Al-Adab Al-Mufrad
Abandonment
كتاب الهجر
Chapter 188
بَابُ هِجْرَةِ الرَّجُلِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Awf ibn al-Harith ibn al-Tufayl, the maternal nephew of ‘A’isha, reported that ‘A’isha was told that ‘Abd Allah ibn al-Zubayr had said about a sale—or gift—she had made: ‘By Allah, ‘A’isha must stop, or I will place her under interdiction.’ She asked, ‘Did he really say that?’ They replied, ‘Yes.’ ‘A’isha then vowed to Allah never again to speak a single word to Ibn al-Zubayr. When her estrangement from him continued for a long time, Ibn al-Zubayr sought intercession through the Muhajirun. She said, ‘By Allah, I will never accept anyone’s intercession for him, and I will never break the vow I made.’
After the estrangement had lasted a long time, Ibn al-Zubayr spoke to al-Miswar ibn Makhrama and ‘Abd al-Rahman ibn al-Aswad ibn Yaghuth, both of Banu Zuhra. He said, ‘I adjure you by Allah to bring me in to ‘A’isha, for it is not lawful for her to vow to sever relations with me.’ Al-Miswar and ‘Abd al-Rahman brought him along, wrapped in their cloaks, until they asked ‘A’isha’s permission to enter. They greeted her and asked, ‘May we come in?’ She said, ‘Come in.’ They asked, ‘All of us, Mother of the Believers?’ She said, ‘Yes, all of you.’ ‘A’isha did not know that Ibn al-Zubayr was with them. When they entered, Ibn al-Zubayr came into the screened area, embraced ‘A’isha, and began pleading with her in tears.
Al-Miswar and ‘Abd al-Rahman also pleaded with ‘A’isha to speak to him and accept his apology. They said, ‘You know that the Messenger of Allah (may Allah bless him and grant him peace) forbade the estrangement you know of, and that it is not lawful for a man to shun his brother for more than three nights.’ As they continued reminding and pressing her, she reminded them of her vow and wept, saying, ‘I have made a vow, and a vow is a serious matter.’ They continued pleading until she spoke to Ibn al-Zubayr. Then she freed forty slaves in connection with her vow. After freeing the forty, whenever she remembered the matter, she would weep until her tears soaked her veil.
Notes and open questions — unreviewed
The Arabic explicitly says ‘A’isha did not know Ibn al-Zubayr was with the two men; the English witness says the opposite. The report says she freed forty slaves in connection with her vow and later wept whenever she remembered it.
وَلاَ تَعْلَمُ عَائِشَةُ أَنَّ مَعَهُمَا ابْنَ الزُّبَيْرِ،
The Arabic says ‘A’isha did not know that Ibn al-Zubayr was with the two men; the English witness omits the negation and says she knew.
Should this sentence follow the Arabic negation, as rendered here?
Chapter 189
بَابُ هِجْرَةِ الْمُسْلِمِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Anas ibn Malik reported that the Messenger of Allah (may Allah bless him and grant him peace) said: Do not hate one another, envy one another, or turn away from one another. Be servants of Allah and brothers. It is not lawful for a Muslim to shun his brother for more than three nights.
Notes and open questions — unreviewed
The Arabic uses وَتَدَابَرُوا, turning away from one another, in addition to prohibiting hatred and envy.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Ayyub, a Companion of the Messenger of Allah (may Allah bless him and grant him peace), reported that the Messenger of Allah said: It is not lawful for anyone to shun his brother for more than three nights. When they meet, this one turns away and that one turns away. The better of them is the one who begins with the greeting of peace.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayra reported that the Prophet (may Allah bless him and grant him peace) said: Do not hate one another or vie with one another. Be servants of Allah and brothers.
Notes and open questions — unreviewed
The verb تَنَافَسُوا can mean competing or vying with one another; ‘vie’ preserves the rivalry sense without specifying its object.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Anas reported that the Messenger of Allah (may Allah bless him and grant him peace) said: Whenever two people love one another for Allah’s sake—or in Islam—and then one of them commits a sin that causes a separation between them, that sin is what divides them.
Notes and open questions — unreviewed
The Arabic makes the sin committed by one of the two the cause of their separation; the translation preserves that condition.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Mu‘adha said: I heard Hisham ibn ‘Amir al-Ansari, Anas ibn Malik’s cousin—whose father was killed at Uhud—report that the Messenger of Allah (may Allah bless him and grant him peace) said: It is not lawful for a Muslim to cut off relations with another Muslim for more than three nights. So long as they remain estranged, both are turning away from the truth. The first of them to return to reconciliation has his being first to return as an expiation for him. If they die while still estranged, neither of them will ever enter the Garden. If one greets the other and he refuses to accept his greeting, an angel answers the one who offered it, while Satan answers the other.
Notes and open questions — unreviewed
The Arabic uses a repeated root in the clause about return: the first person to turn back has his going first as an expiation. The final contrast between the angel and Satan is kept close to the source.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘A’isha reported that the Messenger of Allah (may Allah bless him and grant him peace) said to her: I know when you are angry and when you are pleased. She asked, ‘How do you know that, Messenger of Allah?’ He replied, ‘When you are pleased, you say, “Yes, by the Lord of Muhammad,” and when you are angry, you say, “No, by the Lord of Ibrahim.”’ She said: I said, ‘Indeed, I only leave out your name.’
Notes and open questions — unreviewed
A’isha’s closing reply plays on her different oath formulae: when angry she swears by the Lord of Ibrahim, leaving out Muhammad’s name.
أَجَلْ، لَسْتُ أُهَاجِرُ إِلا اسْمَكَ.
The phrase literally says she does not ‘abandon’ except his name; it refers back to her choosing Ibrahim’s name in the oath when angry.
Should the closing line be rendered as ‘I only leave out your name’ or with another idiomatic phrasing?
Chapter 190
بَابُ مَنْ هَجَرَ أَخَاهُ سَنَةً
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Khirash al-Sulami reported that he heard the Messenger of Allah (may Allah bless him and grant him peace) say: Whoever shuns his brother for a year, it is as though he had shed his blood.
Notes and open questions — unreviewed
The Arabic compares a year of estrangement to the shedding of the brother’s blood.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Imran ibn Abi Anas reported from a man of Aslam, one of the Prophet’s Companions, that the Prophet (may Allah bless him and grant him peace) said: A Muslim’s estrangement from another for a year is like his bloodshed. Muhammad ibn al-Munkadir and ‘Abd Allah ibn Abi ‘Attab were present in the gathering, and both said, ‘We heard this from him.’
Notes and open questions — unreviewed
The Arabic source adds that Muhammad ibn al-Munkadir and ‘Abd Allah ibn Abi ‘Attab, who were present, confirmed they had heard the report from him; this is absent from the English witness.
وَفِي الْمَجْلِسِ مُحَمَّدُ بْنُ الْمُنْكَدِرِ،
The Arabic adds that Muhammad ibn al-Munkadir and ‘Abd Allah ibn Abi ‘Attab were present and said they had heard the report from him; the English witness omits this note.
Should the two listeners’ confirmation be retained in a complete translation?
Chapter 191
بَابُ الْمُهْتَجِرَيْنِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Ayyub al-Ansari reported that the Messenger of Allah (may Allah bless him and grant him peace) said: It is not lawful for a Muslim to shun his brother for more than three days. When they meet, each turns away. The better of the two is the one who begins with the greeting of peace.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Mu‘adha said that she heard Hisham ibn ‘Amir say: I heard the Messenger of Allah (may Allah bless him and grant him peace) say: It is not lawful for a Muslim to cut off relations with another Muslim for more than three nights. For as long as they continue their estrangement beyond three nights, both are turning away from the truth while they remain estranged. The first of them to return has his being first as an expiation for him. If they both die while still estranged, neither of them will enter the Garden.
Notes and open questions — unreviewed
The source repeats the condition about estrangement beyond three nights before saying both turn away from the truth; the translation preserves that repeated condition in fluent English.
Chapter 192
بَابُ الشَّحْنَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayra reported that the Messenger of Allah (may Allah bless him and grant him peace) said: Do not hate or envy one another; be servants of Allah and brothers.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayra reported that the Prophet (may Allah bless him and grant him peace) said: On the Day of Resurrection, you will find that the worst of people in Allah’s sight is the two-faced person, who goes to these people with one face and to those people with another.
Notes and open questions — unreviewed
The Arabic uses the singular for the two-faced person and describes him as approaching one group with one face and another group with another.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayra reported that the Messenger of Allah (may Allah bless him and grant him peace) said: Beware of suspicion, for suspicion is the most false kind of speech. Do not engage in najsh—bidding up a price to entice others—do not envy or hate one another, do not vie with one another, and do not turn away from one another. Be servants of Allah and brothers.
Notes and open questions — unreviewed
The source prohibits najsh, a deceptive practice in buying and selling, and separately prohibits vying with one another; the English witness omits this latter clause.
وَلاَ تَنَافَسُوا،
The Arabic includes a separate prohibition on rivalry (ولا تنافسوا) that is absent from the English witness.
Should this separate prohibition on vying with one another be retained, as it is here?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayra reported that the Messenger of Allah (may Allah bless him and grant him peace) said: The gates of the Garden are opened on Mondays and Thursdays, and every servant who does not associate anything with Allah is forgiven—except a man who has enmity between himself and his brother. It is said: Leave these two until they reconcile.
Notes and open questions — unreviewed
The Arabic says ‘leave these two’ pending reconciliation; it does not describe the enmity as existing ‘between’ in an awkwardly repeated way as in the witness.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu al-Darda’ said: Shall I tell you something better for you than charity and fasting? It is reconciling relations between people. Beware: hatred is the shaver.
Notes and open questions — unreviewed
The saying uses the same striking ‘shaver’ metaphor for hatred as other reports in this section.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn ‘Abbas reported that the Prophet (may Allah bless him and grant him peace) said: There are three qualities: whoever is free of them may be forgiven for whatever else Allah wills: dying without associating anything with Allah, not being a sorcerer who follows sorcerers, and not holding a grudge against his brother.
Notes and open questions — unreviewed
The Arabic opening is difficult; this rendering takes the three listed items as qualities whose absence is associated with forgiveness of what lies beyond them, by Allah’s will. The English witness’s ‘not concealed’ does not match the Arabic.
عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: ثَلاَثٌ مَنْ لَمْ يَكُنَّ فِيهِ،
The Arabic says ‘three, whoever is not among them/does not have them’; the English witness’s ‘not concealed’ appears to be a mistranslation, and the syntax is compressed.
Can the opening clause be checked against another edition or commentary to clarify whether it means being free of the three listed traits?
Chapter 193
بَابُ إِنَّ السّلامَ يُجْزِئُ مِنَ الصَّرْمِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayra reported that he heard the Prophet (may Allah bless him and grant him peace) say: It is not lawful for a man to shun a believer for more than three days. When three days have passed, let him meet him and greet him. If he returns the greeting, they share in the reward; if he does not, the Muslim has discharged himself of the estrangement.
Notes and open questions — unreviewed
The Arabic says the Muslim who initiates the greeting is cleared of the estrangement if the other does not return it.