• IN SAHIH BUKHARI
  • Book 1 The Book of Revelation
  • Book 2 The Book of Belief (Faith)
  • Book 50 Conditions
  • Book 54 Beginning of Creation
  • Book 73 Book of Adab
  • Book 77 Divine Will (Qadar)
  • Book 93 Oneness of Allah
• IN SAHIH MUSLIM
  • Book 1: The Book Of Faith
  • Book 15: The Book Of Oaths
  • Book 33: The Book Of Destiny
• IN RIYADH AL SALIHEEN
  • Book of Misselenas
  • Book 17: The Book of the Prohibited Actions
• IN ADAB AL MUFRAD
  • Book 30. General Behaviour
  • Book 39. Omens

IN SAHIH BUKHARI

_{Sahih Bukhari >}
Book 01 The Book of Revelation

_{Sahih Bukhari > Book 1 : The Book of Revelation}
Chapter 1: How the Divine Revelation started being revealed to Allah’s Messenger

1:1 Narrated ‘Umar bin Al-Khattab: I heard Allah’s Messenger (ﷺ) saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.”

1.2 Narrated ‘Aisha: (the mother of the faithful believers) Al-Harith bin Hisham asked Allah’s Messenger (ﷺ)
“O Allah’s Messenger (ﷺ)! How is the Divine Inspiration revealed to you?” Allah’s Messenger (ﷺ) replied, “Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says.”
‘Aisha added: Verily I saw the Prophet (ﷺ) being inspired divinely on a very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over).

1:3A Narrated ‘Aisha:(the mother of the faithful believers) The commencement of the Divine Inspiration to Allah’s Messenger (ﷺ) was in the form of good dreams which came true like bright daylight, and then the love of seclusion was bestowed upon him.
He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hira.

The angel came to him and asked him to read.
The Prophet (ﷺ) replied, “I do not know how to read.”
The Prophet (ﷺ) added, “The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, ‘I do not know how to read (or what shall I read)?’
Thereupon he caught me for the third time and pressed me, and then released me and said, ‘Read in the name of your Lord, who has created (all that exists), created man from a clot. Read! And your Lord is the Most Generous.” (96.1, 96.2, 96.3)
Then Allah’s Messenger (ﷺ) returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid and said, “Cover me! Cover me!” They covered him till his fear was over and after that he told her everything that had happened and said, “I fear that something may happen to me.”
Khadija replied, “Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.”

Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin ‘Abdul ‘Uzza, who, during the pre-Islamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight.
Khadija said to Waraqa, “Listen to the story of your nephew, O my cousin!” Waraqa asked, “O my nephew! What have you seen?”
Allah’s Messenger (ﷺ) described whatever he had seen.
Waraqa said, “This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out.”
Allah’s Messenger (ﷺ) asked, “Will they drive me out?”
Waraqa replied in the affirmative and said, “Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly.” But after a few days Waraqa died and the Divine Inspiration was also paused for a while.

1:3B Narrated Jabir bin ‘Abdullah Al-Ansari (while talking about the period of pause in revelation) reporting the speech of the Prophet:”While I was walking, all of a sudden I heard a voice from the sky. I looked up and saw the same angel who had visited me at the cave of Hira’ sitting on a chair between the sky and the earth. I got afraid of him and came back home and said, ‘Wrap me (in blankets).’ And then Allah revealed the following Holy Verses (of Quran):
‘O you (i.e. Muhammad)! wrapped up in garments!’ Arise and warn (the people against Allah’s Punishment),… up to ‘and desert the idols.’ (74.1-5) After this the revelation started coming strongly, frequently and regularly.”

1:4 Narrated Said bin Jubair: Ibn ‘Abbas in the explanation of the statement of Allah “Move not your tongue concerning (the Quran) to make haste therewith.” (75.16) said “Allah’s Messenger (ﷺ) used to bear the revelation with great trouble and used to move his lips (quickly) with the Inspiration.” Ibn ‘Abbas moved his lips saying, “I am moving my lips in front of you as Allah’s Messenger (ﷺ) used to move his.” Said moved his lips saying: “I am moving my lips, as I saw Ibn ‘Abbas moving his.”
Ibn ‘Abbas added, “So Allah revealed ‘Move not your tongue concerning (the Qur’an) to make haste therewith. It is for Us to collect it and to give you (O Muhammad) the ability to recite it (the Quran)’ (75.16-17) which means that Allah will make him (the Prophet) remember the portion of the Qur’an which was revealed at that time by heart and recite it.
The statement of Allah: ‘And when we have recited it to you (O Muhammad through Gabriel) then you follow its (Quran) recital’ (75.18) means ‘listen to it and be silent.’ Then it is for Us (Allah) to make it clear to you’ (75.19) means ‘Then it is (for Allah) to make you recite it (and its meaning will be clear by itself through your tongue). Afterwards, Allah’s Messenger (ﷺ) used to listen to Gabriel whenever he came and after his departure he used to recite it as Gabriel had recited it.”

1:5 Narrated Ibn ‘Abbas: Allah’s Messenger (ﷺ) was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Gabriel met him. Gabriel used to meet him every night of Ramadan to teach him the Qur’an. Allah’s Messenger (ﷺ) was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds).

1:6 Narrated ‘Abdullah bin ‘Abbas: Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Allah’s Messenger (ﷺ) had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius’s question said to them, “Who amongst you is closely related to that man who claims to be a Prophet?”
Abu Sufyan replied, “I am the nearest relative to him (amongst the group).”
Heraclius said, “Bring him (Abu Sufyan) close to me and make his companions stand behind him.”
Abu Sufyan added, Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and that if I told a lie they (my companions) should contradict me.”
Abu Sufyan added, “By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet. The first question he asked me about him was:

‘What is his family status amongst you?’
I replied, ‘He belongs to a good (noble) family amongst us.’
Heraclius further asked, ‘Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?’
I replied, ‘No.’
He said, ‘Was anybody amongst his ancestors a king?’
I replied, ‘No.’
Heraclius asked, ‘Do the nobles or the poor follow him?’
I replied, ‘It is the poor who follow him.’
He said, ‘Are his followers increasing decreasing (day by day)?’
I replied, ‘They are increasing.’

He then asked, ‘Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?’
I replied, ‘No.’
Heraclius said, ‘Have you ever accused him of telling lies before his claim (to be a Prophet)?’
I replied, ‘No. ‘
Heraclius said, ‘Does he break his promises?’
I replied, ‘No. We are at truce with him but we do not know what he will do in it.’ I could not find opportunity to say anything against him except that.
Heraclius asked, ‘Have you ever had a war with him?’
I replied, ‘Yes.’
Then he said, ‘What was the outcome of the battles?’
I replied, ‘Sometimes he was victorious and sometimes we.’
Heraclius said, ‘What does he order you to do?’

I said, ‘He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our Kith and kin.’

Heraclius asked the translator to convey to me the following, I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Apostles come from noble families amongst their respective peoples. I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man’s statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.

I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Apostle have been followed by this very class of people.
Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely.
I asked you whether he had ever betrayed. You replied in the negative and likewise the Apostles never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship any thing along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.’

Heraclius then asked for the letter addressed by Allah’s Apostle which was delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius to read. The contents of the letter were as follows:
“In the name of Allah the Beneficent, the Merciful (This letter is) from Muhammad the slave of Allah and His Apostle to Heraclius the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin by misguiding your Arisiyin (peasants). (And I recite to you Allah’s Statement:)

‘O people of the scripture! Come to a word common to you and us that we worship none but Allah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allah).’ (3:64).

Abu Sufyan then added, “When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court. So we were turned out of the court. I told my companions that the question of Ibn-Abi-Kabsha) (the Prophet (ﷺ) Muhammad) has become so prominent that even the King of Bani Al-Asfar (Byzantine) is afraid of him. Then I started to become sure that he (the Prophet) would be the conqueror in the near future till I embraced Islam (i.e. Allah guided me to it).”

The sub narrator adds, “Ibn An-Natur was the Governor of llya’ (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrates that once while Heraclius was visiting ilya’ (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood? Heraclius was a foreteller and an astrologer. He replied, ‘At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?’ The people replied, ‘Except the Jews nobody practices circumcision, so you should not be afraid of them (Jews).

‘Just Issue orders to kill every Jew present in the country.’ While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah’s Messenger (ﷺ) to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, ‘Arabs also practice circumcision.’

(After hearing that) Heraclius remarked that sovereignty of the ‘Arabs had appeared. Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs. (a town in Syrian and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet (ﷺ) and the fact that he was a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, ‘O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet (i.e. embrace Islam).’

(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience.

(When they returned) he said, ‘What already said was just to test the strength of your conviction and I have seen it.’ The people prostrated before him and became pleased with him, and this was the end of Heraclius’s story (in connection with his faith).

_{Sahih Bukhari >}
Book 2 The Book of Belief (Faith)

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 1. The statement of the Prophet ‘Islam is based on five principles.

1:7 Narrated Ibn ‘Umar:
Allah’s Messenger (ﷺ) said: Islam is based on (the following) five (principles):

1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Messenger (ﷺ).
2. To offer the (compulsory congregational) prayers dutifully and perfectly.
3. To pay Zakat (i.e. obligatory charity) .
4. To perform Hajj. (i.e. Pilgrimage to Mecca)
5. To observe fast during the month of Ramadan.

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 2. (What is said) regarding the deeds of faith.

1:8 Narrated by Abu Huraira: The Prophet said, “Faith (Belief) consists of more than sixty branches (i.e. parts). And Haya (This term “Haya” covers a large number of concepts which are to be taken together; amongst them are self respect, modesty, bashfulness, and scruple, etc.) is a part of faith.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 3. A Muslim is the one who avoids harming Muslims with his tongue and hands.

1:9 Narrated by ‘Abdullah bin ‘Amr: The Prophet said, “A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (emigrant) is the one who gives up (abandons) all what Allah has forbidden.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 4. Whose Islam is the best (Who is the best Muslim)?

1:10 Narrated by Abu Musa:
Some people asked Allah’s Apostle, “Whose Islam is the best? i.e. (Who is a very good Muslim)?” He replied, “One who avoids harming the Muslims with his tongue and hands.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 5. To feed (others) is a part of Islam.

1:11 Narrated by ‘Abdullah bin ‘Amr:
A man asked the Prophet , “What sort of deeds or (what qualities of) Islam are good?” The Prophet replied, ‘To feed (the poor) and greet those whom you know and those whom you do not Know (See Hadith No. 27).

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 6. To like for one’s (Muslim’s) brother what one likes for himself is a part of faith.

1:12 Narrated by Anas:
The Prophet said, “None of you will have faith till he wishes for his (Muslim) brother what he likes for himself.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 7. To love the Messenger (Muhammad) is a part of faith.

1:13 Narrated by Abu Huraira:
“Allah’s Apostle said, “By Him in Whose Hands my life is, none of you will have faith till he loves me more than his father and his children.”

1:14 Narrated by Anas:
The Prophet said “None of you will have faith till he loves me more than his father, his children and all mankind.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 8. Sweetness (delight) of faith.

1:15 Narrated by Anas:
The Prophet said, “Whoever possesses the following three qualities will have the sweetness (delight) of faith: 1. The one to whom Allah and His Apostle becomes dearer than anything else. 2. Who loves a person and he loves him only for Allah’s sake. 3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 9. To love the Ansâr is a sign of faith.

1:16 Narrated by Anas:
The Prophet said, “Love for the Ansar is a sign of faith and hatred for the Ansar is a sign of hypocrisy.”

1:17 Narrated by ‘Ubada bin As-Samit:
Who took part in the battle of Badr and was a Naqib (a person heading a group of six persons), on the night of Al-‘Aqaba pledge: Allah’s Apostle said while a group of his companions were around him, “Swear allegiance to me for:

1. Not to join anything in worship along with Allah.
2. Not to steal.
3. Not to commit illegal sexual intercourse.
4. Not to kill your children.
5. Not to accuse an innocent person (to spread such an accusation among people).
6. Not to be disobedient (when ordered) to do good deed.”

The Prophet added: “Whoever among you fulfills his pledge will be rewarded by Allah. And whoever indulges in any one of them (except the ascription of partners to Allah) and gets the punishment in this world, that punishment will be an expiation for that sin. And if one indulges in any of them, and Allah conceals his sin, it is up to Him to forgive or punish him (in the Hereafter).” ‘Ubada bin As-Samit added: “So we swore allegiance for these.” (points to Allah’s Apostle)

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 10. To flee (run away) from Al-Fitan (trials and afflictions etc.) is a part of religion.

1:18 Narrated by Abu Said Al-Khudri,
Allah’s Apostle said, “A time will come that the best property of a Muslim will be sheep which he will take on the top of mountains and the places of rainfall (valleys) so as to flee with his religion from afflictions.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 11. The statement of the Prophet : ‘I know Allah better than all of you do’.

1:19 Narrated by ‘Aisha,
Whenever Allah’s Apostle ordered the Muslims to do something, he used to order them deeds which were easy for them to do, (according to their strength endurance). They said, “O Allah’s Apostle! We are not like you. Allah has forgiven your past and future sins.” So Allah’s Apostle became angry and it was apparent on his face. He said, “I am the most Allah fearing, and know Allah better than all of you do.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 12. The grades in superiority of the believers will be according to their good deeds.

1:21 Narrated by Abu Said Al-Khudri,
The Prophet said, “When the people of Paradise will enter Paradise and the people of Hell will go to Hell, Allah will order those who have had faith equal to the weight of a grain of mustard seed to be taken out from Hell. So they will be taken out but (by then) they will be blackened (charred). Then they will be put in the river of Haya’ (rain) or Hayat (life) (the Narrator is in doubt as to which is the right term), and they will revive like a grain that grows near the bank of a flood channel. Don’t you see that it comes out yellow and twisted”

1:22 Narrated by Abu Said Al-Khudri,
Allah’s Apostle said, “While I was sleeping I saw (in a dream) some people wearing shirts of which some were reaching up to the breasts only while others were even shorter than that. Umar bin Al-Khattab was shown wearing a shirt that he was dragging.” The people asked, “How did you interpret it? (What is its interpretation) O Allah’s Apostle?” He (the Prophet ) replied, “It is the Religion.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 13. Al-Ijayâ’ is a part of faith.

1:23 Narrated by ‘Abdullah (bin ‘Umar),
Once Allah’s Apostle passed by an Ansari (man) who was admonishing to his brother regarding Haya’. On that Allah’s Apostle said, “Leave him as Haya’ is a part of faith.” (See Hadith No. 8)

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 14. The Statement of Allah , : “But, if they repent and perform Iqâmat-Salath (prayers) perfectly] and give Zakâ then leave their way free.” (V. 9:5).

1:24 Narrated by Ibn ‘Umar,
Allah’s Apostle said: “I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah’s Apostle, and offer the prayers perfectly and give the obligatory charity, so if they perform a that, then they save their lives an property from me except for Islamic laws and then their reckoning (accounts) will be done by Allah.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 15. Whoever says that faith is action (good deeds).

1:25 Narrated by Abu Huraira
Allah’s Apostle was asked, “What is the best deed?”

He replied, “To believe in Allah and His Apostle (Muhammad).

The questioner then asked, “What is the next (in goodness)?

He replied, “To participate in Jihad (religious fighting) in Allah’s Cause.”

The questioner again asked, “What is the next (in goodness)?”

He replied, “To perform Hajj (Pilgrim age to Mecca) ‘Mubrur, (which is accepted by Allah and is performed with the intention of seeking Allah’s pleasure only and not to show off and without committing a sin and in accordance with the traditions of the Prophet).”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 16. If one does not – embrace Islam truly, but does so by compulsion or for fear of being killed etc.

1:26 Narrated by Sa’d
Allah’s Apostle distributed (Zakat) amongst (a group of) people while I was sitting there but Allah’s Apostle left a man whom I thought the best of the lot.

I asked, “O Allah’s Apostle! Why have you left that person? By Allah I regard him as a faithful believer.”

The Prophet commented: “Or merely a Muslim.” I remained quiet for a while, but could not help repeating my question because of what I knew about him.

And then asked Allah’s Apostle, “Why have you left so and so? By Allah! He is a faithful believer.”

The Prophet again said, “Or merely a Muslim.” And I could not help repeating my question because of what I knew about him.

Then the Prophet said, “O Sa’d! I give to a person while another is dearer to me, for fear that he might be thrown on his face in the Fire by Allah.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 17. To be ungrateful to one’s husband. And disbelief is of different grades.

1:28 Narrated by Ibn ‘Abbas
The Prophet said: “I was shown the Hell-fire and that the majority of its dwellers were women who were ungrateful.”

It was asked, “Do they disbelieve in Allah?” (or are they ungrateful to Allah?)

He replied, “They are ungrateful to their husbands and are ungrateful for the favors and the good (charitable deeds) done to them.

If you have always been good (benevolent) to one of them and then she sees something in you (not of her liking), she will say, ‘I have never received any good from you.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 18. Sins are from ignorance and a sinner is not a disbeliever unless he worships others along with All

1:29 Narrated by Al-Ma’rur
At Ar-Rabadha I met Abu Dhar who was wearing a cloak, and his slave, too, was wearing a similar one. I asked about the reason for it.

He replied, “I abused a person by calling his mother with bad names.”

The Prophet said to me, ‘O Abu Dhar! Did you abuse him by calling his mother with bad names You still have some characteristics of ignorance. Your slaves are your brothers and Allah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power) and if you do so, then help them.’ “

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 19. The Statement of Allah “If two parties (or groups) from among the believers fall to fighting, then make peace between them both.” …..(V. 49: 9) – The Qur’ân.

1:30 Narrated by Al-Ahnaf bin Qais
While I was going to help this man (‘Ali Ibn Abi Talib), Abu Bakr met me and asked, “Where are you going?”

I replied, “I am going to help that person.”

He said, “Go back for I have heard Allah’s Apostle saying, ‘When two Muslims fight (meet) each other with their swords, both the murderer as well as the murdered will go to the Hell-fire.’

I said, ‘O Allah’s Apostle! It is all right for the murderer but what about the murdered one?’

Allah’s Apostle replied, “He surely had the intention to kill his companion.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 20. Zulm (wrong) of one kind can be greater or lesser than that of another.

1:31 Narrated by ‘Abdullah
When the following Verse was revealed: “It is those who believe and confuse not their belief with wrong (worshipping others besides Allah.)” (6:83), the companions of Allah’s Apostle asked, “Who is amongst us who had not done injustice (wrong)?”

Allah revealed: “No doubt, joining others in worship with Allah is a great injustice (wrong) indeed.” (31.13)

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 21. The signs of a hypocrite.

1:32 Narrated by Abu Huraira
The Prophet said, “The signs of a hypocrite are three:

1. Whenever he speaks, he tells a lie.
2. Whenever he promises, he always breaks it (his promise ).
3. If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it.)”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 22. To establish prayers on the night of Qadr is a part of faith.

1:34 Narrated by Abu Huraira
Allah’s Apostle said, “Whoever establishes the prayers on the night of Qadr out of sincere faith and hoping to attain Allah’s rewards (not to show off) then all his past sins will be forgiven.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 23. Al-Jihâd (holy war – fighting in Allah’s Cause) is a part of faith.

1:35 Narrated by Abu Huraira
The Prophet said, “The person who participates in (Holy battles) in Allah’s cause and nothing compels him to do so except belief in Allah and His Apostles, will be recompensed by Allah either with a reward, or booty (if he survives) or will be admitted to Paradise (if he is killed in the battle as a martyr). Had I not found it difficult for my followers, then I would not remain behind any sariya going for Jihad and I would have loved to be martyred in Allah’s cause and then made alive, and then martyred and then made alive, and then again martyred in His cause.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 24. It is a part of faith to establish the (Nawâfil – voluntary) prayers during the nights of Ramadân.

1:36 Narrated by Abu Huraira
Allah’s Apostle said: “Whoever establishes prayers during the nights of Ramadan faithfully out of sincere faith and hoping to attain Allah’s rewards (not for showing off), all his past sins will be forgiven.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 25. To observe Saum [fasts (according to Islamic teachings)] during the month of Ramadân (sincerely and faithfully) hoping for Allah’s Rewards only, is a part of faith.

1:37 Narrated by Abu Huraira
Allah’s Apostle said, “Whoever observes fasts during the month of Ramadan out of sincere faith, and hoping to attain Allah’s rewards, then all his past sins will be forgiven.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 26. Religion is very easy.

1:38 Narrated by Abu Huraira
The Prophet said, “Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the nights.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 27. The (offering of) Salât (Prayers) is a part of faith.

1:39 Narrated by Al-Bara’ (bin ‘Azib)
When the Prophet came to Medina, he stayed first with his grandfathers or maternal uncles from Ansar. He offered his prayers facing Baitul-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Ka’ba (at Mecca).

The first prayer which he offered facing the Ka’ba was the ‘Asr prayer in the company of some people. Then one of those who had offered that prayer with him came out and passed by some people in a mosque who were bowing during their prayers (facing Jerusalem). He said addressing them, “By Allah, I testify that I have prayed with Allah’s Apostle facing Mecca (Ka’ba).’ Hearing that, those people changed their direction towards the Ka’ba immediately.

Jews and the people of the scriptures used to be pleased to see the Prophet facing Jerusalem in prayers but when he changed his direction towards the Ka’ba, during the prayers, they disapproved of it. Al-Bara’ added, “Before we changed our direction towards the Ka’ba (Mecca) in prayers, some Muslims had died or had been killed and we did not know what to say about them (regarding their prayers.) Allah then revealed: And Allah would never make your faith (prayers) to be lost (i.e. the prayers of those Muslims were valid).’ ” (2:143).

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 28. (What is said regarding the superiority of) a person who embraces Islam sincerely.

1:40 Narrated by Abu Huraira
Allah’s Apostle said, “If any one of you improve (follows strictly) his Islamic religion then his good deeds will be rewarded ten times to seven hundred times for each good deed and a bad deed will be recorded as it is.”

_{Sahih Bukhari> Book 2 : The Book of Belief (Faith)}
CHAPTER 29. Ad-DIn[‘] (good righteous deed — act of worship) loved most by Allah is that which is done regularly.

1:41 Narrated by ‘Aisha
Once the Prophet came while a woman was sitting with me. He said, “Who is she?” I replied, “She is so and so,” and told him about her (excessive) praying. He said disapprovingly, “Do (good) deeds which is within your capacity (without being overtaxed) as Allah does not get tired (of giving rewards) but (surely) you will get tired and the best deed (act of Worship) in the sight of Allah is that which is done regularly.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 30. Faith increases and decreases.

1:42 Narrated by Anas
The Prophet said, “Whoever said “None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of a barley grain will be taken out of Hell.

And whoever said: “None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of a wheat grain will be taken out of Hell.

And whoever said, “None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of an atom will be taken out of Hell.”

1:43 Narrated by ‘Umar bin Al-Khattab
Once a Jew said to me, “O the chief of believers! There is a verse in your Holy Book Which is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed as a day of celebration.”

‘Umar bin Al-Khattab asked, “Which is that verse?”

The Jew replied, “This day I have perfected your religion For you, completed My favor upon you, And have chosen for you Islam as your religion.” (5:3)

‘Umar replied,”No doubt, we know when and where this verse was revealed to the Prophet. It was Friday and the Prophet was standing at ‘Arafat (i.e. the Day of Hajj)”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 31. To pay Zakât is a part of Islam.

1:44 Narrated by Talha bin ‘Ubaidullah
A man from Najd with unkempt hair came to Allah’s Apostle and we heard his loud voice but could not understand what he was saying, till he came near and then we came to know that he was asking about Islam. Allah’s Apostle said, “You have to offer prayers perfectly five times in a day and night (24 hours).”

The man asked, “Is there any more (praying)?”

Allah’s Apostle replied, “No, but if you want to offer the Nawafil prayers (you can).”

Allah’s Apostle further said to him: “You have to observe fasts during the month of Ramadan.”

The man asked, “Is there any more fasting?”

Allah’s Apostle replied, “No, but if you want to observe the Nawafil fasts (you can.)”

Then Allah’s Apostle further said to him, “You have to pay the Zakat (obligatory charity).”

The man asked, “Is there any thing other than the Zakat for me to pay?” Allah’s Apostle replied, “No, unless you want to give alms of your own.” And then that man retreated saying, “By Allah! I will neither do less nor more than this.” Allah’s Apostle said, “If what he said is true, then he will be successful (i.e. he will be granted Paradise).”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 32. To accompany the funeral processions (up to the place – of burial) is a part of faith.

1:45 Narrated by Abu Huraira
Allah’s Apostle said, “(A believer) who accompanies the funeral procession of a Muslim out of sincere faith and hoping to attain Allah’s reward and remains with it till the funeral prayer is offered and the burial ceremonies are over, he will return with a reward of two Qirats. Each Qirat is like the size of the (Mount) Uhud. He who offers the funeral prayer only and returns before the burial, will return with the reward of one Qirat only.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 33. The fear of a believer that his good deeds may be annulled (lost) without his knowledge.

1:46A Narrated by ‘Abdullah
The Prophet said, “Abusing a Muslim is Fusuq (an evil doing) and killing him is Kufr (disbelief).”

1:46B Narrated ‘Ubada bin As-Samit:
“Allah’s Apostle went out to inform the people about the (date of the) night of decree (Al-Qadr) but there happened a quarrel between two Muslim men.

The Prophet said, “I came out to inform you about (the date of) the night of Al-Qadr, but as so and so and so and so quarrelled, its knowledge was taken away (I forgot it) and maybe it was better for you. Now look for it in the 7th, the 9th and the 5th (of the last 10 nights of the month of Ramadan).”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 34. The asking of (angel) Jibrael (Gabriel) from the Prophet about Belief, Islam, Ihsan (perfection).

1:47 Narrated by Abu Huraira
One day while the Prophet was sitting in the company of some people, (The angel) Gabriel came and asked, “What is faith?”

Allah’s Apostle replied, ‘Faith is to believe in Allah, His angels, (the) meeting with Him, His Apostles, and to believe in Resurrection.”

Then he further asked, “What is Islam?”

Allah’s Apostle replied, “To worship Allah Alone and none else, to offer prayers perfectly to pay the compulsory charity (Zakat) and to observe fasts during the month of Ramadan.”

Then he further asked, “What is Ihsan (perfection)?”

Allah’s Apostle replied, “To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you.”

Then he further asked, “When will the Hour be established?”

Allah’s Apostle replied, “The answerer has no better knowledge than the questioner. But I will inform you about its portents.

1. When a slave (lady) gives birth to her master.
2. When the shepherds of black camels start boasting and competing with others in the construction of higher buildings. And the Hour is one of five things which nobody knows except Allah. The Prophet then recited: “Verily, with Allah (Alone) is the knowledge of the Hour–.” (31. 34)

Then that man (Gabriel) left and the Prophet asked his companions to call him back, but they could not see him. Then the Prophet said, “That was Gabriel who came to teach the people their religion.” Abu ‘Abdullah said: He (the Prophet) considered all that as a part of faith.

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 35. The superiority of that person who leaves all doubtful

1:49 Narrated by An-Nu’man bin Bashir
I heard Allah’s Apostle saying, ‘Both legal and illegal things are evident but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it.

(O people!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart.

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 36. To pay AI-khumus (one-fifth of the war booty to be given in Allah’s Cause) is apart of faith.

1:50 Narrated by Abu Jamra
I used to sit with Ibn ‘Abbas and he made me sit on his sitting place. He requested me to stay with him in order that he might give me a share from his property. So I stayed with him for two months. Once he told (me) that when the delegation of the tribe of ‘Abdul Qais came to the Prophet, the Prophet asked them, “Who are the people (i.e. you)? (Or) who are the delegate?”

They replied, “We are from the tribe of Rabi’a.”

Then the Prophet said to them, “Welcome! O people (or O delegation of ‘Abdul Qais)! Neither will you have disgrace nor will you regret.”

They said, “O Allah’s Apostle! We cannot come to you except in the sacred month and there is the infidel tribe of Mudar intervening between you and us. So please order us to do something good (religious deeds) so that we may inform our people whom we have left behind (at home), and that we may enter Paradise (by acting on them).”

Then they asked about drinks (what is legal and what is illegal). The Prophet ordered them to do four things and forbade them from four things. He ordered them to believe in Allah Alone and asked them, “Do you know what is meant by believing in Allah Alone?”

They replied, “Allah and His Apostle know better.” Thereupon the Prophet said, “It means:

1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.
2. To offer prayers perfectly
3. To pay the Zakat (obligatory charity)
4. To observe fast during the month of Ramadan.
5. And to pay Al-Khumus (one fifth of the booty to be given in Allah’s Cause).

Then he forbade them four things, namely, Hantam, Dubba,’

Naqir Ann Muzaffat or Muqaiyar; (These were the names of pots in which Alcoholic drinks were prepared) (The Prophet mentioned the container of wine and he meant the wine itself). The Prophet further said (to them): “Memorize them (these instructions) and convey them to the people whom you have left behind.”

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 37. What is said regarding the statement: ‘The reward of deeds depends upon the intention.’

1:51 Narrated by ‘Umar bin Al-Khattab
Allah’s Apostle said, “The reward of deeds depends upon the intention and every person will get the reward according to what he has intended. So whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Apostle. And whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.”

1:52 Narrated by Abu Mas’ud
The Prophet said, “If a man spends on his family (with the intention of having a reward from Allah) sincerely for Allah’s sake then it is a (kind of) alms-giving in reward for him.

_{Sahih Bukhari > Book 2 : The Book of Belief (Faith)}
CHAPTER 38. The statement of the prophet: ‘Religion is An-Nasiha [(to be sincere and true) to Allâh , to His Messenger , to the Muslim rulers, and to all the Muslims.

1:54 Narrated by Jarir bin Abdullah
I gave the pledge of allegiance to Allah’s Apostle for the following:

1. offer prayers perfectly
2. pay the Zakat (obligatory charity)
3. and be sincere and true to every Muslim.

1:55 Narrated by Ziyad bin’Ilaqa
I heard Jarir bin ‘Abdullah (Praising Allah). On the day when Al-Mughira bin Shu’ba died, he (Jarir) got up (on the pulpit) and thanked and praised Allah and said, “Be afraid of Allah alone Who has none along with Him to be worshipped. (You should) be calm and quiet till the (new) chief comes to you and he will come to you soon. Ask Allah’s forgiveness for your (late) chief because he himself loved to forgive others.” Jarir added, “Amma badu (now then), I went to the Prophet and said, ‘I give my pledge of allegiance to you for Islam.” The Prophet conditioned (my pledge) for me to be sincere and true to every Muslim so I gave my pledge to him for this. By the Lord of this mosque! I am sincere and true to you (Muslims). Then Jarir asked for Allah’s forgiveness and came down (from the pulpit).

_{Sahih Bukhari >}
Book 50 Conditions

_{Sahih Bukhari > Book 50 : Conditions
CHAPTER 5. What kind of conditions are permissible; and what is exempted from the decision.}

3:894 Narrated by Abu Huraira
Allah’s Apostle said, “Allah has ninety-nine names, i.e. one-hundred minus one, and whoever knows them will go to Paradise.” (Please see Hadith No. 419 Vol. 8)

_{Sahih Bukhari >}
Book 54 Beginning of Creation

_{Sahih Bukhari > Book 54 : Beginning of Creation}
CHAPTER 1. What is mentioned in the Statement of Allah : “And He it is Who originates the creation, then will repeat it (after it has been perished), and this is easier for Him” (V.30: 27).

4:413 Narrated by ‘Imran bin Husain
Some people of Bani Tamim came to the Prophet and he said (to them), “O Bani Tamim! rejoice with glad tidings.” They said, “You have given us glad tidings, now give us something.” On hearing that the color of his face changed then the people of Yemen came to him and he said, “O people of Yemen ! Accept the good tidings, as Bani Tamim has refused them.” The Yemenites said, “We accept them. Then the Prophet started taking about the beginning of creation and about Allah’s Throne. In the mean time a man came saying, “O ‘Imran! Your she-camel has run away!” (I got up and went away), but l wish I had not left that place (for I missed what Allah’s Apostle had said).

4:414 Narrated by Imran bin Husain
I went to the Prophet and tied my she-camel at the gate. The people of Bani Tamim came to the Prophet who said “O Bani Tamim! Accept the good tidings.” They said twice, ‘You have given us the good tidings, now give us something” Then some Yemenites came to him and he said, “Accept the good tidings, O people of Yemem, for Bani Tamim refused them.” They said, “We accept it, O Allah’s Apostle! We have come to ask you about this matter (i.e. the start of creations).” He said, “First of all, there was nothing but Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in the Book (in the Heaven) and created the Heavens and the Earth.” Then a man shouted, “O Ibn Husain! Your she-camel has gone away!” So, I went away and could not see the she-camel because of the mirage. By Allah, I wished I had left that she-camel (but not that gathering). Narrated ‘Umar: One day the Prophet stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places. Some remembered what he had said, and some forgot it.

4:415 Narrated by Abu Huraira
Allah’s Apostle said, “Allah the Most Superior said, “The son of Adam slights Me, and he should not slight Me, and he disbelieves in Me, and he ought not to do so. As for his slighting Me, it is that he says that I have a son; and his disbelief in Me is his statement that I shall not recreate him as I have created (him) before.”

4:416 Narrated by Abu Huraira
Allah’s Apostle said, “When Allah completed the creation, He wrote in His Book which is with Him on His Throne, “My Mercy overpowers My Anger.”

_{Sahih Bukhari > Book 54 : Beginning of Creation}
CHAPTER 2. What has been said regarding the seven earths.

4:419 Narrated by Abu Bakra
The Prophet said. “(The division of time has turned to its original form which was current when Allah created the Heavens and the Earths. The year is of twelve months, out of which four months are sacred: Three are in succession Dhul-Qa’ da, Dhul-Hijja and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumadi-ath-Thaniyah and Sha ban.”

_{Sahih Bukhari > Book 54 : Beginning of Creation}
CHAPTER 3. Characteristic of the sun and the moon (The sun and the moon run on their fixed courses (in a circle) calculated with measured out stages (for reckoning)].

4:421 Narrated by Abu Dhar
The Prophet asked me at sunset, “Do you know where the sun goes (at the time of sunset)?” I replied, “Allah and His Apostle know better.” He said, “It goes (i.e. travels) till it prostrates Itself underneath the Throne and takes the permission to rise again, and it is permitted and then (a time will come when) it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to go on its course but it will not be permitted, but it will be ordered to return whence it has come and so it will rise in the west. And that is the interpretation of the Statement of Allah: “And the sun Runs its fixed course For a term (decreed). that is The Decree of (Allah) The Exalted in Might, The All-Knowing.” (36.38)

4:422 Narrated by Abu Huraira
The Prophet said, “The sun and the moon will be folded up (deprived of their light) on the Day of Resurrection.”

_{Sahih Bukhari > Book 54 : Beginning of Creation}
CHAPTER 4. Allah’s Statement:- “And it is He, Who sends the winds as heralds of glad tidings going before his Mercy (rain)”. (V.7:57)

4:428 Narrated by Ata
‘Aisha said If the Prophet saw a cloud In the sky, he would walk to and fro in agitation, go out and come in, and the color of his face would change, and if it rained, he would feel relaxed.” So ‘Aisha knew that state of his. So the Prophet said, I don’t know (am afraid), it may be similar to what happened to some people referred to in the Holy Quran in the following Verse: — “Then when they saw it as a dense cloud coming towards their valleys, they said, ‘This is a cloud bringing us rain!’ Nay, but, it is that (torment) which you were asking to be hastened a wind wherein is severe torment.” (46.24)

_{Sahih Bukhari > Book 54 : Beginning of Creation}
CHAPTER 5. The reference to angels (may the Mercy of Allah be upon them).

4:430 Narrated by ‘Abdullah bin Mus’ud
Allah’s Apostle, the true and truly inspired said, “(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature’s) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do (good deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise.”

4:431 Narrated by Abu Huraira
The Prophet said, “If Allah loves a person, He calls Gabriel saying, ‘Allah loves so and-so; O Gabriel! Love him.’ Gabriel would love him and make an announcement amongst the inhabitants of the Heaven. ‘Allah loves so-and-so, therefore you should love him also,’ and so all the inhabitants of the Heaven would love him, and then he is granted the pleasure of the people on the earth.”

4:432 Narrated by ‘Aisha
I heard Allah’s Apostle saying, “The angels descend, the clouds and mention this or that matter decreed in the Heaven. The devils listen stealthily to such a matter, come down to inspire the soothsayers with it, and the latter would add to it one-hundred lies of their own.”

4:433 Narrated by Abu Huraira
The Prophet said, “On every Friday the angels take heir stand at every gate of the mosques to write the names of the people chronologically (i.e. according to the time of their arrival for the Friday prayer and when the Imam sits (on the pulpit) they fold up their scrolls and get ready to listen to the sermon.”

4:435 Narrated by Al Bara
The Prophet said to Hassan, “Lampoon them (i.e. the pagans) and Gabriel is with you.”

4:440 Narrated by Abu Salama
‘Aisha said that the Prophet said to her “O ‘Aisha’ This is Gabriel and he sends his (greetings) salutations to you.” ‘Aisha said, “Salutations (Greetings) to him, and Allah’s Mercy and Blessings be on him,” and addressing the Prophet she said, “You see what I don’t see.”

4:441 Narrated by Ibn Abbas
Allah’s Apostle asked Gabriel, “Why don’t you visit us more often than you do?” Then the following Holy Verse was revealed (in this respect):– “And we (angels) descend not but by the order of your Lord. To Him belong what is before us and what is behind us, and what is between those two and your Lord was never forgetful.” (19.64)

4:442 Narrated by Ibn Abbas
Allah’s Apostle said, “Gabriel read the Qur’an to me in one way (i.e. dialect) and I continued asking him to read it in different ways till he read it in seven different ways.”

4:453 Narrated by Yali
I heard the Prophet reciting the following Verse on the pulpit: “They will call: O Mali……’ and Sufyan said that ‘Abdullah recited it: ‘They will call: O Mali..’ (43.77)

4:454 Narrated by ‘Aisha
That she asked the Prophet , ‘Have you encountered a day harder than the day of the battle) of Uhud?” The Prophet replied, “Your tribes have troubled me a lot, and the worse trouble was the trouble on the day of ‘Aqaba when I presented myself to Ibn ‘Abd-Yalail bin ‘Abd-Kulal and he did not respond to my demand. So I departed, overwhelmed with excessive sorrow, and proceeded on, and could not relax till I found myself at Qarnath-Tha-alib where I lifted my head towards the sky to see a cloud shading me unexpectedly. I looked up and saw Gabriel in it. He called me saying, ‘Allah has heard your people’s saying to you, and what they have replied back to you, Allah has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.’ The Angel of the Mountains called and greeted me, and then said, “O Muhammad! Order what you wish. If you like, I will let Al-Akh-Shabain (i.e. two mountains) fall on them.” The Prophet said, “No but I hope that Allah will let them beget children who will worship Allah Alone, and will worship None besides Him.”

4:455 Narrated by Abu Ishaq-Ash-Shaibani
I asked Zir bin Hubaish regarding the Statement of Allah: “And was at a distance Of but two bow-lengths Or (even) nearer; So did (Allah) convey The Inspiration to His slave (Gabriel) and then he (Gabriel) Conveyed (that to Muhammad). (53.9-10) On that, Zir said, “Ibn Mas’ud informed us that the Prophet had seen Gabriel having 600 wings.”

4:456 Narrated by Abdullah
Regarding the Verse: “Indeed he (Muhammad) did see. Of the Signs of his Lord, The Greatest!” (53.18) That the Prophet had seen a green carpet spread all over the horizon of the sky.

4:457 Narrated by Aisha
Whoever claimed that (the Prophet) Muhammad saw his Lord, is committing a great fault, for he only saw Gabriel in his genuine shape in which he was created covering the whole horizon.

4:460 Narrated by Abu Huraira
Allah’s Apostle said, “If a husband calls his wife to his bed (i.e. to have sexual relation) and she refuses and causes him to sleep in anger, the angels will curse her till morning.”

4:462 Narrated by Ibn Abbas
The Prophet said, “On the night of my Ascent to the Heaven, I saw Moses who was a tall brown curly-haired man as if he was one of the men of Shan’awa tribe, and I saw Jesus, a man of medium height and moderate complexion inclined to the red and white colors and of lank hair. I also saw Malik, the gate-keeper of the (Hell) Fire and Ad-Dajjal amongst the signs which Allah showed me.” (The Prophet then recited the Holy Verse): “So be not you in doubt of meeting him’ when you met Moses during the night of Mi’raj over the heavens” (32.23) Narrated Anas and Abu Bakra: “The Prophet said, “The angels will guard Medina from Ad-Dajjal (who will not be able to enter the city of Medina).”

_{Sahih Bukhari > Book 54 : Beginning of Creation}
CHAPTER 6. What is said regarding the characteristics of Paradise and the fact that it has already been created (and does exist now).

4:463 Narrated by Abdullah bin ‘Umar
Allah’s Apostle said, “When anyone of you dies, he will be shown his destination both in the morning and in the evening, and if he belongs to the people of Paradise, he will be shown his place in Paradise, and if he is from the people of Hell, he will be shown his place in Hell.”

4:464 Narrated by ‘Imran bin Husain
The Prophet said, “I looked at Paradise and found poor people forming the majority of its inhabitants; and I looked at Hell and saw that the majority of its inhabitants were women.”

4:465 Narrated by Abu Huraira
While we were in the company of the Prophet, he said, “While I was asleep, I saw myself in Paradise and there I beheld a woman making ablution beside a palace, I asked, To whom does this palace belong? ‘They said, To ‘Umar bin Al-Khattab.’ Then I remembered ‘Umar’s Ghaira (concerning women), and so I quickly went away from that palace.” (When ‘Umar heard this from the Prophet), he wept and said, “Do you think it is likely that I feel Ghaira because of you, O Allah’s Apostle?”

4:468 Narrated by Abu Huraira
Allah’s Apostle said, “The first group (of people) who will enter Paradise will be (glittering) like the moon when it is full. They will not spit or blow their noses or relieve nature. Their utensils will be of gold and their combs of gold and silver; in their centers the aloe wood will be used, and their sweat will smell like musk. Everyone of them will have two wives; the marrow of the bones of the wives’ legs will be seen through the flesh out of excessive beauty. They ( i.e. the people of Paradise) will neither have differences nor hatred amongst themselves; their hearts will be as if one heart and they will be glorifying Allah in the morning and in the evening.”

4:469 Narrated by Abu Huraira
Allah’s Apostle said, “The first batch (of people) who will enter Paradise will be (glittering) like a full moon; and those who will enter next will be (glittering) like the brightest star. Their hearts will be as if the heart of a single man, for they will have no enmity amongst themselves, and everyone of them shall have two wives, each of whom will be so beautiful, pure and transparent that the marrow of the bones of their legs will be seen through the flesh. They will be glorifying Allah in the morning and evening, and will never fall ill, and they will neither blow their noses, nor spit. Their utensils will be of gold and silver, and their combs will be of gold, and the fuel used in their centers will be the aloes-wood, and their sweat will smell like musk.”

4:470 Narrated by Sahl bin Sad
The Prophet said, “Verily! 70,000 or 700,000 of my followers will enter Paradise altogether; so that the first and the last amongst them will enter at the same time, and their faces will be glittering like the bright full moon.”

4:471 Narrated by Anas bin Malik
A silken cloak was presented to the Prophet and he used to forbid the usage of silk (by men). When the people were fascinated by the cloak. he said, “By Allah in Whose Hands the life of Muhammad is, the handkerchiefs of Sad bin Mu’adh in Paradise are better than this.”

4:474 Narrated by Anas bin Malik
The Prophet said, “There is a tree in Paradise (which is so big and huge that) if a rider travels in its shade for one hundred years, he would not be able to cross it.”

4:475 Narrated by Abu Huraira
The Prophet said “There is a tree in Paradise (which is so big and huge that) a rider could travel in its shade for a hundred years. And if you wish, you can recite:–‘In shade long extended..’ (56. 30) and a place in Paradise equal to an arrow bow of one of you, is better than (the whole earth) on which the sun rises and sets.”

4:478 Narrated by Abu Said Al-Khudri
The Prophet said, “The people of Paradise will look at the dwellers of the lofty mansions (i.e. a superior place in Paradise) in the same way as one looks at a brilliant star far away in the East or in the West on the horizon; all that is because of their superiority over one another (in rewards).” On that the people said, “O Allah’s Apostle! Are these lofty mansions for the prophets which nobody else can reach? The Prophet replied,” No! “By Allah in whose Hands my life is, these are for the men who believed in Allah and also believed in the Apostles.”

_{Sahih Bukhari > Book 54 : Beginning of Creation}
CHAPTER 7. The description of the (Hell) Fire and the fact that it has already been created.

4:485 Narrated by Aisha
The Prophet said, “Fever is from the heat of the (Hell) Fire, so cool it with water.”

4:487 Narrated by Abu Huraira
Allah’s Apostle said, “Your (ordinary) fire is one of 70 parts of the (Hell) Fire.” Someone asked, “O Allah’s Apostle This (ordinary) fire would have been sufficient (to torture the unbelievers),” Allah’s Apostle said, “The (Hell) Fire has 69 parts more than the ordinary (worldly) fire, each part is as hot as this (worldly) fire.”

4:489 Narrated by Abu Wail
Somebody said to Usama, “Will you go to so-and-so (i.e. ‘Uthman) and talk to him (i.e. advise him regarding ruling the country)?” He said, “You see that I don’t talk to him. Really I talk to (advise) him secretly without opening a gate (of affliction), for neither do I want to be the first to open it (i.e. rebellion), nor will I say to a man who is my ruler that he is the best of all the people after I have heard something from Allah s Apostle .” They said, What have you heard him saying? He said, “I have heard him saying, “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds? He will reply: Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.”

_{Sahih Bukhari > Book 54 : Beginning of Creation}
CHAPTER 8. The characteristics of Iblis (Satan) and his soldiers.

4:490 Narrated by ‘Aisha
Magic was worked on the Prophet so that he began to fancy that he was doing a thing which he was not actually doing. One day he invoked (Allah) for a long period and then said, “I feel that Allah has inspired me as how to cure myself. Two persons came to me (in my dream) and sat, one by my head and the other by my feet. One of them asked the other, “What is the ailment of this man?” The other replied, ‘He has been bewitched” The first asked, ‘Who has bewitched him?’ The other replied, ‘Lubaid bin Al-A’sam.’ The first one asked, ‘What material has he used?’ The other replied, ‘A comb, the hair gathered on it, and the outer skin of the pollen of the male date-palm.’ The first asked, ‘Where is that?’ The other replied, ‘It is in the well of Dharwan.’ ” So, the Prophet went out towards the well and then returned and said to me on his return, “Its date-palms (the date-palms near the well) are like the heads of the devils.” I asked, “Did you take out those things with which the magic was worked?” He said, “No, for I have been cured by Allah and I am afraid that this action may spread evil amongst the people.” Later on the well was filled up with earth.

4:496 Narrated by Abu Huraira
Allah’s Apostle said, “Satan comes to one of you and says, ‘Who created so-and-so? ’till he says, ‘Who has created your Lord?’ So, when he inspires such a question, one should seek refuge with Allah and give up such thoughts.”

4:499 Narrated by ‘Abdullah bin ‘Umar
I saw Allah’s Apostle pointing towards the east saying, “Lo! Afflictions will verily emerge hence; afflictions will verily emerge hence where the (side of the head of) Satan appears.”

4:500 Narrated by Jabir
The Prophet said, “When nightfalls, then keep your children close to you, for the devil spread out then. An hour later you can let them free; and close the gates of your house (at night), and mention Allah’s Name thereupon, and cover your utensils, and mention Allah’s Name thereupon, (and if you don’t have something to cover your utensil) you may put across it something (e.g. a piece of wood etc.).”

4:502 Narrated by Sulaiman bin Surd
While I was sitting in the company of the Prophet, two men abused each other and the face of one of them became red with anger, and his jugular veins swelled (i.e. he became furious). On that the Prophet said, “I know a word, the saying of which will cause him to relax, if he does say it. If he says: ‘I seek Refuge with Allah from Satan.’ then all is anger will go away.” Some body said to him, “The Prophet has said, ‘Seek refuge with Allah from Satan.”‘ The angry man said, “Am I mad?”

4:509 Narrated by Abu Huraira
The Prophet said, “Yawning is from Satan and if anyone of you yawns, he should check his yawning as much as possible, for if anyone of you (during the act of yawning) should say: ‘Ha’, Satan will laugh at him.”

4:513 Narrated by Abu Qatada
The Prophet said, “A good dream is from Allah, and a bad or evil dream is from Satan; so if anyone of you has a bad dream of which he gets afraid, he should spit on his left side and should seek Refuge with Allah from its evil, for then it will not harm him.”

4:516 Narrated by Abu Huraira
The Prophet said, “If anyone of you rouses from sleep and performs the ablution, he should wash his nose by putting water in it and then blowing it out thrice, because Satan has stayed in the upper part of his nose all the night.”

_{Sahih Bukhari > Book 54 : Beginning of Creation}
CHAPTER 9. The Statement of Allah:- “And He has scattered therein moving (living) creatures of all kind.” (V.2:164 and V.31:10)

4:518 Narrated by Ibn Umar
That he heard the Prophet delivering a sermon on the pulpit saying, “Kill snakes and kill Dhu-at-Tufyatain (i.e. a snake with two white lines on its back) and ALBATROSS (i.e. a snake with short or mutilated tail) for they destroy the sight of one’s eyes and bring about abortion.” (‘Abdullah bin ‘Umar further added): Once while I was chasing a snake in order, to kill it, Abu Lubaba called me saying: “Don’t kill it,” I said. “Allah’s Apostle ordered us to kill snakes.” He said, “But later on he prohibited the killing of snakes living in the houses.” (Az-Zubri said. “Such snakes are called Al-Awamir.”)

_{Sahih Bukhari > Book 54 : Beginning of Creation}
CHAPTER 10. The best property of a Muslim will be sheep he takes to pasture on the tops of mountains.

4:520 Narrated by Abu Huraira
Allah’s Apostle said, “The main source of disbelief is in the east. Pride and arrogance are characteristics of the owners of horses and camels, and those bedouins who are busy with their camels and pay no attention to Religion; while modesty and gentleness are the characteristics of the owners of sheep.”

4:521 Narrated by ‘Uqba bin ‘Umar and Abu Mas’ud
Allah’s Apostle pointed with his hand towards Yemen and said, “True Belief is Yemenite yonder (i.e. the Yemenite, had True Belief and embraced Islam readily), but sternness and mercilessness are the qualities of those who are busy with their camels and pay no attention to the Religion where the two sides of the head of Satan will appear. Such qualities belong to the tribe of Rabi’a and Mudar.”

4:522 Narrated by Abu Huraira
The Prophet said, “When you hear the crowing of cocks, ask for Allah’s Blessings for (their crowing indicates that) they have seen an angel. And when you hear the braying of donkeys, seek Refuge with Allah from Satan for (their braying indicates) that they have seen a Satan.”

4:524 Narrated by Abu Huraira
The Prophet said, “A group of Israelites were lost. Nobody knows what they did. But I do not see them except that they were cursed and changed into rats, for if you put the milk of a she-camel in front of a rat, it will not drink it, but if the milk of a sheep is put in front of it, it will drink it.” I told this to Ka’b who asked me, “Did you hear it from the Prophet ?” I said, “Yes.” Ka’b asked me the same question several times.; I said to Ka’b. “Do I read the Torah? (i.e. I tell you this from the Prophet.)”

_{Sahih Bukhari > Book 54 : Beginning of Creation}
CHAPTER 11. If a housefly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease.

4:537 Narrated by Abu Huraira
The Prophet said “If a house fly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease.”

_{Sahih Bukhari >}
Book 73 Book of Adab

_{Sahih Bukhari > Book 73 : Book of Adab}
Chapter 117: The description of something by a man as ‘nothing’ while he means that it is not true

Narrated `Aisha:
Some people asked Allah’s Messenger (ﷺ) about the fore-tellers. Allah’s Messenger (ﷺ) said to them, “They are nothing (i.e., liars).” The people said, ‘O Allah’s Messenger (ﷺ) ! Sometimes they tell something which comes out to be true.” Allah’s Messenger (ﷺ) said, “That word which comes to be true is what a jinx snatches away by stealing and then pours it in the ear of his fore-teller with a sound similar to the cackle of a hen, and then they add to it one-hundred lies.”

_{Sahih Bukhari >}
Book 77 Divine Will (Qadar)

_{Sahih Bukhari > Book 77 : Divine Will (Qadar)}
CHAPTER 1. (What is said regarding) The pen has become dry (i.e., after the writing has been completed), with Allah’s Knowledge.

8:595 Narrated ‘Imrân bin Husain:
A man said, “0 Allah’s Messenger! Can the people of Paradise be known (differentiated) from the people of the Fire; The Prophet replied, “Yes. “The man said, “Why do people (try to) do (good) deeds? “The Prophet said, “Everyone will do the deeds for which he has been created to do or he will do those deeds which will be made easy for him to do.” (i.e., everybody will find easy to do such deeds as will lead him to his destined place for which he has been created).

_{Sahih Bukhari > Book 77 : Divine Will (Qadar)}
CHAPTER 2. “And the Command of Allah is a decree determined.” (V.33: 38).

8:601 Narrated Hudhaifa:
The Prophet once delivered a speech in front of us wherein he left nothing but mentioned (about) everything that would happen till the Hour. Some of us stored that in our minds and some forgot it. (After that speech I used to see events taking place (which had been referred to in that speech) but I had forgotten them (before their occurrence). Then I would recognize such events as a man recognizes another man who has been absent and then sees and recognizes him.

_{Sahih Bukhari > Book 77 : Divine Will (Qadar)}
CHAPTER 3. Man makes a vow seeking something other than what has been preordained (for him).

8:606 Narrated Abü Huraira:
The Prophet said (that Allah said), “Vowing does not bring to the son of Adam anything I have not already written in his Qadar (preordainments), but vowing is imposed on him by way of preordainment. Through vowing I make a miser spend of his wealth.”

_{Sahih Bukhari > Book 77 : Divine Will (Qadar)}
CHAPTER 4. Al-Ma ‘sum (the sinless or the saved or the protected) is the one whom Allah protects. [‘Asim: (that means) Protector, Guardian, etc.]

8:608 Narrated Abü Sa’id Al-Khudri
That the Prophet said, “No caliph is appointed but has two groups of advisors: One group advises him to do good and urges him to adopt it, and the other group advises him to do bad and urges him to adopt it; and Al-Ma ‘sum (the sinless or the saved or the protected) is the one whom Allah protects.

_{Sahih Bukhari > Book 77 : Divine Will (Qadar)}
CHAPTER 5. “(Allah) comes in between a person and his heart (i.e., He prevents an evil person to decide anything)” (V. 8:24).

8:614 Narrated ‘Abdullâh bin ‘Umar:
When taking an oath, the Prophet very often used to say, “No, by Him Who turns the hearts.”

_{Sahih Bukhari >}
Book 93 Oneness of Allah

_{Sahih Bukhari > Book 93 : Oneness of Allah}
THE BOOK OF TAUHID (ISLAMIC MONOTHEISM) [i.e. to believe in the Oneness of Allâh] and to critisize on Jahmiyah etc.

_{Sahih Bukhari > Book 93 : Oneness of Allah}
CHAPTER 1. What has been said about the Prophet inviting his followers (nation) to Tauhid Allâh i.e., Islamic Monotheism (worshiping none but Allah Alone.)

9:472 Narrated ‘Aisha:
The Prophet sent (an army unit) under the command of a man who used to lead his companions in the Salat (prayers) and would finish his recitation with (the Surah 112): ‘Say (0 Muhammad): “He is Allah, (the) One.’ (V.112:1) When they returned (from the battle), they mentioned that to the Prophet. He said (to them), “Ask him why he does so.” They asked him and he said, “I do so because it mentions the qualities of the Most Beneficent and I love to recite it [in my Salát (prayer)].” The Prophet said (to them), “Tell him that Allah loves him”.

_{Sahih Bukhari > Book 93 : Oneness of Allah}
CHAPTER 2. The Statement of Allah: “Verily! Allah is the All-Provider, Owner of Power, the Most Strong” (V.51:58)

9:475 Narrated Abü Müsa Al-Ash’ari:
The Prophet said, “None is more patient than Allah against the harmful and annoying words He hears (from the people): They ascribe a son (offspring or children) to Him, yet He bestows upon them health and provision”.

_{Sahih Bukhari > Book 93 : Oneness of Allah}
CHAPTER 3. The Statements of Allah:- “And He is the All-Mighty, the All-Wise.” (V.14:4) “Glorified be your Lord, the Lord of Honour and Power. (He is free) from what they attribute unto Him.” (V.37:180). “But Honour, Power and Glory belong to Allah and His Messenger….” (V.63:8)

9:480 Narrated Ibn ‘Abbâs:

The Prophet used to say, “I seek refuge (with You) by Your ‘Izzat (Honour, Power and Glory) La ilaha illa Anta, (none has the right to be worshipped but You), Who does not die while the jinns and the human beings die.”

_{Sahih Bukhari > Book 93 : Oneness of Allah}
CHAPTER 4. The Statement of Allah:- “And Allah warns you against Himself (i.e., from His punishment).” (V.3:28) And the Statement of Allah:-“You know what is in my inner-self though I do not know what is in Yours.” (V.5:116)

9:501 Narrated Abü Huraira:
The Prophet said, “When Allah created the Creation, He wrote in His Book that is placed on the Throne with Him – and He prescribed for Himself: ‘Verily My Mercy has overcome My Anger.

9:502 Narrated Abü Huraira:
Allah’s Messenger said, “Allãh says: ‘I am just as My slave thinks I am, (i.e., I am Able to do for him what he thinks I can do for him) and I am with him if he remembers Me. If he remembers Me in himself, I too, remember him in Myself and if he remembers Mein a group of people I remember him in a group that is better than them; and if he comes one span nearer to Me, I go one cubit nearer to him; and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running.”

_{Sahih Bukhari > Book 93 : Oneness of Allah}
CHAPTER 5. The Statement of Allah:- “They want to change Allah’s Words….. ” (V.48:15)

9:592 Narrated (Abü Huraira):
Allah’s Messenger said, “Allah says, ‘If My slave intends to do a bad deed then (0 angels) do not write it unless he does it; if he does it, then write it as it is, but if he refrains from doing it for My sake, then write it as a good deed (in his account). (On the other hand) if he intends to do a good deed, but does not do it then write a good deed (in his account), and if he does it, then write it for him (in his account) as ten good deeds up to seven-hundred times., ,,

9:598 Narrated (Abü Huraira):
I heard the Prophet saying, “If somebody commits a sin and then says, ‘0 my Lord! I have sinned, please forgive me!’ and his Lord says, ‘My slave has known that he has a Lord who forgives sins and punishes for it? I therefore have forgiven my slave (his sins).’ Then he remains without committing any sin for a while and then again commits another sin and says, ‘0 My Lord, I have committed another sin, please forgive me,’ and Allah says, ‘My slave has known that he has a Lord who forgives sins and punishes for it? I therefore have forgiven my slave (his sin). Then he remains without committing any other sin for a while and then commits another sin (for the third time) and says, ‘0 my Lord, I have committed another sin, please forgive me,’ and Allah says, ‘My slave has known that he has a Lord Who forgives sins and punishes for it? I therefore have forgiven My slave (his sin), he can do whatever he likes’.

_{Sahih Bukhari > Book 93 : Oneness of Allah}
CHAPTER 6. The talk of the Lord to the Prophets and others on the Day of Resurrection.

9:600 Narrated Anas:
I heard the Prophet saying, “On the Day of Resurrection I will intercede and say, ‘0 my Lord! Admit into Paradise (even) those who have faith equal to a mustard seed in their hearts. Such people will enter Paradise, and then I will say, ‘(0 Allah) admit into Paradise (even) those who have the least amount of faith in their hearts.’ Anas then said: As if I were just now looking at the fingers of Allah’s Messenger.

9:601 Narrated (Ma’bad bin Hilãl Al-‘Anazi:
We, i.e., some people from Basra gathered and went to) Anas bin Malik’ , (and we went in company with Thâbit Al-Bunâni so that he might ask him about the Hadith of Intercession narrated by Abü Huraira). In the end it is added: “Then they will go to ‘lesa (Jesus) (and he will say) ‘I am not fit for that, but you’d better go to Muhammad.’ They would come to me and I would say, ‘I am for that.’ Then I will ask for my Lord’s Permission, and it will be given, and then He will inspire me to praise Him with such praises as I do not know now. So I will praise Him with those praises and will fall down, prostrate before Him. Then it will be said, ‘0 Muhammad, raise your head and speak, for you will be listened to; and ask, for your will be granted (your request); and intercede, for your intercession will be accepted.’ I will say, ‘0 Lord, my followers! my followers!’ And then it will be said, ‘Go and take out of Hell (fire) all those who have faith in their hearts, equal to the weight of (an atom or a) a small ant or a mustard seed.’ [The last part of this Hadith is a repetition with a difference that first time it was said: all those equal to the weight of a barley grain; second time it was said: equal to the weight of an ant (atom) or a mustard seed; the third time it was said: lightest, lightest, lightest mustard seed]. I will go and do so”.

9:601 In the above Hadith it is also narrated,
(that the Prophet added,) ‘I then return for a fourth time and praise Him similarly and prostrate before Him. Then it will be said, ‘0 Muhammad, raise your head and speak, for you will be listened to; and ask, for you will be granted (your request): and intercede, for your intercession will be accepted.’ I will say, ‘0 Lord, allow me to intercede for whoever said, ‘La iláha ill-Allâh’ (none has the right to be worshipped but Allah.) Then Allah will say, ‘By My Power, and My Majesty, and by My Supremacy, and by My Greatness, I will take out of Hell (fire) whoever said: ‘La ilâha ill-Allâh ‘ (none has the right to be worshipped but Allah).”

_{Sahih Bukhari > Book 93 : Oneness of Allah}
CHAPTER 7. Weighing of the deeds and sayings of people on the Day of Resurrection.

9:652 Narrated Abü Huraira: The Prophet said
“(There are) two words (expressions or sayings) which are dear to the Most Beneficent (Allah) and very easy for the tongue to say, but very heavy in the balance. They are: ‘Subhán Alláhi wa bihamdihi’ and ‘Subhán Allâhil ‘Azim. “

FROM SAHIH MUSLIM

_{Sahih Muslim >}
Book 1: The Book Of Faith

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 1:

Book 1: Number 1: It is narrated on the authority of Yahya b. Ya’mur that the first man who discussed about Qadr (Divine Decree) in Basra was Ma’bad al-Juhani. I along with Humaid b. ‘Abdur Rahman Himyari set out for prilgrimage or for ‘Umrah and said: Should it so happen that we come into contact with one of the Companions of the Messenger of Allah (peace be upon him) we shall ask him a bout what is talked about Taqdir (Division Decree). Accidentally we came across Abdullah ibn Umar ibn al Khattab, while he was entering the mosque. My companion and I surrounded him. One of us (stood) on his right and the other stood on his left. I expected that my companion would authorize me to speak. I therefore said: Abu Abdur Rahman! there have appeared some people in our land who recite the Holy Qur’an and pursue knowledge. And then after talking about their affairs, added: They (such people) claim that there is no such thing as Divine Decree and events are not predestined. He (Abdullah ibn Umar) said: When you happen to meet such people tell them that I have nothing to do with them and they have nothing to do with me. And verily they are in no way responsible for my (belief). Abdullah ibn Umar swore by Him (the Lord) (and said): If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and then, it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree. He further said: My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah’s Apostle (peace be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al Islam. The Messenger of Allah (peace be upon him) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and per form pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey. He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil. He (the inquirer) said: You have told the truth. He (the inquirer) again said: In form me about al-Ihsan (performance of good deeds). He (the Holy Prophet) said: That you worship Allah as if you are seeing Him, for though you don’t see Him, He, verily, sees you. He (the enquirer) again said: Inform me about the hour (of the Doom). He (the Holy Prophet) remarked: One who is asked knows no more than the one who is inquiring (about it). He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: That the slave girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings. He (the narrator, Umar ibn al Khattab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.

Book 1: Number 2: It is narrated on the authority of Yahya b. Ya’mur that when Ma’bad discussed the problem pertaining to Divine Decree, we refuted that. He (the narrator) said: I and Humaid b. Abdur Rahman Hi myari argued. And they carried on the conversation about the purport of the hadith related by Kahmas and its chain of transmission too, and there is some variation of words.

Book 1: Number 3: It is narrated on the authority of Yahya b. Ya’mur and Humaid b. ‘Abdur Rahman that they said: We met Abdullah b. ‘Umar and we discussed about the Divine Decree, and what they talked about it and he narrated the hadith that has been transmitted by ‘Umar (may Allah be pleased with him) from the Apostle (may peace be upon him). There is a slight variation in that.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 2: What is iman and what are its Characteristics

Book 1: Number 4: Abu Huraira reported: One day the Messenger of Allah (may peace be upon him) appeared before the public that a man came to him and said: Prophet of Allah, (tell me) what is Iman. Upon this he (the Holy Prophet) replied: That you affirm your faith in Allah, His angels, His Books, His meeting, His Messengers and that you affirm your faith in the Resurrection hereafter. He (again) said: Messenger of Allah, (tell me) what does al-Islam signify. He (the Holy Prophet) replied: Al-Islam signifies that you worship Allah and do not associate anything with Him and you establish obligatory prayer and you pay the obligatory poor rate (Zakat) and you observe the fast of Ramadan. He (the inquirer) again said: Messenger of Allah, what does al-Ihsan imply? He (the Holy Prophet) replied: That you worship Allah as if you are seeing Him, and in case you fail to see Him, then observe prayer (with this idea in your mind) that (at least) He is seeing you. He (the inquirer) again said: Messenger of Allah, when would there be the hour (of Doom)? He (the Holy Prophet) replied: The one who is asked about it is no better informed than the inquirer. I, however, narrate some of its signs (and these are): when the slave girl will give birth to he master, when the naked, barefooted would become the chiefs of the people these are some of the signs of (Doom). (Moreover) when the shepherds of theblack (camels) would exult themselves in buildings, this is one of the signs of (Doom). (Doom) is one of the five (happenings wrapped in the unseen) which no one knows but Allah. Then he (the Messenger of Allah) recited (the verse):” Verily Allah! with Him alone is the knowledge of the hour and He it is Who sends (down the rain) and knows that which is in the wombs and no person knows whatsoever he shall earn tomorrow, and a person knows not in whatsoever land he shall die. Verily Allah is Knowing, Aware. He (the narrator, Abu Huraira) said: Then the person turned back and went away. The Messenger of Allah (may peace be upon him) said: Bring that man back to me. They (the Companions of the Holy Prophet present there) went to bring him back, but they saw nothing there. Upon this the Messenger of Allah remarked: he was Gabriel, who came to teach the people their religion.

Book 1: Number 5: This hadith is narrated to us on the authority of Muhammad b. ‘Abdullah b. Numair, on the authority of Muhammad b. Bishr, on the authority of Abd Hayyan al-Taymi with the exception that in this narration (instead of the words (Iza Waladat al’amah rabbaha), the words are (Iza Waladat al’amah Ba’laha), i, e, when slave girl gives birth to her master.

Book 1: Number 6: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Ask me (about matters pertaining to religion), but they (the Companions of the Holy Prophet) were too much overawed out of profound respect for him to ask him (anything). In the mean while a man came there, and sat near his knees and said: Messenger of Allah, what al-lslam is? to which he (the Holy Prophet) replied: You must not associate anything with Allah, and establish pray er, pay the poor rate (Zakat) and observe (the fasts) of Ramadan. He said: You (have) told the truth. He (again) said: Messenger of Allah, what al-Iman (the faith) is? He (the Holy Prophet) said: That you affirm your faith in Allah, His angels, His Books, His meeting, His Apostles, and that you believe in Resurrection and that you believe in Qadr (Divine Decree) in all its entirety, He (the inquirer) said: You (have) told the truth. He (again) said: Messenger of Allah, what al-Ihsan is? Upon this he (the Holy Prophet) said: (Al-Ihsan implies) that you fear Allah as if you are seeing Him, and though you see Him not, verily He is seeing you. He (the inquirer) said: You (have) told the truth. He (the inquirer) said: When there would be the hour (of Doom)? (Upon this) he (the Holy Prophet said: The one who is being asked about it is no better informed than the inquirer himself. I, however, narrate some of its signs (and these are): when you see a slave (woman) giving birth to her master  that is one of the signs of (Doom) ; when you see barefooted, naked, deaf and dumb (ignorant and foolish persons) as the rulers of the earth  that is one of the signs of the Doom. And when you see the shepherds of black camels exult in buildings that is one of the signs of Doom. The (Doom) is one of the five things (wrapped) in the unseen. No one knows them except Allah. Then (the Holy Prophet) recited (the folowing verse):” Verily Allah! with Him alone is the knowledge of the hour and He it is Whosends down the rain and knows that which is in the wombs and no person knows whatsoever he shall earn on morrow and a person knows not in whatsoever land he shall die. Verily Allah is Kno wing, Aware. He (the narrator, Abu Huraira) said: Then the person stood up an (made his way). The Messenger of Allah (may peace be upon him) said: Bring him back to me. He was searched for, but they (the Companions of the Holy Prophet) could not find him. The Messenger of Allah (may peace be upon him) thereupon said: He was Gabriel and he wanted to teach you (things pertaining to reli gion) when you did not ask (them yourselves).

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 3: On prayer (salat) which is one of the pillars of islam

Book 1: Number 7: It is reported on the authority of Talha b. ‘Ubaidullah that a person with dishevelled hair, one of the people of Nejd, came to the Messenger of Allah (may peace be upon him). We heard the humming of his voice but could not fully discern what he had been saying, till he came nigh to the Messenger of Allah (may peace be upon him). It was then (disclosed to us) that he was asking questions pertaining to Islam. The Messenger of Allah (may peace be upon him) said: Five prayers during the day and the night. (Upon this he said: Am I obliged to say any other (prayer) besides these? He (the Holy Prophet,) said: No, but whatever you observe voluntarily, out of your own free will, and the fasts of Ramadan. The inquirer said: Am I obliged to do anything else besides this? He (the Holy Prophet) said: No, but whatever you do out of your own free will. And the Messenger of Allah told him about the Zakat (poor rate). The inquirer said: Am I obliged to pay anything else besides this? He (the Holy Prophet) said: No, but whatever you pay voluntarily out of your own free will. The man turned back and was saying: I would neither make any addition to this, nor will decrease anything out of it. The Prophet remarked: He is successful, if he is true to what he affirms.

Book 1: Number 8: Another hadith, the like of which has been narrated by Malik (b. Anas) (and mentioned above) is also reported by Talha b. ‘Ubaidullah, with the only variation that the Holy Prophet remarked: By his father, he shall succeed if he were true (to what he professed), or: By his father, he would enter heaven if he were true (to what he professed).

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 4: Pertaining to faith in Allah

Book 1: Number 9: It is reported on the authority of Anas b. Malik that he said: We were forbidden that we should ask anything (without the genuine need) from the Holy Prophet. It, therefore, pleased us that an intelli gent person from the dwellers of the desert should come and asked him (the Holy Prophet) and we should listen to it. A man from the dwellers of the desert came (to the Holy Prophet) and said: Muhammad, your messenger came to us and told us your assertion that verily Allah had sent you (as a prophet). He (the Holy Prophet) remarked: He told the truth. He (the bedouin) said: Who created the heaven? He (the Holy Prophet) replied: Allah. He (the bedouin again) said: Who created the earth? He (the Holy Prophet) replied: Allah. He (the bedouin again) said: Who raised these mountains and who created in them whatever is created there? He (the Holy Prophet) replied: Allah. Upon this he (the bedouin) remarked: By Him Who created the heaven and created the earth and raised mountains thereupon, has Allah (in fact) sent you? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger also told us that five prayers (had been made) obligatory for us during the day and the night. He (the Holy Prophet) remarked: He told you the truth. He (the bedouin) said: By Him Who sent you, is it Allah Who ordered you about this (i. e. prayers)? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger told us that Zakat had been made obligatory in our riches. He (the Holy Prophet) said. He has told the truth. He (the bedouin) said: By Him Who sent you (as a Prophet), is it Allah Who ordered you about it (Zakat)? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger told us that it had been made obligatory for us to fast every year during the month of Ramadan. He (the Holy Prophet) said: He has told the truth. He (the bedouin) said: By Him Who sent you (as a prophet), is it Allah Who ordered you about it (the fasts of Ramadan)? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger also told us that pilgrimage (Hajj) to the House (of Ka’bah) had been made obligatory for him who is able to undertake the journey to it. He (the Holy Prophet) said: Yes. The narrator said that he (the bedouin) set off (at the conclusion of this answer, but at the time of his departure) remarked: ‘By Him Who sent you with the Truth, I would neither make any addition to them nor would I diminish anything out of them. Upon this the Holy Prophet remarked: If he were true (to what he said) he must enter Paradise.

Book 1: Number 10:It is narrated on the authority of Thabit that Anas said: We were forbidden in the Holy Qur’an that we should ask about anything from the Messenger of Allah (may peace be upon him) and then Anas reported the hadith in similar words.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 5: Concerning iman by which a person would enter heaven

Book 1: Number 11: It is narrated on the authority of Abu Ayyub Ansari that once during the journey of the Holy Prophet (may peace of Allah be upon him) a bedouin appeared before him and caught hold of the nose string of his she camel and then said, Messenger of Allah (or Muhammad), inform me about that which takes me near to Paradise and draws me away from the Fire (of Hell). He (the narrator) said: The Prophet (may peace be upon him) stopped for a while and cast a glance upon his companions and then said: He was afforded a good opportunity (or he had been guided well). He (the Holy Prophet) addressing the bedouin said: (Repeat) whatever you have uttered. He (the bedouin) repeated that. Upon this the Apostle (may peace be upon him) remarked: The deed which can draw you near to Paradise and take you away from Hell is, that you worship Allah and associate none with Him, and you establish prayer and pay Zakat, and do good to your kin. After having uttered these words, the Holy Prophet asked the bedouin to release the nose string of his she camel.

Book 1: Number 12: This hadith is transmitted by Muhammad b. Hatim on the authority of Abu Ayyub Ansari.

Book 1: Number 13: It is narrated on the authority of Abu Ayyub that a man came to the Prophet (may peace be upon him) and said: Direct me to a deed which draws me near to Paradise and takes me away from the Fire (of Hell). Upon this he (the Holy Prophet) said: You worship Allah and never associate anything with Him, establish prayer, and pay Zakat, and do good to your kin. When he turned his back, the Messenger of Allah (may peace be upon him) remarked: If he adheres to what he has been ordered to do, he would enter Paradise.

Book 1: Number 14: It is reported on the authority of Abu Huraira that a bedouin came to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, direct me to a deed by which I may be entitled to enter Paradise. Upon this he (the Holy Prophet) remarked: You worship Allah and never associate anything with Him, establish the obligatory prayer, and pay the Zakat which is incumbent upon you, and observe the fast of Ramadan. He (the bedouin) said: By Him in Whose hand is my life, I will ne ver add anything to it, nor will I diminish anything from it. When he (the bedouin) turned his back,the Prophet (may peace be upon him) said: He who is pleased to see a man from the dwellers of Paradise should catch a glimpse of him.

Book 1: Number 15: It is narrated on the authority of Jabir that Nu’man b. Qaufal came to the Holy Prophet (may peace be upon him) and said: Would I enter Paradise if I say the obligatory prayers and deny myself that which is forbidden and treat that as lawful what has been made permissible (by the Shari’ah)? The Holy Prophet (may peace be upon him) replied in the affirmative.

Book 1: Number 16: A similar hadith is narrated on Jabir’s authority in which the following words are added: I will do nothing more.

Book 1: Number 17: It is narrated on the authority of Jabir that a man once said to the Messenger of Allah (may peace be upon him): Shall I enter Paradise in case I say the obligatory prayers, observe the (fasts) of Ramadan and treat that as lawful which has been made permissible (by the Shari’ah) and deny myself that what is forbidden, and make no addition to it? He (the Holy Prophet) replied in the affirmative. He (the inquirer) said: By Allah, I would add nothing to it.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 6: Concerning the Saying of the Apostle: Islam is founded on five (fundaments)

Book 1: Number 18: It is narrated on the authority of (‘Abdullah) son of Umar (may Allah be pleased with them) that the Holy Prophet (may peace of Allah be upon him) said: (The superstructure of) al-Islam is raised on five (pillars), i. e. the oneness of Allah, the establishment of prayer, payment of Zakat, the, fast of Ra madan, Pilgrimage (to Mecca).

A person said (to ‘Abdullah b. Umar the narrator): Which of the two precedes the other Pilgrimage or the fasts of Rarnadan? Upon this he (the narrator) replied: No (it is not the Pilgrimage first) but the fasts of Ramadan precede the Pilgrimage.

Book 1: Number 19: It is narrated on the authority of (‘Abdullah) son of ‘Umar, that the Holy Prophet (may peace of Allah be upon him) said: (The superstructure of) al-Islam is raised on five (pillars), i. e. Allah (alone) should be worshipped, and (all other gods) beside Him should be (categorically) denied. Establish ment of prayer, the payment of Zakat, Pilgrimage to the House, and the fast of Ramadan (are the other obligatory acts besides the belief in the oneness of Allah and denial of all other gods).

Book 1: Number 20: It is narrated on the authority of ‘Abdullah son of ‘Umar that the Messenger of Allah (may peace be upon him) said: (The super structure of) al-Islam is raised on five (pillars), testifying (the fact) that there is no god but Allah, that Muhammad is His bondsman and messenger, and the establishment of prayer, payment of Zakat, Pilgrimage to the House (Ka’ba) and the fast of Ramadan.

Book 1: Number 21: It is reported on the authority of Ta’us that a man said to ‘Abdullah son of ‘Umar (may Allah be pleased with him). Why don’t you carry out a military expedition? Upon which he replied: I heard the messenger of Allah (may peace be upon him) say: Verily, al-Islam is founded on five (pillars): tes tifying the fact that there is no god but Allah, establishment of prayer, payment of Zakat, fast of Ra madan and Pilgrimage to the House.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 7: Relating to the Command for belief in Allah and his prophet and the laws of Islam and Invitung (people to) Them

Book 1: Number 22: It is narrated on the authority of Ibn ‘Abbas that a delegation of Abdul Qais came to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, verily ours is a tribe of Rabi’a and there stand between you and us the unbelievers of Mudar and we find no freedom to come to you except in the sacred month. Direct us to an act which we should ourselves perform and invite those who live beside us. Upon this the Prophet remarked: I command you to do four things and prohibit you against four acts. (The four deeds which you are commanded to do are): Faith in Allah, and then he explained it for them and said: Testifying the fact. that there is no god but Allah, that Muhammad is the messenger of Allah, performance of prayer, payment of Zakat, that you pay Khums (one fifth) of the booty fallen to your lot, and I prohibit you to use round gourd, wine jars, wooden pots or skinsfor wine. Khalaf b. Hisham has made this addition in his narration: Testifying the fact that there is no god but Allah, and then he with his finger pointed out the oneness of the Lord.

Book 1: Number 23: Abu Jamra reported: I was an interpreter between Ibn Abbas and the people, that a woman happened to come there and asked about nabidh or the pitcher of wine. He replied: A delegation of the people of ‘Abdul Qais came to the Messenger of Allah (may peace be upon him). He (the Holy Prophet) asked the delegation or the people (of the delegation about their identity). They replied that they belonged to the tribe of Rabi’a. He (the Holy Prophet) welcomed the people or the delegation which were neither humiliated nor put to shame. They (the members of the delegation) said: Messenger of Allah, we come to you from a far off distance and there lives between you and us a tribe of the unbelievers of Mudar and, therefore, it is not possible for us to come to you except in the sacred months. Thus direct us to a clear command, about which we should inform people beside us and by which we may enter heaven. He (the Holy Prophet) replied: I command you to do four deeds and forbid you to do four (acts), and added: I direct you to affirm belief in Allah alone, and then asked them: Do you know what belief in Allah really implies? They said: Allah and His Messenger know best. The Prophet said: It implies testimony to the fact that there is no god but Allah, and that Muhammad is the messenger of Allah, establishment of prayer, payment of Zakat, fast of Ramadan, that you pay one fifth of the booty (fallen to your lot) and I forbid you to use gourd, wine jar, or a recep tacle for wine. Shu’ba sometimes narrated the word naqir (wooden pot) and sometimes narrated it as muqayyar. The Holy Prophet also said: Keep it in your mind and inform those who have been left be hind.

Book 1: Number 24: There is another hadith narrated on the authority of Ibn Abbas (the contents of which are similar to the one) narrated by Shu’ba in which the Holy Prophet (may peace be upon him) said: I forbid you to prepare nabidh in a gourd, hollowed block of wood, a varnished jar or receptacle. Ibn Mu’adh made this addition on the authority of his father that the Messenger of Allah said to Ashajj, of the tri be of ‘Abdul Qais: You possess two qualities which are liked by Allah: insight and deliberateness.

Book 1: Number 25: It is reported on the authority of Qatada that one among the delegates of the ‘Abdul-Qais tribe narrated this tradition to him. Sa’id said that Qatada had mentioned the name of Abu Nadra on the authority of Abu Sa’id Khudri who narrated this tradition: That people from the tribe of ‘Abdul-Qais came to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, we belong to the tribe of Rabi’a and there live between you and us the unbelievers of the Mudar tribe and we find it impossible to come to you except in the sacred months; direct us to a deed which we must communicate to those who have been left behind us and by doing which we may enter heaven. Upon this the Messenger of Allah (may peace be upon him) said: I enjoin upon you four (things) and forbid you to do four (things): worship Allah and associate none with Him, establish prayer, pay Zakat, and ob serve the fast of Ramadan, and pay the fifth part out of the booty. And I prohibit you from four (things): dry gourds, green coloured jars, hollowed stumps of palm trees, and receptacles. They (the members of the delegation) said: Do you know what al-naqir is? He replied: Yes, it is a stump which you hollow out and in which you throw small dates. Sa’id said: He (the Holy Prophet) used the word tamar (dates). (The Holy Prophet then added): Then you sprinkle water over it and when its ebulliti on subsides, you drink it (and you are so intoxicated) that one amongst you, or one amongst them (the other members of your tribe, who were not present there) strikes his cousin with the sword. He (the narrator) said: There was a man amongst us who had sustained injury on this very account due to (intoxication), and he told that he tried to conceal it out of shame from the Messenger of Allah (may peace be upon him). I, however, inquired from the Messenger of Allah (it we discard those utensils which you have forbidden us to use), then what type of vessels should be used for drink? He (the Holy Prophet) replied: In the waterskin the mouths of which are tied (with a string). They (again) said: Prophet of Allah, our land abounds in rats and water skins cannot remain preserved. The holy Prophet of Allah (may peace be upon him) said: (Drink in water skins) even if these are nibbled by rats. And then (addressing) al-Ashajj of ‘Abdul-Qais he said: Verily, you possess two such qualities which Allah loves: insight and deliberateness.

Book 1: Number 26: It is narrated on the authority of Abu Said al-Khudri that when the delegation of the tribe of Abdul-Qais came to the Prophet of Allah (may peace be upon him), (its members) said: Apostle of Allah, may God enable us to lay down our lives for you, which beverage is good for us? He (the Prophet) said: (Not to speak of beverages, I would lay stress) that you should not drink in the wine jars. They said: Apostle of Allah, may God enable us to lay down our lives for you, do you know what al-naqir is? He (the Holy Prophet) replied: Yes, it is a stump which you hollow out in the middle, and added: Do not use gourd or receptacle (for drink). Use water skin the mouth of which is tied with a thong (for this purpose).

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 8: Calling people to testifications and the can ons of Islam

Book 1: Number 27: It is reported on the authority of Ibn ‘Abbas that Mu’adh said: The Messenger of Allah sent me (as a governor of Yemen) and (at the time of departure) instructed me thus: You will soon find yourself ina community one among the people of the Book, so first call them to testify that there is no god but Allah, that I (Muhammad) am the messenger of Allah, and if they accept this, then tell them Allah has enjoined upon them five prayers during the day and the night and if they accept it, then tell them that Allah has made Zakat obligatory for them that it should be collected from the rich and dis tributed among the poor, and if they agree to it don’t pick up (as a share of Zakat) the best of their wealths. Beware of the supplication of the oppressed for there is no barrier between him and Allah.

Book 1: Number 28: It is narrated on the authority of Ibn ‘Abbas that when the Messenger of Allah (may peace be upon him) sent Mu’adh towards Yemen (as governor) he said to him: Verily you would reach a community of the people of the Book, the very first thing to which you should call them is the worship of Allah, may His Glory be Magnificent, and when they become fully aware of Allah, instruct them that He has enjoined five prayers on them during the day and the night, and when the begin observing it, then instruct them that verily Allah has made Zakat obligatory for them which would be collected from the wealthy amongst them and distributed to their needy ones, and when they submit to it, then collect it from them and avoid (the temptation) of selecting the best (items) of their riches.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 9: Command for fighting against the people so long as they do not profess that there is no god but Allah and Muhammad is his messenger

Book 1: Number 29: It is narrated on the authority of Abu Huraira that when the Messenger of Allah (may peace be upon him) breathed his last and Abu Bakr was appointed as his successor (Caliph), those amongst the Arabs who wanted to become apostates became apostates. ‘Umar b. Khattab said to Abu Bakr: Why would you fight against the people, when the Messenger of Allah declared: I have been directed to fight against people so long as they do not say: There is no god but Allah, and he who professed it was granted full protection of his property and life on my behalf except for a right? His (other) affairs rest with Allah. Upon this Abu Bakr said: By Allah, I would definitely fight against him who severed prayer from Zakat, for it is the obligation upon the rich. By Allah, I would fight against them even to secure the cord (used for hobbling the feet of a camel) which they used to give to the Messenger of Allah (as zakat) but now they have withheld it. Umar b. Khattab remarked: By Allah, I found nothing but the fact that Allah had opened the heart of Abu Bakr for (perceiving the justification of) fighting (against those who refused to pay Zakat) and I fully recognized that the (stand of Abu Bakr) was right.

Book 1: Number 30:It is reported on the authority of Abu Huraira that the Messenger of Allah said: I have been commanded to fight against people so long as they do not declare that there is no god but Allah, and he who professed it was guaranteed the protection of his property and life on my behalf except for the right affairs rest with Allah.

Book 1: Number 31: It is reported on the authority of Abu Huraira that he heard the Messenger of Allah say: I have been commanded to fight against people, till they testify to the fact that there is no god but Allah, and believe in me (that) I am the messenger (from the Lord) and in all that I have brought. And when they do it, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah.

Book 1: Number 32: It is narrated on the authority of Jabir that the Messenger of Allah said: I have been commanded that I should fight against people till they declare that there is no god but Allah, and when they profess it that there is no god but Allah, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah, and then he (the Holy Prophet) recited (this verse of the Holy Qur’an):” Thou art not over them a warden” (lxxxviii, 22).

Book 1: Number 33: It has been narrated on the authority of Abdullah b. ‘Umar that the Messenger of Allah said: I have been commanded to fight against people till they testify that there is no god but Allah, that Muhammad is the messenger of Allah, and they establish prayer, and pay Zakat and if they do it, their blood and property are guaranteed protection on my behalf except when justified by law, and their affairs rest with Allah.

Book 1: Number 34: It Is narrated on the authority of Abu Malik: I heard the Messenger of Allah (may peace be upon him) say: He who professed that there is no god but Allah and made a denial of everything which the people worship beside Allah, his property and blood became inviolable, and their affairs rest with Allah.

Book 1: Number 35: Abu Malik narrated on the authority of his father that he heard the Apostle (may peace be upon him) say: He who held belief in the unity of Allah, and then narrated what has been stated above.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 10: He who accepts Islam at the death bed, before the actual agony of death, is a muslim. It is forbidden to supplicate blessings for the polytheists. He who dies as a polytheist is one among the denizens of hell and no means would be effective enough to get him out of that

Book 1: Number 36: It is reported by Sa’id b. Musayyib who narrated it on the authority of his father (Musayyib b. Hazm) that when Abu Talib was about to die, the Messenger of Allah (may peace be upon him) came to him and found with him Abu Jahl (‘Amr b. Hisham) and ‘Abdullah b. Abi Umayya ibn al-Mughirah. The Messenger of Allah (may peace be upon him) said: My uncle, you just make a profession that there is no god but Allah, and I will bear testimony before Allah (of your being a believer), Abu Jahl and ‘Abdullah b. Abi Umayya addressing him said: Abu Talib, would you abandon the religion of ‘Abdul-Muttalib? The Messenger of Allah (may peace be upon him) constantly requested him (to accept his offer), and (on the other hand) was repeated the same statement (of Abu Jahl and ‘Abdulla b. Abi Umayya) till Abu Talib gave his final decision and be stuck to the religion of ‘Abdul-Muttalib and refused to profess that there is no god but Allah. Upon this the Messenger of Allah remarked: By Allah, I will persistently beg pardon for you till I am forbidden to do so (by God), It was then that Allah, the Magnificent and the Glorious, revealed this verse:” It is not meet for the Prophet and for those who believe that they should beg pardon for the poly theists, even though they were their kith and kin, after it had been made known to them that they were the denizens of Hell” (ix. 113).And it was said to the Messenger of Allah (may peace be upon him): “Verily thou canst not guide to the right path whom thou lovest. And it is Allah Who guideth whom He will, and He knoweth best who are the guided” (xxviii, 56).

Book 1: Number 37: It is narrated on the authority of Abu Huraira that the Messenger of Allah said to his uncle at the time of his death: Make a profession of it that there is no god but Allah and I will bear testimony (of your being a Muslim) on the Day of judgment. But he (Abu Talib) refused to do so. Then Allah revealed this verse:”Verily thou canst not guide to the right path whom thou lovest. And it is Allah Who guideth whom He will and He knoweth best who are the guided” (xxviii. 56).

Book 1: Number 38: It is narrated on the authority of Abu Huraira that the Messenger of Allah said to his uncle (at the time of his death): Make a profession of it that there is no god but Allah and I will bear testimony (of your being a Muslim) on the Day of judgment. He (Abu Talib) said: Were it not the fear of the Quraysh blaming me (and) saying that it was the fear of (approaching death) that induced me to do so, I would have certainly delighted your eyes. It was then that Allah revealed:”Verily thou canst not guide to the right path whom thou lovest. And it is Allah Who guideth whom He will and He knoweth best who are the guided” (xxviii-56).

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 11: He who meets his lord with implicit faith would enter heaven and fire would be forbidden harm him

Book 1: Number 39: It is narrated on the authority of ‘Uthman that the Messenger of Allah (may peace be upon him) said. He who died knowing (fully well) that there is no god but Allah entered Paradise.

Book 1: Number 40:It is narrated on the authority of Humran that he heard Uthman saying this: I heard the Messenger of Allah (may peace be upon him) uttering these words (as stated above).

Book 1: Number 41: It is narrated on the authority of Abu Huraira: We were accompanying the Apostle (may peace be upon him) in a march (towards Tabuk). He (the narrator) said: The provisions with the people were almost depleted. He (the narrator) said: (And the situation became so critical) that they (the men ofthe army) decided to slaughter some of their camels. He (the narrator) said: Upon this Umar said: Messenger of Allah, I wish that you should pool together what has been left out of the provisions with the people and then invoke (the blessings of) Allah upon it. He (the narrator) said: He (the Holy Prophet) did it accordingly. He (the narrator) said: The one who had wheat in his possession came there with wheat. He who had dates with him came there with dates. And Mujahid said: He who possessed stones of dates came there with stones. I (the narrator) said: What did they do with the date stones. They said: They (the people) sucked them and then drank water over them. He (the narrator said): He (the Holy Prophet) invoked the blessings (of Allah) upon them (provisions). He (the narrator) said: (And there was such a miraculous increase in the stocks) that the people replenished their provisions fully. He (the narrator) said: At that time he (the Holy Prophet) said: I bear testimony to the fact that there is no god but Allah, and I am His messenger. The bondsman who would meet Allah without entertaining any doubt about these (two fundamentals) would enter heaven.

Book 1: Number 42: It is narrated either on the authority of Abu Huraira or that of Abu Sa’id Khudri. The narrator A’ mash has narrated this hadith with a little bit of doubt (about the name of the very first narrator who was in direct contact with the Holy Prophet. He was either Abu Huraira or Abu Sa’id Khudri. Both are equally reliable transmitters of the traditions). He (the narrator) said: During the time of Tabuk expedition, the (provisions) ran short and the men (of the army) suffered starvation; they said: Messenger of Allah, would you permit us to slay our camels? We would eat them and use their fat. The Messenger of Allah (may peace be upon him) said: Do as you please. He (the narrator) said: Then ‘Umar came there and said: Messenger of Allah, if you do that (if you give your consent and the men begin to slay their camels), the riding animals would become short. But (I would suggest you to) summon them along with the provisions left with them Then invoke Allah’s blessings on them (different items of the provisions) It is hoped Allah shall bless them. The Messenger of Allah replied in the affirmative. (the narrator) said: He called for a leather mat to be used as a table cloth and spread it out. Then he called people along with the remaining portions of their provisions. He (the narrator) said: Someone was coming with handful of mote, another was coming with a handful of dates, still another was coming with a portion of bread, till small quantities of these things were collected on the table cloth. He (the narrator said): Then the messenger of Allah invoked blessing (on them) and said: Fill your utensils with these provisions. He (the narrator) said: They filled their vessel to the brim with them, and no one amongst the army (which comprised of 30, persons) was left even with a single empty vessel. He (the narrator) aid: They ate to their fill, and there was still a surplus. Upon this the Messenger of Allah (may peace be upon him) remarked: I bear testimony that there is no god but Allah and I am the messenger of Allah. The man who meets his Lord without harboring any doubt about these two (truths) would never be kept away from Paradise.

Book 1: Number 43: It is narrated on the authority of Ubadah b. Samit that the messenger of Allah (may peace be upon him) observed: He who said:” There is no god but Allah, He is One and there is no associate with Him, that Muhammad is his servant and His messenger, that Christ is servant and the son of His slave girl and he (Christ) His word which He communicated to Mary and is His Spirit, that Paradise is a fact and Hell is a fact,” Allah would make him (he who affirms these truths enter Paradise through any one of its eight doors which he would like.

Book 1: Number 44: It is narrated on the authority of Umar b. Hani with the same chain of transmitters with the exception of these words: Allah would make him (he who affirms these truths) enter Paradise through one of the eight doors which he would like.

Book 1: Number 45: It is narrated on the authority of Sunabihi that he went to Ubada b. Samit when he was about to die. I burst into tears. Upon this he said to me: Allow me some time (so that I may talk with you). Why do you weep? By Allah, if I am asked to bear witness, I would certainly testify for you (that you are a believer). Should I be asked to intercede, I would certainly intercede for you, and if I have the power, I would certainly do good to you, and then observed: By Allah, never did I hear anything from the Messenger of Allah (may peace be upon him) which could have been a source of benefit to you and then not conveyed it to you except this single hadith. That I intend to narrate to you today, since I am going to breathe my last. I heard the Messenger of Allah (may peace be upon him) say: He who testifies that there is no god but Allah and that Muhammad is the messenger of Allah, Allah would prohibit the fire of Hell for him.

Book 1: Number 46: It is narrated on the authority of Mu’adh b. Jabal: I was riding behind the Prophet (may peace be upon him) and there was nothing between him and me but the rear part of the saddle, when he said: Mu’adh b. Jabal: To which I replied: At your beck and call, and at your pleasure, Messenger of Allah! He moved along for a few minutes, when again he said: Mu’adh b. Jabal: To which I replied: At your beck and call, and at your pleasure, Messenger of Allah! He then again moved along for a few minu tes and said: Mu’adh b. Jabal: To which I replied. At your beck and call, and at your pleasure. Messenger of Allah He, (the Holy Prophet) said: Do you know what right has Allah upon His servants? I said: Allah and His Messenger know best. He (the Holy Prophet) said: Verily the right of Allah over His servants is that they should worship Him, not associating anything with Him. He (the Holy Prophet) with Mu’adh behind him, moved along for a few minutes and said: Mu’adh b. Jabal: To which I replied: At your beck and call, and at your pleasure, Messenger of Allah! He (the Holy Prophet) said:Do you know what rights have servants upon Allah in case they do it (i. e. they worship Allah without associating anything with Him)? I (Mu’adh b. Jabal) replied: Allah and His Messenger know best. (Upon this) he (the Holy Prophet) remarked: That He would not torment them (with the fire of Hell).

Book 1: Number 47: It is narrated on the authority of Mu’adh b. Jabal that he observed: I was riding behind the Messenger of Allah (may peace be upon him) on an ass known as ‘Ufair. He (Mu’adh) observed: He (the Holy Prophet) said: Mu’adh, do you know what right has Allah over His bondsmen and what right have His bondsmen over Him? Mu’adh added: I replied: Allah and his Messenger know best. Upon this he (the Holy Prophet remarked: The right of Allah over His bondsmen is that they should wor ship Allah and should not associate anything with Him, and the right of His bondsmen over Allah, Glorious and Sublime, is that He does not punish him who associates not anything with Him. He (Mu’adh) added: I said to the Messenger of Allah: Should I then give the tidings to the people? He (the Holy Prophet) said: Do not tell them this good news, for they would trust in it alone.

Book 1: Number 48: It is narrated on the authority of Mu’adh b. Jabal that the Messenger of Allah (may peace be upon him) said: Mu’adh, do you know the right of Allah over His bondsmen? He (Mu’adh) said: Allah and His Apostle know best. He (the Messenger of Allah) said: That Allah alone should be worshipped and nothing should be associated with Him. He (the Holy Prophet) said: What right have they (bonds men) upon Him in case they do it? He (Mu’adh) said: Allah and His Apostle know best. He (the Holy Prophet) said: That He would not punish them.

Book 1: Number 49: It is narrated on the authority of Aswad b. Hilal that he heard Mu’adh say this: The Messenger of Allah (may peace be upon him) called, me and I replied to him. He (the Holy Prophet) said: Do you know the right of Allah upon the people? and then followed the hadith (mentioned above).

Book 1: Number 50:It is reported on the authority of Abu Huraira: We were sitting around the Messenger of Allah (may peace and blessings be upon him). Abu Bakr and Umar were also there among the audience. In the meanwhile the Messenger of Allah got up and left us, He delayed in coming back to us, which caused anxiety that he might be attacked by some enemy when we were not with him; so being alar med we got up. I was the first to be alarmed. I, therefore, went out to look for the Messenger of Allah (may peace and blessings be upon him) and came to a garden belonging to the Banu an-Najjar, a section of the Ansar went round it looking for a gate but failed to find one. Seeing a rabi’ (i. e. streamlet) flowing into the garden from a well outside, drew myself together, like a fox, and slinked into (the place) where God’s Messenger was. He (the Holy Prophet) said: Is it Abu Huraira? I (Abu Hurai ra) replied: Yes, Messenger of Allah. He (the Holy Prophet) said: What is the matter with you? replied: You were amongst us but got up and went away and delayed for a time, so fearing that you might be attacked by some enemy when we were not with you, we became alarmed. I was the first to be alarmed. So when I came to this garden, I drew myself together as a fox does, and these people are following me. He addressed me as Abu Huraira and gave me his sandals and said: Take away these sandals of mine, and when you meet anyone outside this garden who testifies that there is no god but Allah, being assured of it in his heart, gladden him by announcing that he shall go to Paradise. Now the first one I met was Umar. He asked: What are these sandals, Abu Huraira? I replied: These are the sandals of the Messenger of Allah with which he has sent me to gladden anyone I meet who testifies that there is no god but Allah, being assured of it in his heart, with the announcement that he would go to Paradise. Thereupon ‘Umar struck me on the breast and I fell on my back. He then said: Go back, Abu Huraira, So I returned to the Messenger of Allah (may peace be upon him), and was about to break into tears. ‘Umar followed me closely and there he was behind me. The Messenger of Allah (may peace and blessings be on him) said: What is the matter with you, Abu Huraira? I said: I happened to meet ‘Umar and conveyed to him the message with which you sent me. He struck me on my breast which made me fall down upon my back and ordered me to go back. Upon this the Messenger of Allah (may peace be upon him) said: What prompted you to do this, ‘Umar? He said: Messenger of Allah, my mother and father be sacrificed to thee, did you send Abu Huraira with your sandals to gladden anyone he met and who testified that there is no god but Allah, and being assured of it in his heart, with the tidings that he would go to Paradise? He said: Yes. Umar said: Please do it not, for I am afraid that people will trust in it alone; let them go on doing (good) deeds. The Messenger of Allah (may peace be upon him) said: Well, let them.

Book 1: Number 51: It is reported on the authority of Anas b. Malik that the Prophet of Allah (may peace and blessings be upon him) addressed Mu’adh b. Jabal as he was riding behind him to which he replied: At thy beck and call, and at thy pleasure, Messenger of Allah. He again called out: Mu’adh, to which he (again) replied: At thy beck and call, and at thy pleasure. He (the Holy Prophet) addressed him (again): Mu’adh, to which he replied: At thy beck and call, and at thy pleasure, Messenger of Allah. Upon this he (the Holy Prophet) observed: If anyone testifies (sincerely from his heart) that there is no god but Allah, and that Muhammad is His bondsman and His messenger, Allah immuned him from Hell. He (Mu’adh) said: Messenger of Allah, should I not then inform people of it, so that they may be of good cheer? He replied: Then they would trust in it alone. Mu’adh told about it at the time of his death, to avoid sinning.

Book 1: Number 52: It is narrated on the authority of ‘Itban b. Malik that he came to Medina and said: Something had gone wrong with my eyesight. I, therefore, sent (a message to the Holy Prophet): Verily it is my ardent desire that you should kindly grace my house with your presence and observe prayer there so, that I should make that corner a place of worship. He said: The Prophet (may peace be upon him) came there, and those amongst the Companions whom Allah willed also accompanied him. He ente red (my place) and offered prayer at my residence and his Companions began to talk amongst them selves (and this conversation >ed round hypocrites), and then the conspicuous one, Malik b. Dukhs hum was made the target and they wished that he (the Holy Prophet) should curse him and he should die or he should meet some calamity. In the meanwhile the Messenger of Allah (may peace and blessings be upon him) completed his prayer and said: Does Malik b. Dukhshum not testify the fact that there is no god but Allah and verily I am the messenger of Allah. They replied: He makes a profession of it (no doubt) but does not do it out of (sincere) heart. He (the Holy Prophet) said: He who testifies that there is no god but Allah and I am the messenger of Allah would not enter Hell or its (flames) would not consume him. Anas said: This hadith impressed me very much and I told my son to write it down.

Book 1: Number 53: It is narrated on the authority of Anas that ‘Itban b. Malik told him that he became blind. He sent a message to the Messenger of Allah (may peace be upon him) that he should come and mark a place of worship for him. Thereupon came the Messenger of Allah (may peace be upon him) and his peo ple and then there was a discussion among them about a man who was known as Malik b. Dukhs hum, and subsequently the narrator described the hadith of Sulaiman b. Mughira as stated above.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 12: He relished the flavor of iman who was pleased with Allah as his lord

Book 1: Number 54: It is narrated on the authority of ‘Abbas b. ‘Abdul Muttalib that he heard the Messenger of Allah saying: He relished the flavor of faith (Iman) who became the book of faith pleased with Allah as Lord, with al-Islam as the code of life and with Muhammad as the Messenger (of Allah).

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 13: Concerning the branches of iman

Book 1: Number 55: It is narrated on the authority of Abu Huraira that the Prophet (may peace be upon him) said: Iman has over seventy branches, and modesty is a branch of Iman.

Book 1: Number 56: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is the branch of faith.

Book 1: Number 57: Salim reported on the authority of his father that the Prophet (may peace and blessings be upon him) heard a man instruction his brother about modesty. Upon this the Prophet remarked: Modesty is an ingredient of Iman (faith).

Book 1: Number 58: Zuhri has narrated this hadith with the addition of these words: He (the Holy Prophet) happened to pass by a mass of Ansar who was instructing his brother (about modesty).

Book 1: Number 59: It is narrated on the authority of ‘Imran b. Husain that the Prophet (may peace and blessings be upon him) said: Modesty brings forth nothing but goodness. Bushair b. Ka’b said: It is recorded in the books of wisdom, there lies sobriety in it and calmness of mind in it, Imran said: I am narrating to you the tradition of the Messenger of Allah (may peace and blessings be upon him) and you talk of your books.

Book 1: Number 60:It is narrated on the authority of Qatada. We were sitting with ‘Imran b. Husain in a company and Bushair ibn Ka’b was also amongst us. ‘Imran narrated to us that on a certain occasion the Messenger of Allah (may peace and blessings be upon him) said: Modesty is a virtue through and through, or said: Modesty is a goodness complete. Upon this Bushair ibn Ka’b said: Verily we find in certain books or books of (wisdom) that it is God inspired peace of mind or sobriety for the sake of Allahand there is also a weakness in it. Imran was so much enraged that his eyes became red and he said: I am narrating to you the hadith of the Messenger of Allah (may peace be upon him) and you are con tradicting it. He (the narrator) said: Imran reported the hadith, He (the narrator) said: Bushair repeated, (the same thing). Imran was enraged. He (the narrator) said: We asserted: Verily Bushair is one amongst us. Abu Nujaid! There is nothing wrong, with him (Bushair).

Book 1: Number 61: Ishaq b. Ibrahim narrates this hadith of the Holy Prophet on the authority of Imran b. Husain, like the one narrated by Hammad b. Zaid.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 14: Concerning the comprehensive attributes of Islam

Book 1: Number 62: It is narrated on the authority of Sufyan b. ‘Abdulla al-Thaqafi that he said: I asked the Messenger of Allah to tell me about Islam a thing which might dispense with the necessity of my asking anybody after you. In the hadith of Abu Usama the (words) are: other than you. He (the Holy Prophet) remarked: Say I affirm my faith in Allah and then remain steadfast to it.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 15: Concerning the Eminence of Islam and of the affair which are excellent

Book 1: Number 63: It is narrated on the authority of ‘Abdullah b. ‘Amr that a man asked the Messenger of Allah (may peace and blessings be upon him) which of the merits (is superior) in Islam. He (the Holy Prophet) remarked: That you provide food and extend greetings to one whom you know or do not know.

Book 1: Number 64: ‘Abdullah b. Amr b. al-As is reported to have said: Verily a person asked the Messenger of Allah (may peace and blessings be upon him) who amongst the Muslims was better. Upon this (the Holy Prophet) remarked: From whose hand and tongue the Muslims are safe.

Book 1: Number 65: It is narrated on the authority of Jabir that he heard the (Holy Prophet) say: A Muslim is he from whose hand and tongue the Muslim’s are safe.

Book 1: Number 66: It is narrated on the authority of Abu Musa Ash’ari: I asked the Messenger of Allah which (attribute) of Islam is more excellent. Upon this he remarked: One in which the Muslims are safe, protected from the tongue and hand of (other Muslims). Ibrahim b. Sa’id al-Jauhari has narrated this hadith with the same words in addition to these. The Messenger of Allah (may peace and blessings be upon him) was asked as to who amongst the Muslims is better, and the rest of the hadith was narrated like this.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 16: Concering the attributes by which one gets the relish of iman

Book 1: Number 67: It is reported on the authority of Anas that the Prophet of Allah (may peace and blessings be upon him ) said: There are three qualities for which anyone who is characterised by them will relish the sweetness of faith: he to whom Allah and His Messenger are dearer than all else; he who loves a man for Allah’s sake alone; and he who has as great an abhorrence of returning to unbelief after Allah has rescued him from it as he has of being cast into Hell.

Book 1: Number 68: It is reported on the authority of Anas that the Messenger of Allah (may peace be upon him) said: There are three qualities for which anyone who is characterised by them will relish the savour of faith: that he loves man and he does not love him but for Allah’s sake alone; he is to whom Allah and His Messenger are dearer than all else; he who prefers to be thrown into fire than to return to unbe lief after Allah has rescued him out of it.

Book 1: Number 69: A similar hadith has been reported on the authority of Anas (with another chain of transmitters) with the exception of these words: that he again becomes a Jew or a Christian.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 17: It is obligatory to love the prophet more than the members of one’s household: One’s child, father or even the whole of humanity

Book 1: Number 70:It is reported on the authority of Anas that the Messenger of Allah (may peace be upon him) said: No bondsman believes, and, in the hadith narrated by Abdul Warith, no person believes, till I am dearer to him than the members of his household, his wealth and the whole of mankind.

Book 1: Number 71: It is reported on the authority of Anas b. Malik that the Messenger of Allah said: None of you is a believer till I am dearer to him than his child, his father and the whole of mankind.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 18: Concerning the fact that it is one of the characteristics of iman that one should like the same thing for one’s brother in Islam as one likes for one’s self

Book 1: Number 72: It is arrested on the authority of Anas b. Malik that the Prophet (may peace and blessings be upon him) observed: one amongst you believes (truly) till one likes for his brother or for his neighbour that which he loves for himself.

Book 1: Number 73: It is narrated on the authority of Anas that the Prophet (may peace blessings be upon him) obser ved: By Him in whose Hand is my life, no, bondsman (truly) believes till he likes for his neighbour, or he (the Holy Prophet) said: for his brother, whatever he likes for himself.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 19: Concerning the prohibition to harm neighbor

Book 1: Number 74: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessing be upon him) observed: He will not enter Paradise whose neighbour is not secure from his wrongful conduct.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 20: Concerning exhortation to accord honour and respect to the neighbour and to the guest and obligation to observe silence expect in goodness, and all these qualities come within the orbit of iman

Book 1: Number 75: It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: He who believes in Allah and the Last Day should either utter good words or better keep silence; and he who believes in Allah and the Last Day should treat his neighbour with kindness and he who believes in Allah and the Last Day should show hospitality to his guest.

Book 1: Number 76: It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) observed: He who believes in Allah and the Last Day does not harm is neighbour, and he who believes in Allah and the Last Day shows hospitality to his guest and he who believes in Allah and the Last Day speaks good or remains silent.

Book 1: Number 77: Another hadith similar to one narrated (above) by Abu Husain is also reported by Abu Huraira with the exception of these words: He (the Prophet) said: He should do good to the neighbour.

Book 1: Number 78: It is narrated on the authority of Abu Shuraih al-Khuzai’ that the Prophet (may peace and blessings of Allah be upon him) observed: He who believes in Allah and the Last Day should do good to his neighbour and he who believes in Allah and the Last Day should show hospitality to the guest and he who believes in Allah and the Last Day should either speak good or better remain silent.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 21: Concerning the facts that interdiction against abominable is a part of faith, that faith increases and diminihes; Enjoining that which is good and forbidding that which is abominable are obligatory (acts)

Book 1: Number 79: It is narrated on the authority of Tariq b. Shihab: It was Marwan who initiated (the practice) of delivering khutbah (address) before the prayer on the ‘Id day. A man stood up and said: Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been done away with. Upon this Abu Sa’id remarked: This man has performed (his duty) laid on him. I heard the Messenger of Allah as saying: He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.

Book 1: Number 80:The same hadith of the Holy Prophet (may peace and blessings be upon him) has been reported by Abu Sa’id al-Khudri in connection with the story of Marwan.

Book 1: Number 81: It is narrated on the authority ‘Abdullah b. Mas’ud that the Messenger of Allah (may peace and blessings be upon him) observed: Never a Prophet had been sent before me by Allah towards his nation who had not among his people (his) disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practise, and practised whatever they were not commanded to do. He who strove against them withhis hand was a believer: he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed. Abu Rafi’ said: I narrated this hadith to ‘Abdullah b. ‘Umar; he contradicted me. There happened to come ‘Abdullah b. Mas’ud who stayed at Qanat, and ‘Abdullah b ‘Umar wanted me to accompany him for visiting him (as ‘Abdullah b. Mas’ud was ailing), so I went along with him and as we sat (before him) I asked Ibn Mas’ud about this hadith. He narrated it in the same way as I narrated it to Ibn ‘Umar.

Book 1: Number 82: The same hadith has been transmitted by another chain of narrators on the authority of ‘Abdullahb. Mas’ud who observed: Never was there one among the prophets who had not disciples who followed his direction and followed his ways. The remaining part of the hadith is like that as narrated by Salih but the arrival of Ibn Mas’ud and the meeting of Ibn ‘Umar with him is not mentioned.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 22: Precedence of the believers over one another and the superiority of the people of yemen in this respect

Book 1: Number 83: It is narrated on the authority of Ibn Mas’ud that the Apostle of Allah (may peace and blessings be upon him) pointed towards Yemen with his hand and said: Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels who drive them behind their tails (to the direction) where emerge the two horns of Satan, they are the tribes of Rabi’a and Mudar.

Book 1: Number 84: It is narrated on the authority of Abu Huraira that the Messenger of Allah observed: There have come the people of Yemen; they are tender of hearts, the belief is that of the Yemenites, the under standing (of the faith) is that of the Yemenites and sagacity is that of the Yemenites.

Book 1: Number 85: Abu Huraira reported the same hadith which is transmitted to us by another chain of transmitters,e. g. Muhammad b. al-Muthanna, Ishaq b. Yusuf Azraq, Ibn ‘Aun, etc.

Book 1: Number 86: Abu Huraira reported: The Messenger of Allah (may peace and blessings be upon him) observed: There came to you the people from Yemen; they are tender of hearts and mild of feelings, the under standing is Yemenite, the sagacity is Yemenite.

Book 1: Number 87: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) remarked: The summit of unbelief is towards the East and the pride and conceitedness is found among the owners of horses and camels who are rude and uncivil, people of the tents, and tranquillity is found among those who rear goats and sheep.

Book 1: Number 88: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) observed: The belief is among the Yemenites, and the unbelief is towards the East, and tranquillity is among those who rear goats and sheep, and pride and simulation is among the uncivil and rude owners of horses and camels.

Book 1: Number 89: It is reported on the authority of Abu Huraira: I heard the Messenger of Allah saying this: Pride and conceitedness is found among the uncivil owners of the camels and tranquillity is found among the owners of sheep and goats.

Book 1: Number 90:The same hadith has been narrated by Zuhri with the same chain of authorities with the addition: The belief is among the Yemenites, the sagacity is that of the Yemenites.

Book 1: Number 91: Abu Huraira said: I heard the Prophet (may peace and blessings be upon him) saying: There came the people of Yemen, they are tender of feelings and meek of hearts. The belief is that of the Yemenites, the sagacity is that of the Yemenites, the tranquillity is among the owners of goats and sheep, and pride and conceitedness is among the uncivil owners of the camels, the people of the tents in the direction of sunrise.

Book 1: Number 92: It is reporter on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) observed: There came the people of Yemen who are soft of hearts, tender in fee lings: the belief is that of the Yemenites, the sagacity is that of the Yemenites and the summit of un belief is towards the East.

Book 1: Number 93: Qutaiba b. Sa’id and Zubair b. Harb say: Jarir narrated this on the authority of A’mash with the same chain of narrators (as mentioned above).

Book 1: Number 94: Shu’ba narrated the hadith as reported by Jarir with the same chain of narrators with this additi on: Pride and conceitedness is among the owners of the camels and tranquillity and sobriety is found amongst the owners of sheep.

Book 1: Number 95: It is reported on the authority of Jabir b. Abdullah that the Messenger of Allah (may peace and, blessings be upon him) observed: The callousness of heart and sternness is in the East and faith is among the people of the Hijaz.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 23: Concerning the fact that no one will enter paradise expect believers, that love for believers is (a characteristic feature of) faith and giving currency to (the practise of paying salutation by saying) As Salamu’Aleikum (peace be upon you) is the means to achieve it (faith)

Book 1: Number 96: Abu Huraira reported: The Messenger of Allah (may peace and blessing be upon him) observed: You shall not enter Paradise so long as you do not affirm belief (in all those things which are the articles of faith) and you will not believe as long as you do not love one another. Should I not directyou to a thing which, if you do, will foster love amongst you: (i. e.) give currency to (the practice of paying salutation to one another by saying) assalamu alaikum.

Book 1: Number 97: Zuhair b. Harb said: Jarir reported on the authority of A’mash with this chain of transmitters that the Messenger of Allah (may peace be upon him) observed: By him in Whose hand is my life, you shall not enter Paradise unless you believe. The rest of the hadith is the same as narrated by Abd Mu’awiya and Waki’.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 24: Deen is sincerity and good will

Book 1: Number 98: It is narrated on the authority of Tamim ad-Dari that the Apostle of Allah (may peace and blessings be upon him) observed: Al-Din is a name of sincerity and well wishing. Upon this we said: For whom? He replied: For Allah, His Book, His Messenger and for the leaders and the general Muslims.

Book 1: Number 99: Muhammad b. Hatim and others narrate the same hadith of the Apostle (may peace and blessings be upon him) on the authority of Tamim ad-Dari.

Book 1: Number 100:Umayya b. Bistam narrates the same hadith of the Messenger of Allah (may peace and blessings be upon him) on the authority of Tamim ad-Dari.

Book 1: Number 101: It is narrated on the authority of Jarir that he observed I gave pledge of allegiance to the Messenger of Allah (may peace and blessings be upon him) on the observance of prayer, payment of Zakat, and sincerity and well wishing for every Muslim.

Book 1: Number 102: Sufyan narrated on the authority of Ziyad b. ‘Ilaqa that he heard Jarir b. ‘Abdullah saying: I pledged allegiance to the Apostle of Allah may peace and blessings be upon him) on sincerity and well wishing for every Muslim.

Book 1: Number 103: It is narrated on the authority of Jarir that he observed: I owed allegiance to the Apostle of Allah (may peace and blessings be upon him) on hearing (is commands) and obeying (them) and the Prophet) instructed me (to act) as lay in my power, and sincerity and good will for every Muslim.

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Chapter 25: Concerning diminution of belief due to sins and its separation from the sinner: Negation of the excellence of iman at the time of committing sin

Book 1: Number 104: Abu Huraira reported that the Messenger of Allah observed: The fornicator who fornicates is not a believer so long as he commits it and no thief who steals is a believer as long as he commits theft, and no drunkard who drinks wine is a believer as long as he drinks it. ‘Abdul Malik b. Abi Bakr’ narrated this on the authority of Abu Bakr b. Abdur Rahman b. Harith and then said: Abu Huraira made this addition: No plunderer who plunders a valuable thing that attracts the attention of people is a believer so long as he commits this act.

Book 1: Number 105: ‘Abdul Malik b. Shu’aib narrated this hadith on the authority of Abu Huraira that he observed: The Messenger of Allah said that a fornicator does not fornicate, and then narrated the hadith like this, and he also made mention of plundering too, but did not mention of a thin having value. Ibn Shihab said: Sa’id b. al-Musayyib and Abu Salama narrated this hadith on the authority of Abu Hu raira a hadith like that of Abu Bakr with the exception of (the mention) of plundering.

Book 1: Number 106: Muhammad b. Mihran narrates this hadith on the authority of Abu Huraira and made mention of plundering but did not talk of (a thing) having value.

Book 1: Number 107: Imam Muslim has reported this hadith by Hasan b. ‘Ali al-Halwani and other traditions.

Book 1: Number 108: It is reported on the authority of Qutaiba b. Sa’id who reported on the authority of Abu Huraira the hadith like that narrated from Zuhri with this exception that in the hadith narrated by ‘Ala ‘ and Safwan b. Sulaim there is no mention of: People raise there eyes towards him, and in the hadith narrated by Hammam: The believers raise their eyes towards him, and such like words, so long as he plunders (is not) a believer, and these words were added: And no exploiter who makes an exploitati on is a believer as long as he exploits It; therefore avoid and shun (these evils).

Book 1: Number 109: It is narrated on the authority of Abu Huraira: A fornicator who fornicates is not a believer as long as he commits fornication, and no one who steals is a believer as long as he commits theft, and no one who drinks wine is a believer as long as he drinks it, and repentance may be accepted after that.

Book 1: Number 110:Muhammad b. Rafi’, Abdur Razzaq, Sufyan, A’mash narrated this hadith like one narrated by Shu’ba, on the authority of Abu Huraira tracing, it (right to the Holy Prophet).

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Chapter 26: Concerning the peculiarities of a hypocrite

Book 1: Number 111: It is narrated on the authority of Abdullah b. ‘Amr that the Prophet observed: Four characteristics made anyone who possessed them, a sheer hypocrite; anyone who possessed one of them possessed a characteristic of hypocrisy till be abandons it: when he talked he lied, when he made a covenant he acted treacherously, and when he quarreled he deviated from the truth.

Book 1: Number 112: It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: Three are the signs of a hypocrite: when he spoke he told a lie, when he made a promise he acted treacherously against it, when he was trusted he betrayed.

Book 1: Number 113: Abu Huraira reported that the Messenger of Allah (may peace and blessings be upon him) observed: There are three characteristics of a hypocrite: when he spoke he told a lie, when he made promise he acted treacherously, and when he was trusted he betrayed.

Book 1: Number 114: ‘Uqba b. Mukarram al-‘Ami reported that he heard ‘Ala’ b. ‘Abdur Rahman narrating this hadith with this chain of transmitters and he said: Three are the signs of a hypocrite, even if he observed fast and prayed and asserted that he was a Muslim.

Book 1: Number 115: It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings of Allah be upon him) made observations like them embodied in the hadith narrated by Yahyab. Muhammad on the authority of ‘Ala’, and added to it: even if he observed fast and prayed and asserted that he was a Muslim

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Chapter 27: The condition of the faith of one who calls his brother muslim an unbeliever

Book 1: Number 116: It is reported on the authority of Ibn ‘Umar that the Apostle (may peace and blessings be upon him) observed: When a man calls his brother an unbeliever, it returns (at least) to one of them.

Book 1: Number 117: It is reported on the authority of Ibn ‘Umar that the Messenger of Allah (may peace and blessings be upon him) said: Any person who called his brother: or unbeliever (has in fact done an act by which this unbelief) would return to one of them. If it were so, as he asserted (then the unbelief of man was confirmed but if it was not true), then it returned to him (to the man who labeled it on his brother Muslim).

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Chapter 28: The condition of the faith of one who knowingly denies his true parentage

Book 1: Number 118: It is reported on the authority of Abu Dharr that he heard the Messenger of Allah (may peace and blessings be upon him) saying: No person who claimed knowingly anyone else as his father besides (his own) committed nothing but infidelity, and he who made a claim of anything, which (in fact) did not belong to him, is not amongst us; he should make his abode in Fire, and he who labeledanyone with unbelief or called him the enemy of Allah, and he was in fact not so, it rebounded on him.

Book 1: Number 119: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) observed: Do not detest your fathers; he who detested his father committed infi delity.

Book 1: Number 120:It is reported on the authority of Sa’d b. Abi Waqqas: Both of my ears heard the Messenger of Allah saying this: He who claimed the fatherhood of anyone else besides his real father knowingly (com mitted a great sin); Paradise is forbidden to him. Abu Bakra asserted that he too heard it from the Messenger of Allah (may peace be upon him).

Book 1: Number 121: Sa’d and Abu Bakra each one of them said: My ears heard and my hearing preserved it that Muhammad (peace and blessings be upon him) observed: He who claimed for another one his father hood besides his own father knowingly that he was not his father to him Paradise is forbidden.

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Chapter 29: Abusing a muslim is an outrage and fighting against him is unbelief

Book 1: Number 122: It is narrated on the authority of ‘Abdullah b. Mas’ud that the Messenger of Allah (may peace and blessings be upon him) observed: Abusing a Muslim is an outrage and fighting against him is unbelief. Zubaid said: I asked Abu Wa’il: Did you hear it from Abdullah narrating if from the Messenger of Allah (may peace and blessings be upon him)? He replied: Yes. But there is mention of the talk between Zubaid and Abu Wa’il in the hadith narrated by Shu’ba.

Book 1: Number 123: Abu Bakr b. Abu Shaiba narrated a hadith like this from the Apostle (may peace and blessings be upon him) on the authority of Abdullah.

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Chapter 30: Don’t become unbelievers after me by striking the necks of one another

Book 1: Number 124: It is narrated on the authority of Jarir b. ‘Abdullah that the Apostle of Allah (may peace and blessings be upon him) asked him on the occasion of the Farewell Pilgrimage to make the people silent and then said: Do not return to unbelief after me by striking the necks of one another.

Book 1: Number 125: Abdullah b. Mu’adh narrated from the Apostle (may peace and blessings be upon him) a hadith like this on the authority on Ibn Umar.

Book 1: Number 126: It is narrated on the authority of Abdullah b. Umar that the Apostle (may peace and blessings be upon him) observed on the occasion of the Farewell Pilgrimage Woe unto you distress unto you! Don’t turn back as unbelievers after me by striking the necks of one another.

Book 1: Number 127: Harmala b. Yahya, Abdullah b. Wahb, Umar b. Muhammad, Ibn Umar narrated like the hadith reported by Shu’ba on the authority of Waqid.

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Chapter 31: The use of the word “unbelief” in case of slandering (anyone) or one’s lineage, and lamentation

Book 1: Number 128: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) observed: Two (things) are found among men which are tantamount to unbelief: slandering one’s lineage and lamentation on the dead.

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Chapter 32: Calling the fugitive slave as infidel

Book 1: Number 129: It is narrated on the authority of Jarir that he heard (the Holy Prophet) saying, The slave who fled from his master committed an act of infidelity as long as he would not return to him. Mansur observed: By God, this hadith was narrated from the Apostle (may peace and blessings be upon him), but I do not like that this should be narrated on my authority here in Basra.

Book 1: Number 130:It is narrated on the authority of Jarir that the Messenger of Allah (may peace and blessings be upon him) observed: The slave who fled from his master, responsibility with regard to him was ab solved.

Book 1: Number 131: Jarir b. Abdullah reported it from the Holy Prophet: When the slave runs away from his master, his prayer is not accepted.

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Chapter 33: The unbelief of one who said: we got rain fall by the movement (of the stars)

Book 1: Number 132: It is narrated on the authority of Zaid b. Khalid al-Juhani: The Messenger of Allah (may peace and blessings be upon him) led the morning prayer at Hudaybiya. There were some marks of the rainfall during the night. At the conclusion of prayer he turned towards people and observed: Do you know what your Lord has said? They replied: Allah and His Messenger know best. Upon this he (the Holy Prophet) remarked: He (Allah) said: Some of My bondsmen entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Blessing and Mercy of Allah, he is My believer and a disbeliever of stars, and who said: We have had a rainfall due to the rising of such and such (star) disbelieved Me and affirmed his faith in the stars.

Book 1: Number 133: It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: Don’t you know what your Lord said? He observed: I have never endowedMy bondsmen with a favor, but a section amongst them disbelieved it and said: Stars, it was due to the stars.

Book 1: Number 134: It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessing be upon him) observed: Allah does not shower His blessings from the heaven that in the morning a group of men disbelieve it (to be a blessing from Allah). Allah sends down rain, but they (the disbe lievers) say: Such and such star (is responsible for that).

Book 1: Number 135: It is reported on the authority of Ibn ‘Abbas that there was (once) a downpour during the life of the Apostle (may peace and blessings be upon him Upon this the Apostle (may peace and blessings be upon him) observed: Some people entered the morning with gratitude and some with ingratitude (to Allah). Those who entered with gratitude said: This is the blessing of Allah, and those who entered with ingratitude said: Such and such asterism was right. It was upon this that the verse was revealed:I swear by the setting of the stars to the end and make your provision that you should disbelieve it.

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Chapter 34: The love of ansar (helpers) and ‘Ali (may Allah be pleased with all of them) is (an ingredient) of iman and (one of) its signs, and hatred against them is a sign of dissemblance

Book 1: Number 136: It is reported on the authority of Anas that the Messenger of Allah (may peace and blessings Be upon him) observed: The sign of a hypocrite is the hatred against the Ansar and the sign of a believer is the love for the Ansar.

Book 1: Number 137: It is narrated on the authority of Anas that the Apostle (may peace and blessings be upon him) said: The love of the Ansar is the sign of faith and hatred against them is the sign of dissemblance.

Book 1: Number 138: Al-Bara reported it from the Apostle (may peace and blessing be upon him) that he observed with regard to the Ansar, None but the believer loves them, none but the hypocrite hates them. He who loved them loved Allah and he who hated them hated Allah. I (the narrator) said: Did you hear this hadith from al-Bara’? He said: To me, he narrated it.

Book 1: Number 139: It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: A person who believes in Allah and the Last Day never nurses a grudge against the Ansar.

Book 1: Number 140:It is narrated on the authority of Abu Sa’id Khudri that the Messenger of Allah observed: The person who believes in Allah and the Last Day never nurses a grudge against the Ansar.

Book 1: Number 141: Zirr reported: ‘Ali observed: By Him Who split up the seed and created something living, the Apostle (may peace and blessings be upon him) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me.

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Chapter 35: Diminution of iman by failing in submission and the use of the word “kufr” for things besides unbelief of Allah, for example ungratefulness and ingratitude

Book 1: Number 142: It is narrated on the authority of ‘Abdullah b. Umar that the Messenger of Allah observed: O women folk, you should give charity and ask much forgiveness for I saw you in bulk amongst the dwellers of Hell. A wise lady among them said: Why is it, Messenger of Allah, that our folk is in bulk in Hell? Upon this the Holy Prophet observed: You curse too much and are ungrateful to your spouses. I have seen none lacking in common sense and failing in religion but (at the same time) robbing the wisdom of the wise, besides you. Upon this the woman remarked: What is wrong with our common sense and with religion? He (the Holy Prophet) observed: Your lack of common sense (can be well judged from the fact) that the evidence of two women is equal to one man, that is a proof of the lack of common sense, and you spend some nights (and days) in which you do not offer prayer and in the month of Ramadan (during the days) you do not observe fast, that is a failing in religion. This hadith has been narrated on the authority of Abu Tahir with this chain of transmitters.

Book 1: Number 143: A hadith like this as narrated by Ibn ‘Umar has also been transmitted by Abu Huraira.

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Chapter 36: Application of the word “kufr” to one who neglects prayer

Book 1: Number 144: It is narrated on the authority of Abu Huraira that when, the son of Adam recites the Ayat of Sajdah (prostration) and then falls down in prostration, the Satan goes into seclusion and weeps and says: Alas, and in the narration of Abu Kuraib the words are: Woe unto me, the son of Adam was commanded to prostrate, and he prostrated and Paradise was entitled to him and I was commanded to prostrate, but I refused and am doomed to Hell.

Book 1: Number 145: A’mash narrated this hadith with the same chain of transmitters, with this change of words that he (the Satan) said: I disobeyed and I am doomed to Hell.

Book 1: Number 146: It is narrated on the authority of Jabir that he heard the Apostle (may peace and blessings be upon him) saying. Verily between man and between polytheism and unbelief is the negligence of prayer.

Book 1: Number 147: It is narrated on the authority of Abu Zubair that he heard Jabir b. ‘Abdullah saying. I heard the Messenger of Allah (may peace and blessings be upon him) observing this: Between man and poly theism and unbelief is the abandonment of salat.

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Chapter 37: Belief in Allah is the best of deeds

Book 1: Number 148: Abu Huraira reported: The Messenger of Allah was asked about the best of deeds. He observed: Be lief in Allah. He (the inquirer) said: What next? He (the Holy Prophet) replied: Jihad (struggle to the utmost) in the cause of Allah. He (the inquirer) again said: What next? He (the Holy Prophet) replied: Pilgrimage accepted into the grace of the Lord. In the tradition narrated on the authority of Muhammad b. Ja’far (the words are) that he (the Holy Prophet) said: Belief in Allah and His Messenger. Muhammad b. Rafi and ‘Abd b. Humaid, ‘Abdur Razzaq and Ma’mar and Zuhri have narrated a hadith like this on the authority of the same chain of transmitters.

Book 1: Number 149: Abu Dharr reported: I said: Messenger of Allah, which of the deeds is the best? He (the Holy Prophet) replied: Belief in Allah and Jihad in His cause. I again asked: Who is the slave whose emancipa tion is the best? He (the Holy Prophet) replied: One who is valuable for his master and whose price is high. I said: If I can’t afford to do it? He (the Holy Prophet) replied: Help an artisan or make anything for the unskilled (labourer). I (Abu Dharr) said: Messenger of Allah, you see that I am helpless in doing some of these deeds. He (the Holy Prophet) replied: Desist from doing mischief to the people. That is the charity of your person on your behalf.

Book 1: Number 150: Muhammad b. Abu Rafi’ narrated the hadith on the authority of Abu Dharr with a slight diffe rence.

Book 1: Number 151: It is narrated on the authority of ‘Abdullah b. Mas’ud that he observed. I asked the Messenger of Allah (may peace be upon him) which deed was the best. He (the Holy Prophet) replied: Prayer at its appointed hour. I (again) said: Then what? He (the Holy Prophet) replied: Kindness to the parents. I (again) said: Then what? He replied: Earnest endeavour (Jihad) in the cause of Allah. And I would have not ceased asking more questions but out of regard (for his feelings).

Book 1: Number 152: ‘Abdullah b. Mas’ud reported: I said: Messenger of Allah, which of the deeds (takes one) nearer to Paradise? He (the Holy Prophet) replied: Prayer at its proper time, I said: What next, Messenger of Allah? He replied: Kindness to the parents. I said: What next? He replied: Jihad in the cause of Allah.

Book 1: Number 153: It was heard from Abu ‘Amr Shaibani that, pointing towards the house of Abdullah, he said: The owner of this house told me that he asked the Messenger of Allah (may peace be upon him): Which of the deeds are liked by Allah? He (the Holy Prophet) observed: Prayer at its proper time. I (again) said: What next? He replied: Then goodness to the parents. I (again) said: What then? He replied: Then Jihad in the cause of Allah. He (‘Abdullah) said: This is what I was told (by the Holy Prophet). Had I questioned further, he would have made additions for me.

Book 1: Number 154: This hadith has been transmitted by Muhammad b. Bashshar, Muhammad b. Ja’far Shu’ba with this chain of narrators, with the addition that he pointed towards the house of ‘Abdullah, but he did not mention his name for us.

Book 1: Number 155: It is reported on the authority of ‘Abdullah that the Apostle of Allah observed: The best of’ the deeds or deed is the (observance of) prayer at its proper time and kindness to the parents.

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Chapter 38: Polytheism is the most shameful of sins and the mentioning of the gravest sin next to it

Book 1: Number 156: ‘Abdullah reported: I asked the Messenger of Allah (may peace be upon him): Which sin is the gravest in the eye of Allah? He (the Holy Prophet) replied: That you associate a partner with Allah (despite the fact) that He has created you. He (the reporter) said: I told him (the, Holy Prophet): Verily it is indeed grave. He (the reporter) said: I asked him what the next (gravest sin) was. He (the Holy Prophet) replied: That you kill your child out of fear that he shall join you in food. He (the reporter) said: I asked (him) what the next (gravest sin) was. He (the Holy Prophet) observed: Then (the next gravest sin) is that you commit adultery with the wife of your neighbour.

Book 1: Number 157: It is narrated on the authority of Abdullah b. Mas’ud that a man said: Messenger of Allah, which offence is the most grievous in the eye of Allah? He (the Holy Prophet) replied: That you associate a partner with Allah (despite the fact) that He created you. He (the man) said: What next? He (the Holy Prophet) replied: That you kill your child out of fear that he would join you in food. He (the inquirer) said (again): What next? He (the Holy Prophet) replied: That you commit adultery with the wife of your neighbour. And the Almighty and Exalted Lord testified it (with this verse): All those who call not unto another god along with Allah, and slay not any soul which Allah has forbidden, except in the cause of justice, nor commit fornication, and he who does this shall meet a requital of sin (xxv. 68).

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Chapter 39: Major sins and the gravest among these

Book 1: Number 158:  It is narrated on the authority of ‘Abdur Rahman b. Abu Bakra that his father said: We were in the company of the Messenger of Allah (may peace be upon him) that he observed: Should I not inform you about the most grievous of the grave sins? (The Holy Prophet) repeated it three times, and then said: Associating anyone with Allah, disobedience to parents, false testimony or false utterance. The Holy Prophet was reclining, then he sat up, and he repeated it so many times that we wished that he should become silent.

Book 1: Number 159: Anas narrated from the Apostle (may peace be upon him) about the major sins. He (the Holy Prophet) observed: Associating anyone with Allah, disobedience to parents, killing a person and false ut terance.

Book 1: Number 160: Ubaidullah b. Abu Bakr said: I heard Anas b. Malik saying: The Messenger of Allah (may peace be upon him) talked about the major sins, or he was asked about the major sins. Upon this he observed: Associating anyone with Allah, killing of a person, disobedience to parents. He (the Holy Prophet further) said: Should I not inform you about the gravest of the major sins, and (in this connection) ob served: False utterance or false testimony. Shu’ba said. It was most probably  “false testimony”.

Book 1: Number 161: It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Avoid the seven noxious things. It was said (by the hearers): What are they, Messenger of Allah? He (the Holy Prophet) replied: Associating anything with Allah, magic, killing of one whom God has declared inviolate without a just cause, consuming the property of an orphan, and consuming of usury, turning back when the army advances, and slandering chaste women who are believers, but unwary.

Book 1: Number 162: It is narrated on the authority of ‘Abdullah b. Amr b. al-‘As that the Messenger of Allah (may peace be upon him) observed: Abusing one’s parents is one of the major sins. They (the hearers) said: Messenger of Allah, does a man abuse his parents too? He (the Holy Prophet) replied: Yes, one abuses the father of another man, who in turn abuses his father. One abuses his mother and he in turn abuses his (the former’s) mother.

Book 1: Number 163: This hadith has also been transmitted on the authority of Sa’d b. Ibrahim with this chain of narra tors.

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Chapter 40: Forbiddance of pride

Book 1: Number 164: It Is narrated on the authority of Abdullah b. Mas’ud that the Apostle of Allah (may peace be upon him), observed: He who has in his heart the weight of a mustard seed of pride shall not enter Paradi se. A person (amongst his hearers) said: Verily a person loves that his dress should be fine, and his shoes should be fine. He (the Holy Prophet) remarked: Verily, Allah is Graceful and He loves Grace. Pride is disdaining the truth (out of self conceit) and contempt for the people.

Book 1: Number 165: It is narrated on the authority of ‘Abdullah b. Mas’ud that the Messenger of Allah (may peace be upon him) observed: None shall enter the Fire (of Hell) who has in his heart the weight of a mustard seed of Iman and none shall enter Paradise who has in his heart the weight of a mustard seed of pri de.

Book 1: Number 166: It is narrated on the authority of ‘Abdullah that the Apostle of Allah (may peace be upon him) observed: He who as in his heart the weight of a mustard seed of pride shall not enter Paradise.

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Chapter 41: He who dies associating none with Allah would enter paradise and he who dies as a polytheist would enter the fire of hell

Book 1: Number 167: It is narrated on the authority of Abdullah b. Mas’ud that Waki told (him) that the Messenger of Allah had observed and Ibn Numair asserted: I heard the Messenger of Allah (may peace be upon him) saying: He who dies associating anything with Allah would enter the Fire (of Hell). ‘Abdullah b. Mas’ud said: I say that he who died without associating anything with Allah entered Paradise.

Book 1: Number 168: It is narrated on the authority of Jabir that a man came to the Apostle of Allah (may peace be upon him) and said: Messenger of Allah, what are the two things quite unavoidable? He replied: He who dies without associating anyone with Allah would (necessarily) enter Paradise and he who dies associating anything with Allah would enter the (Fire of) Hell.

Book 1: Number 169: It is narrated on the authority of Jabir b. Abdullah: I heard the Messenger of Allah (may peace be upon him) saying: He who met Allah without associating anything with Allah entered Paradise and he who met Him associating (anything) with Him entered Fire.

Book 1: Number 170:The same hadith has been narrated by Ishaq b. Mansur on the authority of Jabir with another chain of transmitters.

Book 1: Number 171: I heard Abu Dharr narrating it from the Apostle (may peace be upon him) that he observed: Ga briel came to me and gave me the tidings: Verily he who died amongst your Ummah without asso ciating anything with Allah would enter Paradise. I (the narrator) said: Even if he committed adulte ry and theft. He (the Holy Prophet) said: (Yes), even if he committed adultery and theft.

Book 1: Number 172: Abu Dharr reported,: I came to the Apostle (may peace be upon him ) and he was asleep with a white mantle over him. I again came, he was still asleep, I came again and he had awakened. I sat by his side and (the Holy Prophet) observed: There is none among the bondsmen who affirmed his faith in La illaha ill-Allah there is no God but Allah) and died in this state and did not enter Paradise. I (Abu Dharr) said: Even if he committed adultery and theft? He (the Holy Prophet) replied: (Yes) even though he committed adultery and theft. I (again said): Even if he committed adultery and theft? He replied: (Yes) even though he committed adultery and theft. (Th Holy Prophet repeated it three times) and said for the fourth time: In defiance of Abu Dharr. Abu Dharr then went out and he repeated (these words): In defiance of Abu Dharr.

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Chapter 42: Prohibition of the killing of an infidel after he says: “There is no god but Allah”

Book 1: Number 173: It is narrated on the authority of Miqdad b. Aswad that he said. Messenger of Allah, you just see (here is a point): If I encountered a person amongst the infidels (in the battlefield) and he attacked me and struck me and cut off one of my hands with the sword. Then he (in order to protect himself from me) took shelter of a tree and said: I become Muslim for Allah’s sake. Messenger of Allah, can I kill him after he had uttered this? The Messenger of Allah (may peace be upon him) said: Do not kill him. I (the narrator) said: Messenger of Allah, he cut off my hand and uttered this after amputating it; should I then kill him? The Messenger of Allah (may peace be upon him) said: Don’t kill him, for I you kill him, verily he would be in a position where you had been before killing him and verily you would be in a position where he had been before uttering (kalima).

Book 1: Number 174: The same hadith has been transmitted by the same chain of narrators. The hadith transmitted by Auza’i and Ibn Juraij contains these words: I embraced Islam for Allah’s sake. and in the hadith nar rated by Ma’mar the words are: I knelt down to kill him, that he said; There is no god but Allah.

Book 1: Number 175: It is narrated by Miqdad, and he was an ally of B. Zuhra and was of those who participated in the Battle of Badr along with the Messenger of Allah, that he said: Messenger of Allah, here is a point: If I happened to encounter a person amongst the infidels (in the battle). Then he narrated a hadith simi lar to the one transmitted by Laith.

Book 1: Number 176: It is narrated on the authority of Usama b. Zaid that the Messenger of Allah (may peace be upon him) sent us in a raiding party. We raided Huraqat of Juhaina in the morning. I caught hold of a man and he said: There is no god but Allah, I attacked him with a spear. It once occurred to me and I talked about it to the Apostle (may peace be upon him). The Messenger of Allah (may peace be upon him) said: Did he profess” There is no god but Allah,” and even then you killed him? I said:  Messenger of Allah, he made a profession of it out of the fear of the weapon. He (the Holy Prophet) observed: Did you tear his heart in order to find out whether it had professed or not? And he went on repea ting it to me till I wished I had embraced Islam that day. Sa’d said: By Allah, I would never kill any Muslim so long as a person with a heavy belly, i. e., Usama, would not kill. Upon this a person re marked: Did Allah not say this: And fight them until there is no more mischief and religion is wholly for Allah? Sa’d said: We fought so that there should be no mischief, but you and your companions wish to fight so that there should be mischief.

Book 1: Number 177: It is narrated on the authority of Usama b. Zaid: The Messenger of Allah may peace be upon him) sent us to Huraqat, a tribe of Juhaina. We attacked that tribe early in the morning and defeated them and I and a man from the Ansar caught hold of a person (of the defeated tribe). When we overcame him, he said: There is no god but Allah. At that moment the Ansari spared him, but I attacked him with my spear and killed him. The news had already reached the Apostle (peace be upon him), so when we came back he (the Apostle) said to me: Usama, did you kill him after he had made the profession: There is no god but Allah? I said. Messenger of Allah, he did it only as a shelter. The Holy Prophet observed: Did you kill him after he had made the profession that there is no god but Allah? He (the Holy Prophet) went on repeating this to me till I wished I had not embraced Islam before that day.

Book 1: Number 178: It is narrated by Safwan b. Muhriz that Jundab b. ‘Abdullah al-Bajali during the stormy days of Ibn Zubair sent a message to ‘As’as b. Salama: Gather some men of your family so that I should talk to them. He (‘As’as) sent a messenger to them (to the members of his family). When they had assembled, Jundab came there with a yellow hooded cloak on him, He said: Talk what you were busy in talking. The talk went on by turns, till there came his (Jundab’s) turn. He took off the hooded cloak from his head and said: I have come to you with no other intention but to narrate to you a hadith of your Apostle: Verily the Messenger of Allah (may peace be upon him) sent a squad of the Muslims to a tri be of the polytheists. Both the armies confronted one another. There was a man among the army of polytheists who (was so dashing that), whenever he intended to kill a man from among the Muslims, he killed him. Amongst the Muslims too was a man looking forward to (an opportunity of) his (thepolytheist’s) unmindfulness. He (the narrator) said: We talked that he was Usama b, Zaid. When he raised his sword, he (the soldier of the polytheists) uttered:” There is no god but Allah,” but he (Usamab. Zaid) killed him. When the messenger of the glad tidings came to the Apostle (may peace be upon him) he asked him (about the events of the battle) and he informed him about the man (Usama) and what he had done He (the Prophet of Allah) called for him and asked him why he had killed him. He (Usama) said: Messenger of Allah, he struck the Muslims and killed such and such of them. And he even named some of them. (He continued): I attacked him and when he saw the sword he said: There is no god but Allah. The Messenger of Allah (may peace be upon him) said: Did you kill him? He (Usama) replied in the affirmative. He (the Holy Prophet) remarked: What would you do with:” There is no god but Allah,” when he would come (before you) on the Day of Judgment? He (Usama) said: Messenger of Allah, beg pardon for me (from your Lord). He (the Holy Prophet) said: What would you do with:” There is no god but Allah” when he would come (before you) on the Day of Judgment? He (the Holy Prophet) added nothing to it but kept saying: What would you do with:” There is no god but Allah,” when he would come (before you) on the Day of Judgment?

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 43: The utterance of the apostle (may peace be upon him): He who takes, up arms against us is not of us (i.e. he ceases to re a muslim)

Book 1: Number 179: It is narrated on the authority of Abdullah b. Umar who narrates from the Prophet of Allah (may peace be upon him) who said: He who took up arms against us is not of us.

Book 1: Number 180:Iyas b. Salama narrated from his father that the Apostle (may peace be upon him) observed: He who draws the sword against us is not of us.

Book 1: Number 181: It is narrated on the authority of Abu Musa Ash’ari: He who took up arms against us is not of us.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 44: The utterance of the apostle (peace be upon him): He who acted dishonestly towards us is not of us (i.e. he is not to be counted amongst mus lims)

Book 1: Number 182: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: He who took up arms against us is not of us and he who acted dishonestly towards us is not of us.

Book 1: Number 183: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) happened to pass by a heap of eatables (corn). He thrust his hand in that (heap) and his fingers were moistened. He said to the owner of that heap of eatables (corn): What is this? He replied: Messenger of Allah, these have been drenched by rainfall. He (the Holy Prophet) remarked: Why did you not place this (the drenched part of the heap) over other eatables so that the people could see it? He who deceives is not of me (is not my follower).

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Chapter 45: Beating of the cheeks, tearing of the front opening of the shirt, and calling the calls of the jahiliya (ignorance) are forbidden

Book 1: Number 184: It is narrated on the authority of Abdullah b. Mas’ud that the Holy Prophet observed: He is not one of us (one among the Ummah of Islam) who beat the cheeks or tore the front opening of the shirt or uttered the slogans of (the days of) Jahiliya (ignorance). Ibn Numair and Abu Bakr said (instead of the word” au” (or) it is” wa” [and] the words are) and tore and uttered (the slogans) of Jahiliya wi thout” alif”.

Book 1: Number 185: This hadith has been narrated by A’mash with the same chain of narrators and the transmitters said: He tore and called.

Book 1: Number 186: It is narrated on the authority of Abu Burda b. Abu Musa that Abu Musa was afflicted with grave pain and he became unconscious and his head was in the lap of a lady of his household. One of the women of his household walled. He (Abu Musa) was unable (because of weakness) to say anything to her. But when he was a bit recovered he said: I have no concern with one with whom the Messenger of Allah (may peace be upon him) has no concern, Verily the Messenger of Allah (may peace be upon him) has no concern with that woman who wails loudly, shaves her hair and tears (her gar ment in grief).

Book 1: Number 187: It is narrated on the authority of Abu Burda that Abu Musa fell unconscious and his wife Umm Abdullah came there and wailed loudly. When he felt relief he said: Don’t you know? and narrated to her: Verily the Messenger of Allah (may peace be upon him) said: I have no concern with one who shaved her hair, lamented loudly and tore (her clothes in grief).

Book 1: Number 188: This hadith is narrated on the authority of Abu Musa with this change only: That (the Holy Prophet) did not say that he had no concern but said: He is not one of us.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 46: Serious prohibition of tale carrying

Book 1: Number 189: It is reported from Hudhaifa that news reached him (the Holy Prophet) that a certain man carried tales. Upon this Hudhaifa remarked: I heard Allah’s Messenger (may peace be upon him) saying: The tale bearer shall not enter Paradise.

Book 1: Number 190:It is reported on the authority of Hammam b, al-Harith that a man used to carry tales to the go vernor. We were sitting in the mosque. the people said: He is one who carries tales to the governor. He (the narrator) said: Then he came and sat with us. Thereupon Hudhaifa remarked: I heard theMessenger of Allah (may peace be upon him) saying: The beater of false tales would never enter hea ven.

Book 1: Number 191: It is narrated on the authority of Hammam b. al-Harith: We were sitting with Hudhaifa in the mosque. A man came and sat along with us. It was said to Hudhaifa that he was the man who carried tales to the ruler. Hudhaifa remarked with the intention of conveying to him: I have heard the Messenger of Allah (may peace be upon him) saying: The tale bearer will not enter Paradise.

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Chapter 47: Serious prohibition of letting down the lower garment, of laying obligation, of selling goods by false oaths, and description of those three (persons) with whom Allah would not speak on the day of resurrection, nor would he see towards them nor would absolve them, and for them is a painful chastisement

Book 1: Number 192: It is narrated o the authority of Abu Dharr that the Messenger of Allah (may ace he upon him) ob served: Three are the (persons) with whom Allah would neither speak on the Day of Resurrection, nor would look at them nor would absolve the and there is a painful chastisement for them. The Messenger of Allah (may peace be upon him) repeated it three times. Abu Dharr remarked: They fai led and they lost; who are these persons, Messenger of Allah? Upon this he (the Holy) Prophet) ob served: They are: the dragger of lower garment, the recounter of obligation the seller of goods by fal se oath.

Book 1: Number 193: It is narrated on the authority of Abu Dharr who narrates that the Prophet (may peace be upon him) observed: Three are the persons with whom Allah would not speak on the Day of Resurrection: the bestower of gift who does not give anything but by laying obligation on him, the seller of goods who sells them by taking false oath and one who hangs low his lower garment.

Book 1: Number 194: Bishr b. Khalid has narrated this hadith on the authority of Sulaiman with the same chain of transmitters with this addition: Allah shall neither speak nor look at nor absolve then, and there is a tormenting punishment for them.

Book 1: Number 195: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Three (are the persons) with whom Allah would neither speak, nor would He absolve them on the Day of Resurrection. Abu Mu’awiya added: He would not look at them and there is grie vous torment for them: the aged adulterer, the liar king and the proud destitute.

Book 1: Number 196: Abu Huraira narrated on the authority of Abu Bakr that the Messenger of Allah (may peace be upon him) said: Three are the persons with whom Allah would neither speak on the Day of Resur rection, nor would He look towards them, nor would purify them (from sins), and there would be a tormenting chastisement for them: a person who in the waterless desert has more water (than his need) and he refuses to give it to the traveller and a person who sold a commodity to another person in the afternoon and took an oath of Allah that he had bought it at such and such price and he (the buyer) accepted it to be true though it was not a fact, and a person who pledged allegiance to the Imam but for the sake of the world (material gains). And if the Imam bestowed on him (something) out of that (worldly riches) he stood by his allegiance and if he did not give him, he did not fulfil the allegiance.

Book 1: Number 197: The same hadith has been transmitted by another chain of transmitters with the exception of these words: He offered for sale a commodity to another person.

Book 1: Number 198: This hadith has been narrated on the authority of Abu Huraira that he (the Apostle of Allah) ob served: Three are the persons with whom Allah would neither speak (on the Day of Resurrection) nor would He look at them, and there would be a painful chastisement for them, a person who took an oath on the goods of a Muslim in the afternoon and then broke it. The rest of the hadith is the same as narrated by A’mash.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 48: Suicide is the gravest sin

Book 1: Number 199: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: He who killed himself with steel (weapon) would be the eternal denizen of the Fire of Hell and he would have that weapon in his hand and would be thrusting that in his stomach for ever and ever, he who drank poison and killed himself would sip that in the Fire of Hell where he is doo med for ever and ever; and he who killed himself by falling from (the top of) a mountain would con stantly fall in the Fire of Hell and would live there for ever and ever.

Book 1: Number 200: This hadith has been narrated by another chain of transmitters.

Book 1: Number 201: Thabit b. Dahhak reported that he pledged allegiance to the Messenger of Allah (may peace be upon him) under the Tree, and verily the Messenger of Allah (may peace be upon him) observed: He who took an oath of a religion other than Islam, in the state of being a liar, would became so, as he professed. He who killed himself with a thing would be tormented on the Day of Resurrection with that very thing. One is not obliged to offer votive offering of a thing which is not in his possession.

Book 1: Number 202: It is narrated on the authority of Thabit b. al-Dahhak that the Apostle of Allah (may peace be upon him) observes: None is obliged to give votive offering (of a thing) which is not in his possession and the cursing of a believer is tantamount to killing him, and he who killed himself with a thing in this world would be tormented with that (very thing) on the Day of Resurrection, and he who made a false claim to increase (his wealth), Allah would make no addition but that of paucity, and he who perjured would earn the wrath of God

Book 1: Number 203: It is narrated on the authority of Thabit b. Dahhak that the Apostle of Allah (may peace be upon him) observed: He who took deliberately a false oath on a religion other than Islam would become that which he had professed. And he who killed himself with anything Allah would torment him with that in the Fire of Hell.

Book 1: Number 204: In the hadith narrated by Shu’ba the words are: Verily the Messenger of Allah (may peace be upon him) said: He who took an oath on a religion other than Islam as a liar would become so as he said, and he who slaughtered himself with a thing would be slaughtered with that on the Day of Resur rection.

Book 1: Number 205: It is narrated on the authority of Abu Huraira: We participated in the Battle of Hunain along with the Messenger of Allah (may peace be upon him). He (the Holy Prophet) said about a man who clai med to be a Muslim that he was one of the denizens of the Fire (of Hell). When we were in the thick of the battle that man fought desperately and was wounded. It was said: Messenger of Allah, the per son whom you at first called as the denizen of Fire fought desperately and died. Upon this the Apostle of Allah (may peace be upon him) remarked: He was doomed to the Fire (of Hell). Some men were on the verge of doubt (about his fate) when it was said that he was not dead but fatally wounded. When it was night he could not stand the (pain of his) wound and killed himself. The Apostle (may peace be upon him) was informed of that. He (the Holy Prophet) observed: Allah is Great, I bear testimony to the fact that I am the servant of Allah and His messenger. He then commanded Bilal to announce to the people that none but a Muslim would enter Paradise. Verily Allah helps this faith even by a sinful person.

Book 1: Number 206: It is reported on the authority of Sahl b. Sa’d al-Sa’idi that there was an encounter between the Messenger of Allah (may peace be upon him) and the polytheists, and they fought (against one ano ther). At the conclusion of the battle the Messenger of Allah (may peace be upon him) bent his steps towards his army and they (the enemies) bent their steps towards their army. And there was a person (his name was Quzman and he was one of the hypocrites) among the Companions of the Messenger of Allah (may peace be upon him) who did not spare a detached (fighter of the enemy) but pursued and killed him with the sword. They (the Companions of the Holy Prophet) said: None served us bet ter today than this man Upon this the Messenger of Allah (may peace be upon him) remarked: Verily he is one of the denizens of Fire. One of the people (Muslims) said: I will constantly shadow him. Then this man went out along with him. He halted whenever he halted, and ran along with him whenever he ran. He (the narrator) said: The man was seriously injured. He (could not stand the pain) and hastened his own death. He placed the blade of the sword on the ground with the tip bet ween his chest and then pressed himself against the sword and killed himself. Then the man (follo wing him) went to the Messenger of Allah (may peace be upon him) and said: I bear testimony that verily thou art the Messenger of Allah, He (the Holy Prophet) said: What is the matter? He replied: The person about whom you just mentioned that he was one among the denizens of Fire and thepeople were surprised (at this) and I said to them that I would bring (the news about him) and con sequently I went out in search of him till I (found him ) to be very seriously injured. He hastened his death. He placed the blade of the sword upon the ground and its tip between his chest and then pressed himself against that and killed himself. Thereupon the Messenger of Allah (may peace be upon him) remarked: A person performs the deeds which to the people appear to be the deeds befit ting the dweller of Paradise, but he is in fact one of the denizens of Hell. And verily a person does an act which in the eyes of public is one which is done by the denizens of Hell, but the person is one among the dwellers of Paradise.

Book 1: Number 207: It is reported on the authority of Hasan: A person belonging to the people of the past suffered from a boil, when it pained him, he drew out an arrow from the quiver and pierced it. And the bleeding did not stop till he died. Your Lord said: I forbade his entrance into Paradise. Then he (Hasan) stret ched his hand towards the mosque and said: By God, Jundab transmitted this hadith to me from the Messenger of Allah (may peace be upon him) in this very mosque.

Book 1: Number 208: It is reported on the authority of Hasan: Jundab b. ‘Abdullah al-Bajali narrated this hadith in this mosque which we can neither forget and at the same time we have no apprehension that Jundab could attribute a lie to the Messenger of Allah (may peace be upon him). He (the Holy Prophet) ob served: A person belonging to the people of the past suffered from a boil, and then the rest of the hadith was narrated.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 49: Strict forbiddance of acting dishonestly in respect of the spoils or booty. The believers alone would enter paradise

Book 1: Number 209: It is narrated on the authority of ‘Umar b. Khattab that when it was the day of Khaibar a party of Companions of the Apostle (may peace be upon him) came there and said: So and so is a martyr, till they happened to pass by a man and said: So and so is a martyr. Upon this the Messenger of Allah re marked: Nay, not so verily I have seen him in the Fire for the garment or cloak that he had stolen from the booty, Then the Messenger of Allah (may peace be upon him) said: Umar son of Khattab, go and announce to the people that none but the believers shall enter Paradise. He (‘Umar b. Khattab) narrated: I went out and proclaimed: Verily none but the believers would enter Paradise.

Book 1: Number 210:It is narrated on the authority of Abu Huraira: We went to Khaibar along with the Apostle (may peace be upon him) and Allah granted us victory. We plundered neither gold nor silver but laid our hands on goods, corn and clothes, and then bent our stops to a valley; along with the Messenger of Allah (may peace be upon him) there was a slave who was presented to him by one Rifa’a b. Zaid of the family of Judham, a tribe of Dubayb. When we got down into the valley the slave of the Messenger of Allah stood up and began to unpack the saddle bag and was suddenly struck by a (stray) ar row which proved fatal. We said: There is a greeting for him, Messenger of Allah, as he is a martyr. Upon this the Messenger of Allah (may peace be upon him) remarked: Nay, not so. By Him in Whose hand is the life of Muhammad, the small garment which he stole from the booty on the day of Khai bar but which did not (legitimately) fall to his lot is burning like the Fire (of Hell) on him. The people were greatly perturbed (on hearing this). A person came there with a lace or two laces and said: Messenger of Allah, I found (them) on the day of Khaibar. He (the Holy Prophet) remarked: This is a lace of fire or two laces of fire.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 50: Argument in favour of the fact that he who kills himself does not become unbeliever

Book 1: Number 211: It is narrated on the authority of Jabir that Tufail son of Amr al-Dausi came to the Apostle (may peace be upon him) and said: Do you need strong, fortified protection? The tribe of Daus had a fort in the pre Islamic days. The Apostle (may peace be upon him) declined this offer, since it (the privi lege of protecting the Holy Prophet) had already been reserved for the Ansar. When the Apostle (may peace be upon him) migrated to Medina, Tufail son of Amr also migrated to that place, and there also migrated along with him a man of his tribe. But the climate of Medina did not suit him, and he fell sick. He felt very uneasy. So he took hold of an iron head of an arrow and cut his finger joints. The blood streamed forth from his hands, till he died. Tufail son of Amr saw him in a dream. His state was good and he saw him with his hands wrapped. He (Tufail) said to him: What treatment did your Allah accord to you? He replied. Allah granted me pardon for my migration to the Apostle (may pe ace be upon him): He (Tufail) again said: What is this that I see you wrapping up your hands? He re plied: I was told (by Allah): We would not set right anything of yours which you damaged yourself. Tufail narrated this (dream) to the Messenger of Allah (may peace be upon him). Upon this he pray ed: O Allah I grant pardon even to his hands.

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Chapter 51: Concerning the wind which would blow near the day of resurrection and would cause to die anyone having ankthing like faith in his heart

Book 1: Number 212: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Verily Allah would make a wind to blow from the side of the Yemen more delicate than silk and would spare none but cause him to die who, in the words of Abu ‘Alqama, has faith equal to the weight of a grain; while Abdul ‘Aziz said: having faith equal to the weight of a dust particle.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 52: Exhortation to be prompt in doing good deeds before the appearance of turbulance

Book 1: Number 213: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Be prompt in doing good deeds (before you are overtaken) by turbulence which would be like a part of the dark night. During (that stormy period) a man would be a Muslim in the morning and an unbeliever in the evening or he would be a believer in the evening and an unbelie ver in the morning, and would sell his faith for worldly goods.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 53: Pertaining to the fear of a believer lest his deeds should be lost

Book 1: Number 214: It is narrated on the authority of Anas b. Malik that when this verse:” O ye who believe I raise not your voices above the voice of the Prophet, nor shout loud unto him in discourse, as ye shout loud unto one another, lest your deeds should become null and void, while you perceive not” (xlix. 2-5), was revealed. Thabit b. Qais confined himself in his house and said: I am one of the denizens of Fire, and he deliberately avoided coming to the Apostle (may peace be upon him). The Apostle (may peace be upon him) asked Sa’d b, Mu’adh about him and said, Abu Amr, how is Thabit? Has he fallen sick? Sa’d said: He is my neighbour, but I do not know of his illness. Sa’d came to him (Thabit), and conveyed to him the message of the Messenger of Allah (may peace be upon him). Upon this Thabit said: This verse was revealed, and you are well aware of the fact that, amongst all of you, mine is the voice louder than that of the Messenger of Allah, and so I am one amongst the denizens of Fire, Sa’d Infor med the Holy Prophet about it. Upon this the Messenger of Allah observed: (Nay, not so) but he (Tha bit) is one of the dwellers of Paradise.

Book 1: Number 215: This hadith has been narrated on the authority of Anas b. Malik by another chain of transmitters in which these words are found: Thabit b. Qais was the orator of the Ansar, when this verse was re vealed: the rest of the hadith is the same with the exception that there is no mention of Sa’d b. Mu’adh in it. This hadith is also transmitted by Ahmad b. Sa’id, Habban, Sulaiman b. Mughira on the authority of Anas who said: When the verse was revealed:” Do not raise your voice louder than the voice of the Apostle,” no mention was made of Sa’d b, Mu’adh in it.

Book 1: Number 216: This hadith is narrated on the authority of Anas by another chain of transmitters in which there is no mention of Sa’d b. Mu’adh, but the following words are there: We observed a man, one of the dwellers of Paradise, walking about amongst us.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 54: Would (people) be held responsible for the deeds committed during the state of ignorance?

Book 1: Number 217: It is narrated on the authority of Abdullah b. Mas’ud that some people said to the Messenger of Allah (may peace be upon him): Messenger of Allah, would we be held responsible for our deeds com mitted in the state of ignorance (before embracing Islam)? Upon his he (the Holy Prophet) remarked: He who amongst you performed good deeds in Islam, He would not be held responsible for them (misdeeds which he committed in ignorance) and he who committed evil (even after embracing Is lam) would be held responsible or his misdeeds that he committed in the state of ignorance as well as in that of Islam.

Book 1: Number 218: It is narrated on the authority of Abdullah b. Mas’ud: We once said: Messenger of Allah, would we be held responsible for our deeds committed in the state of ignorance? He (the Holy Prophet) obser ved: He who did good deeds in Islam would not be held responsible for what he did in the state ofignorance, but he who committed evil (after having come within the fold of Islam) would be held re sponsible for his previous and later deeds.

Book 1: Number 219: This hadith has been transmitted by Minjab b. al-Harith Tamimi with the same chain of transmit ters.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 55: Islam effaces all the previous misdeeds and so do migration and pilgrimage

Book 1: Number 220:It is narrated on the authority of Ibn Shamasa Mahri that he said: We went to Amr b. al-As and he was about to die. He wept for a long time and turned his face towards the wall. His son said: Did the Messenger of Allah (may peace be upon him not give you tidings of this? Did the Messenger of Allah (may peace be upon him) not give you tidings of this? He (the narrator) said: He turned his face (to wards the audience) and said: The best thing which we can count upon is the testimony that there is no god but Allah and that Muhammad is the Apostle of Allah. Verily I have passed through three phases. (The first one) in which I found myself averse to none else more than I was averse to the Messenger of Allah (may peace be upon him) and there was no other desire stronger in me than the one that I should overpower him and kill him. Had I died in this state, I would have been definitely one of the denizens of Fire. When Allah instilled the love of Islam in my heart, I came to the Apostle (may peace be upon him) and said: Stretch out your right hand so that may pledge my allegiance to you. He stretched out his right hand, I withdrew my hand, He (the Holy Prophet) said: What has happened to you, O ‘Amr? replied: I intend to lay down some condition. He asked: What condition do you intend to put forward? I said: should be granted pardon. He (the Holy Prophet) observed: Are you not aware of the fact that Islam wipes out all the previous (misdeeds)? Verily migration wipes out all the previous (misdeeds), and verily the pilgrimage wipes out all the (previous) misdeeds. And then no one as or dear to me than the Messenger of Allah and none was more sublime in my eyes than he, Never could I, pluck courage to catch a full glimpse of his face due to its splendour. So if I am asked to describe his features, I cannot do that for I have not eyed him fully. Had I died in this state had every reason to hope that I would have bee among the dwellers of Paradise. Then we were responsible for certain things (in the light of which) I am unable to know what is in store for me. When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah.

Book 1: Number 221: It is narrated on the authority of Ibn ‘Abbas that some persons amongst the polytheist had commit ted a large Number of murders and had excessively indulged in fornication. Then they came to Muhammad (may peace be upon him) and said: Whatever you assert and whatever you call to is indeed good. But if you inform us that there is atonement of our past deeds (then we would embrace Islam). Then it was revealed:And those who call not unto another god along with Allah and slay not any soul which Allah has forbidden except in the cause of justice, nor commit fornication; and he who does this shall meet the requital of sin. Multiplied for him shall be the torment on the Day of Resurrection, and he shall the rein abide disgraced, except him who repents a believes and does good deeds. Then these! for the Allah shall change their vices into virtues. Verily Allah is Ever Forgiving, Merciful (xxv. 68-70).

Say thou: O my bondsmen woo have committed extravagance against themselves despair not of the Mercy of Allah I Verily Allah will forgive the sins altogether. He is indeed the Forgiving, the Mer ciful (xxxix. 53).

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 56: Pertaining to the virtuous act of a man be fore embracing islam

Book 1: Number 222: Hakim b. Hizam reported to ‘Urwa b. Zubair that he said to the Messenger of Allah: Do you think that there is any thing for me (of he reward with the Lord) for the deed of religious purification that I did in the state of ignorance? Upon this he (the Apostle of Allah) said to him: You accepted Islam with all the previous virtues that you practised.

Book 1: Number 223: Hakim b. Hizam reported to ‘Urwa b. Zubair that he said to the Messenger of Allah (may peace be upon him): Messenger of Allah, do you think if there is any reward (of the Lord with me on the Day of Resurrection) for the deeds of religious purification that I performed in the state of ignorance, such as charity, freeing a slave, cementing of blood relations? Upon this he (the Apostle of Allah) said to him: You have accepted Islam with all the previous virtues that you had practised.

Book 1: Number 224: It is narrate on the authority of Hakim b. Hizam: I said: Messenger of Allah, I did so some of the deeds in the state of ignorance. (One of the transmitters Hisham b. Urwa explained them as acts ofpiety. Upon this the Messenger, of Allah remarked: You have embraced Islam with all the previous acts of virtue. I said: By God, I would leave nothing undone in Islam the like of which I did in the state of ignorance.

Book 1: Number 225: Hisham b. Urwa narrated it on the authority of his father: Hakim b. Hizam freed one hundred slave and donated one hundred camels (for the sake of Allah) during the state of ignorance. Then he freed one hundred slaves and donated one hundred camel (for the sake of Allah) after) he had em braced Islam. He subsequently came to the Apostle (may peace be upon him). The rest of the hadith is the same as narrated above.

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Chapter 57: The veracity of faith and its sincerity

Book 1: Number 226: It is narrated on the authority of ‘Abdullah (b. Mas’ud) that when this verse was revealed:” It is those who believe and confound not their belief with wrongdoing” (vi. 82), the Companions of the Messenger of Allah wore greatly perturbed. They said: Who amongst us (is so fortunate) that he does not wrong himself? Upon this the Messenger of Allah (may peace be upon him) remarked: It does not mean that which you presume It implies that which Luqman said to his son: O my son, do not as sociate anything with Allah, for indeed it is the gravest wrongdoing (xxxi. 13).

Book 1: Number 227: This hadith is narrated by another chain of transmitters, (namely) lshaq b. Ibrahim. Ibn Idris says: My father transmitted it from Aban b. Taghlib who heard it from A’mash; then I heard it also from him (A’mash).

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Chapter 58: Concerning the words of Allah whether you manifest whatever is in your mind or hide it

Book 1: Number 228: It is reported on the authority of Abu Huraira that when it was revealed to the Messenger of Allah (may peace be upon him): To Allah belongs whatever is in the heavens and whatever is in the earth and whether you disclose that which is in your mind or conceal it, Allah will call you to account ac cording to it. Then He forgives whom He pleases and chastises whom He Pleases; and Allah is overeverything Potent” (ii. 284). the Companions of the Messenger of Allah (may peace be upon him) felt it hard and severe and they came to the Messenger of Allah (may peace be upon him) and sat down on their knees and said: Messenger of Allah, we were assigned some duties which were within our power to perform, such as prayer, fasting, struggling (in the cause of Allah), charity. Then this (the above mentioned) verse was revealed unto you and it is beyond our power to live up to it. The Messenger of Allah (may peace be upon him) said: Do you intend to say what the people of two books (Jews and Christians) said before you:” We hear and disobey”? You should rather say:” We hear and we obey, (we seek) Thy forgiveness, our Lord! and unto Thee is the return.” And they said:” We hear and we obey, (we seek) Thy forgiveness, Our Lord! and unto Thee is the return.” When the people re cited it and it smoothly flowed on their tongues, then Allah revealed immediately afterwards:” The Apostle believes in that which is sent down unto him from his Lord, and so do the believers. Each one believes in Allah and His Angels and His Books and His Apostles, saying: We differentiate not bet ween any of His Apostles and they say: We hearken and we obey: (we seek) Thy forgiveness, our Lord! and unto Thee is the return” (ii. 285). When they did that, Allah abrogated this (verse) and the Great, Majestic Allah revealed:” Allah burdens not a soul beyond its capacity. It gets every good that it earns and it suffers every ill that it earns. Our Lord, punish us not if we forget or make a mistake.” (The Prophet said: ) Yes, our Lord! do not lay on us a burden as Thou didst lay on those before us. (The Prophet said: ) Yes, our Lord, impose not on us (burdens) which we have not the strength to bear (The Prophet said:) Yes, and pardon us and grant us protection! and have mercy on us. Thou art our Patron, so grant us victory over the disbelieving people” (ii. 286). He (the Lord) said: Yes.

Book 1: Number 229: It is narrated on the authority of Ibn ‘Abbas: When this verse:” Whether you disclose that which is in your mind or conceal it, Allah will call you to account according to it” (ii 284), there entered in their minds something (of that fear) such as had never entered their hearts (before). The Apostle (may peace be upon him) observed: Say: We have heard and obeyed and submitted ourselves. He (the reporter) said: Allah instilled faith in their hearts and He revealed this verse:” Allah burdens not a soul beyond its capacity. It gets every good that it earns and it suffers every ill that it earns. Our Lord, call us not to account if we forget or make a mistake. He the (Lord) said: I indeed did it. Our Lord! do not lay on us a burden as Thou didst lay on those before us. He (our Lord) said: I indeed did it. And pardon us, have mercy on us. Thou art our Protector” (ii. 286). He said: I indeed did it.

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Chapter 59: Allah disregards the premonition or the evil promptings of the heart so long as they do not take a firm root

Book 1: Number 230:It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Verily Allah forgave my people the evil promptings which arise within their hearts as long as they did not speak about them or did not act upon them.

Book 1: Number 231: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Verily the Great and Mighty Allah forgave my people the evil promptings arising in their minds, but they neither talked about them nor acted upon them.

Book 1: Number 232: The same hadith has been narrated by Zuhair b. Harb, Waki, Ishaq b. Mansur, Husain b. ‘Ali.

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Chapter 60: Whenever a person intends to do a good deed, it is recorded but whenever he intends to commit evil, it is not written

Book 1: Number 233: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: The Great and the Glorious Lord said (to angels): Whenever My bondsman intends to corn it an evil, do not record it against him, but if he actually commits it, then write it as one evil. And when he intends to do good but does not do it, then take it down is one act of goodness, but if he does it, then write down ten good deeds (in his record).

Book 1: Number 234: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Allah, the Great and Glorious, said: Whenever my bondsman intends to do good, but does not do it, I write one good act for him, but if he puts it into practice I wrote from ten to seven hundred good deeds in favour of him. When he intends to commit an evil, but does not actually do it, do not record it. But if he does it, I write only one evil.

Book 1: Number 235: Abu Huraira reported that Muhammad, the Messenger of Allah (may peace be upon him), said: When it occurs to my bondsman that he should do a good deed but he actually does not do it, record one good to him, but if he puts it into practice, I make an entry of ten good acts in his favour. When it occurs to him to do evil, but he does not commit it, I forgive that. But if he commits it, I record one evil against his name. The Messenger of Allah (may peace be upon him) observed. The angels said: That bondsman of  Yours intends to commit evil. though His Lord is more Vigilant than he. Upon this He (the Lord) said: Watch him; if he commits (evil), write it against his name but if he refrains from doing it, write one good deed or him, for he desisted from doing it for My sake. The Messenger of Allah said: He who amongst you is good of faith, all his good acts are multiplied from ten to seven hun dred times (and are recorded in his name) and all the evils that he commits are recorded as such (i, e. without increase) till he meets Allah.

Book 1: Number 236: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: He who intended to do good, but did not do it, one good was recorded for him, and he who intended to do good and also did it, ten to seven hundred good deeds were recorded for him. And he who intended evil, but did not commit it, no entry was made against his name, but if he committed that, it was recorded.

Book 1: Number 237: It is narrated on the authority of Ibn Abbas that the Messenger of Allah (may peace be upon him) transmitted it from the Blessed and Great Lord: Verily Allah recorded the good and the evil and then made it clear that he who intended good but did not do it, Allah recorded one complete good in his favour, but if he intended it and also did it, the Glorious and Great Allah recorded ten to seven hun dred virtues and even more to his credit. But it he intended evil, but did not commit it, Allah wrote down full one good in his favour. If he intended that and also committed it, Allah made an entry of one evil against him.

Book 1: Number 238: This hadith has been narrated with another chain of transmitters with the addition of these words: Allah would even wipe out (the evil committed by a man) and Allah does not put to destruction anyone except he who is doomed to destruction.

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Chapter 61: Pertaining to eviil suggestion or prompting in faith and what should be said when it occurs to the mind of a man

Book 1: Number 239: It is narrated on the authority of Abu Huraira that some people from amongst the Companions of the Apostle (may peace be upon him) came to him and said: Verily we perceive in our minds that which every one of us considers it too grave to express. He (the Holy Prophet) said: Do you really perceive it? They said: Yes. Upon this he remarked: That is the faith manifest.

Book 1: Number 240:The same hadith has been transmitted by Muhammad b. ‘Amr, Abu Baker b. Ishaq, Abu’l-Jawwab, A’mash and Abu Huraira.

Book 1: Number 241: It is narrated on the authority of ‘Abdullah b. Mas’ud that the Apostle (may peace be upon him) was asked about evil prompting, to which he replied: It is pure faith.

Book 1: Number 242: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Men will continue to question one another till this is propounded: Allah created all things but who created Allah? He who found himself confronted with such a situation should say: I affirm my faith in Allah.

Book 1: Number 243: This hadith has been transmitted by Mahmud b. Ghailan by another chain of transmitters (and the words are): The Messenger of Allah (may peace be upon him) said: The Satan will come to everyone of you and say: Who created the heaven, who created the earth? (And the man) replies: It is Allah, Then the remaining part of the hadith was narrated as mentioned above and the words ‘His Prophets” were added to it.

Book 1: Number 244: It is narrated on the authority of Abu Huraira that the Messenger of Allah may peace be upon him) observed: The Satan comes to everyone. of you and says: Who created this and that? till he questions: Who created your Lord? When he comes to that, one should seek refuge in Allah and keep away (from such idle thoughts).

Book 1: Number 245: This hadith is transmitted by Urwa b. Zubair on the authority of Abu Huraira (and the words are): The Satan comes to the bondsman (of Allah) and says: Who created this and that? The remaining part of the hadith is the same.

Book 1: Number 246: It is narrated on the authority of Abu Huraira that the Apostle of Allah (may peace be upon him) observed: People will constantly ask you questions pertaining to knowledge till they would say: Allah created us, but who created Allah? he (the narrator) says: he (Abu Huraira) was (at the time of nar rating this hadith) catching hold of the hand of a man and he said: Allah and the Messenger told the truth. Two persons have already put me this question, and this is the third one, or he said: One man has put me this question and he is the second one.

Book 1: Number 247: It is narrated on the authority of Abu Huraira that he said: The people will constantly, and the rest of the hadith is the same as that transmitted by ‘Abdul Warith with the exception that there is no mention of the Apostle of Allah in that, but he observed at the end of the hadith: Allah and His Messenger told the truth.

Book 1: Number 248: Abu Huraira reported: The Messenger of Allah (may peace be upon him) said to me: they (the peo ple) till constantly ask you, Abu Huraira, (about different things pertaining to religion) the they would say: Well, there is Allah, but after all who created Allah? He (Abu Huraira) narrated: Once we were in the mosque that some of the Bedouins came there and said: Well, there is Allah, but who created Allah? He (the narrator) said: I took hold of the pebbles in my fist and flung at them and re marked: Stand up, stand up (go away) my friend (the Holy Prophet) told the truth.

Book 1: Number 249: Yazid b. al-Asamm said: I heard Abu Huraira saying that the Messenger of Allah (may peace be upon him) observed: people will certainly ask you about everything till they will propound: Allah created every thing, but who created Allah?

Book 1: Number 250:Anas b. Malik transmitted it from the Messenger of Allah (may peace be upon him) that the Great and Glorious Allah said: Verily your people would constantly question about this and that till they would say: Well, it is Allah Who created the creation, but who created Allah?

Book 1: Number 251: This hadith has been narrated by another chain of transmitters with the exception that Ishaq made no mention of this: Allah said: Verily your people.

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Chapter 62: Warning for one appropriating the right of a muslim by taking a false oath: The fire (of hell) is his chastisement

Book 1: Number 252: It is narrated on the authority of Abu Umama that the Messenger of Allah (may peace be upon him) observed: He who appropriated the right of a Muslim by (swearing a false) oath, Allah would make Hell fire necessary for him and would declare Paradise forbidden for him. A person said to him: Messenger of Allah, even if it is something insignificant? He (the Holy Prophet) replied: (Yes) even if it is the twig of the arak tree.

Book 1: Number 253: This hadith has been transmitted by another chain of narrators: Abu Bakr b. Abi Shaiba, Ishaq b. Ibrahim, Harun b. Abdullah, Abi Usama, Walid b. Kathir, Muhammad b. Ka’b, his brother Abdullah b. Ka’b and Abi Usama.

Book 1: Number 254: It is narrated on the authority of Abdullah (b. Umar) that the Messenger of Allah (may peace be upon him) observed: He who perjured with a view to appropriating the property of a Muslim, and he is in fact a liar and would meet Allah in a state that He would be angry with him. He (the narrator) said: There came Ash’ath b. Qais and said (to the people): What does Abu Abdur Rahman (the Kunya of Abdullah b. Umar) narrate to you? They replied: So and so. Upon this he remarked: Abu Abdur Rahman told the truth. This (command) has been revealed in my case. There was a piece of land in Yemen over which I and another person had a claim. I brought the dispute with him to the Apostle of Allah (to decide) He (the Holy Prophet) said: Can you produce an evidence (in your support)? I said: No. He (the Holy Prophet) observed: (Then the decision would be made) on his oath. I said: He would readily take an oath. Upon this the Messenger of Allah (may peace be upon him) remarked: He who perjured for appropriating the wealth of a Muslim, whereas he is a liar, would meet Allah while He would be angry with him. This verse was then revealed:” Verily those who barter Allah’s covenant and their oaths at a small price…” (iii 77).

Book 1: Number 255: It is narrated on the authority of Abdullah that he heard the Prophet (may peace be upon him) saying: He who took an oath in order to entitle himself (to the possession) of a property, whereas he is a liar, would meet Allah in a state that He would be very much angry with him. Then the remai ning part of the hadith was narrated as transmitted by A’mash but with the exception of these words: There was a dispute between me and another person in regard to a well. We referred this dispute to the Messenger of Allah (may peace be upon him). Upon this he remarked: Either (you should produce) two witnesses (to support your contention) or his oath (would be accepted as valid).

Book 1: Number 256: Ibn Mas’ud says: I heard the Messenger of Allah observing: He who took an oath on the property of a Muslim without legitimate right would meet Allah and He would be angry, with him. Then the Messenger of Allah (may peace be upon him) in support of his contention recited the verse:” Verily those who barter Allah’s covenant and their oaths at a small price.

Book 1: Number 257: It is narrated on the authority of Wa’il that there came a person from Hadramaut and another one from Kinda to the Apostle (may peace be upon him). One who had come from Hadramaut said: Messenger of Allah, only this man has appropriated my land which belonged to my father. The one who had came from Kinda contended. This is my land and is in my possession: I cultivate it. There is no right for him in it. The Messenger of Allah said to the Hadramite: Have you any evidence (to support you)? He replied in the negative. He (the Apostle of Allah) said: Then your case is to be decided on his oath. He (the Hadramite) said: Messenger of Allah, he is a liar and cares not what he swears and has no regard for anything. Upon this he (the Messenger of Allah) remarked: For you then there is no other help to it. He (the man from Kinda) set out to take an oath. When he turned his back the Messenger of Allah (may peace be upon him) observed: If he took an oath on his property with a view to usurping it, he would certainly meet his Lord in a state that He would turn away from him.

Book 1: Number 258: Wa’il reported it on the authority of his father Hujr: I was with the Messenger of Allah (may peace be upon him) that two men came there disputing over a piece of land. One of them said: Messenger of Allah, this man appropriated my land without justification in the days of ignorance. The (clai mant) was Imru’l-Qais b. ‘Abis al-Kindi and his opponent was Rabi’a b. ‘Iban He (the Holy Prophet) said (to the claimant): Have you evidence (to substantiate your claim)? He replied: I have no evi dence. Upon this he (the Messenger of Allah) remarked: Then his (that is of the defendant) is the oath. He (the claimant) said: In this case he (the defendant) would appropriate this (the property). He (the Holy Prophet) said: There is than no other way left for you but this. He (the narrator) said: When he (the defendant) stood up to take oath, the Messenger of Allah (may peace be upon him) said: He who appropriated the land wrongfully would meet Allah in a state that He would be angry with him. Ishaq in his narration mentions Rabi’a b. ‘Aidan (instead of Rabi’a b. ‘Ibdan).

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Chapter 63: Concerning the fact that violable is the blood of one who makes an attempt to take possession of the property of another without any legiti mate right. If such man is killed his abode is fire and he who dies in protecting his property is a martyr

Book 1: Number 259: Abu Huraira reported: A person came to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, what do you think if a man comes to me in order to appropriate my posses sion? He (the Holy Prophet) said: Don’t surrender your possession to him. He (the inquirer) said: If he fights me? He (the Holy Prophet) remarked: Then fight (with him). He (the inquirer) again said: What do you think if I am killed? He (the Holy Prophet) observed: You would be a martyr. He (the inquirer) said: What do you think of him (Messenger of Allah) If I kill him. He (the Holy Prophet) said: he would be in the Fire.

Book 1: Number 260: It is narrated on the authority of Thabit, that when ‘Abdullah b. ‘Amr and ‘Anbasa b. Abi Sufyan were about to fight against each other, Khalid b. ‘As rode to ‘Abdullah b. ‘Amr and persuaded him (not to do so). Upon this Abdullah b. ‘Amr said: Are you not aware that the Messenger of Allah (may peace be upon him) had observed:” He who died in protecting his property is a martyr.”

This hadith has been narrated by Muhammad b. Hatim, Muhammad b. Bakr, Ahmad b. ‘Uthman Naufali, Abu ‘Asim, Ibn Juraij.

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Chapter 64: The ruler who, is unjust to his subjects de serves punishment of fire

Book 1: Number 261: Hasan reported: ‘Ubaidullah b. Ziyad paid a visit to Ma’qil b. Yasar Muzani in his illness of which he (later on) died. (At this juncture) Ma’qil said: I am going to narrate to you a hadith which I have heard from the Messenger of Allah (may peace be upon him) and which I would not have transmit ted if I knew that I would survive. Verily I have heard the Messenger of Allah (may peace be upon him) say: There is none amongst the bondsmen who was entrusted with the affairs of his subjects and he died in such a state that he was dishonest in his dealings with those over whom he ruled that the Paradise is not forbidden for him.

Book 1: Number 262: Hasan reported: Ubaidullah b. Ziyad went to see Ma’qil b. Yasir and he was ailing. He (‘Ubaidul lah) inquired (about his health) to which he (Ma’qil) replied: I am narrating to you a hadith which I avoided narrating to you (before). Verily the Messenger of Allah (may peace be upon him) observed: Allah does not entrust to his bondsman the responsibility of managing the affairs of his subjects and he dies as a dishonest (ruler) but Paradise is forbidden by Allah for such a (ruler). He (Ibn Ziyad) said: Why did you not narrate it to me before this day? He replied: I (in fact) did not narrate it to you as it was not (fit) for me to narrate that to you.

Book 1: Number 263: Hasan reported: We were with Ma’qil b. Yasar inquiring about his health that Ubaidullah b. Ziyad came there. Ma’qil said to him: Verily I am going to narrate to you a hadith which I heard from the Messenger of Allah (may peace be upon him). Then he narrated the hadith like those two (mentioned above).

Book 1: Number 264: It is narrated on the authority of Abu Malih that Ubaidullah b. Ziyad visited Ma’qil b. Yasar in his illness. Ma’qil said to him: I am narrating to you a hadith which I would have never narrated to you had I not been in death bed. I heard Allah’s apostle (may peace be upon him) say: A ruler who has been entrusted with the affairs of the Muslims but he makes no endeavors (for the material and mo ral uplift) and does not sincerely mean (their welfare) would not enter Paradise along with them.

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Chapter 65: Removal of trustworthiness and faith from some hearts and appearance of discord therein

Book 1: Number 265: Hudhaifa reported: The Messenger of Allah (may peace be upon him) narrated to us two ahadith. I have seen one (crystallized into reality), and I am waiting for the other. He told us: Trustworthiness descended in the innermost (root) of the hearts of people. Then the Qur’an was revealed and they learnt from the Qur’an and they learnt from the Sunnah. Then he (the Holy Prophet) told us about the removal of trustworthiness. He said: The man would have a wink of sleep and trustworthiness would be taken away from his heart leaving the impression of a faint mark. He would again sleep and trustworthiness would be taken away from his heart leaving an impression of a blister, as if you rolled down an ember on your foot and it was vesicled. He would see a swelling having nothing in it. He (the Holy Prophet) then took up a pebble and rolled it down over his foot and (said): The people would enter into transactions amongst one another and hardly a person would be left who would return (things) entrusted to him. (And there would be so much paucity of honest persons) till it would be said: There in such a such tribe is a trustworthy man. And they would also say about a person: How prudent he is, how broad minded he is and how intelligent he is, whereas in his heart the re would not be faith even to the weight of a mustard seed. I have passed through a time in which I did not care with whom amongst you I entered into a transaction, for if he were a Muslim his faith would compel him to discharge his obligations to me and it he were a Christian or a Jew, the ruler would compel him to discharge his obligations to me. But today I would not enter into a transaction with you except so and so.

Book 1: Number 266: This hadith has been transmitted by another chain of transmitters: Ibn Numair, Waki’, Ishaq b. Ibrahim, ‘Isa b. Yunus on the authority of A’mash.

Book 1: Number 267: It is narrated on the authority of Hudhaifa: We were sitting in the company of Umar and he said: Who amongst you has heard the Messenger of Allah (may peace be upon him) talking about the tur moil? Some people said: It is we who heard it. Upon this be remarked: Perhaps by turmoil you presu me the unrest of man in regard to his household or neighbour, they replied: Yes. He (‘Umar) obser ved: Such (an unrest) would be done away with by prayer, fasting and charity. But who amongst you has heard from the Apostle (may peace be upon him) describing that turmoil which would come like the wave of the ocean. Hudhaifa said: The people hushed into silence, I replied: It is I. He (‘Umar) said: Ye, well, your father was also very pious. Hudhaifa said: I heard the Messenger of Allah (may peace be, upon him ) observing: Temptations will be presented to men’s hearts as reed mat is woven stick by stick and any heart which is impregnated by them will have a black mark put into it, but any heart which rejects them will have a white mark put in it. The result is that there will become two types of hearts: one white like a white stone which will not be harmed by any turmoil or temptation, so long as the heavens and the earth endure; and the other black and dust coloured like a vessel which is upset, not recognizing what is good or rejecting what is abominable, but being impregnated with passion. Hudhaifa said: I narrated to him (‘Umar): There is between you and that (turmoil) a closed door, but there is every likelihood of its being broken. ‘Umar said: Would it be broken? You have, been rendered fatherless. Had it been opened, it would have been perhaps closed also. I said: No, it would be broken, and I narrated to him: Verily that door implies a person who would be killed or die. There is no mistake in this hadith. Abu Khalid narrated: I said to Sa’d, O Abu Malik, what do you mean by the term” Aswad Murbadda”? He replied: High degree of whiteness in blackness. I said: What is meant by” Alkoozu Mujakhiyyan”? He replied: A vessel turned upside down.

Book 1: Number 268: It is narrated on the authority of Rib’i (b. Hirash). When Hudhaifa came from ‘Umar he sat down to narrate to us and said: Verily yesterday when I was sitting with the Commander of the believers he asked his companions: When amongst you retains in his memory the utterance of the Messenger of Allah (may peace be upon him) with regard to the turmoil? and he cited the hadith like the hadith narrated on the authority of Abu Khalid, but he did not mention the exposition of his words (Mur baddan) and (Mujakhiyyan).

Book 1: Number 269: It is transmitted by Rib’i b. Hirash. who narrated it on the authority of Hudhaifa that verily ‘Umar said: Who would narrate to us or who amongst you would narrate to us (and Hudhaifa was one amongst them) what the Messenger of Allah (may peace be upon him) had said about the turmoil? Hudhaifa said: I will, and recited the hadith like that transmitted by Abu Malik on the authority of Rib’i and he observed in connection with this hadith that Hudhaifa remarked: I am narrating to you a hadith and it has no mistake, and said: That it is transmitted from he Messenger of Allah (may pe ace be upon him).

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Chapter 66: Islam was initiated as something strange, and it would revert to its (old position) of being strange, and it would concentrate between the two mosques

Book 1: Number 270: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Islam initiated as something strange, and it would revert to its (old position) of being strange. so good tidings for the stranger.

Book 1: Number 271: It is narrated on the authority of Ibn ‘Umar (‘Abdullah b. ‘Umar) that the Messenger of Allah (may peace be upon him) observed: Verily Islam started as something strange and it would again revert (to its old position) of being strange just as it started, and it would recede between the two mosques just as the serpent crawls back into its hole.

Book 1: Number 272: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Verily the faith would recede to Medina just as the serpent crawls back into its hole.

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Chapter 67: The effacing of faith in the later age

Book 1: Number 273: It is narrated on the authority of Anas that verily the Messenger of Allah (may peace be upon him) observed: The Hour (Resurrection) would not come so long as Allah is supplicated in the world.

Book 1: Number 274: It is narrated on the authority of Anas that the Messenger of Allah (may peace be upon him) said: The Hour (Resurrection) would not come upon anyone so long as he supplicates Allah.

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Chapter 68: Permissibility of concealing the faith of one who fears

Book 1: Number 275: Hudhaifa reported: We were in the company of the Messenger of Allah (may peace be upon him) when he said. Count for me those who profess al-Islam. We said: Messenger of Allah, do you enter tain any fear concerning us and we are (at this time) between six hundred and seven hundred (in strength). He (the Holy Prophet) remarked: You don’t perceive; you may be put to some trial, He (the narrator) said: We actually suffered trial so much so that some of our men were constrained to offer their prayers in concealment.

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Chapter 69: To habituate the heart with faith which due to its weakness, is scared and the forbiddance to call positively one a believer without a definite proof

Book 1: Number 276: Sa’d narrated it on the authority of his father (Abi Waqqas) that he observed: The Messenger of Allah (may peace be upon him) distributed shares (of booty among his Companions). I said: Messenger of Allah! Give it to so and so, for verily he is a believer. Upon this the Apostle of Allah remarked: Or a Muslim. I (the narrator) repeated it (the word” believer”) thrice and he (the Holy Prophet) turned his back upon me (and substituted the word)” Muslim,” and then observed: I bestow it (this share) to a man out of apprehension lest Allah should throw him prostrate into the fire (of Hell) whereas in fact the other man is dearer to me than he.

Book 1: Number 277: It is narrated on the authority of Sa’d that the Messenger of Allah (may peace be upon him) besto wed upon a group of persons (things), and Sa’d was sitting amongst them. Sa’d said: The Messenger of Allah (may peace be upon him) ignored some of them. And he who was ignored seemed to be more deserving in my eyes (as compared with others). I (Sa’d) said: Messenger of Allah I why is it that you did not give to such and such (man)? Verily I see him a believer. Upon this the Messenger of Allah (may peace be upon him) observed: Or a Muslim? I kept quiet for some time but I was again impelled (to express) what I knew about him. I said: Messenger of Allah why is it that you did not give it to such and such? Verily, by Allah, see him a believer. Upon this the Messenger of Allah (may peace be upon him) remarked: (Nay, not a believer) but a Muslim. He (Sa’d) said: I again kept quite for some time but what I knew about him again impelled me (to express my opinion) and I said: Why is it that you did not give (the share) to so and so: By Allah, verily I see him a believer. The Messenger of Allah (may peace be upon him) remarked; (Nay, not so) but a Muslim. Verily (at times) I give (a share) to a certain man apprehending that he may not be thrown prostrate in the Fire, whe reas the other man (who is not given) is dearer to me (as compared with him).

Book 1: Number 278: Sa’d reported: The Messenger of Allah (may peace be upon him) bestowed upon a group of per sons (booty) and I was sitting with them. The remaining part of the hadith is the same as mentioned (above) with the additionI stood up and went to the Messenger of Allah (may peace be upon him) and whispered to him: Why did you omit such and such a man?

Book 1: Number 279: The same hadith has been narrated on the authority of Muhammad b Sa’d and these words (are also there): The Messenger of Allah (may peace be upon him) gave a stroke on my neck or between my two shoulders and said: Sa’d, do you fight with me simply because I gave (a share) to a man?

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Chapter 70: The heart is more satisfied on seeing evidence

Book 1: Number 280: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: We have more claim to doubt than Ibrahim (may peace be upon him) when he said: My Lord! Show me how Thou wilt quicken the dead. He said: Believeth thou not? He said: Yes! But that my heart may rest at ease. He (the Holy Prophet) observed: May Lord take mercy on Lot, that he wanted a strong support, and had I stayed (in the prison) as long as Yusuf stayed, I would have re sponded to him who invited me.

Book 1: Number 281: ‘Abdullah b. Muhammad narrated the same hadith on the authority of Abu Huraira and in the transmission by Malik the words are that he (the Holy Prophet) recited the verse:” but that my heart may rest at ease” and completed it.

Book 1: Number 282: This hadith has also been narrated by Abd b. Humaid Ya’qub, i. e. son of Ibrahim b. Sa’d, Abu Uwais, Zuhri, like the one narrated by Malik with the same chain of transmission and said: He reci ted this verse till he completed it.

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Chapter 71: The necessity of affirming the prophe thood of our apostle Muhammad (may peace be upon him) who is the apostle sent to the whole of humanity, and the abrogation of other religions with his religion

Book 1: Number 283: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: There has never been a Prophet amongst the prophets who was not bestowed with a sign amongst the signs which were bestowed (on the earlier prophets). Human beings believed in it and verily I have been conferred upon revelation (the Holy Qur’an) which Allah revealed to me. I hope that I will have the greatest following on the Day of Resurrection.

Book 1: Number 284: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: By Him in Whose hand is the life of Muhammad, he who amongst the community of Jews or Christians hears about me, but does not affirm his belief in that with which I have been sent and dies in this state (of disbelief), he shall be but one of the denizens of Hell Fire.

Book 1: Number 285: It is narrated on the authority of Sha’bi that one among the citizens of Khurasan asked him: 0 Abu! some of the people amongst us who belong to Khurasan say that a person who freed his bondswo man and then married her is like one who rode over a sacrificial animal. Sha’bi said: Abu Burda b. Abi Musa narrated it to me on the authority of his father that verily the Messenger of Allah (may pe ace be upon him) said: There are three (classes of persons) who would be given a double reward. One who is amongst the People of the Book and believed in his apostle and (lived) to see the time of Apostle Muhammad (may peace be upon him) and affirmed his faith in him and followed him and attested his truth, for him is the double reward; and the slave of the master who discharges all those obligations that he owes to Allah and discharges his duties that he owes to his master, for him there is a double reward. And a man who had a bondswoman and fed her and fed her well, then taught her good manners, and did that well and later on granted her freedom and married her, for him is the double reward. Then Sha’bi said: Accept this hadith without (giving) anything. Formerly a man was (obliged) to travel to Medina even for a smaller hadith than this.

Book 1: Number 286: This hadith has been narrated by another chain of transmitters like Abu Bakr b. Abi Shaiba, ‘Abda b. Sulaiman Ibn Abi ‘Umar Sufyan, ‘Ubaidullah b. Mu’adh, Shu’ba; all of them heard it from Salih b. Salih.

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Chapter 72: The descent of jesus son of mary, and he will judge according to the shariiah of our apostle, Muhammad (may peace be upon him)

Book 1: Number 287: Abu Huraira reported that the Messenger of Allah (may peace be upon him) said: By Him in Who se hand is my life, the son of Mary (may peace be upon him) will soon descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.

Book 1: Number 288: The same hadith is transmitted from Zuhri with the same chain of transmission. But in the traditi on narrated by Ibn ‘Uyaina the words are:” impartial leader and just judge” and in the tradition nar rated by Yunus: the” judge judging with justice” and” impartial leader” are not mentioned. And in the hadith narrated by Salih like the one transmitted by Laith the words are:” impartial judge”. And in the hadith transmitted by Ziyad the words are:” Till one sajda is better than the worldand what it con tains. Then Abu Huraira used to say,” recite” if you like: Not one of the People of the Book will fail to believe in him before his death.

Book 1: Number 289: It is narrated on the authority of Abu Huraira that the Messenger or Allah (may peace be upon him) observed: I swear by Allah that the son of Mary will certainly descend as a just judge and he would definitely break the cross, and kill swine and abolish Jizya and would leave the young she camel and no one would endeavour to (collect Zakat on it). Spite, mutual hatred and jealousy against one another will certainly disappear and when he summons people to accept wealth, not even one would do so.

Book 1: Number 290: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: What will be your state when the son of Mary descends amongst you and there will be an Imam amongst you?

Book 1: Number 291: It is narrated on the authority of Abu Huraira that he heard the Messenger of Allah (may peace be upon him) as saying: What would you do when the son of Mary would descend and lead you?

Book 1: Number 292: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: What would you do when the son of Mary would descend amongst you and would lead you as one amongst you? Ibn Abi Dhi’b on the authority of Abu Huraira narrated: Your leader amongst you. Ibn Abi Dhi’b said: Do you know what the words:” He would lead as one amongst you” mean? I said: Explain these to me. He said: He would lead you according to the Book of your: Lord (hallowed be He and most exalted) and the Sunnah of your Apostle (may peace be upon him).

Book 1: Number 293: Jabir b. ‘Abdullah reported: I heard the Messenger of Allah (may peace be upon him) say: A section of my people will not cease fighting for the Truth and will prevail till the Day of Resurrection. He said: Jesus son of Mary would then descend and their (Muslims’) commander would invite him to come and lead them in prayer, but he would say: No, some amongst you are commanders over some (amongst you). This is the honour from Allah for this Ummah.

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Chapter 73: Description of the period in which iman would not be acceptable to Allah

Book 1: Number 294: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: The (Last) Hour shall not came till the sun rises from the place of its setting And on the day when it rises from the place of its setting even if all the people together affirmed their faith, it would not be of any avail to one who did not believe previously and derived no good out of his belief.

Book 1: Number 295: This hadith has been narrated by another chain of transmitters, Abu Bakr b. Abi Shaiba, Ibn Nu mair, Abu Kuraib, Ibn Fudail.

Book 1: Number 296: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: When three things appear faith will not benefit one who has not previously believed or has derived no good from his faith: the rising of the sun in its place of setting, the Dajjal, and the beast of the earth.

Book 1: Number 297: It is narrated on the authority of Abu Dharr that the Messenger of Allah (may peace be upon him) one day said: Do you know where the sun goes? They replied: Allah and His Apostle know best. He (the Holy Prophet) observed: Verily it (the sun) glides till it reaches its resting place under the Thro ne. Then it falls prostrate and remains there until it is asked: Rise up and go to the place whence you came, and it goes back and continues emerging out from its rising place and then glides till it rea ches its place of rest under the Throne and falls prostrate and remains in that state until it is asked: Rise up and return to the place whence you came, and it returns and emerges out from it rising place and the it glides (in such a normal way) that the people do not discern anything ( unusual in it) till it reaches its resting place under the Throne. Then it would be said to it: Rise up and emerge out from the place of your setting, and it will rise from the place of its setting. The Messenger of Allah (may peace be upon him) said. Do you know when it would happen? It would happen at the time when faith will not benefit one who has not previously believed or has derived no good from the faith.

Book 1: Number 298: It is narrated on the authority of Abu Dharr that the Apostle of Allah (may peace be upon him) one day said: Do you know where the sun goes? The remaining part of the hadith is the same.

Book 1: Number 299: Abu Dharr reported: I entered the mosque and the Messenger of Allah (may peace be upon him) was sitting there. When the sun disappeared (from the sight) he said: O Abu Dharr! Do you know where it goes? He (the narrator) said: Allah and His Apostle know best. He (the Holy Prophet) said. Verily it goes and begs permission, for prostration (to Allah) and the permission is granted to it. Once it would be said: Return to the place whence you came, and then it would rise from its setting place. Then he, after the recitation of ‘Abdullah recited it: And that is its appointed term.

Book 1: Number 300: Abu Dharr reported: I asked the Messenger of Allah (may peace be upon him) the (implication of the) words of Allah, the Exalted: The sun glides to its appointed resting place. He replied: Its appoin ted resting place is under the Throne.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 74: The beginning of revelation to the Messenger of Allah (may peace be upon him)

Book 1: Number 301: A’isha, the wife of the Apostle of Allah (may peace be upon him), reported: The first (form) with which was started the revelation to the Messenger of Allah was the true vision in sleep. And he did not see any vision but it came like the bright gleam of dawn. Thenceforth solitude became dear to him and he used to seclude himself in the cave of Hira’, where he would engage in tahannuth (and that is a worship for a Number of nights) before returning to his family and getting provisions again for this purpose. He would then return to Khadija and take provisions for a like period, till Truth came upon him while he was in the cave of Hira’. There came to him the angel and said: Recite, to which he replied: I am not lettered. He took hold of me [the Apostle said] and pressed me, till I was hard pressed; thereafter he let me off and said: Recite. I said: I am not lettered. He then again took hold of me and pressed me for the second time till I was hard pressed and then let me off and said: Recite, to which I replied: I am not lettered. He took hold of me and pressed me for the third time, till I was hard pressed and then let me go and said: Recite in the name of your Lord Who created, crea ted man from a clot of blood. Recite. And your most bountiful Lord is He Who taught the use of pen, taught man what he knew not (al-Qur’an, xcvi. 1-4). Then the Prophet returned therewith, his heart was trembling, and he went to Khadija and said: Wrap me up, wrap me up! So they wrapped him till the fear had left him. He then said to Khadija: O Khadija! what has happened to me? and he infor med her of the happening, saying: I fear for myself. She replied: It can’t be. Be happy. I swear by Allah that He shall never humiliate you. By Allah, you join ties of relationship, you speak the truth, you bear people’s burden, you help the destitute, you entertain guests, and you help against the vicissitu des which affect people. Khadija then took him to Waraqa b. Naufal b. Asad b. ‘Abd al-‘Uzza, and he was the son of Khadija’s uncle, i. e., the brother of her father. And he was the man who had embraced Christianity in the Days of Ignorance (i. e. before Islam) and he used to write books in Arabic and, therefore, wrote Injil in Arabic as God willed that he should write. He was very old and had become blind Khadija said to him: O uncle! listen to the son of your brother. Waraqa b. Naufal said: O my nephew! what did you see? The Messenger of Allah (may peace be upon him), then, informed him what he had seen, and Waraqa said to him: It is namus that God sent down to Musa. Would that I were then (during your prophetic career) a young man. Would that I might be alive when your people would expel you! The Messenger of Allah (may peace be upon him) said: Will they drive me out? Waraqa said: Yes. Never came a man with a like of what you have brought but met hostilities. If I see your day I shall help you wholeheartedly.

Book 1: Number 302: This hadith has been narrated on the authority of ‘A’isha with another chain of narrators like one transmitted by Yunus, i. e. the first thing with which the revelation was initiated with the Messenger of Allah (may peace be upon him) except the words: By Allah, Allah would never humiliate you, and Khadija said: O son of my uncle! Listen to the son of your brother.

Book 1: Number 303: This hadith has been reported from ‘A’isha by another chain of transmitters and the words are: He (the Holy Prophet) came to Khadija and his heart was trembling. The rest of the hadith has been nar rated like one transmitted by Yunus and Ma’mar, but the first part is not mentioned, i. e. the first thing with which was started the revelation to the Holy Prophet was the true vision. And these words like those transmitted by Yunus are mentioned thus: By Allah, Allah would never humiliate you. And there is also a mention of the words of Khadija: O son of my uncle! Listen to the son of your brother.

Book 1: Number 304: Jabir b. ‘Abdullah al-Ansari who was one of the Companions of the Messenger of Allah (may peace be upon him) reportedThe Messenger of Allah (may peace be upon him) told about the intermission of revelation and narrated While I was walking I heard a voice from the sky, and raising my head I saw the angel who had come to me in Hira’, sitting on a Throne between heaven and earth I was terror stricken on that account and came back (to my family) and said: Wrap me up, wrap me up! So they wrapped me up, and the Blessed and Most Exalted Allah sent down:” You who are shrouded, arise and deliver warning, your Lord magnify, your clothes cleanse, and defilement shun,” and” defi lement” means idols; and then the revelation was followed continuously.

Book 1: Number 305: It is narrated on the authority of Jabir b. Abdullah that he heard the Messenger of Allah (may pe ace be upon him) says: The wahi was intermitted for me for a small span of time and while I was walking, and then the hadith like the one narrated by Yunus was transmitted but with the exception of these words: I was terror stricken till I fell on the ground. Abu Salama said: Defilement means idols. After this the revelation was speeded up and followed rapidly.

Book 1: Number 306: This hadith, the like of one narrated by Yunus has also been transmitted by Ma’mar on the authority of al-Zuhri who narrated: Allah the Most Glorious and Exalted revealed this:” You who are shrouded, arise and deliver warning, your Lord magnify, your clothes cleanse and defilement shun,” before making the prayer obligatory. I felt terror stricken as narrated by Uqail.

Book 1: Number 307: Yahya reported: I asked Abu Salama what was revealed first from the Qur’an. He said:” 0, the shrouded one.” I said: Or” Recite.” Jabir said: I am narrating to you what was narrated to us by the Messenger of Allah (may peace be upon him). He said: I stayed in Hira’ for one month and when my stay was completed, I come down and went into the heart of the valley. Somebody called me aloud. I looked in front of me, behind me, on the right of my side and on my left, but I did not see any body. I was again called and I looked about but saw nothing. I was called again and raised my head, and there on the Throne in the open atmosphere he, i. e. Gabriel (peace be upon him) was sitting. I began to tremble on account of fear. I came to Khadija and said: Wrap me up. They wrapped me up and threw water on me and Allah, the Exalted and Glorious, sent down this: you who are shrouded! arise and deliver warning, your Lord magnify, your clothes cleanse.”

Book 1: Number 308: Yahya b Abi Kathir has reported this hadith with the same chain of transmitters and narrated: And there he was sitting on the Throne between the heaven and the earth.

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Chapter 75: Night journey of the messenger of Allah (may peace be upon him) to heaven, and the prayer made obligatory

Book 1: Number 309: It is narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said: I was brought al-Buraq Who is an animal white and long, larger than a donkey but smal ler than a mule, who would place his hoof a distance equal to the range of version. I mounted it and came to the Temple (Bait Maqdis in Jerusalem), then tethered it to the ring used by the prophets. I entered the mosque and prayed two rak’ahs in it, and then came out and Gabriel brought me a vessel of wine and a vessel of milk. I chose the milk, and Gabriel said: You have chosen the natural thing. Then he took me to heaven. Gabriel then asked the (gate of heaven) to be opened and he was asked who he was. He replied: Gabriel. He was again asked: Who is with you? He (Gabriel) said: Muhammad. It was said: Has he been sent for? Gabriel replied: He has indeed been sent for. And (the door of the heaven) was opened for us and lo! we saw Adam. He welcomed me and prayed for my good. Then we ascended to the second heaven. Gabriel (peace be upon him) (asked the door of heaven to be opened), and he was asked who he was. He answered: Gabriel; and was again asked: Who is with you? He replied: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. The gate was opened. When I entered ‘Isa b. Maryam and Yahya b. Zakariya (peace be upon both of them), cousins from the maternal side. welcomed me and prayed for my good Then I was taken to the third heaven and Gabriel asked for the opening (of the door). He was asked: Who are you? He replied: Gabriel. He was (again) asked: Who is with you? He replied Muhammad (may peace be upon him). It was said: Has he been sent for? He replied He has indeed been sent for. (The gate) was opened for us and I saw Yusuf (peace of Allah be upon him) who had been given half of (world) beauty. He welcomed me prayed for my well being. Then he ascended with us to the fourth heaven. Gabriel (peace be upon him) asked for the (gate) to be opened, and it was said: Who is he? He replied: Gabriel. It was (again) said: Who is with you? He said: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. The (gate) was opened for us, and lo! Idris was there. He welcomed me and prayed for my well being (About him) Allah, the Exalted and the Glorious, has said:” We elevated him (Idris) to the exalted position” (Qur’an xix. 57). Then he ascen ded with us to the fifth heaven and Gabriel asked for the (gate) to be opened. It was said: Who is he? He replied Gabriel. It was (again) said: Who is with thee? He replied: Muhammad. It was said Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and then I was with Harun (Aaron peace of Allah be upon him). He welcomed me prayed for my well being. Then I was taken to the sixth heaven. Gabriel (peace be upon him) asked for the door to be opened. It was said: Who is he? He replied: Gabriel. It was said: Who is with thee? He replied: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and there I was with Musa (Moses peace be upon him) He welcomed me and prayed for my well being. Then I was taken up to the seventh heaven. Gabriel asked the (gate) to be opened. It was said: Who is he? He said: Gabriel It was said. Who is with thee? He replied: Muhammad (may peace be upon him.) It was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and there I found Ibrahim (Abraham peace be upon him) reclining against the Baitul Ma’mur and there enter into it seventy thousand angels every day, never to visit (this place) again. Then I was taken to Sidratul Muntaha whose leaves were like elephant ears and its fruit like big earthenware vessels. And when it was covered by the Command of Allah, it underwent such a change that none amongst the creation has the power to praise its beauty.

Then Allah revealed to me a revelation and He made obligatory for me fifty prayers every day and night. Then I went down to Moses (peace be upon him) and he said: What has your Lord enjoined upon your Ummah? I said: Fifty prayers. He said: Return to thy Lord and beg for reduction (in the Number of prayers), for your community shallnot be able to bear this burden. as I have put to test the children of Isra’il and tried them (and found them too weak to bear such a heavy burden). He (the Holy Prophet) said: I went back to my Lord and said: My Lord, make things lighter for my Ummah. (The Lord) reduced five prayers for me. I went down to Moses and said. (The Lord) reduced five (prayers) for me, He said: Verily thy Ummah shall not be able to bear this burden; return to thy Lord and ask Him to make things lighter. I then kept going back and forth between my Lord Blessed and Exalted and Moses, till He said: There are five prayers every day and night. O Muhammad, each being credited as ten, so that makes fifty prayers. He who intends to do a good deed and does not do it will have a good deed recorded for him; and if he does it, it will be recorded for him as ten; where as he who intends to do an evil deed and does not do, it will not be recorded for him; and if he does it, only one evil deed will be recorded. I then came down and when I came to Moses and informed him, he said: Go back to thy Lord and ask Him to make things lighter. Upon this the Messenger of Allah remarked: I returned to my Lord until I felt ashamed before Him.

Book 1: Number 310: It is narrated on the the outhority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said: (the angels) came to me and took me to the Zamzam and my heart was opened and washed with the water of Zamzam and then I was left (at my place).

Book 1: Number 311: Anas b. Malik reported that Gabriel came to the Messenger of Allah (may peace be upo him) while he was playing with his playmates. He took hold of him and lay him prostrate on the ground and tore open his breast and took out the heart from it and then extracted a blood clot out of it and said: That was the part of Satan in thee. And then he washed it with the water of Zamzam in a golden ba sin and then it was joined together and restored to it place. The boys came running to his mother, i. e. his nurse, and said: Verily Muhammad has been murdered. They all rushed toward him (and found him all right) His color was changed, Anas said. I myself saw the marks of needle on his breast.

Book 1: Number 312: Anas b. Malik, while recountig the Night journey of the Holy Prophet (may peace be upon him), from the mosque of Ka’bah, reported: Three beings (angels) came to him in the osque of the Ka’bah, while he was sleeping in the sacred mosque before it (the Command of Night Journey and Accensi on) was revealed to him. The rest of the hadith is narrated like that of Thabit. However, some porti ons have occurred before and some of them have occurred after; some have been added and some deleted.

Book 1: Number 313: Anas b. Malik reported: Abu Dharr used to relate that the Messenger of Allah (may peace be upon him) said: The roof of my house was cleft when I was in Mecca and Gabriel descended and opened my heart and then washed it with the water of Zamzam. He then brought a gold basin full of wis dom and faith and after emptying it into my breast, he closed it up. Then taking me by he hand, he ascended with me to th heaven, and when we came to the lowest heaven, Gabriel said to the guardi an of the lowest heaven: Open. He asked who was there? He replied. It is Gabriel. He again asked whe he there was someone with him. He replied: Yes, it is Muhammad with me. He was asked if he had been sent for, He (Gabriel) said: Yes. Then he opened (the gate). When we ascended the lowest heaven (I saw) a man seated with parties on his right side and parties on his left side. When he loo ked up to his right, he laughed and when he looked to his left, he wept. He said: Welcome to the righteous apostle and the righteous son. I asked Gabriel who he was and he replied: He is Adam (pe ace be upon him) and these parties on his right and on his left are the souls of his descendants. Those of them on his right are the inmates of Paradise and the parties which are on his left side are the in mates of Hell; so when he looked towards his right side, he laughed, and when he looked towards his left side, he wept. Then Gabriel ascended with me to the second heaven. He asked its guardian to open (its gate), and its guardian replied in the same way as the guardian of the lowest heaven had said. He (opened it). Anas b. Malik said: He (the Holy Prophet) mentioned that he found in the hea vens Adam, Idris, Jesus, Moses and Abraham (may peace be on all of them), but he did not ascertain as to the nature of their abodes except that he had found Adam in the lowest heaven and Abraham in the sixth heaven. When Gabriel and the Messenger of Allah (may peace be upon him) passed by Idris (peace be upon him) he said: Welcome to the righteous apostle and righteous brother. He (the narra tor) said: He then proceeded and said: Who is he? Gabriel replied: It is Idris. Then I passed by Moses (peace be upon him) and he said: Welcome tothe righteous apostle and righteous brother. I said to (Gabriel): Who is he? He replied: It is Moses. Then I passed by Jesus and he said: Welcome to the righteous apostle and righteous brother. I said (to Gabriel): Who is he? He replied: Jesus, son of Mary. He (the Holy Prophet) said: Then I went to Ibrahim (peace be upon him). He said: Welcome to the righteous apostle and righteous son. I asked: Who is he? He (Gabriel) replied: It is Abraham. Ibn Shi hab said: Ibn Hazm told me that Ibn ‘Abbas and Abd Habba al-Ansari used to say that the Messenger of Allah (may peace be upon him) said: Thereafter he ascended with me till I was taken to such a height where I heard the scraping of the pens. Ibn Hazm and Anas told that the Messenger of Allah (may peace be upon him) said: Allah then made fifty prayers obligatory for my Ummah and I retur ned with that and passed by Moses. Moses, (peace be upon him) said: What has thy Lord enjoined on thy people? I said: Fifty prayers have been made obligatory on them. Moses (peace be upon him) said: Return to thy Lord, for thy Ummah would not be able to bear this burden. Then I came back to my Lord and He remitted a portion out of thut. I then again went to Moses (peace be upon him) and in formed him about it He said: Return to thy Lord, for thy Ummah shall not be able to bear this burden. I then went back to my Lord and He said: They are five and at the same time fifty, and what has been said will not be changed. I then returned to Moses and he said: Go back to thy Lord. Where upon I said: I feel ashamed of my Lord. Gabriel then travelled with me till we came to the farthest lote tree Many a colour had covered it which I do not know. Then I was admitted to Paradise and saw in it domes of pearls, and its soil of musk.

Book 1: Number 314: Anas b. Malik reported on the authority of Malik b. Sa sa’, perhaps a person of his tribe, that the Prophet of Allah (may peace be upon him) said: I was near the House (i. e. Ka’bah) in a state between sleep and wakefulness when I heard someone say: He is the third among the two persons. Then he came to me and took me with him. Then a golden basin containing the water of Zamzam was brought to me and my heart was opened up to such and such (part). Qatada said: I asked him who was with me (i e. the narrator) and what he meant by such and such (part). He replied: (It means that it was opened) up to the lower part of his abdomen (Then the hadith continues): My heart was ex tracted and it was washed with the water of Zamzam and then it was restored in its original position, after which it was filled with faith and wisdom. I was then brought a white beast which is called al Buraq, bigger than a donkey and smaller than a mule. Its stride was as long as the eye could reach. I was mounted on it, and then we went forth till we reached the lowest heaven. Gabriel asked for the (gate) to be opened, and it was said: Who is he? He replied: Gabriel. It was again said: Who is with thee? He replied: Muhammad (may peace be upon him). It was said: Has he been sent for? He (Ga briel) said: Yes. He (the Prophet) said: Then (the gate) was opened for us (and it was said): Welcome unto him! His is a blessed arrival. Then we came to Adam (peace be upon him). And he (the narra tor) narrated the whole account of the hadith. (The Holy Prophet) observed that he met Jesus in the second heaven, Yahya (peace be on both of them) in the third heaven, Yusuf in the third, Idris in the fourth, Harun in the fifth (peace and blessings of Allah be upon them). Then we travelled on till we reached the sixth heaven and came to Moses (peace be upon him) and I greeted him and he said: Welcome unto righteous brother and righteous prophet. And when I passed (by him) he wept, and a voice was heard saying: What makes thee weep? He said: My Lord, he is a young man whom Thou hast sent after me (as a prophet) and his followers will enter Paradise in greater Numbers than my followers. Then we travelled on till we reached the seventh heaven and I came to Ibrahim. He (the narrator) narrated in this hadith that the Prophet of Allah (may peace be upon him) told that he saw four rivers which flowed from (the root of the lote tree of the farthest limits): two manifest ri vers and two hidden rivers. I said: ‘ Gabriel! what are these rivers? He replied: The two hidden rivers are the rivers of Paradise, and as regards the two manifest ones, they are the Nile and the Euphrates. Then the Bait-ul-Ma’mur was raised up to me. I said: O Gabriel! what is this? He replied: It is the Bait-ul-Ma’mur. Seventy thousand angels enter into it daily and, after they come out, they never re turn again. Two vessels were then brought to me. The first one contained wine and the second one contained milk, and both of them were placed before me. I chose milk. It was said: You did right. Allah will guide rightly through you your Ummah on the natural course. Then fifty prayers daily were made obligatory for me. And then he narrated the rest of the hadith to the end.

Book 1: Number 315: It is reported on the authority of Malik b. Sa’sa’ that the Messenger of Allah (may peace be upon him) narrated the hadith (mentioned above) and added to it: I was brought a gold basin full of wis dom and faith, and then the (part of the body) right from the upper end of the chest to the lower part of the abdomen was opened and it was washed with the water of Zamzam and then flled with wis dom and faith.

Book 1: Number 316: Qatada reported that he heard Abu al-‘Aliya saying that the cousin of your Prophet (may peace be upon him), i. e. Ibn Abbas, told him: The Messenger of Allah (may peace be upon him), while narra ting his night journey observed: Musa (peace be upon him) was a man of high stature as if he was of the people of the Shanu’a (tribe), and Jesus was a well-built person having curly hair. He also mentioned Malik, the guardian of Hell, and Dajjal.

Book 1: Number 317: Abu al-‘Aliya reported: Ibn Abbas, the son of your Prophet’s uncle, told us that the Messenger of Allah (may peace be upon him) had observed: On the night of my night journey I passed by Moses b. ‘Imran (peace be upon him), a man light brown in complexion, tall. Well built as if he was one of the men of the Shanu’a, and saw Jesus son of Mary as a medium statured man with white and red com plexion and crisp hair, and I was shown Malik the guardian of Fire, and Dajjal amongst the signs which were shown to me by Allah. He (the narrator) observed: Then do not doubt his (i. e. of the Holy Prophet) meeting with him (Moses). Qatada elucidated it thus: Verily the Apostle of Allah (may peace be upon him), met Moses (peace be upon him).

Book 1: Number 318: Abu al-‘Aliya narrated it on the authority of Ibn ‘Abbas that the Messenger of Allah (may peace be upon him) passed through the valley of Azraq, and he asked: Which valley is this? They said: This is the valley of Azraq, and he observed: (I perceive) as if I am seeing Moses (peace be upon him) co ming down from the mountain track, and he is calling upon Allah loudly (saying: Here I am! at your service! ). Then he came to the mountain track of Harsha. He (the Holy Prophet) said: Which is this mountain track? They said: It is the mountain track of Harsha. He observed (I feel) as If I am seeing Yunus (Jonah peace be upon him) son of Matta on a well built red dromedary, with a cloak of wool around him and the rein of his dromedary is made of the fibres of date palm, and he is calling upon Allah (saying: Here I am! at your service, my Lord! ). Ibn Hanbal said in the hadith narrated by him: Hushaim said that the meaning of khulba was fibre of date palm.

Book 1: Number 319: Abu al-‘Aliya narrated it on the authority of Ibn ‘Abbas that he said: We travelled with the Messenger of Allah (may peace be upon him) between Mecca and Medina and we passed by a valley. He (the Holy Prophet) asked: Which valley is this? They said: This is the valley of Azraq Upon this he (the Holy Prophet) remarked: (I feel) as if I am seeing Moses (peace be upon him), and then he des cribed something about his complexion and hair, which Diwud (the narrator) could not remember. He (Moses, as described by the Holy Prophet) was keeping his fingers in his ears and was responding loudly to Allah (saying: I am as Thy service, my Lord) while passing through that valley. We then travelled (further) till we came to the mountain trail. He (the Holy Prophet) said: Which mountain trail is this? They said: It is the Harsha or Lift. He (the Holy Prophet) said: (I perceive) as if I am seeing Yunus on a red camel, with a cloak of wool around him. The halter of his camel was that of the fibre of date palm, and he was passing through the valley saying: I am at Thy service! my Lord.

Book 1: Number 320: It is narrated on the authority of Mujahid that he said: We were with Ibn ‘Abbas and (the people) talked about al-Dajjal. (One of them remarked. There is written between his eyes (the word) Kafir (infidel). The narrator said: Ibn ‘Abbas remarked: I did not hear him (the Holy Prophet) say it, but he said: So far as Ibrahim is concerned. you may see your companion and so far as Moses is concerned, he is a well built man with wheat complexion (riding) on a red camel with its halter made of the fibre of date palm (and I perceive) as if I am seeing towards him as he is going down in the valley saying: I am at Thy service! my Lord.

Book 1: Number 321: It is narrated on the authority of Jabir that the Messenger of Allah (may peace be upon him) said: There appeared before me the apostles, and Moses was among men as if he was one of the people of Shanu’a, and I saw Jesus son of Mary (peace be upon him) and I saw nearest in resemblance with him was ‘Urwa b. Mas’ud, and I saw Ibrahim (blessings of Allah be upon him) and I see your compa nions much in resemblance with him, i. e. his personality, and I saw Gabriel (peace be upon him) and I saw Dihya nearest in resemblance to him; but in the narration of Ibn Rumh it is Dihya b. Kha lifa.

Book 1: Number 322: It is narrated on the authority of Abu Huraira that the Apostle of Allah (may peace be upon him) said: When I was taken for the night journey I met Moses peace be upon him). The Apostle of Allah (may peace be upon him) gave his description thus: He was a man, I suppose and he (the narrator) was somewhat doubtful (that the Holy Prophet observed): (Moses) was a man erect in stature with straight hair on his head as it he was one of the men of the Shanu’a; and I met Jesus and the Apostle of Allah (may peace be upon him) described him as one having a medium stature and a red comple xion as if he had (just) come out of the bath He observed: I saw Ibrahim (peace be upon him) and amongst his children I have the greatest resemblance with him. He said: There were brought to me two vessels. In one of them was milk and in the other one there was wine. And it was said to me: Se lect any one you like. So I selected the vessel containing milk and drank it. He (the angel) said: You have been guided on al-fitra or you have attained al-fitra. Had you selected wine, your Ummah would have been misled.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 76: Pertaining to jesus son of Mary and Al masih al-dajjal

Book 1: Number 323: It is narrated on the authority of ‘Abdullah b. Umar that the Messenger of Allah (may peace be upon him) said: I found myself one night near the Ka’bah, and I saw a man with wheat complexion amongst the fair complexioned men that you ever saw. He had a lock of hair the most beautiful of the locks that you ever saw. He had combed it. Water was trickling out of them. He was leaning on two men, or on the shoulders of two men, and he was circumscribing the Ka’bah. I asked, What is he? It was said: He is al-Masih son of Mary. Then I saw another person, stout and having too much curly hair, and blind in his right eye as if it was a full swollen grape. I asked Who is he? It was said: He is al-Masih al-Dajjal.

Book 1: Number 324: It is narrated on the authority of ‘Abdulldh b. Umar that one day the Messenger of Allah (may pe ace be upon him) mentioned in the presence of people about al-Masih al-Dajjal. He said: Verily Allah (hallowed be He and High) is not blind of one eye. Behold, but the Masih al-Dajjal is blind of right eye as if his eye is like a swollen grape, and the Messenger of Allah (may peace be upon him) said: I was shown in a dream in the night that near the Ka’bah there was a man fair complexioned, fine amongst the white complexioned men that you ever saw, his locks of hair were falling on his shoulders. He was a man whose hair were neither too curly nor too straight, and water trickled down from his head. He was placing his bands on the shoulders of two persons and amidst them was making a circuit around the Ka’bah. I said: Who is he? They replied: Al-Masih son of Mary. And I saw behind him a man with intensely curly hair, blind of right eye. Amongst the persons I have ever seen Ibn Qatan has the greatest resemblance with him. He was making a circuit around the Ka’bah by placing both his hands on the shoulders of two persons. I said: Who is he? They said; It is al-Masih al-Dajjal.

Book 1: Number 325: It is narrated on the authority of Ibn ‘Umar that the Messenger of Allah (may peace be upon him) said: I saw near the Ka’bah a man of fair complexion with straight hair, placing his hands on two persons. Water was flowing from his head or it was trickling from his head. I asked: Who is he? They said: He is Jesus son of Mary or al-Masih son of Mary. The narrator) says: I do not remember which word it was. He (the Holy Prophet) said: And I saw behind him a man with red complexion and thick curly hair, blind in the right eye. I saw in him the greatest resemblance with Ibn Qitan I asked: Who is he? They replied: It is al-Masih al-Dajjal.

Book 1: Number 326: It is narrated on the authority of Jabir b. ‘Abdullah that the Messenger of Allah (may peace be upon him) said: When the Quraish belied me, I was staying in Hatim and Allah lifted before me Bait ul-Maqdis and I began to narrate to them (the Quraish of Mecca) its signs while I was in fact looking at it.

Book 1: Number 327: ‘Abdullah reported on the authority of his father ‘Umar b. Khattab that he heard from the  Messenger of Allah (may peace he upon him) say: I was sleeping when I saw myself making circuit around the Ka’bah, and I saw there a man of fair complexion with straight hair between two men. Water was flowing from his head or water was falling from his head. I said: Who is he? They answered: He is the son of Mary. Then I moved forward and cast a glance and there was a bulky man of red com plexion with thick locks of hair on his head, blind of one eye as it his eye was a swollen grape. I as ked: Who is he? They said: He is Dajjal. He had close resemblance with Ibn Qatan amongst men.

Book 1: Number 328: It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: I found myself in Hijr and the Quraish were asking me about my might journey. I was as ked about things pertaining to Baitul Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Baitul Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Moses saying prayer and found him to be a well built man as if he was a man of the tribe of Shanu’a. I saw Jesus son of Mary (peace be upon him) offering prayer, of all of men he had the closest resemblance with ‘Urwa b. Masu’d al-Thaqafi. I saw Ibrahim (peace be upon him) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 77: Concerning Sidrat-ul-muntaha (remotest lote tree)

Book 1: Number 329: It is narrated on the authority of Abdullah (b. Umar) that when the Messenger of Allah (may peace be upon him) was taken for the Night journey, he was taken to Sidrat-ul-Muntaha, which is situated on the sixth heaven, where terminates everything that ascends from the earth and is held there, and where terminates every thing that descends from above it and is held there. (It is with reference to this that) Allah said: “When that which covers covered the lote tree” (al-Qur’an,  Iiii.16). He (the narrator) said: (It was) gold moths. He (the narrator further) said: The Messenger of Allah (may pe ace be upon him) was given three (things): he was given five prayers, be was given the concluding verses of Sura al-Baqara, and remission of serious Sins for those among his Ummah who associate not anything with Allah

Book 1: Number 330: Al-Shaibini reported to us: I asked Zirr b. Hubaish about the words of Allah (the Mighty and Gre at):” So he was (at a distance) of two bows or nearer” (al-Qur’an, Iiii 8). He said: Ibn Mas’ud informed me that, verily, the Apostle of Allah (may peace be upon him) saw Gabriel and he had six hundred wings.

Book 1: Number 331: Al-Shaibani narrated on the authority of Zirr who narrated it on this authority of Abdullah that the (words of Allah):” The heart belied not what he saw” (al Qur’an, Iiii. 11) imply that he saw Gabri el (peace be upon him) and he had six hundred wings.

Book 1: Number 332: Zirr b. Hubaish narrated it on the authority of ‘Abdullah (that the words of Allah):” Certainly he saw of the greatest signs of Allah” (al-Qur’an, liii. 18) imply that he saw Gabriel in his (original) form and he had six hundred wings.

Book 1: Number 333: It is narrated on the authority of Abu Huraira that the (words of Allah):” And certainly he saw him in another descent” (al-Qur’an, Iiii. 13) imply that he saw Gabriel.

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Chapter 78: The meaning of the words of Allah: “He saw him in another descent” (al-qur’an, liii. 13). Did the apostle (may peace be upon him) see his lord on the night of his journey (to heaven)?

Book 1: Number 334: It is narrated on the authority of Ibn ‘Abbas that he (the Holy Prophet) saw (Allah) with, his heart.

Book 1: Number 335: It is narrated on the authority of Ibn Abbas that the words:” The heart belied not what he saw” (al Qur’an, Iiii. 11) and” Certainly he saw Him in another descent” (al-Qur’an, Iiii. 13) imply that he saw him twice with his heart.

Book 1: Number 336: Abu Bakr b. Abi Shaiba narrated it on the same authorities.

Book 1: Number 337: It is narrated on the authority of Masruq that he said: I was resting at (the house of) ‘A’isha that she said: O Abu ‘A’isha (kunya of Masruq), there are three things, and he who affirmed even one of them fabricated the greatest lie against Allah. I asked that they were. She said: He who presumed that Muhammad (may peace be upon him) saw his Lord (with his ocular vision) fabricated the greatest lie against Allah. I was reclining but then sat up and said: Mother of the Faithful, wait a bit and do not be in a haste. Has not Allah (Mighty and Majestic) said:” And truly he saw him on the clear hori zon” (al-Qur’an, lxxxi. 23) and” he saw Him in another descent” (al-Qur’an, iiii. 13)? She said: I am the first of this Ummah who asked the Messenger of Allah (may peace be upon him) about it, and he said: Verily he is Gabriel. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer) ; I saw him descending from the heaven and fil ling (the space) from the sky to the earth with the greatness of his bodily structure. She said: Have you not heard Allah saying.” Eyes comprehend Him not, but He comprehends (all) vision. and He is Subtle, and All Aware” (al-Qur’an, v. 104)? (She, i. e. ‘A’isha, further said): Have you not heard that, verily, Allah says:” And it is not vouchsafed to a human being that Allah should speak unto him otherwise than by revelation, or from behind a veil, or that He sendeth a messenger (angel), so that he revealth whatsoever He wills. Verily He is Exalted. Wise” (al. Qur’an, xii. 51) She said: He who presumes that the Messengerof Allah (may peace be upon him) concealed anything, from the Book, of Allah fabricates the greatest lie against Allah. Allah says:” O Messenger! deliver that which has been revealed to thee from thy Lord, and if thou do (it) not, thou hast not delivered His message” (al Qur’an, v. 67). She said: He who presumes that he would inform about what was going to happen to morrow fabricates the greatest lie against Allah. And Allah says” Say thou (Muhammad): None in the heavens and the earth knoweth the unseen save Allah” (al-Qur’an, xxvii 65).

Book 1: Number 338: Dawud reported on the same authorities the hadith as narrated above by Ibn ‘Uliyya and added: She (‘A’isha) said: If Muhammad were to conceal anything which was sent to him, he would have certainly concealed this verse:” And when thou saidst to him on whom Allah had conferred favour and thou too had conferred favour: Keep thy wife to thyself and fear Allah, and thou wast concealing in thy heart that which Allah was going to disclose, and thou wast fearing men while Allah has a better right that thou shouldst fear Him.”

Book 1: Number 339: Masruq reported: I asked ‘A’isha if Muhammad (may peace be upon him) had seen his Lord. She replied: Hallowed be Allah, my hair stood on end when you said this, and he (Masruq) narrated the hadith as narrated above. The hadith reported by Diwud is more complete and longer.

Book 1: Number 340: Masruq reported: I said to ‘A’isha: What about the words of Allah:” Then he drew nigh and came down, so he was at a distance of two bows or closer still: so He revealed to His servant what He re vealed” (al-Qur’an, liii. 8-10)? She said: It implies Gabriel. He used to come to him (the Holy Prophet) in the shape of men; but he came at this time in his true form and blocked up the horizon of the sky.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 79: Pertaining to his (prophet’s) words: He is a light; how could i see him? And his words: I saw the light

Book 1: Number 341: It is narrated on the authority of Abu Dharr: I asked the Messenger of Allah (may peace be upon him): Did you see thy Lord? He said: He is a Light;. bow could I see Him?

Book 1: Number 342: Abdullah b. Shaqiq reported: I said to Abu Dharr: Had I seen the Messenger of Allah, I would have asked him. He (Abu Dharr) said: What is that thing that you wanted to inquire of him? He said: I wanted to ask him whether he had seen his Lord. Abu Dharr said: I, in fact, inquired of him, and he replied: I saw Light.

Book 1: Number 343: Abu Musa reported: The Messenger ofAllah (may peace be upon him) was standing amongst us and he told us five things. He said: Verily the Exalted and Mighty God does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day. and the deeds of the day before the deeds of the night. His veil is the light. In the hadith narrated by Abu Bakr (instead of the word” light” ) it is fire. If he withdraws it (the veil), the splendour of His countenance would consume His creation so far as His sight reaches.

Book 1: Number 344: A’mash has narrated this hadith on the same authority and said: The Messenger of Allah (may pe ace be upon him) was standing amongst us and he told us four things. He then narrated the hadith like the one reported by Abu Mua’wiya, but did not mention the words” His creation” and said: His veil is the light.

Book 1: Number 345: Abu Musa reported: The Messenger of Allah (znay peace be upon him) was standing amongst us and (he said) four (things): Verily Allah dock not sleep and it does not befit Him to sleep. He raises the scale and lowers it. The deeds of the day are presented to Him in the night and the deeds of the night in the day.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 80: In proof of the fact that the believers would see their lord (hallowed be he and exalted) on the last day

Book 1: Number 346: ‘Abdullah b. Qais transmitted on the authority of his father (Abu Musa Ash’ari) that the Apostle (may peace be upon him) said: There would be two gardens (in Paradise) the vessels and contents of which would be of silver, and two gardens whose vessels and contents would be of gold. The only thing intervening to hinder the people from looking at their Lord will be the mantle of Grandeur over His face in the Garden of Eden.

Book 1: Number 347: Suhaib reported the Apostle (may peace be upon him) saying: When those deserving of Paradise would enter Paradise, the Blessed and the Exalted would ask: Do you wish Me to give you anything more? They would say: Hast Thou not brightened our faces? Hast Thou not made us enter Paradise and saved us from Fire? He (the narrator) said: He (God) would lift the veil, and of things given to them nothing would he dearer to them than the sight of their Lord, the Mighty and the Glorious.

Book 1: Number 348: Hammad b. Salama narrated it on the same authority and added: He then recited the verse:” Those who do good will have the best reward and even more” (x. 26)

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Chapter 81: The way in which the believers would see the lord

Book 1: Number 349: Abu Haraira reported: The people said to the Messenger of Allah (may peace be upon him): Messenger of Allah, shall we see our Lord on the Day of Resurrection? The Messenger of Allah (may pe ace be upon him) said: Do you feel any trouble in seeing the moon on the night when it is full? They said: Messenger of Allah, no. He (the Messenger) further said: Do you feel any trouble in seeing the sun, when there is no cloud over it? They said: Messenger of Allah. no. He (the Holy Prophet) said: Verily you would see Him like this (as you see the sun and the moon). God will gather people on the Day of Resurrection and say: Let every people follow what they worshipped. Those who worshipped the sun would follow the sun, and those who worshipped the moon would follow the moon, and those who worshipped the devils would follow the devils. This Ummah (of Islam) alone would be left behind and there would be hypocrites too amongst it. Allah would then come to them in a form other than His own Form, recognisable to them, and would say: I am your Lord. They would say: We take refuge with Allah from thee. We will stay here till our Lord comes to us. and when our Lord would come we would recognise Him. Subsequently Allah would come to them in His own Form, re cognisable to them, and say: I am your Lord. They would say: Thou art our Lord. And they would fol low Him, and a bridge would be set over the Hell; and I (the Holy Prophet) and my Ummah would be the first to pass over it; and none but the messengers would speak on that day, and the prayer of the messengers on that day would be: O Allah! grant safety, grant safety. In Hell, there would be long spits like the thorns of Sa’dan He (the Holy Prophet) said: Have you seen Sa’dan? They replied: Yes, Messenger of Allah. He said: Verily those (hooks) would be like the thorns of Sa’dan, but no one knows their size except Allah. These would seize people for their misdeeds. Some of them would es cape for their (good) deeds, and some would be rewarded for their deeds till they get salvation. When Allah would finish judging His bondsmen and because of His mercy decide to take out of Hell such people as He pleases. He would command the angels to bring out those who had not associated anything with Allah; to whom Allah decided to show mercy. those who would say: There is no god but Allah. They (the angels) would recognise them in the Fire by the marks of prostration, for Hell fire will devour everything (limb) of the sons of Adam except the marks of prostration. Allah has for bidden the fire to consume the marks of prostration. They will be taken out of the Fire having been burnt, and the water of life would be poured over them, and they will sprout as seed does In the silt carried by flood.

Then Allah would finish judging amongst His bondsmen; but a man who will be the last to enter Paradise will remain facing Hell and will say: O my Lord I turn my face away from Hell, for its air has poisoned me ard its blaze has burnt me. He will then call to Allah as long as Allah would wish that he should call to Him. Then Allah, Blessed and Exalted, would say: If I did that, perhaps you would ask for more than that. He would say: I would not ask You more than this, and he would give his Lord covenants and agreements as Allah wished, and so He would turn his face away from the Fire When he turns towards the Paradise and sees it, he will remain silent as long as Allah wishes him to remain so. He will then say: O my Lord I bring me forward to the gate of the Paradise. Allah would say to him: Did you not give covenants and agreements that you would not ask for anything besides what I had given you. Woe to thee! O son of Adam, how treacherous you are! He would say: O my Lord! and would continue calling to Allah till He would say to him: If I grant you that, perhaps you will ask for more. He will reply: No, by Thy greatness, and he will give His Lord promises and covenants as Allah had wished. He would then bring him to the gate of the Paradise, and when he would stand at the gate of the Paradise, it would lay open before him. and he would see the bounty and the joy that there is in it. He would remain quiet as long as Allah would desire him to remain si lent. He would then say: O my Lord, admit me to Paradise. Allah. Blessed and Exalted, would say: Did you not give covenants and agreements that you would not ask for anything more than what I had granted you? Woe to you! son of Adam, how treacherous you are! And he would say: O my Lord, I do not wish to be the most miserable of Thy creatures. He would continue calling upon Allah till Allah, Blessed and Exalted, would laugh. When Allah would laugh at him, He would say: Enter the Paradise. When he would enter, Allah would say: State your wish. He would express his wishes till Allah would remind him (the desire of) such and such (things). When his desires would be exhausted Allah would say: That is for thee and, besides it, the like of it also. ‘Ata’ b. Yazid said: Abu Sa’id al-Khudri was with Abu Huraira and be did not reject anything from the hadith narrated by him, but when Abu Huraira narrated:” Allah said to that man; ind its like along with it,” Abu Sa’id said:” Ten like it along with it,” O Abu Huraira. Abu Huraira said: I do not remember except the words:” That is for you and a similar one along with it.” Abu Sa’id said: I bear witness to the fact that I remembered from the Messenger of Allah (may peace be upon him) his words:” That is for thee and ten like it.” Abu Hu raira said: That man was the last of those deserving of Paradise to enter Paradise.

Book 1: Number 350: Abu Huraira reported: The people said to the Apostle of Allah (may peace be upon him):  Messenger of Allah I shall we see our Lord on the Day of Resurrection? The rest of the hadith was narrated according to the narration of Ibrahim b. Sa’d.

Book 1: Number 351: Hammam b. Munabbih said: This is what Abu Huraira transmitted to us from the Messenger of Allah (may peace be upon him), and he narrated many of them; one of them was: The Messenger of Allah (may peace be upon him) said: The lowest in rank among you in Paradise would be asked: De sire (whatever you like). And he would express his desire and again and again express a desire. tHe would be asked: Have you expressed your desire? He would say: Yes. Then He (Allah) would say: For thee is (granted) what thou desirest, and the like of it along with it.

Book 1: Number 352: Abu Sa’id al-Khudri reported: Some people during the lifetime of the Messenger of Allah (may pe ace be upon him) said: Messenger of Allah! shall we see our Lord on the Day of Resurrection? The Messenger of Allah (may peace be upon him) said: Yes, and added: Do you feel any trouble in seeing the sun at noon with no cloud over it, and do you feel trouble in seeing the moon (open) in the full moonlit night with no cloud over it? They said: No, Messenger of Allah! He (the Holy Prophet) said: You will not feel any trouble in seeing Allah on the Day of Resurrection any more than you do in seeing any one of them. When the Day of Resurrection comes a Mu’adhdhin (a proclaimer) would proclaim: Let every people follow what they used to worship. Then all who worshipped idols and stones besides Allah would fall into the Fire, till only the righteous and the vicious and some of the people of the Book who worshipped Allah are left. Then the Jews would be summoned, and it would be said to them: What did you worship? They will say: We worshipped ‘Uzair, son of Allah. It would be said to them: You tell a lie; Allah had never had a spouse or a son. What do you want now? They would say: We feel thirsty, O our Lord! Quench our thirst. They would be directed (to a certain di rection) and asked: Why don’t you go there to drink water? Then they would be pushed towards the Fire (and they would find to their great dismay that) it was but a mirage (and the raging flames of fire) would be consuming one another, and they would fall into the Fire. Then the Christians would be summoned and it would be said to them: What did you worship? They would say: We worshipped Jesus, son of Allah. It would be said to them: You tell a lie; Allah did not take for Himself either a spouse or a son. Then it would be said to them: What do you want? They would say: Thirsty we are, O our Lord! Quench our thirst. They would be directed (to a certain direction) and asked: Why don’t you go there to get water? But they would be pushed and gathered together towards the Hell, which was like a mirage to them, and the flames would consume one another. They would fall Into the Fire, till no one is left except he who worshipped Allah, be he pious or sinful. The Lord of the Universe, Glorified and Exalted, would come to them in a form recognisable to them and say; What are you looking for? Every people follow that which they worshipped. They would say: Our Lord, we kept ourselves separate from the people in the world, though we felt great need of them; we, however, did not associate ourselves with them. He would say: I am your Lord. They would say: We take refuge with Allah from thee and do not associate anything with Allah. They would repeat it twice or thrice, till some of them would be about to return. It would be said: Is there any sign between you and Him by which you will recognise Him? They would say: Yes. and the things would be laid bare. Those who used to prostrate themselves before God of their own accord would be permitted by God to pro strate themselves. But there would remain none who used to prostrate out of fear (of people) and os tentation but Allah would make his back as one piece, and whenever he would attempt to prostrate he would fall on his back. Then they would raise their heads and He would assume the Form in which they had seen Him the first time and would say: I am your Lord. They would say: Thou art our Lord. Then the bridge would be set up over the Hell and intercession would be allowed and they will say: O God, keep safe, keep safe.

It was asked: Messenger of Allah, what is this bridge? He said: The void in which one Is likely to slip. There would be hooks, tongs, spits like the thorn that is found in Najd and is known as Sa’dan. The believers would then pass over within the twinkling of an eye, like lightning, like wind, like a bird, like the finest horses and camels. Some will escape and be safe, some will be lacerated and let go, and some will be pushed into the fire of Hell till the believers will find rescue from the Fire. By One in Whose hand is my life, there will be none among you more eager to claim a right than the believers on the Day of Resurrection for (saying their) brethren in the Fire who would say: O our Lord, they were fasting along with us, and praying and performing pilgrimage. It will be said to them: Take out those whom you recognise. Then their persons would be forbidden to the Fire; and they would take out a large Number of people who had been overtaken by Fire up to the middle of the shank or up to the knees. They would then say: O our Lord I not one of those about whom Thou didst give us command remains in it. He will then say: Go back and bring out those in whose hearts you find good of the weight of a dinar Then they will take out a large Number of people. Then they would say: O our Lord! we have not left anyone about whom You commanded us. He will then say: Go back and bring out those in whose hearts you find as much as half a dinar of good. Then they will take out a large Number of people, and would say: O our Lord! not one of those about whom Thou commanded us we have left in it. Then He would say: Go back and in whose heart you find good to the weight of a particle bring him out. They would bring out a large Number of people, and would then say: O our Lord, now we have not left anyone in it (Hell) having any good in him.

Abu Sa’id Khudri said: If you don’t testify me in this hadith, then recite if you like:” Surely Allah wrongs not the weight of an atom; and if it is a good deed. He multiplies it and gives from Himself a great reward” (al-Qur’an, iv. 40). Then Allah, Exalted and Great, would say: The angels have interceded, the apostles have interceded and the believers have interceded, and no one remains (to grant pardon) but the Most Merciful of the mercifuls. He will then take a handful from Fire and bring out from it people who never did any good and who had been turned into charcoal, and will cast them into a river called the river of life, on the outskirts of Paradise. They will come out as a seed comes cut from the silt carried by flood. You see it near the stone or near the tree. That which is exposed to the sun is yellowish or greenish and which is under the shade is white. They said: Messenger of Allah! it seems as if you had been tending a flock in the jungle. He (the Holy Prophet) said: They will come forth like pearls with seals on their necks. The inhabitants of Paradise would recognise them (and say): Those are who have been set free by the Compassionate One. Who has admitted them into Paradise without any (good) deed that they did or any good that they sent in advance Then He would say: Enter the Paradise; whatever you see in it is yours. They would say: O Lord, Thou hast bestowed upon us (favours) which Thou didst not bestow upon anyone else in the world. He would say: There is with Me (a favour) for you better than this. They would say: O our Lord! which thing is better than this? He would say: It is My pleasure. I will never be angry with you after this

Book 1: Number 353: It is narrated on the authority of Abu Sa’id al-Khudri: We said: Messenger of Allah, shall we see our Lord? The Messenger of Allah (may peace be upon him) said: Do you feel any trouble in seeing the sun on a cloudless day? We said: No. And the remaining part of the hadith has been narrated to the end like the hadith transmitted by Hafs b. Maisara with the addition of these words: Without the deed that they did or any good that they had sent before. It would be said to them: For you is whate ver you see (in it) and with it the like of it. Abu Sa’id said: I have come to know that the bridge would be thinner even than the hair and sharper than the sword; and in the hadith narrated by Laith these words are not found: They would say, O our Lord! Thou hast bestowed upon us (favours) which thou didst not bestow on anyone else in the world.

Book 1: Number 354: Abu Bakr b. Abi Shaiba, Ja’far b. ‘Aun, Hisham b. Sa’d, Zaid b. Aslam narrated the hadith as trans mitted by Hafs b. Maisara, with certain additions and omissions.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 82: Affirmation of intercession and rescue from fire of the believers in oneness of Allah

Book 1: Number 355: Abu Sa’id al-Khudri reported: Verily the Messenger of Allah (may peace be upon him) said: Allah will admit into Paradise those deserving of Paradise, and He will admit whom He wishes out of His Mercy, and admit those condemned to Hell into the Fire (of Hell). He would then say: See, he whom you find having as much faith in his heart as a grain of mustard, bring him out. They will then be brought out burned and turned to charcoal, and would be cast into the river of life, and they would sprout aj does a seed in the silt carried away by flood. Have you not seen that it comes out yellow (fresh) and intertwined?

Book 1: Number 356: This hadith is transmitted by ‘Amr b. Yahya with the same chain of transmitters who narrated: They would be cast into the river which is called (the river of) life, and (both the narrators) did not doubt the hadith. The text transmitted by Khalid is: just as seeds sprout beside the flood water; and in the hadith of Wuhaib it is: Just as the seed sprouts in the silt or deposit left by flood.

Book 1: Number 357: It is reported by Abu Sa’id that the Messenger of Allah (may peace be upon him) said: The (perma nent) inhabitants of the Fire are those who are doomed to it, and verily they would neither die nor live in it (al-Qur’an, xx. 47; lxxxvii. 13). But the people whom the Fire would afflict (temporarily) on account of their sins, or so said (the narrator)” on account of their misdeeds,” He would cause them to die till they would be turned into charcoal. Then they would be granted intercession and would be brought in groups and would be spread on the rivers of Paradise and then it would be said: O inha bitants of Paradise, pour water over them; then they would sprout forth like the sprouting of seed in the silt carried by flood. A man among the people said: (It appears) as if the Messenger of Allah lived in the steppe.

Book 1: Number 358: Abu Nadra narrated it from Abu Sa’id al-Khudri who reported it from the Apostle (may peace be upon him) a similar (hadith) up to the words:” in the mud of the flood,” and he did not mention (the words narrated) after it.

Book 1: Number 359: Abdullah b. Mas’ud reported that the Messenger of Allah (may peace be upon him) said: I know the last of the inhabitants of Fire to be taken out therefrom, and the last of the inhabitants of Paradise to enter it. A man will come out of the Fire crawling. Then Allah, the Blessed and Exalted will say to him: Go and enter Paradise. So he would come to it and it would appear to him as if it were full. He would go back and say: O my Lord! I found it full. Allah, the Blessed and Exalted, would say to him: Go and enter Paradise. He would come and perceive as if it were full. He would return and say: O my Lord! I found it full. Allah would say to him: Go and enter Paradise, for there is for you the like of the world and ten times like it, or for you is ten times the like of this world. He (the narrator) said. He (that man) would say: Art Thou making a fun of me? or Art Thou laughing at me. though Thou art the King? He (the narrator) said: I saw the Messenger of Allah laugh till his front teeth were visible. And it was said: That would be the lowest rank among the inhabitants of Paradise.

Book 1: Number 360: It is narrated on the authority of Abdullah b. Mas’ud that the Messenger of Allah (may peace be upon him said: I recognise the last of the inhabitants of Fire to be taken out thereof. A man will come out of it crawling. It will be said to him: Go and enter Paradise. He (the Holy Prophet) said: He would go there to enter Paradise, but would find persons who have already occupied all its apartments. It would be said to him: Do you recall the time when you were in it (in the Hell)? He would say: Yes. It would be said to him: Express any desire. And he would express the desire. It would be said to him: For thee is that which thou desireth and ten times the world (worldly resources). He (the Holy Prophet) said: He would say: Art Thou making a fun of me, though Thou art the King? I saw the Messenger of Allah laugh till his front teeth were visible.

Book 1: Number 361: Ibn Mas’ud reported: Verily the Messenger of Allah said: The last to enter Paradise would be a man who would walk once and stumble once and be burnt by the Fire once. Then when he gets beyond it, he will turn to it and say: Blessed is He Who has saved me from thee. Allah has given me something He has not given to any one of those in earlier or later times. Then a tree would be raised up for him and he will say: O my Lord I bring me near this tree so that I may take shelter in its shade and drink of its water. Allah, the Exalted and Great, would say: O son of Adam, if I grant you this, you will ask Me for something else. He would say: No. my Lord. And he would promise Him that he would not ask for anything else. His Lord would excuse him because He sees what he cannot help desiring; so He would bring him near it, and he would take shelter in its shade and drink of its water. Afterwards a tree more beautiful than the first would be raised up before him and he would say: O my Lord! bring me near this tree in order that I may drink of its water and take shelter in its shade and I shall not ask Thee for anything else. He (Allah) would say: O son of Adam, if I bring you near it you may ask me for something else. He would promise Him that he would not ask for anything else. His Lord will excuse him because He would see something he cannot help desiring. So He would bring him near it and he would enjoy its shade and drink its water. Then a tree would be raised up for him at the gate of the Paradise, more beautiful than the first two. He would say: O my Lord! bring me near this (tree) so that I may enjoy its shade and drink from its water. I shall not ask Thee for anything else. He (Allah) would say: O son of Adam! did you not promise Me that you would not ask Me anything else? He would say: Yes, my Lord, but I shall not ask Thee for anything else. His Lord would excuse him for He sees something the temptation of which he could not resist. He (Allah) would bring him near to it, and when He would bring him near it he would hear the voices of the inhabitants of the Paradise. He would say: O my Lord! admit me to it. He (Allah) would say: O son of Adam, what will bring an end to your requests to Me? Will it please you if I give you the whole world and a like one along with it? He will say: O my Lord! art Thou mocking at me, though Thou art the Lord of the worlds? Ibn Mas’ud laughed and asked (the hearers): Why don’t you ask me what I am laughing at. They (then) said: Why do you laugh? He said: It is in this way that the Messenger of Allah (may peace be upon him) laughed. They (the companions of the Holy Prophet) asked: Why do you laugh. Messenger of Allah? He said: On account of the laugh of the Lord of the universe, when he ldesirer of Paradise) sai Thou mocking at me though Thou art the Lord of the worlds? He would say: I am not mocking at you, but I have power to do whatever I will.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 83: The lowest of the ranks in paradise

Book 1: Number 362: It is transmitted from Abu Sa’id al-Khudri that, verily, the Messenger of Allah (may peace be upon him) said: Amongst the inhabitants of Paradise the lowest in rank will be the person whose face Allah would turn away from the Fire towards the Paradise, and make a shady tree appear before him. He would say: O my Lord! direct my steps to this tree so that I (should enjoy) its shade; and the rest of the hadith is like that narrated by Ibn Mas’ud, but he did not mention:” He (Allah) would say: O son of Adam! what will bring an end to your making requests to Me” to the end of the tradition. In it, he added: Allah will remind him: Ask such and such, and when his expectations would be realised, Allah would say: That is for you, and ten times as much. He said that he would then enter his house and his two wives with large and dark eyes would enter after him. They will say: Praise be to Allah, Who has created you for us and us for you. He will say: No one has been given the like of what I have been given.

Book 1: Number 363: It is reported on the authority of al-Mughira b. Shu’ba that the Messenger of Allah (may peace be upon him) said: Moses asked his Lord: Who amongst the inhabitants of Paradise is the lowest to rank? He (Allah) said: The person who would be admitted into Paradise last of all among those de serving of Paradise who are admitted to it. I would be said to him: Enter Paradise. He would gay: O my Lord! how (should I enter) while the people have settled in their apartments and taken the shares (portions)? It would be said to him: Would you be pleased if there be for you like the kingdom of a king amongst the kings of the world? He would say: I am pleased my Lord. He (Allah) would say: For you is that, and like that, and like that, and like that, and that. He would say at the fifth (point): I am well pleased. My Lord. He (Allah) would say: It is for you and, ten times like it, and for you is what your self desires and your eye enjoys. He would say: I am well pleased, my Lord. He (Moses) said: (Which is) the highest of their (inhabitants of Paradise) ranks? He (Allah) said: They are those whom I choose. I establish their honour with My own hand and then set a seal over it (and they would be blessed with Bounties) which no eye has seen, no ear has heard and no human mind has perceived: and this is sub stantiated by the Book of Allah, Exalted and Great:” So no soul knows what delight of the eye is hidden for them; a reward for what they did” (xxxii. 17).

Book 1: Number 364: Sha’bi reported he had heard al-Mughira b. Shu’ba say on the pulpit that Moses (peace be upon him) had asked Allah, Exalted and Great, about the reward of the lowest of the inhabitants of Paradi se, and the remaining part of hadith is the same (as narrated) above.

Book 1: Number 365: Abu Dharr reported that Allah’s Messenger (may peace be upon him) said: I know the last of the inhabitants of Paradise to enter it and the last of the inhabitants of Hell to come out of it. He is a man who would be brought on the Day of Resurrection and it will be said: Present his minor sins to him, and withhold from him his serious Sins. Then the minor sins would be placed before him, and it would be said: On such and such a day you did so and so and on such and such a day you did so and so. He would say: Yes. It will not be possible for him to deny, while he would be afraid lest serious sins chould be presented before him. It would be said to him: In place of every evil deed you will have good deed He will say: My Lord! I have done things I do not see here. I indeed saw the Messenger of Allah laugh till his front teeth were exposed.

Book 1: Number 366: This hadith is also narrated by another chain of narrators, i. e. Ibn Numair, Abu Mu’awiya, Waki’, Abu Bakr b. Abi Shaiba, Abu Kuraib, A’mash.

Book 1: Number 367: It is reported on the authority of Abu Zubair that he heard from Jabir b ‘Abdullah, who was asked about the arrival (of people on the Day of Resurrection). He said. We would come on the Day of Res urrection like this, like this, and see. carefully. that which concerns” elevated people”. He (the narra tor) said: Then the people would be summoned along with their idols whom they worshipped, one after another. Then our Lord would come to us and say: Whom are you waiting for? They would say: We are waiting for our Lord. He would say: I am your Lord. They would say: (We are not sure) till we gaze at Thee, and He would manifest Himself to them smilingly, and would go along with them and they would follow Him; and every person, whether a hypocrite or a believer, would be endowed with a light, and there would be spikes and hooks on the bridge of the Hell, which would catch hold of those whom Allah willed. Then the light of the hypocrites would be extinguished, and the belie vers would secure salvation. and the first group to achieve it would comprise seventy thousand men who would have the brightness of full moon on their faces, and they would not be called to account.

Then the people immediately following them would have their faces as the brightest stars in the hea ven. This is how (the groups would follow one after another). Then the stage of intercession would come, and they (who are permitted to intercede) would intercede, till he who had declared:” There is no god but Allah” and had in his heart virtue of the weight of a barley grain would come out of the Fire. They would be then brought in the courtyard of Paradise and the inhabitants of Paradise would begin to sprinkle water over them till they would sprout like the sprouting of a thing in flood water, and their burns would disappear. They would ask their Lord till they would be granted (the bounties) of the world and with it ten more besides it.

Book 1: Number 368: Jabir reported that he had heard with his ears the Apostle (may peace be upon him) saying: Allah will bring out people from the Fire and admit them into Paradise.

Book 1: Number 369: Hammad b. Zaid, reported: I said to ‘Amr b. Dinar: Did you hear Jabir b. ‘Abdullah narrating from the Messenger of Allah (may peace be upon him) that Allah would bring out people from the Fire through intercession. He said: Yes.

Book 1: Number 370: Jabir b. ‘Abdullah repotted: The Messenger of Allah (may peace be upon him) said: Verily people would be brought out from the Fire, and they would be burnt except the exterior (surfaces, fronts) of their faces; and they would enter Paradise.

Book 1: Number 371: Yazid al-Faqir said: This view of the Khwarij (i. e. those who commit major sins and would be eternally doomed to Hell) had obsessed me, and we set out in a large group intending to perform the hajj and then going to the people (for the propagation of the views of the Khwarij). He (the narrator) said: We happened to past by Medina and found there Jabir b. ‘Abdullah sitting near a column nar rating to the people (the ahadith of) the Holy Prophet (may peace be upon him). When he mentioned the inhabitants of Hell, I said: O companion of the Messenger of Allah what is this that thou narra teth, whereas Allah sayeth:” Verily whomsoever Thou shall commit to the Fire, Thou indeed humilla teth him” (al-Qur’an, iii. 192) ; and All those who endeavoured to get out of that would be thrown back into it” (al-Qur’an, xxxi i. 20)? So what is it that you say? He said: Have you read the Qur’an? I said: Yes. He said: Have you heard about’ the (exalted) position of Muhammad (may peace be upon him), i. e. to which Allah would raise, him? I said: Yes. He said: Verily the position of Muhammad (may peace be upon him) is that of great glory and that is by which Allah would bring out whorn soever He would wish to bring out. He then described the Path (the Bridge) and the passing of the people over it, and said: I am afraid I may not have remembered (other things) but this much is still in my memory that people would come out of the Hell after having gone into it, and he said: They would come out of it as if they were the wood of the ebony tree. He (the narrator said: They would enter a river, one or the rivers of Paradise, and would bathe in it, and then come out as if they were (white like) paper. We then turned back and said: Woe be upon you! How can this old man tell a lie against the Messenger of Allah (may peace be upon him)? We turned back (from the views of the Khwarij), and by God every one of us abandoned this (band of Khwarij) except one man. A similar statement has been made by Abu Nu’aim.

Book 1: Number 372: It is narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said: Four persons would be brought out from the Fire and would be presented to Allah. One of them would turn (towards the He) ) ) and say: O my Lord, when Thou hast brought me out from it, do not throw me back into it, and Allah would rescue him from it.

Book 1: Number 373: Anas b Malik reported: The Messenger of Allah (may peace be upon him) said: Allah would gather people on the Day of Resurrection and they would be concerned about it, and Ibn Ubaid said. They would get a Divine inspiration about it, and would say: If we could seek intercession with our Lord, we may be relieved from this predicament of ours. He (the Holy Prophet) said: They would come to Adam and say, Thou art Adam, the father of mankind. Allah created thee with His own hand and breathed unto thee of His Spirit and commanded the angels and they prostrated before thee. So in tercede for us with thy Lords, that He may relieve us from this position of ours. He would say: I am not in a position to do this, and would recall his error, and would fight shy of his Lord on account of that; go to Noah the first messenger (after me) sent by Allah. He (the Holy Prophet) said: So they would come to Noah (peace be upon him). He would say: I am not in a position to do that for you, and recall his fault which he had committed, and would fight shy of his Lord on account of that, (and would say): You better go to Ibrahim (peace be upon him) whom Allah took for a friend. They would come to Ibrahim (peace be upon him) and he would say: I am not in a position to do that for you, and would recall his fault that he had committed and would, therefore, fight shy of his Lord on that account (and would say): You better go to Moses (peace be upon him) with whom Allah conver sed and con ferred Torah upon him. He (the Holy Prophet) said: So they would come to Moses (peace be upon him) He would say: I am not in a position to do that for you, and would recall his fault that he had committed and would fight shy of his Lord on account of that (and would say): You bet ter go to Jesus, the Spirit of Allah and His word He would say: I am not in a position to do that for you; you better go to Muhammad (may peace be upon him), a servant whose former and later sins have been forgiven. He (the narrator) said: The Messenger or Allah (may peace be upon him) obser ved: So they would come to me and I would ask the permission of my Lord and it would be granted to me, and when I would see Him, I would fall down in prostration, and He (Allah) would leave me thus as long as He would wish, and then it would be said: O Muhammad, raise your head, say and you would be heard; ask and it would be granted; intercede and intercession would be accepted. Then I would raise my head and extrol my Lord with the praise which my Lord would teach me. I shall then inter cede, but a limit would be set for me I would bring them out from the Fire and make them enter Paradise (according to the limit). I shall return then ard fall down in pros tration and Allah would leave me (in that position) as long as He would wish to leave me it would be said: Rise, O Muhammad, say and you would be heard; ask and it would be conferred; intercede and in tercession would be granted. I would raise my head and extrol my Lord with praise that He would teach me. I would theft intercede and a limit would be set for me. I would bring them out of the Fire (of Hell) and make them enter Paradise. He (the narrator) said: I do not remember whether he (the Holy Prophet) said at tLe third time or at the fourth time: O my Lord, none has been left in the Fire, but thise restrained by the Holy Qur’an, i e. those who were eternally doomed. Ibn Ubaid said in a narration: Qatada observed: whose everlasting stay was imperative”.

Book 1: Number 374: Anas reported: The Messenger of Allah (may peace be upon him) said: The believers would gather on the Day of Resurrection, and they would be concerned about it, or would be made mindful of it (i.e. the trjuble for it), (and the remaining part of the hadith w, ) uld be narrated) like the one transmit ted by Abu Uwana, and he said in the hadith: Then I would come for the fourth time, or I would re turn the fourth time, and would say: O my Lord, no one has been left but he whom the Holy Qur’an has restrained.

Book 1: Number 375: Anas b. Malik reported: The Prophet of Allah (may peace be, upon him) said: Allah will gather the believers on the Day of Resurrection and they would be made mindful of it; and the rest (of the hadith) is like the one narrated above; and then he mentioned the fourth time: And I (the Holy Prophet) would say: O my Lord, no one is left in the Fire except he whom the Qur’an has restrained, i e. eter nally doomed.

Book 1: Number 376: Anas b. Malik reported: Verily the Apostle (may peace be upon him) said: He who professed: There is no god but Allah, would be brought out of the Fire even though he has in his heart virtue equal to the weight of a barley grain. Then he who professed: There is no god but Allah, would come out of the Fire, even though he has in his heart virtue equal to the weight of a wheat grain. He would then bring out from the Fire he who professed: There is no god but Allah, even though he has in his heart virtue equal to the weight of an atom. Ibn Minhal has made an addition (of these words) in his narration: Yazid said: I met Shu’ba and narrated to him this hadith. Shu’ba said: Qatada transmitted to us this hadith from Anas b. Malik who heard it from the Apostle of Allah (may peace be upon him) with this alteration that he substituted the word Zurra (grain) in place of Zarra (atom). Yazid said: Abu Bistam has made a change in it.

Book 1: Number 377: Ma’bad b. Hilal al ‘Anazi reported: We went to Anas b. Malik through Thabit and reached there (his house) while he was offering the forenoon prayer. Thabit sought permission for us and we ente red, and he seated Thabit with him on his bedstead. He (Thabit) said to him (Anas b. Malik): O Abu Hamza (kunya of Anas b. Malik), your brothers from among the inhabitants of Basra ask you to nar rate to them the hadith of intercession. He said: Muhammad (may peace be upon him) narrated to us: When it would be the Day of Resurrection, some of the people would rush to one another in be wilderment. They would come to Adam and say: Intercede (with your Lord) for your progeny. He would say: I am not fit to do this, but go to Ibrabim (peace be upon him) for he is the Friend of Allah. They would come to Ibrahim, but he would say: I am not fit to do this, but go to Moses, for he is Allah’s Interlocutor. They would come to Moses, but he would say: I am not fit to do this, but you should go to Jesus, for he is the Spirit of Allah and His word. They would come to Jesus, and he would say, I am not fit to do this; you better go to Muhammad (may peace be upon him). They would come to me, and I would say: I am in a position to do that, I would go and ask the permission of my Lord and it would be granted to me. I would then stand before Him and would extol Him with praises which I am not able to do now, but with which Allah would inspire me, then I would fall in prostra tion and it would be said to me: O Muhammad, raise thy head, and say and it would be listened to; ask and it would be granted, intercede and it would be accepted. I shall say: My Lord, my people, my people It would be said: Go, and bring forth from it (Hell) him who has in his heart faith equal to the weight of a wheat grain or a barley seed. I would go and do that; then I would return to my Lord and extol Him with those praises (taught to me by Allah), then I would fall in prostration. It would be said to me: O Muhammad, raise your head, and say and it would be heard; ask and it would be gran ted; intercede and intercession would be accepted. So I would say: My people. my people. It would be said to me: Go and take out from it (Hell) him who has in his heart faith equal to the weight of a mu stard seed. I would go and do that. I would again return to my Lord and extol Him with those praises. I would then fall in prostration. It would be said to me: O Muhammad, raisevour head: say, and you would be listened to; ask and it would be granted; intercede and intercession would be accepted. I would say: My Lord, my people, my people. It would be said to me: Go, and bring out of the Fire him who has in his heart as much faith as the smallest, smallest, smallest grain of mustard seed. I would go and do that.

This is the hadith which Anas narrated to us. We went out of his (house) and when we reached the upper part of Jabban (graveyard) we said: Would that we meet Hasan and salute him and he was hiding in the house of Abu Khalifa. He (Ma’bad b. Hilal, the narrator) said: We went to him and greeted him and we said: O Abu Sa’id, we come from your brother Abu Hamza (kunya of Anas), and we have never heard a hadith like this relating to intercession, which he has narrated to us. He said: Narrate it, we narrated the hadith. He said: Narrate it (still further). We said: He did not (narrate it) before us more than this. He said: He (Anas) had narrated it to us twenty years back, when he was strong and healthy. He has in fact missed something. I cannot make out whether the old man has forgotten or he has (intentionally) avoided to narrate it to you lest you should rely (absolutely) upon it (and abandon doing good deeds). We said to him: Relate that to us, and he laughed and said: There is haste in the nature of man. I did not make mention of it to you but for the fact that I wanted to narrate that to you (and added that the Holy Prophet said): I would then return to my Lord for the fourth time and extol Him with these praises. I would then fall in prostration. It would be said to me: O Muhammad, raise your head: say and it will be listened to; ask and it will be granted; intercede and intercession would be accepted. I would say: O my Lord, permit me regarding him who profes sed: There is no god but Allah. He (the Lord) would say: That is not for thee or that is not what lies with thee, but by My Honour, Glory, Greatness and Might, I would certainly take him out who professed it: There is no god but Allah. He (the narrator, Ma’bad) said: I hear testimony to the fact that the hadith transmitted to us by Hasan was heard by him from Anas b. Malik and I can see that he reported it twenty years back, when he was hale and hearty.

Book 1: Number 378: Abu Huraira reported: Meat was one day brought to the Messenger of Allah (may peace be upon him) and a foreleg was offered to him, a part which he liked. He sliced with his teeth a piece out of it and said: I shall be the leader of mankind on the Day of Resurrection. Do you know why? Allah would gather in one plain the earlier and the later (of the human race) on the Day of Resurrection. Then the voice of the proclaimer would be heard by all of them and the eyesight would penetrate through all of them and the sun would come near. People would then experience a degree of an guish, anxiety and agony which they shall not be able to bear and they shall not be able to stand. Some people would say to the others: Don you see in which trouble you are? Don’t you see what (misfortune) has overtaken you? Why don’t you find one who should intercede for you with your Lord? Some would say to the others: Go to Adam. And they would go to Adam and say: O Adam, thou art the father of mankind. Allah created thee by His own Hand and breathed in thee of His spirit and ordered the angels to prostrate before thee. Intercede for us with thy Lord Don’t you see in what (trouble) we are? Don’t you see what (misfortune) has overtaken us? Adam would say: Verily, my Lord is angry, to an extent to which He had never been angry before nor would He be angry after ward. Verily, He forbade me (to go near) that tree and I disobeyed Him. I am concerned with my own self. Go to someone else; go to Noah. They would come to Noah and would say: O Noah, thou art the first of the Messengers (sent) on the earth (after Adam), and Allah named thee as a” Grateful Servant,” intercede for us with thy Lord. Don’t you see in what (trouble) we are? Don’t you see what (misfortu ne) has overtaken us? He would say: Verily, my Lord is angry today as He had never been angry be fore, and would never be angry afterwards. There had emanated a curse from me with which I cursed my people. I am concerned with only myself, I am concerned only with myself; you better go to Ibrahim (peace be upon him). They would go to Ibrahim and say: Thou art the apostle of Allah and His Friend amongst the inhabitants of the earth; intercede for us with thy Lord. Don’t you see in which (trouble) we are? Don’t you see what (misfortune) has overtaken us? Ibrahim would say to them: Verily, my Lord is today angry as He had never been angry before and would never be angry afterwards. and (Ibrahim) would mention his lies (and then say): I am concerned only with myself, I am concerned only with myself. You better go to someone else: go to Moses. They would come to Moses (peace be upon him) and say: O Moses, thou art Allah’s messenger, Allah blessed thee with His messengership and His conversation amongst people. Intercede for us with thy Lord. Don’t you see in what (trouble) we are? Don’t you see what (misfortune) has overtaken us? Moses (peace be upon him) would say to them: Verily. my Lord is angry as He had never been angry before and would ne ver be angry afterwards. I, in fact, killed a person whom I had not been ordered to kill. I am concerned with myself, I am concerned with myself. You better go to Jesus (peace be upon him). They would come to Jesus and would say: O Jesus, thou art the messenger of Allah and thou conversed with people in the cradle, (thou art) His Word which IIe sent down upon Mary. and (thou art) the Spirit from Him; so intercede for us with thy Lord. Don’t you see (the trouble) in which we are? Don’t you see (the misfortune) that has overtaken us? Jesus (peace be upon him) would say: Verily, my Lord is angry today as He had never been angry before or would ever be angry afterwards. He mentioned no sin of his. (He simply said: ) I am concerned with myself, I am concerned with myself; you go to someone else: better go to Muhammad (may peace be upon him).

They would come to me and say: O Mahammad, thou art the messenger of Allah and the last of the apostles. Allah has pardoned thee all thy previous and later sins. Intercede for us with thy Lord; don’t you see in which (trouble) we are? Don’t you see what (misfortune) has overtaken us? I shall then set off and come below the Throne and fall down prostrate before my Lord; then Allah would reveal to me and inspire me with some of His Praises and Glorifications which He had not revealed to anyone before me. He would then say: Muhammad, raise thy head; ask and it would be granted; intercede and intercession would be accepted I would then raise my head and say: O my Lord, my people, my people. It would be said: O Muhammad, bring in by the right gate of Paradise those of your people who would have no account to render. They would share with the people some other door besides this door. The Holy Prophet then said: By Him in Whose Hand is the life of Muhammad, verify the distance between two door leaves of the Paradise is as great as between Mecca and Hajar, or as between Mecca and Busra.

Book 1: Number 379: It is reported on the authority of Abu Huraira that there was placed before the Messenger of Allah a cup of soft bread, soup and meat. He took part of the foreleg which he liked most. He sliced (with his teeth) a slice (out of that) and said: I would be the leader of mankind on the Day of Resurrection. He then sliced (that meat) for the second time and said: I am the leader of mankind on the Day of Resurrection. When he saw that his companions did not ask him (about this assertion) he said: Why don’t you say: How would that be? They said: How would be it, Messenger of Allah? He said: People would stand before the Lord of the worlds. And the rest of the hadith was narrated like the one transmitted by Abu Hayyan, on the authority of Abu Zur’a, and in the story of Ibrahim, this addition was made. He said and made mention of his words with regard to the star: This is my Lord. And his words with regard to their gods: But the big among them has done that. And his words: I am ailing. He (the Holy Prophet) said: By Him in Whose Hand is the life of Muhammad, the distance between two leaves of the door from their supporting frames is as the distance between Mecca and Hajar or Hajar and Mecca. I do not remember how he said it (whether Mecca and Hajar or Hajar and Mecca).

Book 1: Number 380: It is narrated on the authority of Abu Huraira and Hudhaifa that the Messenger of Allah (may pe ace be upon him) said: Allah, the Blessed and Exalted, would gather people. The believers would stand till the Paradise would be brought near them. They would come to Adam and say: O our father, open for us the Paradise. He would say: What turned ye out from the Paradise was the sin of your fa ther Adam. I am not in a position to do that; better go to my son Ibrahim, the Friend of Allah. He (the Holy Prophet) said: He (Ibrahim) would say: I am not in a position to do that. Verily I had been the Friend (of Allah) from beyond, beyond; you better approach Moses (peace be upon him) with whom Allah conversed. They would come to Moses (peace be upon him), but he would say: I am not in a position to do that; you better go to Jesus, the Word of Allah and His Spirit. Jesus (peace be upon him) would say: I am not in a position to do that. So they would come to Mubammad (may peace be upon him). He would then be permitted (to open the door of Paradise). Trust worthiness and kinship would be despatched, and these would stand on the right and left of the Path and the first of you would pass with (the swiftness) of lightning. He (the narrator) said: I said, O thou who art far dearer to me than my father and my mother I which thing is like the passing of lightning? He said: Have you not seen lightning, how it passes and then comes back within the twinkling of an eye? Then (they would pass) like the passing of the wind, then like the passing of a bird, and the hastening of persons would be according to their deeds, and your Apostle would be standing on the Path saying: Save, O my Lord, save. (The people would go on passing) till the deeds of the servants would be fai ling in strength, till a man would come who would find it hard to go along (that Path) but crawlin gly. He (the narrator) said: And on the sides of the Path hooks would be suspended ready to catch anyone whom these would be required (to catch). There would be those who would somehow or other succeed in trasversing that Path and some would be piled up in Hell. By Him in Whose Hand is the life of Abu Huraira it would take one seventy years to fathom the depth of Hell.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 84: Pertaining to the words of the apostle of Allah (may peace be upon him): “I would be the first among people to intercede in the paradise and among the apostles i would have the largest following”

Book 1: Number 381: Anas b. Malik reported: The Messenger of Allah (may peace be upon him) said: I would be the first among people to intercede in the Paradise and amongst the apostles I would have the largest followi ng (on the Day of Resurrection).

Book 1: Number 382: Anas b. Malik reported: The Messenger of Allah (may peace be upon him) said: Amongst the apostles I would have the largest following on the Day of Resurrec tion, and I would be the first to knock at the door of Paradise.

Book 1: Number 383: Anas b. Malik said: The Apostle of Allah (may peace be upon him) said: I would be the first in tercessor in the Paradise and no apostle amongst the apostles has been testified (by such a large Number of people) as I have been testified. And verily there woald be an apostle among the apostles who would be testified to by only one man from his people.

Book 1: Number 384: Anas b. Malik reported: The Messenger of Allah (may peace be upon him) said: I will come to the gate of Paradise on the Day of Resurrection. and would seek its opening. and the keeper would say: Who art thou? I would say: Muhammad. He would then say: It is for thee that I have been ordered, and not to open it for anyone before thee.

Book 1: Number 385: Abu Huraira reported: Verity the Messenger of Allah (may peace be upon him) said: There is for every apostle a (special) prayer with which he would pray. I wish I could reserve, my prayer for in tercession of my Ummah on the Day of Resurrection.

Book 1: Number 386: Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: There is for every apostle a prayer, and I intend (if Allah so willed) that I would reserve my prayer for the intercession of my Ummah on the Day of Resurrection.

Book 1: Number 387: ‘Amr b. Abu Sufyan transmitted a hadith like this from Abu Huraira who narrated it from the Messenger of Allah (may peace be upon him).

Book 1: Number 388: Amr b. Abu Sufyan reported: Abu Huraira said to Ka’b al-Ahbar that the Apostle of Allah (may pe ace be upon him) had said: For every apostle there Is a (special) prayer by which he would pray (to his Lord). I, however, intend (if Allah so willed) that I would reserve my prayer for the intercession of my Ummah on the Day of Resurrection. Ka’b said to Abu Huraira: Did you hear this from the Messenger of Allah (may peace be upon him)? Abu Huraira said: Yes.

Book 1: Number 389: Abu Huraira said: The Prophet of Allah (may peace be upon him) said: There is for every apostle a prayer which is granted, but every prophet showed haste in his prayer. I have, however, reserved my prayer for the intercession of my Ummah on the Day of Resurrection, and it would be granted, if Allah so willed, in case of everyone amongst my Ummah provided he dies without associating anything with Allah.

Book 1: Number 390: Abu Huraira said: The Messenger of Allah (may peace be upon him) said: Every Messenger is en dowed with a prayer which is granted and by which he would (pray to his Lord) and it would he granted for him. I have, however, reserved my prayer for the intercession of my Ummab on the Day of Resurrection.

Book 1: Number 391: Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: There was for every apostle a prayer with which he prayed for his Ummah and it was granted to him; but I wish, if Allah so wills, to defer my prayer for the intercession of my Ummah on the Day of Resurrection.

Book 1: Number 392: Anas b. Malik reported: Verily the Apostle of Allah (may peace be upon him) said: There is for eve ry apostle a prayer with which he prays (to Allah) for his Ummah. I have reserved my prayer for the intercession of my Ummah on the Day of Resurrection.

Book 1: Number 393: This hadith is narrated with the same chain of narrators by Qatada.

Book 1: Number 394: Mis’ar transmitted it with the same chain of narrators from Qatada except that in the hadith nar rated by Waki’ (the Prophet) said:” He was endowed,” and in the hadith reported by Abu Usama (the words are):” It is reported from the Apostle of Allah (may peace be upon him).”

Book 1: Number 395: Muhammad b. ‘Abd al-A’la reported it to me: Mu’tamir narrated to us on the authority of his fa ther who transmitted it liom Anas that verity the Apostle of Allah (may peace be upon him) said, and then narrated the hadith like the one transmitted by Qatada on the authority of Anas.

Book 1: Number 396: Abu Zubair heard Jabir b. Abdullah reporting it from the Apostle of Allah (may peace be upon him): For every apostle was a prayer with which he prayed (to his Lord) for his Ummah, but I have reserved my prayer for the intercession of my Ummah on the Day of Resurrection.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 85: Prayer of the apostle (may peace be upon him) for his ummah and his being moved to tears on account of his affection for them

Book 1: Number 397: ‘Abdullah b. Amr b. al-‘As reported: Verily the Apostle of Allah (may peace be upon him) recited the words of Allah, the Great and Glorious, that Ibrahim uttered. My Lord! lo! they have led many of mankind astray:” But whoso followeth me, he verily is of me” (al-Qur’an, xiv. 35) and Jesus (peace be upon him) said:” If thou punisheth them, lo! they are Thy slaves, and if Thou forgiveth them verily Thou art the Mighty, the Wise” (al-Qur’an, v 117). Then he raised his hands and said: O Lord, my Ummah, my Ummah, and wept; so Allah the High and the Exalted said: O Gabriel, go to Muhammad (though your Lord knows it fully well) and ask him: What makes thee weep? So Gabriel (peace be upon him) came to him and asked him, and the Messenger of Allah (may peace be upon him) infor med him what he had said (though Allah knew it fully well). Upon this Allah said: O Gabriel, go to Muhammad any say: Verily We will please thee with regard to your Ummah and would not displease thee.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 86: He who died with unbelief would be (thrown) into the fire, intercession would be of no avail to him and the relationship of his favourites would not benefit him

Book 1: Number 398: Anas reported: Verily, a person said: Messenger of Allah, where is my father? He said: (He) is in the Fire. When he turned away, he (the Holy Prophet) called him and said: Verily my father and your fa ther are in the Fire.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 87: Regarding the words of Allah: “And warn thy nearest kindred”

Book 1: Number 399: Abu Huraira reported: When this verse was revealed:” And warn thy nearest kindred (al-Qur’an, xxvi. 214), the Messenger of Allah (may peace be upon him) called the Quraish; so they gathered and he gave them a general warning. Then he made a particular (reference to certain tribes) and said: O sons of Ka’b b. Luwayy, rescue yourselves from the Fire; O sons of Murra b. Ka’b, rescue your selves from the Fire: O sons of Abd Shams, rescue yourselves from the Fire; 0 sons of Abd Manaf res cue yourselves from the Fire; O sons of Hashim, rescue yourselves from the Fire; 0 sons of Abd al Muttalib, rescue yourselves from the Fire; O Fatimah, rescue thyself from the Fire, for I have no power (to protect you) from Allah in anything except this that I would sustain relationship with you.

Book 1: Number 400: The same hadith is narrated by Ubaid Allah b. Umar al-Qawariri from Abu ‘Uwana, who transmit ted it to ‘Abd al-Malik b. ‘Umair on the same chain of transmitter and the hadith of Jarir is more per fect and comprehensive.

Book 1: Number 401: It is narrated on the authority of ‘A’isha that when this verse was revealed:” And warn thy nearest kindred,” the Messenger of Allah (may peace be upon him) stood up on Safa’ and said: O Fatima, daughter of Muhammad. O Safiya, daughter of ‘Abd al-Muttalib, O sons of ‘Abd al-Muttalib. I have nothing which can avail you against Allah; you may ask me what you want of my worldly belon gings.

Book 1: Number 402: Abu Huraira reported: When (this verse) was revealed to him:” Warn your nearest kinsmen.” the Messenger of Allah (may peace be upon him) said: O people of Quraish, buy yourselves from Allah, I cannot avail you at all against Allah; O sons of Abd al-Muttalib. I cannot avail you at all against Allah; 0 Abbas b. ‘Abd al Muttalib, I cannot avail you at all against Allah; O Safiya (aunt of the Messenger of Allah), I cannot avail you at all against Allah; 0 Fatima, daughter of Muhammad, ask me whatever you like, but I cannot avail you at all against Allah.

Book 1: Number 403: This hadith is narrated from the Apostle (may peace be upon him) by another chain of narrators, ‘Amr al-Naqid, Mu’awiya b. ‘Amr, Abdullah b. Dhakwan, A’raj on the authority of Abu Huraira.

Book 1: Number 404: Qabisa b. al-Mukhariq and Zuhair b. ‘Amr reported: When this verse was revealed:” And warn thy nearest kindred,” the Apostle of Allah (may peace be upon him) set off towards a rock of the hill and ascended the highest of the rocks and then called: 0 sons of ‘Abd Manaf! I am a warner; my similitu de and your similitude is like a man who saw the enemy and went to guard his people, but, being afraid they might get there before him, he shouted: Be on your guard!

Book 1: Number 405: This hadith is narrated from the Apostle of Allah (may peace be upon him) by another chain of narrators, Muhammad b. Abd al-A’la, Mu’tamir, Abu ‘Uthman, Zuhair b. ‘Amr, Qabisa b. Mukhariq.

Book 1: Number 406: It is reported on the authority of Ibn ‘Abbas that when this verse was revealed:” And warn thy nearest kindred” (and thy group of selected people among them) the Messenger of Allah (may peace be upon him) set off till he climbed Safa’ and called loudly: Be on your guard! They said: Who is it cal ling aloud? They said: Muhammad. They gathered round him, and he said: O sons of so and so, O sons of so and so, O sons of ‘Abd Manaf, O sons of ‘Abd al-Muttalib, and they gathered around him. He (the Apostle) said: If I were to inform you that there were horsemen emerging out of the foot of this mountain, would you believe me? They said: We have not experienced any lie from you. He said: Well, I am a warner to you before a severe torment. He (the narrator) said that Abu Lahab then said: Destruction to you! Is it for this you have gathered us? He (the Holy Prophet) then stood up, and this verse was revealed:” Perish the hands of Abu Lahab, and he indeed perished” (cxi. 1). A’mash recited this to the end of the Sura.

Book 1: Number 407: This hadith was narrated by A’mash on the authority of the same chain of narrators and he said: One day the Messenger of Allah (may peace be upon him) climbed the hill of Safa’ and said: Be on your guard, and the rest of the hadith was narrated like the hadith transmitted by Usama; he made no mention of the revelation of the verse:” Warn thy nearest kindred.”

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 88: Intercession of the messenger of Allah (may peace be upon him) for Abu Talib and some remission for him on this account

Book 1: Number 408: It is reported on the authority of ‘Abbas b. Abd al-Muttalib that he said: Messenger of Allah, have you benefited Abu Talib in any way for he defended you and was fervent in your defence? The Messenger of Allah (may peace he upon him) said: Yes; he would be in the most shallow part of the Fire: and but for me he would have been in the lowest part of Hell.

Book 1: Number 409: Abdullah b. al-Harith reported: I heard Abbas say: I said: Messenger of Allah, verily Abu Talib de fended you and helped you; would it be beneficial for him? He (the Holy Prophet) said: Yes; I found him in the lowest part of the Fire and I brought him to the shallow part.

Book 1: Number 410: This hadith is narrated from the Apostle (may peace be upon him) like one narrated by Abu ‘Uwa na on the authority of the chain of transmitters like Muhammad b. Hatim, Yahya b. Sa’id, Abu Sufy an, ‘Abbas b. ‘Abd al-Muttalib and others.

Book 1: Number 411: Abu Sa’id al-Khudri reported: A mention was made of his uncle Abu Talib before the Messenger of Allah (may peace be upon him) He said: My intercession may benefit him on the Day of Resurrection and he may be placed in the shallow part of the Fire which would reach his ankles and his brain would be boiling.

Book 1: Number 412: Abu Sa’id al-Khudri reported: Verily, the Messenger of Allah (may peace be upon him) said: The least tormented of the inhabitants of the Fire would be he who would wear two shoes of Fire and his brain would boil on account of the heat of the shoes.

Book 1: Number 413: Ibn ‘Abbas reported: The Prophet (may peace be upon him) said: Among the inhabitants of the Fire Abu Talib would have the least suffering, and he would be wearing two shoes (of Fire) which would boil his brain.

Book 1: Number 414: Nu’man b. Bashir was delivering an address and saying: I heard the Messenger of Allah (may pe ace be upon him) say: the least suffering for the inhabitants of Hell on the Day of Resurrection would be for the man under whose soles would be placed two embers and his brain would boil on account of them.

Book 1: Number 415: Nu’man b. Bashir reported: The Messenger of Allah (may peace be upon him) said: Verily the least suffering for the inhabitants of Fire would be for him who would have two shoes and two laces of Fire (on his feet), and with these would boil his brain as boils the cooking vessel, and he would think that he would not see anyone in a more grievous torment than him, whereas he would be in the least torment.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 89: Proof in support of the fact that he who died in unbelief his deed would not be of any avail to him

Book 1: Number 416: ‘A’isha reported: I said: Messenger of Allah, the son of Jud’an established ties of relationship, fed the poor. Would that be of any avail to him? He said: It would be of no avail to him as he did not ever say: O my Lord, pardon my sins on the Day of Resurrection.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 90: Friendship with believers and dissociation with non believers and severance from them

Book 1: Number 417: ‘Amr b. ‘As reported: I heard it from the Messenger of Allah (may peace be upon him) quite audibly and not secretly: Be hold! the posterity of my fathers, that is, so and so, are not my friends. Verily Allah and the pious believers are my friends.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 91: The admittance into paradise of a group of muslims without rendering any account and suffering punishment (torment)

Book 1: Number 418: It is narrated on the authority of Abu Huraira that the Apostle of Allah (may peace be upon him) said: Seventy thousand (persons) of my Ummah would enter Paradise without rendering an account. Upon this a person said: Messenger of Allah. pray to Allah that He make me one of them. He (the Holy Prophet) said: O Allah! make him one of them. Then another stood up and said: Messenger of Allah, pray to Allah that He make me one of them. He (the Holy Prophet) said: ‘Ukkasha has preceded you in this matter.

Book 1: Number 419: Muhammad b. Ziyad reported: I heard Abu Huraira narrate this: I heard it from the Messenger of Allah (may peace be upon him) saying a hadith like one narrated by al-Rabi’.

Book 1: Number 420: Abu Huraira reported: I heard it from the Messenger of Allah (may peace be upon him) saying: A group of my Ummah consisting of seventy thousand persons would enter Paradise; their faces would be as bright as the brightness of the full moon. Abd Huraira said: ‘Ukkasha b. Mihsan al-Asadi then stood up wrapping the blanket around him and said: Messenger of Allah, supplicate (before) Allah that He should make me one among them. Upon this the Messenger of Allah (may peace be upon him) said: O Allah, make him among them. Then stood up a man from the Ansa and said: Messenger of Allah, pray to Allah that He should make me one among them. The Messenger of Allah (may peace be upon him) said: ‘Ukkasha has preceded you in this matter.

Book 1: Number 421: Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: Seventy thousand (persons) would enter Paradise as one group and among them (there would be people) whom faces would be bright like the moon.

Book 1: Number 422: It is reported on the authority of ‘Imran that the Apostle of Allah (may peace be upon him) said: Seventy thousand people of my Ummah would be admitted into Paradise without rendering any ac count. They (the companions) said: Who would be of those (fortunate persons)? He (the Holy Prophet) said: Those who do not cauterise and practise charm, but repose trust in their Lord, ‘Ukkasha then stood up and said: Supplicate (before) Allah that He should make me one among them. He (the Holy Prophet) said: Thou art one among them He (the narrator) said: A man stood up and said: Apostle of Allah, supplicate (before) Allah that He should make me one among them. He (the Holy Prophet said: ‘Ukkasha has preceded you (in this matter).

Book 1: Number 423: ‘Imran b. Husain reported: Verily the Messenger of Allah (may peace be upon him) said: Seventy thousand men of my Ummah would enter Paradise without rendering account. They (the compan ions of the Holy Prophet) said: Who would be those, Messenger of Allah? He (the Holy Prophet) said: They would be those who neither practise charm, not take omens, nor do they cauterise, but they re pose their trust in their Lord.

Book 1: Number 424: Abu Hazim narrated it on the authority of Ibn Sa’d that the Messenger of Allah (may peace be upon him) said: Seventy thousand persons or seven hundred thousand persons (Abu Hazim does not remember the exact Number) would enter Paradise holding and supporting one another, and the first among them would not enter till the last among them would enter (therein); (they would enter simultaneously) and their faces would be bright like the full moon.

Book 1: Number 425: Husain b. ‘Abd al-Rahman reported: I was with Sa’id b. Jubair when he said: Who amongst you saw a star shooting last night? I said: It was I; then I said: I was in fact not (busy) in prayer, but was stung by a scorpion (and that is the reason why I was awake and had a glimpse of the shooting star). He said: Then what did you do? I said: I practised charm. He said: What urged you to do this? I said: (I did this according to the implied suggestion) of the hadith which al-Shu’ba narrated. He said: What did al-Shu’ba narrate to you? I said: Buraida b. Husaib al-Aslami narrated to us. The charm is of no avail except in case of the (evil influence) of an eye or the sting of a scorpion. He said: He who acted according to what he had heard (from the Holy Prophet) acted rightly, but Ibn ‘Abbas narrated to us from the Apostle of Allah (may peace be upon him) that he said: There were brought before me the peoples and I saw an apostle and a small group (of his followers) along with him, another (apost le) and one or two persons (along with him) and (still another) apostle having no one with him. When a very large group was brought to me I conceived as if it were my Ummah. Then it was said to me: It is Moses and his people. You should look at the horizon, and I saw a very huge group. It was again said to me: See the other side of the horizon, and there was (also) a very huge group. It was said to me: This is your Ummah, and amongst them there were seventy thousand persons who would be made to enter Paradise without rendering any account and without (suffering) any torment. He then stood up and went to his house. Then the people began to talk about the people who would be admitted to Paradise without rendering any account and without (suffering) any torment. Some of them said: They may be those who (have had the good fortune of living) in the company of the Messenger of Allah (may peace be upon him) and some of them said: They be those who were born in Is lam and did not associate anything with Allah. Some people mentioned other things. Thereupon came forth the Messenger of Allah (may peace be upon him) before them and he said: What was that which you were talking about? They informed him. He said: They are those persons who neither practise charm, nor ask others to practise it, nor do they take omens, and repose their trust in their Lord. Upon this ‘Ukkasha b. Mihsan stood up and said: Supplicate for me that He should make me one among them. Upon this he (Messenger of Allah) said: Thou are one among them. Then another man stood up and said: Supplicate before Allah that He should make me one among them. Upon this he said: ‘Ukkisha has preceded you.

Book 1: Number 426: Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) said: Peoples would be pre sented to me (on the Day of Resurrection), and then the remaining part of the hadith was narrated like the one transmitted by Hushaim, but he made no mention of the first portion.

_{Sahih Muslim > Book 1 : The Book of Faith}
Chapter 92: This ummah (ummah of Islam) would constitute half of the inhabitants of paradise

Book 1: Number 427: Abdullah b. Mas’ud reported: The Messenger of Allah (may peace be upon him) addressing us said: Aren’t you pleased that you should constitute one fourth of the inhabitants of Paradise? He (the nar rator) said: We glorified (our Lord, i. e. we called aloud Allah o Akbar, Allah is the Greatest). He, then, again said: Aren’t you pleased that you should constitute one third of the inhabitants of Paradi se? He (the narrator) said: We glorified (our Lord) and he (the Holy Prophet) then again said: I hope that you would constitute half of the inhabitants of Paradise and I shall explain to you its (reason). The believers among the unbelievers would not be more than a white hair on (the body of a) black ox or a black hair on (the body of a) white ox.

Book 1: Number 428: ‘Abdullah (b. Mas’ud) reported: We, about forty men, were with the Messenger of Allah (may pe ace be upon him) in a camp when he said: Aren’t you pleased that they should constitute one fourth of the inhabitants of Paradise? He (the narrator) said: Yes. He (the Holy Prophet) again said: Aren’t you pleased that you should constitute one third of the inhabitants of Paradise? They said: Yes. Upon this he again said: By Him in Whose Hand is my life, I hope that you would constitute one half of the inhabitants of Paradise and the reason is that no one would be admitted into Paradise but a believer and you are no more among the polytheists than as a white hair on the skin of a black ox or a black hair on the skin of a redox.

Book 1: Number 429: Abdullah b Mas’ud reported: The Messenger of Allah (may peace be upon him) addressed us and then supported his back (by reclining) against a leather tent and said: Behold, no one but a believing person would enter Paradise. O Allah, (see) have I conveyed (it not)? 0 Allah, be witness (to it that I have conveyed it). (Then addressing the companions) he said: Don’t you like that you should consti tute one fourth of the inhabitants of Paradise? We said: Yes, Messenger of Allah. He again said: Don’t you like that you should constitute one third of the inhabitants of Paradise? They said: Yes, Messenger of Allah. He said: I hope that you would constitute one half of the inhabitants of Paradise and you would be among the peoples of the world, like a black hair on (the body of) a white ox or like a white hair on the body of a black ox.

Book 1: Number 430: Abu Sa’id reported: The Messenger of Allah (may peace be upon him) said: Allah, the High and Glorious, would say: O Adam I and he would say: At Thy service, at thy beck and call, O Lord, and the good is in Thy Hand. Allah would say: Bring forth the group of (the denizens of) Fire. He (Adam) would say: Who are the denizens of Hell? It would be said: They are out of every thousand nine hun dred and ninety nine. He (the Holy Prophet) said: It is at this juncture that every child would become white haired and every pregnant woman would abort and you would see people in a state of intoxi cation, and they would not be in fact intoxicated but grievous will be the torment of Allah. He (the narrator) said: This had a very depressing effect upon them (upon the companions of the Holy Prophet) and they said: Messenger of Allah, who amongst us would be (that unfortunate) person (who would be doomed to Hell)? He said: Good tidings for you, Yajuj Majuj would be those thousands (who would be the denizens of Hell) and a person (selected for Paradise) would be amongst you. He (the narrator) further reported that he (the Messenger of Allah) again said: By Him in Whose Hand is thy life, I hope that you would constitute one fourth of the inhabitants of Paradise. We extolled Allah and we glorified (Him). He (the Holy Prophet) again said: BY Him in Whose Hand is my life, I wish you would constitute one third of the inhabitants of Paradise. We extolled Allah and Glorified (Him). He (the Holy Prophet) again said: By Him in Whose Hand is my life, I hope that you would constitute half of the inhabitants of Paradise. Your likeness among the people is the likeness of a white hair on the skin of a black ox or a strip on the foreleg of an ass.

Book 1: Number 431: The same hadith has been narrated from A’mash on the authority of the same chain of transmit ters with the exception of these words: You would be no more among men (on the Day of Resurrection) but like a white hair on (the body of) a black ox, or like a black hair on (the body of) a white ox, and he made no mention of: a strip on the foreleg of an ass.

Epilogue

Before we close the” Kitabul Iman,” it seems necessary to bring a few facts before our readers. This book deals with the beliefs, i. e. those unseen realities which we have a strong yearning to com prehend, but which elude the grasp of our senses.

Every person, who is endowed with consciousness, is instinctively impelled to know whence he came and where he would return. What would become of him after crossing the bar of life? Is the short span of this wordly life the culmination of all his hopes and desires and nothing remains after it? These are the questions which agitate the mind of every man, whether he is a believer or a non believer, whether he is a monotheist or a polytheist or an atheist. We cannot silence the echoes of our souls by simply saying that nothing can be said with certainty about them. The mind yearns for definite and satisfactory answers to all of them. That is what is embedded in our very nature and so long as we are human beings we cannot afford to ignore them. We approach scientists for the soluti on of these spiritual problems of ours which have a direct bearing on our social life, but scientists have no definite answers to give since they are concerned only with observable facts, that is to say, the optically present source of sensation, which forms only a fraction of man’s life and the vast sea of” unseen world” lies hidden before them. That is the reason why even a scientist has to fall back upon chance a very imortant admission as to the limits of the so called scientific knowledge and the possibility of another knowledge unknown to science and altogether different from that with the help of which we observe physical phenomena and their laws.

Moreover, the scientific method cannot help us solve the problem of” whence” and” whither”. The re is always an urge in our hearts to peep across this life hemmed in by space and time and find out our ultimate destiny. Since science deals with” actual,” with what is here and now, particularly what can be comprehended with the helpof senses, there is inherent in science a natural tendency to assu re that man, too, like inanimate matter, is a bubble that bursts and a vision that fades. If we take this view of man, which is the inevitable conclusion of the so called” scientific inquiry,” the whole of hu man life in which man plays such a prominent role becomes a meaningless riddle, for he is denied the existence of spiritual yearning in him which is nothing but a sort of cruel joke with man.” Life,” says Dr Muhammad Iqbal (Reconstruction of Religious Thought in Islam, pp 50-1),” with its intense feeling of spontaneity constitutes a centre of indetermination, and thus falls outside, the domain of necessity… The biologist who seeks a mechanical explanation of life is led to do so because he confi nes his study to the lower forms of life whose behaviour discloses resemblances to mechanical acti on. If he studies life as manifested in himself, i. e., his own mind freely choosing, rejecting, reflecting, surveying the past and the present, and dynarnically imagining the future. he is sure to be convinced of the inadequacy of his mechancal concepts.”

The observable facts or, in other words, the physical entities form only a part of the Reality. On how to know and comprehend the other parts which concern us more intimately than the physical entities. science has nothing definite to say except a meaningful silence which betrays its natural li mitation in solving these vital problems of life.

Psychology, too, is inherently incompetent to comprehend the unseen Realities of the universe. Life, as we all know. is a great mystery everrin its biological aspects; how mysterious it is in its spiri tual and moral aspects, we cannot imagine. Psychology has been able to grope in the darkness of unconscious and, ubconscious chambers and has not been able to bring into light the secrets of the human soul.” Psychology,” says Waiter Leibrecht (Religion and Culture, p. 33),” can show us what man is not. It cannot tell us what man, each one of us, is. The legitimate aim of psychology is the negative, the removal of distortions and illusions, but not the positive, the full and complete knowledge of human being.” The fact is that human knowledge and intellect, in spite of their boastful claims, are by nature so much handicapped that they, unaided by revelation, cannot in any way comprehend the unseen Realities. What the intellect at the most can do is to transform the sense data into con ceptual forms, but it has to depend ultimately upon experience and is, therefore, subjected to the same limitations to which the knowledge of pysical sciences is subjected.” The intellect,” say Ibn Khaldun, is a correct scale. Its indications are completely certain and in no way wrong. However, the intellect should not be used to weigh such matters as the oneness of God, the Hereafter, the truth of prophecy, the real character of Divine Attributes, or anything else that lies beyond the level of the in tellect. That would mean to aspire for the impossible. One might compare it with a man who sees a scale in which gold is being weighed, and wants to weigh mountains in it. This (the fact that it is im possible) does not prove that the indications of the scale are not true (when it is used for its proper purpose). However, there is a limit at which intellect must stop. It cannot go beyond its own level” (The Muqaddimah, translated by Franz Rosenthal, Vol. III. p. 38). What a man in the cold regions of an arid intellectualism can, at his best, infer is only the existence of a Prime Cause, but to far as His Attributes, His will, His behaviour with humanity and His Creation, and our relation with Him are concerned. Intellect has nothing positive to say. It is at this stage that man instinctively feels the need of an agency which shoure provide him authentic information about unseen rmuties of life. This agencv is known as Prophethoud. The Great Lord, Who has provided man with materiaf resources for the satisfaction of his macerial needs, has also made suitable arrangements to acquaint us fully with the Unseen Realities which our souls yearn to know. This knowledge of the Unseen is vouchsa fed to us through His trusted Messengers (prophets). This is an immense savour from our Lord, im measurably more valuable then the material resources for, without it, human souls would have suf fered the pangs of privation and would have ultimately died. The Qur’an says: All praise is due to Allah. Who guided us to this. And we would not have found the way if Allah had not guided us. Certainly the Messengers of our Lord brought the Truth (vii. 43).

Just as the information of the Holy Prophet pertaining to our worldly life is perfectly correct jud ged by any standard, in the same way his revelations concerning the Unseen. e. g. the Day of Resur rection, Paradise and Hell, will also be perfectly true. because he As Amin. the Truthful. We should, however, bear in mind that since we are living in a world of senses it is, therefore, through sensory experiences that we comprehend it. A man’s mind is so much hemmed in by space and time and his vision is so much limited by the material aspects of his life that it is only through material concepts that his mind is led to the knowledge of the Unseen. That is the reason why one can easily find fre quent use of metaphors and similes in the language of the Holy Prophet as be explained the Unseen Realities of existence. These are not myths, but the Great undeniable Truths which our souls yearn to know, affirm and believe. but which our own intelligence fails to comprehend.

 Book 15: The Book Of Oaths

_{Sahih Muslim > Book 15 : The Book of Oaths}
Chapter 1: It is forbidden to take the oaths in the name of anyone else besides Allah

Book 15: Number 4035: ‘Umar b. al-Khattib reported Allah’s Messenger (may peace be upon him) as saying: Allah, the Great and Majestic, forbids you to swear by your fathers. Umar said: By Allah. I have never sworn (by my father) since I heard Allah’s Messenger (may peace be upon him) forbidding it mentioning them” on my behalf” nor on behalf of someone else.

Book 15: Number 4036: This hadith has been transmitted on the authority of Zuhri except that in the hadith narrated on the authority of Uqail the words are:” I did not take oath by (anyone else except Allah) since I heard Allah’s Messenger forbidding it. nor did I speak in such terms, and the narrator did not say,” on my own behalf or on behalf of someone else”.

Book 15: Number 4037: Salim reported on the authority of his father that Allah’s Apostle (may peace be upon him) heard ‘Umar while he was taking oath by his father. The rest of the hadith is the same.

Book 15: Number 4038: ‘Abdullah (b. Umar) reported that Allah’s Messenger (may peace be upon him) found, Umar b. al-Khattab amongst the riders and he was taking oath by his father Allah’s Messenger (may peace be upon him) called them (saying); Our Allah, the Exated and Majestic, has forbidden you that you take oath by your father. He who bag to take an oath, he must take it by Allah or keep quiet.

Book 15: Number 4039: This hadith is narrated on the authority of Ibn Umar through another chain of transmitters.

Book 15: Number 4040: Ibn ‘Umar heard Allah’s Messenger (may peace be upon him) as saying: He who has to take an oath, he must not take oath but by Allah. The Quraish used to take oath by their fathers. So he (the Holy Prophet) said: Do not take oath by your fathers.

_{Sahih Muslim >}
Book 33: The Book Of Destiny

Introduction

Whether the fate of man is predestined or he himself is the architect of it, is a question which has been very often discussed by scholars of all times. This problem is significantly important as no sensible man not even the man in the street, can afford to ignore it. Faith in Taqdir (Destiny) has a very deep impact upon our lives and we always find our lives oscillating between determinism and free will. As a man looks around himself and looks to his own self and within himself, he finds that there are hundred and one things in shaping and reshaping of which he has no hand, e. g. in determining the climate of the land in which he is born, in canalising the courses of rivers which flow therein and in determining the nature of the soil thereof. He finds himself absolutely powerless. As he looks to himself he finds that there are so many things In him which are beyond his control, viz. the measure of intellect he has been endowed with, the shape and form of his physical structure with which he has been sent to this world, and the inclinations and so many other qualities of head and heart which are embedded in his very nature. In all these aspects of life he finds himself helpless before the Great and Mighty Power that created him.

On the other hand, there are so many things in which man finds himself quite empowered. As he looks to the marvellous achievements of man despite all odds, he finds it difficult to believe that he is a mere puppet in the mighty hand of Nature. This problem of predestination and freewill, in which man finds his life hanging, has been adequately solved by the Qur’an and the Sunnah. We give below a brief summary of their elucidations.

The first principle which Islam lays down in regard to Taqdir is that man is neither completely the master of his fate nor is he bound to the blind law of predestination. So far as the sovereignty of Allah’s Will is concerned, it is all pervading and nothing falls outside its orbit. Not even a leaf, therefore, stirs without His Will.

It is His Will that prevails everywhere. To God belongs the sovereignty of Heavens and the Earth. He created what He pleaseth, giving to whom He pleaseth females and to whom He pleaseth males or conjoining them males and females, and He maketh whom He pleaseth barren, verify He hath knowledge and power (xlii. 48).

Men are, therefore, completely subordinate to the overruling power of God, they cannot do anything unless God wills so.

“Whom God guideth he is the rightly guided. Whom he sendeth stray, thou wilt not find a patron to set him right (xviii. 16).

His mighty grasp is, therefore, over everything. The Almighty Lord, Who has created everything and has determined its nature and course, has in His infinite wisdom and mercy conferred upon man a limited autonomy according to which a man is free to do or not to do a certain thing. It is because of this autonomy enjoyed by man that he is hold accountable for his deeds. The concept of human responsibility and that of his answerability for his deeds and misdeeds becomes meaningless if he is supposed to be deprived of this autonomy. There are, a large number of verses in the Holy Qur’an which make a pointed reference to the autonomy conferred upon man.

Man shall have nothing but that what he strives for (liii. 39).

Allah does not change the condition of a people until they change it themselves (viii. 53; xiii. 11).

Those who strive in His path, are guided in the right path, while those who persist in denial and sinful livifig have their hearts sealed against faith (ii. 7, 26; iv. 155; v;. i. 102).

Allah does not compel belief and leaves the people free to believe or disbelieve (vi. 35, 150; xvi.9).

Whoever has done an atorn’s weight of good shall meet with its reward and whoever has done an atom’s weight of evil shall meet with its consequences (xcix. 7-8).

It should be borne in mind in this connection that the word Taqdir used in the Qur’an does not always signify something predestined. It at times implies a measure or the latent potentialities or possibilities with which Allali created man and all things of Nature. For example: He created everything for its Destiny (or its Measure) (xxv. 2). In Sura 54, verse 9 (the words are): We created everything according to a Measure or Destiny. In both these verses Destiny impiies the inward reach of things, their latent potentialities or possibilities.

The idea of Destiny as we find in the hadith that God wrote down the decrees regarding the created world fifty thousand years before He created the Heavens and the Earth does not in any way mean that God created a block Universe, finished off and complete, bound to the iron formulae of Nature. Here the idea behind Taqdir is that the creation of this universe is not accidental but something preplanned and pre conceived and it was shaped according to the Grand Design of the Greatest Designer. There is no element of chance in the creation of this Universe. Everything is well set and well planned.

The idea that Allah has a foreknowledge of everything that He created and the events unfold themselves exactly according to it, does not imply that human beings have been completely deprived of the freedom of action. The foreknowledge of God is an acknowledged fact, but it should not be interpreter in the sense of predestination, for if we do so we shall have to conceive of eternity as a storehouse of readymade events, from which they drop one by one like particles of sand in a glass hour. If we take the foreknowledge to be a reflecting mirror we shall have to deprive the Creator and the Controller of the Universe of His Creative activity.

Dr Muhammad Iqbal has shed a good deal of light over this problem. He says:” Divine knowledge must be conceived as a living creative activity to which the objects that appear to exist in their own right are organically related. By conceiving God’s knowledge as a kind of reflecting mirror, we no doubt save His fore knowledge of future events, but it is obvious that we do so at the expense of His freedom. The future certainly pre-exists in the organic whole of God’s creative life, but it pre-exists as an open possibility, not as a fixed order of events with definite outlines.”

We should bear in mind that the idea of put, present and future is something relative and is conceived by the inite wind of man. It is. however, a great now in the eye of the All Seeing God. The whole expanse of eternity lies before Him in the shape of now. Knowledge is, therefore, an act of creative activity and not the mere reflection of it. When He decrees a thing it happens and He knows it before it happens. God in Islam is not, therefore, a prisoner of necenity. He is a free Creator.

The concept of predestination in Islam, therefore, does not in any way mean helpless abandonment of oneself to otherwise unwelcome fate. It means rather co-operation with God, studying His will and bringing oneself into unison with His Planning Will. Destiny as conceived by Islam is, thus, by no stretch of imagination, fatal to the freedom of conduct and unfoldment of one’s inherent possibilities; it is a source of inspiration and encouragement and opens up vast fields of human activity. It is not a message of despondency and despair, but a source of solace, comfort and inspiration and a powerful means of evoking a sense of piety and humility and self-surrender to the Will of God. It does not inculcate in mind frustration and pessimism, making his life dark and dreary, devoid of hope and promise for the future, but it teaches him to put his heart and soul in the sublime work as assigned to him by his Master.

_{Sahih Muslim > Book 33 : The Book of Destiny}
Chapter 1: The growth of a child in the womb of a mother and his destiny in regard to his livelihood, his deeds, both good and evil

Book 33: Number 6390: Abdullah (b. Mas’ud) reported that Allah’s Messenger (may peace be upon him) who is the most truthful (of the human beings) and his being truthful (is a fact) said: Verily your creation is on this wise. The constituents of one of you are collected for forty days in his mother’s womb in the form of blood, after which it becomes a clot of blood in another period of forty days. Then it becomes a lump of flesh and forty days later Allah sends His angel to it with instructions concerning four things, so the angel writes down his livelihood, his death, his deeds, his fortune and misfortune. By Him, besides Whom there is no god, that one amongst you acts like the people deserving Paradise until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another one acts in the way of the denizens of Hell, until there remains between him and Hell a distance of a cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise and enters Paradise.

Book 33: Number 6391: This hadith has been reported on the authority of A’mash with the same chain of transmitters and in the hadith transmitted on the authority of Waki’ (the words are):” The creation of any one of you is like this that (semen) is collected in the womb of the mother for forty nights,” and in the hadith transmitted on the authority of Shu’ba (the words are):” Forty nights and forty days.” And in the hadith transmitted on the authority of Jarir and ‘Isa (the words are):” Forty days.”

Book 33: Number 6392: Hudhaifa b. Usaid reported directly from Allah’s Messenger (may peace be upon him) that lie said: When the drop of (semen) remains in the womb for forty or fifty (days) or forty nights, the angel comes and says: My Lord, will he be good or evil? And both these things would be written. Then the angel says: My Lord, would he be male or female? And both these things are written. And his deeds and actions, his death, his livelihood; these are also recorded. Then his document of destiny is rolled and there is no, addition to and subtraction from it.

Book 33: Number 6393: ‘Abdullah b. Mas’ud reported: Evil one is he who is evil in the womb of his mother and the good one is he who takes lesson from the (fate of) others. The narrator came to a person from amongst the Companion of Allah’s Messenger (may peace be upon him) who was called Hudhaifa b. Usaid Ghi- fari and said: How can a person be an evil one without (cornmittilng an evil) deed? Thereupon the person said to him: You are surprised at this, whereas I have heard Allah’s Messenger (may peace be upon him) as saving: When forty nights pass after the semen gets into the womb, Allah sends the angel and gives him the shape. Then he creates his sense of hearing, sense of sight, his skin, his flesh, his bones, and then says: My Lord, would he be male or female? And your Lord decides as He desires and the angel then puts down that also and then says: My Lord, what about his age? And your Lord decides as He likes it and the angel puts it down. Then he says: My Lord, what about his livelihood? And then the Lord decides as He likes and the angel writes it down, and then the angel gets out with his scroll of destiny in his hand and nothing is added to it and nothing is subtracted from it.

Book 33: Number 6394: This hadith has been narrated on the authority of ‘Abdullah b. Mas’ud through another chain of transmitters.

Book 33: Number 6395: Abu Tufail reported: I visited Abu Sariha Hudhaifa b. Usaid al-Ghifari who said: I listened with these two ears of mine Allahs Messenger (may peace be upon him) as saying: The semen stays in the womb for forty nights, then the angel, gives it a shape. Zubair said: I think that he said: One who fashions that and decides whether he would be male or female. Then he (the angel) says: Would his limbs be full or imperfect? And then the Lord makes thein full and perfect or otherwise as He desires. Then he says: My Lord, what about his livelihood, and his death and what about his disposition? And then the Lord decides about his misfortune and fortune.

Book 33: Number 6396: Hadhaifa b. Usaid Ghifari, a Companion of Allah’s Messenger (may peace be upon him), reported it directly from Allah’s Messenger (may peace upon him) as he said: There is an angel who looks after the womb when Allah decides to create anything after more than forty nights are over; the rest of the hadith is the same.

Book 33: Number 6397: Anas b. Malik reported directly from Allah’s Messenger (may peace be upon him) that he said: Allah, the Exlated and Glorious, has appointed an angel as the caretaker of the womb, and he would say: My Lord, it is now a drop of semen; my Lord, It is now a clot of blood; my Lord, it has now become a lump of flesh, and when Allah decides to give it a final shape, the angel says: My Lord, would it be male or female or would he be an evil or a good person? What about his livelihood and his age? And it is all written as he is in the womb of his mother.

Book 33: Number 6398: All reported: We were in a funeral in the graveyard of Gharqad that Allah’s Messenger (may peace be upon him) came to us and we sat around him. He had a stick with him. He lowered his head and began to scratch the earth with his stick, and then raid: There is not one amongst you whom a scat in Paradise or Hell has not been allotted and about whom it has not been written down whether he would be an evil person or a blessed person. A person said: Allah’s Messenger, should we not then depend upon our destiny and abandon our deeds? Thereupon he said: Acts of everyone will be facilitated in, that which has been created for him so that whoever belongs to the company of the blessed will have good works made easier for him and whoever belongs to the unfortunate ones will have evil acts made easier for him. He then recited this verse (from the Qur’an):” Then, who gives to the needy and guards against evil and accepts the excellent (the truth of Islam and the path of righteousness it prescribes), We shall make easy for him the easy end and who is miserly and considers himself above need, We shall make easy for him the dificult end”. (XCii. 5-10).

Book 33: Number 6399: This hadith has been narrated on the authority of Mansur with the same chain of transmitters but with a slight variation of wording.

Book 33: Number 6400: ‘Ali reported that one day Allah’s Messenger (may peace be upon him) was sitting with a wood in his hand and he was scratching the ground. He raised his head and said: There is not one amongst you who has not been allotted his seat in Paradise or Hell. They said: Allah’s Messenger. then, why should we perform good deeds, why not depend upon our destiny? Thereupon he said. No, do perform good deeds, for everyone is facilitated in that for which he has been created; then he recited this verse:” Then, who gives to the needy and guards against evil and accepts the excellent (the truth of Islam and the path of righteousness it prescribes), We shall make easy for him the easy end…” (xcii.5-10).

Book 33: Number 6401: This hadith has been narrated on the authority of ‘Ali through another chain of transmitters.

Book 33: Number 6402: Jabir reported that Suriqa b. Malik b. Ju’shuin came and said: Allah’s Messenger, explain our religion to us (in a way) as if we have been created just now. Whosoever deeds we do today, is it because of the fact that the pens have dried (after recording them) and the destitiles have began to operate or these have effects in future? Thereupon he said: The pens have dried tmd destinies have begun to operate. (Suraqa b. Malik) said: If it Is so, then what is the use of doing good deeds? Zuhair said: Then Abu Zubair said something but I could not understand that and I said. What did he say? Thereupon he said: Act, for everyone is facilitated what he intends to do.

Book 33: Number 6403: This hadith has been transmitted on the authority of Jabir b. Abdullah with the same wording (and includes these words):” Allah’s Messenger (may peace be upon him) said: Every doer of deed is facilitated in his action.”

Book 33: Number 6404: ‘Imran b. Husain repotted that it was said to Allah’s Messenger (may peace be upon him): Has there been drawn a distinction between the people of Paradise and the denizens of hell? He said: Yes. It was again said: (If it is so), then What is the use of doing good deeds? Thereupon he said: Everyone is facilitated in what has been created for him.

Book 33: Number 6405: This hadith has been narrated through other chains of transmiters with slight variations of wording.

Book 33: Number 6406: Abu al-Aswad reported that ‘Imran b Husain asked him: What is your view, what the people do today in the world, and strive for, is it something decreed for them or preordained for them or will their fate in the Hereafter be deterrained by the fact that their Prophets brought them teaching which they did not act upon? I said: Of course, it is something which is predetermined for them and preordained for them. He (further) said: Then, would it not be an injustice (to punish them)? I felt greatly disturbed because of that, and said: Everything is created by Allah and lies in His Power. He would not be questioned as to what He does, but they would be questioned; thereupon he said to me: May Allah have mercy upon you, I did not mean to ask you but for testing your intelligence. Two men of the tribe of Muzaina came to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, what is your opinion that the people do in the world and strive for, is something decreed for them; something preordained for them and will their fate in the Hereafter be determined by the fact that their Prophets brought them teachings which they did not act upon. and thus they became deserving of punishment? Thereupon, he said: Of course, it happens as it is decreed by Destiny and preordained for them, and this view is confirmed by this verse of the Book of Allah, the Exalted and Glorious:” Consider the soul and Him Who made it perfect, then breathed into it its sin and its piety” (xci. 8).

Book 33: Number 6407: Abu Huraira reported Allah’s Messenger (way peace be upon him) as saying: Verily, a person performs deeds for a long time like the deeds of the people of Paradise. Then his deeds are terminated like the deeds of the people of Hell and, verily, a person performs deeds like the denizens of Fire for a long time, and then this deed of his is ultimately followed by the deeds of the people of Paradise.

Book 33: Number 6408: Sahl b. Sa’d reported it from Allah’s Messenger (may peace be upon him) that a person performs deeds like the deeds of the people of Paradise apparently before people and he would be amongst the dwellers of Hell and a person acts apparently like the people of Hell, but (in fact) he would be among the dwellers of Paradise.

_{Sahih Muslim > Book 33 : The Book of Destiny}
Chapter 2: The exchange of arguments between Adam and Moses (allah be pleased with both of them)

Book 33: Number 6409: Abu Huraira reported Allah’s Messenger (way peace be upon him) as saying: There was argument between Adam and Moses. Moses said to Adam: You are our father. You did us harm and caused us to get out of Paradise. Adam said to him: You are Moses. Allah selected you (for direct conversation with you) and wrote with His own Hand the Book (Torah) for you. Despite this you blame me for an act which Allah had ordained for me forty years before He created me. Allah’s Apostle (may peace be upon him) said:. This is how Adam came the better of Moses and Adam came the better of Moses.

Book 33: Number 6410: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: There was argument between Adam and Moses, and Adam came the better of Moses. Moses said to him: You are the same Adam who misled people, and caused them to get out of Paradise. Adam said: You are the same (Moses) whom Allah endowed the knowledge of everything and selected him amongst the people as His Messenger. He said: Yes. Adam then again said: Even then you blame me for an affair which had been ordained for me before I was created.

Book 33: Number 6411: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: There was an argument between Adam and Moses (peace be upon both of them) in the presence of their Lord. Adam came the better of Moses. Moses said: Are you that Adam whom Allah created with His Hand and breathed into himHis sprit, and commanded angels to fall in prostration before him and He made you live in Paradise with comfort and ease. Then you caused the people to get down to the earth because of your lapse. Adam said: Are you that Moses whom Allah selected for His Messengership and for His conversation with him and conferred upon you the tablets, in which everything was clearly explained and granted you the audience in order to have confidential talk with you. What is your opinion, how long Torah would haye been written before I was created? Moses said: Forty years before. Adam said: Did you not see these words: Adam committed an error and he was enticed to (do so). He (Moses) said: Yes. Whereupon, he (Adam) said: Do you then blame me for an act which Allah had ordained for me forty years before He created me? Allah’s Messenger (may peace be upon him) said: This is how Adam came the better of Moses.

Book 33: Number 6412: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: There was an argument between Adam and Moses. Moses said: Are you that Adam whose lapse caused you to get out of Paradise? Adam said to him: Are you that Moses whom Allah selected for His Messengership, for His conversation and you blame me for an affair which had been ordained for me before I was created? This is how Adam came the better of Moses.

Book 33: Number 6413: Abu Huraira narrated a hadith like this through another chain of transmitters.

Book 33: Number 6414: This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Book 33: Number 6415: Abu Huraira reported a hadith like this through another chain of transmitters.

Book 33: Number 6416: Abdullah b. ‘Amr b. al-‘As reported: I heard Allah’s Messenger (may peace be upon him) as saying: Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water.

Book 33: Number 6417: This hadith has been narrated on the authority of Abu Hani with the same chain of transmitters, but there is no mention of” His Throne was upon water.”

_{Sahih Muslim > Book 33 : The Book of Destiny}
Chapter 3: Allah turns the hearts as he desires

Book 33: Number 6418: Abdullah b. Amr b. al-‘As reported that he heard Allah’s Messenger (may peace be upon him) as saying: Verily, the hearts of all the sons of Adam are between the two fingers out of the fingers of the Compassionate Lord as one heart. He turns that to any (direction) He likes. Then Allahs Messenger (may peace be upon him) said:  Allah, the Turner of the hearts, turn our hearts to Thine obedience.

_{Sahih Muslim > Book 33 : The Book of Destiny}
Chapter 4: There is a measure for everything

Book 33: Number 6419: Tawus reported: I found some Companions of Allah’s Messenger (may peace be upon him) as saying: Everything is by measure. And he further said: I heard Abdullah b. ‘Umar as saying: There is a measure for everything even for incapacity and capability.

Book 33: Number 6420: Abu Huraira reported that the polytheists of the Quraish came to have an argument with Allah’s Messenger (may peace be upon him) in regard to Destiny and then this verse was revealed:” On the day when they are dragged into the Fire upon their faces, taste the touch of Fire. Surely, We have created everything according to a measure” (liv. 48).

_{Sahih Muslim > Book 33 : The Book of Destiny}
Chapter 5: The measure of the son of adam in regard to adultery, etc.

Book 33: Number 6421: Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: Verily Allah has fixed the very portion of adultery which a man will indulge in, and which he of necessity must comrriit. The adultery of the eye is the lustful look, and the adultery of the tongue is the licentious speech, the heart desires and yearns, which the parts may or may not put into effect.

Book 33: Number 6422: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying. Allah fixed the very portion of adultery which a man will indulge in. There would be no escape from it. The adultery of the eye is the lustful look and the adultery of the ears is listening to voluptuous (song or talk) and the adultery of the tongue is licentious speech and the adultery of the hand is the lustful grip (embrace) and the adultery of the feet is to walk (to the place) where he intends to commit adultery and the heart yearns and desires which he may or may not put into effect.

_{Sahih Muslim > Book 33 : The Book of Destiny}
Chapter 6: Everyone is born according to his true nature and the command pertaining to the demise of the children of the infidels and of the children of the muslims

Book 33: Number 6423: There is none born but is created to his true nature (Islam). It is his parents who make him a Jew or a Christian or a Magian quite as beasts produce their young with their limbs perfect. Do you see anything deficient in them? Then he quoted the Qur’an., The nature made by Allah in which He has created men there is no altering of Allah’s creation; that is the right religion” (xxx. 33)

Book 33: Number 6424: This hadith has been narrated on the authority of Zuhri with the same chain of transmitters and there is no mention of his deficiency in limbs.

Book 33: Number 6425: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: No child is born but upon Fitra. He then said. Recite: The nature made by Allah in which He created man, there is no altering of Allah’s nature; that is the right religion.”

Book 33: Number 6426: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: No babe is born but upon Fitra. It is his parents who make him a Jew or a Christian or a Polytheist. A person said: Allah’s Messenger, what is your opinion if they were to die before that (before reaching the age of adole scence when they can distinguish between right and wrong)? He said: It is Allah alone Who knows what they would be doing.

Book 33: Number 6427: It is reported on the authority of Abu Mu’awiya that (the Holy Prophet) said: Every new born babe is born on the millat (of Islam and he) remains on this until his tongue is enabled to express himself.

This hadith has been narratted on the authority of Abu Mu’awiya through another chain of transmitters (and the words are):” Every child is born but on this Fitra so long as he does not express himself with his tongue.”

Book 33: Number 6428: Abu Huraira reported from Allah’s Messenger (may peace be upon him) many ahadith and one amongst them is that he is reported to have said: An infant is born according to his (true) nature. It is his parents Who make him a Jew, a Christian, just as a she camel gives birth to its young ones. Do you find any deficiency in their limbs? You cut their ears (i.e. after birth). They (the Companions of the Holy Prophet) said: What is your opinion about him who dies in infancy? Thereupon Allah’s Apostle (may peace be upon him) said: It is Allah alone Who knows best what they would be doing.

Book 33: Number 6429: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The mother of every person gives him birth according to his true nature. It is subsequently his parents who make him a Jew or a Christian or a Magian. Had his parents been Muslim he would have also remained a Muslim. Every person to whom his mother gives birth (has two aspects of his life); when his mother gives birth Satan strikes him but it was not the case with Mary and her son (Jesus Christ).

Book 33: Number 6430: Abu Huraira reported that Allah’s Messenger (may peace be upon him) was asked about the children of the polytheists, whereupon he said: It is Allah Who knows best what they would be doing.

Book 33: Number 6431: This hadith has been transmitted on the authority of Shu’aib and Ma’qil with a slight variation of wording.

Book 33: Number 6432: Abu Huraira reported that Allahs Messenger (way peace be upon him) was asked about the children of the polytheists who die young. Thereupon Allah’s Apostle (may peace be upon him) said: It is Allah Who knows what they would be doing.

Book 33: Number 6433: Ibn Abbas reported that Allah’s Messenger (may peace be upon him) was asked about the children of the polytheists, whereupon he said: It is Allah alone Who knows what they would be doing according to their creation.

Book 33: Number 6434: Ubayy b. Ka’b reported that AUah’s Messenger (may peace be upon him) said: The young man whom Khadir killed was a non-believer by his very nature and had he survived he would have involved his parents in defiance and unbelief.

Book 33: Number 6435: ‘A’isha, the mother of the believers, reported that a child died and I said: There is happiness for this child who is a bird from amongst the birds of Paradise. Thereupon Allah’s Messenger (may peace be upon him) said: Don’t you know that Allah created the Paradise and He created the Hell and He created the dwellers for this (Paradise) and the denizens for this (Hell)?

Book 33: Number 6436: ‘A’isha, the mother of the believers, said that Allah’s Messenger (may peace be upon him) was called to lead the funeral prayer of a child of the Ansar. I said: Allah’s Messenger, there is happiness for this child who is a bird from the birds of Paradise for it committed no sin nor has he reached the age when one can commit sin. He said: ‘A’isha, per adventure, it may be otherwise, because God created for Paradise those who are fit for it while they were yet in their father’s loins and created for Hell those who are to go to Hell. He created them for Hell while they were yet in their father’s loins.

Book 33: Number 6437: This hadith has been narrated on the authority of Yahya with the same chain of transmitters.

_{Sahih Muslim > Book 33 : The Book of Destiny}
Chapter 7: The span of life and livelihood does not increase or decrease beyond that what is laid down

Book 33: Number 6438: Abdullah reported that Umm Habiba, the wife of Allah’s Apostle (may peace be upon him), said:  Allah, enable me to derive benefit from my husband, the Messenger of Allah (may peace be upon him), and from my father Abu Sufyan and from my brother Mu’awiya. Allah’s Apostle (may peace be upon him) said: You have asked from Allah about durations of life already set, and the length of days already allotted and the sustenances the share of which has been fixed. Allah would not do anything earlier before its due time, or He would not delay anything beyond its due time. And if you were to ask Allah to provide you refuge from the torment of the HellFire, or from the torment of the grave, it would have good in store for you and better for you also. He (the narrator) further said: Mention was made before him about monkeys, and Mis’ar (one of the narrators) said: I think that (the narrator) also (made a mention) of the swine, which had suffered metamorphosis. Thereupon he (the Holy Prophet) said: Verily, Allah did not cause the race of those which suffered metamorphosis to grow or they were not survived by young ones. Monkeys and swine had been in existence even before (the metamorphosis of the human beings).

Book 33: Number 6439: This hadith has been reported on the authority of Mis’ar with the same chain of transmitters but with this variation that the hadith transmitted on the authority of Ibn Bishr and Waki’, the torment of the Hell Fire and the torment of grave have been mentioned together (and there is no conjunction” iw” or” between them).

Book 33: Number 6440: Ibn Mas’dd reported that Umm Habiba said:  Allah, enable me to derive benefit from my husband, Allah’s Messenger (may peace be upon him), and from my father Abu Sufyan, and from my brother Mu’awiya. Allah’s Messenger (may peace be upon him) said to her: Verily, you have asked Allah about the durations of life already set, and the steps which you would take, and the sustenances the share of which is fixed. Nothing would take place earlier than its due time, and nothing would be deferred beyond that when it is due. So, if you were to ask Allah about your safety from the torment of Hell Fire and from the torment of the grave, it would have been better for you. A person said: Allah’s Messenger, what about those apes and swine which suffered metamorphosis? Thereupon Allah’s Apostle (may peace be upon him) said: Verily, Allah, the Exalted and Glorious, did not destroy a people or did not torment a people, and let their race grow. Apes and swine had been even before that (when the deniers of truth were tormented and suffered metamorphosis). This hadith has been narrated on the authority of Sufyin through another chain of transmitters but with a slight variation of wording.

_{Sahih Muslim > Book 33 : The Book of Destiny}
Chapter 8: Affair pertaining to strength, and shedding off weakness, and seeking help from Allah and trust in the measures set by Allah

 Book 33: Number 6441: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: A strong believer is better and is more lovable to Allah than a weak believer, and there is good in everyone, (but) cherish that which gives you benefit (in the Hereafter) and seek help from Allah and do not lose heart, and if anything (in the form of trouble) comes to you, don’t say: If I had not done that, it would not have happened so and so, but say: Allah did that what He had ordained to do and your” if” opens the (gate) for the Satan.

FROM RIYADH AL SALIHEEN

_{Riyadh Al Saliheen >}
Book of Misselenas

_{Riyadh Al Saliheen > Book : Book of Misselenas}
Chapter 7: Firm Belief and Perfect Reliance on Allah

Allah, the Exalted, says:

“And when the believers saw Al-Ahzab (the Confederates), they said: ‘This is what Allah and His Messenger (Muhammad (PBUH)) had promised us, and Allah and His Messenger (Muhammad (PBUH)) had spoken the truth, and it only added to their Faith and to their submissiveness (to Allah)”. (33:22)

“Those (i.e., believers) unto whom the people (hypocrites) said, `Verily, the people (pagans) have gathered against you (a great army), therefore, fear them.’ But it (only) increased them in Faith, and they said: `Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)’. So they returned with grace and bounty from Allah. No harm touched them; and they followed the good Pleasure of Allah. And Allah is the Owner of great bounty”. (3:173,174)

“And put your trust (O Muhammad (PBUH)) in the Ever Living One Who dies not.” (25:58)

“And in Allah (Alone) let the believers, put their trust.” (14:11)

“… Then when you have taken a decision, put your trust in Allah…” (3:159) “And whosoever puts his trust in Allah, then He will suffice him”. (65:3)

“The believers are only those who, when Allah is mentioned, feel a fear in their hearts; and when His Verses (this Qur’an) are recited unto them, they (i.e., the Verses) increase their Faith; and they put their trust in their Rubb (Alone).” (8:2)

Hadeeth 74: Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “I was shown the past nations. I saw a Prophet who had a very small group (less than ten in total) with him, another Prophet who was accompanied by only one or two men and some did not have even one. Suddenly I was shown a huge crowd and I thought that they were my Ummah, but I was told: ‘This is Musa (Moses) and his people, but look towards the other side.’ I looked and beheld a great assemblage. I was told: ‘These are your people and amongst them there are seventy thousand who shall enter Jannah without being taken to account or torment”. Then the Prophet (PBUH) stood up and went into his apartment, and the Companions began to guess who may be those people who would enter Jannah without any accounting or torment. Some said: “Probably, they are the ones who kept company with Messenger of Allah (PBUH)”. Others said: “Probably, they are the ones who have been born as Muslims and have never associated anyone with Allah in worship”. Then Messenger of Allah (PBUH) came out and asked, “What are you discussing?” So they told him. He then said, “They are those who do not make Ruqyah (blowing over themselves after reciting the Qur’an or some prayers and supplications the Prophet (PBUH) used to say) nor seek it, nor perceive omens (i.e., they are not pessimistic) but keep trust in their Rubb (Allah).” On this ‘Ukashah bin Mihsan stood up and asked: “Pray to Allah to make me one of them.” The Prophet (PBUH) said, “You are one of them.” Then another man stood up and asked the same thing. The Prophet (PBUH) answered, “‘Ukashah has surpassed you”. [Al-Bukhari and Mulsim].
Commentary:

1. This Hadith mentions the importance of faith in Allah, inducement for having trust in Him and the distinction of people who have these qualities.
2. Although the practice of blowing over someone after reciting the Qur’an or supplications of the Prophet (PBUH) and medical treatment are permissible but they who avoid them because of their extreme trust in Allah and save themselves from bad omen, enjoy a distinguished position.
3. These conditions of various communities were shown to the Prophet (PBUH) in dreams for the dreams of the Prophets reflect the truth, or by means of Revelation, or he had witnessed them in the event of Isra (the Night Journey) of the Prophet (PBUH).
4. The followers of the Prophet (PBUH) exceed the followers of other Prophets in number.

Hadeeth 75: Ibn `Abbas (May Allah be pleased with them) reported that the Messenger of Allah (PBUH) used to supplicate: “O Allah! To You I have submitted, and in You do I believe, and in You I put my trust, to You do I turn, and for You I argued. O Allah, I seek refuge with You through Your Power; there is none worthy of worship except You Alone; that You safeguard me against going astray. You are the Ever Living, the One Who sustains and protects all that exists; the One Who never dies, whereas human beings and jinn will all die”.

[Al-Bukhari and Muslim].

Hadeeth 76: Ibn `Abbas (May Allah be pleased with them) said: When (Prophet) Ibrahim (Abraham) was thrown into the fire, he said: “Allah (Alone) is sufficient for us, and, He is the Best Disposer of affairs.” So did Messenger of Allah Muhammad (PBUH) when he was told: “A great army of the pagans had gathered against him, so fear them”. But this (warning) only increased him and the Muslims in Faith and they said: “Allah (Alone) is sufficient for us, and He is the Best Disposer of affairs (for us)”. [Al-Bukhari].
Commentary: Even in the worst circumstances one should always have faith and trust in Allah.

Hadeeth 77: Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “A group of people (both men and women) whose hearts will be like the hearts of birds, will enter Jannah”. [Muslim].

It has been interpreted that such people are those who put their trust in Allah; another interpretation is that these people are tender-hearted.
Commentary:

1. Excellence of trust in Allah and kindness of heart are most valuable qualities because both of them are means to enter Jannah.
2. One should not worry much about one’s food and means of subsistence. In fact, people should have the heart like birds who do not collect to keep in reserve anything and go out every morning in search of food and return to their nests fully satiated. This advice is repeated in another Hadith to the effect that when birds leave their nests in the morning they are hungry but when they come back, their stomachs are full and they do not need any more food.

Hadeeth 78: Jabir (May Allah be pleased with him) reported: I went in an expedition along with the Prophet (PBUH) in the direction of Najd. When Messenger of Allah (PBUH) returned, I also returned with him. Then the mid-day sleep overtook us in a valley full of prickly shrubs. Messenger of Allah (PBUH) got down and the people scattered around seeking shade under the trees. Messenger of Allah (PBUH) hang up his sword on the branch of a tree. We were enjoying a sleep when Messenger of Allah (PBUH) called us, and lo! There was a desert Arab bedouin near him. He (PBUH) said, “This man brandished my sword over me while I was asleep. I woke up and saw it in his hand unsheathed. He asked: `Who will protect you from me?’ I replied: ‘Allah’ – thrice”. He did not punish him and sat down. [Al-Bukhari and Muslim].

In another narration, Jabir (May Allah be pleased with him) said: We accompanied Messenger of Allah (PBUH) in the campaign of Dhat-ur-Riqa`. We left Messenger of Allah (PBUH) to take rest under a shady tree. One of the polytheists came to him. The sword of Messenger of Allah (PBUH) was hanging on a tree. He drew it and said: “Are you afraid of me?” Messenger of Allah (PBUH) said, “No”. Then he said: “Who will then protect you from me?” Messenger of Allah (PBUH) replied, “Allah”.

And in a narration of Abu Bakr Al-Isma`ili, the polytheist asked: “Who will protect you from me?” Messenger of Allah (PBUH) replied, “Allah.” As soon as he said this, the sword fell down from his hand and Messenger of Allah (PBUH) catching the sword, asked him, “Who will protect you from me.” He said, “Please forgive me.” Messenger of Allah (PBUH) said, “On condition you testify that there is none worthy of worship but Allah and that I am His Messenger.” He said, “No, but I promise you that I shall not fight against you, nor shall I be with those who fight with you”. The Prophet (PBUH) let him go. He then went back to his companions and said: “I have come to you from one of the best of mankind”.
Commentary: Besides the Prophet’s habit of pardoning, and gracious attitude, this Hadith mentions his utmost trust in Allah. It tells that one who has trust in Allah is helped by Him. Later on, the bedouin mentioned in the Hadith embraced Islam. In the battle of Dhat-ur-Riqa` which took place in the sixth year of the Hijra, due to intense heat and lack of footwear, the Companions of the Prophet (PBUH) wrapped their feet with pieces of cloth and for this reason it was called “War of patches of cloth (Dhat-ur-Riqa`)”. Some scholars have also given a different reason for this name.

Hadeeth 79: `Umar (May Allah be pleased with him) said: I heard Messenger of Allah (PBUH) saying: “If you all depend on Allah with due reliance, He would certainly give you provision as He gives it to birds who go forth hungry in the morning and return with full belly at dusk”. [At-Tirmidhi].
Commentary: Trust in Allah does not mean that one should not give any importance to material resources. What it really means is that along with their due importance, one should have full trust in Allah. Without His Will, material resources are of no avail. But nevertheless it is necessary to have material resources because their procurement is also ordained by Him. Birds do not keep sitting in their nests for food but fly out in search of it.

Hadeeth 80: Al-Bara’ bin `Azib (May Allah be pleased with them) said: Messenger of Allah (PBUH) asked me to recite whenever I go to bed: “Allahumma aslamtu nafsi ilaika, wa wajjahtu wajhi ilaika, wa fawwadtu amri ilaika, wal-ja’tu zahri ilaika, raghbatan wa rahbatan ilaika, la malja wa la manja minka illa ilaika. Amantu bikitabikal-ladhi anzalta, wa nabiyyikal-ladhi arsalta (O Allah! I have submitted myself to You, I have turned my face to You, entrusted my affairs to You; and committed my back to You out of desire for You and fear of You; expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believe in the Book You have revealed and in the Prophet You have sent.” Messenger of Allah (PBUH) said that if anyone recited these words and died that night, he would die in the true religion. In case he remains alive till morning, he will obtain good. [Al-Bukhari and Muslim].

In another narration: He reported Messenger of Allah (PBUH) as saying: “If you go to bed, perform the Salat Wudu’, lie down on your right side and say [the above Du`a (supplication)] and let these words be your last”.
Commentary: It is better to make Wudu’ before going to sleep. Similarly, it is also meritorious to recite the invocation mentioned in the Hadith before one goes to bed, because it is a prayer for the renewal of Islam and Faith and request for grant of peace and security.

Hadeeth 81: Abu Bakr As-Siddiq (May Allah bepleased with him) said: When Messenger of Allah (PBUH) and I were in the cave of Thaur and I saw the feet of the polytheists who were above us at the mouth of the cave (on the eve of the Emigration), I submitted: “O Messenger of Allah! If one of them were to look down below his feet, he would see us”. He (PBUH) said, “O Abu Bakr! What do you think of two whose third is Allah”. [Al-Bukhari and Muslim].
Commentary: This incident occurred when the Prophet (PBUH) was emigrating from Makkah to Al-Madinah with Abu Bakr As-Siddiq (May Allah be pleased with him) The disbelievers had announced a huge reward for their arrest for which people were searching them wildly. In the course of their search, some of them reached the mouth of the cave of Thaur where the Prophet (PBUH) and Abu Bakr (May Allah be pleased with him) were staying for refuge and rest. This Hadith describes the valour, fearlessness and unlimited confidence and trust of the Prophet (PBUH) in Allah; it also indicates how Allah helps His favourites. See Verse (40:51) of the Qur’an in this regard.

Hadeeth 82: Umm Salamah (May Allah be pleased with her) reported: Whenever the Prophet (PBUH) stepped out of his house, he would say, “Bismillah, tawakkaltu `alallah. Allahumma inni a`udhu bika an adilla aw udalla, aw azilla aw uzalla, aw azlima aw uzlama, aw ajhala aw yujhala `alayya”. “[I go forth. (I begin with the Name of Allah, I trust in Allah; O Allah! I seek refuge in You from leaving or being led astray, or against slipping or being caused to slip; or doing injustice or being done injustice; or doing wrong or having wrong done to me)]”.

[Abu Dawud and At-Tirmidhi reported it. According to At-Tirmidhi, this Hadith is classified as Hasan Sahih. Its wording is from Abu Dawud].

Hadeeth 83: Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Whoever says (upon leaving his house): `Bismillah, tawakkaltu `alallah, wa la hawla wa la quwwata illa billah [I begin with the Name of Allah; I trust in Allah; there is no altering of conditions but by the Power of Allah],’ it will be said to him: ‘You are guided, defended and protected.’ The devil will go far away from him”. [Abu Dawud, At-Tirmidhi and An-Nasa’i].

Abu Dawud reported it with this addition: “One devil will say to another: ‘How can you deal with a man who has been guided, defended and protected?”.
Commentary: The prayer quoted in this Hadith shows the importance of confidence and trust in Allah and request for security against the mischief of Satan.

Hadeeth 84: Anas (May Allah be pleased with him) reported: There were two brothers in the days of the Prophet (PBUH). One of them used to attend the Prophet’s circle (to acquire knowledge) and the other used to earn their living). Once the latter complained to the Prophet (PBUH) against the former (for not earning his living). He (PBUH) replied, “Perhaps you are being provided because of him”. [At-Tirmidhi].
Commentary: This Hadith evidently shows that it is permissible and desirable to devote oneself or make someone else to devote himself for religious knowledge. Such students of religious knowledge should not be considered a burden. Similarly, one should also not ignore those students and scholars who are devoted to such knowledge because Allah makes their help a means of increasing the donor’s sources of subsistence

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Chapter 8: Uprightness and Steadfastness

Allah, the Exalted, says:

“So stand (ask Allah to make) you (Muhammad (PBUH)) firm and straight (on the religion of Islamic Monotheism) as you are commanded…” (11:112)

“Verily, those who say: `Our Rubb is Allah (Alone),’ and then they stand firm, on them the angels will descend (at the time of their death) (saying): ‘Fear not, nor grieve! But receive the glad tidings of Jannah which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask. An entertainment from (Allah), the Oft-Forgiving, Most Merciful.”’ (41:30-32)

“Verily, those who say: `Our Rubb is (only) Allah,’ and thereafter stand firm and straight (on the Islamic Faith of Monotheism), on them shall be no fear, nor shall they grieve. Such shall be the dwellers of Jannah, abiding therein (forever), – a reward for what they used to do.” (46:13,14)

Hadeeth 85: Sufyan bin `Abdullah (May Allah be pleased with him) reported: I said, “O Messenger of Allah, tell me something of Islam which I will not ask anyone else about it.” He (PBUH) said, “Say, `I believe in Allah’ and then be steadfast”. [Muslim].

Commentary: Steadfastness means adhering firmly to the injunctions of Islam, to act upon what is ordained and avoid what is prohibited, to perform dutifully orders in respect of obligations and what is regarded desirable and avoid what is unlawful. Faith is not a mere expression of Shahadah. The real Faith is one which is coupled with its actual practice because practice of religion is in fact the fruit of Faith. A tree which does not bear any fruit, has no value, similarly; faith becomes meaningless without practice. Steadfastness is the mark of perfect Faith.

Hadeeth 86: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Follow the Right Path of Faith strictly, and be steadfast; and keep in mind that none of you can achieve salvation through his (good) actions.” Someone asked, “Not even you, O Messenger of Allah?” He (PBUH) said, “Not even me, unless Allah grants me His Mercy and Grace”. [Muslim].

Commentary: This Hadith tells us that although the importance of Faith and its practice is beyond any shadow of doubt, because this is the only way to attain His Favours and Blessings, but one should not entirely depend upon practice only because any shortcoming (which one does not even know) can ruin a good deed. It is, therefore, essential that we also pray that our good deeds are accepted by Allah and that He grants us His Infinite Mercy and sincerity because even the greatest noble deed is invalid without it.

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Chapter 18 : Prohibition of heresies in religion

Allah, the Exalted, says:

“So after the truth, what else can there be, save error?”. (10:32) “We have neglected nothing in the Book”. (6:38)

“(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (PBUH)”. (4:59)

“And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path”. (6:153)

“Say (O Muhammad (PBUH) to mankind): ‘If you (really) love Allah then follow me (i.e., accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you your sins”. (3:31)

Hadith: 169. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, “If anyone introduces in our matter something which does not belong to it, will be rejected”. [Al-Bukhari and Muslim].

The narration in Muslim says: “If anybody introduces a practice which is not authenticated by me, it is to be rejected”.
Commentary: This Hadith lays down a very important principle. Unfortunately, Muslims have not attached any importance to this Hadith and the principle given in it with the result that innovations in the Deen have become so common that they have been taken for true Deen; our people act upon them and are made to practice them.

One reason for this is their lack of education and ignorance about Deen. The second reason is their lack of understanding of the principle prescribed in this Hadith although it is stated in very explicit terms.

The principle that we learn from this Hadith is that every such action or activity is innovation which is done as a virtue and to gain the Pleasure of Allah but is not consonant with the teachings of the Qur’an and Sunnah, or which does not agree with the interpretation of the Nuss (text) given by the Companions of the Prophet (PBUH) or their successors (Tabi`un). The reason being that the period of the Companions and the Tabi`un is the Khair-ul-Qurun (the best of all generations). Thus any action or activity that is deprived of the support of these generations falls in the category of heresies.

Hadith: 170. Jabir (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) delivered a Khutbah, his eyes would become red, his tone loud and he showed anger as if he were warning us against an army. He (PBUH) would say, “The enemy is about to attack you in the morning and the enemy is advancing against you in the evening”. He would further say, “I am sent with the final Hour like these two fingers of mine.” Messenger of Allah (PBUH) held up his index finger and the middle finger together to illustrate. He used to add: “To proceed, the best speech is the Book of Allah and the best guidance is the guidance of Muhammad (PBUH), the worst practice is the introduction of new practices in Islam and every Bid`ah is a misguidance”. He would also say, “I am, in respect of rights, nearer to every believer than his own self. He who leaves an estate, it belongs to his heirs, and he who leaves a debt, it is my responsibility to pay it off.” [Muslim]. Same Hadith as reported by `Irbad bin Sariyah (May Allah be pleased with him) has already been recorded in the previous Chapter regarding safeguarding the Sunnah of the Prophet (PBUH).

(See Hadith number 158)
Commentary:

1. This Hadith mentions the style of the speech of the Prophet (PBUH). His auspicious presence is regarded in it as a sign of the nearness of the Day of Resurrection.
2. It emphasizes the importance of the Qur’an and the Sunnah and brings into focus the destruction caused by Bid`ah in Deen.
3. It clearly lays down that the orphans and the needy are the liability of the government/Bait-ul-Mal (public exchequer). The reason being that the caliphs were the successors of the Prophet (PBUH) and the work which was done by him in his lifetime was after him their responsibility.
4. The rightful owners of the deceased are their heirs and none else.

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Book 17: The Book of the Prohibited Actions

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Chapter 303: Prohibition of Consultation with Soothsayers

Hadith: 1668. `Aishah (May Allah be pleased with her) said: Some people asked the Messenger of Allah (PBUH) about soothsayers. He (PBUH) said, “They are of no account.” Upon this they said to him, “O Messenger of Allah! But they sometimes make true predictions.” Thereupon the Messenger of Allah (PBUH) said, “That is a word pertaining to truth which a jinn snatches (from the angels) and whispers into the ears of his friend (the soothsayers) who will then mix more than a hundred lies with it.” [Al-Bukhari and Muslim].

The narration in Al-Bukhari is: “The angels descend in the clouds and mention matters which has been decreed in heaven; Satan steals a hearing (listens to it stealthily) and communicates it to the soothsayers who tell along with it a hundred lies.”
Commentary: Kahin (soothsayer), Munajjim (astrologer) and Arraf (foreteller) have similar characteristics but with a slight difference. All of them make predictions about the future. Kahin would overhear some jinn and disclose the secret to people which would sometimes prove true, because the jinn’s source of information was Satan who sometimes stole away some information from the angels. But after the annunciation of the Prophet (PBUH) it was made impossible for jinns and satans to overhear anything in the skies. Moreover, Kahin and others of his ilk would make predictions on the basis of certain signs and circumstantial evidence which could go wrong or right. This is so even to this day. Astrological prediction is also a form of foretelling but this is often wrong. Al-`Irafah, or what is known to be as divination is also an indication of some future occurrence on the basis of certain causes and events. All the three occult arts supplement each other and also take the help of similar other things. In other words, these are all different forms of soothsaying. Geomancy also tries to tell about the invisible future. At-Tarq is the art of taking omen by striking birds with gravel on their wings or by throwing barley, etc., before them. In the latter formula, if a bird flies towards the right side, it would be a good omen; and if it goes towards the left it will be a bad one. All such things are unlawful and have been strictly forbidden by Islam. If anything predicted by these means comes by chance true, it does not furnish any justification for their validity.

Hadith: 1669. Narrated Safiyyah, daughter of Abu `Ubaid, on the authority of some of the wives of the Prophet (PBUH) who said, “He who goes to one who claims to tell about matters of the Unseen and believes in him, his Salat (prayers) will not be accepted for forty days.” [Muslim].
Commentary: offense that he who does it, loses all merits of his forty days Salat. Some people try to detect the culprits involved in a theft case through the so-called fortunetellers or seek their advice in matters relating to business, marriage etc. All such things are unlawful because Allah Alone knows the invisible world.

Hadith: 1670. Qabisah bin Al-Mukhariq (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, “The practice of `Iyafah, the interpretation of omens from the flight of birds, the practice of divination by drawing lines on the ground and taking evil omens are all practices of Al-Jibt (the idol, the diviner, or sorcerer).” [Abu Dawud].
Commentary: Iyafah is an occult practice in which the practitioner rapidly draws lines on the soft ground in the presence of his client in such a manner that the lines cannot be counted then he effaces the lines in pairs. If at the end of the exercise two lines are left on the ground, it is taken as a good omen; if it is a single line, it is a bad omen. Some people have also described certain other forms of this occult formula. In any case, it was one of the formulas practised by the soothsayers of the Period of Ignorance. This practice, like others of this kind, was prohibited and Muslims were made to understand that such things could neither benefit nor harm anyone, and were mere tricks and frauds; and any reliance on them was absolute superstition and heresy. How sad it is that a large number of Muslims of the present age have faith in such occult practices and believe in superstitions. May Allah grant us guidance and save us from such evils. Al-Jibt covers a wide meanings. It means anything worshipped other than the true God (Allah), i.e., all false deities, be they an idol, Satan, graves, stars, angels, saints, Jesus the son of Mary, etc.

Hadith: 1671. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, “He who acquires a branch of the knowledge of astrology, learns a branch of magic (of which he acquires more as long as) he continues to do so.” [Abu Dawud].
Commentary: In this Hadith, astrology has been regarded a part of magic. In Islam the learning of magic has been held equivalent to infidelity. Thus, it is evident that in Islam, astrology and soothsaying are highly dangerous, and learning them is a great sin. Astrology here stands for that pseudo-science on the basis of which future events are predicted with reference to the movements of stars. There is another science called astronomy by means of which timings of sunrise and sunset are calculated. This branch of science, however, is a genuine science because it is based on experiment and observation.

Hadith: 1672. Mu’awiyah bin Al-Hakam (May Allah be pleased with him) reported: I said: “O Messenger of Allah, I have recently emerged from ignorance and Allah has favoured me with Islam. There are still some men among us who visit the soothsayers to consult them (on matters relating to the future).” He (PBUH) replied, “Do not visit them.” I said: “There are some men who are guided by omens.” He replied, “These are the ideas which come up in their minds but you should not be influenced by them (i.e., these things) should not prevent them from pursuing their works.” I said: “There are some men who practise divination by drawing lines on the ground.” The Messenger of Allah (PBUH) replied, “There was a Prophet who drew lines, the line which agrees with the line drawn by that Prophet would be correct.” [Muslim].
Commentary:

1.This Hadith has already appeared earlier [Hadith No 701]. “These are the ideas which come up in their minds” means that sometimes something appears and one’s mind at once takes it as a bad omen. This is something instinctive and natural and one is not accountable for it. But if one acts in accordance with that omen then what he does is wrong and is, therefore, forbidden. For this reason, the Prophet (PBUH) said, “(i.e., these things) should not prevent them from pursuing their works.”
2.The drawing of a line mentioned in this Hadith is different from the drawing of lines in `Iyafah mentioned earlier. Moreover, that was an act of a Prophet which was done by him in the light of Wahy sent to him by Allah and, therefore, was certainly correct. But now, nobody possesses that knowledge and cannot, therefore, be adopted. The statement of the Prophet (PBUH) that: “The line which agrees with the line drawn by that Prophet would be correct” was by way of elucidation. It does not mean that that act can also be done by anyone today, for how can it be done without knowing its principles. How did that Prophet of Allah draw that line? What were its principles? Since that knowledge has passed away with that Prophet, it is now no longer valid, nor would it be fruitful.

Who was the Prophet who did it? Some people say it was Prophet Daniyal (Daniel), while other think it was Prophet Idris. Allah Alone knows the truth.

Hadith: 1673. Abu Mas`ud Al-Badri (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited the price of a dog, the earning of an prostitute, and the money given to a soothsayer. [Al-Bukhari and Muslim].
Commentary:

1. “Prohibition of the price of dog” signifies that the sale and purchase of dogs is forbidden. This a general order which applies to dog of every kind, whether it is for hunting or protection of farms (which is permissible) or is a tamed one. The reason being that dog is an absolutely unclean animal no matter what breed it is. Some `Ulama’ are of the opinion that the sale and purchase of such dog which one intends to keep for lawful needs such as hunting and protecting farms is permissible. So far as reasoning is concerned, the views of the majority of `Ulama’ are quite strong because we find absolute prohibition of dogs in this Hadith. The earning of a vile woman has been called `Dower’ in the Hadith because of its evident form, otherwise it is unlawful and nobody accepts its justification. Similar is the case of soothsayers, astrologers, fortune tellers and all those who fool people by telling them about future and thus swindle money from them. Their income is also unlawful.
2. It is also unlawful to make any payment to such swindlers because when it is not lawful for them to make money in this manner, how can we consider the money given to them lawful?

 
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Chapter 304: Forbiddance of Believing in Ill Omens

Hadith: 1674. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Not the transmission of disease of one person to another and no evil omen, but I am pleased with good omens.” He was asked: “What is good omen?” He replied, “A good word.” [Al-Bukhari and Muslim].
Commentary:

1.The phrase “Not the transmission of disease of one person to another” either negates the idea that disease can travel from one person to another or it signifies that one should not attribute the illness of one person to the illness of another. The right approach is that one should think that a person falls ill with the Will of Allah. This does not mean that this Hadith denies the infectious character of certain diseases but it attempts to correct one’s belief, namely that if Allah wills something, it will certainly occur. Thus, this Hadith proves that even in infectious diseases it is not the disease itself which is the real cause but the Preordainment and Will of Allah.
2.Similar is the case of bad omens. These have no significance at all. If any suspicion crosses one’s mind by seeing something, he should neither attach any importance to it nor act what the suspicion demands. Good omen is permissible for the reason that it inclines one to associate good hopes with Allah, which is a highly commendable tendency. Thus, it also induces one to always utter something nice and to listen to what is nice so that in both cases it occasions good omens. One should always abstain from saying what is repulsive to the listeners and tends to be a bad omen.

Hadith: 1675. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, “There is no infection and no evil omen; but if there is anything (that may be a source of trouble) then it could be a house, a horse, and a woman.” [Al-Bukhari and Muslim].
Commentary: This Hadith means that nothing is ominous by itself. It is, however, true that because of their certain characteristics, certain things become ominous (troublesome) for certain persons. For example, if one has a small house or bad neighbours, he does not feel happy and peaceful in it. If one’s wife is sterile or rude or abusive or immoral, etc., such a woman is ominous for him, that is, she is a source of trouble and tension rather than that of happiness for him. If one has a horse which is not used for Jihad, or is so ill-natured that it neither goes well ordinarily or with whipping, nor does it behave when left to its own will, then it has an ominousness in the sense that it does not serve the purpose of the master.

Hadith: 1676. Buraidah (May Allah be pleased with him) said: The Prophet never took ill omens. [Abu Dawud].
Commentary: In pursuance of the teachings and practices of the Prophet (PBUH), one should abstain from taking a bad omen. If some suspicion arises in one’s mind which is ominous then he must not do what it impels.

Hadith: 1677. `Urwah bin `Amir (May Allah be pleased with him) said: When talking of omens was mentioned in the presence of the Messenger of Allah (PBUH) he said, “The best type of omen is the good omen.” He added, “A Muslim should not refrain from anything because of an omen.” He (PBUH) told them, “When any of you sees anything which he dislikes, he should say: `Allahuma la ya’ti bil-hasanati illa Anta, wa la yadfa`us-sayyi’ati illa Anta, wa la hawla wa la quwwata illa Bika (O Allah ! You Alone bring good things; You Alone avert evil things, and there is no might or power but in You).”’ [Abu Dawud with Sahih Isnad].
Commentary:

1.Tiyarah means taking omen. This applies to good as well as bad omens. Muslims are required to take good omen only. For this reason, when a Muslim resolves to do something good then a bad omen should not impede his way because he believes that it is Allah Alone who brings about everything. He should also pray to Allah for the removal of mischief.
2.When such things from which people usually take a bad omen create suspicions in one’s mind, then it is Mustahabb (desirable) to recite the prayer mentioned in this Hadith. Thus, what we learn from this Hadith is that if a Muslim comes across something repulsive, he should pray to Allah for something auspicious. He should also pray to Allah for granting him the power and ability to abstain from evils.

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Chapter 314: Prohibition of Swearing in the name of anything besides Allah

Hadith: 1707. Ibn `Umar (May Allah be pleased with them) said: The Prophet (PBUH) said, “Allah has prohibited you from taking an oath by your fathers. He who must take an oath, may do so by swearing in the Name of Allah or he should remain silent.” [Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that taking the oath of one’s ancestors is prohibited. In the forthcoming Ahadith one is also forbidden from taking the oath of false gods and devils.

Hadith: 1708. `Abdur-Rahman bin Samurah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Swear neither by the name of Taghut (i.e., false deities, false leaders, etc.) nor by your fathers.” [Muslim].

Hadith: 1709. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “He who swears by Amanah (trust) is not one of us.” [Abu Dawud with authentic Isnad].
Commentary: The oath of Amanah means to say “By Amanah” as one says “By Allah”. This is prohibited for the reason that one can take the oath of Allah or any of His Attributes. Amanah is one of the Commandments of Allah and an obligation prescribed by Him, like Salat, Saum, Hajj etc. In this way, the Commandments of Allah assume the resemblance of His Glorious Names and Attributes, which is not correct.

Hadith: 1710. Buraidah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “If anyone swears that in such and such case he will be free from Islam and afterwards he turns out to be a liar, he will be as he has sworn; but if he is speaking the truth, he will not revert safely to Islam.” [Abu Dawud].
Commentary: What this Hadith tells us is that if someone says “If I do such and such thing, I will be a Kafir”, now, if he really meant that if he did that he will adopt Kufr, then he will at once become a Kafir. But if he meant that he will strictly adhere to Islam and never take the way of Kufr, he will not become a Kafir but the style in which he said it was certainly wrong. Therefore, he must make repentance and beg forgiveness from Allah for it. It will be better if he recites again Kalimahtush¬Shahadah to renew his Faith.

Hadith: 1711. Ibn `Umar (May Allah be pleased with them) said: I heard a man saying: “No, by the Ka`bah.” I admonished him: “Do not swear by anything besides Allah, for I heard the Messenger of Allah (PBUH) saying, `He who swears by anyone or anything other than Allah, has indeed committed an act of Kufr or Shirk’.” [At-Tirmidhi].

[Some `Ulama’ are of the opinion that the words of the Prophet (PBUH) that “He who swears by anyone or anything other than Allah has indeed committed an act of Kufr or Shirk,” are in the nature of extreme admonition. And in fact, it is not Shirk. The same applies to the saying of the Prophet (PBUH), who said, “showing off is Shirk.”]
Commentary: Imam An-Nawawi has regarded the saying “showing off is Shirk” as Hadith is not narrated in these words. It is, however, true that what the Prophet (PBUH) has stated about the evil and sinfulness of showing off implies that it is also a (minor) Shirk. For instance he stated that “He who kept fast or offered Salat for mere show, has indeed committed Shirk.” In any case, to take oath of anyone other than Allah is strictly forbidden. It is, therefore, necessary to abstain from swearing by other than Allah. Unfortunately, such oaths are very common and people do not realize that they are prohibited and unlawful.

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Chapter 325: Prohibition of Attributing Rain to the Stars

Hadith: 1731. Zaid bin Khalid (May Allah be pleased with him) said: The Messenger of Allah (PBUH) led the Fajr prayer at Al-Hudaibiyyah after a rainfall during the night. At the conclusion of prayer, he turned towards the people and said, “Do you know what your Rubb has said?” They replied: “Allah and His Messenger know better.” Upon this he remarked, “He has said: `Some of My slaves have entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Grace and Mercy of Allah, believes in Me and disbelieves in the stars; and he who said: We have had a rainfall due to the rising of such and such star, disbelieves in Me and affirms his faith in the stars.”’ [Al-Bukhari and Muslim].
Commentary:

1. Since Allah is the Real Creator and Maker of all things and events, these should without any exception be attributed to Him Alone. If a reference is made to the cause or causes which occasion an incident or event, it is permissible but to ascribe them entirely to some factor or factors is the conduct of polytheists and amounts to Shirk and Kufr.
2. People of the Period of Ignorance used to ascribe the rain which occurred at the appearance or setting of some star, to that star and would thus accept it as the real cause of it. In this Hadith, such ascription has been regarded as Kufr and Shirk.

_{Riyadh Al Saliheen > Book : Book of Misselenas}
Chapter 333: Abomination of saying: “What Allah Wills and so-and-so Wills”

Hadith: 1745. Hudhaifah bin Yaman (May Allah be pleased with him) said: The Prophet (PBUH) said, “Say not: `What Allah wills and so-and-so wills’, but say: `What Allah wills, and then what so-and-so wills.”’ [Abu Dawud with authentic Isnad].
Commentary: The first form mentioned in this Hadith is prohibited for the reason that it combines the will of someone with the Will of Allah, which is utterly wrong and against the factual position. In the second form, the Will of Allah comes first, which is the correct position, and the will of someone else comes later which is subject to the Will of Allah. The later form is quite fair.

It is as if someone says to a person, “I have only Allah’s Support and yours”. In this statement Allah and man (the person addressed) are given the same status, which is most unfair and unjust. It would, however, be all right to say “We have the support of Allah and then yours”, because this statement does not have any trace of Shirk, which the former statement has.

_{Riyadh Al Saliheen > Book : Book of Misselenas}
Chapter 347: Prohibition of Sitting on the Graves

Hadith: 1766. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “It is much better for one of you to sit on a live coal, which will burn his clothes and get to his skin than to sit on a grave.” [Muslim].
Commentary: To sit on the grave is strictly prohibited [see Hadith No. 1758]. Ibn Hajar Al-Haithami and others, however, regard this act to be only Makruh (undesirable) and maintain that the warning contained in the Hadith is for those people who sit on them for urinating or defecating. The Hadith also elucidates the fact that graves should be respected and that glorifying the people in them by plastering them or building over them is not permissible.

_{Riyadh Al Saliheen > Book : Book of Misselenas}
Chapter 348: Prohibition of Plastering and Building over the Graves

Hadith: 1767. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that the graves should be plastered (made into permanent structures), used as sitting places (for the people) or building over them. [Muslim].
Commentary: We learn the following points from this Hadith:

1.The construction of permanent graves is sheer extravagance because they do not benefit the dead. This act is `disliked’ and reaches the level of prohibition when graves are ornamented and embellished.
2.Sitting on the graves is a disliked act, as has been made clear in the previous Hadith.
3.It is such a respect for the dead which inclines people to Shirk. Constructions of dome etc., over the graves have also the same effect.

FROM ADAB AL MUFRAD

_{Adab Al Mufrad >}
Book 30. General Behaviour

_{Adab Al Mufrad > Book 30 : General Behaviour}
Chapter 259. Someone seeking the blessing of the rain when it first begins to fall

571. Anas said, “Rain fell on us while we were with the Prophet, may Allah bless him and grant him peace, took of his garment so that the rain could fall on him. We said, ‘Why did you do that?’ He said, ‘Because it has newly come from its Lord.'”
Grade: Saheeh (Authentic)
Commentary: Imam An-Nawawee (الله رحمه (explained, “It forms an evidence for the view of our scholars that it is recommended during the first rain to expose other than our Awrah (parts of the body prohibited to be seen by other people) so that the rain touches it. It also proves that when the subordinate sees something from the superior which he does not know, he should ask him so as to know it, act upon it and teach others too.” The hadeeth also encourages craving for whatever is good and beneficial. It is evidence for the fact Allah the Mighty and Sublime is above His creatures.

_{Adab Al Mufrad >}
Book 39. Omens

_{Adab Al Mufrad > Book 39 : Omens}
Chapter 406. Someone’s words, “We have been given rain by the rising of such-and-such and such-and-such (a star)”

907. Zayd ibn Khalid al-Juhani said, “The Messenger of Allah, may Allah bless him and grant him peace, led us in the Subh prayer at Hudaybiyya after it had rained on us during the night. When he finished, he faced the people and said, ‘Do you know what your Lord has said?’ They replied, ‘Allah and His Messenger know best.’ He said, ‘This morning My slaves have become divided up into believers and unbelievers. Those who said, “We had rain by the favour and mercy of Allah,” believe in Me and reject the stars. Those who said that it was because of a certain star, disbelieve in Me and believe in the stars.”‘”
Grade: Saheeh (Authentic)
Commentary: To believe that rainfall is actually caused and controlled basically by a particular star is disbelief that takes a person out of the fold of Islam. However, if a person makes such a statement believing that rainfall is by the favour and mercy of Allah and that the rising of a particular star is usually a sign of rainfall, then such is not disbelief. The hadeeth exhorts towards watching our statements so that we do not unknowingly make statements of disbelief. We seek Allah’s refuge from disbelief.

_{Adab Al Mufrad > Book 39 : Omens}
Chapter 407. What someone says when he sees clouds

908. ‘A’isha said, “When the Prophet, may Allah bless him and grant him peace, saw a cloud in the sky, he would get up and down and walk to and fro, and his face would change colour. When it rained, that would leave him.” When A’isha commented on that, the Prophet, may Allah bless him and grant him peace, said, “I do not know. Perhaps it will be as Allah Almighty says: ‘When they saw it as a storm cloud advancing on their valleys…’ (46:24)”
Grade: Saheeh (Authentic)
Commentary: See hadeeth no. 251 and comment on no. 686.

909. ‘Abdullah ibn Mas’ud reported that the Prophet, may Allah bless him and grant him peace, said, “Paying attention to the bad omen (tayyara ) is association (shirk). It has nothing to do with us. Allah will remove it by reliance on Him.”
Grade: Saheeh (Authentic)
Commentary: At-Tiyara is so called because during the days of Ignorance, when a person intends to travel or do something and comes out of his house, he may find some birds (sing. Tayr) flying towards the right – which in their thoughts was good omen, or to the left – which they held to mean evil omen! So, the Sharee’ah prohibited this superstition. 2. The expression, wamaa minnaa (lit. ‘and there is not any of us’, but translated here as, ‘one who follows it is not one of us’) according to Imam Ibn al-Atheer, “has been reported like that, disconnected, without mentioning the exemption: ‘except that superstition comes over him and disapproval (for superstition) quickly comes to his mind’. However, it is omitted for summary hoping that the listener already understands the intent.” 3. Tiyara is from the aspects of Shirk, joining partners with Allah, because it involves belief that if they followed the implications of the direction of the flight of the birds, it will basically bring them fortune or prevent evil. 4. However, by Allah’s guiding the servant to rely on Him the Exalted, he takes away such superstitious notions.

_{Adab Al Mufrad > Book 39 : Omens}
Chapter 408. The bad omen (tayyâra )

910. Abu Hurayra heard the Prophet, may Allah bless him and grant him peace, say, “Bad omens. The best of that is the good omen. They asked, “What is the good omen?” “A good word which one of you hears,” he replied.
Grade: Saheeh (Authentic)
Commentary: At-Tafaa’ul is for example, that a sick person hears been referred to as, ‘Salim (One who is well)’. So he regards it as a good sign of what will happen to him soon. It is connected to Tiyara because they are both notions but is different because it involves having good opinion about Allah, hopeful of His favours.

_{Adab Al Mufrad > Book 39 : Omens}
Chapter 409. The excellence of someone who does not take note of omens

911. ‘Abdullah ibn Mas’ud reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The nations were presented to me on the Festival in the days of hajj, and I was astonished at the great number of my community. They filled the plains and mountains.” They said, “Muhammad, are you content?” “Yes, O Lord!” he said. He said, “In addition to these people there are seventy thousand who will enter the Garden without any reckoning. They are those who do not use charms nor cauterise themselves nor seek omens and who rely on their Lord.” ‘Ukkasha exclaimed, “Ask Allah to place me among them!” Then another man said, “Ask Allah to put me among them!” The Prophet said, “‘Ukkasha has beaten you to it.”
Grade: Hasan (Sound) and Saheeh (Authentic)
Commentary: The hadeeth discourages the use of charms, making cauterization and having evil omens. It also shows the favour of Allah upon this Ummah, and the virtue of the companion, ‘Ukasha . However, the point of reference in this hadeeth vis-a-vis the chapter heading is the virtue of not having ill omens.

_{Adab Al Mufrad > Book 39 : Omens}
Chapter 410. Bad omens taken from the jinn

912. ‘Alqama reported that ‘A’isha used to go to children when they were born and make supplication for them. She came to a child and removed its pillow and found a straight razor under his head. She asked about the razor and they said, “We put it there against the jinn. She took the razor, threw it away and forbade them to use it. She said that the Messenger of Allah, may Allah bless him and grant him peace, disliked and hated seeing bad omens in things. She forbade doing that.
Grade: Da’eef (Weak)

_{Adab Al Mufrad > Book 39 : Omens}
Chapter 411. Good Omens

913. Anas reported that the Prophet, may Allah bless him and grant him peace, said, “There is no infection and there are no bad omens, although I am pleased by a good omen a good word.”
Commentary: ‘Adwaa (translated as ‘contagion’) is the belief during the times of Ignorance that, for example, a camel infected by scabbies would be kept away from other camels so that the scabbies does not get transmitted to them thinking that the disease can by itself infect. Islam rejected this belief and affirms that sickness and cure are by Allah’s Will and what He ordinarily allows. See hadeeth no. 909 and 910.

914. Hiba at-Tamimi related from his father that he heard the Prophet, may Allah bless him and grant him peace, said, “There is no avenging spirit (hama*), and the most truthful of omens is the good omen. The Evil Eye is a reality.” [Hama : a superstitious belief of the pre-Islamic Arabs, that the unavenged spirit of a murdered person took the form of a night bird.]]
Grade: Saheeh (Authentic)
Commentary: Hāma is a night bird, usually an owl, said to embody the spirit of the dead calling for vengeance. People in Jāhiliyya used to believe in this but Islam rejected it.

_{Adab Al Mufrad > Book 39 : Omens}
Chapter 412. Seeing blessing in a good name

915. ‘Abdullah ibn as-Sa’ib reported that in the year of al-Hudaybiyya, when ‘Uthman ibn ‘Affan told the Prophet, may Allah bless him and grant him peace, that Suhayl had been sent to him by his people to make a truce with them on the basis that, provided that he leave them this year, they would leave Makka empty for him for three days. When ‘Uthman came and the Prophet, may Allah bless him and grant him peace, was told, “Suhayl has come,” he said, “Allah has made our business easy (sahhala).”
Grade: Hasan (Sound)

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Chapter 413. Bad luck in horses

916. ‘Abdullah ibn ‘Umar reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Bad luck can be found in houses, women and horses.”
Grade: Da’eef (Weak)

917. Sahl ibn Sa’d said, “If there is bad luck in anything, it is in houses, women and horses.”
Grade: Saheeh (Authentic)
Commentary: The Prophetﷺ rejected ill omen in authentic narrations as cited earlier. Here, he also rejected it and mentioned the things about which the people easily and widely opine evil omen. However, as mentioned ealier, heﷺ said, “…Allah removes it through reliance (on Him).” See hadeeth no. 918.

918. Anas ibn Malik said, “A man said, ‘Messenger of Allah, we were in a house and there were a large number of us and we had a lot of property in it. Then we moved to another house and our numbers decreased and our property became less in it (the new house).’ The Messenger of Allah, may Allah bless him and grant him peace, said, “Go back to it (the first house) or leave it (the second house) it is bad.'”
Grade: Hasan (Sound)