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حَدَّثَنَا أَبُو خَيْثَمَةَ زُهَيْرُ بْنُ حَرْبٍ حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ حَدَّثَنِي يَحْيَی بْنُ جَابِرٍ الطَّائِيُّ قَاضِي حِمْصَ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ جُبَيْرٍ عَنْ أَبِيهِ جُبَيْرِ بْنِ نُفَيْرٍ الْحَضْرَمِيِّ أَنَّهُ سَمِعَ النَّوَّاسَ بْنَ سَمْعَانَ الْکِلَابِيَّ ح و حَدَّثَنِي مُحَمَّدُ بْنُ مِهْرَانَ الرَّازِيُّ وَاللَّفْظُ لَهُ حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ عَنْ يَحْيَی بْنِ جَابِرٍ الطَّائِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرِ بْنِ نُفَيْرٍ عَنْ أَبِيهِ جُبَيْرِ بْنِ نُفَيْرٍ عَنْ النَّوَّاسِ بْنِ سَمْعَانَ قَالَ ذَکَرَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ الدَّجَّالَ ذَاتَ غَدَاةٍ فَخَفَّضَ فِيهِ وَرَفَّعَ حَتَّی ظَنَنَّاهُ فِي طَائِفَةِ النَّخْلِ فَلَمَّا رُحْنَا إِلَيْهِ عَرَفَ ذَلِکَ فِينَا فَقَالَ مَا شَأْنُکُمْ قُلْنَا يَا رَسُولَ اللَّهِ ذَکَرْتَ الدَّجَّالَ غَدَاةً فَخَفَّضْتَ فِيهِ وَرَفَّعْتَ حَتَّی ظَنَنَّاهُ فِي طَائِفَةِ النَّخْلِ فَقَالَ غَيْرُ الدَّجَّالِ أَخْوَفُنِي عَلَيْکُمْ إِنْ يَخْرُجْ وَأَنَا فِيکُمْ فَأَنَا حَجِيجُهُ دُونَکُمْ وَإِنْ يَخْرُجْ وَلَسْتُ فِيکُمْ فَامْرُؤٌ حَجِيجُ نَفْسِهِ وَاللَّهُ خَلِيفَتِي عَلَی کُلِّ مُسْلِمٍ إِنَّهُ شَابٌّ قَطَطٌ عَيْنُهُ طَافِئَةٌ کَأَنِّي أُشَبِّهُهُ بِعَبْدِ الْعُزَّی بْنِ قَطَنٍ فَمَنْ أَدْرَکَهُ مِنْکُمْ فَلْيَقْرَأْ عَلَيْهِ فَوَاتِحَ سُورَةِ الْکَهْفِ إِنَّهُ خَارِجٌ خَلَّةً بَيْنَ الشَّأْمِ وَالْعِرَاقِ فَعَاثَ يَمِينًا وَعَاثَ شِمَالًا يَا عِبَادَ اللَّهِ فَاثْبُتُوا قُلْنَا يَا رَسُولَ اللَّهِ وَمَا لَبْثُهُ فِي الْأَرْضِ قَالَ أَرْبَعُونَ يَوْمًا يَوْمٌ کَسَنَةٍ وَيَوْمٌ کَشَهْرٍ وَيَوْمٌ کَجُمُعَةٍ وَسَائِرُ أَيَّامِهِ کَأَيَّامِکُمْ قُلْنَا يَا رَسُولَ اللَّهِ فَذَلِکَ الْيَوْمُ الَّذِي کَسَنَةٍ أَتَکْفِينَا فِيهِ صَلَاةُ يَوْمٍ قَالَ لَا اقْدُرُوا لَهُ قَدْرَهُ قُلْنَا يَا رَسُولَ اللَّهِ وَمَا إِسْرَاعُهُ فِي الْأَرْضِ قَالَ کَالْغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ فَيَأْتِي عَلَی الْقَوْمِ فَيَدْعُوهُمْ فَيُؤْمِنُونَ بِهِ وَيَسْتَجِيبُونَ لَهُ فَيَأْمُرُ السَّمَائَ فَتُمْطِرُ وَالْأَرْضَ فَتُنْبِتُ فَتَرُوحُ عَلَيْهِمْ سَارِحَتُهُمْ أَطْوَلَ مَا کَانَتْ ذُرًا وَأَسْبَغَهُ ضُرُوعًا وَأَمَدَّهُ خَوَاصِرَ ثُمَّ يَأْتِي الْقَوْمَ فَيَدْعُوهُمْ فَيَرُدُّونَ عَلَيْهِ قَوْلَهُ فَيَنْصَرِفُ عَنْهُمْ فَيُصْبِحُونَ مُمْحِلِينَ لَيْسَ بِأَيْدِيهِمْ شَيْئٌ مِنْ أَمْوَالِهِمْ وَيَمُرُّ بِالْخَرِبَةِ فَيَقُولُ لَهَا أَخْرِجِي کُنُوزَکِ فَتَتْبَعُهُ کُنُوزُهَا کَيَعَاسِيبِ النَّحْلِ ثُمَّ يَدْعُو رَجُلًا مُمْتَلِئًا شَبَابًا فَيَضْرِبُهُ بِالسَّيْفِ فَيَقْطَعُهُ جَزْلَتَيْنِ رَمْيَةَ الْغَرَضِ ثُمَّ يَدْعُوهُ فَيُقْبِلُ وَيَتَهَلَّلُ وَجْهُهُ يَضْحَکُ فَبَيْنَمَا هُوَ کَذَلِکَ إِذْ بَعَثَ اللَّهُ الْمَسِيحَ ابْنَ مَرْيَمَ فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَائِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا کَفَّيْهِ عَلَی أَجْنِحَةِ مَلَکَيْنِ إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ وَإِذَا رَفَعَهُ تَحَدَّرَ مِنْهُ جُمَانٌ کَاللُّؤْلُؤِ فَلَا يَحِلُّ لِکَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرْفُهُ فَيَطْلُبُهُ حَتَّی يُدْرِکَهُ بِبَابِ لُدٍّ فَيَقْتُلُهُ ثُمَّ يَأْتِي عِيسَی ابْنَ مَرْيَمَ قَوْمٌ قَدْ عَصَمَهُمْ اللَّهُ مِنْهُ فَيَمْسَحُ عَنْ وُجُوهِهِمْ وَيُحَدِّثُهُمْ بِدَرَجَاتِهِمْ فِي الْجَنَّةِ فَبَيْنَمَا هُوَ کَذَلِکَ إِذْ أَوْحَی اللَّهُ إِلَی عِيسَی إِنِّي قَدْ أَخْرَجْتُ عِبَادًا لِي لَا يَدَانِ لِأَحَدٍ بِقِتَالِهِمْ فَحَرِّزْ عِبَادِي إِلَی الطُّورِ وَيَبْعَثُ اللَّهُ يَأْجُوجَ وَمَأْجُوجَ وَهُمْ مِنْ کُلِّ حَدَبٍ يَنْسِلُونَ فَيَمُرُّ أَوَائِلُهُمْ عَلَی بُحَيْرَةِ طَبَرِيَّةَ فَيَشْرَبُونَ مَا فِيهَا وَيَمُرُّ آخِرُهُمْ فَيَقُولُونَ لَقَدْ کَانَ بِهَذِهِ مَرَّةً مَائٌ وَيُحْصَرُ نَبِيُّ اللَّهِ عِيسَی وَأَصْحَابُهُ حَتَّی يَکُونَ رَأْسُ الثَّوْرِ لِأَحَدِهِمْ خَيْرًا مِنْ مِائَةِ دِينَارٍ لِأَحَدِکُمْ الْيَوْمَ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَی وَأَصْحَابُهُ فَيُرْسِلُ اللَّهُ عَلَيْهِمْ النَّغَفَ فِي رِقَابِهِمْ فَيُصْبِحُونَ فَرْسَی کَمَوْتِ نَفْسٍ وَاحِدَةٍ ثُمَّ يَهْبِطُ نَبِيُّ اللَّهِ عِيسَی وَأَصْحَابُهُ إِلَی الْأَرْضِ فَلَا يَجِدُونَ فِي الْأَرْضِ مَوْضِعَ شِبْرٍ إِلَّا مَلَأَهُ زَهَمُهُمْ وَنَتْنُهُمْ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَی وَأَصْحَابُهُ إِلَی اللَّهِ فَيُرْسِلُ اللَّهُ طَيْرًا کَأَعْنَاقِ الْبُخْتِ فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ حَيْثُ شَائَ اللَّهُ ثُمَّ يُرْسِلُ اللَّهُ مَطَرًا لَا يَکُنُّ مِنْهُ بَيْتُ مَدَرٍ وَلَا وَبَرٍ فَيَغْسِلُ الْأَرْضَ حَتَّی يَتْرُکَهَا کَالزَّلَفَةِ ثُمَّ يُقَالُ لِلْأَرْضِ أَنْبِتِي ثَمَرَتَکِ وَرُدِّي بَرَکَتَکِ فَيَوْمَئِذٍ تَأْکُلُ الْعِصَابَةُ مِنْ الرُّمَّانَةِ وَيَسْتَظِلُّونَ بِقِحْفِهَا وَيُبَارَکُ فِي الرِّسْلِ حَتَّی أَنَّ اللِّقْحَةَ مِنْ الْإِبِلِ لَتَکْفِي الْفِئَامَ مِنْ النَّاسِ وَاللِّقْحَةَ مِنْ الْبَقَرِ لَتَکْفِي الْقَبِيلَةَ مِنْ النَّاسِ وَاللِّقْحَةَ مِنْ الْغَنَمِ لَتَکْفِي الْفَخِذَ مِنْ النَّاسِ فَبَيْنَمَا هُمْ کَذَلِکَ إِذْ بَعَثَ اللَّهُ رِيحًا طَيِّبَةً فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ فَتَقْبِضُ رُوحَ کُلِّ مُؤْمِنٍ وَکُلِّ مُسْلِمٍ وَيَبْقَی شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ فَعَلَيْهِمْ تَقُومُ السَّاعَةُ

An-Nawwas b. Sam`an reported that Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) made a mention of the Dajjal one day in the morning. He ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) sometimes described him to be insignificant and sometimes described (his turmoil) as very significant (and we felt) as if he were in the cluster of the date-palm trees. When we went to him (to the Holy Prophet) in the evening and he read (the signs of fear) in our faces, he ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) said: What is the matter with you? We said: Allah's Messenger, you made a mention of the Dajjal in the morning (sometimes describing him) to be insignificant and sometimes very important, until we began to think as if he were present in some (near) part of the cluster of the date-palm trees. Thereupon he ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) said: I harbor fear in regard to you in so many other things besides the Dajjal. If he comes forth while I am among you, I shall contend with him on your behalf, but if he comes forth while I am not amongst you, a man must contend on his own behalf and Allah would take care of every Muslim on my behalf (and safeguard him against his evil). He (Dajjal) would be a young man with twisted, contracted hair, and a blind eye. I compare him to `Abd-ul-`Uzza b. Qatan. He who amongst you would survive to see him should recite over him the opening verses of Sura Kahf (xviii). He would appear on the way between Syria and Iraq and would spread mischief right and left. O servant of Allah! adhere (to the path of Truth). We said: Allah's Messenger, how long would he stay on the earth? He ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) said: For forty days, one day like a year and one day like a month and one day like a week and the rest of the days would be like your days. We said: Allah's Messenger, would one day's prayer suffice for the prayers of day equal to one year? Thereupon he ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) said: No, but you must make an estimate of time (and then observe prayer). We said: Allah's Messenger, how quickly would he walk upon the earth? Thereupon he ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) said: Like cloud driven by the wind. He would come to the people and invite them (to a wrong religion) and they would affirm their faith in him and respond to him. He would then give command to the sky and there would be rainfall upon the earth and it would grow crops. Then in the evening, their pasturing animals would come to them with their humps very high and their udders full of milk and their flanks stretched. He would then come to another people and invite them. But they would reject him and he would go away from them and there would be drought for them and nothing would be left with them in the form of wealth. He would then walk through the waste land and say to it: Bring forth your treasures, and the treasures would come out and collect (themselves) before him like the swarm of bees. He would then call a person brimming with youth and strike him with the sword and cut him into two pieces and (make these pieces lie at a distance which is generally) between the archer and his target. He would then call (that young man) and he will come forward laughing with his face gleaming (with happiness) and it would be at this very time that Allah would send Jesus, son of Mary, and he will descend at the white minaret in the eastern side of Damascus wearing two garments lightly dyed with saffron and placing his hands on the wings of two Angels. When he would lower his head, there would fall beads of perspiration from his head, and when he would raise it up, beads like pearls would scatter from it. Every non-believer who would smell the odor of his self would die and his breath would reach as far as he would be able to see. He would then search for him (Dajjal) until he would catch hold of him at the gate of Ludd and would kill him. Then a people whom Allah had protected would come to Jesus, son of Mary, and he would wipe their faces and would inform them of their ranks in Paradise and it would be under such conditions that Allah would reveal to Jesus these words: I have brought forth from amongst My servants such people against whom none would be able to fight; you take these people safely to Tur. And then Allah would send Gog and Magog and they would swarm down from every slope. The first of them would pass the lake of Tiberias and drink out of it. And when the last of them would pass, he would say: There was once water there. Jesus and his companions would then be besieged here (at Tur, and they would be so much hard pressed) that the head of the ox would be dearer to them than one hundred dinars and Allah's Apostle, Jesus, and his companions would supplicate Allah, Who would send to them insects (which would attack their necks) and in the morning they would perish like one single person. Allah's Apostle, Jesus, and his companions would then come down to the earth and they would not find in the earth as much space as a single span which is not filled with their putrefaction and stench. Allah's Apostle, Jesus, and his companions would then again beseech Allah, Who would send birds whose necks would be like those of Bactrian camels and they would carry them and throw them where God would will. Then Allah would send rain which no house of clay or (the tent of) camels' hairs would keep out and it would wash away the earth until it could appear to be a mirror. Then the earth would be told to bring forth its fruit and restore its blessing and, as a result thereof, there would grow (such a big) pomegranate that a group of persons would be able to eat that, and seek shelter under its skin and milch cow would give so much milk that a whole party would be able to drink it. And the milch camel would give such (a large quantity of) milk that the whole tribe would be able to drink out of that and the milch sheep would give so much milk that the whole family would be able to drink out of that and at that time Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Muslim and only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.

مَا شَأْنُکُمْ قُلْنَا ← النَّوَّاسِ بْنِ سَمْعَانَ، ← أبيه جبير بن نفير ← عَبْدُ الرَّحْمَنِ بْنُ جُبَيْرِ بْنِ نُفَيْرٍ ← يَحْيَی بْنِ جَابِرٍ الطَّائِيِّ ← عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ، ← الْوَلِيدُ بْنُ مُسْلِمٍ، ← مُحَمَّدُ بْنُ مِهْرَانَ الرَّازِيُّ وَاللَّفْظُ لَهُ ← و، ← النواس بن سمعان الكلابي ← أَبِيهِ جُبَيْرِ بْنِ نُفَيْرٍ الْحَضْرَمِيِّ،أَنَّهُ ← عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرٍ ← يَحْيَى بْنُ جَابِرٍ الطَّائِيُّ، قَاضِي حِمْصَ، ← عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ، ← الْوَلِيدُ بْنُ مُسْلِمٍ، ← أبو خيثمة زهير بن حرب

حدثنا شيبان بن فروخ ، حدثنا همام ، حدثنا إسحاق بن عبد الله بن ابي طلحة ، حدثني عبد الرحمن بن ابي عمرة ، ان ابا هريرة حدثه انه سمع النبي صلى الله عليه وسلم، يقول: " إن ثلاثة في بني إسرائيل ابرص، واقرع، واعمى، فاراد الله ان يبتليهم، فبعث إليهم ملكا، فاتى الابرص، فقال: اي شيء احب إليك؟، قال: لون حسن، وجلد حسن، ويذهب عني الذي قد قذرني الناس، قال: فمسحه، فذهب عنه قذره واعطي لونا حسنا وجلدا حسنا، قال: فاي المال احب إليك؟، قال: الإبل او قال: البقر شك إسحاق إلا ان الابرص او الاقرع، قال احدهما: الإبل وقال الآخر: البقر، قال: فاعطي ناقة عشراء، فقال: بارك الله لك فيها، قال: فاتى الاقرع، فقال: اي شيء احب إليك؟، قال: شعر حسن، ويذهب عني هذا الذي قد قذرني الناس، قال: فمسحه فذهب عنه واعطي شعرا حسنا، قال: فاي المال احب إليك؟، قال: البقر، فاعطي بقرة حاملا، فقال: بارك الله لك فيها، قال: فاتى الاعمى، فقال: اي شيء احب إليك؟، قال: ان يرد الله إلي بصري فابصر به الناس، قال: فمسحه فرد الله إليه بصره، قال: فاي المال احب إليك؟، قال: الغنم، فاعطي شاة والدا، فانتج هذان وولد هذا، قال: فكان لهذا واد من الإبل، ولهذا واد من البقر، ولهذا واد من الغنم، قال: ثم إنه اتى الابرص في صورته وهيئته، فقال رجل مسكين: قد انقطعت بي الحبال في سفري، فلا بلاغ لي اليوم إلا بالله، ثم بك اسالك بالذي اعطاك اللون الحسن والجلد الحسن والمال بعيرا، اتبلغ عليه في سفري؟، فقال: الحقوق كثيرة، فقال له: كاني اعرفك، الم تكن ابرص يقذرك الناس فقيرا، فاعطاك الله، فقال: إنما ورثت هذا المال كابرا، عن كابر، فقال: إن كنت كاذبا فصيرك الله إلى ما كنت، قال: واتى الاقرع في صورته، فقال له مثل ما قال لهذا، ورد عليه مثل ما رد على هذا، فقال: إن كنت كاذبا، فصيرك الله إلى ما كنت، قال: واتى الاعمى في صورته وهيئته، فقال: رجل مسكين وابن سبيل انقطعت بي الحبال في سفري، فلا بلاغ لي اليوم إلا بالله، ثم بك اسالك بالذي رد عليك بصرك شاة، اتبلغ بها في سفري؟، فقال: قد كنت اعمى فرد الله إلي بصري، فخذ ما شئت ودع ما شئت، فوالله لا اجهدك اليوم شيئا اخذته لله، فقال: امسك مالك، فإنما ابتليتم فقد رضي عنك وسخط على صاحبيك "

Abu Huraira, narrated that he heard Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) as saying: There were three persons in Bani Isra'il, one suffering from leprosy, the other bald-headed and the third one blind. Allah decided to test them. So He sent an angel who came to the one who was suffering from leprosy and said: Which thing do you like most? He said: Beautiful colour and fine skin and removal of that which makes me detestable in the eye of people. He wiped him and his illness was no more and he was conferred upon beautiful colour and beautiful skin. He (the angel) again said: Which property do you like most? He said: Camels, or he said: The cow the narrator is, however, doubtful about it, but (out of the persons) suffering from leprosy or baldness one of them definitely said: The camel. And the other one said: Cow. And he (one who demanded camel) was bestowed upon a she-camel, in an advanced stage of pregnancy, and while giving he said: May Allah bless you in this. Then he came to the bald-headed person and said: Which thing do you like most? He said: Beautiful hair and that (this baldness) may be removed from me because of which people hate me. He wiped his body and his illness was removed and he was bestowed upon beautiful hair, and the angel said: Which wealth do you like most? He said: The cow. And he was given a pregnant cow and while handing it over to him he (the angel) said: May Allah bless you in this. Then he came to the blind man and he said: Which thing do you like most? He said: Allah should restore my eyesight so that I should be able to see people with the help of that. He wiped his body and Allah restored to him his eyesight, and he (the angel) also said: Which wealth do you like most? He said: The flock of sheep. And he was given a pregnant goat and that gave birth to young ones and it so happened that one valley abounded in camels and the other one in cows and the third one in sheep. He then came to the one who had suffered from leprosy in his (old) form and shape and he said: I am a poor person and my provision has run short in my journey and there is none to take me to my destination except with the help of Allah and your favour. I beg of you in His name Who gave you fine colour and fine skin, and the camel in the shape of wealth (to confer upon me) a camel which should carry me in my journey. He said: I have many responsibilities to discharge. Thereupon he said: I perceive as if I recognise you. Were you not suffering from leprosy whom people hated and you were a destitute and Allah conferred upon you (wealth)? He said: I have inherited this property from my forefathers. Thereupon he said: If you are a liar may Allah change you to that very position in which you had been. He then came to the one who was bald-headed in his (old) form and said to him the same what he had said to him (one suffering from leprosy) and he gave him the same reply as he had given him and he said: If you are a liar, may Allah turn you to your previous position in which you had been. And then he came to the blind man in his (old) form and shape and he said: I am a destitute person and a wayfarer. My provision have ran short and today there is no way to reach the destination but with the help of Allah and then with your help and I beg of you in the (name) of One Who restored your eyesight and gave you the flock of sheep to give me a sheep by which I should be able to make my provisions for the journey. He said: I was blind and Allah restored to me my eyesight; you take whatever you like and leave whatever you like. By Allah, I shall not stand in your way today for what you take in the name of God. Thereupon, he said: You keep with you what you have (in your possession). The fact is that you three were put to test and Allah is well pleased with you and He is annoyed with your companions.

عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ ← إِسْحَاقُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، ← هَمَّامٌ، ← شَيْبَانُ بْنُ فَرُّوخٍ،

حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عُمَرَ حَدَّثَنَا سُفْيَانُ عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالُوا يَا رَسُولَ اللَّهِ هَلْ نَرَی رَبَّنَا يَوْمَ الْقِيَامَةِ قَالَ هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ فِي الظَّهِيرَةِ لَيْسَتْ فِي سَحَابَةٍ قَالُوا لَا قَالَ فَهَلْ تُضَارُّونَ فِي رُؤْيَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ لَيْسَ فِي سَحَابَةٍ قَالُوا لَا قَالَ فَوَالَّذِي نَفْسِي بِيَدِهِ لَا تُضَارُّونَ فِي رُؤْيَةِ رَبِّکُمْ إِلَّا کَمَا تُضَارُّونَ فِي رُؤْيَةِ أَحَدِهِمَا قَالَ فَيَلْقَی الْعَبْدَ فَيَقُولُ أَيْ فُلْ أَلَمْ أُکْرِمْکَ وَأُسَوِّدْکَ وَأُزَوِّجْکَ وَأُسَخِّرْ لَکَ الْخَيْلَ وَالْإِبِلَ وَأَذَرْکَ تَرْأَسُ وَتَرْبَعُ فَيَقُولُ بَلَی قَالَ فَيَقُولُ أَفَظَنَنْتَ أَنَّکَ مُلَاقِيَّ فَيَقُولُ لَا فَيَقُولُ فَإِنِّي أَنْسَاکَ کَمَا نَسِيتَنِي ثُمَّ يَلْقَی الثَّانِيَ فَيَقُولُ أَيْ فُلْ أَلَمْ أُکْرِمْکَ وَأُسَوِّدْکَ وَأُزَوِّجْکَ وَأُسَخِّرْ لَکَ الْخَيْلَ وَالْإِبِلَ وَأَذَرْکَ تَرْأَسُ وَتَرْبَعُ فَيَقُولُ بَلَی أَيْ رَبِّ فَيَقُولُ أَفَظَنَنْتَ أَنَّکَ مُلَاقِيَّ فَيَقُولُ لَا فَيَقُولُ فَإِنِّي أَنْسَاکَ کَمَا نَسِيتَنِي ثُمَّ يَلْقَی الثَّالِثَ فَيَقُولُ لَهُ مِثْلَ ذَلِکَ فَيَقُولُ يَا رَبِّ آمَنْتُ بِکَ وَبِکِتَابِکَ وَبِرُسُلِکَ وَصَلَّيْتُ وَصُمْتُ وَتَصَدَّقْتُ وَيُثْنِي بِخَيْرٍ مَا اسْتَطَاعَ فَيَقُولُ هَاهُنَا إِذًا قَالَ ثُمَّ يُقَالُ لَهُ الْآنَ نَبْعَثُ شَاهِدَنَا عَلَيْکَ وَيَتَفَکَّرُ فِي نَفْسِهِ مَنْ ذَا الَّذِي يَشْهَدُ عَلَيَّ فَيُخْتَمُ عَلَی فِيهِ وَيُقَالُ لِفَخِذِهِ وَلَحْمِهِ وَعِظَامِهِ انْطِقِي فَتَنْطِقُ فَخِذُهُ وَلَحْمُهُ وَعِظَامُهُ بِعَمَلِهِ وَذَلِکَ لِيُعْذِرَ مِنْ نَفْسِهِ وَذَلِکَ الْمُنَافِقُ وَذَلِکَ الَّذِي يَسْخَطُ اللَّهُ عَلَيْهِ

Abu Huraira reported that they (the Companions of the Holy Prophet) said: Allah's Messenger, will we be able to see our Lord on the Day of Judgment? He said: Do you feel any difficulty in seeing the sun in the noon when there is no cloud over it? They said: No. He again said: Do you feel any difficulty in seeing the moon on the fourteenth night when there is no cloud over it? They said: No. Thereupon he said: By Allah Who is One in Whose Hand is my life. you will not face any difficulty in seeing your Lord but only so much as you feel in seeing one of them. Then Allah would sit in judgment upon the servant and would say: O, so and so, did I not honour you and make you the chief and provide you the spouse and subdue for you horses, camels, and afforded you an opportunity to rule over your subjects? He would say: Yes. And then it would be said: Did you not think that you would meet Us? And he would say: No. Thereupon He (Allah) would say: Well, We forget you as you forgot Us. Then the second person would be brought for judgment. (And Allah would) say: 0, so and so. did We not honour you and make you the chief and make you pair and subdue for you horses and camels and afford you an opportunity to rule over your subjects? He would say: Yes, my Lord. And He (the Lord) would say: Did you not think that you would be meeting Us? And he would say: No. And then He (Allah) would say: Well, I forget you today as you forgot Us. Then the third -one would be brought and He (Allah) would say to him as He said before. And he (the third person) would say: O, my Lord, I affirmed my faith in Thee and in Thy Book and in Thy Messenger and I observed prayer and fasts and gave charity, and he would speak in good terms like this as he would be able to do. And He (Allah) would say: Well, We will bring our witnesses to you. And the man would think in his mind who would bear witness upon him and then his mouth would be sealed and it would be said to his thighs, to his flesh and to his bones to speak and his thighs. flesh and bones would bear witness to his deeds and it would be done so that he should not be able to make any excuse for himself and he would be a hypocrite and Allah would be annoyed with him.

أَبِي هُرَيْرَةَ، ← أَبِيهِ ← سُھَیْلِ بْنِ اَبِیْ صَالِحٍ ← سُفْيَانَ، ← مُحَمَّدُ بْنُ أَبِي عُمَرَ

حَدَّثَنِي الْحَکَمُ بْنُ مُوسَی أَبُو صَالِحٍ حَدَّثَنَا شُعَيْبُ بْنُ إِسْحَقَ أَخْبَرَنَا عُبَيْدُ اللَّهِ عَنْ نَافِعٍ أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ أَخْبَرَهُ أَنَّ النَّاسَ نَزَلُوا مَعَ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَی الْحِجْرِ أَرْضِ ثَمُودَ فَاسْتَقَوْا مِنْ آبَارِهَا وَعَجَنُوا بِهِ الْعَجِينَ فَأَمَرَهُمْ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يُهَرِيقُوا مَا اسْتَقَوْا وَيَعْلِفُوا الْإِبِلَ الْعَجِينَ وَأَمَرَهُمْ أَنْ يَسْتَقُوا مِنْ الْبِئْرِ الَّتِي کَانَتْ تَرِدُهَا النَّاقَةُ

Abdullah b. 'Umar reported that the people encamped along with Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) in the valley of Hijr, the habitations of Thamud, and they quenched their thirst from the wells thereof and kneaded the flour with it. Thereupon Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) commanded that the water collected for drinking should be spilt and the flour should be given to the camels and commanded them that the water for drinking should be taken from that well where the she-camel (of Hadrat Salih) used to come.

نَافِعٍ، أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ ← عُبَيْدِ اللَّهِ ← شُعَيْبُ بْنُ إِسْحَقَ ← الْحَکَمُ بْنُ مُوسَی أَبُو صَالِحٍ

حَدَّثَنَا إِسْحَقُ بْنُ إِبْرَاهِيمَ وَمُحَمَّدُ بْنُ الْمُثَنَّی الْعَنَزِيُّ وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ الرُّزِّيُّ جَمِيعًا عَنْ الثَّقَفِيِّ وَاللَّفْظُ لِابْنِ الْمُثَنَّی حَدَّثَنَا عَبْدُ الْوَهَّابِ حَدَّثَنَا خَالِدٌ عَنْ مُحَمَّدِ بْنِ سِيرِينَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فُقِدَتْ أُمَّةٌ مِنْ بَنِي إِسْرَائِيلَ لَا يُدْرَی مَا فَعَلَتْ وَلَا أُرَاهَا إِلَّا الْفَأْرَ أَلَا تَرَوْنَهَا إِذَا وُضِعَ لَهَا أَلْبَانُ الْإِبِلِ لَمْ تَشْرَبْهُ وَإِذَا وُضِعَ لَهَا أَلْبَانُ الشَّائِ شَرِبَتْهُ قَالَ أَبُو هُرَيْرَةَ فَحَدَّثْتُ هَذَا الْحَدِيثَ کَعْبًا فَقَالَ آنْتَ سَمِعْتَهُ مِنْ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قُلْتُ نَعَمْ قَالَ ذَلِکَ مِرَارًا قُلْتُ أَأَقْرَأُ التَّوْرَاةَ و قَالَ إِسْحَقُ فِي رِوَايَتِهِ لَا نَدْرِي مَا فَعَلَتْ

Abu Huraira reported that Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) said: A group of Bani Isra'il was lost. I do not know what happened to it, but I think (that it 'underwent a process of metamorphosis) and assumed the shape of rats. Don't you see when the milk of the camel is placed before them, these do not drink and when the milk of goat is placed before them, these do drink. Abu Huraira said: I narrated this very hadith to Ka'b and he said: Did you hear this from Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ )? I (Abu Huraira) said: Yes. He said this again and again, and I said: Have I read Torah? This hadith has been transmitted on the authority of Ishaq with a slight variation of wording.

أَبِي هُرَيْرَةَ، ← مُحَمَّدِ بْنِ سِيرِينَ ← خَالِدٌ، ← عَبْدُ الْوَهَّابِ، ← الثَّقَفِيِّ وَاللَّفْظُ لِابْنِ الْمُثَنَّی ← مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الرُّزِّيُّ جَمِيعًا ← مُحَمَّدُ بْنُ الْمُثَنَّی الْعَنَزِيُّ ← إِسْحَقُ بْنُ إِبْرَاهِيمَ

و حَدَّثَنِي أَبُو کُرَيْبٍ مُحَمَّدُ بْنُ الْعَلَائِ حَدَّثَنَا أَبُو أُسَامَةَ عَنْ هِشَامٍ عَنْ مُحَمَّدٍ عَنْ أَبِي هُرَيْرَةَ قَالَ الْفَأْرَةُ مَسْخٌ وَآيَةُ ذَلِکَ أَنَّهُ يُوضَعُ بَيْنَ يَدَيْهَا لَبَنُ الْغَنَمِ فَتَشْرَبُهُ وَيُوضَعُ بَيْنَ يَدَيْهَا لَبَنُ الْإِبِلِ فَلَا تَذُوقُهُ فَقَالَ لَهُ کَعْبٌ أَسَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَفَأُنْزِلَتْ عَلَيَّ التَّوْرَاةُ

Abu Huraira reported that the rat (is the result of) metamorphosis (of a group of Bani Isra'il) and the proof of this is that when the milk of goat is placed before it, it drinks it, and when the milk of the camel is placed before it, it would not taste it at all. Ka'b said: Did you hear it from Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ )? Thereupon he said: Has Torah been revealed to me?

الْفَأْرَةُ مَسْخٌ وَآيَةُ ذَلِکَ ← أَبِي هُرَيْرَةَ، ← مُحَمَّدٍ ← هِشَامٍ ← أَبُو أُسَامَةَ ← أَبُو کُرَيْبٍ مُحَمَّدُ بْنُ الْعَلائِ ← و،

حَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَی التُّجِيبِيُّ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ أَخْبَرَنِي يُونسُ عَنْ ابْنِ شِهَابٍ أَخْبَرَنِي أَنَسُ بْنُ مَالِکٍ أَنَّ أُنَاسًا مِنْ الْأنْصَارِ قَالُوا يَوْمَ حُنَيْنٍ حِينَ أَفَائَ اللَّهُ عَلَی رَسُولِهِ مِنْ أَمْوَالِ هَوَازِنَ مَا أَفَائَ فَطَفِقَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ يُعْطِي رِجَالًا مِنْ قُرَيْشٍ الْمِائَةَ مِنْ الْإِبِلِ فَقَالُوا يَغْفِرُ اللَّهُ لِرَسُولِ اللَّهِ يُعْطِي قُرَيْشًا وَيَتْرُکُنَا وَسُيُوفُنَا تَقْطُرُ مِنْ دِمَائِهِمْ قَالَ أَنَسُ بْنُ مَالِکٍ فَحُدِّثَ ذَلِکَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ قَوْلِهِمْ فَأَرْسَلَ إِلَی الْأَنْصَارِ فَجَمَعَهُمْ فِي قُبَّةٍ مِنْ أَدَمٍ فَلَمَّا اجْتَمَعُوا جَائَهُمْ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ مَا حَدِيثٌ بَلَغَنِي عَنْکُمْ فَقَالَ لَهُ فُقَهَائُ الْأَنْصَارِ أَمَّا ذَوُو رَأْيِنَا يَا رَسُولَ اللَّهِ فَلَمْ يَقُولُوا شَيْئًا وَأَمَّا أُنَاسٌ مِنَّا حَدِيثَةٌ أَسْنَانُهُمْ قَالُوا يَغْفِرُ اللَّهُ لِرَسُولِهِ يُعْطِي قُرَيْشًا وَيَتْرُکُنَا وَسُيُوفُنَا تَقْطُرُ مِنْ دِمَائِهِمْ فَقَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِنِّي أُعْطِي رِجَالًا حَدِيثِي عَهْدٍ بِکُفْرٍ أَتَأَلَّفُهُمْ أَفَلَا تَرْضَوْنَ أَنْ يَذْهَبَ النَّاسُ بِالْأَمْوَالِ وَتَرْجِعُونَ إِلَی رِحَالِکُمْ بِرَسُولِ اللَّهِ فَوَاللَّهِ لَمَا تَنْقَلِبُونَ بِهِ خَيْرٌ مِمَّا يَنْقَلِبُونَ بِهِ فَقَالُوا بَلَی يَا رَسُولَ اللَّهِ قَدْ رَضِينَا قَالَ فَإِنَّکُمْ سَتَجِدُونَ أَثَرَةً شَدِيدَةً فَاصْبِرُوا حَتَّی تَلْقَوْا اللَّهَ وَرَسُولَهُ فَإِنِّي عَلَی الْحَوْضِ قَالُوا سَنَصْبِرُ

This hadith has been narrated on the authority of Muhammad b. Sa'd through another chain of transmitters (and the words are): The Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) struck between my neck and shoulder with his hand and said: Do you wrangle, O Sa'd, because I bestow (some gifts) upon a person?

اَنَسِ بْنِ مَالِکٍ، ← ابْنِ شِهَابٍ، ← يُونُسَ ← عَبْدِ اللهِ بْنِ وَهْبٍ ← حَرْمَلَةُ بْنُ يَحْيَی التُّجِيبِيُّ

حَدَّثَنِي هَارُونُ بْنُ عَبْدِ اللَّهِ حَدَّثَنَا حَجَّاجُ بْنُ مُحَمَّدٍ قَالَ قَالَ ابْنُ جُرَيْجٍ أَخْبَرَنِي أَبُو الزُّبَيْرِ أَنَّ عَلِيًّا الْأَزْدِيَّ أَخْبَرَهُ أَنَّ ابْنَ عُمَرَ عَلَّمَهُمْ أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ کَانَ إِذَا اسْتَوَی عَلَی بَعِيرِهِ خَارِجًا إِلَی سَفَرٍ کَبَّرَ ثَلَاثًا ثُمَّ قَالَ سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا کُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَی رَبِّنَا لَمُنْقَلِبُونَ اللَّهُمَّ إِنَّا نَسْأَلُکَ فِي سَفَرِنَا هَذَا الْبِرَّ وَالتَّقْوَی وَمِنْ الْعَمَلِ مَا تَرْضَی اللَّهُمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا هَذَا وَاطْوِ عَنَّا بُعْدَهُ اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ وَالْخَلِيفَةُ فِي الْأَهْلِ اللَّهُمَّ إِنِّي أَعُوذُ بِکَ مِنْ وَعْثَائِ السَّفَرِ وَکَآبَةِ الْمَنْظَرِ وَسُوئِ الْمُنْقَلَبِ فِي الْمَالِ وَالْأَهْلِ وَإِذَا رَجَعَ قَالَهُنَّ وَزَادَ فِيهِنَّ آيِبُونَ تَائِبُونَ عَابِدُونَ لِرَبِّنَا حَامِدُونَ

Ibn Juraij narrated this hadith with the same chain of transmitters, but he made no mention of it: No person (man) should be alone with a woman except when there is a Mahram with her.

أَنَّ ابْنَ عُمَرَ عَلَّمَهُمْ ← أَبُو الزُّبَيْرِ، أَنَّ عَلِيًّا الْأَزْدِيَّ ← ابْنُ جُرَيْجٍ، ← حَجَّاجُ بْنُ مُحَمَّدٍ، ← هَارُونُ بْنُ عَبْدِ اللَّهِ

حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ حَدَّثَنَا إِسْمَعِيلُ ابْنُ عُلَيَّةَ عَنْ عَاصِمٍ الْأَحْوَلِ عَنْ عَبْدِ اللَّهِ بْنِ سَرْجِسَ قَالَ کَانَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَافَرَ يَتَعَوَّذُ مِنْ وَعْثَائِ السَّفَرِ وَکَآبَةِ الْمُنْقَلَبِ وَالْحَوْرِ بَعْدَ الْکَوْنِ وَدَعْوَةِ الْمَظْلُومِ وَسُوئِ الْمَنْظَرِ فِي الْأَهْلِ وَالْمَالِ

Ibn Umar (Allah be pleased with them) reported that whenever Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) mounted his camel while setting out on a journey, he glorified Allah (uttered Allah-o-Akbar) thrice, and then said: Hallowed is He Who subdued for us this (ride) and we were not ourselves powerful enough to use It as a ride, and we are going to return to our Lord. O Allah, we seek virtue and piety from Thee in this journey of ours and the act which pleaseth Thee. O Allah, lighten this journey of ours, and make its distance easy for us. O Allah, Thou art (our) companion during the journey, and guardian of (our) family. O Allah, I seek refuge with Thee from hardships of the journey, gloominess of the sights, and finding of evil changes in property and family on return. And he (the Holy Prophet) uttered (these words), and made this addition to them: We are returning, repentant, worshipping our Lord. and praising Him.

عَبْدِ اللَّهِ بْنِ سَرْجِسَ ← عَاصِمٍ الْأَحْوَلِ ← إِسْمَعِيلُ ابْنُ عُلَيَّةَ ← زُهَيْرُ بْنُ حَرْبٍ

و حَدَّثَنَا يَحْيَی بْنُ يَحْيَی وَزُهَيْرُ بْنُ حَرْبٍ جَمِيعًا عَنْ أَبِي مُعَاوِيَةَ ح و حَدَّثَنِي حَامِدُ بْنُ عُمَرَ حَدَّثَنَا عَبْدُ الْوَاحِدِ کِلَاهُمَا عَنْ عَاصِمٍ بِهَذَا الْإِسْنَادِ مِثْلَهُ غَيْرَ أَنَّ فِي حَدِيثِ عَبْدِ الْوَاحِدِ فِي الْمَالِ وَالْأَهْلِ وَفِي رِوَايَةِ مُحَمَّدِ بْنِ خَازِمٍ قَالَ يَبْدَأُ بِالْأَهْلِ إِذَا رَجَعَ وَفِي رِوَايَتِهِمَا جَمِيعًا اللَّهُمَّ إِنِّي أَعُوذُ بِکَ مِنْ وَعْثَائِ السَّفَرِ

Abdullah b. Sarjis (Allah be pleased with him) reported that when Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) set forth on a journey, he sought refuge (with Allah) from the hardships of the travelling, and finding of evil changes on return, and disgrace after honour, and the curse of the oppressed and a gloomy sad scene in family and property.

حَدَّثَنَا عَمْرٌو النَّاقِدُ حَدَّثَنَا أَبُو أَحْمَدَ الزُّبَيْرِيُّ حَدَّثَنَا مَالِکُ بْنُ مِغْوَلٍ عَنْ أَبِي السَّفَرِ عَنْ الْبَرَائِ قَالَ آخِرُ آيَةٍ أُنْزِلَتْ يَسْتَفْتُونَکَ

Aba Ishaq reported this hadith on the authority of al-Bara' (Allah be pleased with him) with a slight variation of words, viz. the last sura that was revealed complete.

آخِرُ آيَةٍ أُنْزِلَتْ يَسْتَفْتُونَکَ ← الْبَرَائَ ← أَبِي السَّفَرِ ← مَالِکُ بْنُ مِغْوَلٍ ← أَبُو أَحْمَدَ الزُّبَيْرِيُّ ← عَمْرٌو النَّاقِدُ

حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ سَلَّامٍ الْجُمَحِيُّ حَدَّثَنَا الرَّبِيعُ يَعْنِي ابْنَ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَأَذُودَنَّ عَنْ حَوْضِي رِجَالًا کَمَا تُذَادُ الْغَرِيبَةُ مِنْ الْإِبِلِ

Abu Huraira reported Allah's Apostle ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) as saying: I will drive away from my Cistern people just as the stray camels are driven away.

أَبِي هُرَيْرَةَ، ← مُحَمَّدِ بْنِ زِيَادٍ ← الرَّبِيعُ يَعْنِي ابْنَ مُسْلِمٍ ← عَبْدُ الرَّحْمَنِ بْنُ سَلَامٍ الْجُمَحِيُّ،

و حَدَّثَنَاه أَحْمَدُ بْنُ حَنْبَلٍ وَزُهَيْرُ بْنُ حَرْبٍ جَمِيعًا عَنْ إِسْمَعِيلَ وَاللَّفْظُ لِأَحْمَدَ قَالَا حَدَّثَنَا إِسْمَعِيلُ بْنُ إِبْرَاهِيمَ حَدَّثَنَا عَبْدُ الْعَزِيزِ عَنْ أَنَسٍ قَالَ لَمَّا قَدِمَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَدِينَةَ أَخَذَ أَبُو طَلْحَةَ بِيَدِي فَانْطَلَقَ بِي إِلَی رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ أَنَسًا غُلَامٌ کَيِّسٌ فَلْيَخْدُمْکَ قَالَ فَخَدَمْتُهُ فِي السَّفَرِ وَالْحَضَرِ وَاللَّهِ مَا قَالَ لِي لِشَيْئٍ صَنَعْتُهُ لِمَ صَنَعْتَ هَذَا هَکَذَا وَلَا لِشَيْئٍ لَمْ أَصْنَعْهُ لِمَ لَمْ تَصْنَعْ هَذَا هَکَذَا

Anas reported: When Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) came to Medina, Abla Talha took hold of my hand and brought me to Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) and said: Allah's Messenger, Anas is a prudent young boy, and he will serve you. He (Anas) said: I served him in journey and at home, but, by Allah, he never asked me about a thing which I did as to why I did so, nor about a thing which I did not do as to why I had not done that.

أَنَسٍ، ← عَبْدُ الْعَزِيزِ، ← إِسْمَعِيلُ بْنُ إِبْرَاهِيمَ ← إِسْمَعِيلَ وَاللَّفْظُ لِأَحْمَدَ ← أَحْمَدُ بْنُ حَنْبَلٍ وَزُهَيْرُ بْنُ حَرْبٍ جَمِيعًا ← و،

حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ حَدَّثَنَا أَبِي حَدَّثَنَا شُعْبَةُ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي السَّفَرِ عَنْ أَبَي بَکْرِ بْنِ أَبِي مُوسَی عَنْ الْبَرَائِ أَنَّ النَّبِيَّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ کَانَ إِذَا أَخَذَ مَضْجَعَهُ قَالَ اللَّهُمَّ بِاسْمِکَ أَحْيَا وَبِاسْمِکَ أَمُوتُ وَإِذَا اسْتَيْقَظَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ

Al-Bara' reported that whenever Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) went to bed, he said: O Allah, it is with Thine Name that I live and it is with Thine Name that I die. And when he got up he used to say: Praise is due to Allah, Who gave us life after our death (sleep) and unto Thee is resurrection.

الْبَرَائَ ← أَبِي بَکْرِ بْنِ أَبِي مُوسَی ← عَبْدِ اللَّهِ بْنِ أَبِي السَّفَرِ ← شُعْبَةُ، ← أَبِي ← عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ،

أَخْبَرَنَا قُتَيْبَةُ عَنْ مَالِکٍ عَنْ نَافِعٍ عَنْ ابْنِ عُمَرَ أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَثَلُ صَاحِبِ الْقُرْآنِ کَمَثَلِ الْإِبِلِ الْمُعَقَّلَةِ إِذَا عَاهَدَ عَلَيْهَا أَمْسَکَهَا وَإِنْ أَطْلَقَهَا ذَهَبَتْ

It was narrated from Ibn ‘Umar that the Messenger of Allah صلی اللہ علیہ وآلہ وسلم said: “The one who learns the Qur’an is like the owner of a hobbled camel. If he pays attention to it he will keep it, but if he releases it, it will go away.” (Sahih).

ابْنِ عُمَرَ ← نَافِعٍ ← مَالِكٍ، ← قُتَيْبَةُ،

أَخْبَرَنَا حُمَيْدُ بْنُ مَسْعَدَةَ قَالَ حَدَّثَنَا يَزِيدُ وَهُوَ ابْنُ زُرَيْعٍ قَالَ حَدَّثَنَا ابْنُ عَوْنٍ عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ قَالَ أَبُو هُرَيْرَةَ صَلَّی بِنَا النَّبِيُّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ إِحْدَی صَلَاتَيْ الْعَشِيِّ قَالَ قَالَ أَبُو هُرَيْرَةَ وَلَکِنِّي نَسِيتُ قَالَ فَصَلَّی بِنَا رَکْعَتَيْنِ ثُمَّ سَلَّمَ فَانْطَلَقَ إِلَی خَشَبَةٍ مَعْرُوضَةٍ فِي الْمَسْجِدِ فَقَالَ بِيَدِهِ عَلَيْهَا کَأَنَّهُ غَضْبَانُ وَخَرَجَتْ السَّرَعَانُ مِنْ أَبْوَابِ الْمَسْجِدِ فَقَالُوا قُصِرَتْ الصَّلَاةُ وَفِي الْقَوْمِ أَبُو بَکْرٍ وَعُمَرُ رَضِيَ اللَّهُ عَنْهُمَا فَهَابَاهُ أَنْ يُکَلِّمَاهُ وَفِي الْقَوْمِ رَجُلٌ فِي يَدَيْهِ طُولٌ قَالَ کَانَ يُسَمَّی ذَا الْيَدَيْنِ فَقَالَ يَا رَسُولَ اللَّهِ أَنَسِيتَ أَمْ قُصِرَتْ الصَّلَاةُ قَالَ لَمْ أَنْسَ وَلَمْ تُقْصَرْ الصَّلَاةُ قَالَ وَقَالَ أَکَمَا قَالَ ذُو الْيَدَيْنِ قَالُوا نَعَمْ فَجَائَ فَصَلَّی الَّذِي کَانَ تَرَکَهُ ثُمَّ سَلَّمَ ثُمَّ کَبَّرَ فَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ ثُمَّ رَفَعَ رَأْسَهُ وَکَبَّرَ ثُمَّ کَبَّرَ ثُمَّ سَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ ثُمَّ رَفَعَ رَأْسَهُ ثُمَّ کَبَّرَ

It was narrated that Muhammad bin Sirin said: “Abu Hurairah said: ‘The Prophet صلی اللہ علیہ وآلہ وسلم led us in one of the nighttime prayers.” He said: “Abu Hurairah said: ‘But I forgot (which one).’ He said: ‘He led us in praying two Rak’ahs, then he said the Taslimand went to a piece of wood that was lying in the Masjid and leaned his hand on it as if he was angry. Those who were in a hurry left the Masjid, and said: “The prayer has been shortened.” Among the people were Abu Bakr and ‘Umar, but they hesitated to ask him for they revere him. Also among the people was a man with long hands who was known as Dhul-Yadain. He said: Messenger of Allah صلی اللہ علیہ وآلہ وسلم, did you forget or has the prayer been shortened? He said: I did not forget and the prayer has not been shortened. He said: Is it as Dhul Yadian says? They said: Yes. So he came and prayed what he had missed, then he said the Salam, then he said the Takbir and prostrated as usual or longer than that. Then he raised his head and said the Takbir, and prostrated as usual or longer than that. Then he raised his head and said the Takbir.” (Sahih)

مُحَمَّدِ بْنِ سِيرِينَ ← ابْنِ عَوْنٍ ← يَزِيدُ -وَهُوَ ابْنُ زُرَيْعٍ- ← حُمَيْدُ بْنُ مَسْعَدَةَ

أَخْبَرَنَا عَلِيُّ بْنُ حُجْرٍ قَالَ حَدَّثَنَا شَرِيکٌ عَنْ زُبَيْدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَی قَالَ قَالَ عُمَرُ صَلَاةُ الْجُمُعَةِ رَکْعَتَانِ وَصَلَاةُ الْفِطْرِ رَکْعَتَانِ وَصَلَاةُ الْأَضْحَی رَکْعَتَانِ وَصَلَاةُ السَّفَرِ رَکْعَتَانِ تَمَامٌ غَيْرُ قَصْرٍ عَلَی لِسَانِ مُحَمَّدٍ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَبُو عَبْد الرَّحْمَنِ عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَی لَمْ يَسْمَعْ مِنْ عُمَرَ

It was narrated from ‘Abdur Rahman bin Abi Laila that ‘Umar said: “Jumu‘ah prayer is two Rak’ahs, and the prayer of Al-Fitr is two Rak’ahs, and the prayer of Al-Ad is two Rak’ahs, and the prayer when traveling is two Rak’ahs, complete and not shortened, on the tongue of Muhammad .“ (Sahih) Abu ‘Abdur-Rahman (An-Nasa’i) said: ‘Abdur-Rahman bin Abi Laila did not hear from ‘Umar.

عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى ← زُبَيْدٍ، ← شَرِيکٍ ← عَلِيُّ بْنُ حُجْرٍ

أَخْبَرَنَا قُتَيْبَةُ قَالَ حَدَّثَنَا اللَّيْثُ عَنْ ابْنِ شِهَابٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَکْرِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أُمَيَّةَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدٍ أَنَّهُ قَالَ لِعَبْدِ اللَّهِ بْنِ عُمَرَ إِنَّا نَجِدُ صَلَاةَ الْحَضَرِ وَصَلَاةَ الْخَوْفِ فِي الْقُرْآنِ وَلَا نَجِدُ صَلَاةَ السَّفَرِ فِي الْقُرْآنِ فَقَالَ لَهُ ابْنُ عُمَرَ يَا ابْنَ أَخِي إِنَّ اللَّهَ عَزَّ وَجَلَّ بَعَثَ إِلَيْنَا مُحَمَّدًا صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا نَعْلَمُ شَيْئًا وَإِنَّمَا نَفْعَلُ کَمَا رَأَيْنَا مُحَمَّدًا صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ يَفْعَلُ

It was narrated from Umayyah bin ‘Abdullah bin Khalid that he said to ‘Abdullah bin ‘Umar: “We find (mention of) prayer when one is at home (i.e., not traveling) and prayer at times of fear in the Qur’an, but we do not find any mention in the Qur’án of prayer when traveling. Ibn ‘Umar said to him: ‘son of my brother, Allah sent Muhammad to us when we did not know anything, and all we should do is to do that which we saw Muhammad doing.” (Sahih)

لِعَبْدِ اللَّهِ بْنِ عُمَرَ: ← أُمَيَّةَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدٍ، أَنَّهُ ← عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ، ← ابْنِ شِهَابٍ، ← اللَّيْثُ ← قُتَيْبَةُ،

أَخْبَرَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحَسَنِ بْنِ شَقِيقٍ قَالَ أَبِي أَنْبَأَنَا أَبُو حَمْزَةَ وَهُوَ السُّکَّرِيُّ عَنْ مَنْصُورٍ عَنْ إِبْرَاهِيمَ عَنْ عَلْقَمَةَ عَنْ عَبْدِ اللَّهِ قَالَ صَلَّيْتُ مَعَ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فِي السَّفَرِ رَکْعَتَيْنِ وَمَعَ أَبِي بَکْرٍ رَکْعَتَيْنِ وَمَعَ عُمَرَ رَکْعَتَيْنِ رَضِيَ اللَّهُ عَنْهُمَا

It was narrated that ‘Abdullah said: “I prayed two Rak’ahs with the Messenger of Allah صلی اللہ علیہ وآلہ وسلم on a journey, and two Rak’ahs with Abu Bakr, and two Rak’ahs with ‘Umar, may Allah be pleased with them both.”(Sahih).

عَبْدُ اللَّهِ ← عَلْقَمَةَ ← إِبْرَاهِيمَ، ← مَنْصُورٌ، ← أَبُو حَمْزَةَ وَهُوَ السُّکَّرِيُّ ← أَبِي ← مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحَسَنِ بْنِ شَقِيقٍ

أَخْبَرَنَا حُمَيْدُ بْنُ مَسْعَدَةَ عَنْ سُفْيَانَ وَهُوَ ابْنُ حَبِيبٍ عَنْ شُعْبَةَ عَنْ زُبَيْدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَی عَنْ عُمَرَ قَالَ صَلَاةُ الْجُمُعَةِ رَکْعَتَانِ وَالْفِطْرِ رَکْعَتَانِ وَالنَّحْرِ رَکْعَتَانِ وَالسَّفَرِ رَکْعَتَانِ تَمَامٌ غَيْرُ قَصْرٍ عَلَی لِسَانِ النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ

It was narrated that ‘Umar said: “The prayer for Jumu’ah is two Rak’ahs, and for Eid-ul-Fitr is two Rak’ahs and for An-Nahr is two Rak’ahs, and for traveling is two Rak’ahs, complete and not shortened, on the tongue of the Prophet صلی اللہ علیہ وآلہ وسلم.” (Sahih)

عُمَرَ، ← عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى ← زُبَيْدٍ، ← شُعْبَةُ، ← سُفْيَانَ وَهُوَ ابْنُ حَبِيبٍ ← حُمَيْدُ بْنُ مَسْعَدَةَ