet was true. For, the Quran, which is a miracle in terms of forty aspects, proves that he is the true prophet of Allah; hundreds of thousands of scientists from various branches believed in him based on the miracles he showed and the evidences of his prophethood.   

The same sound resources, which are shown as the resource of that incident, include important miracles of Hz. Muhammad (pbuh). It is an unforgivable contradiction, a hypocritical approach and a biased ignorance for the deniers to believe that incident but not to believe the other miracles included in the same resources.

The biggest skill of a prejudice fanatic is to show diamond as coal and coal as diamond, and gold as copper and copper as gold.

However, on the one hand, the tremendous material Quran called the universe and on the other hand, the miraculous Quran, which is known as Allah’s word and which challenges people by declaring that there is nothing similar to it for fifteen centuries, made people with good sense accept the existence of Allah through hundreds of thousands of evidences. In fact, there is no religious, scientific, mental or scholarly evidence negating the existence of Allah. For instance, those who do not accept the talk of an ox and similar animals have no evidence at all but their prejudice.     

A believer would not say, “Are you making fun of me? Can an ox talk like that?”

A believer believes in Allah’s endless power, Hz. Muhammad’s (pbuh) honesty, which is his most distinguished attribute; he believes in heartily not only the talking of an ox and wolf in the past but also the talking of the camel that complained to Hz. Muhammad about his owner due to its heavy load and even the glorification of non-living pebbles in his hand.  

Besides, the substance of the tongue in man’s mouth and in the mouth of an ox and other living beings is the same: a piece of flesh. Can any sane person claim that Allah, who makes humans talk all the time, cannot make some animals talk only once based on a wisdom?

It is a known fact that animals that have ears made of the same substance as the ears of humans can hear like humans and that some of them can hear even better than humans.  

Everybody knows that a parrot can repeat the words taught by humans in the same way.

Who would have believed if somebody had said a century ago that devices like television, radio, tape recorder, wireless and telephone would repeat the statements of people in the same way?  

Thus, those who believe in only what they see through their eyes will be bound to be embarrassed by the facts in the future.

We understand that unbelief is a dark labyrinth from which denial and ignorance gush forth and that belief is brightness and a ray of light that emits luminous light.  

Let them make fun of the facts by saying “An ox is an animal that does not like humans to ride it and cannot accept it because of its pride...” It is stated in the Quran that such people who do not believe in Allah are lower than animals in terms of philosophy of life.

Mehmet Akif Ersoy, the poet of the Turkish national anthem, expresses it as follows:  

“Animals do not go out of the limits determined for them by Allah
/But humans are unaware of the existence of such limits.”

Animals do not exceed their limits; they know their duties very well and fulfill them properly.

For instance, an ox helps humans by ploughing fields and a camel helps humans by crouching so that load will be placed on it or humans will mount on it. A horse allows a ten-year old child to take it anywhere by holding its reigns.  

However, unfortunately, some people are not aware that they have responsibilities toward Allah and that they have duties to perform. Such people cannot regard themselves as an animal with its halter around its neck, wandering in the desert at large. Can a human ridicule himself so much?  

The lesson to be taken from the talking of the wolf is not whether “the wolf is foresighted or not“ but how retrogressive those atheists who think they are foresighted are.  

Why?

Can there be a more retrogressive person than the one who ignores the words of Hz. Muhammad (pbuh), who is the prophet of the religion of Islam, which established the biggest civilization of the world in fifteen centuries, which guided at least one-third of the world population in every century, which ruled half of the world in terms of surface area, which owns about one-third of the world population today, which is a universal religion that includes only the truth, and who returns to the dark labyrinth of unbelief of the Era of Ignorance before Islam?   

The real source of all of the foresight that exists today, that existed in the past and that will exist in the future is the mind granted by Allah and the inspiration bestowed upon that mind. This issue is very clear and does not necessitate any evidence.  

Thus, let alone the wolf, even man cannot forecast anything true about the future independently. If there is a foresight for man and animals like the wolf, it is a grant by Allah.

In addition, consider the following:

What man can produce honey like the bee, which is clearly stated to have received inspiration in the Quran?

What man can weave silk like the silkworm, which has no eyes?

What man can build a web like a spider, which startles scientists with the wonderful work of art?

Is it possible to attribute them to blind coincidence, nature or inanimate causes? Why should Allah, who makes them talk with this wonderful tongue of art, not make a wolf talk like humans to give people a lesson?

"The scholars of my ummah are like the prophets of Sons of Israel."

This hadith is mentioned as khabar mashhur in resources. Some scholars say this narration is weak or does not exist but we see that many scholars regard it as a hadith belonging to the Prophet (pbuh). (see Razi, Tafsir, VIII/302; Naysaburi, Tafsir: I/264; Kashful-Khafa: II/64)

It means mujaddid scholars who came in every century undertook duties like saving people from mischief and chaos, reviving the religion based on the needs of that century and settling issues; therefore, they were likened to the duties of the prophets of Children of Israel who were not sent a new book and shari’ah. For, when an apostle was sent with a new shari’ah, prophets were sent after him at certain intervals to warn people. These prophets did not bring a new religion; they reminded the misunderstandings and the forgotten decrees in the existing true religion and corrected them.   

Since no prophet will come after the Messenger of Allah (pbuh), great scholars who undertake this duty were sent in every century.This is what is meant in the hadith. In fact, no saint can reach a prophet in terms of rank. The similarity in terms of duty is mentioned here.

The loss of religion starts with abandoning the Sunnah. A rope breaks out as fibers snap; the religion disappears as sunnahs are abandoned one by one. (Darimi, Muqaddima 16)

After the death of the Prophet (pbuh), various aberrations occurred in the Islamic world. The most important element that made the people who caused the emergence of heretic creeds by moving away from the essence of Islamic ethics follow this bad way was leaving the way of the Prophet (pbuh). Throughout history, the scholars of Ahl as-Sunnah struggled in terms of thought against those who deviated from the way of the Quran and the Messenger of Allah (pbuh). What Muslims need to do is to adhere to "Ahl as-Sunnah wal-Jama’ah", that is, the Sunnah and the group that follows the Sunnah and to follow the way of Ahl as-Sunnah scholars. Hz. Prophet (pbuh) said,

"Whatever I have commanded you do it, and whatever I have forbidden you, refrain from it." (Muslim, p. 412; Ibn Majah, Muqaddima, 1)

As a matter of fact, the following is stated in a verse of the Quran:

"... So take what the Messenger assigns to you, and deny yourselves that which he withholds from you..." (al-Hashr, 59/7)

The Prophet (pbuh) ordered us to follow his Sunnah and his Companions:

"Those of you who live after me will see great disagreement. You must then follow my Sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation (bid’ah), and every innovation is an error (heresy)." (Abu Dawud, Sunnah, 5)

For, the Companions followed the Quran and the Sunnah of the Messenger of Allah (pbuh), who practiced the Quran in daily life. The following statement reported from the Companions proves it:

"Allah send Muhammad (pbuh) to us when we did not know anything, and all we should do is to do that which we saw Muhammad (pbuh)." (Nasai, Taqsir 1)

Therefore, the believers need to understand these two resources (the Quran and the Sunnah) very well and practice them fully in order to attain the real bliss in the hereafter. One of the most important ways of doing it is to accept the scholars of Ahl as-Sunnah as guides and to follow their way. The Messenger of Allah (pbuh) stated the following in a hadith:

"A person who revives a forgotten sunnah at the time of the mischief of my ummah is given the thawab of a hundred martyrs." (Badhawi, Masabih, 1/40, no: 130; Munawi, Faydul-Qadir, 6/261, no: 9171-9172)

In this age, when various seditions and mischief surround the world, the scholars of Ahl as-Sunnah are the people that will be means of gaining this thawab for us as the people who tell and explain the sunnahs of the Prophet (pbuh) and who practice them in the most appropriate way.

If we want to be among those who attain Allah’s consent, mercy and Paradise and not among those will be ashamed and embarrassed on the Day of Judgment, we need to follow the Quran, which is the last book of Allah and His Messenger Hz. Muhammad (pbuh). The key to this way is not to leaveAhl as-Sunnah wal-Jama’ah.

1. In some verses and hadiths, expressions like "Allah's hand, Allah's rope, Allah's thigh" are used. These verses and hadiths are mutashabih (ambiguous/allegorical). The Prophet (pbuh) used some mutashabih words in some hadiths so that people would understand the issues better. As a matter of fact, the Prophet (pbuh) states the following in a hadith:   

"Abu Said narrates. I listened to the Messenger of Allah (pbuh).

"The Day that the shin shall be laid bare, to prostrate..."(al-Qalam, 68/42)

He stated the following about the verse above:

"Our Lord will open His leg and every believing man and woman will prostrate. Those who prostrated in the world hypocritically and to show off will fail to prostrate. They will also try to prostrate but their backs will be a solid organ that will not bend." [Bukhari, Tafsir, Nun wal Qalam 2, Tafsir, Nisa 8, Tawhid 24; Muslim, Iman 302. (183)]

In verse 42 of the chapter of al-Qalam, the phrase "Kashfus – saq" is used. It lexically means opening of the shin. As it is seen, what is meant by the verse is not the literal meaning; there is a message in it. The hadith uses the word "saqahu (his shin)" with a pronoun. Ibn Hajar says it is used as "saqa (shin)" without pronoun in another version of the hadith, and he says it is more appropriate since it is compatible with the verse. Otherwise, as we have quoted the literal translation above, attributing a shin to Allah Almighty will be in question, which will be difficult to interpret since Allah Almighty is likened to a human being.

Then, what is meant by "opening the shin"? Scholars understood it as "all truths being obvious and reckoning and punishment taking place with severity and horror". As a matter of fact, the Messenger of Allah (pbuh) states in the hadith that at the time when Allah Almighty shows all truths and carries out reckoning with horror, He will distinguish between those who worshipped sincerely in the world and those who acted hypocritically and will save the believers from horror while adding horror to unbelievers’ horror by making their backs unable to bend, rubbing their nose in it. The translation of the verse that describes the incident is as follows:

"The Day that the shin shall be laid bare, to prostrate, but they shall not be able-Their eyes will be cast down, ignominy will cover them; seeing that they had been summoned aforetime to bow in adoration, while they were whole (and had refused)."(al-Qalam, 68/42-43)

2. The tortures and penalties in Hell are different for different people. The ones that will be tortured the most in terms of faith will be polytheists. However, those who will be tortured the most severely in terms of deeds will be those who make sculptors and pictures of living beings. 

3. Nawawi states the following regarding this hadith: "This is among hadiths of attributes. There are two vies about these hadiths:

     a. Without thinking of its meaning to believe that –there is nobody similar to Allah and that He is free from the attributes that belong to His creatures. 

     b. To believe the hadith by interpreting it in accordance with the principles of belief, not as it literally means. A person who says so is regarded to have said the following about the hadith:

"What is meant by it is testing. Do these people have the creed of oneness and do they express belief in a single Allah as the Creator, supervisor and an active being? Is this deity the deity that a person who prays applies to when he turns toward the sky? Is this turning like the turning of a person toward the qiblah when he performs a prayer? In fact, this turning is not because He is in the sky only; similarly, turning toward the Kaaba does not mean He is in that direction only. The reason why people act like that is that the sky is the qiblah of those who say prayers just like the Kaaba being the qiblah of those who perform prayers."

Qadi Iyad states the following:

"All Muslims, whether they are fiqh, hadith or kalam scholars, thinkers, muqallids (imitators of a madhhab), agree to say the following:

As it is stated in the verse, "Do ye feel secure that He Who is in heaven…?" (al-Mulk, 67/16), all of the nass stating that Allah is in the sky are not used in the literal sense; all of them understood them by interpreting them. For instance,when fiqh, hadith and kalam scholars mentioned the existence of Allah in terms of the direction of upwards without expressing any limitation or state, they interpreted the phrase “in heaven/in the sky” as “on heaven/on the sky”

"Those who rejected limitation and decreed that being in a direction is contrary to mind, they interpreted direction differently."

Sindi writes the following interpretation:

Scholars stated the following about the meaning of ‘Where is Allah?’: "Which direction do those who turn toward Allah turn? The phrase ‘in the sky’ means as follows: ‘(Those who turn toward Allah) turn toward the direction of the sky.’ What is meant by this question is these people accepting Allah's existence, not proving the existence of direction about Allah."

Imam Dhahabi does not confirm the narration that Abu Bakr (ra) had about 500 of hadiths the Prophet (pbuh) collected in a book and that he destroyed them because he thought that the one who collected the hadiths might have made some mistakes. (1)

Dhahabi’s statement, “Allah knows but this news is not sound” was reported by Muhammad Hamidullah as the statement of Abu Bakr (ra) and it was misunderstood as follows: He did not regard it appropriate to narrate hadiths. (2)

It is clearly seen in Kanzul-Ummal that the statement above does not belong to Abu Bakr (ra). (3)

The fact that Abu Bakr (ra) narrated 142 hadiths from our Prophet (pbuh) is enough to refute the claim that he was against the narration and collection of hadiths. Six of those hadiths are included in both Bukhari and Muslim, eleven of them only in Bukhari and one only in Muslim. The 142 hadiths narrated by Abu Bakr (ra) was brought together by Abu Bakr Ahmad b. Ali al-Marwazi under the name “Musnadu Abi Bakris-Siddiq”. (4)

It is possible to explain Abu Bakr’s narrating few hadiths with his living in a period when the need to transmit hadiths was not felt very much and when everyone remembered the Prophet (pbuh) vividly and with his caliphate period being very short.

As for the details after this short information:

According to a narration some writers report from al-Hakim an-Nisaburi, Aisha (ra) stated the following:

My father had collected five hundred hadiths of the Prophet. On the night he did it, he tossed and turned in bed. I asked, “Do you have an illness or have you heard something?” In the morning, he said, “My daughter! Bring me the hadiths that I gave you.” I brought them. He wanted some fire and burned them. When I asked him why he burned them, he said, “I do not want to die having these hadiths with me because I am afraid that there are hadiths that are not originally as they are reported though I heard them from people whom I trust; I am afraid to narrate them that way”

In some narrations of this text, some other concerns of Abu Bakr (ra) about the destruction of the aforementioned copy exist:

… Or there may be a hadith that I am not sure of and (based on this hadith), people can say, “If the Prophet had said this, Abu Bakr should have known about it.” I will narrate a hadith to you, but I cannot be sure whether I know that hadith exactly or not.” (5)

Some hadith scholars report the hadith above about “Abu Bakr’s (ra) virtues and his hadith narrations” while some others present it as evidence on issues such as “writing the hadiths in the period of the Companions” and “compilation of hadiths in the form a book”.

Despite his doubts about both its chain of narrators and its text, Ibn Kathir interprets it as follows: “Perhaps Abu Bakr burned only the hadiths that he had at that time.” (6)

According to Suyuti, Abu Bakr (ra) may have collected hadiths that he had not heard from the Prophet (pbuh) personally in that copy. Other Companions narrated those hadiths from him. As a matter of fact, this was the case in the hadith “Grandmother’s right to inheritance” and the like. According to Suyuti, Abu Bakr (ra) must have feared that the people from whom he received the hadiths might be mistaken and that he might cause them to spread. (7)

Contemporary researchers and scholars such as Muhammad Hamidullah, Muhammad Ajjac al-Atib, Abdurrahman b. Yahya al-Muallimi, Talat Koçyiğit, Cemal Ağırman, Akram Diya al-Umari generally report the news above while dealing with the issue of “writing hadiths in the period of the Companions”. (8)

The oldest source to which this news, which is attached great importance by hadith scholars, is attributed is al-Hakim an-Nisaburi. As a matter of fact, while Dhahabi mentions this news based on him (9), other authors only point out Dhahabi’s attribution to him.

The chain of narrators mentioned for the news above is as follows:

Bakr b. Muhammad as-Sayrafi ← Muhammad b. Musa al-Barbari ← al Mufaḍḍal b. Ghassan ← Ali b. Salih ← Musa b. Abdillah b. Hasan ← Ibrahim b. Umar (Amr) at-Taymi ← al-Qasim b. Muhammad ← Aisha.

Although it is very famous among hadith scholars, the chain of narrators of this news received objections from some scholars. For example, according to Dhahabi, this news is not sound (sahih). (10)

Ibn Kathir states the following, “The news is quite gharib in this aspect and that Ali b. Salih mentioned in the chain of narrators is not known.” (11)

After reminding the opinions of those two authors, Abdurrahman al-Muallimi says, “This news is not sound” and he states that besides Ali b. Salih, whom Ibn Kathir mentions, there are some other narrators who were criticized but he does not give a certain name. (12)

It is reported that al-Bukhari wrote “نظر فيه” about Musa b. Abdullah b. Hasan. (13) It is stated that this word was used by al-Bukhari for “narrators whose hadiths will not be accepted under any circumstances”. (14)

In addition, Muhammad b. Musa b. Hammad al-Barbari (213-294/828-908) was criticized also by ad-Daraqutni as follows: “He is not strong in the science of hadith.” (15)

This news was subjected to some criticism in terms of its content as well as its chain of narrators. We need to state in particular that some of the narrations we have, contrary to the claims, show that Abu Bakr (ra) was not against writing hadiths. As a matter of fact, according to what Anas b. Malik reports, Abu Bakr (ra) wrote a long hadith containing the zakah rates determined by the Prophet and sent it to him. This hadith narrated by Ahmad b. Hanbal comes with the following chain of narrators: “Abu Kamil (Muzaffar b. Mudrik al-Khurasani) ← Hammad b. Salama ← Thumama b. Abdillah b. Anas b. Malik ← Anas b. Malik”. (16)

As far as we can see, there is no significant criticism about those narrators.

The news indicating that Abu Bakr (ra) later burned the hadiths he had collected was also criticized by some hadith scholars. For example, according to Ibn Kathir, the hadiths heard from the Prophet must be thousands more than the number mentioned in the news. (17)

To put it briefly, in addition to the various problems of the chain of narrators and its text, the fact that this news is attributed to a person of late period instead of classical and basic sources, that it is reported with a single chain of narrators and that there is no mutabi and shahid (being gharib), the reliability and even its existence is very doubtful in our opinion. (18)

References:

1) Dhahabi, Tadhkiratul-Huffaz, 1/5.
2) Sahifa of Hammam Ibn Munabbih, pp. 38-39.
3) Muttaqi al-Hindi, 10/285-286, hadith no. 29460.
4) Published by Shuayb al-Arnaut, Beirut 1390/1970, trnsl. Ahmed Davudoğlu, Istanbul 1981.
5) For this narration, see adh-Dhahabi, Tadhkiratul-Huffaz, Vol. 1, p. 10; Jalaluddin Abdurrahman b. Abi Bakr as-Suyuṭi, Jami’ul-Ahadith (Cairo, nd.), Vol. 25, p. 120 (no.27730); Ali al-Muttaqi, Kanzul-Ummal fi Sunani’l-Aqwal wal-Ahwal (Beirut: Muassasatur-Risala, 1981), Vol. 10, p. 285 (no. 29460)).
6) For Ibn Kathir’s thoughts in this direction, see Ali al-Muttaqi, Kanzul-Ummal, Vol .10, p. 285 (no.29460).
7) see as-Suyuti, Jamiul-Ahadith, Vol. 25, p. 120 (no.27730). For the evaluations of as-Suyuṭi, see Ali al-Muttaqi, Kanzul-Ummal, Vol. 10, p. 285 (no.29460).
8) See Muhammad Hamidullah, Muhtasar Hadis Tarihi ve Sahifa-i Hemmam İbn Münebbih, transl. Kemal Kuşçu (Istanbul: Bahar Yayınevi, 1967), p. 41; Muhammad Ajjaj al-Atib, as-Sunnah Qablat-Tadwin (Cairo: Maktabatu Wahba, 1988), pp. 309-310; Abdurrahman b. Yahya al-Muallimi, al-Anwarul-Kashifa (Beirut: al-Matbaatus-Salafiyya, 1986), pp. 37-38; Talat Koçyiğit, Hadis Tarihi (Ankara: Ankara Üniv. İlahiyat Fakültesi Yayınları, 1988), pp. 41-42; Cemal Ağırman, “Hadîs Edebiyâtının İntikal Safhaları ve Kitâbet Meselesi,” Cumhuriyet Üniversitesi İlahiyat Fakültesi Dergisi 5:1 (2001), p. 161; Akram Diya al- Umari, Hadis Tarihi, transl. İsmail Kaya (Konya: Esra Yayınları, 1990), p. 14. respectively  
9) Acting upon the various words of this news, which Dhahabi reported in his book named Tadhkiratul-Huffaz, we scanned the computer programs such as Shamila and Alfiyya but we did not come across this news in any of al-Hakim’s books, and we could not find any other source in terms of a name or book.
10) Dhahabi, Tadhkiratul-Huffaz, 1/5.
11) For Ibn Kathir’s thoughts in this direction, see Ali al-Muttaqi, Kanzul-Ummal, Vol. 10, p.285 (no.29460).  
12) see al-Muallimi, al-Anwarul-Kashifa, p. 37.
13) Ibn Hajar al-Asqalani, Lisanul-Mizan (Beirut: Muassasatul-Alami, 1986), Vol. 6, p. 123.
14) see Abdullah Aydınlı, Hadis Istılâhları Sözlüğü (İstanbul: Hadisevi Yayınları, 2006), p. 97.
15. adh-Dhahabi, al-Mughni fid-Duafa, tahq. Nuruddin Itri (Aleppo: Darul-Maarif, 1971), Vol. 2, p. 637; Mizanul-Itidal fi Naqdir-Rijal, tahq. Ali Muhammad al-Bajawi (Beirut: Darul-Marifa, 1963), Vol. 4, p. 51; Ibn Hajar, Lisanul-Mizan, Vol. 5, p. 400.
16) see Ahmad b. Hanbal, Musnad, 1/11.
17) For Ibn Kathir’s thoughts in this direction, see Ali al-Muttaqi, Kanzul-Ummal, 10/285-286, (no. 29460).
18) For some evaluations that the news cannot be sound in terms of both the chain of narrations and the text, see Tevhit Bakan, Çağdaş Şîi Bilginlere Göre Hadislerin Yazılması,” Atatürk Üniversitesi İlahiyat Fakültesi Dergisi 26 (2006), pp. 125-127: For information, see Mutlu Gül - Hüseyin Kahraman, Hz. Ebū Bekr ve Hz. Umer’in Hadis Tedvīnine Bakışları ile İlgili Rivayetlerin Tahlili, Ankara Üniversitesi İlahiyat Fakültesi Dergisi 56:1 (2015), pp. 139-143.

The translation of the full text of the hadith in question is as follows:

"Amanah (honesty/trust) settled in the roots of men's hearts. Then, the Quran was sent down. Thus, people learned amanah from the Quran and Sunnah."

Then, the Messenger of Allah (pbuh) told us about its disappearance as follows:

"A man will go to sleep whereupon amanah will be taken away from his heart, and only its trace will remain. He then will sleep whereupon the remainder of the amanah will also be taken away from his heart and its trace will resemble a blister which is raised over the surface of skin, when an ember touches one's foot; and in fact, this blister does not contain anything."

Then, the Messenger of Allah (pbuh) picked some pebbles and rolled them on his feet. He said,

"So, there will come a day when people will deal in business with each other but there will hardly be any trustworthy people among them. The following will be said,

"In such-and-such a tribe there is person who is amin (trustable)." The following will be said for another person: "What a brave, elegant and intelligent man!" However, he does not have belief equal to a mustard seed in his heart."

"There came upon me a time when I did not mind dealing with anyone of you, for if he was a Muslim, his religion would prevent him from cheating; and if he was a Christian, his Muslim ruler would prevent him from cheating; but today I cannot deal except with a few people." (Bukhari, Riqaq 35, Fitan 13; Muslim, Iman 230)

Hz. Hudhayfa, the narrator of the hadith, was the person who knew the most about what the Prophet (pbuh) said about fitans, that is, some incidents that will take place before the Day of Judgment, among the Companions. Hadith books include many hadiths from him regarding the issue.

What Hz. Hudhayfa mentions here is the two hadiths he heard from the Messenger of Allah (pbuh): One of them is related to "amanah settling in the roots of hearts" and the second one is "the disappearance of amanah." The amanah mentioned here is the rights of Allah and people, deeds of worship that Allah rendered fard for His slaves, in short, the religion itself. When they are all considered, it will be seen how importance the concept amanah is.

Different interpretations were made on the concept “amanah” mentioned in hadith. We can summarize those interpretations as follows:

Amanah is belief; they are the secret things of people who are held responsible religiously – that nobody but Allah sees; it is the vow (promise) Allah took from His slaves; they are all of the religious responsibilities. It is absolute obedience to Allah. (see Ibn Hajar, the explanation of the hadith in question)

It is understood from the expressions of the hadith that what is meant by amanah here is the consciousness of amanah a person takes from his belief. For, belief suggests safety, amanah and reliability. The safety and reliability of a person will get strong based on the strength of the consciousness of his belief. The reliability in business, etc. is related to the safety in belief. 

To sum up, a period of time when safety in social life will be lost as belief will be lost or weakened at a certain time in future / a fitnah from the time of the period of the Rightly-Guided Caliphs to time when the fitnah of the end of time will occur is mentioned. However, this lack of safety started when Hz. Hudhayfa was alive, though it was very little.

What is meant by “sleep” in the statement “A man will go to sleep whereupon amanah will be taken away from his heart” in the hadith is the sleep of heedlessness. It means to go to sleep of heedlessness by being deprived of belief, consciousness of belief and responsibility.

When man is heedless of the Book of Allah and the Sunnah of the Messenger of Allah, he will indulge in haram things, commit sins and consequently his belief will weaken. They are regarded as signs of the disappearance of amanah, lack of belief and blackening of the heart. The heart is illuminated with the light of belief. Sins blacken the heart.

As man’s heedlessness increases, his belief weakens, his reliability disappears, his religious sensitiveness and his respect to rights are eliminated. Thus, the black stains in the heart increase and the heart becomes jet black. Then, man becomes dishonest. The number of the people who do not cheat in business and shopping, that is, honest people, decreases. It is even said in astonishment, "There is a very reliable person among such and such people.” However, he does not have belief equal to a mustard seed in his heart.

“Amanah being removed from the heart” means its leaving the heart and expressing it with tongue as an apparent sign of it. (see Ibn Hajar, ibid)

This hadith informs us that man will be spoiled in terms of religion and belief in the course of time, that amanah will disappear gradually and that people will not trust in one another.

Some hadiths regarding the issue:

“I am leaving you something. If you hold onto it, you will never go astray. It is the book of Allah.” [Muslim, Hajj 147, hadith no: 1218; Ibn Majah, Manasik 84, hadith no: 3074; Bukhari, (Tajrid, 1654); Ibn Hisham, IV//251]

It is stated in another narration that he left to his ummah the rope of Allah (the Quran) and his Ahl al-Bayt) as amanah. (Muslim, Fadailus-Sahaba 36, Hadith no: 2408; Ahmad b. Hanbal, 5/181).

"When amanah is lost, that is, when authority comes in the hands of unfit persons, wait for Doomsday." (Bukhari, Ilm 2)

"A person who does not have amanah has no real and perfect belief." (Ahmad bin Hanbal, Musnad, III/135)

When Abu Dharr al-Ghifari asked the Prophet (pbuh) to appoint him as a tax official, he said,

“You are weak and this is amanah. On the Day of Judgment, it is a cause of humiliation and repentance for the one who does not fulfil its obligations.” (Muslim, Imarah 16)

"The signs of a hypocrite are three: Whenever he speaks, he tells a lie. Whenever he promises, he breaks his promise. If he is entrusted something, he proves to be dishonest." (Bukhari, Iman 24; Muslim, Iman 107, 108)

Abu Hurayra narrates: "The Messenger of Allah (pbuh) prayed as follows:

"O Allah! I take refuge in you from shiqaq (breaking asunder), nifaq (hypocrisy) and low ethics." (Abu Dawud, Salah 367, hadith no: 1546; Nasai, Istiadha 21)

According to what was reported from Bishr al-Ghanawi, he heard the Prophet (pbuh) say,

"Istanbul will definitely be conquered. What a good commander is the one who conquers it and what a good army is his army!"1

References: The hadith that definitely informs us about the conquest of Istanbul without giving rise to any hesitation about eight and a half centuries before its conquest exists in the period of Kutub as-Sitta and even in the resources compiled before. Ahmed b. Hanbal’s (d. 241/855) Musnad, Bukhari’s (d. 256/870) at-Tarikhul-Kabir wa-Tarikhus-Saghir, Ibn Abi Haythama’s (d. 279/892) Kitabut-Tarikh and Bazzar’s (d. 292/905) Musnad are the resources of the hadith in the period of compilation.

In the later periods, Tabarani's al-Mu'jamul-Kabir, Ibn Qani’s (d. 351/962) Mu'jamus-Sahaba, Hakim’s (d. 405/1014) Mustadrak are important resources for that hadith. From Khatib Baghdadi’s (d. 911/1505) at-Talkhis (I, 283) to Suyuti’s (d. 911/ 1505) al-Jamius-Saghir, the latest period works also include the hadith.

On the other hand, the hadith is also mentioned in the biographies of the Companions like al-Istiab, Usdul-Ghaba and al-Isaba in the item of Bishr al-Ghanawi. It should not be thought that the hadith is not sound because it does not exists in the six hadith books (Bukhari, Muslim, Tirmidhi, Abu Dawud, Nasai, Ibn Majah).

For, in terms of methodology, as the great scholar Qasim b. Qutlubugha states appropriately, "The soundness of a hadith is determined by checking the states of the people who narrated it, not by looking at in which book it exists."3

The chain of narrators of the hadith is almost the same in all resources. The result obtained from the narrators in the chain separately is that the chain is uninterrupted.

Therefore, Hakim says, "the chain is sound"; Dhahabi, the famous scholar on narrators agrees with the view of Hakim and says that the hadith is "sound". Besides, there are several more hadiths mentioning that Istanbul will be conquered and some of them are included in Kutub as-Sitta.4

The following fact should never be forgotten: That a hadith does not exist in Kutub as-Sitta does not mean that it is not sound (sahih). There are many sound hadiths in the resources other than Kutub as-Sitta too. That hadith is one of them.

None of the scholars who wrote books about "the statements fabricated as hadiths"  claimed that the hadith we mention was "fabricated" but Mahmud Abu Rayya, who regards himself as more knowledgeable than Abu Hanifa and Shafii, 5, and who is closer to orientalists and Shiites put forward the following claim: "It is probable that this hadith was fabricated for Yazid b. Muawiya because he was the commander of the army in the war of Qustantiniyya."6 Thus, he shows what a baseless, unserious and partial approach he has. For, the glad tiding in the hadith is not for the army that besieged Qustantiniyya but the commander and army that conquered it. This approach shows how arbitrary Abu Rayya can be in his other views.

Nasiruddin al-Albani, who acts in a very relaxed way while evaluating hadiths says that Ibn Hibban's positive view about Abdullah b. Bishr al-Ghanawi does not satisfy him and hence he says, "In my opinion, this hadith is not sound." Thus, he indicates that it is “weak”.7

It is clear that a personal view that is based on such a reason has no aspect to be taken into consideration.

References:

1. Ahmad bin Hanbal, IV, 335; Bukhari, at-Tarikhul-Kabir, I (part two), 81; at-Tarikhus-Saghir, I, 341; Tabarani, al-Mu'jamul-Kabir, II, 24; Hakim, Mustadrak IV, 422; Haythami, Majmauz-Zawaid, VI, 219; see Hadislerle Gerçekler, Vol. 2; p. 251-254)
2. See Ali Yardım, "Fetih Hadisi Üzerinde Bir Araştırma", Diyanet dergisi XIII, 2. p, 116-123, Ankara, nd.
3. Qasimi, Kawaid, p. 82.
4. See Bukhari, Jihad, 93, 157; Abu Dawud, Jihad, 22; Fitan, 6; Malahim, 3-4; Tirmidhi, Fitan, 5; Ibn Majah, Jihad, 11; Fitan, 35; Darimi, Muqaddima, 43.
5. See P. Murtaza ar-Razawi, Ma'a Rijalil-Fikr fil-Kahira. p. 292.
6. See Muhammedî Sünnetin Aydınlatılması, p.145.
7. See Silsilatul-Ahadithid-Daifa, II, 268-269.

(Prof. Dr. İsmail Lütfi ÇAKAN)

"... If anyone slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people..." (al-Maida, 5/32)

According to the verse above, it is a valuable duty to be a means of keeping a person alive; it is regarded as equal to keeping all people alive. The reward (thawab) of it will definitely be great.

If a doctor becomes a means of saving patient who is about to die with medical interventions, if a ruler strives and stops a war that goes on at full steam, if an official rescues people who are about to die of hunger and the people who have survived various natural disasters, it means they all fulfill similar duties.

Our scholars regarded medical science as fard al-kifayah due to its importance to serve life. (see Ihyau Ulumiddin, 1/23) In this respect, it can be said that a religious doctor receives the thawab of fard with his knowledge and service.

The Prophet Muhammad (pbuh) advised his Companions to take care of their health and ordered them to seek and find the best doctor when they got ill. An example in this regard underlines his exemplary sensitivity regarding the issue:

Zayd bin Aslam narrates:

"The wound of a person got worse. The Prophet (pbuh) summoned two doctors from the tribe of Sons of Anmad. He asked them,

"Which one of you is a good doctor?" They said,

"This one." They asked, "O Messenger of Allah! Is medicine good and useful?" He said,

"He (Allah) gives diseases and sends cures too." (see Önder Çağıran, Tıbbi Nebevi, 1^st Impression, Boğaziçi Yayınları, Istanbul 1996)

According to another narration, Sad Ibn Waqqas became ill. The Prophet (pbuh) went to visit him. When he saw Sad lying ill, he said,

"Call Harith bin Kalda. He is a good doctor; he will treat you." (Abu Dawud, Tibb 12)

This narration shows how important specialty in medicine is.

On the other hand, the Prophet (pbuh) attracted attention to the responsibility of the doctors as follows:

"Anyone who practices medicine though he does not have enough knowledge will pay for the damage he causes." (Abu Dawud, Diyat 23; Nasai, Qasama 41)

We want to emphasize that the most important thing those who serve the lives of people should consider is to try to save their eternal lives. If they give so much importance to others’ temporary worldly lives and forget about their eternal lives, it means they do not understand the meaning and importance of life.

As a matter of fact, Badiuzzaman Said Nursi wrote the following letter to a doctor:

"Hello! The fortunate doctor who can diagnose his own disease! My sincere and dear friend!"

"The spiritual awakening that your letter shows is worth appreciating. Know that the most valuable things among beings is life. The most valuable duty among duties is serving life. The most valuable one among services to life is to work in order to transform the temporary life into the eternal life. This life is valuable and important in that it is a seed, beginning and source of the eternal life. Otherwise, it is insanity like preferring a sudden lightning to the eternal sun to concentrate on this temporary life in a way that will poison and spoil the eternal life." (see Barla Lahikası, 68. Mektup)

According to what is reported from Abu Musa al-Ash’ari, the Messenger of Allah (pbuh) said,

“Allah will give every Muslim a Jew or a Christian on the Day of Judgment and say, ‘That is your rescue from Hell.’” (Muslim, Tawba 49)

In another narration of Muslim from Abu Musa, the Prophet (pbuh) said,

“Some Muslims will come with as heavy sins as a mountain on the Day of Judgment and Allah will forgive them.” (Muslim, Tawba 51)

At first glance, it is understood from the hadith that Jews and Christians or unbelievers will suffer instead of Muslims. However, it is not appropriate because our Lord states the following:

 “No bearer of burdens can bear the burden of another.” (see al-An’am, 6/164; al-Isra 17/15; Fatir, 35/18; az-Zumar, 39/7; an-Najm, 53/38)

Thus, He states that only the one who commits the crime will suffer the penalty. In that case, how should we understand the narration above?

It is stated in another hadith narrated by Abu Hurayra (see Ibn Majah, Zuhd 39) that “everybody has a place in both Paradise and Hell”. Therefore, when a Muslim enters Paradise, an unbeliever fills his place in Hell. On the other hand, Allah declared that He would fill Hell, and He determined a number for it. When unbelievers enter Hell due to their unbelief and fill it, they become the ransom (rescue) of Muslims in a sense. In fact, they enter Hell not to suffer instead of Muslims but to suffer the penalty for their own unbelief. That means a kind of ransom for Muslims who are freed from Hell.

The following possibility comes to mind so that the hadith will be understood correctly: Some Muslims will follow a bad trail and path opened by unbelievers and commit sins. However, since they become a means of their evil, those unbelievers who blaze that trail will also be burdened with a sin. When Allah forgives Muslims on the Day of Judgment, the unbelievers will also be punished in Hell for the sins due to misleading the Muslims.

We also find it useful to remind you the following: There are views stating that those who are unaware of Islam cannot be held responsible. Accordingly, the Jews or Christians mentioned in the question are those who do not believe in Islam though they know about it.

Some scholars like Ibn Hibban and Ibn Jawzi say this narration is fabricated but scholars like Bayhaqi, Khatib al-Baghdadi, Ibn Abdil-Barr and Daylami reported it as a hadith. However, they attracted attention to the fact that it was weak. (see Ajluni, Kashful-Khafa, I/138)

As a matter of fact, Bayhaqi included this hadith in his book and stated that it was weak. (Bayhaqi, Shuabul- Iman, II/254)

Jalaluddin Suyuti, the great Islamic scholar, included it as two different narrations in his book:

“Seek knowledge (ilm) even if it is in China because it is fard to learn knowledge for every Muslim. Angels lay their wings on the ground for the students of knowledge because they like what they do.” (Jamius-Saghir, 1/310)

However, that a hadith is weak does not prevent acting in accordance with it in terms of encouraging and avoiding. It is permissible to act in accordance with these narrations since they encourage knowledge. Besides, there are some scholars who say this narration reached us through various ways and that some of them can be "sahih (sound)" and "hasan". (see Munawi, Faydul-Qadir, 1/542-543)

It is possible to deduce the following decrees and results from this hadith:

1.Knowledge is universal. Useful knowledge is not the property of a certain nation and it can be found anywhere. In other words, true knowledge has no nationality. Man needs to seek true knowledge even if it is in China and obtain it.

2. Allah gives useful knowledge to the person who wants it.Anyone who wants, tries very hard, works for its sake and prays with the tongue of talent be helped by Allah to reach useful knowledge and can obtain useful knowledge with the help of Allah whether he is a Muslim or not. Whoever uses the tongue of talent and asks knowledge from Allah, Allah will give it to him. As a matter of fact, Badiuzzaman Said Nursi states that the sultanate of mankind that is dominant on earth, the technology and the civilization that has been reached has not been obtained by pride and struggle like Qarun (Croesus), that this civilization  is the product of the knowledge about matter given under the control of humanity due to its weakness, that he was helped by Allah to reach this knowledge, that the doors of learning the right and useful knowledge were opened, and that the right knowledge was inspired to man by Allah, who created the mind and consciousness. (Nursi, Sözler, p. 296)

3. Allah has equipped humanity with the ability and equipment to learn the true knowledge. It is a sign of being the caliph on earth. Whether he is a Muslim or not is a different issue. Doubtlessly, a Muslim should pursue true knowledge more.  However, today the true knowledge about matter is in the hands of non-Muslims. We should accept it. For, they want it and they seek it. They pray with the tongue of talent. And Allah gives it to them.

When it comes to Muslims who have numerous orders in their hands to obtain the true knowledge, they are behind non-Muslims regarding the issue. They suffer the consequences by being underdeveloped countries and serving the developed countries. Today, there is no other reason for the sufferings of the Islamic world.

It was not like that in the past. In the past, Muslims were the masters of civilization, true knowledge and development. However, after a while, they stopped seeking knowledge. They generously gave the knowledge that was sought and obtained by their predecessors to the West, which was seeking knowledge. There was no mistake that the West received knowledge from the Muslims. However, it was a terrible mistake that the Muslims remained away from knowledge and did not follow their predecessors. The Islamic world has not been able to overcome this stagnation yet. Today, the prayer caps our hajjis bring from Makkah are made in China and dhikr counters are made in Japan.

4. It is fard for every Muslim to learn the true knowledge related to the field he is interested in and he is talented about. It is sunnah to present what they learn as service to humanity.

5. Angels pray for learners of knowledge and they protect them against dangers by Allah's permission and order.

The translation of the hadith is as follows:

"I guarantee a house in the surroundings of Paradise for a man who avoids quarrelling even if he were in the right, a house in the middle of Paradise for a man who avoids lying even if he were joking, and a house in the upper part of Paradise for a man who made his character good." (Abu Dawud, Adab 7; Tirmidhi, Birr 158; Nasai, Jihad 19; Ibn Majah, Muqaddima 7)

Another hadith regarding the issue is as follows:

“Guarantee for me six things from yourself and I will guarantee for you Paradise: Tell the truth when you speak. Keep a promise when you make it. When entrusted fulfill the trust. Protect you private parts. Lower your gaze. Guard your hand (from hitting people)." (Musnad, 5/323)

Testing will end with death; therefore, there is no testing in the hereafter. There will be no feelings, thoughts, words and deeds that are regarded ugly and bad in Paradise. This issue is also mentioned in verses. Therefore, the hadith in the question mentions the deeds done in the world, not the hereafter.   

The summary of the hadith is as follows: “If a person avoids quarrelling even if he is right, avoids lying even while joking and has exemplary ethics, I guarantee a mansion in the gardens of Paradise, upper part of Paradise and lower part of Paradise for him.”

The Islamic World can be saved from the disease of discord when it follows the guidance of the Prophet (pbuh) related to those issues. For, forgiving and tolerance seem to be an effective drug for the division and discord seen in the community. Tolerance and forgiving is a magic elixir that will bring together the individuals that have broken off. The following is stated in the Quran:

“…And fall into no disputes, lest ye lose heart and your power depart…” (al-Anfal, 8/46)

Therefore, the Prophet (pbuh) said, “I guarantee a house in the surroundings of Paradise for a man who avoids quarrelling even if he were in the right.” As it is seen, when people do not tolerate and forgive each other, their unity is broken and they fall off. This is contrary to the life philosophy that the Prophet (pbuh) represented.

Truthfulness, which is one of the indispensable qualities of prophets, is one of the most important aspects of the Prophet’s personality.

When we view the Prophet’s approach to truthfulness, we see that this attitude is beyond saving the tongue from a weakness; it forms an environment of inner peace and tranquility, and protects the individual from inner conflicts, contributing to personal integrity.  

“Truthfulness is inner peace and tranquility; lying is indecision.” (Musnad, 1/200)

Thus, the Prophet (pbuh) explains the effects of being truthful and telling lies on a person.

The words of his wife, who knew him closely, uttered in order to console him when he received the first revelation, introduces him as follows:

“By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.” (Bukhari, Bad’ul-Wahy, 3; Muslim, Iman, 253)

The Messenger of Allah (pbuh) states that he is a person who is away from telling lies as follows:

“I swear by Allah who holds my spirit in His hand that nothing but truth comes out of my mouth.” (Abu Dawud, Ilim, 3)

When his Companions said to him, “You sometimes make jokes”, he said, “I always tell the truth even when I joke.” (Tirmidhi, Birr, 57). When we analyze his jokes, we see that they do not include any lies. He sometimes addressed Anas b. Malik “The one with two ears” (Tirmidhi, Birr, 80); once, he said to Umm Ayman, “Are you not the wife of the man who has whiteness in his eyes?” She said her husband did not have whiteness in his eyes. The Prophet (pbuh) said, "There is nobody who does not have whiteness in his eyes.” (Tirmidhi, Birr, 57)

When somebody asked a mount from him, he said, “I will make you mount the young of a camel.” The man said, “What shall I do with a young camel?” The Prophet said, “Every camel was certainly born by a she-camel.” (Abu Dawud, Adab, 92) Signs of joking are noticed in those statements but none of them includes a lie.

The Messenger of Allah (pbuh) never exceeded the principle of being loyal to the truth when he was happy and sad, when he spoke to his friends and enemies, when he was well off and when he was in hardship, when he had nothing but water in his house and when he pawned his armor to find food. (see Kazancı, Peygamber Efendimiz’in Hitabeti, p.79)
The importance he gave to saving the tongue from telling lies caused him to warn those who used it in a wrong way. As a matter of fact, the Messenger of Allah (pbuh) states the following regarding the issue:

“Woe on him who tells lies in order to make people laugh! Woe on him! Woe on him!" (Abu Dawud, Adab, 88; Tirmidhi, Zuhd, 10)

According to the Messenger of Allah (pbuh), telling lies is a sign of hypocrisy. (Musnad, 3/447; Abu Dawud, Adab, 80) The existence of various bad traits in a believer is possible but it is impossible to think that a believer tells lies. The following is reported from the Prophet (pbuh) regarding the issue:

The Messenger of Allah (pbuh) states the following in a narration from Safwan bin Sulaym:

Somebody asked, “O Messenger of Allah! Can a believer be cowardly?” He said, “It is possible.” He was asked, “Can a believer be stingy?” He said, “It is possible.” He was asked, “Can a believer be a liar?” He said, “No, never!” (Malik b. Anas, Muwatta’, Kalam, 7, 19)

It is certain that cowardice and stinginess are not traits that are nice and accepted but it is stated that telling lies is a worse trait than them.

Abdullah b. Amr states the following:

“Once, the Messenger of Allah was in our house; my mother called me and said, ‘Come here! I will give you something.’ The Messenger of Allah asked my mother what she would give me. My mother said, ‘Some dates’. Then, the Messenger of Allah said, ‘If you did not give him anything, it would be written as a lie against you.’” (Abu Dawud, Adab, 88; Musnad, 2/452)

The Prophet (pbuh) himself always told the truth and advised the people who followed him to tell the truth all the time. He guaranteed Paradise to the people who promised him that they would always tell the truth. (Musnad, 5/323)

We learn from the statements of the Prophet (pbuh) that it is absolute goodness not to abandon truthfulness under any circumstances. Telling the truth might seem to be against a person in some cases but the one who tells the truth is always the winner. For, when he tells the truth, he improves his personality. We will listen to the results of the truthfulness and falsehood from the Prophet (pbuh) and his advice regarding the issue; we end this issue with his glad tiding and warning:

“Do not abandon truthfulness.  Truthfulness leads you to righteousness, and righteousness leads you to Paradise. If a person keeps on telling the truth and seeks the truth, he will be recorded as a truthful person in the presence of Allah.

"Avoid lies/falsehood.  Falsehood leads man to fujur (sins), and fujur leads man to Hell. If a person keeps on telling lies and seeks falsehood, he will be recorded as a liar in the presence of Allah.” (Bukhari, Adab, 69; Muslim, Birr, 105; Abu Dawud, Adab, 80)

Abu Hurayra (radiyallahu anh) narrates: "The Messenger of Allah (pbuh) said,

"When a fly alights in anyone’s vessel, he should plunge it all in, for in one of its wings there is a disease, and in the other is a cure. It prevents the wing of it is which there is a cure." (Abû Dawud, At'ima 49; Bukhari, Tibb 58, Bad'ul-Khalq 14; Ibn Majah, Tibb 31; Nasai, Fara' 11)

EXPLANATION:

1. This narration is one of the miraculous hadiths that can persuade even non-Muslim biologists that the Messenger of Allah (pbuh) speaks based on revelation. For, at a time when the science of microbiology did not exist and in a place where no natural sciences existed (Arabia), the Prophet (pbuh) expressed an important thing fully; today’s science expresses it in the same way using different terminology.

There are substances that are harmful and useful to human health in flies; those substances exist in a balanced way: the harmful one in one wing and the useful one in the other.

2. The hadith was reported through various narrators. The following is stated in the narration included in Ibn Majah reported by Abu Said al-Khudri:

"On one of the wings of a fly, there is a poison and on the other is the cure. If it falls into the food, then dip it into it, for it puts the poison first and holds back the cure."

As it is understood from the narration above, the order to dip the whole fly is to ensure that the cure in the other wing passes into the food. For, the hadith states that when the fly falls, it dips its poisonous wing into the food and since the other wing is out of the food, the cure (antidote) remains in it. When the whole fly is dipped, the antidote remaining in the other wing also passes into the food, removing the harm given by the other wing.

According to a narration of Bazzar, a fly fell into the plate of Anas. He dipped the fly into the food three times with his finger and said, "Bismillah!" Then, he said, "The Messenger of Allah ordered us to do so."

3. Which one is the poisonous wing of the fly? Ibn Hajar says that he has not seen any narrations mentioning it but that some scholars state the following by reasoning: "A fly protects itself with its left wing hence it is the poisonous wing; thus, the cure is in its right wing." In the hadith, Abu Said states that the poisonous wing does things (protection, etc.) first and that the curative wing later.

4. Acting upon this hadith, it was decreed that flies and small animals that have no flowing blood would not dirty a small amount of water: "For, the Messenger of Allah (pbuh) would not have ordered something that would dirty the water when it died to be dipped into water. However, some scholars opposed this view and said, "When a fly is dipped into water, it does not mean that it will die. As a matter of fact, when it is dipped slightly, it will not die; when a living fly falls into water, it does not dirty that water." Baghawi deduced a decree like that from the hadith. Abut-Tayyib at-Tabari states the following regarding the issue: "The Messenger of Allah (pbuh) did not mean dirtiness and cleanliness with this hadith; on the contrary, he wanted to explain how to eliminate the harm caused by a fly." Ibn Hajar said, "This statement is right but it does not prevent another decree from being deduced from this hadith." Thus, he states that the dipping of the fly can be applied in different ways.

* To dip it in a way that will not kill the fly.

* To dip the fly without caring whether it will die or not. However, in that case, it can be said that the fly will die if the food is hot and will not die if it is cold. Since there is a condition in the hadith, the decree is accepted to be general. However, this decree is debatable because an absolute hadith is approved like that; if an evidence is found in a certain way later, it is interpreted by it. 

5. Khattabi states the following: "Some unfortunate people talked against hadiths and asked questions like "How can poison and antidote come together in two wings of a fly? How can the fly know it and use the curative wing first? What causes the fly to act like that?" However, they are the questions of ignorant people. For, many animals combine opposite attributes in them. Allah caused them to compromise and decreed that they would come together; He extracted animal powers from them. As a matter of fact, Allah revealed to the bee to make beehives and produce honey in them. He inspired the ant to accumulate food for the time it will need and to split the wheat into two to prevent it from germination. The Being who revealed and inspired to them is strong enough to reveal to the fly to use one of its wings first and the other later."

Ibnul-Jawzi states the following: "There is nothing strange in what this person says. For, the bee collects honey with its head and produces poison at the bottom. The flesh of the snake whose poison kills is added to the medicine used in the treatment of the poison. The fly is crushed with ismid (a kind of kohl) in order to brighten the eyes." Some specialized doctors state the following: “The fly has a power to poison; that itching and swelling start after it bites shows it; this power is like its weapon; when the fly encounters something that harms it, it uses its weapon; the Prophet states that Allah orders us to resist this power of poison with the antidote He placed in the other wing and hence those two substances interact, removing the harm with the permission of Allah.” (İbrahim Canan, Kutub-i Sitte Tercüme ve Şerhi, Akçağ Yayınları: 11/135-137.)

The following article will clarify the issue:

The following hadith about health and the advice given along with it can be found old-fashioned or odd by some people. It can be thought that this information is not or cannot be supported by modern medicine.

"If a fly falls into a plate containing food, you can eat that food after dipping the fly fully into it."

This advice might seem strange, though not dangerous.

However, there is definitely a logical explanation of this hadith for a believer who knows that all of the words and deeds of the Prophet (pbuh) are based on a divine foundation and hence there cannot be any mistakes in them. However, it might need centuries to pass to be understood:

It is known by the science of medicine that the fly carries some pathogens (microbes causing diseases) in its body. This fact was stated by the Prophet 15 centuries ago, when there was no experimental medical knowledge. The Prophet also states the following: "There is no disease without a cure except death and old age."

Therefore, antibiotics including penicillin were discovered in the last century and they have been used against harmful organisms like bacteria. Then, what is the medical logic behind this mysterious advice?

It has been understood by scientific experiments that flies have antibiotics in their bodies. A group of Australian researchers has made a lot of efforts related to this issue. A group of researchers in the Department of Biological Sciences of Macquarie University made a research acting upon the theory that flies are resistant to all kinds of dirt including rotten meat, fruit and manure in order to display this antibacterial property in the different phases of development of flies.

Introducing the new discovery of the group in the Melbourne Microbiology Conference, Ms. Joanne Clarke said, "Our research is a small part of a global research effort for new antibiotics, but we are looking where we believe no-one has looked before." The project she mentions is also a part of her PhD thesis.

Ms. Clarke says the antibacterial properties that occur in the stomach are also present on the body of the fly and that we can observe those activities in both places. She adds, "The reason we concentrated on the body of the fly is because it has a structure that is easier to extract." (http://www.abc.net.au/science/articles/2002/10/01/689400.htm)

Furthermore, the results of an experiment carried out in the Department of Medical Microbiology in Suudi Arabia Qassim University showed the scientific logic of it. The experiment and its results are as follows:

EXPERIMENT A

Cultured water sample was taken from a flask containing sterilized water and where a fly fell (without submersion). Growth of pathogenic (disease causing) bacterial colonies of the E. coli type was identified after taking samples from the water in the flask for culture.

PLATE 1- Cultured water sample was taken from the same flask following the complete dipping of the fly. An entire disappearance of the bacterial growth was seen in Petri-dish 2. The new bacteria growing in plate 1 were identified as Actinomyces, the ones from which useful antibiotics can be extracted. This explains the complete inhibition of growth in plate 2

EXPERIMENT B

It is the same as Experiment A but a different fly was used this time. 

PLATE 2- Cultured water sample was taken from a flask containing sterilized water and where a fly fell (without submersion). Growth of pathogenic (disease causing) bacterial colonies of the Corynebacterium Diphtheroid type was identified after taking samples from the water in the flask for culture.

PLATE 1- Cultured water sample was taken from the same flask following the complete dipping of the fly. An entire disappearance of the bacterial growth was seen in Petri-dish 2. The new bacteria growing in plate 1 were identified as Actinomyces, the ones from which useful antibiotics (more than 70%) can be extracted. This explains the complete inhibition of growth in plate 2

EXPERIMENT C

It is the same as the previous experiments but a different fly was used.

PLATE 2- Cultured water sample was taken from a flask containing sterilized water and where a fly fell (without submersion). Growth of pathogenic (disease causing) bacterial colonies of the Staphylococcus sp. type was identified after taking samples from the water in the flask for culture.

PLATE 1- Cultured water sample was taken from the same flask following the complete dipping of the fly. An entire disappearance of the bacterial growth was seen in Petri-dish 2. The new bacteria growing in plate 1 were identified as Actinomyces, the ones from which useful antibiotics can be extracted. This explains the complete inhibition of growth in plate 2

The same results were obtained in Salmonellas (Salmonella) + proteus sp type disease causing bacteria. (http://www.islamdunktv.com/2011/01/hadith-of-fly-refuting-those-who-laugh.html)

The latest research in microbiology medically explains the advice given by the Prophet (pbuh) 15 centuries ago and virtually approves him.

The hadith above was reported by Ibn Majah (Siyam, 21). Its meaning is as follows: If a person cannot avoid committing sins, which is the real purpose of fasting, when he fasts, it means he does not benefit from fasting as it is necessary. It does not mean such fasting is of no use.

Another narration regarding the issue is as follows:

“Whoever does not give up evil and ignorant speech, and acting in accordance with that, Allah has no need of his giving up his food and drink.” (ibid)

What is meant by ignorance is not to know about Allah’s orders and prohibitions and high ethics as it is necessary and hence to do bad deeds that Islam does not accept.

If a person who fasts protects his stomach from halal (legitimate) things but does not protect his tongue, eyes, ears, hands, feet, heart and mind, even his imagination, from haram (illegitimate) things, it means he has not fulfilled fasting properly.   

This hadith shows how important the consciousness of worshipping and belief is. From this point of view, a Muslim should try to worship with his body and spirit.

The hadith above and similar ones do not want people to abandon worship but to fulfil deeds of worship more carefully and more consciously.

There is very little information about Hz. Yusuf in hadiths and Hz. Yusuf is mentioned with some of his characteristics only. Yusuf is described as “Karim’s son karim’s son karim’s son karim, Ibrahim’s son Ishaq’s son Yaqub’s son Yusuf” and he is stated as the most generous (karim) one among people since his great-grandfather Ibrahim (Abraham), grandfather Ishaq (Isaac) , father Yaqub (Jacob) and Yusuf (Joseph) himself were prophets one after the other. The Prophet stated that he met Yusuf on the third layer of the sky. (Musnad, II, 96, 416; III, 148; Bukhari, Badʾul-Khalq, 6, Anbiya, 8, 14, 19; Tajrid Translation, IX, 213)

Majduddin Ibnul-Athir explains the nobility of Hz. Yusuf as the fact that he was a prophet, had knowledge, beauty, chastity, high ethics, justice, worldly and otherworldly leadership. (an-Nihaya, “krm” item)

After it is stated in the hadith that Hz. Yusuf himself, his father Hz. Yaqub, Hz. Yaqub’s father Hz. Ishaq and Hz. Ishaq’s father Hz. Ibrahim were noble and generous people, the following is added: “If I had remained in prison as long as Yusuf remained, I would have accepted the call of the person who brought the order to leave prison.” After that, the Prophet read the following verse (Yusuf 12/50): “But when the messenger came to him, (Joseph) said: ‘Go thou back to thy lord, and ask him, ´What is the state of mind of the ladies who cut their hands?’” (see Musnad, II, 326; Bukhari, Tafsir, 12/1, 5; Tirmidhi, Tafsir, 12/1)

 “Yusuf remained in prison for a long time because he wanted his friend who left prison to mention his name in the presence of his master, expecting help from a being other than Allah.” This narration reported from the Messenger of Allah through Ibn Abbas (Tabari, XII, 291-293) was not regarded as reliable since there were weak and unreliable narrators in the chain of narrators. (Ibn Kathir, IV, 28; Haythami, VII, 40)

The chapter of Yusuf is a chapter given to the Messenger of Allah instead of Psalms and one of the chapters that Hz. Umar read in the morning prayers. (Ibrahim Ali, p. 256-257)

“Teach the chapter of Yusuf to those who are gentle and soft-hearted among you. Allah Almighty alleviates the pains of death of a person who reads this chapter and teaches it to his family members and servants; He gives him the strength not to envy Muslims.” (Zamakhshari, III, 331; Baydawi, II, 331)There are scholars who say this hadith is fabricated. (Zamakhshari, notes of publishers, see I, 684-685; III, 331; Trablusi, II, 499)

There is detailed information about Hz. Yusuf in tafsir books, history books, stories of prophets and Yusuf and Zulaykha mathnawis.

In a hadith, the Prophet states that he saw Yusuf in Miraj like a full moon. (Tha‘labi, p. 83)

A type of quilted turban attributed to Hz. Yusuf is mentioned along with a turban and a knife obtained among the holy relics when Egypt was conquered attributed to him. (Evliya Çelebi, X, 122-124)

References:
Musnad, II, 96, 416; III, 148.
Tabari, Jami’ul-Bayan, XII, 149-238; XIII, 1-91.
Tha‘labi, ʿAraʾisul-Majalis, p. 82-108.
Zamakhshari, Kashshaf, Beirut 1403/1983, II, 300-348.
Mawhub b. Ahmad al-Jawaliqi, al-Muʿarrab (published by Ahmed M. Shakir), Tehran 1966, p. 355.
Fakhruddin ar-Razi, Mafatihul-Ghayb, XVII, 83-229.
Ibn Kathir, Qisasul-Anbiya, I, 317-366.
Suyuti, ad-Durrul-Mansur, Beirut 1403/1983, IV, 587-588.
Evliya Çelebi, Seyahatnâme, X, 122-124.
Sırrı Paşa, Ahsanul-Qasas, Istanbul 1309.
Elmalılı, Hak Dini, IV, 2841-2939.
Ahmed Izzuddin Abdullah Khalafullah, Yusuf b. Yaʿqub, Cairo 1398/1978.
Zahiya Raghib ad-Dajjani, Yusuf fil-Qurʾanil-Karim wat-Tawrat, Beirut 1415/1994.
Mustafa Asım Köksal, Peygamberler Tarihi, Ankara 2004, I, 271-301.
İsmail Yiğit, Kur’ân-ı Kerim ve Hadis Kaynakları Işığında Peygamberler Tarihi, Istanbul 2004, p. 306-355.
Yaşar Kurt, Hz. Yusuf’un Tarihsel Hayatı: Mukayese ve Değerlendirme, Ankara 2005.
Kadir Polater, “Kur’an ve Kitabı Mukaddese Göre Yusuf Kıssası”, Dinbilimleri Akademik Araştırma Dergisi, VII/3 (2007), p. 9-50.
Ibrahim Ali as-Sayyid Ali Isa, al-Aḥaditẖ wal-Atharul-Warida fi Fadaili Suwaril-Quranil-Karim, Cairo 1421/2001, p. 256-257.
TDV İslam Ansiklopedisi, "Yusuf", "Ahsenü’l-kasas" and "Yusuf Suresi" items.

Allah, who sends prophets as guides and leaders to humankind, by rendering them pure and sinless, gives a message: “Strive hard not to commit sins!"

The hadith should be evaluated under the light of the above-cited truth. It is logically impossible to infer from this hadith that “intercession will be possible for the people who commit major sins but those who commit minor sins will be deprived of this”.

When necessary attention is given to the hadith, these two important messages would be taken from the remark of the Prophet:

First, this hadith is a praiseworthy answer to the Mutazila sect which claim “committers of major sins are in the middle of somewhere between faith and disbelief”.

Second, after intercession permit is given (on the day of resurrection) first prophets, then angels, and then pious men will intercede before Allah on behalf of believers. This will occur according to the spiritual rank of all people... and major sins will be able to be forgiven by the intercession of Prophet Muhammad (pbuh) who is the most honorable person in the presence of Allah.