Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “Whoever believes in Allah and the Last Day should honor his guest, 1 should not harm his neighbor, and should speak good or remain silent.” 2 In another narration, instead of “neighbor”: “should maintain ties of kinship.”
Confidence and text similarity are not editorial verification.
Commentary and footnotes (4)
Note 1
Should honor his guest
(1) The statement: “Should honor his guest”: The majority of scholars say hospitality is a Sunnah, not obligatory, and its obligation was abrogated, per al-Tahawi. Honoring a guest involves a cheerful demeanor and kind words. Hospitality is for three days: the first with what one can afford, the rest with what is available without burden, to avoid hardship for the host or themselves. After three days, it becomes charity, which is optional. Al-Dawudi said: Increase hospitality beyond what you provide for your family. Al-Kirmani said: Why mention these three matters? This is from the concise words, as they are the foundations: the third refers to speech, the first two to actions—the second to avoiding vices, the first to adopting virtues. One who reveres Allah’s command must show compassion to His creation, either by speaking good or staying silent from evil, or by doing what benefits and avoiding harm, per “Umdat al-Qari” and “Al-Mirqat.”
Note 2
Speak good or remain silent
(2) The statement: “Speak good or remain silent”: If one intends to speak, they should say what is good, whether obligatory or recommended, to earn reward. If its goodness is unclear—whether forbidden, disliked, or permissible—they should refrain, as permissible speech is to be avoided lest it leads to the forbidden, per “Al-Mirqat.”
Note 1
قوله
(١) قوله: فليكرم ضيفه: قال الجمهور: الضيافة سنة، وليست بواجبة. وقد كانت واجبة فنسخ وجوبها. قاله الطحاويوقالوا: وإكرام الضيف بِطَلَاقةِ الوجه وطيب الكلام، والإكرام ثلاثة أيام، في الأول بمقدوره وميسوره،والباقي بما حضره من غير تكلف؛ لئلا يثقل عليه وعلى نفسه، وبعد الثلاثة يعد من الصدقة، إن شاء فعل وإلا فلا.وقال الداودي: يزيد في إكرامه على ما كان يفعل في عياله. قال الكرماني: فإن قلت: ما وجه ذكر هذه الأمور الثلاثة؟قلت: هذا الكلام من جوامع الكلم؛ لأنها هي الأصول؛ إذ الثالث منها إشارة إلى القولية والأوّلان إلى الفعلية. الثاني:منهما إلى التخلية عن الرذائل، والأول إلى التحلية بالفضائل، يعني من كان له صفة التعظيم لأمر اللّٰه لا بُدَّ له أن يتصفبالشفقة على خلق اللّٰه عز وجل، إما قولًا بالخير أو سكوتًا عن الشر، وإما فعلًا لما ينفع، أو تركًا لما يضر،(عمدةالقاري) و (المرقاة) ملتقط منهما.
Note 2
قوله
(٢) قوله: فليقل خيرا أو ليصمت: يعني إذا أراد أن يتكلم، فإن كان ما يتكلم به خيرا يثاب عليه واجبًا كان أو مندوبًافليتكلم به، وإن لم يظهر له خيره سواء ظهر أنه حرام أو مكروه أو مباح. قوله: فليمسك عنه: فالكلام المباح مأموربتركه مخافة انجراره إلى الحرام. كذا في (المرقاة).
Abu Shurayh al-Ka’bi (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “Whoever believes in Allah and the Last Day should honor his guest. 1 His due is a day and a night, and hospitality is for three days. What comes after is charity, and it is not permissible for him to stay until he causes hardship.”
Possible references (unverified, pending editorial review)
Candidate: Sahih al-Bukhari 6135 (unverified) 97% confidence
Candidate: Sahih Muslim 48a (unverified) 95% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 1
Should honor his guest, etc.
(1) The statement: “Should honor his guest, etc.”: Al-Zarqani said: The command to honor is for recommendation, as hospitality is a noble trait, not obligatory, since “due” (ja’izah) implies kindness, per al-Tahawi, Ibn Battal, and Ibn Abdul Barr. Al-Layth and Ahmad said hospitality is obligatory for one night, based on the hadith: “The guest’s night is obligatory on every Muslim.” The majority responded that this was early in Islam when mutual support was obligatory, or it applies to those in dire need, per “Al-Ta’liq al-Mumajjad.”
Note 1
قوله
(١)قوله: فليكرم ضيفه إلخ: قال الزرقاني: الأمر بالإكرام للاستحباب عند الجمهور؛ لأن الضيافة من مكارم الأخلاقلا واجبة؛ لقوله: جائزة، والجائزة تفضل وإحسان، هكذا استدل به الطحاوي وابن بطال وابن عبد البر. وقال الليثوأحمد: تجب الضيافة ليلة واحدة؛ للحديث المرفوع: (ليلة الضيف واجبة على كل مسلم). وأجاب الجمهور عن هذاوما أشبهه أن هذا كان
في صدر الإسلام حين كانت المواساة واجبة، وبأنه محمول على ضيافة المضطرين. كذا في(التعليق الممجّد).
Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: “It is from the Sunnah for a man to accompany his guest to the door 2 of the house.”
Possible references (unverified, pending editorial review)
Candidate: Sunan Ibn Majah 3358 (unverified) 95% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (3)
Note 2
Accompany his guest to the door
(2) The statement: “Accompany his guest to the door”: This appears to be an additional act of honoring, per “Al-Mirqat.”
Note 2
قوله
(٢) قوله: يخرج الرجل مع ضيفه إلى باب الدار: والظاهر أن هذا من باب زيادة الإكرام. كذا في (المرقاة).
Note 1
اللہ عنہ سے روایت کیا ہے اور انھوں نے کہا کہ اس کی سند میں ضعف ہے اور ملا علی قاری نے کہا: متعدد
سندوں سے اس ضعف کی تلافی ہوجاتی ہے۔
علاوہ ازیں یہ حدیث فضائل اعمال سے ہے۔ اور طحاوی رحمہ اللہ نے کہا: عقبہ کی حدیث
”فَخُذُوا مِنْهُمْ حَقَّ الضَّيْفِ“ (تم ان سے مہمان کا حق لو) اور اس جیسا حکم ابتداء اسلام میں تھا۔
اور وہ منسوخ ہوگیا۔
Ibn Abbas (may Allah be pleased with them both) narrated: The Messenger of Allah (ﷺ) said: “Goodness comes to a house where food is eaten faster than a knife to a camel’s hump.”
Abu Hurayrah (may Allah be pleased with him) narrated: One day or night, the Messenger of Allah (ﷺ) went out and met Abu Bakr and Umar (may Allah be pleased with them both). He said: “What brought you out of your homes at this hour?” They said: “Hunger.” He said: “By the One in whose hand is my soul, what brought you out brought me out. Come.” They went with him to an Ansari’s house, but he was not home. His wife saw them and said: “Welcome!” The Messenger of Allah (ﷺ) asked: “Where is so-and-so?” She said: “He went to fetch fresh water for us.” The Ansari returned, saw the Prophet (ﷺ) and his companions, and said: “Praise be to Allah, no one today has more honored guests than I.” He brought a cluster of unripe, ripe, and fresh dates, saying: “Eat from this.” He took a knife, but the Prophet (ﷺ) said: “Avoid the milking animal.” He slaughtered a sheep for them, and they ate from it and the dates and drank. When they were full and satisfied, the Prophet (ﷺ) said to Abu Bakr and Umar: “By the One in whose hand is my soul, you will be asked about this blessing on the Day of Judgment. Hunger brought you out, and you did not return until you received this blessing.”
Abu Usayb (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) went out at night, passed by me, and invited me, so I went with him. He passed by Abu Bakr, invited him, and he came. Then he passed by Umar, invited him, and he came. They went to a garden of an Ansari and said to its owner: “Feed us unripe dates.” He brought a cluster, they ate, and the Prophet (ﷺ) and his companions drank cold water. He said: “You will be asked about this on the Day of Judgment.” Umar took the cluster, struck it on the ground, scattering the dates toward the Prophet (ﷺ), and said: “O Messenger of Allah, will we be questioned about this on the Day of Judgment?” He said: “Yes, except for three things: a rag to cover one’s private parts, a morsel to satisfy hunger, or a stone to shelter from heat or cold.”
Anas or another (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) sought permission to enter Sa’d ibn Ubadah’s house, saying: “Peace be upon you and Allah’s mercy.” Sa’d replied: “And upon you be peace and Allah’s mercy,” but did not let the Prophet (ﷺ) hear until he greeted three times, and Sa’d responded three times without being heard. The Prophet (ﷺ) turned to leave, but Sa’d followed him, saying: “O Messenger of Allah, may my parents be sacrificed for you, every greeting of yours reached my ears, and I responded, but I did not let you hear, wanting to gain more of your greetings and blessings.” They entered the house, and Sa’d offered raisins, which the Prophet (ﷺ) ate. When finished, he said: “The righteous ate your food, the angels prayed for you, and the fasting broke their fast with you.”
Abu al-Ahwas al-Jushami narrated from his father: I said: “O Messenger of Allah, if I pass by a man who does not host or feed me, then he passes by me later, should I host him or repay him?” He said: “Rather, host him.” 1
Abu Sa’id (may Allah be pleased with him) narrated: The Prophet (ﷺ) said: “The example of the believer and faith is like a horse tied to its post; it moves but returns to it. The believer may err but returns to faith. So feed your food to the pious and show kindness to the believers.”
Abdullah ibn Busr (may Allah be pleased with him) narrated: The Prophet (ﷺ) had a dish carried by four men, called al-Gharra’. After they performed the forenoon prayer, the dish was brought with tharid. They gathered around it, and when they grew numerous, the Prophet (ﷺ) knelt. A Bedouin said: “What is this sitting?” The Prophet (ﷺ) said: “Allah made me a noble servant, not an arrogant tyrant.” Then he said: “Eat from its sides and leave its top, so it may be blessed.”
Wahshi ibn Harb narrated from his father from his grandfather (may Allah be pleased with him): The Prophet’s companions said: “O Messenger of Allah, we eat but are not satisfied.” He said: “Perhaps you eat separately?” They said: “Yes.” He said: “Gather for your food and mention Allah’s name over it, and it will be blessed for you.” [Narrated by Abu Dawud]
In Ibn Majah’s narration from Umar ibn al-Khattab: The Messenger of Allah (ﷺ) said: “Eat together and do not separate, for blessing is with the group.”
Ali al-Qari said: The verse “There is no blame on you whether you eat together or separately” (Qur’an 24:61) is understood as a permission or to remove hardship for someone eating alone.
Confidence and text similarity are not editorial verification.
Commentary and footnotes (1)
Note 1
اور ملا علی قاری نے کہا: البتہ اللہ تعالیٰ کا یہ فرمان ”لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَأْكُلُوا
جَمِيعًا أَوْ أَشْتَاتًا ”۔ (24 سورۃ النور، آیت نمبر:61) (تم پر کوئی حرج نہیں یہ کہ تم مل کر کھاؤ یا الگ
الگ کھاؤ) اجازت پر محمول ہے جب یا آدمی تنہا ہو تو اس سے حرج دور کرنے کیلئے ہے۔
Ibn Umar (may Allah be pleased with them both) narrated: The Messenger of Allah (ﷺ) said: “When the table is set, no one should leave until it is removed, nor lift their hand even if full until the group finishes, and let them excuse themselves, for a person may embarrass their companion, causing them to withdraw their hand while still needing food.”
Asma bint Yazid (may Allah be pleased with her) narrated: Food was brought to the Prophet (ﷺ), and he offered it to us. We said: “We do not desire it.” He said: “Do not combine hunger with lying.”
Commentary and footnotes (4)
Note 1
(1) The statement: “Should honor his guest”: The majority of scholars say hospitality is a Sunnah, not obligatory, and its obligation was abrogated, per al-Tahawi. Honoring a guest involves a cheerful demeanor and kind words. Hospitality is for three days: the first with what one can afford, the rest with what is available without burden, to avoid hardship for the host or themselves. After three days, it becomes charity, which is optional. Al-Dawudi said: Increase hospitality beyond what you provide for your family. Al-Kirmani said: Why mention these three matters? This is from the concise words, as they are the foundations: the third refers to speech, the first two to actions—the second to avoiding vices, the first to adopting virtues. One who reveres Allah’s command must show compassion to His creation, either by speaking good or staying silent from evil, or by doing what benefits and avoiding harm, per “Umdat al-Qari” and “Al-Mirqat.”
Note 2
(2) The statement: “Speak good or remain silent”: If one intends to speak, they should say what is good, whether obligatory or recommended, to earn reward. If its goodness is unclear—whether forbidden, disliked, or permissible—they should refrain, as permissible speech is to be avoided lest it leads to the forbidden, per “Al-Mirqat.”
Note 1
(١) قوله: فليكرم ضيفه: قال الجمهور: الضيافة سنة، وليست بواجبة. وقد كانت واجبة فنسخ وجوبها. قاله الطحاويوقالوا: وإكرام الضيف بِطَلَاقةِ الوجه وطيب الكلام، والإكرام ثلاثة أيام، في الأول بمقدوره وميسوره،والباقي بما حضره من غير تكلف؛ لئلا يثقل عليه وعلى نفسه، وبعد الثلاثة يعد من الصدقة، إن شاء فعل وإلا فلا.وقال الداودي: يزيد في إكرامه على ما كان يفعل في عياله. قال الكرماني: فإن قلت: ما وجه ذكر هذه الأمور الثلاثة؟قلت: هذا الكلام من جوامع الكلم؛ لأنها هي الأصول؛ إذ الثالث منها إشارة إلى القولية والأوّلان إلى الفعلية. الثاني:منهما إلى التخلية عن الرذائل، والأول إلى التحلية بالفضائل، يعني من كان له صفة التعظيم لأمر اللّٰه لا بُدَّ له أن يتصفبالشفقة على خلق اللّٰه عز وجل، إما قولًا بالخير أو سكوتًا عن الشر، وإما فعلًا لما ينفع، أو تركًا لما يضر،(عمدةالقاري) و (المرقاة) ملتقط منهما.
Note 2
(٢) قوله: فليقل خيرا أو ليصمت: يعني إذا أراد أن يتكلم، فإن كان ما يتكلم به خيرا يثاب عليه واجبًا كان أو مندوبًافليتكلم به، وإن لم يظهر له خيره سواء ظهر أنه حرام أو مكروه أو مباح. قوله: فليمسك عنه: فالكلام المباح مأموربتركه مخافة انجراره إلى الحرام. كذا في (المرقاة).