Sahih Muslim 1052a

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وَحَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا اللَّيْثُ بْنُ سَعْدٍ، ح وَحَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، (وَتَقَارَبَا فِي اللَّفْظِ) قَالَ: حَدَّثَنَا لَيْثٌ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ عِيَاضِ بْنِ عَبْدِ اللَّهِ بْنِ سَعْدٍ أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الْخُدْرِيَّ

يَقُولُ قَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَخَطَبَ النَّاسَ فَقَالَ: «لَا وَاللَّهِ مَا أَخْشَى عَلَيْكُمْ أَيُّهَا النَّاسُ إِلاَّ مَا يُخْرِجُ اللَّهُ لَكُمْ مِنْ زَهْرَةِ الدُّنْيَا».

فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ أَيَأْتِي الْخَيْرُ بِالشَّرِّ فَصَمَتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَاعَةً ثُمَّ قَالَ: «كَيْفَ قُلْتَ».

قَالَ قُلْتُ: يَا رَسُولَ اللَّهِ أَيَأْتِي الْخَيْرُ بِالشَّرِّ فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الْخَيْرَ لَا يَأْتِي إِلاَّ بِخَيْرٍ أَوَ خَيْرٌ هُوَ إِنَّ كُلَّ مَا يُنْبِتُ الرَّبِيعُ يَقْتُلُ حَبَطًا أَوْ يُلِمُّ إِلاَّ آكِلَةَ الْخَضِرِ أَكَلَتْ حَتَّى إِذَا امْتَلأَتْ خَاصِرَتَاهَا اسْتَقْبَلَتِ الشَّمْسَ ثَلَطَتْ أَوْ بَالَتْ ثُمَّ اجْتَرَّتْ فَعَادَتْ فَأَكَلَتْ فَمَنْ يَأْخُذْ مَالاً بِحَقِّهِ يُبَارَكْ لَهُ فِيهِ وَمَنْ يَأْخُذْ مَالاً بِغَيْرِ حَقِّهِ فَمَثَلُهُ كَمَثَلِ الَّذِي يَأْكُلُ وَلَا يَشْبَعُ»

The Messenger of Allah (sallallahu alayhi wa sallam) stood up and addressed the people thus: O people, by Allah, I do not entertain fear about you in regard to anything else than that which Allah would bring forth for you in the form of adornment of the world.

A person said: Messenger of Allah, does good produce evil? The Messenger of Allah (sallallahu alayhi wa sallam) remained silent for a while and he then said: What did you say?

He replied: Messenger of Allah, I said: Does good produce evil? The Messenger of Allah (sallallahu alayhi wa sallam) said to him: The good does not produce but good. but among the plants the spring rain produces There some which kill with a tremour or nearly kill all but the animal which feeds on vegetation. It eats and when its flanks are distended, it faces the can.

then when it has donged or urinated and chewed it returns and eats. He who accepts wealth rightly, Allah confers blessing on it for him. and he who takes wealth without any right, he is like one who eats and is not satisfied.

খালাফ ইবনু হিশাম ও আবূ রাবী' আয যাহরানী (রহঃ) ..... আনাস (রাযিঃ) হতে বর্ণিত। তিনি বলেন, নবী সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম সংক্ষিপ্ত অথচ পূর্ণাঙ্গ সালাত আদায় করতেন।

عبد العزیز بن صہیب نے حضرت انس ‌رضی ‌اللہ ‌عنہ ‌ ‌ سے روایت کی کہ نبی اکرمﷺ نماز میں تخفیف کرتے اور مکمل ادا کرتے تھے ۔

Dan telah menceritakan kepada kami [Khalaf bin Hisyam] dan [Abu ar-Rabi' az-Zahrani] keduanya berkata, telah menceritakan kepada kami [Hammad bin Zaid] dari [Abdul Aziz bin Shuhaib] dari [Anas] bahwa Nabi shallallahu'alaihiwasallam meringkas shalat dan menyempurnakannya

Bize Halef b. Hişâm ile Ebu'r-Rabî' ez-Zehrânî rivayet etti. Dedilerki; Bize Hammâd b. Zeyd, Abdülâziz b. Suheyb'den, o da Enes'den naklen rivayet ettiki, Nebi (Sallallahu Aleyhi ve Sellem) namazı kısa keser, fakat tamam kılarmış

Sahih Muslim 1052a, Book 12, The Book of Zakat, Hadith 158. 1 min readCopy the reference

What it means

What it teaches

• An-Nawawi said: It indicates the merit of wealth for whoever takes it rightfully and spends it on charitable causes.
• The Prophet (may Allah's peace and blessings be upon him) informed about the condition of his Ummah and how worldly adornment and temptations will be opened for them.
• It was from the practice of the Prophet (may Allah's peace and blessings be upon him) to give examples to make meanings clear and easy to understand.
• Encouraging the act of giving charity and spending money on charitable causes and warning against stinginess.
• What is understood from his statement: "Verily, good does not bring forth evil," is that sustenance, even if abundant, is counted among goodness, and it could only be subject to evil if it is withheld from those who deserve it out of stinginess or if it is extravagantly spent on what is not prescribed. Moreover, everything that Allah has ordained to be good will never be evil and vice versa; however, it is feared that one who is granted goodness could be subject to what brings him evil given the way he disposes of it.
• Abandoning haste in giving a response if it requires contemplation.
• At-Tībi said: Four types could be derived from it: One that excessively eats from it, enjoys it, and is totally indulged until its ribs are swollen and it does not stop, which rapidly brings about its destruction. One that eats in the same manner but resorts to trickery to combat the disease after becoming intense, but it overcomes it and leads to its destruction. One that eats in the same manner but hastens to remove what harms it and tries to push it until it is digested and it is safe. One that does not eat excessively and is not engrossed in eating; rather, he eats only what satisfies his hunger and keeps him alive. The first is an example of the disbeliever, the second is an example of the sinner who is heedless of giving up sins and repenting until it is too late, the third is an example of the one who mixes righteous deeds with others and hastens to repentance that is accepted from him, and the fourth is an example of the one who abstains from worldly pleasures and seeks the Hereafter.
• Ibn al-Munīr said: This Hadīth contains beautiful similes. First: comparing wealth and its growth to the emergence and growth of plants. Second: comparing the one engrossed in earning money and utilizing means to the animals engrossed in grazing. Third: comparing the endeavor to have more of it and saving it to gluttony and satiation. Fourth: comparing the wealth produce, despite its high status in people's eyes that has led to exaggeration in withholding it, to the animal's droppings, which is an exquisite reference to regarding it as filthy under the Shariah. Fifth: comparing the one who does not seek to collect it and possess it to the sheep when it rests and lies on its side while facing the sun, which is one of its best states in terms of serenity and tranquility, and it denotes its awareness of its interests. Sixth: comparing the death of the money collector who withholds it to the death of the animal that is heedless of avoiding what harms it. Seventh: comparing wealth to the companion that is liable to turn into an enemy, as when the money is possessed and tightly tied out of love for it, this entails withholding it from those who deserve it, and so it leads to punishing its possessor. Eighth: comparing taking money wrongfully to the one who eats without ever feeling satisfied.
• As-Sindi said: According to the report, two things must be fulfilled. First: it has to be rightfully earned. Second: it has to be spent in its proper channels. When any of the two conditions is missed, it becomes harmful...it could also be said: It bears reference that the two conditions are concurrent; thus, one is not aided to spend in the proper channels unless he takes it rightfully.

From the Encyclopedia of Translated Prophetic Hadiths, hadeethenc.com.

The chain

Who passed it on, from Imam Muslim back to the one who was there.

1. 1Imam MuslimCompiler, died 261 AH
2. 2Yahya ibn Yahya an-NaysaburiTold us, Fourth generation, died 226 AH
3. 3Al-Layth ibn SadInformed us, Third generation, died 175 AH
4. 4Said ibn Abi Said al-MaqburiFrom, Successor, died 117 AH
5. 5Ayyad ibn Abdullah ibn SadFrom, Successor, died 100 AH
6. 6Abu Said al-KhudriHeard, Companion, died 63 AH