Commentary on Hadeeth, - Dought & clear, - * al-Namrood and the peopleof the ditch

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In which book of Hadees is the Explanation of Namrood's infanticide during the days of Hazarat Abrahim ?.
Praise be to Allaah.
Al-Namrood was the king of Babylon, and he was a kaafir king. There happened between him and Ibraaheem (peace be upon him) that which Allaah describes in the verse (interpretation of the meaning):
“Have you not looked at him who disputed with Ibraaheem (Abraham) about his Lord (Allaah), because Allaah had given him the kingdom? When Ibraaheem (Abraham) said (to him): ‘My Lord (Allaah) is He Who gives life and causes death.’ He said, ‘I give life and cause death.’ Ibraaheem (Abraham) said, ‘Verily, Allaah brings the sun from the east; then bring it you from the west.’ So the disbeliever was utterly defeated. And Allaah guides not the people, who are Zaalimoon (wrongdoers)”
[al-Baqarah 2:258]
There is no story about him and any child that can be proven, as far as we know.
But if you are asking about the story of the believing boy and the kaafir king, and how the boy was killed and the people believed in Allaah, and they bore persecution for that, this is the story of the people of the ditch, which was narrated by Muslim (3005) from the hadeeth of Suhayb (may Allaah be pleased with him), which says that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Among those who came before you there lived a king who had a (court) sorcerer. As he (the sorcerer) grew old, he said to the king: ‘I have grown old, so send some young boy to me so that I may teach him magic.’ He (the king) sent a boy to him so that he might train him (in magic). On his way to the sorcerer he (the boy) met a monk and sat with him. He (the boy) listened to his (the monk's) talk and was impressed by it. So whenever he went to the sorcerer he would pass by the monk and sit with him. And when he came to the sorcerer, he (the sorcerer) beat him. He complained about it to the monk and he said to him: ‘When you feel afraid of the sorcerer, say: My family made me late. And when you feel afraid of your family, say: The sorcerer made me late.’ It so happened that there came a huge beast (of prey) and it blocked the way of the people. He (the young boy) said: I shall find out today whether the sorcerer or the monk is superior. He picked up a stone and said: O Allaah, if the affairs of the monk are dearer to You than the affairs of the sorcerer, bring death to this animal so that the people will be able to move about freely. He threw that stone at it and killed it and the people were able to pass freely. He (the boy) then came to that monk and told him (what had happened). The monk said: My son, today you are better than me. Your affairs have reached a stage where I think that you will be soon put to the test, and in case you are put to the test do not reveal my identity. That young man began to heal the blind and those suffering from leprosy and he began to cure people of (all kinds) of illness. When a companion of the king, who had become blind, heard about him, he came to him with numerous gifts and said: If you heal me, all these things here will be yours. He said: I myself do not heal anyone; it is Allaah Who heals. If you believe in Allaah, I shall also pray to Allaah to heal you. He believed in Allaah and Allaah healed him. He came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord. He asked, Do you have any Lord other than me? He said: My Lord and your Lord is Allaah; so he (the king) took hold of him and tortured him until he revealed the identity of the boy. The boy was then summoned and the king said to him: O boy, it has been conveyed to me that you have become so proficient in your magic that you heal the blind and those suffering from leprosy and you do such and such things. Thereupon he said: I do not heal anyone; it is Allah Who heals. He (the king) took hold of him and began to torture him. So he revealed the identity of the monk. The monk was thus summoned and it was said to him: Turn back from your religion. But he refused to do so. He (ordered) a saw to be brought and he (the king) placed it in the middle of his head and cut it until it fell apart. Then the courtier of the king was brought and it was said to him: Turn back from your religion, but he refused to do so. So the saw was placed in the middle of his head and it was cut until it fell apart. Then the boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. He said to them: Take him to such and such a mountain; make him climb that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb the mountain and he said: O Allaah, save me from them however You will. The mountain began to shake and they all fell down, and the boy came walking back to the king. The king said to him: What has happened to your companions? He said: Allaah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him away in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water). So they took him and he said: O Allaah, save me from them and what they want to do. It was not long before the boat overturned and they were drowned but he came walking back to the king. The king said to him: What has happened to your companions? He said: Allaah has saved me from them. He also said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and crucify me on the trunk (of a tree). Then take an arrow from my quiver and say: In the name of Allaah, the Lord of the boy; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people to an open plain and crucified him (the boy) on the trunk of a tree. Then he took an arrow from his quiver, placed the arrow in the bow and then said: In the name of Allaah, the Lord of the boy; he then shot an arrow and it hit his temple. He (the boy) placed his hands upon the temple where the arrow had hit him and he died. The people said: We believe in the Lord of this boy, we believe in the Lord of this boy, we believe in the Lord of this boy. Some people came to the king and said to him: Do you realize that you what feared has happened? All the people now believe (in the Lord of the boy). He (the king) commanded ditches to be dug at the entry-points of the roads. When these ditches were dug, and fires was lit in them it was said (to the people): He who does not turn back from his (the boy's) religion will be thrown in the fire or they will be told to jump in it. So they started to do that until a woman came with her child and she hesitated to jump into the fire. Then her child said to her: O mother, be patient, for you are following the Truth.”
Your saying in your question “Hazrat Ibraaheem” is an innovated expression which is best avoided, because for the Prophets (peace be upon them) there is an expression which is used only for them, namely “al-salaatu wa’l-salaamu ‘alayhim (blessings and peace be upon them). There is scholarly consensus on this point, as was narrated by Ibn al-Qayyim inJala’ al-Afhaamfrom Imam al-Nawawi (may Allaah have mercy on them both)
And Allaah knows best.

- PUBLISHERNajimudeeN M

Kind Treatment of Spouses, - Dought & clear, - * Ruling on reading erotic stories with one’s spouse

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It is permissible to read erotic stories with one's spouse, with the aim of increasing one’s pleasure?.
Praise be to Allaah.
Reading erotic stories, even if that is only with one's spouse, involves many evils including the following:
1 – These stories are acquired either by purchasing them or borrowing them. That is not permitted because it encourages those who print them, publish them and distribute them. Allaah says (interpretation of the meaning):“but do not help one another in sin and transgression” [al-Maa'idah 5:2].
2 – These stories are only written by immoral and promiscuous people. Most of those who write them are kuffaar who pay no attention to religion, morals or manners in what they write. Reading them is a means to propagate their deviant ways and bad customs among the people, whether they realize it or not. The Prophet (peace and blessings of Allaah be upon him) said: “The likeness of a good companion and a bad one is that of the one who carries musk and the one who works the bellows. As for the one who carries musk, either he will give you some or you will buy some from him, or you will notice a nice smell from him. And as for the one who works the bellows, either he will burn your clothes or you will notice an unpleasant smell from him.” Narrated by al-Bukhaari, 5534; Muslim, 2628.
Al-Haafiz said: This hadeeth indicates that it is forbidden to sit with those whose company will harm your religious or worldly interests.Fath al-Baari, 4/410.
3 – These stories contain lies and exaggerations, and describe imaginary events which affect the reader in negative ways and make each partner less content with the other.
4 – There is no guarantee that these stories will not fall into the hands of children whose morals will be corrupted and they will be led astray or they will think badly of their parents. The parents may not be aware of that, but they will bear the burden of their children’s sin when regret will be of no avail.
For these reasons and others it is not permissible to read these stories at all. There is sufficient in what is permissible so that we have no need of that which is haraam; what Allaah has permitted gives sufficient pleasure which Allaah is pleased with and by means of which the individual and the society are protected from the spread of evil and immorality. And Allaah knows best.

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Kind Treatment of Spouses, - Dought & clear, - * Ruling on kissing one’s wife in front of the children

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What amount of affection can a husband and wife display in front of their children . Can they hug, kiss lightly, hold hands in front of their children?.
Praise be to Allaah.
The Islamic ruling on this matter is as follows:
Firstly: If this hugging and kissing is of the type that takes place between husband and wife when they are alone, then it is not permissible to do it in front of the children whether they are little or big. Allaah says (interpretation of the meaning):
“O you who believe! Let your slaves and slave‑girls, and those among you who have not come to the age of puberty ask your permission (before they come to your presence) on three occasions: before Fajr (morning) Salaah (prayer), and while you put off your clothes for the noonday (rest), and after the ‘Isha’ (night) Salaah (prayer). (These) three times are of privacy for you; other than these times there is no sin on you or on them to move about, attending to each other. Thus Allaah makes clear the Ayaat (the Verses of this Qur’aan, showing proofs for the legal aspects of permission for visits) to you. And Allaah is All‑Knowing, All‑Wise.
59. And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age). Thus Allaah makes clear His Ayaat (Commandments and legal obligations) for you. And Allaah is All‑Knowing, All‑Wise”
[al-Noor 24:58-59]
Ibn Katheer said: Here servants and children are commanded not to intrude upon the adults of the household at these times, lest the man be in a position of intimacy with his wife and so on. (3/401).
If children are obliged to seek permission lest they see something of that which takes place between husband and wife, then what about doing such things openly in a deliberate manner? Look at the etiquette that was observed in the household of the Prophet (peace and blessings of Allaah be upon him) and how the Sahaabah (may Allaah be pleased with them) transmitted the details of his life.
The following was narrated from the Prophet (peace and blessings of Allaah be upon him) concerning that:
It was narrated from Kurayb the freed slave of ‘Abd-Allaah ibn ‘Abbaas that ‘Abd-Allaah ibn ‘Abbaas told him that he stayed overnight with Maymoonah, the wife of the Prophet (peace and blessings of Allaah be upon him), who was his maternal aunt. He said: I lay my head on the end of the pillow and the Messenger of Allaah (peace and blessings of Allaah be upon him) and his wife placed their heads on its side. The Messenger of Allaah (peace and blessings of Allaah be upon him) slept until midnight, or shortly before or after, then the Messenger of Allaah (peace and blessings of Allaah be upon him) woke and started to rub the sleep from his eyes with his hands. Then he recited the last ten verses of Aal ‘Imraan…
Narrated by al-Bukhaari, 4571; Muslim, 763.
Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is permissible for a man to sleep alongside his wife without being intimate with her in the presence of one of her mahrams, even if he has reached the age of discernment. Al-Qaadi said: In some versions of this hadeeth it says: Ibn ‘Abbaas said: I stayed overnight with my maternal aunt one night when she was menstruating. Even though the isnaad of this version is not saheeh, it contains a very interesting idea, because Ibn ‘Abbaas would not have asked to stay overnight on a night when the Prophet (peace and blessings of Allaah be upon him) may have wanted to be intimate with his wife, and his father would not have sent him there unless he knew that the Prophet (peace and blessings of Allaah be upon him) would have no need to be intimate with his wife – because it is well known that he would not have been intimate with her when Ibn ‘Abbaas was there sharing the same pillow with them and he was watching to see what the Prophet (peace and blessings of Allaah be upon him) did, and he did not sleep or he only slept a little.
Sharh Muslim, 6/46
In addition, doing such things openly is an action that is contrary to honour and decency.
Al-Maawardi said: Honour and decency means making sure that one’s deeds befit the circumstances so that no deeds may appear abhorrent or blameworthy.
Adab al-Dunya wa’l-Deen, 392.
The negative effects that such behaviour has on the children’s upbringing is sufficient reason not to do it, for children are created with the natural instinct to imitate their parents in all their affairs. So there is the fear that one of them may try to do that out of ignorance and a lack of understanding of what he is doing, and this is bad enough. Moreover there is no guarantee that small children talk to others about what they have seen, and it is obvious that this will cause embarrassment and loss of geerah (protective jealousy)
Secondly: If the affection that the husband and wife show in front of the children is of the kind that is usually shown, namely compassion, kindness and care, which will fill the house with peace and respect and happiness, especially on occasions such as Eid etc, that is permissible.
Showing that kind of affection will have an effect on the children’s peace of mind and will make them sense that there is mutual understanding and harmony in their family. There is nothing wrong with showing that kind of affection, but only as much as is necessary and without doing anything that is forbidden. And Allaah knows best.

- PUBLISHERNajimudeeN M