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In the name of Allah, the Most Gracious, the Most Merciful.

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With pens of thorn,

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And ink of love,

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We inscribe lines more precious than gold,

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In describing the Master of all creation,

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Peace and blessings of Allah be upon him.

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The Prophetic characteristics (Shama'il).

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Chapter: What has been narrated regarding the humor of the Messenger of Allah, peace and blessings of Allah be upon him.

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Humor is gentleness, companionship, and playfulness.

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Its purpose is to bring joy to the soul,

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And to increase familiarity and affection,

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Along with other such noble meanings.

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This is why the Prophet, peace and blessings of Allah be upon him, would play with his Companions,

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And joke with them as much as was appropriate,

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Yet he would say nothing but the truth.

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On the authority of Anas ibn Malik, may Allah be pleased with him,

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That the Prophet, peace and blessings of Allah be upon him, said to him:

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"O you with the two ears."

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Abu Usama said,

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Who is one of the narrators,

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Meaning he was joking with him.

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In this hadith,

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The Prophet, peace and blessings of Allah be upon him,

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Joked with Anas ibn Malik, may Allah be pleased with him,

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And said to him, "O you with the two ears."

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This is a joke that contains no falsehood,

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For every human being has two ears,

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So he was truthful in his description of him.

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It is also not impossible that there is in this phrase

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A type of praise and commendation for Anas, may Allah be pleased with him,

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In the sense that he has two ears,

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With which he hears and obeys,

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And understands what is said to him.

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Furthermore, Anas, may Allah be pleased with him,

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Was the servant of the Messenger of Allah, peace and blessings of Allah be upon him,

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And that did not prevent the Prophet, peace and blessings of Allah be upon him,

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From joking with him.

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Whereas some people are too proud to joke with their servant or driver,

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Viewing it as something that diminishes their status and rank.

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This is contrary to the guidance of the Prophet, peace and blessings of Allah be upon him,

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And contrary to the humility that a Muslim ought to possess.

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On the authority of Anas ibn Malik, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him,

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Would mingle with us,

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To the point that he would say to a small brother of mine,

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"O Abu 'Umayr,

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What has the nughayr (small bird) done?"

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Abu 'Isa said,

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And the fiqh of this hadith is,

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That the Prophet, peace and blessings of Allah be upon him, would joke,

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And it contains the fact that he was a young boy,

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So he said to him, "O Abu 'Umayr."

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It also indicates that there is no harm in giving a child a bird to play with.

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The Prophet, peace and blessings of Allah be upon him, only said to him,

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"O Abu 'Umayr,

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What has the nughayr done?"

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Because he had a nughayr that he played with,

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And it died,

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So the boy grieved over it.

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The Prophet, peace and blessings of Allah be upon him, joked with him, saying,

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"O Abu 'Umayr,

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What has the nughayr done?"

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In this hadith,

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Anas ibn Malik, may Allah be pleased with him, informs us

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That the Prophet, peace and blessings of Allah be upon him, would mingle with them.

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Among the meanings of mingling

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Is joking,

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Meaning that the Prophet, peace and blessings of Allah be upon him, would joke with them,

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To the extent that he said to the young brother of Anas,

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"O Abu 'Umayr,

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What has the nughayr done?"

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Abu 'Umayr was the maternal brother of Anas,

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And he had a small bird he played with,

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Called a nughayr,

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Which is a bird resembling a sparrow,

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With a red beak.

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Abu 'Umayr's bird died,

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And he grieved over it,

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So the Prophet, peace and blessings of Allah be upon him, wanted to comfort him and remove his grief,

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And said to him, by way of joking,

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"O Abu 'Umayr,

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What has the nughayr done?"

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As a complete benefit,

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The maternal brother of Anas, whom the Prophet, peace and blessings of Allah be upon him, addressed with the kunya Abu 'Umayr,

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Was named Hafs.

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He died during the lifetime of the Prophet, peace and blessings of Allah be upon him,

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And he is the one mentioned in the famous story of Abu Talha,

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Which is in the two Sahih collections,

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In which a son of Abu Talha fell ill,

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And died while Abu Talha was away.

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When his wife saw that he had died,

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She prepared something and placed him to the side of the house.

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When Abu Talha arrived,

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He asked, "How is the boy?"

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She replied, "His soul has become calm,

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And I hope he is at rest."

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Abu Talha thought she was being truthful,

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So he spent the night.

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When he woke up, he performed ghusl,

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And when he wanted to leave,

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She informed him that he had died.

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He prayed with the Prophet, peace and blessings of Allah be upon him,

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Then he informed the Prophet, peace and blessings of Allah be upon him,

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Of what had happened between them.

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The Messenger of Allah, peace and blessings of Allah be upon him, said,

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"May Allah bless you both in your night."

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A man from the Ansar said,

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"I saw that they had nine children,

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All of whom had memorized the Qur'an."

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Al-Hafiz, may Allah have mercy on him, said:

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His statement, "A son of Abu Talha fell ill,"

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The son mentioned is Abu 'Umayr,

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Whom the Prophet, peace and blessings of Allah be upon him, used to joke with,

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And say to him, "O Abu 'Umayr,

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What has the nughayr done?"

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The hadith establishes the permissibility of giving a kunya to a young child,

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And it is not considered a lie.

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It also establishes the permissibility of playing with a bird,

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Provided there is no harm or cruelty to it.

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It also demonstrates the humility of the Prophet, peace and blessings of Allah be upon him,

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The perfection of his character,

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His gentleness toward the young,

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His comforting of them,

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And his bringing of joy to their hearts.

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On the authority of Abu Hurayra, may Allah be pleased with him, who said:

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They said, "O Messenger of Allah, you joke with us."

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He replied, "Yes, but I say nothing but the truth."

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In this hadith,

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The Companions, may Allah be pleased with them, said,

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"O Messenger of Allah, you joke with us,"

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Meaning, you play with us.

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The reason for this surprise and questioning

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Was either because they deemed it unlikely for him, peace and blessings of Allah be upon him, to joke,

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Due to his exalted status and great rank,

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So it was as if they were asking about the wisdom behind it.

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Or perhaps their question about this joking was,

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Is it one of his exclusive characteristics, such that they should not imitate it?

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So he clarified to them that it was not one of his exclusive characteristics,

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And that its permissibility is conditional upon speaking the truth.

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His statement, "I say nothing but the truth,"

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Means justice and honesty.

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The hadith establishes the permissibility of humor and playfulness,

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Indeed, it may even be a Sunnah if the intention is to soften hearts and achieve good,

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And it does not involve indecency.

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It was said to Ibn 'Uyayna,

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"Is joking a defect?"

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He replied, "Rather, it is a Sunnah for one who knows how to do it well."

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On the authority of Anas ibn Malik, may Allah be pleased with him,

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That a man asked the Messenger of Allah, peace and blessings of Allah be upon him, for a mount,

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So he said, "I will carry you on the offspring of a she-camel."

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The man said, "O Messenger of Allah, what would I do with the offspring of a she-camel?"

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He, peace and blessings of Allah be upon him, replied,

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"And do camels give birth to anything but she-camels?"

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In this hadith,

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A man asked the Messenger of Allah, peace and blessings of Allah be upon him, for a mount,

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Meaning he asked him to provide him with a beast,

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That is, to give him a beast to ride.

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The Prophet, peace and blessings of Allah be upon him, said to him,

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"I will carry you on the offspring of a she-camel."

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He said that to him by way of joking.

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The man understood that the Prophet, peace and blessings of Allah be upon him,

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Was going to give him a small camel calf,

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Not suitable for riding.

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So he said, "What would I do with the offspring of a she-camel?"

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Meaning, how could I possibly ride it?

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He, peace and blessings of Allah be upon him, replied,

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"And do camels give birth to anything but she-camels?"

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For the term "offspring of a she-camel" applies to both the young and the old.

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The Prophet, peace and blessings of Allah be upon him, intended

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To give him a camel that was suitable for riding,

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But he joked with him before that.

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This was a gentle joke.

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In the hadith, in addition to his joking,

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Peace and blessings of Allah be upon him,

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There is an indication of his guidance, and the guidance of others,

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That whoever hears a statement

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Should reflect upon it and not rush to reject it

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Before understanding what is intended by it.

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On the authority of Anas ibn Malik, may Allah be pleased with him,

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There was a man named Zahir,

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And he used to bring gifts to the Prophet, peace and blessings of Allah be upon him,

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From the desert.

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The Prophet, peace and blessings of Allah be upon him, would say,

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"Zahir is our desert-dweller,

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And we are his city-dwellers."

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He, peace and blessings of Allah be upon him, loved him.

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One day, the Prophet, peace and blessings of Allah be upon him, came to him while he was selling his goods, and embraced him from behind while he could not see him, so he said, "Who is this? Let me go!" Then he turned around and recognized the Prophet, peace and blessings of Allah be upon him.

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He then began to press his back against the chest of the Prophet, peace and blessings of Allah be upon him, once he recognized him.

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The Prophet, peace and blessings of Allah be upon him, began saying, "Who will buy this slave?" He replied, "O Messenger of Allah, by Allah, you will find me unsellable!"

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The Prophet, peace and blessings of Allah be upon him, said, "But in the sight of Allah, you are not unsellable," or he said, "You are precious in the sight of Allah."

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In this hadith, a man from the desert named Zahir used to come to Medina,

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And he would present the Prophet, peace and blessings of Allah be upon him, with gifts of things found among the desert people, such as dried yogurt, ghee, and the like.

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The Prophet, peace and blessings of Allah be upon him, would prepare to reward him with a better gift when he intended to return to the desert.

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He, peace and blessings of Allah be upon him, would say, "Zahir is our desert-dweller, and we are his city-dwellers," for the one in the desert needs what is in the city,

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And the one in the city needs what is in the desert, so each completes the other through what Allah, Glory be to Him, has facilitated for them.

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His statement, "He, peace and blessings of Allah be upon him, loved him," and he was a plain-looking man, meaning unattractive in appearance, but beautiful in character.

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It contains a reminder that the standard is the beauty of the inner self; thus, it came in the authentic hadith, "Allah does not look at your appearances or your wealth,

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But He looks at your hearts and your deeds." The Prophet, peace and blessings of Allah be upon him, came to him one day while he was selling his goods,

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He embraced him from behind while he could not see him—meaning he approached from his rear, placed his hands under his armpits, drew him into his embrace, and pressed him to his chest.

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He could not see who was embracing him and did not know who it was, so he said, "Let go of me! Leave me be!"

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He turned around and recognized the Prophet, peace and blessings of Allah be upon him, and was filled with immense joy, and he began to—meaning he did not refrain from—pressing his back against the chest of the Prophet, peace be upon him.

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Seeking blessing and closeness to him, so the Prophet, peace be upon him, began to say, "Who will buy this slave?" This was part of the Prophet's, peace be upon him, joking.

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In which he would say nothing but the truth, as he referred to him as a "slave" because all people are slaves to Allah the Almighty.

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Zahir said, "O Messenger of Allah, then by Allah you will find me unsellable," meaning of little value, "no one would want me due to my homeliness and unattractive appearance."

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The Prophet, peace be upon him, replied, "But in the sight of Allah, you are not unsellable," or "You are, in the sight of Allah, highly valuable because you are a believer with a pure heart."

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This hadith demonstrates the permissibility of joking with someone known to accept it, though it is not wisdom to joke and tease everyone.

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People’s temperaments differ and their characters vary; among them is the stern person who does not accept joking, and among them is the one who is moderate in this regard.

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And among them is the one who jokes excessively, so each requires a specific approach; the Prophet, peace be upon him, knew that Zahir loved humor and joking, so he would joke with him.

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On the authority of al-Hasan, may Allah be pleased with him, he said: An old woman came to the Prophet, peace be upon him, and said, "O Messenger of Allah, pray to Allah to admit me into Paradise."

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He said, "O mother of so-and-so, no old woman will enter Paradise." He said: She turned away crying, so he said, "Tell her that she will not enter it while she is an old woman."

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For Allah the Almighty says: ﴾Indeed, We have produced them in a [new] creation, and made them virgins, devoted [to their husbands] and of equal age.﴿

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In this hadith, an old woman—meaning an elderly, aged woman—came to the Prophet, peace be upon him, asking him to pray to Allah to admit her into Paradise.

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He, peace be upon him, informed her that no old woman enters Paradise, so she turned away crying—meaning she left while weeping—so he, peace be upon him, said, "Tell her she will not enter it while she is an old woman."

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Meaning she will not enter Paradise in the state of being an old woman, but rather she will enter it as a young woman; it has been narrated in the Musnad on the authority of Abu Hurayrah, may Allah be pleased with him, that the Prophet, peace be upon him, said:

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"The people of Paradise will enter Paradise hairless, beardless, with white skin, curly hair, and kohl-lined eyes, at the age of thirty-three."

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And his statement: ﴾Indeed, We have produced them in a [new] creation, and made them virgins, devoted [to their husbands] and of equal age.﴿

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Ibn Kathir said: Meaning We restored them in the new creation after they had been old, withered women, and they became virgins, devoted to their husbands.

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Meaning after having lost their virginity, they returned as virgins, devoted—meaning affectionate toward their husbands with sweetness, charm, and grace.

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"Devoted" (urub) is the plural of "arub," which is the beautiful woman who is affectionate toward her husband, and "of equal age" (atrab) means those who are all of one age, thirty-three years.

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This is the perfect age of youth, so their wives are affectionate, of equal age, harmonious, loving, pleased, and pleasing; they do not grieve, nor are they grieved.

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Rather, they are the joy of the souls, the delight of the eyes, and the radiance of the sight; the benefit of joking from the Sunnah of the Prophet, peace be upon him.

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It is a legitimate form of recreation and a pleasant kindness through which a group relaxes, allowing the spirit of love, intimacy, and affection to prevail among the Muslims.

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It removes repression and the feeling of boredom and weariness, but one must be cautious of excessive joking due to the harm that may result from it.

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And because excessive joking leads to excessive laughter, and the Prophet, peace be upon him, said:

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"Do not laugh excessively, for excessive laughter kills the heart."

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Therefore, joking should be like salt in food—neither too much nor too little, lest it spoil the food.

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Likewise, a person should be moderate in this; one should not engage in it entirely, nor should one avoid it entirely.

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One must avoid harming others or mocking them in one's joking.

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One should say nothing but the truth in one's joking and avoid lying.

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Because the Prophet, peace be upon him, said: "Woe to the one who speaks and lies to make the people laugh; woe to him, woe to him."

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One must also avoid frightening a Muslim, even in jest.

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The Prophet, peace be upon him, said: "It is not lawful for a Muslim to frighten another Muslim."

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And the Prophet, peace be upon him, said: "None of you should take the property of his brother, whether in earnest or in jest."

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Likewise, any joke that involves a violation of the Shari'ah or serves as a means to one.

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Or results in the harm of a Muslim through word, deed, or otherwise.

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All of that is forbidden joking.

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Al-Nawawi, may Allah have mercy on him, said:

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The scholars said that the forbidden joking is that which is excessive and persisted in.

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For it induces laughter and hardness of the heart.

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It distracts from the remembrance of Allah the Almighty and reflection upon the important matters of religion.

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And it often leads to causing harm.

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It breeds resentment and diminishes one's dignity and gravity.

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As for that which is free from these matters.

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It is the permissible kind that the Messenger of Allah, peace be upon him, used to engage in.

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The hadith has more to follow, if Allah wills, and Allah knows best.

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May the peace and blessings of Allah be upon our Prophet Muhammad.

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And upon all his family and companions.