Commentary on The Hadith Pertaining to Changing Munkar

Re-posting this from

Abu Sa”id al-Khudri, may Allah be pleased with him, reported that the Messenger of Allah (SAW) had said:
“Whoever amongst you sees anything objectionable, let him change it with his hand, if he is not able, then with his tongue, and if he is not even able to do so, then with his heart, and the latter is the weakest form of faith.”[1]

This Hadith was also transmitted in another form on the authority of ‘Abdullah bin Mas’ud who narrated that the Messenger of Allah (SAW) said:

“Never before me had a Prophet been sent by Allah to his nation who had not among his people disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practice, and practised whatever they were not commanded to do. He who strove against them with his hand was a believer; he who strove against them with his tongue was a believer; and he who strove against them with his heart was a believer; and beyond that there is no faith, not even as minute as a mustard seed.”[2]

On the authority of ‘Ali Ibn Abi Talib, may Allah be pleased with him, who said: “I heard the Messenger of Allah (SAW) say: “There shall be much tumult after me and, in such times, a believer will not be able to change anything (Munkar) with his hand or his tongue.”I said: “O Messenger of Allah, what should they do then?” He said: “They should denounce it with their hearts?”I said: “0 Messenger of Allah, will this make them any less believers?” He (SAW) said: “No. Only as much as a few drops effect a reservoir of clear water.”

These Hadiths, and others, convey a similar message and show that the obligation to denounce and change Munkar is conditional on the ability to do so, while disapproving of it with the heart is a must for all Muslims regardless of ability; for the heart that does not deny Munkar is a heart that has lost all faith. Ali Ibn Abi Talib, may Allah be pleased with him, said:

“The first type of Jihad you will be unable to perform is Jihad with your hands, then Jihad with your tongues, then Jihad with your hearts. He whose heart knows not Ma’roof nor disapproves of Munkar, has a heart that has been turned upside down.”

Bin Mas’ud, may Allah be pleased with him, once heard a man say: “He who does not enjoin good and forbid evil is doomed to perish.” Ibn Mas’ud said: “He shall perish whose heart does not recognize good and evil.” This indicates that to differentiate between good and evil with the heart is an obligation binding on every Muslim, and that he who does not recognize them is doomed; while to show disapproval of evil and attempt to change it with the hand or tongue is only a binding obligation for those Muslims capable of doing so.

Bin Mas’ud, may Allah be pleased with him, said:

“Those of you who live on (after me) will almost reach a stage when all they would be able to do towards evil that Allah would know from their hearts that they detest it.”

The Prophet (SAW) said:

“If a sin is committed on this earth, he who witnessed it and disapproved of it is equal to a person who has not witnessed it, while he who has not witnessed it but approved of it is equal to a person who has witnessed it.”[3]

So, he who has witnessed a sin being committed and detested it with his heart but was unable to show his disapproval with his hands or tongue, is equal to a person who has not witnessed it at all. While he who had not witnessed it but approved of it is like a person who had witnessed it and was able to change it with his hands or tongue but did not do so.

To accept sins is the most hideous of all prohibitions, it is the antithesis of disapproving with the heart.

Showing disapproval with the hands and tongue is dependent on the ability to do so, as mentioned above. Abi Bakr as-Siddiq, may Allah be pleased with him, narrated that the Prophet (SAW) said:

“There are no people in whose midst sins are committed, and they do not change this situation although it is in their powers to do so, except that Allah will be near to overtaking them all with His punishment.”[4]

Abu Sai’d, may Allah be pleased with him, narrated that the Prophet (SAW) said in a sermon: “Verily, fear of people should not stop a man from speaking out the truth he knows.”Upon hearing this, Abu Sai’d wept and said: “By Allah, we have seen things (for which we should have spoken out the truth) but we were silenced by fear (of people).”[5]

Imam Ahmad also narrated the same Hadith with an addition: “It does not bring death nearer nor pushes earnings farther to speak the truth or remind a powerful man of it.”[6]

The Prophet”s (SAW) saying about disapproving with the heart only, that “it is the weakest form of faith”, indicates that enjoining good and forbidding evil is one of the aspects of faith. And his saying (SAW) “whoever amongst you sees anything objectionable” indicates that disapproving is conditional on seeing. If the objectionable thing was hidden from sight and the believer only learned of it indirectly, he must neither deal with it nor go searching for it if he suspects its existence.

Reasons For Enjoining Good And Forbidding Evil

These reasons are:

  • Aspiring for Allah’s reward for doing so.
  • Fearing Allah’s punishment for neglecting this duty.
  • Experiencing rage due to transgressions of bounds and prohibitions laid down by Allah.
  • Wishing well for the believers, feeling compassion and mercy towards them, and hoping to save them from Allah’s punishment and wrath in this life and the Hereafter for the wrongs they had allowed themselves to commit.
  • Exaltation of Allah, glorifying and loving Him. He is entitled to be obeyed, never to be disobeyed; remembered, never forgotten; that life and wealth be sacrificed to safeguard his bounds against transgression. Some of our predecessors used to say: “I wish that all creation would obey Allah, even if the price for this would be that my flesh is torn apart with clippers.”
  • Abdul-Malik Ibn Omar Ibn Abdul-Aziz used to say to his father: “I wish that we would be boiled in a cooking pot if this would please Allah.”


1 Reported by Muslim.

2 Reported by Muslim.

3 Reported Abu Dawud.

4 Reported by Abu Dawud.

5 Reported by Tirmidhi and Ibn Majah.

6 Imam Ahmed.


The Bent Rib

-The Prophet صلى الله عليه وسلم said: “Treat women kindly, for woman was created from a bent rib, and the most crooked part of the rib is the top part, so treat women kindly.”

(Sahih Bukhari and Sahih Muslim)

-In another narration he صلى الله عليه وسلم  said: “Woman was created from a rib, and if you try to straighten a rib you will break it, so deal with her gently.”

(Musnad Ahmad)

Upholding ties of kinship

“And Those who sever(relations) that which Allah has ordered to be joined and spread corruption on earth – for them is the curse, and they will have the worst home”

(Chapter 13, Surah Ar-Ra’d, Ayah 25)

Narrated ‘Aisha رضی اللہ عنہا: (the wife of the Prophet) The Prophet صلى الله عليه وسلم said, “The word ‘Ar-Rahm’ (womb) derives its name from ‘Ar-Rahman’ (i.e. Allah). So whosoever keeps good relations with it (womb i.e. Kith and kin), Allah will keep good relations with him, and whosoever will sever it (i.e. severs his bonds of Kith and kin) Allah too will sever His relations with him.
(Sahih Bukhari)

Abu Huraira رضي الله عنه reported that a person said: Allah’s Messenger صلى الله عليه وسلم, I have relatives with whom I try, to have close relationship, but they sever (this relation). I treat them well, but they treat me ill. I am sweet to them but they are harsh towards me. Upon this he (the Holy Prophet) said: If it is so as you say, then you in fact throw hot ashes (upon their faces) and there would always remain with you on behalf of Allah (an Angel to support you) who would keep you dominant over them so long as you adhere to this (path of righteousness).
(Sahih Muslim)

Narrated Abdullah bin ‘Amrرضي الله عنه: The Prophet صلى الله عليه وسلم said, “Al-Wasil is not the one who recompenses the good done to him by his relatives, but Al-Wasil is the one who keeps good relations with those relatives who had severed the bond of kinship with him.”

(Sahih Bukhari)

Degrees of Islam

There are three degrees of Islam:

1)      Islam

2)      Iman

3)      Ihsan

This is what is indicated by the hadeeth of Jibreel which was narrated by Muslim in his Saheeh from ‘Umar ibn al-Khattaab رضي الله عنه who said:

One day when we were with the Messenger of Allah صلى الله عليه وسلم, there appeared before us a man whose clothes were exceedingly white and his hair was exceedingly black, and there were no signs of travel on him. No one among us recognized him. He came and sat down by the Prophet صلى الله عليه وسلم and rested his knees against his and placed the palms on his hands on his thighs.

He said: “O Muhammad, tell me about Islam.” The Messenger of Allah صلى الله عليه وسلم said: “Islam is to testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, to establish regular prayer, to pay zakaah, to fast Ramadaan and to go on pilgrimage to the House if you are able to.”He said: “You have spoken the truth.” And we were amazed at his asking that and saying that he had spoken the truth.

Then he said: “Tell me about Iman (faith, belief),” He صلى الله عليه وسلم said: “It means believing in Allah, His angels, His Books, His Messengers, and the Last Day, and believing in al-qadar (the divine will and decree), both good and bad.” He said: “You have spoken the truth.”

He said: “Tell me about Ihsan.” He صلى الله عليه وسلم said:  “It means worshipping Allah as if you can see Him, and although you cannot see Him, He can see you.”

He said: “Tell me about the Hour.” He said: “The one who is being asked does not know more about it than the one who is asking.” He said: “Then tell me about its signs.” He said: “The slave-girl will give birth to her mistress, and you will see the barefoot, naked, destitute herdsmen competing in constructing lofty buildings.” Then he departed and I stayed for a while. Then he said to me: “O ‘Umar, do you know who the questioner was?” I said: “Allah and His Messenger know best.” He said: “That was Jibreel, who came to teach you your religion.”

In Arabic the terms mean the following:

  • Islam means submission.
  • Iman means belief which is committed to submission.
  • Ihsan means doing something well, perfectly and sincerely.

When either of the words are used alone and not in conjunction with each other they all refer to the religion as a whole.

If there is any difference between them it is when they are used in conjunction with each other. The word Islam in conjunction with Iman refers to outward physical actions, the word Iman in conjunction with Islam refers to inward actions of the heart and the word Ihsan in conjunction with either or both of the words Islam and Iman means perfecting one’s outward and inward deeds.

Read more:

Stranger than ever!

It is narrated on the authority of Abu Huraira رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said:

“Islam initiated as something strange, and it would revert to its (old position) of being strange. so good tidings for the stranger.”
(Sahih Muslim)

It was asked,“Who are those strangers, O Messenger of Allah?” He replied, “Those that correct the people when they become corrupt.”

(Reported by Abu Amr al-Dani, from the hadith of ibn Masoud. It is authentic according to al-Albani)

Another narration says,“Those that correct my sunnah which has been corrupted by the people after me.”

In another narration he said in response to the same question, “They are a small group of people among a large evil population. Those who oppose them are more than those who follow them.”

(Reported by ibn Asaakir. It is authentic according to al-Albani)

Abdullah Ibn ‘Umar رضي الله عنه said, “Allah’s Apostle صلى الله عليه وسلم took hold of my shoulder and said,

“Be in this world as if you were a stranger or a traveler.”

Ibn ‘Umar رضي الله عنه used to say, “If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death.”
(Sahih Bukhari)

Al-Hasan al-Basri [a very famous Follower – tabi` – known for his piety, asceticism and knowledge] said, “A believer is a stranger in this world, he is never afraid of its humiliation, and he never competes for its glory. The people are in one situation and he is in a different situation. The people are content with him, yet he is in turmoil [Literally, “tired”] with himself.”

Recitation of Quran

Abu Musa al-Ash’ari reported Allah’s Messenger (may peace be upon him) as saying: A believer who recites the Qur’an is like an orange whose fragrance is sweet and whose taste is sweet; a believer who does not recite the Qur’an is like a date which has no fragrance but has a sweet taste; and the hypocrite who recites the Qur’an is like a basil whose fragrance is sweet, but whose taste is bitter; and a hypocrite who does not recite the Qur’an is like the colocynth which has no fragrance and has a bitter taste.  (Sahih Muslim)


And spend [in the way of Allah] from what We have provided you before death approaches one of you and he says, “My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous (those who do good).”

(Surah Al-Munafiqun, Ayah: 10)

Who has to give charity?

Narrated Abu Burda ؓ: from his father from his grandfather that the Prophet ﷺ said, “Every Muslim has to give in charity.” The people asked, “O Allah’s Prophet! If someone has nothing to give, what will he do?” He said, “He should work with his hands and benefit himself and also give in charity (from what he earns).” The people further asked, “If he cannot find even that?” He replied, “He should help the needy who appeal for help.” Then the people asked, “If he cannot do that?” He replied, “Then he should perform good deeds and keep away from evil deeds and this will be regarded as charitable deeds.”  (Bukhari)

How can I give charity?


Narrated Hakim bin Hizam ؓ The Prophet ﷺ said, “The upper hand is better than the lower hand (i.e. he who gives in charity is better than him who takes it). One should start giving first to his dependents. And the best object of charity is that which is given by a wealthy person (from the money which is left after his expenses). And whoever abstains from asking others for some financial help, Allah will give him and save him from asking others, Allah will make him self-sufficient.” (Bukhari)

The Prophet ﷺ said: “You never spend anything but you will be rewarded for it, even the morsel of food that you lift to your wife’s mouth.” (Agreed upon)


Narrated ‘Aisha ؓ: Allah’s Apostle ﷺ said, “When a woman gives in charity some of the foodstuff (which she has in her house) without spoiling it, she will receive the reward for what she has spent, and her husband will receive the reward because of his earning, and the storekeeper will also have a reward similar to it. The reward of one will not decrease the reward of the others. ”

It was narrated that Abu Sa’eed al-Khudri ؓ said: The Messenger of Allah ﷺ went out – on Eid al-Fitr or Eid al-Adha – to the prayer place, and when he had finished (the prayer) he preached to the people and enjoined them to give charity. He said, “O people, give in charity!” Then he went over to the women and said, “O women, give in charity for I have seen that you are the majority of the people of Hell.” When he went home, Zaynab the wife of Ibn Mas’ood came seeking permission to see him. It was said, “O Messenger of Allah, here is Zaynab.” He said, “Which Zaynab?” It was said, “The wife of Ibn Mas’ood.” He said, “Yes, let her in.” So they let her in and she said, “O Prophet of Allah, today you enjoined charity, and I have some jewellery which I wanted to give in charity, but Ibn Mas’ood claims that he and his child have more right to receive it in charity.” The Prophet said: “Give it in charity to Ibn Mas’ood, for your husband and your child have the most right that you should give it to them in charity.” (Agreed upon)


Narrated ‘Adi bin Hatim ؓ: The Prophet ﷺ said, “(O people!) Save yourselves from the (Hell) Fire even if with one half of a date fruit (given in charity), and if this is not available, then (save yourselves) by saying a good pleasant friendly word.”  (Bukhari)

Narrated Anas bin Malik ؓ: The Prophet ﷺ said, “If any Muslim plants any plant and a human being or an animal eats of it, he will be rewarded as if he had given that much in charity.” (Bukhari)

Narrated Abu Huraira ؓ: Allah’s Apostle ﷺ said, “There is a (compulsory) Sadaqa (charity) to be given for every joint of the human body (as a sign of gratitude to Allah) everyday the sun rises. To judge justly between two persons is regarded as Sadaqa, and to help a man concerning his riding animal by helping him to ride it or by lifting his luggage on to it, is also regarded as Sadaqa, and (saying) a good word is also Sadaqa, and every step taken on one’s way to offer the compulsory prayer (in the mosque) is also Sadaqa and to remove a harmful thing from the way is also Sadaqa.” (Bukhari)

It is related following Abu Dhar ؓ that the Messenger of Allah ﷺ said: “Sadaqah is prescribed for each descendant of Adam every day the sun rises.” It was asked: “O Messenger of Allah from what do we give Sadaqah every day?” He said: “The doors of goodness are many–the tasbih [to say ‘Subhaan-Allah’], the tamhid [to say ‘Alhamdu lillah’], the tahlil [to say ‘La-ilaha-illallah], enjoining good, forbidding evil, removing harm from the road, listening to the deaf, leading the blind, guiding one to the object of his need, hurrying with the strength of one’s legs to one in sorrow who is asking for help, and supporting the feeble with the strength of one’s arms–all of these are Sadaqah prescribed for you.” (This is related by Ibn Hibban in his Sahih)

Abu Dhar ؓ narrated that the Messenger of Allah ﷺ said “And your smiling in the face of your brother is charity” (Tirmidhi)

Narrated Abu Hurairaؓ: The people said, “O Allah’s Apostle! The rich people have got the highest degrees of prestige and the permanent pleasures (in this life and the life to come in the Hereafter).” He said, “How is that?” They said, “The rich pray as we pray, and strive in Allah’s Cause as we do, and spend from their surplus wealth in charity, while we have no wealth (to spend likewise).” He said, “Shall I not tell you a thing, by doing which, you will catch up with those who are ahead of you and supersede those who will come after you; and nobody will be able to do such a good deed as you do except the one who does the same (deed as you do). That deed is to recite ‘Subhan Allah ten times, and ‘Al-Hamdulillah ten times, and ‘AllahuAkbar’ ten times after every prayer.” (Bukhari)

On behalf of the deceased:

Sa’d ibn ‘Ubaadah ؓ narrates that his mother died when he was absent, and he said: “O Messenger of Allah, my mother has died when I was absent. Will it benefit her if I give in charity on her behalf?” He ﷺ said: “Yes.” He said: “I ask you to bear witness that my garden that bears fruit is given in charity on her behalf.” (Bukhari)

Best time to give charity:

Ibn ‘Abbas ؓ reported that Allah’s Messenger ﷺ was the most generous of people in charity, but he was generous to the utmost in the month of Ramadan. Gabriel ؑ would meet him every year during the month of Ramadan until it ended, and Allah’s Messenger  recited to him the Qur’an; and when Gabriel met him Allah’s Messenger was most generous in giving charity like the blowing wind.  (Muslim)

Reward of charity:

“The likeness of those who spend their wealth in the way of Allah is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.”

(Chapter 2, Surah Al-Baqarah, Ayah 261)

Abu Huraira ؓ reported Allah’s Messenger  ﷺ as saying: charity does not in any way decrease the wealth and the servant who forgives Allah adds to his respect, and the one who shows humility Allah elevates him in the estimation (of the people). (Muslim)

Narrated Abu Huraira ؓ: The Prophet ﷺ said, “Seven people will be shaded by Allah under His shade on the day when there will be no shade except His. They are: (1) a just ruler; (2) a young man who has been brought up in the worship of Allah, (i.e. worship Allah (Alone) sincerely from his childhood), (3) a man whose heart is attached to the mosque (who offers the five compulsory congregational prayers in the mosque); (4) two persons who love each other only for Allah’s sake and they meet and part in Allah’s cause only; (5) a man who refuses the call of a charming woman of noble birth for an illegal sexual intercourse with her and says: I am afraid of Allah; (6) a person who practices charity so secretly that his left hand does not know what his right hand has given (i.e. nobody knows how much he has given in charity). (7) a person who remembers Allah in seclusion and his eyes get flooded with tears.”  (Agreed Upon)

The Prophet ﷺ said: “Charity extinguishes sin as water extinguishes fire.” (Tirmidhi classed as Sahih by al-Albaani)

It was narrated from Abu Huraira ؓ that the Messenger of Allah ﷺ said: “Allah said: ‘Spend, O son of Adam, and I shall spend on you.’” (Agreed Upon)

Saving up? For what? For when?

Mutarrif ؓ reported on the authority of his father: I came to Allah’s Apostle ﷺ as he was reciting:

بسم الله الرحمن الرحيم

أَلْهَاكُمُ التَّكَاثُرُ

حَتَّى زُرْتُمُ الْمَقَابِرَ

كَلَّا سَوْفَ تَعْلَمُونَ

ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

لَتَرَوُنَّ الْجَحِيمَ

ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

“Competition in [worldly] increase diverts you. Until you visit the graveyards. No! You are going to know. Then no! You are going to know. No! If you only knew with knowledge of certainty… You will surely see the Hellfire. Then you will surely see it with the eye of certainty. Then you will surely be asked that Day about pleasure.”

(Chapter 102, Surah At-Takathur, Ayah 1-8)

He ﷺ said: “The son of Adam claims: My wealth, my wealth.” And he (the Holy Prophet ﷺ) said: “O son of Adam, is there anything as your belonging except that which you consumed, which you utilised, or which you wore and then it was worn out or you gave as charity and sent it forward?”

(Sahih Muslim)

“And spend (in charity) of that with which We have provided you before death comes to one of you, and he says: ‘My Lord! If only You would give me respite for a little while (i.e. return to the worldly life), then I should give charity  and be among the righteous.’ ”


“And what is the matter with you that you spend not in the cause of Allah? And to Allah belongs the heritage of the heavens and the earth.”(57:10)

“And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.”


“There should be no envy except it the case of two: A man whom Allah gives wealth, so he is able to spend it on the truth, and a man whom Allah gives wisdom so he judges and teaches with it. ”

(Sahih Bukhari)

“Which of you loves the wealth of his heir more than his own wealth” The Companions said: “O Allah’s Messenger! There is none of us but loves his own wealth more.” He (SAW) said: “His wealth is that which he has sent forward, but that which he retains, belongs to his heir”

(Sahih Bukhari)

“There is no day that dawns upon the servants but two angels descend during it. One of them says, ‘O Allah! Give to the person who gives (in charity)’; while the other one says, ‘O Allah’. Destroy the one who withholds (charity, etc.).”

(Sahih Bukhari)

“Beware of stinginess! It was being stingy that destroyed those before you. It incited them to shed blood and make lawful what was prohibited for them.”

(Sahih Muslim)

Narrated Abu Huraira: I heard Allah’s Apostle saying, “The heart of an old man remains young in two respects, i.e., his love for the world (its wealth, amusements and luxuries) and his incessant hope.”

(Sahih Bukhari)

Abu Umama reported Allah’s Messenger (may peace be upon him) as saying: O son of Adam, it is better for you if you spend your surplus (wealth), but if you withhold it, it is evil for you. There is (however) no reproach for you (if you withhold means necessary) for a living. And begin (charity) with your dependants; and the upper hand is better than the lower hand.

(Sahih Muslim)

Win-Win situation for a believer

The Prophet صلى الله عليه وسلم  said: “How wonderful is the affair of the believer, for all his affairs are good. If harm befalls him, he is patient and that is good for him, and if something good happens to him he is grateful and that is good for him, and this is not for anyone except the believer.”

(Sahih Muslim)

Praising someone

باب النهي عن المدح إذا كان فيه إفراط وخيف منه فتنة على الممدوح

حدثنا يحيى بن يحيى حدثنا يزيد بن زريع عن خالد الحذاء عن عبد الرحمن بن أبي بكرة عن أبيه قال مدح رجل رجلا عند النبي صلى الله عليه وسلم قال فقال ويحك قطعت عنق صاحبك قطعت عنق صاحبك مرارا إذا كان أحدكم مادحا صاحبه لا محالة فليقل أحسب فلانا والله حسيبه ولا أزكي على الله أحدا أحسبه إن كان يعلم ذاك كذا وكذا

Abd al-Rahman b. Abu Bakra رضي الله عنه reported on the authority of his father that a person was mentioned in the presence of Allah’s Apostle  صلى الله عليه وسلم, and a person said:”Allah’s Messenger صلى الله عليه وسلم , no person is more excellent than he after Allah’s Messenger  صلى الله عليه وسلم.”

Thereupon Allah’s Apostle  صلى الله عليه وسلم said: “Woe be to thee, you have broken the neck of your friend, and he said this twice.”

Then Allah’s Messenger  صلى الله عليه وسلم said:”If anyone has to praise his brother at all, he should say:

أحسب فلانا والله حسيبه

Ahsibu fulaanan wallaahu haseebuhu

“I deem so-and-so to be…and Allah is his reckoner”

and even on this he should say:

ولا أزكي على الله أحدا

wa laa ‘uzakkee ‘alallaahi ‘ahadan

“I don’t praise anyone, putting it (i.e. my praising) forward, in front of Allah’s commendation…

…however I assume him so and so…if he knows that of him.”

(Sahih Muslim: Book #042, Hadith #7140)

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باب النهي عن المدح إذا كان فيه إفراط وخيف منه فتنة على الممدوح

حدثنا يحيى بن يحيى حدثنا يزيد بن زريع عن خالد الحذاء عن عبد الرحمن بن أبي بكرة عن أبيه قال مدح رجل رجلا عند النبي صلى الله عليه وسلم قال فقال ويحك قطعت عنق صاحبك قطعت عنق صاحبك مرارا إذا كان أحدكم مادحا صاحبه لا محالة فليقل أحسب فلانا والله حسيبه ولا أزكي على الله أحدا أحسبه إن كان يعلم ذاك كذا وكذا

باب النهي عن المدح إذا كان فيه إفراط وخيف منه فتنة على الممدوح

حدثنا يحيى بن يحيى حدثنا يزيد بن زريع عن خالد الحذاء عن عبد الرحمن بن أبي بكرة عن أبيه قال مدح رجل رجلا عند النبي صلى الله عليه وسلم قال فقال ويحك قطعت عنق صاحبك قطعت عنق صاحبك مرارا إذا كان أحدكم مادحا صاحبه لا محالة فليقل أحسب فلانا والله حسيبه ولا أزكي على الله أحدا أحسبه إن كان يعلم ذاك كذا وكذا

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