510 -«إذا خلص المؤمنون من النار حبسوا بقنطرة بين الجنة والنار فيتقاصون مظالم كانت بينهم في الدنيا حتى إذا نقوا وهذبوا أذن لهم بدخول الجنة فوالذي نفس محمد بيده لأحدهم بمسكنه في الجنة أدل منه بمسكنه كان في الدنيا» .
(صحيح) … [حم خ] عن أبي سعيد. السنة 857 وزاد طرقا على شرط الشيخين.
510 – It is reported from the words of Abu Sa’id al-Khudri, may Allah be pleased with him, that the Messenger of Allah, peace and blessings of Allah be upon him, said:
“When believers are saved from the fire [1] , they will be stopped on the bridge between heaven and hell [2] , where (people) will exact from each other for the injustices to which (they were subjected) in this world [3] ; when they are cleansed and delivered (from sins), they will be allowed to enter Paradise, and I swear by the One in Whose Hand is the soul of Muhammad, each of them will recognize his home in Paradise more easily than he recognizes his home in this world! “
Grade: Sahih
This hadith was narrated by Ahmad 3/13, 57, 63, 74, al-Bukhari 2440 and 6535.
Sheikh al-Albani called the hadith authentic. See “Sahih al-jami’ as-saghir” 510.
[1] That is, after they have safely passed through Sirat over the flames of hell.
[2] This refers to that part of Sirat which is immediately adjacent to Paradise.
[3] This means that there they will be reconciled with each other in order to enter heaven clean.
511 – «إذا دبغ الإهاب فقد طهر» .
(صحيح) … [م د] عن ابن عباس. الروض النضير 413.
511 – It is reported that Ibn ‘Abbas said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
“When a skin is tanned it becomes pure”
Grade: Sahih
512 – «إذا دبغ جلد الميتة فحسبه فلينتفع به» .
(صحيح) … [عب] عن عطاء مرسلا[1].
512 – It is reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said:
“When the hide of carrion is is tanned then that suffices and it can be used (after that)”
This hadith was reported by ‘Abdu-r-Razzaq 186 from the words of ‘Ata’ as “mursal”
Sheikh al-Albani called the hadith authentic. See “Sahih al-jami’ as-saghir” 512.
513 – «إذا دخل أحدكم المسجد فلا يجلس حتى يصلي ركعتين» .
(صحيح) … [حم ق 4] عن أبي قتادة [هـ] عن أبي هريرة. الروض 1008، الإرواء 467، رياض الصالحين 1151.
513 -“When one of you enters the mosque he should not sit until he has prayed two rak’ats.”
When one of you enters the mosque he should confer peace and blessings upon the Prophet, and he should say: O’ Allah open the doors of your mercy, and when he exits he should confer peace and blessings upon the Prophet and he should say: O’Allah protect me from Shaytaan.
514 – «إذا دخل أحدكم المسجد فليسلم على النبي وليقل: اللهم افتح لي أبواب رحمتك وإذا خرج فليسلم على النبي وليقل: اللهم اعصمني من الشيطان» .
(صحيح) … [ن هـ حب ك] عن أبي هريرة. صحيح أبي داود 3/148: ابن خزيمة.
514 – “When one of you enters the Masjid he should confer peace and blessings upon the prophet ﷺ and he should say: O’Allah open the doors of your mercy for me and when he exits he should confer peace and blessings upon the Prophet and say: Allahumma- simni minash-shaitanir-rajim (O Allah, protect me from the accursed Shaitan).”
515 – «إذا دخل أحدكم المسجد فليسلم على النبي وليقل: اللهم افتح لي أبواب رحمتك وإذا خرج فليسلم على النبي وليقل: اللهم إني أسألك من فضلك» .
(صحيح) … [د] عن أبي حميد أو أبي أسيد [هـ] عن أبي حميد. صحيح أبي داود 484: الدارمي، أبو عوانة، هق.
515 – When one of you enters the Masjid then he should confer peace and blessings upon the prophet (pbuh) and he should say: O Allah open the doors of your mercy for me, and when he exits he should confer peace and blessings upon the Prophet and he should say: ‘O Allah I ask you to grant me from your bounty.
This hadith was narrated by Abu Dawud 465 from the words of Abu Humaid or Abu Usaid al-Ansari and Ibn Majah 772 from the words of Abu Humaid.
Sheikh al-Albani called the hadith authentic. See “Sahih al-jami’ as-saghir” 515.
516 – «إذا دخل أحدكم المسجد فليصل على النبي صلى الله عليه وسلم وليقل: اللهم افتح لي أبواب رحمتك وإذا خرج فليسلم على النبي وليقل: اللهم إني أسألك من فضلك» .
(صحيح) … [حم م] عن أبي حميد أو أبي[1] أسيد [حم ن حب هق] عن أبي حميد وأبي أسيد معا[2]. صحيح أبي داود 484، مختصر مسلم 247.
“When one of you enters the mosque, let him pray for the Prophet , may Allah bless him and grant him peace, and then say: “Allahumma-ftah li abwaba rahmatika” / O Allah, open the gates of Your mercy for me! / When he leaves (from the mosque), let him make a prayer for the prophet, and then say: “Allahumma inni asaluka min fadliqa” / O Allah, verily, I ask You for Your mercy! /”
This hadith was narrated by Ahmad and Muslim 713 on the authority of Abu Humaid or Abu Usaid; Ahmad 3/497, 5/425, an-Nasai 2/53, Ibn Hibban 2048 and al-Bayhaqi 2/441 from the words of Abu Humaid and Abu Usaid together.
Sheikh al-Albani called the hadith authentic. See “Sahih al-jami’ as-saghir” 516.
517 – «إذا دخل أحدكم إلى القوم فأوسع له فليجلس فإنما هي كرامة من الله أكرمه بها أخوه المسلم فإن لم يوسع له فلينظر أوسعها مكانا فليجلس فيه» .
(حسن) . الحارث عن أبي شيبة الخدري[3]. الصحيحة 1321 وزاد له شاهدا عن ابن عمر.
When one of you enters upon sitting people and room is made for him then he should sit, for certainly it is an honor from Allah that his Muslim brother honored him with, but if room was not made for him to sit then he should look for a spacious place and sit there.
This hadith was reported by al-Harith ibn Abu Usama from the words of Abu Shayba al-Khudri [1] .
Sheikh al-Albani called the hadith good. See “Sahih al-jami’ as-saghir” 517.
[1] He was a companion and is said to be the brother of Abu Sa’id. See Faydul-Kadir.
518 – «إذا دخل أحدكم على أخيه المسلم فأطعمه من طعامه فليأكل ولا يسأل عنه وإن سقاه من شرابه فليشرب ولا يسأل عنه» .
(صحيح) … [طس ك هب] عن أبي هريرة. الصحيحة 627.
When one of you visits his Muslim brother and he feeds him from his food then he should eat and he should not enquire about it, and if he quenches him from his drink he should drink and should not enquire about it.
This hadith was reported by at-Tabarani in Mu’jam al-Ausat 2440, al-Hakim 4/140 and al-Bayhaqi in Shu’ab al-Iman 5801 from the words of Abu Hurayrah. Al-Hakim said: “It is an authentic hadith,” and al-Dhahabi agreed with him.
Sheikh al-Albani called the hadith authentic. See “Sahih al-jami’ as-saghir” 518.
519 – «إذا دخل الرجل بيته فذكر اسم الله تعالى حين يدخل وحين يطعم قال الشيطان: لا مبيت لكم ولا عشاء هاهنا وإن دخل فلم يذكر اسم الله عند دخوله قال الشيطان: أدركتم المبيت وإن لم يذكر اسم الله عند مطعمه قال: أدركتم المبيت والعشاء» .
(صحيح) … [حم م د هـ] عن جابر. مختصر مسلم 1297.
519- It was narrated from Jabir, may Allah be pleased with him, that he heard the Messenger of Allah, may Allah bless him and grant him peace, say:
“When a person comes to his home and remembers Allah Almighty at the entrance (to the house) and while eating, the shaitan says (to his minions): “There will be no shelter or dinner for you (here)!” If he entered (the house) without remembering Allah at the entrance, the shaitan says: “You have received shelter,” and if he does not remember Allah while eating, (the shaitan) says: “You have received both shelter and dinner.” ” This hadith was narrated by Ahmad 3/383, Muslim 2018, Abu Dawud 3765, Ibn Majah 3887, an-Nasai in Amal al-yaum wal-layla 178.
Sheikh al-Albani called the hadith authentic. See “Sahih al-jami’ as-saghir” 519.
520 – «إذا دخل العشر وأراد أحدكم أن يضحي فلا يمس من شعره ولا من بشره شيئا» .
(صحيح) … [م ن هـ] عن أم سلمة. الإرواء 1163.
When the ten days (of Dhul Hijjah) come and one of you intends to sacrifice an animal then he should not remove any part of his hair or skin.
This hadith was narrated by Muslim 1977, an-Nasai 7/212 and Ibn Majah 3149.
Sheikh al-Albani called the hadith authentic. See “Sahih al-jami’ as-saghir” 520.
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This refers to one who does not perform the rites of pilgrimage. The command to “not touch anything from the hair or skin” refers to cutting hair, shortening the mustache, or removing any type of hair from the body, as well as trimming nails. See Faydul-Kadir.
Imam al-Nawawi said: “Scholars disagreed about who saw the first ten days of Dhul-Hijjah and wants to sacrifice an animal. Sa’id al-Musayyib, Rabi’a, Ahmad, Ishaq, Daoud and some of al-Shafi’i’s supporters said that it is forbidden for him to cut any hair (on the body) and cut his nails until he sacrifices an animal. Al-Shafi’i and his supporters said: “This is undesirable for him, but not forbidden.” Abu Hanifa said: “This is not blameworthy.” Malik in one of his opinions said: “It is not condemnable,” and in another: “It is undesirable.” Those who forbade it relied on this (and other) hadiths.
almaas