The Muslim woman who is
guided by the teachings of her religion
never forgets that her relatives have
rights over her, and that she is
required to uphold the ties of kinship
and to treat them well. The relatives
(in Arabic arham, which literally
means "wombs") are those to
whom a person is linked by ties of
blood, whether they are his heirs or
not.
Islamic view of
kinship ties
Islam has recognized
the ties of kinship in a way that is
unparalleled in other religions or
"isms"; it enjoins Muslims to
uphold the ties of kinship and condemns
the one who breaks this tie.
There is no greater
proof of the emphasis placed by Islam on
the ties of kinship than the vivid
picture painted by the Prophet (PBUH),
who described kinship (rahm) as
standing in the vast arena of creation
and seeking refuge with Allah (SWT) from
being cut off. Allah (SWT) answers its
prayer, taking care of those who
maintain the ties of kinship, and
cutting off those who cut off these
ties. This is seen in the sahih hadith
narrated by Abu Hurayrah who said:
"The Prophet (PBUH)
said: `Allah (SWT) created the
universe, and when He had finished,
kinship (rahm) stood up and
said, "This is the standing up of
one who seeks Your protection from
being cut off." Allah (SWT) said,
"Yes, would it please you if I
were to take care of those who take
care of you and cut off those who cut
you off?" It said, "Of
course." Allah (SWT) said,
"Then your prayer is
granted."' Then the Prophet (PBUH)
said, `Recite, if you wish: (Then,
is it to be expected of you, if you
were put in authority, that you will
do mischief, in the land, and break
your ties of kith and kin? Such are
the men whom Allah has cursed for He
has made them deaf and blinded their
sight.) (Qur'an 47:22-23)'"1
Many ayat of the
Qur'an reiterate and affirm the position
of arham in Islam, encouraging
people to uphold the ties of kinship and
instilling a strong sense of the
importance of recognizing kinship rights
and avoiding neglect of those rights,
and warning against abuse of them. One
of these ayat is:
(. . . Fear Allah,
through Whom you demand your mutual
[rights], and [reverence] the wombs
[that bore you] . . .)(Qur'an
4:1)
This ayah commands
man to fear Allah (SWT) first and
foremost, then places respect for arham
second to that taqwa in order to
emphasize its importance.
For the true Muslim,
the fact that rahm is often
mentioned in conjunction with belief in
Allah (SWT) and good treatment of
parents, is enough to confirm its status
and importance:
(Your Lord has
decreed that you worship none but Him,
and that you be kind to parents . . .)
(Qur'an 17:23)
(And render to
the kindred their due rights, as
[also] to those in want, and to the
wayfarer: but squander not [your
wealth] in the manner of a
spendthrift.)(Qur'an
17:26)
(Serve Allah, and
join not any partners with Him; and do
good - to parents, kinsfolk, orphans,
those in need. Neighbours who are
near, neighbours who are strangers,
the Companion by you side, the
wayfarer [you meet] . . .)(Qur'an
4:36)
Hence kind treatment of
relatives comes one degree below kind
treatment of parents on the scale of
human relationships as defined by the
Qur'an; from there, kindness and respect
extends to encompass all those needy
members of the greater human family.
This suits human nature, which is more
inclined to start with kind treatment of
those who are closer; it is also in
harmony with the overall Islamic system
of social organization and mutual
responsibility which starts with the
family then is readily extended first to
relatives and then to society at large,
in a spirit of mercy and friendship
which makes life more pleasant and
beautiful for mankind.
Upholding the ties of
kinship is one of the major principles
of Islam, one of the fundamentals that
this religion has promoted from the
first day the Prophet (PBUH) began to
preach his message. It is one of the
most characteristic features of
Islamic law. When the emperor asked
Abu Sufyan, "What does your
Prophet order you to do?" he
answered, "He tells us: `Worship
Allah (SWT) alone and do not associate
anything with Him. Give up the
religion of your forefathers.' He
tells us to pray, to give charity, to
be chaste and to uphold the ties of
kinship."2
Upholding the ties of
kinship is counted as one of the major
characteristics of this religion, along
with pure monotheistic belief in Allah (SWT),
establishing prayer, and adherence to
truthfulness and chastity, which were
being explained to those questioners for
the very first time.
In the lengthy hadith
of `Amr ibn `Anbasah (RAA), which
includes many of the basic teachings of
Islam, he said:
"I entered upon
the Prophet (PBUH) in Makkah (meaning
at the beginning of his Prophethood),
and asked him, `What are you?' He
said, `A Prophet.' I asked, `What is a
Prophet?' He said, `Allah (SWT) has
sent me.' I asked, `With what has He
sent you?' He said, `He has sent me to
uphold the ties of kinship, to break
the idols and to teach that Allah (SWT)
is One and has no partner whatsoever .
. ."3
In this summary of the
most important principles of Islam, the
Prophet (PBUH) clearly gave precedence
to upholding the ties of kinship and
mentioned this among the foremost
features of the faith. This is
indicative of its high status in the
framework of this religion which Allah (SWT)
has revealed as a mercy to the Worlds.
The sources of Islam
go to great lengths to encourage
upholding the ties of kinship, and warn
against cutting them off. Abu Ayyub al-Ansari
(RAA) said:
"A man said, `O
Messenger of Allah, tell me of a good
deed that will grant me entrance to
Paradise.' The Prophet (PBUH) said:
`Worship Allah (SWT) and do not
associate anything with Him, establish
regular prayer, pay zakat, and
uphold the ties of kinship.'"4
How great is the tie of
kinship, and how heavily will it weigh
in the balance of a person's deeds (on
the Day of Judgement)! For it appears in
the same context as worshipping Allah (SWT),
believing in His absolute unity,
establishing regular prayer and paying zakat.
Hence it is one of the best of righteous
deeds that will guarantee Paradise and
save one from Hell.
Anas (RAA) said:
"The Prophet (PBUH)
said, `Whoever would like his rizq (provision)
to be increased and his life to be
extended, should uphold the ties of
kinship.'"5
So it is a blessing for
the one who upholds the ties of kinship,
a blessing which affects both his rizq
and his life: his wealth will increase
and he will live a longer and more
blessed life.
Ibn `Umar used to say:
"Whoever fears his Lord and
upholds the ties of kinship, his life
will be extended, his wealth will
increase and his family will love him
more."6
The Muslim woman does not
forget that upholding the ties of
kinship is a duty required of women just
as it is required of men, and that the
words concerning it are addressed to
every Muslim, whether man or woman, as
is the case with all the general duties
of Islam. So the Muslim woman upholds
the ties of kinship sincerely and
earnestly, and does not let her busy
life of responsibilities distract her
from doing so.
The Muslim woman who
understands the teachings of her
religion realizes that upholding the
ties of kinship brings blessing in a
woman's rizq and in her life,
mercy from Allah (SWT) in this world and
the next, and makes people love her and
praise her. In contrast, breaking those
ties will spell disaster and misery for
her, earning her the dislike of Allah (SWT)
and the people, and keeping her far from
Paradise in the Hereafter. It is misery
and deprivation enough for such a woman
to hear the words of the Prophet (PBUH):
"The person who
breaks the ties of kinship will never
enter Paradise."7
It is sufficient to know
that the mercy of Allah (SWT) will be
denied to the one who breaks the ties of
kinship; moreover, it will be denied to
others in a group among whom is a person
who breaks the ties of kinship, as in
the hadith reported by Bukhari in al-Adab
al-Mufrad8:
"Mercy wilnot
descend upon a people among whom is
one who breaks the ties of
kinship."
Hence the great Sahabi
Abu Hurayrah (RAA) never liked to make
supplication to Allah (SWT) in a
gathering in which a person whhad
broken the ties of kinship was
present, because that would prevent
mercy from descending and the du`a'
from being answered. In one Thursday
night gathering, he said: "I urge
everyone who has broken the ties of
kinship to get up and leave us."
No-one got up until he had said this
three times. Then a young man got up
and went to see a (paternal) aunt of
his whom he had forsaken for two
years. When he entered, she said,
"O son of my brother, what brings
you here?" He said, "I heard
Abu Hurayrah say such-and-such."
She told him, "Go back to him and
ask him why he said that." (Abu
Hurayrah) said: "I heard the
Prophet (PBUH) say: `The deeds of the
sons of Adam are shown to Allah (SWT)
every Thursday evening before Jumu`ah,
and the deeds of the one who breaks
the ties of kinship are not
accepted."9
The sensitive Muslim
woman who is hoping to earn the pleasure
of her Lord and attain salvation in the
Hereafter will be deeply shaken by the
news given in these texts, that breaking
the ties of kinship will cause mercy to
be withheld from her and her du`a'
not to be answered. It will be a source
of great misery to her to be in such a
position, to do deeds which are of no
avail, to seek the mercy of her Lord and
not receive it. It is unimaginable that
a true Muslim woman would ever break the
ties of kinship.
Breaking the ties of
kinship is a sin which the Muslim woman
whose heart is filled with true guidance
and the desire to obey Allah (SWT) and
earn His pleasure would never commit,
because it is one of the sins that Allah
(SWT) has said will bring punishment;
indeed, it is one of the foremost sins
for which Allah (SWT) will punish the
one who is guilty of them both in this
world and the next, as is stated in the
hadith:
"There is no worse
sin for which Allah (SWT) will hasten
the punishment of one who commits it
in this world - in addition to what
awaits him in the Hereafter - than
oppressing others and breaking the
ties of kinship."10
The acts of oppressing
others and breaking the ties of kinship
are very much like one another, so the
Prophet (PBUH) mentioned them together
in this hadith. For breaking the ties of
kinship is a kind of zulm
(wrongdoing, oppression), and what zulm
can be worse than breaking off relations
with one's own kin and destroying the
ties of love and affection?
The Prophet (PBUH)
described the oppression that befalls
the ties of kinship when they are cut
off:
"The tie of
kinship (rahm) is a close-knit
relationship that comes from Allah (SWT),
the Most Merciful (al-Rahman)11.
It says: `O my Lord, I have been
oppressed, O my Lord, I have been cut
off.' He answers, `Will you not be
content if I cut off the one who cuts
you off and take care of the one who
takes care of you?'"12
Allah (SWT) raised the
status of the tie of kinship and
honoured it by deriving its name, rahm,
from one of His own names, al-Rahman.
For He said (in a hadith qudsi):
"I am al-Rahman
(the Most Merciful) and I have created
rahm and derived its name from
My name. Whoever takes care of it, I
will take care of him, and whoever
cuts it off, I will forsake him."13
These texts clearly
confirm that the one who upholds the
ties of kinship will be happy, loved and
honoured and will enjoy the cool shade
of his Lord's mercy; The one who breaks
those ties will be denied that shade,
and will be forsaken and abandoned,
denied the the mercy, forgiveness and
pleasure of his Lord.
The Muslim woman
upholds the ties of kinship
according to the
teachings of Islam
The Muslim woman who
is truly guided by the teachings of her
religion does not neglect to uphold the
ties of kinship, and never lets the
responsibilities of motherhood or the
burden of caring for her house and
husband distract her from always
upholding these ties. So organizes her
time so that she may visit her
relatives, following Islamic teaching,
which regulates these relationships and
ranks them in order of priority and
degree of closeness, starting with the
mother, then moving on to the father,
then other relatives, from the most
closely-related to others who are more
distantly related.
A man came to the
Prophet (PBUH) and asked, "O
Messenger of Allah, who is most
deserving of my good company?" He
said, "Your mother, then your
mother, then your mother, then your
father, then those who are most
closely related to you."14
The Muslim woman earns
two rewards when she treats her
relatives with kindness and respect: one
reward for maintaining the relationship,
and another reward for giving charity,
if she is rich and can spend money on
them. This gives her a greater incentive
to give to her relatives, if they are in
need. By doing so, she will earn two
rewards from Allah (SWT), and will also
win the affection of her relatives. This
is what the Prophet (PBUH) encouraged
Muslims to do, in the hadith narrated by
Zaynab al-Thaqafiyyah, the wife of
`Abdullah ibn Mas`ud (RAA), who said:
"The Prophet (PBUH)
said: `O women, give in charity even
if it is some of your jewellery.' She
said, I went back to `Abdullah ibn
Mas`ud and told him, `You are a man of
little wealth, and the Prophet (PBUH)
has commanded us to give charity, so
go and ask him whether it is
permissible for me to give you
charity. If it is, I will do so; if
not, I will give charity to someone
else.' `Abdullah said, `No, you go and
ask.' So I went, and I found a woman
of the Ansar at the Prophet's
door, who also had the same question.
We felt too shy to go in, out of
respect, so Bilal came out and we
asked him, `Go and tell the Messenger
of Allah that there are two women at
the door asking: Is it permissible for
them to give sadaqah to their
husbands and the orphans in their
care? But do not tell him who we are.'
So Bilal went in and conveyed this
message to the Prophet (PBUH), who
asked, `Who are they?' Bilal said,
`One of the women of the Ansar,
and Zaynab.' The Prophet (PBUH) asked,
`Which Zaynab is it?' Bilal said, `The
wife of `Abdullah.' The Prophet (PBUH)
said, `They will have two rewards, the
reward for upholding the relationship,
and the reward for giving
charity.'"15
The Prophet (PBUH) said:
"Charity given to
a poor person is charity, and charity
given to a relative earns two rewards:
one for giving charity and one for
upholding the ties of kinship."16
The Prophet (PBUH)
used to reaffirm the priority given to
kind treatment of relatives at every
opportunity. When the ayah (By
no means shall you attain
righteousness unless you give [freely]
of that which you love . . .) (Qur'an
3:92) was revealed, Abu Talhah
went to the Prophet (PBUH) and said:
"O Messenger of Allah, Allah
(SWT) says `By no means shall you
attain righteousness unless you give
[freely] of that which you love . . .'
The most beloved of my properties
is Bayraha' (a date orchard), which I
now give up as sadaqah to Allah
(SWT), hoping to store up reward with
Him. O Messenger of Allah, dispose of
it as you will." The Prophet
(PBUH) said: "Bravo! You have got
the best deal for your property. I
have heard what you said, and I think
that you should divide it among your
relatives." Abu Talhah said,
"I will do so, O Messenger of
Allah." He divided it among his
relatives and (paternal) cousins.17
The Prophet (PBUH) looked
far back into history and evoked ties of
kinship going back centuries, when he
enjoined good treatment of the people of
Egypt, as is recorded in the hadith
narrated by Muslim:
"You will conquer
Egypt, which is known as the land of al-qirat
(i.e. where coins are minted) so when
you conquer it, treat its people well,
for they have protection (dhimmah)
and the ties of kinship (rahm)."
Or he said: ". . . protection and
the relationship by marriage (sihr)."18
The `ulama'
explained that rahm here referred
to Hajar, the mother of Isma`il,
and sihr referred to Maryah, the
mother of the Prophet's son Ibrahim -
both of whom came from Egypt.
What a display of
loyalty, faithfuand good treatment,
which extends to the kinsfolk and
countrymen of those two noble women down
throughout the ages! The Muslim woman
who hears these wise teachings of the
Prophet (PBUH) cannot but uphold her
ties with her relatives, offering them
her sincere love, keeping in constant
contact with them and treating them
witkindness and respect.
She maintains the
ties of kinship
even if her
relatives are not Muslim
When the Muslim woman
looks into the guidance of Islam, she
sees that it reaches new heights of
gentleness and humanity by enjoining its
followers to uphold the ties of kinship
even if one's relatives follow a
religion other than Islam. `Abdullah ibn
`Amr ibn al-`As (RAA) said:
"I heard the
Prophet (PBUH) openly saying: `The
family of Abu So-and-so are not my
friends, for my friends are Allah and
the righteous believers. But they have
ties of kinship with me, which I will
recognize and uphold."19
When the ayah (And
admonish your nearest kinsmen) (Qur'an
26:214) was revealed, the Prophet
(PBUH) summoned Quraysh. They gathered
and he addressed them both in general
and specific terms: "O Banu Ka`b
ibn Lu'ayy, save yourselves from the
Fire. O Banu Murrah ibn Ka`b, save
yourselves from the Fire. O Banu `Abdu
Shams, save yourselves from the Fire. O
Banu `Abdu Manaf, save yourselves from
the Fire. O Banu Hashim, save yourselves
from the Fire. O Banu `Abdul Muttalib,
save yourselves from the Fire. O
Fatimah, save yourself from the Fire. I
cannot do anything to protect you from
the punishment of Allah, but there are
ties of kinship between us that I will
recognize and uphold."20
The Prophet's
teachings reached the hearts of the
first Muslim men and women, and had an
effect upon them, so that they were kind
to their non-Muslim relatives. Evidence
of this may be seen in the report given
by Ibn `Abd al-Barr in al-Isti`ab
and by Ibn Hijr in al-Isabah,
which describes how a female slave of Umm
al-Mu'minin Safiyyah came to the khalifah
`Umar ibn al-Khattab (RAA) and said,
"O Amir al-Mu'minin,
Safiyyah loves the Sabbath (Saturday)
and treats the Jews well." `Umar
sent for Safiyyah and questioned her
about that. She replied: "As far as
the Sabbath is concerned, I have not
loved it since Allah replaced it with Jumu`ah
(Friday) for me. As for the Jews, I have
relatives among them with whom I uphold
the ties of kinship." Then she
turned to her slave and asked her what
had made her tell such a lie. The slave
woman answered, "Shaytan."
Safiyyah's response was to tell her:
"Go, you are free."21
`Umar (RAA) did not
see anything wrong with giving a garment
that the Prophet (PBUH) had sent him to
his half-brother (through his mother),
who was a mushrik.22
Hence the Muslim woman
sees that the spring of human emotion
does not dry up when a person utters the
Shahadah, but rather his or her
heart overflows with love and good
treatment towards his or her relatives,
even if they are not Muslim. The
expression of the Prophet (PBUH),
"but there are ties of kinship
between us which I will recognize and
uphold (literally `moisten')" is an
example of Arabic eloquence, a metaphor
in which the kinship tie (rahm)
is likened to the earth, and is
"irrigated" by upholding it,
so that it bears fruits of love and
purity; if it is cut off, it becomes
barren and produces only hatred and
animosity. The true Muslim is on good
terms with everyone and is liked by
everyone, as they see good
characteristics embodied in him.
Islam encourages us to
treat our parents with kindness and
respect, even if they are mushrikin,
and here we see how it encourages us to
treat our relatives equally well, even
if they are not Muslims either, based on
the gentleness, humanity and mercy which
this religion brings to the whole of
mankind:
(We sent you not,
but as a Mercy for all creatures.)(Qur'an
21:107)
She fully
understands the meaning of
upholding the tie
of kinship
For the Muslim woman,
the tie of kinship is multi-faceted.
Sometimes it may involve spending money
to ward off poverty and relieve
hardship; at other times it may mean
making visits to strengthen the ties of
love; or speaking and smiling kindly and
offering a warm welcome; or giving
advice, showing compassion or making a
selfless gesture . . . i.e., acts of
goodness which will awaken and increase
human feelings of love, compassion and
mutual support between those who are
related to one another.
Hence the Prophet
(PBUH) urged Muslims to uphold the ties
of kinship even in the simplest of ways:
"Maintain your
ties of kinship even if it is merely
with a greeting (i.e., saying al-salam
`alaykum)."23
She maintains the
ties of kinship even
if her relatives
fail to do so
The Muslim woman whose
soul is infused with the true teachings
of this religion upholds the ties of
kinship and does not break them. She
does not treat like with like, upholding
the tie if her relatives uphold it and
breaking it if they break it. The Muslim
woman is one who always upholds the ties
of kinship, because by doing so she is
seeking the pleasure and reward of
Allah, not equal treatment in return. In
this way she sets the highest example of
that refined human behaviour which Islam
is always keen to instil in the souls of
Muslim men and women. It is, in fact, a
most difficult level to achieve, except
for those whom Allah has guided and who
have devoted themselves to seeking His
pleasure. The Muslim woman who is truly
guided by the teachings of her religion
is among this noble group of women who
are eager to treat their relatives well
in accordance with the teachings of the
Prophet (PBUH):
"The one who
maintains a relationship with his
relatives only because they maintain a
relationship with him is not truly
upholding the ties of kinship. The one
who truly upholds those ties is the one
who does so even if they break off the
relationship."24
This is the refined
human attitude to which Islam wants
all Muslim men and women to aspire in
their dealings with their relatives.
Hence the Prophet (PBUH) reinforced
the attributes of kindness, patience
and tolerance in the Muslims,
especially in the case of the one who
upholds the ties of kinship and
receives nothing in return but
harshness, mistreatment and cruelty.
He (PBUH) stated that Allah is with
the one who upholds the ties of
kinship and does not receive similar
treatment in return, and he drew a
frightening picture of the punishment
that awaits the hard-hearted person
who harshly denies and breaks the ties
of kinship. A man came to the Prophet
(PBUH) and said, "O Messenger of
Allah, I have relatives with whom I
try to keep in touch, but they cut me
off. I treat them well, but they abuse
me; I am patient and kind towards
them, but they insult me." The
Prophet (PBUH) said: "If you are
as you say, then it is as if you are
putting hot dust in their mouths.
Allah will continue to support you as
long as you continue to do that."25
How important is the tie
of kinship, and how heavily will it
weigh in the balance of the believer!
How unfortunate are those who neglect it
and cut off the ties of love and
kinship! How great will be the reward of
the woman who upholds the ties of
kinship and bears her relatives'
harshness with patience, so that Allah
Himself will support her against them,
filling her heart with patience when
they treat her badly and helping her to
persevere in her noble attitude. How
great is the sin of those men and women
who break the ties of kinship, so that
the Prophet (PBUH) likened such a person
to one who eats hot dust as a punishment
for breaking the ties of kinship when
others are seeking to maintain it.
The true Muslim woman
is one who upholds the ties of kinship
no matter what the circumstances; she
does not cut them off even if they cut
her off. Thus she seeks the pleasure of
her Lord, rising above the petty issues
that may arise between relatives from
time to time, and avoiding the
insignificant matters that occupy the
minds of lesser people and fill their
hearts with hatred. She believes that
she is above going down to the level of
insignificant, foolish issues that
cancel out good deeds and affecthe
purity of the kinship tie. It never
occurs to her to sink to such a level
when she listens to the words of the
Prophet (PBUH):
"The tie of
kinship (rahm) is suspended
from the throne of Allah, and says,
`Whoever supports me, Allah will
support him, and whoever cuts me off,
Allah will cut him off.'"26
Footnotes:
(Bukhari and
Muslim), See Sharh al-Sunnah, 13/20,
Kitab al-birr wa'l-silah, bab thawab
silah al-rahm wa ithm man qata'aha.
(Bukhari and
Muslim), See Riyadh al-Salihin, 51,
Bab al-sidq.
Sahih Muslim,
6/115, Kitab salat al-musafirin, bab
al-awqat allati nuhiya 'an al-salat
fiha.
(Bukhari and
Muslim), See Riyad al-Salihin, 195,
bab birr l-walidayn wa silah
al-arham.
(Bukhari and
Muslim), See Sharh al-Sunnah, 13/19,
Kitab al-birr wa'l-silah, bab thawab
silah al-rahm.
Reported by Bukhari
in al-Adab al-Mufrad, 1/140, Bab man
wasala rahmahu ahabbahu Allah.
(Bukhari and
Muslim), See Sharh al-Sunnah, 13/26,
Kitab al-birr wa'l-silah, bab thawab
silah al-rahm wa ithm man qata'aha.
1/144, bab la
tanzil al-rahmah 'ala qawm fihim
qati' rahm.
Reported by Bukhari
in al-Adab al-Mufrad, 1/142, Bab
birr al-aqrab fa'l-aqrab.
Reported by Ahmad,
5/38, and Ibn Majah, 2/37, Kitab
al-zuhd, bab al-baghy. Its isnad is
sahih.
The connection is
clearer in Arabic, as rahm and
al-Rahman are derived from the same
root. [Translator]
Reported by Bukhari
in al-Adab al-Mufrad, 1/146, Bab
ithm qati' al-rahm.
Reported by Bukhari
in al-Adab al-Mufrad, 1/132, Bab
fadl silah al-rahm.
(Bukhari and
Muslim), See Riyad al-Salihin, 189,
Bab birr al-walidayn wa silah
al-rahm.
(Bukhari and
Muslim), See Sharh al-Sunnah, 6/187,
Kitab al-zakah, Bab fadl al-sadaqah
'ala'l-awlad wa'l-aqarib.
Reported by
al-Tirmidhi, 2/84, Abwab al-zakah,
26; he said it is a hasan hadith.
(Bukhari and
Muslim), See Sharh al-Sunnah, 6/189,
Kitab al-zakah, bab fadl al-sadaqah
'ala al-aqarib.
Sahih Muslim,
16/97, Kitab fada'il al-Sahabah, bab
wasiyyah al-Nabi (r) bi ahl misr.
(Bukhari and
Muslim), See Sharh al-Sunnah, 13/29,
Kitab al-birr wa'l-silah, bab thawab
silah al-rahm.
Sahih Muslim, 3/79,
Kitab al-iman, bab man mata
'ala'l-kufr la talhaquhu
al-shafa'ah.
Ibn 'Abd al-Barr,
al-Isti'ab, 4/1872; Ibn Hijr,
al-Isabah, 8/127.
Fath al-Bari,
10/414, Kitab al-adab, bab silah
al-akh al-mushrik.
Reported by
al-Bazzar from Ibn 'Abbas, as stated
by al-Haythami in Kashf al-astar,
2/373; its isnads strengthen one
another, as stated by al-Sakhawi in
al-maqasid al-hasanah, 146.
Fath al-Bari,
10/423, Kitab al-adab, bab laysa
al-wasil bi'l-mukafi'.
Sahih Muslim,
16/115, Kitab al-birr wa'l-silah
wa'l-adab, bab tahrim al-tahasud
wa'l-tabaghud.
(Bukhari and
Muslim), See Riyadh al-Salihin, 191,
Bab birr al-walidayn wa silah
al-arham.
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