Benefits from the Hadīth
“Verily the Satan runs in the son of Adam in the veins”
24-05-2008
الحمد لله العلي المتعال ذي القدرة و الجلال و الصلاة و السلام على النبي الضحوك
القتال
Benefits from the Hadīth “Verily the Sātan runs in the son of Adam in the veins”
The Hadīth is narrated with different wordings, all returning to one meaning,
just increase in this and decrease in that, except in some narrations there is
not mentioning of which wife was it, and in a Hadīth there is mentioning of one
sahābī who was adviced, though what is famous is that there were two of them;
I shall first bring the most famous wordings of it; this is taken from Muslim
(2175) and this is also in bukhārī (2035),
عَنْ صَفِيّةَ بِنْتِ حُيَيَ . قَالَتْ: كَانَ النّبِيّ صلى الله عليه وسلم
مُعْتَكِفاً. فَأَتَيْتُهُ أَزُورُهُ لَيْلاً. فَحَدّثْتُهُ. ثُمّ قُمْتُ
لأَنْقَلِبَ. فَقَامَ مَعِيَ لِيَقْلِبَنِي. وَكَانَ مَسْكَنُهَا فِي دَارِ
أُسَامَةَ بْنِ زَيْدٍ. فَمَرّ رَجُلاَنِ مِنَ الأَنْصَارِ. فَلَمّا رَأَيَا
النّبِيّ صلى الله عليه وسلم أَسْرَعَا. فَقَالَ النّبِيّ صلى الله عليه وسلم:
“عَلَىَ رِسْلِكُمَا. إِنّهَا صَفِيّةُ بِنْتُ حُيَيَ” فَقَالاَ: سُبْحَانَ اللّهِ
يَا رَسُولَ اللّهِ قَالَ: “إِنّ الشّيْطَانَ يَجْرِي مِنَ الإِنْسَانِ مَجْرَىَ
الدّمِ. وَإِنّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا شَرّاً” أَوْ قَالَ “شَيْئاً“.
From Safiyyah bint ‘Huyeiyy رضي الله عنها; she said that the prophet صلى الله
عليه وسلم was performing I’tikāf, thus I came to him visiting him at night, thus
I talked with him and then I stood up to return, so he stood with me to return
me. And her house was in the house of Usāmah bin Zaid رضي الله عنه, thus two
people from Ansār walked by them, and then when they saw the Prophet صلى الله
عليه وسلم they hastened. Thus the Prophet صلى الله عليه وسلم said: “walk slowly,
verily this is Safiyyah Bint Huyeiyy”, they both said “Sub’hānallāh O Messenger
of Allāh” He said “verily the Satan runs in the human in the veins. And I feared
that he (satan) cast something bad in your hearts” or he said “something”.
In another narration there is an addition which says “And feared that Allāh
would cast something bad in your hearts thus you be destroyed”
And in another narration there was no mentioning of his wife and he said “this
is fulānah”, and the Sa’hābī replied “whoever thinks bad I would not think that
about you”; then the rest of the Hadīth. (See for all these narrations the
explanation of this narration in AL Minhāj of Nawawī رحمه الله , the explanation
of Muslim)
The Fawāid includes some points:
· It is allowed for the M’utakif to let women from his wives and their likes to
visit them in the mosques
· It is allowed for the M’utakif to complete the needs of himself which are
outside of the mosque
· It is necessary for the M’utakif to see the necessity of understanding the
point of Masla’hah, as the prophet صلى الله عليه وسلم left the mosque to deliver
his wife (a woman) to home as this is the safer way, so if this is for that,
then with aulawiyya a man can come out to help the needy if needed and return
back to his I’tikāf.
· The M’utakif can get alone with his wives with the condition that he doesn’t
fear an occurrence of what may lead to the corruption of his I’tikāf from sexual
intercourse or kissing.
· The etiquettes of the Prophet صلى الله عليه وسلم of being kind to wives as he
walked her home while the house was only steps from the mosque. A lesson that we
must not leave our women within the Lands of Apostasy or kufr expect in time of
necessity like attending Jihād.
· The kindness of the Prophet صلى الله عليه وسلم is seen for the Sa’hābah رضي
الله عنهم as he cleared the doubt of letting anything bad enter their heart thus
they become kuffār due to thinking bad about the prophet صلى الله عليه وسلم .
· The explanation that thinking anything bad can about any prophet is a major
kufr.
· The Anbiyā would not do major sins.
· The quick grasping of the body language by the Prophet صلى الله عليه وسلم
which seen from the Ansār. As he came to the point of explaining exactly what
may be thought about him.
· Imām Muslim said “and in it there is staying away from putting oneself where
wrong would be thought of him by the people and asking for safety (clearing the
misconceptions) and excusing with sound excuses (his saying this is Safiyyah),
and when whenever he does something which’s appearance might not be correctly
thought of, which is correct, yet not known (to the people), then he must
explain his condition so people may not think bad of him” end.
· Al ‘Hāfidh Ibn ‘Hajar رحمه الله said in Fat’h “Ibn Daqīq al ‘Eid said “and
this is obligatory in the rights of scholars and in the right of who is taken as
an example, thus it is not allowed for them to do any action which necessitates
wrong thinking about them even if they have a way out of it because this leads
to invalidating the seeking benefit from his knowledge and that is why the some
scholars said that it is appropriate for the judge to explain upon the one who
was judged upon the nature of the ruling (how and why it was) if it is hidden,
to nullify the accusations, and from this, the mistake of the one who shows the
characteristics of wrongness becomes apparent and then he excuses that he is
testing it upon his self and the calamity has become big due to this group and
Allāh knows best” end.
· Imām Muslim رحمه الله brings the name of the chapter “ Chapter of explaining
that it is recommended to the one who is seen with a women alone and (even) she
is his wife or a Ma’hram of him to say “this is so and so”, in order to defend
the wrong thinking with it”
· The understanding the Prophet صلى الله عليه وسلم as he did not limit it to say
that this is my wife, but rather named so she can also later be inquired.
· The close relation and familiarity between the Islāmic society as they knew
the names of each other unlike our times in which we are not aware of the faces
of our Muslim neighbours.
· The clearness of the heart of the Sa’hābah as they could not think of a Muslim
anything bad and specially regarding the Prophet صلى الله عليه وسلم . so they
would not assume wrong unless they were certain.
· His saying that “verily Satan runs….” Is taken either to explain the power of
satan to deceive or to show as the blood runs it runs in the man to misguide, or
to show that it can enter and run in the body through the veins or as an example
to show how it is with a person to misguide him or to say as blood starts from
the heart bringing action to the limbs, likewise the satan puts things in to the
hearts and those things are translated in to actions.
· His صلى الله عليه وسلم explanation why they were disturbed and stopped as he
said “I did this cause I feared…”
· Proof the hearts are pure and the bad things comes from the environment that
is why he said “it may be casted in your hearts”
· Proof that heart is the place the thoughts occur as he did not say “your
minds”.
· Proof that the person impure in heart is destined to doom.
· Saying “صلى الله عليه وسلم ” is Musta’habb and Wājib once as they only said
“Yā Rasūlallāh” without saying صلى الله عليه وسلم , so were it an obligation the
Prophet صلى الله عليه وسلم would have explained on spot.
· His etiquettes that he did not ask them to come but rather asked them to go
slow or to wait so he can attend.
· Sub’hānallāh is used when one clears himself or when sad or depressed or
amazed.
These are from the benefits which were taken from Minhāj of Nawawī and Fat’h of
‘Asqalānī and from this lowly slave of Allāh.
Submitted by a Mujahid