Al-Adab al-Mufrad by Adil Salahi by Kube Publishing

Islamic Community Milli Gorus (ICMG) Australia is an Islamic organization that caters for the social-religious and cultural needs of Muslims on a global platform. ICMG Australia emphasizes the moral and spiritual strength of Islam and endeavours to improve and protect the fundamental rights of Muslims through its multi-dimensional structure. ICMG also acknowledges the great support by ICMG Youth Australia on this project.

ISBN 978-0-86037-609-5 | US $44.95 ISBN 978-0-86037-609-5

THE ISLAMIC FOUNDATION Islamic Community Milli Gorus (ICMG) Australia

9 780860 376095

Adil Salahi

The Islamic Foundation was established in 1973 to promote scholarly research and publication, as well as building bridges between Muslims and non-Muslims through respectful and informed dialogue. Since its inception, the Foundation has developed its national and international standing through the character, variety and scope of its activities. The Foundation is based in Markfield in the United Kingdom.

imam al-bukharI

Adil Salahi’s writings include the acclaimed Muhammad: Man and Prophet, Muhammad: His Character and Conduct, Pioneers of Islamic Scholarship, and the English translation of the 18-volume In the Shade of the Qur’an. Through much of his career, he has been involved in radio and print journalism, and for over 30 years he was editor of ‘Islam in Perspective’, a twice-weekly full-page column in the Arab News, a Saudi daily newspaper.

i m a¯ m a l - b u k h a¯ r I¯

Al-Adab al-Mufrad

Al-Adab al-Mufrad is an anthology of over 1300 hadiths, all of which are directly related to personal and social norms of behaviour, manners and morals. The immense value of this work speaks for itself through the richness of the traditions transmitted within it. The present translation is a pioneering piece of work and one of the first available in the English language. What distinguishes the present work is that it includes a contemporary commentary, clearly emphasising the relevance of the Prophet’s teachings in our modern and complex societies.

wit h f u l l c o m m e n ta ry

Imam Muhammad ibn Isma[il al-Bukhari (d. 256/870) is best known for being the author of the rigorously authenticated collection of hadiths, known as the Sahih. This canonical Islamic work is deemed by Muslims to be the most authentically transmitted work after the Qur’an. While it includes a section of roughly 250 hadiths on adab, a word that exemplifies good manners, etiquette and moral values, al-Bukhari also dedicated a larger separate work to these very important areas that are relevant to the daily lives of Muslims. This separate work is known as al-Adab al-Mufrad, and the present volume presents the work in translation with a complete commentary.

Al-Adab al-Mufrad w i t h f u l l c o m m e n ta ry A Perfect Code of Manners and Morality

54495

Ad i l Salah i

Introduction ! i

IMAM ALBUKHARI

Al-Adab al-Mufrad           A Perfect Code of Manners and Morality

ADI L SALAH I

ii ! Al-Adab al-Mufrad

Imam al-Bukhari Al-Adab al-Mufrad with full commentary A Perfect Code of Manners and Morality First published in England by The Islamic Foundation Markfield Conference Centre Ratby lane, Markfield Leicestershire LE67 9SY United Kingdom Website: www.Islamic-foundation.com Email: publications@islamic-foundation.com Quran House, Po Box 30611, Nairobi, Kenya P.M.B 3193, Kano, Nigeria Distributed by Kube Publishing Ltd Tel: +44 (0) 1530 249230 Fax: +44 (0) 1530 249656 Email: info@kubepublishing.com ÂŠ Adil Salahi, 2017 All rights reserved The right of Adil Salahi to be identified as the author of this work has been asserted by him in accordance with the Copyright, Designs and Patents act, 1988. Rights managed through co-publishing agreement with ICMG Australia, 1575 Sydney Road, Campbellfield, VIC, Australia, 3061. With special thank you for the immense contribution of ICMG Youth Australia. Cataloguing-in-Publication Data is available from the British library ISBN 978-0-86037-614-9 casebound ISBN 978-0-86037-609-5 paperback ISBN 978-0-86037-619-4 ebook Cover Design & Typesetting: Nasir Cadir Printed by: Mega Basim, Turkey

Introduction ! iii

! About the Publishers

THE ISLAMIC FOUNDATION was established in 1973 to promote scholarly research and publication, as well as building bridges between Muslims and nonMuslims through respectful and informed dialogue. Since its inception, the Foundation has developed its national and international standing through the character, variety and scope of its activities. Its publishing imprint, now managed by Kube Publishing Ltd, currently has over 300 published titles. The Foundation is based in Markfield in the United Kingdom. ISLAMIC COMMUNITY MILLI GORUS (ICMG) AUSTRALIA is an Islamic organization that caters for the social-religious and cultural needs of Muslims on a global platform. ICMG Australia emphasizes the moral and spiritual strength of Islam and endeavours to improve and protect the fundamental rights of Muslims through its multi-dimensional structure. It has been successful in establishing educational institutions as well as providing social interactive services such as youth programs, community management and humanitarian aid. With its primary objective of teaching Islam and conveying it to subsequent generations, ICMG Australia is at the forefront of developing tomorrowâ&#x20AC;&#x2122;s leaders today. ICMG also acknowledges the great support by ICMG Youth Australia.

iv ! Al-Adab al-Mufrad

! Dedication

To Hayfa, my wife, who has always given me encouragement and valued support, without which I could not have produced this work. To Abd al-Rahman and Sundus, my grandchildren. They will do well to observe Islamic manners and morality.

Introduction ! v

! Contents

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13.

Foreword Introduction Imam al-Bukhari

vii x xxiv

Dutifulness to Parents Kindness to Relatives Looking after Young Girls Wishing for What We Missed Parents and Children Good Neighbourliness The Most Noble of People Caring for the Weak On the Loss of Oneâ&#x20AC;&#x2122;s Children Best of Manners On the Treatment of the Weak Humility and Responsibility Promotion of Goodness

1 40 64 73 77 85 105 109 122 131 139 170 183

vi ! Al-Adab al-Mufrad 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52.

Reliance on God, Ease and Simplicity Consultation and Advice Love and Friendliness Refined Manners The Prophet’s Supplication Young and Old True and False A Pledge that must not be Fulfilled No End to Charitable Work No Room for Abuse Wasting Money A Gentle Approach All the Time No Room for Injustice Illness and Forgiveness Visiting Sick People Pride: The Quality to Avoid Wives’ Jealousy In Times of Hardship Miscellaneous Caution and Forbearance Modesty: An Invaluable Virtue On Supplication On Backbiting Exemplary Hospitality Miscellaneous Forms of Speech On Names and Appellations Deference to Superiors Fine Words, Fine Meanings Types of Speech Man and Destiny Prohibitions, Weather Change, Omens, etc. Good Manners in All Situations The Greeting of Peace and Love A Special Ruling for the Prophet’s Wives Privacy at Home Courteous Behaviour Supplication at all Times Miscellaneous Index

204 216 221 228 269 304 321 336 354 357 375 389 405 410 423 446 460 463 467 476 487 494 584 592 603 639 656 681 684 699 723 726 742 787 828 831 880 929 944 998

x ! Al-Adab al-Mufrad

! Introduction

Hadith: Verification and Acceptability Although at the time of the Prophet, few Arabs were able to read and write – indeed, the overwhelming majority, including the Prophet himself, were unlettered – nevertheless, a number of his companions were literate and it was they who were entrusted with the task of writing down the Qur’an. Whenever the Prophet received Qur’anic revelations, he ordered one of them to commit it to writing. Thus, after the Prophet passed away, his companions were able to collate a complete copy of the Qur’an, and this copy was kept by Abu Bakr, the first to succeed the Prophet as ruler of the Muslim state. Some of the Prophet’s companions also wrote down the Prophet’s pronouncements, which came to be known as hadith, (plural: ahadith or hadiths). He had, however, issued an order to all his companions to erase whatever they had written down of his own statements, for fear that such might come to be confused with the Qur’an. Yet those who had accepted

Introduction ! xi

Islam and who had not had the opportunity to meet the Prophet, as well as new generations of Muslims, were understandably eager to learn what the Prophet had said, since it is clear from the Qur’an and Islamic practices that all this was meant to remain as guidance to all Muslims across all generations. So much so, in fact, that a considerable part of Islam cannot be learnt from any source other than the Prophet’s Sunnah (i.e. his statements and actions). Muslims have been aware of this since the very early days of Islam. Even the Prophet’s companions realised it, some even taking shifts to attend him. The one who had so attended a certain shift would report to others what he had heard the Prophet saying, and they, in turn, would make a similar report when they attended him. In this way, hadiths were transmitted by word of mouth, with the Prophet’s companions keen to ensure totally accurate memorisation. They were even cautioned by him in these terms: ‘He who deliberately and knowingly attributes to me something which I have not said will certainly take his place in hell’. With such a warning, it is not surprising that the Prophet’s companions and their successors, as well as scholars throughout subsequent generations, exercised a great measure of diligence in order to report the Prophet’s hadiths in his own words. In those early days, when people’s commitment to Islam was at its highest, no-one entertained the slightest idea of attributing to the Prophet something which he was not certain the Prophet had actually said. However, a quarter of a century after the Prophet had passed away, civil war erupted in the Muslim state. Essentially, there were those who whilst assuming an Islamic mantle were nonetheless working day and night in order to create division, hostility and conflict among the Muslim ranks. So successful were their efforts, that fighting erupted between the two Muslim camps. It is not surprising, therefore, that such elements were prepared to fabricate any story to serve their purposes. Furthermore, to give credence to their stories, they attributed them to no lesser authority than the Prophet. Thus started the fabrication of hadith. Faced with this situation, Muslim scholars started to enquire about the reporters of any hadith. This was the beginning of an area of scholarship which is unique to Islamic civilisation. It included several disciplines, among the most important of which is that of classifying

216 ! Al-Adab al-Mufrad

15 !

Consultation and Advice

256. Abu Hurayrah said: ‘The Prophet asked Abu al-Haytham

[ibn al-Tayyihan]: “Do you have a servant?” He answered: “No”. The Prophet said: “When we receive some captives, come to us”. [Some time later] the Prophet was brought two slaves only. Abu al-Haytham went to him and the Prophet said to him: “Choose one of these”. He said: “You choose for me, Messenger of God.” The Prophet said: “A person who is consulted is in a position of trust. Take this one, as I have seen him praying. Treat him well”. Abu al-Haytham’s wife said to him: “You will not be able to fulfil what the Prophet said to you unless you set him free.” He said: “Then I set him free”. The Prophet said: “Every Prophet sent by God and every Caliph has two sets of advisers: one that urges him to do good and forbids what is wrong and the other

Consultation and Advice ! 217

does its best to corrupt him. Whoever is spared the evil adviser is truly protected”.’184 This hadith gives us very important aspects of the sort of care, values and manners a Muslim needs to acquire and enhance so that he or she always remain a good follower of Prophet Muhammad (peace be upon him). The first point to note is the Prophet’s awareness of the circumstances of his followers. This is a quality a good leader must have. It is the Prophet who asks his companion, Abu al-Haytham, whether he had a servant. He realised his hardship and saved him the need to express it. Then he assured him that he would give him a servant when he received some captives. Abu al-Haytham was one of the very early Muslims from the Ansar, and he attended the two pledges the Ansar gave to the Prophet when he was still in Makkah. It was the second pledge that sealed the agreement that the Prophet and the Muslims from Makkah would migrate to Madinah and settle there. Abu al-Haytham took part in the Battle of Badr and all subsequent expeditions with the Prophet. When the Prophet received two slaves he went to him and the Prophet honoured his promise, giving him preference of choice, but he wanted the Prophet to choose for him, accepting his choice. The Prophet’s choice was based on the fact that the one he recommended was seen praying. He recommended him to Abu al-Haytham and advised him to treat him well. Here we see an example of the total devotion of the Prophet’s companions. When Abu al-Haytham’s wife heard of the Prophet’s recommendation, she advised her husband that a full implementation of the Prophet’s recommendation meant that he should set the slave free. This was the best treatment they could do, and they certainly did so. Abu al-Haytham recognised the validity of her advice and set the man free. The Prophet provides a principle that applies at all times. When someone is asked for advice, he must give the advice he is certain to be true and of benefit to the one seeking advice. In this hadith the Prophet says: ‘A person who is consulted is in a position of trust’.

184. Related by Ahmad, Abu Dawud, al-Tirmidhi, Ibn Majah and Ibn Hibban.

218 ! Al-Adab al-Mufrad

Therefore, his advice must be honest, uncoloured by any consideration other then the best interests of the person seeking the advice. The Prophet based his advice on the fact that the slave he chose was a believer who could be trusted. The Prophet then mentions a situation that we encounter all the time. Every ruler, and indeed prophet, is surrounded by two sets of advisers: one that gives sound advice that is good for the ruler and his community and the other who aims to corrupt him. The first realises that when the ruler adheres to the right path and maintains justice and uses his power well, he will be loved and the country he rules will achieve prosperity. The other advisers are motivated by self interest. They want to corrupt the ruler so that they can go ahead with their own corrupt ways, using the wealth of the country for their own ends, as we see in almost all dictatorial governments.

257. (Athar 61) [Amr ibn Dinar said: ‘Ibn [Abbas recited [and commented]: “Consult with them on the conduct of some affairs”.’ This refers to the verse that says: ‘Consult with them on the conduct of public affairs’. (3: 159) His comment makes clear that a ruler need not hold consultations on every matter that requires a decision. Public affairs of importance must be subjected to consultation, but where the choices are clear and the interests of the community are served by a particular line of action, consultation need not be carried out. However, this must not be an excuse for a ruler to become dictatorial. Islam is fundamentally opposed to dictatorship.

258.

(Athar 62) Al-Hasan said: ‘People never seek advice without being guided to the best option available to them. He then recited: “They conduct their affairs by mutual consultation”.’ (42: 38) Consultation must be the criterion by which public or community affairs are decided. This does not need to be restricted to national matters or affairs that affect the majority of the population in a country.

Consultation and Advice ! 219

Indeed, any group that needs to take a decision on a serious matter that affects them all should make their decision based on consultation. This is the best way to arrive at the best option. In this hadith, alHasan confirms that when consultation is adhered to, the group or the community is guided to the best option available to them.

259. Abu Hurayrah reports that the Prophet said: â&#x20AC;&#x2DC;Whoever

attributes to me something that I have not said shall take his place in the Fire. Whoever is consulted by his Muslim brother and gives him a flawed advice has betrayed him. Whoever gives a ruling [i.e. fatwa] that is not based on clear evidence, the sin thereof shall rest with the one giving the rulingâ&#x20AC;&#x2122;.185 This hadith gives us three very important principles. The first is concerned with what is attributed to the Prophet. This is because what the Prophet said relates to the faith. If people attribute to him something he did not say, they are introducing into Islam what does not belong to it. This is a fabrication against God and His Messenger, and it merits no lesser punishment than hell. The Prophetâ&#x20AC;&#x2122;s companions were very diligent in reporting only what they heard directly from the Prophet or what they heard from other reliable companions. If they were in doubt about a word or a part of the hadith they would indicate this without hesitation. Later, when political groups needed to give their creeds some authority, they invented statements and attributed them to the Prophet. By so doing, they sought to perpetuate their doctrines. Scholars of Hadith undertook a meticulous exercise of research and verification to establish which statements were authentic hadiths and which were not. To do so, they studied the history of every single reporter and verified that he attended the scholar he claimed to have heard it from. If they found any flaw in the reporting of a single reporter in the chain, such as his being known to have told even one lie, or that he mixed up his teachers, attributing to some what he heard from others,

185. Related by Ahmad and Ibn Majah without the first sentence. Also, Abu Dawud and Ibn Majah relate the last sentence only with a different chain of transmission.

220 ! Al-Adab al-Mufrad

they classified him as unreliable, or a liar, as the case might be. The hadith in question is then classified as unacceptable, weak or false, etc. Thus, only the most authentic hadiths are accepted and acted upon. The second principle warns against giving advice that is not based on sound judgement. When consulted, a Muslim must give advice only when he is certain of its wisdom. To take a casual attitude in advising others is to betray them. They may rely on oneâ&#x20AC;&#x2122;s advice and come to regret it. Therefore, if a person is unsure of his grounds, he should make this clear to the person seeking his advice. The third principle takes the matter of advice further, speaking about rulings on some religious matters. Again, the person giving such a ruling must be sure of his basis. He should rely only on what is definitive and applicable to the case in question. If he gives a wrong ruling, because he is unaware of the statements or the principles that govern the case, he is giving a baseless ruling and he bears the consequences of his ill advised action. He will bear the sin of anyone who acts upon his advice.

Love and Friendliness ! 221

16 !

Love and Friendliness

THE PROPHET WAS keen that the Muslim community should always be characterised by its strong bond and the love that Muslims feel towards one another. He encouraged this in every way.

260. Abu Hurayrah reports that the Prophet said: â&#x20AC;&#x2DC;By Him

Who holds my soul in His hand, you shall not be admitted into heaven until you are truly Muslims, and you shall not be true Muslims until you love one another. Spread the greeting of peace and you will love one another. Guard against hatred, for it is the razor. I do not say to you that it shaves hair; rather it shaves the faith altogetherâ&#x20AC;&#x2122;.186

The first thing to note about this hadith is that it is preceded by the oath the Prophet used to start a statement to which he attached 186. Related by Muslim, Abu Dawud and Ibn Majah.

222 ! Al-Adab al-Mufrad

much importance. When he said this oath, his companions listened attentively so as to fully understand the message he wished to give them. On this occasion, the Prophet starts by telling them admittance into heaven depended on the accomplishment of certain duties. The first of these was to be true Muslims. They were well aware of this and they adopted Islam hoping to save themselves from hell. However, the Prophet tells them that they are not truly Muslims until they have met certain conditions. The surprise is that the Prophet does not tell them that they become true Muslims if they pray more often or fast more frequently or give so much of their property in charity. Rather, he tells them that they are not true Muslims unless they genuinely love one another. Perhaps it is surprising even to us today that mutual love within the Muslim community should be given such high priority. However, our surprise disappears when we consider the Islamic values and teachings relevant to what sort of feelings should characterise the life of the Muslim community. A religion that establishes a bond of brotherhood between all its followers cannot fail to cement this bond with genuine love. Indeed, the first Muslim community witnessed the most effective and practical demonstration of such love when the Muslims of Makkah migrated to Madinah, where they were received with open arms and heart-felt love by their brethren of Madinah. The latter shared with their migrant brothers their homes, incomes and provisions. The Prophet was keen to make future generations of Muslims well aware of the need to have such love towards one another. He also tells them how to strengthen such mutual feelings of love. The Prophet tells us that if we spread the greetings of peace between us, we are certain to enhance and strengthen our mutual love. This is certainly true. The Islamic greeting is al-salam [alaikum, which means ‘peace be to you’. In its complete version, the greeting means ‘peace be to you, together with God’s mercy and blessings’. We are also advised to greet all those whom we meet, whether we know them or not. It is common practice in Muslim communities that people exchange such greetings whenever they meet, in houses, business places or in the street. The greeting itself is significant because it helps to spread an atmosphere of peace within the community. Moreover, ‘salam’, or ‘peace’, is one of the blessed names or attributes of God. So, when

Love and Friendliness ! 223

we offer this greeting to people, we are in effect telling them that we are extending to them the peace sanctioned by God. This is sure to generate feelings of amity, friendship and love. Moreover, while Islam recommends that its followers take the initiative and offer greetings to others when they meet them, it is deemed obligatory to return the greeting. God says: ‘When a greeting is offered you, answer it with an even better greeting, or [at least] with its like’. (4: 86) The Prophet goes further than this, warning us against hatred. He wants us to stay away from hatred at any cost. He describes it as the ‘razor’ which removes everything in its way. To heighten the effect of his words, he borrows the connotations associated with hair shaving, but makes his meaning absolutely clear, stating that it shaves faith altogether. This means that when hatred spreads within the Muslim community, it leads that community to abandon faith. Hatred prompts people to cause harm to those whom they hate. To achieve their purpose, they resort to foul means. When they have such priorities, they cannot maintain the path of faith. Every time they contemplate harming others, or take actual steps to do so, they remove themselves from faith. If hatred is allowed to take roots, it certainly causes the Islamic faith to be divorced from community life. Hence, the Prophet’s description is most appropriate.

Love: the mark of the Muslim community Whenever Islamic society exists, its distinctive mark is the love which its individual members feel towards one another. There is a basic quality of love, companionship and trust between people of the Muslim community. Other communities may speak of a tie of brotherhood, citizenship or tribal bond which unites them. None has real substance as compared with the brotherhood and companionship that exist between Muslims. This is not surprising because it is a quality which God has planted within the Muslim community. Indeed, God Himself points to this in the Qur’an, when He addresses the Prophet mentioning the love and companionship He has established in the hearts of believers as one of the favours He has granted the Prophet. ‘He it is Who has strengthened you with His help and rallied the believers

224 ! Al-Adab al-Mufrad

round you, uniting their hearts. If you were to spend all that is on earth you could not have so united their hearts, but God has united them. He is Mighty and Wise. (8: 62-63) This unity and feeling of love and companionship are, then, the work of God Himself. They are substantive, not abstract. It brings Muslim’s hearts and souls together. This is what the Prophet points out:

261. [Abdullah ibn [Amr reports that the Prophet said: ‘The

souls of two believers meet when they are a full day’s travel apart, even though they have never seen each other’.187

This hadith speaks of an actual meeting of souls despite the fact that the two believers are physically wide apart. Their souls meet, although they themselves do not know each other. The love that exists between them is generated by their common belief in God and in Islam. This is certainly a strong tie which cannot be easily overlooked. How souls meet is something which we cannot tell, since knowledge of the world of souls and spirits is the preserve of God. That they meet, however, is something we know for certain, because the Prophet speaks about it. He tells us: ‘Souls are like soldiers: those who have common grounds are united, and those who have no common grounds between them are in conflict’.188 This is something that the Prophet’s companions have always confirmed:

262. (Athar 63) Ibn [Abbas said: ‘Favours may be met with ingratitude; kinship may be severed; but we have seen nothing stronger than hearts drawing close to one another’.189

263. (Athar 63) [Umayr ibn Ishaq said: ‘We used to say that the

first thing to be removed from people would be mutual affection’.

187. Related by Ahmad. 188. Related by al-Bukhari and Muslim. 189. Related by Ahmad and Ibn Hibban.

Love and Friendliness ! 225

In practical terms, this love, unity and feeling of companionship demonstrate themselves in a variety of ways. Perhaps the most vivid of these is seen in the way the Muslim community looks after the weak, the poor, widows, the elderly and the very young. Every one of these is viewed as a member of the community who must enjoy all the rights and privileges and fulfil whatever duties are assigned to him or her. It is also demonstrated in the way Muslims hurry to help one another in every situation which so requires it. The absence of this love foretells a weakness of the bond of faith and, indeed, a weakness in faith itself. Scholars of the early period of Islam, when love and companionship were very strong in the Muslim community, used to say that the first tie to disappear is the bond of unity and love between believers. This means that its loss signals weakness of faith which leads to a total change in people’s behaviour.

Some humour The Prophet used to enjoin a pleasant atmosphere, condusive to speaking at ease, adding some humour, but he never deviated from saying what is right or true.

264. Anas ibn Malik reports: ‘The Prophet joined some of his

wives, and Umm Sulaym was with them. He said: “Anjashah! Take it easy as you are driving gentle creatures”.’ [Literally: Slow down a bit as you are driving glass vessels.] Abu Qilabah said: ‘The Prophet said a word which you would have criticised if said by any of you. He said: “as you are driving glass vessels”.’190 This hadith refers to an occasion when the Prophet and his companions were on their way back to Madinah after a trip. He had some of his wives and other women with him. Anjashah was a servant of the Prophet who had a melodious voice. They were travelling at night and Anjashah was chanting. Camels go faster when their driver chants. The 190. Related by al-Bukhari, Muslim, al-Nasā’ī and al-Tayalisi.

226 ! Al-Adab al-Mufrad

Prophet did not want the camels to go too fast so as not to trouble the women. Hence, his remark in which he used a metaphor, comparing women to glass vessels that should be handled with care. This hadith is entered by al-Bukhari under a subheading referring to the Prophet’s occasional use of jest.

265. Abu Hurayrah said that the Prophet’s companions said

to him: ‘Messenger of God, at times you joke with us’. He said: ‘But I only say what is true’.191 It was a characteristic of the Prophet that even in jest he would say nothing but what is true. He never said something untrue, not even in jest. People do not think much of telling a lie when they speak in jest, but the Prophet’s guidance is clearly against this. Lying is forbidden in Islam, even when it is in jest.

266.

(Athar 65) Bakr ibn [Abdullah said: ‘The Prophet’s companions used to throw pieces of melons at one another [in jest], but when real effort was needed, they were the men [to rely upon]’. This hadith gives us a glimpse of the life of the Prophet’s companions and Islamic society during his lifetime. It was a normal society with people joking and playing with one another. Here, we see them throwing water melons at each other. However, when a serious situation needed to be addressed, they were quick to respond and make every effort. They were truly reliable. Jesting also took place in the Prophet’s own home:

267. Ibn Abu Mulaykah said: ‘[A’ishah jested in the presence of God’s Messenger. Her mother said: “Messenger of God, these are some of the jokes of our clan from Kinanah”. The Prophet said: “Rather, some of our own”.’

268. Anas ibn Malik reports that a man came to the Prophet requesting a mount. The Prophet said: ‘I will give you a she191. Related by Ahmad and al-Tirmidhi.

Love and Friendliness ! 227

camel’s offspring to ride’. The man said: ‘Messenger of God, what benefit will a colt be to me?’ The Prophet said: ‘Are camels born to any female other than a she-camel?’192 [A’ishah’s mother might have thought that for her daughter to be jesting in the Prophet’s presence was unbecoming. Hence, her explanation that [A’ishah only said some jokes that were circulated in her own community. The Prophet reassured her by saying that these were also jokes of his own community. In the second hadith, the Prophet wanted to give an air of relaxation, saying to the man that he was giving him a colt born to a she-camel. In his sense of urgency, the man thought that the Prophet would give him only a recently born colt, which would not be fit to ride. The Prophet explained that every camel was born to a she-camel; as such it is an offspring of its own mother. The Prophet cared for children and talked to them about their concerns and what they played with.

269. Anas ibn Malik said: ‘The Prophet used to be one of us.

He would even say to my young brother: “Abu [Umayr, what have you done with your little sparrow”.’193

270.

Abu Hurayrah said: ‘The Prophet held al-Hasan – or perhaps al-Husayn – by his two hands, and placed [the child’s] two feet on his own feet. He then said to him: “Climb up”.’ The boy used to play with his little sparrow, but the sparrow died and the child was upset. The Prophet sought to divert his attention by asking him to recall some of the things he used to do with his little bird. His preoccupation with the welfare of his community and the schemes of his enemies did not stop him from taking care of a young boy who keenly felt the loss of his pet. The second of these two hadiths has been discussed in its longer version, entered at Number 249. 192. Related by Ahmad, Abu Dawud and al-Tirmidhi. 193. Related by al-Bukhari, Muslim, Abu Dawud, al-Tirmidhi, al-Nasā’ī and Ibn Majah.