. IÚ IÛJ ':?Ü?I Iljj ,H c.,tÝ (cont.)

الفصل 215

That is definitely one of the meanings of the word u,;..a but it may not give its proper connotation here. In this hadith, however, the reference is to visitors that come from out of town to a person's home or city.6 One of the evidences for this opinion is another narration of this hadith in Sahih al-Bukhari which states, 1 Recorded by Ahmad. Shuaib al-Arnaoot says that it contains an unknown narrator. According to Abdul Hameed, it is hasan. Al-Amaoot's footnotes to ibn Rajah, Jaami, vol. I, p. 353. Abdul Hameed, p. 32. 2 Quoted in ibn Rajab, Jaami, vol. I, p. 353. 3 Recorded by Abu Dawood and al-Haakim. According to Ali Hasan Abdul Hameed, its chain is hasan. See Abdul Hameed, p. 22. 4 Sultaan, p. 142. 5 Al-Baitaar, p. IOI. 6 See al-Shaukaani, Nail, vol. 8, p . 1 79; Hasan Ayyoob, Al-Sulook al-Ijtamaai fl al-Islam (Kuwait: Daar al-Buhooth al-Ilmiyah, 1983), p. 408. Commentary on the Forty Hadith of al-Nawawi ,,,$ J ,,..,.. ,,,. J,,,. "' .,,.,,,. ,,,. ,.. o.... rP ,,. ,,,. Lii QR ੌC,;J( ll:J' ,. . ' ࣘf .. ࣒ J .•-. • o ,,.. ...-: : ࣙI · /' ..U\ 0\ #-- • J ! I D I .1:EF : I .J\,,; I .i'•L; ࣑ . -!- t:,, ('T' Ÿ '-$, , - ࣖ ࣔ J ࣓ r Ɗ r." , - , Ÿ : On the authority ofUqbah ibn Amir who said: We said, "O Messenger of Allah (peace be upon him), you send us out and it happens that we have to stay with such people who do not entertain us. What is your opinion of that matter?" The Messenger of Allah (peace be upon him) said to us, "If you stay with some people and they entertain you as they should do a visitor, accept it. But if they do not do so, then you should take from them the right of the visitor, which they ought to give." (Recorded by al-Bukhari.2) Ahmad and al-Laith are of the opinion that this one day hosting is obligatory. If a people do not give it to visitors, they have the right to request it. 1 There is a difference of opinion concerning the meaning of this phrase. The strongest meaning seems to be that the guest should be given the best type of food on the first day and night and then after that he eats what the host would usually eat. See ibn Hajr, Fath, vol. 12, p. 166. Furthermore, that first day is considered one of the three days mentioned by the Prophet (peace be upon him) in this hadith. Hence, the total is three days. 2 According to al-Khattaabi, this law applied before there was a Public Treasury. After that time, it was no longer applied because the Public Treasury would assist the travelers in need. See al Shaukaani, Nail, vol. 8, p. 1 78. Hadith #1 5: "Whoever believes in Allah should ... " According to this view, if a people do refuse this one day hosting, do the visitors have the right to take it from their hosts or must they refer the matters to the authorities? On this point, there are two narrations from Ahmad, one saying they may take it and the other saying that they can only refer it to the authorities.' According to Humaid ibn Zanjuwaih, the hosting of one night is an obligation. However, the guest may not take his right by force unless he is traveling for the sake of the Muslim community, such as jihad, and not if he is traveling for his own benefit.2 In the hadith from Uqbah above, it is clear that they were sent out by the Prophet (peace be upon him). In other words, they were traveling on behalf of the Muslim community and not for their own personal interest. However, the majority of the scholars are of the opinion that the hosting, in general, is recommended and not obligatory. It is a noble and great act but it is not obligatory upon the Muslim. They say that the hadith ofUqbah was in relation to the early periods oflslam, when there was a stress on sharing all that one had. After that, when the situation got easier on the people, such was no longer an obligation. One of the arguments they present is that the Prophet (peace be upon him) used the word jaaizah. This implies a kind of voluntary gift or present to the other person. They argue that such a word would not be used in the context of something being obligatory.3 Also, the word l'.fa.li, "be generous," has the implication that the action is not obligatory. Al-Shaukaani has presented a number of arguments to prove that the opinion stating that the hosting is voluntary and not obligatory is an incorrect opinion. First, he indicated that there is no evidence that the hadith of Uqbah was related to the early periods of lslam only.

hadith ethics hadith-collections sahih-collections

Keywords

jami al-ulum wal-hikam ibn rajab nawawi forty hadith hadith commentary islamic ethics hanbali hadith

Books/Jami al-Ulum wal-Hikam/Ch. 215

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Chapter 215 of 5614 min read

. IÚ IÛJ ':?Ü?I Iljj ,H c.,tÝ (cont.)

الفصل 215

That is definitely one of the meanings of the word u,;..a but it may not give its proper connotation here. In this hadith, however, the reference is to visitors that come from out of town to a person's home or city.6 One of the evidences for this opinion is another narration of this hadith in Sahih al-Bukhari which states, 1 Recorded by Ahmad. Shuaib al-Arnaoot says that it contains an unknown narrator. According to Abdul Hameed, it is hasan. Al-Amaoot's footnotes to ibn Rajah, Jaami, vol. I, p. 353. Abdul Hameed, p. 32. 2 Quoted in ibn Rajab, Jaami, vol. I, p. 353. 3 Recorded by Abu Dawood and al-Haakim. According to Ali Hasan Abdul Hameed, its chain is hasan. See Abdul Hameed, p. 22. 4 Sultaan, p. 142. 5 Al-Baitaar, p. IOI. 6 See al-Shaukaani, Nail, vol. 8, p . 1 79; Hasan Ayyoob, Al-Sulook al-Ijtamaai fl al-Islam (Kuwait: Daar al-Buhooth al-Ilmiyah, 1983), p. 408. Commentary on the Forty Hadith of al-Nawawi ,,,$ J ,,..,.. ,,,. J,,,. "' .,,.,,,. ,,,. ,.. o.... rP ,,. ,,,. Lii QR ੌC,;J( ll:J' ,. . ' ࣘf .. ࣒ J .•-. • o ,,.. ...-: : ࣙI · /' ..U\ 0\ #-- • J ! I D I .1:EF : I .J\,,; I .i'•L; ࣑ . -!- t:,, ('T' Ÿ '-$, , - ࣖ ࣔ J ࣓ r Ɗ r." , - , Ÿ : On the authority ofUqbah ibn Amir who said: We said, "O Messenger of Allah (peace be upon him), you send us out and it happens that we have to stay with such people who do not entertain us. What is your opinion of that matter?" The Messenger of Allah (peace be upon him) said to us, "If you stay with some people and they entertain you as they should do a visitor, accept it. But if they do not do so, then you should take from them the right of the visitor, which they ought to give." (Recorded by al-Bukhari.2) Ahmad and al-Laith are of the opinion that this one day hosting is obligatory. If a people do not give it to visitors, they have the right to request it. 1 There is a difference of opinion concerning the meaning of this phrase. The strongest meaning seems to be that the guest should be given the best type of food on the first day and night and then after that he eats what the host would usually eat. See ibn Hajr, Fath, vol. 12, p. 166. Furthermore, that first day is considered one of the three days mentioned by the Prophet (peace be upon him) in this hadith. Hence, the total is three days. 2 According to al-Khattaabi, this law applied before there was a Public Treasury. After that time, it was no longer applied because the Public Treasury would assist the travelers in need. See al Shaukaani, Nail, vol. 8, p. 1 78. Hadith #1 5: "Whoever believes in Allah should ... " According to this view, if a people do refuse this one day hosting, do the visitors have the right to take it from their hosts or must they refer the matters to the authorities? On this point, there are two narrations from Ahmad, one saying they may take it and the other saying that they can only refer it to the authorities.' According to Humaid ibn Zanjuwaih, the hosting of one night is an obligation. However, the guest may not take his right by force unless he is traveling for the sake of the Muslim community, such as jihad, and not if he is traveling for his own benefit.2 In the hadith from Uqbah above, it is clear that they were sent out by the Prophet (peace be upon him). In other words, they were traveling on behalf of the Muslim community and not for their own personal interest. However, the majority of the scholars are of the opinion that the hosting, in general, is recommended and not obligatory. It is a noble and great act but it is not obligatory upon the Muslim. They say that the hadith ofUqbah was in relation to the early periods oflslam, when there was a stress on sharing all that one had. After that, when the situation got easier on the people, such was no longer an obligation. One of the arguments they present is that the Prophet (peace be upon him) used the word jaaizah. This implies a kind of voluntary gift or present to the other person. They argue that such a word would not be used in the context of something being obligatory.3 Also, the word l'.fa.li, "be generous," has the implication that the action is not obligatory. Al-Shaukaani has presented a number of arguments to prove that the opinion stating that the hosting is voluntary and not obligatory is an incorrect opinion. First, he indicated that there is no evidence that the hadith of Uqbah was related to the early periods of lslam only.

hadith ethics hadith-collections sahih-collections

Keywords

jami al-ulum wal-hikam ibn rajab nawawi forty hadith hadith commentary islamic ethics hanbali hadith